ar,en
فوقع لي منهم شيء حملني على الاستزادة وكثرة التتبع، فعمدة إلى مطالعة الكتب الموسومة بهذا الفن، وأخذت من أفواه الأئمة المتقنين له ما لم أجده في كتاب،,"The results which I obtained incited me to increase the stock which I had acquired, and to redouble my researches; I applied my mind therefore to the study of works written specially on the subject, and gathered, from the mouths of the masters versed in this science, that information which I could not find in books;"
ولم أزل على ذلك حتى حصل عندي منه مسودات كثيرة في سنين عديدة، وغلق على خاطري بعضه فصرت إذا احتجت إلى معاودة شيء منه لا أصل إليه إلا بعد التعب في استخراجه، لكونه غير مرتب، فاضطررت إلى ترتيبه،,"I persevered in this pursuit till I had amassed a large quantity of documents roughly drawn up, which contained the events of a great number of years; I had also another portion of these facts impressed on my memory. It so happened, however, that when I had to recur to my notes, I could not find what I sought unless with some difficulty, because they were not regularly arranged; I was therefore obliged to class them,"
فرأيت على حروف المعجم أيسر منه على السنين، فعدلت إليه، والتزمت فيه تقديم من كان أول اسمه الهمزة، ثم من كان ثاني حرف من اسمه الهمزة أو ما هو أقرب إليها، على غيره،,"and I adopted the alphabetical order, judging it more convenient than the chronological. In this I made it a rule to give the first place to those names which begin with a hamza, and the next to those in which the second letter is a hamza, or the nearest to it in order;"
فقدمت إبراهيم على أحمد لأن الباء أقرب إلى الهمزة من الحاء، وكذلك فعلت إلى آخره، ليكون أسهل للتناول،,"thus, I put the word Ibrahim before Ahmad, because the letter 6 stands nearer to the hamza than the letter h. This plan I followed up to the last, so that my work might be more easily consulted;"
وإن كان هذا يفضي إلى تأخير المتقدم وتقديم المتأخر في العصر وإدخال من ليس من الجنس بين المتجانسين، لكن هذه المصلحة أحوجت إليه.,"it led, however, to the necessity of placing (in some instances, the life of) a modern before that of an ancient, and of inserting the name of one person between those of two others who belong to a different class; but the convenience (I aimed at) rendered this unavoidable."
ولم أذكر في هذا المختصر أحدا من الصحابة رضوان الله عليهم، ولا من التابعين رضي الله عنهم، إلا جماعة يسيرة تدعو حاجة كثير من الناس إلى معرفة أحوالهم،,"I have not assigned a place in this compendium to the companions of Muhammad, or to the Tabis; a few only excepted, whose history many persons require to know;"
وكذلك الخلفاء: ولم أذكر أحدا منهم اكتفاء بالمصنفات الكثيرة في هذا الباب، لكن ذكرت جماعة من الأفاضل الذين شاهدتهم ونقلت عنهم، أو كانوا في زمني ولم أرهم، ليطلع على حالهم من يأتي بعدي.,"neither have I given the lives of the Khalifs, because the numerous works on the subject rendered it unnecessary for me to do so; but I have made mention of a great number of talented individuals with whom I was acquainted, and who supplied me with some of the information transmitted in this book; or else who lived in my time, but whom I never saw: (my object in this was) to make known to the future generation the circumstances of their life."
ولم اقصر هذا المختصر على طائفة مخصوصة مثل العلماء أو الملوك أو الأمراء أو الوزراء أو الشعراء، بل كل من له شهرة بين الناس ويقع السؤال عنه ذكرته وأتيت من أحواله بما وفقت عليه، مع الإيجاز كيلا يطول الكتاب،,"I have not limited my work to the history of any one particular class of persons, as learned men, princes, emirs, vizirs, or poets; but I have spoken of all those whose names are familiar to the public, and about whom questions are frequently asked; I have, however, related the facts I could ascertain respecting them in a concise manner, lest my work should become too voluminous;"
أثبت وفاته ومولده إن قدرت عليه، ورفعت نسبه على ما ظفرت به، وقيدت من الألفاظ ما لا يؤمن تصحيفه،,"I have fixed, with all possible exactness, the dates of their birth and death; I have traced up their genealogy as high as I could; I have marked down the orthography of those names which are liable to be written incorrectly;"
وذكرت من محاسن كل شخص ما يليق به من مكرمة أو نادرة أو شعر أو رسالة ليتفكه به متأمله ولا يراه مقصورا على أسلوب واحد فيمليه، والدواعي إنما تنبعث لتصفح الكتاب إذا كان مفننا.,"and I have cited the traits which may best serve to characterize each individual, such as noble actions, singular anecdotes, verses, and letters, so that the reader may derive amusement from my work, and find it not exclusively of such a uniform cast as would, prove tiresome; for the most effectual inducement to reading a book arises from the variety of its style."
وبعد أن صار كذلك لم يكن بد من استفتاحه بخطبة وجيزة للتبرك بها؛ فنشأ من مجموع ذلك هذا الكتاب، وجعلته تذكرة لنفسي. وسميته كتاب وفيات الأعيان، وأبناء أبناء الزمان، مما ثبت بالنقل أو السماع أو أثبته العيان “ليستدل على مضمون الكتاب بمجرد العنوان.”,"My work thus formed, it was incumbent on me to begin it with a short invocation, intended to conciliate Divine favour; this, joined to the rest, made up the present volume, which I designed as a help to my memory, and which I intitled: Book of the Deaths of eminent Men, and History of the Sons of the epoch; drawn from written sources and oral traditions, or ascertained by personal observation; by this I intended that the contents of the work should be denoted by the title alone."
فمن وقف عليه من أهل الدراية بهذا الشأن ورأى فيه خللا فهو المثاب في إصلاحه بعد التثبيت فيه، فإني بذلت الجهد في التقاطه من مظان الصحة، ولم أتساهل في نقله ممن لا يوثق به، بل تحريت فيه حسبما وصلت القدرة إليه.,"If any person possessing information on the subject I have treated; perceive faults in this book, he will do a meritorious action in correcting them after due verification; for I myself have spared no pains in drawing from works of established repute for accuracy, and have never, through carelessness, cited extracts from doubtful authorities; on the contrary, I have done all that lay in my power to attain correctness."
وكان ترتيبي له في شهور سنة أربع وخمسين وستمائة بالقاهرة المحروسة مع شواغل عائقة، وأحوال عن مثل هذا متضايقة، فليعذر الواقف عليه، وليعلم أن الحاجة المذكورة ألجأت إليه، لا أن النفس تحدثها الأماني من الانتظام في سلك المؤلفين بالمحال،,"I put this work in order in the year 654 (A. D. 1256), at Cairo, though taken up by other avocations, and living under circumstances unfavourable to such a task. The reader ought therefore to excuse me, and consider that it was the motive I stated which induced me to undertake it, and that no vain fancy could ever have inspired my mind with the absurd idea of ranking among authors:"
ففي أمثالهم السائرة  لكل عمل رجال ” ومن أين لي ذلك والبضاعة من هذا العلم قدر منزور، والمتشبع بما لم يعط كلابس ثوبي زور،”,"a current proverb says, There are men for each business; and how could such an honour happen to me, who have but a limited share of information in this science? Besides, he who boasts of a talent with which he is not gifted, is like one who arrays himself in the garb of falsehood."
حرسنا الله تعالى من التردي في مهاوي الغواية، وجعل لنا من العرفان بأقدارنا أمنع وقاية، بمنه وكرمه، آمين.,"God preserve us from falling into the gulfs of error, and grant us, through his grace and bounty, that surest safeguard, the knowledge of our real abilities. Amen."
إبراهيم النخعي,IBRAHIM AL-NAKHAI.
أبو عمران، وأبو عمار، إبراهيم بن يزيد بن الأسود بن عمرو بن ربيعة بن حارثة بن سعد بن مالك بن النخع، الفقيه، الكوفي، النخعي؛ أحد الأئمة المشاهير، تابعي رأي عائشة رضي الله عنها ودخل عليها، ولم يثبت له منها سماع,"Abu Imran, surnamed also Abu Ammar, Ibrahim Ibn Yazid Ibn al-Aswad Ibn Amr Ibn Rabia Ibn Haritha Ibn Saad Ibn Malik Ibn al-Nakha al-Nakhai, native of Kufa, and a celebrated imam and doctor, was one of the Tabis. Though he had seen and visited Aisha (widow of Muhammad), there exist no authentic traditions received by him from her."
توفي سنة ست وقيل خمس وتسعين للهجرة، وله تسع وأربعون سنة، وقيل: ثمان وخمسون سنة، والأول أصح.,"he died A. H. ninety five or ninety six, (A. D. seven hundred and thirteen or seven hundred and fourteen), aged forty nine, some say fifty eight, but the first number is correct."
ولما حضرته الوفاة جزع جزعا شديدا، فقيل له في ذلك، فقال: وأي خطر أعظم مما أنا فيه إنما أتوقع رسولا يأتي علي من ربي إما بالجنة، وإما بالنار، والله لوددت أنها تلجلج في حلقي إلى يوم القيامة.,"When the death of al-Nakhai drew near, he was sorely troubled in spirit, and being spoken to about it, said: “What peril can be greater than mine? I must expect a messenger from my Lord, sent to announce to me either paradise or hell! I declare solemnly I would rather remain as I am now, with (my soul ) struggling in my throat, till the day of resurrection (than undergo such a hazard,).”"
وأمه مليكة بنت يزيد بن قيس النخعية، أخت الأسود بن يزيد النخعي، فهو خاله رضي الله عنه.,"His mother, Mulaika, daughter of Yazid Ibn Kais, was sister to al-Aswad Ibn Yazid al-Nakhai, who was therefore maternal uncle to Ibrahim."
ونسبته إلى النخع – بفتح النون والخاء المعجمة وبعدها عين مهملة – وهي قبيلة كبيرة من مذحج باليمن. واسم النخع جسر بن عمرو بن علة بن خالد ابن مالك بن أدد، وإنما قيل له النخع لأنه انتخع من قومه: أي بعد عنهم، وخرج منهم خلق كثير، وقيل في نسبه غير هذا، هذا هو الصحيح، نقلته من جمهرة النسب لابن الكلبي.,"Nakhai means belonging to al-Nakha, which is a great branch of the tribe of Madhij, in Yamen; al-Nakha’s name was Jasr Ibn Amr Ibn Olla Ibn Khalid Ibn Malik Ibn Odad; he was surnamed al-Nakha, because he had removed far away, intakhaa, from his people: this tribe has produced a great number of remarkable men. Others have given a different genealogy of al-Nakha, but the one here given is correct; it is taken from Ibn al-Kalbi’s Jamharat al-Nisab (Universal Genealogist)."
"أبو ثور صاحب الشافعي
أبو ثور إبراهيم بن خالد بن أبي اليمان الكلبي الفقيه البغدادي صاحب الإمام الشافعي رضي الله عنه وناقل الأقوال القديمة عنه؛","ABU THAUR IBRAHIM AL – KALBI . The doctor Abû Thaur Ibrahim Ibn Khalid Ibn Abi ‘ l – Yaman al – Kalbi was a disciple of the imam as – Shâfi , who taught him those ancient sayings which he has transmitted to posterity."
وكان أحد الفقهاء الأعلام والثقات المأمونين في الدين، له الكتب المصنفة في الأحكام جمع فيها بين الحديث والفقه،,"This eminent doctor and trust – worthy traditionist on religious affairs wrote some works on the Ahkám, and he evinced in these treatises an equal knowledge of the traditions and jurisprudence."
وكان أول اشتغاله بمذهب أهل الرأي، حتى قدم الشافعي العراق فاختلف إليه واتبعه ورفض مذهبه الأول،,"His first studies were taken up with the doctrines of the Rationalists, but as – Shâfi having come to Irak , he went often to see him , became his follower , and renounced the opinions of his former sect ."
ولم يزل على ذلك إلى أن توفي لثلاث بقين من صفر سنة ست وأربعين ومائتين ببغداد، ودفن بمقبرة باب الكناس، رحمه الله تعالى. وقال أحمد بن حنبل: هو عندي في مسلاخ سفيان الثوري، أعرفه بالسنة منذ خمسين سنة.,"He persevered in his adhesion to as – Shafi’s principles , and died the 26th Safar , A. H. 246 ( A. D. 860 ) , at Baghdad , where he was buried in the cemetery by the gate of Kenâs . Ahmad Ibn Hanbal said of him :  I look on him as a second Sofyian at – Thauri ( 4 ) ; I have known him as a zealous Sonnite for the last fifty years.”"
"أبو إسحاق المروزي
أبو إسحاق إبراهيم بن أحمد بن إسحاق المروزي الفقيه الشافعي؛ إمام عصره في الفتوى والتدريس، أخذ الفقه عن أبي العباس بن سريج وبرع فيه، وانتهت إليه الرياسة بالعراق بعد ابن سريج، وصنف كتبا كثيرة، وشرح مختصر المزني،","ABU ISHAK AL – MARWAZI . Abu Ishak Ibrahim Ibn Ahmad Ibn Ishak al – Marwazi , doctor of the sect of 4 as – Shâfi , was the greatest mufti and professor of his time . He learned the prin ciples of jurisprudence from Abû ‘ l – Abbas Ibn Soraij ; and having attained great excellence in this science , he succeeded Ibn Soraij as chief of the Shafites in Irak . He composed many works , and commented the Mokhtasar, or Abridgment of the Doctrine of as-Shâfi , by al-Muzani ."
وأقام ببغداد دهرا طويلا يدرس ويفتي، وأنجب من أصحابه خلق كثير، وإليه ينسب درب المروزي ببغداد الذي في قطيعة الربيع.,"He was for a long time professor and mufti at Baghdad, and a great number of his pupils attained eminence. It was after him that the street of Marwazi , in that quarter of Baghdad called the Grant of ar – Rabi, received its name."
ثم ارتحل إلى مصر في أواخر عمره فأدركه أجله بها فتوفي لتسع خلون من رجب سنة أربعين وثلثمائة، ودفن بالقرب من تربة الإمام الشافعي، رضي الله عنه؛ وقيل: إنه توفي بعد العتمة من ليلة السبت لإحدى عشرة ليلة خلت من رجب من السنة المذكورة وذكره الخطيب في تاريخه.,"Towards the end ofhis life , he set out for Egypt , where he finished his days the 9th Radjab , A. H. 340 (A. D. 951) , and was interred near the tomb of the imam as – Shâfi ; some say he died a little before mid night , on Sunday , 11th Rajab of the same year."
والمروزي – بفتح الميم وسكون الراء وفتح الواو وبعدها زاء معجمة – نسبة إلى مرو الشاهجان، وهي إحدى كراسي خراسان أربع مدن: هذه، ونيسابور، وهراة وبلخ. إنما قيل لها مروالشاهجان لتتميز عن مرو الروذ، والشاهجان: لفظ عجمي، تفسيره روح الملك، فالشاه: الملك، والجان: الروح، وعادتهم أن يقدموا ذكر المضاف إليه على المضاف، ومرو هذه بناها الإسكندر ذو القرنين، وهي سرير الملك بخراسان، وزادوا في النسبة إليها زاء كما قالوا في النسبة إلى الري: رازي، وإلى إصطخر: إصطخرزي، على إحدى النسبتين، إلا أن هذه الزيادة تختص ببني آدم عند أكثر أهل العلم بالنسب، ماعدا ذلك لا يزاد فيه الزاء،,"Marwazi means belonging to Marw as – Sháhján , one of the four capitals of Khorasan , the others being Naisa pur , Herat , and Balkh . This city was so named in order to distinguish it from Mary ar – Bud : Shab – ián is a Persian word , which signifies the soul of the king , and ján soul ; the custom of the Persians being to place the consequent before the antecedent , when in the relation of annexion ( 2 ) . This city was founded by Alexander Zû ‘ l – Karnain ( 3 ) , and is the seat of the government of Khorasan . In forming the relative adjective from Marw , az is added , as in Razi , derived from Rai , and Istakharzi , from Istakhar ; this is one way of its formation ; but according to the opinion of those who have studied the subject , such relatives are only used when speaking of human beings ; in all other cases , the z must not be added ."
فيقال: فلان المروزي والثوب وغيره من المتاع مروي – بسكون الراء – وقيل: إنه يقال في الجميع بزيادة الزاء، ولا فرق بينهما، وهو من باب تغيير النسب، وسيأتي في ترجمة القاضي أبي حامد أحمد بن عامر المروروذي الفقيه الشافعي بقية الكلام على هذين البلدين، إن شاء الله تعالى.,"Therefore one may say of a man , he is a Marwazi ; and of a garment or other thing , it is Marwi ; some say , however , that the z may be added in all cases , and that the difference in the form of the rela tive makes no difference in its signification . The remainder of our observations concerning these two cities will be found in the Life of the kâdi Abû Hâmid Ahmad Ibn Aâmir al – Marwarrudi ."
الأستاذ الإسفرايني,ABU ISHAK AL-ISFARAINI.
أبو إسحاق إبراهيم بن محمد بن إبراهيم بن مهران الإسفرايني الملقب بركن الدين، الفقيه الشافعي المتكلم الأصولي؛ ذكره الحاكم أبو عبد الله، وقال: أخذ عن الكلام والأصول عامة شيوخ نيسابور، وأقر له بالعلم أهل العراق، وخراسان,"The master Abu Ishak Ibrahim Ibn Muhammad Ibn Ibrahim Ibn Mihran al-Isfaraini, surnamed Rukn al-din (column of religion) doctor of the sect of al-Shafie, was an able divine in scholastic and dogmatic theology. The hakim Abu Abd Allah has spoken of him in these terms: The generality of the sheikhs of Naisapur took lessons from him in theology, and his learning was acknowledged by the people of Iraq and Khorasan."
وله التصانيف الجليلة، منها: كتابه الكبير الذي سماه جامع الحلى في أصول الدين والرد على الملحدين رأيته في خمسة مجلدات، وغير ذلك من المصنفات، وأخذ عنه القاضي أبو الطيب الطبري أصول الفقه بإسفراين وبنيت له المدرسة المشهورة بنيسابور,"he is the author of some important works; among others that great entitled: Jami’ Al-Hala, a treatise on the dogmas of religion, and a refutation of the impious, which I have seen in five volumes. The kadi Abu Al-Tayeb al-Tabari, being at Isfarain, took lessons from him in the principles of jurisprudence, and it was for him that the celebrated college of Naisapur was founded."
وذكره أبو الحسن عبد الغافر الفارسي، في سياق تاريخ نيسابور، فقال في حقه: أحد من بلغ حد الاجتهاد من العلماء لتبحره في العلوم واستجماعه شرائط الإمامة، وكان طراز ناحية الشرق، وكان يقول,"Abu al-Hasan Abd al-Ghaffir al-Farisi cites his name in his continuation of the History of Naisapur, and speaks of him thus: He was one of those learned men who attained the rank of Mujtahid by reason of his profound knowledge in the sciences, and of his possessing all the necessary qualifications for being an imam (or chief of a sect). This doctor, the ornament of the East, used to say."
أشتهي أن أموت بنيسابور حتى يصلي علي جميع أهل نيسابور فتوفي بها يوم عاشوراء، سنة ثماني عشرة وأربعمائة، ثم نقلوه إلى إسفراين، ودفن في مشهده، رحمة الله تعالى.,"I wish I may die at Naisapur, so that all its inhabitants may pray over me and it was there he died, on the tenth of Muharram, A. H. four hundred and eighteen. (A. D. one thousand and twenty seven). His body was afterwards removed to Isfarain, where it was buried in the chapel which bears his name."
واختلف إلى مجلسه أبو القاسم القشيري، وأكثر الحافظ أبو بكر البيهقي الرواية عنه في تصانيفه وغيره من المصنفين، رحمهم الله أجمعين، وسمع بخراسان أبا بكر الإسماعيلي، وبالعراق أبا محمد دعلج بن أحمد السجزي وأقرانهما، وسيأتي الكلام على إسفراين في ترجمة الشيخ أبي أحمد بن محمد الإسفرايني.,"The shaikh Abu AL-Kasim al-Koshairi frequented his lessons, and the hafiz Abu Bakr al-Baihaki, and other writers, quote frequently in their works traditions derived from him. He had heard the lectures of Abu Bakr al-Ismaili, in Khorasan; those of Aba Muhammad Dalaj Ibn Ahmad al-Sajazi, in Iraq; and also those of their contemporaries. We shall speak of Isfarain in the article on the shaikh Abu Hamid Ahmad Ibn Muhammad al-Isfaraini."
أبو اسحاق الشيرازي,ABU ISHAK AL-SHIRAZI.
الشيخ أبو إسحاق إبراهيم بن علي بن يوسف، الشيرازي، الفيروزأبادي الملقب جمال الدين؛ سكن بغداد، وتفقه على جماعة من الأعيان منهم أبو أحمد عبد الوهاب بن محمد بن أمين وأبو عبد الله محمد بن عبد الله البيضاوي وأبو القاسم منصور بن عمر الكرخي وغيرهم,"The shaikh Abu Ishak Ibrahim Ibn Ali Ibn Yusuf al-Shirazi al-Firouzabadi, surnamed Jamal al-din (beauty of religion), dwelt in Baghdad, and studied jurisprudence under many eminent men."
وصحب القاضي أبا الطيب الطبري كثيرا، وانتفع به، وناب عنه في مجلسه، ورتبه معيدا في حلقته، وصار إمام وقته ببغداد,"he was an assiduous pupil of Abu Al-Tayeb al-Tabari, and profited by his lessons, he then acted as his substitute, and was appointed by him director of repetitions (or under-tutor) of the class; after which he became the first imam of his time in Baghdad."
ولما بنى نظام الملك مدرسته ببغداد، ساله أن يتولاها، فلم يفعل، فولاها لأبي نصر ابن الصباغ صاحب الشامل مدة يسيرة، ثم أجاب إلى ذلك فتولاها، ولم يزل بها إلى أن مات،,"Nizam al-Mulk, having founded the college (called Nizamiyah) in that city, offered its direction to Abu Ishak; and, on his refusal, appointed to that place Abu Nasr Ibn al-Sabbagh, author of the Shamil; this doctor filled the situation for a short period; then Abu Ishak consented to accept it, and held it till his death."
وقد بسطت القول في ذلك في ترجمة الشيخ أبي نصر عبد السيد بن الصباغ، صاحب الشامل، فليطلب منه.,"I have given the details relating to this in the life of Ibn al-Sabbagh, to which I therefore refer the reader."
وصنف التصانيف المباركة المفيدة، منها: المهذب في المذهب، والتنبيه في الفقه، واللمع وشرحها في أصول الفقه، والنكت في الخلاف، والتبصرة، والمعونة، والتلخيص، في الجدل، وغير ذلك، وانتفع به خلق كثير.,"Abu Ishak wrote a number of instructive and useful books, such as the Muhaddab, a treatise on the doctrines of his sect; the Tanbih, or Call, a work on jurisprudence, the Loma, or Glimpses, with a commentary, wherein the dogmas of religion are treated of; the Nokat, or shrewd Devices on controversial subjects; the Tabsirah, or Monitor; the Maunah, or Succor; the Talkhis, or Summary, a Treatise on Dialectics, etc. The number of those who profited by his instruction was very great."
"وله الشعر الحسن، فمنه:
سألت الناس عن خل وفي… فقالوا ما إلى هذا سبيل
تمسك إن ظفرت بذيل حر… فإن الحر في الدنيا قليل","He composed some good poetry, of which I shall give the following verses: I asked of men: Where is a true friend to be found? Their answer was: To such there is no way; cling, if thou canst, to the robe of the noble-minded; for the man of noble mind is seldom met with in the world."
وقال الشيخ أبو بكر محمد بن الوليد الطرطوشي الآتي ذكره إن شاء الله تعالى: كان ببغداد شاعرا مفلق، يقال له عاصم، فقال يمدح الشيخ أبا إسحاق قدس الله سره:,"It is related by the shaikh Abu Bakr Muhammad al-Tortushi (whose life shall be given later), that a clever poet of Baghdad, called Asim, made the following pretty verses in praise of Abu Ishak (to whom God be merciful)."
"تراه من الذكاء نحيف جسم… عليه من توقده دليل
إذا كان الفتى ضخم المعالي… فليس يضره الجسم النحيل","Thou sees his body worn away by his active mind; it bears the marks of that ardor which fires his soul; when the human mind is great with lofty thoughts, a body lean and worn is no disgrace."
وكان في غاية من الورع والتشدد في الدين، ومحاسنه أكثر من أن تحصر.,"Abu Ishak was a man of the utmost devotion, and rigidly attentive to his religious duties: his merits were countless."
ولد في سنة ثلاث وتسعين وثلثمائة بفيروزاباذ، وتوفي ليلة الأحد، الحادي والعشرين من جمادى الآخرة، قاله السمعاني في الذيل، وقيل: في جمادى الأولى، قاله السمعاني أيضا، سنة ست وسبعين وأربعمائة، ببغداد، ودفن من الغد بباب أبرز، رحمة الله.,"He was born at Firozabad, A. H. three hundred and ninety three, (A. D. one thousand and three) and died in Baghdad on the eve of Sunday, the twenty-first of the second of Jumada (according to al-Samaani in his Zail, but others say the first Jumada), A. H. four hundred and seventy six, (A. D. one thousand and eighty three) and was buried the next morning in the cemetery at the gate of Abrez."
ورثاه أبو القاسم ابن ناقياء، واسمه عبد الله، وسيأتي ذكره إن شاء الله تعالى، بقوله,"The following elegy was made on his death by Ibn Nakiyaa, whose life will be found among those of the Abd Allah."
"أجرى المدامع بالدم المهراق… خطب أقام قيامة الآماق
ما لليالي لا تؤلف شملها… بعد ابن بجدتها أبي إسحاق
إن قيل مات فلم يمت من ذكره… حي على مر الليالي باقي","A fatal event hath struck our eyes with consternation and hath caused our tears to flow mingled with blood I What hath happened to fortune? She cannot collect her strength, since the loss of her favored son, Abu Ishak. Say: He is dead but his memory hath not died; it will live and endure while Time doth run his course."
وذكره محب الدين النجار في تاريخ بغداد، فقال في حقه: إمام أصحاب الشافعي، ومن انتشر فضله في البلاد، وفاق أهل زمانه بالعلم والزهد، وأكثر علماء الأمصار من تلامذته.,"Muhibb al-din Ibn al-Najjar mentions Abu Ishak in his History of Baghdad, and speaks of him in these terms: He was the imam of the sect of al-Shafie, and one of those men of merit whose reputation spread abroad; in learning and self-denial he excelled every person of his time; and most of the learned in the great cities were his pupils."
ولد بفير وزاباذ، بلدة بفارس، ونشأ بها، ودخل شيراز، وقرأ بها الفقه على أبي عبد الله البيضاوي، وعلى أبي أحمد عبد الوهاب بن رامين، ثم دخل البصرة وقرأ على الجوزي، ودخل بغداد في شوال سنة خمس عشرة وأربعمائة وقرأ على أبي الطيب الطبري، ومولده في سنة ثلاث وتسعين وثلثمائة.,"Born and bred at the town of Firozabad, in the province of Faris, he went to Shiraz, where he studied under Abu Abd Allah al-Baidawi and Ibn Ramin; from thence he proceeded to Basrah, where he had al-Jawzi for master; in the month of Shawwal, A.H. four hundred and fifteen, he entered Baghdad to study under Abu Al-Tayeb al-Tabari. He was born A. H. three hundred and ninety three."
وقال أبو عبد الله الحميدي: سألته عن مولده، فذكر دلائل دلت على سنة ست وتسعين، قال: ورحلت في طلب العلم إلى شيراز، في سنة عشر وأربعمائة، وقيل: إن مولده في سنة خمس وتسعين، والله أعلم.,"I asked him, ”said Abu Abd Allah al-Humaidi, “the date of his birth, and he mentioned to me some circumstances which point out the year three hundred and ninety six, (A. D. one thousand and six), as he said that he set out to travel in search of learning in the year four hundred and ten, and went to Shiraz: others however place his birth in three hundred and ninety five, but God knows it best."
وجلس أصحابه للعزاء بالمدرسة النظامية، ولما انقضى العزاء رتب مؤيد الملك بن نظام الملك أبا سعد المتولي مكانه، ولما بلغ الخبر نظام الملك كتب بإنكار ذلك، وقال: كان من الواجب أن تغلق المدرسة سنة لأجله، وزرى على من تولى موضعه، وأمرأن يدرس الشيخ أبو نصر عبد السيد بن الصباغ في مكانه، رحمهم الله تعالى.,"On his death, his pupils sat in solemn mourning in the Nizamiyah college, and after that ceremony, Moayed al-Mulk, son of Nizam al-Mulk, appointed Abu Saad al-Mutawalli to the vacant place, but when Nizam al-Mulk heard of it, he wrote to disapprove of that nomination, adding that the college should be shut up during a year, on account of Abu Ishak’s death; he then blamed the person who had undertaken to fill his place, and ordered the sheikh Ibn al-Sabbagh to profess in his stead."
وفير وزاباذ – بكسر الفاء وسكون الياء المثناة من تحت وضم الراء المهملة وبعد الواو الساكنة زاء مفتوحة معجمة وبعد الألف باء موحدة وبعدالألف ذال معجمه – بلدة بفارس، ويقال: هي مدينة جور، قاله الحافظ أبو سعد ابن السمعاني في كتابه الأنساب، وقال غيره: هي بفتح الفاء، والله أعلم.,"Firozabad is a town in the province of Faris, and it is believed by some to be the same city which is called Jur so says Abu Saad al-Samaani in his work the Ansab: some persons pronounce the name of this town Firozabad."
العراقي الخطيب,THE KHATIB ABU ISHAK AL-IRAQI.
أبو إسحاق إبراهيم بن منصور بن المسلم، الفقيه الشافعي المصري المعروف بالعراقي، الخطيب بجامع مصر؛ كان فقيها فاضلا، وشرح كتاب المهذب، تصنيف الشيخ أبي إسحاق الشيرازي – رحمه الله تعالى – في عشرة أجزاء شرحا جيدا,"Abu Ishak Ibrahim Ibn Mansur Ibn Musallam, native of Egypt and doctor of the sect of al-Shafie, known also by the name of al-Iraqi (native of Iraq), was a preacher (khatib) of the great mosque {of Amr) in Old Cairo, and a talented jurisconsult; he wrote a good commentary in ten volumes on the Muhaddab by Abu Ishak Shirazi."
ولم يكن من العراق، وإنما سافر إلى بغداد، واشتغل بها مدة، فنسب إليها لإقامته بها تلك المدة,"Though not a native of Iraq, he was called so, because he had travelled to Baghdad, and studied there for some time."
قرأ ببغداد الفقه على أبي بكر محمد بن الحسين الأرموي، وكان من أصحاب الشيخ أبي إسحاق الشيرازي، وعلى أبي الحسن محمد بن المبارك بن الخل البغدادي، وتفقه ببلده على القاضي أبي المعالي مجلي بن جميع الآتي ذكره إن شاء الله تعالى، وكان في بغداد يعرف بالمصري، فلما رجع إلى مصر قيل له: العراقي، والله أعلم.,"when in that city, he took lessons in jurisprudence from Abu Bakr Muhammad Ibn al-Husain al-Ormawi, one of Abu Ishak Shirazi’s disciples, and from Abu al-Hasan Muhammad Ibn Al-Mubarak, surnamed Ibn al-Khall, native of Baghdad. In his own country, he studied jurisprudence under the kadi Abu al-Maali al-Mujalli Ibn Jumaiya (whose life shall be given later); when in Baghdad, he was called al-Misri (the Egyptian), but he got the name of al-Iraqi on his return to Egypt."
وقد روي عن الخطيب أبي إسحاق المذكور أنه كان يقول: أنشدني شيخنا ابن الخل المذكور ببغداد، ولم يسم قائلا:,"He is said to have related that his master, Ibn al-Khall, recited to him, in Baghdad, the following verses, but without naming their author."
"في زخرف القول تزيين لباطله… والحق قد يعتريه سوء تعبير
تقول هذا مجاج النحل تمدحه… وإن ذممت تقل قيء الزنابير
مدحا وذما وما جاوزت وصفهما… حسن البيان يري الظلماء كالنور","Falsehood is rendered pleasing if clothed in gilded terms; and Truth may sometimes assume a repulsive form: in praising honey, you may say: This is the saliva of the bee; in blaming, call it: the ejection of the wasp. Describe it with such blame and praise as this, and you do not exaggerate: elegant language can make darkness appear like light."
وكانت ولادته بمصر، سنة عشر وخمسمائة، وتوفي يوم الخميس الحادي والعشرين من جمادى الأولى، سنة ست وتسعين وخمسمائة بمصر، ودفن بسفح المقطم، رحمة الله تعالى.,"Al-Iraqi was horn at Old Cairo, A. H. five hundred and ten; (A. D. one thousand one hundred and sixteen); he died in that city on Thursday, the twenty-first of the first Jumada, A. H. five hundred and ninety six, (A. D. one thousand and two hundred), and was buried at the foot of mount Mukattam."
وكان له ولد فاضل، نبيل القدر، اسمه أبو محمد عبد الحكم، ولي الخطابة بجامع مصر بعد وفاة والده، وكانت له خطب جيدة، وشعر لطيف.,"He had a son of great talent and merit, named Abu Muhammed Abd al-Hukm, who became preacher of the mosque on the death of his father, and composed some good sermons and pleasing poetry."
فمن شعره في العماد ابن جبريل، المعروف بابن أخي العلم – وكان صاحب ديوان بيت المال بمصر، وكان قد وقع فانكسرت يده –,"of which the following verses may be cited; they were written on Imad al-din Ibn Jibril, commonly called Ibn Akhi al-Elm, chief of the treasury-office in Cairo, who had shattered his hand by a fall."
"قوله: إن العماد بن جبريل أخي علم… له يد أصبحت مذمومة الأثر
تأخر القطع عنها وهي سارقة… فجاءها الكسر يستقصي عن الخبر","Imad Ibn Jibril has a hand which bears an evil mark; though given to thieving, it had as yet escaped a tardy amputation; but a fracture has happened to it now which will not be readily healed."
وله غير ذلك أشعار نادرة، ثم وجدت هذين البيتين في ديوان جعفر بن شمس الخلافة الآتي ذكره؛ والله أعلم.,"He wrote other verses in the same style of originality as the preceding, which I have, however, since met with in the poetical works of Jaafar Ibn Shams al-Khilafa (whose life shall be given later); so that I cannot decide to which author they belong."
ومن شعر عبد الحكم المذكور في رجل وجب عليه القتل، فرماه المستوفي للقصاص بسهم فأصاب كبده فقتله،,"Abd al-Hukm composed the following verses on a man condemned to death (for murder), and who was shot dead by the person authorized to take blood-revenge; the arrow striking him in the heart."
"فقال عبد الحكم:
 أخرجت من كبد القوس ابنها فغدت… تئن والأم قد تحنو على الولد
وما درت أنه لما رميت به… ما سار من كبد إلا إلى كبد قلت",From the heart (the middle) of the bow you expelled its son (the arrow); and the bow sighed; for a mother will sigh when separated from her child: but the bow was not aware that the arrow you shot off would merely pass from one heart to another.
"البيت الأول من هذين البيتين مأخوذ من قول بعض المغاربة:
لا غرو من جزعي لبينهم… يوم النوى وأنا أخوالهم
فالقوس من خشب تئن إذا… ما كلفوها فرقة السهم","The idea expressed in the first of these verses was taken from the following lines, composed by a native of Maghreb: No doubt of my affliction when my friends depart; on that day of separation when I and sadness shall be (inseparable) brothers I The very bow, though formed of wood, utters a sigh when forced to send away its arrow."
والبيت الثاني مأخوذ من قول الفقيه عمارة اليمني، الآتي ذكره إن شاء الله تعالى، في قصيدته الميمية التي ذكرتها هناك، وقد قدم من مكة – شرفها الله تعالى – إلى الديار المصرية، وامتدح بها مليكها يومئذ، – وهو الفائز عيسى بن الظافر العبيدي، ووزيره الصالح طلائع بن رزيك، وكلاهما مذكوران في هذا التاريخ، فقال من جملة القصيدة، يمدح العيس التي حملته إلى مصر:,"The idea in Abd al-Hukm’s second verse is taken from a poem rhyming in m, by Omarat al-Yamani, and of which we shall speak hereafter in that person’s life: al-Yamani, having come from Mecca to Egypt, composed this poem in praise of the reigning prince, al-Faaiz Isa Ibn Zafir al-Obaidi, and of his vizir, Salih Taliya Ibn Ruzzik (whose Lives will be found in this work); in the course of the poem, he lauds in these terms the camels which had borne him to Egypt."
"ورحن من كعبة البطحاء والحرم… وفدا إلى كعبة المعروف والكرم
فهل درى البيت أني بعد فرقته… ما سرت من حرم إلا إلى حرم","They went forth at eve from the Kaaba of al-Bathaa and the Haram, to visit the Kaaba of generosity and nobleness. Did the temple know that, on leaving it, I should only pass from one harem (sanctuary) to another?."
"ومن شعر عبد الحكم أيضا: قامت تطالبني بلؤلؤ نحرها… لما رأت عيني تجود بدرها
وتبسمت عجبا فقلت لصاحبي… هذا الذي اتهمت به في ثغرها","The following verses are also by Abd al-Hukm: When my beloved perceived my eyes pour forth their tears, she pressed me to restore the pearls which had adorned her neck: astonished. (then at her mistake) she smiled; and I said to my friend: That which she thought lost is in her mouth."
قلت: وهذا المعنى مأخوذ من قول أبي الحسن علي بن عطية المعروف بابن الزقاق الأندلسي البلنسي,"This idea is taken from the following piece of verse, composed by Abi Al-Hasan Ali Ibn Atiya, better known as Ibn al-Zakkak, native of Valentia, in Spain."
"وشادن طاف بالكؤوس ضحى… فحثها والصباح قد وضحا والروض يبدي لنا شقائقه… وآسه العنبري قد نفحا
قلت: وأين الأقاح قال لنا:… أودعته ثغر من سقى القدحا فظل ساقي المدآم يجحد ما… قال، فلما تبسم افتضحا","A fawn (like nymph) passed round the cups at dawn; the morning brightened up, and still she pushed them round; the flowery mead offered us its anemones, and the scented myrtles now began to breathe. “Where,” said I, “are the white blossoms of the anthemis?” My companion answered: I deposed them in the mouth of her who fills my cup.” She who poured out the wine denied the charge; but her smiles betrayed her, and she blushed with confusion."
وكان الوزير صفي الدين أبو محمد عبد الله بن علي المعروف بابن شكر وزيرالملك العادل بن أيوب بمصر، قد عزل عبد الحكم المذكور عن خطابة جامع مصر، فكتب إليه,"Safi al-din Abu Muhammad Abd Allah Ibn Ali, commonly called Ibn Shukr, vizir of al-Malik al-Adil Ibn Ayyub, having taken from Abd al-Hukm the place of preacher in the mosque of Old Cairo, this poet wrote him the following lines."
"فلأي باب غير بابك أرجع… وبأي جود غير جودك أطمع سدت علي مسالكي ومذاهبي… إلا إليك فدلني ما أصنع
فكأنما الأبواب بابك وحده… وكأنما أنت الخليقة أجمع","To what door shall I repair for refuge, if not to think? from whom can I expect liberality, if not from thee? All paths and ways are closed up against me, except that which leads towards thee; direct me then how to act. It seems as if the (hospitable) doors of other men had become (one single door,) thy door! It seems as if thou alone wert all the human race!"
قلت: والبيت الأخير مأخوذ من قول السلامي الشاعر المشهور، وهو,"The thought in this last verse is borrowed from the poet al-Salami, who says."
"فبشرت آمالي بملك هو الورى… ودار هي الدنيا ويوم هو الدهر،
قبل البيت:
إليك طوى عرض البسيطة جاعلا… قصارى المطايا أن يلوح له القصر","I encouraged my hopes with the prospect of dominion, (and) all mankind (my subjects); the world was to be my palace; and eternity, one day of my reign!."
وسيأتي ذكرها في ترجمة عضد الدولة بن بويه في حرف الفاء، إن شاء الله تعالى.,"We shall speak of the poem from which this verse is taken, in the Life of Adad al-Dawlat Ibn Buwaih, under the letter F."
"ولعبد الحكم المذكور يستجلي زوجته:
سترت وجهها بكف عليه… شبك النقش وهي تجلى عروسا
قلت لم يغن عنك سترك شيئا… ومتى غطت الشباك الشموسا","The following verses were pronounced by Abd al-Hukm when he first unveiled his bride: When the charms of the bride were disclosed to my eyes, she hid her face with her hand, on which was graven a net-work tracery. Your efforts to hide your countenance will not now avail,” said I; when has a net hid the light of the sun?”"
"وله أيضا:، ومأدبة بتنا بها في لذاذة… يخيل لي أنا على الماء نوم
فمن فوقنا الأفلاك والفلك تحتنا… ففي تلك أقمار وفي تيك أنجم","By the same: At the feast, where we spent the night in pleasure, it seemed as if we were borne asleep upon the waters; over us were the constellations; under us, the boat; in those, stars: in this, moons."
"وله أيضا:، على مهل ففي الأحوال ريث… أتخشى أن تضام وأنت ليث
بمصر إن أقمت فأنت نيل… وإن سرت الشآم فأنت غيث]","By the same: Proceed gently! all affairs admit delay: do you, who are a lion, fear to be insulted? If you dwelt in Egypt, you would be a Nile (spreading abundance)! If you went to Syria, you would be a fertilizing shower!."
وكانت ولادته ليلة الأحد تاسع عشر جمادى الآخرة سنة ثلاث وستين وخمسمائة. وتوفي سحرة الثامن والعشرين من شعبان سنة ثلاث عشرة وستمائة، بمصر، ودفن من الغد بسفح المقطم، رحمة الله تعالى عليه.,"This author was born on Sunday eve, nineteenth of the first Jumada, A. H. five hundred and sixty three; (A. D. one thousand one hundred and sixty eight); he died at Old Cairo, on the morning of the twenty eighth of Shaaban, A. H. six hundred and thirteen, (A. D. one thousand one hundred and sixteen), and was buried at the foot of mount Mukattam."
"وأنشدني ولده شيئا كثيرا من شعره، وطريقته فيه لطيفة.
وأما العماد المذكور فهو أبو عبد الله محمد بن أبي الأمانة جبريل بن المغيرة بن سلطان بن نعمة، وكان فاضلا مشهورا بكثرة الأمانة فيما يتولاه","A great deal of his poetry, and all of an agreeable cast, was recited to me by his son. The Imad al-din, above-mentioned, bore the name of Abu Abd Allah Muhammad Ibn Abi al-Amana Jibril Ibn al-Moghaira Ibn Sultan Ibn Nima; he was a worthy man, and celebrated for his great integrity in the fulfilment of his duty."
وتقلب في الخدم الديوانية بمصر والإسكندرية، وكانت ولادته سنة ثمان وخمسين وخمسمائة، وتوفي في خامس شعبان سنة سبع وثلاثين وستمائة بالقاهرة، رحمة الله تعالى.,"he had been employed most part of his life in different government-offices at Old Cairo and Alexandria. Born A. H. five hundred and fifty eight; (A. D. one thousand one hundred and sixty three); died at Cairo, the fifth of Shaaban, A. H. six hundred and thirty seven. (A. D. one thousand two hundred and forty)."
ابن عسكر الموصلي,ABU ISHAK ZAHIR AL-DIN.
أبو إسحاق إبراهيم بن نصر بن عسكر، الملقب ظهير الدين، قاضي السلامية، الفقيه الشافعي الموصلي؛ ذكره ابن الدبيثي في تاريخه، فقال: أبو إسحاق من أهل الموصل,"Abu Ishak Ibrahim Ibn Nasr Ibn Askar, surnamed Zahir al-din (support of religion), doctor of the sect of al-Shafie, kadi of Sallamiya, and native of Mosul, is thus spoken of by Ibn al-Dobaithi in his History: Abu Ishak, native of Mosul."
تفقه على القاضي أبي عبد الله الحسين بن نصر بن خميس الموصلي، بالموصل، وسمع منه، قدم بغداد وسمع بها من جماعة، وعاد إلى بلده، وتولى قضاء السلامية إحدى قرى الموصل,"studied jurisprudence in that city under the kadi Abu Abd Allah al-Husain Ibn Nasr Ibn Khamis, native of the same place, from whom he learned the traditions: having then travelled to Baghdad, he took lessons from a number of masters, and returned to his native place. He became kadi of Sallamiya, a town in the dependency of Mosul."
وروى بإربل عن أبي البركات عبد الرحمن بن محمد الأنباري النحوي شيئا من مصنفاته. سمع منه ببغداد، وسمع منه جماعة من أهلها.,"and he taught, when in Irbil (Arbela), a portion of the works of Abu al-Barakat Abd al-Rahman Ibn Muhammad al-Anbari, the grammarian, under whom he had studied at Baghdad, along with many natives of that city."
وكان فقيها فاضلا أصله من العراق من السندية، تفقه بالمدرسة النظامية ببغداد وسمع الحديث ورواه. وتولى القضاء بالسلامية – وهي بلدة بأعمال الموصل – وطالت مدته بها. وغلب عليه النظم، ونظمه رائق. فمن شعره:,"This talented jurisconsult was originally from Sindiya, in Iraq; he studied law at the Nizamiya college in Baghdad; he learned and taught the traditions, and filled, for a longtime, the place of kadi in Sallamiya. His reigning passion was poetry, and his verses, the following for instance, are very pleasing."
"لا تنسبوني يا ثقاتي إلى… غدر فليس الغدر من شيمتي
أقسمت بالذاهب من عيشنا… وبالمسرات التي ولت
أني على عهدكم لم أحل… وعقدة الميثاق ما حلت","Oh, my friends I call me not a man of perfidy; no perfidy is in my character. I swear by the days of my life which have passed away, and by those joys which have departed that I have been always constant in my promised friendship, and that the ties of my attachment have never yet been broken."
"ومن شعره أيضا:
جود الكريم إذا ما كان عن عدة… وقد تأخر لم يسلم من الكدر
إن السحائب لا تجدي بوارقها… نفعا إذا هي لم تمطر على الأثر","By the same: The bounty of a generous man, promised but long delayed, is never pure from alloy. Vain and useless are the lightnings from the cloud, if it withholds its promised showers."
"وما طل الوعد مذموم وإن سمحت… يداه من بعد طول المطل بالبدر
يا دوحة الجود لا عتب على رجل… يهزها وهو محتاج إلى الثمر","He who defers fulfilling his promise merits blame, though his hands should lavish riches after the long delay. Oh, tree of bounty! the man must not be blamed who shakes thy branches when he needs thy fruit."
وكان بالبوازيج – وهي بليدة بالقرب من السلامية زواية لجماعة من الفقراء اسم شيخهم مكي، فعمل فيهم,"In a village called al-Bawazij, near Sallamiya, was a convent inhabited by a fraternity of dervishes, under a sheikh named Mekki, upon whom the following verses were made by Abu Ishak."
"وقالوا سكرنا بحب الإله… وما أسكر القوم إلا القصع
كذاك الحمير إذا أخصبت… ينقزها ريها والشبع","They say: We are intoxicated with the love of the Divinity! But that which intoxicates the fraternity is draughts (of the wine cup). The ass in a rich pasture acts as they; when its thirst and hunger are satisfied, it skips about."
ذكره أبو البركات ابن المستوفي في تاريخ إربل، وأثنى عليه، وأورد له مقاطيع عديدة ومكاتبات جرت بينهما. وذكره العماد الكاتب في الخريد فقال: شاب فاضل، ومن شعره قوله:,"Abu Al-Barakat Ibn al-Mustawfi mentions his name with eulogium in the History of Arbela, and cites numerous extracts from his works, and from the letters he received from him: the katib Imad al-din also speaks of him in the Kharida, as a young man of talent. The following verses are his."
"أقول له صلني فيصرف وجهه… كأني أدعوه لفعل محرم
فإن كان خوف الإثم يكره وصلتي… فمن أعظم الآثام قتلة مسلم",I said to him: Unite me to thee in the bonds of love! but she turned away her head as if I had asked her to commit a crime. If she reject my love through fear of sinning (she should reflect) that it is a grievous sin to cause (by a cruel refusal) the death of a Muslim.
توفي يوم الخميس ثالث شهر ربيع الآخر سنة عشر وستمائة بالسلامية، رحمه الله تعالى. وكان له ولد اجتمعت به في حلب، وأنشدني من شعره وشعرأبيه كثيرا، وكان شعره جيدا، ويقع له المعاني الحسنة.,"This writer died at Sallamiya, on Thursday, the third of the second of Rabi, A. H. six hundred and ten: (A. D. one thousand two hundred and thirteen): he had a son whom I met at Aleppo, and who recited to me a great deal of his own and of his father’s poetry: he wrote verses well, and hit upon fine ideas."
والسلامية: بفتح السين المهملة وتشديد اللام وبعد الميم ياء مثناة من تحتها ثم هاء، وهي بليدة على شط الموصل من الجانب الشرقي أسفل الموصل، بينهما مسافة يوم، فالموصل في الجانب الغربي. وقد خربت السلامية القديمة التي كان الظهير قاضيها، وأنشئت بالقرب منها بليدة أخرى وسموها السلامية أيضا.,"Sallamiya was a village on the east bank of the Tigris, a day’s journey lower down than Mosul, which stands on the west bank: the town of Sallamiya, in which Zahir al-din was kadi, is now in ruins, and a new village of the same name has been founded in the neighborhood."
إبراهيم بن المهدي,IBRAHIM IBN AL-MAHDI.
أبو إسحاق إبراهيم بن المهدي بن المنصور أبي جعفر بن محمد بن علي بن عبد الله بن العباس بن عبد المطلب الهاشمي، أخو هارون الرشيد,"Abu Ishak Ibrahim Ibn al-Mahdi Ibn Abi Jaafar al-Mansur Ibn Muhammad Ibn Ali Ibn Abd-Allah Ibn al-Abbas Ibn Abd al-Muttalib al-Hashemi, brother to Harun al-Rashid."
كانت له اليد الطولى في الغناء والضرب بالملاهي وحسن المنادمة، وكان أسود اللون لأن أمه كانت جارية سوداء، واسمها شكلة – بفتح الشين المعجمة وكسرها، وسكون الكاف، وبعد اللام هاء – وكان مع سواده عظيم الجثة، ولهذا قيل له التنين،,"This prince had great talent as a singer, and an able hand on musical instruments; he was also an agreeable companion at parties of pleasure. Being of a dark complexion which he inherited from his mother Shikla or Shakla (who was a negress), and of a large frame of body, he received the name of al-Tinnin (the dragon)."
وكان وافر الفضل، غزير الأدب، واسع النفس، سخي الكف، ولم ير في أولاد الخلفاء قبله أفصح منه لسانا، ولا أحسن منه شعرا،,"He was a man of great merit and a perfect scholar, possessed of an open heart and a generous hand; his like had never before been seen among the sons of caliphates, none of whom spoke with more propriety and elegance, or composed verses with greater ability."
بويع له بالخلافة ببغداد بعد المائتين والمأمون يومئذ بخراسان، وقصته مشهورة، وأقام خليفة بها مقدار سنتين، وذكر الطبري في تاريخه أن أيام إبراهيم بن المهدي كانت سنة واحد عشر شهرا واثني عشر يوما.,"He was proclaimed caliph at Baghdad sometime after A. H. two hundred, during the absence of al-Mamun (the reigning caliph) in Khorasan; (the history of that event is well known); and he continued for two years caliph in that city: al-Tabari says, in his Annals, that the reign of Ibrahim lasted one year, eleven months, and twelve days."
وكان سبب خلع المأمون وبيعة إبراهيم بن المهدي أن المأمون لما كان بخراسان جعل ولي عهده علي بن موسى الرضا الآتي ذكره في حرف العين إن شاء الله تعالى،,"The cause which induced the people to renounce allegiance to al-Mamun and proclaim Ibrahim caliphate, was the conduct of the former, who during his stay in Khorasan, appointed for his successor Ali Ibn Musa al-Rida, whose life shall be given in the letter Ain."
فشق ذلك على العباسيين ببغداد خوفا من انتقال الأمر عنهم إلى العلويين فبايعوا إبراهيم بن المهدي المذكور، وهو عم المأمون، ولقبوه المبارك. وقيل سموه المرضي، وكانت مبايعته يوم الثلاثاء لخمس بقين من ذي الحجة سنة إحدى ومائتين ببغداد,"This choice being highly displeasing to (the members of the reigning family) the Abbasides, who were in Baghdad, they proclaimed Ibrahim, uncle to al-Mamun, caliph, under the title of Al-Mubarak (the Blessed); this took place on Tuesday, the twenty fifth of Zi Al Hijja, A. H. two hundred and one. (June, A. D. eight hundred and seventeen)."
بايعه العباسيون في الباطن ثم بايعه أهل بغداد في أول يوم من المحرم سنة اثنتين ومائتين، وخلعوا المأمون، فلما كان يوم الجمعة لخمس خلون من المحرم أظهروا ذلك، وصعد إبراهيم المنبر،,"The Abbasides of Baghdad began first by making a secret promise of allegiance to Ibrahim, and the inhabitants of the city look a similar engagement the first Muharram, two hundred and two, pronouncing at the same time the deposition of al-Mamun; then, on Friday, the fifth of Muharram, they published their resolution, and Ibrahim mounted the pulpit."
وكان المأمون لما بايع علي بن موسى الرضا بولاية العهد أمر الناس بترك لباس السواد الذي هو شعار بني العباس، وأمرهم بلباس الخضرة، فعز ذلك على بني العباس أيضا، وكان من جملة الأسباب التي نقموها على المأمون,"Al-Mamun, on appointing Ali Ibn Musa for his successor, had ordered the public to cease wearing black, which was the distinctive color of the Abbasides, and to put on green (which color was appropriated to the family of Ali and their partisans’): this gave also great dissatisfaction to the Abbasides, and was one of the motives which provoked their enmity towards al-Mamun."
ثم أعاد لبس السواد يوم الخميس لليلة بقيت من ذي القعدة سنة سبع ومائتين لسبب اقتضى ذلك، ذكره الطبري في تاريخه فلما توجه المأمون من خراسان إلى بغداد خاف إبراهيم على نفسه، فاستخفى,"the wearing of black was re-established on Thursday, the twenty ninth of Zu Al-Kaada, two hundred and seven (May, A. D. eight hundred and twenty three); the reason which rendered this change necessary is given by al-Tabari in his Annals. On al-Mamun’s setting out for Baghdad from Khorasan, Ibrahim became apprehensive for his personal safety, and concealed himself."
وكان استخفاؤه ليلة الأربعاء لثلاث عشرة ليلة بقيت من ذي الحجة سنة ثلاث ومائتين، وذلك بعد أمور يطول شرحها، ولايحتمل هذا المختصر ذكرها، ثم دخل المأمون بغداد يوم السبت لأربع عشرة ليلة بقيت من صفر سنة أربع ومائتين، ولما استخفى إبراهيم عمل فيه دعبل الخزاعي,"this was on Wednesday, the sixteenth of Zi Al-Hijja, two hundred and three (June, A. D. eight hundred and nineteen); before which took place many events long to relate, and which I have no space to record in this abridgment. Al-Mamun made his entry into Baghdad on Sunday, fifteenth Safar, two hundred and four (August, eight hundred and nineteen). At the time when Ibrahim concealed himself, the poet Dibil al-Khozaie made the following verses on him."
"نعر ابن شكلة بالعراق وأهله… فهفا إليه كل أطلس مائق
إن كان، إبراهيم مضطلعا بها… فلتصلحن من بعده لمخارق
ولتصلحن من بعد ذاك لزلزل… ولتصلحن من بعده للمارق
أنى يكون وليس ذاك بكائن… يرث الخلافة فاسق عن فاسق","The son of Shakla and his gang raised tumults in Iraq; then every fool and villain flew to join him! Were Ibrahim fit to reign, the empire had devolved by right to Mukharik, to Zulzul, and to Marik Must it be? but not ’tis impossible! Must the patrimony of the caliphs pass from one reprobate to another?"
ومخارق: بضم الميم وفتح الخاء المعجمة، وزلزل: بضم الزاءين المعجمتين، والمارق: هؤلاء الثلاثة كانوا مغنين في ذلك العصر. وأخبار إبراهيم طويلة شهيرة.,"Mukharik, Zulzul, and Marik, the persons mentioned in the foregoing verses, were public singers of that time. The history of Ibrahim’s adventures is long (to relate) and well known (so we shall merely cite the following incident of his life, and give it his own words)."
وقال إبراهيم: قال لي المأمون، وقد دخلت عليه بعد العفو عني: أنت الخليفة الأسود، فقلت: يا أمير المؤمنين، أنا الذي مننت عليه بالعفو، وقد قال عبد بني الحسحاس:,"Al-Mamun said to me, on my going to see him after having obtained pardon: Is it thou who art the negro caliph? to which I replied: Commander of the Faithful! I am he whom thou hast deigned to pardon; and it has been said by the slave of the Banu Al-Hashas."
"أشعار عبد بني الحسحاس قمن له… عند الفخار مقام الأصل والورق
إن كنت عبدا فنفسي حرة كرما… أو أسود الخلق إني أبيض الخلق","When men extol their worth, the slave of the family of Hashas can supply, by his verses, the defect of birth and fortune. Though I be a slave, my soul, through its noble nature, is free; though my body be dark, my mind is fair."
"فقال لي: يا عم أخرجك الهزل إلى الجد، وأنشد يقول:
ليس يزرى السواد بالرجل الشه… م ولا بالفتى الأديب الأريب
إن يكن لسواد فيك نصيب… فبياض الأخلاق منك نصيبي","To this al-Mamun replied: Uncle! a jest of mine has put you in a serious mood. He then spoke these verses: Blackness of skin cannot degrade an ingenious mind, or lessen the worth of the scholar and the wit. Let darkness claim the color of your body; I claim as mine your fair and candid soul."
قلت: وقد نظم بعض المتأخرين، وهو الأعز وأبو الفتوح نصر الله بن قلاقس الإسكندري – وسيأتي ذكره إن شاء الله تعالى في حرف النون – هذا المعنى وزاد فيه وأحسن كل الإحسان، وهو قوله:,"A modern poet, Ibn Kalakis, whose life we shall give, has versified the same thought, with some additions of his own, and expressed it most happily; his words are."
"رب سوداء وهي بيضاء فعل… حسد المسك عندها الكافور
مثل حب العيون يحسبه النا… س سوادا وإنما هو نور","There are females dark in skin, but in conduct clear and pure; whose presence would induce the (white) camphor to envy the (black) musk: ’tis thus with the pupil of the eye; men think it black, though merely (concentrated) light."
وجلس المعتصم يوما – وقد تولى الخلافة بعد المأمون – وعن يمينه العباس بن المأمون، وعن يساره إبراهيم بن المهدي، فجعل إبراهيم يقلب خاتما في يده،,"The caliph al-Mutasim, successor of al-Mamun, was one day seated on his throne; having on his right al-Abbas, son to al-Mamun, and on his left Ibrahim Ibn al-Mahdi, when the latter began playing with a ring he held in his hand."
فقال له العباس: يا عم ما هذا الخاتم فقال: خاتم رهنته في أيام أبيك فما فككته إلا في أيام أمير المؤمنين، فقال له العباس: والله لئن لم تشكر أبي على حقن دمك مع عظيم جرمك لا تشكر أمير المؤمنين على فك خاتمك، فأفحمه.,"What ring is that? said al-Abbas; It is a ring, replied Ibrahim, which I pledged during the reign of your father, but which I redeemed only in the reign of the Commander of the Faithful (here present). By Allah! answered al-Abbas, since you are ungrateful to my father, who spared your life notwithstanding the enormity of your crime, you will not be thankful to the Commander of the Faithful for having redeemed your ring. The other was silenced by this retort."
وهذا إبراهيم في حديثه طول كثير أورده أرباب التواريخ في كتبهم، لكن اختصرته، ونبهت على المقصود منه، وقد استوفى الطبرى وغيره الكلام فيه.,"Ibrahim’s adventures form a very long narrative which is related by historians, I, however, have abridged his history, and indicated the leading points only; but al-Tabari and others have given it in full."
ولما ظفر المأمون بإبراهيم شاور فيه أحمد بن أبي خلد الأحول الوزير، فقال: يا أمير المؤمنين، إن قتلته فلك نظراء، وإن عفوت عنه فما لك نظير.,"When al-Mamun got Ibrahim in his power, he consulted the vizir Ahmad Ibn Abi Khalid al-Ahwal as to what should be done with the prisoner, and received this answer: Commander of the Faithful! if you punish him with death, you will have your like (among sovereigns), but if you forgive him, you will be peerless."
وكانت ولادته غرة ذي القعدة سنة اثنتين وستين ومائة، وتوفي يوم الجمعة لتسع خلون من شهر رمضان سنة أربع وعشرين ومائتين بسر من رأى، وصلى عليه ابن أخيه المعتصم، رحمه الله تعالى.,"Ibrahim was born about the first of Zu Al-Kaada, A. H. one hundred and sixty two (July, A. D. seven hundred and seventy nine); and died at Sarr-man-raa, on Friday, the seventh of Ramadan, (July, two hundred and twenty four) A. D. eight hundred and thirty nine); funeral prayers were read over him by his nephew al-Mutasim."
وسر من رأى فيها ست لغات حكاها الجوهري في كتاب الصحاح في فصل رأى، وهن: سر من رأى – بضم السين المهملة وفتحها – وسر من راء – بضم السين وفتحها وتقديم الألف على الهمزة في اللغتين – وساء من رأى، وسامرا، واستعمله البحتري ممدودا في قوله,"Al-Jawhari (the lexicographer) mentions in his Sabah, under the word raa, six different manners of writing Serr-men-raa, viz: Sorr-man-raa, Sarr-man-raa, Sorr-min-rai, Sarr-min-rai, Saa-man-raa, and Samarra; which last, with the final syllable lengthened, has been employed by al-Bohtori, in this verse."
ونصبته علما بسامراء… ولا أعلم هل هي لغة شائعة أو استعمله كذلك ضرورة.,"And you placed it as a leading mark at Samarraa.” I know not, however, if this pronunciation be in use, or if the poet only adopted it from necessity"
وسر من رأى: مدينة بالعراق، بناها المعتصم في سنة عشرين ومائتين وفيها السرداب الذي ينتظر الإمامية خروج الإمام منه، وسيأتي ذكره في حرف الميم في المحمدين إن شاء الله تعالى.,"This city, which is situated in Iraq, was built by al-Mutasim in the year two hundred and twenty (A. D. eight hundred and thirty five); in it is the cavern from which the Imamites expect the coming forth of the twelfth Imam, whose life shall be given in the letter M."
ابراهيم النديم الموصلي,IBRAHIM AN-NADIM AL-MAUSILI.
أبو إسحاق إبراهيم بن ماهان – ويقال له أيضا: ميمون – بن بهمن بن نسك، التميمي بالولاء، الأرجاني، المعروف بالنديم، الموصلي: ولم يكن من الموصل، وإنما سافر إليها وأقام بها مدة، فنسب إليها، هكذا ذكره أبو الفرج الأصبهاني في كتاب الأغاني .”,"Abu Ishak Ibrahim Ibn Mahan (or Maimun) Ibn Bahman Ibn Nusk adopted member of the tribe of Tamim, and descended from a family of Arrajan ( a color in the province uses tan): he is generally known by the title of al-Nadim al-Mausili (the social companion or singer from Mosul,) though not born in that city; but having gone to live there for some time, he was called a Mosulite; (such is the observation made by Abu Al-Faraj of Ispahan, in his Kitab al-Aghani)"
وهو من بيت كبير في العجم. وانتقل والده ماهان إلى الكوفة وأقام بها. وأول خليفة سمعه المهدي بن المنصور، ولم يكن في زمانه مثله في الغناء واختراع الألحان وكان إذا غنى إبراهيم، وضرب له منصور المعروف بزلزل، اهتزلهما المجلس، وكان إبراهيم زوج أخت زلزل المذكور، وأخباره ومجالسه مشهورة.,"he came of a noble Persian house, but his father, had emigrated and settled at Kufa The first caliph in whose presence he sung was al-Mahdi, son of al-Mansur; he was unequalled as a singer, and he discovered several new musical modes; when Ibrahim sung, with his wife’s brother, Mansur, called also Zulzul, to company him on the lute, the audience were transported with pleasure. His adventures and concerts are equally famous."
وحكي أن هارون الرشيد كان يهوى جاريته ماردة هوى شديدا، فتغاضبا مرة ودام بينهما الغضب، فأمر جعفر البرمكي العباس بن الأحنف أن يعمل في ذلك شيئا، فعمل,"it is related that the caliph Harun al-Rashid was passionately fond of a fair slave named Marida, but they quarreled, and their mutual displeasure continued for some time. This induced Jaafar the Barmakie to order (the poet) al-Abbas Ibn al-Ahnaf to compose something applicable to the circumstance, and the following verses were written by him in consequence."
"راجع أحبتك الذين هجرتهم… إن المتيم قلما يتجنب
إن التجنب إن تطاول منكما… دب السلو له فعز المطلب","Return to the friends you have abandoned; the bondsman of love but seldom shuns (hit mistress): if your mutual estrangement long endure, indifference will glide (into your hearts) and (lost affection) will hardly be retrieved."
وأمر إبراهيم الموصلي فغنى به الرشيد، فلما سمعه بادر إلى ماردة فترضاها، فسألت عن السبب في ذلك، فقيل لها، فأمرت لكل واحد من العباس وإبراهيم بعشرة آلاف درهم، وسألت الرشيد أن يكافئهما، فأمر لهما بأربعين ألف درهم.,"In pursuance to Jaafar’s orders, Ibrahim sung these verses to al-Rashid, who immediately hastened to Marida, and got reconciled to her. She then asked him what brought about this event; and being informed of what had passed, ordered to Ibrahim and al-Abbas a present of ten thousands dirhems each, and al-Rashid, on her request, recompensed them with a reward of forty thousand dirhams."
وكان هارون قد حبس إبراهيم في المطبق، فأخبر سلم الخاسر أبا العتاهية بذلك، فأنشده,"Ibrahim had been put into the Matbak or chief prison of Baghdad by al-Rashid, and Salm al-Khasir (the poet) related to Abu al-Atahiya what had happened; on which the latter pronounced these verses."
"سلم يا سلم ليس دونك سر… حبس الموصلي فالعيش مر
ما استطاب اللذات مذ غاب في المط… بق رأس اللذات في الناس حر
ترك الموصلي من خلق الله… جمعا وعيشهم مقشعر
حبس اللهو والسرور فما في ال… أرض شيء يلهى به ويسر","Oh, Salmi Salm! without thee no joy remains: al-Mausili is in prison, and our life has become bitter, Pleasures are no longer sweet, since their author noblest of men is hidden by the prison (from our sight). Al-Mausili has been abandoned by all God’s creatures; but their life (now) feels harsh and irksome. Disport and joy are in prison, and naught remains on earth to disport and give joy."
ولد إبراهيم المذكور بالكوفة سنة خمس وعشرين ومائة، وتوفي ببغداد سنة ثمان وثمانين ومائة بعلة القولنج، وقيل: سنة ثلاث عشرة ومائتين، والأول أصح، رحمة الله تعالى. وفي ترجمة العباس بن الأحنف خبر وفاته أيضا فلينظر فيها،,"Ibrahim was born at Kufa, A. H. one hundred and twenty five (A. D. seven hundred and forty two), and he died in Baghdad of a disorder in the intestines, A. H. one hundred and eighty eight (A. D. eight hundred and four); others say two hundred and thirteen (A. D. eight hundred and twenty eight), but the first is the right date: we shall speak again of this event in the Life of al-Abbas Ibn al-Ahnaf (which see)."
وقيل: مات إبراهيم الموصلي وأبو العتاهية الشاعر وأبو عمرو الشيباني النحوي في سنة ثلاث عشرة ومائتين في يوم واحد ببغداد، وإن أباه مات وهوصغير فكفله بنو تميم وربوه، ونشأ فيهم فنسب إليهم، والله أعلم.,"It is said that Ibrahim al Mausili, Abu Al- Atahiya the poet, and Abu Amr al-Shaibani the grammarian, died at Baghdad, in the year two hundred and thirteen, and on the same day; it is also related that Ibrahim was yet a child when his father died, and that the tribe of Tamim took charge of him, and brought him up; for which reason he was styled Tamimi."
وسيأتي ذكر ولده إسحاق. وأرجان: بتشديد الراء المهملة، حكاه الجوهري والحازمي، وهي مذكرة في ترجمة أحمد الأرجاني.,"We shall make mention of his son Ishak. According to al-Jawhari and al-Hazimi, the word Arrajan is written with a double r: we shall speak again of this place in the Life of Ahmad al-Arrajani."
إبراهيم الصولي,IBRAHIM AL-SULI.
إبراهيم بن العباس بن محمد بن صول تكين الصولي، الشاعر المشهور؛ كان أحد الشعراء المجيدين، وله ديوان شعر كله نخب، وهو صغير، ومن رقيق شعره,Ibrahim Ibn al-Abbas Ibn Muhammad Ibn Sul-Takin al-Suli was a poet of reputation and talent; his works have been collected and form a small volume of exquisite pieces; the following is a specimen of his tender style.
"دنت بأناس عن تناء زيارة… وشط بليلى عن دنو مزارها
وإن مقيمات بمنعرج اللوى… لأقرب من ليلى وهاتيك دارها","Visits draw close the hearts which coolness had parted; but my visit to {the capricious) Laila has changed her affection to dislike, The maids that dwell in the (distant) valley of al-Liwa are nearer to me than Laila, though her dwelling be here at hand."
وله نثر بديع، فمن ذلك ما كتبه عن أمير المؤمنين، إلى بعض البغاة الخارجين يتهددهم ويتوعدهم، وهو أما بعد، فإن لأمير المؤمنين أناة، فإن لم تغن عقب بعدها وعيدا، فإن لم يغن أغنت عزائمه، والسلام وهذا الكلام مع وجازته في غاية الإبداع، فإنه ينشأ منه بيت شعر له أوله,"The style of his prose writings is admirable; as, for instance, in the following threatening letter written by him in the name of the caliph to some rebels: Know that the Commander of the Faithful hath patience; to which, if useless, threats succeed; if they avail not, his resolutions shall. Adieu. This address is not only concise but also highly figurative; in fact, it has given rise to the following verse."
أناة فإن لم تغن عقب بعدها… وعيدا فإن لم يغن أغنت عزائمه,"To useless delay threats succeed; if they avail not, resolution shall."
وكان يقول: ما اتكلت في مكاتبتي قط إلا على ما يجلبه خاطري ويجيش به صدري، إلا قولي: وصار ما يحرزهم يبرزهم، وما كان يعقلهم يعتقلهم، وقولي في رسالة أخرى,"This author used to say: “In composing my letters I relied merely on“ those ideas which my mind might inspire, and on those sentiments which might spring from my heart; I except, however, these two passages."
فأنزلوه من معقل إلى عقال، وبدلوه آجالا من آمالفإني ألممت بقوليآجالا من آمالبقول مسلم بن الوليد الأنصاري، المعروف بصريع الغواني، وهو”,"That if which guarded them exposed them (to danger); and their asylum became their prison! and in another letter of mine: e They hurled him from his fortress to a prison, and they caused him to exchange hope for death In the latter sentence, I imitated the following verse by Muslim Ibn al-Walid al-Ansari, surnamed Saria Al-Ghawani (the vanquished by the fair’)."
موف على مهج في يوم ذي رهج… كأنه أجل يسعى إلى أمل,"(He appeared) standing on (mount) Mahaj, on the (fatal) day of Zi-Rohaj: he seemed the speedy death of all my hopes."
"وفي المعقل والعقال بقول أبي تمام:
فإن باشر الإصحار فالبيض والقنا… قراهوأحواض المنايا مناهله
وإن يبن حيطانا عليه فإنما… أولئك عقالاته لا معاقله
وإلا فأعلمه بأنك ساخط… عليه فإن الخوف لاشك قاتله","In the former sentence, I imitated an expression used by Abu Tammam in these verses: If he enter the desert, he shall meet with sword and lance instead of hospitality; and he shall quench his thirst at the cistern of Death If he raise a wall around him, it shall not be his fortress, but his prison If not, let him know that you are angry with him, and fear alone shall doubtless cause his death."
الصولي جرجاني الأصل، وصول من بعض ضياع جرجان، ويقال لها جول، وهو عم والد أبي بكر محمد بن يحيى بن عبد الله بن العباس الصولي، صاحب كتاب الوزراء وغيره من المصنفات، فإنهما يجتمعان في العباس المذكور.,"“Al-Suli came of a family native of Jorjan; (Sul, or as it is sometimes pronounced, Jul, is the name of a demesne situated in Jorjan); he was paternal uncle to the father of Abu Bakr Muhammad Ibn Yahya Ibn Abd Allah Ibn al-Abbas al-Suli, author of the Book of Vizirs and other works; so their genealogies meet in one common progenitor, al-Abbas. (al-Sulis father).”"
وقد ذكره أبو عبد الله محمد بن داود بن الجراح في كتاب الورقة فقال: إبراهيم بن العباس بن محمد بن صول، بغدادى أصله من خراسان، يكنى أبا إسحاق، أشعر نظرائه الكتاب وأرقهم لسانا، وأشعاره قصار ثلاثة أبيات ونحوها إلى العشرة، وهو أنعت الناس للزمان وأهله غير مدافع,"Abu Abd-Allah Muhammad Ibn Dawud Ibn al-Jarrah mentions him in his Kitab al-Warakat in these terms: Ibrahim Ibn al-Abbas Ibn Muhammad Ibn Sul, surnamed Abu Ishak, native of Baghdad, drew his origin from Khorasan; he was a better poet than the other Katibs who were cotemporary with him, and his style was more graceful than theirs; his poems are short, containing from three to ten verses only; but his descriptions of the vicissitudes of fortune have not been outdone."
وأصله تركي، وكان صول وفيروز وأخوين ملكا جرجان، تركيان، تمجسا وصارا أشباه الفرس، فلما حضر يزيد بن المهلب بن أبي صفرة جرجان أمنهما، فلم يزل صول معه، وأسلم على يده حتى قتل معه يوم العقر.,"He belonged to a highly respectable Turkish family; the two brothers, Sul and Firuz were Turkish princes of Jorjan, who had adopted the Magian religion, and become quite like Persians. When Yazid Ibn al-Muhallib came to Jorjan, they obtained from him their amnesty, and Sul having made to him profession of Islamism, remained constantly with him till they both fell in the battle of al-Akr."
وكان أبو عمارة محمد بن صول أحد جلة الدعاة، وقتله عبد الله بن علي العباسي، عم السفاح والمنصور، لما خلع مع مقاتل بن حكيم العكي وغيره.,"Abu Omara Muhammad Ibn Sul was one of the principal (Abbasside) missionaries; he was killed, along with Mukatil Ibn Hakim al-Akki and some others, by Abd-Allah Ibn Ali al-Abbasi, uncle to the caliphates Saffah and al-Mansur, when he revolted against his nephew."
واتصل إبراهيم وأخوه عبد الله بذي الرياستين الفضل بن سهل، ثم تنقل في أعمال السلطان ودواوينه إلى أن توفي وهو يتقلد ديوان الضياع والنفقات بسر من رأى للنصف من شعبان سنة ثلاث وأربعين ومائتين.,"Ibrahim and his brother Abd-Allah became adherents to (the vizir) al-Fadl Ibn Sahl, surnamed Zu Al-Riasatain; Ibrahim was then employed in the provinces, as agent for the Sultan, and filled successively different places in the government-offices, till he died; he was then director of the demesne and gratuity office at Sarr-man-raa: his death took place in the middle of Shaaban, A. H. two hundred and forty three (December, A. D. eight hundred and fifty seven)."
قال دعبل بن علي الخزاعي: لو تكسب إبراهيم بن العباس بالشعر لتركنا في غير شيء، هذا آخر ما نقلته من كتاب الورقة.,"The poet Dibil al-Khozaie said of him: If Ibrahim had sought to make out his livelihood by his poetical talents, he would have (gained all and) left us nothing."
وقد وقفت على ديوانه، ونقلت منه أشياء، منها قوله، وهذان البيتان يوجدان في ديوان مسلم بن الوليد الأنصاري، والله أعلم:,"I read the collection of his poems and made the following extracts from it; but I suspect the first not to be his, as I found it also in the poetical works of Muslim Ibn al-Walid al-Ansari."
"لا يمنعنك خفض العيش في دعة… نزوع نفس إلى أهل وأوطان
تلقى بكل بلاد إن حللت بها… أهلا بأهل وجيرانا بجيران وله","Let not the longing of your soul for family and home prevent you’re enjoying an easy life in comfort: in every country where you choose to dwell, you will find a family and (friendly) neighbors, in place of those you left behind."
ويقال: إنه ما رددهما من نزلت به نازلة إلا فرج الله تعالى عنه,"The following verses are by al-Suli; and it is said that if they be frequently repeated by a person under sudden misfortune, God will deliver him from it."
"ولرب نازلة يضيق بها الفتى… ذرعا وعند الله منها المخرج
ضاقت فلما استحكمت حلقاتها… فرجت وكان يظنها لا تفرج","A man meets with a disaster he cannot avert, and from which God alone can deliver him. But often, when the evil is complete, with rings (and iron meshes) strongly riven, it passes away while he thinks that nothing can dispel it."
"ومن شعره: أولى البرية طرا أن تواسيه… عند السرور الذي واساك في الحزن
إن الكرام إذا ما أسهلوا ذكروا… من كان يألفهم في المنزل الخشن وله","By the same: The fittest sharer in your joy is he who has been partner in your sorrow: when generous (travelers) repose in the plain, they think of those who kept them company in the rugged stations (left behind)."
ويقال: إنه كتبها إلى محمد بن عبد الملك الزيات، وزير المعتصم -:,"The next verses are said to have been written by him to Muhammad Ibn Abd al-Malik al-Zaiyat, vizir to al-Mutasim."
"وكنت أخي بإخاء الزمان… فلما نبا صرت حربا عوانا
وكنت أذم إليك الزمان… فأصبحت منك أذم الزمانا
وكنت أعدك للنائبات… فها أنا أطلب منك الأمانا","When Fortune treated me as a brother, you were also my brother; but when she rejected me, you became my rancorous foe. I once blamed Fortune for her rigor towards you, but now I blame her (for the treatment I experienced) from you. I counted you (as a protector) against misfortunes, and behold me now imploring your mercy."
"وله أيضا: كنت السواد لمقلتي… فبكى عليك الناظر
من شاء بعدك فليمت… فعليك كنت أحاذر","By the same: Thou was! dear to me as the apple of my eye; for thee (alone) my eyes shed their tears. Die now who may, since thou art gone! Thou was my only care."
"وأورد له أبو تمام الطائي في كتاب الحماسة في باب النسيب:
ونبئت ليلى أرسلت بشفاعة… إلي، فهلا نفس ليلى شفيعها
أأكرم من ليلى علي فتبتغي… به الجاه أم كنت امرءا لا أطيعها
وله كل مقطوع بديع، والاختصار أولى بالمختصر.","Abu Tammam cites in his Hamasa, in the chapter of amatory poetry, the following verses by al-Suli: I am told that Laila has sent an intercessor to implore my favor; why is not Laila herself that intercessor? Does there then exist one whom I honor more than Laila? (find such and challenge glory) or am I then a man that will not obey her? This poet has written a great number of charming pieces, which I cannot cite here, as brevity suits best such an abridgement as this."
"وسيأتي ذكر ابن أخيه بن يحيى الصولي في المحمدين، إن شاء الله تعالى.
توفي إبراهيم الصولي المذكور منتصف شعبان سنة ثلاث وأربعين ومائتين بسر من رأى، رحمه الله تعالى.","We shall mention his nephew Muhammad Ibn Yahya al-Suli in the Muhammads. Ibrahim al-Suli died the fifteenth Shaaban, A.H. two hundred and forty three (December, A. D. eight hundred and fifty seven) at Sarr-man-raa."
نفطويه,NIFTAWAIH
أبو عبد الله إبراهيم بن محمد بن عرفة بن سليمان بن المغيرة بن حبيب بن المهلب ابن أبي صفرة الأزدي، الملقب نفطويه النحوي الواسطي؛ له التصانيف الحسان في الآداب، وكان عالما بارعا,"Abu Abd Allah Ibrahim Ibn Muhammad Ibn Arafa Ibn Soliman Ibn al-Moghaira Ibn Habib Ibn al-Muhallab Ibn Abi Sufra al-Azdi, surnamed Niftawaih, the grammarian, native of Wasity, was a man of learning and talent, and author of some esteemed works on general literature."
ولد سنة أربع وأربعين ومائتين، وقيل: سنة خمسين ومائتين بواسط وسكن بغداد. وتوفي في صفر سنة ثلاث وعشرين وثلثمائة يوم الأربعاء، لست خلون منه، بعد طلوع الشمس بساعة.,"He was born at Wasit, A. H. two hundred and forty four (A. D. eight hundred and fifty eight), though some say A. H. two hundred and fifty; he dwelt at Baghdad, where he died on Wednesday, the sixth of Safar, about an hour after sunrise, A. H. three hundred and twenty three (A. D. nine hundred and thirty five)."
وقيل؛ توفي سنة أربع وعشرين وهو ابن مجاهد المقرىء ببغداد، والله أعلم، ودفن ثاني يوم بباب الكوفة، رحمه الله تعالى.,"others say, however, that he and Ibn Mujahid al-Mukri died at Baghdad in the year three hundred and twenty four: he was buried the next day at the gate of Kufa."
قال ابن خالويه: ليس في العلماء من اسمه إبراهيم وكنيته أبو عبد الله سوى نفطويه.,Ibn Khalawaih remarks that Niftawaih was the only man among the learned who was named Ibrahim and surnamed Abu Abd Allah.
"ومن شعره ما ذكره أبو علي القالي في كتاب الأمالي:
قلبي عليك أرق من خديكا… وقواي أوهى من قوى جفنيكا
لم لا ترق لمن يعذب نفسه… ظلما وبعطفه هواه عليكا وفيه","The following specimen of his poetry is quoted by Abu Ali al-Kali in his Kitab al-Amali. My heart {fixed) on thee, is more tender than thy cheeks; my strength is less than the power of thine eyes, Why wilt thon not pity him whose soul is unjustly tortured, and whom love inclines towards thee with affection?."
يقول أبو عبد الله محمد بن زيد بن علي بن الحسين الواسطي المتكلم المشهور، صاحب الإمامة وكتاب إعجاز القرآن الكريم في نظمه وغيرهم:,"The following epigram was made on him by Abo Abdallah Muhammad Ibn Zaid Ibn Ali Ibn al-Husain, native of Wasit, a celebrated metaphysician, and author of the al-Imama and a treatise on the unattainable excellence of the style in which the Quran is written, etc.."
"من سره أن لا يرى فاسقا… فليجتهد أن لا يرى نفطويه
أحرقه الله بنصف اسمه… وصير الباقي صراخا عليه","He that likes not the sight of a reprobate should avoid meeting Niftawaih! May God burn him with one half of his name, and cause him to be denounced with the other."
وتوفي أبو عبد الله محمد المذكور سنة سبع – وقيل: سنة ست – وثلثمائة رحمة الله تعالى.,(The author of this charade) Abu Abd Allah Muhammad died A. H. three hundred and seven (A. D. nine hundred and nineteen) or three hundred and six.
حكى عبد العزيز بن الفضل قال: خرج القاضي أبو العباس أحمد بن عمر بن سريج، وأبو بكر محمد بن داود الظاهري، وأبو عبد الله نفطويه إلى وليمة دعوا لها، فأفضى بهم الطريق إلى مكان ضيق، فأراد كل واحد منهم صاحبه أن يتقدم عليه، فقال ابن سريج: ضيق الطريق يورث سوء الأدب,"Abd al-Aziz Ibn al-Fadl relates this anecdote: Ibn Soraij, Ibn Dawud al-Zahiri, and Niftawaih went forth to a feast, whither they were invited now the way lead them to a narrow passage, and each of them wished his companions to pass before himself; so Ibn Soraij said: A strait road begets evil manners."
وقال ابن داود: لكنه يعرف مقادير الرجال، فقال نفطويه: إذا استحكمت المودة بطلت التكاليف.,"(Yea!) said Ibn Dawud, but it teaches the true worth of men; to this Niftawaih rejoined: When friendship is solid, ceremony is done away."
ونفطويه – بكسر النون وفتحها والكسر أفصح والفاء ساكنة – قال أبو منصور الثعالبي في أوائل كتاب لطائف المعارف: إنه لقب نفطويه لدمامته وأدمته تشبيها له بالنفط،,"Niftawaih is sometimes pronounced, but not so correctly, Naftawaih; Abo Mansur al-Thaalibi says, towards the beginning of his work, the Lataif al-Maarif that he received this name for his ugliness and dark complexion, he being likened to the substance called nift (naphtha or bitumen)."
وهذا اللقب على مثال سيبويه، لأنه كان ينسب في النحو إليه، ويجري على طريقته، ويدرس كتابه، والكلام في ضبط نفطويه ونظائره كالكلام على سيبويه، وهو مذكور في ترجمته، واسمه عمرو، فليكشف منه.,"this name was given him in imitation of that of Sibawaih (the famous grammarian), whose son he was called, on account of his grammatical knowledge, and of his following the system, and teaching the work of that writer. We shall treat of Niftawaih and the other names of this form in our life of Sibawaih, whose name is Amr: consult that article."
أبو إسحاق الزجاج,ABU ISHAK AL-ZAJJAJ
أبو إسحاق إبراهيم بن محمد بن السرى بن سهل الزجاج النحوي؛ كان من أهل العلم بالأدب والدين المتين,"Abu Ishak Ibrahim Ibn Muhammad Ibn al-Sari Ibn Sahl al-Zajjaj, the grammarian, was a man of solid information on philological and religious subjects."
وصنف كتابا في معاني القرآن وله كتاب الأمالي، وكتاب مافسر من جامع المنطق، وكتاب الاشتقاق، وكتاب العروض، وكتاب القوافي وكتاب الفرق، وكتاب خلق الإنسان، وكتاب خلق الفرس، وكتاب مختصر في النحو، وكتاب فعلت وأفعلت، وكتاب ما ينصرف وما لا ينصرف، وكتاب شرح أبيات سيبويه، وكتاب النوادر، وكتاب الأنواء، وغير ذلك.,"he published the following works, Treatise on the figurative expressions of the Quran; Book of Dictates; Extracts from his complete Treatise on Logic, with a commentary by himself; different treatises on etymology, prosody, versification, the Muslim sects, the nature of man, and of the horse; an abridgement of grammar; a work on the relation between the first and fourth forms of Arabic verbs; Treatise on nouns which are either of the first or second declension; Explanation of the Arabic verses cited as examples by Sibawaih in his grammar; Book of Anecdotes; Treatise on the influence of the constellations upon the weather, etc."
وأخذ الأدب عن المبرد وثعلب، رحمهما الله تعالى، وكان يخرط الزجاج، ثم تركه واشتغل بالأدب، فنسب إليه.,"Al-Mubarrad and Thalab gave him lessons in philology: he was originally a glass grinder, and was therefore named al-Zajjaj (the glassman),even after he had quitted his trade to study philology."
واختص بصحبة الوزير عبيد الله ابن سليمان بن وهب، وعلم ولده القاسم الأدب، ولما استوزر القاسم بن عبيد الله أفاد بطريقه مالا جزيلا.,"The vizir Obaid Allah Ibn Soliman Ibn Wahib honored him with his intimacy, and al-Kasim, son of Obaid Allah, had him for master in belles-lettres; and when al-Kasim was appointed vizir, al-Zajjaj gained considerable sums through his influence."
وحكى الشيخ أبو علي الفارسي النحوي قال: دخلت مع شيخنا أبي إسحاق الزجاج على القاسم بن عبيد الله الوزير فورد إليه الخادم فساره بسراستبشر له، ثم نهض، فلم يكن بأسرع من أن عاد وفي وجهه أثر الوجوم,"The shaikh Abu Ali Al-Farisi, the grammarian, relates the following anecdote: I and my master, al-Zajjaj, went to visit the vizir al-Kasim; we had just entered when an eunuch came up, and whispered to him some secret information, on which the vizir, who appeared highly pleased, rose and withdrew, but came back almost immediately, with marks of great dissatisfaction in his countenance."
فسأله شيخنا عن ذلك لأنس كان بينهما، فقال له: كانت تختلف إلينا جارية لإحدى القينات فسمتها أن تبيعني إياها، فامتنعت من ذلك,"The shaikh, who was on familiar terms with him, having asked what was the matter, received from him this answer: There came here occasionally a fair slave belonging to one of our (public) singing women, who had refused to sell her to me though I offered to purchase her."
ثم أشار عليها أحد من ينصحها بأن تهديها إلي رجاء أن أضاعف لها ثمنها، فلما جاءت أعلمني الخادم بذلك، فنهضت مستبشرا لافتضاضها فوجدتها قد حاضت، فكان مني ما ترى، فأخذ شيخنا الدواة من بين يديه، وكتب,"some person, however, advised the mistress to make me a present of the slave, in hopes of my giving in return double the value. Just as you came in, the eunuch informed me of the circumstance, and I went out immediately to converse with her, but found her unwell: such was the cause of the dissatisfaction you remarked in me. On this, our shaikh took the inkstand placed before the vizir, and wrote these lines."
"فارس ماض بحربته… حاذق بالطعن في الظلم
رام أن يدمي فريسته… فاتقته من دم بدم","Equestrian impetuous, cum hastily suA prompts ad confossionem in tenebris, prsedam suam sanguine inficere voluit; sed eum prohibit ilia, cum sanguine, a sanguine suo.”"
قلت: وسيأتي في ترجمة بوران بنت الحسن بن سهل ذكر هذين البيتين على صورة أخرى، فيما جرى لها مع المأمون، والله أعلم بالصواب، ويحتمل أن تكون قضية المأمون مع بوران هي الأصل، وأن الزجاج تمثل بالبيتين لما جرى للوزير هذه القضية، والله أعلم.,"We shall speak again of these two verses in the life of Buran, daughter to al- Hasan Ibn Sahl; the story is there related in a different manner, as if this circumstance had happened to her with al-Mamun: it is hard to say which relation is the true one, but that concerning al-Mamun was perhaps the source whence al-Zajjaj took the verses which he applied to the vizir’s case."
توفي يوم الجمعة تاسع عشر جمادى الآخرة سنة عشر- وقيل: سنة إحدى عشرة، وقيل: سنة ست عشرة – وثلثمائة، ببغداد، رحمة الله تعالى، وقد أناف على ثمانين سنة.,"This grammarian died at Baghdad, on Friday, the nineteenth of the second Jumada, A. H. three hundred and ten. (October, A. D. nine hundred and twenty two); according to others, his death took place in A. H. three hundred and eleven or three hundred and sixteen; having then passed his eightieth year."
وإليه ينسب أبو القاسم عبد الرحمن الزجاجي صاحب كتاب الجمل في النحو، لأنه كان تلميذه، كما سيأتي إن شاء الله تعالى في ترجمته، رحمه الله؛ وعنه أخذ أبو علي الفارسي أيضا.,"It was after him that Abu Al-Kasim Abd al-Rahman, author of the Jomal fi Al-Nahw, was called al-Zajjaji, having been one of his pupils, as will be mentioned in his life; Abu Ali ’l-Farisi was another of his pupils."
الافليلي,AL-IFLILI
أبو القاسم إبراهيم بن زكرياء بن مفرج بن يحيى بن زياد بن عبد الله بن خالد بن سعد بن أبي وقاص القرشي الزهري المعروف بالإفليلي من أهل قرطبة,"Abu Al-Kasim Ibrahim Ibn Muhammad Ibn Zakariya Ibn Mufrij Ibn Yahya Ibn Ziad Ibn Abd Allah Ibn Khalid Ibn Saad Ibn Abi Wakkas al-Qurashi (descended! from the tribe Quraish) al-Zahri, generally known by the name of al-Iflili, was a native of Cordoba."
كان من أئمة النحو واللغة، وله معرفة تامة بالكلام على معاني الشعر، وشرح ديوان المتنبي شرحا جيدا، وهو مشهور، وروى عن أبي بكر محمد بن الحسن الزبيدي كتاب الأمالي لأبي علي القالي، وكان متصدرا بالأندلس لإقراء الأدب، وولي الوزارة للمكتفي بالله بالأندلس,"and a first-rate grammarian and philologer; he possessed also a perfect acquaintance with the explanations which have been given of those (obscure) ideas which are met with in (ancient) poetry; he wrote a good and well-known commentary on the poetical works of al-Mutanabbi, and he taught from memory the Book of Dictates, by Abi Ali Al-Kali, which work he had learned from Abu Bakr Muhammad Ibn al-Hasan al-Zubeidi. As a teacher of belles-lettres he held an eminent rank in Spain, where he also became vizir to al-Muktafi Billah."
وكان حافظا للأشعار ذاكرا للأخبار وأيام الناس، وكان عنده من أشعار أهل بلاده قطعة صالحة، وكان أشد الناس انتقادا للكلام، صادق اللهجة، حسن الغيب، صافي الضمير، عني بكتب جمة كالغريب المصنف، والألفاظ، وغيرهما.,"He knew by heart the poetry (of the ancient Arabs, and could relate their history and the traditional accounts of their combats; his memory was also furnished with a considerable stock of poetry composed by his own countrymen. He was most particularly exact in his choice of words; his tongue was veracious, his private conduct good, and his heart pure. Among a number of works which he studied may be reckoned the Gharib al-Musanaf the al-Alfaz, etc."
وكانت ولادته في شوال سنة اثنتين وخمسين وثلثمائة، وتوفي في آخر الساعة الحادية عشرة من يوم السبت ثالث عشر ذي القعدة سنة إحدى وأربعين وأربعمائة ودفن يوم الأحد بعد العصر في صحن مسجد خرب عند باب عامر بقرطبة، رحمة الله تعالى.,"His birth took place in the month of Shawwal, three hundred and fifty two (A. D. nine hundred and sixty three), and his death happened towards the end of the eleventh hour, on Sunday, the thirteenth of Zu Al-Kaada, four hundred and forty one (April, A. D. one thousand and fifty): he was buried on Sunday, late in the afternoon, in the court of a ruined mosque near the gate of Aamir at Cordoba."
والإفليلي – بكسر الهمزة وسكون الفاء وكسر اللام وسكون الياء المثناة من تحتها وبعدها لام ثانية – هذه النسبة إلى الإفليل، وهي قرية بالشام كان أصله منها.,"Al-Iflili signifies a native of al-Iflil, a village in Syria, from which his family originally came."
الصابىء صاحب الرسائل,ABU ISHAK AL-SABI
أبو إسحاق إبراهيم بن هلال بن إبراهيم بن زهرون بن حبون الحراني الصابىء، صاحب الرسائل المشهورة والنظم البديع؛ كان كاتب الإنشاء ببغداد عن الخليفة وعن عز الدولة بختيار بن معز الدولة بن بويه الديلمي الآتي ذكره إن شاء الله تعالى,"Abu Ishak Ibrahim Ibn Hilal Ibn Ibrahim Ibn Zahrun Ibn Habbun al-Harrani al-Sabi. author of the celebrated epistles and of some charming poetry, was clerk of the Baghdad chancery office, in which he acted as secretary to the caliph and to Izz al-Dawlat Bakhtyar, of the family of Buwaih, the Dailamite."
وتقلد ديوان الرسائل سنة تسع وأربعين وثلثمائة، وكانت تصدر عنه مكاتبات إلى عضد الدولة بن بويه بما يؤلمه، فحقد عليه، فلما قتل عز الدولة وملك عضد الدولة بغداد اعتقله في سنة سبع وستين وثلثمائة,"In the year three hundred and forty nine (A. D. nine hundred and sixty) he was appointed president of the board of correspondence, and incurred the hatred of Adad al-Dawlat Ibn Buwaih, in consequence of having addressed to that prince some letters hurtful to his feelings. When Izz al-Dawlat was slain, Adad al-Dawlat took possession of Baghdad, and put Abu Ishak in prison; this happened in the year three hundred and sixty seven (April, A. D. nine hundred and seventy eight)."
وعزم على إلقائه تحت أيدي الفيلة، فشفعوا فيه، ثم أطلقه في سنة إحدى وسبعين، وكان قد أمره أن يصنع له كتابا في أخبار الدولة الديلمية,"His intention was to have had Abu Ishak trodden to death by elephants, but [a respite was granted him) through the intercession of his friends, and he finally recovered his liberty in three hundred and seventy one (A. D. nine hundred and eighty one); Adad al-Dawlat having previously required of him to write a history of the Dailamite dynasty."
فعمل الكتاب التاجي فقيل لعضد الدولة: إن صديقا للصابىء دخل عليه فرآه في شغل شاغل من التعليق والتسويد والتبيض فسأله عما يعمل، فقال: أباطيل أنمقها، وأكاذيب ألفقها,"In consequence of this order, Abu Ishak composed his work entitled al-Taji [the Imperial), but [could not regain the favor of Adad al-Dawlat), who had learned that a friend of Abu Ishak’s, ongoing to see him, found him busily engaged in composing notes and making rough and fair copies [of some work; and that this friend) having asked him what he was doing, received this answer: I am writing falsehoods and putting lies together."
فحركت ساكنه وهيجت حقده، ولم يزل مبعدا في أيامه. وكان متشددا في دينه، وجهد عليه عز الدولة أن يسلم فلم يفعل. وكان يصوم شهر رمضان مع المسلمين، ويحفظ القرآن الكريم أحسن حفظ، وكان يستعمله في رسائله,"This story stirred up the then appeased anger of Adad al-Dawlat, and excited his hatred afresh; so that, during his life-time, Abu Ishak continued in disgrace. Abu Ishak al-Sabi was very strict in the observance of his religion, and had refused to turn Muslim, notwithstanding the pressing solicitations of Izz al-Dawlat; he kept the fast of Ramadan the same as the Muslims; he also knew the Quran by heart perfectly well, and quoted it in his epistles."
وكان له عبد أسود اسمه يمن، وكان يهواه، وله فيه المعاني البديعة، فمن جملة ماذكره له الثعالبي في كتاب الغلمان، قوله,"He had a black slave called Yumn, to whom he was much attached, and on whom he made some verses remarkable for their originality of thought; the following, for instance, which are cited along with others of his by al-Thaalibi, in his Kitab al-Ghilman."
"قد قال يمن وهو أسود للذي… ببياضه استعلى علو الخاتن
ما فخر وجهك بالبياض وهل ترى… أن قد أفدت به مزيد محاسن
ولو أن مني فيه خالا زانه… ولو أن منه في خالا شانني","The dark-skinned Yumn said to one whose color equaled the whiteness of the eye: Why should your face boast its clear complexion? Do you think that, by so clear a tint, it gains additional merit? Were a mole of my color on that face, it would adorn it; but one of your color on my cheek would disfigure me."
"قلت: ومعنى البيت الثالث ينظر إلى قول ابن الرومي من جملة أبيات في جاريته السوداء، وهو قوله:
وبعض ما فضل السواد به… والحق ذو سلم وذو نفق
أن لا يعيب السواد حلكته… وقد يعاب البياض بالبهق","In this last verse is an allusion to the following lines, from a piece of verse written by Ibn al-Rumi on a black slave girl: One advantage of a dark complexion is (and truth can never be concealed that a spot of deeper shade does not misbecome it; though a white speck on a fair skin is considered as a blemish."
وهي أبيات مشهورة أحسن فيها كل الإحسان.. وذكر له الثعالبي فيه أيضا:,"In these well-known verses, the poet has attained to perfection. Al-Thaalibi gives also the following verses composed by Abo Ishak on his slave"
"لك وجه كأن يمناي خطت… هـ بلفظ تمله آمالي
فيه معنى من البدور ولكن… نفضت صبغها عليه الليالي
لم يشنك السواد بل زدت حسنا… إنما يلبس السواد الموالي
فبما لي أفديك إن لم تكن لي… وبروحي أفديك إن كنت مالي","Your face is so (handsome) that my hand seems to have sketched its outline, but your words (are false and) have fatigued my hopes. In that (countenance) is seen an image of the fall moon, over which night has, however, cast a tint of her darkness. Black misbecomes you not; nay, by it you are increased in beauty; black is the only color princes wear. Were you not mine, I should purchase you with all my wealth! Did I not possess you, I should give my life to obtain yon."
وله كل شي حسن، من المنظوم والمنثور. وتوفي يوم الاثنين – وقيل: يوم الخميس – لاثنتي عشرة ليلة خلت من شوال سنة أربع وثمانين وثلثمائة، ببغداد، وعمره إحدى وسبعون سنة.,"The prose and verse of Abu Ishak contain every species of beauty: he died at Baghdad on Monday (or Thursday according to others) the twelfth of Shawwal, A. H. three hundred and eighty four,(November, A. D. nine hundred ninety four), at the age of seventy one years."
وذكر أبو الفرج محمد بن إسحاق الوراق المعروف بابن أبي يعقوب النديم البغدادي في كتابه الفهرست”، أن الصابىء المذكور ولد سنة نيف وعشرين وثلثمائة وتوفي قبل سنة ثمانين وثلثمائة ودفن بالشونيزي.”,"Abu Al-Faraj Muhammad Ibn Ishak al-Warrak, better known by the name of Ibn Abi Yakub an-Nadim al- Baghdadi, says, in his Kitab al-Fihrest, that Abu Ishak al-Sabi was born sometime after the year three hundred and twenty (A. D. nine hundred and thirty two), and died before three hundred and eighty; he was buried in the cemetery of Baghdad called Shunizi."
"ورثاه الشريف الرضي بقصيدته الدالية المشهورة التي أولها: أرأيت من حملوا على الأعواد… أرأيت كيف خبا ضياء النادي
وعاتبه الناس في ذلك لكونه شريفا يرثي صابئا، فقال: إنما رثيت فضله.","and a well-known elegy, the rhyme of which is in D, was written on his death by the Sharif al-Rida; it begins thus. Hast thou seen whom they bore aloft on the bier? Hast thou seen How the light of our assemblies is extinguished? The public blamed al-Rida for this poem, because he, who was a sharif (descendant from Muhammad) had lamented the death of a Sabean, but he replied: “It was his merit alone the loss of which I lamented.”"
والصابىء: بهمزة آخره. وقد اختلفوا في هذه النسبة، فقيل: إنها إلى صابىء بن متوشلح بن إدريس عليه السلام، وكان على الحنيفية الأولى.,"The word Sabi (Sabean) is written with a final hamza; but many different derivations are given of it; some say it comes from Sabi, son of Matushalah (Methuselah), son of Idris (Enoch), who was of the ancient orthodox religion."
وقيل: إلى صابىء بن ماري، وكان في عصر الخليل عليه السلام، وقيل: الصابىء عند العرب من خرج عن دين قومه، ولذلك كانت قريش تسمي رسول الله، صلى الله عليه وسلم، صابئا لخروجه عن دين قومه، والله أعلم.,"others derive it from as Sabi, son of Mari, a contemporary of Abraham; others again say that the word Sabi was used by the Arabs of the desert to denote a person who abandoned the religion of his people, and for this reason it was that Muhammad was called Sabi by the tribe of Quraish: but God knows (that) best!"
الحصري صاحب زهر الآدب,ABU ISHAK AL-HUSARI
أبو إسحاق إبراهيم بن علي بن تميم، المعروف بالحصري، القيرواني الشاعر المشهور، وله ديوان شعر، وكتاب زهر الآداب وثمر الألباب جمع فيه كل غريبة في ثلاثة أجزاء، وكتاب المصون في سر الهوى المكنون في مجلد واحد فيه ملح وآداب.,"Abu Ishak Ibrahim Ibn Ali Ibn Tamim, surnamed al-Husari, native of Kaira- wan and a celebrated poet, composed the following works: a Divan, or volume of poetry; the Zahr al-Adab (Flower of Instruction and Fruit of Hearts), in three volumes, collected with singularities of every sort; the Kitab al-Masun (the Secret or Mystery of hidden Love) in one volume, containing amusing and instructive anecdotes."
ذكره ابن رشيق في كتابه الأنموذج، وحكى شيئا من أخباره وأحواله، وأنشد جملة من أشعاره، وقال: كان شبان القيروان يجتمعون عنده، ويأخذون عنه، ورأس عندهم، وشرف لديهم، وسارت تأليفاته وانثالت عليه الصلات من الجهات،,"Ibn Rashik mentions him in his Al-Namudaj, and gives, along with some particulars of his life, a quantity of his poetry. The youth of Kairawan, adds this writer, gathered to his house and took his lessons; they looked on him as their chief, and felt for him deep respect; his works got into circulation and gifts poured in upon him from all sides."
"واورد من شعره:
إني أحبك حبا ليس يبلغه… فهم، ولا ينتهي وصفي إلى صفته
أقصى نهاية علمي فيه معرفتي… بالعجز مني عن إدراك معرفته","He then cites as his these verses: I love you with a love which surpasses understanding, and which is far beyond the reach of my powers of description. The utmost of my knowledge thereof is, that I feel my inability to acquire a just knowledge of it."
وأورد له أبو الحسن علي بن بسام صاحب كتاب الذخيرة في محاسن أهل الجزيرة” بيتين في ضمن حكاية، وهما”,"Ibn Bassam, author of the Dakhira or Treasury; containing beauties (from the writings) of the natives of the (Spanish) peninsula relates a story in which he gives two verses of al-Husari’s."
"أورد قلبي الردى… لام عذار بدا
أسود كالكفر في… أبيض مثل الهدى","The lame of that izar has caused my heart to drink of death. It is dark as night, upon (a skin) clear as day."
وهو ابن أبي الحسن علي الحصري الشاعر، وستأتي ترجمته في حرف العين.,"Al-Husri was son of a maternal aunt to Abi Al-Hasan Ali al-Husri, the life of which poet we shall give in the letter Ain."
توفي أبو إسحاق المذكور بالقيروان سنة ثلاث عشرة وأربعمائة، وقال ابن بسام في الذخيرة: بلغني أنه توفي سنة ثلاث وخمسين وأربعمائة، والأول أصح، رحمه الله تعالى.,"Abu Ishak died at Kairawan, A. H. four hundred and thirteen (A. D. thousand and twenty two); Ibn Bassam says, however, in the Dakhira: I learned that his death took place in four hundred and fifty three (A. D. one thousand and sixty one); but the first is the correct date."
وذكر القاضي الرشيد بن الزبير في كتاب الجنان في الجزء الأول في ترجمة أبي الحسن علي بن عبد العزيز المعروف بالفكيك أن الحصري المذكور ألف كتاب زهر الآداب في سنة خمسين وأربعمائة، وهذا يدل على صحة ما قاله ابن بسام، والله أعلم.,"though the kadi al-Rashid Ibn Zubair states in his Kitab al-Janan vol. I, in the life of Abu Al-Hasan Ali Ibn Abd al-Aziz al-Fakik, that the above mentioned al-Husari composed his work (Zahr al-Adab), A.H. four hundred and fifty, which indicates that Ibn Bassam was correct in what he said; God, however, knows that best."
والحصري – بضم الحاء المهملة وسكون الصاد المهملة وبعدها راء مهملة – نسبة إلى عمل الحصر أو بيعها. والقيروان – بفتح القاف وسكون الياء المثناة من تحتها وفتح الراء المهملة وبعد الواوألف ونون – مدينة بإفريقية، بناها عقبة بن عامر الصحابي، رضي الله عنه. وإفريقية سميت باسم إفريقين بن قيس بن صيفي الحميري، وهو الذي افتتح إفريقية، وسميت به،,"Al-Husari means a maker or seller of mats (husur). Kairawan is a city in Ifrikiya (Africa propria), and was founded by Okba Ibn Aamir al-Sahabi [companion of Muhammad): (Ifrikiya was so called after Ifrikus or Ifrikin Ibn Kais Ibn Saied, the Himyarite, who subdued that country."
وقتل ملكها جرجير، ويومئذ سميت البربر، قال لهم: ما أكثر بربرتكم، ويقال: إفريقس، والله أعلم.,"Some say that Jarjir governed it at that time, and that it was then the Berbers got their name; he having said to them: “How great is your gibberish (Berbera)!” but God knows it best."
والقيروان في اللغة: القافلة، وهوفارسي معرب، يقال: إن قافلة نزلت بذلك المكان، ثم بنيت المدينة في موضعها فسميت باسمها، وهو اسم للجيش أيضا، وقال ابن القطاع اللغوي: القيروان بفتح الراء الجيش، وبضمها القافلة، نقله عن بعضهم، والله أعلم.,"Al-Kairawan, when a common noun, signifies a caravan; it is a Persian word introduced into the Arabic language: it is related that a caravan had halted on the spot where the city was afterwards built, wherefore it was called Kairawan. This word means also a troop of soldiers; Ibn al-Katta the philologer says, on some competent authority, that Kairawan signifies a troop, and Kairawan a caravan."
ابن خفاجة الأندلسي,ABU ISHAK IBN KHAFAJA AL-ANDALUSI
أبو إسحاق إبراهيم بن أبي الفتح بن عبد الله بن خفاجة الأندلسي الشاعر؛ ذكره ابن بسام في الذخيرة وأثنى عليه، وقال: كان مقيما بشرق الأندلس ولم يتعرض لاستماحة ملوك طوائفها مع تهافتهم على أهل الأدب،,"Abu Ishak Ibrahim Ibn Abi Al-Fath Ibn Abdallah Ibn Khafaja al-Andalusi (native of Spain); a poet praised by Ibn Bassam in his Dakhira: He lived, says this author, in the east of Spain and never essayed to court the favor of the petty kings who ruled that country, notwithstanding the eagerness which they shewed to patronize literary men."
وله ديوان شعر أحسن فيه كل الإحسان، ومن شعره في عشية أنس، وقد أبدع فيه,"He composed a volume of excellent poetry, from which are taken the following original and pleasing verses on an evening party."
"وعشي أنس أضجعتني نشوة… فيه تمهد مضجعي وتدمث
خلعت علي به الأراكة ظلها… والغصن يصغي والحمام يحدث
والشمس تجنح للغروب مريضة… والرعد يرقي والغمامة تنفث","Oft in social evenings has ebriety borne me to the ground and made my couch feel soft and even. The acacia clothed me with its shade, whilst the branches waved and the doves held [mutual) converse. The sun sunk feebly towards the west, the thunder rose (from the horizon) and the clouds breathed [coolness)."
"وله أيضا، وهو معنى حسن:
ما للعذار كأن وجهك قبلة… قد خط فيه من الدجى محرابا
وأرى الشباب وكان ليس بخاشع… قد خر فيه راكعا وأنابا
ولقد علمت بكون ثغرك بارقا… أن سوف يزجي للعذار سحابا","The following fine thought is by the same author: What means that izar which seems to have traced with the shades of night a mihrab on the kiblah of thy face? Therein I see thy youth (which before was not submissive,) sink prostrate, lowly bent and turning (from its former state). I well knew by the lightning-flash of thy (brilliant) teeth, that a cloud would soon be cast upon thy cheeks."
"وله أيضا:
أقوى محل من شبابك آهل… فوقفت أندب منه رسما عافيا
مثل العذار هناك نؤيا داثرا… واسودت الخيلان فيه أثافيا","By the same: Thy youth hath deserted the mansion in which it dwelt, and I stopped to weep over the time-worn vestiges of its former abode. In that face the izar shows like the trench which surrounds (the Arab’s tent), and the moles on thy face represent the (blackened) stones of the rustic hearth."
وقد أخذ بعض المتأخرين – وهو العماد أبو علي بن عبد النور اللزني نزيل الموصل، وهو المذكور في ترجمة الشيخ كمال الدين موسى بن يونس – هذا المعنى فقال,"A poet of later times, named Imad al-din Abu Ali Ibn Abd al-Nur al-Lazzi, who inhabited Mosul and who shall be mentioned again in the life of Musa Ibn Yunis, has taken hold of this idea and said."
"ومعقرب الصدغين خلت عذاره… نؤيا أثافي رسمه الخيلان
فوقفت أبكيه بعيني عروة… أسفا عليه كأنه غيلان","I took the izar on the darkened cheeks of that youth for the trench (which surrounds the lent), and the moles on his face for the blackened stones of the hearth in the midst of the ruined dwelling. So I stopped to lament (his youth now passed away; I wept as) with the eyes of Orwa, and sighed as if I were Ghailan."
ولد أبو إسحاق المذكور بجزيرة شقر من أعمال بلنسية من بلاد الأندلس في سنة خمسين وأربعمائة، وتوفي بها سنة ثلاث وثلاثين وخمسمائة، لأربع بقين من شوال يوم الأحد.,"This Abu Ishak was born A. H. four hundred and fifty (A. D. a thousand and fifty eight), in the isle of Sukr (Xucar), a dependency of Balansiya (Valencia), [a city of Spain; he died on Sunday the twenty fifth of Shawwal, A. H. five hundred and thirty three (June, A. D. one thousand one hundred and thirty nine)."
وشقر – بضم الشين المثلثة وسكون القاف والراء المهملة – وهي بليدة بين شاطبة وبلنسبة، وإنما قيل لها جزيرة لأن الماء محيط بها.,Sukr is a village lying between Shatiba (Xativa) and Valencia; it is called an isle from its being surrounded by the waters (of the river which bears the same name).
والأندلس – بفتح الهمزة وسكون النون وفتح الدال المهملة وضم اللام والسين المهملة – وهي جزيرة متصلة بالبر الطويل، والبر الطويل متصل بالقسطنطينية العظمى، وإنما قيل للأندلس جزيرة لأن البحر محيط بها من جهاتها إلاالجهة الشمالية، وهي مثلثة الشكل، فالركن الشرقي منها متصل بجبل يسلك منه إلى فرنجة، ولولاه لاختلط البحران.,"Andalus is an island joined to the long land (or continent) which reaches to Constantinople the great; it is called an island because the sea encompasses it on all sides except the northern; its shape is triangular, the eastern angle being contiguous to the mountain (range) through which the way leads to franja (France)’, did this mountain not exist, the two seas had been united."
وحكي أن أول من عمرها بعد الطوفان أندلس بن يافث بن نوح عليه السلام، فسميت باسمه.,"It is related that the first person who dwelt in that country after the deluge was Andalus, son of Japhet, son of Noah, from whom it took its name."
ابراهيم الغزي الشاعر,ABU ISHAK AL-KALBI AL-GHAZZI
أبو إسحاق إبراهيم بن يحيى بن عثمان بن محمد الكلبي الأشهبي، وقال ابن النجار في تاريخ بغداد: هو إبراهيم بن عثمان بن عباس بن محمد ابن عمر بن عبد الله الأشهبي، الكلبي، الغزي الشاعر المشهور.,"Abu Ishak Ibrahim Ibn Yahya Ibn Othman Ibn Muhammad al-Kalbi [belonging to the tribe of Kalb) al-Ashhabi; or, according to Ibn an-Najjar in his History of Baghdad: Ibrahim Ibn Othman Ibn Abbas Ibn Muhammad Ibn Omar Ibn Abd Allah al-Ashhabi al-Kalbi al-Ghazzi [native of Ghazza)."
شاعر محسن، ذكره الحافظ ابن عساكر في تاريخ دمشق، فقال: دخل دمشق وسمع بها من الفقيه نصر المقدسي، سنة إحدى وثمانين وأربعمائة،,"this celebrated and talented poet is spoken of in these terms by Ibn Asakir in his history of Damascus: He came to Damascus in the year four hundred and eighty one (A, D. one thousand and eighty eight) and attended the lectures of Nasr al-Makdisi the jurisconsult."
ورحل إلى بغداد وأقام بالمدرسة النظامية سنين كثيرة، ومدح ورثى غير واحد من المدرسين بها وغيرهم، ثم رحل إلى خراسان وامتدح بها جماعة من رؤسائها، وانتشر شعره هناك، وذكر له عدة مقاطيع من الشعر، وأثنى عليه. انتهى كلام الحافظ.,"he then set out for Baghdad and fixed his dwelling in the Nizamiya College for many years; there he composed elegies and panegyrics on more than one professor and also on other persons; from thence he travelled to Khorasan and made eulogiums on a number of its princes, and his poetry got into circulation there. Ibn Asakir then gives a number of his pieces and finishes by speaking highly of him."
وله ديوان شعر اختاره لنفسه، وذكر في خطبته أنه ألف بيت.,"the volume of his poetical works, selected by himself, contains one thousand verses, according to what he says in his preface."
وذكره العماد الكاتب في الخريدة، وأثنى عليه، وقال: إنه جاب البلاد وتغرب، وأكثر النقل والحركات، وتغلغل في أقطار خراسان وكرمان، ولقي الناس، ومدح ناصر الدين مكرم بن العلاء وزير كرمان بقصيدته البائية التي يقول فيها، ولقد أبدع فيه:,"The katib Imad al-din mentions him in the Kharida, and, after praising him, says: He traveled over the provinces and journeyed abroad; he was repeatedly departing and removing; he penetrated far into the regions of Khorasan and Kerman, and met with the remarkable men {of the time). Nasr al-din Mokram Ibn al-Ala, vizir of Kerman, was celebrated by him in a poem rhyming in b} which contains this original idea."
حملنا من الأيام ما لا نطيقه… كما حمل العظم الكسير العصائبا,Of (evil) fortune we have borne a load above our strength; tie thus the fractured limb bears its bandages.
"ومنها في قصر الليل، وهو معنى لطيف:
وليل رجونا أن يدب عذاره… فما اختط حتى صار بالفجر شائبا وهي قصيدة طويلة.","The same poem contains this pretty thought on a short night: It was a night over whose face we hoped the izar would slowly glide, but no sooner had it traced its (dark) outline than it turned gray from the presence of morning. The poem ( from which these verses are taken) is a long one."
"ومن جيد شعره المشهور:
قالوا هجرت الشعر، قلت ضرورة… باب الدواعي والبواعث مغلق
خلت الديار فلا كريم يرتجى… منه النوال ولا مليح يعشق
ومن العجائب أنه لا يشترى… ويخان فيه مع الكساد ويسرق","The following is a good and well known piece of his composition! How I said they, you have abandoned poetry? Yes; through compulsion, I replied; the source of my inducements and of my motives (to it) is sealed up (S). The dwellings (of hospitality) are deserted; no generous man now lives whose bounty may be hoped for; no fair beauty now exists deserving of love. This strange that poetry should find no purchaser, and yet be adulterated and stolen though it clog the market."
"ومن شعره، وفيه صناعة مليحة:
وخز الأسنة والخضوع لناقص… أمران في ذوق النهى مران
والرأي أن يختار فيما دونه ال… مران وخز أسنة المران","The following verses, by the same author, are remarkable for the pleasing artifice with which they are worded: Biting sarcasms and base submission to a worthless (guardian) are two things which render prohibition bitter (to the soul). Reason (says): Rather choose wounds from the points of pliant (lances), than court (a mistress) and meet with those two bitter (humiliations)."
"ومن شعره أيضا:
من آلة الدست لم يعط الوزير سوى… تحريك لحيته في حال إيماء
إن الوزير ولا أزر يشد به… مثل العروض له بحر بلا ماء",By the same: The only privilege granted to this vizir in the council-chamber is the right of wagging his beard as a sign of consent. Such a pillar of the state (wazir) and supporting nothing is like the waterless sea of prosody.
"وله أيضا:
وجف الناس حتى لو بكينا… تعذر ما يبل به الجفون
فما يندى لممدوح بنان… ولا يندى لمهجو جبين","By the same: (The hearts of) men are so dried up; that if they wept, a tear would hardly flow to wet their eyes. The hand of (the patron) whom we praise no longer sheds the dew (of liberality), and the forehead of him whom we satirize no longer grows moist (with shame)."
وله في القصائد المطولات كل بديع. ومن شعره أيضا وهو مما تستملحه الأدباء وتستظرفه قوله من جملة قصيدة,This author composed a number of long poems full of original ideas; and the following extract is considered by literary men as a beautiful passage and elegantly turned.
"إشارة منك تغنيني وأحسن ما… رد السلام غداة البين بالعنم
حتى إذا طاح عنها المرط من دهش… وانحل بالضم سلك العقد في الظلم
تبسمت فأضاء الليل فالتقطت… حبات منتثر في ضوء منتظم","A mark (of recognition) from you will suffice me; the best answer to a salutation, on the morning lovers separate, is made by a rosy finger ” (When tee met again) her mantle flew off in her confusion, and the knot which secured her collar of pearls was broken during the darkness: she then smiled so as to illuminate the night, and she gathered up her scattered pearls by the light of her well ranged (teeth)."
والبيت الأخير منها ينظر إلى قول الشريف الرضي، من جملة قصيدة: وبات بارق ذاك الثغر يوضح لي… مواقع اللثم في داج من الظلم,"In this last verse he alludes to the following thought, expressed by the Sharif al-Rida in one of his poems: During that night, the luster of her (smiling) teeth lighted up, amidst the gloom of darkness, the spot on which to impress my kisses."
وقد ألم به بعض البغاددة في مواليا على اصطلاحهم، فإنهم ما يتقيدون بالإعراب فيه، بل يأتون به كيفما اتفق، وهو,"A poet of Baghdad has come near the above idea in a Mawalia, composed according to their usual system of either omitting the final vowels, or placing them at random."
"ظفرت ليلة بليلى ظفرة المجنون… وقلت وافى لحظي طالع ميمون
تبسمت فأضاء اللؤلؤ المكنون… صار الدجى كالضحى فاستيقظ الواشون","I held Laila in my arms with a wild embrace, and said: A propitious star has risen upon my fortune. She smiled, and the hidden pearls shone forth; the night seemed day; and the jealous spies awoke."
"والأصل في هذا المعنى بيت أبي الطمحان القيني، وهو قوله:
أضاءت لهم أحسابهم ووجوههم… دجى الليل حتى نظم الجزع ثاقبه وهذا البيت من جملة أبيات، وهي",The original source of this idea is in one of the following verses composed by Abu al-Tamahan al-Kaini.
"وإني من القوم الذين هم هم… إذا مات منهم سيد قام صاحبه
نجوم سماء كلما غاب كوكب… بدا كوكب تأوي إليه كواكبه
أضاءت لهم أحسابهم ووجوههم… دجى الليل حتى نظم الجزع ثاقبه","I spring from a race of which alone the men are men when one of its princes dies, another like him arises. So shift the stars of heaven; when one sets, another appears, followed by others. (The brightness of) their glory and their faces lighted up the night, so that the artisan could string the pearls he drilled."
ويقال: إن هذا البيت أمدح بيت قيل في الجاهلية، وقيل: هو أكذب بيت قيل. وما زال منهم حيث كانوا مسود… تسير المنايا حيث سارت كتائبه وهذا أبو الطمحان هو: حنظلة بن الشرقي، من شعراء الجاهلية.,"This last verse is said to be the most laudatory of any made in the Times of Ignorance; it is also said to be the most lying. (The next verse after it is: Wherever they were, they always had a noble chief; wherever his squadrons went, there also went Death. The author of these verses, Abu Al-Tamahan Hanzala Ibn al-Sharki was one of the poets who lived in the Times of Ignorance."
ولد الغزي المذكور بغزة، وبها قبر هاشم جد النبي صلى الله عليه وسلم، سنة إحدى وأربعين وأربعمائة وتوفي سنة أربع وعشرين وخمسمائة مابين مرو وبلخ، من بلاد خراسان، ونقل إلى بلخ ودفن بها،,"Ghazzi was born A. H. four hundred and forty one (A. D. one thousand and forty nine) in the town of Ghazza (Ghazza), (where Hashim, grandfather to Muhammad was buried); and died A. H. five hundred and twenty four (A. D. one thousand one hundred and thirty), in Khorasan (on the road) between Marw and Balkh; to which latter place he was carried, and there he was interred."
ونقل عنه أنه كان يقول لما حضرته الوفاة: أرجو أن يغفر الله لي لثلاثة أشياء: كوني من بلد الإمام الشافعي، وأني شيخ كبير، وأني غريب، رحمه الله تعالى وحقق رجاءه.,"It is related of him that he said on the approach of death: I hope God will pardon me for three reasons: I am from the same town as al-Shafie; I am an old man, and am far from my family. May God be merciful to him and justify his hope!"
وغزة – بفتح الغين وتشديد الزاء المعجمتين وبعدها هاء – وهي البليدة المعروفة في الساحل الشامي، وقد يقع هذا الكتاب في يد من يكون بعيداعن بلادنا، ولا يعرف أين تقع هذه البليدة، ويتشوق إلى معرفة ذلك،,"As it is possible this book may fall into the hands of some person living far off from our country, and who, not knowing where Gaza is situated, may desire information on that subject."
فأقول: هي من أعمال فلسطين، على البحر الشامي، بالقرب من عسقلان، وهي في أوائل بلاد الشام من جهة الديار المصرية، وهي إحدى الرحلتين المذكورتين في كتاب الله العزيز في قوله تعالى,"I shall state that Gaza is a town in the dependencies of Palestine and situated on the Syrian Sea (or Mediterranean) near Askalan (Escalon); it is the first Syrian town met with on passing the frontier of Egypt, and is one of those caravan stations which the Quran makes mention of in these terms."
رحلة الشتاء والصيف وأتفق أرباب التفسير أن رحلة الصيف بلاد الشام، ورحلة الشتاء بلاد اليمن، وقد كانت قريش في متاجرها تأتي إلى الشام في فصل الصيف لأجل طيبة بلادها في هذا الفصل,"the caravan station of winter and of summer, where all the commentators agree in explaining the winter station by the country of Yemen, and the summer station by Syria; for the Quraishites, in their commercial expeditions, went to Syria in summer on account of the healthiness of the country in that season."
وتأتي اليمن في فصل الشتاء، لأنها بلاد حارة لا تستطيع الدخول إليها في فصل الصيف، وقال أبو محمد عبد الملك بن هشام، في أوائل سيرة رسول الله، صلى الله عليه وسلم,"and they travelled to Yemen in winter, because it is a hot country to which it is impossible to go in summer, Ibn Hisham says towards the beginning of his Sirat al-Rasul."
أول من سن الرحلتين لقريش رحلة الشتاء والصيف هاشم جد النبي، صلى الله عليه وسلم، ثم ذكر بعد هذا بقليل: قال ابن إسحاق: ثم هلك هاشم بن عبد مناف بغزة، من أرض الشام، تاجرا ثم قال بعد هذا بقليل: وقال مطرود بن كعب الخزاعي يبكي بني عبد مناف جميعا، وذكر القصيدة، ومن جملتها,"The first who established for the Quraish the caravan stations of winter and summer was Hashim, grandfather to the blessed prophet: a little farther on he writes: Ibn Ishak says: Then Hashim, son of Abd Manaf, died at Ghazza in the land of Palestine on a commercial expedition and a little farther on: Matrud Ibn Kaab al-Khozaie said in an elegy on the descendants of Abd Manaf he then gives a poem in which is this verse."
"وهاشم في ضريح وسط بلقعة… تسفي الرياح عليه بين غزات
قال أهل العلم باللغة: إنما قال غزات، وهي غزة واحدة، كأنه سمى كل ناحية منها باسم البلدة، وجمعها على غزات","And Hashim in a grave over which the winds sweep {the sand), in the midst of the desert between the Ghazzas. On which he makes this observation: Those skilled in etymology say that the Ghazzas mean here Ghazza alone; it would seem that the poet had given to each part of the town the name of the whole town, from his putting Ghazza in the plural number."
وصارت من ذلك الوقت تعرف بغزة هاشم، لأن قبره بها، لكنه غير ظاهر ولا يعرف، ولقد سألت عنه لما اجتزت بها، فلم يكن عندهم منه علم.,"This place was known from that time by the name of the Ghazza of Hashim, for his grave is there, though not apparent or known: and on passing through the town, I could obtain no information from the inhabitants respecting it."
ولما توجه أبو نواس الشاعر المشهور من بغداد إلى مصر ليمدح الخصيب بن عبد الحميد، صاحب ديوان الخراج بمصر، ذكر المنازل التي في طريقه، فقال,"When the celebrated poet Abu Nawas went from Baghdad to Old Cairo with the intention of reciting to al-Khasib Ibn Abd al-Hamid, president of the land-tax office at Old Cairo, a poem made by him in his praise, he inserted in it the names of the different places he stopped at on the way; one of the verses is."
طوالب بالركبان غزة هاشم… وبالفرما من حاجهن شعور,"These (women) vent with the caravan towards the Ghazza of Hashim, and serious business (shakur) awaited them at al-Farama."
وفي بيت أبي نواس لفظتان تحتاجان إلى التفسير، إحداهما: الفرما وهي – بفتح الفاء والراء – المدينة العظمى التي كانت كرسي الديار المصرية في زمن إبراهيم الخليل عليه الصلاة والسلام، ومن قراها أم العرب التي منها هاجر أم إسماعيل بن الخليل عليهما السلام،,"There are two words here which require explanation: al-Farama (Farma) is the name of the great city which was capital of Egypt in the time of the patriarch Abraham; and Hajar (Hagar), mother of Ismael, was from Om al-Arab (mother of the Arabs), a village in its dependencies."
والفرما في اول الرمل: بين السائح والقصير، المنزلة المعروفة على يسار المتوجه إلى الشام من مصر، على ساحل البحر، رأيتها وقد خربت، ولم يبق منها سوى الآثار، وموضعها تل عال.,"al-Farama is that well known as station on the right hand of the traveler going from Egypt to Syria by the shore way; it Is situated on the edge of the desert lying between Saih and Kasir (on the Red Sea): when I saw it, it was in ruins, nothing remaining but its vestiges; it was situated on a high hill."
ومن الاتفاق الغريب: أن إسماعيل أبو العرب، وأمه من أم العرب: القرية المذكورة؛ واللفظ الثاني قوله في آخر البيت شقور بضم الشين المعجمة والقاف – ويقال بفتح الشين أيضا، والضم أصح – لأن الشقور بالضم بمعنى الأمور اللاصقة بالقلب المهمة، الواحد شقر، والله أعلم.,"The Arabs are unanimous in considering Ismael to be their progenitor, and in believing that his mother was a native of Om al-Arab, the village above-mentioned. The second word to be explained is shakur, pronounced also shukur; it signifies things taken to heart and causing serious reflexions; the singular is shakr."
ابن قرقول,IBN KURKUL
أبو إسحاق إبراهيم بن يوسف بن إبراهيم بن عبد الله بن باديس بن القائد الحمزى، المعروف بابن قرقول صاحب كتاب مطالع الأنوار الذي وضعه على مثال كتاب مشارق الأنوار للقاضي عياض. كان من الأفاضل، وصحب جماعة من علماء الأندلس، ولم أقف على شيء من أحواله سوى هذا القدر,"Abu Ishak Ibrahim Ibn Yusuf Ibn Ibrahim Ibn Abd Allah Ibn Badis Ibn al-Kaid al-Hamzi, generally known by the name of Ibn Kurkul, author of the work called Matali Al-Anwar (Rising of the Lights), which he composed on the plan of the Masharik al-Anwar by the kadi Iyad; he was a man of talent and had studied in Spain under a number of learned professors: such is the only information I have been able to procure respecting him."
وكانت ولادته بالمرية من بلاد الأندلس، في صفر سنة خمس وخمسمائة، وتوفي بمدينة فاس يوم الجمعة أول وقت العصر سادس شوال سنة تسع وستين وخمسمائة، وكان قد صلى الجمعة في الجامع,"He was born in the month of Safar, A. H. five hundred and five (A D. one thousand one hundred and eleven) at al-Mariya (Almeria), a town in Spain, and died at Fez early on Friday evening, the sixth of Shawwal five hundred and sixty five (May, A. D. one thousand one hundred and seventy four) after having been to public prayers-in the mosque."
فلما حضرته الوفاة تلا سورة الإخلاص، وجعل يكررها بسرعة، ثم تشهد ثلاث مرات، وسقط على وجهه ساجدا فوقع ميتا، رحمة الله تعالى.,"When his death drew near, he began repeating frequently and quickly the Surat of the Quran entitled Al-Ikhlas; he then made the profession of faith thrice, and falling prostrate in adoration, was dead on touching the ground."
والمرية – بفتح الميم وكسر الراء المهملة وتشديد الياء المثناة من تحتها، وبعدها هاء – وهي مدينة كبيرة بالأندلس على شاطىء البحر، من مراسي المراكب. وفاس – بالفاء والسين المهملة – وهي مدينة عظيمة بالمغرب بالقرب من سبتة.,"Al-Mariya is a large seaport city in Spain. Fez is a great city in Maghreb, near Ceuta."
ونسبته الحمزي – بفتح الحاء المهملة وبعد الميم الساكنة زاء معجمة – إلى حمزة آشير – بمد الهمزة وكسر الشين المثلثة وسكون الياء المثناة من تحتها، وبعدها راء مهملة – وحمزة هي بليدة بإفريقية، مابين بجاية وقلعة بني حماد، كذا ذكر لي جماعة من أهل تلك البلاد، وآشير مذكورة في ترجمة زيري بن مناد – الآتي ذكره إن شاء الله تعالى.,"al-Hamzi means belonging to Hamzat Aashir, a village in North Africa lying between Bajaia (Bugia) and Kalat Beni Hammad; so I have been informed by a number of natives of that country: Aashir shall be again spoken of in the life of Ziri Ibn Manad."
أحمد بن حنبل,THE IMAM AHMAD IBN HANBAL
الإمام أبو عبد الله أحمد بن محمد بن حنبل بن هلال بن أسد بن إدريس بن عبد الله بن حيان بن عبد الله بن أنس بن عوف بن قاسط بن مازن بن شيبان ابن ذهل بن ثعلبة بن عكابة بن صعب بن علي بن بكر بن وائل بن قاسط بن هنب بن أفصي بن دعمي بن جديلة بن أسد بن ربيعة بن نزار بن معد بن عدنان، الشيباني، المروزي الأصل.,The imam Abu Abd Allah Ahmad al-Shaibani al-Marwazi (descended from the tribe of Shaiban and native of Marw) was the son of Muhammad Ibn Hanbal Ibn Hilal Ibn Asad Ibn Idris Ibn Abd Allah Ibn Haiyan Ibn Abd Allah Ibn Ans Ibn Auf Ibn Kasit Ibn Mazin Ibn Shaiban Ibn Zohl Ibn Thalaba Ibn Okaba Ibn Saab Ibn Ali Ibn Bakr Ibn Wail Ibn Kasit Ibn Hinb Ibn Afsa Ibn Domi Ibn Jadila Ibn Asad Ibn Rabia Ibn Nizar Ibn Maad Ibn Adnan.
هذا هو الصحيح في نسبه، وقيل: إنه من بني مازن بن ذهل بن شيبان بن ثعلبة بن عكابة، وهو غلط، لأنه من بني شيبان بن ذهل لا من بني ذهل بن شيبان، وذهل بن ثعلبة المذكور هو عم ذهل بن شيبان، فليعلم ذلك والله أعلم.,"this is his correct genealogy, though some make him descend, from Mazin Ibn Zohl Ibn Shaiban Ibn Thalaba Ibn Okaba, which however is a mistake, for it must be observed that he came from Shaiban Ibn Zohl and not from Zohl Ibn Shaiban, whose paternal uncle was the Zohl Ibn Thalaba above mentioned."
وخرجت أمه من مرو وهي حامل به، فولدته في بغداد، في شهر ربيع الأول سنة أربع وستين ومائة، وقيل: إنه ولد بمرو وحمل إلى بغداد وهو رضيع.,"His mother left the city of Marw during her pregnancy, and brought him forth at Baghdad in the month of the first Rabi A. H. one hundred and sixty four (A. D. seven hundred and eighty); but some say he was born at Marw and was a child at the breast when brought to Baghdad."
وكان إمام المحدثين، صنف كتابه المسند، وجمع فيه من الحديث ما لم يتفق لغيره، وقيل: إنه كان يحفظ ألف ألف حديث,"Ibn Hanbal was a traditionist Of the first class, and composed al-Musnad or collection of authenticated traditions more copious than those any other person had till then been able to form; it is said that he knew by heart one million of these traditions."
وكان من أصحاب الإمام الشافعي – رضي الله تعالى عنهما – وخواصه، ولم يزل مصاحبه إلى أن ارتحل الشافعي إلى مصر، وقال في حقه: خرجت من بغداد وما خلفت بها أتقى ولا أفقه من ابن حنبل,"He had been a pupil and a favorite of al-Shafie’s, and continued constantly with him until that imam set out for Egypt: al-Shafie in speaking of him said: I went forth from Baghdad and left not behind me a more pious man or a better jurisconsult than Ibn Hanbal."
وكان ضربه في العشر الأخير من شهر رمضان، سنة عشرين ومائتين [وكانت مدة حبسه إلى أن خلي عنه ثمانية وعشرين يوما وبقي إلى أن مات المعتصم فلما ولي الواثق منعه من الخروج من داره إلى أن أخرجه المتوكل وخلع عليه وأكرمه ورفع المحنة في خلق القرآن]. وكان حسن الوجه، ربعة يخضب بالحناء خضبا ليس بالقاني، في لحيته شعرات سود.,"In the year two hundred and twenty (A. D. eight hundred and thirty five), sometime between the twenties and thirties of Ramadan, he was required to declare that the Quran was created, but would not, and although beaten and imprisoned, persisted in bis refusal. He was a handsome man of middle size, having his hair dyed of a light red color with henna, and a few black hairs appearing in his {white) beard."
أخذ عنه الحديث جماعة من الأماثل، منهم محمد بن اسماعيل البخاري، ومسلم بن الحجاج النيسابوري، ولم يكن في آخر عصره مثله في العلم والورع.,"He taught traditions to a number of eminent doctors, among whom were Muhammad al-Bokhari and Muslim Ibn al-Hajjaj al-Naisapuri; and in the latter part of his life he had not his equal for learning and piety."
توفي ضحوة نهار الجمعة، لاثنتي عشرة ليلة خلت من شهر ربيع الأول، وقيل: بل لثلاث عشرة ليلة بقين من الشهر المذكور، وقيل: من ربيع الآخر، سنة إحدى وأربعين ومائتين ببغداد، ودفن بمقبرة باب حرب، وباب حرب منسوب إلى حرب بن عبد الله، أحد أصحاب أبي جعفر المنصور، وإلى حرب هذا تنسب المحلة المعروفة بالحربية,"he died at Baghdad, A. H. two hundred and forty one (A. D. eight hundred and fifty five), on Friday morning at sunrise, the twelfth of the first Rabi; others say the seventeenth, and some place his death in the second Rabi; he was buried in the cemetery without the Gate of Harb, which is so called after Harb Ibn Abd- Allah, a companion of the caliph Abu Jaafar al-Mansur’s, from whom also the street called al-Harbiya took its name."
وقبر أحمد بن حنبل مشهور بها يزار، رحمه الله تعالى. وحزر من حضر جنازته من الرجال، فكانوا ثمانمائة ألف، ومن النساء ستين ألفا، وقيل: إنه أسلم يوم مات عشرون ألفا من النصارى واليهود والمجوس.,"The tomb of Ahmad Ibn Hanbal is a well-known object in that burying-ground, and is visited (by pious persons). It was estimated that the number of men present at his funeral was eight hundred thousand, and of women sixty thousand; and it is said that twenty thousand Christians, Jews, and Magians became Muslims on the day of his death."
وذكر أبو الفرج بن الجوزي في كتابه الذي صنفه في أخبار بشر بن الحارث الحافي رضي الله عنه في الباب السادس والأربعين ما صورته,Abu Al-Faraj Ibn al-Jawzi writes in the forty sixth chapter of the work in which he treats of the history of Bishr al-Hafi.
حدث إبراهيم الحربي قال: رأيت بشر بن الحارث الحافي في المنام كأنه خارج من باب مسجد الرصافة وفي كمه شيء يتحرك,"Ibrahim al-Harbi relates as follows: (saw in a dream Bishr al-Hafi, who seemed to come out of the Mosque of Rusafa bearing something in his sleeve which swung out, and I said."
فقلت: مافعل الله بك فقال: غفرلي وأكرمني، فقلت: ماهذا الذي في كمك قال: قدم علينا البارحة روح أحمد بن حنبل فنثر عليه الدر والياقوت، فهذا مما التقطت، قلت: فما فعل يحيى بن معين وأحمد بن حنبل قال: تركتهما وقد زارا رب العالمين ووضعت لهما الموائد، قلت: فلم لم تأكل معهما أنت قال: قد عرف هوان الطعام علي فأباحني النظر إلى وجهه الكريم.,"What hath God done with thee? he replied: He hath pardoned me and honored me. And I said: What is that in thy sleeve? he replied: Yesterday the soul of Ahmad Ibn Hanbal came unto us and pearls and rubies were scattered over it, and these are some I picked up. I said: What were Yahya Ibn Main and Ahmad ibn Hanbal doing? He answered: They were gone to visit the Lord of all created things, and the table was laid out for them. I said: Why didst thou not eat with them? He replied: He (the Lord) knew that I had to abstain from eating, so he allowed me to look on his sacred face."
وفي أجداده حيان – بفتح الحاء المهملة وتشديدالياء المثناة من تحتها، وبعد الألف نون، وبقية الأجداد لا حاجة إلى ضبط أسمائهم لشهرتها وكثرتها، ولولا خوف الإطالة لقيدتها. ورأيت في نسبه اختلافا، وهذا أصح الطرق التي وجدتها.,"In the genealogy of Ibn Hanbal, Haiyan is written with a double y; the names of his other ancestors are sufficiently known and common, for which reason I need not fix their orthography, which I should do however, did I not apprehend being prolix. I have seen some differences in the statement of his genealogy, but the series I give is the most exact of any I have met with."
وكان له ولدان عالمان، وهما صالح وعبد الله، فأما صالح فتقدمت وفاته في شهر رمضان سنة ست وستين ومائتين، وكان قاضي أصبهان فمات بها، ومولده في سنة ثلاث ومائتين,"He had two sons, both men of learning; their names were Salih and Abd Allah; Salih was kadi of Ispahan and died there at an early age in the month of Ramadan two hundred and sixty six, (A. D. eight hundred and eighty); he was born in two hundred and three (A. D. eight hundred and eighteen)."
وأما عبد الله فإنه بقي إلى سنة تسعين ومائتين، وتوفي يوم الأحد لثمان بقين من جمادى الأولى – وقيل: الآخرة – وله سبع وسبعون سنة، وكنيته أبو عبد الرحمن، وبه كان يكنى الإمام أحمد، رحمهم الله أجمعين.,"his brother Abd Allah lived till the year two hundred and ninety (A. D. nine hundred and three), and died at the age of seventy-seven years, on Sunday twenty second of the first Jumada, some say the second; he was surnamed Abu Abd al-Rahman, and it was after him that the imam Ahmad was called Abo Abd AL Rahman (father of Abd Allah)."
ابن القاص,IBN AL-KASS AL-TABARI
أبو العباس أحمد بن أبي أحمد المعروف بابن القاص، الطبري، الفقيه الشافعي؛ كان إمام وقته في طبرستان، وأخذ الفقه عن ابن سريج المقدم ذكره، وصنف كتبا كثيرة,"Abu Al-Abbas Ahmad Ibn Abi Ahmad, better known by the name of Ibn al-Kass al-Tabari, was a doctor of the sect of al-Shafie and a native of Tabaristan, where he was esteemed the highest authority of the time in religious matters. After learning jurisprudence from Ibn Suraij (whose life has been just given), he composed a great number of works, among others."
منها التلخيص، وأدب القاضي، والمواقيت والمفتاح، وغير ذلك، وقد شرح التلخيص أبو عبد الله الختن، والشيخ أبو علي السنجي، وهو كتاب صغير ذكره الإمام في النهاية في مواضع، وكذلك الغزالي، وجميع تصانيفه صغيرة الحجم كثيرة الفائدة,"the Talkhis (Abridgment), the Guide for Kadis, the Mawakit and the Miftah, etc. The Talkhis has been commented by Abu Abd Allah al-Khatan and the shaikh Abu Ali al-Sinji; it is a little book, and is cited by the Imam (al-Haramain) in different parts of his Nihaya and also by al-Ghazali: all the works of Ibn al-Kass are short but very instructive."
وكان يعظ الناس، فانتهى في بعض أسفاره إلى طرسوس، وقيل: إنه تولى بها القضاء، فعقد له مجلس وعظ، وأدركته رقة وخشية وروعة من ذكر الله تعالى، فخر مغشيا عليه، ومات سنة خمس وثلاثين وثلثمائة، وقيل: سنة ست وثلاثين، رحمة الله تعالى. وعرف والده بالقاص لأنه كان يقص الأخبار والآثار.,"He often addressed pious exhortations to the people, and having come, in one of his journeys, to Tarsus (where it is said he acted as kadi), an assembly met to hear him preach, and he was there seized with such compunction and terror at the thoughts of God’s majesty, that he swooned away and died, A. H. three hundred and thirty five or three hundred and thirty six (A. D. nine hundred and forty six or nine hundred and forty seven). His father was called al-Kass (the Narrator), because he used to relate (kassa) histories and anecdotes."
وطبرستان – بفتح الطاء المهملة وفتح الباء الموحدة وفتح الراء المهملة وسكون السين المهملة وفتح التاء المثناة من فوقها وبعد الألف نون – وهو إقليم متسع ببلاد العجم يجاور خراسان. وله كرسيان: سارية وآمل، وهومنيع بالأودية والحصون.,"Tabaristan is an extensive province in Persia adjacent to Khorasan; it has two capitals, Saria and Amol, and is well defended by fortresses and defiles."
وطرسوس – بفتح الطاء والراء المهملتين، وضم السين المهملة، وبعد الواو سين مهملة – وهي مدينة في الثغور الرومية عند المصيصة وأذنة، وبها قبر المأمون بن هارون الرشيد، وقد جاء ذكرها في كتاب المهذب، والوسيط، في باب الوقف.,"Tarsus is a city on the frontiers of Rumiya (Asia Minor) near the towns of al-Massisa (the ancient Mopsiestia) and Adana; al-Mamun, son of Harun al-Rashid, was interred there: this place is spoken of in the Muhaddab and the Wasit in the chapter of waqf."
المروروذي,ABU HAMID AL-MARWARRUDI
القاضي أبو حامد أحمد بن عامر بن بشر بن حامد المروروذي، الفقيه الشافعي، أخذ الفقه عن أبي إسحاق المروزي، وصنف الجامع في المذهب، وشرح مختصر المزني، وصنف في أصول الفقه,"Abu Hamid Ahmad Ibn Aamir Ibn Bishr Ibn Hamid al-Marwarrudi, doctor of the sect of al-Shafie, studied jurisprudence under Abu Ishak al-Marwazi; he composed the work called the Jami, a collection of doctrines special to his sect; a commentary on the Mukhtasar by al-Muzani, and a treatise on the principles of jurisprudence."
وكان إماما لايشق غباره، ونزل البصرة ودرس بها، وعنه أخذ فقهاء البصرة.,"This doctor, who was an imam of surpassing merit, settled at Basra, where he gave public lessons and had among his auditors this jurisconsults of that city."
وقال أبو حيان التوحيدي: سمعت أبا حامد المروروذي يقول: ليس ينبغي أن يحمد الإنسان على شرف الأب ولا يذم عليه، كما لا يمدح الطويل على طوله، ولا يذم القبيح على قبحه. وتوفي سنة اثنتين وستين وثلثمائة، رحمه الله تعالى.,"Abu Haiyan al-Tawhidi said of him: I heard Abu Hamid al-Marwarrudi say: ‘No man should be flattered on account of his extraction, neither should he be blamed; for the tall man is not praised for his stature, nor the ugly man blamed for his ugliness. Died A. H. three hundred and sixty two (A.D. nine hundred and seventy two or three)."
ونسبته إلى مروروذ – بفتح الميم وسكون الراء المهملة وفتح الواو وتشديد الراء المهملة المضمومة، وبعد الواو ذال معجمة – وهي مدينة مبنية على نهر، وهي أشهر مدن خراسان بينها وبين مرو الشاهجان أربعون فرسخا، والنهر يقال له بالعجمية الروذ – بضم الراء، وسكون الواو، وبعدها ذال معجمة – وهاتان المدينتان هما المروان وقد جاء ذكرهما في الشعر كثيرا، أضيفت إحداهما إلى الشاهجان وهي العظمى، والنسبة إليها مروزي، والثانية إلى النهر المذكور، ليحصل الفرق بينهما,"Marwarrudi means native of Marwarrud, a well-known city in Khorasan, built on a river, in Persian al-Rud, and situated at forty parasangs from Marw al-Shahjan; these are the two Marws so frequently mentioned by poets: the word Shahjan is added to the name of the larger one, from which also is derived the relative adjective Marwazi; the word rud (river) is joined to that of the other city in order to distinguish between them."
والنسبة إليها مروروذي ومروزي أيضا، قاله السمعاني، وهي من فتوح الأحنف بن قيس، ومذكورة في ترجمته، وكان على مقدمة الجيش الذي كان أميره عبد الله بن عامر، وهو الذي سيره إليها،,"Marwarrud has for relative adjective Marwarrudi, and Marwazi also according to al-Samaani: it was one of the cities taken by al-Ahnaf Ibn Kais, and mention shall be made of it in his life; he had been sent against it at the head of the van-guard by Abd Allah Ibn Aamir, general of the army."
ومعنى الشاهجان روح الملك، وإنما أطلت الكلام في هذا لئلا يقع الالتباس على أحد بين البلدين فيقع الخطأ عند ذلك.,Shahjan means the king’s soul: my reason for making these long observations is to prevent these places from being taken one for the other.
ابن القطان,IBN AL-KATTAN
أبو الحسين أحمد بن أحمد بن محمد بن أحمد المعروف بابن القطان البغدادي الفقيه الشافعي؛ كان من كبار أئمة الصحاب،,"Abu Al-Husain Ahmad Ibn Muhammad Ibn Ahmad, generally known by the name of Ibn al-Kattan, was a native of Baghdad and a leading doctor in the sect of al-Shafie."
أخذ الفقه عن ابن سريج، ثم من بعده عن أبي إسحاق المروزي، ودرس ببغداد، وأخذ عنه العلماء,"He learned jurisprudence under Ibn Suraij and, after him, under Abi Ishak al-Marwazi: he then professed at Baghdad, and men of learning gained information at his lectures."
وله مصنفات كثيرة؛ وكانت الرحلة إليه بالعراق مع أبي القاسم الداركي، فلما توفي الداركي استقل بالرياسة.,"he wrote besides a great number of works; and the students of that time all travelled to Iraq that they might be instructed by him or by Abu al-Kasim al-Daraki; when al-Daraki died, Ibn al-Kattan became chief of the Shafie sect (in that country)."
وذكره الشيخ أبو إسحاق في الطبقات وقال: مات سنة تسع وخمسين وثلثمائة، رحمة الله تعالى، وزاد الخطيب: في جمادى الأولى، وقال: هو من كبراء الشافعيين، وله مصنفات في أصول الفقه وفروعه,"Abu Ishak al-Shirazi mentions him in his Tabakat and says that he died A. H. three hundred and fifty nine (A. D. nine hundred and seventy); to which the Khatib (Abu. Bakr Ahmad al-Baghdadi) adds: In the month of the first Jumada: he was one of the chief Shafie doctors, and composed works on the principles of jurisprudence and its secondary points."
وذكر بناء بغداد في شذور العقود سنة ست وأربعين ومائة.,(Ibn al-Jawzi) author of the Shuzur al-Okud says that Baghdad (the native place of Ibn al-Kattan) was built in the year one hundred and forty six (A. D. seven hundred and sixty three).
الطحاوي,AL-TAHAWI
أبو جعفر أحمد بن محمد بن سلامة بن عبد الملك الأزدي الطحاوي، الفقيه الحنفي؛ انتهت إليه رياسة أصحاب أبي حنيفة رضي الله تعالى عنه بمصر، وكان شافعي المذهب يقرأ على المزني، فقال له يوما: والله لاجاء منك شيء,"Abu Jaafar Ahmad Ibn Muhammad Ibn Salama Ibn Abd al-Malik al-Azdi al-Tahawi was a doctor of the sect of Abu Hanifa and became head of the Hanifites in Egypt. He had been a follower of al-Shafie’s sect, and taken lessons from al-Muzani, who said to him one day: By God! no good will ever come of you."
فغضب أبو جعفر من ذلك، وانتقل إلى أبي جعفر ابن أبي عمران الحنفي، واشتغل عليه، فلما صنف مختصره قال: رحم الله أبا إبراهيم – يعني المزني – لو كان حيا لكفر عن يمينه.,"Provoked by this remark, al-Tahawi passed over to Abu Jaafar Ibn Abi Imran the Hanifite and studied under him: he said afterwards, on composing his Mukhtasar or Compendium of Jurisprudence: God be merciful to Abu Ibrahim! (meaning al-Muzani), were he living, he should have to expiate his oath."
وذكر أبو يعلى الخليلي في كتاب الإرشاد” في ترجمة المزني أن الطحاوى المذكور كان ابن أخت المزني، وأن محمد بن أحمد الشروطي قال: قلت للطحاوي: لم خالفت خالك واخترت مذهب أبي حنيفة فقال: لأني كنت أرى خالي يديم النظر في كتب أبي حنيفة، فلذلك انتقلت إليه”,"Abu Yale al-Khalili says, in his Irshad, in the life of al-Muzani: Al-Tahawi was sister’s son to al-Muzani; and Muhammad Ibn Ahmad al-Shuruti relates having asked him why he differed in opinion from his uncle, and preferred Abu Hanifa’s doctrine? to which al-Tahawi replied: Because I saw my uncle pore over the works of Abu Hanifa."
وصنف كتبا مفيدة منها أحكام القرآن، واختلاف العلماء، وومعاني الآثار، والشروط، وله تاريخ كبير، وغير ذلك.,"This doctor wrote a number of instructive books, such as the Ahkam al-Quran, Ikhtilaf al-Ulama (Points of doctrine on which the learned differ), Maani al-Athar ( The obscure ideas and allusions in the Traditions), the Shurut (Treatise on drawing up bonds), a great historical work, etc."
وذكره القضاعي في كتاب الخطط” فقال: كان قد أدرك المزني وعامة طبقته، وبرع في علم الشروط، وكان قد استكتبه أبو عبيد الله محمد بن عبدة القاضي وكان صعلوكا فأغناه، وكان أبو عبيد الله سمحا جوادا”,"Al-Kudaie in his Khitat speaks of him in these terms: In his youth he met with al-Muzani and most of the doctors contemporary with him, and became remarkably skilled in drawing up bonds. The kadi Abu Obaid Allah Muhammad Ibn Abda took him for secretary; he was then in a destitute condition, but was enriched by the kindness of Abu Obaid, who was a very generous man."
ثم عدله أبو عبيد علي بن الحسين بن حرب القاضي عقيب القضية التي جرت لمنصور الفقيه مع أبي عبيد، وذلك في سنة ست وثلثمائة,Then the kadi Abu Obaid Ali Ibn al-Husain Ibn Harb appointed him scrivener after the circumstance which occurred between Mansur the doctor and himself; this was in the year three hundred and six (A. D. nine hundred and eighteen).
وكان الشهود يتعسفون عليه بالعدالة لئلا تجتمع له رياسة العلم وقبول الشهادة، وكان جماعة من الشهود قد جاوروا بمكة في هذه السنة فاغتنم أبو عبيد غيبتهم وعدل أبا جعفر المذكور بشهادة أبي القاسم المأمون وأبي بكر بن سقلاب.,"The public notaries were averse through jealousy to his being nominated scrivener, as they did not wish the same person to be both chief jurisconsult and receiver of attestations; but a number of them having gone that year to Mecca to sojourn there some time from religious motives, Abu Obaid took advantage of their Absence and nominated Abu Jaafar on the attestations of Abu Al-Kasim al-Mamun and Abu Bakr Ibn Saklab."
وكانت ولادته سنة ثمان وثلاثين ومائتين، وقال أبو سعد السمعاني: ولد سنة تسع وعشرين ومائتين، وهو الصحيح، وزاد غيره فقال: ليلة الأحد لعشرخلون من ربيع الأول، وتوفي سنة إحدى وعشرين وثلثمائة، ليلة الخميس مستهل ذي القعدة بمصر ودفن بالقرافة، وقبره مشهور بها,"Al-Tahawi was born in two hundred and thirty eight (A. D. eight hundred and fifty two), or two hundred and twenty nine (A.D. eight hundred and forty three),according to Abu Saad al-Samaani, who is here right; another author adds that his birth was on Sunday eve, the twentieth of the first Rabi; he died at Old Cairo on Thursday, first of Zu Al-Kaada three hundred and twenty one (A. D. nine hundred and thirty three), and was buried in the Karafa where his tomb is still remarked."
وله ذكر في ترجمة الفقيه منصور بن إسماعيل الضرير، فينظر هناك، وتوفي والده سنة أربع وستين ومائتين، رحمه الله تعالى.,"In the life of the doctor Mansur Ibn Ismail al-Darir, mention is again made of him, so the reader is referred to it. His father died A. H. two hundred and sixty four (A. D. eight hundred and seventy seven or seventy eight)."
ونسبته إلى طحا – بفتح الطاء والحاء المهملتين، وبعدهما ألف – وهي قرية بصعيد مصر، وإلى الأزد – بفتح الهمزة وسكون الزاء المعجمة وبالدال المهملة – وهي قبيلة مشهورة من قبائل اليمن.,"Tahawi means native of Talia, which is a town in Upper Egypt (Said): Azdi signifies sprung from Azd, a great and renowned tribe in Yemen."
أبو حامد الإسفرايني,ABU HAMID AL-ISFARAINI
الشيخ أبو حامد أحمد بن أبي طاهر محمد بن أحمد الإسفرايني، الفقيه الشافعي؛ انتهت إليه رياسة الدنيا والدين ببغداد، وكان يحضر مجلسه أكثر من ثلثمائة فقيه، وعلق على مختصر المزني تعاليق، وطبق الأرض بالأصحاب،,"The shaikh Abu Hamid Ahmad Ibn Abi Tahir Muhammad Ibn Ahmad al-Isfaraini, doctor of the sect of al-Shafie, became imam and professor, at Baghdad, where his lectures were attended by more than three hundred students in jurisprudence: (the subject of his lessons was) the Mukhtasar by al-Muzani, which he explained with additional observations of his own; and (by his successful instruction) he filled the earth with partisans (of al-Shafie opinions)."
وله في المذهب التعليقة الكبرى، وكتاب البستان، وهو صغير، وذكر فيه غرائب، وأخذ الفقه عن ابي الحسن بن المرزبان، ثم عن أبي القاسم الداركي، واتفق أهل عصره على تفضيله وتقديمه في جودة النظر.,"He explained the doctrines of his sect in two works, the Great and the Small Talika; another short work of his, the Bustan or Garden, consists of singular anecdotes. He learned jurisprudence from Abu Al-Hasan Ibn al-Marzuban and then, from Abu Al-Kasim al-Daraki; contemporaries all acknowledged his superior merit and discriminating judgment."
وقال الخطيب في تاريخ بغداد: إن أبا حامد حدث بشيء يسير عن عبد الله بن عدي وأبي بكر الإسماعيلي وإبراهيم بن محمد بن عبدل الإسفرايني وغيرهم، وكان ثقة،,"and the Khatib (Abu Bakr Ahmad) speaks of him, in his History of Baghdad, in these terms: Abu Hamid taught a small portion of traditions, which he himself had learned from Abd Allah Ibn Adi, Abu Bakr al-Ismaili, Ibrahim Ibn Muhammad Ibn Abdal al-Isfaraini and others; (as a traditionist) he is a sure authority."
ورأيته غير مرة، وحضرت تدريسه في مسجد عبد الله ابن المبارك، وهوالمسجد الذي في صدر قطيعة الربيع، وسمعت من يذكر أنه كان يحضر درسه سبعمائة متفقه، وكان الناس يقولون: لورآه الشافعي لفرح به.,"I saw him more than once and was present at his lectures in the mosque of Abd Allah Ibn Al-Mubarak which lies at the upper end of the Grant of al-Rabi, and I heard some persons mention that seven hundred students of jurisprudence went to his lectures, and (for that reason) people used to say: If al-Shafie saw him, he would be delighted."
وحكى الشيخ أبو إسحاق في الطبقات أن أبا الحسين القدوري الحنفي كان يعظمه ويفضله على كل أحد، وأن الوزير أبا القاسم علي بن الحسين حكى له عن القدوري أنه قال: أبو حامد عندي أفقه وانظر من الشافعي،,"The shaikh Abu Ishak al-Shirazi, in his Tabakat, relates as follows: Abu Al-Husain al-Kuduri the Hanifite used to praise and extol Abu Hamid al-Isfaraini above all others; and it was told to the vizir Abd ’l-Kasim Ali Ibn al-Husain that he had said: I consider Abu Hamid an abler doctor and divine than al-Shafie."
قال الشيخ: فقلت له: هذا القول من القدوري حمله عليه اعتقاده في الشيخ أبي حامد وتعصبه بالحنفية على الشافعي رضي الله عنه، ولايلتفت إليه، فإن أباحامد ومن هو اعلم منه وأقدم على بعد من تلك الطبقة، وما مثل الشافعي ومثل من بعده إلا كما قال الشاعر:,"On this, I remarked to the vizir that it was al-Kuduri’s confidence in Abi Hamid’s talents, and his zeal for the Hanifite sect, which led him to undervalue al-Shafie, so no attention should be paid to what he had said; for Abi Hamid, and even more ancient and learned doctors than he, were far from the rank of al-Shafie; to whom and to whose successors we might apply this verse of the poet’s."
نزلوا بمكة في قبائل نوفل… ونزلت بالبيداء أبعد منزل,"They sojourned at Mecca among the tribes of Naufal, but thou hast settled at al-Baidaa, the most distant station."
وروي عنه انه كان يقول: ما قمت من مجلس النظر قط فندمت على معنى ينبغي أن يذكر فلم اذكره، وروي أنه قابله بعض الفقهاء في مجلس المناظرة بما لا يليق، ثم أتاه في الليل معتذرا إليه، فأنشده يقول:,"It is related of Abu Hamid that he said: I never, in quitting the meetings for discussing points of law had to regret omitting a necessary observation. It is also related that, in one of those meetings, a doctor addressed him in an improper manner, and then went to him that night to ask his pardon; on which Abi Hamid repeated these verses."
"جفاء جرى جهرا لدى الناس وانبسط… وعذر أتى سرا فأكد ما فرط
ومن ظن أن يمحو جلي جفائه… خفي اعتذار فهو في أعظم الغلط",A deliberate insult is offered before the public; then comes a private excuse which only confirms the fault. He who thinks that a private excuse can efface a public insult is in a great mistake.
وكانت ولادته سنة أربع وأربعين وثلثمائة، وقدم بغداد في سنة ثلاث وستين وثلثمائة، وقال الخطيب: سنة أربع وستين، ودرس الفقه بها من سنة سبعين إلى أن توفي ليلة السبت لإحدى عشرة ليلة بقيت من شوال سنة ست وأربعمائة ببغداد، ودفن من الغد في داره ثم نقل إلى باب حرب في سنة عشر وأربعمائة، رحمه الله تعالى.,"This doctor was born in A, H. three hundred and forty four (A. D. nine hundred and fifty five), and went to Baghdad in three hundred and sixty three or three hundred and sixty four (A.D. nine hundred and seventy three or nine hundred and seventy four), according to the Khatib: he there taught jurisprudence from the year three hundred and seventy till his death, which happened Friday evening, the eighteenth of Shawwal, A. H. four hundred and six (March, A.D.one thousand and sixteen), at Baghdad; the next morning he was buried in [the court of) his house. His body was afterwards transported to the (cemetery at the) Gate of Harb in the year four hundred and ten."
قال الخطيب: وصليت على جنازته في الصحراء وراء جسر أبي الدن. وكان الإمام في الصلاة عليه أبا عبد الله بن المهتدى خطيب جامع المنصور، وكان يوما مشهودا بكثرة الناس وعظم الحزن وشدة البكاء.,"The Khatib says: u I prayed over his bier in the plain (Sahraa) beyond the Bridge of Abu ’d-Dann; and the imam who lead the prayer was Abu Abd Allah, son to (the caliph) al-Muhtadi, and preacher of the Mosque u of Al-Mansur, it was a day witnessed by crowds of people and filled with deep sorrow and grievous lamentation."
ونسبته إلى إسفراين – بكسر الهمزة وسكون السين المهملة وفتح الفاء والراء المهملة وكسر الياء المثناة من تحتها، وبعدها نون – وهي بلدة بخراسان بنواحي نيسابور، على منتصف الطريق إلى جرجان.,"Isfaraini means native of Isfarain a town of Khorasan in the territory of Naisapur, half way between it and Jorjan."
"والبيت الذي تمثل به الشيخ أبو إسحاق له ثان
وهو: حذرا عليها من مقالة كاشح… ذرب اللسان يقول ما لم أفعل","The verse applied to al-Shafie by the shaikh Abu Ishak has another belonging to it which runs thus: For thou didst fear on her account the evil talk of hidden foes with sharpened tongue; who say, but never perform."
أبو الحسن المحاملي,AL-MAHAMILI
أبو الحسن أحمد بن محمد بن احمد بن القاسم بن إسماعيل ابن سعيد بن أبان الضبي المحاملي الفقيه الشافعي؛ أخذ الفقه عن الشيخ أبي حامد الإسفرايني، وله عنه تعليقة انسب إليه،,"Abu al-Hasan Ahmad Ibn Muhammad Ibn Ahmad Ibn al-Kasim Ibn Ismail Ibn Muhammad Ibn Ismail Ibn Saied Ibn Aban al-Dabbi al-Mahamili, doctor of the sect of al-Shafie. He learned jurisprudence from Abu Hamid al-Isfaraini, and put down in writing a Talika which was taught him by Abu Hamid, and whose name it bears."
ورزق من الذكاء وحسن الفهم ما أربى على أقرانه، وبرع في الفقه، ودرس في حياة شيخه أبي حامد وبعده، وسمع الحديث من محمد بن المظفر وطبقته، ورحل به أبوه إلى الكوفة وسمعه بها,"The penetration and intelligence with which he was gifted enabled him to eclipse all his contemporaries; in jurisprudence he became remarkably eminent, and professed it both in the lifetime of his master Abi Hamid and after his decease. He learned the Traditions from Muhammad Ibn al-Muzaffar and other traditionists of the same period, having been taken by his father on a journey to Kufa, in order that he might hear them from the lips of that teacher."
وصنف في المذهب المجموع وهو كتاب كبير، والمقنع وهو مجلد واحد، واللباب وهو صغير، والأوسط. وصنف في الخلاف كثيرا، ودرس ببغداد، ذكره الخطيب في تاريخه.,"He composed on the doctrines of his sect a large book, entitled the Majmu (Collection); another in one volume, called Mukni (sufficient); a little work entitled the Lobab (Marrow), and a fourth called the Awsat (Medium), besides a great number of treatises on controversial subjects. He professed at Baghdad, and his name is mentioned in the Chronicle of that city compiled by the Khatib."
توفي يوم الأربعاء لتسع بقين من شهر ربيع الآخر سنة خمس عشرة وأربعمائة، رحمه الله تعالى، وكانت ولادته سنة ثمان وستين وثلثمائة.,"Died on Wednesday, the twentieth of the second Rabi, four hundred and fifteen (A.D. one thousand and twenty four); born A. H. three hundred and eighty six (A. D. nine hundred and seventy eight or seventy nine)."
والضبي – بفتح الضاد المعجمة، وتشديد الباء الموحدة – نسبة إلى قبيلة كبيرة مشهورة. والمحاملي – بفتح الميم والحاء المهملة وكسر الميم الثانية واللام – ونسبته إلى المحامل التي يحمل عليها الناس في السفر.,"Dabbi means belonging to Dubb, which is a great and well-known tribe; Mahamili is derived from Mahamli, which is the name of the litters in which travelers are carried."
أبو بكر البيهقي,AL-BAIHAKI
أبو بكر احمد بن الحسين بن علي بن عبد الله بن موسى البيهقي الخسروجردي الفقيه الشافعي الحافظ الكبير المشهور، وأحد زمانه وفرد أقرانه في الفنون، من كبار أصحاب الحاكم أبي عبد الله ابن البيع في الحديث، ثم الزائد عليه في أنواع العلوم,"Abu Bakr Ahmad Ibn al-Husain Ibn Ali Ibn Abd Allah Ibn Musa al-Baihaki al-Khosrujerdi, doctor of the sect of al-Shafie, the great and illustrious hafiz, who in his age stood alone without a rival for the variety of his attainments, was one of the principal disciples of the hakim Abu Abd Allah Ibn al-Bayi, by whom he was taught the traditions, but whom he soon surpassed in all the different parts of knowledge."
أخذ الفقه عن أبي الفتح ناصر بن محمد العمري المروزي، غلب عليه الحديث، واشتهربه، ورحل في طلبه إلى العراق والجبال والحجاز، وسمع بخراسان من علماء عصره وكذلك ببقية البلاد التي انتهى إليها، وشرع في التصنيف فصنف فيه كثيرا حتى قيل: تبلغ تصانيفه ألف جزء,"He learned jurisprudence from Abi Al-Fath Nasir Ibn Muhammad al-Omari al-Marwazi, but the traditions were his favorite study, and it was as a traditionist that he attained reputation. In this pursuit he travelled to Iraq, Jibal (Persian Iraq), Hijaz and Khorasan, in which country, as well as in all the others visited by him, he received the traditions from the lips of the learned of that time; he then began to write on the subject, and composed a great number of works, which, it is said, amount to one thousand volumes."
وهو أول من جمع نصوص الإمام الشافعي رضي الله تعالى عنه، في عشر مجلدات، ومن مشهور مصنفاته السنن الكبير السنن الصغير ودلائل النبوة، والسنن، والآثار وشعب الايمان، ومناقب الشافعي المطلبي ومناقب أحمد بن حنبل وغير ذلك.,"It was he who first collected the sentences of al-Shafie, with which he formed ten volumes: the best known of his works are the Great and the Small Collections of Traditions; Proofs of the prophetic Mission; Acts and Traditions (of Muhammad); Path of Faith; Merits of al-Shafie, descendant of Abd al-Muttalib; Merits of Ahmad Ibn Hanbal, etc."
وكان قانعا من الدنيا بالقليل، وقال إمام الحرمين في حقه: مامن شافعي المذهب إلا وللشافعي عليه منة، إلا أحمد البيهقي فإن له على الشافعي منة,"Al-Baihaki was a man little solicitous about worldly goods, and the Imam al-Haramain said of him: There was no follower of the Shafie sect who was not under some obligation to al-Shafie, al-Baihaki excepted; for al-Shafie was tinder obligations to him."
وكان من أكثر الناس نصرا لمذهب الشافعي، وطلب إلى نيسابور لنشر العلم فأجاب وانتقل إليها، وكان على سيرة السلف، وأخذ عنه الحديث جماعة من العيان، منهم زاهر الشحامي ومحمد الفراوي وعبد المنعم القشيري وغيرهم.,"Al-Baihaki was a most active defender of the doctrine instituted by al-Shafie, and was invited to Naisapur, in order to propagate the knowledge (of that doctrine); he went there in consequence, and led a (simple and holy) life such as that of the primitive Muslims; he taught traditions to a great number of eminent doctors, among others, Zahir al-Shahami, Muhammad al-Forawi and Abd al-Munim al-Kushairi."
وكان مولده في شعبان سنة اربع وثمانين وثلثمائة، وتوفي في العاشر من جمادى الأولى سنة ثمان وخمسين وأربعمائة، بنيسابور، ونقل إلى بيهق، رحمه الله تعالى.,"he was born in the month of Shaaban, three hundred and eighty four (A. D. nine hundred and ninety four); died the tenth of the first Jumada, four hundred and fifty eight (A. D. one thousand and sixty six), at Naisapur, whence his body was transported to Baihak (his native place)."
ونسبته إلى بيهق – بفتح الباء الموحدة وسكون الياء المثناة من تحتها، وبعد الهاء المفتوحة قاف – وهي قرى مجتمعة بنواحي نيسابور على عشرين فرسخا منها، وخسروجرد من قراها، وهي بضم الخاء المعجمة.,"which is a collection of villages in the dependency of Nishapur, at twenty parasangs from that city; Khosrujerd is the name of one of those villages."
النسائي,AL-NASAIE THE HAFIZ
أبو عبد الرحمن أحمد بن علي بن شعيب بن علي بن سنان بن بحر النسائي، الحافظ؛ كان إمام أهل عصره في الحديث، وله كتاب السنن، وسكن بمصر وانتشرت بها تصانيفه، وأخذ عنه الناس.,"The hafiz Abu Abd al-Rahman. Ahmad Ibn Ali Ibn Shoaib Ibn Ali Ibn Sinan Ibn Bahr al-Nasaie, chief traditionist of his age and author of a Sunan, or collection of traditions, was an inhabitant of Old Cairo, in which city his works got into circulation, and where he had also many pupils."
قال محمد بن إسحاق الأصبهاني: سمعت مشايخنا بمصر يقولون: إن أبا عبد الرحمن فارق مصر في آخر عمره، وخرج إلى دمشق، فسئل عن معاوية وماروي من فضائله، فقال: أما يرضى معاوية أن يخرج رأسا برأس، حتى يفضل وفي رواية أخرى: ما أعرف له فضيلة إلا لا أشبع الله بطنك.,"Muhammad Ibn Ishak al-Ispahani gives the following account of his death: I heard our elders in Old Cairo relate that Abu Abd al-Rahman left Egypt towards the end of his life and went to Damascus, where he was asked what he thought of Muawiya and what traditions he knew respecting the merits of that prince; to which he made this reply: It is not then enough for Muawiya to enter (into salvation) on an equal footing with others, but he must even surpass them by exclusive merits! But some relate that his answer was: ‘I know not any tradition respecting his special merit but this: May God never satiate thy belly."
وكان يتشيع، فمازالوا يدفعون في حضنه حتى أخرجوه من المسجد، وفي روية أخرى: يدفعون في خصييه وداسوه، ثم حمل إلى الرملة فمات بها.,"Now this doctor was an advocate for the rights of the caliph Ali; so the people began to strike him on the sides, nor did they discontinue till they thrust him out of the mosque. (In another account it is said that they struck him on the testicles and trod him under foot.) He was then borne to Ramla, where he expired."
وقال الحافظ أبو الحسن الدارقطني: لما امتحن النسائي بدمشق، قال: احملوني إلى مكة، فحمل إليها فتوفي بها، وهو مدفون بين الصفا والمروة. وكانت وفاته في شعبان من سنة ثلاث وثلثمائة.,"The hafiz Abu Al-Hasan al-Darakutni relates as follows: An-Nasaie, after the ill-treatment he underwent at Damascus, asked to be borne to Mecca where he died on his arrival, and was buried between al-Safa and al-Marwa; his death happened in the month of Shaaban, A. H. three hundred and three (February, A. D. nine hundred and sixteen)."
وقال الحافظ أبو نعيم الأصبهاني: لما داسوه بدمشق مات بسبب ذلك الدوس، وهو منقول، قال: وكان قد صنف كتاب الخصائص في فضل علي بن أبي طالب رضي الله عنه وأهل البيت، وأكثر رواياته فيه عن أحمد بن حنبل، رحمه الله تعالى.,"The hafiz Abu Noaim al-Ispahani adds the following particulars: The people having trampled on an-Nasaie at Damascus, he died from the effects of that ill-usage whilst he was bearing (to Mecca). He composed a work called al-Khasais (Particularities), treating of the merits of Ali Ibn Abi Talib and those of his family; the greater part of the traditions contained therein are alleged on the authority of Ahmad Ibn Hanbal."
فقيل له: ألا تصنف كتابا في فضائل الصحابة رضي الله عنهم، فقال: دخلت دمشق والمنحرف عن علي رضي الله عنه كثير، فأردت أن يهديهم الله تعالى بهذا الكتاب، وكان يصوم يوما ويفطر يوما، وكان موصوفا بكثرة الجماع.,"Having been asked why he did not write a work on the merits of Muhammad’s companions, he answered: On entering Damascus, I found a great number of persons holding Ali in aversion, for which reason I intended that God should direct them by means of this book. He used to abstain from food every second day, and was remarked for being of an ardent temperament."
قال الحافظ أبو القاسم المعروف بابن عساكر الدمشقي: كان له أربع زوجات يقسم لهن وسراري، وقال الدارقطني: امتحن بدمشق، فأدرك الشهادة، رحمه الله تعالى. وتوفي يوم الاثنين، لثلاث عشرة ليلة خلت من صفر، سنة ثلاث وثلثمائة بمكة، حرسها الله تعالى، وقيل: بالرملة من أرض فلسطين.,"The hafiz Ibn Asakir of Damascus relates that he had four wives, to each of whom he paid equal attentions, and that he possessed concubines besides. Al-Darakutni declares him a martyr, on account of the trials he underwent at Damascus, and says that he died on Monday, the thirteenth Safar, three hundred and three (August, A. D. nine hundred and fifteen), at Mecca; others state that he died at Ramla, in Palestine."
وقال أبو سعيد عبد الرحمن بن أحمد بن يونس، صاحب تاريخ مصر، في تاريخه: إن أبا عبد الرحمن النسائي قدم مصر قديما، وكان إماما في الحديث، ثقة ثبتا حافظا، وكان خروجه من مصر في ذي القعدة، سنة اثنتين وثلثمائة.,"Abu Saied Abd al-Rahman Ibn Yunus, author of the Annals of Egypt, writes in that work: Al-Nasaie came to Egypt a long time ago, he was a traditionist of the first order; his word was held a sure authority, his information was exact, and his memory retentive. He left Egypt in the month of Zu Al-Kaada, three hundred and two."
ورأيت بخطي في مسوداتي أن مولده بنسأ في سنة خمس عشرة، وقيل: أربع عشرة ومائتين، والله تعالى أعلم. ونسبته إلى نسأ – بفتح النون وفتح السين المهملة وبعدها همزة – وهي مدينة بخراسان خرج منها جماعة من الأعيان.,"I find in my handwriting, in the rough copy of this work, that al-Nasaie was born at Nasa, A. H. two hundred and fourteen or two hundred and fifteen (A. D. eight hundred and twenty nine, eight hundred and thirty). Nasaie means native of Nasa, a city in Khorasan, which has produced a number of eminent men."
القدوري,AL-KUDURI
أبو الحسين أحمد بن محمد بن احمد بن جعفر بن حمدان الفقيه الحنفي، المعروف بالقدوري؛ انتهت إليه رياسة الحنفية بالعراق. وكان حسن العبارة في النظر. وسمع الحديث، وروى عنه أبو بكر الخطيب صاحب التاريخ، وصنف في مذهبه المختصر المشهور وغيره.,"Abu Al-Husain Ahmad Ibn Muhammad Ibn Ahmad Ibn Jaafar Ibn Hamdan, surnamed al-Kuduri, was a doctor of the sect of Abu Hanifa, and became president of the Hanifites in Iraq. In treating speculative points he had the talent of expressing his ideas with great precision; he was also versed in the traditions; and the khatib Abu Bakr, author of the History of Baghdad, who had learned them from him, alleged his authority in citing them. He wrote several treatises on the doctrines of his sect; among others, that celebrated work, the Mukhtasar (Abridgment)."
وكان يناظر الشيخ أبا حامد الإسفرايني الفقيه الشافعي، وقد تقدم ذكره في ترجمة أبي حامد وما بالغ في حقه.,"He was accustomed to discuss controversial subjects with Abu Hamid al-Isfaraini, the Shafiite doctor; in whose life has already been given the high opinion which he expressed of Abu Hamid’s merits."
وكانت ولادته سنة اثنتين وستين وثلثمائة، وتوفي يوم الأحد الخامس من رجب سنة ثمان وعشرين وأربعمائة ببغداد. ودفن من يومه بداره في درب أبي خلف ثم نقل إلى تربة في شارع المنصور، ودفن هناك بجنب أبي بكر الخوارزمي الفقيه الحنفي، رحمهما الله تعالى.,"Al-Kuduri was born A. H. three hundred and sixty two (A.D. nine hundred and seventy two or seventy three); he died on Sunday, fifth of Rajab, four hundred and twenty eight (April, A.D. one thousand and thirty seven), at Baghdad, and was buried the same day in (the court of) his dwelling, in the street of Abu Khalaf; but his body was afterwards transported to a tomb in the great street of al-Mansur, where it was placed by the side of Abu Bakr al-Khwarizmi, the Hanifite doctor."
ونسبته بضم القاف والدال المهملة وسكون الواو وبعدها راء مهملة إلى القدور التي هي جمع قدر. ولا أعلم سبب نسبته إليها، بل هكذا ذكره السمعاني في كتاب الأنساب.,"Kuduri is derived from kudur, plural of kidr (caldron): I know not for what reason he was so called; but such is the derivation of that appellation as given by al-Samaani, in his work called al-Ansab."
الثعلبي,AL-THALABI AL-NAISABURI
أبو إسحاق أحمد بن محمد بن إبراهيم الثعلبي النيسابوري المفسر المشهور؛ كان أوحد زمانه في علم التفسير، وصنف التفسير الكبير الذي فاق غيره من التفاسير.,"Abu Ishak Ahmad Ibn Muhammad Ibn Ibrahim al-Thalabi, native of Naisapur, and a well-known commentator on the Quran, was the most skillful man of his time in explaining the difficulties of that book; and his work, entitled the Great Commentary, surpassed all others on the subject."
وله كتاب العرائس في قصص الأنبياء، صلوات الله وسلامه عليهم، وغير ذلك. ذكره السمعاني وقال: يقال له: الثعلبي والثعالبي، وهو لقب له وليس بنسب، قاله بعض العلماء.,"He is also author of the Kitab al-Arais (Book of Brides), containing the history of the prophets, and of other treatises. Al-Samaani makes mention of him and adds; Some of the learned say that the name of Thalabi, or Thaalibi, was given to him not as a patronymic, but as a surname."
وقال أبو القاسم القشيري: رأيت رب العزة عز وجل في المنام وهو يخاطبني وأخاطبه، فكان في أثناء ذلك أن قال الرب تعالى اسمه: أقبل الرجل الصالح، فالتفت فإذا أحمد الثعالبي مقبل.,"Abu Al-Kasim al-Kushairi relates the following circumstance concerning him: I saw in a dream the Lord of Glory, who was speaking to me and I to him; during this it happened that the Lord (may his name be exalted), said: The holy man drawing near. I turned, and Ahmad al-Thalabi was drawing near."
وذكره عبد الغافر بن إسماعيل الفارسي في كتاب سياق تاريخ نيسابور وأثنى عليه، وقال: هو صحيح النقل موثوق به. حدث عن أبي طاهر ابن خزيمة والإمام أبي بكر ابن مهران المقرىء، وكان كثير الحديث كثير الشيوخ.,"Abd al-Ghafir Ibn Ismail al-Farisi, in his Siak or continuation of the history of Naisapur, speaks of him and praises him: He was, says he, an exact and trust-worthy transmitter of traditions; he gave them on the authority of Abu Tahir Ibn Khuzaima and the imam Abi Bakr Ibn Mihran, teacher of the art of reading the Quran correctly. He taught a great number of traditions, which he had learned from many masters."
توفي سنة سبع وعشرين وأربعمائة، وقال غيره: توفي في المحرم سنة سبع وعشرين وأربعمائة. وقال غيره: توفي يوم الأربعاء لسبع بقين من المحرم سنة سبع وثلاثين وأربعمائة، رحمة الله تعالى.,"He died in four hundred and twenty seven (A. D. one thousand and thirty five or one thousand and thirty six).” Another writer states that his death took place in the month of Muharram, four hundred and twenty seven; and a third that it happened on Wednesday, the twenty third of Muharram, four hundred and thirty seven (A. D. one thousand and forty five)."
والنيسابوري – بفتح النون وسكون الياء المثناة من تحتها وفتح السين المهملة، وبعد الألف باء موحدة مضمومة، وبعد الواو الساكنة راء – هذه النسبة إلى نيسابور. وهي من احسن مدن خراسان، وأعظمها وأجمعها للخيرات، وإنما قيل لها: نيسابور لأن سابور ذا الأكتاف أحد ملوك الفرس المتأخرة لما وصل إلى مكانها أعجبه، وكان مقصبة، فقال,"Naisapuri means belonging to Naisapur, which is one of the fairest and greatest cities in Khorasan, abounding, above others, in all the conveniences of life; it was so called because Sabur Zu Al-Aktaf, a Persian king of the last race, having come to the site of the Place, which was then overgrown with reeds, was pleased with it and said."
يصلح أن يكون ههنا مدينة، وأمر بقطع القصب وبنى المدينة، فقيل لها نيسابور. والني: القصب بالعجمي، هكذا قاله السمعاني في كتاب الأنساب “.”,"It were well a city were here; he then ordered the reeds to be cut down and the city to be built; ‘and it was named Naisapur, because Nai in Persian means reed. This is what al-Samaani says in his Ansab."
ابن أبي دواد,IBN ABI DAWUD
أبو عبد الله أحمد بن أبي دواد فرج بن جرير بن مالك بن عبد الله بن عباد ابن سلام بن مالك بن عبد هند بن لخم بن مالك بن قنص بن منعة بن برجان بن دوس ابن الديل بن أمية بن حذافة بن زهر بن إياد بن نزار بن معد بن عدنان الإيادي القاضي,The kadi Abu Abd Allah Ahmad Ibn Abi Dawud Farah Ibn Jarir Ibn Malik Ibn Abd Allah Ibn Abbad Ibn Salam Ibn Malik Ibn Abd Hind Ibn Lakhm Ibn Malik Ibn Kanas Ibn Mana Ibn Borjan Ibn Daus Ibn al-Dil Ibn Omaiya Ibn Hudafa Ibn Zahr Ibn Iyad Ibn Nizar Ibn Maad Ibn Adnan al-Iyadi.
كان معروفا بالمروءة والعصبية، وله مع المعتصم في ذلك أخبار مأثورة، ذكره أبو عبيد الله المرزباني في كتاب المرشد في أخبار المتكلمين,"this kadi was celebrated for his manly character and his zeal in serving his friends; and many anecdotes of his humane interference with the caliph al-Mutasim are still preserved. Abu Abd Allah al-Marzobani makes the following mention of him in the Murshid, where he treats of the Mutazilite divines."
فقال: قيل: إن أصلهم من قرية بقنسرين، واتجر أبوه إلى الشام، وأخرجه معه وهو حدث فنشأ أحمد في طلب العلم وخاصة الفقه والكلام، حتى بلغ ما بلغ,"It is said that Ahmad Ibn Abi Dawud’s family drew its origin from a village near Kinnisrin, but he himself, when yet a boy, was taken to Damascus by his father, who went there on a commercial undertaking. Ahmad passed his youth in the pursuit of learning (more particularly jurisprudence and scholastic theology), till he attained that eminence he afterwards held."
وصحب هياج بن العلاء السلمي، وكان من أصحاب واصل بن عطاء، فصار إلى الاعتزال. قال أبو العيناء: مارأيت رئيسا قط أفصح ولا أنطق من ابن أبي دواد،,"He studied under Haiyaj Ibn al-Alaa al-Sulmi, and had been a pupil of Wasil Ibn Ata’s; this rendered him partial to the doctrines of the Mutazilites, Never, says Abu Al-Ainaa, did I meet a person invested with authority who spoke with more correctness and precision than Ibn Abi Dawud."
وقال إسحاق بن إبراهيم الموصلي: سمعت ابن أبي دواد في مجلس المعتصم وهو يقول: إني لأمتنع من تكليم الخلفاء بحضرة محمد بن عبد الملك الزيات الوزير في حاجة كراهة أن أعلمه ذلك، ومخافة أن أعلمه التأتي لها,"Ishak Ibn Ibrahim al-Mausili relates the following anecdote respecting him: I heard Ibn Abi Dawud say at the court of al-Mutasim: I never speak first to a caliph about business in the presence of the vizir Muhammad Ibn al-Zaiyat, lest he should learn (from my example) how to begin a conversation with the prince and how business is done."
وهو أول من افتتح الكلام مع الخلفاء، وكانوا لايبدؤهم أحد حتى يبدؤوه، وقال أبو العيناء: كان ابن ابي دواد شاعرا مجيدا فصيحا بليغا. وقال المرزباني: وقد ذكره دعبل بن علي الخزاعي في كتابه الذي جمع فيه أسماء الشعراء وروى له أبياتاحسانا,"He was the first whoever opened a conversation with a caliph, for till that time none spoke to the prince till he spoke first to them.” Abu Al-Ainaa says that Ibn Abi Dawud was a good poet, and that he expressed his thoughts with elegance and precision. Al-Marzobani relates that his name is mentioned by Dibil Ibn Ali al-Khozaie, in his book containing the list of poets, and that some fine verses of his are quoted there."
وكان يقول: ثلاثة ينبغي أن يبجلوا وتعرف أقدارهم: العلماء وولاة العدل والإخوان، فمن استخف بالعلماء أهلك دينه، ومن استخف بالولاة أهلك دنياه، ومن استخف بالإخوان أهلك مروءته.,"Ibn Abi Dawud used to say: There are three classes of men who must be treated with honor and esteem: the learned, the magistrates, and our friends; whoever slights the learned, loses his religion; whoever slights the magistrates, loses his property; and whoever slights his friends, loses his manliness."
وقال إبراهيم بن الحسن: كنا عند المأمون فذكروا من بايع من الأنصار ليلة العقبة، فاختلفوا في ذلك، ودخل ابن أبي دواد فعدهم واحدا واحدا بأسمائهم وكناهم وأنسابهم,"Ibrahim Ibn al-Hasan relates as follows: We were assembled in the presence of al-Mamun, and the names of the people of Medina who engaged their fidelity to Muhammad on the night of al-Akaba, were enumerated; there was some disagreement however on the subject, when Ibn Abi Dawud came in, and counted them up one by one, names, surnames, and genealogies."
فقال المأمون: إذا استجلس الناس فاضلا فمثل أحمد، فقال أحمد: بل إذا جالس العالم خليفة فمثل أمير المؤمنين الذي يفهم عنه، ويكون أعلم بما يقوله منه.,"on which al-Mamun said: ‘When men want a man of talent for companion, let them take a person like Ahmad!’ ‘Nay,’ said Ahmad, but when a man of learning keeps company with a caliph, let him find one like the Commander of the Faithful, from whom he may gain information, and whose conversation is more learned than his own."
ومن كلام أحمد: ليس بكامل من لم يحمل وليه على منبر ولو أنه حارس، وعدوه على جذع ولو أنه وزير.,"One of Ahmad Ibn Abi Dawud’s maxims was: A man is not perfect unless he have abilities sufficient for elevating to the pulpit his friend, though a simple soldier of police, and for sending to the gibbet his enemy, though a vizier."
وقال أبو العيناء: كان الأفشين يحسد أبا دلف القاسم بن عيسى العجلي للعربية والشجاعة، فاحتال عليه حتى شهد عليه بجناية وقتل، فأخذه ببعض أسبابه، فجلس له وأحضره وأحضر السياف ليقتله,"Abu Al-Ainaa relates of him the following anecdote: (Al-Afshin bore envy towards Abu Dulaf al-Kasim Ibn Isa Al-Ijli for his knowledge of the pure Arabic language and for his bravery; he therefore plotted against him, and caused witness to be borne that he had committed treason and murder; he then had him arrested on a pretext he imagined, and, having held a sitting to try him, he ordered him to be brought forth along with the headsman that was to put him to death."
وبلغ ابن أبي دواد الخبر، فركب في وقته مع من حضر من عدوله، فدخل على الافشين وقد جيء بأبي دلف ليقتل، فوقف ثم قال: إني رسول أمير المؤمنين إليك، وقد أمرك أن لا تحدث في القاسم بن عيسى حدثا حتى تسلمه إلي,"When news of this reached Ibn Abi Dawud, he instantly mounted his horse, set off with the notaries who happened to be present (at his tribunal), and came in on al-Afshin, before whom Abu Dulaf had just been led for execution. He then stopped and said: I am a messenger to thee from the Commander of the Faithful; he commands thee to do no ill to al-Kasim Ibn Isa, and moreover to give him up to me."
ثم التفت إلى العدول، وقال: اشهدوا أني قد أديت الرسالة إليه عن أمير المؤمنين والقاسم حي معافى، فقالوا: قد شهدنا، وخرج، فلم يقدر الافشين عليه، وصار ابن أبي دواد إلى المعتصم من وقته، وقال,"Turning then to the notaries, he said: Bear witness that I have delivered him the message sent by the Commander of the Faithful, and that al-Kasim is alive and in health. The notaries answered: We are witnesses thereof. So al-Afshin could not do al-Kasim harm, and Ibn Abi Dawud went instantly to the caliph al-Mutasim and said."
ياأمير المؤمنين، قد أديت عنك رسالة لم تقلها لي، ما أعتد بعمل خير خيرا منها، وإني لأرجو لك الجنة بها، ثم أخبره الخبر، فصوب رأيه ووجه من أحضر القسم فأطلقه ووهب له وعنف الافشين فيما عزم عليه.,"Commander of the Faithful! I have fulfilled in thy name a message which thou didst not give me, yet I count it for one of my best deeds, and through it I hope for Paradise. He then told him what had passed, and the caliph approved his conduct, and having sent for al-Kasim, he set him at liberty and gave him a present; he then reprimanded severely al-Afshin for having dared to act so."
وكان المعتصم قد اشتد غيظه على محمد بن الجهم البرمكي، فأمر بضرب عنقه، فلما رأى ابن أبي دواد ذلك، وأنه لاحيلة له فيه، وقد شد برأسه وأقيم في النطع وهز له السيف، قال ابن أبي دواد للمعتصم,"Al-Mutasim, being moved by violent anger against Muhammad Ibn al-Jahm the Barmakide, ordered his head to be struck off; the prisoner was already placed blindfolded on the executioner’s leather carpet, and the sword was just brandishing to strike him, when Ibn Abi Dawud, conscious that no petty shift could save him, said to the caliph."
وكيف تأخذ ماله إذا قتلته قال: ومن يحول بيني وبينه قال: يأبى الله تعالى ذلك، ويأباه رسوله صلى الله عليه وسلم، ويأباه عدل أمير المؤمنين، فإن المال للوارث إذا قتلته حتى تقيم البينة على ما فعله، وأمره باستخراج ما اختانه أقرب عليك وهو حي، فقال: احبسوه حتى يناظر، فتأخر أمره على مال حمله، وخلص محمد.,"How canst thou take his wealth, if thou kills him?’ Who is to hinder me?’ replied the caliph. ‘God,’ answered the other, ‘doth not permit it, neither is it allowed by the Apostle of God, nor by the justice of the Commander of the Faithful! for bis wealth belongs to his heirs if thou slays him, unless thou gives legal proof of his guilt. It is much easier for thee to order him, while he yet lives, to refund what he hath embezzled.’ ‘Keep him in custody,’ said al-Mutasim, ‘till an inquest he held.’ Then, after some delay, the affair ended by Muhammad’s paying a sum of money and being set at liberty."
وحدث الجاحظ أن المعتصم غضب على رجل من أهل الجزيرة الفراتية وأحضر السيف والنطع، فقال له المعتصم: فعلت وصنعت، وأمر بضرب عنقه فقال له ابن أبي دواد: يا أمير المؤمنين، سبق السيف العدل، فتأن في أمره فإنه مظلوم,"The following anecdote is told by al-Jahiz: “Al-Mutasim was moved with wrath against an inhabitant of Mesopotamia, and had the sword and executioner’s carpet brought in; he then said to the prisoner: Thou hast done so, and acted so; strike off his head!’ ‘Commander of the Faithful,’ said Ibn Abi Dawud, ‘ the sword is going here before justice; make some delay in this business, for the man is wrongly accused.’"
قال: فسكن قليلا، قال ابن أبي دواد: وغمرني البول فلم أقدر على حبسه، وعلمت أني إن قمت قتل الرجل، فجعلت ثيابي تحتي وبلت فيها حتى خلصت الرجل,"The caliph kept silence for a short time here we shall finish the narration in Ibn Abi Dawud’s own words: ‘I had then suppressing a call to make water, that I could no longer retain, yet I knew that if I went out, he should surely die; so I gathered my garments under me and yielded to it, but I succeeded in saving the man."
قال: فلما قمت نظر المعتصم إلى ثيابي رطبة، فقال: يا أبا عبد الله كان تحتك ماء فقلت: لا يا أمير المؤمنين، ولكنه كان كذا وكذا، فضحك المعتصم ودعا لي، وقال: أحسنت بارك الله عليك، وخلع عليه وأمر له بمائة ألف درهم.,"When I stood up, al-Mutasim saw that my garments were wet, and said: ‘O Abd Allah, was there any water under you?’ ‘No, Commander of the Faithful,’ I replied,‘ but it happened so and so.’ On hearing the circumstance, the caliph laughed, “and prayed for me; saying: ‘Well done! may God bless thee!’ Al-Mutasim then clothed him in a robe of honor and ordered him a present of one hundred thousand dirhems.”"
وقال أحمد بن عبد الرحمن الكلبي: ابن أبي دواد روح كله من قرنه إلى قدمه، وقال لازون بن إسماعيل: ما رأيت أحدا قط أطوع لأحد من المعتصم لابن أبي دواد، وكان يسأل الشيء اليسير فيمتنع منه، ثم يدخل ابن أبي دواد فيكلمه في أهله وفي أهل الثغور وفي الحرمين وفي أقاصي أهل المشرق والمغرب، فيجيبه إلى كل ما يريد,"Ahmad Ibn Abd al-Rahman al-Kalbi says that Ibn Abi Dawud was all soul from his head to his foot, and Lazun Ibn Ismail makes this remark: “I never saw one man more submissive to another than al-Mutasim was to Ibn Abi Dawud; when a trifle was asked of him, he would refuse, but Ibn Abi Dawud would then come in and speak to him in favor of his (the caliph’s) family, of the people in the frontier garrisons, of the inhabitants of Mecca and Medina, and of those who dwelt far off in the countries of the East and West, and al-Mutasim would grant all he desired."
ولقد كلمه يوما في مقدار ألف ألف درهم ليحفر بها نهرا في أقاصي خراسان، فقال له: وما علي من هذا النهر فقال: ياأمير المؤمنين، إن الله تعالى يسألك عن النظر في أمر أقصى رعيتك كما يسألك عن النظر في أمر أدناها، ولم يزل يرفق به حتى أطلقها.,"One day he spoke to the caliph to obtain a sum of one million of dirhems for digging a canal in the most distant part of Khorasan, and received this answer: ‘What have I to do with this canal?’ ‘Commander of the Faithful,’ said Ibn Abi Dawud, ‘God will call you to an equal account of your superintendence over the affairs of the most distant, and over those of the nearest of your subjects.’ He then continued to manage adroitly the humor of the caliph till the money was granted.”"
وقال الحسين بن الضحاك الشاعر المشهور لبعض المتكلمين: ابن أبي دواد عندنا لا يحسن اللغة وعندكم لا يحسن الكلام وعند الفقهاء لا يحسن الفقه، وهو عند المعتصم يعرف هذا كله.,"Al-Husain Ibn al-Dahhak, the celebrated poet, said to one of the metaphysicians of that time: In the opinion of us (poets) Ibn Abi Dawud does not know the (pure Arabic) language; you look on him as not being a good metaphysician; the jurisconsults think him unskilled in the law; “but al-Mutasim considers him learned in all those sciences.”"
وكان ابتداء اتصال ابن أبي دواد بالمأمون أنه قال: كنت أحضر مجلس القاضي يحيى بن أكثم مع الفقهاء، فإني عنده يوما إذ جاءه رسول المأمون فقال له: يقول لك أمير المؤمنين: انتقل إلينا وجميع من معك من أصحابك,"Ibn Abi Dawud narrates in these terms the origin of his connection with the caliph al-Mamun: “I used to go with the other doctors to Yahya Ibn al-Aktham’s assemblies, and I was there one day when a messenger came from al-Mamun to slate that the Commander of the Faithful desired Ibn al-Aktham to go to him with all his company."
فلم يحب أن أحضر معه، ولم يستطع أن يؤخرني، فحضرت مع القوم، وتكلمنا بحضرة المأمون فأقبل المأمون ينظر إلي إذا شرعت في الكلام ويتفهم ما أقول ويستحسنه,"Ibn al-Aktham was unwilling to take me with him, but he had no means of leaving me behind; so I went with the others, and we held a conversation in the presence of al-Mamun, who turned to look at me when I began to speak, and listened to my words with attention and approbation."
ثم قال لي: من تكون فانتسبت له، فقال: ما أخرك عنا فكرهت أن أحيل على يحيى، فقلت: حبسة القدر وبلوغ الكتاب اجله، فقال: لا أعلمن ما كان لنا من مجلس إلا حضرته، فقلت: نعم يا أمير المؤمنين، ثم اتصل الأمر.,"He then asked me who I was, and I told him my pedigree. ‘What,’ said he, ‘has delayed you so long from coming to see us?’ Not wishing to do an ill office to Yahya, I replied: ‘Destiny detained me, and it was necessary that the term of God’s written decree should arrive.’ ‘Let it be known to you,’ said he, ‘ that in future we shall hold no assembly unless you come to it.’ I answered: ‘Yes, Commander of the Faithful shall obey your order)’ After that, “our connection was gradually formed.”"
وقيل: قدم يحيى بن أكثم قاضيا على البصرة من خراسان من قبل المأمون في آخر سنة اثنتين ومائتين وهو حدث سنه نيف وعشرون سنة,"Others relate this affair in a different manner: Yahya Ibn al-Aktham, they say, went to Basra from Khorasan to act as kadi in the name of al-Mamun; this was towards the end of the year two hundred and two (about June. A. D. eight hundred and eighteen)."
فاستصحب جماعة من أهل العلم والمروءات منهم ابن أبي دواد، فلما قدم المأمون بغداد في سنة أربع ومائتين قال ليحيى: اختر لي من أصحابك جماعة يجالسونني ويكثرون الدخول إلي،,"Yahya was then a young man, somewhat more than twenty years of age. He there chose for companions a number of men remarkable for their learning and honorable character, among whom was Ibn Abi Dawud. When al-Mamun came to Bagdad in two hundred and four, he told Yahya to choose some from among his companions to be admitted into the society of the caliph and to be his frequent visitors."
فاختار منهم عشرين فيهم ابن أبي دواد، فكثرواعلى المأمون، فقال: اختر منهم، فاختار عشرة فيهم ابن أبي دواد، ثم قال: اختر منهم، فاختار خمسة فيهم ابن أبي دواد، واتصل أمره،,"In consequence of this, Yahya selected twenty, and among them Ibn Abi Dawud, but the caliph, on finding the number too great, ordered Yahya to make a selection out of them, and ten persons were chosen, amongst whom was Ibn Abi Dawud; but the caliph desired a fresh reduction to be made, and Yahya chose five, one of whom was Ibn Abi Dawud: such was the origin of his connection with the caliph."
وأسند المأمون وصيته عند الموت إلى أخيه المعتصم، وقال فيها: وأبو عبد الله أحمد بن أبي دواد لا يفارقك الشركة في المشورة في كل أمرك، فإنه موضع ذلك، ولاتتخذن بعدي وزيرا.,"When al-Mamun was on his death-bed, he addressed to his brother al-Mutasim his testament, which contained this recommendation: “As for Abu Abd Allah Ahmad Ibn Abi Dawud, let him never cease to be the associate of your councils on every subject, for he is most worthy of having such confidence placed in him; and I recommend you not to take a vizier when I die."
ولما ولي المعتصم الخلافة جعل ابن أبي دواد قاضي القضاة، وعزل يحيى بن أكثم، وخص به أحمد حتى كان لا يفعل فعلا باطنا ولا ظاهرا إلا برأيه، وامتحن ابن أبي دواد الإمام أحمد بن حنبل، وألزمه بالقول بخلق القرآن الكريم، وذلك في شهر رمضان سنة عشرين ومائتين.,"Al-Mutasim, on his accession to the caliphate, appointed Ibn Abi Dawud chief kadi (kadi al-kodat), and deposed Yahya Ibn al-Aktham; and Ibn Abi Dawud became so great a favorite with the caliph, that neither his public nor private business was done without his advice. In the month of Ramadan, A.H. two hundred and twenty (September, A.D. eight hundred and thirty five), Ibn Abi Dawud cruelly persecuted Ahmad Ibn Hanbal and tried to force him to admit that the Quran was created."
ولما مات المعتصم وتولى بعده ولده الواثق بالله حسنت حال ابن أبي دواد عنده، ولما مات الواثق بالله وتولى أخوه المتوكل فلج ابن أبي دواد في أول خلافته وذهب شقه الأيمن، فقلد المتوكل ولده محمد بن احمد القضاء مكانه، ثم عزل محمد بن احمد عن المظالم في سنة ست وثلاثين ومائتين، وقلد يحيى بن أكثم.,"Al-Mutasim in dying was succeeded by his son al-Wathik Billah, under whom Ibn Abi Dawud continued to enjoy high favor; when he died, his brother al-Mutawakkil succeeded to the caliphate, and in the beginning of his reign Ibn Abi Dawud lost the use of his right side from a paralytic stroke, in consequence of which, al-Mutawakkil. conferred the place of kadi on Muhammad, son of Ahmad Ibn Abi Dawud, who was afterwards, in two hundred and thirty six (A.D. eight hundred and fifty), replaced as Inspector of Grievances by Yahya Ibn al-Aktham."
وكان الواثق قد أمر أن لا يرى أحد من الناس محمد بن عبد الملك الزيات الوزير إلا قام له، فكان ابن أبي دواد إذا رآه قام واستقبل القبلة يصلي، فقال ابن الزيات,"Al-Wathik had ordered that every person should arise on seeing the vizir Muhammad Ibn Abd al-Malik al-Zaiyat, and Ibn Abi Dawud would stand up on seeing the vizir, but then turn towards the kiblah in order to say his prayers; for which reason Ibn al-Zaiyat pronounced the following verses."
صلى الضحى لما استفاد عدواتي… وأراه ينسك بعدها ويصوم لا تعد من عداوة مسمومة… تركتك تقعد تارة وتقوم,"He says his prayers since he had the advantage of bearing hatred against me; I see that from that time, he fulfils his pious duties and his fasts. May his heart be never free from such envenomed hatred as may leave him no repose."
ومدحه جماعة من شعراء عصره؛ قال علي الرازي: رأيت أبا تمام الطائي عند ابن أبي دود ومعه رجل ينشد عنه قصيدة منها:,"The praises of Ibn Abi Dawud were celebrated by a number of contemporary poets, and Ali al-Razi relates this anecdote on the subject: “I saw the poet Abu Tammam with Ibn Abi Dawud, to whom he was making a man recite for him a poem in which were these words."
"لقد أنست مساوئ كل دهر… محاسن أحمد بن أبي دواد
وما سافرت في الآفاق إلا… ومن جدواك راحلتي وزادي",The generosity of Ahmad Ibn Dawud has caused all the afflictions of evil Fortune to ‘be forgotten I Never did I travel to distant regions without. Owing to his bounty ‘my conveyance and my subsistence.’
فقال له ابن أبي دواد: هذا المعنى تفردت به أو أخذته فقال: هو لي وقد ألممت فيه بقول أبي نواس,"Ibn Abi Dawud here asked him if that thought was his own, or if he had borrowed it? To which Abu Tammam replied that it was his own, but that he made in it an allusion to the following verse, composed by Abi Nawas."
وإن جرت الألفاظ منا بمدحة… لغيرك إنسانا فأنت الذي تعني,"‘If our words seem to convey the praises of any other, it is thou alone on whom our ‘ thoughts are turned.’"
ودخل أبو تمام عليه يوما، وقد طالت أيامه في الوقوف ببابه ولا يصل إليه، فعتب عليه مع بعض أصحابه، فقال له ابن أبي دواد: أحسبك عاتبا يا أبا تمام،,"Abu Tammam had passed a great number of days at the door of Ibn Abi Dawud without being admitted to see him, for which reason he complained. bitterly of his conduct to one of his friends. Sometime after, he was introduced, and Ibn Abi Dawud said to him: Abi Tammam, have you reproached enough?”"
فقال: إنما يعتب على واحد وأنت الناس جميعا فكيف يعتب عليك! فقال له: من أين لك هذا يا أبا تمام,"To which he answered: Reproaches are made to individuals only, but thou art all mankind; and how can reproaches be made to them? ”Where did you come by that idea?” said the kadi."
فقال: من قول الحاذق – يعني أبانواس – في الفضل بن الربيع: وليس لله بمستنكر… أن يجمع العالم في واحد ولما ولي ابن أبي دواد المظالم,"Abu Tammam replied: I borrowed it from the knowing one” (meaning Abu Nawas), “who said of al-Fadl Ibn al-Rabi: ‘God is not to be blamed if he unite (the noble qualities of) all mankind in a sole ‘individual.’ On the appointment of Ibn Abi Dawud as Inspector of Grievances."
"قال أبو تمام قصيدة يتظلم إليه، من جملتها قوله:
إذا أنت ضيعت القريض وأهله… فلا عجب إن ضيعته الأعاجم
فقد هز عطفيه القريض ترفعا… بعدلك مذ صارت إليك المظالم
ولولا خلال سنها الشعر ما درى… بغاة العلى من أين تؤتى المكارم","Abu Tammam addressed his complaints to him in a poem, which contained the following passage: Since your neglect causes the ruin of poetry and poets, we need not wonder if they perish through the neglect of foreigners! Yet poetry (like the laden camel) stirs from side to side, and strives to rise with the burden you put on it since you became redresser of wrongs. Did poetry not give to facts a permanent form, men ambitious of glory would never learn whence you obtained your honors."
قلت: ومدحه أبو تمام أيضا بقصيدته التي أولها: أرأيت أي سوالف وخدود… عنت لنا بين اللوى فزرود,The same poet made his eulogium in a poem beginning thus: Didst thou see the (fair) faces which appeared to us between al-Liwa and Zarud?
"وما ألطف قوله فيها:
وإذا أراد الله نشر فضيلة… طويت أتاح لها لسان حسود
لولا اشتعال النار فيما جاورت… ما كان يعرف طيب عرف العود","And which contains this elegant thought: When God wishes to reveal (to the knowledge of the term) that excellence which remains (modestly) folded up, he allows an envious tongue to attack it. Did fire not inflame whatever it approaches, the sweet odor of aloes-wood had remained unknown."
"ومدحه مروان بن أبي الجنوب بقوله:
لقد حازت نزار كل مجد… ومكرمة على رغم الأعادي
فقل للفاخرين على نزار… ومنهم خندف وبنو إياد
رسول الله والخلفاء منا… ومنا أحمد بن أبي دواد
وليس كمثلهم في غير قومي… بموجود إلى يوم التنادي
نبي مرسل وولاة عهد… ومهدي إلى الخيرات هادي","The praises of Ibn Abi Dawud were celebrated also by Marwan Ibn Abi Al-Janub in the following- verses: The tribe of Nizar possesses all glory and honor despite its foes I Tell those who pretend to surpass that Nizar from whom spring the tribes of Khindif and Iyad Tell them that the Apostle of God and the caliphs belong to that family which is ours, and that Ahmad Ibn Dawud comes from it also. Until the day of judgment, no such persons will ever be found in any family but ours (To it alone belong) a prophet sent by God, the successors in his covenant, and he who is directed and who directs to good."
"ولما سمع هذا الشعر أبو هفان المهزمي قال:
فقل للفاخرين على نزار… وهم في الأرض سادات العباد
رسول الله والخلفاء منا… ونبرأ من دعي بني إياد
وما منا إياد إن أقرت… بدعوة أحمد بن أبي دواد","When Abu Hifan al-Muhazzami heard these verses, he pronounced the following: Tell those who pretend to surpass the tribe of Nizar, princes in the earth ruling over slaves Tell them that the Apostle of God and the caliph belong to that family which is ours, but that we totally disclaim the pretended descendant of Iyad. Iyad itself shall not be one of our tribes, if it admit the pretensions of Ahmad Ibn Abi Dawud."
فقال ابن أبي دواد: ما بلغ مني أحد ما بلغ مني هذا الغلام المهزمي، لولا أني أكره أن أنبه عليه لعاقبته عقابا لم يعاقب أحد بمثله، جاء إلى منقبة كانت لي فنقضها عروة عروة.,"When Ibn Abi Dawud heard these verses, he said: “No one ever gave me so severe a wound as that boy al-Muhazzami has done: were I not unwilling to show that I pay attention to him, I would inflict on him a punishment such as none ever suffered before! He has gone up to one of my proudest honors and utterly destroyed it.”"
"وكان ابن أبي دواد كثيرا ما ينشد، ولم يذكر أنهما له أو لغيره: ما أنت بالسبب الضعيف، وإنما… نجح الأمور بقوة الأسباب
فاليوم حاجتنا إليك، إنما… يدعى الطبيب لشدة الأوصاب","Ibn Abi Dawud used to recite frequently the following verses, but did not say whether they were his own or another’s: Thou (O Lord!} art no feeble aid; and success in all affairs is ensured by powerful aid. To-day we stand in need of thy succor; the physician is only called in when the disease is violent."
وذكر غير المرزباني عن أبي العيناء أن المعتصم غضب على خالد بن يزيد بن مزيد الشيباني – قلت: وسيأتي ذكره في ترجمة أبيه إن شاء الله تعالى – وأشخصه من ولايته لعجز لحقه في مال طلب من أسباب غير ذلك,"Al-Marzobani has furnished us with some of the preceding anecdotes, but another historian gives the following on the authority of Abu Al-Ainaa: “The caliph al-Mutasim was displeased with Khalid Ibn Yazid Ibn Mazyad al-Shaibani” (whom we shall speak of again in the life of his father Yazid), and recalled him from his government, that he might appear before him to answer for his inability to make up a sum of money which he was called upon to pay; he had besides to answer other accusations."
فجلس المعتصم لعقوبته، وكان قد طرح نفسه على القاضي أحمد، فتكلم فيه فلم يجبه المعتصم، فلما جلس لعقوبته حضر القاضي أحمد فجلس دون مجلسه، فقال له المعتصم: يا أبا عبد الله، جلست في غير مجلسك,"Al-Mutasim held therefore a sitting in order to condemn him to punishment, and would not listen to the intercession of Ibn Abi Dawud, on whose generosity Khalid had thrown himself. The caliph having taken his seal, the kadi Ahmad (Ibn Abi Dawud) went to a place inferior to his own, on which al-Mutasim said: ‘Abu Abd Allah, you are silting out of your place.’"
فقال: ما ينبغي لي أن أجلس إلا دون مجلسي هذا، فقال له: وكيف قال: لأن الناس يزعمون أنه ليس موضعي موضع من يشفع في رجل فيشفع، قال: فارجع إلى مجلسك، قال: مشفعا أو غير مشفع قال: بل مشفعا,"To this the kadi‘ replied: It is meet I should not sit in my place, but in a lower.’ ‘Why so?’ said the caliph. The kadi answered: ‘Because the public say that my place is not the place of one who can intercede and whose intercession will be heard.’ ‘Go back to your place,’ said al-Mutasim. ‘Shall I go,’ said the kadi, ‘as one whose intercession has been heard or as one whose intercession has been rejected?’ ‘Nay,’ replied the caliph, ‘go as one whose intercession has been healed.’"
فارتفع إلى مجلسه، ثم قال: إن الناس لا يعلمون رضى أمير المؤمنين عنه إن لم يخلع عليه، فأمر بالخلع عليه، فقال: يا أمير المؤمنين، وقد استحق هو وأصحابه رزق ستة أشهر لا بد أن يقبضوها، وإن أمرت لهم بها في هذا الوقت قامت مقام الصلة، فقال: قد أمرت بها,"Ibn Abi Dawud went up therefore to his place, and, when seated, said: ‘The public will not be aware that the Commander of the Faithfull has pardoned him, unless he receive a robe of honor. ’ The caliph ordered ( him to be clothed in a robe of honor. Abu Dawud continued: ‘There is due to him and his people six months’ salary, which must be paid them, so if thou gives orders that they receive it now, it will serve instead of the (customary) present.’ The caliph said: I shall order it to be done.’"
فخرج خالد وعليه الخلع والمال بين يديه، وإن الناس في الطرق ينتظرون الإيقاع به، فصاح به رجل: الحمد الله على خلاصك يا سيد العرب، فقال له: اسكت، سيد العرب والله احمد بن أبي دواد.,"(The historian continues to relate) that when Khalid went forth in his robe of honor with the money borne before him, the people were waiting in the streets to witness his punishment, and one of them called out to him: Praise be to God for thy escape, O prince of Arabs!” to which Khalid replied: Silence! “ by God! the prince of Arabs is truly Ahmad Ibn Abi Dawud!””"
وكان بينه وبين الوزير ابن الزيات منافسات وشحناء، حتى إن شخصا كان يصحب القاضي المذكور ويختص بقضاء حوائجه منعه الوزير المذكور من الترداد إليه، فبلغ ذلك القاضي، فجاء إلى الوزير وقال له,"Great jealousy and mutual dislike existed between the kadi Ahmad and the vizir Ibn al- Zaiyat; so much so, that the latter refused to receive the visits of a friend of the kadi’s, specially commissioned by him to direct his affairs: the kadi, on hearing of this, went to the vizir, and said."
والله ما أجيئك متكثرا بك من قلة، ولا متعزرا بك من ذلة، ولكن أمير المؤمنين رتبك مرتبة أوجبت لقاءك، فان لقيناك فله، وإن تأخرنا عنك فلك، ثم نهض من عنده. وكان فيه من المكارم والمحامد ما يستغرق الوصف.,"I assure you that I do not come to you(as others do), to obtain from you either augmentation of slender means or exaltation from lowly rank; but the Commander of the Faithful has placed you in a post which obliges me to visit you: when I do so, it is on his account; and when I remain absent, it is on yours.” He then rose up and retired, tie was indeed possessed of such noble and honorable qualities as passed description.”"
وهجا بعض الشعراء الوزير ابن الزيات بقصيدة عدد أبياتها سبعون بيتا فبلغ خبرها القاضي أحمد، فقال:,"A poet composed a satire of seventy verses against the vizir Ibn al-Zaiyat; when the kadi Ahmad heard of it, he pronounced these verses."
أحسن من سبعين بيتا هجا… جمعك معناهن في بيت، ما أحوج الملك إلى مطرة… تغسل عنه وضر الزيت,"Better than a satire of seventy verses, is their purport condensed into a single verse, How muck the state requires a shower of rain, to wash away that filthy stain of oil!"
"فبلغ ابن الزيات ذلك، ويقال: إن بعض أجداد القاضي أحمد كان يبيع القار، فقال: يا ذا الذي يطمع في هجونا… عرضت بي نفسك للموت
الزيت لا يزري بأحسابنا… أحسابنا معروفة البيت
قيرتم الملك فلم ننقه… حتى غسلنا القار بالزيت","When Ibn al-Zaiyat heard of this epigram, he composed the following, in which he alluded to the profession of one of the kadi Ahmad’s ancestors, who was reported to have been a seller of pitch: O thou who vainly thinks to satirize us, thou exposes thyself to death in attacking me. Our honor cannot be diminished by the mention of oil; the reputation of our family is too well known. ’Tis you who defiled the state with your pitch, and nothing could clean it till we washed it with our oil."
وأصابه الفالج لست خلون من جمادى الآخرة سنة ثلاث وثلاثين ومائتين بعد موت عدوه الوزير المذكور بمائة يوم وأيام، وقيل: بخمسين يوما، وقيل: بسبعة وأربعين يوما، وسيأتي تاريخ وفاة الوزير في حرف الميم.,"Ibn Abi Dawud lost the use of his side the seventh of the second Jumada, two hundred and thirty three (January, A. D. eight hundred and forty eight), a hundred and some days after the death of his enemy the vizir; some say forty-nine or fifty days only: the date of the vizir’s death shall be given in the letter M."
ولما حصل له الفالج ولي موضعه ولده أبو الوليد محمد، ولم تكن طريقته مرضية، وكثر ذاموه وقل شاكروه، حتى عمل فيه إبراهيم بن العباس الصولي المقدم ذكره قبل هذا,"When the kadi received his paralytic stroke, he was replaced by his son Abu Al-Walid Muhammad, who did not however fulfil the duties of his place to general satisfaction, having incurred the blame of many and merited the praise of a few only; so much so, that Ibrahim Ibn al-Abbas al-Suli, whose life has been already given, composed against him these lines."
"عفت مساو تبدت منك واضحة… على محاسن أبقاها أبوك لكا
فقد تقدمت أبناء الكرام به… كما تقدم آباء اللئام بكا
ولعمري لقد بالغ في طرفي المدح والذم، وهو معنى بديع.","The faults which appear in you so plainly have effaced (the memory of) the virtues which your father left you as a legacy. By him you surpassed the sons of honorable men, as by yourself you have surpassed the sons of the vile. In which verses, I must say that the poet has gone to the extremes of eulogy and blame: the idea is quite novel."
واستمر على مظالم العسكر والقضاء إلى سنة سبع وثلاثين ومائتين، فسخط المتوكل على القاضي أحمد المذكور وولده محمد، وأمر بالتوكيل على ضياعه، لخمس بقين من صفر من السنة المذكورة، وصرفه عن المظالم، ثم صرفه عن القضاء يوم الخميس لخمس خلون من شهر ربيع الأول من السنة، وأخذ من الولد مائة ألف وعشرين ألف دينار، وجوهرا بأربعين ألف دينار، وسيره إلى بغداد من سر من رأى,"Muhammad continued to fill the places of kadi and inspector of wrongs for the army till the year two hundred and thirty seven (A. D. eight hundred and fifty one), when al-Mutawakkil, being displeased with him and his father Ahmad, ordered his lands to be sequestered; this happened on the twenty fourth Safar of the above year; he then deprived him of his place as inspector of wrongs, and afterwards, on Thursday, twenty fifth of the first Rabi, he dismissed him from his place of kadi and took from him a sum of one hundred and twenty thousand dinars, with precious stones to the value of forty thousand dinars, after which he sent him away from Baghdad to Sarr- man-raa."
وفوض القضاء إلى القاضي يحيى بن أكثم الصيفي – وسيأتي ذكره في حرف الياء إن شاء الله تعالى – ولما شهد على ابن أبي دواد حين غضب عليه الخليفة بضياعه المأخوذة منه في الجناية حضر المجلس خلق كثير من الشهود وغيرهم، فقام رجل من الشهود – وكان القاضي منحرفا عنه في أيامه – فقال,"The place of kadi was then entrusted to Yahya Ibn. Aktham al-Saifi (whose life shall be given in the letter Y).At the time when Ibn Abi Dawud incurred the displeasure of the caliph so far as to be deprived of his landed property, witnesses had been examined to prove the crime he was accused of, and a great number of them and other persons were present in court; there was one of those witnesses in whom the kadi, during his administration, had placed little confidence, and who now stood up and said."
تشهدنا عليك بما في هذا الكتاب فقال القاضي: لست هناك، وقال للباقين: اشهدوا علي، فجلس الرجل بخزي، وتعجب الناس من ثبوت القاضي وقوة قلبه في تلك الحال.,"Gall on us to witness in your be-half according to what is written in this instrument;” on which the kadi answered: No! no! no! that is not your place;” and turning round to the other witnesses, he said: “Bear eye witness for me;” on which the man sat down abashed, and the public were filled with admiration for the firmness of the kadi and his strength of mind."
وتوفي القاضي أحمد المذكور بمرضه الفالج في المحرم سنة أربعين ومائتين، ونقل عنه أنه قال: ولدت بالبصرة سنة ستين ومائة، وقيل: إنه كان أسن من اقاضي يحيى بن أكثم بنحو عشرين سنة، وهو يخالف ما ذكرته في ترجمة يحيى، لكن كتبته على ما وجدته، والله أعلم بالصواب. وتوفي ولده محمد قبله بعشرين يوما في ذي الحجة رحمهما الله تعالى.,"The kadi Ahmad Ibn Dawud died of his palsy in the month of Muharram, A. H. two hundred and forty (June, A. D. eight hundred and fifty four), and it is stated on his own authority that he was born at Basra in one hundred and sixty (A.D. seven hundred and seventy six or seventy seven): he was, it is said, about twenty years older than the kadi Yahya Ibn al-Aktham, but this is in contradiction with what is mentioned by me in the life of Yahya; I have, however, written it down here as I found it given, and God knows best whether it be correct or not. Muhammad, son of Ibn Abi Dawud, died in the month of Zu Al-Hijja, twenty days before his father."
وقد ذكر المرزباني في كتابه المذكور اختلافا كثيرا في تاريخ وفاته وموت ابنه، فأحببت ذكر جميع ما قاله,"Al-Marzobani, in his book above mentioned (the Murshid), notices great variations in the dates of Ibn Abi Du- wad’s and his son’s death; so I prefer giving here all he says on the subject."
قال: ولى المتوكل ابنه أبا الوليد محمد ابن أحمد القضاء والمظالم بالعسكر مكان أبيه، ثم عزله عنها يوم الأربعاء لعشر بقين من صفر سنة أربعين ومائتين، ووكل بضياعه وضياع أبيه، ثم صولح على ألف ألف دينار، ومات أبو الوليد محمد بن أحمد ببغداد في ذي القعدة سنة أربعين ومائتين، ومات أبوه أحمد بعده بعشرين يوما، وذكر الصولي أن سخط المتوكل على ابن أبي دواد كان في سنة سبع وثلاثين,"“Al-Mutawakkil appointed Muhammad, son of Ibn Abi Dawud, to act in the place of his father as kadi and inspector of wrongs for the army; he then dis-missed him from these places on Wednesday, nineteenth Safar, two hundred and forty, and sequestered the landed property of the father and son, but this business was settled by a fine of one million of dinars. Abu Al-Walid Muhammad, son of Ahmad, died at Baghdad in Zu Al-Qaada, two hundred and forty, and his father died twenty days after. Al-Suli states, however, that the anger of al-Mutawakkil against Ibn Abi Dawud took place in two hundred and thirty seven.”"
ثم ذكر المرزباني بعد هذا أن القاضي أحمد مات في المحرم سنة أربعين، ومات ابنه قبله بعشرين يوما، وقيل: مات ابنه في آخر سنة تسع وثلاثين، وكان موتهما ببغداد، وقيل: مات ابنه في ذي الحجة سنة تسع وثلاثين، ومات أبوه يوم السبت لسبع بقين من المحرم سنة أربعين، وكان بين موتهما شهر أو نحوه، والله أعلم بالصواب في ذلك كله.,"Al-Marzobani says farther on: “The kadi Ahmad died in Muharram, two hundred and forty, and his son died twenty days before; some say that the death of the son occurred towards the end of the year two hundred and thirty nine, and that they both died at Baghdad; some again state that the son died in Zi Al-Hijja, two hundred and thirty nine, “ and the father on Saturday, twenty third of Muharram of the year two hundred and forty, at about a month’s distance. God alone knows the truth in all that.”"
وقال أبو بكر ابن دريد: كان ابن أبي دواد مؤالفا لأهل الأدب من أي بلد كانوا، وكان قد ضم منهم جماعة يعولهم ويمونهم، فلما مات حضر ببابه جماعة منهم وقالوا,"Abu Bakr Ibn Doraid says that Ibn Abi Dawud was full of affability towards men of education, no matter to what country they belonged, and that he had taken a great number of them under his care, treating them as members of his family and defraying their expenses. On his death a crowd of those clients went to the door of his house and cried out."
يدفن من كان ساقة الكرم وتاريخ الأدب ولا يتكلم فيه إن هذا وهن وتقصير، فلما طلع سريره قام إليه ثلاثة منهم فقال أحدهم,"“He is to be buried, that man who was the pillar of generosity and the ornament of literature! of whom it was never said: “Here he has committed a fault; there his talent has failed him.” When his bier was borne up, three of them went forward to it, and the first recited these verses."
"اليوم مات نظام الملك واللسن… ومات من كان يستعدى على الزمن
وأظلمت سبل الآداب إذ حجبت… شمس المكارم في غيم من الكفن","Today is dead the support of the state and of the language; he is dead, the protector whose succor was ever implored in misfortune. The paths of learning are dark since the sun of generosity is hidden by the mist of the winding-sheet."
"وتقدم الثاني فقال:
ترك المنابر والسرير تواضعا… وله منابر لو يشا وسرير
ولغيره يجبي الخراج، وإنما… يجبى إليه محامد وأجور","The second then advanced and said: Through humble modesty he sought not the pulpit or the (vizir’s) seat; yet, had he wished, the pulpit and the (vizir’s) seat were his. Taxes are gathered for another, but for him is gathered a harvest of praises and (heavenly) rewards."
"وتقدم الثالث فقال: وليس فتيق المسك ريح حنوطه… ولكنه ذاك الثناء المخلف
وليس صرير النعش ما تسمعونه… ولكنه أصلاب قوم تقصف","Then the third came forward and said: It is not the powder of musk which has been used to perfume his corpse, but rather the praises which he left behind. The noise you hear is not the creaking of the bier; it is the sound of hearts which are breaking."
وقال أبو بكر الجرجاني: سمعت أبا العيناء الضرير يقول: ما رأيت في الدنيا أقوم على أدب من ابن أبي دواد، ما خرجت من عنده يوما قط فقال: يا غلام خذ بيده، بل قال: ياغلام اخرج معه، فكنت أتقد هذه الكلمة عليه، فلا يخل بها، ولا أسمعها من غيره.,"Abu Bakr al-Jurjani relates having heard Abu ’l-Ainaa al-Darir (the blind) say: I never met in the world with a man more polite than Ibn Abi Dawud; he would never say, on my leaving him: Page, take his hand; but, Page, go out with him. I look on this expression as free from alloy, and (though he uttered it), he will not be the poorer; and I never heard it from any other.”"
وعلى الجملة فقد طالت هذه الترجمة، وإنما محاسنه كانت كثيرة، رحمه الله تعالى. ودواد: بضم الدال المهملة وفتح الواو وبعد الألف دال ثانية مهملة. والإيادي – بكسر الهمزة وفتح الياء المثناة من تحتها وبعد الألف دال مهملة – نسبة إلى إياد بن نزار بن معد بن عدنان.,"We may now conclude, for this article has become rather long, but the honorable actions of Ibn Abi Dawud were so numerous! Iyadi means belonging to the tribe of If ad, who was son to Nizar Ibn Maadd Ibn Adnan"
الحافظ أبو نعيم,THE HAFIZ ABU NOAIM AL-ISBAHANI
أبو نعيم أحمد بن عبد الله بن أحمد بن إسحاق بن موسى بن مهران الأصبهاني الحافظ المشهور صاحب كتاب حلية الأولياء؛ كان من الأعلام المحدثين، وأكابر الحفاظ الثقات، أخذ عن الأفاضل، وأخذوا عنه، وانتفعوا به،,"The celebrated hafiz Abu Noaim Ahmad Ibn Abd Allah Ibn Ahmad Ibn Ishak Ibn Musa Ibn Mihran al-Ispahani (native of Ispahan), author of the Hilyat al-Awliaa, and one of the principal traditionists, was a hafiz of the highest authority: he had studied under men of the first merit, who themselves received from him useful information."
وكتابه الحلية من أحسن الكتب، وله كتاب تاريخ أصبهان نقلت منه في ترجمة والده عبد الله نسبته على هذه الصورة،,"His Hilyat is a very fine book, and his History of Ispahan has furnished me with the life of his father Abd Allah and the genealogy here given."
وذكر أن جده مهران أسلم، إشارة إلى أنه أول من أسلم من اجداده، وأنه مولى عبد الله بن معاوية بن عبد الله بن جعفر بن أبي طالب رضي الله عنه – وسيأتي ذكر عبد الله بن معاوية، إن شاء الله تعالى – وذكر أن والده توفي في رجب سنة خمس وستين وثلثمائة، ودفن عند جده من قبل أمه.,"In this life he says that his ancestor Mihran became Muslim, which indicates that he was the first of them who followed that religion. he also adds that Mihran was freedman to Abd Allah Ibn Muawiya Ibn Abd Allah Ibn Jaafar Ibn Abi Talib, of whom we shall again make mention. In the same article, he states that his father Abd Allah died in the month of Rajab, A. H. three hundred and sixty five (A. D. nine hundred and seventy six), and was buried beside his maternal grandfather."
ولد في رجب سنة ست وثلاثين وثلثمائة، وقيل: أربع وثلاثين، وتوفي في صفر، وقيل: يوم الاثنين الحادي والعشرين من المحرم سنة ثلاثين وأربعمائة بأصبهان، رحمه الله تعالى.,"Abu Noaim was born in Rajab, three hundred and thirty six (beginning of A. D. nine hundred and forty eight), or three hundred and thirty four according to some, and died at Ispahan in the month of Safar, four hundred and thirty (November, A. D. one thousand and thirty eight); others placed his death on Monday, twenty first of Muharram of that year."
واصبهان – بكسر الهمزة وفتحها وسكون الصاد المهملة وفتح الباء الموحدة، ويقال بالفاء أيضا وفتح الهاء بعد الألف نون – وهي من أشهر بلاد الجبال، وإنما قيل لها هذا الاسم لأنها تسمى بالعجمية: سباهان وسبا: العسكر، وهان: الجمع.,"“Isbahan, pronounced Asbahan and Isfahan, is one of the most famous cities in the province of al-Jibal (or Persian Iraq), and was so called from its Persian name Sibahan, which means collection of troops."
وكانت جموع عساكر الأكاسرة تجتمع إذا وقعت لهم واقعة في هذا الموضع، مثل عسكر فارس وكرمان والأهواز وغيرها، فعرب فقيل: اصبهان، وبناها إسكندر ذو القرنين، هكذا ذكره السمعاني.,"It was denominated thus because the kings of Persia, the Khosroes, used to assemble their troops in that place as in the encampments (askar) of Faris, Kerman, al-Ahwaz, etc. on the occurrence of any serious event. Sibahan, in Arabic Isbahan, was built by Alexander Zu ’l-Karnain. Such are the observations made by al-Samani."
الخطيب البغدادي,AL-KHATIB AL-BAGHDADI
الحافظ أبو بكر أحمد بن علي بن ثابت بن أحمد بن مهدي بن ثابت البغدادي، المعروف بالخطيب، صاحب تاريخ بغداد وغيره من المصنفات؛ كان من الحفاظ المتقنين العلماء المتبحرين، ولو لم يكن له سوى التاريخ لكفاه، فانه يدل على اطلاع عظيم، وصنف قريبا من مائة مصنف، وفضله أشهر من أن يوصف,"The hafiz Abu Bakr Ahmad Ibn Ali Ibn Thabit Ibn Ahmad Ibn Mahdi Ibn Thabit, better known by the name of al-Khatib (the preacher), native of Baghdad, composed a history of that city, and other useful works. He was a hafiz of exact knowledge and a scholar of profound learning; had he written nothing but his History, that production would be sufficient for his reputation, as it shows him to have possessed vast information; and yet he is author of nearly one hundred works, and his merit is too well known to require description."
"وأخذ الفقه عن أبي الحسن المحاملي والقاضي أبي الطيب الطبري وغيرهما، وكان فقيها فغلب عليه الحديث والتاريخ.
ولد في جمادى الآخرة سنة اثنتين وتسعين وثلثمائة، يوم الخميس لست بقين من الشهر، وتوفي يوم الاثنين سابع ذي الحجة سنة ثلاث وستين وأربعمائة ببغداد، رحمه الله تعالى، وقال السمعاني: توفي في شوال","He learned jurisprudence from Abu Al-Hasan al-Mahamili, the kadi Abu Al-Tayib al-Tabari and other masters, but though a doctor of the law, he made the Traditions and history his principal study. His birth took place on Thursday, twenty third of the latter Jumada, three hundred and ninety two (May, A.D. one thousand and two), and his death occurred at Baghdad on Monday, seventh of Zu Al-Hijja, four hundred and sixty three (September, A. D. one thousand and seventy one): al-Samani says that he died in the month of Shawwal."
وسمعت أن الشيخ أبا إسحاق الشيرازي رحمه الله تعالى كان من جملة من حمل نعشه، لأنه انتفع به كثيرا، وكان يراجعه في تصانيفه,"I am informed that Abu Ishak al-Shirazi was one of those who carried his bier, through gratitude for the great service rendered him by the Khatib, whom he had been accustomed to consult on the difficulties in his works."
والعجب أنه كان في وقته حافظ المشرق، وأبو عمر يوسف بن عبد البر – صاحب كتاب الاستيعاب – حافظ المغرب، وماتا في سنة واحدة – كما سيأتي في حرف الياء إن شاء الله تعالى.,"It is a singular coincidence that the death of the Khatib, who was the hafiz of the East, took place on the same day as that of Abu Omar Yusuf Ibn Abd al-Barr, author of the Kitab al-Istiab, who was at. That period the hafiz of the West: (see the life of Ibn Abd al-Barr in the letter Y)."
وذكر محب الدين بن النجار في تاريخ بغداد أن أبا البركات إسماعيل بن أبي سعد الصوفي قال: إن الشيخ أبا بكر ابن زهراء الصوفي كان قد أعد لنفسه قبرا إلى جانب قبر بشر الحافي، رحمه الله تعالى، وكان يمضي إليه في كل أسبوع مرة وينام فيه ويقرأ فيه القرآن كله,"Ibn an-Najjar says in his History of Baghdad that Abu Al-Barakat Ismail Ibn Saad the Sufi related the following circumstance: The shaikh Abu Bakr Ibn Zahra the Sufi had a tomb made for himself by the side of Bishr al-Hafi’s, and went once a week to sleep in it and read the Quran through."
فلما مات أبو بكر الخطيب – وكان قد أوصى أن يدفن إلى جانب قبر بشر – جاء أصحاب الحديث إلى أبي بكر بن زهراء، وسألوه أن يدفن الخطيب في القبر الذي كان قد أعده لنفسه وأن يؤثره به، فامتنع من ذلك امتناعا شديدا، وقال: موضع قد أعددته لنفسي منذ سنين يؤخذ مني!,"but the Khatib, in dying, bad desired to be buried beside the grave of Bishr, for which reason the students of the Traditions went to Ibn Zahra and requested him to give the Khatib the preference, and allow him to be interred in that tomb which he had got made for him-self, but Ibn Zahra gave a most determined refusal, and said: ‘Must the place I prepared for myself since so many years be taken from me?’"
فلما رأوا ذلك جاءوا إلى والدي الشيخ أبي سعد وذكروا له ذلك، فأحضر الشيخ أبا بكر ابن زهراء وقال له,"On seeing him so resolute, they went to my father Abu Saad and told him what had passed, on which’ he sent for Ibn Zahra and addressed him in these terms."
أنا لا أقول لك أعطهم القبر، ولكن أقول لك: لو أن بشرا الحافي في الأحياء وأنت إلى جانبه فجاء أبو بكر الخطيب يقعد دونك، أكان يحسن بك أن تقعد أعلى منه,"‘I will not ask you to give them up the tomb, but I will propose to you this question: Were Bishr al-Hafi among the living and you seated by his side, and if the Khatib were then to enter and take a place lower than yours, would it be becoming in you to remain seated above him?’"
قال لا، بل كنت أقوم وأجلسه مكاني، قال: فهكذا ينبغي أن يكون الساعة، قال: فطاب قلب الشيخ أبي بكر وأذن لهم في دفنه، فدفنوه إلى جانبه بباب حرب.,"‘Certainly not,’ replied Ibn Zahra, ‘I should rise and give him up my place.’ ‘So you should do at the present moment,’ said my father; and on this the heart of the shaikh Ibn Zahra relented, and he gave them permission to bury the Khatib in his tomb, which was done. The Khatib was interred by the gate of Harb."
وكان قد تصدق بجميع ماله، وهو مائتا دينار، فرقها على أرباب الحديث والفقهاء والفقراء في مرضه، وأوصى أن يتصدق عنه بجميع ما عليه من الثياب، ووقف جميع كتبه على المسلمين، ولم يكن له عقب,"During his illness he gave in alms all his riches, which amounted to two hundred “dinars, and which he distributed to the traditionists, jurisconsults, and fakirs; he also ordered that the clothes he wore should be given in charity, and that all his books should be appropriated as a wakf to the use of Muslims. He left no posterity."
وصنف أكثر من ستين كتابا، وكان الشيخ أبو إسحاق الشيرازي أحد من حمل جنازته، وقيل: إنه ولد سنة إحدى وتسعين وثلثمائة، والله أعلم، ورؤيت له منامات صالحة بعد موته، وكان قد انتهى إليه علم الحديث وحفظه في وقته؛ هذا آخر ما نقلته من كتاب ابن النجار.,"The number of his works is upwards of sixty. The shaikh Abu Ishak al-Shirazi was one of those who carried his bier. Some say he was born in three hundred and ninety one (A. D. one thousand and one), but God knows best. There exist relations of holy dreams in which he appeared after his death. He had become chief professor and hafiz of Traditions in that epoch.” End of the extract from the work of Ibn an-Najjar."
الراوندي,ABU L-HUSAIN AL-RAWANDI
أبو الحسين أحمد بن يحيى بن إسحاق الرواندي، العالم المشهور؛ له مقالة في علم الكلام، وكان من الفضلاء في عصره، وله من الكتب المصنفة نحو من مائة وأربعة عشر كتابا، منها كتاب فضيحة المعتزل وكتاب التاج وكتاب الزمرد وكتاب القصب” وغير ذلك.”,"Abu Al-Husain Ahmad Ibn Yahya Ibn Ishak al-Rawandi, a celebrated scholar and author of a discourse on metaphysics, was one of the most talented men of his time: the works he composed amount to about one hundred and fourteen; among them are the Ignominy of the Mutazilites, the Crown, the Emerald, the Jewel (al-Kasab), etc."
وله مجالس ومناظرات مع جماعة من علماء الكلام، وقد انفرد بمذاهب نقلها أهل الكلام عنه في كتبهم.,"he wrote also an account of his sittings and conversations with a number of learned metaphysicians. The doctrines he professed were peculiarly his own, and are to be found stated in the writings of the schoolmen."
توفي سنة خمس وأربعين ومائتين برحبة مالك بن طوق التغلبي، وقيل: ببغداد، وتقديرعمره أربعون سنة، وذكر في البستان” أنه توفي سنة خمسين، والله أعلم، رحمه الله تعالى.”,"He died A. H. two hundred and forty five (A. D. eight hundred and fifty nine), at the place called the Rahaba of Malik Ibn Tawk al-Thalabi; some say at Baghdad; he was then about forty years of age. In the work called the Boston his death is placed in two hundred and fifty, but God knows best!"
ونسبته إلى راوند – بفتح الراء والواو وبينهما ألف وسكون النون وبعدها دال مهملة – وهي قرية من قرى قاسان بنواحي أصبهان. وراوند أيضا ناحية ظاهر نيسابور. وقاسان: بالسين المهملة، وهي غير قاشان – بالشين المعجمة – المجاورة لقم. وهذه رواند التي ذكرها أبو تمام الطائي في كتاب الحماسة في باب المراثي، فقال,"Rawandi means native of Rawand, a village in the dependencies of Kasan near Ispahan; there is another place called Rawand outside Naisapur; this Kasan must not be confounded with Kashan, situated in the neighborhood of Kumm. This Rawand is mentioned by Abu Tammam al-Tai in his Hamasa, chapter of Elegies; he says."
ذكروا أن رجلين من بني أسد خرجا إلى أصبهان فآخيا دهقانا بها في موضع يقال له رواند وخزاق، ونادماه، فمات أحدهما وغير الآخر والدهقان ينادمان قبره: يشربان كأسين ويصبان على قبره كأسا، ثم مات الدهقان، فكان الأسدي الغابر ينادم قبريهما ويترنم بهذا الشعر,"“They relate that two men of the tribe of Asad went forth to Ispahan, and took there into fellowship as brother a dihkan, who lived in a place called both Rawand and Khuzak; they made him their cup-companion, and one of them having died, the dihkan and the other survivor took his tomb for cup-companion, inasmuch as they drank two cups and poured out one upon the tomb; then the dihkan died, and the man of the tribe of Asad who remained drank to the graves of both, and sung these words."
"خليلي هبا طالما قد رقدتما… أجد كما لا تقضيان كراكما
أمن طول نوم لا تجيبان داعيا… كأن الذي يسقي المدام سقاكما
ألم تعلما ما لي براوند كلها… ولا بخزاق من صديق سواكما
أقيم على قبريكما لست بارحا… طوال الليالي أو يجبيب صداكما","‘O my two friends! awake; how long do you repose! Is it then true that your sleep ‘ shall have no end? Is it by reason of your lengthened slumber that you answer not ‘ him who calleth unto you? (It would seem) as if a cup-bearer had steeped your senses ‘ in wine! Know ye not that in all Rawand and Khuzak I have no other friends but you? ‘ I shall remain by your tombs, and never quit them during the long course of nights, unless a voice answer from your graves."
"وأبكيكما حتى الممات، وما الذي… يرد على ذي لوعة إن بكاكما
فلو جعلت نفس لنفس وقاية… لجدت بنفسي أن تكون فداكما
أصب على قبريكما من مدامة… فإلا تنالاها ترو ثراكما","I will weep over you till the hour of death, but what will give answer to the moans of the afflicted if he weeps your ‘loss? Could one life be given to preserve another, I had offered mine as a ransom ‘ for yours. I now pour out wine upon your graves; if it reach you net, it will at ‘least moisten the earth by which you are covered.’"
وخزاق – يضم الخاء المعجمة وبعدها زاي وبعد الألف قاف – قرية أخرى مجاورة لها، والله أعلم بالصواب.,Khuzak is the name of another village in the neighborhood of Rawand.
الهروي,AHMAD IBN MUHAMMAD AL-HARAWI
أبو عبيد أحمد بن محمد بن محمد بن أبي عبيد العبدي المؤدب الهروي الفاشاني صاحب كتاب الغريب؛ هذا هو المنقول في نسبه، ورأيت على ظهر كتابه الغريبين أنه أحمد بن محمد بن عبد الرحمن، والله أعلم.,Abu Obaid Ahmad Ibn Muhammad Ibn Muhammad Ibn Abi Obaid al-Abdi al- Muwaddib (the schoolmaster) al-Harawi al-Fashani: such is the genealogy usually given of the author of the Kit ah al-Gharibain. I have however found it stated thus on the title-page of a copy of his work: Ahmad Ibn Muhammad Ibn Abd al-Rahman.
كان من العلماء الأكابر، وما قصر في كتابه المذكور، ولم أقف على شيء من أخباره لأذكره سوى أنه كان يصحب أبا منصور الأزهري اللغوي، وسيأتي ذكره إن شاء الله تعالى، وعليه اشتغل وبه انتفع وتخرج,"He was ranked among the men of profound learning, and his book shows him to have possessed no inferior talent; but I have no knowledge of any circumstances of his life deserving mention, excepting the fact of his having been pupil to Abu Mansur al-Azhari the philologist (whose life I intend to give); it was under him that al-Harawi studied and acquired his information."
"وكتابه المذكور جمع فيه بين تفسير غريب القرآن الكريم والحديث النبوي، وسار في الآفاق، وهو من الكتب النافعة.
وقيل: إنه كان يحب البذلة ويتناول في الخلوة، ويعاشر أهل الدب في مجالس اللذة والطرب، عفا الله عنه وعنا.","The work which I have mentioned contains the explanation of the uncommon expressions peculiar to the Quran and the traditions of the Prophet; it is a useful book, and copies of it have spread to every country. It is said that the author was fond of loose conversation, that he took (wine) in private, and kept company with men of wit in their parties of pleasure and debauch: God pardon him (for doing so) and us (for mentioning it!)."
وأشار الباخرزي في ترجمة بعض أدباء خراسان إلى شيء من ذلك، والله أعلم. وكانت وفاته في رجب سنة إحدى وأربعمائة، رحمه الله تعالى.,"To something of this kind also al-Bakharzi appears to allude in his biographical notice on some learned men of Khorasan. Al-Harawi died in the month of Rajah, A. H. four hundred and one (A. D. one thousand and eleven)."
والهروي – بفتح الهاء والراء – نسبة إلى هراة وهي إحدى مدن خراسان الكبار فتحها الأحنف بن قيس صلحا من قبل عبد الله بن عامر.,"this patronymic is derived from Herat, the name of one of the great cities in Khorasan which capitulated to Al-Ahnaf Ibn Kais, (general) under the orders of Abd Allah Ibn Aamir (in the thirtieth year of the Hijra)."
والفاشاني – بفتح الفاء وبعد الألف شين معجمة وبعد الألف الثانيةنون – نسبة إلى فاشان، وهير قرية من قرى هراة، ويقال لها باشان – بالباء الموحدة أيضا – ذكره السمعاني، وقد تقدم في الذي قبله ذكر قاسان وقاشان، وهذه الأسماء الأربعة يقع بينها الاشتباه، وهي على هذه الصورة ولا لبس بعد هذا.,"Fashani is derived from Fashan, name of a village in the dependencies of Herat; it is also called Bashan according to al-Samani; mention has already been made of Kashan and Kasan. These four names are sometimes confounded one with another, but written as they are here, no mistake can occur."
الخوافي,AL-KHAWAFI
أبو المظفر أحمد بن محمد بن المظفر الخوافي الفقيه الشافعي؛ كان أنظر أهل زمانه، تفقه على إمام الحرمين الجويني، وصار أوجه تلامذته، ولي القضاء بطوس ونواحيها، وكان مشهورا بين العلماء بحسن المناظرة وإفحام الخصوم,"Abu Al-Muzaffar Ahmad Ibn Muhammad Ibn al-Muzaffar al-Khawafi, doctor of the sect of al-Shafi, was the most able polemic divine of his time; he had studied jurisprudence under the Imam al-Haramain, and was one of his most distinguished pupils. He was kadi of Tus and its environs, and obtained great reputation among the learned by his skill in argument and his ability in silencing an adversary."
وكان رفيق أبي حامد الغزالي في الاشتغال، ورزق الغزالي السعادة في تصانيفه، والخوافي السعادة في مناظراته. وتوفي سنة خمسمائة بطوس، رحمه الله تعالى.,"He was a fellow-student of Abu Hamid al-Ghazzali, and both were equally gifted with great talents, which the former showed in argument, the latter in his writings. Al-Khawafi died at Tus, A. H. five hundred (A. D. one thousand one hundred and six)."
ونسبته إلى خواف – بفتح الخاء المعجمة وبعد الواو المفتوحة ألف وبعد الألف فاء – وهي ناحية من نواحي نيسابور كثيرة القرى.,"Khawafi is derived from Khawaf, a canton of Naisapur, containing many villages."
أخو الغزالي,ABU AL-FUTUH AHMAD AL-GHAZALI
أبو الفتاح أحمد بن محمد بن أحمد الطوسي الغزالي الملقب مجد الدين أخو الإمام أبي حامد محمد بن محمد الغزالي الفقيه الشافعي؛ كان واعظا مليح الوعظ حسن المنظر صاحب كرامات وإشارات، وكان من الفقهاء، غير أنه مال إلى الوعظ فغلب عليه، ودرس بالمدرسة النظامية نيابة عن اخيه أي حامد لما ترك التدريس زهادة فيه,"Abu Al-Futuh Ahmad Ibn Muhammad Ibn Muhammad Ibn Ahmad al-Tusi al-Ghazali, surnamed Majd al-din {glory of religion), was a doctor of the sect of al-Shafi, and brother to the imam Abu Hamid al-Ghazali. He was a good preacher, handsome in person, and endowed with the gift of miracles and other signs of divine favor. His ruling passion was making public exhortations, and for this he neglected the law of which he was a doctor; but he gave lectures on this science in the Nizamiya College, when acting as substitute for his brother Abu Hamid, who had ceased to profess from religious scruples."
واختصر كتاب أخيه أبي حامد المسمى بإحياء علوم الدين في مجلد مجلد واحد وسماه لباب الإحياء، وله تصنيف آخر سماه الذخيرة في علم البصيرة. وطاف البلاد وخدم الصوفية بنفسه، وكان مائلا إلى الانقطاع والعزلة.,"The work written by his brother, and entitled Ihyaa olum al-din {Revived of Religious Sciences) was abridged by him into one volume with the title of Lobab al-lhya {Pith of the Ihya); he was also author of another treatise, named Al-Dakhirat fi Ilm al-Basirat {the Treasures treating of the science of Vision). He had travelled over many countries, acting as a servant to the Stills, and was disposed to solitude and retirement from the world."
وذكره ابن النجار في تاريخ بغداد فقال: كان قد قرأ القارئ بحضرته يا عبادي الذين أسرفوا على أنفسهم – الآية فقال: شرفهم بياء الإضافة إلى نفسه بقولة يا عبادي، ثم أنشد يقول,"Ibn an-Najjar relates this anecdote in his History of Baghdad: “A person in the presence of Ahmad al-Ghazali read out of the Quran this verse: Or try servants! who have transgressed “against yourselves, etc., on which al-Ghazali remarked that God had ennobled them by calling them his servants (which had not been the case, were the possessive pronoun omitted); and he then cited the following verses (in support of his observation)."
"وهان علي اللوم في جنب حبها… وقول الأعادي إنه لخليع
أصم إذا نوديت باسمي، وإنني… – إذا قيل لي يا عبدها لسميع","‘The blame which I incur for loving Laila bears lightly on me; it pains me ‘little, that my enemies say: He is an outcast.” When called by my name, I am deaf; ‘ but I hear (and answer) when people say: O slave of Laila."
"قلت: ومثل هذا قول بعضهم:
لا تدعني إلا بيا عبدها… فإنه اشرف أسمائي","It is thus another poet has said: Call me by no other name than slave of Laila, for that is the noblest of my names."
وتوفي أحمد بقزوين في سنة عشرين وخمسمائة، رحمه الله تعالى.,"Ahmad al-Ghazali died at Kazwin, A. H. five hundred and twenty."
والطوسي – بضم الطاء المهملة وسكون الواو وبالسين المهملة – نسبة إلى طوس، وهي ناحية بخراسان تشتمل على مدينتين تسمى إحداهما طاببران: بفتح الطاء المهملة وبعد اللف باء موحدة ثم راء مفتوحة وبعد الألف الثانية نون، والأخرى نوقان: بفتح النون وسكون الواو وفتح القاف وبعد الألف نون، ولهما ما يزيد على ألف قرية.,"The patronymic Tusi is derived from Tus, the name of a place in Khorasan composed of two towns, Taberan and Nawkan, to which appertain more than one thousand villages."
والغزالي – بفتح الغين المعجمة وتشديد الزاي المعجمة وبعد الألف لام – هذه النسبة إلى الغزال، على عادة أهل خوارزم وجرجان فانهم ينسبون إلى القصار القصاري، وإلى العطار العطاري، وقيل: إن الزاي مخففة نسبة إلى غزالة وهي قرية من قرى طوس، وهو خلاف المشهور، ولكن هكذا قاله السمعاني في كتاب الأنساب، والله أعلم.,"Ghazali is a derivative from Ghazali (cotton spinner), formed after the system generally followed by the people of Khwarazm and Jurjan, who from Kassar (a fuller) form Kassari, and from Attar (a druggist), Attari. Some pronounce Ghazali with a single Z, deriving it from Ghazala, the name of a village in the dependencies of Tus, but this pronunciation differs from the one in general use, though al-Samani has adopted it in his Ansab."
وقزوين – بفتح القاف وسكون الزاي المعجمة وكسر الواو وسكون الياء المثناة من تحتها، وبعدها نون – وهي مدينة كبيرة في عراق العجم عند قلاع الإسماعيلية.,"Kazwin, a large city in Persian Iraq, situated near the castles of the Ismailites."
ابن برهان,IBN BARHAN AL-USULI
أبو الفتح أحمد بن علي بن محمد الوكيل المعروف بابن برهان الفقيه الشافعي؛ كان متبحرا في الأصول والفروع والمتفق والمختلف,"Abu Al-Fath Ahmad Ibn Ali Ibn Muhammad al-Wakil, generally known by the name of Ibn Barhan, was a doctor of the sect of al-Shafi, and profoundly learned in the dogmas (Osul) of faith and the minor principles of doctrine, as also in those points wherein the four orthodox sects agree or differ."
تفقه على أبي حامد الغزالي وأبي بكر الشاشي والكيا أبي الحسن الخراسي، وصار ماهرا في فنونه، وصنف كتاب الوجيز في أصول الفقه. ولي التدريس بالمدرسة النظامية ببغداد دون الشهر، مات سنة عشرين وخمسمائة ببغداد دون رحمه الله تعالى.,"He studied jurisprudence under Abu Hamid al-Ghazzali, Abu Bakr al-Shashi and Abu Al-Hasan al-Kiya al-Kharrasi; having become master of the subject, he composed the Waly or Brief Exposition of the Principles of Jurisprudence, and professed -during less than a month in the Nizamiya College at Baghdad, where he died A. H. five hundred and twenty (A. D. one thousand one hundred and twenty six.)"
النحاس النحوي,AN-NAHHAS THE GRAMMARIAN
أبو جعفر أحمد بن محمد بن إسماعيل بن يونس المرادي النحاس، النحوي المصري؛ كان من الفضلاء، وله تصانيف مفيدة منها: تفسير القرآن الكريم وكتاب إعراب القرآن,"Abu- Jaafar Ahmad Ibn Muhammad Ibn Ismail Ibn Yunus al-Muradi, surnamed al-Nahhas, was an eminent grammarian and native of Egypt. Among the instructive works written by him may be reckoned his Commentary on the Quran; a Treatise on the grammatical analysis of the Quran; another on the verses of the Quran which have been abrogated and those which abrogated them."
وكتاب الناسخ والمنسوخ وكتاب في النحو اسمه التفاحة وكتاب في الاشتاق، وتفسير أبيات سيبويه، ولم يسبق إلى مثله، وكتاب الكافي في النحو، وكتاب المعاني وفسر عشرة دواوين وأملاها,"a work on grammar, entitled al-Tuffaha (the apple) one on Etymology; an Explanation of the verses given as examples by Sibawaih in his grammar, being the first work on the subject; the Secretary’s Guide; the Kafi (Sufficient), a treatise on grammar; a treatise on the ideas usually met with in poetry; the works of ten poets edited and commented by himself; a greater and a less treatise on."
وكتاب الوقف والابتداء صغرى وكبرى، وكتاب في شرح المعلقات السبع، وكتاب طبقات الشعراء وغير ذلك، وروى عن أبي عبد الرحمن النسائي، وأخذ النحو عن ابي الحسن علي بن سليمان الأخفش النحوي، وأبي إسحاق الزجاج، وابن الأنباري، ونفطويه، وأعيان أدباء العراق، وكان قد رحل إليهم من مصر.,"the Pause and the Commencement of Phrases; a Commentary on the seven Moallakas; Lives of the Poets (Tabakat al-Shuraa); etc. His traditionary learning was obtained from Abu Abd al-Rahman an-Nasai, whom he -he gave as his authority when communicating that species of information to others; the grammar he learned from Abu Al-Hasan Ali al-Akhfash, Abu Ishak al-Zajjaj, Ibn al-Anbari, Niftawaih, and the first literary men of Iraq, having travelled from Egypt to that country for the purpose of studying under them."
وكانت فيه خساسة وتقتير على نفسه، وإذا وهب عمامة قطعها ثلاث عمائم بخلا وشحا، وكان يلي شراء حوائجه بنفسه ويتحامل فيها على أهل معرفته، ومع هذا فكان للناس رغبة كبيرة في االأخذ عنه، فنفع وأفاد وأخذ عنه خلق كثير.,"He was a man of sordid habits, parsimonious and niggardly towards himself; on being given a turban-cloth, he would cut it into three, out of avarice; what he required for his sustenance, he would buy himself, or else live upon his acquaintances, to whom he became a burden; notwithstanding which, he was ardently sought after by numbers, for the profit, and instruction which were to be obtained from his lessons."
وتوفي بمصر يوم السبت لخمس خلون من ذي الحجة سنة ثمان وثلاثين وثلثمائة، وقيل: سنة سبع وثلاثين، رحمه الله تعالى؛ وكان سبب وفاته أنه جلس على درج المقياس على شاطىء النيل، وهو في أيام زيادته,"Died at Old Cairo, on Sunday, fifth of Zi Al-Hijja, three hundred and thirty eight (May, A. D. nine hundred and fifty); some say three hundred and thirty seven. He came by his death in the following manner: he had seated himself on the staircase, of the Nile, by the side of the river, which was then on the increase."
وهو يقطع بالعروض شيئا من الشعر، فقال بعض العوام: هذا يسحر النيل حتى لايزيد فتغلو الأسعار، فدفعه برجله في النيل، فلم يوقف له على خبر.,"and began to scan some verses according to the rules of prosody, when a common fellow who heard him, said: “This man is pronouncing a charm to prevent the overflow of the Nile, so as to raise the price of provisions;” he then thrust him with his foot into the river, and nothing more was heard of him."
والنحاس – بفتح النون والحاء المشددة المهملة وبعد الألف سن مهملة – هذه النسبة إلى من يعمل النحاس، وأهل مصر يقولون لمن يعمل الأواني الصفرية النحاس.,Nahhas means a worker in copper; in Egypt this name is given to him who makes vessels in brass.
العبدي النحوي,IBN BAKIYA AL-ABDI THE GRAMMARIAN
أبو طالب أحمد بن بكر بن بقية العبدي النحوي؛ كان فاضلا ماهرا، وشرح كتاب الإيضاح في النحو لأبي علي الفارسي وأحسن فيه، ولم أطلع على شيء من أحواله حتى أذكره، سوى أنه قرأ النحو على أبي سعيد السيرافي وأبي الحسن الرماني وأبي علي الفارسي.,"Abu Talib Ahmad Ibn Bakr Ibn Bakiya al-Abdi, an able and talented grammarian; he wrote a good commentary on the grammatical treatise composed by Abu Ali Al-Farisi, and entitled the Iddah. The only circumstance of his life which has come to my knowledge is the fact of his having studied grammar under Abu Saied al-Sirafi, Abu Al-Hasan al-Rummani and Abu Ali ’l-Farisi."
وتوفي في سنة ست وأربعمائة في شهر رمضان لعشر بقين منه يوم الخميس، رحمه الله تعالى.,"Died on Thursday, twentieth Ramadan, A.. H. four hundred and six (A. D. one thousand and sixteen)."
والعبدي – بفتح العين المهملة وسكون الباء الموحدة وبعدها دال مهملة – هذه النسبة إلى عبد القيس بن أفصى بن دعمي، وهي قبيلة كبيرة مشهورة.,"Abdi means descended from Abd Kais, who was the son of Afsa Ibn Doma and ancestor of a great and famous tribe."
ابن أبي سهل,ABU AL-ABBAS IBN SAHL THE KATIB
أبو العباس أحمد بن محمد بن عبد الكريم أبي سهل الكاتب صاحب كتابالخراج ؛ توفي سنة سبعين ومائتين، رحمه الله تعالى،”,"The katib Abu Al-Abbas Ahmad Ibn Muhammad Ibn Abd al-Karim Ibn Sabi, author of the Kitab al-Kharaj. He died A. H. two hundred and seventy (A. D. eight hundred and eighty three)."
ولم أعلم من حاله شيئا حتى أذكره، وكتابه مشهور، وما ذكرته إلا لأجل كتابه، فقد يتشوف الواقف عليه إلى معرفة زمانه.,"Being totally ignorant of the circumstances of his life, I must pass it over in silence; my only reason for mentioning him is on account of his celebrated work, as its readers might wish to know at what time the author lived."
ثعلب النحوي,THALAB THE GRAMMARIAN
أبو العباس أحمد بن يحيى بن زيد بن سيار النحوي الشيباني بالولاء المعروف بثعلب؛ ولاؤه لمعن بن زائد الشيباني الآتي ذكره في حرف الميم,"Abu Al-Abbas Ahmad Ibn Yahya Ibn Zaid Ibn Saiyar the grammarian, gene-rally known by the name of Thalab, was an adopted member of the tribe of Shaiban, wherein he had for patron Maan Ibn Zaida, whose life we shall give in the letter M."
وإن شاء الله تعالى كان إمام الكوفيين في النحو واللغة، سمع ابن العرابي والزبيربن بكار وروى عنه الخفش الأصغر وأبو بكر ابن الانباري وأبو عمر الزاهد وغيرهم،,"Thalab was chief grammarian and philologist among the learned men of Kufa; lie had taken lessons from Ibn al-Aarabi and al-Zubair Ibn Bakkar, and his authority was cited by his pupils al-Akhfash al-Asghar, Abu Bakr Ibn al-Anbari, Abu Omar al-Zahid, and others."
وكان ثقة حجة صالحا مشهورا بالحفظ وصدق اللهجة والمعرفة بالعربية ورواية الشعر القديم، مقدما عند الشيوخ منذ هو حدث،,"Complete confidence was placed in the exactness of his traditional information; his opinion was decisive in doubtful questions; he was a man of virtue, noted for his retentive memory, his veracity, his knowledge of the genius of the Arabic language, and his correctness in reciting ancient poetry: even while a youth, he held a high place among the masters in learning."
وكان ابن الأعرابي إذا شك في شيء قال له: ما تقول يا أبا العباس في هذا ثقة بغزارة حفظه. وكان يقول,"When Ibn al-Aarabi had doubts on any point, he would say to Thalab: “Abu Al-Abbas! what is your opinion on the subject?” such was the confidence he placed in his extensive information. Thalab used to say."
ابتدأت في طلب العربية واللغة في سنة ست عشرة ومائتين، ونظرت في حدود الفراء وسني ثماني عشرة سنة، وبلغت خمسا وعشرين سنة وما بقيت علي مسألة للفراء إلا وأنا أحفظها.,"I began my travels for the purpose of studying Arabic and philology in the year two hundred and sixteen; at the age of eighteen I had read the Hudud by the grammarian al-Farra, and on completing my twenty-fifth year, I knew by heart (and mastered) every question without exception which al-Farra had treated."
وقال أبو بكر ابن مجاهد المقرئ: قال لي ثعلب: يا أبا بكر، اشتغل أصحاب القرآن بالقرآن ففازوا، واشتغل أصحاب الحديث بالحديث ففازوا، واشتغلة أصحاب الفقه بالفقه ففازوا,Abu Bakr Ibn Mujahid al-Mukri relates as follows: “Thalab said to me: ‘O Abu Bakr! the Quran people were taken up with the Quran and obtained a happy reward; the traditionists were taken up with the Traditions and obtained a happy reward; the doctors were taken up with the law and obtained a happy reward.
واشغل أنا بزيد وعمرو، فليت شعري ماذا يكون حالي في الآخرة فانصرفت من عنده، فرأيت النبي صلى الله عليه وسلم تلك الليلة في المنام، فقال لي: أقرىء أبا العباس عن السلام وقل له: أنت صاحب العلم المستطيل,"I have been taken up with Zaid and Amr; that I knew what my state will be in the next world!’ After quitting him, I had a vision in my sleep that very night, and I saw the blessed Prophet, who said to me: ‘Give my greeting to Abu Abbas and say: Thou art master of the superior science.’"
قال أبو عبد الله الروذباري العبد الصالح: أراد أن الكلام به يكمل، والخطاب به يجمل، وأن جميع العلوم مفتقرة إليه.,"On this expression the holy servant Abu Abd Allah al-Rudbari observes that the Prophet’s meaning was: By this (science) spoken language is made perfect and discourse becomes connected, till other sciences also stand in need of it."
وقال أبو عمر الزاهد المعروف بالمطرز: كنت في مجلس أبي العباس ثعلب فسأله سائل عن شيء فقال: لا أدري، فقال له: أتقول لا أدري وإليك تضرب أكباد الإبل، وإليك الرحلة من كل بلد فقال له أبو العباس: لو كان لأمك بعدد ما لا أدري بعر لاستغنت.,"Abu Omar az-Zahid, surnamed al-Mutarriz, relates the following anecdote: “I ‘was once at one of Abu Al-Abbas Thalab’s literary parties, when a person asked him a question, to which he answered: ‘I do not know.’ ‘How!’ said the other, ‘you say I do not know, and yet it is to reach you that the camels pant {in their hurried. March)’, and towards you ‘‘that travelers advance from every city.’ To this Abu Al-Abbas replied: ‘ Did your mother possess a date for everything I do not know, she would be a rich woman.’"
وصنف كتاب الفصيح وهو صغير الحجم كثير الفائدة، وكان له شعر، وقال أبو بكر ابن القاسم الأنباري في بعض أماليه: أنشدني ثعلب، ولا أدري هل هي له أو لغيره,"Thalab is author of the Fasih (the Pure), a (philological) work, small in size, but of great utility; he composed also. Some poetry: Abu Bakr Ibn al-Anbari says, in one of his dictated lessons: “Thalab recited to me the following verses, but I know not whether they are his or another’s."
"إذا كنت قوت النفس ثم هجرتها… فكم تلبث النفس التي أنت قوتها
ستبقى بقاء الضب في الماء أو كما… يعيش ببيداء المهامة حوتها","‘Since thou, who art the food of my life, hast abandoned me; how long then will ‘that life endure of which thou was the food? It will last as long as the desert lizard can live in water; as long as the fish can live in a verdant plain.’"
"قال ابن الأنباري: وزادنا أبو الحسن ابن البراء فيها:
أغرك مني أن تصبرت جاهدا… وفي النفس مني منك ماسيميتها
فلو كان مابي بالصخور لهدها… وبالريح ما هبت وطال خفوتها
فصبرا لعل الله يجمع بيننا… فأشكو هموما منك فيك لقيتها","“On this, Abu Al-Hasan Ibn al-Bark recited us these additional verses: Was thou then deceived in me, because I assumed affected patience, though that ‘soul of mine had received from thee a mortal wound f If what I suffer were inflicted ‘on the solid rocks, it would overthrow them; if on the wind, the wind would cease to blow, and would remain in a lengthened slumber! But patience I God may cause us ‘ to meet again; and then I shall complain to thee of the woes which were caused by thee and which I encountered for thy sake.’"
وولد في سنة مائتين لشهرين مضيا منها، قاله ابن القراب في تاريخه، وقيل: سنة أربع ومائتين، وقيل: إحدى ومائتين، والذي يدل على انه ولد في سنة مائتين انه قال,"Thalab was born in the third month of the year two hundred (October, A. D. eight hundred and fifteen), according to Ibn al-Karab in his History; but others place his birth in two hundred and one or two hundred and four: a circumstance, however, which points out the year two hundred is furnished by the following relation given by Thalab himself."
رأيت المأمون لما قدم من خراسان في سنة أربع ومائتين وقد خرج من باب الحديد يريد الرصافة والناس صفان، فحملني أبي على يده وقال: هذا المأمون، وهذه سنة أربع، فحفظت ذلك عنه إلى الساعة وكان سني تقديرا يومئذ أربع سنين.,"“I saw the caliph al-Mamun on his return from Khorasan in the year two hundred and four; he had just gone forth from the Bab al-Hadid (Iron Gate) on his way to al-Rusafa; the people were drawn up in a double line, and my father bore me up in his arms and said: That is al-Mamun, and this is the year four;’ which words I have kept in mind up to the present moment; I was at that time four years of age.”"
وتوفي يوم السبت لثلاث عشرة ليلة بقيت من جمادى الاولى، وقيل: لعشر خلون منها سنة إحدى وتسعين ومائتين ببغداد، ودفن بمقبرة باب الشام، رحمه الله تعالى، وكان سبب وفاته أنه خرج من الجامع يوم الجمعة بعد العصر,"He died on Saturday, the seventeenth (some say tenth) of the first Jumada, A. H. two hundred and ninety one (April, A. D. nine hundred and four) at Baghdad, and was buried in the cemetery at the Gate of Syria. The accident which caused his death happened in the following manner: he had left the mosque on Friday, when the afternoon-prayer was over."
وكان قد لحقه صمم لايسمع إلا بعد تعب، وكان في يده كتاب ينظر فيه في الطريق فصدمته فرس فألقته في هوة، فأخرج منها وهو كالمختلط، فحمل إلى منزله على تلك الحال وهو يتأوه من رأسه، فمات ثاني يوم.,"and some time before he had got a deafness, which prevented him from hearing unless with great difficulty; he was holding a book in his hand and reading it in the street, when a horse knocked against him and threw him into a deep pit, out of which he was taken nearly senseless. He was immediately borne to his house, complaining of his head, and he died the next day."
والشيباني – بفتح الشين المثلثة وسكون الياء المثناة من تحتها وفتح الباء الموحدة وبعد الألف نون – نسبة إلى شيبان: حي من بكر بن وائل، وهما شيبانان: أحدهما سيبان بن ثعلبة بن عكابة، والآخر شيبان بن ذهل بن ثعلبة ابن عكابة، وشيبان الأعلى عم شيبان الأسفل.,"Shaibani means belonging to Shai- ban, which is a tribe sprung from Bakr Ibn Wail; there were two chiefs of this name; Shaiban son of Thalaba son of Okaba, and Shaiban son of Duhl son of Thalaba son of Okaba; so the former was uncle to the latter."
ومن تصانيفه كتاب المصون واختلاف النحوين ومعاني القرآن وما تلحن فيه العامة والقراءات ومعاني الشعر والتصغير وما ينصرف وما لا ينصرف وما يجرى وما لا يجرى والشواذ والأمثال والإيمان والوقف والابتداء والأفاظ والهجاء والمجالس والأوسط وإعراب القرآن والمسائل وحد النحو وغير ذلك.,"Thalab composed the following works: the Masun (Precious, a treatise on grammar); Points on which Grammarians disagree; on the Idiomatic Expressions peculiar to the Quran; on the faulty Expressions made use of by the Vulgar; the differences which exist between the seven readings or editions of the Quran."
شرف الدين ابن منعة,SHARAF AL-DIN IBN MANA AL-IRBILI
أبو الفضل أحمد ابن الشيخ العلامة كمال الدين أبي الفتح موسى ابن الشيخ رضي الدين أبي الفضل يونس بن محمد بن منعة بن مالك بن محمد بن سعد بن سعيد بن عاصم بن عائد بن كعب بن قس بن إبراهيم الإربلي الأصل، من بيت الرياسة والفضل والمقدمين بإربل,"Abu Al-Fadl Ahmad, son to the learned shaikh Kamal al-din AM Al-Fath Musa Ibn Rida al-din Abu Al-Fadl Yunus Ibn Muhammad Ibn Mana Ibn Malik Ibn Muhammad Ibn Saad Ibn Saied Ibn Asim Ibn Aaid Ibn Kaab Ibn Kais Ibn Ibrahim, doctor of the sect of al-Shafi, and surnamed Sharaf al-din (nobleness of religion), came of an eminent and powerful family, which was one of the first in Arbela."
الفقيه الشافعي الملقب شرف الدين؛ كان إماما كبيرا فاضلا عاقلا حسن السمت جميل المنظر. شرح كتاب التنبيه في الفقه وأجاد شرحه، واختصر إحياء علوم الدين للإمام الغزالي مختصرين: كبيرا وصغيرا,"This imam was possessed of great talent and judgment, and to an exemplary conduct he joined a handsome person. He is author of a good commentary on the Tanbih, a treatise on Muslim law (composed by Abo Ishak al- Shirazi); two Abridgements of the Ihya Olum al-Din by the imam Al-Ghazali, one of them concise, the other more detailed."
وكان يلقي في جملة دروسه من كتاب الإحياء درسا حفظا، وكان كثير المحفوظات غزير المادة، وهو من بيت العلم – وسيأتي ذكر أبيه وعمه وجده، رحمهم الله تعالى، في مواضعهم – ونسج على منوال والده في التفنن في العلوم,"In the course of his lectures he explained portions of the Ihya, which he cited from memory; his mind being richly stored with traditional knowledge and extensive information. His family was noted for its learning, as may be seen hereafter in the lives of his paternal uncle and grandfather, as also of his father, whose plan of study he followed in acquiring his varied information in the sciences."
وتخرج عليه جماعة كبيرة، وتولى التدريس بمدرسة الملك المعظم مظفر الدين بن زين الدين صاحب إربل، رحمه الله تعالى، بمدينة إربل بعد والدي رحمه الله تعالى، وكان وصله إليها من الموصل في أوائل شوال سنة عشر وستمائة، وكانت وفاة الوالد ليلة الاثنين الثاني والعشرين من شعبان من السنة المذكورة.,"A great number of pupils finished their education under him, and the professorship of the college founded at Arbela by the prince of that city, al-Malik al-Muazzam Muzaffar al-din Ibn Zain al-din, was confided to him after the death of my father. It was towards the beginning of the month of Shawwal, A. H. six hundred and ten, that he arrived at Arbela from Musul; my father having died on the eve of Monday, the twenty second of Shaban of the same year."
وكنت أحضر دروسه وأنا صغير، وما سمعت أحدا يلقي الدروس مثله، ولم يزل على ذلك إلى أن حج، ثم عاد وأقام قليلا، ثم انتقل إلى الموصل في سنة سبع عشرة وستمائة، وفوضت إليه المدرسة القاهرية، وأقام بها ملازما لاشتغال والإفادة إلى أن توفي يوم الاثنين الرابع والعشرين من شهر ربيع الآخر سنة اثنتين وعشرين وستمائة. وكانت ولادته أيضا بالموصل سنة خمس وسبعين وخمسمائة، رحمه الله تعالى.,"When a boy, I followed his lessons, and I never yet heard anyone who lectured so well; he did not cease to fill that place until he made his pilgrimage to Mecca; when he returned, he made a short stay, and then went to Musul, A.H. six hundred and seventeen (A.D. one thousand two hundred and twenty), where he was appointed president of the Kahiriya College; he remained in this place, constantly studying and teaching till his death, which took place on Monday, twenty fourth of the second Rabi, six hundred and twenty two (May, A. D. one thousand two hundred and twenty five): born at Musul, in the year five hundred and seventy five (A.D. one thousand one hundred and seventy nine)."
ولقد كان من محاسن الوجود، وما أذكره إلا وتصغر الدنيا في عيني، ولقد أفكرت فيه مرة فقلت: هذا الرجل عاش مدة خلافة الإمام الناصر لدين الله أبي العباس أحمد فإنه ولي الخلافة في سنة خمس وسبعين وخمسمائة، وهي السنه التي ولد فيها شرف الدين المذكور، وماتا في سنة واحدة,"He was the best of men, and when I think of him, the world is of little value in my eyes. On reflecting, I observe that the life of Sharaf al-din began and ended with the reign of a-Nasir lidin Allah Abi Al-Abbas Ahmad, for this caliph was invested with authority A.H. five hundred and seventy five, the year in which Sharaf al-din was born, and they both died at one and the same period."
وكان مبدأ شروعه في شرح التنبيه بإربل، واستعار منا نسخة التنبيه عليها حواش مفيدة بخط بعض الأفاضل، ورأيته بعد ذلك وقد نقل الحواشي كلها في شرحه.,"It was at Arbela that Sharaf al-din began to comment the Tanbih, having borrowed a copy of it from me, which contained useful notes written in the margin by a man of considerable talent, and all which I afterwards perceived to have been inserted by him in his commentary."
والفاضل الذي كانت النسخة والحواشي بخطه هو الشيخ رضي الدين أبو داود سليمان بن المظفر بن غانم بن عبد الكريم الجيلي الشافعي المفتي بالمدرسة النظامية ببغداد وكان من أكابر فضلاء عصره، وصنف كتابا في الفقه يدخل في خمس عشرة مجلدة، وعرضت عليه المناصب فلم يفعل، وكان متدينا.,"The author of these notes was the shaikh Rida al-din Abu Dawud Suleiman Ibn al-Muzaffar Ibn Ghanim Ibn Abd al-Karim al-Jili (native of Jilin), follower of the sect of al-Shafi and mufti in the Nizamiya College of Baghdad. He was one of the most distinguished and talented men of his age, and composed a work on jurisprudence, forming fifteen volumes; he was very religious and had refused to fill every honorable place which was offered for his acceptance."
وتوفي يوم الأربعاء لثلاث خلون من شهر ربيع الأول من سنة إحدى وثلاثين وستمائة، ودفن بالشونيزية، وكان قد نيف على ستين سنة، رحمه الله تعالى، وكان قدومه بغداد من بلاده للاشتغال بعد سنة ثمانين وخمسمائة.,"His death took place on Wednesday, third of the first Rabi, A. H. six hundred and thirty one (A. D. one thousand two hundred and thirty three), and he was interred in the Shoniziya (a cemetery of Baghdad), having lived upwards of sixty years: it was sometime after the year five hundred and eighty that he left his country to study in Baghdad."
رجعنا إلى الأول: وكان اشتغال شرف الدين المذكور على أبيه بالموصل ولم يتغرب لأجل الاشتغال، وكان الفقهاء يقولون: نعجب منه كيف اشتغل في وطنه وبين أهله وفي عزه واشتغاله بالدنيا، وخرج منه وما خرج، ولو شرعت في وصف محاسنه لأطلت، وفي هذا القدر كفاية.,"Let us return to Sharaf al-din: this doctor did not quit his native place in furtherance of his studies, but made them at Musul under his father’s tuition, and for this reason the jurisconsults used to express their astonishment at his being able to study at his native place and in the midst of his family, holding, as he did, a high rank and being taken up with temporal affairs. He produced, however, what we see; and were I to undertake the description of his excellent qualities, I should be long in finishing; so what has keen already said must suffice.’"
ابن عبد ربه,IBN ABD RABBIH
أبو عمر أحمد بن محمد بن عبد ربه بن حبيب بن حدير بن سالم، القرطبي مولى هشام بن عبد الرحمن بن معاوية بن هشام بن عبد الملك بن مروان بن الحكيم الأموي,"Abu Omar Ahmad Ibn Abd Rabbih (son to the slave of his lord) Ibn Habib Ibn Hudair Ibn Salim al-Kortubi (native of Cordova), was descended from an enfranchised slave of the Spanish Omayya caliph Hisham Ibn Abd al-Rahman Ibn Muawiya Ibn Hisham Ibn Abd al-Malik Ibn Marwan Ibn al-Hakam."
كان من العلماء المكثرين من المحفوظات والاطلاع على أخبار الناس، وصنف كتابه العقد وهو من الكتب الممتعة حوى من كل شيء، وله ديوان شعر جيد، ومن شعره,"This writer was deeply learned in traditional knowledge and possessed great historical information; his Ikd, or Necklace, is a work of much merit and contains something on every subject, and the Diwan, or Collection of his poetical compositions, is very good; the following are specimens of his poetry."
"يا ذا الذي خط العذار بوجهه… خطين هاجا لوعة وبلابلا
ما صح عندي أن لحظك صارم… حتى لبست بعارضيك حمائلا","O thon, on whose face the izar has traced two lines which excite (my mind to) sadness and anguish, I was not convinced that thy looks were a catting sword, till thon placed on thy cheeks a baldrick."
"وله في هذا المعنى [وقيل: إنهما لأبي طاهر الكاتب، وقيل: لأبي الفضل محمد بن عبد الواحد البغدادي]:
ومعذر نقش العذار بمسكه… خدا له بدم القلوب مضرجا
لما تيقن أن عضب جفونه… من نرجس جعل النجاد بنفسجا","He has repeated the same idea in the following lines (which have been attributed, however, to Abd Tahir the katib, and to Abi Al-Fadl Muhammad Ibn al-Wahid al-Baghdadi): There was a youth on whose cheeks the izar had traced its outline with (dark) musk, whilst they were dyed with the blood of hearts (wounded by hit beauty). On feeling convinced that the (languishing) narcissus of his eyes was a cutting sword, he took the violet (like izar) for a baldrick."
وأخذه البهاء أسعد السنجاري، فقال من جملة قصيدة: يا سيف مقلته كملت ملاحة… ما كنت قبل عذاره بحمائل,"This idea has been borrowed by Baha al-din al-Sinjari, who says, in one of his poems: sword of his eye, thou art now complete in beauty I Before his izar appeared, thou wasn’t without a baldrick."
"وله أيضا:
ودعتني بزفرة واعتناق… ثم قالت متى يكون التلاقي
وبدت لي فأشرق الصبح منها… بين تلك الجيوب والأطواق
يا سقيم الجفون من غير سقم… بين عينيك مصرع العشاق
إن يوم الفراق أفظع يوم… ليتني مت قبل يوم الفراق","By Ibn Abd Rabbih: She bid me adieu with sighs and embraces, and then asked when we were to meet again: she appeared to me unveiled, and the dawn was lighted up (by that beauteous neck) which to nicks and collars encircled. “O thou whose looks languish (but not from sickness) whatever place is before thy eyes becomes the death-bed of lovers. “The day of separation is indeed a dreadful day! that I had died before the day of separation.”"
"وله أيضا:
إن الغواني إن رأينك طاويا… برد الشباب طوين عنك وصالا
وإذا دعونك عمهن فإنه… نسب يزيدك عندهن خبالا","By the same: If the fair see that the garment of thy youth is folded np [by approaching age), they will fold np from thee their favors; and when they call thee uncle, that name serves only to increase thy disappointment."
وله من جملة قصيدة طويلة في المنذر بن محمد بن عبد الرحمن بن الحكم بن هشام بن معاوية بن هشام بن عبد الملك بن مروان الحكمي أحد ملوك الأندلس من بني أمية: بالمنذر بن محمد… شرفت بلاد الأندلس، فالطير فيها ساكن… والوحش فيها قد أنس,"The next verses are taken from a long qasida addressed to al-Mundir Ibn Muhammad Ibn Abd al-Rahman Ibn al-Hakam Ibn Hisham Ibn Abd al-Rahman Ibn Moawia Ibn Hisham Ibn Abd al-Malik Ibn Marwan al-Hakami the Omayyaa, king of Spain: Spain is covered with glory through al-Mundir Ibn Muhammad, Its birds have become tame, and its wild beasts accustomed to man."
قال الوزير المغربي في كتاب أدب الخواص : وقد روي أن هذه القصيدة شقت عند انتشارها على أبي تميم معد المعز لدين الله، وساءه ما تضمنته من الكذب والتمويه، إلى أن عارضها شاعره الإيادي التونسي بقصيدته التي أولها: ربع لزينب قد درس… واعتاض من نطق خرس”,"On which the vizir Ibn al-Maghribi makes the following observation in his work entitled Adab al-Khawass: “It is related that this poem, on getting into circulation, gave great pain to Abi Tamim Maadd al-Muzz lidin Allah, and that he felt much mortified by the falsehoods and misrepresentations which it contained, till an answer was composed to it by his own poet Abi Al-Hasan Ali Ibn Muhammad al-Iyadi of Tunis, who wrote, with that intention, a qasida in the same rhyme and measure, beginning thus: ‘The rustic hat where Zainab passed the spring is in rains; that dwelling, which before had a voice, is now become silent.’"
"وهذا الشاعر هو أبو الحسن علي بن محمد الإيادي التونسي.
ولابن عبد ربه: نعق الغراب فقلت: أكذب طائر… إن لم يصدقه رغاء بعير",By Ibn Abd Rabbih: The raven croaked and I said: That is the greatest liar among birds unless his forebodings be confirmed by the cry of the camel.
"وفيه التفات إلى قول بعضهم:
لهن الوجى لم كن عونا على النوى… ولا زال منها ظالع وحسير
وما الشؤم في نعق الغراب ونعيه… وما الشؤم إلا ناقة وبعير","In which verse is an allusion to these words of another poet: The feet of our camels were worn and wounded by their journey; they could no longer assist [their rider and bear him) towards [the object of hie) lore: among camels will always be found some lame and some broken-winded. The evil omen consists not in the croaking and foreboding of the raven, the only evil omen is the camel, the male and the female."
وله غير ذلك كل معنى مليح.,"There is every abundance of fine ideas, besides the foregoing, in the poems of this author."
وكانت ولادته في عاشر رمضان سنة ست وأربعين ومائتين، وتوفي يوم الأحد ثامن عشر جمادى الأولى سنة ثمان وعشرين وثلثمائة، ودفن يوم الإثنين في مقبرة بني العباس بقرطبة، وكان قد أصابه الفالج قبل ذلك بأعوام، رحمه الله تعالى.,"He was born at the tenth of Ramadan, A. H. two hundred and forty six (November, A. D. eight hundred and sixty); died on Sunday, the eighteenth of the first Jumada, three hundred and twenty eight (March, A. D. nine hundred and forty), and was buried the next day in the cemetery of the Bani Al-Abbas at Cordova. Some years before his death, he lost the use of his side from palsy."
والقرطبي – بضم القاف وسكون الراء المهمله وضم الطاء المهمله وفي آخرها الباء الوحدة – هذه النسبة إلى قرطبة، وهي مدينة كبيرة من بلاد الأندلس وهي دار مملكتها.,"Kortubi means native of Cordova, which is a great city in Spain and capital of the empire"
أبو العلاء المعري,ABU AL-ALAA AL-MAARRI
أبو العلاء أحمد بن عبد الله بن سليمان بن محمد بن سليمان بن داود بن المطهر بن زياد بن ربيعة بن أنوربن أسحم بن أرقم بن النعمان بن عدي بن غطفان بن عمر بن بريح بن جديمة بن تيم الله ابن أسد بن وبرة بن تغلب بن حلوان بن عمران بن إلحاف بن قصناعة التنوخي المعري للغوي الشاعر؛ كان متضلعا من فنون الأدب,"Abu AI-Alaa Ahmad Ibn Abd Allah Ibn Suleiman Ibn Muhammad Ibn Suleiman Ibn Ahmad Ibn Suleiman Ibn Dawud Ibn al-Mutahhar Ibn Ziyad Ibn Rabia Ibn al-Harith Ibn Rabia Ibn Anwar Ibn Asham Ibn Arkam Ibn al-Noman Ibn Adi Ibn Ghatafan Ibn Amr Ibn Barih Ibn Khozaima Ibn Taim Allah Ibn Asad Ibn Wabara Ibn Thalab Ibn Hulwan Ibn Imran Ibn Alhaf Ibn Kudaa al-Tanukhi al-Maarri (native of Maarrat an-Noman) was a celebrated philologer and poet, profoundly learned in all the various branches of polite literature."
قرأ النحو واللغة على أبيه بالمعرة، وعلى محمد بن عبد الله بن سعد النحوي بحلب، وله التصانيف الكثيرة المشهورة والرسائل المأثورة، وله من النظم لزوم ما لا يلزم وهو كبير يقع في خمسة أجزاء أو ما يقاربها، وله سقط الزند أيضا، وشرحه بنفسه، وسماه ضوء السقط,"He studied grammar and philology under his father at Maarra, and Muhammad Ibn Abd Allah Ibn Saad the grammarian at Aleppo; his numerous works are well known, and his epistles have been carefully preserved; the Luzum, or poetical pieces, composed by him on a more strict principle than is required by the usual rules of prosody, are numerous and fill nearly five books; he composed also the Sikt al-Zand (Falling Spark of Tinder), with a commentary by himself, and entitled by him, Dau al-Sikt {Light of the Spark which falls)."
وبلغني أن له كتبا سماه الأيك والغصون وهو المعروف بالهمزة والردف يقارب المائة جزء في الأدب أيضا، وحكى لي من وقف على المجلد الأول بعد المائة من كتاب الهمزة والردف وقال: لا أعلم ما كان يعوزه بعد هذا المجلد.,"I have been told that he is also author of a book on belles-lettres, called al-Aik wa al-Ghusun (the Forest and the Branches), and generally known by the title of al-Hamza wa Al-Ridf, in about one hundred parts; and I have been informed by a person who happened to read the one hundred and first, that he did not know what could be wanting on the subject after the volume he had read."
وكان علامة عصره. وأخذ عنه أبو القاسم علي بن المحسن التنوخي، والخطيب أبو زكريا التبريزي وغيرهما.,"Abu Al-Alaa was the most learned man of the age, and had, among other pupils, Abu Al-Kasim Ali al-Tanukhi and the khatib Abu Zakariya al-Tabrizi."
وكانت ولادته يوم الجمعة عند مغيب الشمس لثلاث بقين من شهر ربيع الأول سنة ثلاث وستين وثلثمائة بالمعرة، وعمي من الجدري أول سنة سبع وستين، غشى يمنى عينيه بياض وذهبت اليسرى جملة،,"He was born at Maarra about sunset on Friday the twenty seventh of the first Rabi, A. H. three hundred and sixty three (December, A.D. nine hundred and seventy three); about the beginning of the year three hundred and sixty seven, he lost his sight from the smallpox, a white film having covered his right eye, while the left had disappeared completely."
قال الحافظ السلفي: أخبرني أبو محمد عبد الله بن الوليد بن غريب الإيادي أنه دخل مع عمه على أبي العلاء يزوره، فرآه قاعدا على سجادة لبد وهو شيخ، قال: فدعا لي ومسح على رأسي وكنت صبيا,"{Relative to this) the hafiz al-Silafi relates the following anecdote: I was informed by Abu Muhammad Abd Allah Ibn al-Walid Ibn Gharib al-Iyadi that he went with his uncle to visit Abu Al-Ala, whom he found sitting on a felt rug, and that he was an old man. ‘He prayed a blessing on me, ‘said he, ‘and stroked my head, for I was then a boy."
قال: وكأني أنظر إليه الساعة وإلى عينيه إحداهما نادرة والأخرى غائرة جدا، وهو مجدر الوجه، نحيف الجسم.,"At this moment I think that I still see him and his two eyes, one of which was starting out of his head and the other deeply sunk in its orbit; his face was marked with the small-pox; his body lean."
"ولما فرغ من تصنيف كتاب اللامع العزيزي في شرح شعر المتنبي وقرىء عليه أخذ الجماعة في وصفه فقال أبو العلاء: كأنما نظر المتنبي إلي بلحظ الغيب حيث يقول:
أنا الذي نظر الأعمى إلى أدبي… وأسمعت كلماتي من به صمم","’When Abu Al-Alaa had finished his al-Lami al-Azizi, which is a commentary on the poems of al-Mutanabbi, one of the company happened to read to him some of the descriptive passages composed by that poet, on which Abi Al-Alaa said: “One would think that al-Mutanabbi had looked into futurity and seen me when he pronounced this verse: ‘I am he whose learning is seen by the blind, and whose word can Seth the deaf to ‘hear.’"
واختصر ديوان أبي تمام وشرحه وسماه ذكرى حبيب وديوان البحتري وسماه عبث الوليد وديوان المتنبي وسماه معجز أحمد,"He made a commented abridgement of Abi Tammam’s poetical works, and entitled it Zikra Habib {Recollections of a Beloved); another, of the poems of al-Bohtori, which he named Abth al-Walid (Sport for Children); and a third of al-Mutanabbi’s, to which he gave the title of Mojiz Ahmad (Miracle of Muhammad’)."
وتكلم على غريب أشعارهم ومعانيها ومآخذهم من غيرهم وما أخذ عليهم، وتولى الانتصار لهم والنقد في بعض المواضع عليهم، والتوجيه في أماكن لخطئهم.,"In these three works he explained the obscure words and allusions found in their poems, and indicated the ideas which they had borrowed from others, or later poets from them; he also declared himself their champion, in Criticizing, however, some passages of their writings, and, occasionally, pointing out their faults."
ودخل بغداد سنة ثمان وتسعين وثلثمائة، ودخلها ثانية سنة تسع وتسعين، وأقام بها سنة وسبعة أشهر، ثم رجع إلى المعرة ولزم منزله، وشرع في التصنيف وأخذ عنه الناس، وسار إليه الطلبة من الآفاق، وكاتبه العلماء والوزراء وأهل الأقدار,"He went to Baghdad in the year three hundred and ninety eight (A. D. one thousand and seven or one thousand and eight), and a second time in three hundred and ninety nine, when he remained there a year and seven months; after which, he returned to Maarra and, confining himself to his house, began to compose his works. Numbers then frequented his lessons; pupils came to him from every region; and learned men, vizirs, and persons of rank became his correspondents."
وسمى نفسه رهين المحبسين للزومه منزله ولذهاب عينيه، ومكث مدة خمس وأربعين سنة لا يأكل اللحم تدينا لأنه كان يرى رأي الحكماء المتقدمين وهم لا يأكلونه كي لا يذبحوا الحيوان ففيه تعذيب له وهم لا يرون الإيلام في جميع الحيوانات.,"He called himself the doubly imprisoned captive, in allusion to his voluntary confinement, and the loss- of his sight. During forty-five years he abstained from flesh through a religious motive, as he followed the opinion of those ancient philosophers who refused to eat flesh, so as to avoid causing the death of any animal; for in killing it, pain is inflicted; and they held it as a positive principle, that no hurt should be done to any living creature."
"وعمل الشعر وهو ابن إحدى عشرة سنة، ومن شعره في اللزوم قوله:
لا تطلبن بآلة لك رتبه… قلم البليغ بغير جد مغزل
سكن السماكان السماء كلاهما… هذا له رمح وهذا أعزل","At the age of eleven years he made verses, and we select the following from his Luzum: Seek not to attain superior rank by thy own efforts; unless Fortune favor the elegant writer, his pen is as inefficient as a spindle. Two Simak have their dwelling in the sky; and though one bears a lance, the other is unarmed."
وتوفي يوم الجمعة ثالث – وقيل: ثاني – شهر ربيع الأول، وقيل: ثالث عشره، سنة تسع وأربعين واربعمائة بالمعرة، وبلغني أنه أوصى أن يكتب على قبره هذا البيت: هذا جناه أبي علي… وما جنيت على أحد,"Abo Al-Ala died on Friday, third of the first Rabi, some say the thirteenth, A. H. four hundred and forty four (May, A. D. one thousand and fifty seven), and I have been told that, in his will, he ordered the following verse to be written on his tomb: I owe this to the fault of my father; none owe the like to mine."
وهو أيضا متعلق باعتقاد الحكماء، فانهم يقولون: إيجاد الولد وإخراجه إلى هذا العالم جناية عليه، لأنه يتعرض للحوادث والآفات.,"This is also in accordance with the belief of those ancient philosophers who taught that the engendering of a child and the bringing of it into the world is a wrong done to it, for it is then exposed to accidents and injuries."
وكان مرضه ثلاثة أيام، ومات في اليوم الرابع، ولم يكن عنده غير بني عمه فقال لهم في اليوم الثالث: اكتبوا عني، فتناولوا الدوي والأقلام، فأملى عليهم غير الصواب، فقال القاضي أبو محمد عبد الله التنوخي,"His illness lasted three days, and on the fourth he died, having none near him but his nephews: on the third day, he told them to write down what he was going to say, and they took paper and pens for that purpose, but he dictated to them observations which were quite incorrect; on which the kadi Abu Muhammad Abd Allah al-Tanukhi said."
أحسن الله عزاءكم في الشيخ فإنه ميت؛ فمات ثاني يوم. ولما توفي رثاه تلميذه أبو الحسن علي بن همام بقوله,"“May God lighten your grief I the shaikh is already dead!” The next day, Abu Al-Ala expired, and his disciple Abu Al-Hassan Ali Ibn Hammam deplored his death in these lines."
"إن كنت لم ترق الدماء زهادة… فلقد أرقت اليوم من جفني دما
سيرت ذكرك في البلاد كأنه… مسك فسامعة يضمخ أو فما
وأرى الحجيج إذا أرادوا ليلة… ذكراك أخرج فدية من أحرما","Though, from religious feelings, you never caused tears to flow, you now oblige our eyes to shed tears of blood! You have sent abroad a [glorious) reputation, ( around) like [the odor of) musk, and perfuming the listener and the mouth [of him who speaks your praises). When pilgrims wish to pass the night conversing on your merit, I see the wearer of the ihram pay a fine to expiate (the of being perfumed."
وقد أشار في البيت الأول إلى ما كان يعتقده ويتدين به من عدم الذبح كما تقدم ذكره.,"In the first of these verses the poet makes allusion to Abu Al-Alaa’s religious belief, which forbade the slaying of animals; of this we have already spoken."
وقبره في ساحة من دوار أهله، وعلى الساحة باب [صغير قديم]، وهو على غاية ما يكون من الإهمال وترك القيام بمصالحه، وأهله لايحتفلون به.,"His tomb is in the court of a house belonging to his family; this court is entered by a little old door; the whole is in extremely bad order from- neglect and want of care, for the family do not pay the least attention to it."
والتنوخي – بفتح التاء المثناة من فوقها وضم النون المخففة وبعد الواو خاء معجمة – وهذه النسبة إلى تنوخ، وهو اسم لعدة قبائل اجتمعوا قديما بالبحرين، وتحالفوا على التناصر، وأقاموا هناك فسموا تنوخا. والتنوخ: الإقامة,"means belonging to Tanukh, which name was given to a number of tribes that had assembled together, in former times, in the province of Bahrain, where they fixed their dwelling, after binding themselves by oath to afford each other mutual assistance. The word tanukh means to dwell."
وهذه القبيلة إحدى القبائل الثلاث التي هي نصارى العرب، وهم: بهراء، وتنوخ، وتغلب.,This Was one of the three Arabian tribes which professed Christianity; the two others were Bahraa and Taghlib.
والمعري – بفتح الخميم والعين المهملة وتشديد الراء – وهذه النسبة إلى معرة النعمان، وهي: بلدة صغيرة بالشام بالقرب من حماة وشيزر، وهي منسوبة إلى النعمان بن بشير الأنصاري، رضي الله تعالى عنه، فإنه تديرها، فنسبت إليه، وأخذها الفرنج من المسلمين في محرم سنة اثنتين وتسعين وأربعمائة,"Al-Maiarri means belonging to Maarrat a village of Syria near Hamah and Shaizar; it was called after an-Noman, son of Bashir al-Ansari, who took up his dwelling there. Maarrat an-Noman was taken by the Franks from the Muslims in the month of Muharram, four hundred and ninety two (December, A. D. one thousand and ninety eight)."
ولم تزل بأيدي الفرنج من يومئذ إلى أن فتحها عماد الدين زنكي بن آق سنقر الآتي ذكره إن شاء الله تعالى سنة تسع وعشرين وخمسمائة، ومن على أهلها بأملاكهم.,"and continued in their possession till the year five hundred and twenty nine (A. D. one thousand one hundred and thirty four or one thousand one hundred and thirty five), When it was taken by Imad al-din Zinki Ibn Ak Sunkur, who generously restored to the (Moslini) inhabitants the property (white Franks had taken from them)."
ابن شهيد,ABU AAMIR IBN ABD AL-MALIK AL-ASHJAI AL-ANDALUSI
أبو عامر أحمد بن أبي مروان عبد الملك بن مروان بن ذي الوزارتين الأعلى أحمد بن عبد الملك بن عمر بن محمد بن عيسى بن شهيد الأشجعي الأندلسي القرطبي؛ هو من ولد الوضاح بن رزاح الذي كان مع الضحاك بن قيس الفهري يوم مرج راهط,"Abu Aamir Ahmad Ibn Abi Marwan Abd al-Malik Ibn Marwan Ibn Zi Al-Wizaratain al-Aala Ahmad Ibn Abd al-Malik Ibn Omar Ibn Muhammad Ibn Isa Ibn Shuhaid al-Ashjai, native of Cordova in Spain, was descended from al-Waddah Ibn Razali, who was a partisan of al-Dahhak Ibn Kais al-Fihri at the battle of Marj Rahit."
ذكره ابن بسام في كتاب الذخيرة، وبالغ في الثناء عليه، وأورد له طرفا وافرا من الرسائل والنظم والوقائع.,"Ibn Bassam mentions al-Ashjai in the Kitab al- Dakhira, and praises him in the highest terms; he gives also copious extracts from his epistles and poetical writings, with an account of the principal events of his life."
وكان من أعلم أهل الأندلس، متفننا بارعا في فنونه، وبينه وبين ابن حزم الظاهري مكاتبات وماعبات، وله التصانيف الغربية البديعة، منها كتاب كشف الدك وإيضاح الشك، ومنها التوابع والزوابع، ومنها حانوت عطار، وغير ذلك.,"He was one of the most learned men in Spain, versed in a variety of sciences, and eminent in all the branches of literature; a written correspondence in a playful style was carried on between him and Ibn Hazm the Zahirite, and a number of works of singular merit and originality were composed by him, amongst which the following may be specified: Kashf al-Dakk wa Iydah al-Shakk; al-Tawabi wa al-Zawabi; Hanut Attar.”"
وكان فيه مع هذه الفضائل كرم مفرط، وله في ذلك حكايات ونوادر ومن محاسن شعره من جملة قصيدة,"To his talents he joined a most noble character, and many anecdotes are related of his generosity. As a specimen of his poetry we give the following beautiful passage from one of his Qasida."
"وتدري سباع الطير أن كماته… إذا لقيت صيد الكماة سباع
تطير جياعا فوقه وتردها… ظباه إلى الأوكار وهي شباع","The vultures know that his warriors are lions when they meet with a warrior’s prey! pinched with hunger, they hover above his head; but die points of his lances send them to their nests, glutted with food."
وإن كان هذا معنى مطروقا، وقد سبقه إليه جماعة من الشعراء في الجاهلية والإسلام، لكنه أحسن في سبكه وتلطف في أخذه. ومن رقيق شعره وظريفه قوله,"Though this is a beaten thought, and one in which he was anticipated by a number of poets both before and after the establishment of Islamism, yet he has expressed it most happily and turned it with much elegance. The following verses are a specimen of his light and graceful style."
"ولما تملأ من سكره… ونام ونامت عيون العسس
دنوت إليه على بعده… دنو رفق درى ما التمس
أدب إليه دبيب الكرى… واسمو إليه سمو النفس
وبت به ليلتي ناعما… إلى أن تبسم ثغر الغلس
أقبل منه بياض الطلى… وأرشف منه سواد اللعس","(My mistress,) oppressed with inebriation, yielded to sleep, and the eyes of the (jealous) keepers who guarded her at night were closed in slumber. Though (her dueling) was remote, I went towards it and drew near gently, as one in quest of an object which he well knows where to find. I glided towards her, as slumber glides towards (weary eyes), and I went up to her chamber, as a sigh mounts up (from the bosom): And I passed my night with her in delight, till the mouth of morning smiled: And I embraced the fairness of her neck and sipped kisses from her dark red-lips."
وما ألطف قول أبي منصور علي بن الحسن المعروف بصردر في هذا المعنى، وهو قوله,How prettily has the same idea been expressed in the following verses com-posed by Abu Al-Mansur Sarrdarr.
"وحي طرقناه على غير موعد… فما إن وجدنا عند نارهم هدى
وما غفلت أحراسهم غير أننا… سقطنا عليهم مثلما يسقط الندى","How often, during the shades of night, have we arrived, without previous notice, at (the encampment of an Arab) tribe; but found not, by their fire, a person who could, direct us to our way. And yet their scouts were not remiss; but we fell in among diem (gently) as falls the dew."
وقد استعمل هذا المعنى جماعة من الشعراء، والأصل فيه قول امرىء القيس: سموت إليها بعدما نام أهلها… سمو حباب الماء حالا على حال. ومعظم شعره فائق.,"A number of poets have employed the foregoing thought, but it takes its source in this verse by Amro Al-Kais: And I mounted up (gently) towards her, after her family had fallen asleep; so mount bubbles in water, one after another. Most of Abu Aamir’s poetry is of surpassing beauty."
وكانت ولادته سنة اثنتين وثمانين وثلثمائة، وتوفي ضحى نهار الجمعة سلخ جمادى الأولى سنة ست وعشرين وأربعمائة، بقرطبة. ودفن ثاني يوم في مقبرة أم سلمة، رحمه الله تعالى. وأبوه عبد الملك مذكور في كتاب الصلة.,"he was born, A. H. three hundred and eighty two (A. D. nine hundred and ninety two), and died at Cordova, on Friday morning, thirtieth of the first Jumada, four hundred and twenty six (April, A. D. one thousand and thirty five): on the next day he was interred in the cemetery of Om Salma. Mention is made of his father Abd al-Malik in the Kitab aL-Silat (by Ibn Bashkuwal.)"
والأشجعي – بفتح الهمزة وسكون الشين المثلثة وفتح الجيم وبعدها عين مهملة – هذه النسبة إلى أشجع بن ريث بن غطفان، وهي قبيلة كبيرة.,Al-Ashjai means belonging to Ashja which is a great tribe descended from Ashja son of Raith son of Ghatafan.
ابن فارس,IBN FARIS AL-RAZI THE PHILOLOGER
أبو الحسين أحمد بن فارس بن زكرياء بن محمد بن حبيب الرازي اللغوي؛ كان إماما في علوم شتى، وخصوصا اللغة فإنه أتقنها، وألف كتابه المجمل في اللغة، وهو على اختصاره جمع شيئا كثيرا,"Abu Al-Husain Ahmad Ibn Faris Ibn Zakariya Ibn Muhammad Ibn Habib al-Razi was a deeply learned man in various sciences and in philology especially, having acquired a most exact knowledge of that subject: his work the Mujmal fi al-Logha, or Collection of philological Observations, contains, notwithstanding its concision, a great mass of information."
وله كتاب حلية الفقهاء، وله رسائل أنيقة، ومسائل في اللغة، ويعايي بها الفقهاء، ومنه اقتبس الحريري صاحب المقامات الآتي ذكره إن شاء الله تعالى ذلك الأسلوب، ووضع المسائل الفقهية في المقامة الطيبة، وهي مائة مسألة.,"He composed also the Hilyat al-Fukahaa (Ornament of Doctors); some beautiful epistles and a treatise on philological questions, which work jurisconsults studied with great attention, and from which al-Hariri took the idea of his Makama al-Taibiya, in which he proposes legal questions to the number of one hundred."
وكان مقيما بهمذان، وعليه اشتغل بديع الزمان الهمذاني صاحب المقامات – الآتي ذكره إن شاء الله تعالى – وله أشعار جيدة، فمنها قوله:,"Ibn Faris dwelt at Hamadan and had for pupil Badi al-Zaman al-hamadani, the author of the Makamat (and whose life shall be given). He composed some good poetry, of which we may give the following passages."
"مرت بنا هيفاء مجدولة… تركية تنمى لتركي
ترنو بطرف فاتر فاتن… أضعف من حجة نحوي","A (nymph) graceful and slender passed near us, she was a Turk by nature and by name. She looked with a tender, a tempting glance; (a glance) as languishing as a grammarian’s proofs are slight."
"وله أيضا: اسمع مقالة ناصح… جمع النصيحة والمقه
إياك واحذر أن تبي… ت من الثقات على ثقه",By the same: Hearken to the words of a true adviser: a man of good counsel and a friend: “Take care; beware that you pass a single night with your confidence placed in those whose word alone is an authority.
"وله أيضا:، إذا كنت في حاجة مرسلا… وأنت بها كلف مغرم
فأرسل حكيما ولا توصه… وذاك الحكيم هو الدرهم","By the same: When you have to send a person on business which has engaged your mind, send an agent who requires no prompting, and let that agent be money."
"وله أيضا:
سقى همذان الغيث، لست بقائل… سوى ذا، وفي الأحشاء نار تضرم
وما لي لا أصفي الدعاء لبلدة… أفدت بها نسيان ما كنت أعلم
نسيت الذي أحسنته غير أنني… مدين وما في جوف بيتي درهم","By the same: Though the burning fire (of indigence) parches my entrails, I will still say: May a shower (of abundance) fall upon Hamadan I Why should I not offer a sincere prayer for that city where I had the advantage of forgetting all that I learned. I have forgotten what I best knew except (the art of getting into debt); for I am now in debt and have not a dirhem in my house."
وله أشعار كثيرة حسنة. توفي سنة تسعين وثلثمائة – رحمه الله تعالى – بالري، ودفن مقابل مشهد القاضي علي بن عبد العزيز الجرجاني. وقيل: إنه توفي في صفر سنة خمس وسبعين وثلثمائة بالمحمدية، والأول أشهر.,"Ibn Faris has written a great deal of good poetry; he died al-Rai in the year three hundred and ninety (A. D. one thousand), and was buried opposite to the chapel in which are deposed the remains of the kadi Ali Ibn Abd al-Aziz al-Jorjani; some say however that he died in the month of Safar, A. H. three hundred and seventy five (June, A D. nine hundred and eighty five), at Muhammadiyah, but the first is the more received opinion."
والرازي – بفتح الراء المهملة وبعد الألف زاي – هذه نسبة إلى الري، وهي من مشاهير بلاد الديلم، والزاي زائدة فيها كما زادوها في المروزي عند النسبة إلى مرو الشاهجان.,"Razi means belonging to Rai, a well-known city in the province of Dailam: the derivative takes a Z, in the same manner as Marwazi derived from Marw."
"ومن شعره أيضا:
وقالوا كيف حالك قلت خير… تقضى حاجة وتفوت حاج
إذا ازدحمت هموم الصدر قلنا… عسى يوما يكون لها انفراج
نديمي هرتي، وأنيس نفسي… دفاتر لي، ومعشوقي السراج","Ibn Faris is also author of these verses: They asked me how I was; I answered: Well; some things succeed and some foil: “when my heart is filled with cares, I say: One day, perhaps, they may be dispelled. “A cat is my companion; books, the friends of my heart; and a lamp, my beloved “consort.”"
أبو الطيب المتنبي,ABU TAYIB AL-MUTANABBI
أبو الطيب أحمد بن الحسين بن الحسن بن عبد الصمد الجعفي الكندي الكوفي المعروف بالمتنبي الشاعر المشهور، وقيل: هو أحمد بن الحسين بن مرة بن عبد الجبار، والله أعلم.,"Abu Tayib Ahmad Ibn al-Husain Ibn al-Hasan Ibn Abd al-Samad al-Jofi al- Kindi, surnamed al-Mutanabbi, was a native of Kufa: a different genealogy of this celebrated poet has been given as follows-: Ahmad Ibn al-Husain Ibn Murra Ibn Abd al-Jabbar; but God alone knows which is exact."
هو من أهل الكوفة، وقدم الشام في صباه وجال في أقطاره، واشتغل بفنون الأدب ومهر فيها,"Al-Mutanabbi came of a family which inhabited Kufa, but he went to Syria in his youth, and, travelling over its provinces, studied and attained proficiency in various branches of literature."
وكان من الكثيرين من نقل اللغة والمطلعين على غريبها وحوشيها، ولا يسأل عن شيء إلا واستشهد فيه بكلام العرب من النظم والنثر,"He had acquired an extensive knowledge of pure Arabic, drawn from the best sources and which he has handed down (in his poetical compositions); and he possessed so great information on the subject of its idiomatic and obsolete expressions that, when a question wis proposed to him, he never failed proving his opinion by citing analogous examples in prose and verse composed by the Arabs of the desert."
حتى قيل: إن الشيخ أبا علي الفارسي، صاحب الإيضاح والتكملة، قال له يوما: كم لنا من الجموع على وزن فعلي: فطالعت كتب اللغة ثلاث ليال علي أن أجد لهذين الجمعين ثالثا، فلم أجد. وحسبك من يقول في حقه أبو علي هذه المقالة.,"It is related that the learned Abu Ali Al-Farisi, author of the Iydah and the Takmila, once asked him how many plural nouns there were of the form fila, and received immediately for answer Hijla and Zirba: and Abu Ali Says that he passed three nights in consulting philological works to find a third plural noun of a similar form, but without success. Such a remark, coming from Abu Ali, is quite sufficient to establish al-Mutanabbi’s proficiency (in philology)."
وحجلى: جمع حجل، وهو: الطائر الذي يسمى القبج. والظربي: جمع ظربان – على مثال قطران – وهي دويبة منتنة الرائحة.,"(Hijla is the plural of Hajal (a cock-partridge), and Zirba is the plural of Zariban, a word pronounced with the same vowels as Katiran, and which serves to designate a small quadruped emitting a fetid smell)."
وأما شعره فهو في النهاية، ولا حاجة إلى ذكر شيء منه لشهرته، لكن الشيخ تاج الدين الكندي رحمه الله كان يروي له بيتين لا يوجدان في ديوانه وكانت روايته لهما بالإسناد الصحيح المتصل به، فأحببت ذكرهما لغرابتهما، وهما:,"As to his poetry, it is the height of perfection, and it is needless to give specimens here, since it is so well known; I shall merely, notice two verses which the shaikh Taj al-din al-Kindi has attributed to him, and are not to be found in his works; the shaikh gives them on the best traditional authority remounting to the author, so I insert them here on account of their rarity."
"أبعين مفتقر إليك نظرتني… فأهنتني وقد فتني من حالق
لست الملوم أنا الملوم لأنني… أنزلت آمالي بغير الخالق","Was it because you saw me {look up to you) with the eye of one who needs your favor, that you treated me with contempt and hurled me down the precipice? But ’tis I who am to blame, not you; for I had fixed my hopes upon another than the Creator."
ولما كان بمصر مرض، وكان له صديق يغشاه في علته، فلما أبل أنقطع عنه، فكتب إليه: وصلتني وصلك الله معتلا، وقطعتني مبلا، فإن رأيت أن لا تحبب العلة إلي، ولا تكدر الصحة علي، فعلت إن شاء الله تعالى.,"When al-Mutanabbi was in Egypt, he fell sick and was visited, during his illness, by a friend; who, after his recovery, abstained from going to see him; our poet, in consequence, wrote him this note: You were a kind companion tome (may God be kind to thee I), when I was unwell, and you have abandoned me on my convalescence; it now depends upon you (with Gpd’s assistance),to prevent, me from loving sickness, and preserve my health from suffering.”"
والناس في شعره على طبقات: فمنهم من يرجحه على أبي تمام ومن بعده، ومنهم من يرجح أبا تمام عليه، وقال أبو العباس أحمد بن محمد النامي الشاعر الآتي ذكره عقيب هذا,The critics of al-Mutanabbi’s poetry may be divided into different classes: some consider him superior to Abu Tammam and his successors; whilst others pronounce Abu Tammam superior to him; and the poet an-Nami (whose life comes immediately after) has said.
كان قد بقي من الشعر زاوية دخلها المتنبي، وكنت أشتهي أن أكون قد سبقته إلى معنيين قالهما ماسبق إليهما، أحدهما قوله:,"One single corner of poetry remained unoccupied, but al-Mutanabbi took it up; and I often wished that I had anticipated him in two ideas which he has versified, and which never occurred to any poet before him; the one is contained in these verses."
والآخر قوله: في جحفل ستر العيون غباره… فكأنما يبصرن بالآذان,The other is in the following: (He marched) at the head of an army raising a cloud of dust which obscured the ‘sight; and (teemed) as if the soldiers saw with their ears.’
واعتنى العلماء بديوانه فشرحوه، وقال لي أحد المشايخ الذين أخذت عنهم: وقفت له على أكثر من أربعين شرحا ما بين مطولات ومختصرات، ولم يفعل هذا بديوان غيره، ولاشك أنه كان رجلا مسعودا، ورزق في شعره السعادة التامة.,"The learned have taken much pains in explaining and commenting the poetical works of al-Mutanabbi, and I have been informed by one of the masters under whom I studied, that he met with upwards of forty commentaries, both great and small, on these poems: a mark of popularity such as never was obtained by the works of any other poet. He was, without doubt, a highly-gifted man, favored with the happy talent of expressing perfectly his ideas in verse."
وإنما قيل له المتنبي لأنه ادعى النبوة في بادية السماوة، وتبعه خلق كثير من بني كلب وغيرهم فخرج إليه لؤلؤ أمير حمص نائب الإخشيدية فأسره وتفرق أصحابه وحبسه طويلا ثم استتابه وأطلقه، وقيل غير ذلك، وهذا أصح، وقيل: إنه قال: أنا أول من تنبأ بالشعر.,"The surname of al-Mutanabbi (the pretended prophet) was given him because he had set up for a prophet in the flat country near Samawa (where he was followed by a great multitude of the Band Kalb and other tribes; but Lulu, governor of Hims and lieutenant to the Ikhshid family, having marched against him, took him prisoner and dispersed his partisans; he kept al-Mutanabbi in confinement for a long period, and having at length brought him back to the Muslim faith, he set him at liberty: other accounts have been given (of the origin of this surname), but this is the most correct."
ثم التحق بالأمير سيف الدولة بن حمدان في سنة سبع وثلاثين وثلثمائة، ثم فارقه ودخل مصر سنة ست وأربعين وثلثمائة، ومدح كافورا الإخشيدي وأنوجور ابن الإخشيد، وكان يقف بين يدي كافور وفي رجليه خفان وفي وسط سيف ومنطقة ويركب بحاجبين من مماليكه وهما بالسيوف والمناطق،,"Al-Mutanabbi then became a follower of the emir Saif al-Dawlat Ibn Hamdan; this was in the year three hundred and thirty seven (A. D. nine hundred and forty eight or forty nine); he afterwards left him and entered Egypt in three hundred and forty six (A.D. nine hundred and fifty seven), where he celebrated the praises of Kafur al-Ikhshidi and Anujur Ibn al-lkhshid, and was permitted to stand in the presence of the (minister) Kafir, with boots on his feet and the loins girded with a sword; when he rode out he was accompanied with two ushers, mamluks of the prince, wearing swords and belts."
ولما لم يرضه هجاه وفارقه ليلة عيد النحر سنة خمسين وثلثمائة، ووجه كافور خلفه رواحل إلى جهات شتى فلم يلحق، وكان كافور وعده بولاية بعض أعماله، فلما رأى تعاليه في شعره وسموه بنفسه خافه,"Being afterwards dissatisfied with Kafur, he composed a satire against him and left him on the eve of the Feast of Sacrifice (ninth, Zi Al-Hijja), A. H. three hundred and fifty (January, A. D. nine hundred and sixty two). On this, Kafur dispatched camel-riders to different quarters in pursuit of him, but without success. That eighty five minister had promised him a government, but on seeing the liberties he took in his poems and his haughty spirit, he became apprehensive of him (and refused to keep his word)."
وعوتب فيه فقال: يا قوم، من ادعى النبوة بعد محمد صلى الله عليه وسلم، أما يدعي المملكة مع كافور فحسبكم.,"On being reproached with his conduct towards the poet, he said: My (good) people! would he who claimed the gift of prophecy after Muhammad’s (having fulfilled his mission), not be capable of claiming (a share in) the empire with Kafur? This reflection should suffice you.”"
قال أبو الفتح ابن جني النحوي: كنت قرأت ديوان أبي الطيب المتنبي عليه، فقرأت عليه قوله في كافور القصيدة التي أولها:,"Ibn Jinni the grammarian relates that he studied the poems of Mutanabbi under the author himself, and that he once read to him the qasida in praise of Kafur, which begins thus."
أغالب فيك الشوق والشوق أغلب… وأعجب من ذا الهجر والوصل أعجب,"I combat my love for you, but love will vanquish; and I wonder at your aversion, but your affection would be more worthy of wonder."
"حتى بلغت إلى قوله:
ألا ليت شعري هل أقول قصيدة… ولا اشتكي فيها ولا أتعتب
وبي ما يذود الشعر عني أقله… ولكن قلبي يا ابنة القوم قلب","On coming to these lines: that I knew if I shall ever pronounce a poem in which I shall have no complaint to make and no reproach. I suffer from (afflictions), the least of which had driven poetry away; but know, daughter of a (noble) race! that my heart preserves its vigor!"
فقلت له: يعز علي، كيف يكون هذا الشعر في ممدوح غير سيف الدولة فقال: حذرناه وأنذرناه فما نفع، ألست القائل فيه,"Ibn Jinni said to him: It is painful for me to think that such a poem could have been made in praise of any other than Saif al-Dawlat to which al-Mutanabbi answered: I cautioned him however and warned him (against neglecting me), but it would not avail: did I not say."
أخا الجود، أعط الناس ما أنت مالك… ولا تعطين الناس ما أنا قائل: فهو الذي أعطاني كافورا بسوء تدبيره وقلة تمييزه.,‘Brother of Generosity! bestow what you possess; but bestow not on others that which I pronounce. “Yet he gave me to Kafur through his bad management and defective judgment.”
وكان لسيف الدولة مجلس يحضره العلماء كل ليلة فيتكلمون بحضرته، فوقع بين المتنبي وبين ابن خالويه النحوي كلام، فوثب ابن خالويه على المتنبي فضرب وجهه بمفتاح كان معه، فشجه وخرج ودمه يسيل على ثيابه، فغضب وخر إلى مصر وامتدح كافورا.,"Saif al-Dawlat held an assembly every night to which the men of learning came, and where they conversed together in his presence: (in one of these meetings) a discussion took place between al-Mutanabbi and Ibn Khalawaih,’ the grammarian, who (at last) sprung upon al-Mutanabbi and, striking him on the face with a key he had about him, inflicted a Wound, from which the blood flowed on al-Mutanabbi’s garments: the poet, moved with anger, departed for Egypt, where he composed poems in praise of Kafur."
ثم رحل عنه وقصد بلاد فارس، ومدح عضد الدولة بن بويه الديلمي، فأجزل جائزته، ولما رجع من عنده قاصدا إلى بغداد ثم إلى الكوفة في شعبان لثمان خلون منه عرض له فاتك بن أبي الجهل الأسدي في عدة من أصحابه,"he then travelled to Persia and composed panegyrics on Adad al-Dawlat Ibn Buwaih al-Dailami, by whom he was generously rewarded; on leaving him, he went to Baghdad, and thence to Kufa, where he arrived on the eighth of Shaban (A.H. three hundred and fifty four) (A. D. August, nine hundred and sixty five); he was then attacked by a chief of the tribe of Asad, named Fatik Ibn Abi Al-Jahl, at the head of a troop of partisans."
وكان مع المتنبي أيضا جماعة من أصحابه، فقاتلوهم، فقتل المتنبي وابنه محسد وغلامه مفلح بالقرب من النعمانية، في موضع يقال له الصافية، وقيل حيال الصافية، من الجانب الغربي من سواد بغداد عند دير العاقول بينهما مسافة ميلين.,"al-Mutanabbi also had with him a number of companions, so a combat took place, in which he was killed along with his son Muhassad and his slave Muflih: this occurred near al-Nomaniya, at a place called al-Safia, or the Mountains of al-Safia, in the western part of the Sawad (or province) of Baghdad, at two miles’ distance from Dair al-Aakul."
وذكر ابن رشيق في كتاب العمدة في باب منافع الشعر ومضاره أن أبا الطيب لما فر حين رأى الغلبة قال له غلامه: لا يتحدث الناس عنك بالفرار أبدا وأنت القائل: فالخيل والليل والبيداء تعرفني… والحرب والضرب والقرطاس والقلم,"Ibn Rashik mentions in that chapter of his Omda, which treats of the good and harm done by poetry, that Abu Tayib al-Mutanabbi, on seeing himself vanquished, was taking to flight, when his slave addressed him in these terms: Let it never be said that you fled from combat; you, who are the author of this verse: ‘The horse, and the night, and the desert know me (well); the sword also, and the ‘lance, and paper and the pen."
فكر راجعا حتى قتل، وكان سبب قتله هذا البيت، وذلك يوم الأربعاء ليست بقين – وقيل: لثلاث بقين، وقيل: لليلتين بقيتا – من شهر رمضان سنة أربع وخمسين وثلثمائة، وقيل: إن قتله كان يوم الاثنين لثمان بقين من شهر رمضان، وقيل: لخمس بقين من شهر رمضان من السنة المذكورة.,"Upon this, al-Mutanabbi turned back and fought till he was slain; so it was this verse which caused his death. This event happened in the month of Ramadan, three hundred and fifty four(September, A. D. nine hundred and sixty five): some say, on Wednesday twenty fourth, or twenty seventh or twenty eighth of the month; others, on Monday twenty second, or on the twenty fifth."
ومولده في سنة ثلاث وثلثمائة بالكوفة في محلة تسمى كندة فنسب إليها، وليس هو من كندة التي هي قبيلة، بل هو جعفي القبيلة – بضم الجيم وسكون العين المهملة وبعدها فاء – وهو جعفي بن سعد العشيرة بن مذحج، واسمه مالك بن أدد بن زيد بن يشجب بن عريب بن زيد بن كهلان,"He was born at Kufa in the year three hundred and three (A. D. nine hundred and fifteen or sixteen), in the quarter called Kinda; for which reason only he was surnamed al-Kindi, as he did not belong to the tribe of Kinda, but to that which sprung from Jofi Ibn Saad al-Ashira Ibn Madhij Malik Ibn Odad Ibn Zaid Ibn Yashgob Ibn Gharib Ibn Zaid Ibn Kahlan."
وإنما قيل له سعد العشيرة لأنه كان يركب – فيما قيل – في ثلثمائة من ولده وولد ولده، فإذا قيل له: من هؤلاء قال: عشيرتي، مخافة العين عليهم.,"The Saad mentioned in the foregoing genealogy, was named Saad al-Ashira (happiness of relations), because he rode abroad accompanied with, it is said, three hundred sons and grandsons; and when asked who they were, answered, My relations” (Aspirate); as he dreaded the influence of the evil eye (had he said: They are my children)."
ويقال: إن أبا المتنبي كان سقاء بالكوفة، ثم انتقل إلى الشام بولده، ونشأ ولده بالشام، وإلى هذا أشار بعض الشعراء في هجو المتنبي حيث قال,"Some persons say that al-Mutanabbi’s father was a water-carrier at Kufa, and that he afterwards emigrated to Syria with his son, who was brought up there: allusion is made to this circumstance in the following verse, by a poet who lampooned al-Mutanabbi."
"أي فضل لشاعر يطلب الفض… ل من الناس بكرة وعشيا
عاش حينا يبيع في الكوفة الما… ء، وحينا يبيع ماء المحيا","What merit (fadl) is there in a poet who from morn to night seeks for reward (fadl)? At one time he lived by selling water in Kufa; at another, by selling his prostituted talent."
وسيأتي في حرف الحاء نظير هذا المعنى لابن المعذل في أبي تمام حبيب بن أوس الشاعر المشهور.,"(In the life of Abu Tammam Habib, the celebrated poet, will be found some verses (directed against him), by Ibn al-Moaddal, which contain a similar thought)."
ولما قتل المتنبي رثاه أبو القاسم المظفر بن علي الطبسي بقوله,The poet Abu Al-Kasim al-Muzaffar Ibn Ali al-Tabasi composed the following elegy on the death of al-Mutanabbi.
"لا رعى الله سرب هذا الزمان… إذ دهانا في مثل ذاك اللسان
ما رأى الناس ثاني المتنبي… أي ثان يرى لبكر الزمان
كان من نفسه الكبيرة في جي… ش وفي كبرياء ذي سلطان
هو في شعره نبي، ولكن… ظهرت معجزاته في المعاني","Cursed be that fortune which has deprived us unawares of so eloquent a tongue. Never will a second al-Mutanabbi be seen; what second can be found to match that fault-less pearl? His lofty mind was to him an army, and placed him in the pride of power. In his poetry he was a prophet, and the ideas he has expressed show forth his miraculous powers."
والطبسي – بفتح الطاء المهملة والباء الموحدة وبعدها سبن مهملة – هذه النسبة إلى مدينة في البرية بين نيسابور وإصبهان وكرمان يقال لها طبس.,"Tabasi means native of Tabas, which is a city in the desert lying between Naisapur, Ispahan and Kerman."
ويحكى أن المعتمد بن عباد اللخمي صاحب قرطبة وإشبيلية أنشد يوما في مجلسه بيت المتنبي، وهو من جملة قصيدته المشهورة,"It is related that al-Motamid Ibn Abbad al-Lakhmi, prince of Cordova and Seville, recited one day the following verse from a celebrated Qasida of al-Mutanabbi’s."
"إذا ظفرت منك العيون بنظرة… أثاب بها معيي المطي ورازمه
وجعل يردده استحسانا له، وفي مجلسه أبو محمد عبد الجليل بن وهبون الأندلسي، فأنشد ارتجالا:","Our camels, broken with fatigue, receive fresh strength when their eyes obtain a sight of thee. In his admiration, the prince continued repeating this verse, when Ibn Wahbun, who was one of the company, improvised the two following."
"لئن جاد شعر ابن الحسين فإنما… تجيد العطايا واللها تفتح اللها
تنبأ عجبا بالقريض ولو درى… بأنك تروي شعره لتألها","If the son of al-Husain was skilled in poetry, you also are skilled in making generous gifts! tis gifts which open the lips [of grateful poets). Proud of his poetic talent, al-Mutanabbi declared himself a prophet; had he known that you would recite his poems, he had thought himself a god."
وذكر الإفليلي أن المتنبي أنشد سيف الدولة بن حمدان في الميدان قصيدته التي أولها: لكل امرئ من دهره ما تعودا… وعادات سيف الدولة الطعن في العدا,"Al-Iflili relates that al-Mutanabbi, being in the hippodrome (Maidan) with Saif al-Dawlat Ibn Hamdan, recited to the prince his Qasida which begins thus: Fortune grants to each man that to which he has been accustomed."
فلما عاد سيف الدولة إلى داره استعاده إياها، فأنشدها قاعدا، فقال بعض الحاضرين – يريد أن يكيد أبا الطيب – لو أنشدها قائما لأسمع، فإن أكثر الناس لا يسمعون، فقال أبو الطيب: أما سمعت أولها,"When Saif al-Dawlat returned to his palace, he desired the poet to repeat the poem, which he did without rising from his seat; one of the persons present, wishing to deprive al-Mutanabbi, by stratagem {of the honor conferred on him in being allowed to remain seated), addressed him and said: Abu Al-Tayib! if you repeat your poem standing, I will be able to hear it, for most of those present do not.” To this Abu al-Tayib replied: Have you not heard the beginning of it."
لكل امرئ من دهره ما تعودا… وهذا من مستحسن الأجوبة، وبالجملة فسمو نفسه وعلو همته وأخباره وما جرياته كثيرة، والاختصار أولى.,"Fortune grants to each man that to which he has been accustomed? which was an excellent repartee. To sum up his character, we may only say that he was a man of high soul and lofty thought; and that his history is long and his adventures numerous; for which reason we have preferred being concise on the subject.”"
النامي الشاعر,AN-NAMI
أبو العباس أحمد بن محمد الدارمي المصيصي المعروف بالنامي الشاعر المشهور؛ كان من الشعراء المفلقين، ومن فحولة شعراء عصره، وخواص مداح سيف الدولة بن حمدان، وكان عنده تلو أبي الطيب المتنبي في المنزلة والرتبة,"Abu Al-Abbas Ahmad Ibn Muhammad al-Darimi al-Missisi, surnamed al-Nami, was one of the ablest and most talented poets of his time. As an encomiast of Saif al-Dawlat Ibn Hamden, he enjoyed the special favor of that prince, who considered him as second in talent and rank to al-Mutanabbi only."
وكان فاضلا أديبا بارعا عارفا باللغة والأدب، وله أمال أملاها بحلب روى فيها عن ابي الحسن علي بن سليمان الأخفش وابن درستويه وأبي عبد الله الكرماني وأبي بكر الصولي وإبراهيم بن عبد الرحمن العروضي وأبيه محمد المصيصي,"He was a man of great merit and instruction; possessing superior abilities and well informed in philology and literature. There exists a collection of observations dictated by him (to his pupils) at Aleppo, and in which he cites as authorities (his masters) Abu Al-Hasan Ali al-Akfash, Ibn Durustuya, Abu Abd Allah al- Kermani, Abu Bakr al-Suli, Ibrahim Ibn Abd al-Rahman al-Orudi and his own father Muhammad al-Misissi."
وروى عنه أبو القاسم الحسين بن علي بن أبي أسامة الحلبي وأخوه أبو الحسين أحمد وأبو الفرج الببغاء وأبو الخطاب ابن عون الحريري وأبو بكر الخالدي والقاضي أبو طاهر صالح بن جعفر الهاشمي.,"He himself is cited as authority by (his disciples) Abu Al-Kasim al-Husain Ibn Ali Ibn Abi Osama al-Halabi, Abu Al-Husain Ahmad brother to the preceding, Abu Al-Faraj al-Babbaghaa, Abu l-Khattab Ibn Aun al-Hariri, Abu Bakr al-Khalidi, and the kadi Abu Tahir Salih Ibn Jaafar al-Hashimi."
"ومن محاسن شعره قوله فيه من جملة قصيدة:
أمير العلا إن العوالي كواسب… علاءك في الدنيا وفي جنة الخلد
يمر عليك الحول، سيفك في الطلى… وطرفك ما بين الشكيمة واللبد
ويمضي عليك الدهر، فعلك للعلا… وقولك للتقوى وكفك للرفد","The following verses, taken from one of his Qasidas, addressed to Saif al-Dawlat, are among the finest which he composed: Illustrious prince thy lances gain thee glory in this world and in Paradise hereafter. Every year which passes finds thee with thy sword in the necks of enemies, and thy steed harnessed with bit and saddle. Time rolled on, and still thy deeds are all for glory; thy words for piety, and thy hands for bestowing gifts."
"ومن شعره أيضا:
أحقا أن قاتلتي زرود… وأن عهودها تلك العهود
وقفت وقد فقدت الصبر حتى… تبين موقفي أني الفقيد
فشكت في عذالي فقالوا… لرسم الدار أيكما العميد","By the same: Is it then true that (the cruet) Zurud is the author, of my death? The promises which she made me, are they then come to this? I stopped (near her former abode), unable to restrain my grief, and fixed to the spot, I seemed like one bereft of life. Seeing me thus, my censorious foes were perplexed with doubt, and they said to the ruined mansion: Which of these two is the pillar (that sustained the rustic hut)?"
وله مع المتنبي وقائع ومعارضات في الأناشيد. وحكى أبو الخطاب ابن عون الحريري النحوي الشاعر أنه دخل على أبي العباس النامي قال: فوجدته جالسا ورأسه كالثغامة بياضا وفيه شعرة واحد سوداء، فقلت له: ياسيدي في رأسك شعرة سوداء,"Al-Nami had some encounters with al-Mutanabbi and sustained contests with him in reciting extemporary verses. It is related by Abu Al-Khattab Ibn Aun al-Hariri, the poet and grammarian, that he went one day to visit al-Nami, and found him seated; his head was white like the Thaghama when in flower, but one single black hair still remained. “Sir!” said Ibn Aun, there is a black hair in your head.”"
فقال: نعم، هذه بقية شبابي وأنا أفرح بها ولي فيها شعر، فقلت: أنشدنيه، فأنشدني,"“Yes,” replied an-Nami, “it is the sole remnant of my youth, and I am pleased with it; I have even written verses on it.” Then, at the request of Ibn Aun, he recited these lines."
ثم قال: يا أبا الخطاب بيضاء واحدة تروع ألف سوداء، فكيف حال سوداء بين ألف بيضاء!,He then said; O Abu Khattab! a single white hair spreads terror among a thousand black; what then must be the case with one black among a thousand white?”
ومن شعره – وينسب إلى الوزير أبي محمد المهلبي، وليس الأمر كذلك,"He is also author of the following verses, which have been erroneously attributed to the vizir Abu Muhammad al-Muhallabi."
"أتاني في قميص اللاذ يسعى… عدو لي يلقب بالحبيب
وقد عبث الشراب بمقلتيه… فصير خده كسنا اللهيب
فقلت له بما استحسنت هذا… لقد أقبلت في زي عجيب","An enemy whom I called my beloved hastened towards me, arrayed in a red summer dress. The wine sported in her eyes and made her cheeks like a brilliant flame. “How,” said I, “hast thon obtained such beauty? Thou comes here in a strange attire."
"أحمرة وجنتيك كستك هذا… أم أنت صبغته بدم القالوب
فقال الراح أهدت لي قميصا… كلون الشمس في شفق المغيب
فثوبي والمدام ولون خدي… قريب من قريب من قريب","Is it with the redness of your cheeks that thou art clothed, or is your garment dyed with the hearts’-blood (of lovers)? “It is the wine,” said she, which (by its reflexions) makes my tunic seem like the sky at sunset; it comes near the color of the wine, which itself approaches to that of my cheeks.”"
وتوفي سنة تسع وتسعين وثلثمائة، وقيل: سنة سبعين أو إحدى وسبعين، بحلب، وعمره تسعون سنة، رحمه الله تعالى.,"An-Nami died at Aleppo, A.H. three hundred and ninety nine (A.D. one thousand and eight or one thousand and nine); others say three hundred and seventy or three hundred and seventy one; aged ninety years."
والدارمي – بفتح الدال المهملة وبعد اللف راء مكسورة ثم ميم – هذه النسبة إلى دارم بن مالك، بطن كبير من تميم.,"Darimi means descended from Darim ibn Malik, a great branch of the tribe of Tamim."
والمصيصي – بكسر الميم والصاد المهملة المشددة وسكون الياء المثناة من تحتها، وبعدها صاد ثانية مهملة – هذه النسبةإلى المصيصة، وهي مدينة على [ساحل] البحر الرومي تجاور طرطوس والسيس وتلك النواحي,"Missisi signifies native of al-Missisa (the ancient Mopsuestia), a city on the coast of the sea of Rum (the Levant), near Tarsus, Sis and other places in the same region."
بناها صالح بن علي عم أبي جعفر المنصور في سنة أربعين ومائة بأمر المنصور.,"It was built in the year one hundred and forty (A.D. seven hundred and fifty seven), by Salih Ibn Ali in pursuance of orders given by his nephew, the caliph al-Mansur."
بديع الزمان الهمذاني,BADI AL-ZAMAN AL-HAMAZANI
أبو الفضل أحمد بن الحسين بن يحيى بن سعيد الهمذاني، الحافظ المعروف ببديع الزمان؛ صاحب الرسائل الرائقة، والمقامات الفائقة، وعلى منواله نسج الحريري مقاماته واحتذى حذوه واقتفى أثره،,"The hafiz Abu Al-Fadl Ahmad Ibn al-Husain Ibn Yahya Ibn Saied al-Hamazani, surnamed Badi al-Zaman (prodigy of the age), is author of some beautiful epistles and excellent Makamas, which al-Hariri took as a model in the composition of his; framing them on the same plan, and imitating the manner of their author, in whose footsteps he walked."
واعترف في خطبته بفضله، وأنه الذي أرشده إلى سلوك ذلك المنهج، وهو أحد الفضلاء الفصحاء، روى عن أبي الحسين احمد بن فارس صاحب المجمل في اللغة وعن غيره، وله الرسائل البديعة والنظم المليح، وسكن هراة من بلاد خراسان.,"In his preface, al-Hariri acknowledges the merit of his predecessor, and admits that he was guided by his example in the path he followed. Al-Hamazani was eminent for his knowledge of pure and correct Arabic, in which he cited as his masters Ibn Faris, author of the Mujmil, and others: his epistles are admirable and his poetry full of beauty. He dwelt at Herat, a city in the province of Khorasan."
فمن رسائله:الماء إذا طال مكثه، ظهر خبثه. وإذا سكن متنه، تحرك نتنه. وكذلك الضيف يسمج لقاؤه، إذا طال ثواؤه، ويثقل ظله، إذا انتهى محله. والسلام .”,"The following is a specimen of his epistolary style: “When water has long remained at rest, its noxious qualities appear; and when its surface has continued tranquil, its foulness gets into motion: thus it is with a guest; his presence is dis-pleasing when his stay has been protracted; and his shadow is oppressive when the time for which he should sojourn is at an end. Adieu.”"
ومن رسائله:حضرته التي هي كعبة المحتاج، لا كعبة الحجاج. ومشعر الكرم، لا مشعر الحرم. ومنى الضيف، لا منى الخيف. وقبلة الصلات، لا قبلة الصلاة .”,"Another of his letters runs thus: “(To him whose honorable) presence is a point of union for the needy, not to say the Kaaba of pilgrims; the station of honor, not to say the station of sanctity [at Mecca); the desire of guests, not to say (the valley of) Mina near {the hill of) Khaif; the source of gifts, not to say the Kibla of prayer."
وله من تعزية: الموت خطب قد عظم حتى هان، ومس قد خشن حتى لان. والدنيا قد تنكرت حتى صار الموت أخف خطوبها، وجنت حتى صار أصغر ذنوبها. فلتنظر يمنة، هل ترى إلا محنة ثم انظر يسرة هل ترى إلا حسرة.,"to him let this be a consolation: death is awful till {it comes, and then) it is found light; its touch seems grating till{felt, and then) it is smooth; the world is so hostile and its injustice so great that death is the lightest of its inflictions, the least of its wrongs. Look then to the right; do you see ought but affliction?"
"ومن شعره من جملة قصيدة طويلة:
وكاد يحكيك صوب الغيث منسكبا… لو كان طلق المحيا يمطر الذهبا
والدهر لو لم يخن، والشمس لو نطقت… والليث لو لم يصد والبحر لو عذبا","Look to the left; do you see ought but woe?” The verses which follow are taken from a long poem of his composition: The gush of the (fertilizing) shower were like thee (in thy liberality), did it, in smiling, pour forth gold. Fortune were like thee, did it not deceive; the sun, did he speak; the lion, were he not hunted; the sea, were its waters fresh."
"ومن شعره في ذم همذان، ثم وجدتهما لأبي العلاء محمد بن [علي بن] حسول الهمذاني:
همذان لي بلد أقول بفضله… لكنه من أقبح البلدان
صبيانه في القبح مثل شيوخه… وشيوخه في العقل كالصبيان","The following satirical verses on the city of Hamadan are also attributed to him, but I have since found that they were composed by Abi Al-Ala Muhammad Ibn Husul, a native of that place: Hamadan is my native place; I must allow it that honor; but it is the vilest of cities. Its children are, for ugliness, like old men; and its old men, for reason, like children."
وله كل معنى مليح حسن من نظم ونثر. وكانت وفاته سنة ثمان وتسعين وثلثمائة مسموما بمدينة هراة، رحمه الله تعالى.,"His prose and verse abound in beauties of every kind. He died of poison at Herat, A. H. three hundred and ninety eight (A. D. one thousand and eight)."
ثم وجدت في آخر رسائله التي جمعها الحاكم أبو سعيد عبد الرحمن بن محمد بن دوست ما مثاله: هذا آخر الرسائل، وتوفي رحمة الله تعالى بهراة يوم الجمعة الحادي عشر من جمادى الآخرة سنة ثمان وتسعين وثلثمائة,"I have since found, however, the following note written at the end of his epistles which have been collected by the hakim Abu Saied Abd al-Rahman Ibn Muhammad Ibn Dost: End of the Epistles. «The author died at Herat on Friday, eleventh of the second Jumada, three hundred and ninety eight” (February, A.D. one thousand and eight)."
قال الحاكم المذكور: وسمعت الثقات يحكون أنه مات من السكنة وعجل دفنه، فأفاق في قبره وسمع صوته بالليل، وأنه نبش عنه فوجدوه قد قبض على لحيته ومات من هول القبر.,"On this the hakim observes: “I have been assured by persons of good authority that he fell into a lethargy and was buried with precipitation. He recovered when shut up in the tomb, and his cries having been heard that night, his grave was opened, and he was found dead from fright, with his hand grasping his beard.”"
ابن طباطبا,ABU AL-KASIM IBN TABATABA
أبو القاسم أحمد بن إسماعيل بن إبراهيم طباطبا بن إسماعيل بن إبراهيم ابن حسن بن حسن بن علي بن أبي طالب، رضي الله عنه، الشريف الحسني الرسي المصري,"‘Abu al-Kasim Ahmad Ibn Muhammad Ibn Ismail Ibn Ibrahim Tabataba Ibn Ismail Ibn Ibrahim Ibn Hasan Ibn Husain Ibn Ali Ibn Abi Talib; this sharif, who descended from Muhammad through Husain, belonged to the family of al-Rass and was a native of Egypt."
كان نقيب الطالبين بمصر، وكان من أكابر رؤسائها، وله شعر مليح في الزهد والغزل وغير ذلك، وذكره أبو منصور الثعالبي في كتاب اليتيمة وذكر له مقاطيع، ومن جملة ما أورد له قوله,"The descendants of the caliph Ali who inhabited that country were placed under his jurisdiction as their nakib or chief; he was also one of the principal heads of that body. He composed some fine poetry on ascetic and other subjects, fragments of which are given by al-Thaalibi in his Yatima; among the number, he quotes the following verses."
"خليلي إني للثريا لحاسد… وإني على ريب الزمان لواجد
أيبقي جميعا شملها وهي ستة… وأفقد من أحببته وهو واحد","My friends I the Pleiades excite my envy, and the instability of Fortune grieves me to the heart. They are six (start), yet their union subsists unbroken, while I now miss the sole person whom I love."
"وأورد له أيضا، وذكرها في أوائل الكتاب لذي القرنين بن حمدان، قوله:
قالت لطيف خيال زارني ومضى… بالله صفه ولا تنقص ولا تزد
فقال أبصرته لو مات من ظمإ… وقلت قف عن ورود الماء لم يرد
قالت صدقت الوفا في الحب عادته… يا برد ذلك الذي قالت على كبدي","Al-Thaalibi quotes also as his these lines, which he attributes however, at the commencement of his Yatima, to Zu ’I-Karnain Ibn Hamdan: She said to the fleeting image which visited me (in a dream) and then returned: I pray thee I tell me how he is; do not extenuate nor aggravate.’ The vision replied: l saw him nearly dead with thirst, and I said: Stop avoid a source of which the ‘waters are never drunk.’ She answered: ‘Thou sayest true; to love fully and ‘sincerely is his custom.’ what refreshing coolness her words shed on my heart."
"وله غير هذا أشياء حسنة. ومن شعره المنسوب إليه في طول الليل، وهو معنى غريب:
كأن نجوم الليل سارت نهارها… فوافت عشاء وهي أنضاء أسفار
وقد خيمت كي يستريح ركابها… فلا فلك جار ولا كوكب ساري","Besides the above, he has composed other fine passages. Among the verses attributed to him are the following on a long night, and which contain quite a novel thought: The Pleiades seem, this night, to have been travelling all the day, and to have arrived at their evening station, fatigued with their journey. They have pitched their tents that their caravan may repose; for not a planet rolls in its orbit, not a star speeds in its nightly way."
ثم وجدت هذين البيتين في ديوان أبي الحسن ابن طباطبا من جملة قصيدة طويلة. ونقلت من ديوان أبي الحسن المذكور من جملة أبيات:,"I have since met, however, with these two verses, in a long qasida inserted among the poetical works of Abu ’l-Hasan Ibn Tabataba; and I extracted from a piece contained in that work, the lines which here follow."
"بانوا وأبقوا في حشاي لبينهم… وجدا إذا ظعن الخليط أقاما
لله أيام السرور كأنما… كانت لسرعة مرها أحلاما
لو دام عيش رحمة لأخي هوى… لأقام لي ذاك السرور وداما
يا عيشنا المفقود خذ من عمرنا… عاما ورد من الصبا أياما","They are gone, and, by their departure, they have left for ever in my heart the anguish which first arose when their caravan went forth upon its way the days of joy now fled they seem like a dream, so quick they passed away. If God, in his pity, granted to the true lover a lengthened life, those joys would have long endured for me. O my life gone by take a year from my existence, and give me back some days of love."
ولا أدري من هذا أبو الحسن، ولا وجه النسبة بينه وبين أبي القاسم المذكور، والله أعلم.,"I do not know who this Abu ’l-Hasan was, nor what degree of relationship existed between him and Abu ’l-Kasim."
وذكره الأمير المختار المعروف بالمسبحي في تاريخ مصر وقال: توفي في سنة خمس وأربعين وثلثمائة، رحمه الله تعالى؛ وزاد غيره: ليلة الثلاثاء لخمس بقين من شعبان، ودفن في مقبرتهم خلف المصلى الجديد بمصر، وعمره أربع وستون سنة.,"The emir al-Mukhtar, surnamed al- Musabbihi, makes mention of Ibn Tabataba in his history of Egypt, and says that he died A. H. three hundred and forty five (A. D. nine hundred and fifty six); another writer adds that his death took place on the eve of Tuesday, twenty fourth Shaban: he was interred in the burying-ground reserved for the descendants of Ali, and which lies behind the New Musalla at Old Cairo: he was aged sixty four years."
وطباطبا – بفتح الطاءين المهملتين والباءين الموحدتين – وهو لقب جده إبراهيم، وإنما قيل له ذلك لأنه كان يلثغ فيجعل القاف طاء، وطلب يوما ثيابه، فقال له غلامه: أجيء بدراعة فقال: لا، طباطبا، يرد قبا قبا، فبقي عليه لقبا، واشتهر به.,"His great-grandfather was surnamed Tabataba from the circumstance of his pronouncing the guttural k like t: desiring one day his clothes to be brought to him, he was asked by his slave if it was a durrd, or coat, which he wanted? “No,” said he, “a waistcoat, a “waistcoat (tabataba);’ wishing to say kaba, kaba; and these words became a nickname by which he was afterwards known."
والرسي: بفتح الراء والسين المشددة المهملة، قال ابن السمعاني: هذه نسبة إلى بطن من بطون السادة العلوية.,"Al-Rass is, according to al-Samaani, the name borne by one of the branches of All’s family."
أبو الرقعمق,ABU R-RAKAMAK
أبو حامد أحمد بن محمد الأنطاكي المنبور بأبي الرقعمق الشاعر المشهور؛ ذكره الثعالبي في اليتيمة فقال في حقه: هو نادرة الزمان، وجملة الإحسان، وممن تصرف بالشعر في أنواع الجد والهزل، وأحرز قصب الفضل، وهو أحد المداح المجيدين، والشعراء المحسنين، وهو بالشام كابن حجاج بالعراق.,"Abu Hamid Ahmad Ibn Muhammad al-Antaki, surnamed Abu al-Rakamak, was a poet of repute; al-Thaalibi, in his Yatima, speaks of him in these terms: “He was the pearl of his age, the union of excellencies; one of those who managed poetry in its gay and its serious moods, and who gained the prize of excellence; he was a skillful eulogist, an able poet; and was for Syria what Ibn Hajjaj was for Iraq.”"
فمن غرر محاسنه قوله يمدح أبا الفرج يعقوب بن كلس وزير العزيز بن المعز العبيدي صاحب مصر، وسيأتي ذكرهما إن شاء الله تعالى,"Among the most brilliant of his productions are the following verses, in which he extols Yakub Ibn Killis, vizir to the Fatimite caliph al-Aziz Ibn al-Muzz al-Obaidi, prince of Egypt (the lives of both shall be given)."
"قد سمعنا مقاله واعتذاره… وأقلناه ذنبه وعثاره
والمعاني لمن عنيت ولكن… بك عرضت فاسمعي يا جاره
من تراديه أنه أبد الده… ر تراه محللا أزراره
عالم أنه عذاب من الل… هـ متاح لأعين النظاره
هتك الله ستره فلكم هت… ك من ذي تستر أستاره","We have heard the excuse (of our beloved), and we have pardoned her fault and her error. The thoughts (which I here express) are (intended) for the person whom I mean (to praise); but I make allusion to thee, fair maid, that dwellest near; so hearken to my words. Him whom thy smiles seduce thou shalt always see (absorbed in thought and) unmindful of his attire: he knows that such (love as his) is the punishment which God has destined for those whose eyes contemplate (beauty). God had rent the veil (which concealed thy lover’s feedings); it is thine to tear off the veil from every dissembler."
"سحرتني ألحاظه وكذا ك… ل مليح ألحاظه سحاره
ما على مؤثر التباعد والإع… راض لو آثر الرضى والزياره
وعلى أنني وإن كان قد ع… ذب بالهجر مؤثر إيثاره
لم أزل لا عدمته من حبيب… أشتهي قربه وآبى نفاره","The looks of her (speak of) have fascinated my heart; tis so with every beauty, their looks have a magic power. Would it harm the (cruel fair) who has chosen to show aversion and dislike, did she at length consent to be pleased and to receive (my) visits? But I must avow my submission to her will, though she has inflicted torment when she avoided (my sight). I have never ceased to hope for her love, and suffer from her dislike; yet may I never be deprived of such a mistress."
"ومن مديحها:
لم يدع لي العزيز في سائر الأر… ض عدوا إلا وأخمد ناره
كل يوم له على نوب الده… ر وكر الخطوب بالبذل غاره
ذو يد شأنها الفرار من البخ… ل وفي حومة الندى كراره
هي فلت عن العزيز عداه… بالعطايا وكثرت أنصاره","The verses which follow are taken from that portion of the same poem which contains the panegyric: This vizir hath not left on earth an enemy to al-Aziz, whose ardor he hath not quelled. He wages daily war against the vicissitudes of Fortune and the attacks of adversity, by bestowing abundant gifts. His hand would be covered with dishonor did avarice force it to withdraw; it is a hand accustomed to renew the charge in the combat of liberality. By its munificence, the number of foes to al-Aziz has been diminished, and of friends, increased."
"هكذا كل فاضل يده تم… سي وتضحي نفاعة ضراره
فاستجره فليس يأمن إلا… من تفيا ظلاله واستجاره
وإذا ما رأيته كطرقا يع… مل فيما يريده أفكاره","It is thus that the hand of the superior man worketh, day and night, good (to friends) and evil (to foes). Choose then him for patron; none are safe who seek not his benignant shade his generous protection. When you see him reflect with downcast eyes, and thoughts directed towards some (lofty) purpose."
"لم يدع بالذكاء والذهن شيئا… في ضمير الغيوب إلا أثاره
لا ولا موضعا من الأرض إلا… كان بالرأي مدركا أقطاره
زاده الله بسطة وكفاه… خوفة من زمانه وحذاره","(know that) his quick and discerning judgement will leave naught in the bosom of futurity unscanned not a single place upon the earth, of which his mind will not embrace the confines. May God increase the extent of his (power); may he preserve him from even the apprehension of misfortune, and exempt him from the necessity of all precaution."
وأكثر شعره جيد، وهو على أسلوب شعر صريع الدلاء القصار البصري.,"His poetry is in general good, and of the same cast as that composed by Sari al-Dila."
وأقام بمصر زمانا طويلا، ومعظم شعره في ملوكها ورؤسائها، ومدح بها المعز أبا تميم معد بن المنصور بن القائم بن المهدي عبد الله، وولده العزيز، والحاكم بن العزيز، والقائد جوهرا، والوزير أبا الفرج ابن كلس، وغيرهم من أعيانها، وكل هؤلاء الممدوحين سيأتي ذكرهم في تراجمهم إن شاء الله تعالى.,"He was a longtime resident in Egypt, and much of his poetry consists in panegyrics on the princes and great men of that country. He composed poems in praise of the Fatimite caliph al-Muzz Abu Tammam Maadd, of his son al-Aziz, and his grandson al-Hakim; he celebrated also the praises of al-Kaid Jawhar, the vizir Ibn Killis, and other men of rank. (The lives of the persons here named will be found in this work.)"
وذكره الأمير المختار المسبحي في تاريخ مصر وقال: توفي سنة تسع وتسعين وثلثمائة، وزاد غيره: في يوم الجمعة لثمان بقين من شهر رمضان، وقيل: في شهر ربيع الآخر، رحمه الله تعالى؛ وأظنه توفي بمصر.,"The emir al-Mukhtar al-Musabbihi makes mention of this poet in his history of Egypt, and assigns the year three hundred and ninety nine (A. D. one thousand and eight or one thousand and nine) as that of his death; another writer adds that he expired on Friday, twenty second Ramadan of that year; while a third says that it was on the second Rabi. I suppose that he died at Misr (Old Cairo)."
والأنطاكي – بفتح الهمزة وسكون النون وفتح الطاء المهملة وبعد الألف كاف – هذه النسبة إلى أنطاكية وهي مدينة بالشام بالقرب من حلب. والرقعمق – بفتح الراء والقاف وسكون العين المهملة وفتح الميم وبعدها قاف – وهو لقب عليه.,"Antaki means native of Antakijra (Antioch), a city near Aleppo. Rakamak is a nickname."
جحظة البرمكي,JAHZAT AL-BARMAKI
أبو الحسن أحمد بن جعفر بن موسى بن يحيى بن خالد بن برمك المعروف بجحظة البرمكي النديم؛ كان فاضلا صاحب فنون وأخبار ونجوم ونوادر ومنادمة، وقد جمع أبو نصر ابن المرزبان أخباره وأشعاره، وكان من ظرفاء عصره، وهو من ذرية البرامكة، وله الأشعار الرائقة، فمن شعره قوله,"Abu al-Hasan Ahmad Ibn Jaafar Ibn Musa Ibn Yahya Ibn Khalid Ibn Barmak, surnamed Jahza the cup-companion, was a man of talent and master of various accomplishments; he possessed a knowledge of history and astrology; he abounded in repartees, and was an amusing guest at social parties. Abu Nasr Ibn al-Marzoban has composed the life and collected the poetry of this member of the Barmakide family, who was also one of the wittiest men of his time. The following are specimens of his poetry, which is very fine."
"أنا ابن أناس مول الناس جودهم… فأضحوا حديثا للنوال المشهر
فلم يخل من إحسانهم لفظ مخبر… ولم يخل من تقريظهم بطن دفتر","I am son to those men whose beneficence enriched mankind, and who have become the talk (of the world] for their signal liberality. There was no historian but spoke of their generous actions; no book but contained their praise."
"وله أيضا: فقلت لها بخلت علي يقظى… فجودي في المنام لمستهام
فقالت لي وصرت تنام أيضا… وتطمع أن أزورك في المنام","I said to her (I loved): ‘Thou art sparing (of thy favors) towards me when (I am) ‘awake; be then kind to thy afflicted lover, (and let him see thee) in (his) dreams!’ She answered: ‘ Thou also canst sleep, and yet wishes me to visit thee in thy dreams’"
"وله أيضا:
أصبحت بين معاشر هجروا الندى… وتقبلوا الأخلاق من أسلافهم
قوم أحاول نيلهم فكأنما… حاولت نتف الشعر من آنافهم
هات اسقنيها بالكبير وغنني… ذهب الذين يعاش في أكنافهم","I am among a race who fly from (committing an act of) liberality, and who have (therein) inherited the character of their fathers. Fellows who would feel indignant if I tried to obtain from them a present. Come, my girl, fill me up an ample (cup) and sing (this air): The protectors are gone under whose shelter one could live."
"وله أيضا:
يا أيها الركب الذي… ن فراقهم إحدى البليه
وصيكم الصب المقي… م بقلبه خير الوصيه","O thou troop, whose departure is an affliction! the lover left behind confides to thee the surest pledge his heart."
"وله أيضا:
وقائلة لي كيف حالك بعدنا… أفي ثوب مثر أنت أم ثوب مقتر
فقلت لها لا تسأليني فإنني… أروح وأغدو في حرام مقتر","When she said to me: ‘How wert thou during my absence? Didst thou wear the go raiment of the rich or of the poor?’ I answered: ‘Ask me not! I lived morning and ‘evening in the destitute state of one deprived of all,’ (not having thee)."
"وله ديوان شعر أكثره جيد، وقضاياه مشهورة، ومن أبياته السائرة قوله:
ورق الجو حتى قيل هذا… عتاب بين جحظة والزمان","The poetical works of Jahza have been collected and form a Diwan, of which the greater part is good: his adventures are well known. One of his verses currently quoted is the following: The sky was so clear that people said: There is a contest between Jahza and the weather."
"ولابن الرومي فيه، وكان مشوه الخلق:
نبئت جحظة يستعير جحوظه… من فيل شطرنج ومن سرطان
وارحمتا لمنادميه تحملوا… ألم العيون للذة الآذان","Jahza was an ugly man, and Ibn al-Rumi (alluding to the circumstance) said: I am told that Jahza borrowed his goggle eyes (Juhuz) from the elephant on the chess-board, or from the crab how his audience are to be pitied. To please their ears, they must afflict their eyes."
وتوفي سنة ست وعشرين وثلثمائة، وقيل: سنة أربع وعشرين، بواسط، وقيل: حمل تابوته من واسط إلى بغداد، رحمه الله تعالى.,"He died at Wasit, A. H. three hundred and twenty six (A.D. nine hundred and thirty seven or one hundred and thirty eight); or three hundred and twenty four according to some: and it is said that his bier was borne to Baghdad."
وجحظة – بفتح الجيم وسكون الحاء المهملة وفتح الظاء المعجمة وبعدها هاء – وهو لقب عليه لقبه به عبد الله بن المعتز. قال الخطيب: وكانت ولادته في شعبان سنة أربع وعشرين ومائتين. وله ذكر في تاريخ بغداد، وفي كتاب الأغاني.”,"Jahza was a nickname given to him by Abd Allah Ibn al-Motazz; the Khatib says that he was born in the month of Shaban, A. H. two hundred and twenty four (A. D. eight hundred and thirty nine). The history of Baghdad and the Kitab al-aghani make mention of him."
ابن دراج القسطلي,IBN DARRAJ AL-ANDALUSI
أبو عمر أحمد بن محمد بن العاصي بن أحمد بن سليمان بن عيسى بن دراج الأندلسي القسطلي الشاعر الكاتب؛ كان كاتب المنصور بن أبي عامر وشاعره، وهو معدود في تاريخ الأندلس من جملة الشعراء المجيدين والعلماء المتقدمين،,"Abu Omar Ahmad Ibn Muhammad Ibn al-Aasi Ibn Ahmad Ibn Suleiman Ibn Isa Ibn Darraj al-Kastalli al-Andalusi (native of Spain), katib and poet to al-Man- sur Ibn Abi Aamir, is counted in Spain among the good poets and the men eminent for their learning."
ذكره أبو منصور الثعالبي في يتيمة الدهر، وقال في حقه: كان بصقع الأندلس كالمتنبي بصقع الشام، وهو احد الشعراء الفحول، وكان يجيد ما ينظم ويقول، واورد له أشعارا حسنة,"Al-Thaalibi makes mention of him in the Yatima and speaks of him in these terms: “He was for the country of Andalus, that which al-Mutanabbi was for Syria, a poet of the highest order, and equally elegant in what he said and wrote.” He then gives some fine passages from his compositions."
وذكره أبو الحسن ابن بسام في كتاب الذخيرة، وساق طرفا من رسائله ونظمه، ونقلت من ديوانه – وهو جزءان – أن المنصور بن أبي عامر أمره أن يعارض قصيدة أبي نواس الحكمي التي مدح بها الخطيب بن عبد الحميد صاحب الخراج بمصر التي أولها:,"Ibn Bassam also, in his Dakhira, speaks of Ibn Darraj and gives specimens of his epistles and poems. I learn from his collected poetical works, which form two volumes, that al-Mansur Ibn Abi Aamir ordered him to compose a poem in imitation of the qasida made by Abi Nawas al-Hakami in praise of al-Khasib Ibn Abd al-Hamid, chief of the land-tax office in Egypt; the poem by Abi Nawas begins thus."
أجارة بيتينا أبوك غيور… وميسور ما يرجى لديك عسير,"O maid that dwellest near our doable tent I Thao hast a jealous Esther; and the least (favor) one can hope, can hardly be obtained from thee."
"فعارضها بقصيدة بليغة، من جملتها:
ألم تعلمي أن الثواء هو التوى… وأن بيوت العاجزين قبور
تخوفني طول السفار، وإنه… لتقبيل كف العامري سفير","In consequence of this order, Ibn Darraj recited to him an elegant qasida, which contains, among others, the following passage: Woman knows thou not to remain (here) is to die; and that the dwellings of the indigent are tombs? Thou strives to appall me with the terrors of a lengthened journey, but (know!) that (journey) will be the means of (my) kissing Ibn Al-amir’s hand."
"دعيني أرد ماء المفاوز آجنا… إلى حيث ماء المكرمات نمير
فإن خطيرات المهالك ضمن… لراكبها أن الجزاء خطير","Let me then drink of the desert’s waters, though stagnant; so that I arrive where the waters of Generosity are pure. Though the perils of the desert waste be reserved for him who rides therein, the reward (of hit toil will be) great."
"ومنها في وصف وداعه لزوجته وولده الصغير:
ولما تدانت للوداع وقد هفا… بصبري منها أنة وزفير
تناشدني عهد المودة والهوى… وفي المهد مبغوم النداء صغير","In the same poem is this description of his parting from his wife and child: When she approached to say adieu and already her sighs and lamentations had shaken my fortitude she conjured me to remember our mutual love; and there, in the cradle, lay an infant lisping a feeble cry."
"عيي بمرجوع الخطاب ولحظه… بموقع أهواء النفوس خبير
تبوأ ممنوع القلوب ومهدت… له أذرع محفوفة ونحور
فكل مفداة الترائب مرضع… وكل محياة المحاسن ظير","it was unable to reply when spoken to, but its looks knew well how to touch the tender: lodged in the safe dwelling of our hearts, soft arms and bosoms were its bed. She that gave it the breast was one for whose neck and bosom a man would sacrifice his life; its nurse was one for the preservation of whose charms prayers would be offered to God."
"عصيت شفيع النفس فيه وقادني… رواح لتدآب السرى وبكور
وطار جناح البين بي وهفت بها… جوانح من ذعر الفراق تطير
لئن ودعت مني غيورا فإنني… على عزمتي من شجوها لغيور","I disobeyed (the smile which was) its intercessor with my soul, and evening and morning led me on, till accustomed to my nightly journeys. The wing of separation bore me away; and her flattering heart, dismayed at my departure, bore away her (senses in a swoon). If she bade adieu to a jealous husband, he was only jealous of his fortitude [which nearly yielded) to her grief."
"ولو شاهدتني والهواجر تلتظي… علي ورقراق السراب يمور
أسلط حر الهاجرات إذا سطا… على حر وجهي والأصيل هجير
وأستنشق النكباء وهي لوافح… وأستوطىء الرمضاء وهي تفور","Had she then seen me when the ardors of noon were shed upon me, and the trembling mirage waved around; when I bared my face to the meridian fires, and submitted to their force; (the evenings too were warm); when I inhaled the life-giving breeze which flew across my path as I trod over the burning sands."
"وللموت في عين الجبان تلون… وللذعر في سمع الجريء صفير
لبان لها أني من البين جازع… وأني على مضى الخطوب صبور
أمير على غول التنائف ماله… إذا ريع إلا المشر في وزير","(and Death wears many shapes in the coward’s eye, but Danger is a vain sound to the ears of the brave!) (Had she seen me then) she had clearly learned that I yield not to the injustice [of Fortune), and that I can bear with firmness the biting of adversity. He that is emir [master) over the terrors of the desert needs only his sword for vizir, when threatened with danger."
"ولو بصرت بي والسرى جل عزمتي… وجرسي لجنان الفلاة سمير
وأعتسف الموماة في غسق الدجى… وللأسد في غيل الغياض زئير
وقد حومت زهر النجوم كأنها… كواكب في خضر الحدائق حور","Had she seen me with my soul intent on speeding the nightly journey, when my sounding steps held converse with the demons of the waste when I wandered over the desert during the shades of night, while the roar of the lion was heard from his haunt among the reeds when the brilliant Pleiades circled [through the heavens), like dark-eyed maids [dancing] in the green woods."
"ودارت نجوم القطب حتى كأنها… كؤوس مها والى بهن مدير
وقد خيلت طرق المجرة انها… على مفرق الليل البهيم قتير
وثاقب عزمي والظلام مروع… وقد غضن أجفان النجوم فتور
لقد أيقنت أن المنى طوع همتي… وأني بعطف العامري جدير.
وهي طويلة، وفي هذا القدر منها كفاية.","and the polar stars were borne round like the wine-cups filled by a fair gazelle and circulated by an assiduous attendant; when the milky way seemed like the gray hairs of age upon the head of the gloomy night when the ardor of my resolution and the piercer of the darkness were equally terrible when languor closed the eyelids of the stars; ah then she had known that Fate itself obeyed my will, and that I was worthy the favor of Ibn Al-Amir. This poem is of considerable length, but the extract we have given is sufficient."
إذا قد ذكرت هذه القصيدة فينبغي أن أذكر شيئا من قصيدة أبي نواس التي وازنها أبو عمر؛ وكان أبو نواس قد خرج من بغداد قاصدا مصر ليمدح أبا نصر الخطيب بن عبد الحميد صاحب ديوان الخراج بها، فأنشده هذه القصيدة، وذكر المنازل التي مر عليها في طريقه,"Since we have spoken of this qasida, we must cite also a portion of the one com-posed by Abu Nawas, and imitated, in its rhyme and measure, by Abu Omar. Abu Nawas, having set out from Baghdad for Egypt, with the intention of eulogizing Abu Nasr al-Khatib, recited to him the poem we are how speaking of, and in which he named the different places where he stopped on the way:"
وقد ذكرت منها بيتا في ترجمة أبي إسحاق إبراهيم بن عثمان الغزي، ولا حاجة إلى ذكر جميعها فإنها طويلة، ولكن أذكر الذي أختاره منها، فمن ذلك,"one verse of it has already been given in the life of Abu Ishak al-Ghazzi, and there is no necessity for inserting the whole of it here; it is besides of considerable length; we shall merely quote some select passages."
"تقول التي من بيتها خفف محملي… عزيز علينا أن نراك تسير
أما دون مصر للغنى متطلب… بلى إن أسباب الغنى لكثير
فقلت لها واستعجلتها بوادر… جرت فجرى من جريهن غدير","When my active camel bore me from her tent, she said: ‘It is grievous for us to see ‘thee going away. Is there not some place nearer than Egypt where riches may be ‘found? There are surely many means of gaining riches.’ I answered, whilst her fair companions were hastening after, and complaining of her speed; and, as they ran, performs dropped [from their hair): ‘Let me go, so that the number of those who ‘envy thee may be increased by (the success of) my journey to the city in which al- Khatib is emir."
"ذريني أكثر حاسديك برحلة… إلى بلدة فيها الخطيب أمير
إذا لم تزر أرض الخصيب ركابنا… فأي فتى بعد الخطيب تزور
فما جازه جود ولا حل دونه… ولكن يصير الجود حيث يصير
فتى يشتري حسن الثناء بماله… ويعلم أن الدائرات تدور","If our camels visit not the country of al-Khasib, to what other generous man can they go? Beneficence went not beyond him, neither did it stop before it reached him; nor wherever he is, Beneficence is there. (Heis) the man of noble soul he buys with his wealth a glorious reputation, for he knows how the vicissitudes of Fortune revolve.’"
"ومنها أيضا:
فمن كان أمسى جاهلا بمقالتي… فإن أمير المؤمنين خبير
وما زلت توليه النصيحة يافعا… إلى أن بدا في العارضين قتير
إذا هاله أمر فإما كفيته… وإما عليه بالكفي تشير","Though others may remain in ignorance of my words, the Commander of the Faithful knows them well. Thou hast not ceased to serve him with good counsel, from the time of (thy) youth till the grey hairs appeared on (thy) cheeks. When an unforeseen event occurred, your prudence released the caliph from all anxiety, or your advice guided him in the choice of a minister."
"ثم شرع من ههنا في ذكر المنازل، ثم قال في أواخرها:
زها بالخصيب السيف والرمح في الوغى… وفي السلم يزهو منبر وسرير
جواد إذا الأيدي قبضن عن الندى… ومن دون عورات النساء غيور","The poet then enters into the description of the places where he stopped to rest, and he finishes thus: In the tumult of battle, al-Khasib shed glory on the sword and the lance; in peace, he gave luster to the pulpit and the throne. Profuse in his bounty when the hands of others are contracted (by avarice); jealously respectful of female honor."
"فإني جدير إن بلغتك للغنى… وأنت لما أملت منك جدير
فإن تولني منك الجميل فأهله… وإلا فإني عاذر وشكور","if my (description) attain the height of thy (glory), I shall merit wealth, and thou, that I place my hopes in thy bounty. If thou grants me thy favor, (let it be because) I deserve it; if you withhold (thy approbation), I shall ask (thy) excuse (for my presumption) and be grateful."
ثم مدحه بعد هذه بعدة قصائد، ويقال إنه لما عاد إلى بغداد مدح الخليفة، فقيل له: وأي شيء تقول فينا بعد أن قلت في بعض نوابنا,"Abu Nawas then celebrated the praises of al-Khasib in a number of other poems, and on his return to Baghdad he made an eulogium on the caliph who said to him: “What can you say of us, after having said of our lieutenant."
"إذا لم تزر أرض الخصيب ركابنا… البيتان المذكوران؛ فأطرق ساعة ثم رفع رأسه وأنشد يقول:
إذا نحن أثنينا عليك بصالح… فأنت كما نثني وفوق الذي نثني
وإن جرت الألفاظ منا بمدحة… لغيرك إنسانا فأنت الذي نعني","If our camels visit not the country of al-Khasib?” (the caliph here repeated this and the next verse.) Abu Nawas remained for some time with his eyes cast towards the ground, and then held up his head and recited these lines: When we praise you with sincerity, you are what we describe and even more; if our words seem to convey the praises of any other, it is thou alone towards whom our thoughts are turned."
"ومن شعر أبي عمر المذكور من جملة أبيات:
إن كان واديك ممنوعا فموعدنا… وادي الكرى فلعلي فيه ألقاك","From another piece of Abu Omar’s, we extract the following verse.- If the valley where thou dwellest be inaccessible (to thy lover), let the place of our meeting be the valley of sleep; there I may chance to find thee."
"وقد ألم في هذا البيت بقول الآخر:
هل سبيل إلى لقائك بالجز… ع فإن الحمى كثير الوشاة","In this verse, he comes near the following thought of another poet’s: Is there means of meeting thee in the lonely valley, for the grounds reserved by thy tribe are foil of spies?"
وكانت ولادته في المحرم سنة سبع وأربعين وثلثمائة، وتوفي ليلة الأحد لأربع عشرة ليلة بقيت من جمادى الآخرة سنة إحدى وعشرين وأربعمائة، رحمه الله تعالى.,"Abu Omar was born in the month of Muharram, A. H. three hundred and forty seven (A. D. nine hundred and fifty eight), and died on the eve of Sunday, fifteenth of the second Jumada, four hundred and twenty one (A. D. one thousand and thirty.)"
ودراج – بفتح الدال المهملة وفتح الراء المشددة وبعد اللف جيم – وهو اسم جده. والقسطلي – بفتح القاف وسكون السين المهملة وفتح الطاء المهملة وتشديد اللام – هذه النسبة إلى قسطلة، وهي مدينة بالأندلس يقال لها قسطلة دراج، ولا أعلم أهي منسوبة إلى جده دراج المذكور أم إلى غيره، والله سبحانه أعلم.,"Darraj is the name of one of his ancestors. Kastalli means native of Kastalla, a city in Spain, called also Kastalla Darraj (Kas t alia of Darraj); but I know not if it be after the ancestor of Abu Omar or some other person that it was so called."
ابن زيدون,IBN ZAIDUN AL-ANDALUSI
أبو الوليد أحمد بن عبد الله بن احمد بن غالب بن زيدون المخزومي الندلسيالقرطبي الشاعر المشهور؛ قال ابن بسام صاحب الذخيرة في حقه: كان أبو الوليد غاية منثور ومنظوم، وخاتمة شعراء بني مخزوم.,"Abu Al-Walid Ahmad Ibn Abd Allah. Ibn Ahmad Ibn Ghalib Ibn Zaidun al- Makhzumi al-Andalusi al-Kortobi (descended from the tribe of Makhzum and native of Cordova in Spain): this celebrated poet is spoken of in the following terms by Ibn Bassam in the Dakhira: “Abu ’l-Walid attained the height of perfection in prose and poetry, and closed the series of poets sprung from Makhzum."
أخذ من حر الأيام حرا، وفاق الأنام طرا، وصرف السلطان نفعا وضرا، ووسع البيان نظما ونثرا. إلى اديب ليس للبحر تدفقه، ولا للبدر تألقه. وشعر ليس للسحر بيانه، ولا للنجوم الزهر اقترانه. وحظ من النثر غريب المياني، شعري الألفاظ والمعاني.,"he had received from Fortune the best of her favors; he sur-passed (in abilities) every person (of his time), and wielded his authority (as vizir) to the welfare (of friends) and the detriment (of foes): he was endowed with a great talent for aptly expressing his thoughts in prose and verse, joined to such information in literature as surpassed the ocean by its overflow, and the moon by its luster; his poetry had a power which no magic ever possessed, and (an elevation) which the stars could not rival; and he had received in portion a prose style of a singular and original construction, quite poetic in its terms and ideas."
وكان من أبناء وجوه الفقهاء بقرطبة، وبرع أدبه، وجاد شعره، وعلا شأنه، وانطلق لسانه. ثم انتقل عن قرطبة إلى المعتضد عباد صاحب إشبيلية في سنة إحدى وأربعين وأربعمائة، فجعله من خواصه: يجالسه في خلواته، ويركن إلى إشاراته. وكان معه في صورة وزير.,"He was the son of one of the first jurisconsults in Cordova, and when his learning had attained its height, when his poetic talent had acquired its excellence, when his position (in the world)became eminent and when his tongue was free (to give its mandates uncontrolled), he left his native place and went, in the year four hundred and forty one (A. D. one thousand and forty nine or one thousand and fifty), to al-Motadid Abbad, prince of Seville, who adopted him as one of his privileged friends, admitted him into his intimate society, hearkened to his counsels, and treated him on the footing of a vizir."
"وذكر له شيئا كثيرا من الرسائل والنظم، فمن ذلك قوله:
بيني وبينك ما لو شئت لم يضع… سر إذا ذاعت الأسرار لم يذع
يا بائعا حظه مني، ولو بذلت… لي الحياة بحظي منه لم أبع","This author then gives a great number of epistles and pieces of poetry composed by Ibn Zaidun, among others, the following: Between me and thee subsists a feeling which, if pleasing to thee, shall never expire a secret which has remained undivulged, whilst other secrets were revealed. He who would buy the share I hold in thy affections might offer me life itself; I would not sell my share in thy affections."
"يكفيك أنك إن حملت قلبي ما… لا تستطيع قلوب الناس يستطع
ته أحتمل واستطل أصبر وعز أهن… وول أقبل وقل أسمع ومر أطع","Let it suffice thee that, although thou hast placed on my heart a burden which the hearts of men could not sustain, my heart sustains it. Be scornful, I shall suffer patiently; be proud, I shall endure it; be haughty, I shall be humble; return, I shall approach; speak, I shall hear; order, I shall obey."
"ومن شعره أيضا:
ودع الصبر محب ودعك… ذائع من سرع ما استودعك
يقرع السن على أن لم يكن… زاد في تلك الخطا إذ شيعك","By the same: He has bid adieu to fortitude, the lover who bade adieu to thee: it is now betrayed, the secret (of his love which he had) confided to thee (alone). He gnashes his teeth (with regret) that he went not onward some steps more, when he followed thee to say farewell."
"يا أخا البدر سناء وسنا… حفظ الله زمانا أطلعك
إن يطل بعدك ليلي فلكم… بت أشكو قصر الليل معك","Sister to the moon in exaltation and in luster may God reserve a time when I shall see thee reappear I If my nights are long during thy absence, ’tis thou who art the cause; I pass them in lamenting the shortness of the nights I spent with thee."
وله القصائد الطنانة، ولولا خوف الإطالة لذكرت بعضها.,"He is author also of some high-sounding poems, a portion of which I should give, were I not afraid of being prolix."
"ومن بديع قلائده قصيدته النونية التي منها:
نكاد حين تناجيكم ضمائرنا… يقضي علينا الأسى لولا تأسينا
حالت لبعدكم أيامنا فغدت… سودا وكانت بكم بيضا ليالينا
بالأمس كناوما يخشى تفرقنا… واليوم نحن وما يرجى تلاقينا","One of his most brilliant gems is the qasida which contains these verses: Whilst our inmost thoughts conversed with thee (when memory recalled thy image), grief had nearly killed us, did we not assume fortitude. Since thou art gone, our days are become dark, though with thee our nights were bright. Yesterday our separation was not apprehended; today, our meeting again cannot be hoped for."
وهي طويلة، وكل أبياتها نخب، والتطويل يخرج بنا عن المقصود.,"The poem {from which this passage is taken) is of considerable length, and each of its verses might be selected {for its beauty), but it would divert us from our plan were we to enter into long details."
وكانت وفاته في صدر رجب سنة ثلاث وستين وأربعمائة بمدينة إشبيلية، رحمه الله تعالى، ودفن بها.,"Ibn Zaidun died and was buried at Seville on the first Rajab, A. H. four hundred and sixty three (A. D. one thousand and seventy one)."
وذكر ابن بشكوال في كتاب الصلة أباه وأثنى عليه، وقال: كان يكنى أبا بكر. وتوفي بالبيرة سنة خمس وأربعمائة، وسيق إلى قرطبة فدفن بها يوم الاثنين لست خلون من شهر ربيع الآخر من السنة. كانت ولادته سنة أربع وخمسين وثلثمائة. وكان يخضب بالسواد، رحمه الله تعالى.,"mention is made of his father by Ibn Bashkuwal, who speaks highly of him in his Silat, and says: “He was surnamed Abi Bakr; he died in the year four hundred and five (A. D. one thousand and fourteen or one thousand and fifteen), at al-Bira{Elvira), whence his body was taken to Cordova, where it was interred on Monday, seventh of the second of Rabi of that year: his birth was in A. H. three hundred and fifty four (A. D. nine hundred and sixty five): he used to dye his hair black.”"
وكان لأبي الوليد المذور ابن يقال له أبو بكر، وتولى وزارة المعتمد بن عباد، وقتل يوم أخذ يوسف بن تاشفين قرطبة من ابن عباد المذكور لما استولى على مملكته، كما سيشرح بعد هذا في ترجمة المعتمد وابن ناشفين إن شاء الله تعالى، وذلك يوم الأربعاء ثاني صفر سنة أربع وثمانين وأربعمائة، وكان قتله بقرطبة.,"Ibn Zaidun had a son named Abu Bakr, who acted as vizir to al-Motamid Ibn Abbad, and was slain on the day in which Yusuf Ibn Tashifin took Cordova from Ibn Abbad and deprived him of his kingdom; the particulars of which event we shall give in the lives of these princes. Cordova was taken on Wednesday, the second of Safar, four hundred and eighty four (March, A.D. one thousand and ninety one), and Abu Bakr was killed there."
واما القرطبي فقد تقدم الكلام في ضبطه فلا حاجة إلى إعادته، وذلك في ترجمة أحمد بن عبد ربه، مصنف كتاب العقد، وأخذها الفرنج من المسلمين في شوال سنة ثلاث وثلاثين وستمائة.,"We have already given the true pronunciation of Kortuba (Cordova); it is therefore unnecessary to repeat it here: it will be found in the life of Ibn Abd Rabbih, author of the Ikd; the Franks took this city from the Muslims in the month of Shawwal, six hundred and thirty three (about the first of July, one thousand two hundred and thirty six)."
ابن الأبار الخولاني,IBN AL-ABBAR THE POET
أبو جعفر أحمد بن محمد الخولاني الأندلسي الإشبيلي المعروف بابن الأبار الشاعر المشهور؛ كان من شعراء المعتضد عباد بن محمد اللخمي صاحب إشبيلية، المجيدين في فنونه,"Abu Jaafar Ahmad Ibn Muhammad al-Khaulani, native of Seville in Spain, and surnamed Ibn al-Abbar, was a poet of reputation, and, in the different branches of his art, one of the ablest among the poets patronized by the prince of Seville al-Motadid Abbad Ibn Muhammad al-Lakhmi."
وكان عالما فجمع وصنف، وله في صناعة النظم فضل لايرد، وإحسان لايعد، فمن محاسن شعره قوله,"He was also a man of learning, having made compilations and composed (some original treatises); but he possessed an acknowledged talent, and showed unbounded abilities in his poetical works, from which we extract the following beautiful passage."
"لم تدر ما خلدت عيناك في خلدي… من الغرام ولا ما كابدت كبدي
أفديه من زائر رام الدنو فلم… يسطعه من غرق في الدمع متقد
خاف العيون فوافاني على عجل… معطلا جيده إلا من الجيد","She knew not the lasting passion with which her eyes inspired my soul, nor the anguish which was borne by my heart. I should lay down my life for that [fair) visitor who sought, but could not approach the (lover) drowned in tears and consumed (with love). Apprehensive of spies, she came to me with hurried steps, her neck adorned with no other jewels but its grace and beauty."
"عاطيته الكأس فاستحيت مدامتها… من ذاك الشنب لعسول والبرد
حتى إذا غازلت أجفانه سنة… وصيرته بيد الصهباء طوع يدي
أردت توسيده خدي وقل له… فقال: كفك عندي أفضل الوسد","I handed her the cup, and the wine which it contained blushed (with jealousy) at the fragrance of her lips and the radiance of her teeth. (We drank) till her eyelids yielded to the blandishments of slumber, and the strength of the purple (liquor) subdued her to my will. I wished to give her my cheek for a pillow, but it was too small, and she said: Your arms are for me the best of pillows."
"فبات في حرم لا غدر يذعره… وبت ظمآن لم أصدر ولم أرد
بدر ألم وبدر التم ممتحق… والأفق محلولك الأرجاء من حسد
تحير الليل منه أين مطلعه… أما درى الليل أن البدر في عضدي","She passed the night in a safe retreat where no fear assailed her; and I passed the night thirsting (to taste her lips), but I abstained. When this (beauteous as the) moon, approached, the full moon was effaced (by her beauty)y and all the horizon became dark with jealousy: the night was perplexed to know where the moon would rise, but the night knew not that I held the moon in my arms."
[وله أبيات ثابتة في المجموع الكبير بخطي في الكراس المنقول بالإسكندرية] وله على هذا الأسلوب مقاطيع ملاح، وله ديوان شعر، وذكره ابن بسام في الذخيرة .”,"He has composed a number of pretty little pieces in the same style, and his Diwan, or collected poetical works are spoken of by Ibn Bassam in the Dakhira."
وتوفي سنة ثلاث وثلاثين وأربعمائة، رحمه الله تعالى. والأبار: بفتح الهمزة وتشديد الباء الموحدة وبعد الألف راء. والخولاني – بفتح الخاء المعجمة وسكون الواو وبعد اللام ألف ونون – هذه النسبة إلى خولان بن عمرو، وهي قبيلة كبيرة نزلت الشام.,"Ibn al-Abbar died A.H. four hundred and thirty three (A.D. one thousand and forty one or one thousand and forty two). Khaulani means descended from Khaulan son of Amr, father of a great tribe which settled in Syria."
والإشبيلي: نسبة إلى إشبيلية – بكسر الهمزة وسكون الشين المثلثة وكسر الباء الموحة وسكون الياء المثناة من تحتها وكسر اللام وفتح الياء تحتها نقطتان وبعدها هاء – وهي من اعظم بلا الأندلس.,Ishbiliya (Seville) is one of the largest cities of Spain.
المنازي الكاتب,AL-MANAZI
أبو نصر احمد بن يوسف السليكي المنازي الكاتب؛ كان من أعيان الفضلاء وأماثل الشعراء، وزرلأ بي نصر أحمد بن مروان الكردي، صاحب ميافارقين وديار بكر – وسيأتي ذكره إن شاء الله تعالى. وكان فاضلا شاعرا كافيا، وترسل إلى القسطنطينية مرارا,"Abu Nasr Ahmad Ibn Yusuf al-Sulaiki al-Manazi, a man of superior talent and distinguished as a poet, was vizir to Abu Nasr Ahmad Ibn Marwan al-Kurdi, prince of Maiyafarikin and Diar Bakr, whose life shall be given later. To his eminent learning and his abilities as a poet, was joined great skill in the management of affairs, and he went a number of times as ambassador to Constantinople."
وجمع كتبا كثيرة ثم وقفها على جامع ميافارقين وجامع آمد، وهي إلى الآن موجودة بخزائن الجامعين، ومعروفة بكتب المنازي.,"He had collected a great quantity of books, which he made over as a wakf to the mosque of Maiyafarikin and the mosque of Amid, in the libraries of which they are still to be found, and where they are known by the designation of al-Manazis Books."
وكان قد اجتمع بأبي العلاء المعري بمعرة النعمان، فشكا أبو العلاء إليه حاله، وأنه منقطع عن الناس وهم يؤذنه، فقال: مالهم ولك وقد تركت لهم الدنيا والآخرة فقال أبو العلاء: والآخرة أيضا!,"He had one time an interview, at Maarrat al-Noman, with the poet Abu Al-Ala, who complained to him of his position, isolated as he was from mankind and badly treated by them J to which al-Manazi replied: “What can they have to say to you, since you have resigned to them both this world and the next?” “Ah!” replied Abu ’l-Ala, “and the next also?”"
وجعل يكررها، ويتألم لذلك، وأطرق فلم يكلمه إلى أن قام، وكان قد اجتاز في بعض أسفاره بوادي بزاعا فأعجبه حسنه وما هو عليه، فعمل فيه هذه الأبيات,"repeating the words several times and much offended; he then hung down his head and did not utter another word till (his visitor) went away. In one of his journeys, al-Manazi passed through the valley of Buzaa, and, charmed by the beauty of the spot and the feelings it inspired, he made on it these verses."
"وقانا لفحه الرمضاء واد… وقاه مضاعف النبت العميم
نزلنا دوحه فحنا علينا… حنو المرضعات على الفطيم
وأرشفنا على ظمإ زلالا… ألذ من المدامة للنديم","A valley sheltered us from the heat of the burning sands, and a dense foliage gave to it a double shelter. We took repose under a tree which soothed us with its sound, as a nurse soothes her child just weaned. Fired with thirst, we drank of a pure spring whose waters were sweeter (to us) than wine to a boon companion."
"يراعي الشمس أنى قابلته… فيحجبها ويأذن للنسيم
تروع حصاه حالية العذارى… فتلمس جانب العقد النظيم
وهذه الأبيات بديعة في بابها.","This valley wards off the sun on every point from which he can look towards it; him it excludes, but allows the zephyr to enter. Its (brilliant) pebbles cause the maids adorned with jewels to tremble, and they feel if the knot of their necklaces (be unbroken). These verses are quite unique in their class."
وذكره أبو المعالي الحظيري في كتاب زينة الدهر وأورد له شيئا من شعره، فمما أورد له قوله: ولي غلام طال في دقة… كحظ إقليدس لا عرض له، وقد تناهى عقله خفة… فصار كالنقطة لا جزء له,"and have been cited, with others by the same author, in the Zinat al-Dahr, a work composed by Abu Al-Maali al-Haziri; among those given by him are the following: The boy I have is tall and slender; he is like Euclid’s line: without breadth the sense he possesses is extremely little: it is like the point having no parts."
ويوجد له بأيدي الناس مقاطيع. وأما ديوانه فعزيز الوجود، وبلغني أن القاضي الفاضل – رحمه الله تعالى – أوصى بعض الأدباء السفارة أن يحصل له ديوانه,"A number of his lesser pieces tire to be found in the hands of the public, but the collection of his poetical works is very rare: I have been told that the kadi al-Fadel commissioned a man of learning, who was on his travels, to procure him a copy."
فسأل عنه في البلاد التي انتهى إيها فلم يقع له على خبر، فكتب إلى القاضي الفاضل كتابا يخبره بعدم قدرته عليه، وفيه أبيات من جملتها عجز بيت وهو: وأقفر من شعر المنازي المنازل… وكانت وفاته سنة سبع وثلاثين وأربعمائة، رحمه الله تعالى.,"this person, in consequence, made inquiries in every country to which he went, but could gain no information about the book, and he then wrote a letter to the kadi, informing him of his want of success; this letter contained some verses, one of which had for second hemistich these words: And the dwellings are not inhabited bur the poems of al-Manazi. Died A. H. four hundred thirty seven (A. D. one thousand and forty five or one thousand and forty six)."
والمنازي – بفتح الميم والنون، وبعد اللف زاي – هذه النسبة إلى مناز جرد – بزيادة جيم مكسورة وبعدها راء ساكنة ثم دال مهملة – وهي مدينة عند خرت برت، وهي غير مناز كرد القلعة من أعمال خلاط – وسيأتي ذكرها في ترجمة تقي الدين عمر صاحب حماة.,"Manazi means native of Manazjird, a city near Khartabirt; it must not be confounded with Manazkird, a castle in the dependencies of Khalat, of which mention will be made in the life of Taki al-din Omar, prince of Hamah."
وخرت برت: هي حصن زياد المشهور. وبزاعا – بضم الباء الموحدة وفتح الزاي وبعد الألف عين مهملة ثم ألف – وهي قرية كبيرة مابين حلب ومنبج في نصف الطريق.,Khartabirt is the well-known Hisn Ziad. Buzaa is a considerable town half way between Aleppo and Manbij.
ابن الخياط الدمشقي,IBN AL-KHAYAT THE POET
أبو عبد الله أحمد بن محمد بن علي بن يحيى بن صدقة التغلبي المعروف بابن الخياط الشاعر الدمشقي الكاتب؛ كان من الشعراء المجيدين، طاف البلاد، وامتدح الناس، ودخل بلاد العجم وامتدح بها,"Abu Abd Allah Ahmad Ibn Muhammad Ibn All Ibn Yahya Ibn Sadaka, al-Taglibi (member of the tribe of Taglib), surnamed Ibn al-Khayat (son of the tailor), native of Damascus, was a katib and poet of considerable merit. Having gone to travel, he composed poems in praise of the (eminent) men (whom he saw) in different countries; and went to Persia, where he also made verses in honor (of its princes)."
ولما اجتمع بأبي الفتيان ابن حيوس الشاعر المشهور بحلب وعرض عليه شعره قال: قد نعاني هذا الشاب إلى نفسي، فقلما نشأ ذو صناعة ومهر فيها إلا وكان دليلا على موت الشيخ منأ بناء جنسه,"At Aleppo he met with the celebrated poet Abu ’l-Fityan Ibn Haiyus, and presented him with his poetical works, on which Ibn Hayus said: “This boy has announced to me my death, for it seldom happens in any profession, that a person of superior skill springs up, without its being an indication that the death of the oldest master in that profession is at hand.”"
ودخل مرة إلى حلب وهو رقيق الحال لا يقدر على شيء، فكتب إلى ابن حيوس المذكور يستمنحه شيئا من بره بهذين البيتين:,"On coming to Aleppo in very low circumstances and utterly unable to support himself, he appealed to the generosity of Ibn Haiyus in the following lines."
"لم يبق عندي ما يباع بحبة… وكفاك علما منظري عن مخبري
إلا بقية ماء وجه صنتها… عن أن تباع وأين أين المشتري","What remains in my possession would not sell for a nut, and my aspect may dispense thee from inquiring into my real state. Bat I have still some honor left; that I have kept unsold; and where, where would a purchaser be found?"
فلما وقف عليهما ابن حيوس قال: لو قال وأنت نعم المشتري لكان أحسن.,"On reading these verses, Ibn Haiyus exclaimed: Had he said: And thou art surely the purchaser! it would have been better.” The collection of Ibn al-Khayat’s poems is so common, that it is useless to quote any of them: most of his qasidas are of remarkable beauty."
"ولا حاجة إلى ذكر شيء من شعره لشهرة ديوانه، ولو لم يكن له إلا قصيدته البائية التي أولها:
 خذا من صبا نجد أمانا لقلبه… فقد كاد رياها يطير بلبه لكفاه","and had he composed no other than the one which rhymes in b, that poem alone had sufficed for his reputation; it begins thus: Obtain from the zephyrs of Najd, that they grant respite to his heart; for their perfume has nearly borne his senses away."
"وأكثر قصائده غرر، وتتمة هذه القصيدة:
وإياكما ذاك النسيم فإنه… متى هب كان الوجد أيسر خطبه
خليلي لو أحببتما لعلمتما… محل الهوى من مغرم القلب صبه","Beware of that zephyr, when it breathes; the lightest evil it produces is the pains of love. O, my friends if you have ever loved, you must know what hold that passion takes of him whose heart is smitten and enamored."
"تذكر والذكرى تشوق وذو الهوى… يتوق ومن يعلق به الحب يصبه
غرام على يأس الهوى ورجائه… وشوق على بعد المزار وقربه، وفي الركب مطوي الضلوع على جوى… متى يدعه داعي الغرام يلبه","he reflects, and reflection augments desire; the lover longs, and love deprives of reason the victim to whom it clings. An anxious pain with passionate despair and hope intense desire, though far the place of rendezvous, or near. In our caravan there is one who encloses in his breast a wasting fire; and who says to the challenge of love: “Here (is the victim) l”"
"إذا خطرت من جانب الرمل نفحة… تضمن منها داؤه دون صحبة
ومحتجب بين الأسنة معرض… وفي القلب من غراضه مثل حجبه
أغار إذا آنست في الحي أنة… حذرا وخوفا أن تكون لحبه وهي طويلة فنقتصر منها على هذا القدر.","When a breath (of the zephyr) comes tremblingly from the desert (where his mistress dwells), it bears with it pain to (afflict) him, but (does) not (bear) its cure. (In the caravan) is one whom protecting spears surround; whose heart is turned away (from me), while in mine (I feel), from her aversion, {pains) like those which her guardian (spears) would cause. If I hear in our encampment a plaintive sigh, I am jealous from apprehension, fearing that it may proceed from love of her. The poem from which these lines are taken is of considerable. Length, but we shall limit our extract to the foregoing citation."
"ومن شعره أيضا قوله:
سلوا سيف الحاظه الممتشق… أعند القلوب دم للحق
أما من معين ولا عاذر… إذا عنف الشوق يوما رفق
تجلى لنا صارم المقلتي… ن مضنى الموشح والمنتظق","Another of his pieces is the following: Ask the drawn sword of her glances if there still remains in my heart a drop of blood to supply the sources of my tears. Ah there is no protector, none to excuse or sooth (the lover) on the day desire torments (him). She has drawn against us the sharp (sword) of her looks, that nymph with the slender waist."
"من الترك ما سهمه إذ رمى… بأفتك من طرفه إذ رمق
وليلة وافيته زائرا… سمير السهاد ضجيع القلق
دعتني المخافة من فتكه… إليه، وكم مقدم من فرق","She is a Turk by nation, and the arrow she shoots off commits less ravage than the glances of her eyes. And (let me not forget) the night in which I went to meet her; when I held converse with sleeplessness, and care was the companion of my couch. The dread of her cruelty drove me for protection to her, yet how often do the most forward retreat (before serious danger)."
"وقد راضت الكأس أخلاقه… ووقر بالسكر منه النزق
وحق العناق فقبلته… شهي المقبل والمعتنق
وبت أخالج فكري به… أزور طرا أم خيال طرق","The wine-cup had then subdued her native rigour, and ebriety borne down her capriciousness; an embrace was lawfully due, and I then kissed a charming mouth and neck Throughout the night my thoughts were at work; was it a false image which I had met, the phantom of a nocturnal dream?"
"أفكر في الهجر كيف انقضى… وأعجب للوصل كيف اتفق
وللحب ما عز مني وهان… وللحسن ما جل منه ودق",How then had her aversion ceased? how did we meet in love? My (soul so) proud and (so) humble is the slave of love; her (body so) foil and (so) slight is (the throne) of beauty.
"ويعجبني من شعره بيتان من جملة قصيدة، وهما في غاية الرقة:
وبالجزع حي كلما عن ذكرهم… أمات الهوى مني فؤادا وأحياه
تمنيتهم بالرقمتين ودارهم… بوادي الغضا يا بعد ما أتمناه","I am much pleased with the two following verses from one of his qasidas; they are extremely sentimental: When I call to recollection the tribe which dwells in the valley, love kills that heart of mine and gives it life. When I was at Rakmatain, I longed after them, but their tents were in the valley of Ghadaya; how distant were the objects of my desire"
"ومن شعره أيضا يعتب على أهله وأصحابه:
يا من بمجتمع الشطين إن عصفت… بكم رياحي فقد قدمت أعذاري
لا تنكرن رحيلي عن دياركم… ليس الكريم على ضيم بصبار","In the following, he reproaches his family and friends: O, you (who dwell) at the junction of the two streams, if I have treated you with rigour, my excuse has been already given; mistake not my (reason for) quitting the place which you inhabit; the man of noble mind is impatient under injustice."
"وله أيضا: أتظنني لا أستط… يع أحيل عنك الدهر ودي
من ظن أن لا بد من… هـ فإن منه ألف بد","By the same: Didst thon suppose that I could ever turn my love away from thee? (Be it known to him) who thinks it should be done, that a thousand reasons are against it."
وكانت ولادته سنة خمسين وأربعمائة بدمشق، وتوفي بها في حاي عشر شهر رمضان سنة سبع عشرة وخمسمائة، رحمه الله تعالى، وقيل: إنه مات في سابع عشر شهر رمضان، والأول أصح.,"Ibn al-Khayat was born at Damascus, A. H. four hundred and fifty (A. D. one thousand and fifty eight); he died there on the eleventh of Ramadan, five hundred and seventeen (A. D. one thousand one hundred and twenty three): another statement, which however is not exact, places his death on the seventeenth of Ramadan."
الميداني,AL-MAIDANI
أبو الفضل أحمد بن محمد بن احمد بن إبراهيم الميداني النيسابوري الأديب، كان فاضلا عارفا باللغة، اختص بصحبة أبي الحسن الواحدي صاحب التفسير، ثم قرأ على غيره، وأتقن فن العربية خصوصا اللغة وأمثال العرب,"Abu Al-Fadl Ahmad Ibn Muhammad Ibn Ahmad Ibn Ibrahim al-Maidani, native of Naisapur, was an eminent literary man and a learned philologer. He was the favorite pupil of Abu ’l-Hasan al-Wahidi, author of the commentary on the Quran; he then studied under other masters and acquired a solid knowledge of the Arabic language, particularly philology and (the history of) the proverbs current among the Arabs of the desert."
وله فيها التصانيف المفيدة، منها كتاب الأمثال المنسوب إليه ولم يعمل مثله في بابه، وكتاب السامي في الأسامي وهو جيد في بابه، وكان قد سمع الحديث ورواه، وكان ينشد كثيرا وأظنهما له,"He composed on the subject a number of instructive works, amongst others the Book of Proverbs which bears his name, and to which no other similar work can be compared. He wrote also the Kitab al-Sami fi ’l-Asami (Book of him who aspires after the signification of proper Names), a good treatise of its kind. He had learned by heart and taught (a portion of) the Traditions; and the following verses, which I believe are his own, were often recited by him."
"تنفس صبح الشيب في ليل عارضي… فقلت عساه يكتفي بعذاري
فلما فشا عاتبته فأجابني… ألا هل ترى صبحا بغير نهار","A hoary dawn broke upon the night of my cheeks, and I said: “It may perhaps be satisfied with (turning white) my beard.” But as it still spread, I reproached it and it answered: “Hast thou ever seen a dawn which was not followed by day?”"
وتوفي يوم الأربعاء الخامس والعشرين من شهر رمضان سنة ثماني عشرة وخمسمائة بنيسابور، ودفن على باب ميدان زياد.,"He died at Naisapur, on Wednesday, the twenty fifth of Ramadan, A. H. five hundred and eighteen (A. D. one thousand one hundred and twenty four), and was buried at the Gate of Maidan Ziad (Hippodrome of Ziad)."
والميداني – بفتح الميم وسكون الياء المثناة من تحتها وفتح الدال المهملة وبعد الألف نون – هذه النسبة إلى ميدان زياد بن عبد الرحمن، وهي محلة في نيسابور.,"This Maidan was named after Ziad Ibn Abd al-Rahman, and is one of the quarters of Naisapur: from it is derived the surname Maidani."
وابنه أبو سعد سعيد بن أحمد كان أيضا فاضلا دينا، وله كتاب الأسماء في الأسماء، وتوفي سنة تسع وثلاثين وخمسمائة، رحمه الله تعالى.,"Al-Maidani had a son called Abu Saad Said, who was distinguished for his talents and piety; he wrote a work, entitled al-asma fi ’Al-Asma (.Attainment of the signification of proper Names), and died A. H. five hundred and thirty nine (A. D. one thousand one hundred and forty four or one thousand one hundred and five.)"
ابن الخازن الكاتب,IBN AL-KHAZIN
أبو الفضل أحمد بن محمد بن الفضل بن عبد الخالق المعروف بابن الخازن، الكاتب الشاعر الدينوري الصل البغدادي المولد والوفاة؛ كان فاضلا نادرة في الخط أوحد وقته فيه، وهو والد ابي الفتح نصر الله الكاتب المشهور، كتب من المقامات نسخا كثيرة وهي موجودة بأيدي الناس،,"Abu l-Fadl Ahmad Ibn Muhammad Ibn al-Fadl Ibn Abd al-Khalik, surnamed Ibn al-Khazin (son of the treasurer), came of a family which inhabited Dainaur, but he himself was born and died at Baghdad. This katib and poet was a man of merit, and wrote the fairest hand of any in his time; he was father to the celebrated katib Abu Al-Fath Nasr Allah, who transcribed repeatedly the Makamas (of Hariri), which copies are still extant."
واعتني بجمع شعر والده فجمع منه ديوانا، وهو شعر جيد حسن السبك جميل المقاصد، فمن ذلك قوله، وهو من المعاني البديعة,"and who collected his father’s poems into a Diwan: those poems are good, the verses being well turned and the thoughts fine; as, for instance, the following, which contain a very original idea."
"من يستقم يحرم مناه، ومن يزغ… يختص بالإسعاف والتمكين
انظر إلى الألف استقام ففاته… عجم وفاز به اعوجاج النون","He who acts uprightly is disappointed in his wishes, and he who acts crookedly is successful and attains his end. See the letter alif (I), it held itself up straight, and missed gaining the diacritical point, which the noun (obtained by its crookedness."
"وله أيضا:
من لي بأسمر حجبوه بمثله… في لونه والقد والعسلان
من رامه فليدرع صبرا على… طرف السنان وطرفه الوسنان","By the same: Who will bring me that brunette whom (her jealous relations) have surrounded with (lances) like to her in color, slenderness, and flexibility. Her lover should put on a double breastplate of patience, so as to face the point of the spear and watch when the eyes (of her guardians) yield to slumber."
"راح الصبا تثنيه لا ريح الصبا… سكران بي من حبه سكران
طرف كطرف جامح مرحمتى… أرسلت فضل عنانه عناني","The wine of youth causes her to faulter (in her gait); it is not the breath of the zephyr (which bends that flower); she is drunk (with youth), and I am doubly drunk with love. My eyes are as a headstrong, spirited courser; when I slack their bridle, they bear me into trouble."
"وله أيضا:
أيا عالم الأسرار إنك عالم… بضعف اصطباري عن مداراة خلقه
ففتر غرامي فيه تفتير لحظه… وأحسن عزائي فيه تحسين خلقه
فحمل الرواسي دون ما أنا حامل… بقلبي المعنى من تكاليف عشقه",By the same: O! thou who knows all secrets; thou knows what feeble resistance I can offer to the deceitful blandishment of her beauty I Let then my love for her (lose its force and) languish as her eyes Let my consolation for her (loss) be as perfect as her beauty. The weight of mountains is less than what I bear on my heart afflicted by the pains of love.
"وكتب إلى الحكيم أبي القاسم الهوازي، وقد فصده فآلمه: رحم الإله مجدلين سليمهم… من ساعديك مبضع بالمبضع
فعصائب تأتيهم بمصائب… نشرت فتطوي أذرعا في الأذرع","The following verses were written by him to Abu ’l-Kasim al-Ahwazi, a physician who had hurt him in letting blood: God pity the overthrown Those whom your hands wound are mangled by a lancet. You come upon your bands (of patients) with bandages, which you spread out and fold on one arm and another."
"أفصدتهم بالله أم أقصدتهم… وخزا بأطراف الرماح الشرع
دست المباضع أم كنانة أسهم… أم ذو الفقار مع البطين الأنزع
غررا بنفسي إن لقيتك بعدها… يا عنتر العبسي غير مدرع","You bleed them? by Allah you mangle them; stabbing with the point of your well-aimed weapons. Is that a lancet-case or a quiver of arrows? or is it (the sword) Zu al-Faqqar borne by the corpulent bald-head? Woe be to me if I meet thee after this, thou stern-faced Antar, unless I wear a cuirass."
وكان الحكيم المذكور قد أضافه يوما وزاد في خدمته، وكان في داره بستان وحمام فأدخله إليهما، فعمل أبو الفضل المذكور:,"Another day, this physician, having Abu Al-Fadl for guest, treated him with great attention and had him conducted to the garden and bath belonging to the house; on this occasion, the poet composed these verses."
"وافيت منزله فلم أرحاجبا… إلا تلقاني بسن ضاحك
والبشر فيوجه الغلام أمارة… لمقدمات حياء وجه المالك
ودخلت جنته وزرت جحيمه… فشكرت رضوانا ورأفة مالك",I visited a dwelling where I met no door-keeper but received me with smiles. The pleasure which appeared in the countenance of the servant was a harbinger of the kindest reception from the master. I entered his garden and I visited his bath; and gave grateful thanks to the kindness of their owner.
ثم إني وجدت هذه الأبيات للحكيم أبي القاسم هبة الله بن الحسين بن علي الأهوازي الطبيب الأصبهاني، ذكرها العماد الكاتب في الخريدة له، وقال: توفي سنة نيف وخمسين وخمسمائة، وذكرها في ترجمة أبي الفضل ابن الخازن المذكور، والله أعلم لمن هي منهما.,"preceding verses to a physician of Ispahan, named Abu ’Al-Kasim Hibat Allah Ibn al-Husain Ibn Ali al-Ahwazi, who, he says, died years later than A. H. five hundred and fifty (A. D. one thousand one hundred and fifty five): he gives the same lines also in the life of Ibn al-Khazin, so it is difficult to decide which is the author."
"ومن شعره أيضا -[أعني ابن الخازن]-:
وأهيف ينميه إلى العرب لفظه… وناظره الفتان يعزي إلى الهند
تجرعت كأس الصبر من رقبائه… لساعة وصل منه أحلى من الشهد","We extract also the following passage from the poetry of Ibn al-Khazin: (loved) a slender-waisted (nymph), whose language showed that she was an Arab, but whose seducing looks were Indian. I sipped the cup of patience till I stole from her guardians an hour of interview, sweeter than honey."
"وهادنت أعماما له وخؤولة… سوى واحد منهم غيور على الخد
كنقطة مسك أودعت جلنارة… رأيت بها غرس البنفسج في الورد","I softened her paternal and maternal uncles, a jealous one excepted, that was on her cheek, and resembled a drop of (black) musk deposed on the (red) flower of the pomegranate; it seemed to me as if a violet were growing in a rose."
"وله أيضا:
وافى خيالك فاستعارت مقلتي… من أعين الرقباء غمض مروع
ما استكملت شفتاي لثم مسلم… منه ولا كفاي ضم مودع","By the same: Thy image came to visit me, and my eyes stole an instant of hurried slumber unperceived by the spies who watched me. My lips had not as yet finished kissing the yielding (beauty)’, my hands had scarcely pressed the (charms) confided (to them)."
"وأظنهم فطنوا فكل قائل… لو لم يزره خيالها لم يهجع
فانصاع يسرق نفسه فكأنما… طلع الصباح بها وإن لم يطلع
وجل شعره مشتمل على معان حسان.","when I fancied that (my enemies) perceived (me), and that they all said: He had not slept were he not visited by her image. Then (the pleasing phantom) fled away and vanished; and (token present, the light of its beauty) made me think the morning risen, though it had not yet appeared. The greater portion of his poetry contains fine thoughts."
وكانت وفاته في صفر سنة ثماني عشرة وخمسمائة، وعمره سبع وأربعون سنة، وقال الحافظ ابن الخوري في كتابه المنتظم: توفي سنة اثنتيي عشرة وخمسمائة، والله أعلم، رحمه الله تعالى.,"He died in the month of Safer, A. H. five hundred and eighteen (A. D. one thousand one hundred and twenty four), at the age of forty seven years; the hafiz Ibn al-Jawzi says, however, in his Muntazim, that his death took place in five hundred and twelve."
وكان ولده أبو الفتح نصر الله المذكور حيا في سنة خمس وسبعين وخمسمائة ولم أقف على تاريخ وفاته.,"His son Abu Al-Fath Nasr Allah was still alive in the year five hundred and seventy five (A. D. one thousand one hundred and seventy nine), but I have not been able to learn the date of his death."
ناصح الدين الأرجاني,NASIH AL-DIN AL-ARRAJANI
أبو بكر أحمد بن محمد بن الحسين الأرجاني الملقب ناصح الدين؛ – كان قاضي تستر وعسكر مكرم -، وله شعر رائق في نهاية الحسن، ذكره العماد الكاتب الأصبهاني في كتاب الخريدة فقال: كان الأرجاني في عنفوان عمره بالمدرسة النظامية بأصبهان، وشعره من آخر عهد نظام الملك، منذ سنة نيف وثمانين وأربعمائة، إلى آخرعهده، وهو سنة أربع وأربعين وخمسمائة,"Abu Bakr Ahmad Ibn Muhammad Ibn al-Husain al-Arrajani, surnamed Nasih al-din (friend of religion’), was kadi of Tustar and Askar Mukram, and composed some extremely beautiful and charming poetry. Mention is made of him by the katib Imad al-din in his Khartda: “In the prime of life,” says he, al-Arragani was in the Nizamiya College at Ispahan; (the flow of) his poetry commenced some years later than A. H. four hundred and eighty (A. D. one thousand and eighty seven), about the period of Nizam al-Mulk’s death, and continued till the end of his life, in the year five hundred and forty four (A. D. one thousand one hundred and forty nine)."
ولم يزل نائب القاضي بعسكر مكرم، وهو مبجل مكرم، وشعره كثير والذي جمع منه لا يكون عشره، ولما وافيت عسكر مكرم سنة تسع وأربعين وخمسمائة لقيت بها ولده محمدا رئيس الدين أعارني إضبارة كبيرة من شعر والده.,"he did not cease acting as deputy to the kadi of Askar Mukram, and was highly honored and respected. His poetry is great.in quantity, and the collected portion is not the tenth part of what he composed. Having gone to Askar Mukram in the year five hundred and forty nine (A. D. one thousand one hundred and fifty four), I met there Muhammad Rais al-din, who read over with me several times a large quire full of his father’s verses."
منبت شجرته أرجان، وموطن أسرته تستر وعسكر مكرم من خوزستان، وهو وإن كان في العجم مولده، فمن العرب محتده، سلفه القديم من الأنصار، لم يسمح بنظيره سالف الأعصار,"Arrajan was the native soil of his family tree, and Askar Mukram in Khuzestan the dwelling place of his kindred: though a Persian by birth, he drew his origin from the Arabs; the ancient stock from which he sprung were the Ansars, (a noble extraction) the like of which was never offered by past ages."
أوسي الأس خزرجيه، قسي النطق إياديه، فارسي القلم وفارس ميدانه، وسلمان برهانه، من أبناء فارس الذين نالوا العلم المتعلق بالثريا، جمع بين العذوبة والطيب في الري والريا. انتهى كلام العماد.,"and he was descended from the tribe of Aus and the branch of Khazraj; in speech he was a Koss and an lyad; inwriting, a Persian and (first) horseman in its hippodrome; in judgment, he was a Solomon, and one of those sons of Persia who reached the highest point of knowledge; he united beauty, in external form, to sweetness in the perfume (of good character).”"
قلت: ونقلت من ديوانه أنه كان ينوب في القضاء ببلاد خوزستان، تارة بتستر وتارة بعسكر مكرم، مرة عن قاضيها ناصر الدين أبي محمد عبد القاهر بن محمد، ومن بعده عن عماد الدين أبي العلاء رجاء، وفي ذلك يقول,"I learn from his collected poetical works that he was kadi’s deputy in Khuzestan; acting sometimes at Tustar, other times at Askar Mukram, the kadi of which, Nasr al-din Abu Muhammad Abd al-Kahir Ibn Muhammad, he replaced at one period, and at another later, Imad al-din Abi Al-Alaa Raja; upon this he composed these lines."
"ومن النوائب أنني… في مثل هذا الشغل نائب
ومن العجائب أن لي… صبرا على هذي العجائب",That I should act as deputy in such a profession is one of the turns of Fortune. It is a wonder that I can have patience to endure such wondrous changes.
وكان فقيها شاعرا، وفي ذلك يقول: أنا أشعر الفقهاء غير مدافع… في العصر، أو أنا أفقه الشعراء، شعري إذا ماقلت دونه الورى… بالطبع لا بتكلف الإلقاء، كالصوت في قلل الجبال إذا علا… للسمع هاج تجاوب الأصداء,"Being both jurisconsult and poet, he alluded to this in the following verses: I am without contradiction the most poetic doctor of the age, or [at least) the most learned doctor among poets. When I utter verses, people inscribe them (in tear memory) with natural facility, without the trouble of repetition. Like a voice in the shade of mountains, when (my poetry) strikes the ear, it awakens the answer of the echo."
"ومن شعره أيضا: شاور سواك إذا نابتك نائبة… يوما وإن كانت من أهل المشورات
فالعين تلقى كفاحا ما دنا ونأى… ولا ترى نفسها إلا بمرآة","By the same: Though you be a man of good counsel, ask advice from others on the day in which evil fortune befalls you. With the eye, you can distinguish for and near, but it you cannot see without a mirror."
"ومن شعره أيضا:
ما جبت آفاق البلاد مطوفا… إلا وانتم في الورى متطلبي
سعيي إليكم في الحقيقة، والذي… تجدون عنكم فهو سعي الدهر بي","By the same: I never roamed through distant regions without making you (my generous patron!) the special object of my search. My efforts to meet you were earnest, but the only favor you procured me was the persecutions of misfortune."
"أنحوكم ويرد وجهي القهقرى… عنكم فسيري مثل سير الكوكب
فالقصد نحو المشرق الأقصى لكم… والسير رأي العين نحو المغرب","I still draw towards you, though I turn my face away, and my motions are as those of the stars. I go towards the far East that I may find you, though my apparent direction is towards the West."
"ومن شعره أيضا ما كتبه إلى بعض الرؤساء يعتب عليه لعدم سؤاله عنه وقد انقطع عنه مدة:
نفسي فداؤك أيهذا الصاحب… يا من هواه علي فرض واجب
لم طال تقصيري وما عاتبتني… فأنا الغداة مقصر ومعاتب","The following verses were written by him to a man in authority, reproaching him for not asking for him after a period of separation: O my friend, I offer my life in ransom for thine, thou whom it is my duty to love, why hast thou not reproached me for my neglect? Today I complain of thy neglect and reproach thee."
"ومن الدليل على ملالك أنني… قد غبت أياما وما لي طالب
وإذا رأيت العبد يهرب ثم لم… يطلب فمولى العبد منه هارب","A proof that thou art tired of me is that I have been absent for some days and none came to inquire for me. When thou sees the slave run away unpursued, (know) that it is the master who runs away from him."
"وله أيضا، وهومعنى غريب:
رثى لي وقد ساويته في نحوله… خيالي لما لم يكن لي راحم
فدلس بي حتى طرقت مكانه… وأوهمت إلفي أنه بي حالم
وبتنا ولم يشعر بنا الناس ليلة… أنا ساهر في جفنه وهو نائم","By the same, containing a singularly original thought: When none had pity on my sufferings, my fleeting image which visited the slumbers of my mistress, and which I in my thinness resembled, had compassion on me. It yielded me secretly its place, and I vent that night to visit my beloved, who thought she saw me in a dream (not in reality). So we passed a night together unperceived; I being awake under her eyelids, and she, asleep."
"وله من قصيدة وأجاد فيها:
تأمل تحت ذاك الصدغ خالا… لتعلم كم خبايا في الزوايا","In one of his qasidas is found the following verse: Look at that (charming) mole below her neck, and learn how treasures are hid in secret corners."
"وله أيضا:
شبت أنا والتحى حبيبي… وبان عني وبنت عنه
وأبيض ذاك السواد مني… وأسود ذاك البياض منه","By the same: Canesco et arnicas pnbescit; reliqai ilium et ille me reliquit; quod in me niger erat (scil. barba) album factum est, et quod in illo album (scil. gena) erat, nigrum."
"وله أيضا:
سأل الفضا عنه وأصغى للصدى… كيما يجيب فقال مثل مقاله
ناداه أين ترى محط رحاله… فأجاب أين ترى محط رحاله","By the same: (The lover) asked the groves where was his beloved; he hearkened to obtain an answer from the echo, but it only repeated his words. Where,” said he, does she now sojourn?” It answered: Where does she now sojourn?”"
"وله أيضا:
لو كنت أجهل ما علمت لسرني… جهلي كما قد ساءني ما أعلم
كالصعو يرتع في الرياض، وإنما… حبس الهزار لأنه يترنم","By the same: If I knew not what I now know, my ignorance would give me as much happiness as my knowledge gives me grief. Thus the sparrow ranges unconfined and feeds, in the gardens, whilst the nightingale is imprisoned for its talent of song."
"ومثله قول بعضهم:
يقصد أهل الفضل دون الورى… مصائب الدنيا وآفاتها
كالطير لا يحبس من بينها… إلا التي تطرب أصواتها",Another poet has thus expressed the same idea: The woes and evils of the world visit men of talent alone; so the only birds deprived of freedom are those which possess a tuneful voice.
"وهذا ينظر إلى قول الغزي أبي إسحاق المقدم ذكره من جملة قصيدة طويلة:
لا غرو أن تجني علي فضائلي… سبب احتراق المندلي دخانه","The idea is similar to that which is contained in the following verse, taken from a long poem of Abu Ishak al-Ghazzi, whose life has been already given: My talents, no doubt, have done me harm; the aloes-wood is burned for its sweet perfume."
ونقتصر على هذه المقاطيع من شعره، ولا حاجة إلى ذكر شيء من قصائده المطولات خوفا من الإطالة.,"We shall confine ourselves to the foregoing extracts, as the fear of being prolix hinders us from giving one of his long qasidas."
"وله أيضا:
أحب المرء ظاهره جميل… لصاحبه وباطنه سليم
مودته تدوم لكل هول… وهل كل مودته تدوم","By the same: I love the man whose face is fair towards his friend and whose heart is free from guile: despite all dangers, his friendship will endure; and tell me, does every man’s friendship endure?"
وهذا البيت – أعني الثاني منهما – يقرأ معكوسا، ويوجد في ديوان الغزي المذكور أيضا، والله أعلم. وله ديوان شعر فيه كل معنى لطيف.,"As this second verse, which can be read backwards (in the original Arabic), is to be found in the poetical works of al-Ghazzi, we are unable to decide which of these two poets composed it. Al-Arrajani’s verses abound in pretty thoughts, and have been collected in a separate volume."
ومولده سنة ستين وأربعمائة، وتوفي في شهر ربيع الأول سنة أربع وأربعين وخمسمائة بمدينة تستر، رحمه الله تعالى، وقيل بعسكر مكرم.,"He was born A. H. four hundred and sixty (A. D. one thousand and sixty seven or one thousand and sixty eight); died in the month of the first Rabi, A. H. five hundred and forty four(A. D. one thousand one hundred and forty nine), at. The city of Tostar, or at Askar Mukram according to another relation."
والأرجاني – بفتح الهمزة وتشديد الراء المهملة وفتح الجيم وبعد الألف نون – هذه النسبة إلى أرجان، وهي من كور الهواز من بلاد خوزستان، وأكثر الناس يقولون: إنها بالراء المخففة، واستعملها المتنبي في شعره مخففة في قوله:,"Arrajani means belonging to Arrajan, which is one of the districts of al-Ahwaz in Khuzestan; most persons say that the name of this place is written with a single r, and it is thus that al-Mutanabbi gives it in the following verse."
أرجان أيتها الجياد، فإنه… عزمي الذي يذر الوشيج مكسرا وحكاها الجوهري في الصحاح، والحازمي في كتابه الذي سماه ما اتفق لفظه وافترق مسماه يتشديد الراء.,"To Arjan, my rapid steeds Such is my firm resolution, which leaves the hostile spears broken behind it. Al-Jawhari, however, in his dictionary the Sahah, and al-Hazimi in his Synonyms, state that this name takes a double r."
وتستر – بضم التاء المثناة من فوقها وسكون السين المهملة وفتح التاء الثانية وبعدها راء – مدينة مشهورة بخوزستان، والعامة تسميها ششتر.,"Tostar, called vulgarly Shushter, is a well-known city in Khuzestan."
وعسكر مكرم – قد اختلفوا في مكرم، فأكثر العلماء على أنه مكرم اخو مطرف بن سيدان بن عقيلة بن ذكوان بن حيان بن الخرزق بن عيلان بن حاوة بن معن بن مالك بن أعصر بن سعد بن قيس بن عيلان بن مضر بن نزار ابن معد بن عدنان، هكذا نسبه استخرجته على هذه الصورة من كتاب الجمهرة لابن الكلبي,"Askar Mukram (the camp of Mukram); people differ respecting this Mukram, but most of the well-informed say that he was brother to Mutraf Ibn Sidan Ibn Akila Ibn Zikwan Ibn Habban Ibn al-Kharzak Ibn Ghailan Ibn Hawa Ibn Maan Ibn Malik Ibn Aasar Ibn Saad Ibn Kais Ibn Ghailan Ibn Mudar Ibn Nizar Ibn Maad Ibn Adnan: such is the genealogy which I have extracted from Ibn al-Kalbi’s Jamharat."
وليس في نسبه باهلة، ومكرم المذكور يعرف بمكرم الباهلي الحاوي، والله اعلم. وقيل: هو مكرم أحد بني جعونة العامري.,"the name of Bahila is not, however, in this list, though the Mukram above-mentioned is said to be descended from Bahila and from Hawa; God knows best the truth!"
وقيل: هو مكرم مولى الحجاج بن يوسف الثقفي، نزله لمحاربة خرزاد ابن بارس فسمي بذلك.,"Others say that this Mukram was descended from Jouna al-Aamiri; and some again state that he was freedman to al-Hajjaj Ibn Yusuf ai-Thakafi, who posted him in that place for the purpose of waging war against Khurzad Ibn Baris, and for this reason it was called after him."
وخوزستان – بضم الخاء المعجمة وبعد الواو زاي ثم سين مهملة – وهوإقليم متسع بين البصرة وفارس.,Khuzestan is an extensive region between Basra and (the province of) Faris.
ابن منير الطرابلسي,IBN MUNIR AL-TARABOLUSI
أبو الحسين أحمد بن منير بن أحمد بن مفلح الطرابلسي الملقب مهذب الدين عين الزمان الشاعر المشهور؛ له ديوان شعر، وكان أبوه ينشد الأشعار، ويغني في أسواق طرابلس،,"Abu ’l-Husain Ahmad Ibn Munir Ibn Ahmad Ibn Muflih al-Tarabolusi (native of Tripoli in Syria), surnamed Muhaddib al-din (Embellisher of Religion), Ain al-Zaman (Eye of Time), was a poet of considerable celebrity, and his collected poetical works are still extant: his lather recited poetry and sung in the market-places of Tripoli."
ونشأ أبو الحسين المذكور، وحفظ القرآن الكريم وتعلم اللغة والأدب، وقال الشعر، وقدم دمشق فسكنها، وكان رافضيا كثير الهجاء خبيث اللسان، ولما كثر منه ذلك سجنه بوري بن أتابك طغتكين صاحب دمشق مدة وعزم على قطع لسانه، ثم شفعوا فيه فنفاه،,"The son, as he grew up, learned the Quran by heart, and, after studying philology and literature, commenced reciting verses of his own; he then went to Damascus and settled there; (in religion) he was a Rafidi. The number of his satires and the causticity of his language were so excessive, that Buri, son to the atabek Toghtikin and prince of Damascus, imprisoned him for some time and intended to have his tongue cut out, but being interceded with, he consented to banish him."
وكان بينه وبين أبي عبد الله محمد بن نصر بن صغير المعروف بابن القيسراني مكاتبات وأجوبة ومهاجاة، وكانا مقيمين بحلب ومتنافسين في صناعتهما كما جرت عادة المتماثلين.,"Ibn Munir held a correspondence with Ibn al-Kaisarani, in which these two poets attacked each other; for they were both residents of Baghdad, and each jealous of the other, as generally happens with persons who follow the same profession. In one of Ibn Munir’s qasidas, are found these verses."
"ومن شعره من جملة قصيدة:
وإذا الكريم رأى الخمول نزيله… في منزل فالحزم أن يترحلا
كالبدر لما أن تضاءل جد في… طلب الكمال فحازه متنقلا
سفها لحلمك أن رضيت بمشرب… رنق ورزق الله قد ملأ الملا","When a man of noble mind perceives that he is neglected, his resolution should be, to depart for another land. Thus the moon, when waned away, strives to attain to its fall, and succeeds by changing its place. Shame on your wisdom if you consent to drink of a troubled source when the bounty of God fills (he very deserts."
"ساهمت عيسك مر عيشك قاعدا… أفلا فليت بهن ناصية الفلا
فارق ترق كالسيف سل فبان في… متنيه ما أخفى القراب وأخملا
لا تحسبن ذهاب نفسك ميتة… ما الموت إلا أن تعيش مذللا","During the course of your life, you sat (in listless idleness) and rivalled your camels in indolence; why not take them, and pry into the secrets of the desert? Depart and you shall gain luster, like the sword which, when drawn, shows on each side of its blade the ornaments which were hidden by the scabbard. When life for-sakes the body, count it not death; the only death is to live in humiliation."
"للقفر لا للفقر هبها إنما… مغناك ما أغناك أن تتوسلا
لا ترضى من دنياك ما أدناك من… دنس وكن طيفا جلا ثم انجلى
وصل الهجير بهجر قوم كلما… أمطرتهم شهدا جنوا لك حنظلا","Devote your life to the deserts, not to poverty As long as God permits you to live, let it suffice you to deserve his favor. Despise the vileness of fortune’s gifts, when they draw near to you; (remain not in inglorious ease,) but be as the phantom of a vision which appears and departs. Fly, even during the noontide fires, from those on whom you rained honey, and who reaped for yon colocynth."
"من غادر خبثت مغارس وده… فإذا محضت له الوفاة تأولا
لله علمي بالزمان وأهله… ذنب الفضيلة عندهم أن تكملا
طبعوا على لؤم الطباع فخيرهم… إن قلت قال وإن سكت تقولا","Fly the deceitful wreath in whose (heart) the plantations of friendship are badly rooted, and who, if you show him sincerity, will misinterpret (your conduct). Ah, how well I know the world and its people with them it is a crime for merit to be perfect. They are formed in Nature’s basest mold; the best of them, if I say a word, will repeat it; and if I keep silence, will report to others what I never said."
"أنا من إذا ما الدهر هم بخفضه… سامته همته السماك الأعزلا
واع خطاب الخطب وهو مجمجم… راع أكل العيس من عدم الكلا
زعم كمنبلج الصباح وراءه… عزم كحد السيف صادف مقتلا","When Fortune thinks to cast me down, my haughty spirit bears me Up even to the stars. I impress upon my mind the discourse of grave events, though it be darkly uttered; I tend my camels, but I fatigue them also on the failure of herbage. (The) declaration (which I make is plain and clear) as the light of morning; then follows a firm resolution which executes (my will), as the edge of the sword slays the victim which it encounters."
"ومن محاسن شعره القصيدة التي أولها:
من ركب البدر في صدر الرديني… وموه السحر في حد اليماني
وأنزل النير الأعلى إلى فلك… مداره في القباء الخسرواني",One of his best pieces is the qasida which begins with these verses: Who has placed the moon on the point of that spear? Who has imbued with subtle magic the edge of that (sword) of Yemen? Who has sent down the highest luminary to a sphere circumscribed by the folds of a tunic from Khosrowan?
"طرف رنا أم قراب سل صارمه… وأغيد ماس أم أعطاف خطي
أذلني بعد عز والهوى أبدا… يستعبد الليث للظبي الكناسي","Is that a glancing eye or a scabbard from which a sharp sword comes forth? Is that a young beauty whose waist, as she walks, bends gracefully from side to side? or is it rather the elastic motion of a pliant lance? She has subdued me, I who before was so proud; love makes the lion slave of die covert-seeking gazelle."
"ومنها أيضا:
أما وذائب مسك من ذوائبه… على أعالي القضيب الخيزراني
وما يجن عقيقي الشفاه من ال… ريق الرحيقي والثغر الجماني
لو قيل للبدر من في الأرض تحسده… إذا تجلس لقال ابن الفلاني","From the same poem: Is it not liquid mask which drops from her locks upon the summit of that pliant reed (her body). What intoxicating draughts of love, what pearl-like teeth are in the covert formed by those lips of coral. Were the moon, when shining in full luster, asked whom she envied, she would reply: Such a one’s daughter."
"أربى علي بشتى من محاسنه… تألفت بين مسموع ومرئي
إباء فارس في لين الشآم مع الظ… رف العراقي والنطق الحجازي
وما المدامة بالألباب أفتك من… فصاحة البدو في ألفاظ تركي","She has vanquished me by the variety of her perfections; (charms) which consist in the sound of her voice and the aspect of her form, the haughty port of the Persian, the voluptuousness of Syria, glances like those of the maids of Iraq, and language (sweet as that) spoken in Hijaz. Wine is not more dangerous for the reason than is the pure eloquence of the desert, uttered with a Turkish pronunciation."
"وله أيضا:
أنكرت مقلته سفك دمي… وعلى وجنته فاعترفت
لا تخالوا خاله في خده… قطرة من دم جفني نطفت
ذاك من نار فؤادي جذوة… فيه ساخت وانطفت ثم طفت","By the same: Her eyes denied haring shed my [heart’s) blood; but she held np her head (IS), and then they acknowledged their guilt. Do not suppose that the mole upon her cheek is a tear of blood, shed by my eyes; it was a burning coal of the fire which consumed my heart; and on being plunged into [the yielding substance of) her cheek, it was extinguished, and then rose to the surface."
"وله من جملة قصدة:
لا تغالطني فما تخ… فى علامات المريب
أين ذاك البشر يامو… لاي من هذا القطوب","In one of his qasidas are found these lines: Speak not harshly to me, for the marks of your displeasure are already sufficiently manifest. O, my mistress t where are those smiles which are now replaced by frowns?"
ونقلت من خط الشيخ الحافظ المحدث زكي الدين عبد العظيم بن عبد القوي المنذري المصري رحمه الله تعالى قال: حكى لي أبو المجد قاضي السويداء، قال: كان بالشام شاعران ابن منير وابن القيسراني، وكان ابن منير كثيرا ما يبكت ابن القيسراني بأنه ما صحب أحدا إلا نكب،,"I found the anecdote which follows in the handwriting of the shaikh Abd al-Azim al-Mundiri: I was told by Abu Al-Majd, kadi of Suwaida, that there were in Syria two poets, Ibn Munir and Ibn al-Kaisarani, the former of whom used to taunt the latter (with being so unlucky) that he never accompanied anyone without that person’s meeting with ill fortune."
فاتفق أن أتابك عماد الدين زنكي صاحب الشام غناه مغن على قلعة جعبر، وهو يحاصرها، قول الشاعر:,"it happened, however, that a musician sung these verses to the atabek Imad al-din Zinki, prince of Syria, who was then besieging the castle of Jabar (kalat Jabar)."
"ويلي من المعرض الغضبان إذ نقل ال… واشي إليه حديثا كله زور
سلمت فازور يزوي قوس حاجبه… كأنني كأس خمر وهو مخمور","‘What woe I suffer from that coy and froward nymph, when vile informers repeat to ‘her tales completely false. I salute her, and she turns away; curving her arched eyebrows [into a frown), as if I were a wine-cap, and she still suffering from its ‘effects.’"
فاستحسنها زنكي، وقال: لمن هذه فقيل: لابن منير، وهو بحلب، فكتب إلى والي حلب يسيره إليه سريعا، فسيره، فليلة وصل ابن منير قتل أتابك زنكي – قلت: وسيأتي شرح الحال في ذلك على التفصيل في ترجمة زنكي إن شاء الله تعالى – قال:,"“Zinki applauded the verses and asked who was the author; and on learning that they were composed by Ibn Munir, who was then at Aleppo, he wrote to the governor of that place with orders to send him the poet with all speed. The very night Ibn Munir arrived (at the camp)’, the atabek Zinki was murdered” (we shall give the details of this event in his life)."
فأخذ أسد الدين شيركوه، صاحب حمص، نور الدين محمود بن زنكي وعسكر الشام وعاد بهم إلى حلب، وأخذ زين الدين علي ولد مظفر الدين صاحب إربل عساكر بلاد الشرق وعاد بهم إلى الموصل، وإلى سيف الدين غازي بن زنكي وملكه الموصل،,"“On his death, Asad al-din Shirkuh, prince of Emessa, took Nur al-din Mahmud, son to Zinki, and, putting himself at the head of the Syrian troops, returned to Aleppo, while Zain al-din Ali, father to Muzaffar al-din, prince of Arbela, took the commander of the troops belonging to the provinces east (of Syria),and went back with (hem to Mosul, where he joined Saif al-din Ghazi, son to Zinki, and made him master of Mosul."
فلما دخل ابن منير إلى حلب صحبة العسكر، قال له ابن القيسراني: هذه بجميع ما كانت تبكتني به! قلت: ولابن القيسراني المذكور في ابن منير، وكان قد هجاه,"Ibn Munir went back to Aleppo along with the army, and was accosted in these terms by Ibn al-Kaisarani: ‘Take that for all with which you flouted me.’ ”This same Ibn al-Kaisarani composed the following lines on Ibn Munir, who had reviled him in a satire."
"ابن منير هجوت مني… حبرا أفاد الورى صوابه
ولم تضيق بذاك صدري… فإن لي أسوة الصحابه
أشعاره لطيفة فائقة.","Ibn Munir in reviling me, you have insulted a man of learning, who, by the rectitude of his judgment, was beneficial to mankind. But my heart is not oppressed for that; I have before me the model offered to the companions of Muhammad."
وكانت ولادته سنة ثلاث وسبعين وأربعمائة بطرابلس، وكانت وفاته في جمادى الآخرة سنة ثمان وأربعين وخمسمائة بحلب، ودفن في جبل جوشن، بقرب المشهد الذي هناك، رحمه الله تعالى.,"Ibn Munir’s poetry is eminently refined; he was born at Tripoli, A. H. four hundred and seventy three (A. D. one thousand and eighty or one thousand and eighty one); and died in the month of the latter Jumada, five hundred and forty eight (September, A. D. one thousand one hundred and fifty three), and was buried near the chapel at Mount Jaushan."
"وزرت قبره ورأيت عليه مكتوبا:
من زار قبري فليكن مرقنا… أن الذي ألقاه يلقاه
فيرحم الله امرءا زارني… وقال لي: يرحمك الله",I visited his tomb and found these verses inscribed on it: Let him who visits my tomb be assured that he shall meet with what I have met with. May God have mercy on him who visits me (imere) and says to me: ‘May God have mercy on thee
وذكره الحافظ ابن عساكر في تاريخ دمشق، فقال في ترجمته: حدث الخطيب السديد أبو محمد عبد القاهر بن عبد العزيز خطيب حماة، قال:,"His life is given by the hafiz Ibn Asakir in his History of Damascus, who there says: Al-Khatib al-Sadid (the able preacher) Abu Muhammad Abd al-Kahir Ibn Abd al-Aziz, preacher at Hamah, relates as follows."
رأيت أبا الحسين ابن منير الشاعر في النوم بعد موته، وأنا على قرنة بستان مرتفعة، فسألته عن حاله وقلت له: اصعد إلي، فقال: ما أقدر من رائحتي، فقلت: تشرب الخمر فقال: شرا من الخمر يا خطيب،,"After the death of Ibn Munir the poet, I saw him in a dream; I was on a lofty hill in a garden, “and I asked him how he was and told him to come up to me,’ and he replied. “I cannot, by reason of my breath;’ on which I said: ‘Hast thou drunk wine?’ “Something worse than wine, O khatib!’ he replied."
فقلت له: ما هو فقال: تدري ما جرى علي من هذه القصائد التي قلتها في مثالب الناس فقلت له: ما جرى عليك منها فقال: لساني قد طال وثخن حتى صار مد البصر،,"‘What is it?’ said I. ‘Dost thou know?’ said he, ‘what befell me on account of those poems in which reviled people?’ ‘What befell thee?’ ‘My tongue,’ he replied, ‘swelled and lengthened out as far as sight could reach."
وكلما قرأت قصيدة منها قد صارت كلابا تتعلق في لساني، وأبصرته حافيا عليه ثياب رثة إلى غاية، وسمعت قارئا يقرأ من فوقه لهم من فوقهم ظلل من النار – الآية ثم انتبهت مرعوبا.,"and each poem recited with it became a dog which clung to it.’ I saw that he was barefooted and that his clothes were completely worn out, and I heard a voice over him repeat these words: Over them shall he coverings of fire, and under them shall be floors of fire. I then awoke in terror.”"
قلت: ثم وجدت في ديوان أبي الحكم عبيد الله الآتي ذكره أن ابن منير توفي بدمشق سنة سبع وأربعين، ورثاه بأبيات تدل على أنه مات بدمشق منها وهي هزلية على عادته في ذلك:,"I have since found in the Diwan of Abu Al-Hakam Obaid Allah (whose life I intend to give), that Ibn Munir died at Damascus, A. H. five hundred and forty seven (A. D. one thousand one hundred and fifty two); Abu Al-Hakam having composed some elegiac verses on his death, which show that he died in that city. From among those verses we shall quote the following, which are written in the usual ludicrous style of the author."
"أتوا به فوق أعواد تسير به… وغسلوه بشطي نهر قلوط
وأسخنوا الماء في قدر مرصصة… وأشعلوا تحته عيدان بلوط","They bore him along upon the bier, and washed his corpse on the bank of the river Kail At; they warmed the water in a well-tinned cauldron, under which they lit sticks of oak."
وعلى هذا التقدير فيحتاج إلى الجمع بين هذين الكلامين، فعساه أن يكون قد مات بدمشق قم نقل إلى حلب فدفن بها، والله أعلم.,"In admitting the exactness of the fact {mentioned in these verses), we shall be obliged to combine it with the statement already given, and suppose that he died at Damascus and was then carried to Aleppo for burial."
والطرابلسي – بفتح الطاء المهملة والراء وبعد الألف باء موحدة مضمونة ثم سين مهملة – هذه النسبة إلى طرابلس، وهي مدينة بساحل الشام قريبة من بعلبك، وقد تزاد الهمزة إلى أولها فيقال أطرابلس، وأخذها الفرنج سنة ثلاث وخمسمائة، وصاحبها يومئذ أبو علي عمار بن محمد بن عمار، بعد أن حوصرت سبع سنين، والشرح في ذلك يطول.,"Tripoli is a city of Syria, situated on the sea-coast and lying near Baalbek. In the year five hundred and three (A. D. one thousand one hundred and nine), it was taken by the Franks from its possessor, Abu Ali Ammar Ibn Muhammad Ibn Ammar, after a siege of seven years: the history of this event is too long to relate."
القاضي الرشيد ابن الزبير,AL-KADI AL-RASHID ABU L-HUSAIN
القاضي الرشيد أبو الحسين أحمد ابن القاضي الرشيد أبي الحسن علي ابن القاضي الرشيد أبي إسحاق إبراهيم بن محمد بن الحسين بن الزبير الغساني الأسواني؛,"Al-Kadi al-Rashid (the well-guided kadi) Abu al-Husain Ahmad, son of al-Kadi al-Rashid Abi al-Hasan Ali, son of al-Kadi al-Rashid Abu Ishak Ibrahim Ibn Muhammad Ibn al-Husain Ibn al-Zubair al-Ghassani (of the tribe of Ghassan) al-Oswani (native of Syene)."
كان من أهل الفضل والنباهة والرياسة، صنف كتاب جنان الجنان وياض الأذهان وذكر فيه جماعة من مشاهير الفضلاء ، وله ديوان شعر، ولأخيه القاضي المهذب أبي محمد الحسن ديوان شعر أيضا، وكان مجيدين في نظمهما ونثرهما.,"this kadi belonged to an honorable and influential family; he is author of a work called Kitab al-Jinan, etc., containing notices on a number of eminent men of talent; his poetical works form a volume, and those of his brother the kadi al-Muhaddib Abu Muhammad al-Hasan have also been collected into a volume: they were both good writers in prose and verse."
"ومن شعر القاضي المهذب – وهو معنى لطيف غريب – من جملة قصيدة بديعة:
وترى المجرة والنجوم كأنما… تسقي الرياض بجدول ملآن
لو لم تكن نهرا لما عامت بها… أبدا نجوم الحوت والسرطان","The following lines, from a beautiful qasida by al-Muhaddib, contain an elegant and original idea: See the milky way among the stars; it resembles a swollen stream watering meadows. Were it not a river, the constellations of the Fish and the Crab had never swum in it."
"وله أيضا من جملة قصيدة:
وما لي إلى ماء سوى النيل غلة… ولو أنه، أستغفر الله، زمزم","From another qasida by the same author: I have no thirst for any other water but the Nile’s, not even God pardon me for that of Zamzam."
وله كل معنى حسن، وأول شعر قاله سنة ست وعشرين وخمسمائة. وذكره العماد الكاتب في كتاب السيل والذيل وهو أشعر من الرشيد، والرشيد أعلم منه في سائر العلوم، وتوفي بالقاهرة سنة إحدى وستين وخمسمائة في رجب، حمه الله تعالى.,"The writings of this poet abound in fine thoughts; he commenced making verses A. H. five hundred and twenty six, and mention is made of him by the katib Imad al-din in his Sail wa ’z-Zail. He possessed a greater talent for poetry than his brother al-Rashid, but was his inferior in all other sciences. He died at Cairo in the month of Rajab, five hundred and sixty one (May, A. D. one thousand one hundred and sixty six)."
وأما القاضي الرشيد فقد ذكره الحافظ أبو الطاهر السلفي – رحمه الله تعالى – في بعض تعاليقه، وقال: ولي النظر بثغر الإسكندرية في الدواوين السلطانية بغير اختياره في سنة تسع وخمسين وخمسمائة، ثم قتل ظلما وعدوانا في المحرم سنة ثلاث وستين وخمسمائة، رحمه الله تعالى؛,"As for the kadi al-Rashid, he is spoken of in these terms by Abu ’t-Tahir al-Silafi in one of his talikas: “In the year five hundred and fifty nine (A. D. one thousand one hundred and sixty three or one thousand one hundred and sixty three) he was named, against his will, inspector of the government offices at Alexandria; and in the month of Muharram, five hundred and sixty three (October, one thousand one hundred and sixty seven), he was put to death unjustly through the malice of his enemies.”"
وذكره العماد أيضا في كتاب السيل والذيل الذي ديل به علىالخريدة فقال: الخضم الزاخر، والبحر العباب، ذكرته في الخريدة وأخاه المهذب، قتله شاور ظلما لميله إلى أسد الدين شيركوه في سنة ثلاث وستين وخمسمائة،,"The katib Imad al-din speaks of him also in the Sail wa al-Zail, or supplement to his Kharida: “This overflowing ocean,” says he, “this swollen sea has been noticed by me in the Kharida, where I have also made mention of his brother al-Muhaddib; in the year five hundred and sixty three he was put to death unjustly by Shawir for leaning towards the party of Asad al-din Shirkuh."
كان أسود الجلدة، وسيد البلدة، أوحد عصره في علم الهندسة والرياضات، والعلوم الشرعيات، والآداب الشعريات،,"He was blacking skin, and lord of the town; he was the pearl of the age for his knowledge of geometry, of the exact sciences, and of those which are connected with the study of the law and of poetry."
ومما أنشدني له الأمير عضد الدولة أبو الفوارس مرهف بن أسامة بن منقذ، وذكر أنه سمعها منه:,"The emir Adad al-din Abu l-Fawaris Murhaf Ibn Osama Ibn Munkid recited to me some poems by this author, and among others, the following, which he says be heard from his own mouth."
"جلت لدي الرزايا بل جلت هممي… وهل يضر جلاء الصارم الذكر
غيري يغيره عن حسن شيمته… صرف الزمان وما ياتي من الغير
لو كانت النار للياقوت محرقة… لكان يشتبه الياقوت بالحجر","‘The woes which afflict me are great, but my courage also is great; and what harm can polishing cause to the cutting steel? {what harm can the rubs of adversity do me?). The vicissitudes of fortune, the changes it brings about may alter the noble character ‘ of others, but cannot alter mine. Did fire consume the ruby, the ruby then were as a common stone."
"لا تغررن بأطماري وقيمتها… فإنما هي أصداف على درر
ولا تظن خفاء النجم من صغر… فالذنب في ذاك محمول على البصر","Let not the worthless rags which cover me deceive you; they are ‘ the shell which encloses a pearl. Think not, when the stars are hidden, that their ‘ smallness prevents them from being seen; the fault must be laid upon [the weakness of your sight.’"
"قلت: وهذا البيت مأخوذ من قول أبي العلاء المعري في قصيدته الطويلة المشهورة، فإنه القائل فيها:
والنجم تستصغر الأبصار رؤيته… والذنب للطرف لا للنجم في الصغر","The idea in this last verse is taken from a long and well-known qasida, composed by Abu Al-Ala Al-Maarri, in which that poet says: The eye sees the stars and thinks them small, but that smallness is the fault of the eye, not of the star."
"وأورد له العماد الكاتب في الجزيرة أيضا قوله في الكامل بن شاور:
إذا ما نبت بالحر دار يودها… ولم يرتحل عنها فليس بذي حزم
وهب بها صبا ألم يدر أنه… سيزعجه منها الحمام على رغم","The katib Imad al-din gives as this poet’s the following verses, composed on al-Kamil, son of (the vizir) Shawir: If a man of honorable feelings does not quit the beloved spot in which he is no longer welcome, that man has no resolution. Even did he love it to. excess, he should know that death will tear him from it in spite of his reluctance."
"وقال العماد: أنشدني محمد بن عيسى اليمني ببغداد سنة إحدى وخمسين، قال: أنشدني القاضي الرشيد باليمن لنفسه في رجل:
لئن خاب ظني في رجائك بعد ما… ظننت بأني قد ظفرت بمنصف","Imad al-din relates also that he learned the following verses at Baghdad, in the year five hundred and fifty one, from Muhammad Ibn Isa al-Yamani, who said that they had been recited to him by al-Kadi al-Rashid, and that they were composed by him on a person (who had deceived his expectations): Though the hopes which I placed in thee were disappointed, when I thought to have found in thee a just man."
"فإنك قد قلدتني كل منة… ملكت بها شكري لدى كل موقف
لأنك قد حذرتني كل صاحب… وأعلمتني أن ليس في الأرض من يفي","thou has, however, conferred on me a service, which deserves my gratitude wherever I may dwell; for thou hast- put me on my guard against all my companions, and taught me that no sincere friend exists on earth."
"وكان الرشيد أسود اللون، وفيه يقول أبو الفتح محمود بن قادوس الكاتب الشاعر يهجوه:
يا شبه لقمان بلا حكمة… وخاسرا في العلم لا راسخا
سلخت أشعار الورى كلها… فصرت تدعى الأسود السالخا","Al-Kadi al-Rashid was black in color, and to this, allusion is made by the poet and katib Abu Al-Fath Mahmud Ibn Kadus in these satirical verses: O thou who resembles Lukman, but not in wisdom; thou who hast lost thy learning, not preserved it; thou hast stolen every one’s verses, and mayest be called the black thief."
"وفيه أيضا كما يغلب على ظني هذا:
إن قلت من نار خلق… ت وفقت كل الناس فهما
قلنا صدقت فما الذي… أضناك حتى صرت فحما","I am induced to think that the following lines were composed on al-Kadi al-Rashid also: If thou sayest: I was formed out of fire, and therefore surpass all men in intelligence, we answer: Thou speaks truth; but what has wasted thee away to a cinder."
"وكان الرشيد سافر إلى اليمن رسولا، ومدح جماعة من ملوكها، وممن مدحه منهم علي بن حاتم الهمداني قال فيه:
لئن أجدبت أرض الصعيد وأقحطوا… فلست أنال القحط في أرض قحطان","Al-Rashid, having travelled to Yemen on an embassy, pronounced verses in honor of some of the princes in that country, and amongst others, Ali Ibn Hatim al-Hamdani, of whom he said: Though Upper Egypt be sterile and its people suffer dearth, I shall not feel dearth in the country of Kahtan."
"ومذ كفلت لي مأرب بمآربي… فلست على أسوان يوما بأسوان
وإن جهلت حقي زعانف خندف… فقد عرفت فضلي غطارف همدان","Since the land of Marib supplies my wants, I have no regret for Syene. If the vile sons of ‘Khindif know not my worth, my merit is appreciated by the princes sprung from Hamdan."
فحسده الداعي في عدن على ذلك، فكتب بالأبيات إلى صاحب مصر، فكانت سبب الغضب عليه، فأمسكه وأنفذه إليه مقيدا مجردا، وأخذ جميع موجوده، فأقام باليمن مدة ثم رجع إلى مصر، فقتله شاور كما ذكرناه،,"These verses excited the hatred of the missionary residing at Aden, by whom they were transmitted in writing to the prince of Egypt, who was so highly irritated by them, that he caused the author to be arrested and delivered over to them bound and naked, after seizing all his property. Al-Rashid remained some time in Yemen, and then returned to Egypt, where he was put to death by Shawir as we have already mentioned."
والغساني – بفتح الغين المعجمة والسين المهملة وبعد الألف نون – هذه النسبة إلى غسان وهي قبيلة كبيرة من الأزد شربوا من ماء غسان، وهو باليمن فسموا به.,"Ghassani means belonging to Ghassan, a great branch of the tribe of al-Azd, whose watering-place was at a fountain in Yemen called Ghassan, and from which they took their name."
"والأسواني – بضم الهمزة وسكون السين المهملة وفتح الواو وبعد الألف نون – هذه النسبة إلى أسوان، وهي بلدة بصعيد مصر، قال السمعاني: هي
بفتح الهمزة، والصحيح الضم، هكذا قال لي الشيخ الحافظ زكي الدين أبو محمد عبد العظيم المنذري حافظ مصر، نفعنا الله به آمين.","Oswani means native of Oswan (Syene), a town in Upper Egypt: al-Samani pronounces this name Aswan, but the former is the correct pronunciation, according to what I have been told by the hafiz of Egypt Abd al-Azim al-Mundiri."
أحمد القطرسي النفيس,AN-NAFIS AL-LAKMI
أبو العباس أحمد بين أبي القاسم عبد الغني بن أحمد بن عبد الرحمن بن خلف بن مسلم اللخمي المالكي القطرسي، المنعوت بالنفيس؛ كان من الأدباء، وله ديوان شعر أجاد فيه، ونقلت منه قصيدة يمدح بها الأمير شجاع الدين جلدك التقوي، المعروف بوالي دمياط، أولها:,"Abu Al-Abbas Ahmad Ibn Abi Al-Kasim Abd al-Ghani Ibn Ahmad Ibn Abd al-Rahman Ibn Khalf Ibn Muslim al-Lakhmi al-Maliki (follower of the sect of Malik) al-Kotrusi, surnamed al-Nafis, was a man of considerable literary attainments. He is author of some good poetical pieces, which have been collected into a separate volume, from which I extract the poem composed by him in praise of the emir Shuja al-din (hero of religion) Jildak al-Takawi (client of Taki al-din), and known by the title of Wali of Damietla; the commencement of this qasida is as follows."
"قل للحبيب أطلت صدك… وجعلت قتلي فيك وكدك
إن شئت أن أسلو فرد… علي قلبي فهو عندك
أخلفت حتى في زيا… رتنا بطيف منك وعدك","Say to my beloved: Thou hast prolonged thy aversion for me, and in that thon had in view my death. If thou, desires that I cease to love, restore me my heart which is in thy possession. Thou hast broken thy promises, and hast not even kept that of sending thy image to visit me in my dreams."
"وأنا عليك كما عهد… ت وإن نقضت علي عهدك
أحرقت يا ثغر الحبي… ب حشاي لما ذقت بردك
وشهدت أني ظالم… لما طلبت إليك شهدك","Yet I still act towards thee according to my compact, though thou hast transgressed that which thou maddest to me. O mouth of the beloved, thou didst consume my heart when I tasted of thy cool source: thou didst declare me a transgressor when I wished to obtain from thee thy honey."
"أتظن غصن البان يع… جبني وقد عاينت قدك
أم يخدع التفاح أل… حاظي وقد شاهدت خدك
أم خلت آس عذارك ال… منشوق يحمي منك وردك",Dost thou think that I can admire the (pliant) branch of the willow after having seen thy (slender) waist? or that apples can charm my eyes after the sight of thy cheeks? Dost thou think that thy fragrant locks can protect thee from the kisses of thy lover.
"لا والذي جعل الهوى… مولاي حتى صرت عبدك
يا قلب من لانت معا… طفه علينا ما أشدك
أتظنني جلد الهوى… أو أن لي عزمات جلدك","It shall not be I I swear it by Him who has made love my master, so that I have become thy slave, heart of her whose movements are bill of (grace and) softness, how hard thou art towards me I Dost thou think me insensible to love, or that I possess such inflexible sternness as thou?"
"وهي قصيدة جيدة، ونقتصر منها على هذا القدر خوف الإطالة.
وجاب النفيس المذكور البلاد، ومدح الناس، واستجدى بشعره.","It is a beautiful poem from which this is taken, but we shall confine ourselves to the foregoing quotation, lest this article should become too long. Al-Nafis travelled to many countries, visiting remarkable men and employing his poetic talent as a means of obtaining donations from their liberality."
وذكره العماد الكاتب في الخريدة، فقال: فقيه مالكي المذهب، له يد في علوم الوائل والدب، ومن شعره قوله:,"The katib Imad al-din mentions him in the Kharida, and says that he was. a doctor of the sect of Malik, and had some acquaintance with the sciences of the ancients and general literature: he is author of these verses."
"يسر بالعيد أقوام لهم سعة… من الثراء، وأما المقترن فلا
هل سرني وثيابي فيه قوم سبا… أو راقني وعلى رأسي به ابن جلا","The wealthy may rejoice on a day of festival, but the poor cannot. Can a festival rejoice me whose garments are (as) the people of Saba? Can it give pleasure to me while [the covering) of my head is that of Ibn Jala’s."
"يعني قوم سبأ مزقناهم كل ممزق، وابن جلا ما له عمامة، يشير إلى قول الشاعر سحيم بن وثيل الرباحي:
أنا ابن جلا وطلاع الثنايا… متى أضع العمامة تعرفوني","He means the people of Saba whom we torn asunder and totally disunited; Ibn Jala had no turban, and it is to this the poet Sohaim alludes in the following verse: I am Ibn Jala; I am the surmounter of obstacles; when I take off my turban, you may know me."
وذكره العماد أيضا في كتاب السيل فقال: كان من الفقهاء بمصر، وقد رأيت القاضي الفاضل يثني عليه، ووجدت له قصيدة كتبها من مصر إليه ونقلت من ديوانه أيضا:,"The katib Imad al-din speaks of al-Nafis in his Sail and says: “He was one of the jurisconsults at Egypt, and I heard his eulogium made by al-Kadi ’l-Fadil, to whom he wrote a qasida from Egypt.” I extract also the following verses from the volume containing his poetical works."
"يا راحلا وجميل الصبر يتبعه… هل من سبيل إلى لقياك يتفق
ما أنصفتك جفوني وهي دامية… ولا وفى لك قلبي وهو محترق","O, fair traveler who settles out, bearing away with thee all my fortitude, is there any means of meeting thee again? My eyes, though tinged with tears of blood, have not done justice to thy merits; and my heart, though consumed [by its passion), hath hot borne thee sufficient love."
وكان جده يقال له قطرس. وتوفي في الرابع والعشرين من شهر ربيع الأول سنة ثلاث وستمائة بمدينة قوص، وقد ناهز سبعين سنة من عمره، رحمه الله تعالى.,"His grandfather was (also) called Kotrus. Al-nafis died at Kus (in Upper Egypt) on the twenty fourth of the first Rabi, A. H. six hundred and three (A. D. one thousand two hundred and six); he was at that time upwards of seventy years of age."
واللخمي – بفتح اللام وسكون الخاء المعجمة وبعدها ميم – هذه النمسبة إلى لخم بن عدي، واسمه مالك، وهو أخو جذام، واسم جذام عمر بن عدي، وكانا قد تشاجرا فلخم عمرو مالكا – أي لطمه – فضرب مالك عمرا بمدية فجذم يده – أي قطعها – فسمي مالك لخما، وسمي عمرو جذاما لهذا السبب.,"Lakhmi signifies descended-from Lakhm, son of Adi; the real name of Lakhm was Malik, and Amr was that of his brother, who was surnamed Judam: these two having quarreled, Amr gave Malik a box on the ear (latham), and Malik struck Amr with a knife and cut off {jadam) his hand, whence the origin of their surnames."
والقطرسي – بضم القاف وسكون الطاء المهملة وضم الراء وبعدها سين مهملة – هذه النسبة كشفت عنها كثيرا ولم اقف لها على حقيقة، غير انه كان من أهل مصر، ثم أخبرني بهاء الدين زهير بن محمد الكاتب الشاعر – الآتي ذكره إن شاء الله تعالى – أن هذه النسبة إلى جده قطرس، وكان صاحبه، وروى عنه شيئا من شعره.,"I made frequent researches to find the origin of the word kotrusi, but could discover nothing certain, except that he was a native of Egypt; but I have been since informed by Baha ’d-din Zuhair the poet (whose life we shall give), that this word was derived from Kotrus, the name of al-Nafis’ grandfather: Baha al-din had been his pupil and could repeat some of his poetry."
وجلدك: أبو المظفر عتيق تقي الدين عمر، صاحب حماة – الآتي ذكره إن شاء الله تعالى – وكان دينا فاضلا.,"Abu Al-Muzaffar Jildak was freedman to Taki al-din Omar, prince of Hamah (whose life shall be given later): he was a man of piety and talent."
ومات في الثامن والعشرين من شعبان سنة ثمان وعشرين وستمائة بالقاهرة، وقد ناهز ثمانين سنة، وله شعر، وروى عن الحافظ السلفي وغيره،,"Died at Cairo the twenty eighth Shaban, six hundred and twenty eight (A. D. one thousand two hundred and thirty one), aged upwards of eighty. He had composed some poetry, and related traditions on the authority of al-Silafi the hafiz and others."
ومن جملة ما روى بهاء الدين زهير من شعره في غلام يتعلم على الهندسة والهيئة:,Among the verses quoted as his by Baha al-din Zuhair were the following on a boy who studied geometry and astronomy:
"وذي هيئة يزهو بوجه مهندس… أموت به كل يوم وأبعث
محيط بأشكال الملاحة وجهه… كأن به إقليدسا يتحدث
فعارضه خط استواء وخاله… به نقطة والصدغ شكل مثلث","Hie puer mathematics, facie venustA preditus, mihi vitam quotidie rapit et reddit. Facies ejus genera varia pulchritudinis comprehendit, et diceres Euclidem de eo disseruisse; nam in maxillA ejus est equator, nevus ejus punctum refert, et gena Triangulum."
وتنسب هذه اليات إلى أبي جعفر العلوي المصري، والله أعلم.,"These lines have also been attributed to Abu Jaafar al-Alawi, a native of Egypt"
ابن الرشيد,ABU AL-ABBAS AL-SABTI
أبو العباس أحمد بن هارون الرشيد بن المهدي بن المنصور الهاشمي المعروف بالسبتي؛ كان عبدا صالحا، ترك الدنيا في حياة أبيه مع القدرة، ولم يتعلق بشيء من أمورها، وأبوه خليفة الدنيا،,"Abu Al-Abbas Ahmad Ibn Harun al-Rashid Ibn al-Mahdi Ibn al-Mansur al- Hashimi, generally known by the name of al-Sabti, was a devout and holy ascetic. Though he had the means of attaining a high rank in the world, he renounced it while his father was yet alive; he detached his mind from all worldly affairs and made choice of solitude and retirement, though his father was then a powerful caliph."
وآثر الانقطاع والعزلة، وإنما قيل له السبتي لأنه كان يتكسب بيده في يوم السبت شيئا ينفقه في بقية الأسبوع، ويتفرغ للاشتغال بالعبادة، فعرف بهذه النسبة، ولم يزل على هذه الحال إلى أن توفي سنة أربع وثمانين ومائة قبل موت أبيه، رحمهما الله تعالى؛,"He was surnamed al-Sabti because he gained every Sunday [Sabt), by the labor of his hands, a sum sufficient for his weekly expenses, and during the rest of the time he was exclusively occupied with the practice of devotion: he persevered in this mode of life-till he expired, A. H. one hundred and eighty four (A. D. eight hundred), sometime before the death of his father."
وأخباره مشهورة، فلا حاجة إلى التطويل فيها، وذكره ابن الجوزي في شذور العقود وفي صفوة الصفوة وهو مذكور في كتاب التوابين وفي المنتظم أيضا.,"His history is so well known, that it is needless to say more on the subject; besides, he is spoken of by Ibn al-Jawzi in the Shuzur al-Okud and the Safwat al-Safwat; his name is mentioned also in. the Kitab al-Tawwabin (History of those who renounced the world), and the Muntazim."
ابن العريف,IBN AL-ARIF
أبو العباس أحمد بن محمد بن موسى بن عطاء الله الصنهاجي الأندلسي المريي المعروف بابن العريف؛ كان من كبار الصالحين والولياء المتورعين، وله المناقب المشهورة، وله كتاب المجالس وغيره من الكتب المتعلقة بطريق القوم، وله نظم حسن في طرقهم أيضا، ومن شعره:,"Abu al-Abbas Ahmad Ibn Muhammad Ibu Musa Ibn Ata Allah al-Sunhaji (be-longing to the tribe of Sunhaji) al-Mari (native of Almeria) in Spain, and surnamed Ibn al-Arif, was a Sufi eminent for his sanctity and piety, and illustrious by his spiritual gifts. He is author of the work entitled al-Majalis (conferences), and other treaties connected with Sufite doctrines; he composed also some good verses on the same subject, among them the following:"
"شدوا المطي وقد نالوا المنى بمنى… وكلهم بأليم الشوق قد باحا
سارت ركائبهم تندى روائحها… طيبا بما طاب ذاك الوفد أشباحا
نسيم قبر النبي المصطفى لهم… روح إذا شربوا من ذكره راحا","They saddled their camels after accomplishing their wishes at Mina, and they all disclosed the tormenting passion (of their souls which longed after Muhammad, the object of their love). Their caravan journeyed forth, shedding a perfume around; for in that band were holy men {who diffused an odor of sanctity). The zephyr which fanned the grave of the selected prophet (Muhammad) brought joy to their hearts, as often as they drank intoxication from the recital of his virtues."
"يا واصلين إلى المختار من مضر… زرتم جسوما وزرنا نحن أرواحا
إنا أقمنا على عذر وعن قدر… ومن أقام على عذر كمن راحا","O, you who arrive at (the tomb of) the Chosen from (the tribe of) Mudar! you visit (Atm) in body, but we visit (Atm) in soul. We remained (to where we were), but we had an excuse, for force obliged us; and he who remains from a good excuse u as he who makes the journey."
وبينه وبين القاضي عياض بن موسى اليحصبي مكاتبات حسنة، وكانت عنده مشاركة في أشياء من العلوم، وعنتية بالقراءات وجمع الروايات واهتمام بطرقها وحملتها، وكان العباد وأهل الزهد يألفونه ويحمدون صحبته.,"His correspondence with the kadi Iyad Ibn Musa is elegantly written. He had a general knowledge of the sciences, and had studied the different systems of reading the Quran; he formed also a collection of those traditions which are related differently, and made a particular study of the channels through which each of them was handed down, and of the points in which they agree. The society of Ibn al-Arif was much liked by men of holy life and persons who had renounced the world."
وحكى بعض المشايخ الفضلاء أنه رأى بخطه فصلا في حق أبي محمد علي بن أحمد المعروف بابن حزم الظاهري الأندلسي، وقال فيه: كان لسان ابن حزم المذكور وسيف الحجاج بن يوسف شقيقين، وإنما قال ذلك لأن ابن حزم كان كثير الوقوع في الأئمة المتقدمين والمتأخرين، لم يكد يسلم منه أحد. ومولده يوم الأحد بعد طلوع الفجر ثاني جمادى الأولى سنة إحدى وثمانين وأربعمائة.,"and an eminent shaikh relates that he saw in his handwriting a notice on Ibn Hazm al-Zahiri, in which he said: “The tongue of Ibn Hazm and the sword of Hajjaj Ibn Yusuf were brothers.” His reason for making that remark was, that Ibn Hazm frequently attacked the ancient and modern imams, scarcely sparing a single one. Ibn al-Arif was born A. H. four hundred and eighty one (A. D. one thousand and eighty eight), on Sunday morning the second of the first Jumada, sometime after daybreak."
وكانت وفاة ابن العريف المذكور سنة ست وثلاثين وخمسمائة بمراكش، رحمه الله تعالى، ليلة الجمعة أول الليل، ودفن يوم الجمعة الثالث والعشرين من صفر، وقد كان سعي به إلى صاحب مراكش، فأحضره إليها فمات،,"and he died at Morocco in five hundred and thirty six (A. D. one thousand one hundred and forty one), on the evening of Thursday, the twenty second of Safar; he was buried the next day. He had been summoned to that city by the reigning prince, in order to answer some accusation, and it was on his arrival there that he died."
واحتفل الناس بجنازته وظهرت له كرامات، فندم على استدعائه؛ وصاحب مراكش الذي استدعاه هو علي بن يوسف بن ناشفين – الآتي ذكره في ترجمة أبيه يوسف إن شاء الله تعالى -.,"crowds flocked to his funeral, and some miraculous signs appeared, indicative of his great holiness; this caused the ruler of Morocco to repent of having cited so respectable a man before him. The name of this prince was Ali, and he shall be again spoken of in the life of his father Yusuf Ibn Nashifin."
والمريي: هذه النسبة إلى المرية، وهي بفتح الميم وكسر الراء وتشديد الياء المثناة من تحتها وبعدها هاء، وهي مدينة عظيمة بالأندلس.,Al-Mariya (Almeria) is a great city in Spain.
ابن الحطيئة اللخمي,IBN AL-HUTAYA AL-LAKHMI
أبو العباس أحمد بن عبد الله بن احمد بن هشام بن الحطيئة اللخمي الفاسي؛ كان من مشاهير الصلحاء وأعيانهم، وكان مع صلاحه فيه فضيلة ومعرفة بالأدب،,"Abu Al-Abbas Ahmad Ibn Abd Allah Ibn Ahmad Ibn Hisham Ibn al-Hutaya al-Lakhmi {belonging to the tribe of Lakhm) al-Fasi (native of Fez), a great and famous saint; and not only full of holiness, but gifted with eminent talents and acquainted with general literature."
وكان رأسا في القراءات السبع، ونسخ بخطه كثيرا من كتب الأدب وغيرها، وكان جيد الخط، حسن الضبط، والكتب التي توجد بخطه مرغوب فيها للتبرك بها ولإتقانها.,"He was a consummate master of the seven different systems followed in reading the Quran, and copied with his own hand numerous works on literary and other subjects: his writing was elegant, and his orthography good; and copies written by him are in high request, for the blessings which they draw down on their owner and for their correctness."
ومولده في الساعة الثامنة من يوم الجمعة سابع عشر جمادى الآخرة سنة ثمان وسبعين وأربعمائة بمدينة فاس، وانتقل إلى الديار المصرية، ولأهلها فيه اعتقاد كبير لما رأوه من صلاحه، وكان قد حج ودخل الشام،,"He was born at Fez on the eighth hour (after sunrise) of Friday, the seventeenth of the latter Jumada, four hundred and seventy eight (A. H. one thousand and eighty five). Having made the pilgrimage to Mecca and visited Syria, he went to Egypt, where he obtained great credit among the people by the holiness of his life."
واستوطن خارج مصر في جامع راشدة، وكان لا يقبل لأحد شيئا ولا يرتزق على الإقراء،,"He dwelt outside the city of Old Cairo, at the Mosque of Rashida, and would neither receive presents, nor take payment for the lessons he gave in the art of reading the Quran."
واتفق بمصر مجاعة شديدة فمشى إليه أجلاء المصريين وسألوه قبول شيء فامتنع، وكان عدلا بزازا في القاهرة، فتزوجها وسأل أن تكون أمها عندها، فأذن في ذلك، وكان قصدهم تخفيف العائلة عنه،,"A great famine happening in Egypt, the principal inhabitants of Old Cairo went to him on foot, and asked him to accept some relief, but he refused; they then decided unanimously that one of their number, al-Fadl Ibn Yahya al-Tawil (the tall), who was a notary and draper of Cairo, should ask his daughter in marriage; the marriage having taken place, the husband asked permission for the mother of his wife to come and live with her, which was granted: their object in this was to lighten Ibn al-Hutaya’s family expenses."
وبقي منفردا ينسخ ويأكل من نسخه,"After this, he dwelt alone and gained his livelihood by copying books."
وتوفي في أواخر المحرم سنة ستين وخمسمائة بمصر، ودفن في القرافة الصغرى وقبره يزار بها، وزرته ليلا فوجدت عنده أنسا كثيرا، رحمه الله تعالى.,"He died at Old Cairo towards the end of Muharram, five hundred and sixty (December, A. D. one thousand one hundred and sixty four), and was buried in the cemetery called the lesser karafa, where his tomb is still visited by the pious; on the night I went to it, I found there a great number of persons."
وكان يقول: أدرجت سعادة الإسلام في أكفان عمر بن الخطاب رضي الله عنه، أشار إلى الإسلام لم يزل في أيامه في نمو وازدياد، وشرع بعده في التضعضع والاضطراب.,"He used to say that the good fortune of Islamism had been shrouded in the grave-clothes of Omar Ibn al-Khattab; meaning that during the lifetime of that caliph, Islamism had not ceased to flourish and increase, but that it began, on his death, to fall into trouble and confusion."
وذكر في كتاب الدول المنقطعة في ترجمة أبي الميمون عبد المجيد صاحب مصر أن الناس أقاموا بلا قاض ثلاثة أشهرفي سنة ثلاث وثلاثين وخمسمائة ثم اختير في ذي القعدة أبو العباس ابن الحطيئة، فاشترط أن لا يقضي بمذهب الدولة فلم يمكن من ذلك، وتولى غيره، والله تعالى أعلم.,"In the Kitab al-Dual al-Munkatia, in the life of (al-Hafiz lidin Allah) Abu Maimun Abd al-Majid, prince of Egypt, it is stated that, in the year five hundred and thirty three, the people remained three months without a kadi; then Ibn al-Hutaya was chosen in the month of Zu ’l-Kaada, but he would only accept on condition of not judging according to the religious law of the Fatimite dynasty; and as this could not be granted, another person was appointed."
والفاسي – بفتح الفاء وبعد الألف سين مهملة – هذه النسبة إلى فاس وهي مدينة كبيرة بالمغرب بالقرب من سبتة خرج منها جماعة من العلماء.,"Fasi means native of Faz (or Fez), a great city in Maghrib near Ceuta, which has produced a number of learned men."
ابن الرفاعي,IBN AL-RIFAI
أبو العباس أحمد بن أبي الحسن علي بن أبي العباس أحمد المعروف بابن الرافاعي؛ كان رجلا صالحا فقيها شافعي المذهب، أصله من العرب، وسكن في البطائح بقرية يقال لها: أم عبيدة، وانضم إليه خلق عظيم من الفقراء، وأحسنوا الاعتقاد فيه وتبعوه.,"Abu Al-Abbas Ahmad Ibn Abi ’l-Hasan Ali Ibn Abi Al-Abbas Ahmad, generally known by the name of Ibn al-Rifai, was a holy man and a doctor of the sect of al-Shafi. He descended from an Arabian family and inhabited the Bataih, in a village called Om Abida: he was there joined by an immense number of fakirs, who placed the greatest faith in his words and became his disciples."
"والطائفة المعروفة بالرفاعية والبطائحية من الفقراء
منسوبة إليه، ولأتباعه أحوال عجيبة: من أكل الحيات وهي حية، والنزول في التنانير وهي تتضرم بالنار فيطفئونها، ويقال: إنهم في بلادهم يركبون الأسود، ومثل هذا وأشباهه، ولهم مواسم يجتمع عندهم من الفقراء عالم لا يعد ولا يحصى، ويقومون بكفاية الكل.","The order of dervishes called the Rifai, or the Bataihi, had him for founder; his followers perform extraordinary actions, such as eating living serpents and going into burning furnaces, of which they extinguish the fire. It is said that in their own country (the Bataih), they will ride on lions and do other similar feats; they have fixed periods of general meeting, when innumerable fakirs flock to them, and are then all sustained at their expense."
ولم يكن له عقب، وإنما العقب لأخيه، وأولاده يتوارثون المشيخة والولاية على تلك الناحية إلى الآن، وأمورهم مشهورة مستفيضة، فلا حاجة إلى الإطالة فيها.,"Al-Rifai died without issue, but his brother left posterity who have continued to inherit, till this day, the presidency of the order and the government of that country: but it is needless to expatiate on their history, as it is universally known."
"وكان للشيخ أحمد – مع ما كان عليه من الاشتغال بعبادته شعر، فمنه على ما قيل:
إذا جن ليلي هام قلبي بذكركم… أنوح كما ناح الحمام المطوف
وفوقي سحاب يمطر الهم والأسى… وتحتي بحار بالأسى تتدفق","The shaikh Ahmad Ibn al-Rifai, though taken up with his devotional exercises, composed some poetry, from which the following verses are said to be taken: When my night is dark, my heart is troubled by the recollection of you; I utter a plaintive cry like that of the ring-dove. Over me are clouds which rain down care and grief, and under me are seas which that grief swells to overflowing."
"سلوا أم عمرو كيف بات أسيرها… تفك الأسارى دونه وهو موثق
فلا هو مقتول ففي القتل راحة… ولا هو ممنون عليه فيطلق","Ask Om Amr how her captive (lover) has passed the night; she frees other captives, but him she leaves in bonds I He does not meet with death, yet in death he would find repose; nor does he meet with pardon, and so obtain his freedom."
ولم يزل على تلك الحال إلى أن توفي يوم الخمسين الثاني والعشرين من جمادى الأولى سنة ثمان وسبعين وخمسمائة بأم عبيدة، وهو في عشر السبعين، رحمه الله تعالى.,"Ibn al-Rifai persevered till the last in his holy mode of life: he died on Thursday, the twenty second of the first Jumada, five hundred and seventy eight (September, A. D. one thousand one hundred and eighty two), at Om Obida, aged upwards of seventy years."
والرفاعي – بكسرالراء وفتح الفاء وبعد الألف عين مهملة – هذه النسبة إلى رجل من العرب، يقال له رفاعة، هكذا نقلته من خط بعض أهل بيته.,"I found in the handwriting of a member of his family that Rifai means descended from Rifaa, who was an Arab by nation."
والبطائح – بفتح الباء الموحدة والطاء المهملة وبعد الألف ياء مثناة من تحتها ثم حاء مهملة – وهي عدة قرى مجتمعة في وسط الماء بين واسط والبصرة، ولها شهرة بالعراق.,Al-Bataih is the name given to a collection of villages situated in the midst of the waters between Wasit and Basra: this region is well known in Iraq.
أحمد بن طولون,AHMAD IBN TULUN
الأمير أبو العباس أحمد بن طولون، صاحب الديار المصرية والشامية والثغور؛ كان المعتز بالله قد ولاه مصر، ثم استولى على دمشق والشام أجمع وانطاكية والثغور في مدة اشتغال الموفق أبي أحمد طلحة بن المتوكل، وكان نائبا عن أخيه المعتمد على الله الخليفة وهو والد المعتضد بالله، بحرب صاحب الزنج.,"The emir Abu Al-Abbas Ahmad Ibn Tulun, lord of Egypt, Syria, and the frontier provinces of Asia Minor, was appointed governor of Egypt by the caliph al-Mutazz Billah {A. H. two hundred and fifty four, A. D. eight hundred and sixty eight), and afterwards took possession of Damascus, Antioch, the whole of Syria and the provinces on its northern frontier, during the time that al-Muwaffik Abu Ahmad Talha, son of al-Mutawakkil (and brother of the caliph al-Mutamid, for whom he acted as lieutenant), was engaged in war with the (insurgent) chief of the Zanj."
وكان أحمد عادلا جوادا شجاعا متواضعا حسن السيرة صادق الفراسة، يباشر الأمور بنفسه ويعمر البلاد ويتفقد أحوال رعاياه ويحب أهل العلم، وكانت له مائدة يحضرها كل يوم الخاص والعام،,"Ahmad was a generous prince, just, brave, and pious; an able ruler, an unerring physiognomist; he directed in person all public affairs, repeopled the provinces, and inquired diligently into the condition of his subjects; he liked men of learning, and kept every day an open table for his friends and the public."
وكان له ألف دينار في كل شهر للصدقة، فأتاه وكيله يوما فقال: إني تأتيني المرأة وعليها الإزار وفي يدها خاتم الذهب فتطلب مني، أفأعطيها فقال له: من مد يده إليك فأعطه.,"a monthly sum of one thousand dinars was employed by him in alms, and having been consulted one day by his intendant, on the propriety of giving anything to a woman who bad come to solicit his charity, though she was respectably dressed and had a gold ring on her finger, he returned this answer: “Give to everyone who holds out his hand to you.”"
وكان مع ذلك كله طائش السيف، قال القضاعي: يقال إنه أحصي من قتله ابن طولون صبرا ومن مات في حبشه فكان عددهم ثمانية عشر ألفا. وكان يحفظ القرآن الكريم، ورزق حسن الصوت، وكان من أدرس الناس القرآن،,"But with all these qualities, he was too hasty in using the sword, and al-Kudai relates that he counted the number of those whom Ibn Tulun put to death or who died in his prisons, and that they amounted to eighteen thousand persons. He knew the Quran by heart and was gifted with a fine voice; no one read that book more assiduously than he."
وبنى الجامع المنسوب إليه الذي بين القاهرة ومصر في سنة تسع وخمسين ومائتين، وهذه الزيادة حكاها الفرغاني في تارخه، وذكر القضاعي في كتاب الخطط أنه شرع في عمارته سنة أربع وستين ومائتين، وفرغ منه في سنة ست وستين ومائتين، والله أعلم، وأنفق على عمارته مائة ألف وعشرين ألف دينارعلى ما حكاه أحمد بن يوسف مؤلف سيرته.,"“In the year two hundred and sixty four (A. D. eight hundred and seventy two or eight hundred and seventy three), he built the mosque which bears his name, and is situated between Old and New Cairo.” (This additional note is taken from a statement made by al-Farghani in his History; but al-Kudai says in his Al-khitat that its construction was commenced in the year two hundred and sixty four and finished in two hundred and sixty six: God alone knows which is right!) The building of this edifice cost Ibn Tulun one hundred and twenty thousand dinars, according to Ahmad Ibn Yusuf, who wrote the history of his life."
وكان أبوه مملوكا أهداه نوح بن أسد الساماني عامل بخارى إلى المأمون في جملة رقيق حمله إليه في سنة مائتين، ومات طولون في سنة أربعين ومائتين.,"Tulun, the father of Ahmad, was a slave who had been sent with a number of others, by Nuh Ibn Asad al-Samani, governor of Bokhara, as a present to the caliph al-Mamun in the year two hundred. Tulun died A. H. two hundred and forty (A. D. eight hundred and fifty four or fifty five);"
وكانت ولادة ولده أحمد بسامرا في الثالث والعشرين من شهر رمضان سنة عشرين ومائتين، ويقال إن طولون تبناه ولم يكن ابنه، ودخل مصر لتسع – وقيل: لسبع – بقين من شهر رمضان سنة أربع وخمسين ومائتين، وقيل: يوم الاثنين لخمس بقين منه.,"his son Ahmad was born at Samarra, the twenty third of Ramadan, A. H. two hundred and twenty (September, A. D. eight hundred and thirty five). Some say that he was only Tulun’s adopted son: he entered Egypt on the twenty first or twenty third of Ramadan, two hundred and fifty four (September, A. D. eight hundred and sixty eight); others say on Monday, the twenty fifth of the month;"
وتوفي بها في ليلة الأحد لعشر بقين – وقال الفرغاني: لعشر خلون – من ذي القعدة سنة سبعين ومائتين بزلق الأمعاء، رحمه الله تعالى. وزرت قبره في تربة عتيقة بالقرب من الباب المجاور للقلعة على طريق المتوجه إلى القرافة الصغرى بسفح المقطم.,"he died of diarrhea in that city, on Sunday eve, the twentieth, or, according to al-Farghani, the tenth of Zi Al-Kada, A. H. two hundred and seventy (May, A.D. eight hundred and eighty four). I have visited his tomb, which is in an ancient mausoleum, situated near the gate by the castle of Cairo, and on the road leading to the lesser Karafa, at the foot of Mount Mukattam."
وطولون: بضم الطاء المهملة وسكون الواو وضم اللام [وسكون الواو] وبعدها نون، وهو اسم تركي. والساماني – بفتح السين المهملة وبعد الألف ميم مفتوحة وبعد الألف الثانية نون – هذه النسبة إلى سامام، وهو جد الملوك السامانية بما وراء النهر وخراسان.,"Tulun is a Turkish name. Samani means descended from Soman, ancestor of the Samanite kings who ruled Transoxiana and Khorasan."
وسامرا – بفتح السين المهملة وبعد الألف ميم مفتوحة ثم راء مشددة وبعدها ألف – مدينة كبيرة بناها المعتصم في سنة عشرين ومائتين بالعاق فوق بغداد، وحكى فيها الجوهري في كتاب الصحاح ست لغات في فصل رأى وهذه اللغة إحدى تلك الست، وليس هذا موضع استقصاء الست، وقد ذكرتها في ترجمة إبراهيم بن المهدي.,"The city of Samarra was built by al-Mutasim in the year two hundred and twenty (A. D. eight hundred and thirty five); it is situated in the province of Iraq above Baghdad. In the lexicon called the Sahah, under the word not, al-Jauhari indicates six different manners of pronouncing (and writing) the name of this place, and the above is one of them; but this is not the place for giving all these names; and besides, we have already mentioned them in the life of Ibrahim Ibn al-Mahdi."
معز الدولة ابن بويه,MUZZ AL-DAWLAT IBN BUWAIH
أبو الحسين أحمد بن بي شجاع بويه بن فناخسرو بن تمام بن كوهي بن شيرزيل الأصغر ابن شيركوه بن شيرزيل الأكبر ابن شيران شاه بن شيرفنه بن شستان شاه ين سسن فرو بن شروذيل بن سناد بن بهرام جور الملك بن يزد جردين بن هرمز كرمانشاه بن سابور ذي الأكتاف، وبقية النسب معروفة في ملوك بني ساسان فلا حاجة إلى الإطالة.,"Abu Al-Husain Ahmad Ibn Abi Shuja Buwaih Ibn Fannakhosru Ibn Tamam Ibn Kuhi Ibn Shirzil al-Asghar (the less) Ibn Shirkuh Ibn Shirzil al-Akbar (the greater) Ibn Shiran Shah Ibn Shirfannah Ibn Shistan Shah Ibn Sasan Faru Ibn Sharuzil Ibn Sinad Ibn Bahrain Gur al-Malik (the king) Ibn Yazdegird Ibn Hormuz Kerman Shah Ibn Sapur al-Malik Ibn Sapur Zi ’l-Aktaf; the rest of this genealogical series is known, as it ascends through the Sasanite kings; so there is no necessity for farther details."
وأبو الحسين المذكور يلقب معز الدولة، وهم ثلاثة إخوة، وسيأتي ذكر الجميع، وهو عم عضد الدولة وأحد ملوك الديلم، وكان صاحب العراق والأهواز وكان يقال له الأقطع لأنه كان مقطوع اليد اليسرى وبعض أصابع اليمنى، وسبب ذلك أنه كان في مبدأ عمره وحداثة سنه تبعا لأخيه عماد الدولة، وكان قد توجه إلى كرمان بإشارة أخويه عماد الدولة وركن الدولة،,"Abu Al-Husain, surnamed Muzz al-Dawlat (the exalter of the empire), was lord of Iraq and al-Ahwaz; he had two brothers, whose lives shall be given later, and an uncle called Adad al-Dawlat, sovereign of Dailam. The name of al-Akta (the maimed) was also given to him from his having lost his left hand and some of the fingers of his right under the following circumstances: While he was in the prime of life, he followed the party of his brother Imad al-Dawlat, and had gone to Kerman by his direction and that of Rukn al-Dawlat, his other brother."
فلما وصلها سمع به صاحبها فتركها ورحل إلى سجستان من غير حرب، فملكها معز الدولة، وكان بتلك الأعمال طائفة من الأكراد قد تغلبوا عليها، وكانوا يحملون لصاحب كرمان في كل سنة شيئا من المال بشرط أن لا يطأوا بساطه،,"The prince who governed that country, on learning the approach of Muzz al-Dawlat, retired to Sijistan without offering any resistance, and left him master of the province. A tribe of Kurds was then in possession of some districts in Kerman, and paid an annual tribute to the ruler of that country, on condition that they should not be obliged to do homage."
فلما وصل معز الدولة سير إليه رئيس القوم وأخذ عهوده ومواثيقه بإجرائهم على عادتهم، ففعل ذلك، ثم أشار عليه كاتبه بنقض العهد وأن يسري إليهم على غفلة ويأخذ أموالهم وذخائرهم، ففعل معز الدولة ذلك، وقصدهم في الليلفي طريق متوعرة، فأحسوا به فقعدوا له على مضيق،,"When Muzz al-Dawlat arrived, these people sent him their chief, who obtained from him the promise and firm assurance that he would allow them to act according to their accustomed habits; but Muzz al-Dawlat having been advised by his secretary to surprise them in a nocturnal expedition and seize on their flocks and their treasures, acted according to this counsel, and marched towards them during the night by a rugged mountain-path; but the Kurds, being aware of his approach, lay in wait for him at a defile."
فلما وصل إليهم بعسكره ثاروا عليهم من جميع الجوانب، فقتلوا وأسروا، ولم يفلت منهم إلا اليسير، ووقع بمعز الدولة ضربات كثيرة، وطاحت يده اليسرى وبعض أصابع يده اليمنى، وأثخن بالضرب في رأسه وسائر جسده، وسقط بين القتلى، ثم سلم بعد ذلك، وشرح ذلك يطول،,"and when he came up with his troops, they attacked him on all sides, killing and making prisoners; a few only escaped, and Muzz al-Dawlat had his left hand and some fingers of the right struck off, and received so many wounds in the head and body, that he fell stunned among the slain: he got off however with his life, but this adventure is too long to be related here."
وكان وصوله إلى بغداد من جهة الأهواز، فدخلها متملكا يوم السبت لإحدى عشرة ليلة خلت من جمادى الأولى سنة أربع وثلاثين وثلثمائة، في خلافة المستكفي، وملكها بلا كلفة.,"In the year three hundred and thirty four of the Hijra, during the caliphate of al-Mustakfi, Muzz al-Dawlat set out from al-Ahwaz and entered Baghdad on Saturday, the eleventh of the first Jumada, (December, A.D. nine hundred and forty five), taking possession of that city without resistance."
وذكر أبو الفرج ابن الجوزي في كتاب شذور العقود أن معز الدولة المذكور كان في أول أمره يحمل الحطب على رأسه، ثم ملك هو وإخوته البلاد وآل أمرهم إلى ما آل، وكان معز الدولة أصغر الإخوة الثلاثة، وكانت مدة ملكه العراق إحدى وعشرين سنة وأحد عشر شهرا.,"Abu Al-Faraj Ibn al-Jawzi states in his Shudur al-Okud, that Muzz al-Dawlat began his life by selling firewood, which he carried about upon his head; then he and his brothers became masters of extensive provinces and their prosperity attained its height. Muzz al-Dawlat was the youngest of the three; he governed Iraq twenty one years and eleven months."
وتوفي يوم الاثنين سابع عشر ربيع الآخر سنة ست وخمسين وثلثمائة ببغداد، ودفن في داره، ثم نقل إلى مشهد بني له في مقابر قريش. ومولده في سنة ثلاث وثلثمائة، رحمه الله تعالى. ولما حضره الموت أعتق مماليكه وتصدق بأكثر ماله ، ورد كثيرا من المظالم.,"and died at Baghdad on Monday, the seventeenth of the latter Rabi, A. H. three hundred and fifty three (April, A. D. nine hundred and sixty seven); he was interred in his palace, but his body was afterwards transported to a mausoleum built for its reception in the cemetery of the Quraish (near Baghdad): he was born in the year three hundred and three (A. D. nine hundred and fifteen or nine hundred and sixteen). When on the point of death, he granted liberty to his mamluks, gave the greater part of his property in alms, and corrected many abuses."
قال أبو الحسين أحمد العلوي: بينا أنا في داري على دجلة بمشرعة القصب في ليلة ذات غيم ورعد وبرق، سمعت صوت هاتف يقول:,"Abu Al-Husain Ahmad al-Alawi (a descendant of the caliph Ali) relates as follows: I was one night in my house, situated on the bank of the Tigris, at the passage called Mashraat al-Kasab, which leads down to the river; the sky was cloudy, and there was thunder and lightning, and I heard a voice pronounce these words."
"لما بلغت أبا الحسي… ن مراد نفسك في الطلب
وأمنت من حدث الليا… لي واحتجبت عن النوب
مدت إليك يد الردى… وأخذت من بيت الذهب","‘When thou, O Aba Al-Husain I had attained the height of thy desires; when thou was in safety from the strokes of fortune and had warded off its vicissitudes then ‘the hand of death was stretched forth towards thee, and thou didst take gold from thy ‘treasury (to fill that hand which seemed to thee to solicit thy generosity.)"
قال: فإذا بمعز الدولة قد توفي في تلك الليلة. ولما توفي ملك موضعه ولده عز الدولة أبو المنصور بختيار، وسيأتي ذكره إن شاء الله تعالى.,"“And it was on that very night that Muzz al-Dawlat died.” He was succeeded by his son Izz al-Dawlat Bakhtyar, whose life we shall give."
"وبويه: بضم الباء الموحدة وفتح الواو وسكون الياء المثناة من تحتها وبعدها هاء ساكنة. وفناخسرو: بفتح الفاء وتشديد النون وبعد اللف خاء معجمة مضمومة ثم سين مهملة ثم سين مهملة ساكنة ثم راء مضمومة وبعدها واو. وتمام: بفتح التاء المثناة من فوقها وبعدها ميم مخففة مفتوحة وبعد الألف ميم.
ولولا خوف التطويل لقيدت بقية الأجداد، وقد ضبطته بخطي، فمن نقله فلينقله على هذه الصورة فهو صحيح، وسيأتي ذكر أخويه عماد الدولة علي وركن الدولة حسن.","The orthography of the names Buwaih, Fannakhosru and Tamam is that which we have here indicated, and were we not unwilling to lengthen this notice, we should mark the manner in which the names of his other ancestors should be pronounced; but, as they are here written correctly, those who quote me have only to follow my orthography. We shall notice his brothers Imad al-Dawlat Ali and Rokn al-Dawlat al-Hasan."
نصر الدولة ابن مروان الكردي,NASR AL-DAWLAT IBN MARWAN AL-KURDI
أبو نصر أحمد بن مروان بن دوستك، الكردي الحميدي الملقب نصر الدولة صاحب ميافارقين وديار بكر؛ ملك البلاد بعد أن قتل أخوه أبو سعيد منصور ابن مروان في قلعة الهتاخ ليلة الخميس خامس جمادى الولى سنة إحدى وأربعمائة،,"Abu Nasr Ahmad Ibn Marwan Ibn Dustak al-Kurdi (the Kurd)- al-Humaidi (of the tribe of Humaid), surnamed Nasr-al-Dawlat (aid of the empire), became possessor of Maiyafarikin and Diar Bakr on the death of his brother Abu Saied Mansur Ibn Marwan, who was assassinated in the fortress of al-Hattakh, on the night of Wednesday, the fifth of the first Jumada, A. H. four hundred and one (December, A. D. one thousand and ten)."
وكان رجلا مسعودا عالي الهمة حسن السياسة كثير الحزم، قضى من اللذات وبلغ من السعادة ما يقصر الوصف عن شرحه.,"Nasr al-Dawlat was a man highly favored by fortune, and gifted with a lofty spirit; his government was just and his character resolute; the prosperity to which he attained, and the pleasures in which he indulged are beyond the powers of description."
وحكى ابن الأزرق الفارقي في تاريخه أنه لم ينقل أن نصر الدولة المذكور صادرأحدا في أيامه، سوى شخص واحد، وقص قصته ولا حاجة إلى ذكرها،,"Ibn al-Azrak al-Fariki (native of Maiyafarikin) says, in his History (of that city), that there is no instant of Nasr al-Dawlat’s having exacted money from any person excepting one; he then gives an account of the circumstance, but there is no necessity for repeating it here."
وأنه لم تفته صلاة الصبح عن وقتها مع انهماكه في اللذات، وأنه كان له ثلثمائة وستون جارية يخلو كل ليلة من ليالي السنة بواحدة، فلا تعود النوبة إليها إلا في مثل تلك الليلة من العام الثاني،,"He relates also that this prince never missed the hour of morning prayer, notwithstanding his addiction to sensual enjoyments; that he had three hundred and sixty concubines, with each of whom he passed a night every year, and that it was only on the same night of the following year it fell to the turn of the same person to meet him again."
وأنه قسم أوقاته: فمنها ما ينظر فيه في مصالح دولته، ومنها ما يتوفر فيه على لذاته والاجتماع بأهله وألزامه، وخلف أولادا كثيرة، وقصده شعراء عصره ومدحوه وخلدوا مدائحه في دواوينهم.,"This writer relates also that Nasr al-Dawlat allotted a fixed time every day to the examination of state affairs, to pleasure, and to the society of his family and friends: he left a numerous posterity. The poets of that time went to see him and celebrate his praises, and they immortalized his glory in their poems. It may be remarked, as an example of the good fortune which attended him, that he had for vizirs two persons who had served caliphs in the same capacity."
ومن جملة سعاداته أنه وزر له وزيران كانا وزيري خليفتين: أحدهما أبو القاسم الحسين بن علي المعروف بابن المغربي صاحب ديوان الشعر والرسائل والتصانيف المشهورة، وكان وزير خليفة مصر وأنفصل عنه، وقدم على الأمير أبي نصر المذكور فوزر له مرتين، والآخر فخر الدولة أبو نصر بن جهير، كان وزيره ثم انتقل إلى وزارة بغداد – وسيأتي ذكرهما إن شاء الله تعالى-.,"the one was Abu Al-Kasim al-Husain, surnamed Ibn al-Magribi, author of the Diwan containing poetical writings and prose epistles’, and of other celebrated works; he had acted’ as vizir to the caliph of Egypt, and, on leaving him, wait to the emir Nasr al-Dawlat, and was vizir to him twice: the other was Abu Nasr Ibn Jahir, who, on quitting his service, became vizir at Baghdad. (The lives of these two persons shall be given.)"
ولم يزل على سعادته وقضاء أوطاره إلى أن توفي في التاسع والعشرين من شوال سنة ثلاث وخمسين وأربعمائة، ودفن بجامع المحدثة، وقيل: في القصر بالسد لي، ثم نقل إلى القبة المعروفة بهم الملاصقة لجامع المحدثة.,"Nasr al-Dawlat continued in the enjoyment of good fortune and every pleasure till his death, which occurred on the twenty ninth of Shawwal, four hundred and fifty three (November, A. D.. one thousand and sixty one): he was interred in the Mosque of al- Muhdatha; or, according to another account, in the castle of al-sidilli, whence his body was afterwards removed to the vault of the Banu Marwan adjoining the Mosque of al-Muhdatha."
وعاش سبعا وسبعين سنة ، وكانت إمارته اثنتين وخمسين سنة، وقيل اثنتين وأربعين سنة، رحمه الله تعالى.,"He had lived seventy seven years, fifty-two of which (or by another statement, forty-two) he passed as sovereign."
"وميافارقين مشهورة فلا حاجة إلى ضبطها.
والمحدثة – بضم الميم وسكرن الحاء المهملة وفتح الدال المهملة وبعدها ناء مثلثة – رباط بظاهر ميافارقين.",Maiyafarikin is so well known that it is unnecessary to fix the orthography of its name: al-Muhdatha is a ribat outside the city of Maiyafarikin.
"والسدلي – بكسر السين المهملة والدال المهملة وبعدها لام مشددة مكسورة أيضا – قبة في القصر مبينة على ثلاث دعائم، وهو لفظ عجمي معناه ثلاث قوائم.
وملك بعده ابنه نظام الدين أبو القاسم نصر.","al-Sidilli is the name of a dome situated in the castle [of the same city)t and built upon three pillars; Sidu is a Persian word signifying three props. Nasr al-Dawlat was succeeded by his son Abu AI-Kasim Nasr, surnamed Nizam al-Din."
المستعلي الفاطمي,AL-MUSTALI
أبو لقاسم أحمد المنعوت بالمستعلي ابن المستنصر بن الظاهر بن الحاكم بن العزيز ابن المعز بن المنصور بن القائم بن المهدي عبيد الله، وستأتي تتمة النسب عند ذكر المهدي في حرف العين وكيفية الاختلاف فيه، إن شاء الله تعالى.,"Abu ’l-Kasim Ahmad, surnamed al-Mustali (the aspiring), was son of al- Mustansir Ibn az-Zahir Ibn al-Hakim Ibn al-Aziz Ibn al-Muzz Ibn al-Mansur Ibn al-Kaim Ibn al-Mahdi Obaid Allah: we shall give the rest of his genealogy and state the nature of the disagreement respecting it when we relate the life of al-Mahdi, in the letter ain."
ولي الأمر بعد أبيه المستنصر بالديار المصرية والشامية، وفي أيامه اختلت دولتهم ، وضعف أمرهم، وانقطعت من أكثر مدن الشام دعوتهم، وانقسمت البلاد الشامية بين الأتراك والفرنج – خذلهم الله تعالى –,"Al-Mustali succeeded his father al-Mustansir in the government of Egypt and Syria: during his reign, the power of that dynasty was impaired and its authority weakened, their political influence having ceased in most of the Syrian cities, and the provinces of that country having fallen into the possession of the Turkomans on one hand, and the Franks on the other; (may God frustrate their projects!)"
فإنهم دخلوا الشام ونزلوا على انطاكية في ذي القعدة سنة تسعين وأربعمائة، ثم تسلموها في سادس عشر رجب سنة إحدى وتسعين، وأخذوا معرة النعمان في سنة اثنتين وتسعين وأخذوا البيت المقدس في شعبان سنة اثنتين وتسعين أيضا، وكان الفرنج قد أقاموا عليه نيفا وأربعين يوما قبل أخذه،,"This people entered Syria and encamped before Antioch in the month of Zu Al-Kaada, A.H. four hundred and ninety (November, A.D. one thousand and ninety seven); they obtained possession of it the sixteenth of Rajab, four hundred and ninety one (the twentieth of June, A. D. one thousand and ninety eight); in the following year they took Maarrat al-Noman, and in the month of Shaban of the same year (July, A. D. one thousand and ninety nine), they became masters of Jerusalem, after a siege of more than forty days."
وكان أخذهم له ضحى يوم الجمعة، وقتل فيه من المسلمين خلق كثير في مدة أسبوع، وقتل في الأقصى ما يزيد على سبعين ألفا، وأخذوا من عند الصخرة من أواني الذهب والفضة مالا يضبطه الوصف، وانزعج المسلمون في جميع بلاد الإسلام بسبب أخذه غاية الانزعاج –,"This city was taken on a Friday morning; during the ensuing week, a great multitude of Muslims perished, and upwards of seventy thousand were slain in the Masjid al-Aksa (or Mosque of Omar). An immense quantity of gold and silver vases were taken from the Sakhra {by the invaders). The fall of this city caused an extreme commotion throughout all the land of Islamism."
وسأتي ذكر طرف من هذه الواقعة في ترجمة الأفضل ابن أمير الجيوش في حرف الشين إن شاء الله تعالى -. وكان الأفضل شاهنشاه المنعوت بأمير الجيوش قد تسلمه من سكمان بن أرتق في يوم الجمعة لخمس بقين من شهر رمضان سنة إحدى وتسعين، وقيل: في شعبان سنة تسع وثمانين، والله أعلم بالصواب، وولي فيه من قبله فلم يكن لمن فيه طاقة بالفرنج فتسلموه منه،,"We shall again touch on this circumstance in the life of al-Afdal Shahanshah (see in the letter shin.) This al-Afdal, surnamed [like his father ) Amir al-Juyush (commander of the troops) had taken Jerusalem from Sokman Ibn Ortuk on Friday, the twenty fifth of Ramadan, A. H. four hundred and ninety one, or (as it is stated by some) in the month of Shaban, four hundred and eighty nine; he then appointed a governor to rule it in his name, but this person, being unable to resist the Franks, yielded the city up to them."
ولو كان في يد الأرتقية لكان أصلح للمسلمين، ثم استولى الفرنج على كثير من بلاد الساحل في أيامه، فملكوا حيفا في شوال سنة ثلاث وتسعين، وقيسارية في سنة أربع وتسعين.,"had it been in the possession of the Ortuk family, it would have been better for the Muslim people! During the administration of al-Afdal, the Franks became masters of many towns on the Syrian coast; they took Haifa in the month of Shawwal, A. H. four hundred and ninety three, and Kai-sariya (Ccesaria) in four hundred and ninety four."
ولم يكن للمستعلي مع الأفضل حكم، وفي أيامه هرب أخوه نزار إلى الإسكندرية، ونزار هو الأكبر وهو جد أصحاب الدعوة بقلعة الأ موت ولك القلاع وكان من أمره ما قد شهر، والشرح يطول.,"Al-Mustali did not possess the least authority during the vizirate of al-Afdal. It was in his reign that Nizar, his elder brother, fled to Alexandria: this Nizar was the ancestor of the lsmailites, possessors of al-Alaradt and other castles: his adventures are well known, but too long to be related here."
وكانت ولادة المستعلي لعشر ليال بقين من المحرم سنة تسع وستين وأربعمائة بالقاهرة، وبويع في يوم عيد غدير خم، وهو الثامن عشر من ذي الحجة سنة سبع وثمانين وأربعمائة، وتوفي بمصر يوم الثلاثاء لثلاث عشرة ليلة بقيت من صفر سنة خمس وتسعين وأربعمائة، رحمه الله تعالى،,"Al-Mustali was born at Cairo on the twentieth of Muharram, A. H. four hundred and sixty nine (August, A. D. one thousand and seventy six); he was proclaimed caliph in the year four hundred and eighty seven (A.D. one thousand and ninety four), on the festival of Ghadir Khumm, which is celebrated on the eighth of Zi Al-Hijja; and he died at Egypt on the sixteenth Safar, four hundred and ninety five (December, A. D. one thousand one hundred and one)."
عماد الدين ابن المشطوب,IBN AL-MASHTUB
أبو العباس أحمد ابن الأمير سيف الدين أبي الحسن علي بن أحمدبن أبي الهيجاء ابن عبد الله بن أبي الخليل ابن مرزبان الهكاري المعروف بابن المشطوب الملقب عماد الدين، والمشطوب لقب والده، وإنما قيل له ذلك لشطبة كانت بوجهه؛,"Abu Al-Abbas Ahmad, son of the emir Saif al-din Abu Al-Hasan Ali Ibn Ahmad Ibn Abi ’l-Haija Ibn Abd Allah Ibn Abi ’l-Khalil Ibn Marzuban al-Hakkari, surnamed Imad al-din (support of religion), was generally known by the appellation of Ibn al-Mashtub (son of the scarred); his father being called al- Mashtub from having a scar on his face."
كان أميرا كبيرا وافر الحرمة عند الملوك، معدودا بينهم مثل واحد منهم، وكان عالي الهمة غزيرة الجود واسع الكرم شجاعا أبي النفس تهابه الملوك وله وقائع مشهورة في الخروج عليهم، ولا حاجة إلى ذكرها.,"Ibn al-Mashtub was a powerful emir, greatly respected by (contemporary) princes, and considered as their equal; he was a high-minded man, extremely generous and noble in his conduct, brave, and possessing a lofty spirit, so that those princes stood in awe of him. His enterprises against them are so well known that it is not necessary to give a relation of them here."
وكان من أمراء الدولة الصلاحية، فإن والده لما توفي وكانت نابلس إقطاعا له أرصد منها السلطان صلاح الدين رحمه الله تعالى الثلث لمصالح بيت المقدس وأقطع ولده عماد الدين المذكور باقيها. وجده أبو الهيجاء كان صاحب العمادية وعدة قلاع من بلاد الهكارية.,"He was an emir of the empire founded by Salah al-din, who had conceded to him the revenue of Naplus, after allotting one third of it to the support of Jerusalem; this happened on the death of Mashtub, who held Naples in fief. Abu ‘l-Haija, his grandfather, was lord of al-Imadiya (Amadia) and a number of (other) castles in the country of the Hakkars."
ولم يزل قائم الجاه والحرمة إلى أن صدر منه في سنة دمياط ما قد شهر، وقد شرحت ذلك في ترجمة الملك الكامل، فانفصل عن الديار المصرية، وآلت حاله إلى أن حوصر في شهر بيع الآخر بتل يعفور القلعة التي بين الموصل وسنجار، والقصة مشهورة،,"Ibn al-Mashtub continued in high power and honor till the year in which the Franks arrived at Damietta; when he acted in the manner which is publicly known, and which I shall give an account of in the life of al- Malik al-Kamil. He then quitted Egypt, and was reduced to such a strait, that in the month of the second Rabi, he was besieged in the castle of Tall Yafur, situated between Musul and Sinjar: the history of this circumstance is well known."
فراسله الأمير بدر الدين لؤلؤ أتابك صاحب الموصل ولم يزل يخدعه ويطمنه إلى أن أدعن للانقياد، وحلف له على ذلك،,"Then the emir Badr al-din Lulu, Atabek and lord of Musul, entered into correspondence with him, and having succeeded in allaying his apprehensions by deceitful promises, prevailed on him to surrender, and swore to observe the conditions which he had offered."
فانتقل إلى الموصل، وأقام بها قليلا، ثم قبض عليه، وذلك في سنة سبع عشرة وستمائة وأرسله إلى الملك الأشرف مظفر الدين ابن الملك العادل. وإنما قبض عليه تقريبا إلى قلبه، فإن خروجه في هذه الدفعة كان عليه،,"In consequence of this, Ibn al-Mashtub went to Mosul, but was not there long when Badr al-din arrested him; this was in the year six hundred and seventeen (A. D. one thousand two hundred and twenty); he then sent him to al-Malik al-Ashraf Muzaffar al-din, hoping to gain his favor by this action, as, in the last case, it was against him that Ibn al-Mashtub had revolted."
فاعتقله الملك الأشرف في قلعة حران، وضيق عليه تضييقا شديدا، من الحديد الثقيل في رجليه والخشب في يديه، وحصل في رأسه ولحيته وثيابه من القمل شيء كثير على ماقيل، وكنت أسمع بذلك في وقته وأنا صغير،,"Al-Malik al-Ashraf sent his prisoner to the castle of Harran, where he was put into close confinement in a narrow dungeon, and chained with heavy letters and handcuffs: it is reported that (in this wretched state) his beard and clothes swarmed with vermin; so I was told when a boy, and he yet alive."
"وبلغني أن بعض من كان متعلقا بخدمته كتب في ذلك الوقت إلى الملك الأشرف دوبيت في معناه وهو:
يا من بدوام سعده دار فلك… ما أنت من الملوك بل أنت ملك
مملوكك ابن المشطوب في السجن هلك… أطلقه فإن الأمر لله ولك","I have been informed that a person who had been in the service of Ibn Mashtub, wrote in his behalf the following distich and sent it to al-Malik al-Ashraf: O thou, whom the revolving spheres favor with continued happiness thou art not a king (malik), but an angel (malak). Thy mamlukk Ibn al-Mashtub is dying in prison; set him free, for thou alone canst do it, or God."
ومكث على تلك الحال إلى أن توفي في الاعتقال في شهر ربيع الآخر سنة تسع عشرة وستمائة، وبنت له ابنته قبة على باب مدينة رأس عين، ونقلته من حران إليها ودفنته بها، رحمه الله تعالى؛ ورأيت قبره هناك.,"Ibn al-Mashtub continued in bondage till his death, which took place in the month of the second Rabi, A. H. six hundred and nineteen (April, A. D. one thousand two hundred and twenty two). His daughter built him a mausoleum at the gate of Ras Ain, to which city his corpse was transported from Harran, and there buried: this tomb I have myself seen."
"ولما كان في السجن كتب إليه بعض الأدباء دوبيت، وهو:
يا أحمد مازلت عمادا للدين… يا أشجع من أمسك رمحا بيمين
لا تأس إذا حصلت في سجنهم… ها يوسف قد أقام في السجن سنين","During his confinement, the following distich was addressed to him by a literary man: Ahmad thou hast never ceased to be Imad al-din (the support of religion). bravest of those who ever wielded lance Despair not! though thou lies in their prison; (the patriarch) Joseph remained in prison for years."
"وهذا مأخوذ من قول البحتري من جملة أبيات:
أما في رسول الله يوسف أسوة… لمثلك محبوسا على الظلم والإفك
أقام جميل الصبر في السجن برهة… فآل به الصبر الجميل إلى الملك","This thought is taken from the following verses, which form part of a poem composed by al-Bohtori: Is not the example of God’s prophet, Joseph, a sufficient consolation for him who, like thee, is imprisoned on an unjust and false accusation? He long remained in bondage with patient resignation, and patient resignation made him master of an empire."
وكانت ولادة الأمير عماد الدين في سنة خمس وسبعين وخمسمائة تقديرا.,The emir Imad al-din was born about the year five hundred and seventy five (A. D. one thousand one hundred and seventy nine).
ورأيت في بعض رسائل القاضي الفاضل أن الأمير سيف الدين أبا الحسن علي ابن أحمد الهكاري المعروف بالمشطوب كتب إلى الملك الناصر صلاح الدين يخبره بولادة ولده عماد الدين أبي العباس أحمد، وأن عنده امرأة أخرى حاملا،,"And I read in a letter written by al-Kadi Al-Fadil, that al-Mashtub wrote to Salah al-din, informing him of the birth of this son, and that another of his wives was pregnant."
فكتب القاضي الفاضل جوابه وصل كتاب الأمير دالا على الخبر بالولدين، الحال على التوفيق، والسائر كتب الله سلامته في الطريق، فسررنا بالغرة الطالعة من لثامها، وتوقعنا المسرة بالثمرة الباقية في أكمامها.,"The answer to this letter was drawn up by al-Kadi ’l-Fadil, who wrote as follows: The emir’s letter, announcing two children, has been received; up to the present moment circumstances have been aided by divine favor, and as for the (child) which comes, may God write that it speed its way in safety! We are rejoiced by the star which hath risen from behind its veil; and we hope for joy from the fruit still remaining in the bud.”"
وأما والده سيف الدين المشطوب فإن السلطان صلاح الدين كان قد رتبه في عكا لما خاف عليها من الفرنج، هو بهاء الدين قراقوش – الآتي ذكره إن شاء الله تعالى – ولم يزل بها حتى حاصرها الفرنج بها وأخذوها.,"As for Saif al-din al-Mashtub, father of Imad al-din, he and Baha al-din Karakush (whose life shall be given later) were stationed in Acre by Salah al-din, when the enterprises of the Franks excited his apprehensions for the safety of that city. Al- Mashtub remained there till the Franks laid siege to it and took it."
ولما خلص منها وصل إلى السلطان وهو بالقدس، يوم الخميس مستهل جمادى الآخرة سنة ثمان وثمانين وخمسمائة. قال ابن شداد: دخل على السلطان بغته، وعنده أخوه الملك العادل، فنهض إليه واعتنقه، وسر به سرورا عظيما، وأخلى المكان وتحث معه طويلا.,"Having escaped, he joined Salah al-din at Jerusalem, on Thursday, the first of the latter Jumada, A. H. five hundred and eighty eight. Ibn Shaddad says (in his history ): “The sultan was with his brother al-Malik al-Adil, when al-Mashtub entered unexpectedly; he rose up and embraced him with extreme joy, and, having caused the others to withdraw, he continued in conversation with him for a long period.”"
وكانت وفاة سيف الدين يوم الخميس السادس والعشرين من شوال سنة ثمان وثمانين وخمسمائة بنابلس، رحمه الله تعالى؛ هكذا ذكره العماد الكاتب الأصبهاني في كتاب البرق الشامي. وقال بهاء الدين بن شداد في كتابه سيرة صلاح الدين إنه نزفي يوم الأحد الثالث والعشرين من شوال من السنة المذكورة بالقدس الشريف، ودفن في داره بعد أن صلي عليه بالمسجد الأقصى.,"Al-Mashtub died at Naplus on Thursday, the twenty sixth of Shawwal, A.H. five hundred and eighty eight (November, A. D. one thousand one hundred and ninety two); such is the date given by Imad al-din al-Ispahani in his work entitled al-Bark al-Shami; but Ibn Shaddad says, in his history of Salah al-din, that his death took place at Jerusalem, on Sunday, the twenty third of Shawwal of that year. He was interred in (the court of) his house, after funeral prayers had been said over him in the Great Mosque (ah-Masjid al-Aksa)."
ولم يكن في أمراء الدولة الصلاحية أحد يضاهيه ولا يدانيه في المنزلة وعلو المرتبة، وكانوا يسمونه الأمير الكبير، وكان ذلك علما عليه عندهم لا يشاركه فيه غيره،,"None of Salah al-din’s emirs were on an equality with him, nor even approached him, in rank and influence. They used to call him the grand emir, this being the title by which he was known, and which was borne by no other."
ورأيت بخط القاضي الفاضلورد الخبر بوفاة الأمير سيف الدين المشطوب، أمير الأكراد وكبيرهم. وكانت وفاته يوم الأحد الثاني والعشرين من شوال من السنة المذكورة بالقدس،,"I found the following note in the handwriting of al-Kadi Al-Fadil: “News has been received of the death of Saif al-din al-Mashtub, emir and prince of the Kurds; he died on Sunday, the twenty second of Shawwal of this year, at Jerusalem."
وخبزه يوم وفاته بنابلس وغيرها ثلثمائة ألف دينار، وكان بين خلاصه من أسره وحضور أجله دون مائة يوم. فسبحان الحي الذي لا يموت، وتهدم به بنيان قوم، والدهر قاض ما عليه لوم.”,"His pay, which was furnished out of the revenues of Naplus and other places, amounted to three hundred thousand dinars at the epoch of his death: less than one hundred days elapsed between his escape from captivity and the term of his existence. Glory to Him who lives and dies not; who overthrows the edifices of man! Time is a judge exempt from blame!”"
"قلت: وقوله وتهدم به بنيان قومهذا الكلام حل فيه بيت الحماسة وهو:
فما كان قيس هلكه هلك واحد… ولكنه بنيان قوم تهدما","I may observe that the expression, who overthrows the edifices of man, is analogous to one which occurs in a verse given in the Hamasa: The death of Kais is not the death of a single man; it is the edifice of a people which has been overthrown."
وهذا البيت من جملة مرثية عبدة بن الطبيب التي رثى بها قيس بن عاصم التميمي الذي قدم من البادية على النبي صلى الله عليه وسلم في وقد بني تميم في سنة تسع للهجرة، وأسلم،,"This verse forms part of an elegy composed by Abda Ibn al-Tabib on the death of Kais Ibn Aasim al-Tamimi; the same who came from the desert to the blessed prophet with the embassy of the Banu Tamim, in the ninth year of the Hijra, when he became a Muslim."
وقال النبي صلى الله عليه وسلم في حقه: هذا سيد أهل الوبر، وكان عاقلا مشهورا بالحلم والسودد، وهذا البيت لأهل العربية في إعرابه كلام ليس هذا موضع ذكره،,"The prophet then said of him: “This is the chief of those who dwell in tents.” He was a man of intelligence, and celebrated for his prudence and authority {among the tribes). The manner of parsing the preceding verse is a subject of discussion for the learned in the Arabic language, but this is not the proper place for entering into that subject."
"وقد ذكره أبو تمام الطائي في باب المراثي من جملة ثلاثة أبيات، وهي:
عليك سلام الله قيس بن عاصم… ورحمته ما شاء أن يترحما","Abu Tammam gives this verse along with two others in his (Hamasa,) chapter of elegies; they run thus: On thee be the blessing of God, O Kais, son of Asim, On thee may his mercy alight, as long as he may deign to show mercy!"
"تحية من غادرته غرض الردى… إذا زار عن شحط بلادك سلما
فما كان قيس هلكه هلك واحد… ولكنه بنيان قوم تهدما","Such is the salutation of one who is the target of adversity; of one who, coming from afar to visit thy country, salutes thee still. The death of Kais is not the death of a single man; it is the edifice of a people which has been overthrown."
وهذا قيس أول من وأد البنات في الجاهلية للغيرة والأنفة من النكاح، وتبعه الناس في ذلك إلى أن أبطله الإسلام.,"Kais Ibn Aasim was the first person who, anterior to the introduction of islamism, buried alive his female children; (he was induced to do so) through jealousy {for their honor), and because pride would not allow him to give them in marriage. This {inhuman practice) was followed by the rest of the nation, till abolished by the Muslim religion."
وأما الأمير بدر الدين لؤلؤ المذكور، فإنه توفي يوم الجمعة ثالث شعبان سنة سبع وخمسين وستمائة بقلعة الموصل، ودفن بها في مشهد هناك، وعمره مقدار ثمانين سنة، رحمه الله تعالى.,"The emir Badr al-din Lulu died on Friday, the third of Shaban, A. H. six hundred and fifty seven (July, A. D. one thousand two hundred and fifty nine), in the citadel of Musul, and was buried there in a chapel; he was then about eighty years of age."
صلاح الدين الإربلي,SALAH AL-DIN AL-IRBILL
أبو العباس أحمد بن عبد السيد بن شعبان بن محمد بن جابر بن قحطان الإربلي الملقب صلاح الدين، وهو من بيت كبير بإربل؛ وكان حاجبا عن الملك المعظم مظفر الدين بن زين الدين صاحب إربل،,"Abu al-Abbas Ahmad Ibn Abd al-Sayed Ibn Shaban Ibn Muhammad Ibn Jabir Ibn Kahtan al-Irbili (native of Arbela), surnamed Salah al-din (welfare of religion), belonged to a great family of Arbela, and was hajib to Muzaffar al-din Ibn Zain al-din, lord of that city."
فتغير عليه واعتقله مدة، فلما أفرج عنه خرج منها قاصدا بلاد الشام في سنة ثلاث وستمائة صحبة الملك القاهر بهاء الدين أيوب ابن الملك العادل، فاتصل بخدمة الملك المغيث ابن الملك العادل، وكان قد عرفه من إربل، وحسنت حاله عنده،,"Having incurred the displeasure of his master, he was imprisoned for some time; and on his liberation, in the year six hundred and three (A. D. one thousand two hundred and six or one thousand two hundred and seven), he left Arbela and proceeded to Syria in company with al-Malik al-Kahir Baba al-din Ayyub, son of al-Malik al-Aadil. lie then entered into the service of al-Malik al-Mughith, (another) son of al-Malik al-Adil, who had known him at Arbela, and now treated him with great kindness."
فلما توفي المغيث انتقل الصلاح إلأى الديار المصرية، وخدم الملك الكامل، فعظمت منزلته عنده، ووصل منه إلى ما لم يصل إليه غيره، واختص به في خلواته وجعله أميرا.,"On the death of Mughith, Salah al-din passed into Egypt and was attached to the service of al-Malik al-Kamil; the esteem in which he was held by this prince became so great, that he entered into higher favor with him than any other had hitherto been able to effect; he was specially chosen as the companion of his private moments, and raised to the rank of emir."
وكان الصلاح ذا فضيلة تامة ومشاركات حسنة. بلغني أنه كان يحفظ الخلاصة في الفقه للإمام الغزالي، وله نظم حسن ودوبيت رائق، وبه تقدم عند الملوك.,"Salah al-din was a man of superior merit and possessed considerable information in different sciences; I have been informed that be knew by heart (Abu Hamid) al-Ghazali’s treatise on jurisprudence, entitled Al-Kholasa; he wrote also some good poetry and composed elegant distich, by which talent he gained the favor of these princes."
ثم إن الملك الكامل تغير عليه واعتقله في المحرم سنة ثماني عشرة وستمائة وهو بالمنصورة في قبالة الفرنج، ويره إلى قلعة القاهرة، ولم يزل في الاعتقال مضيقا عليه على هذه الحال إلى شهر ربيع الآخر سنة ثلاث وعشرين وستمائة،,"In the month of Muharram, six hundred and eighteen (March, A. D. one thousand two hundred and twenty one), when al-Malik al-Kamil was at al-Mansura to oppose the progress of the Franks, his favorable dispositions towards Salah al-din were altered, and having caused him to be arrested, he sent him to the castle of Cairo, where he remained in close confinement till the month of the second rabi, six hundred and twenty three."
فعمل الصلاح دوبيت وأملاه على بعض القيان، فغناه عند الملك الكامل، فاستحسنه وسأله: لمن هذا فقال: للصلاح، فأمر بالإفراج عنه،,"having then composed a distich and taught it to a musician, by whom it was sung in the presence of al-Malik al-Kamil, the prince found it so beautiful, that he asked who was the author; and on learning that it was written by Salah al-din, he ordered him to be set at liberty."
"والدوبيت المذكور:
ما أمر تجنيك على الصب خفي… أفنيت زماني بالأسى والأسف
ماذا غضب بقدر ذنبي ولقد… بالغت وما أردت إلا تلفي","The distich is as follows: Thy wanton cruelty towards him who loves thee cannot remain hidden; thou hast caused my life to pass away in sorrow and in suffering. Thy anger is not proportioned to my fault; thou hast been too severe, and thy sole intention was to cause my death."
"وقيل: إن الدوبيت الذي كان سبب خلاصه قوله:
اصنع ما شئت أنت أنت المحبوب… ما لي ذنب، بلى كما قلت ذنوب
هل تسمح بالوصال في ليلتنا… تجلو صدأ القلب وتعفو وأتوب فلما خرج عادت مكانته عنده إلى أحسن مما كانت عليه.","Some state however that the distich which was the cause of his liberation ran thus: Do as thou wilt; thou, thou art my beloved, I have not committed a fault, but, as thou hast said, many faults. Wilt thou ever grant that we pass our nights together, so shall my heart be freed from its rust; thou shalt pardon and I return (to my love). On coming out of confinement, he got into higher favor than before."
وكان الملك الكامل قد تغير على بعض إخوته – وهو الملك الفائز سابق الدين إبراهيم ابن الملك العادل – فدخل على الصلاح وسأله أن يصلح أمره مع أخيه الملك الكامل، فكتب الصلاح إليه:,"Al- BH Malik al-Kamil, having been displeased at one of his brothers, whose name was al-Malik al-Faiz Sabik al-din Ibrahim, the latter went to Salah al-din and asked him to effect a reconciliation; Salah in consequence wrote these lines to al-Kamil."
"من شرط صاحب مصر أن يكون كما… قد كان يوسف في الحسنى لإخوته
أسوا فقابلهم بالعفو، وافتقروا… فبرهم، وتولاهم برحمته","It is an essential rule for him who is lord of Egypt that he imitate Joseph in kindness towards his brethren. They acted wrongly, and he met them with pardon; when they departed, he was bounteous towards them, and restored them his affection."
وعند وصول الأنبرور صاحب صقلية إلى ساحل الشام في سنة ست وعشرين وستمائة بعث الملك الكامل الصلاح إليه رسولا، فلما قرر القواعد واستحلفه كتب إلى الملك الكامل:,"When the emperor (Frederic the Second,) lord of Sicily, landed in Syria, A. H. six hundred and twenty six (A. D. one thousand two hundred and twenty nine), al-Malik al-Kamil sent him Salah al-din as his ambassador; and the articles of a treaty having been adopted and confirmed by the oath of the emperor, Salah wrote the following lines to al-Kamil."
"زعم الزعيم الأنبرور بأنه… سلم يدوم لنا على أقواله
شرب اليمين فإن تعرض ناكثا… فليأكلن لذاك لحم شماله","The emperor has taken an engagement and given his word that we shall have a lasting peace. He was obliged to confirm it by oath, and if he attempt to break it, may he devour the flesh of his left hand."
"ومن شعره أيضا:
وإذا رأيت بنيك فاعلم أنهم… قطعوا إليك مسافة الآجال
وصل البنون إلى محل أبيهم… وتجهز الآباء للترحال","The following verses are by the same: When you look on your children, know that when they came to you, they were merely forerunners of death. Children arrive to the stations of their fathers, and the fathers make preparations for departure."
"وأنشدني بعض أصحابنا له:
يوم القيامة فيه ما سمعت به… من كل هول فكن منه على حذر
يكفيك من هوله أن لست تبلغه… إلا إذا ذقت طعم الموت في السفر","One of my friends recited me these verses, and attributed them to the same author; The day of resurrection shall be full of terrors, as you have been told; be therefore in dread of it. Let it suffice you to know that you cannot conceive its terrors, till you taste of death in your (earthly) journey."
وكتب إليه شرف الدين ابن عنين الشاعر الدمشقي كتابنا من دمشق إلى الديار المصرية، قال لي صاحبنا عفيف الدين أبو الحسن علي بن عدلان النحوي المترجم الموصلي: إن هذا الكتاب كان على يده، وتضمن الوصية عليه، وفي أوله:,"The poet I bn Onain wrote a letter from Damascus to Salah al-din in Egypt; (I have been informed by my master Afif al-din Abu Al-Hasan Ali Ibn Adlan the grammarian and interpreter, native of Mosul, that this letter was in the handwriting of Ibn Onain himself and contained his dying injunctions); it began thus."
"أبثك ما لقيت من الليالي… فقد قصت نوائبها جناحي
وكيف يفيق من عنت الرزايا… مريض ما يرى وجه الصلاح","I reveal to you the treatment which I received from Fortune, whose vicissitudes have already cut my wings; how can a sick man, who is oppressed by afflictions, recover, as long as he does not see the face of health (or the face of Salah al-din)?"
وللصلاح المذكور ديوان شعر وديوان دوبيت، وما زال وافر الحرمة عالي المنزلة عنده وعند الملوك. فلما قصد الملك الكامل بلاد الروم وهو في الخدمة مرض في المعسكر بالقرب من السويداء، فحمل إلى الرها،,"The poetical pieces of Salah al-din and his distiches have been collected into separate volumes. He continued in the enjoyment of high dignity and honor under al-Malik al-Kamil and the other princes (of the family); but having accompanied al-Kamil in an official capacity on his expedition to Asia Minor, he fell sick at the army, near the town of Suwaida, and was therefore transported to al-Roha (Edessa)."
فمات قبل دخولها في الخامس والعشرين من ذي الحجة سنة إحدى وثلاثين وستمائة ودفن بظاهرها، وقيل: مات يوم السبت العشرين من ذي الحجة ودفن بظاهر الرها بمقبرة باب حران ثم نقله ولده من هناك إلى الديار المصرية، فدفنه في تربة هناك بالقرافة الصغرى في آخر شعبان سنة سبع وثلاثين وستمائة ، وكنت يومئذ بالقاهرة.,"but died before his arrival; this took place on Saturday the twentieth, or on the twenty fifth of Zi Al-Hijja, six hundred and thirty one (September, A. D. one thousand two hundred and thirty four). he was buried without the walls of Edessa, in the cemetery at the Harran Gate. His son had his body removed later to Egypt and interred in a mausoleum at the lesser Karafa; this was towards the end of the month of Shaban, A. H. six hundred and thirty seven (March, A. D. one thousand two hundred and forty); I was then at Cairo."
وكان تقدير عمره يوم وفاته ستين سنة، رحمه الله تعالى؛ ثم وقفت على تاريخ مولده في شهر ربيع الآخر سنة اثنتين وسبعين وخمسمائة بإربل.,"Salah al-din was about sixty years old when he died. Since (writing the above), I discovered the date of his birth; it took place in the month of the second Rabi, five hundred and seventy two (October, A. D. one thousand one hundred and seventy six), at Arbela."
والإربلي – بكسر الهمزة وسكون الراء وكسر الباء الموحدة وبعدها لام – هذه النسبة إلى إربل، وهي مدينة كبيرة بالقرب من الموصل، من جهتها الشرقية.,"Irbil (Arbela) is a large city near Mosul, and lying to the east of it."
عزيز الدين المستوفي,AZIZ AL-DIN AL-MUSTAWFI
أبو نصر أحمد بن حامد بن محمد بن عبد الله بن علي بن محمود بن هبة الله بن أله الأصبهاني الملقب عزيز الدين المستوفي عم العماد الكاتب الأصبهاني، وسيأتي ذكره إن شاء الله تعالى.,"Abu Nasr Ahmad Ibn Hamid Ibn Muhammad Ibn Abd Allah Ibn Ali Ibn Mahmud Ibn Hibat Allah Ibn Aluh al-Ispahani, surnamed Aziz al-din {great in religion),al-Mastawfi, was uncle to Imad al-din al-lspahani, whose life shall be given in this work."
كان العزيز المذكور رئيسا كبير القدر، ولي المناصب العلية في الدولة السلجوقية، ولم يزل مقدما فيها، قصده بنو الحاجات، ومدحه الشعراء، وأحسن جوائزهم. وفيه يقول أبو محمد الحسن بن أحمد بن جكينا البغدادي الشاعر المشهور من جملة قصيدة:,"Aziz al-din filled several elevated and influential situations at the court, of the Seljuk princes, and was always in high favor: the needy flocked to him for assistance, and poets came to praise him and were richly recompensed. The celebrated poet Abu Muhammad al-Hasan Ibn Ahmad Ibn Jakina of Baghdad, makes the following allusion to him in one of his qasidas."
أميلوا بنا نحو العراق ركابكم… لنكتال من مال العزيز بصاعه,"Let us then rein our camels towards Iraq, and a rich mead shall be measured tons from the wealth of al-Aziz."
وللقاضي أبي بكر أحمد بن محمد الأرجاني المقدم ذكره فيه مدائح، والأبيات البائية المذكورة في ترجمته هي من جملة قصيدة طويلة يمدح بها عزيز الدين المذكور،,"His praises were celebrated also by the kadi Abu Bakr al-Arrajani, whose life has been already given; among other eulogiums on him, he composed the long from which are extracted verses there mentioned, and which rhyme in."
وكان ابن أخيه العماد يفتخر به كثيرا، وقد ذكره في أكثر تواليفه ، وكان في آخر أمره متولي الخزانة للسلطان محمود بن محمد بن ملكشاه بن ألب أرسلان السلجوقي.,"His nephew Imad al-din often expressed his pride in possessing such an uncle, and he makes frequent mention of him in his works. Towards the end of his life, Aziz al-din was treasurer to Mahmud Ibn Muhammad Ibn Malekshah Ibn Alp Arslan al-Saljuki."
وكان السلطان محمود المذكور زوج بنت عمه السلطان سنجر بن ملكشاه، فماتت عنده فطالبه عمه بما خرج معها في جهازها من أنواع التحف والغرائب التي لا توجد في خزائن الملوك، فجحدها محمود،,"this Sultan had married the daughter of his uncle, the sultan Sinjar Ibn Malakshah; on her death, bis uncle required him to deliver up die marriage gift which she had received from her family, consisting of a variety of precious and rare articles, such as were not to be found even in the treasuries of kings: Mahmud refused acceding to this demand."
وخاف من عزيز الدين ان يشهد بما وصل صحبتها لأنه كان مطلعا عليه من جهة الخزانة، فقبض عليه وسيرة إلى قلعة تكريت، وكانت القلعة له إذ ذاك، فحبسه بها ثم قتله بعد ذلك في أوائل سنة خمس وعشرين وخمسمائة، رحمه الله تعالى.,"and being apprehensive that Aziz al-din would give his testimony respecting the properly she had brought with her (and which was well known to him in his capacity of treasurer), he caused him to be arrested and sent him to lie confined in the castle of Takrit, which was at that time one of his possessions. He afterwards put him to death, towards the beginning of the year five hundred and twenty five (A. D. one thousand one hundred and thirty or thirty one)."
وذكر ابن أخيه العماد الكاتب في كتاب الخريدة أن مولده بأصبهان سنة اثنتين وسبعين وأربعمائة، وقتله سنة ست وعشرين وخمسمائة بتكريت، وكان قبضه ببغداد،,"His nephew Imad al-din stales in the Kharida, that he was born at Ispahan, A. H. four hundred and seventy two (A. D. one thousand and seventy nine or one thousand and eighty), and was put to death at Takrit in five hundred and twenty six (A. D. one thousand one hundred and thirty one); it was at Baghdad that he was arrested."
وذكر العماد الكاتب أنه لما قتل كان الأميران نجم الدين أيوب أبو السلطان صلاح الدين واخوه أسد الدين شيركو في القلعة المذكورة متوليي أمورها وأنهما دافعا عنه فما أجدى الدفاع.,"The same writer says that when his uncle was slain, the emirs Najm al-din Ayyub, father of the sultan Salah al-din, and his brother Asad al-din Shirkuh were both in the castle, of which they were then governors; and that they endeavored to save Aziz al-din, but without success."
وأله – بفتح الهمزة وضم اللام وسكون الهاء – لفظة عجمية معناها بالعربية العقاب، وق تقدم الكلام في ضبط اصبهان فلا حاجة إلى الإعادة.,"Aluh is a Persian word, the Arabic equivalent of which is Okab (eagle). Ispahani has been already explained."
أرتق,ORTUK IBN AKSAB
أرتق بن اكسب جد الملوك الأرتقية؛ هو رجل من التركمان تغلب على حلوان والجبل ثم سار إلى الشام مفارقا لفخر الدولة أبي نصر محمد بن جهير خائفا من السلطان محمد بن ملكشاه،,"Ortuk Ibn Aksab, ancestor of the Ortukide princes, was a Turkoman who had got possession of Hulwan and al-Jabal (Persian Iraq); he afterwards went to Syria, having left the service of Fakhr al-Dawlat Abu Nasr Muhammad Ibn Jahir, through fear of the sultan Malakshah."
وذلك في سنة ثمان أوتسع واربعين وأربعمائة، وملك القدس من جهة تاج الدولة تتش السلجوقي الآتي ذكره إن شاء الله تعالى،,"this was in the year four hundred and forty eight or four hundred and forty nine. He then governed Jerusalem in the name of Tutush, a prince of the Seljuk family, whose life shall be given."
ولما توفي أرتق في التاريخ المذكور فيه تولاه بعده ولداه سكمان وإبلغازي ابنا أرتق، ولم يزالا به حتى قصدهما الأفضل شاهنشاه أمير الجيوش الآتي ذكره إن شاء الله تعالى من مصر بالعساكر، واخذه منهما في شوال سنة إحدى وتسعين وأربعمائة، وتوجها إلى بلاد الجزيرة الفراتية وملكا ديار بكر.,"Ortuk having died there in the year which we shall mention further on, his two sons, Sokman and Il-Ghazi, became governors of the city, and continued in the exercise of power till the month of Shawwal, four hundred and ninety one (September, A. D. one thousand and ninety eight); when al-Afdal Shahanshah emir al-Juyush marched from Egypt with an army and took Jerusalem from these two princes. They then retired to Mesopotamia and obtained the government of Diar Bakr."
وصاحب قلعة ماردين الآن من أولاده، وملك ولده نجم الدين إيلغازي مدينة ماردين سنة إحدى وخمسمائة، وكان ولاه السلطان محمد شحنكية بغداد، وتوفي سكمان بن أرتق بعلة الخوانيق في طريق الفرات بين طرابلس والقدس، سنة ثمان وتسعين وأربعمائة.,"and the present lord of the castle of Maridin is one of their descendants. In die year five hundred and one, Najm al-din II Ghazi became lord of Maridin; the sultan Muhammad had before that appointed him as his resident agent at Baghdad. Ortuk’s other son, Sokman, died of a quinsy in the year four hundred and ninety eight (towards the end of A. D. one thousand one hundred and four), at a place between Tripoli and Jerusalem."
وكان أرتق رجلا شهما ذا عزمة وسعادة وجد واجتهاد. وتوفي سنة أربع وثمانين وأربعمائة، رحمه الله تعالى. وهو بضم الهمزة وسكون الراء وضم التاء المثناة من فوقها وبعدها قاف.,"Ortuk possessed a penetrating mind; he was a man of resolution and activity, and was highly fortunate in all his enterprises: died A. H. four hundred and eighty four (A. D. one thousand and ninety one)."
وأكسب: بفتح الهمزة وسكون الكاف وفتح السين المهملة وبعدها باء موحدة. وقيل: هو أكسك – بالكاف بد الباء – والله أعلم.,The word Aksab is sometimes written Aksak.
أرسلان البساسيري,AL-BASASIRI
أبو الحارث أرسلان بن عبد الله البساسيري التركي مقدم الأترك ببغداد، يقال: إنه كان مملوك بهاء الدولة بن عضد الدولة بن بويه، والله أعلم؛,"Abu ’l-Harith Arslan Ibn Abd Allah al-Basasiri al-Turki {the Turk), general of the Turkish troops at Baghdad, is said to have been a mamluk belonging to Baha al-Dawlat Ibn Adad al-Dawlat Ibn Buwaih."
وهو الذي خرج على الإمام القائم بأمر الله ببغداد، وكان قد قدمه على جميع التراك، وقلده الأمور بأسرها، وخطب له على منابر العراق وخوزستان,"It was he who revolted at Baghdad against the caliph al-Kaim biamr illah, who had placed him at the head of all the Turkish troops, invested him with sovereign authority, and ordered his name to be mentioned in the khutba from all the pulpits of Iraq and Khuzestan."
فعظم أمره وهابته الملوك، ثم خرج على الإمام القائم وأخرجه من بغداد، وخطب للمستنصر العبيدي صاحب مصر، فراح الإمام القائم إلى أمير العرب محيي الدين أبي الحارث مهارش بن المجلي العقيلي صاحب الحديثة وعانة فآواه وقام بجميع ما يحتاج إليه مدة سنة كاملة حتى جاء طغرلبك السلجوقي المذكور بعد هذا وقاتل البساسيري المذكور وقتله وعاد القائم إلى بغداد،,"His power had thus become very great, and all the {neighboring) princes stood in awe of him; but he then revolted against the imam al-Kaim, and having expelled him from Baghdad, caused the khutba to be said in the name of the (Fatimite caliph) al-Mustansir al-Obeidi, lord of Egypt Al-Kaim then fled for refuge to the emir of the Arabs, Muhi al-din (reviver of religion) Abi Al-Harith Muharish Ibn al-Mujalli al-Okaili, lord of al-Haditha and Aana, from whom he obtained everything necessary for his maintenance during an entire year, when Togrulbek the Seljukide came to his assistance, and having attacked and slain al-Basasiri, reinstated al-Kaim in Baghdad."
وكان دخوله إليها في مثل اليوم الذي خرج منها بعد حول كامل، وكان ذلك من غرائب الاتفاق وقصته مشهورة،,"The caliph made his entry to that city precisely one year after leaving it, and, by a remarkable coincidence, on the anniversary of the day in which he had quitted it: the history of this circumstance is well known."
وقتله عسكر السلطان طغرلبك السلجوقي ببغداد يوم الخميس خامس عشر ذي الحجة، وقال ابن العظيمي: يوم الثلاثاء حادي عشر ذي الحجة سنة إحدى وخمسين وأربعمائة وطيف برأسه في بغداد وصلب قبالة باب النوبي.,"Al-Basasiri was killed at Baghdad by the soldiers of the sultan Togrulbek, on Thursday, the fifteenth of Zi Al-Hijja, or, according to Ibn al-Azimi in his history, on Tuesday, the eleventh Zi Al-Hijja, four hundred and fifty one (January, A. D. one thousand and sixty). His head was borne in parade through the city, and his body attached to a gibbet opposite to the gate of Nuba."
والبساسيري – بفتح الباء الموحدة والسين المهملة وبعد اللف سين مهملة مكسورة ثم ياء ساكنة مثناة من تحتها وبعدها راء – هذه النسبة إلى بلدة بفارس يقال لها بسا، والعربية فسا، والنسبة إلها بالعربي فسوي،,"Basasiri means native of Basa, a town in the province of Fars; this name is pronounced in Arabic Fasa, and, in that case, the relative adjective derived from it is Fasawi."
ومنها الشيخ أبو علي الفارسي النحوي صاحب الإيضاح، ويقال له فسوي أيضا، وأهل فارس يقولون في النسبة إليها: البساسيري، وهي نسبة شاذة على خلاف الأصل،,"The grammarian Abu Ali Al-Farisi, author of the Idah, was a native of this place; he was also surnamed al-Fasawi; but the Persians employ Basasiri, a word of irregular formation."
وكان سيد أرسلان المذكور من بسافنسب المملوك إليه، واشتهر بالبساسيري، هكذا ذكره السمعاني نقلا عن الديب أبي العباس احمد بن علي ابن بابه القاشي ، وفي هذه اللفظة زيادة ليست في الأصل.,"Arslan’s master was a native of Basa, for which reason it was that he himself was named al-Basasiri. The preceding observation is made by al-Samani, on the authority of the learned Abu Al-Abbas Ahmad Ibn Ali Ibn Baba al-Kashi. This word contains additional letters to those which form the root from which it is derived."
ومات الأمير مهارش بن المجلس في صفر سنة تسع وتسعين وأربعمائة وقد ناهز ثمانين سنة، وهو مهارش بن المجلي بن عليث بن قبان بن شعب بن المقلد بن جعفر بن عمرو بن المهنا، وبقية نسبة ستأتي في ترجمة المقلد بن المسيب، إن شاء الله تعالى.,"The emir Muharish died in the month of Safar. four hundred and ninety nine (October, A. D. one thousand one hundred and five), aged upwards of eighty. His genealogy is as follows: Muharish Ibn al-Mujalli Ibn Alith Ibn Kabban Ibn Shaab Ibn al-Mukallad Ibn Jaafar Ibn Amr Ibn al-Muhanna; the rest of the series will be found in the life of al-Mukallad Ibn al-Musaiyab."
الملك العادل أتابك,NUR AL-DIN ARSLAN SHAH
أبو الحارث أرسلان شاه بن عز الدين مسعود بن قطب الدين مودود بن عماد الدين زنكي بن آق سنقر صاحب الموصل المعروف بأتابك الملقب الملك العادل نور الدين، وسيأتي ذكر جماعة من أهل بيته إن شاء الله تعالى، كل واحد في حرفة.,"Abu Al-Harith Arslan Shah Ibn Izz al-din Masud Ibn Kutb al-din Maudud M Ibn Imad al-din Zinki Ibn Ak Sunkur, lord of Mosul, and generally known by the appellation of Atabek, bore the title of al-Malik al-Adil Nur al-din (the just prince of light of religion): (the lives of a number of persons belonging to the same family shall be given under their respective letters,)"
ملك نور الدين المذكور الموصل بعد وفاة أبيه في التاريخ المذكور هناك، وكان ملكا شهما عارفا بالأمور، وانتقل إلى مذهب الشافعي رضي الله عنه، ولم يكن في بيته شافعي سواه، وبنى مدرسة الشافعية بالموصل قل أن توجد مدرسة في حسنها.,"Nur al-din obtained the government of Mosul on the death of his father, in whose life is mentioned the date of that event. This prince was a man of acute mind and skilled in the management of state affairs: he passed over to the sect of al-Shafie, and was the first of his family who professed the doctrines of that imam: a college of extraordinary beauty was founded by him at Mosul for the Shafiites."
وتوفي ليلة الأحد التاسع والعشرين من رجيب سنة سبع وستمائة في شبارة بالشط ظاهر الموصل – والشبارة عندهم هي الحراقة بمصر – وكتم موته حتى دخل به إلى دار السلطنة بالموصل. ودفن في تربته التي بمدرسته المذكورة، رحمه الله تعالى.,"He died on Saturday evening, the twenty eight of Rajab, six hundred and seven (January, A. D. one thousand two hundred and eleven), [as he was making an excursion) on the Tigris in a shahhbra or barge outside of Mosul. (The species of boat which the people of (hat country call shahhbra bears in Egypt the name of harraka, ) His death was kept secret till he was borne to the palace at Mosul; he was buried in a mausoleum erected in the college just mentioned,"
وخلف ولدين هما الملك القاهر عز الدين مسعود، والملك المنصور عماد الدين زنكي. وهما مذكوران في ترجمة جدهما عز الدين مسعود بن مودود بن زنكي فليطلب منه إن شاء الله تعالى،,"He left two sons, al-Malik al-Kahir Izz al-din Masud and al-Malik al-Mansur Imad al-din Znki; for information respecting these princes, the reader is referred to the life of their grandfather Masud."
وقام بالمملكة بعده ولده الملك القاهر كما هومشروح هناك، وهو أستاذ الأمير بدر الدين أبي الفضائل لؤلؤ الذي تغلب على الموصل وملكها في سنة ثلاثين وستمائة في أواخر شهر رمضان، وكان قبل نائبا بها ثم استقل. وهو المذكور في ترجمة عماد الدين بن المشطوب.,"As we hare there stated, it was his son al-Malik al-Kahir by whom he was succeeded. Al-Malik al-Kahir was master of (the malk) Badr al-din Abi Al-Fadail Lulu, who gained possession of Mosul towards the end of Ramadan, A. H. six hundred and thirty (July, A. D. one thousand two hundred and thirty three). He had been lieutenant-governor of that city and then declared himself independent. Mention has been already made of him in the life of Ibn al-Mashtub."
أزهر السمان,AZHAR IBN AL-SAMMAN
أبو بكر أزهر بن سعد السمان الباهلي بالولاء البصري؛ روى الحديث عن حميد الطويل، وروى عنه أهل العراق،,"Abi Bakr Azhar Ibn Saad al-Samman was a native of Basra (al-Basri) and adopted member of the tribe of Bahila; he taught the Traditions on the authority of Hamid al-Tawil, and the people of Iraq, who had received them from him, transmitted them on his authority."
كان يصحب أبا جعفر المنصور قبل أن يلي الخلافة، فلما وليها جاءه أزهر مهنئا، فحجبه المنصور فترصد له يوم جلوسه العام وسلم عليه، فقال له المنصور: ما جاء بك قال: جئت مهنئا بالأمر، فقال المنصور: أعطوه ألف دينار، وقولو له: قد قضيت وظيفة الهناء، فلا تعد إلي،,"He was a companion of Abu Jaafar al-Mansur before that prince obtained the caliphate, but having gone afterwards to congratulate him on his accession, was refused admittance by al-Mansur’s orders; he therefore waited for a day of public-audience, and then made him his salutation, on which the caliph said to him, “What has brought “you here?” He replied: “I come to congratulate you on your accession to the supreme authority.” On this, al-Mansur said: Give him one thousand dinars and say to him: ‘You have now fulfilled the duty of congratulation, so come not to me anymore.’"
فمضى وعاد في قابل، فحجبه فدخل عليه في مثل ذلك المجلس وسلم عليه، فقال له: ما جاء بك فقال له: سمعت أنك مرضت فجئتك عائدا، فقال: أعطوه ألف دينار وقولوا له: قد قضيت وظيفة العيادة فلا تعد إلي، فإني قليل الأمراض.,"Azhar then retired, but returned the ensuing year, and admittance having been denied to him, he entered on a day of public audience as before, and saluted the caliph, who said: “What brings you here?” The other answered: I was told that you were sick, and there-fore came to visit you.” “Give him a thousand dinars,” said al-Mansur, and tell him that he has fulfilled the duty of visiting the sick, so he must not return here again, for I am seldom sick.”"
فمضى وعاد في قابل، فقال له في مثل ذلك المجلس: ما جاء بك فقال: سمعت منك دعاء مستجابا فجئت لأتعلمه منك، فقال له: يا هذا، إنه غير مستجاب، إني في كل سنة أدعو الله به أن لا تأتيني وأنت تأتي.,"On this Azhar went away, but, returned (he following year at a similar audience. “What brings you?” said the caliph. “I heard you utter an invocation,” replied Azhar, “and am coming to know what you desire. Know, fellow!” retorted al-Mansur, that my invocation has not been heard; every year I pray God to keep you away from me, and yet you still come.””"
وله وقائع وحكايات مشهورة. وكانت ولادته سنة إحدى عشرة ومائة. وتوفي سنة ثلاث ومائتين، وقيل: سبع ومائتين، رحمه الله تعالى.,"The adventures of Azhar and the stories told of him are well known: he was horn A. H. one hundred and eleven (A. D. seven hundred and twenty nine), and died in two hundred and three (A. D. eight hundred and eighteen or eight hundred and nineteen), or, some say, two hundred and seven."
وأزهر – بفتح الهمزة وسكون الزاي وفتح الهاء وبعدها راء – وهو اسمم علم. والسمان – بفتح السين المهملة وتشديد الميم وبعد الألف نون – هذه النسبة إلى بيع السمن وحمله.,Azhar is {here) a proper name {not a surname.) Samman means one who sells or carries butter {Samn).
والبصري – بفتح الباء الموحدة وكسرها وسكون الصاد المهملة وبعدها راء – هذه النسبة إلى البصرة، وهي من أشهر مدن العراق وهي إسلامية، بناها عمر بن الخطاب – رضي الله عنه – في سنة أربع عشرة للهجرة على يد عتبة ابن غزوان، رضي الله عنه.,"Al-Basri or al-Bisri signifies native of Basra, which is one of the most famous cities of Iraq; it was founded after the promulgation of Islamism; (caliph) Omar Ibn al-Khattab having caused it to be built in the fourteenth year of the Hijra by Otha Ibn Ghazwan."
قال ابن قتيبة في كتابأدب الكاتب في باب ما تغير من أسماء البلاد البصرة: الحجارة الرخوة فإن حذفوا الهاء قالوا: البصر – بكسر الباء – وإنما أجازوا في النسب بصري لذلك، والبصر أيضا: الحجارة الرخوة، قاله في الصحاح.,"Ibn Kutaiba says, in that chapter of the. Secretary’s Guide, where he treats of the alterations which have taken place in the names of countries, that basra (the name of this city is written in Arabic) means one soft stone, and on suppressing the final letter, it must be pronounced bisra, and for this sole reason it is that the word bisri is allowed to be employed {with the signification of native of Basra). The word bisr also means a soft stone according to {al-Jauhari) in his lexicon, the Sahah."
أسامة بن منقذ,OSAMA IBN MURSHID
أبو المظفر أسامة بن مرشد بن علي مقلد بن نصر بن منقذ الكناني الكلبي الشيزري الملقب مؤيد الدولة مجد الدين، من أكابر بني منقذ أصحاب قلعة شيزر وعلمائهم وشجعانهم، له تصانيف عديدة في فنون الأدب.,"Abu Al-Muzaffar Osama Ibn Murshid Ibn AH Ibn al-Mukallad Ibn Nasr Ibn Munkid al-Kinani al-Kalbi al-Shaizari (member of the tribe of Kinana which descends from that of Kalb, native of Shaizar), and surnamed Muayyad al-Dawlat Majd al-din {strengthened in empire, glory of religion), was one of the most powerful, learned, and intrepid members of the Munkid family, lords of the castle of Shaizar. He composed a number of works on different branches of general literature."
ذكره أبو البركات ابن المستوفي في تاريخ إربل وأثنى عليه وعده في جملة من ورد عليه وأورد له مقاطيع من شعره.,"and is highly spoken of by Ibn al-Mastawfi in his history of Arbela, who mentions his name in the list of the remarkable men who visited that city; he gives also some extracts from his poetry."
وذكره العماد الكاتب في الخريدة وقال بعد الثناء عليه: سكن دمشق ثم نبت به كما تنبو الدار بالكريم، فانتقل إلى مصر فبقي بها مؤمرا مشارا إليه بالتعظيم إلى أيام الصالح بن رزيك. ثم عاد إلى الشام وسكن دمشق،,"The katib Imad al-din mentions him in the Khartda, and, after making his eulogium, says: “He dwelt at Baghdad, but that city became repulsive to him, as the house (in which merit is not acknowledged) becomes repulsive to a man of a generous mind; he there-fore passed into Egypt and remained there with the rank of mir and honored with public respect, till the period of Ibn Ruzzik’s administration, when he returned to Syria and sojourned at Damascus."
ثم رماه الزمان إلى حصن كيفا، فأقام به حتى ملك السلطان صلاح الدين – رحمه الله تعالى – دمشق، فاستدعاه وهو شيخ قد جاوز الثمانين.,"Then fortune cast him into Hisn Kaifa, where he remained till Salah al-din, on gaining possession of Damascus (in A. H. five hundred and seventy), called him (to his court): he was then upwards of eighty years of age.”"
وقال غير العماد: إن قدومه مصر كان في أيام الظافر بن الحافظ والوزير يومئذ العادل بن السلار، فأحسن إليه وعمل عليه حتى قتل حسبما هو مشروح في ترجمته.,"Another writer says that Osama went to Egypt in the reign of al-Zafir, who had then for vizir al-Adil Ibn al-sallar: this vizir treated him generously, but he was assassinated through his machinations, as shall be related in the history of his life."
قلت: ثم وجدت جزءا كتبه بخطه للرشيد بن الزبير حتى يلحقه بكتاب الجنان، وكتب عليه أنه كتبه بمصر سنة إحدى وأربعين وخمسمائة، فيكون قد دخل مصر في أيامه وأقام بها حتى قتل العادل بن السلار، إذ لا خلاف أنه حضر هناك وقت قتله.,"Since (transcribing the foregoing passages) I found a note in the handwriting of Osama addressed to al-Rashid Ibn al-Zubair, that he might insert it in his Kitab al-Jinan; that note is dated, Misr, in the year five hundred and forty one. This is a proof that he came to Egypt during the administration of Ibn al-Sallar; and he remained there till the assassination of that vizir, for no one contests that he was in Egypt when the murder was committed."
"وله ديوان شعر في جزأين موجود في أيدي الناس ورأيته بخطه. ونقلت منه قوله:
لا تستعر جلدا على هجرانهم… فقواك تضعف من صدود دائم
واعلم بأنك إن رجعت إليهم… طوعا وإلا عدت عودة راغم",His collected poetical works form two volumes and are in every person’s hands; I have seen a copy of them in his own handwriting and extracted from it the following passages: Assume not a borrowed insensibility when abandoned by those you love; for your force will fail under their protracted aversion. Know that thy heart will return to them either of its own accord or despite its reluctance.
"ونقلت منه في ابن طليب المصري، وقد احترقت داره:
انظر إلى الأيام كيف تسوقنا… قسرا إلى الإقرار بالأقدار
ما أوقد ابن طليب قط بداره… نارا وكان خرابها بالنار","On Ibn Talib of Misr, whose house was burnt down: See how the progress of time constrains us to acknowledge that there is a destiny; Ibn Talib never lit a tire in his house (through avarice), yet by fire it was destroyed."
ومما يناسب هذه الواقعة أن الوجيه ابن صورة المصري دلال الكتب كانت له بمصر دار موصوفة بالحسن فاحترقت، فعمل نشء الملك أبو الحسن علي ابن مفرج المعروف بابن المنجم المعري الأصل المصري الدار والوفاة:,"A similar circumstance to this befell al-Wajih Ibn Sura, a bookseller at Cairo: he had in that city a house noted for his elegance, and which was burned down; this gave rise to the following lines, composed by Nashw al-Mulk ( the empire) Abu AI-Hasan Ali Ibn Mufrij, surnamed Ibn al-Munajjim (son of the astrologer), who was a native of Maarrat al-Noman, but lived and died in Egypt."
"أقول وقد عاينت دار ابن صورة… وللنار فيها مارج يتضرم
كذا كل مال أصله من مهاوش… فعما قليل في نهابر يعدم
وما هو إلا كافر طال عمره… فجاءته لما استبطأته جهنم","On looking at Ibn Sura’s house, in which the fire burned with a clear and ardent flame, I said: “Thus it is with wealth gained by iniquity; in a little time it is hurled’ to ruin This man was in fact a long-lived infidel; but Gehenna came upon him whilst he imagined that it would yet be tardy in its progress towards him.”"
والبيت الثاني مأخوذ من قوله صلى الله عليه وسلم من أصاب مالا من مهاوش أذهبه الله في نهابر، والمهاوش: الحرام، والنهابر: المهالك.,"The second of these verses is taken from an expression of the blessed prophet’s, who said: “If a man gain wealth by iniquity God will send “it to ruin (nahuibir). The word mahawish means whatever is forbidden, and niahabir signifies precipices.”"
والوجيه المذكور: هو أبو الفتوح ناصر بن أبي الحسن علي بن خلف الأنصاري المعروف بابن صورة، وكان سمسارا في الكتب بمصر، وله في ذلك حظ كبير، وكان يجلس في دهليز داره لذلك، ويجتمع عنده في يومي الأحد والأربعاء أعيان الرؤساء والفضلاء ويعرض عليهم الكتب التي تباع،,"As for al-Wajih al-din, respectable for religion), generally known by the name of Ibn Sura, the following was his real name: Abu ’l-Futuh Nasir Ibn Abi Al-Hasan Ali Ibn Khalf al-Ansari; he was a book-agent of extensive business in Egypt, and used to sit in the vestibule of his house for the purpose of exercising bis profession, and offering books for sale to men of rank and learning."
ولا يزالون عنده إلى انقضاء وقت السوق، فلما مات السلفي سار إلى الإسكندرية لبيع كتبه، ومات في السادس عشر من شهر ربيع الآخر سنة سبع وستمائة بمصر ودفن بقرافتها، رحمه الله تعالى.,"as they were accustomed to assemble there every Sunday and Wednesday, and remain till the hours of sale were over. On the death of al-Silafi, he travelled down to Alexandria for the purpose of buying his books. He died at Egypt on the sixteenth of the latter Rabi, six hundred and seven (October, A. D. one thousand two hundred and ten), and was buried in the Karafa near that city."
"ولابن منقذ من قطعة يصف ضعفه:
فاعجب لضعف يدي عن حملها قلما… من بعد حطم القنا في لبة الأسد","A piece of Ibn Munkid’s contains the following verse, in which he describes his enfeebled slate: Strange, that my hand should be too weak to hold a pen I that hand which used to break lances in the breasts of lions."
"ونقلت من ديوانه أيضا أبياتا كتبها إلى أبيه مرشد جوابا عن ابيات كتبها أبوه إليه، وهي:
وما أشكو تلون أهل ودي… ولو أجدت شكيتهم شكوت
مللت عتابهم ويئست منهم… فما أرجوهم فيمن رجوت","I extract also from his collected poetical works the following lines, which he wrote in answer to some verses addressed to him by his father: I complain not of the faithlessness of those whom I loved; yet, had complaints availed, I should have given them utterance. I was fatigued with reproaching them, and, in despair, I left them; never shall they be of those in whom I will place my hopes."
"إذا أدمت قوارصهم فؤادي… كظمت على أذاهم وانطويت
ورحت عليهم طلق المحيا… كأني ما سمعت ولا رأيت
تجنوا لي ذنوبا ما جنتها… يداي ولا أمرت ولا نهبت","When their sarcasms cut me to the heart, I stifled my anguish and concealed the pain they caused; and I went to meet them with smiles, as if I had nothing heard nor seen. They accused me of crimes which my hands did not commit; which I had neither commanded nor forbidden."
"ولا والله ما أضمرت غدرا… كما قد أظهروه ولا نويت
ويوم الحشر موعدنا وتبدو… صحيفة ما جنوه وما جنيت","No, by Allah! I have never harbored nor meant such perfidy as they openly manifest. On the day of judgment we shall meet again; and the volume (in which are inscribed the actions of mankind) shall then reveal what crimes are theirs; what, mine."
"وله بيتان في هذا الروي والوزن كتبهما في صدر كتاب إلى بعض أهل بيته في غاية الرقة والحسن، وهما:
شكا ألم الفراق الناس قبلي… وروع بالنوى حي وميت
وأما مثل ما ضمت ضلوعي… فإني ما سمعت ولا رأيت","The two verses which follow are in the same rhyme and measure as the pre-ceding, and were inserted by him in a letter to one of his relations; they are the height of tenderness: Men before me have complained of the pains of separation; the living and the dead (in this world) have felt the affliction caused by the absence of friends; but {grief) such as fills my bosom, I never heard of nor witnessed."
والشيء بالشيء يذكر، أنشدني الأديب أبو الحسين يحيى بن عبد العظيم المعروف بالجزار المصري لنفسه في بعض أدباء مصر، وكان شيخا كبيرا، وظهر عليه جرب فالتطخ بالكبريت، قال: فلما بلغني ذلك كتبت إليه:,"One thing brings on another: Abu Al-Hasan Yahya Ibn Abd al-Azim al-Misri, surnamed al-Jazzar, recited to me the following verses, which he had composed on another literary map at Cairo, far advanced in age, who being attacked by a cutaneous eruption, anointed himself with Sulphur."
"أيها السيد الأديب دعاء… من محب خال من التنكيت
أنت شيخ وقد قربت من النا… ر فكيف ادهنت بالكبريت","O, learned master, (hearken to) the demand of a friend devoid of sarcasm: Thou art old, and of course art near to the fire {of hell); why then anoint yourself with Sulphur?"
ونقلت من خط الأمير أبي المظفر أسامة بن منقذ المذكور لنفسه، وقد قلع ضرسه، وقال: عملتهما ونحن بظاهر خلاط، وهو معنى غريب ويصلح أن يكون لغزا في الضرس:,"I found the following verses in the handwriting of Osama Ibn Munkid; they were composed by himself on having a tooth drawn, being then, as he relates, under the walls of Khalat; the idea of the verses is original, and they might pass as a riddle on the word tooth."
"وصاحب لا أمل الدهر صحبته… يشقى لنفعي ويسعى سعي مجتهد
لم ألقه مذ تصاحبنا فحين بدا… لناظري افترقنا فرقة الأبد","I had a companion of whom I was never tired, who suffered in my service and labored with assiduity; whilst we were together I never saw him; and when he appeared before my eyes, we bad parted forever."
قال العماد الكاتب: وكنت أتمنى أبدا لقياه وأشيم على البعد حياه حتى لقيته في صفر سنة إحدى وسبعين وسألته عن مولده، فقال: يوم الأحد السابع والعشرين من جمادى الآخرة سنة ثمان وثمانين وأربعمائة. قلت: بقلعة شيرز.,"The katib Imad al-din said: “I was always longing to meet him, and I watched “from afar the lightning which foreboded the rain {of his liberality)’, at last I saw him in the month of Safar, A. H. five hundred and seventy one, when I asked him die date of his birth; “ to which he replied: ‘Sunday, the twenty seventh of the latter Jumada, four hundred and eighty eight (July, A. D.“ one thousand and ninety five).’’ He was born at the castle of Shaizar,"
"وتوفي ليلة الثلاثاء الثالث والعشرين من شهر رمضان سنة اربع وثمانين وخمسمائة بدمشق، رحمه الله تعالى؛ ودفن من الغد شرقي جبل قاسيون ودخلت تربته وهي على جانب نهر يزيد الشمالي، وقرأت عنده شيئا من القرآن وترحمت عليه.
وتوفي والده أبو أسامة مرشد سنة إحدى وثلاثين وخمسمائة، رحمه الله تعالى.","and died at Damascus on Monday night, the twenty third of Ramadan, five hundred and eighty four (November, A. D. one thousand one hundred and eighty eight), and was interred the next day at the east side of Mount Kasiun; I entered his mausoleum, which lies on the northern bank of the river Yazid, and read a portion of the Quran over his grave, and prayed God to have mercy on him. His father, Abu Osama Murshid, died A. H. five hundred and thirty one (A. D. one thousand one hundred and thirty six)."
وشيزر – بفتح الشين المثلثة وسكون الياء المثناة من تحتها وبعدها زاي مفتوحة ثم راء – قلعة بالقرب من حماة وهي معروفة بهم، وسيأتي ذكرها في حرف العين عند ذكر جده علي بن مقلد، إن شاء الله تعالى.,Shaizar is the name of a castle near Hamah (Epiphamia); it is also called the castle of the Munkid family: mention shall be again made of it in the life of his grandfather Ali Ibn al-Mukallad.
ابن راهويه,IBN RAHWAIH
أبو يعقوب إسحاق بن أبي الحسن إبراهيم بن مخلد بن إبراهيم بن عبد الله ابن مطر بن عبيد الله بن غالب بن عبد الوارث بن عبيد الله بن عطية بن مرة بن كعب بن همام بن أسد بن مرة بن عمرو بن حنظلة بن مالك بن زيد مناة بن تميم ابن مرة الحنظلي المروزي المعروف بابن راهوية؛,"Abu Yakub Ishak, native of Marw al-Shahjan, and surnamed Ibn Rahwaih, was descended from Hanzala by the following line: his father AM Al-Hasan Ibrahim was son of Makhlad Ibn Ibrahim Ibn Abd Allah Ibn Matar Ibn Obaid Allah Ibn Ghalib Ibn al-Warith Ibn Obaid Allah Ibn Atiya Ibn Murra Ibn Kaab Ibn Ham- mam Ibn Asad Ibn Murra Ibn Amr Ibn Hanzala Ibn Malik Ibn Zaid Manat Ibn Tamim Ibn Morra."
جمع بين الحديث والفقه والورع، وكان احد أئمة الإسلام، ذكره الدارقطني فيمن روى عن الشافعي رضي الله عنه، وعدة البيهقي في أصحاب الشافعي، وكان قد ناظر الشافعي في مسألة جواز بيع دور مكة ، وقد استوفى الشيخ فخر الدين الرازي صورة ذلك المجلس الذي جرى بينهما في كتابه الذي سماه مناقب الإمام الشافعي رضي الله عنه فلما عرف فضله نسخ كتبه وجمع مصنفاته بمصر.,"Ibn Rahwaih was one of the great doctors of Islamism; he was equally as learned in the Traditions and the law as distinguished for his piety: al-Darakutni mentions him among those who related traditions on the authority of al-Shafi, and al-Baihaki counts him among al-Shafi’s disciples. He had once an argument with al-Shafi concerning the legality of the sale of such houses as are situated in Mecca, and this discussion has been fully stated by Fakhr al-din al-Razi, in his work entitled Merits of the imam al-Shafi. When the superior talent of Ibn Rahwaih became generally known in Egypt, his works were (frequently) transcribed and his treatises collected (with care):"
قال أحمد بن حنبل رضي الله عنه: إسحاق عندنا إمام من ائمة المسلمين، وما عبر الجسر أفقه من إسحاق، وقال إسحاق: أحفظ سبعين ألف حديث، وأذاكر بمائة ألف حديث، وما سمعت شيئا قط إلا حفظته، ولا حفظت شيئا قط فنسيته،,"the imam Ibn Hanbal said of him: We consider Ishak as an imam among the Muslims; enabler jurisconsult than Ishak never passed the bridge.” “I know byheart,” said Ishak, “seventy thousand traditions; I have read one hundred thousand, and can recollect in what work each is to be found. I never heard anything once without learning it by heart, nor learned anything byheart which I afterwards forgot.”"
وله مسند مشهور، وكان قد رحل إلى الحجاز والعراق واليمن والشام، وسمع من سفيان بن عيينة ومن في طبقته، وسمع منه البخاري ومسلم والترمذي.,"He composed a well-known Musnad after travelling to Hijaz, Iraq, Yemen, and Syria, and learning Traditions from Sufyan Ibn Oyaina and others of the same period; Al-Bokhari, Muslim, and al-Tirmizi were among his disciples."
وكانت ولادته سنة إحدى وستين، وقيل: سنة ثلاث وستين، وقيل: سنة ست وستين ومائة، وسكن في آخر عمره نيسابور، وتوفي بها ليلة الخميس النصف من شعبان – وقيل: الأحد، وقيل: السبت – سنة ثمان، وقيل: سنة ثلاثين ومائتين، وقيل: سنة ثلاثين ومائتين، رحمه الله تعالى.,"Ibn Rahwaih was born A. H. one hundred and sixty one (A. D. seven hundred and seventy seven or seven hundred and seventy eight); some say one hundred and sixty three or one hundred and sixty six: in his latter days he inhabited Naisapur, where he died on the eve of the fifteenth of Shaban (which was a Thursday, or, according to others, a Sunday or a Saturday), A. H. two hundred and thirty eight (January, A. D. eight hundred and fifty three), or two hundred and thirty seven."
وراهويه – بفتح الراء وبعد الألف هاء ساكنة ثم واو مفتوحة وبعدها ياء مثناة من تحتها ساكنة وبعدها هاء ساكنة – لقب أبيه أبي الحسن إبراهيم، وإنما لقب بذلك لآنه ولد في طريق مكة، والطريق بالفارسيةراهوويهمعناه وجد، فكأنه وجد في الطريق، وقيل فيه أيضاراهويه بضم الهاء وسكون الواو وفتح الياء،,"Rahwaih was a surname given to his father Abu Al-Hasan Ibrahim because he was born on the road to Mecca (rah in Persian means road, and rahwaih, found; as it might be said that he was found on the road). This word is also pronounced Rahwya."
وقال إسحاق المذكور: قال لي عبد الله بن طاهر أمير خراسان: لم قيل لك ابن راهويه وما معنى هذا وهل تكره أن يقال لك هذا قلت: اعلم أيها الأمير أن أبي ولد في الطريق فقالت المراوزة راهويه لأنه ولد في الطريق، وكان أبي يكره هذا، وأما أنا فلست أكره ذلك.,"Ishak himself relates that Abd Allah Ibn Tahir, emir of Khorasan, asked him why he was called Ibn Rahwaih, what was the meaning of the word, and if he did not dislike such an appellation? To which he answered: Know, O emir! that my father was born on the road, and the people of Marw named him Rahwaih for that reason; my father disliked being so called, but I do not.”"
والحنظلي – بفتح الحاء المهملة وسكون النون وفتح الظاء المعجمة وبعدها,"Hanzala, son of Malik, gave his name to a great branch of the tribe of Tamim."
ابن مرار الشيباني,ABU AMR AL-SHAIBANI
أبو عمرو إسحاق بن مرار الشيباني النحوي اللغوي؛ هو من رمادة الكوفة ونزل إلى بغداد، وهو من الموالي، وجاور شيبان للتأديب فيها فنسب إليها، وكان من الأئمة الأعلام في فنونه، وهي: اللغة والشعر،,"Abu Amr Ishak Ibn Mirar al-Shaibani, the grammarian and philologer, was a native of Ramadat al-Kufa, but inhabited Baghdad. He was a, and had lived under the protection of Shaiban, for the purpose of acquiring a correct knowledge of the Arabic language, and it was for this reason that he was surnamed al-Shaibani. Philology and poetry were the special objects of his studies, and in these two branches of science, his authority is of the highest order."
وكان كثير الحديث كثير السماع ثقة، وهو عند الخاصة من أهل العلم والرواية مشهور معروف. والذي قصر به عند العامة من أهل العلم أنه كان مشتهر بشرب النبيذ.,"He learned and transmitted a great number of traditions; the utmost confidence was placed in his veracity; and his merit is extolled by the higher class of learned men and narrators of traditional information, though it is depreciated by the generality of them because he used to drink wine (nabid) openly."
وأخذ عنه جماعة كبار، منهم: الإمام أحمد بن حنبل وأبو عبيد القاسم بن سلام ويعقوب بن للسكيت صاحب إصلاح المنطق، وقال في حقه: عاش مائة وثماني عشرة سنة، وكان يكتب بيده إلى أن مات، وكان ربما استعار الكتاب مني وأنا إذ ذاك صبي آخذ عنه وأكتب من كتبه.,"A number of eminent men got from him portion of their knowledge); among them were the imam Ibn Hanbal, al-Kasim Ibn Sallam, and Ibn al-Sikkit, the author or the I slab, who states that Abu Amr lived one hundred and eighteen years, and wrote with his own hand up to his death. “Sometimes, says this author, “he would borrow a book from me when I was ahoy studying under him and copying his works.””"
وقال ابن كامل: مات إسحاق بن مرار في اليوم الذي مات فيه أبو العتاهية وإبراهيم النديم الموصلي سنة ثلاث عشرة ومائتين ببغداد. وقال غيره: بل توفي سنة ست ومائتين، وعمره مائة وعشر سنين، وهو الأصح، رحمه الله تعالى.,"Ibn Kamil relates that Ishak Ibn Mirar died at Baghdad, A. H. two hundred and thirteen(A.D. eight hundred and twenty eight), and on the same day as Abu l-Atahiya and Ibrahim al-Nadim al-Mausili; but he is contradicted by another writer, who says that he died A. H. two hundred and six (A. D. eight hundred and twenty one or eight hundred and twenty two), aged one hundred and ten years; and the latter is certainly correct."
وله من التصانيف كتاب الخيل، وكتاب اللغات وهو المعروف بالجيم ويعرف أيضا بكتاب الحروف، وكتاب النوادر الكبير ثلاث نسخ، وكتاب غريب الحديث، وكتاب النخلة، وكتاب الإبل وكتاب خلق الإنسان.,"Abu Amr composed a number of works, amongst others, a treatise on the Horse; one on the Dialects, generally known by the title of Kitab or al-Huruf; the Great Collection of Anecdotes, a work of which he made three editions; Explanation of obscure words occurring in the Traditions; a treatise on Bees; another on Camels; and a work on the Nature of Man."
وكان قد قرأ دواوين الشعراء على المفضل الضبي. وكان الغالب عليه النوادر وحفظ الغريب وأراجيز العرب.,"He read die diwans or collected works of the (ancient)poets, under the direction of al-Mufaddal; but the principal object of his studies were the anecdotes, rare expressions, and extemporary poetry of the nomadic Arabs."
قال ولده عمرو: لما جمع أبي أشعار العرب ودونها كانت نيفا وثمانين قبيلة، وكان كلما عمل منها قبيلة وأخرجها إلى الناس كتب مصحفا وجعله بمسجد الكوفة، حتى كتب نيفا وثمانين مصحفا بخطه.,"His son Amr relates of him, that he collected and classed the poems of more than eighty Arabic tribes, and on finishing with each tribe, he published the result, and made a copy of it, which he deposited in the mosque of Kufa: he thus wrote with his own hand upwards of eighty volumes."
والشيباني: قد تقدم القول فيه. وقيل: توفي يوم الشعانين سنة عشر، والله أعلم.,"The meaning of the word Shaibani has been already explained. Some say that he died on Palm-Sunday, A. H. two hundred and ten [the beginning of which year corresponds to April, A. D. eight hundred and twenty five)."
إسحاق الموصلي,ISHAK IBN IBRAHIM AL-MAUSILI
أبو محمد إسحاق بن إبراهيم بن ماهان بن بهمن بن نسك التميمي بالولاء الأرجاني الأصل المعروف بابن النديم الموصلي،,"Abu Muhammad Ishak Ibn Ibrahim Ibn Mahan Ibn Bahman Ibn Nusk, a member, by adoption, of the tribe of Tamim, and born at Arrajan, is generally known by the name of Ibn an-Nadim al-Mausili (son of the social companion from Mosul)."
وقد سبق ذكر أبيه والكلام في نسبته ونسبه فأغنى عن الإعادة؛ كان من ندماء الخلفاء وله الظرف المشهور والخلاعة والغناء اللذان تفرد بهما.,"As his Esther’s life has been already given, with an account of his family and the origin of his surname Tamimi, it is unnecessary to repeat what has been there said. Ibrahim was a constant companion of the caliphs in their parties of pleasure, and bore a high reputation for refined taste; his festive humor and talent as a singer were peculiarly his own."
وكان من العلماء باللغة والأشعار وأخبار الشعراء وأيام الناس، وروى عنه مصعب بن عبد الله الزبيري والزبير ابن بكار وغيرهما. وكان له يد طولى في الحديث والفقه وعلم الكلام.,"He was well acquainted with pure Arabic, (ancient) poetry, the history of the poets, and the adventures of the desert tribes. As a traditionist, his authority is cited by Musab Ibn Abd Allah az-Zubairi, Ibn Bakkar, and others; he was (indeed) deeply learned in the Traditions, the law, and dogmatical theology."
قال محمد بن عطية العطوي الشاعر: كنت في مجلس القاضي يحيى بن أكثم، فوافى إسحاق بن إبراهيم الموصلي، وأخذ يناظر أهل الكلام حتى انتصف منهم،,"(Relative to this,) the following anecdote is narrated by the poet Muhammad Ibn Atiya al- Atwi: “I was present at one of the kadi Yahya Ibn Aktham’s assemblies, when Ishak Ibn Ibrahim al-Mausili entered and commenced, with the theologians who were present, a discussion in which he was completely successful."
ثم تكلم في الفقه، فأحسن وقاس واحتج، وتكلم في الشعر واللغة، ففاق من حضر، ثم أقبل على القاضي يحيى فقال له: أعز الله القاضي!,"he then treated with ability a point of jurisprudence, maintaining it by direct proofs and analogical cases; after which, he discoursed on poetry and the Arabic language and excelled all the company; he then turned to the kadi Yahya and said: May God exalt the kadi!"
أفي شيء مما ناظرت فيه وحكيته نقص أو مطعن قال: لا، قال: فما بالي أقوم بسائر هذه العلوم قيام أهلها وانسب إلى فن واحد قد اقتصر الناس عليه يعني الغناء.,"have I committed any faults in the discussion which I have maintained and the passages which I have quoted, or can any objection be made to them?” “No,” replied Yahya. “How then,” said he, does it happen that I, who treat all those sciences with as much ability as the persons who profess them, should be only known as a master of one single art?” meaning music.”"
قال العطوي: فالتفت إلي القاضي يحيى وقال لي: الجواب في هذا عليك، وكان العطوي من أهل الجدل، فقال القاضي يحيى: نعم، أعز الله القاضي! الجواب علي.,"On this the kadi turned towards me and said: It is for you to answer that.” (Al-Atwi was an able dialectician.) “Yes, kadi,” I replied, “may God exalt you! it is for me to answer.”"
ثم أقبل على إسحاق فقال: يا أبا محمد، أنت كالفراء والخفش في النحو فقال: لا، فقال: فأنت في اللغة ومعرفة الشعر كالأصمعي وأبي عبيدة قال: لا، قال: فأنت في علم الكلام كأبي الهذيل العلاف والنظام ابلخي قال: لا، قال: فأنت في الفقه كالقاضي وأشار إلى القاضي يحيى، قال: لا، قال: فأنت في قول الشعر كأبي العتاهية وأبي نواس قال: لا،,"I then addressed Ishak and said: “O Abu Muhammad, as a grammarian are you equal to al-Farra and al-Akhfash?” No.” “In philology and acquaintance with poetry are you equal to al-Asmai and Abu Obaida?” “No.” “In dogmatical theology are you equal to Abu Al-Hudail al-Allaf and al-Nazzam al-Balkhi?” “No.” “In jurisprudence are you equal to this kadi?” (pointing to Yahya.) “No.” “In poetry are you equal to Abu Al-Atahiya and Abu Nuwas?” No.”"
قال فمن ههنا نسبت إلى مانسبت إليه لأنه لا نظير لك فيه، وأنت في غيره دون رؤساء أهله، فضحك وقام وانصرف. فقال القاضي يحيى العطوي: لقد وفيت الحجة حقها، وفيها ظلم قليل لإسحاق، وغنه ممن يقل في الزمان نظيره.,"“It is for these reasons, therefore, that you are known as a master of an art in which you stand without a rival, for in the other sciences you are inferior to those who hold the first rank in them.” Ishak laughed on hearing this, and rising from his place, withdrew. The kadi then said to al-Atwi: “You have proved your point perfectly well, and yet done little wrong to Ishak, who is a man almost without a rival.”"
وذكر صاحبنا عماد الدين أبو المجد إسماعيل بن باطيش الموصلي في كتابه الذي سماه التمييز والفصل: أن إسحاق بن إبراهيم الموصلي كان مليح المحاورة والنادرة، ظريفا فاضلا،,"My master, Ibn Batish, says, in his work entitled al-Tamyiz wa ’l-Fasl, that Ishak al-Mausili’s conversation was elegant and full of originality, his taste refined, and his talents of a superior order."
كتب الحديث عن سفيان بن عينية ومالك بن أنس وهشيم بن بشير وأبي معاوية الضرير، وأخذ الدب عن الأصمعي وأبي عبيدة، وبرع في علم الغناء فغلب عليه ونسب إليه.,"He wrote the Traditions under the dictation of Sufyan Ibn Oyaina, Malik Ibn Ans, Hushaim Ibn Bushair, and Abi Moawia al-Darir; he studied philology under al-Asmai and Abu Obaida, and attained the highest eminence as a musician. It was to this art that he devoted his principal attention, and by it he acquired his reputation."
وكان الخلفاء يكرمونه ويقربونه، وكان المأمون يقول: لولا ما سبق لإسحاق على ألسنة الناس واشتهر بالغناء لوليته القضاء، فإنه أولى وأعف وأصدق وأكثر دينا وأمانة من هؤلاء القضاة،,"The caliphs treated him with honor and admitted him into their intimacy, and al-Mamun used to say: Were Ishak not so publicly known and spoken of as a singer, I should have appointed him to the place of kadi; “he is more deserving of it than the kadis we now have, and he surpasses them all in virtuous conduct, veracity, piety, and honesty."
ولكنه اشتهر بالغناء وغلب على جميع علومه، مع أنه أصغرها عنده، ولم يكن له فيه نظير. وله نظم جيد ديوان شعر، فمن شعره ما كتبه إلى هارون الرشيد:,"but people know him only as a singer, and that talent, though the least of those which he possesses, has eclipsed the rest.” As a singer he was without a rival, and as a poet he possessed considerable abilities; his poems have been collected, and form a diwan, from which we extract the following verses addressed to Harun al-Rashid."
"وآمرة بالبخل قلت لها اقصري… فليس إلى ما تأمرين سبيل
أرى الناس خلان الجواد ولا أرى… بخيلا له في العالمين خليل
وإني رأيت البخل يزري بأهله… فأكرمت نفسي أن يقال بخيل","When she told me to be thrifty, I replied: Cease your counsels, thy command is impossible; I see that all are friends to the generous man, but the miser has not a friend in the world; I see that avarice is discreditable, and I respect myself too much to deserve the name of miser."
"ومن خير حالات الفتى لو علمته… إذا نال شيئا ان يكون ينيل
عطائي عطاء المكثرين تكرما… وما لي كما قد تعلمين قليل
وكيف أخاف الفقر أو أحرم الغنى… ورأي أمير المؤمنين جميل","Know, that the greatest pleasure a noble mind can feel, is to give with liberality. From honorable pride, the presents which I make are such as the rich bestow, though my means, as thou knows, are but small. Yet why should I apprehend poverty or remain deprived of wealth, when the Commander of the Faithful looks on me with favor?"
وكان كثير الكتب، حتى قال أبو العباس ثعلب: رأيت لإسحاق الموصلي ألف جزء من لغات العرب، وكلها بسماعه. وما رأيت اللغة في منزل أحد قط أكثر منها في منزل إسحاق ثم منزل ابن الأعرابي.,"Ishak wrote a great deal; Thalab relates that he saw upwards of one thousand quires in his handwriting, and containing expressions, all of which he had heard from the Arabs of the desert. “I never saw,” said he, in the house of any person more philological works than in the house of Ishak and, after his, in Ibn al-Aarabi’s.”"
ونقلت من حكاياته أنه قال: كان لنا جار يعرف بأبي حفص، وينبز باللوطي، فمرض جار له فعاده، فقال له: كيف تجدك إنما تعرفني فقال له المريض بصوت ضعيف: بلى، أنت ابو حفص اللوطي، فقال له: تجاوزت حد المعرفة، لا رفع الله جنبك.,"From among the anecdotes which Ishak used to relate, I shall select the following: “We had a neighbor called Abu Hafs and nick-named al-Luti; one of his neighbors having fallen sick, he went to see him and said: ‘How are you? do you not know me?’ To which the sick man answered with a feeble voice: ‘Yes, I do; you are Abu Hafs al-Luti!’ ‘O,’ said the other, ‘you pass the hounds of civility; may God never raise you from your bed!’"
"وكان المعتصم يقول: ما غناني إسحاق بن إبراهيم قط إلا خيل لي أنه قد زيد في ملكي.
وأخباره كثيرة، وكان قد عمي في أواخر عمره قبل موته بسنتين.",[The caliph) al-Mutasim said of him: Ishak never yet sung to me without my feeling as if my possessions were increased.” The anecdotes related of him are numerous; he lost his sight two years before his death.
ومولده في سنة خمسين ومائة، وهي السنة التي ولد فيها امام الشافعي، رضي الله عنه، كما سيأتي في موضعه إن شاء الله تعالى.,"Born A. H. one hundred and fifty (A. D. seven hundred and sixty seven), the same year as the imam al-Shafie."
وتوفي في شهر رمضان سنة خمس وثلاثين ومائتين بعلة الذرب، وقيل: في شوال سنة ست وثلاثين، والأول أشهر، وقيل: توفي يوم الخميس بعد الظهر لخمس خلون من ذي الحجة سنة ست وثلاثينن رحمه الله تعالى.,"died of diarrhea in the month of Ramadan, two hundred and thirty five (beginning of April, A. D. eight hundred and fifty); but some say in the month of Shawwal, two hundred and thirty six; the first is, however, the more general opinion. According to another statement, his death took place on the afternoon twenty four of Thursday, the fifth of Zi Al-Hijja, two hundred and thirty six."
"ورثاه بعض أصحابه بقوله:
أصبح اللهو تحت عفر التراب… ثاويا في محلة الحباب
إذا مضى الموصلي وانقرض الأن… س ومجت مشاهد الأطراب","One of his friends composed the following elegy on that event: It is now covered with the dust of the earth, that pleasure which had taken its residence in the dwelling of our (departed) friends I (it is in mourning) since al-Mausili is gone; since social joy is ruined and the meetings of gaiety suppressed."
"بكت الملهيات حزنا عليه… وبكاه الهوى وصفو الشراب
وبكت آلة المجالس حتى… رحم العود عبرة المضراب
 وقيل: إن هذه المرثية في أبيه إبراهيم، والصحيح الأول.","The instruments of music weep in sorrow for his loss; love also weeps and the clear liquor (of the wine-cup). All the apparatus of our pleasant parties is in grief, and the lute sympathizes with the dulcimer. It has been stated, but erroneously, that this elegy was composed on the death of his father Ibrahim."
إسحاق بن حنين,ISHAK IBN HUNAIN
أبو يعقوب إسحاق بن حنين بن إسحاق العبادي، الطبيب المشهور؛ كان أوحد عصره في علم الطب، وكان يلحق بأبيه في النقل، وفي معرفته باللغات وفصاحته فيها.,"Abu Yakub Ishak Ibn Hunain Ibn Ishak al-Ibadi, a celebrated physician, was the most eminent man of his time in the science of medicine. As a translator, he attained the same superiority as his father, and equaled him in the knowledge of different languages, and the faculty of expressing his thoughts in them with precision."
وكان يعرب كتب الحكة التي بلغة اليونانيين إلى اللغة العربية كما كان يفعل أبوه، إلا أن الذي يوجد من تعريبه في كتب الحكمة من كلام أرسطا طاليس وغيره أكثر مما يوجد من تعريبه لكتب الطب،,"He translated into Arabic (a number of) the philosophical works written in the language of the Greeks; his father also had done the same, but there exist more translations by him of philosophical writings (such as the treatises of Aristotle and others ), than of medical works."
وكان قد خدم من الخلفاء والرؤساء من خدمه أبوه، ثم انقطع إلى القاسم بن عبيد الله وزير الإمام المعتضد بالله، واختص به، حتى إن الوزير المذكور كان يطلعه على أسراره، ويفضي إليه بما يكتمه عن غيره.,"He was patronized by the same caliphs and great men who had his father in their service, but he afterwards attached himself exclusively to al-Kasim Ibn Obaid Allah, vizir to the caliph al-Motadid Billah, and became so intimate with him that this vizir made him his confident and communicated to him the secrets which he concealed from all others."
"وذكر ابن بطلان في كتاب دعوة الأطباء أن الوزير المذكور بلغه ان إسحاق المذكور استعمل دواء مسهلا، فأحب مداعبته، فكتب إليه:
أبن لي كيف أمسيت… وما كان من الحال
وكم سارت بك الناق… ة نحو المنزل الخالي","Ibn Butlan relates in his Dawat al-Atibba (requisite qualities for a physician), that the vizir al-Kasim, having heard that Ishak had taken a laxative medicine, wrote him the following verses to rally him on the subject: Tell me how you passed the night, and in what state you were, and how often your camel bore you towards the solitary mansion."
"فكتب إليه جوابه:
بخير بت مسرورا… رخي البال والحال
فأما السير والناق… ة والمرتبع الخالي
فإجلالك أنساني… هـ يا غاية آمالي","On which Ishak wrote him in answer: I passed a good and pleasant night, my body and my mind at ease; but as for journeys, camels, and solitary mansions, my respect for you, who are the object of my hopes, has caused me to forget them all."
"وكنت قد وقفت في كتاب الكنايات على مثل هذه القضية، فذكر أن الأول كتب البيتين الأولين وأن الثاني كتب الجواب:
كتبت إليك والنعلان ما إن… أقلهما من المشي العنيف
فإن رمت الجواب إلي فاكتب… على العنوان يوصل في الكنيف","I met with the same anecdote in the Kitab al-Kinayat, but according to that work, Ishak’s answer was as follows: I write you this to avoid wearing out my shoes by a fatiguing walk. If you intend to answer me, direct your letter to the closet."
"وله ولأبيه المصنفات المفيدة في الطب – وسيأتي ذكر أبيه إن شاء الله تعالى – ولحقه الفالج في آخر عمره.
وكانت وفاته في شهر ربيع الآخر سنة ثمان وتسعين، وقيل: تسع وتسعين ومائتين.","Ishak and his father Hunain (whose life shall be given later) composed a number of useful treatises on medicine; towards the end of his life he lost the use of his side from palsy: he died in the month of the second Rabi, A. H. two hundred and ninety eight (December, A. D. nine hundred and ten) or two hundred and ninety nine."
والعبادي – بكسر العين المهملة وفتح الباء الموحدة وبعد اللف دال مهملة – هذه النسبة إلى عباد الحيرة، وهم عدة بطون من قبائل شتى نزلوا الحيرة وكانوا نصارى ينسب إليهم خلق كثير، منهم عدي بن زيد العبادي الشاعر المشهور وغيره،,"lbadi means, related to the Ibad of Hira, who were a number of Christian families from different (Arabic) tribes which had settled there; the surname of lbadi was borne by many persons, amongst others Adi Ibn Zaid al-Ibadi, the celebrated poet."
قال الثعلبي في تفسيره في سورة المؤمنين في قوله تعالى فقالوا أنؤمن لبشرين مثلنا وقومهما لنا عابدون أي مطيعون متذللون، والعرب تسمي كل من دان الملك عابدا له، ومن ذلك قيل لأهل الحيرة العباد، لأنهم كانو أهل طاعة لملوك العجم.,"Al-Thalabi says in his commentary on the Quran, when explaining the following passage in the Surat al-Muminun: Shall we believe in two men like to ourselves, and whose people are servants (aabidun) to us? “The word aabidun signifies obedient, subjected; and the Arabs of the desert call him who serves a king adbid (subject); for this reason it was that the people of Hira were called Ibad, because they were obedient to the king of Persia.”"
والحيرة – بكسر الحاء المهملة وسكون الياء المثناة من تحتها وفتح الراء وبعدها هاء – وهي مدينة قديمة كانت لبني المنذر ومن تقدمهم من ملوك العرب مثل عمرو بن عدي اللخمي، وهو جد بني المنذر ومن بعده من أبنائه،,"Hira is the name of an ancient city which belonged to the Mundir family, and the other Arab princes, their predecessors; Amr Ibn Adi al-Lakhmi for instance, the ancestor of the Mundirs, who was succeeded by his sons."
وكانت من قبل عمرو لخاله الأبرش الأزدي صااحب الزباء، وخربت الحيرة، وبنيت الكوفة في الإسلام على ظهرها في سنة سبع عشرة للهجرة، بناها عمر ابن الخطاب – رضي الله عنه – على يد سعد بن ابي وقاص، رضي الله عنه.,"before him, Hira was possessed by his maternal uncle Jadimat al-Abrash al-Azdi, him who had the adventure with al-Zabba. Hira having gone to ruin, the city of Kufa was founded outside of it after the promulgation of Islamism; it was Saad Ibn Abi Wakkas who built it in the seventeenth year of the Hijra (A. D. six hundred and thirty eight), by order of Omar Ibn al-Khattab."
الميهني,ASAAD AL-MIHANI
أبو الفتح أسعد بن ابي نصر ابن ابي الفضل الميهني، الفقيه الشافعي الملقب مجد الدين؛ كان إماما مبرزا في الفقه والخلاف، وله فيه تعليقة مشهورة، تفقه بمرو ثم رحل إلى غرنة واشتهر بتلك الديار وشاع فضله، وقد مدحه الغزي المقدم ذكره،,"Abu Al-Fath Asaad Ibn Abi Nasr Ibn Abi T-Fadl al-Mihani, surnamed Majd al-din (glory of religion), was a follower of the sect of al-Shafi, and a doctor of high eminence in the sciences of jurisprudence and controversy, on which suibect he composed a well-known Talika. After studying the law in the city of Marw, he went to Ghazna, where he acquired an extensive reputation by his superior talents, and obtained the praises of al-Ghazzi."
ثم ورد إلى بغداد وفوض إليه تدريس المدرسة النظامية ببغداد مرتين، فا لأولى في سنة سبع وخمسمائة، ثم عزل في ثامن عشر شعبان سنة ثلاث عشرة، والمرة الثانية في سنة سبع عشرة في شعبان، وخرج إلى العسكر في ذي القعدة من السننة، وتولى غيره مكانه،,"From that he travelled to Baghdad, and was twice appointed professor at the Nizamiya College in that city: he was nominated, the first time, in the year five hundred and seven (A. D. one thousand one hundred and thirteen or fourteen), and was removed from his place on the eighteenth of Shaban, five hundred and thirteen; he was afterwards reinstated in Shaban, five hundred and seventeen, and in (he month of Zu Al-Kaada in the same year he set out to join the army, leaving his place to another."
واشتغل عليه الناس وانتفعوا به وبطريقته الخلافية، وذكره الحافظ أبو سعد السمعاني في الذيل وقال: قدم علينا من جهة السلطان محمود السلجوقي رسولا إلى مرو، ثم توجه رسولا من بغداد إلى همذان فتوفي بها سنة سبع وعشرين وخمسمائة، رحمه الله تعالى، قال السمعاني في الذيل:,"A great number of pupils studied under him and profited by his lessons and the knowledge which they acquired of his system of controversial reasoning. The hafiz Abu Saad al-Samani speaks of him in the Zail and says: “When we were at Marw, he came there as ambassador from the Seljuk Sultan, Mahmud; he afterwards went in the same capacity from Baghdad to Hamadan, and died there A. H. five hundred and twenty seven (A. D. one thousand one hundred and thirty two or one thousand one hundred and thirty three)."
سمعت أبا بكر محمد بن علي بن عمر الخطيب يقول: سمعت فقيها من أهل قزوين – وكان يخدم الإمام أسعد في آخر عمره بهمذان – قال: كنا في بيت وقت أن قرب أجله فقال لنا: اخرجوا من ههنا، فخرجنا، فوقفت على الباب وتسمعت فسمعته يلطم وجهه ويقول:,"I was told by Abu Bakr Muhammad Ibn Ali Ibn Omar al-Khatib that a jurisconsult of Cazwin (who took care of Asaad at Hamadan, when he was drawing towards the end of his life) related to him the following circumstance: ‘We were together in a room about the time in which his ecstatic fit usually took him, and he ordered us to retire, on which we withdrew; but I stopped at the door to listen, and I heard him strike his face with his hand and say."
يا حسرتى على ما فرطت في جنب الله، وجعل يبكي ويلطم وجهه ويردد هذه الكلمة إلى أن مات، رحمه الله تعالى؛ ذكر لي هذا أو معناه فإني كتبته من حفظي.,"what grief is mine for my negligence in the service of God He then wept and struck his face again, and continued repeating these words till he expired.’ Abu Bakr told me the above, or the substance of it, as I have written it down from memory (and not from his dictation).”"
والميهني – بكسر الميم وسكون الياء المثناة من تحتها وفتح الهاء والنون – وهذه النسبة إلى ميهنة، وهي قرية من قرى خابران وهي ناحية بين سرخس وأبيورد من إقليم خراسان.,"Mihani means belonging to Mihana, a village in the dependencies of Khabaran, which place is near the towns of Sarakhs and Abi- ward in Khorasan."
منتجب الدين العجلي,ABU L-FUTUH AL-IJLI
أبو الفتوح أسعد بن أبي الفضائل محمود بن خلف بن أحمد بن محمد العجلي الأصبهاني الملقب منتجب الدين الفقيه الشافعي الواعظ؛ كان من الفقهاء الفضلاء الموصوفين بالعلم والزهد مشهورا بالعبادة والنسك والقناعة لا يأكل إلا من كسب يده، وكان يورق ويبيع ما يتقوت به،,"Abu Al-Futuh Asaad Ibn Abi AL-Fadail Mahmud Ibn Khalf Ibu Ahmad Ibn Muhammad al-Ijli, surnamed Muntakhib al-din (selected for religion), was a native of Ispahan and a follower of the sect of al-Shafi. This preacher and eminent jurisconsult was in high reputation for his learning, self-denial, piety, devotion, and frugality; eating of nothing but what he had gained by the labor of his hands, and supporting himself by copying and selling (books)."
وسمع ببلده الحديث على أم إبراهيم فاطمة بنت عبد الله الجوزدانية ، والحافظ أبي القاسم إسماعيل بن محمد ابن الفضل وأبي الوفاء غانم بن أحمد بن الحسن الجلودي وأبي الفضل عبد الرحيم ابن أحمد بن محمد البغدادي وأبي المطهر القاسم بن الفضل بن عبد الواحد الصيدلاني وغيرهم،,"He learned the Traditions in his native city from Umm Ibrahim Fatima al-Juzdaniya, daughter of Abd Allah, the hafiz Abu Al-Kasim Ismail Ibn Muhammad Ibn al-Fadl, Abu Al-Wafa Ghanim Ibn Ahmad Ibn al-Hasan al-Jaludi, Abu Al-Fadl Abd al-Rahim Ibn Ahmad Ibn Muhammad al-Baghdadi, Abu Al-Mutahhir al- Kasim Ibn al-Fadl Ibn Abd al-Wahid al-Saidalani, and others."
وقدم بغداد وسمع بها من ابي الفتح محمد بن عبد الباقي بن سلمان المعروف بابن البطي في سنة سبع وخمسين وخمسمائة وغيره. وله إجازة حدث بها من أبي القاسم زاهر بن طاهر الشحامي وأبي الفتح إسماعيل بن الفضل الإخشيد وأبي المبارك عبد العزيز بن محمد الأزدي وغيرهم،,"He then went to Baghdad in the year five hundred and fifty seven (A. D. one thousand one hundred and sixty two), and learned also Traditions from Abu Al-Fath Muhammad Ibn Abd al-Baki, surnamed Ibn al-Batti, and others; he received also certificates from Zahir al-Shammi, Abu Al-Fath Ismail Ibn al-Fadl al-Ikhshidi, Abu Al-Mubarak Abd al-Aziz Ibn Muhammad al-Azdi, and others, authorizing him to (each in their name the Traditions which he had learned from them."
وعاد إلى بلده وتبحر ومهر واشتهر، وصنف عدة تصانيف، فمن ذلك شرح مشكلات الوجيز والوسيط للغزالي تكلم في المواضع المشكلة من الكتابين ونقل من الكتب المبسوطة عليهما، وله كتابتتمة التتمةلأبي سعد المتولي وعليه كان الاعتماد في الفتوى بأصبهان.,"He then returned to his native city, and, after studying deeply, he acquired surpassing information and attained celebrity. A number of works were composed by him, among others, an explanation of the obscurities met with in the Wash and Wajiz of (Abu Hamid) al-Ghazali, containing, besides, extracts from the books in which the doctrines staled in these two works are more fully stated. He wrote also a supplement to the Supplement composed by Abu Saad al-Mutawalli. His legal decisions as a mufti were considered of the first authority at Ispahan."
وكان مولده في أحد الربيعين سنة خمس أو أربع عشرة وخمسمائة بأصبهان. وتوفي بها في ليلة الخميس الثاني والعشرين من صفر سنة ستمائة، رحمه الله تعالى.,"He was born in that city in one of the months of Rabi, A. H. five hundred and fourteen or five hundred and fifteen (A. D. one thousand one hundred and twenty one); he died in the same city on Wednesday night, the twenty second of Safar, A. H. six hundred (October, A. D. one thousand two hundred and three)."
والعجلي – بكسر العين المهملة وسكون الجيم وبعدها لام – هذه النسبة إلى عجل بن لجيم، وهي قبيلة كبيرة مشهورة من بني ربيعة الفرس، ولجيم – بضم اللام وفتح الجيم وسكون الياء المثناة من تحتها وبعدها ميم – وهو عجل ابن لجيم بن صعب بن علي بن بكر بن وائل،,"Ijli means belonging to Ijl Ibn Lujaim, a famous branch of the tribe of Rabiat al-Faras. Ijl was son of Lujaim Ibn Saab Ibn Ali Ibn Bakr Ibn Wail."
"وفيه قال بعض شعراء العرب:
رمتني بنو عجل بداء أبيهم… وهل أحد في الناس أحمق من عجل
أليس أبوهم عار عين جواده… فسارت به الأمثال في الناس بالجهل","On this a poet of I he Desert composed the following verses: The sons of Ijl reproached me with a defect which is, however, the very defect of their father. Does there exist among men a person more foolish than Ijl? Did not their father put out the eye of his courser, and become thus proverbial for his stupidity?"
الأسعد ابن مماتي,AL-ASAAD IBN MAMMATI
القاضي الأسعد أبو المكارم أسعد بن الخطير أبي سعيد مهذب بن مينا بن زكريا بن أبي قدامة ابن أبي مليح مماتي المصري الكاتب الشاعر؛ كان ناظر الدواوين بالديار المصرية، وفيه فضائل، وله مصنفات عديدة ونظم سيرة السلطان صلاح الدين رحمه الله تعالى، ونظم كتاب كليلة ودمنة،,"Al-Kadi l-Asaad (the most fortunate kadi) Abu Al-Makarim Asaad Ibn al-Khatir Abi Saied Muhaddib Ibn Mina Ibn Zakariya Ibn Abi Kudama Ibn Abi Malih Mammati al-Misri (native of Egypt): ibis poet, who was also a katib and inspector of the government offices in Egypt, was a man of merit and author of a number of works, lie versified the History of the sultan Salah al-din and the book called Kalila and Dimna."
"وله ديوان شعر رأيته بخط ولده ونقلت منه مقاطيع، فمن ذلك قوله:
تعاتبني وتنهى عن أمر… سبيل الناس أن ينهوك عنها
أتقدر أن تكون كمثل عيني… وحقك ما علي أضر منها","His poetical compositions have been collected and form a diwan, a copy of which I have seen in the handwriting of his son, and from which I extracted a number of pieces; the following, among others: Yon reproach me, (my friendly monitor I) and yon. tell me to avoid the Very objects which people caution you to fly; do you know that these objects are as (dear to me at) my eyes f Nay, I assure you, my eyes have been more fetal to me than they."
"وله في شخص ثقيل رآه بدمشق:
حكى نهرين ما في الأر… ض من يحكيهما أبدا
حكى في خلقه ثورى… وفي أخلاقه بردى","He composed the following verses on a heavy fellow whom he saw at Damascus: He is like two rivers which none on earth ever resembled; in body he is like Thaura, and in mind like Barada."
"وقد أخذ ابن مماتي معنى بيته هذين من قول بعضهم:
ضاهى ابن بشران مدينة جلق… فكلاهما يوم الفخار فريد
ألفاظه بردى، وصورة خلقه… ثورى، ونقص العقل من يزيد","Ibn Mammati has taken the idea expressed in the foregoing verses from these lines composed by another poet: Ibn Bishran resembles the city of Jillik; when their qualities are set forth, both are without a rival. His words are (foul like) Barada, his body (slots like) Thaura, and his feeble intelligence (languid like) Yazid."
"وله من جملة قصيدة طويلة:
لنيرانه في الليل أي تحرق… على الضيف إن أبطا وأي تلهب
وما ضر من يعشو إلى ضوء ناره… إذا هو لم ينزل بآل المهلب","In one of Ibn Mammati’s long qasidas are found the following verses: How brightly his fires burn at night to attract the tardy guest, He who draweth near to the light of his fire will not have reason to complain, provided he never received hospitality from the family of Muhallab."
"وله في غلام نحوي:
وأهيف أحدث لي نحوه… تعجبا يعرب عن ظرفه
علامة التأنيث في لفظه… وأحرف العلة في طرفه","By the same, on a young grammarian: The gait of that slender youth raises my admiration and announces the elegance of his mind. His pronunciation is soft as a female’s, and his eyes are full of languor."
ومن شعره ثلاثة أبيات مذكورة في ترجمة يحيى بن نزار المنبجي في حرف الياء، وفي شعره أشياء حسنة.,Three other verses of his will be found in the life of Yahya Ibn Nizar al-Manbiji: there are some good thoughts in his poetry.
وذكره العماد الصبهاني في كتابالخريدةوأورد له عدة مقاطيع، ثم أعقبه بذكر أبيه الخطير، وذكر كثيرا من شعره، فمن ذلك قوله في كتمان السر وبالغ فيه:,"The katib Imad al-din makes mention of him in the Kharida, and quotes a number of passages composed by him; he then gives the life of al-Khatir, Ibn Mammati’s father, with abundant extracts from his poems the following excellent lines, among others, on keeping a secret."
"وأكتم السر حتى عن إعادته… إلى المسر به من غير نسيان
وذاك أن لساني ليس يعلمه… سمعي بسر الذي قد كان ناجاني","I conceal the secret with which I am entrusted, and do not repeat it even to him who confided it to me; but yet I forget it not For my ear never teaches my tongue the secret of him who has conversed with me in private."
وقال: لقيته بالقاهرة متولي ديوان جيش الملك الناصر، وكان هو وجماعته نصارى فأسلموا في ابتداء الملك الصلاحي.,"“I met him at Cairo,” says the katib; “he was chief of al-Malik an-Nasir’s army-office; he and his people had been Christians, but they embraced “ Islamism towards the beginning of Salah al-din’s reign.”"
"وللمهذب ابن الخيمي في الأسعد ابن مماتي المذكور يهجوه:
وحديث الإسلام واهي الحديث… باسم الثغر عن ضمير خبيث
لو رأى بعض شعره سيبويه… زاده في علامة التأنيث","Muhaddib al-din Ibn al-Lakhmi composed the following satirical verses on Ibn al-Mammati: The new converted Muslim is bat a weak proselyte; his smiles betray his fell intent. Had [the grammarian) Sibawaih seen some of his verses, he would have counted him among the signs of the feminine gender."
وكان الحافظ أبو الخطاب ابن دحية المعروف بذي النسبين، رحمه الله تعالى، عند وصوله إلى مدينة إربل، ورأى اهتمام سلطانها الملك المعظم مظفر الين ابن زين الدين، رحمه الله تعالى، بعمل مولد النبي صلى الله عليه وسلم، حسبما هو مشروح في حرف الكاف من هذا الكتاب عند ذكر اسمه، صنف له كتابا سماه التنوير في مدح السراج المنير”، وفي آخر الكتاب قصيدة طويلة مدح بها مظفر الدين، أولها:”,"When the hafiz Ibn Dihya Zu Al-Nisbain arrived at Arbela, and saw how sedulously the sultan of that city, Muzaffar al-din, was occupied in celebrating, with great pomp, the anniversary of the Prophet’s birth (as shall be related in his life under the letter K ); he composed a work entitled al-Tanwir, etc. (Illumination, in praise of the bright Flambeau), and finishing with a long qasida in praise of Muzaffar al-din, which commenced thus."
لولا الوشاة وهم… أعداؤنا ما وهموا,"Were it not for our enemies, those base informers, (our friends) would never have suspected us [of ill)."
وقرأ الكتاب والقصيدة عليه، وسمعنا نحن الكتاب على مظفر الدين في شعبان سنة ست وعشرين وستمائة والقصيدة فيه،,"This book and poem were read to the prince, and I myself (afterwards) heard the work read in his presence in the month of Shaban, A. H. six hundred and twenty six (A. D. one thousand two hundred and twenty nine), and (remarked that) the qasida was in it."
ثم بعد ذلك ريت هذه القصيدة بعينها في مجموعة منسوبة إلى الأسعد ابن مماتي المذكور، فقلت: لعل الناقل غلط، ثم بعد ذلك رأيتها في ديوان الأسعد بكمالها، مدح بها السلطان الملك الكامل، رحمه الله تعالى،,"sometime after, however, I found this very poem in a collection of pieces, and there attributed to Ibn Mammati, on which I said to myself that the editor, was probably mistaken. Then, still later, I saw the entire poem in the Diwan of Ibn Mammati’s poetical works, and found there stated that it had been composed by him in honor of the sultan al-Malik al-Kamil."
"فقوي الظن. ثم إني رأيت أبا البركات ابن المستوفي قد ذكر هذه القصيدة في تاريخ إربل عند ذكر ابن دحية، وقال: سألته عن معنى قوله فيها:
يفديه من عطا جما… دى كفه المحرم فما أحار جوابا،","This confirmed my suspicions, and I then met with the following passage in Ibn al-Mastawfi’s History of Arbela, where he speaks of Ibn Dihya: (I asked him the meaning which he wished to convey by the following verse {of his poem): “ We should give our lives for a present offered by one whose hand is Jumada and Muharram “As he gave me no reply."
"فقلت: لعله مثل قول بعضهم:
تسمى بأسماء الشهور فكفه… جمادى وما ضمت عليه المحرم",I said: ‘ It is perhaps like the idea which a poet has thus expressed: “He is called by the names of the months; thus his hand is Jumada and its contents Muharram.”
قال: فتبسم وقال: هذا أردت، فلما وقفت على هذا ترجح عندي أن القصيدة للأسعد المذكور، فإنها لو كانت لأبي الخطاب لما توقف في الجواب، وأيضا فإن إنشاد القصيدة لصاحب إربل كان في سنة ست وستمائة.,"“On this, Ibn Dihya smiled and said: ‘That is what I meant. On reading this passage, I became strongly inclined to think that al-Asaad was the author of the poem; for if Ibn Dihya had composed it, he would not have hesitated in returning an answer (to Ibn al-Mastawfi’s question); it must, however, be observed that this qasida was recited (for the first time) to the prince of Arbela, A. H. six hundred and six."
والأسعد المذكور توفي في هذه السنة كما سيأتي، وهو مقيم بحلب لاتعلق له بالدولة العادلية، وبالجملة فالله أعلم لمن هي منهما.,"and that al-Asaad died in that year; and moreover, he was then dwelling at Aleppo, and had no connection whatever with the Aadilite dynasty. So, on the whole, God alone knows with certainty which of the two is the real author."
وكان الأسعد المذكور قد خاف على نفسه من الوزير صفي الدين بن شكر، فهرب من مصر مستخفيا وقصد مدينة حلب لائذا بجناب السلطان الملك الظاهر، رحمه الله تعالى، وأقام بها حتى توفي في سلخ جمادى الأولى سنة ست وستمائة يوم الأحد، وعمره اثنتان وستون سنة، رحمه الله تعالى،,"AI-Asaad had fled from Egypt secretly through fear of the vizir Ibn Shukr, and retired to Aleppo, where he took refuge under the protection of the sultan al-Malik al-Zahir; he remained in that city till he died, on Sunday the thirtieth of the first Jumada, A. H. six hundred and six (November, A. D. one thousand two hundred and nine), aged sixty two years."
"ودفن في المقبرة المعروفة بالمقام على جانب الطريق بالقرب من مشهد الشيخ علي الهروي.
وتوفي أبوه الخطير في يوم الأربعاء سادس شهر رمضان من سنة سبع وسبعين وخمسمائة.","He was interred in the cemetery named al-Makam, by the roal-side, near the mausoleum of the shaikh Ali al-Harawi. His father al-Khatir died on Wednesday, the sixth of Ramadan, five hundred and seventy seven(A. D. one thousand one hundred and eighty two)."
ومماتي – بفتح الميمين والثانية منهما مشددة وبعد الألف تاء مثناة من فوقها وهي مكسورة وبعدها ياء مثناة من تحتها – وهو لقب أبي مليح المذكور وكان نصرانيا، وإنما قيل له مماتي لأنه وقع في مصر غلاء عظيم، وكان كثير الصدقة والإطعام، وخصوصا لصغار المسلمين، فكانوا إذا رأوه ناداه كل واحد منهم مماتي، فاشتهر به،,"His ancestor, Abu Malih, who was a Christian, received the surname of Mammati from the following circumstance: during a great dearth which happened in Egypt, he distributed alms and provisions in abundance, and especially to the Muslim children; and they, on seeing him, used to cry out Mammati, so that he came to be known by this appellation."
هكذا اخبرني الشيخ الحافظ زكي الدين أبو محمد عبد العظيم المنذري، نفع الله به، ثم انشدني عقيب هذا القول مرثية فيه وقال: أظن هذين البيتين لأبي طاهر لان مكنسة المغربي، وهما:,"Such is the explanation which I received from Abd al-Azim al- Mundari, (may God preserve him for our advantage!) who then recited to me the following elegiac verses on Abu Malih’s death, with the remark that they were composed, as he believed, by Ibn Miknasa al-Maghribi."
"طويت سماء المكرما… ت وكورت شمس المديح
من ذا أؤمل أو أرجي… بعد موت أبي المليح","The sky of generous actions and the sun of praise have both disappeared. Where shall my hopes and expectations be placed, after the death of Abi Al-Malih."
ثم كشفت عنهما فوجدتهما له، فيه مدائح أيضا [وكان أبو الطاهر ابن مكنسة خصيصا بأبي مليح مماتي جد الأسعد المذكور؛,"I then looked out for these verses, and found that they were really his, and that other elegies by the same poet on Ibn Malih were still extant."
البهاء السنجاري,BAHA AL-DIN AL-SINJARI
أبو السعادات أسعد بن يحيى بن موسى بن منصور بن عبد العزيز بن وهب ابن هبان بن سوار بن عبد الله بن رفيع بن ربيعة بن هبان السلمي السنجاري الفقيه الشافعي الشعار المنعوت بالبهاء؛,"Abu Al-Saadat Asaad Ibn Yahya Ibn Musa Ibn Mansur Ibn Abd al-Aziz Ibn Wahb Ibn Habban Ibn Sawar Ibn Abd Allah Ibn Rafi Ibn Rabia Ibn Habban al-Sulami al-Sinjari (of the tribe of Sulcum’ and native of Sinjar), surnamed Baba al-din (splendor of religion), was a poet and a doctor of the sect of al-Shafi."
كان فقيها، وتكلم في الخلاف، إلا أنه غلب عليه الشعر وأجاد فيه واشتهر به وخدم به الملوك وأخذ جوائزهم، وطاف البلاد ومدح الكابر، وشعره كثير في أيدي الناس، يوجد قصائد ومقاطيع،,"As a jurisconsult, he had treated controverted points; but poetry was his ruling passion, and he was indebted for his celebrity to the ability which he displayed in that art. He devoted his poetical talent to the service of princes and obtained recompenses from them; he (therefore) travelled over many countries for the purpose of celebrating the praises of the great. His poetical productions, both qasidas and short pieces, are in the hands of the public;"
ولم أقف له على ديوان ولم أدر هل دون شعره أم لا، ثم وجدت له في خزانة كتب التربة الأشرفية بدمشق ديوانا في مجلد كبير.,"but I have never met with a complete collection of his works, nor do I know if his poems have been gathered into a diwan or not. Since (writing the above), I have found a large volume containing his complete works in the library at the mausoleum of al-Malik al-Ashraf in Damascus."
"ومن شعره من جملة قصيدة مدح بها القاضي كمال الدين ابن الشهرزوري:
وهواك ما خطر السلو بباله… ولأنت أعلم في الغرام بحاله
ومتى وشى واش إليك بأنه… سال هواك فذاك من عذاله","and I extracted from it the following verses of a long qasida in praise of the kadi Kamal al-din Ibn al-Shahruzuri: I swear by the love I bear thee that indifference has never entered the heart of thy lover, and well thou knows the state of love in which he is. If a delator tell thee that thy lover has forgot thee, know that this delator is the very person who blamed him for loving thee. The state of thy afflicted lover, does it not bear witness for itself?."
"أوليس للكلف المعنى شاه… من حاله يغنيك عن تسآله جددت ثوب سقامه، وهتكت ستر غرامه، وصرمت حبل وصاله…
أفزلة سبقت له أم خلة… مألوفة من تيهه ولدلاله","Does it not suffice to dispense with thy asking how he feels? Thou hast renewed the garment of his malady; thou hast rent the veil which concealed his passion, and thou hast broken the tie which bound thee to him. Has a fault escaped him by inadvertence? or [hast thou rejected him for) the levity and presumption to which thou had accustomed him?."
"يا للعجائب من أسير دأبه… يفدي الطليق بنفسه وبماله
بأبي وأمي نابل بلحاظه… لا تتقي بالدرع حد نباله
ريان من ماء الشبيبة والصبا… شرقت معاطفه بطيب زلاله
تسري النواظر في مراكب حسنه… فتكاد تغرق في بحار جماله","It is strange that a prisoner should lay down life and fortune for one who is free (from love). I should give my parents in ransom for that archer who shoots with his eyes, and the point of whose arrows no armor can withstand I He is filled with the sap of youth; his cheeks are saturated from the same pure source."
"فكفاه عين كماله في نفسه… وكفى كمال الدين عين كماله
كتب العذار على صحيفة خده… نونا وأعجمها بنقطة خاله
فسواد طرته كليل صدوده… وبياض غرته كيوم وصاله","(Admiring) eyes embark in (the contemplation of) his charms, and risk being drowned in the ocean of his beauty. Nothing is wanting to his perfection, and that extreme perfection screens Kamal al-din from the evil eye (k). The izar traces the letter nun upon his face, and the mole on his cheek forms the diacritical point. The darkness of his tresses is like the (gloomy) night of his aversion; and the brightness of his forehead resembles the (clear) day of his friendship."
"ولولا خوف الإطالة لذكرتها جميعها. وهذا القدر هو المشهور له، وقد أضافوا إليها بيتين، ولا أتحققهما فتركتهما.
وله أيضا من جملة قصيدة:","Were it not my desire to avoid prolixity, I should give the entire poem, but what is here inserted is the portion more generally remarked. Two verses more are sometimes joined to the preceding, but I have omitted them from my inability to establish their authenticity. The following extract is taken from one of his qasidas."
"ومهفهف حلو الشمائل فاتر… الألحاظ فيه طاعة وعقوق
وقف الرحيق على مراشف ثغره… فجرى به من خده راووق
سدت محاسنه على عشاقه… سبل السلو فما إليه طريق","And that nymph with the slender waist, so sweet in character and whose glances are so tempting; who sometimes consents, sometimes refuses! Wine mantles on her lips, and is transuded by her (rosy) cheeks. Her charms have closed on lovers the path of consolation; for them to consolation there is no approach."
"وله من قصيدة أخرى:
هبت نسيمات الصبا سحرة… ففاح منها العنبر الأشهب
فقلت إذ مرت بوادي الغضا… من أين هذا النفس الطيب","From another qasida by the same: The zephyrs awoke at dawn and perfumes spread around them; and I said, when they passed through the valley of Ghada: Whose sweet breath is that?”"
وكان قد جاءنا ونحن في بلادنا في سنة ثلاث وعشرين وستمائة الشيخ جمال الدين أبو المظفر عبد الرحمن بن محمد المعروف بابن السنينيرة الواسطي، وكان من أعيان شعراء عصره، ونزل عندنا بالمدرسة المظفرية، وكان قد طاف البلاد ومدح الملوك وأجازوه الجوائز السنية،,"When I was at my native place in the year six hundred and twenty three (A. D. one thousand two hundred and twenty six), we were visited by Jamal al-din Abu Al-Muzaffar Abd Al-Rahman Ibn Muhammad, a native of Wasit, and generally known by the name of Ibn al-Sunainira; he took up his abode at the Muzaffariya college with us. This shaikh, who was one of the first poets of the age, had travelled over many countries, reciting to princes his eulogistic poems, and receiving from them gifts of great value."
وإذا قعد حضر عنده كل من له عناية بالأدب، وتجري بينهم محاضرات ومذكرات لطيفة، وكان قد طعن في السن، فقال يوما: رافقني البهاء السنجاري في بعض الأسفار من سنجار إلى رأس عين، أو قال: من رأس عين إلى سنجار،,"When he received company, he was visited by all those who were occupied in literary pursuits, and an agreeable conversation and discussion took place. He was then advanced in years, and he related one day the following anecdote: I once had Baha al-din al-Sinjari for companion in a journey which I made from Sinjar to Ras Ain,” (or else from Ras Ain to Sinjar,”)"
فنزلنا في الطريق في مكان وكان له غلام اسمه إبراهيم، وكان يأنس به، فأبعد عنا الغلام فقام يطلبه فناداه: يا إبراهيم يا إبراهيم مرارا فلم يسمع نداءه لبعده عنا، وكان ذلك الموضه له صدى، فكلما قال: يا إبراهيم أجابه الصدى: يا إبراهيم، فقعد ساعة ثم أنشدني:,"and we halted at a spot on the way; Baha al-din had with him a boy named Ibrahim, whom he treated with affection, and who then happened to be at a distance from us; so his master rose up to look for him, and called out repeatedly, ‘Ibra-him! Ibrahim!’ but the boy was too far off to hear him. Now there was an echo in that place, and as often as he shouted out ‘Ibrahim,’ it answered by repeating the word; on which he sat down for a moment, and then recited to me these verses."
"بنفسي حبيب جار وهو مجاور… بعيد عن الأبصار وهو قريب
يجيب صدى الوادي إذا ما دعوته… على أنه صخر وليس يجيب","‘My life fora friend who is cruel, although attached to me who is far from my sight, though near (to my heart), The very rock which forms the echo of the valley answers ‘ when I call him, but he answers not (although my friend).’"
وكان للبهاء السنجاري صاحب، وبينهما مودة أكيدة واجتماع كثير، ثم جرى بينهما في بعض الأيام عتاب وانقطع ذلك الصاحب عنه، فسير إليه يعتبه لانقطاعه، فكتب إليه بيتي الحريري اللذين ذكرهما في المقامة الخامسة عشرة وهما:,"Baha al-din al-Sinjari had an acquaintance to whom he was greatly attached, and whom he met frequently; but a dispute having one day occurred between them, his friend discontinued seeing him. On this Baha al-din sent to complain of his absence, and the other wrote him in reply the two following lines of al- Hariri’s, which he has inserted in his fifteenth Makama."
"لا تزر من تحب في كل شهر… غير يوم ولا تزده عليه
فاجتلاء الهلال في الشهر يوم… ثم لا تنظر العيون إليه","Visit him whom you love but once each month, not oftener. It is only for one day in the month that the moon is looked at, and then eyes are no more turned towards her.’"
"فكتب إليه البهاء من نظمه:
إذا حققت من خل ودادا… فزره ولا تخف منه ملالا
وكن كالشمس تطلع كل يوم… ولا تك في زيارته هلالا","To this Baha al-din answered by these verses in the same measure as the fore-going; When thou art sure of thy friend’s affection, visit him and fear not to be tiresome. Act as the son which appears daily; hot as the new moon which visits ns only once each month."
"وله، وهما من شعره السائر:
لله أيامي على رامة… وطيب أوقاتي على حاجر
تكاد للسرعة في مرها… أولها يعثر بالآخر","The following verses of his are frequently quoted: How happy the days I spent at Rama! how sweet the hours I passed at Hajir(li). They fled so quickly, that the first moments seemed to touch the last."
"وله من قصيدة في وصف الخمر، وهو معنى مليح:
كادت تطير وقد طرنا بها طربا… لولا الشباك التي صيغت من الحبب","In one of his qasidas, containing the description of wine, is found the following pretty thought: We nearly flew with gaiety, and the wine also had flown, were it not detained by the net which the bubbles formed on its surface."
"وذكره عماد الدين الأصبهاني الكاتب في كتاب السيل والذيل وقال: أنشدني لنفسه:
ومن العجائب أنني… في لج بحر الجود راكب
وأموت من ظمإ ول… كن عادة البحر العجائب","The katib Imad al-din makes mention of him in the kitab al-Sail wa al-Zail, and says, He recited me these verses of his own: Tie wonderful that I should sail on the ocean of wealth, and yet die of thirst; but the ways of the ocean are wonderful.’"
"وله أشياء حسنة.
وكانت ولادته سنة ثلاث وثلاثين وخمسمائة، وتوفي في أوائل سنة اثنتين وعشرين وستمائة بسنجار، رحمه الله تعالى.",He composed many fine pieces. His birth was in the year five hundred and thirty three (A. D.one thousand one hundred and thirty eight or one thousand one hundred and thirty nine); his death occurred at Sinjar about the beginning of the year six hundred and twenty two (A. D. one thousand two hundred and twenty five).
المزني صاحب الشافعي,AL-MUZANI
أبو إبراهيم إسماعيل بن يحيى بن إسماعيل بن عمرو بن إسحاق المزني صاحب الإمام الشافعي رضي الله عنه؛ هو من أهل مصر، وكان زاهدا عالما مجتهدا محجاجا غواصا على المعاني الدقيقة، وهو غمام الشافعيين واعرفهم بطرقه وفتاويه وما ينقله عنه،,"Abu Ibrahim Ismail Ibn Yahya Ibn Ismail Ibn Amr Ibn Ishak al-Muzani, disciple of the imam al-Shafi. and a native of Egypt, was a man of austere life and great learning, a mujtahid, an able reasoner, and a profound thinker. He was the imam of the Shafiites, and the first among them by his acquaintance with the legal system and juridical decisions of their founder, and by his knowledge of the Traditions, which he transmitted on the authority of his master."
صنف كتبا كثيرة في مذهب الإمام الشافعي، منها الجامع الصغير ومختصر المختصر والمنثور والمسائل المعتبرة والترغيب في العلم وكتاب الوثائق وغير ذلك، وقال الشافعي رضي الله عنه في حقه: المزني ناصر مذهبي.,"He composed a great number of works, among others, a great and a small collection (al-Jami) of Traditions, the Abridgment abridged, al-Manthur, or loose Notes, al-Masail al-Motabira (the esteemed Treatises), the Incitation to Learning, and the Kitab al-Wathaik. Al-Shafi said, in speaking of al-Muzani, “He is the champion of my doctrine.”"
وكان إذا فرغ من مسألة وأودعها مختصره قام إلى المحراب وصلى ركعتين شكرا لله تعالى. وقال أبو العباس أحمد بن سريج: يخرج مختصر المزني من الدنيا عذراء لم تفض، وهو أصل الكتب المصنفة في مذهب الشافعي رضي الله عنه، وعلى مثاله رتبوا ولكلامه فسروا وشرحوا.,"As often as al-Muzani decided a question and inserted the result in his Abridgment, he would rise, and, turning towards the Mihrab, say a prayer composed of two rakas in thanksgiving to the Divinity. It was said by Ibn Suraij that the Abridgment would go out of the world unblemished."
ولما ولي القاضي بكار بن قتيبة الآتي ذكره إن شاء الله تعالى القضاء بمصر وجاءها من بغداد، وكان حنفي المذهب، توقع الاجتماع بالمزني مدة، فلم يتفق له، فاجتمعا يوما في صلاة جنازة فاقل القاضي بكار لأحد أصحابه: سل المزني شيئا حتى أسمع كلامه،,"When Bakkar Ibn Kutaiba, the Hanefite doctor (whose life shall be given later) went from Baghdad to Egypt, where he had been appointed kadi, he hoped to meet al-Muzani and continued for some time in fruitless expectation; one day, however, they were both present at a funeral service, and Bakkar said to one of his disciples: Ask al-Muzani some question, that I may hear him speak.”"
فقال له ذلك الشخص: يا أبا إبراهيم، قد جاء في الأحاديث تحريم النبيذ وجاء تحليله أيضا، فلم قد متم التحريم على التحليل فقال المزني:,This person said in consequence to al-Muzani: “Abu Ibrahim! some of the Traditions contain a prohibition of the liquor nabid and others permit its use; why therefore have you (doctors) preferred the prohibition to the permission?” To this al-Muzani replied.
لم يذهب أحد من العلماء إلى ان النبيذ كان حراما في الجاهلية ثم حلل، ووقع الاتفاق على انه كان حلالا، فهذا يعضد صحة الأحاديث بالتحريم، فاستحسن ذلك منه، وهذا من الدلة القاطعة.,"“None of the learned have ever maintained that “nabid was forbidden before the promulgation of Islamism, and authorized after; and the unanimous opinion is, that it was lawful (in the former time) “this therefore confirms the authenticity of the Tradition which forbids its use.” Ibn Bakkar approved his reasoning, and it is, certainly, a decisive argument."
وكان في غاية الورع، وبلغ من احتياطه أنه كان يشرب في جميع فصول السنة من كوز نحاس، فقيل له في ذلك، فقال: بلغني أنهم يستعملون السرجين في الكيزان، والنار لا تطهرها.,"Al-Muzani was extremely careful in avoiding the least infringement of the law, and his precaution went so far that, in every season of the year, he drank out of a brass vessel, and he replied when spoken to on the subject: “I am told that they make use of dung in the fabrication of pitchers, and fire does not purify it.”"
وقيل إنه كان إذا فاتته الصلاة في جماعة صلى منفردا خمسا وعشرين صلاة استراكا لفضيلة الجماعة، مستندا في ذلك إلى قوله صلى الله عليه وسلم صلاة الجماعة أفضل من صلاة أحدكم وحده بخمس وعشرين درجة.,"It is related that when he missed being present at public service in the mosque, he repeated his prayers alone twenty-five times, in order to regain the merits attached to those which are said with the congregation: in this, he founded his opinion on the authority of the following declaration made by Muhammad: “Prayers made with the congregation are five and twenty times better than prayers said by one of you when alone.”"
وكان من الزهد على طريقة صعبة شديدة، وكان مجاب الدعوة، ولم يكن أحد من أصحاب الشافعي يحدث نفسه في شيء من الأشياء بالتقديم عليه، وهوالذي تولى غسل الإمام الشافعي، وقيل: كان معه أيضا حينئذ الربيع.,"He lived in the practice of severe and rigid self-mortification, (his sanctity was so great, that) he obtained the fulfilment of his prayers, and not one of al-Shafi’s disciples ever hoped to surpass him in any point. It was he who washed die corpse of al-Shafi (previous to its interment)} some say, however, that he was aided in that office by al-Rabi (al-Muradi)."
وذكره ابن يونس في تاريخه وسماه، وجعل مكان اسم جده إسحاق مسلما، ثم قال: صاحب الشافعي، وذكر وفاته كما تقدم ، وقال: كانت له عبادة وفضل، ثقة في الحديث، لايختلف فيه حاذق من أهل الفقه، وكان أحد الزهاد في الدنيا وكان من خير خلق الله عز وجل، ومناقبه كثيرة.,"Ibn Yunus makes mention of him in his History (of Egypt), and gives his names in full, but his ancestor Ishak is there called Muslim; he then says, “the disciple of al-Shafi,” and mentions the date of his death, which accords with what is stated above; he says also: “He had the talent of explaining the Traditions; and he was eminently trustworthy in their transmission, as the most acute doctors unanimously allow; he led an austere life, and was one of the best of God’s creation: his merits were abundant.”"
وتوفي لست بقين من شهر رمضان سنة أربع وستين ومائتين بمصر، ودفن بالقرب من تربة الإمام الشافعي، رضي الله عنه، بالقرافة الصغرى بسفح المقطم، رحمه الله تعالى، وزرت قبره هناك.,"He died at Egypt on the twenty fourth of Ramadan, two hundred and sixty four (May, A. D. eight hundred and seventy eight), and was buried near the mausoleum of the imam al-Shafie, in the lesser Karafa, at the foot of Mount Mukattam, where I visited his tomb."
وذكر ابن زولاق في تاريخه الصغير أنه عاش تسعا وثمانين سنة، وصلى عليه الربيع بن سليمان المؤذن المرادي.,"Ibn Zulak says, in his Lesser History, that he was aged eighty nine years, and that funeral prayers were said over him by al-Rabi al-Muradi."
والمزني – بضم الميم وفتح الزاي وبعدها نون – هذه النسبة إلى مزينة بنت كلب، وهي قبيلة كبيرة مشهورة.,"Muzani means belonging to Muzaina, a great and well known tribe, which was so named after Muzaina, daughter of Kalb."
أبو العتاهية,ABU AL-ATAHIYA
أبو إسحاق إسماعيل بن القاسم بن سويد بن كيسان العنزي بالولاء، العيني المعروف بأبي العتاهية الشاعر المشهور؛ مولده بعين التمر، وهي بليدة بالحجاز قرب المدينة، وقيل: إنها من أعمال سقي الفرات، وقال ياقوت الحموي في كتابه المشترك إنها قرب الأنبار، والله أعلم.,"Abu Ishak Ismail-Ibn al-Kasim Ibn Suwaid Ibn Kaisan al-Anzi, member by adoption of the tribe of Anaza, and surnamed Abu Al-Atahiya, a celebrated poet, was born at Ain al-Tamr, a village situated in the province of Hijaz, near Medina, or, according to some, in the regions which are irrigated by the Euphrates; Yakut al-Hamawi says, however, in his Mushtarik, that it. lies near Anbar; but God knows best."
ونشأ بالكوفة وسكن بغداد، وكان يبيع الجرار فقيل له: الجرار، واشتهر بمحبة عتبة جارية الإمام المهدي، وأكثر نسيبه فيها فمن ذلك قوله:,"He was brought up at Kufa, and then settled at Baghdad; the surname of al-Jarrar was given to him because he sold earthen jars. His passion for Otba, a slave belonging to the caliph al-Mahdi, is well known, and it was to celebrate her charms that he composed the greater part of his amatory pieces, such as the following:"
"أعلمت عتبة أنني… منها على شرف مطل
وشكوت ما ألقى إلي… ها والمدامع تستهل
حتى إذا برمت بما… أشكو كما يشكو الأقل
قالت: فأي الناس يع… لم ما تقول فقلت: كل","I informed Otba that for her sake I was on the brink of perdition: bathed in tears, I complained of the woes I underwent [from my affection) towards her. Fatigued at length by my lamentations, doleful as those of a wretch reduced to penury, she said: Isang one aware of what you tell me?” And I answered: Every person knows it.”"
"وكتب مرة إلى المهدي وعرض بطلبها منه:
نفسي بشيء من الدنيا معلقة… الله والقائم المهدي يكفيها
إني لأيأس منها ثم يطمعني… فيها احتقارك للدنيا وما فيها","He wrote also to al-Mahdi these lines, in which he intimated his wish to obtain her from him: There is one thing on earth to which my soul is attached, and the fulfilment of mv wishes depends upon God, and al-Mahdi the maintainer [of his orders). I despair of success, and then your contempt for, the world and worldly goods revives my hopes."
وقال أبو العباس المبرد في كتاب الكامل: إن أبا العتاهية كان قد استأذن في أن يطلق له أن يهدي إلى أمير المؤمنين في النيروز والمهرجان، فأهدى له في أحدهما برنية ضخمة فيها ثوب ناعم مطيب قد كتب على حواشيه هذين البيتين المقدم ذكرهما،”,"It is related by al-Mubarrad, in his Kamil, that Abu Al-Atahiya, having obtained permission to offer a present to the caliph on the festivals of the new year and the autumnal equinox, brought him, on one of these anniversaries, an ample porcelain vase, containing a perfumed garment of delicate texture, on the border of which he had inscribed the verses just given."
فهم بدفع عتبة إليه، فجزعت، وقالت: يا أمير المؤمنين، حرمتي وخدمتي، أتدفعني إلى رجل قبيح المنظر بائع جرار ومتكسب بالشعر فأعفاها,"On this, the caliph had some intention of bestowing Otba upon him, but she recoiled with dislike, and exclaimed: Commander of the Faithful! treat me as becomes a female and a member of your household. Will you give me up to a nasty man who sells jars and gains his livelihood by verses?” By this appeal, the caliph was induced to spare her such an affliction."
وقال: املأوا له البرنية مالا، فقال للكتاب: أمر لي بدنانير، وقالوا: ما ندفع إليك ذاك، ولكن إن شئت أعطيناك دراهم إلى أن يفصح بما أراد، فاختلف في ذلك حولا،,"and he ordered the vase to be filled with money and given to the poet. Abu Al-Atahiya then said to the accountants charged to pay him: “It was gold pieces which he ordered me;” but they replied: So much we shall not give you; but if you choose, you may have it filled with silver pieces.” They then waited till he declared his choice, and he balanced [between the two conditions) during a year (before coming to a decision)."
فقالت عتبة: لو كان عاشقا كما يزعم لم يكن يختلف منذ حول في التمييز بين الدراهم والدنانير، وقد أعض عن ذكري صفحا.,"Otba, on learning this, said: “Were he in love, as he pretends, he would not have spent his time in balancing the difference between pieces of gold and pieces of silver; he has totally ceased to think of me.”"
"ومن مديحه:
إني أمنت من الزمان وصرفه… لما علقت من المير حبالا
لو يستطيع الناس من إجلاله… تخذوا له حر الخدود نعالا","The following is one of his eulogistic passages: O, emir! I am sheltered from the vicissitudes of Fortune, when moored under thy protection. Were it possible for men to pay thee fitting honor, they had given the tender skin of their cheeks to make thee sandals."
"إن المطايا تشتكيك لأنها… قطعت إليك سبابا ورمالا
فإذا وردن بنا وردن خفائفا… وإذا صدرن بنا صدرن ثقالا","Oar camels complain of thy cruelty: they cross desert wastes and sands to reach thee; and when they bear us to thee, they are lightly laden; but when they depart with us, their burden is heavy."
وهذه الأبيات قالها في عمر بن العلاء، فأعطاه سبعين ألفا، وخلع عليه حتى لا يقدر أن يوم، فغار الشعراء من ذلك، فجمعهم ثم قال: يا معشر الشعراء عجبا لكم! ما أشد حسدكم بعضكم بعضا!,"These verses were addressed by him to Omar Ibn al-Ala, who rewarded him with seventy thousands (dirhams), and clothed him with so many robes of honor, that he was unable to rise. This liberality having excited the jealousy of the other poets, Omar assembled them and said: “It is strange that you poets should be‘ ‘so jealous of each other."
أحدكم يأتينا ليمدحنا بقصيدة يشبب فيها بصديقته بخمسين بيتا، فما يبلغنا حتى تذهب لذاذة مدحه ورونق شعره، وقد أتانا أبو العتاهية فشب بأبيات يسيرة، ثم قال، وانشد الأبيات المذكورة:,"When one of you comes to us with a qasida composed in our praise, he employs fifty verses to celebrate the charms of his mistress, and he does not begin to mention us till the sweetness of his praises is exhausted, and the brilliancy of his verses faded: but Abu Al-Atahiya celebrates his beloved in a few verses and then says: O, emir! I am sheltered from the vicissitudes of Fortune (Omar here repeated the lines which have been just given.)"
"فما لكم منه تغارون وكان أبو العتاهية لما مدحه بهذه الأبيات تأخر عنه بره قليلا فكتب إليه يستبطئه:
أصابت علينا جودك العين يا عمر… فنحن لها نبغي التمائم والنشر","“Why, then, are you jealous?” This emir having waited for a short time before giving to Abu al-Atahiya a mark of his generosity in recompense for this eulogium, the poet wrote to him these lines complaining of the delay: An evil eye has disappointed our hopes, Omar! by shedding its influence on thy generosity; and we require amulets and charms to annul its effects."
سنرقبك بالأشعار حتى تملها… وإن لم تفق منها رقيناك بالسور,"We shall exorcise thee with verses till they weary out (and expel) thy illness; and if thou dost not recover, we shall exorcise thee with surats (of the Quran)."
قال أشجع السلمي الشاعر المشهور: أذن الخليفة المهدي للناس في الدخول عليه فدخلنا، فأمرنا بالجلوس، فاتفق أن جلس بجنبي بشار بن برد وسكت المهدي فسكت الناس،,"The celebrated poet Ashja al-Sulami relates the following anecdote: “The caliph al-Mahdi having given permission to the public to enter into his presence, we went in, and he told us to sit down, and it happened that Bashar Ibn Burd sat down beside me. The caliph then kept silence, and the public also kept silence."
فسمع بشار حسا فقال لي: من هذا فقلت: أبو العتاهية، فقال: أتراه ينشد في هذا المحفل فقلت: أحسبه سيفعل، فقال: فأمره المهدي أن ينشد، فأنشد:,"Then Bashar heard the sound of a voice, and he said to me: ‘Who is that?’ I replied: ‘Abu Al-Atahiya.’ ‘Do you think,’ said he,‘ he will dare to recite in this assembly?’ ‘I think he will,’ said I. Thenal-Mahdi ordered him to recite, and he commenced thus."
ألا ما لسيدتي مالها… أدلت فأحمل إدلالها قال: فنخسني بشار بمرفقه وقال: ويحك! أرأيت أجسر من هذا ينشد مثل هذا الشعر في مثل هذا الموضع، حتى بلغ إلى قوله:,"‘What is the matter with my mistress? what is the matter? she is haughty, and I ‘ support her disdain.’ “Here Bashar pushed me with his elbow and said: ‘Did you ever see amore audacious fellow, to dare to pronounce such a verse in such a place? ’The poet then came to these lines."
"أتته الخلافة منقادة… إليه تجرر أذيالها
فلم تك تصلح إلا له… ولم يك يصلح إلا لها
ولو رامها أحد غيره… لزلزلت الأرض زلزالها
ولو لم تطعه بنات القلوب… لما قبل الله أعمالها","‘The caliphate advanced to him in pomp and submitted to his will. It alone was fitted for him, and he alone for it. If any other aspired after it, the earth had shook ‘ (with horror). If our inmost thoughts disobey him, our good deeds will not be accepted by God.’"
فقال لي بشار: انظر ويحك يا أشجع، هل طار الخليفة عن عرشه قال أشجع: فوالله ما انصرف أحد عن هذا المجلس بجائزة غير أبي العتاهية.,"“Here Bashar said: ‘ Look, Ashja! and see if the caliph do not spring (with delight) from his cushion?’ The fact was that Abu Al-Atahiya was the only man who retired from the assembly with a recompense.”"
وله في الزهد أشعار كثيرة، وهو من مقدمي المولدين في طبقة بشار وأبي نواس وتلك الطائفة، وشعره كثير.,"Abu Al-Atahiya composed many verses on ascetic subjects; he was one of the principal among those poets who flourished in the first ages of Islamism, and he ranked in the same class with Bashar, Abu Nuwas, and that party."
وكانت ولادته في سنة ثلاثين ومائة، وتوفي يوم الاثنين لثمان أو ثلاث خلون من جمادى الآخرة سنة إحدى عشرة، وقيل: ثلاث عشرة ومائتين ببغداد، وقبره على نهر عيسى قبالة قنطرة الزياتين، رحمه الله تعالى.,"He composed a great deal of poetry; he was born A. H. one hundred and thirty (A. D. seven hundred and forty seven or seven hundred and forty eight), and died at Baghdad on Monday, third or eighth of the latter Jumada, two hundred and eleven (September, A. D. eight hundred and twenty six), or two hundred and thirteen according to some. His tomb is on the bank of the river Isa, opposite the bridge of the Oilmen (Kantarat az-Zaiattin)."
"ولما حضرته الوفاة قال: أشتهي أن يجيء مخارق المغني ويغني عند رأسي، والبيتان له من جملة أبيات:
إذا ما انقضت عني من الدهر مدتي… فإن عزاء الباكيات قليل
سيعرض عن ذكري وتنسى مودتي… ويحدث بعدي للخليل خليل","When on the point of death, he expressed the desire that Mukharik the singer should come and sing, close by him, the following verses, which belong to a poem composed by himself: When the term of my existence expires, the grief of the females who mourn me will be short. My friend will cease to think of me; he will forget my love, and find a new friend after losing me."
"وأوصى أن يكتب على قبره هذا البيت:
إن عيشا يكون آخره المو… ت لعيش معجل التنغيص","By his last will, he ordered this verse to be inscribed on his tomb: Life which ends in death is a life soon embittered."
"ويحكى أنه لقي يوما أبا نواس فقال له: كم تعمل في يومك من الشعر فقال له: البيت والبيتين، فقال أبو العتاهية: لكنني أعمل المائة والمائتين في اليوم، فقال أبو نواس لأنك تعمل مثل قولك:
يا عتب مالي ولك… يا ليتني لم أرك","It is related that he once met Abu Nuwas, and asked him how many verses he composed in a day, to which the other answered, One or two. But I,” said Abu Al-Atahiya, “can make one or two hundred in a day.” “Yes,” replied Abu Nuwas, because you make verses such as this: ‘O, Otba what is the matter with thee and me? O, that I had never seen thee!’"
"ولو أردت مثل هذا الألف والألفين لقدرت عليه، وأنا أعمل مثل قولي:
من كف ذات حر في زي ذي ذكر… لها محبان: لوطي، وزناء ولو أردت مثل هذا لأعجزك الدهر.","“Now if I chose, I could make one or two thousand such. But I compose verses like this: A manu mulieris in vestimentojiominis, cui duo sunt amatores, psdico et scortator.’ “If you tried to make a verse such as that, time would fail you.”"
"ومن لطيف شعره قوله:
ولقد صبوت إليك حتى صار من فرط التصابي…
يجد الجليس إذا دنا… ريح التصابي في ثيابي وحكاياته كثيرة.","The following verses of his are elegantly expressed: I loved thee, and my passion was so excessive, that my companions, when they approached, smelled off my clothes the fire which consumed me."
"ومن شعره في عتبة جارية المهدي:
يا إخوتي إن الهوى قاتلي… فيسروا الأكفان من عاجل
ولا تلوموا في اتباع الهوى… فإنني في شغل شاغل","Among the verses which he composed on Otba, the slave of al-Mahdi, are the following: Brothers! love is causing my death: announce to the tomb the approach of a hastening traveler. Blame me not for submitting to love; know that my occupation is most serious."
"ويقول فيها:
عيني على عتبة منهلة… بدمعها المنكب السائل
يا من رأى قبلي قتيلا بكى… من شدة الوجد على القاتل
بسطت كفي نحوكم سائلا… ماذا تردون على السائل
إن لم تنيلوه، فقولوا له… قولا جميلا بدل النائل
أو كنتم العام على عسرة… منه فمنوه إلى القابل","This piece also was written by him on Otba: For Otba my eyes shed floods of tears; who has ever seen, before, a victim weep like me from excessive love for his assassin. I have held forth my hand to implore your favor, what give you then to him who solicits? If you refuse him, grant him a kind word instead. If you this year withhold from him (your love), encourage him to expect it the next."
وحكى صاعد اللغوي في كتاب الفصوص: أن أبا العتاهية زار يوما بشار بن برد، فقال له أبو العتاهية: إني لأستحسن قولك اعتذارا من البكاء، إذ تقول:”,"The philologer Said relates, in his Kitab al-Fusus, that Abu Al-Atahiya visited one day Bashshar Ibn Burd, and said to him: “I admire these verses of yours, in which you give an excuse for shedding tears."
"كم من صديق لي أسا… رقه البكاء من الحياء
وإذا تفطن لامني… فأقول ما بي من بكاء
لكن ذهبت لأرتدي… فطرفت عيني بالرداء","‘How often has shame induced me to conceal my tears from a friend, who would perceive them, however, and blame my weakness, and then my answer was: I am not weeping, but I struck my eye with my cloak as I was going to put it on.”"
"فقال له: أيها الشيخ، ما غرفته إلا من بحرك، ولا نحته إلا من قدحك، وأنت السابق حيث تقول:
وقالوا قد بكيت فقلت كلا… وهل يبكي من الجزع الجليد
ولكن قد أصاب سواد عيني… عويد قذى له طرف حديد
فقالوا ما لد معهما سواء… أكلتا ملتيك أصاب عود","To which Bashar replied: It was from your sea, O shaikh! that I drew that idea, and from your quarry that I shaped it out; did you not anticipate me when you composed these lines:
They said, “Thou weeps’,” and I answered, “No; the man of firm mind never weeps under affliction; but a sharp splinter of wood has struck the pupil of my eye” ‘Why then do both eyes shed tears? did a splinter wound them both?”"
"قال صاعد: وتقدمهما إلى هذا المعنى الحطيئة حيث يقول:
إذا ما العين فاض الدمع منها… أقول بها قذى وهو البكاء","On this, Said observes that they had been anticipated in this idea by al-Hutaiya, who says:
‘When a tear flows from my eye, I say: It is a mote which makes it weep.’"
وكان أبو العتاهية ترك قول الشعر، فحكى قال: لما امتنعت من قوله أمر المهدي بحبسي في سجن الجرائم،,"Abu Al-Atahiya once renounced poetry, and he related the following circumstance (resulting from that determination): “As I persisted in my refusal to compose verses, the caliph al-Mahdi ordered me to be put into prison."
فلما دخلته دهشت ورأيت منظرا هالني، فطلبت موضعا آوي فيه، فإذا أنا بكهل حسن البزة والوجه عليه سيما الخير فقصدته، وجلست من غير سلام عليه لما أنا فيه من الجزع والحيرة والفكر، فمكثت كذلك مليا، وإذا الرجل ينشد:,"On entering, I shuddered at the sight of an object which appalled me, and I looked about for a place of refuge, when I found the cause of my terror to be “an elderly man of respectable appearance, with goodness marked on his countenance. I therefore went over to him and sat down without saluting, for I was troubled in mind, and confused and absorbed in thought. I remained thus for some time, when the man pronounced these verses."
"تعودت مس الضر حتى ألفته… وأسلمني حسن العزاء إلى الصبر
وصيرني يأسي من الناس واثقا… بحسن صنيع الله من حيث لاأدري قال:","I accustomed myself to the touch of misfortune till it became familiar to me, and my resignation under grief conducted me to patience. My despair in mankind has made me confident that the bounty of God will come from some quarter which I know not."
فاستحسنت البيتين وتبركت بهما، وثاب إلي عقلي، فقلت له: تفضل – أعزك الله – علي بإعادتهما،,"“I admired these verses, and was consoled by them; my reason also returned to me, and I said: May God exalt you! have the kindness to repeat them."
فقال: يا إسماعيل، ويحك ما أسوأ أدبك وأقل عقلك ومروءتك، دخلت فلم تسلم علي تسليم المسلم على المسلم، ولا سألتني مسألة الوارد على المقيم،,"To this he answered: ‘Unfortunate Ismail! how little politeness you possess! how weak your mind! how faint your courage! On entering, you did not salute me as one Muslim should do to another, neither did you ask me the question which one just arrived addresses to him who has sojourned for some time."
حتى سمعت مني بيتين من الشعر الذي لم يجعل الله تعالى فيك خيرا ولا أدبا ولا معاشا غيره، طفقت تستنشدني مبتدئا كأن بيننا أنسا وسالف مودة توجب بسط القبض،,"but when you heard two verses of poetry, (which is the sole good, and accomplishment, and means of livelihood granted thee by God,) you begin by asking me to recite, as if we were acquaintances, and united by friendship sufficiently old to render reserve unnecessary."
ولم تذكر ما كان منك، ولا اعتذرت عما بدا من إساءة أدبك، فقلت: اعذرني متفضلا، فدون ما أنا فيه يدهش، قال: وفيم أنت تركت الشعر الذي هو جاهك عندهم وسببك إليهم، ولا بد أن تقوله فتطلق،,"neither did you mention what has happened to yourself, nor make an excuse for your impoliteness at first.’ To this I replied: ‘Have the kindness to excuse me, for less than what I undergo would suffice to disorder the senses. And for what reason,’ said he, ‘have you renounced poetry, which was the cause of the high honor in which those people held you, and the means by which you acquired their favor? You must continue to make verses, if you wish to obtain your liberty."
وأنا يدعى الساعة بي، فأطلب بعيسى بن زيد ابن رسول الله صلى الله عليه وسلم، فإن دللت عليه لقيت الله تعالى بدمه، وكان رسول الله صلى الله عليه وسلم خصمي فيه، وإلا قتلت، فأنا أولى بالحيرة منك، وها أنت ترى صبري واحتسابي،,"As for me, I shall be soon called forth and questioned respecting Isa Ibn Zaid, son of the blessed Prophet; and if I discover to them where he is, I shall have to answer for his blood before God, and the Prophet will be my accuser; and if I refuse, I shall be put to death; so it is I, rather than you, who should be dejected, and yet you see my firmness, resignation, and self-command.’"
فقلت: يكفيك الله عز وجل وخجلت منه، فقال: لا أجمع عليك التوبيخ والمنع، اسمع البيتين، ثم أعادهما علي مرارا حتى حفظتهما، ثم دعي به وبي. فقلت له: من أنت أعزك الله عز وجل,"These reproaches put me to shame, and I said to him: ‘May God deliver you!’ He replied: ‘I shall not join a refusal to my reprimand; listen to the verses. He then recited them to me several times, till I got them by heart, and he and I having been then called forth, I said to him: ‘May God exalt you! Who are you?’"
قال: أنا حاضر صاحب عيسى بن زيد، فأدخلنا على المهدي، فلما وقفنا بين يديه قال الرجل: أين عيسى بن زيد قال: وما يدريني أين عيسى ابن زيد تطلبته فهرب منك في البلاد وحبستني، فمن أين أقف على خبره قال له: متى كان متواريا وأين آخر عهدك به وعند من لقيته؟,"He answered: I am Hadir, the friend of Isa Ibn Zaid.’ We were then conducted into the presence of al-Mahdi, and as we stood before him, “he said to the man: ‘Where is Isa Ibn Zaid?’ The other answered: How. Should I know where is Isa Ibn Zaid? You pursued him, and he fled from you into some country, and you put me in prison; how then could I hear of him?’ ‘Where,’ said al-Mahdi, ‘was he concealed? where did you last see him? in whose house did you meet him?’"
قال: ما لقيته منذ توارى، ولا عرفت له خبرا! قال: والله لتدلن عليه، او لأضربن عنقك الساعة، فقال: اصنع ما بدا لك، فوالله ما ادلك على ابن رسول الله صلى الله عليه وسلم، والقى الله تعالى ورسوله عليه السلام بدمه،,"‘I did not meet him,’ answered Hadir, ‘ since his concealment, and I know nothing of him.’ I swear by Allah,’ said al-Mahdi, ‘if you do not direct us where to find him, I shall strike off your head on the spot.’ ‘Do as you please,’ replied the prisoner;‘ I shall not direct you where to discover the son of the Apostle of God; as I ‘should then have to answer for his blood in the presence of God and his apostle."
ولو كان بين ثوبي وجلدي ما كشفت لك عنه، قال: اضربوا عنقه، فأمر به فضربت عنقه، ثم دعا بي فقال: أتقول الشعر، أو أحقك به قلت: بل أقول، قال: أطلقوه، فأطلقت.,"were he even between my clothes and my skin, I should not discover him to you.’ ‘Strike off his head!’ said al-Mahdi; and it was done. He then called me forward and said: ‘Choose either to make verses or to be sent after him.’ ‘I shall make verses,’ I replied. ‘Let him go,’ said he; and I went forth free.”"
"وقد روى القاضي أبو علي التنوخي في البيتين المذكورين زيادة بيت ثالث، وهو:
إذا أنا لم أقنع من الدهر بالذي… تكرهت من طال عتبي على الدهر
وحكايات أبي العتاهية كثيرة.","The kadi Abu Ali al-Tanukhi mentions a third verse, besides the two given in the preceding narration; it is as follows: Were I not resigned to bear with the afflictions which Fortune forces me to undergo, my complaints against Fortune had long continued. The anecdotes related of Abu Al-Atahiya are very numerous."
والعنزي – بفتح العين المهملة والنون وبعدها زاي – هذه النسبة إلى عنزة ابن أسد بن ربيعة. والعيني – بفتح العين المهملة وسكون الياء المثناة من تحتها وبعدها نون – هذه النسبة إلى عين التمر البلدة المذكورة في الأول.,"Anazi means descended from Anaza, who was son of Asad Ibn Rabia. Aini means belonging to Ain al-Tamr, the village before mentioned."
أبو علي القالي,ABU ALI L-KALI
أبو علي إسماعيل بن القاسم بن عيذون بن هارون بن عيسى بن محمد بي سلمان القالي اللغوي، جده سلمان مولى عبد الملك بن مروان الأموي؛ كان أحفظ أهل زمانه للغة والشعر ونحو البصريين.,"The philologer Abu Ali Ismail al-Kali was son of ai-Kasim Ibn Aidun Ibn Harun Ibn Isa Ibn Muhammad Ibn Salman; his ancestor Salman was an enfranchised slave of the Omaiyide caliph Abd al-Malik Ibn Marwan. Abu Ali surpassed all his contemporaries by his extensive acquaintance with philology, poetry, and the grammatical doctrines established by the learned of Basra."
أخذ الأدب عن أبي بكر ابن دريد الأزدي وأبي الأنباري ونفطويه وابن درستويه وغيرهم. وأخذ عنه أبو بكر محمد بن الحسن الزبيدي الأندلسي صاحب مختصر العين،,"He received his philological information from Abu Bakr Ibn Duraid, Abu Bakr Ibn al-Anbari, Niftawaih, Ibn Durustuya and other masters, and he had for pupil in that science Abu Bakr al-Zubadi al-Andalusi, author of the Abridgment of (al-Khalil Ibn Ahmad Arabic dictionary, entitled) the Ain."
وله التواليف الملاح، منها: كتاب الأمالي وكتاب البارع في اللغة، بناه على حروف المعجم، وهو يشتمل على خمسة آلاف ورقة، وكتاب المقصور والمدود وكتاب في الإبل ونتاجها وكتاب في حلي الإنسان والخيل وشياتها وكتاب فعلت وأفعلت وكتاب مقاتل الفرسان وكتاب شرح فيه القصائد المعلقات، وغير ذلك،,"Al-Kali is author of a number of fine works, such as the kitab al-Amali (book of dictations); the kitab al-Bari, which is a treatise on philology, arranged in alphabetical order, and filling five thousand leaves; a treatise on the short and the long and another on camels and their propagation; a treatise on the external characteristics of man; one on the horse and his different colors; a comparative essay on the first and fourth forms of the Arabic verb; a history of the combats in which the (most celebrated. Ancient Arab) cavaliers met their death; and an explanation of the Moallakas."
وطاف البلاد، وسافر إلى بغداد في سنة ثلاث وثلثمائة، وأقام بالموصل لسماع الحديث من أبي يعلى الموصلي. ودخل بغدادفي سنة خمس وثلثمائة، وأقام بها إلى سنة ثمان وعشرين وثلثمائة، وكتب بها الحديث،,"In his travels through various countries, he visited Baghdad in the year three hundred and three (A. D. nine hundred and fifteen or nine hundred and sixteen), and stopped at Mosul, to learn the Traditions delivered by Abu Yala al Mausili; in three hundred and five he returned to Baghdad, and remained there till three hundred and twenty eight; when in that city he wrote down the Traditions."
ثم خرج من بغداد قاصدا الأندلس. ودخل قرطبة لثلاث بقين من شعبان سنة ثلاثين وثلثمائة واستوطنها، وأملى كتابه الأمالي بها، وأكثر كتبه بها وضعها بها، ولم يزل بها،,"On leaving Baghdad, he went to Spain, and entered Cordova on the twenty sixth of Shaban, three hundred and thirty. He continued to dwell in that capital till his death, and it was there that he taught by dictation his kitab al-Amali, and most of his other works."
ومدحه يوسف بن هارون الرمادي المذكورفي حرف الياء من هذا الكتاب بقصيدة بديعة ذكرت بعضها هناك فليطلب منه.,"Yusuf Ibn Harun al-Ramadi, whose life shall be given in the letter Y, composed an elegant qasida in praise of Abu Ali Al-Kali, a portion of which the reader will there find inserted."
وتوفي القالي بقرطبة في شهر ربيع الآخر، وقيل: جمادى الأولى، سنة ست وخمسين وثلثمائة ليلة السبت لست خلون من الشهر المذكور، وصلى عليه أبو عبد الله الجبيري.,"Al-Kali died at Cordova on Friday evening, the sixth of the second Rabi (some say the first Jumada), A. H. three hundred and fifty six (March, A. D. nine hundred and sixty seven); he was buried in the cemetery of Mata, outside Cordova, and funeral prayers were said over him by Abu Abd Allah al-Jubairi."
ودفن بمقبرة متعة ظاهر قرطبة، رحمه الله تعالى، ومولده في سنة ثمان وثمانين ومائتين في جمادى الآخرة بمنازجرد من ديار بكر، وقد تقدم الكلام عليها في ترجمة أحمد بن يوسف المنازي.,"He was born in the second Jumada, A. H. two hundred and eighty eight (June, A. D. nine hundred and one), at Manazjird in Diar Bakr, of which place mention has already been made in the life of al-Manazi."
وإنما قيل له القالي لأنه سافر إلى بغداد مع أهل قالي قلا فبقي عليه الاسم.,"The reason of his being surnamed Kali was, that in going to Baghdad, he travelled with people from Kali Kala, in consequence of which he was called Kali (or native of Kali Kola) ever after."
والقالي – نسبة إلى قالي قلا – بفتح القاف وبعد الألف لام مكسورة ثم ياء مثناة من تحتها ثم قاف بعدها لام ألف – وهي من أعمال ديار بكر، كذا قاله السمعاني، ورأيت في تاريخ السلجوقية تأليف عماد الدين الكاتب الأصبهاني: أن قالي قلا هي أرزن الروم، والله أعلم.,"Al-Samani says that this place is in the territory of Diar Bakr, but I read in the katib I mad al-din’s History of the Seljuks that Kali Kala is the same town as Erznrum."
وذكر البلاذري في كتاب البلدان وجميع فتوح الإسلام في فتوح أرمينية ما مثاله: وقد كانت امور الروم تشعبت في بعض الأزمنة، فكانوا كملوك الطوائف،,"Al-Baladori says, in his kitab al-Buldan, or history of the Victories of Islamism, in treating of the conquest of Armenia: At one time the Grade empire was broken up, and several princes governed the provinces with nearly absolute authority."
فملك أرمينياقس رجل منهم، ثم مات فملكتها بعده امرأته وكانت تسمى قالي، فبنت مدينة قالي قلا، وسمتها قالي قاله، ومعنى ذلك إحسان قالي، وصورت على باب من أبوابها، فعربت العرب قالي قاله، فقالوا: قالي قلا.,"one of them was called Arminiacos, and was succeeded on his death by his wife Kali; it was she who built this city, and gave it the name of Kali Kalah, which means the goodness of Kali; this word has been altered by the Arabs to suit the genius of their language, and they say Kali Kala. The image of this princess is engraved on one of the gates of the city.”"
الصاحب ابن عباد,THE SAHIB IBN ABBAD
الصاحب أبو القاسم إسماعيل بن أبي الحسن عباد بن العباس بن عباد بن احمد ابن إدريس الطالقاني؛ كان نادرة الدهر وأعجوبة العصر في فضائله ومكارمه وكرمه، أخذ الأدب عن أبي الحسين أحمد بن فارس اللغوي صاحب كتابالمجم لفي اللغة، وأخذ عن ابي الفضل ابن العميد، وغيرهما.,"The Sahib Abu Al-Kasim Ismail Ibn Abi Al-Hasan Abbad Ibn al-Abbas Ibn Abbad Ibn Ahmad Ibn Idris al-Talakani, was the pearl of his time, and the wonder of his age for his talents, his virtues, and his generosity. He acquired his knowledge of pure Arabic from Ibn Faris, author of the Mujmal, Abi Al-Fadl Ibn al-Omaid and others."
وقال أبو منصور الثعالبي في كتابه اليتيمة في حقه: ليست تحضرني عبارة أرضاها للإفصاح عن علو محله في العلم والأدب، وجلالة شأنه في الجود والكرم، وفرده بالغيات في المحاسن، وجمعه أشتات المفاخر،,"Al-Thaalibi, in his Fatima, speaks of him in these terms: “lam unable to find expressions sufficiently strong to satisfy my wishes, so that I may declare to what a height he attained in learning and philological knowledge; how exalted a rank he held by his liberality and generosity; how far he was placed apart by the excellence of his qualities, and how completely he united in himself all the various endowments which are a source of just pride to their possessor."
لأن همة قولي تنخفض عن بلوغ أدنى فضائله ومعاليه، وجهد وصفي يقصر عن أيسر فواضله ومساعيه. ثم شرع في شرح بعض محاسنه وطرف من أحواله.,"for my words aspire in vain to attain a height which may accord with even the lowest degree of his merit and his glory, and my powers of description are unequal to the task of portraying the least of his noble deeds, the lowest of his exalted purposes.” He then cites examples characteristic of his noble mind, and gives some account of his life."
وقال أبو بكر الخوارزمي في حقه: الصاحب نشأ من الوزراة في حجرها، ودب ودرج من وكرها، ورضع أفاويق درها، وورثها عن آبائه كما قال أبو سعيد الرستمي في حقه:,"Abu Bakr al-Khowarezmi makes mention of the Sahib Ibn Abbad in the following terms: He was brought up in the bosom of the vizirate; that was the nest in which he crept and from which he sprung, the nurse with whose milk he was suckled even to the last drop; he received the vizirate as an inheritance from his fathers.” Such also has Abu Saied al-Rustami said of him in these verses."
"ورث الوزارة كابرا عن كابر… موصلة الإسناد بالإسناد
يروي عن العباس عباد وزا… رته وإسماعيل عن عباد","The vizirate passed as an inheritance from one ancestor to another, and was successively sustained by able pillars of the state. Abbad received the vizirate from Abbas, (as a tradition is received), and Ismail then received it from Abbad."
وهو أول من لقب بالصاحب من الوزراء لأنه كان يصحب أبا الفضل ابن العميد، فقيل له: صاحب ابن العميد، ثم أطلق عليه هذا اللقب لما تولى الوزارة وبقي علما عليه.,"This was the first vizir who bore the title of Sahib (companion); he was so denominated because he had been the companion of Ibn al-Omaid, and was then known by that designation, which got into such general use, that on his accession to the vizirate, it continued to be employed as his real name."
وذكر الصابىء في كتاب التاجي أنه إنما قيل له الصاحب لأنه صحب مؤيد الدولة بن بويه منذ الصبا وسماه الصاحب، فاستمر عليه هذا اللقب واشتهر به، ثم سمي به كل من ولي الوزارة بعده.,"Al-Sabi says, in his kitab al-Taji, that Ibn Abbad was intitled al-Sahib because he had been the companion of Muayyad al-Dawlat Ibn Buwaih from his early youth, and as this prince gave him that epithet, it continued to be the name by which he was known, and became the title of succeeding vizirs."
وكان أولا وزير مؤيد الدولة أبي منصور بويه بن ركن الدولة بن بويه الديلمي تولى وزارته بعد أبي الفتح علي بن أبي الفضل ابن العميد المذكور في ترجمة أبيه محمد،,"Ibn Abbad was at first vizir to Muayyad al-Dawlat Ibn Rukn al-Dawlat Ibn Buwaih, having replaced Abu Al-Fath Ali Ibn Abi Al-Fadl Ibn al-Omaid, of whom mention shall-be made in the life of his father Muhammad."
فلما توفي مؤيد الدولة في شعبان سنة ثلاث وسبعين وثلاثمائة بجرجان استولى على مملكته أخوه فخر الدولة أبو الحسن علي، فأقر الصاحب على وزارته، وكان مبجلا عنده ومعظما نافذ الأمر. وأنشده أبو القاسم الزعفراني يوما أبياتا نونية من جملتها:,"On the death of Muayyad al-Dawlat at Jurjan, in the month of Shaban, A.H. three hundred and seventy three (January, A. D. nine hundred and eighty four), his brother Fakhr al-Dawlat Abu Al-Hasan Ali got possession of the empire, and confirmed Ibn Abbad as vizir. Under this prince, he enjoyed high favor, honor, and authority. Abu Al-Kasim al-Zafarani recited to him one day a piece of verse rhyming in, and containing the following passage."
"أيا من عطاياه تهدي الغنى… إلى راحتي من نأى أو دنا
كسوت المقيمين والزائرين… كسا لم نخل مثلها ممكنا
وحاشية الدار يمشون في… صنوف من الخز إلا أنا","O, thou whose gifts enrich the hands of him who is far away and him who is near! Yon have clothed those who dwell by you and those who come to visit you, with raiment which we thought unequalled; and all the slaves of thy palace go about in silks except myself."
فقال الصاحب: قرأت في أخبار معن بن زائدة الشيباني أن رجلا قال له: احملني أيها الأمير، فأمر له بناقة وفرس وبغل وحمار وجارية، ثم قال: لوعلمت أن الله سبحانه وتعالى خلق مركوبا غير هذا لحملتك عليه،,"On this, the Sahib said: ‘‘I have read in the life of Maan Ibn Zaida al-Shaibani, that a man came to him and said: ‘Give me whereon to ride, emir!’ on which he ordered him a camel, a horse, a mule, and an ass, and then said: ‘If I knew that God had created any other animal fit for riding, I had given it to you.’"
وقد أمرنا لك من الخزبجية وقميص وعمامة ودراعة وسراويل ومنديل ومطرف ورداء وكساء وجورب وكيس، ولو علمنا لباسا آخر يتخذ من الخز لأعطيناكه.,"Now I order yon silk enough for a coat, a shirt, a turban, a waistcoat, browsers, a handkerchief, a vest, a cloak, a robe, leggings, and a purse; and if I knew of any other garment which could be made of “silk, I should give it you.”"
واجتمع عنده من الشعراء ما لم يجتمع عند غيره، ومدحوه بغرر المدائح وكان حسن الجوبة [سريعها] ، رفع الضرابون من دار الضرب إليه رقعة في مظلمة مترجمة بالضرابين، فوقع تحتها في حديد بارد.,"The number of poets who flocked to him and celebrated his praises in splendid qasidas, surpassed that which assembled at the court of any other. His repartees were very good: the coiners of the mint presented to him a memorial in which they complained of some injustice done them, and which was headed by the words al-Darrabun; he wrote underneath in form of decision, On cold iron."
وكتب بعضهم إليه ورقة أغار فيها على رسائله وسرق جملة من ألفاظه فوقع فيها هذه بضاعتنا ردت إلينا. وحبس بعض عماله في مكان ضيق بجواره، ثم صعد السطح يوما فاطلع عليه فرآه فناداه المحبوس بأعلى صوته فاطلع فرآه في سواء الجحيم فقال الصاحب اخسأوا فيها ولا تكلمون ونوادره كثيرة.,"A person once addressed him a memorial. in which he inserted some passages and expressions stolen from epistles composed by himself, on which he wrote underneath in answer to the demand: This our property hath been returned unto us. He caused one of his revenue collectors to be imprisoned in a narrow yard near his dwelling, and having one day gone up to the {flat) roof of the house, his prisoner saw him and called upon him with a loud voice, on which he looked down and perceiving him suffering tortures like those of hell, he said: Back to hell speak not unto me. Numerous anecdotes of the kind are related of him."
وصنف في اللغة كتابا سماه المحيط وهو في سبع مجلدات، رتبه على حروف المعجم، كثر فيه الألفاظ وقلل الشواهد فاشتمل من اللغة على جزء متوفر، وكتاب الكافي في الرسائل وكتاب الأعياد وفضائل النيروز وكتاب الإمامة يذكر فيه فضائل علي بن أبي طالب رضي الله عنه ويثبت إمامة من تقدمه،,"He wrote a philological work in seven volumes, entitled the Muhit (comprehensive), which he arranged in alphabetical order, giving {the explanation of) a great number of words, but citing very few examples; it contains a considerable portion of the {words composing the) language; he is also author of the Kafi (sufficient), treating of epistolatory writing, the kitab al-Aiyad {Book of Festivals), a treatise on the excellence of new-year’s day; another on the rank of imam, in which he states the merits of Ali Ibn Abi Talib, and maintains that the {three caliphs) who preceded him were legitimate imams."
وكتاب الوزراء وكتاب الكشف عن مساوئ شعر المتنبي وكتاب أسماء الله تعالى وصفاته وله رسائل بديعة ونظم جيد، فمنه قوله:,"the Book of Vizirs; a work entitled: Exposure of the faults in al-Mutanabbi’s poetry, and a treatise on the names and attributes of God. He composed also some elegant epistles and good poetry, of which we shall give the following extracts."
"وشادن جماله… تقصر عنه صفتي
أهوى لتقبيل يدي… فقلت قبل شفتي","My description cannot paint that nymph who is a very gazelle in beauty. She wished to kiss my hand, and I said: Kiss my lips.”"
"وله في رقة الخمر:
رق الزجاج ورقت الخمر… وتشابها فتشاكل المر
فكأنما خمر ولا قدح… وكأنما قدح ولا خمر","On cleal-colored wine: The glass is clear, and the wine is clear; one is so Uke the other, that they can hardly be distinguished. One you would think wine, not glass, the other glass, not wine."
"وله يرثي كثير بن أحمد الوزير وكنيته أبو علي:
يقولون لي أودى كثير بن أحمد… وذلك مرزوء علي جليل
فقلت دعوني والعلا تبكه معا… فمثل كثير في الرجال قليل","He composed these elegiac verses on the death of the vizir Abu Ali Kathir Ibn Ahmad: They told me of Kathtr’s death; it was a heavy loss for me, and I said: “Let me and Glory weep together, for the like of Kathir {abundant) is rare among mankind.”"
"وحكى أبو الحسين محمد بن الحسين الفارسي النحوي أن نوح بن منصور أحد ملوك بني سامان كتب إليه ورقة في السر يستدعيه ليفوض إليه وزارته وتدبير أمر مملكته، فكان من جملة أعذاره إليه أنه يحتاج لنقل كتبه خاصة إلى أربعمائة جمل، فما الظن بما يليق بها من التجمل.
وفي هذت القدر من اخباره كفاية.","It is related by the grammarian Abu ’l-Husain al-Farisi that Nuh Ibn Man-sur, one of the Samanide princes, wrote privately to the Sahib, inviting him to become his vizir and direct the administration of his kingdom; but he refused the offer, and one of the reasons which he gave in excuse was, that it would require four hundred camels to transport his books only; think then of the furniture which he must have possessed in the same proportion! We shall limit the account of his life to the foregoing particulars, which may suffice."
وكان مولده لأربع عشرة ليلة بقيت من ذي القعدة سن ست وعشرين وثلثمائة يإصطخر، وقيل: بالطالقان، وتوفي ليلة الجمعة الرابع والعشرين من صفر سنة خمس وثمانين وثلثمائة بالري، ثم نقل إلى أصبهان، رحمه االه تعالى، ودفن في قبة بمحلة تعرف بباب دزيه، وهي عامرة إلى الآن، وأولاد بنته يتعاهدونها بالتبييض.,"He was born on the sixteenth of Zu Al-Kada, three hundred and twenty six (September, A. D. nine hundred and thirty eight), at Istakhar, or, according to another account, at Talakan, and died on Thursday evening, the twenty fourth of Safar, three hundred and eighty five (March, A. D. nine hundred and ninety five), at Rai, from which city his body was transported to Ispahan, and interred in a vault situated in the quarter of Bab Daeih. his tomb is still kept in good order, and his daughter’s descendants have it white washed regularly."
قال أبو القاسم بن أبي العلاء الشاعر الأصبهاني: رأيت في المنام قائلا يقول لي: لم لم ترث الصاحب مع فضلك وشعرك فقلت: ألجمتني كثرة محاسنه فلم أدر بم أبدأ منها، وقد خفت أن أقصر وقد ظن بي الاستيفاء لها، فقال: أجز ما أقوله، فقلت: قل، فقال:,"The poet Ibn Abi Al-Alaa narrates as follows: I had a dream in which I heard a voice say: ‘Why did not you, who possess such a talent for poetry, compose an elegy on his death?’ To which I replied: The number of his good qualities forced me to refrain, for I did not know with which to begin; and I was apprehensive of my inability to treat the subject suitably, although people supposed me capable of doing it full justice! ‘The voice here said: Add a second hemistich to those I pronounce.’ ‘Speak!’ said I; and the voice said."
"ثوى الجود والكافي معا في حفيرة… فقلت:
ليأنس كل منهما بأخيه…",Generosity and the beet of patrons repose together in the same grave.’ “And I rejoined: ‘So that each of these brothers may keep the other company’.
"فقال:
هما اصطحبا حيين ثم تعانقا… فقلت: ضجيعين في لحد بباب دزيه… فقال: إذا ارتحل الثاوون عن مستقرهم…","The voice: They were inseparable when alive, and now they embrace’ “I: ‘On a funeral couch near the Dazih’ “The voice: ‘Whilst other inhabitants shall quit their dwellings’."
"فقلت:
أقاما إلى يوم القيامة فيه… ذكر هذا البياسي في حماسته.",“I: ‘They shall remain in theirs till the day of resurrection.’ This piece is given by al-Baiyasi in his Hamasa.
ورأيت في أخباره أنه لم يسعد أحد بعد وفاته كما كان في حياته غير الصاحب فإنه لما توفي أغلقت له مدينة الري واجتمع الناس على باب قصره ينتظرون خروج جنازته، وحضر مخدومه فخر الدولة المذكور أولا وسائر القواد وقد غيروا لباسهم،,"I have read the following observation in the History of the Sahib Ibn Abbad: “None ever enjoyed the same popular favor after their death as during their life, the Sahib excepted; for on his decease, the gates of the city of Rai were closed (in sign of mourning), and the people assembled at the door of his palace, where, they waited till his bier was brought out; and Fakhr al-Dawlat, the prince whom ‘‘he served,” (and whose name has been mentioned in the beginning of this notice,) was present with all the officers of high rank in mourning dresses."
فلما خرج نعشه من الباب صاح الناس بأجمعهم صيحة واحدة وقبلوا الأرض، ومشى فخر الدولة أمام الجنازة مع الناس وقعد للعزاء أياما.,"when the bier appeared, the people raised one simultaneous cry and prostrated themselves on the ground; Fakhr al-Dawlat, and the rest marched in procession before the corpse, and for some days after, he held public sittings to receive visits of condolence.”"
"ورثاه أبو سعيد الرستمي بقوله:
أبعد ابن عباد يهش إلى السرى… أخو أمل أو يستماح جواد
أبى الله إلا يموتا بموته… فما لهما حتى المعاد معاد","His death was lamented in these terms by Abu Saied al-Rustami: Now, that Ibn Abbad is departed, shall ever the expectant traveler hasten to under-take the nightly journey? shall ever liberality be solicited? God hath willed that the hopes of the needy and the gifts of the generous should perish by the death of Ibn Abbad, and that they should never meet again till the day of resurrection."
وتوفي والده أبو الحسن عباد بن العباس في سنة أربع – أو خمس – وثلاثين وثلثمائة ، رحمه الله تعالى؛ وكان وزير ركن الدولة بن بويه، وهو والد فخر الدولة المذكور، ووالد عضد الدولة فناخسرو ممدوح المتنبي.,"His father, Abu Al-Hasan Abbad died A. H. three hundred and thirty four or three hundred and thirty five (A. D. nine hundred and forty six); he had been vizir to Rukn al-Dawlat, father of Fakhr al-Dawlat and Adad al-Dawlat Fannakhosru, whom al-Mutanabbi had celebrated in his poems."
وتوفي فخر الدولة في شعبان سنة سبع وثمانين وثلثمائة، رحمه الله تعالى، ومولده في سنة إحدى وأربعين وثلثمائة.,"Fakhr al-Dawlat died in the month of Shaban, A. H. three hundred and eighty seven(August, nine hundred and ninety seven); he was born in three hundred and forty one (A. D. nine hundred and fifty two)."
"والطالقاني – بفتح الطاء المهملة وبعد الألف لام مفتوحة ثم قاف وبعد الألف الثانية نون – هذه النسبة إلى الطالقان، وهو اسم لمدينتين: إحداهما
بخراسان والأخرى من أعمال قزوين، والصاحب المذكور أصله من طالقان قزوين، لا طالقان خراسان.","Talakani means native of Talakan: there are two cities of this name, one in Khorasan, and the other in the dependencies of Kazwin; the latter was the native place of the Sahib."
أبو الطاهر السرقسطي,IBN KHALF AL-SARAKUSTI.
أبو الطاهر إسماعيل بن خلف بن سعيد بن عمران الأنصاري المقرئ النحوي الأندلسي السرقسطي؛ كان إماما في علوم الآداب ومتقنا لفن القراءات،,"Abu al-Tahir Ismail Ibn Khalf Ibn Saied Ibn Imran al-Ansari al-Andalusi al-Sarakusti (native of Saragossa in Spain) was a grammarian and leather of the reading of the Quran. He was master of the branches of general literature, and versed in the sciences connected with the Quran."
وصنف كتاب العنوان في القراءات، وعمدة الناس في الاشتغال بهذا الشأن عليه، واختصر كتاب الحجة لأبي علي الفارسي،,"He is author of the Onwan fi ’l-Karaat (Outlines of the different readings of the Quran), which work is considered of die very first authority by those who cultivate that branch of knowledge; he composed also an Abridgment of the Kitab al-Hujja by Abu Ali Al-Farisi."
وذكره أبو القاسم ابن بشكوال في كتاب الصلة، وأثنى عليه، وعدد فضائله. ولم يزل على اشتغاله وانتفاع الناس به إلى أن توفي يوم الحد مستهل المحرم سنة خمس وخمسين وأربعمائة رحمه الله تعالى.,"Ibn Bashkawal praises him highly in the Silat, and makes an enumeration of his merits. He continued to pursue his studies and communicate his information to the public up to the day of his death; he expired on Sunday, the first of Muharram, A. H. four hundred and fifty five (January, A. D. one thousand and sixty three.)"
والسرقسطي – بفتح السين المهملة والراء وضم القاف وسكون السين الثانية وبعدها طاء مهملة – هذه النسبة إلى مدينة في شرق الأندلس يقال لها سرقسطة من أحسن البلاد، وخرج منها جماعة من العلماء وغيرهم، وأخذها الفرنج من المسلمين في سنة اثنتي عشرة وخمسائة.,"Sara-kusti means native of Sarakusta, a very fine city in the eastern part of Spain, which has produced a number of learned men. It was taken from the Muslims by the Franks (under the orders of Alphonso, king of Aragon), in the year five hundred and twelve (A. H. one thousand one hundred and eighteen)."
المنصور العبيدي,AL-MANSUR IBN AL-KAIM IBN AL-MAHDI
أبو الطاهر إسماعيل الملقب المنصور بن القائم بن المهدي صاحب إفريقية، وستأتي بقية نسبة عند ذكر جده المهدي في حرف العين إن شاء الله تعالى. وقد تقدم ذكر المستعلي، وهو من أحفاده.,"Abu al-Tahir Ismail, surnamed al-Mansur (the victorious), was son of al-Kaim Ibn al-Mahdi, prince of Ifrikiya [Africa Propria): the remainder of his genealogy will be found in the life of his grandfather al-Mahdi Obaid Allah; the life of al-Mustali, one of his descendants, has been already given."
بويع المنصور يوم وفاة أبيه القائم – على ما سيأتي في ترجمته في حرف الميم؛,Al-Mansur received the oath of fidelity from his subjects on the day wherein his father al-Kaim died; (we shall speak of this event under the tetter M.)
وكان بليغا فصيحا يرتجل الخطب، وذكر أبو جعفر أحمد بن محمد المروروذي قال: خرجت مع المنصور يوم هزم أبا يزيد ، فسايرته وبيده رمحان، فسقط أحدهما مرارا فمسحته وناولته إياه، وتفاءلت له، فأنشدته:,"He possessed the talent of expressing his ideas with precision and elegance, and he pronounced his khutbahs without previous preparation. Abu Jaafar al-Marwrazi narrates the following anecdote {of his ready genius): MI went forth with al-Mansur on the day he defeated Aba Yazid, and, as I accompanied him., “he dropped from time to time one of the two lances which he bore in his hand: “so I (picked it up and) wiped it, and gave it to him, pronouncing it to be a good omen, and quoting to him the following verse."
فألفت عصاها واستقر بها النوى… كما قر عينا بالإياب المسافر,"‘She threw away her staff, and a distant land became the place of her abode; {yet, the felt) as the traveler on his return, when his eyes are delighted (by the tight of ‘home)."
فقال: ألا قلت ما هو خير من هذا وأصدق وأوحينا إلى موسى أن ألقى عصاك فإذا هي تلقف ما يأفكون، فوقع الحق وبطل ما كانوا يعملون، فغلبوا هنالك وانقلبوا صاغرين فقلت: يا مولانا أنت ابن رسول الله صلى الله عليه وسلم، قلت ما عندك من العلم.,"“On which he replied: ‘ Why did you not quote what is better and truer than that: And we spoke by revelation to Moses, saying, Throw down your stick. And behold, it swallowed up that which they had vaused falsely to appear. Wherefore the truth was confirmed, and that which they had wrought vanished. And they were overcome there, and were rendered contemptible. To this I said: O, my lord! you, who are the son of God’s Apostle, utter that knowledge of which you are the {sole) possessor.’"
قلت: ومن أحسن ما جاء في ذلك ما ذكره التيمي في سيرة الحجاج بن يوسف قال: أمر عبد الملك بن مروان أن يعمل باب بيت المقدس ويكتب عليه اسمه، وسأله الحجاج أن يعمل له بابا، فأذن له، فاتفق أن صاعقة وقعت فاحترق منها باب عبد الملك وبقي باب الحجاج،,"One of die best anecdotes of this kind is that which al-Taimi thus relates in his Life of al-Hajjaj: Abd al-Malik Ibn Marwan ordered the construction of a gate at Jerusalem, on which his name was to be inscribed, and al-Hajjaj obtained from him permission to erect another; and it so happened that Abd al-Malik’s was struck by lightning and burned, while that of al-Hajjaj remained uninjured."
فعظم ذلك على عبد الملك، فكتب الحجاج إليه يلغني أن نارا نزلت من السماء فأحرقت باب أمير المؤمنين ولم تحرق باب الحجاج، وما مثلنا في ذلك إلا كمثل ابني آدم إذ قربا قربانا فتقبل من أحدهما ولم يقبل من الآخر فسري عنه لما وقف عليه.,"“Abd al-Malik was much troubled in consequence, but al-Hajjaj wrote him this letter: I am informed that there has come down from heaven and burned the gate of the Commander of the Faithful, without burning that of al-Hajjaj; in this we resemble perfectly the two sons of Adam, when they each made an offering, and it was accepted from one and not from the other.’ Abd al-Malik’s uneasiness was dispelled by the perusal of this letter.”"
وكان أبوه قد ولاه محاربة أبي يزيد الخارج عليه، وكان هذا أبو يزيد مخلد ابن كيداد رجلا من الإباضية يظهر التزهد وأنه إنما قام غضبا لله تعالى، ولا يركب غير حمار، ولا يلبس إلا الصوف،,"Al-Mansur was charged by his father (al-Kaim) to wage war against Abi Yazid, who had revolted against his authority. Abu Yazid Makhlad Ibn Kaidad belonged to the sect of Ibadites; he made an outward show of rigid devotion, but was in reality an enemy to God; he never rode but on an ass, nor wore any dress but woolen."
وله مع القائم والد المنصور وقائع كثيرة، وملك جميع مدن القيروان، ولم يبق للقائم إلا المهدية، فأناخ عليها أبو يزيد وحاصرها فهلك القائم في الحصار، ثم تولى المنصور فاستمر على محاربته واخفى موت أبيه، وصابر الحصار حتى رجع أبو يزيد عن المهدية، ونزل على سوسة وحاصرها،,"He had already fought al-Mansur’s father in many engagements, and got into his possession all the towns in the dependencies of Kairawan; al-Mahdiya was the only city which remained in the hands of al-Kaim. Abu Yazid then took up his position against al-Mahdiya and blockaded it; and al-Kaim died during the siege. Al-Mansur then assumed the direction of affairs, and continued to maintain the contest, but concealed the death of his father; he persevered in his resistance till Abu Yazid retired, and went to blockade Susa."
فخرج المنصور من المهدية ولقيه على سوسة فهزمه، ووالى عليه الهزائم إلى أن سره يوم الأحد لخمس بقين من المحرم سنة ست وثلاثين وثلثمائة،,"Then al- Mansur left al-Mahdiya, and having given Abu Yazid battle at Susa, put him to flight; he then defeated him in a number of successive combats, and at length took him prisoner on Sunday, the twenty fifth of Muharram, three hundred and thirty six (August, A. D. nine hundred and forty seven)."
فمات بعد أسره بأربعة أيام من جراح كانت به، فأمر بسلخه وحشا جلده قطنا وصلبه وبنى مدينته في موضع الوقعة وسماها المنصورية، واستوطنها.,"Abu Yazid died of his wounds after a captivity of forty days: his body was skinned by al-Mansur’s orders; the skin was then stuffed with cotton, and exposed on a cross. It(was on the spot in which this battle was fought, that al-Mansur built the city which he named al-Mansuriya after himself, and in which he fixed his residence."
وكان المنصور شجاعا رابط الجأش، بليغا يرتجل الخطبة؛ وخرج في شهر رمضان سنة إحدى وأربعين من المنصورية إلى مدينة جلولاء ليتنزه بها ومعه حظيته قضيب، وكان مغرما بها، فأمطر الله سبحانه وتعالى عليهم بردا كثيرا وسلط عليهم ريحا عظيمة، فخرج منها إلى المنصورية، فاشتد عليه البرد فأوهن جسمه، ومات أكثر من معه،,"He was courageous, firm-hearted, and eloquent, pronouncing the khutba without previous preparation. In the month of Ramadan, three hundred and forty one (A. D. nine hundred and fifty three), he went from al-Mansuriya to Jalula on a party of pleasure, accompanied by his concubine Kadib, of whom he was passionately fond; when God poured down on them heavy showers of hail and gave a-storm power over them. Al-Mansur turned back, therefore, to al-Mansuriya, but he suffered so much from cold, that he lost his strength, and most of those who accompanied him perished."
ووصل إلى المنصورية فاعتل بها فمات يوم الجمعة آخر شوال سنة إحدى وأربعين وثلثمائة، وكان سبب علته أنه لما وصل المنصورية أراد أن يدخل الحمام، فنهاه طبيبه إسحاق بن سليمان الإسرائيلي ، فلم يقبل منه، ودخل الحمام ففنيت الحرارة الغريزية منه ولازمه السهر، فأقبل إسحاق يعالجه والسهر باق على حاله،,"On his arrival, he fell sick, and died on Friday, the twenty ninth of Shawwal, A. H. three hundred and forty one (March, A. D. nine hundred and fifty three). His illness originated in the following manner: when he arrived at al-Mansuriya, he took a bath against the orders of his physician, Ishak Ibn Suleiman al-Israeli, the consequence of which was, loss of natural heat, and inability to sleep; on which Ishak came and treated him, but the sleeplessness continued."
فاشتد ذلك على المنصور، فقال لبعض الخدم: أما بالقيروان طبيب يخلصني من هذا الداء فقالوا له ههنا شاب قد نشأ يقال له إبراهيم، فأمر بإحضاره، فحضر فعرفه حاله وشكا إليه ما به ، فجمع له أشياء منومة، وجعلت في قنينة على النار وكلفه شمها,"Al-Mansur at last grew impatient, and said to one of his slaves: “Is there no physician in Kairawan who can deliver me from this.” The answer was: ‘‘There is here a young man just grown up, called Ibrahim.” He ordered him to he called and acquainted with his state, and complained to him of what he was suffering; on which Ibrahim took some soporiferous drugs and put them in a glass phial on the fire, prescribing to his patient to smell them."
فلما أدمن شمها نام، وخرج إبراهيم مسرورا بما فعل، وجاء إسحاق فطلب الدخول عليه فقالوا له: هو نائم، فقال: إن كان قد صنع له شيء ينام منه فقد مات،,"Al-Mansur, after smelling them for a considerable time, fell asleep; and Ibrahim retired, rejoicing in what he had done. When Ishak returned, he went to enter (he patient’s chamber, but was told that he slept, on which he said: “If anything has been done to him to make him sleep, he is now a dead man.”"
فدخلوا عليه فوجدوه ميتا، فأرادوا قتل إبراهيم، فقال إسحاق: ماله ذنب، إنما داواه بما ذكره الأطباء، غير أنه جهل أصل المرض وما عرفتموه، وذلك أني كنت أعالجه وأنظر في تقوية الحرارة الغريزية، وبها يكون النوم، فلما عولج بما يطفئها علمت أنه قد مات.,"They then entered the room, and having found that he was dead, they wanted to kill Ibrahim, but Ishak said: “He is not to be blamed, as he treated him in the manner which physicians teach; but he was unacquainted with the cause of die disorder, and you did not inform him. As for me, I treated him with the view of fortifying the natural heat, so as to cause sleep, and on learning that he was treated in a way to extinguish that heat, I knew he was dead.”"
ودفن بالمهدية، ومولده بالقيروان في سنة اثنتين، وقيل: إحدى وثلثمائة، وكانت مدة لمكه سبع سنين وستة أيام، رحمه الله تعالى.,"He was interred at al-Mahdiya; born at Kairawan, three hundred and two (A. D. nine hundred and fourteen), or three hundred and one; his reign lasted seven years and. six days."
وإفريقية – بكسر الهمزة وسكون الفاء وكسر الراء وسكون الياء المثناة من تحتها وكسر القاف وبعدها ياء معجمة باثنتين من تحتها، وهي مفتوحة وبعدها هاء – إقليم عظيم من بلاد المغرب، فتح في خلافة عثمان بن عفان، رضي الله عنه، وكرسي مملكته القيروان، واليوم كرسيها تونس.,"Ifrikeia is the name of an extensive country in Maghreb; it was conquered in the caliphate of Othman; Kairawan was then the capital, as Tunis is now."
الطافر العبيدي,ZAFIR AL-OBAIDI
أبو المنصور إسماعيل الملقب الظافر ابن الحافظ محمد بن المستنصر بن الطاهربن الحاكم بن العزيز بن المعز بن المنصور بن القائم بن المهدي وقد تقدم ذكر جده المنصور قبله.,"Abu Al-Mansur Ismail, surnamed al-Zafir (the conqueror), son of al-Hafiz Ibn Muhammad Ibn al-Mustansir Ibn al-Zahir Ibn al-Hakim Ibn al-Aziz Ibn al- Muzz Ibn al-Mansur Ibn al-Kaim Ibn al-Mahdi. In the article which precedes, we have given the fife of his ancestor al-Mansur."
بويع الظافر يوم مات أبوه بوصية أبيه، وكان أصغر أولاد ابيه سنا، وكان كثير اللهو واللعب والتفر بالجواري واستماع الأغاني، وكان يأنس إلى نصر بن عباس، وكان عباس وزيره – وسيأتي ذكره في ترجمة العادل علي بن السلار إن شاء الله تعالى,"In the death of al-Hafiz, his youngest son al-Zafir was immediately proclaimed as his successor, in conformity to his father’s last orders, and on the same day he received the oath of fealty from his subjects. This prince was addicted to pleasure and frivolous amusements, passing his time with his concubines, or listening to vocal music. He was assassinated by his favorite, Nasr, son of his vizir Abbas (of whom we shall again speak in the life of al-Adil Ibn al-Sallar),"
فاستدعاه إلى دار أبيه ليلا سرا بحيث لم يعلم به أحد [وكانت] تلك الدار هي [المعروفة بدار يونس وهي] الآن المدرسة الحنفية المعروفة بالسيوفية، فقتله بها وأخفى قتله,"who having invited him one night to come secretly to his father’s palace (which is now’ the Hanefite College, and is called the Suyofiya), murdered him there and concealed his death."
وقضيته مشهورة، وكان ذلك في منتصف المرحم سنة تسع وأربعين وخمسمائة، رحمه الله تعالى؛ وقيل: ليلة الخميس سلخ المحرم من السنة المذكورة ومولده بالقاهرة يوم الأحد منتصف شهر ربيع الآخر، وفي: الأول، سنة سبع وعشرين وخمسائة.,"This well-known event took place on the fifteenth or, according to some, on Wednesday night, thirteenth of Muharram, A. H. five hundred and forty nine (April, A. D. one thousand one hundred and fifty four). He was born at Cairo, on Sunday, the fifteenth of the second Rabi (some say the first), A. H. five hundred and twenty seven (A. D. one thousand one hundred and thirty three)."
وكان من أحسن الناس صورة، ولما قتله نصر حضر إلى أبيه عباس وأعلمه بذلك من ليلته، وكان أبوه قد أمره بقتله لأن نصرا كان في غاية الجمال، وكان الناس يتهمونه به، فقال له أبوه: إنك أتلفت عرضك بصحبة الظافر، وتحدث الناس في أمركما، فاقتله حتى تسلم من هذه التهمة فقتله،,"he was a very handsome man. On perpetrating this murder, Nasr went, the same night, to his father Abbas, and informed him of what he had done. It was by his father’s orders that he had acted; for his extreme beauty had induced the public to suspect that his intercourse with az-Zafir was of an improper nature, and in consequence (of these rumors), his hither had said to him: “You are ruining your reputation by keeping company with al-Zafir; your familiarity with him is the subject of public talk; kill him then, for it is thus that you will vindicate your honor from these foul suspicions.”"
فلما كان صباح تلك الليلة حضر عباس إلى باب القصر وطلب الحضور عند الظافر في شغل مهم، فطلبه الخدم في المواضع التي جرت عادته بالمبيت فيها فلم يوجد، فقيل له: ما نعلم أين هو، فنزل عن مركوبه ودخل القصر بمن معه ممن يثق إليهم:,"The next morning, Abbas went to the door of the castle, and asked admission to al-Zafir, saying that he had business of importance to transact with him. The slaves having sought their master in the places where he usually passed the night, and not finding him, told Abbas that they did not know where he was. On this the vizir dismounted, and entered the castle with some trusty attendants."
وقال للخدم أخرجوا إلي أخوي مولانا، فأخرجوا له جبريل ويوسف ابني الحافظ فسألهما عنه فقالا: سل ولدك عنه فغنه أعلم به منا، فأمر بضرب رقابهما وقال: هذان قتلاه. هذه خلاصة هذه القضية، وقد بسطت القول فيها في ترجمة الفائز عيسى بن الظافر المذكور، والله أعلم.,"he then ordered the slaves to bring forth Jibril and Yusuf, the two brothers of his master; them he questioned respecting him; but they told him to ask his own son, for he knew better than they. On this, he caused their heads to he struck off, and said: These two are his murderers. Such are the main circumstances of the event, which is related -more fully in the life of al-Faiz Isa, son of al-Zafir.”"
والجامع الظافري الذي بالقاهرة داخل باب زويلة منسوب إليه، وهو الذي عمره ووقف عليه شيئا كثيرا على ما يقال.,"The mosque al-Zafiri, which is inside the gate of Zawila at Cairo, was so called alter him, as he was its founder, and had settled upon it waifs to a great amount."
أشهب تلميذ مالك,ASHHAB AL-KAISI
أبو عمرو أشهب بن عبد العزيز بن داود بن إبراهيم القيسي ثم الجعدي الفقيه المالكي المصري؛ تفقه على الإمام مالك، رضي الله عنه، ثم على المدنيين والمصريين.,"Abu Amr Ashhab Ibn Abd al-Aziz Ibn Dawud Ibn Ibrahim al-Kaisi al-Jaadi (,number of the tribe of Kais and of the family of load), a doctor of the sect of Malik and native of Egypt, studied jurisprudence under the imam Malik, and afterwards under the doctors of Medina and Egypt."
قال الإمام الشافعي، رضي الله عنه: ما رأيت أفقه من أشهب لولا طيش فيه، وكانت المنافسة بينه وبين ابن القاسم، وانتهت الرياسة إليه بمصر بعد ابن القاسم.,"The imam al-Shafie said of him: “I never saw an abler jurisconsult that Ashhab, were he not so precipitate.” A rivalry subsisted between him and Ibn al-Kasim, whom he afterwards replaced as chief of the Malikites in Egypt."
وكانت ولادته مصر سنة خمسين ومائة، وقال أبو جعفر ابن الجزار في تاريخه: ولد سنة أربعين ومائة، توفي سنة أربع ومائتين بعد الشافعي بشهر، وقيل: بثمانية عشر يوما. وكانت وفاة الشافعي، رضي الله عنه، في سلخ رجب من السنة المذكورة، وكانت وفاته بمصر ودفن بالقرافة الصغرى، وزرت قبره وهو مجاور قبر ابن القاسم، رحمه الله تعالى.,"Ashhab was born in one hundred and fifteen Egypt, A. H. one hundred and fifty (A. D. seven hundred and sixty seven), or in A. H. one hundred and forty, according to Abu Jaafar al-Jazzar in his history; he died in two hundred and four (A.D. eight hundred and twenty), a month (or, as some say, eighteen days) after al-Shafie, whose death occurred on the thirteenth of Rajab of that year. Ashhab died at Old Cairo, and was interred in the lesser Karafa; I have visited his tomb, which is near that of Ibn al-Kasim."
"ويقال: إن اسمه مسكين، وأشهب لقب عليه، والأول أصح.
وكان ثقة فيما روى عن مالك، رضي الله عنه، وقال أبو عبد الله القضاعي في كتاب خطط مصر: كان لأشهب رياسة في البلد، ومال جزيل، وكان من أنظر أصحاب مالك، رضي الله عنه،","Some state that his real name was Maskin and Ashhab only a surname, but that is not exact. His veracity is unquestionable in the Traditions, which he gives on the authority of the imam Malik. Al-Kodai says, in his Khitat, that Ashhab was head of the Malikites in the city {of old Cairo), that he possessed great wealth; and that he was the ablest divine among the Malikites in resolving doubtful questions."
قال الشافعي رحمه الله تعالى: ما نظرت أحدا من المصريين مثله لولا طيش فيه، ولم يدرك الشافعي رحمه الله تعالى بمصر من أصحاب مالك، رضي الله عنه، سوى اشهب وابن عبد الحكم.,"Al-Shafi said that he never saw his equal among the natives of Egypt, but that he was rather rash; and {we know) that the only doctors of the sect of Malik whom al- Shafi saw in that country were Ashhab and Ibn Abd ai-Hukm."
"وقال ابن عبد الحكم: سمعت أشهب يدعو على الشافعي بالموت، فذكرت ذلك للشافعي فقال متمثلا:
تمنى رجال أن أموت وإن أمت… فتلك سبيل لست فيها بأوحد
فقل للذي يبغي خلاف الذي مضى… تزود لأخرى غيرها","It is related by the latter that he heard Ashhab pray for the death of al-Shafi, who, on learning from him the circumstance, quoted the following verses, which he applied to himself: Some men desire my death, and if I die, I shall not be the sole who travelled in that path. Tell him who strives to obtain constant happiness, that he should lay in a store for another, and a future life; then he shall have nearly {gained hit with)."
فكأن قد قال: فمات الشافعي، فاشترى أشهب من تركته عبدا، ثم مات اشهب فاشتريت أنا ذلك العبد من تركة أشهب.,"Ibn Abd al-Hukm relates also that al-Shafi, on his death, left, among other property, a slave who was purchased by Ashhab, and that he himself purchased that same slave when Ashhab died."
وقال محمد بن عاصم المعافري: رأيت في المنام كأن قائلا يقول: يا محمد، فأجبته، فقال:,"Muhammad Ibn Asim al-Maafiri relates that he had a dream in which he seemed to hear a voice say: “O, Muhammad!” to which he gave answer, and the voice then pronounced this verse."
ذهب الذين يقال عند فراقهم… ليت البلاد بأهلها تتصدع قال: وكان أشهب مريضا، فقلت: ما أخوفني أن يموت أشهب، فمات في مرضه ذلك، والله أعلم.,"They are gone, those friends on whose departure we exclaim: O, that the earth and those which inhabit it were dissolved, “At that time,” says he, “Ashhab was sick, and I said: ‘O, how greatly I fear that he may die!’ and he died of that illness.”"
أصبغ المالكي,ASBAGH AL-MALIKI
أبو عبد الله أصبغ بن الفرج بن سعيد بن نافع الفقيه المالك المصري؛ تفقه بابن القاسم وابن وهب وأشهب. وقال عبد الملك بن الماجشون في حقه: ما أخرجت مصر مثل أصبغ، قيل له: ولا ابن القاسم قال: ولا ابن القاسم. وكان كاتب ابن وهب، وجده نافع عتيق عبد العزيز بن مروان بن الحكم الأموي والي مصر.,"Abu Abd Allah Asbagh Ibn al-Faraj Ibn Saied Ibn Nifi, a doctor of the sect of Malik and a native of Egypt, studied jurisprudence under Ibn al-Kasim, Ibn Wahb, and Ashhab. It was said by Abd al-Malik Ibn al-Majishun that Egypt never produced die like of Asbagh; and when asked if he did not make an exception in favor of Ibn al-Kasim, he replied: “Not even Ibn al-Kasim.” He was katib to Ibn Wahb, and his ancestor Nafi, who was an enfranchised slave of Abd al-Aziz Ibn Marwan Ibn al-Hakam the Omaiyide, was governor of Egypt."
وتوفي يوم الأحد لأربع بقين من شوال سنة خمس وعشرين ومائتين، وقيل: سنة ست وعشرين، وقيل: سنة عشرين، رحمه الله تعالى.,"Asbagh died on Sunday, the twenty fifth of Shawwal, two hundred and twenty five (A. D. eight hundred and forty), some state, however, that his death took place in two hundred and twenty six or two hundred and twenty."
آق سنقر الحاجب,AK SUNKUR THE HAJIB
أبو سعيد آق سنقر بن عبد الله الملقب قسيم الدولة المعروف بالحاجب، جد البيت الأنابكي أصحاب الموصل، وهو والد عماد الدين زنكي بن آق سنقر – الآتي ذكره إن شاء الله تعالى؛ كان مملوك السلطان ملكشاه بن ألب أرسلان السلجوقي، هو وبزان ، صاحب الرها،,"Abu Saied Ak Sunkur Ibn Abd Allah, surnamed Kasim al-Dawlat (partner in the empire), and generally known by the title of al-Hajib {the chamberlain), was. the ancestor of the Anabeks of Mosul, and the father of Imad al-din Zinki. He and Buzan, prince of Edessa, were mamluks of the Seljuk Sultan, Malak Shah Ibn Alp Arslan."
ولما ملك تاج الدولة تتش ابن ألب أرسلان السلجوقي مدينة حلب في سنة478 استناب فيها آتى سنقر المذكور واعتمد عليه لأنه مملوك أخيه،,"When Taj al-Dawlat Tutush Ibn Alp Arslan obtained possession of Aleppo {in the year four hundred and seventy eight) (A. D. one thousand and ninety four), he left Ak Sunkur as his lieutenant in that city, thinking that he could place every reliance on one who was his brother’s mamluk."
فعصى عليه، فقصده تاج الدولة وهو صاحب دمشق يومئذ فخرج لقتاله وجرى بينهما مصاف وحرب شديدة انجلت عن قتل آق سنقر المذكور وذلك في جمادى الأولى سنة سبع وثمانين وأربعمائة ودفن بالمدرسة المعروفة بالزجاجية داخل حلب، رحمه الله تعالى.,"Ak Sunkur, however, revolted, and Tutush, who was then master of Damascus, marched against him and gave him battle, in the month of the first Jumada, A. H. four hundred and eighty seven (A. D. one thousand and ninety four); both sides fought with great animosity, and the conflict terminated by the death of Ak Sunkur. He was interred in the Zajjajiya College at Aleppo."
ورأيت عند قبره خلقا كثيرا يجتمعون كل يوم جمعة لقراءة القرآن الكريم، وقالوا: إن لهم على ذلك وقفا عظيما يفرق عليهم، ولا أعلم من الذي وقفه،,"When I visited his tomb, I found it surrounded by a great number of persons, who met there every Friday for the purpose of reading the Quran; and I was informed that (in recompense for their services), a large sum, arising from the revenue of a wakf founded for that purpose, was distributed among them; but I do not know by whom that wakf was established."
ثم إني وجدت الذي وقفه ولد ولده: نور الدين محمود – الأتي ذكره إن شاء الله تعالى – وسيأتي في ترجمة تاج الدولة تتش خبر آق سنقر المذكور على خلاف هذه الواقعة، والله أعلم بالصواب.,"I have since discovered that it was established by Nur al-din Mahmud, grandson of ak-Sunkur; I shall give -his life later, and shall narrate also, in foe life of Tutush, some particulars respecting Ak Sunkur, which are in contradiction to the foregoing statement."
والزجاجية: بناها أبو الربيع سليمان بن عبد الجبار بن أرتق صاحب حلب وكان أولا مدفونا بقرنبيا، فلما ملك ولده عماد الدين زنكي حلب نقله إلى المدرسة ودلاه من سور البلد، وكان قتل آق سنقر على قرية يقال لها رويان بالقرب من سبعين من أعمال حلب، ذكره ياقوت الحموي.,"The Zajjajiya College was built by Abu ’l-Rabi Suleiman Ibn Abd al-jabbar Ibn Ortuk, prince of Aleppo. Ak Sunkur was at first buried at (Mount) Karnebia, but his son Zinki, on obtaining possession of Aleppo, had his body transported to the Zajjajiya, and introduced it into the city by hoisting it over the wall. Ak Sunkur was slain at a village called Ruyan, which is situated near Sabin in the dependencies of Aleppo, according to Yakut (in his Mushtarik)."
آق سنقر البرسقي,AK SUNKUR AL-BURSOKI
أبو سعيد آق سنقر البرسقي الغازي، الملقب قسيم الدولة سيف الدين؛ صاحب الموصل والرحبة وتلك النواحي، ملكها بعد أسباسلار مودود، وكان مودود بها وببلاد الشام من جهة السلطان محمد بن ملكشاه السلجوقي – الآتي ذكره إن شاء الله تعالى,"Abu Saied. Ak Sunkur al-Bursoki al-Ghazi [the warrior), surnamed Kasim al-Dawlat Saif al-din (partner in the empire and sword of religion), was prince of Musul, Rahaba, and. (he neighboring countries. He got possession of these, places on the death of the Ispasalar Maudud, who governed them and the Syrian provinces in the name of the Seljuk prince Muhammad Ibn Malak Shah (whose life shall be given in this work)."
فقتل مودود بجامع دمشق يوم الجمعة ثاني عشر شهر ربيع الآخر سنة سبع وخمسمائة، وكان قد وثب عليه جماعة من الباطنية فقتلوه، وآق سنقر يومئذ شحنة بغداد، كان ولاه إياها السطان محمد المذكور في سنة ثمان وتسعين وأربعمائة لما استقرت له السلطنة بعد موت أخيه بركياروق،,"Maudud was murdered on Friday, the twelfth of, the second Rabi, A. H. five hundred and seven (September, A. D. one thousand one hundred and thirteen), by a gang of Batinites. who attacked him in the great mosque of Damascus. Ak Sunkur was then acting as shahna at Baghdad, to which, post be had been’ appointed in the year four hundred and ninety eight (A. D. one thousand and four or one thousand and five), by the sultan Muhammad, who had become master of the empire by the death of his brother Barkyaruk."
وفي سنة تسع وتسعين وجهه السلطان محمد لمحاصرة تكريت وكان بها كيقباذ ابن هزاراسب الديلمي المنسوب إلى الباطنية، فأصعد آق سنقر إليه في رجب من السنة المذكورة وحاصره إلى محرم من سنة خمسمائة،,"In the year four hundred and ninety nine, Ak Sunkur was directed by the sultan Muhammad to lay siege to Tikrit, which was then in the possession of Kaikobad Ibn Hazarasb the Dailamite, who was reported to be a partisan of the Batinite doctrines. In pursuance of his orders, Ak Sunkur made preparations for the expedition, and having set out in the month of Rajab of that year, he besieged Kaikobad till Muharram, A. H. five hundred."
فلما كاد أن يأخذها أصعد إليه سيف الدولة صدقة فتسلمها، وانحدر كيقباذ صحبته ومعه أمواله وذخائره، فلما وصل إلى الحلة مات كيقباذ، فلما وصل خبر قتل مودودتقدم السلطان محمد إلى آق سنقر بالتجهيز إلى الموصل والاستعداد لقتال الفرنج بالشام،,"When on the point of taking the city, Saif al-Dawlat Sadaka came up, and was put in possession of it, and then returned to Hilla, accompanied by Kaikobad, who took with him his treasures, but died on arriving. The sultan Muhammad, on being informed of Maudud’s assassination, ordered Ak Sunkur to set out for Mosul, and make preparations for attacking the Franks in Syria."
"فوصل إلى الموصل وملكها وغزا، ودفع الفرنج عن حلب وقد ضايقوها بالحصار، ثم عاد إلى الموصل وأقام بها إلى أن قتل.
وهو من كبراء الدولة السلجوقية وله شهرة كبيرة بينهم.","On arriving at Mosul, he established his authority in the city, and then made an expedition against the Franks, whom he forced to raise the siege of Aleppo, which was closely pressed by them; he then returned to Mosul, and continued to inhabit it till his death. He was one of the greatest and most celebrated emirs under the Seljukudes."
قتلته الباطنية بجامع الموصل يوم الجمعة التاسع من ذي القعدة سنة عشرين وخمسمائة، وذكر ابن الجوزي في تاريخه أن الباطنية قتلته في مقصورة الجامع بالموصل سنة تسع عشرة وخمسمائة، وقال العماد: سنة عشرين،,"It was in the mosque of Mosul, on Friday, the ninth of Zu Al-Kaada, A. H. five hundred and twenty (November, A. D. one thousand one hundred and twenty six), that, he met with his death by the hands of some Batinites. Ibn Al-Jawai says, in his History, that he was slain in the Maksura of the mosque. Of Mosul, A. H. five hundred and nineteen, whilst the katib Imad al-din states that it happened in five hundred and twenty; the latter, writer says."
وذكر أنهم جلسوا له في الجامع بزي الصوفية، فلما انفتل من صلاته قاموا إليه وأثخنوه جراحا في ذي القعدة، وذلك لأنه كان تصدى لاستئصال شأفتهم وتتبعهم وقتل منهم عصبة كبيرة، رحمه الله تعالى.,"“The assassins, who were sitting in the mosque, in die dress of Sufis, sprang upon him as he was retiring from prayers, and stabbed him in many places. This was in die month of Zu’ Al-Kaada. Their enmity had been excited against him, because he had persecuted and slain them in great numbers, with the intention of eradicating their power.”"
وتولى ولده عز الدين مسعود موضعه، ثم توفي يوم الثلاثاء الثاني والعشرين من جمادى الآخرة سنة إحدى وعشرين وخمسمائة، رحمه الله تعالى؛ وملك بعده عماد الدين زنكي بن آق سنقر المذكور قبله – كما سيأتي في حرف الزاي إن شاء الله تعالى.,"The government of Ak Sunkur passed to his son Izz al-din Masud, whose death took place on Tuesday, the twenty second of the latter Jumada, five hundred and twenty one (July, A.D. one thousand one hundred and twenty seven); Imad al-din Zinki (son of the Ak Sunkur whose life is given in the preceding article) was his successor."
والبرسقي – بضم الباء الموحدة وسكون الراء وضم السين المهملة وبعدها قاف – ولا أعلم هذه النسبة إلى أي شيء هي ولم يذكرها السمعاني ثم إني وجدت نسبته بعد هذا إلى برسق، وكان من مماليك السلطان طغرلبك أبي طالب محمد – الآتي ذكره إن شاء الله تعالى – وتقدم في الدولة السلجوقية، وكان من الأمراء المشار إليهم فيها، المعدودين من أعيانهم.,"The derivation of Bursoki was unknown to me, and al-Samani makes no mention of the word; but I have since discovered that it comes from Bursok, the name of a Mamluk belonging to the sultan Muhammad Toghrulbek, whose life we intend to give. This Bursok held a high rank under the Seljuk dynasty, and was one of their most remarkable and eminent emirs."
أبو الصلت الأندلسي,OMAIYA IBN ABI Al-SALT
أبو الصلت أمية بن عبد العزيز بن أبي الصلت الأندلسي الداني؛ كان فاضلا في علوم الآداب، صنف كتابه الذي سماه الحديقة على أسلوب يتيمة الدهر للثعالبي، وكان عارفا بفن الحكمة، فكان يقال له: الأديب الحكيم، وكان ماهرا في علوم الأوائل، وانتقل من الأندلس وسكن ثغر الإسكندرية،,"Abu Al-Salt Omaiya Ibn Abd al-Aziz Ibn Abi ’s-Salt al-Andalusi al-Dani (a native of Denia in Spain), possessed superior information in the different branches of general literature, and is author of a work entitled al-Hadika (the Grove), which is composed on the plan of al-Thaalibi’s Yatima; being also skilled in philosophy, he received the title of al-Adib al-Hakim [the learned in belles-lettres and philosophy): he was besides deeply versed in the sciences of the ancients. Having left Spain, he took up his residence at Alexandria."
وذكره العماد الكاتب في الخريدة وأثنى عليه وذكر شيئا من نظمه، ومن جملة ما ذكر له [قوله لمن جاد عليه قبل مدحه:,"The katib Imad al-din mentions him with commendation in the Kharida, and cites the following, among other pieces of verse composed by him."
"ولأبي الصلت المذكور:
إذا كان أصلي من تراب فكلها… بلادي وكل العالمين أقاربي
ولا بد لي أن أسأل العيس حاجة… تشق على شم الذرى والغوارب
ولم أر هذين البيتين في ديوانه،","Formed as I am of earth, the earth is my country, and the human race my relations. I must therefore impose on ray camels a task of difficult accomplishment even for the tallest and the strongest. I have not, however, met with these verses in Ibn Abi ’s-Salt’s poetical works."
"وأورد له أيضا:
وقائلة ما بال مثلك خاملا… أأنت ضعيف الرأي أم أنت عاجز
فقلت لها ذنبي إلى القوم أنني… لما لم يحوزوه من المجد حائز
وما فاتني شيء سوى الحظ وحده… وأما المعالي فهي عندي غرائز ولا وجدت هذا المقطوع أيضا في ديوانه، والله أعلم،","The katib gives also as his, the following piece: She said to me: “Why art thou living in obscurity? Is thy judgment weak or thy talent inferior?” To which I answered: My fault in the eyes of the public is to have obtained glory such as they never possessed. It is in fortune alone that I am deficient, but I am rich in honorable deeds.” This piece also is not to be found in his diwan."
"وله أيضا:
جد بقلبي وعبث… ثم مضى وما اكترث
واحربا من شادن… في عقد الصبر نفث
يقتل من شاء بعي… نيه ومن شاء بعث
فأي ود لم يخن… وأي عهد ما نكث","By the same: She tormented and sported with my heart, and then returned unconcerned. How intrepid is that gazelle whose magic charms prolong my sufferings; she kills with her looks whom she pleases, and whom she pleases she revives. Where is the love which she has not betrayed? Where are the promises which she does not break?"
"وله أيضا:
دب العذار بخده ثم انثنى… عن لثم مبسمه البرود الأشنب
لاغرو أن خشي الردى في لثمه… فالريق سم قاتل للعقرب","By the same: The izar crept along his cheek, but retreated from the smiling lips it did not dare to kiss. No wonder it should fear death from such a kiss; saliva is a deadly poison for scorpions."
"ومن شعره أيضا:
ومهفهف شركت محاسن وجهه… ما مجه في الكأس من إبريقه
ففعالها من مقلتيه ولونها… من وجنتيه وطعمها من ريقه","By the same: I have seen a graceful maid, whose beauty partook of the qualities possessed by that liquor which she poured from the ewer into the wine-cup; its intoxicating power was in her looks, its color in her cheeks, its flavor in her kiss."
"وأورد له أيضا في كتاب الخريدة في ترجمة الحسن بن أبي الشخباء العسقلاني:
عجبت من طرفك في ضعفه… كيف يصيد البطل الأصيدا
يفعل فينا وهو في غمده… ما يفعل السيف إذا جردا","The author of the Kharida gives as his the following verses in his notice on al-Hasan Ibn Abi Al-Shakhba: I marvel how your looks, which are so languishing, can captivate the brave and vigorous; your glances, though sheathed (in your eyelids), work the same effects as the unsheathed sword."
وشعره كثير وجيد، وكان قد انتقل في آخر الوقت إلى المهدية وتوفي بها يوم الاثنين مستهل سنة تسع وعشرين وخمسمائة، وقيل: في عاشر المحرم سنة ثمان وعشرين. وقال العماد في الخريدة: أعطاني القاضي الفاضل كتاب الحديقة وفي آخرها مكتوب: إنه توفي يوم الاثنين ثاني عشر المحرم سنة ست وأربعين وخمسمائة، رحمه الله تعالى، والصحيح هو الأول، فإن أكثر الناس عليه، وهو الذي ذكره الرشيد بن الزبيرفي الجنان،,"The poetical compositions of Omaiya Ibn Abi ’s-Salt are numerous and good. Towards the end of his life he removed to al-Mahdiya, where he died on Monday the first day of the year five hundred and twenty nine (the twenty second of October, A.D. one thousand one hundred and thirty four); some however, place his death on the tenth of Moharram, five hundred and twenty eight, and Imad al-din says in the Kharida that. He found written at the end of a copy, of the Hadika was given to him by al-kadi al-Fadil, that the author died on Monday, the twelfth of Muharram, A. H. five hundred and four six; but the first is the true date, because most writers agree in giving it, and it is mentioned also ‘in the Jinan of the kadi al-Rashid Ibn az-Zubair."
ومات بالمهدية، ودفن بالمنستير – وسيأتي ذكرها في ترجمة الشيخ هبة الله البوصيري إن شاء الله تعالى، ونظم أبياتا، وأوصى أن تكتب على قبره، وهي آخر شيء قاله، وهي:,"Ibn Abi ’s-Salt died (as we have said) at al-Mahdiya, and was buried at al-Monastir (of which place we shall again speak in the life of Hibat Allah al-Busiri). The last words pronounced by him were the following verses of bis own composition, which he ordered to be inscribed on his own tomb."
"سكنتك يا دار الفناء مصدقا… بأني إلى دار البقاء أصير
وأعظم ما في الأمر أني صائر… إلى عادل في الحكم ليس يجوز
فيا ليت شعري كيف ألقاه عندها… وزادي قليل والذنوب كثير","l hare dwelt in thee, O transitory world! in the fall certainty of passing to an eternal abode; and the most awful circumstance for me in that event, is the obligation of appearing before one whose judgments are equitable, and who acts not unjustly. that I knew what reception shall be mine on that day; for my stock (of merits) is, small, and my sins are many."
"فإن أك مجزيا بذنبي فإنني… بشر عقاب المذنبين جدير
وإن يك عفو منه عني ورحمة… فثم نعيم دائم وسرور","If I be covered with confusion for my crimes I shall avow the justice of my sentence), for I deserve the severest punishment inflicted on a sinner. But if mercy and forgiveness be shown me, (what happiness l) for bliss shall be there, and joy without end."
"ولما اشتد مرض موته قال لولده عبد العزيز:
عبد العزيز، خليفتي… رب السماء عليك بعدي
أنا قد عهدت إليك ما… تدريه فاحفظ فيه عهدي","In the height of his last illness, he addressed his son Abd al-Aziz in these terms: O, Abd al-Aziz thou who art to replace me! Let the fear of the Lord of Heaven be before thee when I am gone. I thus do bind thee to fulfil a duty which thou knows (to be essential); keep therefore thy agreement."
"فلئن عملت به فإن… ك لا تزال حليف رشد
ولئن نكثت لقد ضلل… ت وقد نصحتك حسب جهدي","If thou acts according to my recommendation, the true direction and thou shall be inseparable; if thou breaks thy promise, thou shalt err from the right way. I have now advised thee to the best of my power."
وولد له بها ولد سماه عبد العزيز، وكان شاعرا ماهرا، له في الشطرنج يد بيضاء، وتوفي هذا الولد ببجاية في سنة ست وأربعين وخمسمائة.,"He there had a son born to him, whom he called Abd al-Aziz, and who became a poet of superior ability and a skillful chess-player: Abd al-Aziz died at Bugia (in the province of Algiers}, A. H. five hundred and forty six (A. D. one thousand one hundred and fifty one)."
قلت: وهو الذي غلط فيه العماد الكاتب فيما نقله عن القاضي الفاضل، واعتقد أن أباه مات في هذا التاريخ.,"I may observe that Imad al-din, in citing the authority of al-kadi al-Fadil, has made a mistake and taken the date of the son’s death for that of the father’s."
وصنف أمية وهو في اعتقال الأفضل بمصر رسالة العمل بالأصطرلاب، وكتاب الوجيز في علم الهيئة، وكتاب الأدوية المفردة وكتابا في المنطق سماه تقويم الذهن وكتابا سماه الانتصار في الرد على علي بن رضوان في رده على حنين بن إسحاق في مسائله،,"When Omaiya was imprisoned in Egypt, he composed, by al-Afdal’s orders, a treatise on the use of the astrolabe; a work on astronomy, entitled al-Wajiz (the compendium); a treatise on simple medicines; a work on logic, entitled Takwim al-Dhn (regulation of the mind); another, called the Intisar (Aid), containing an. answer to Ali Ibn Ridwan’s refutation of Hunain Ibn Ishak’s Medical Questions."
ولما صنف الوجيز للأفضل عرضه على منجمه أبي عبد الله الحلبي، فلما وقف عليه قال له: هذا الكتاب لا ينتفع به المبتدي ويستغني عنه المنتهي.,"When he had composed the Wajiz by order of al-Afdal, that vizir had it examined by his astronomer Abi Abdallah of Aleppo, who gave as his opinion that the work could not be made use of by beginners in astronomy, and that those who were masters of that science had no occasion for it."
"وله من أبيات:
كيف لا تبلى غلائله… وهو بدر وهي كتان
وإنما قال هذا لأن الكتان إذا تركوه في ضوء القمر بلي. وكان مرضه الاستسقاء، والله أعلم.","One of Qasida’s verses is as follows: Why should his clothes not be worn out, since he is a full moon (in beauty), and they are of linen. His reason for enouncing so singular a thought is, that linen rots when exposed to the light of the moon. The disease of which Omaiya died Was dropsy."
القاضي اياس,IYAS AL-KADI
أبو وائلة إياس بن معاوية بن قرة بن إياس بن هلال بن رباب بن عبيد بن سوأة بن سارية بن ذبيان بن سليم بن أوس بن مزينة المزني؛ وهو السن البليغ والألمعي المصيب، والمعدود مثلا في الذكاء والفطنة، ورأسا لأهل الفصاحة والرجاحة.,"Abu Waihila Iyas was son of Muawiya Ibn Kurra Ibn Iyas Ibn Hilal Ibn Rabbab Ibn Obaid Ibn Suat Ibn Saria Ibn Dubyan Ibn Thalaba Ibn Sulaim Ibn Aus Ibn Muzaina, for which reason he was surnamed al-Muzani, or the descendant of Muzaina. He was renowned for eloquence and penetration, and the acuteness of his mind was proverbial; the persons of merit who spoke their language with elegance considered him as their chief."
كان صادقا الظن لطيفا في الأمور، مشهورا بفرط الذكاء، وبه يضرب المثل في الذكاء، وإياه عنى الحريري في المقامات بقوله في المقامة السابعة: فإذا أمعيتي ألمعية ابن عباس، وفراستي فراسة إياس، وكان عمر بن عبد العزيز قد ولاه قضاء البصرة. وكان لإياس جد أبيه صحبة مع رسول الله صلى الله عليه وسلم،,"(his judgment was so sure, that) his conjectures were verified by the events, and in the management of affairs he showed great dexterity. It is he to whom al-Hariri alludes in the following passage of his seventh makama: In quickness of understanding, I resemble Ibn Abbas, and in the art of physiognomy I possess the talent of Iyas. He was appointed kadi of Basra by (the caliph) Omar Ibn Abd al-Aziz, and his great-grandfather Iyas was one of the companions of Muhammad."
وقيل لمعاوية بن قرة والد إياس: كيف ابنك لك فقال: نعم الابن، كفاني أمر دنياي وفرغني لآخرتي. وكان إياس أحد العقلاء الفضلاء الدهاة. ويحكى من فطنته أنه كان في موضع فحدث فيه ما أوجب الخوف، وهناك ثلاث نسوة لا يعرفهن، فقال: هذه ينبغي أن تكون حاملا، وهذه مرضعا، وهذه عذراء،,"His father Muawiya, having been asked how his son behaved towards him, replied: “An excellent boy! (his filial piety) relieves me from the cares of this world, so that I have leisure to think of the next.” Iyas was celebrated for his talents and judgment; he was equally remarkable for his acuteness, instances of which are thus related: Being at a place in which something happened productive of alarm, and where three females whom he did not know were present, he said: “One of these females is pregnant, “the other is nursing, and the third is a virgin.”"
فكشف عن ذلك فكان كما تفرس ، فقيل له: من أين لك هذا فقال: عند الخوف لايضع الإنسان يده إلا على أعز ما له ويخاف عليه، ورأيت الحامل قد وضعت يدها على جوفها، فاستدللت بذلك على حملها، ورأيت المرضع قد وضعت يدها على ثديها، فعلمت أنها مرضع، والعذراء وضعت يدها على فرجها، فعلمت أنها بكر.,"On inquiry, it was found that he had judged right; and on being asked how he had acquired that information, he replied: “In time of danger, persons lay their hands on what they most prize; now I saw that the pregnant woman, in her fright, placed her hand on her belly, which showed that she was with child; and I perceived the nurse place her hand on her bosom, by which I knew that she was suckling; and the movement of (he virgin’s arm proved to me that she was a maid.”"
وسمع إياس بن معاوية يهوديا يقول: ما أحمق المسلمين، يزعمون أن أهل الجنة يأكلون ولا يحدثون، فقال له إياس: أفكل ما تأكله تحدثه قال: لا، لأن الله تعالى يجعله غذاء، قال فلم تنكر أن الله تعالى يجعل كل ما يأكله أهل الجنة غذاء,"Hearing a Jew express his astonishment at the silliness of the Muslims in imagining that the inhabitants of paradise are to eat food, and yet not be subject to any natural evacuation, he asked him if all that he eat passed off in that manner; and on the Jew’s replying, that God converted a portion of it into nourishment, he said: “Why then dost thou deny the possibility of God’s converting into nourishment the whole of the food eaten by the inhabitants of paradise?”"
ونظر يوما إلى آجرة بالرحبة وهو بمدينة واسط، فقال: تحت هذه الآجرة دابة، فنزعوا الآجرة فإذا تحتها حية منطوية، فسألوه عن ذلك فقال: إني ما بين الآجرتين نديا من بين جميع تلك الرحبة، فعلمت أن تحتها شيئا يتنفس.,"Being one day in the court-yard of a house at Wasit, he said that there was an animal under one of the bricks (which formed the pavement); and the people having pulled it up, found a snake coiled under it. He was then asked how he came to know it, and he answered: I saw that, among all the bricks in the pavement, there were only two between which any dampness appeared; so I knew that there must have been something underneath which breathed.”"
ومر يوما بمكان فقال: أسمع صوت كلب غريب، فقيل له: كيف عرفت ذلك قال: بخضوع صوته وشدة نباح غيره من الكلاب، فكشفوا عن ذلك فإذا كلب غريب مربوط والكلاب تنبحه.,"As he was one day passing by a place, he said that be heard the howl of a strange dog, and on being asked how he knew that, he answered: “I know it from the lowness of his howl, and the loudness of the other dogs in barking.” On examination, it was found that a strange dog was tied up there, and that the other dogs were barking at him."
ونظر يوما إلى صدع في الأرض فقال: في هذا الصدع دابة، فنظروا فإذا فيه دابة، فسألوه عنه فقال: إن الأرض لا تنصدع إلا عن دابة أو نبات.,"Another day, he saw a fissure in the ground, and said that some animal was beneath, which was found to be true:’ being asked how he knew it, he replied that a fissure in the ground could only be produced by an animal or by a plant (underneath)."
قال الجاحظ: إذا نظر الإنسان إلى موضع منفتح في أرض مستوية فيتأمله فإن رآه يتصدع في تهيل وكان تفتحه مستويا علم أنها كمأة، وإن خلط في التصدع والحركة علم أنها دابة.,"Al-Jahiz says that, on examining a raised spot in an even soil, if the orifice be found of a regular form, and surrounded with loose earth, it is a sign that a truffle is below; but if the opening be irregularly shaped, and the earth thrown up unevenly, it denotes the presence of an animal."
وله في هذا الباب من الفراسة أشياء غريبة كثيرة، ولولا خوف الإطالة لبسطت القول في ذلك، وبعض العلماء قد جمع جزءا كبيرا من أخباره.,"Were I not apprehensive of being prolix, I should relate many singular instances of his clear-sightedness, but one of our learned men has already compiled a large volume on that subject."
وكتب عمر بن عبد العزيز الأموي – رضي الله عنه – في أيام خلافته إلى نائبه بالعراق وهو عدي بن أرطاة ان اجمع بين إياس بن معاوية والقاسم بن ربيعة الحرشي فول قضاء البصرة أنفذهما،,"When Omar Ibn Abd al-Aziz was caliph, he wrote to Adi Ibn Arta, who acted as his lieutenant in Iraq, ordering him to effect a meeting between Iyas Ibn Muawiya and al-Kasim Ibn Rabia al-Harashi, and authorizing him to appoint the most acute-minded of the two kadi of Basra."
فجمع بينهما، فقال له إياس: أيها الأمير سل عني وعن القاسم فقيهي المصر الحسن البصري ومحمد بين سيرين، وكان القاسم يأتيهما وإياس لا يأتيهما،,"The meeting having taken place, lyas said to Ibn Arta: O emir! ask the two great doctors of Egypt, al-Hasan al-Basri and Muhammad Ibn Sirin, their opinion of al-Kasim and me.” (His object in this was to avoid the heavy responsibility which he should, incur, were he to accept the office of kadi, and he therefore wished that the choice of the emir should fall upon al-Kasim, who would certainly be strongly recommended by these two doctors) for al- Kasim went often to see them, whilst he, lyas, did not."
فعلم القاسم أنه إن سألهما اشارا به، فقال له: لا تسأل عني ولا عنه، فوالله الذي لا إله إلا هو إن إياس بن معاوية أفقه مني وأعلم بالقضاء فإن كنت كاذبا فما يحل لك أن توليني وأنا كاذب، وإن كنت صادقا فينبغي لك أن تقبل قولي،,"Al-Kasim (being unwilling to fill the place of kadi, and) aware that these two doctors would advise the emir to name him, said: Make no inquiries respecting me or him, for solemnly aver by the only true God, that Iyas Ibn Muawiya is an abler jurisconsult than I, and knows better the duties of a kadi; if what l say be false, you are not legally appoint me, because I am a liar; and if my declaration be true, it is incumbent on you to receive it {and act by it).’’"
فقال له إياس: إنك جئت برجل أوقفته على شفير جهنم فنجى نفسه منها بيمين كاذبة يستغفر الله منها وينجو مما يخاف، فقال عدي بن أرطاة: أما إذ فهمتها فأنت لها، واستقضاه.,"On this Iyas said: O emir! you set a man on the brink of perdition, and he escapes the dangers which he apprehends, by making a false oath, for which he will implore God’s forgiveness.” “Since you perceive that,” replied Adi Ibn Arta, ‘‘you are lit to fill the place;” and he appointed him accordingly."
وروي عن إياس أنه قال: ما غلبني أحد قط سوى رجل واحد، وذلك أني كنت في مجلس القضاء بالبصرة، فدخل علي رجل شهد عندي أن البستان الفلاني – وذكر حدوده – هو ملك فلان، فقلت له: كم عدد شجره فسكت ثم قال: منذ كم يحكم سيدنا القاضي في هذا المجلس فقلت: منذ كذا، فقال: كم عدد خشب سقفه فقلت له: الحق معك، وأجزت شهادته.,"It is related of lyas that he said: I was never worsted (in penetration) but by one man; I had taken my seat in the court of judgment at Basra, when a person came before me and gave testimony that a certain garden, of which he mentioned the boundaries, belonged to a man whom he named. (I had some doubts of his veracity,) I asked him how many trees were in that garden; and he said to me, after a short silence, (How long is it since our lord the kadi has been giving judgment in this hall?’ I told him the time. ‘How many beams, ‘said he, are there in the roof?’ On which I acknowledged that he was in the right, and I received his testimony.”"
وكان يوما في برية فأعوزهم الماء، فسمع نباح كلب فقال: هذا على رأس بئر، فاستقروا النباح فوجدوه كما قال، فقيل له في ذلك فقال: لأني سمعت الصوت كالذي يخرج من بئر. وكان له في ذلك غرائب.,"Iyas was once in the desert, and the water had run short, when he heard the bark of a dog: That fellow,” said he, is at the mouth of a well.” His companions, having gone to the place from which the barking proceeded, found the fact as he had stated; on which they asked him how he knew it, and he replied that the barking which he had heard seemed to issue from a well. Many other extraordinary instances are related of his sagaciousness."
وقال أبو إسحاق ابن حفص: رأى إياس في المنام أنه لا يدرك النحر، فخرج إلى ضيعة له بعبدسى – وعبدس: قرية من أعمال دست ميسان يسن البصرة وخوزستان – فتوفي بها في سنة اثنتين وعشرين ومائة، وقال غيره: سنة إحدى وعشرين، وعمره ست وسبعون سنة.,"It is stated by Abu Ishak Ibn Hafs that lyas dreamt that he should live till the next Festival of Sacrifices (which takes place each year on the tenth of Zi Al-Hijja); he therefore retired to a farm which he had at Abdasi (a Tillage in the dependencies of Dosht Maisan, which place lies between Basra and Khuzestan); and he died there in the year one hundred and twenty two (A. D. seven hundred and thirty nine or seven hundred and forty), or, by another account, in the year one hundred and twenty one, at the age of seventy six."
وقال إياس في العام الذي توفي فيه: رأيت في المنام كاني وأبي على فرسين فجريا معا فلم أسبقه ولم يسبقني، وعاش أبي ستا وسبعين سنة وأنا فيها، فلما كان آخر لياليه قال: أتدرون أي ليلة هذه ليلة أستكمل فيها عمر أبي، ونام فأصبح ميتا، وكانت وفاة أبيه معاوية في سنة ثمانين للهجرة، رحمه الله تعالى.,"In the year of his death, he related that he had a dream, in which it seemed to him that he and his father were riding a race, and that one was unable to outstrip the other; he then mentioned that his father had lived seventy-six years, and that he himself was in that year of his age. On the night before he died, he said: Do you know that in this night I shall have reached my father’s age?” He then went to sleep, and was found dead in the morning. His father Muawiya died A. H. eighty (A. D. six hundred and ninety nine)."
وتراءى هلال شهر رمضان جماعة فيهم أنس بن مالك رضي الله عنه وقد قارب المائة، فقال أنس: قد رأيته، هو ذاك، وجعل يشير إليه فلا يرونه،,"A number of persons, amongst whom was Ans Ibn Malik, then nearly one hundred years of age, were looking out for the new moon of the month of Ramadan; Ans said that he saw it, and he pointed to the place, but the others could not discern it."
ونظر إياس إلى أنس وإذا شعرة من حاجبه قد انثنت، فمسحها إياس وسواها بحاجبه، ثم قال له: يا أبا حمزة، أرنا موضع الهلال، فجعل ينظر ويقول ما أراه.,"On this, Iyas went up to Anas, and perceived that a hair of his eyebrow, was bent down (before the pupil of the eye, and thus produced an optical delusion); he therefore drew his finger over it, and smoothed it to his brow, after which he said: O Abu Hamza! show us the moon and the other looked again, but could not discover it."
ابن القرية,IBN AL-KIRRIYA AL-HILALI
أبو سليمان أيوب بن زيد بن قيس بن زرارة بن سلمة بن جشم بن مالك بن عمرو بن عامر بن زيد مناة بن عامر بن سعد بن الخزرج بن تيم الله بن النمر بن قاسط بن هنب بن أفصى بن دعمي بن جديلة بن أسد بن ربيعة بن نزار بن معد ابن عدنان المعروف بابن القرية الهلالي، والقرية: جدته، واسمها جماعة بنت جشم بن ربيعة بن زيد مناة بن عوف بن سعد بن الخزرج – وتمام النسب مذكور في أول الترجمة؛,"Abu Suleiman Ayyub al-Hilali, surnamed Ibn al-Kirriya, was son of Zaid Ibn Kais Ibn Zurara Ibn Salama Ibn Jusham Ibn Malik Ibn Amr Ibn Aamir Ibn Zaid Manat Ibn Aamir Ibn Saad Ibn al-Khazraj Ibn Taim Allah Ibn an-Nimr Ibn Kasit Ibn Hinb Ibn Adnan. Al-Kirrira was the surname of one of his female ancestors, whose real name was Jamaa, and who descended also from the Khazraj of the above genealogy; her father, Jusham, being son to Rabia Ibn Zaid Manat Ibn Auf Ibn Saad Ibn al-Khazraj."
وهو معدود من جملة خطباء العرب المشهورين بالفصاحة والبلاغة، وكان قد أصابته السنة، فقدم عين التمر وعليها عامل للحجاج بن يوسف،,"Ibn al-Kirriya was an untutored Arab of the Desert, but the elegance and precision of his language entitled him to the reputation of being one of the first orators among that people. A season of severe drought having obliged him to quit the Desert, he went to Ain al-Tamar, the governor of which was under the orders of al-Hajjaj Ibn Yusuf."
وكان العامل يغدي كل يوم ويعشي، فوقف ابن القرية ببابه فرأى الناس يدخلون فقال: أين يدخل هؤلاء فقالوا: إلى طعام الأمير، فدخل فتغدى وقال: أكل يوم يصنع الأمير ما أرى فقيل: نعم، فكان يأتي كل يوم بابه للغداء والعشاء،,"This governor kept open table every day, morning and evening, and Ibn al-Kirriya, who had stopped at the door of the palace and saw the people enter, asked where they were going; being informed that they were going to dine with the emir, he went in also, and dined along with them. He then asked if the emir did so every day, and being answered in the affirmative, he went to the palace every day for morning and evening meals."
إلى أن ورد كتاب من الحجاج على العامل، وهو عربي غريب لا يدري ما هو، فأخر لذلك طعامه، فجاء ابن القرية فلم ير العامل يتغدى، فقال: ما بال الأمير اليوم لا يأكل ولا يطعم فقالوا: اغتم لكتاب ورد عليه من الحجاج عربي غريب لا يدري ما هو،,"It happened, however, that the emir received a letter from al-Hajjaj, written in the pure Arabic of the Desert, and full of uncommon expressions, which he was unable to understand, and, for that reason, he caused dinner to be delayed. Ibn al-Kirriya, on his arrival, not seeing the emir at table, asked why he did not dine, nor have dinner served for his guests; and he was informed that al-Hajjaj had sent him (the governor) a letter which he could not understand, as it was in the language of the Desert Arabs, and worded in terms of rare occurrence."
قال: ليقرئني الأمير الكتاب وأنا أفسره إن شاء الله تعالى، وكان خطيبا لسنا بليغا، فذكر ذلك نلوالي فدعا به فلما قرئ عليه الكتاب عرف الكلام وفسره للوالي حتى عرفه جميع ما فيه فقال له: أفتقدر على جوابه قال: لست أقرأ ولا أكتب ولكن أقعد عند كاتب يكتب ما أمليه، ففعل،,"On this, Ibn al-Kirriya, who was an able orator and spoke (the pure Arabic) with fluency and eloquence, said: Let the emir have the letter read to me, and I shall explain it with the help of God.’ This being told to the emir, he called him in; and Ibn al-Kirriya, on hearing the letter read, explained to him all the contents. ‘‘Could you answer it?” said the emir. “I cannot read,” said Ibn al-Kirriya, “neither can I write; “but I may sit by a person who can write down what I dictate.”"
فكتب جواب الكتاب، فلما قرئ الكتاب على الحجاج رأى كلاما عربيا غريبا،,"The answer was drawn up accordingly, and sent to al-Hajjaj, who, on hearing it read, perceived that it was in the pure language of the Arabs, and that its expressions were of uncommon elegance."
فعلم أنه ليس من كلام كتاب الخراج، فدعا برسائل عامل عين التمر فنظر فيها فإذا هي ليست ككتاب ابن القرية، فكتب الحجاج إلى العامل أما بعد، فقد أتاني كتابك بعيدا من جوابك بمنطق غيرك، فإذا نظرت في كتابي هذا فلا تضعه من يدك حتى تبعث إلي بالرجل الذي صدر لك الكتاب، والسلام.,"and knowing that such was not the ordinary style of writers in the tax office, he caused the letters of the governor of Ain al-Tamar to be brought, and found that they were not like that which he had just received. He therefore wrote to the governor in these terms: Your letter has come to hand; it is widely different from your (usual) answers, and is in a language not your own: therefore, on the perusal of this, lay it not out of your hand before you send me the man who dictated to you your letter.” Adieu.”"
قال: فقرأ العامل الكتاب على ابن القرية وقال له: تتوجه نحوه فقال: أقلني، قال: لا بأس عليك، وأمر له بكسوة ونفقة وحمله إلى الحجاج.,"The governor read this note to Ibn al-Kirriya, and told him to go to al-Hajjaj; the other wished to be dispensed, but the governor insisted, and having ordered him a dress, a supply of money, and a conveyance, he sent him off."
فلما دخل عليه قال: أيوب، قال: اسم نبي وأظنك أميا تحاول البلاغة ولا يستصعب عليك المقال،,"Ibn al-Kirriya, on arriving, went to al-Hajjaj, who said to him: “What is your name!” “Ayyub.” “That,” said al-Hajjaj, “is the name of a prophet, and yet I think that you are an untutored Arab of the Desert, one who meddles with eloquence, and finds no difficulty in expressing his thoughts.”"
وأمر له بنزل ومنزل، فلم يزل يزداد به عجبا حتى أوفده على عبد الملك بن مروان، فلما خلع عبد الرحمن بن محمد بن الأشعث بن قيس الكندي الطاعة بسجستان وهي واقعة مشهورة بعثه الحجاج إليه رسولا،,"He then gave him a hospitable reception, and his admiration for him increased to such a height, that he entrusted him with a mission to (the caliph) Abd al-Malik Ibn Marwan. On the revolt of Abd al-Rahman Ibn Muhammad Ibn al-Ashath Ibn Kais al-Kindi in Sejestan, al-Hajjaj sent Ibn al-Kirriya on a mission to that chieftain."
فلما دخل عليه قال له: لتقومن خطيبا ولتخلعن عبد الملك ولتسبن الحجاج أو لأضربن عنقك، قال: أيها الأمير إنما أنا رسول، قال: هو ما أقول لك، فقالم وخطب وخلع عبد الملك وشتم الحجاج، وأقام هنالك.,"When he entered, Ibn al-Ashath said to him: “You must mount the pulpit, and say the khutba, and you must pronounce the deposition of Abd al-Malik, and revile al-Hajjaj; if not, I shall strike off your head.” Ibn al-Kirriya represented that he was an ambassador (and ought to be respected), but the other merely replied that he should do what he had said. He was therefore obliged to mount the pulpit, pronounce die deposition of Abd al-Malik and rail at al-Hajjaj. He then remained at that place."
فلما انصرف ابن الأشعث مهزوما كتب الحجاج إلى عماله بالري وأصبهان وما يليهما يأمرهم أن لا يمر بهم أحد من فل ابن الأشعث إلا بعثوا به أسيرا إليه، واخذ ابن القرية فيمن أخذ، فلما أدخل على الحجاج,"On the defeat and repulse of Ibn al-Ashath, al-Hajjaj wrote to his agents at Rai, Ispahan, and the neighboring places, ordering them to arrest all the ‘partisans of Ibn al-Ashath whom they might meet, and send them to him prisoners. Ibn al-Kirriya was; among the number that ware taken, and on being brought before al-Hajjaj, the following dialogue ensued."
قال: أخبرني عما أسألك عنه، قال: سلني عما شئت، قال: أخبرني عن أهل العراق، قال: أعلم الناس بحق وباطل، قال: فأهل الحجاز، قال: أسرع الناس إلى فتنة وأعجزهم فيها،,"Al-Hajjaj: “Answer what I ask thee.” Ibn al-Kirriya: “Ask what thou wilt.” H.: “What sayest thou of the people of Iraq?” K.: “They know the best of any the difference between true (rights)and vain {pretensions).” H.: “And what of the people of Hijaz?” K:They are the most prompt of any to sedition, and the feeblest when in it.”"
قال: فأهل الشام، قال: أطوع الناس لخلفائهم، قال: فأهل مصر، قال: عبيد من غلب، قال: فأهل البحرين، قال: نبيط استعربوا، قال: فأهل عمان، قال: عرب استنبطوا،,H.: “What of the people of Syria?” K.: The most submissive of any to their caliphs.” H.: “And the people of Egypt?” K.: “They are the slaves of him who conquers.” H.: “Those of Bahrain?” K.: “They are Nabateans become Arabs.” H.: What sayest thou of the people of Amman?” K.: “They are Arabs become Nabateans.”
قال: فأهل الموصل، قال: أشجع فرسان وأقتل للأقران، قال: فأهل اليمن، قال: أهل سمع وطاعة ولزوم للجماعة، قال: فأهل اليمامة، قال: أهل جفاء، واختلاف أهواء، وأصبرعند اللقاء، قال: فاهل بأس شديد، وشر عتيد، وزيف كثير، وقرى يسير،,"H.: “The people of Mosul?” K.: The bravest of horsemen, and the most fatal to their foes.” H.: And those of Yemen?” K.: “People who hear and obey, and cling to the strong side.” H.: Those of Yemama?” K.: “They are rude and fickle, yet most firm infight.” H.: “The people of Ears?” K.: “They are mighty in their violence, and ready to work woe; their plains are extensive, their towns few.”"
قال: أخبرني عن العرب، قال: سلني، قال: قريش، أطواها رماحا، وأكرمها صباحا، قال: فبنو سليم، قال: أعظمها مجالس، وأكرمها محابس، قال: فثقيف، قال: أكرمها جدودا، وأكثرها وفودا،,"H.: “Now tell me of the Arabs.” K.: “Ask.” H.: “The Quraish?” K.: They bear the longest spears, and are the bravest in making inroads.” H.: “The Banu Sulaim?” K.: “The most sociable, and also the most generous in their gifts for God’s service.” H.: “The tribe of Thakif?” K.: “The noblest by their ancestry, and the most frequent in their deputations.”"
قال: فبنو زبيد، قال: ألزمها للرايات، وأدركها للترات، قال: فقضاعة، قال: أعظمها اخطارا، وأكرمها نجارا، وأبعدها آثارا، قال: فالأنصار، قال: أثبتها مقاما، وأحسنها إسلاما، وأكرمها أياما،,"H.: “And the Banu Zubaid?” K.: They are the most attached to their standards, and the most successful in their vengeances.” H.: “What sayest thou of the tribe of Kudaa?” K.: The greatest in importance, the noblest in origin, and the widest in renown.” H.: “What of the Ansars?” K.: “The best established in rank, the most sincere in their acceptance of Islamism, and the most illustrious in their combats.”"
قال: فتميم، قال أظهرها جلدا، وأثراها عددا، قال: فبكر بن وائل، قال: أثبتها صفوفا، وأحدها سيوفا، قال: فعبد القيس، قال: أسبقها إلى الغايات، وأصبرها تحت الرايات، قال: فبنو أسد، قال: أهل عدد وجلد، وعسر ونكد،,"H.: “The tribe of Tamim?” K.: “The most conspicuous for their fortitude, and the greatest by their numbers.” H.: “Bakr Ibn Wail?’’ K.: The firmest in their ranks, the sharpest in their swords.” H.: And Abd al-Kais?” K.: The first to reach the goal, and the best swordsmen under standards.” H.: “What of the Banu Asad?” K.: “A people greaten number and fortitude; difficult to overcome, and firm in resisting.”"
قال: فلخم، قال: ملوك، وفيهم نوك، قال: فجذام، قال: يوقدون الحرب ويسعرونها، ويلقحونها ثم يمرونها، قال: فبنو الحارث، قال: رعاة للقديم، وحماة عن الريم، قال: فعك، قال: ليوث حاهدة، في قلوب فاسدة، قال: فتغلب، قال: يصدقون إذا لقوا ضربا، ويسعرون للأعداء حرابا،,"H.: “The tribe of Lakhm?” K.: “Princes, but some of them fools.” H.: “And Judam?” K.: “They light up war, and fan it into a flame; theymake.it fruitful, and they reap the profits.” H.: “The Banu Al-Harith?” K.: “They are maintainers of their ancient glory, and protectors of female honor.” H.: “The tribe of Akk?” K.: “Obstinate lions, with hearts working evil.” H.: “Taghlib?” K.: “They strike home when they meet the enemy, and they raise around him the flames of war.”"
قال: فغسان، قال: أكرم العرب أسحابا، وأثبتها أنسابا، قال: فأي العرب في الجاهلية كانت أمنع من أن تضام قال: قريش، كانوا أهل رهوة لا يستطاع ارتقاؤها، وهضبة لا يرام انتزاؤها، في بلدة حمس الله ذمارها، ومنع جارها،,"H.: And Ghassan?” K.: “They of the Arabs possess the highest reputation, and the best “.established genealogy.” H.: “Which of the Arab tribes in the time of paganism was the farthest above the reach of insult?” K.: “Quraish; the people of a hill (of glory) which is inaccessible, of a mount not to be shaken; dwelling in a town of which God declared the rights sacred, and took under his protection the clients who sought its shelter.”"
قال: فأخبرني عن مآثر العرب في الجاهلية، قال: كانت العرب تقول حمير أرباب الملك وكندة لباب الملوك ومذحج أهل الطعان وهمدان أحلاس الخيل والأزد آساد الناس، قال: فأخبرني عن الأرضين، قال: سلني، قال: الهند، قال: بحرها در وجبلها ياقوت وشجرها عود وورقها عطر وأهلها طغام كقطع الحمام،,"H.: Tell me now of the character of each Arabian tribe in the time of paganism.” K.: ‘‘The Arabs used to say: Himyar are lords of the kingdom; Kinda are the pure race of kings; Madhij are spears men; Hamdan, horsemen; and Azd, the lions of the human race.” H.: “Tell me now about the countries of the earth.” K.: “Ask.” H.: “What is India?” K.: Its seas are pearl; its mountains, rubies; its trees, “(sweet-smelting) aloes; their leaves, perfumes; its people, a vile multitude, “(fearful) as a flock of pigeons.”"
قال: فخراسان، قال: ماؤها جامد، وعدوها جاحد، قال: فعمان، قال: حرها شديد، وصيدها عتيد، قال: فالبحرين، قال: كناسة بين المصرين، قال: فاليمن، قال: أصل العرب، وأهل البيوتات والحسب، قال: فمكة، قال: رجالها علماء جفاة، ونساؤها كساة عراة، قال: فالمدينة، قال: رسخ العلم فيها وظهر منها،,"H.: The people of Khorasan?” K.:” Their waters are frozen, and the enemy they must contend with obstinate.” H.: “What sayest thou of Oman?” K.: “Its heat is violent,” and its game ready at hand.” H.: And Bahrain?” K.: “It is a heap of refuse between the two cities.” H.: “What of Yemen?” K.: “Itis the stock from which the Arabs are sprung; the people come of noble houses, and bear a high reputation.” H.: “And Mecca?’’ K.: “Its men are learned yet rude, and its women clothed yet naked.” H.: “Medina?” K.: It was there learning took root and sprang up.”"
قال: فالبصرة، قال: شتاؤها جليد، وحرها شديد، وماؤها ملح، وحربها صلح، قال: فالكوفة، قال: ارتفعت عن حر البحر وسلفت عن برد الشام، فطاب ليلها وكثر خيرها، قال: فواسط، قال: جنة بين حماة وكنة، قال: وما حماتها وكنتها قال: البصرة والكوفة تحسدانها وما ضرها ودجلة والزاب يتجاريان بإفاضة الخير عليها،,"H.; ‘‘Basra?” K. ‘Its winters are frosty, its heats violent; its waters salt, and its wars peace.” H.: “And Kufa?” K.: “It is so high that it feels not the heat of the sea, and so low that the cold of Syria does not reach it; its nights are pleasant, and its good things abundant.” H.: “What sayest thou of Wasit?” K. “It is a wife placed between a mother-in-law and a sister-in-law,” H.: And what are its mother-in-law and sister-in-law?” K.: “Basra and Kufa, which are jealous of it; but what harm can await it, since the Tigris and the Zab shed, as they flow, prosperity upon it?”"
قال: فالشام، قال: عروس بين نسوة جلوس، قال: ثكلتك أمك يا ابن القرية! لولا اتباعك لأهل العراق وقد كنت أنهاك عنهم أن تتبعهم فتأخذ من نفاقهم، ثم دعا بالسيف وأومأ إلى السياف أن أمسك،,"H.: “What of Syria?” K.: “It isa fair bride, with females seated around her.” H.: “Woe be to thee, O Ibn Kirriya; (it had been better for thee) that thou has not followed the “people of Iraq and adopted their hypocritical doctrines, after my telling thee to avoid them.” He then called forth the executioner, to whom Ibn al-Kirriya made a sign to wait."
فقال ابن القرية: ثلاث كلمات أصلح الله الأمير كأنهن ركب وقوف يكن مثلا بعدي، قال: هات، قال: لكل جواد كبوة ولكل صارم نبوة ولكل حليم هفوة، قال الحجاج: ليس هذا وقت المزاح، ياغلام أوجب جرحه، فضرب عنقه.,"and then said: May God prosper the emir! (let me say only) three words, which shall become proverbs after my death.” H.: “Out with them.” K.: “The best horse may stumble; the best sword may rebound without cutting; and the man of prudence may commit a fault.” H.: This is not a time for jesting. Slave, inflict his (death’s)wound!”"
وقيل: إنه لما أراد قتله قال له: العرب تزعم أن لكل شيء آفة، قال: صدقت العرب، أصلح الله الأمير! قال: فما آفة الحلم قال: الغضب، قال: فما آفة العقل قال: العجب، قال: فما آفة العلم قال: النسيان،,"On these words, the executioner struck off his head. According to another account, al-Hajjaj said, as he was about to put Ibn al-Kirriya to death: “The Arabs pretend that for each thing there is a cause of ruin; what then is the ruin of clemency?” K.: “Anger.” H.: “What is the ruin of a bright understanding?” K.: “Self-admiration. H.: “What is the ruin of knowledge?” K.: “Forgetfulness.”"
قال: فما آفة السخاء قال: المن عند البلاء، قال: فما آفة الكرام قال: مجاورة اللئام، قال: فما آفة الشجاعة قال: البغي، قال: فما آفة العبادة قال: الفترة، قال: فما آفة الذهن قال: حديث النفس، قال: فما آفة الحديث قال: الكذب، قال: فما آفة المال قال: سوء التدبير، قال: فما آفة الكامل من الرجال قال: العدم،,"H.: “What ruins a reputation for liberality?” K.: “To bestow on those in affliction, and tell them that they are undeserving.” H.: “What ruins the credit of the generous?” K.: “To keep company with the base.” H.: “What is the ruin of “bravery?” K.: “Tyranny.” H.: “What is the ruin of piety?” K.: “Lukewarmness.” H.: And of genius?” K.: “Ambition.” H.: “And of tradition?” K.: “Falsehood.” H.: “What is the ruin of property?” K.: “Bad management.” H.: “What is the ruin of the perfect man?” K.: “Privation (of life).”"
قال: فما آفة الحجاج بن يوسف قال: أصلح الله المير، لاآفة لمن كرم حسبه وطاب نسبه وزكا فرعه، قال: امتلأت شقاقا، وأظهرت نفاقا؛ اضربوا عنقه، فلما رآه قتيلا ندم. نقلت هذا كله من كتاب اللفيف، وإنما أطلت الكلام فيه لأنه كان متصلا فما أمكن قطعه. وسأله بعض العلماء عن حد الدهاء فقال: هو تجرع الغصة وتوقع الفرصة.,"H.: “What is the ruin of al-Hajjaj Ibn Yusuf?” K.: “May God prosper the emir! nothing can ruin one whose reputations noble, whose family is illustrious, and whose fortune is flourishing.” H.: “Thou art full of schism; thou hast shown thyself a hypocrite! Strike off his head.” When he saw him dead, he was sorry for it. I took the above account from the work entitled Kitab al-Lafif, and gave it in full, as it was so connected that it was not possible to make an extract from it. To the demand of a learned man, who asked him the definition of address, Ibn al-Kirriya replied: “To bear with vexations, and wait for opportunities.”"
"ومن كلامه في صفة العي: التنحنح من غير داء، والتثاؤب من غير ريبة، والإكباب في الأرض من غير علة. وكان قتله في سنة أربع وثمانين لهجرة، رحمه الله تعالى.
وهذا ابن القرية هو الذي تذكره النحاة في أمثالها فيقولون: ابن القرية زمان الحجاج.","The following was his definition of embarrassment: Stammering not produced by a natural infirmity,-hesitation without motive, and stumbling without cause. He was put to death A. H. eighty four (A. D. seven hundred and three). This is the person meant by the grammarian Us when, in citing their examples, they say Ibn al-Kirriya in the time of al-Hajjaj."
وذكر أبو الفرج الأصبهاني في كتاب الأغاني في ترجمة مجنون ليلى بعد أن استوفى أخباره فقال: وقد قيل إن ثلاثة أشخاص شاعت أخبارهم، واشتهرت أسماؤهم، ولا حقيقة لهم ولا وجود في الدنيا، وهم: مجنون ليلى، وابن القرية – يعني هذا المذكور -، وابن أبي العقب الذي تنسب إله الملاحم، واسمه يحيى بن عبد الله بن أبي العقب، والله أعلم.,"Abu Al-Faraj al-Ispahani says, in his Kitab al- Aghani, after giving a full account of Majnun, the lover of Laila: “It has even been said that there are three persons who had never any real existence, though their (supposed) adventures arid names are well known; namely, Majnun; the lover of Laila, Ibn al-Karriya,” (he of whom we are now speaking,) “and Yahya Ibn Abd Allah Ibn Abi Al-Akb, the putative author of the Malahim.”"
والقرية – بكسر القاف وتشديد الراء وتشديد الياء المثناة من تحتها وبعدها هاء – وهي أم جشم بن مالك بن عمرو، وكان عمرو المذكور قد تزوجها فلما مات تزوجها ابنه مالك فأولدها جشم بن مالك المذكور، والقرية في اللغة: الحوصلة، وبها سميت المرأة،,"Ibn al-Kirriya was so named after al-Kirriya, mother of Jusham Ibn Malik Ibn Amr, one of his ancestors; she had been first married to Amr, and on his death she became the wife of his son Malik, by whom she had Jusham. Kirriya, as an appellative noun, signifies the crop of a bird, but it was given to this woman as her real name."
قال أهل العلم بالنساب: لما تزوج مالك ابن عمرو المذكور القرية – واسمها جماعة، كما تقدم في أول الترجمة – أولدها جشم جد أيوب ابن القرية المذكور، وكليبا، وهو جد العباس بن عبد المطلب، رضي الله عنه، عم رسول الله عليه وسلم من جهة أمه، فإن أمه نتيلة – بضم النون – وقيل: نتلة بفتحها، بنتحباب بن كليب بن ملك المذكور، فالعباس رضي الله عنه من أولاد القرية بهذا الاعتبار.,"Some learned genealogists state, that al-Kirriya’s true name was Jamaa; (as has been said towards the commencement of this article;) and that she had two sons by Malik: Jusham, ancestor of Ibn al-Kirriya, and Kulaib, maternal grandfather of al-Abbas Ibn Abd al-Muttalib, uncle of Muhammad; for Nutaila, or Natla, mother of al-Ab- bas, was daughter of Hubab, son of Kulaib, sou of Malik: from this it would. appear that al-Abbas was a descendant of al-Kirriya."
"وذكر ابن قتيبة في كتابالمعارف أن ابن القرية هلالي، وأنه من بني هلال بن ربيعة بن زيد مناة بن عامر.
وذكر ابن الكلبي أنه من بني مالك بن عمرو بن زيد مناة، فما يجتمع هلال ومالك إلا في زيد مناة، وليس هلال في عمود نسبة، والله تعالى أعلم.","Ibn Kutaiba says, in his Kitab al-Maarif, that Ibn al-Kirriya was surnamed Hilali because he sprung from the tribe of Hilal Ibn Rabia Ibn’ Zaid Manat Ibn Aamir; but Ibn al-Kalbi states that he descended from Malik Ibn Amr Ibn Zaid Manat; there is then no Hilal in Ibn al-Kirriya’s genealogy (as given by Ibn al-Kalbi); and Hilal and Malik are only related to each other through Zaid Manat; God knows best!"
والهلالي – بكسر الهاء – نسبة إلى هلال بن ربيعة بن زيد مناة، بطن من النمر بن قاسط، وفي العرب أيضا: هلال بن عامر بن صعصعة، قبيلة أخرى، وقد ذكر ابن الكلبي في كتاب جمهرة النسب هذين النسبين وصورة النكاح بينهما فيؤخذ منه.,"Hilali means descended from. Hilal Ibn Rabia Ibn Zaid Manat, a branch of The tribe of Nimr Ibn Kasit: there is another Arabian tribe of the same name descended from Aamir Ibn Sasaa. Ibn al-Kalbi has noticed these two tribes in his Jamharat an-Nisab, and marked the relationship by marriage which existed between them; the reader is therefore referred to that work."
أيوب والد السلطان صلاح الدين,NAJM AL-DIN AYYUB
أبو الشكر أيوب بن شاذي بن مروان الملقب الملك الأفضل نجم الدين والد السلطان صلاح الدين يوسف بن أيوب، وسيأتي في ترجمة ولده صلاح الدين تتمة نسبة وصورة الاختلاف فيه، فينظر هناك، ولا حاجة إلى الإطالة بذكره ههنا.,"Abu Al-Shukr Ayyub Ibn Shadi Ibn Marwan, surnamed al-Malik al-Afdal Najm al-din (the excellent prince, the star of religion), was father of the sultan Salah al-din Yusuf, to whose life the reader is referred for the rest of the genealogy, and the Nature of the uncertainty which prevails respecting it; we need not therefore repeat it here."
قال بعض المؤرخين: كان شاذي بن مروان من أهل دوين ومن أبناء أعيانها والمعتبرين بها، وكان له صاحب يقال له: جمال الدولة المجاهد بهروز – قلت: وهو المذكور في ترجمة صلاح الدين يوسف بن أيوب – قال: وكان من أظرف الناس وألطفهم وأخبرهم بتدبير الأمور، وكان بينهما من الاتحاد كما بين الأخوين، فجرت لبهروز قضية في دوين، فخرج منها حياء وحشمة،,"An historian says: “Shadi Ibn Marwan be-longed to one of the most eminent add respectable families of Du win; he had there a companion called Jamal al-Dawlat al-Mujahid Bihruz,” (the same who is mentioned in the life of Salah al-din,) “who was a most engaging and insinuating man, and gifted with superior abilities for the management of affairs; they were like two brothers for their mutual attachment, but an adventure which happened to Bihruz at Duwin forced him to abandon that city in shame and confusion."
وذلك أنه اتهم بزوجة بعض الأمراء بدوين، فأخذه صاحبها فخصاه، فلما مثل به لم يقدر على الإقامة بالبلد، وقصد خدمة أحد الملوك السلجوقية، وهو السلطان غياث الدين محمد بن ملكشاه، الآتي ذكره إن شاء الله تعالى،,"Having been suspected of improper familiarity with the wife of an emir, he was seized and castrated by the husband; after this cruel mutilation, he would remain no longer in the city, but departed with the intention of entering the service of the sultan (of Iraq), Ghiath al-din Masud, son of Muhammad Ibn Malakshah.” (The lives of these princes will be found in this work.)"
واتصل باللالا الذي لأولاده، فوجده لطيفا كافيا في جميع الأمور، فتقدم عنده وتميز، وفوض أحواله إليه، وجعله يركب مع أولاد السلطان مسعود إذا كان له شغل،,"He there became acquainted with the tutor of the sultan’s sons, and gained his favor and confidence by the address and skill which he displayed in all the affairs entrusted to his management; the tutor even authorized him to ride out with the young princes, when business prevented him from accompanying them himself."
فرآه السلطان يوما مع أولاده، فأنكر على اللالا، فقال له: إنه خادم، وأثنى عليه وشكر دينه وعفافه ومعرفته، ثم صار يسيره إلى السلطان في الأشغال، فخفف على قلبه، ولعب معه بالشطرنج والنرد فحظي عنده، واتفق موت اللالا، فجعله السلطان مكانه، وأرصده لمهامه، وسلم إليه أولاده، وسار ذكره في تلك النواحي،,"The sultan having perceived him one day with his sons, rebuked the tutor, who informed him that the person whom he had seen was a eunuch possessing great talents, and highly to be commended for his piety and morality. He then sent Bihruz occasionally on business to the sultan, who at length took much pleasure in his company, and chose him for his companion when he played at chess or draughts. Bihruz got thus into such favor, that on the death of the tutor, he was chosen to fill his place; and being also entrusted by the prince with every affair of importance, his reputation spread over the empire."
فسير إلى شاذي يستدعيه من بلده ليشاهد ما صار إليه من النعمة، وليقاسمه فيما خوله الله تعالى، وليعلم أنه ما نسبه، فلما وصل إليه بالغ في إكرامه والإنعام عليه.,"He then sent to Shadi, inviting him to come and witness the prosperity which lie had attained, and pal-take of the good fortune with which God had favored him, ‘for,’ said he, ‘wish you to know that I do not forget you.’ On his arrival, Shadi met with the greatest attention and kindness from his old friend."
واتفق أن السلطان رأى أن يوجه المجاهد المذكور إلى بغداد واليا عليها ونائبا عنه بها، وكذا كانت عادة الملوك السلجوقية في بغداد يسيرون إليها النواب، فاستصحب معه شاذي المذكور، فسار هو وأولاده صحبته، وأعطى السلطان لبهروز قلعة تكريت، فلم يجد من يثق إليه في أمرها سوى شاذي المذكور، فأرسله إليها، فمضى وأقام بها مدة وتوفي بها، فولى مكانه ولده نجم الدين أيوب المذكور، فنهض في أمرها، وشكره بهروز وأحسن إليه،,"and he afterwards, with his sons, accompanied Bihruz to Baghdad, whither he had been sent by the sultan as governor; it being the custom of the Seljuk sultans to have a lieutenant in that city. Bihruz having received the castle of Tikrit in gift from his sovereign, appointed Shadi to the command of that place, finding that he above all others, was worthy of this mark of confidence. Shadi died at Tikrit and was succeeded by his son Najm al-din Ayyub” (the subject of this article), who obtained, for his able administration, the thanks and the rewards of Bihruz."
وكان أكبر سنا من أخيه أسد الدين شيركوه، الآتي ذكره إن شاء الله تعالى. قلت: وهذا الكلام بينه وبين الآتي ذكره في ترجمة صلاح الدين بعض الاختلاف، والله أعلم بالصواب،,He was older than his brother Asad al-din Shirkuh (whose life we intend to give). This relation differs in some points from that which is contained in the life of Salah al-din [given in this work).
ولا شك أنه يحصل المقصود من مجموع الكلامين، فلينظر هناك أيضا، وذكرت في تلك الترجمة أيضا سبب المعرفة بين عماد الدين زنكي صاحب الموصل، وبين نجم الدين أيوب وأسد الدين شيركوه، فلا حاجة إلى ذكره هنا.,"but the facts may, no doubt, he perfectly established by combining the two accounts. We have also mentioned in that article by what means it was, that Imad al-din Zinki, lord of Al-Musul, became acquainted with Najm al-din Ayyub and Asad al-din Shirkuh; there is therefore no necessity for repeating it here."
ثم اتفق أن بعض الحرم خرجت من قلعة تكريت لقضاء حاجة، وعادت فعبرت على نجم الدين أيوب وأخيه أسد الدين شيركوه وهي تبكر، فسألاها عن سبب بكائها، فقالت: أنا داخلة في الباب الذي للقلعة، فتعرض إلي الإسفهسلار، فقام شيركوه وتناول الحربة التي تكون للإسفهسلار وضربه بها فقتله، فأمسكه أخوه نجم الدين أيوب واعتقله، وكتب إلى بهروز وعرفه صورة الحال ليفعل فيه ما يراه،,"It happened sometime after this, that one of the females went out of the castle of Tikrit on some business, and passed, on her return, by Najm al-din Ayyub and his brother Asad al-din Shirkuh, who remarked that she was weeping, and asked her the cause; on which she told them that on entering the castle gate, she had been insulted by the Isfahsalar. Shirkuh, on hearing this, rose up, and seizing the halberd which belonged to that officer, struck him with it and killed him. In consequence of this, Najm al-din imprisoned him and wrote to Bihruz, informing him of the circumstance, and putting Shirkuh at his disposal."
فوصل إليه جوابه لأبيكما علي حق، وبيني وبينه مودة متاكدة، ما يمكنني أن أكافئكما بحالة سيئة تصدر مني في حقكما، ولكن أشتهي منكما أن تتركا خدمتي، وتخرجا من بلدي، وتطلبا الرزق حيث شئتما.,"Bihruz made answer in these terms: “I have been under obligations to your “father, who was my intimate friend; it is not therefore possible for me to treat either of you with severity; but it is my wish that you and your brother retire from my service, that you leave the city of Tikrit, and seek your livelihood where you will.”"
فلما وصلهما الجواب ما أمكنهما المقام بتكريت، فخرجا منها ووصلا إلى الموصل، فأحسن إليهما الأتابك عماد الدين زنكي لما كان تقدم لهما عنده، وزارد في إكرامهما والإنعام عليهما، وأقطعهما إقطاعا حسنا،,"This letter having put it out of their power to remain any longer at Tikrit, they went to Mosul, where’ they met with a favorable reception from the atabek I mad al-din Zinki, who treated them with great honor and kindness, on account of his former acquaintance with them, and granted them a rich fief."
ثم لما ملك الأتابك قلعة بعلبك استخلف بها نجم الدين أيوب، وهذا كله مذكور في ترجمة ولده صلاح الدين، وإن اختلفت العبارة، ورأيت في بعلبك خانقاه للصوفية يقال لها النجمية، وهي منسوبة إليه، عمرها في مدة إقامته بها، وكان رجلا مباركا كثير الصلاح، مائلا إلى أهل الخير حسن النية، جميل الطوية.,"When this atabek obtained afterwards possession of the castle of Baalbek, he appointed Najm al-din Ayyub as his lieutenant in that place. All these circumstances have been already related in the life of Salah al-din, but in different terms. When I was at Baalbek, I saw there a convent of Sufis, founded by Najm al-din during his stay in that city, and called the Najmiya after him. He was a man of great holiness and piety, fond of virtuous society and animated (in all his actions) by the purest motives and the best intentions."
وفي أوائل ترجمة صلاح الدين طرف من أخبار والده نجم الدين أيوب، وكيف رتبه زنكي في بعلبك، وما جرى له بعد ذلك من الانتقال إلى دمشق، فأغنى عن شرحه ههنا.,"We have mentioned in the beginning of Salah al-din’s life some particulars respecting his father Najm al-din, and have their related his appointment to the government of Baalbek by Zinki, and his removal afterwards to Damascus; it is not therefore necessary to repeat the same account here."
ولما توجه أخوه اسد الدين شيركوه إلى مصر لإنجاد شاور – على ما اشرحه في ترجمتيهما إن شاء الله تعالى – كان نجم الدين أيوب مقيما بدمشق في خدمة نور الدين محمود بن زنكي رحمه الله تعالى،,"When Shirkuh went to Egypt to assist Shawir, his brother Ayyub remained at Damascus in the service of Nur al-din Mahmud, son of Zinki: we shall speak of this expedition in the life of Shirkuh and in that of Shawir."
ولما تولى صلاح الدين ولده وزارة الديار المصرية في أيام العاضد صاحب مصر، استدعى أباه من الشام، فجهزه نورالدين وأرسله إليه,"In the reign of al-Aadid, the (Fatimite caliph and) lord of Egypt, Salah al-din became vizir of that country, and sent to request the presence of his father Ayyub, who was still in Syria. In pursuance of his desire, Ayyub was authorized to set out for Egypt, and was accompanied by a guard of honor furnished by Nur al-din, who defrayed also all the expenses of the journey."
ودخل القاهرة لست بقين من رجب سنة خمس وستين وخمسمائة، وخرج العاضد للقائه إكراما لولده صلاح الدين يوسف وسلك معه ولده صلاح الدين من الأدب ماهو اللائق بمثله، وعرض عليه الأمر كله فأبى وقال: يا ولدي، ما اختارك الله تعالى لهذا الأمر إلا وأنت أهل له،,"He arrived at Cairo on the twenty fourth of Rajab, five hundred and sixty five (April, A. D. one thousand one hundred and seventy); on approaching the city, al-Aadid went out to meet him, in order to testify his esteem for Salah al-din, who, on his part, treated his father with all due honor and respect; he even offered to resign the authority over to him, but Ayyub replied: “,my son! God had not chosen thee to fill this place, had thou not been deserving of it;”"
ولا ينبغي أن تغير موضع السعادة، ولم يزل عنده حتى استقل صلاح الدين بمملكة البلاد كما هو مذكور في ترجمته.,"and it is not right to change the object of Fortune’s favors.” Ayyub continued to remain with his son till the latter obtained the sovereignty of Egypt, particulars of which event shall be given in his life."
ثم خرج صلاح الدين إلى الكرك ليحاصرها وأبوه بالقاهرة، فركب يوما ليسير على عادة الحند، فخرج من باب النصر أحد أبواب القاهرة، فشب به فرسه فألقاه في وسط المحجة، وذلك في يوم الاثنين ثامن عشر ذي الحجة من سنة ثمان وستين وخمسمائة،,"On the departure of Salah al-din to lay siege to Karak, his father remained at Cairo, and as he was one day riding out to exercise, as was customary with the troops his horse stumbled after passing through the Bab an-Nasr, which is one of the city gates, and threw him in the middle of the road; this happened on Monday, the eighteenth of Zi Al-Hijja, A. H. five hundred and sixty eight (end of July, A. D. one thousand one hundred and seventy three)."
فحمل إلى داره، وبقي متألما إلى أن توفي يوم الأربعاء السابع والعشرين من الشهر المذكور، هكذا ذكره جماعة من المؤرخين، منهم عماد الدين الكاتب الأصبهاني، لكنه قال: إن وفاته كانت يوم الثلاثاء.,"Having been carried home, he continued in great suffering, till death took place on Wednesday, the twenty seventh of the same month. Such is the statement of the generality of historians, the katib Imad al-din amongst the nest; this author says, however, that Ayyub died on a Tuesday."
ورأيت في تاريخ كمال الدين بن العديم فصلا نقله من تعليق العضد مرهف بن أسامة بن منقذ، قال: إنه توفي يوم الاثنين الثامن عشر من ذي الحجة. قلت: ظاهر الحال أن العضد ما اوقعه في هذا الوهم إلا أنه اعتقد أنه توفي في اليوم الذي سقط فيه عن فرسه، فان هذا التاريخ هو تاريخ سقوطه عن الفرس لا تاريخ وفاته، والله أعلم.,"and I read, in the historical work of Kamal al-din Ibn Al-Adim, a passage extracted from a note written by Adad al-din. Murhif Ibn Osama, stating that Ayyub died on Monday, the eighteenth of Zi Al-Hijja; but it is manifest that Adad al-din fell into this mistake from supposing that he died the same day on which he fell from his horse."
ولما مات دفن إلى جاب أخيه أسد الدين شيركوه في بيت بالدار السلطانية ثم نقلا بعد سنين إلى المدينة الشريفة النبوية، على ساكنها أفضل الصلاة والسلام.,"Ayyub was buried by the side of his brother Shirkuh in a chamber of the royal palace, add some years later, their bodies were transported to Medina."
ورأيت في تاريخ القاضي الفاضل الذي رتبه على الأيام وهو بخطه، يذكر فيه ما يتجدد في كل يوم، فقال: وفي يوم الخميس رابع صفر سنة ثمانين وخمسمائة وصل كتاب بدر الأسدي – يعني من المدينة – يخبر بوصول تابوتي الأميرين: نجم الدين أيوب وأسد الدين شيركوه، واستقرارهما بتربتهما مجاورين الحجرة المقدسة النبوية، نفعهما الله تعالى بمجاورتها.,"I find the following passage in a diary, composed by the kadi al-Fadil, and in his own handwriting, in which he mentions the occurrences of each day: “On Thursday, the fourth of Safar, five hundred and eighty (May, A.D. one thousand one hundred and eighty four), a letter writ-ten by Badr al-din, formerly mamluk of Asad al-din Shirkuh, came from Medina, with the information that the two coffins, containing the bodies of the emirs Najm al-din Ayyub and Asad al-din Shirkuh had arrived, and that they had been deposited in the mausoleum prepared for their reception, and which is situated near the sacred tomb of the Prophet: May God grant to “them the (spiritual) advantages of that neighborhood!”"
ولما عاد صلاح الدين من الكرك إلى الديار المصرية بلغة الخبر في الطريق فشق عليه حيث لم يحضره، وكتب إلى ابن أخيه عز الدين فروخ شاه بن شاهانشاه بن أيوب، صاحب بعلبك، كتابا بخط القاضي الفاضل يعزيه عن جده نجم الدين أيوب المذكور.,"Salah al-din was on his way from Karak to Egypt, when he received the news of his father’s death, and his affliction was the more poignant from his having been absent at the time. The following is an extract from a letter of consolation written by the kadi al-Fadil, in the name of Salah al-din, to Izz al-din Farukh Shah Ibn Shahanshah Ibn Ayyub, lord of Baalbek and a nephew of that prince."
ومن جملة فصوله: المصاب بالمولى الدارج، غفر الله ذنبه، وسقى بالرحمة تربه، ما عظمت به اللوعة، واشتدت به الروعة، وتضاعفت لغيبتنا عن مشهده الحسرة، فاستنجدنا بالصبر فأبى وأنجدت العبرة، فياله فقيدا فقدنا عليه العزاء، وهانت بعده الأرزاء، وانتثر شمل البركة بفقده، فهي بعد الاجتماع أجزاء,"The fatality which has befallen our deceased lord (may God pardon him his sins and shed mercy on his tomb!) is a cause of great pain and extreme sorrow; and our sadness was doubled by our absence from his death-bed; though we invoke, the aid of patience, it refuses to come, but tears obey our wishes. “what a misfortune! to be deprived of him who has thus deprived us of “consolation; whose death has made all other afflictions appear light, and sundered the bonds of our happiness, formerly so complete, and now, broken “forever!"
وتخطفته يد الردى في غيبتي… هبني حضرت فكنت ماذا أصنع,"The hand of Death snatched him away in my absence; and had I been present, what should I have done?’”"
"ورثاه الفقيد عمارة اليمني – الآتي ذكره إن شاء الله تعالى – بقصيدة طويلةأجاد في أكثرها، وأولها:
هي الصدمة الأولى فمن بان صبره… على هول ملقاه تضاعف أجره","The doctor Omarat al-Yamani (whose life., shall be given) lamented his death in a long qasida, the greater part of which is excellent; it, begins this: It is the greatest shock (which Could happen) and a doable reward shall be his, who hath shown firmness in abiding its terrors."
وقال ابن أبي الطي الأديب الحلبي في تاريخه الكبير: كان مولد نجم الدين أيوب ببلد سجستان، وقيل: إنه ولد بجبل جور وربي ببلد الموصل، ولم يوافقه على ذلك أحد، بل انفرد به، وإنما نبهت عليه كيلا يقف عليه من لا يعرف هذا الفن فيظن أنه صواب، وليس المر كذلك، بل الصحيح هو الذي ذكرته أولا.,"The learned Ibn Abi al-Tai of Aleppo says in his greater history that Najm al-din Ayyub was born in Sejestan, or by another account, at Jabal, and that he was brought up in the city of Mosul; but in this he is in contradiction with every other author, and my only reason for noticing his statement is to ‘ prevent those who may read that passage, and who are unacquainted with history, from supposing that it is exact, which is by no means the case; the true circumstances being those which we have mentioned above."
وشاذي – بالشين المعجمة وبعد الألف ذال معجمة مكسورة وبعدها باء مثناة من تحتها – وهذا الاسم عجمي، ومعناه بالعربي فرحان.,Shadi is a Persian word and means joyful.
ودوين – بضم الدال المهملة وكسر الواو وبعدها ياء مثناة من تحتها ساكنة ثم نون – وهي بلدة في أواخر إقليم أذربيجان من جهة الشمال تجاور بلاد الكرج، وينسب إليها الدويني والدوني أيضا، بفتح الواو، والله أعلم.,"Duwin is the name of a city in the most northern extremity of Azerbaijan, near Georgia. Duwini and Duni are relative adjectives derived from it."
قلت: والمسجد والحوض اللذان بظاهر القاهرة، خارج باب النصر، عمارة نجم الدين أيوب أيضا، ورأيت تاريخ بناء الحوض في الحجر المركب أعلاه في سنة ست وستين وخمسمائة، رحمه الله تعالى وقدس الله روحه.,"The mosque and cistern which are outside the Gate of Victory (Bab an-Nasr) at Cairo, were constructed by Najm al-din Ayyub, and it appears from an inscription on the stone placed over the cistern, and which I have myself seen, that it was built by him, A. H. five hundred and sixty six (A. D. one thousand one hundred and seventy or one thousand one hundred and seventy one)."
باديس الصنهاجي,BADIS IBN AL-MANSUR
أبو مناد باديس بن المنصور بن بلكين بن زيري بن مناد الحميري الصنهاجي والد المعز بن باديس الآتي ذكره إن شاء الله تعالى، وبقية نسبه مذكور في حرف التاء عند ذكر حفيده الأمير تميم؛ كان باديس المذكور يتولى مملكة إفريقية نيابة عن الحاكم العبيدي المدعي الخلافة بمصر، ولقبه الحاكم نصير الدولة،,"Abu Manad Badis Ibn al-Mansur Ibn Bolukkin Ibn Ziri Ibn Manad al-Himyari al-Sunhaji (descended from tribe of through that Sunhaj) was father of al-Muzz Ibn Badis (whose life shall be given later): the rest of his genealogy will be mentioned in the life of his grandson Tamim. Badis governed the kingdom of lfrikiya as lieutenant to al-Hakim al-Obaidi, the pretended caliph of Egypt, who gave him the title of Nasr al-Dawlat of the empire)."
وكانت ولايته بعد أبيه المنصور، وتوفي أبوه يوم الخميس لثلاث خلون من شهر ربيع الأول سنة ست وثمانين وثلثمائة، بقصره الكبير خارج مدينة صبرة ، ودفن فيه ثاني يوم. وكان باديس المذكور ملكا كبيرا، حازم الرأي، شديد البأس، إذا هز رمحا كسره.,"he succeeded to the government on the death of his father al-Mansur, which happened on Thursday, the third of the first Rabi, A. H. three hundred and eighty six (March, A. D. nine hundred and ninety six), in the great castle which he possessed outside the city of Sabra, and in which he was interred the next day. Badis was a powerful and resolute prince; he possessed great bodily strength, and could break a spear by merely brandishing it."
ومولده ليلة الأحد لثلاث عشرة ليلة خلت من شهر الأول سنة أربع وسبعين وثلثمائة بآشير، المذكور في ترجمة إبراهيم بن قرقول، ولم يزل على ولايته وأموره جارية على الشداد، ولما كان يوم الثلاثاء التاسع والعشرون من ذي القعدة سنة ست وأربعمائة,"his birth took place on Sunday evening, the thirteenth of the first Rabi, A. H. three hundred and seventy four (August, A. D. nine hundred and eighty four), at Aashir, a place of which mention has been made in (he life of Ibn Kurkul. He continued to govern with prosperity till A. H. four hundred and six: on Tuesday, the twenty ninth of Zu Al-Kaada of that year."
أمر جنوده بالعرض، فعرضوا بين يديه وهو في قبة السلام جالس إلى وقت الظهر، وسره حسن عسكره وأبهجه زيهم وما كانوا عليه، وانصرف إلى قصره،,"he reviewed his army, which passed before the canopy under which he was sealed to receive its salutations. He continued sitting till the afternoon, and then returned to his palace, highly pleased with the beauty of his troops, the splendor of their equipment, and their excellent condition."
ثم ركب عشية ذلك النهار في أجمل مركوب، ولعب الجيش بين يديه، ثم رجع إلى قصره شديد السرور بما رآه من كمال حاله، وقدم السماط بين يديه فأكل مع خاصته وحاضري مائدته، ثم انصرفوا عنه وقد رأوا من سروره مالم يروه منه قط، فلما مضى مقدار نصف الليل من ليلة الأربعاء سلخ ذي القعدة سنة ست وأربعمائة قضى نحبه، رحمه الله تعالى،,"In the evening of the same day, he rode out with a superb escort, and caused the soldiers to exercise in his presence; he then went back to his palace, delighted with the prosperous state of his affairs, and took his place at a feast with his favorites and the other persons admitted to his table; during the repast he was animated with joy to a degree never observed in him before; the company at length withdrew, and about midnight he expired."
فأخفوا امره ورتبوا أخاه كرامت ابن المنصور ظاهر، حتى وصلوا إلى ولده المعز فولوه، وتم له الأمر.,"His death was kept secret, and his brother Karamat Ibn Mansur was established ostensibly as sovereign (by the chief officers of the kingdom), till they went to al-Muzz, son of Badis, and placed him at the head of affairs."
وذكر في كتاب الدول المنقطعة أن سبب موته أنه قصد طرابلس، ولم يزل على قرب منها عازما على قتالها، وحلف أن لا يرحل عنها حتى يعيدها فدنا للزراعة لسبب اقتضى ذلك تركت شرحه لطوله،,"It is stated, in the work called al-Dual al-Munkatia, that the death of Badis happened in the following manner: he had set out for Tripoli, and remained near it for a considerable time with the intention of attacking it; having sworn hot to depart till he had rendered (the soil on which) it (was built) as a field fit for grain. (To avoid prolixity, I abstain from relating the motive which induced him to take this determination.)"
قال: فاجتمع أهل البلد عند ذلك إلى المؤدب محرز وقالوا: يا ولي الله، قد بلغك ما قاله باديس، فادع الله أن يزيل عنا بأسه، فرفع يديه إلى السماء وقال: يارب باديس اكفنا باديس، فهلك في ليلته بالذبحة، والله أعلم.,"In consequence of this, the inhabitants of the city went to a schoolmaster called Muhriz, (who was in great reputation for sanctity,) and said to him: ‘‘O thou who are God’s friend! thou hast heard the declaration of Badis; call therefore on God to deliver us from his violence.” On this, Muhriz raised his hands to heaven and said: “O Lord of Badis! preserve us from Badis.” That very night, Badis died of a quinsy."
والصنهاجي – بضم الصاد المهملة وكسرها وسكون النون وفتح الهاء وبعد الألف جيم – هذه النسبة إلى صنهاجة، وهي قبيلة مشهورة من حمير، وهي بالمغرب، وقال ابن دريد: صنهاجة بضم الصاد لا يجوز غير ذلك، وأجاز غيره الكسر، والله أعلم، وضبط أسماء أجداده سيأتي إن شاء الله تعالى.,"Sunhaji means belonging to Sunhaj or Sunhaj, a great and celebrated tribe in Maghreb, descended from Himyar. Ibn Duraid says that Sunhaj a is the true pronunciation, and he admits of no other; but some persons allow that Sunhaja also is correct. The orthography of the names of Badis ancestors shall be given hereafter."
عز الدولة البويهي (بختيار),IZZ AL-DAWLAT BAKHTYAR
أبو منصور بختيار الملقب عز الدولة بن معز الدولة أبي الحسين أحمد بن بويه الديلمي، وقد تقدم ذكر أبيه وتتمة نسبة فلا حاجة إلى إعادته.,"Abu Mansur Bakhtyar, surnamed Izz al-Dawlat (might of the empire), was son of Muzz al-Dawlat Ibn Buwaih, whose life has been already given, with the genealogy of the family."
ولي عز الدولة مملكة أبيه يوم موته في تاريخه المذكور هناك، وتزوج الامام الطائع ابنته شاه زنان على صداق مبلغة مائة ألف دينار، وخطب خطبة العقد القاضي أبو بكر ابن قريعة – الآتي ذكره في حرف الميم إن شاء الله تعالى – وذلك في سنة أربع وستين وثلثمائة.,"Izz al-Dawlat succeeded to the government of the kingdom the same day on which his father died (Monday, the seventeenth of the end Rabi, A. H. three hundred and fifty six.) In the year three hundred and sixty four (A. D. nine hundred and seventy four or nine hundred and seventy five), the caliph al-Tai gave him in marriage his daughter Shah Zaman, on whom a dowry of one hundred thousand dinars was settled by her husband; the marriage sermon was pronounced by the kadi Muhammad Ibn Kuraya, whose life is given in this work."
وكان عز الدولة ملكا سريا، شديد القوى، يمسك الثور العظيم بقرنيه فيصرعه، وكان متوسعا في الإخراجات والكلف والقايم بالوظائف،,"Izz al-Dawlat was a noble prince, and possessed such bodily strength, that he would seize an enormous bull by the horns and throw him to the ground. He was profuse in his expenses, in his grants, and in his allowances to the officers of his court."
حكى بشر الشمعي ببغداد قال: سئلنا عند دخول عضد الدولة بن بويه وهو ابن عم عز الدولة المذكور إلى بغداد لما ملكها بعد قله عن الدولة عن وظيفة الشمع الموقد بين يدي عز الدولة، فقلنا: كانت وظيفة وزيره أبي الطاهر محمد بن بقية ألف من كل شهر، فلم يعاودوا التقصي استكثارا لذلك وستأتي ترجمة الوزير المذكور في حرف الميم إن شاء الله تعالى -.,"It was related by a wax-chandler of Baghdad named Bishr, that Adad al-Dawlat (on entering that city after the death of his nephew Izz al- Dawlat,) asked him respecting the wax-light which was kept burning in the presence of the prince, and was informed that it was furnished out of a monthly allowance of two thousand pounds weight of wax granted for that object, to the vizir Abu Al-Tahir Ibn Bakiya: which allowance Adad al-Dawlat found so excessive, that he would not suffer the usage to be continued in its full extent. (The life of the vizir Ibn Bakiya will be given in the letter M)."
وكان بين عز الدولة وابن عمه عضد الدولة منافسات في الممالك أدت إلى التنازع، وأفضت إلى التصاف والمحاربة، فالتقيا يوم الأربعاء ثامن عشر شوال سنة سبع وستين وثلثمائة، فقتل عز الدولة في المصاف، وكان عمره ستا وثلاثين سنة،,"A contestation which arose between Izz al-Dawlat and his uncle Adad al-Dawlat relative to their respective possessions, caused a breach between them which led to a war; and on Wednesday, the eighteenth of Shawwal, three hundred and sixty seven (May, A. D. nine hundred and eighty eight), they met and fought a battle, in which Izz al-Dawlat was slain, at the age of thirty-six years."
وحمل رأسه في طست ووضع بين يدي عضد الدولة، فلما رآه وضع منديله على عينيه وبكى، رحمهما الله تعالى، وسيأتي ذكر عضد الدولة إن شاء الله تعالى.,"His head was placed on a tray, and presented to Adad al- Dawlat, who, on seeing it, covered his eyes with his handkerchief and wept. (We shall give the life of Adad al-Dawlat.)"
بركياروق السلجوقي,BARKYARUK
أبو المظفر بركياروق الملقب ركن الدين ابن السلطان ملكشاه بن ألب أرسلان بن داود بن ميكائيل بن سلجوق بن دقاق الملقب شهاب الدولة مجد الملك، أحد الملوك السلجوقية – وسيأتي ذكر جماعة منهم إن شاء الله تعالى؛,"Abu Al-Muzaffar Barkyaruk, son of the sultan Malak Shah Ibn Alp Arslan Ibn Dawud Ibn Mikayil Ibn Saljuk Ibn Dakak, and entitled Rukn al-din (pillar of religion), Shihab al-Dawlat {flambeau of the empire} and Majd al-Mulk (glory of the kingdom), was a prince of the Seljuk dynasty; (we shall give an account hereafter of a number of persons sprung from the same stock.)"
ولي المملكة بعد موت أبيه، وكان أبوه قد ملك ما لم يملك غيره على ما سيأتي في موضعه إن شاء الله تعالى، ودخل سمرقند وبخارى وغزا بلاد ما وراء النهر، وكان أخوه السلطان سنجر – المذكور في حرف السين إن شاء الله تعالى – نائبه على خراسان، وفي محاربته قتل عمه تاج الدولة تتش بن ألب أرسلان – كما سيأتي عند ذكره في حرف التاء إن شاء الله تعالى,"He succeeded to the empire on the death of his father, who, as we shall mention HI its proper place, possessed a more extensive kingdom than any other {sovereign of that family), having entered Samarkand and Bokhara, and carried the war into Transoxiana. Barkyaruk appointed his brother Sinjar (see his life in the letter S) as his lieutenant in Khorasan, and in one of his wars he slew his uncle Tutush (as shall be related in the letter T)."
وكان مسعودا، عالي الهمة، لم يكن فيه عيب سوى ملازمته للشراب ، والإدمان عليه.,"He was highly fortunate in his enterprises, and was animated by a lofty spirit; the only fault he had was his addiction to wine."
ومولده في سنة أربع وسبعين وأربعمائة، وتوفي في الثاني عشر من شهر ربيع الآخر، وقيل: الأول، سنة ثمان وتسعين وأربعمائة ببروجرد وأقام في السلطنة اثنتي عشرة سنة وأشهرا، رحمه الله تعالى.,"He was born A. H. four hundred and seventy four (A. D. one thousand and eighty one or one thousand and eighty two), and died at Bbrujird on the twelfth of the latter Rabi (some say of the first), A. H. four hundred and ninety eight (A. D. one thousand one hundred and four)He had governed as Sultan during twelve years and some months."
وبروجرد – بضم الباء الموحدة والراء وسكون الواو وكسر الجيم وسكون الراء وبعدها دال مهملة – بلدة على ثمانية عشر فرسخا من همدان.,Borujird is a town at eighteen parasangs from Hamadan.
بركات الخشوعي الرفاء,ABU ’T-TAHIR AL-RAFFA AL-ANMATI
أبو الطاهر بركات ابن الشيخ أبي إسحاق إبراهيم ابن الشيخ أبي الفضل طاهر ابن بركات بن إبراهيم بن علي بن محمد بن أحمد بن العباس بن هاشم الخشوعي الدمشقي الجيروني الفرشي الرفاء الأنماطي؛ كان له سماعات عالية وإجازات تفرد بها وألحق الأصاغر بالأكابر،,"Abu ’t-Tahir Barakat was son of the shaikh Abu Ishak Ibrahim, son of the shaikh Abu Al-Fadl Tahir Ibn Barakat Ibn Ibrahim Ibn Ali Ibn Muhammad Ibn Ahmad Ibn al-Abbas Ibn Hashim: he was surnamed al-Khushui, al-Dimishki, al-Jiruni, al-Furshi and al-Raffa al-Anmati. He drew his knowledge of the Traditions from the highest sources, and he handed down some of them on the authority of certain Traditionists, from whom he alone, of all the persons of his time, possessed certificates of license to that effect. He was the link which connected the past and the rising generation of Traditionists."
فإنه انفرد في آخر عمره بالسماع والإجازة من أبي محمد هبة الله بن احمد بن الأكفاني، وانفرد بالإجازة من أبي محمد القاسم الحريري البصري صاحب المقامات، أجازه في سنة اثنتي عشرة وخمسمائة من البصرة،,"for in his latter days, he was the sole person who had heard Abu Muhammad Hibat Allah Ibn Ahmad Ibn al-Akfani teach, and who was himself authorized to teach by al-Akfani. He was also the sole who possessed a similar certificate from al-Hariri, the author of the Makamas, which certificate was dated Basra, A. H. five hundred and twelve (A. D. one thousand one hundred and eighteen)."
وهو من بيت الحديث، حدث هو وأبوه وجده، وسئل أبوه: لم سموا الخشوعيين فقال: كان جدنا الأعلى يؤم بالناس، فتوفي في المحراب، فسمي الخشوعي نسبة إلى الخشوع.,"Abu Al-Tahir al-Anmati belonged to a family of Traditionists, and he, his father, and grandfather, were Traditionists themselves. His father having been asked why they were called the Khushueen {humble), replied that one of their ancestors, when acting as imam to a congregation, died in the mihrab, and was named al-Khushui, which word is formed from khushu {humility)."
وكان مولد أبي الطاهر المذكور بدمشق في رجب سنة عشر وخمسمائة، وتوفي ليلة السابع والعشرين من صفر سنة ثمان وتسعين وخمسمائة بدمشق، ودفن من الغد بباب الفراديس على والده، رحمهما الله تعالى، وهو آخر من روى بالإجازة عن الحريري.,"Abi Al-Tahir was born at Damascus, in the month of Rajab, five hundred and ten (A. B. one thousand one hundred and sixteen), and died in the same city on the twenty seventh of Safar, five hundred and ninety eight (November, A. D. one thousand one hundred and one): he was interred outside the Bab al-Faradis {gate of the gardens) in the grave of his father: he was the last person who bore a license from al-Hariri, authorizing him to teach what he had learned from him."
والفرشي – بضم الفاء وسكون الراء وبعدها شين مثلثة – نسبة إلى بيع الفرش. والأنماطي: الذي يبيع الفرش أيضا. والرفاء: معروف.,Furshi means a seller of carpets {fursh); Anmatihas the same signification: Raffaa is well known.
واجتمعت بجماعة من أصحاب أبي الطاهر المذكور، وسمعت عليهم وأجازوني، ولقيت ولده بالديار المصرية، وكان يتردد إلي في كثير من الأوقات وأجازني جميع مسموعاته وإجازاته من أبيه.,"I met a number of Abu Al-Tahir’s disciples, and learned Traditions from them, for which I have their certificates: I met also his son in Egypt, who used to visit me very often; he gave a certificate authorizing me to teach all the Traditions which he had learned, and granted to me the privileges contained in the certificates which he himself had received from his father."
برجوان خادم العزيز,BARJAWAN
الأستاذ أبو الفتوح برجوان الذي ينسب إليه حارة برجوان بالقاهرة؛ كان من خدام العزيز صاحب مصر ومدبري دولته، وكان نافذ الأمرمطاعا، نظر في أيام الحاكم في ديار مصر والحجاز والشام والمغرب وأعمال الحضرة، وذلك في سنة ثمان وثمانين وثلثمائة – وسيأتي في ترجمة العزيز نزار طرف من خبره إن شاء الله تعالى –,"The ustad Abu Al-Futuh Barjawan, whose name is borne by one of the streets of Cairo, was a eunuch in the service of al-Aziz, lord of Egypt, and governed with unbounded authority as one of his ministers of state. In the year three hundred and eighty eight (A. D. nine hundred and ninety eight), he was director of the affairs of Egypt, Hijaz, Syria, and Maghreb, and intendant of the royal demesnes; this was in the reign of al-Hakim. We shall give some further information respecting him in the life of al-Aziz Nizar."
وكان أسود. وقتل عشية يوم الخميس السادس والعشرين من شهر ربيع الآخر، وقيل: بل قتل يوم الخميس منتصف جمادى الأولى سنة تسعين وثلثمائة في القصر بالقاهرة بأمر الحاكم، ضربه أبو الفضل ريدان الصقلبي صاحب المظلة في جوفه بسكين فمات من ذلك.,"Barjawan was a black; he was slain in the castle of Cairo, by order of al-Hakim, on Thursday evening, the twenty sixth of the latter Rabi (or, by another account, on Thursday, the fifteenth of the first Jumada), A. H. three hundred and ninety (A. D. one thousand). He was killed by Abu Al-Fadl Raidan al-Saklabi, the prince of umbrella- bearer, who stabbed him in the belly with a knife."
وذكر ابن الصيرفي الكاتب المصري فيأخبار وزراء مصر أن برجوان نظر في أمور المملكة في شهر رمضان من سنة سبع وثمانين وثلثمائة، ولما قتل خلف ألف سراويل دبيقي بألف تكة حرير، ومن الملابس والفرش والآلات والكتب والطرائف مالا يحصى كثرة، والله أعلم.,"It is related by Ibn al-Sairafi, in his History of Vizirs, that Barjawan had all the affairs of the state under his control in the month of Ramadan, A. H. three hundred and eighty seven; and that, on his death, his wardrobe contained one thousand pair of Dabik trousers, with one thousand silk tikkas, and an immense quantity of clothes, furniture, musical instruments, books and curiosities."
وريدان المذكور هو الذي تنسب إليه الريدانية خارج باب الفتوح أحد أبواب القاهرة. ولما قتل برجوان رد الحاكم النظر في جميع ما كان بيده إلى قائد القواد أبي عبد الله الحسين ابن القائد جوهر – وسيأتي ذكره في ترجمة أبيه إن شاء الله تعالى,"The Raidan here mentioned is the person after whom the Raidaniya, outside the Gate of Conquests {Bab al-Futuh) at Cairo, was so called. On the death of Barjawan, al-Hakim transferred the entire direction of affairs, to the kaid td-Kuwwad al-Husain, son of the kaid Jawhar; (we shall make mention of him when giving the life of his father.)"
ثم قتل الحاكم ريدان المذكور في أوائل سنة ثلاث وتسعين وثلثمائة، وكان المباشر لقتله مسعود الصقلبي صاحب السيف، رحمهم الله تعالى.,"Al-Hakim then caused Raidan to be put to death by Masud al-Saklabi the sword-bearer, in the beginning of the year three hundred and ninety three (A. D. one thousand and two)."
والصقلبي – بفتح الصاد المهملة وسكون القاف وبعد اللام المفتوحة باء موحدة – هذه النسبة إلى الصقالبة، وهم جنس من الناس يجلب منهم الخدام.,"Saklabi means one of the people called Sakaliba {Sclavonians), a race out of which eunuchs are procured."
بشار بن برد,BASHSHAR IBN BURD
أبو معاذ بشار بن برد بن يرجوخ العقيلي بالولاء الضرير الشاعر المشهور؛ ذكر له أبو الفرج الأصبهاني في كتاب الأغاني ستة وعشرين جدا أسماؤهم أعجمية، أضربت عن ذكرها لطولها واستعجامها وربما يقع فيها التصحيف والتحريف، فإنه لم يضبط شيئا منها، فلا حاجة إلى الإطالة فيها بلا فائدة، وذكر من أحواله وأموره فصولا كثيرة.,"Abu Muad Bashshar Ibn Burd Ibn Yarjukh, member by adoption of the tribe of Okail, was a blind man and a poet of celebrity. Abu Al-Faraj al-Ispahani gives, in his Kitab al-Aghani, the names of twenty-six of his ancestors, which I do not insert here, as their number is too great; they belong also to a foreign language, and may probably be altered in the transcription, this author not having marked the right orthography of any of them; it is therefore useless to pay farther attention to them. Abu Al-Faraj gives copious information respecting his life and adventures."
وهو بصري قدم بغداد، وكان يلقب بالمرعث، وأصله من طخارستان من سبي المهلب بن أبي صفرة، ويقال: إن بشارا ولد على الرق أيضا، وأعتقته امرأة عقيلية فنسب إليها، وكان أكمة ولد أعمى، جاحظ الحديقتين، قد تغشاهما لحم أحمر.,"he was a native of Basra, whence he removed to Baghdad he was surnamed al-Muraath he was descended from one of the natives of Tokharestan, who were led into captivity by al-Muhallab Ibn Abi Sufra. It is said that Bashshar was born in slavery and enfranchised by a woman of the tribe of Okail, for which reason he received the surname of Okaili. He was blind from his birth, and his eyeballs, which were prominent, were covered with red flesh."
وكان ضخما عظيم الخلق والوجه مجدرا طويلا، وهو في أول مرتبة المحدثين من الشعراء المجيدين فيه، فمن شعره في المشورة، وهو من أحسن شيء قيل في ذلك:,"he was a man of great bodily frame and corpulence; his face was long and marked with the small-pox. He held the highest rank among the eminent poets in the first period of Islamism, and the following verses, composed by him on good counsel, are among the best made on the subject."
"إذا بلغ الرأي المشورة فاستعن… بحزم نصيح أو نصاحة حازم
ولا تجعل الشورى عليك غضاضة… فريش الخوافي تابع للقوادم
وما خير كف أمسك الغل أختها… وما خير سيف لم يؤيد بقائم","When your projects are so far advanced that counsel becomes necessary, have recourse to the decision of a sincere counsellor, or to the counsel of a determined man. Let not good advice be irksome to you, for the short feathers of a wing are close to (and sustain) the long. Of what use is one hand when the other is confined in a pillory? Of what use is the sword, if it have no handle to give it power?"
"وله البيت السائر المشهور، وهو:
هل تعلمين وراء الحب منزلة… تدني إليك فإن الحب أقصاني","He is also author of this verse, which is so current: I have attained the furthest bounds of love; is there, beyond that, a station which I must reach in order to be nearer to thee?"
"ومن شعره، وهو أغزل بيت قاله المولدون:
أنا والله أشتهي سحر عيني… ك وأخشى مصارع العشاق","He said the following verse, which is. the most gallant of any made by the poets of that epoch: Yes, by Allah I love the magic of your eyes, and yet I dread the weapons by which so many lovers fell."
"ومن شعره أيضا:
يا قوم أذني لبعض الحي عاشقة… والأذن تعشق قبل العين أحيانا
قالوا بمن لا ترى تهذي فقلت لهم… الأذن كالعين توفي القلب ما كانا","By the same: Yes, my friends my ear is charmed by a person in that tribe; for the ear is sometimes enamored-sooner than the eye. You say that I am led by someone whom I never saw; know that the ear, as well as the eye, can inform the mind of facts."
أخذ معنى البيت الأول لأب حفص عمر المعروف بابن الشحنة الموصلي من جملة قصيدة عدد أبياتها مائة وثلاثة عشر بيتا يمدح بها السلطان صلاح الدين، رحمه الله تعالى، فقال:,"The idea expressed in the first of these verses has been adopted by Abi Hafs Omar al-Mausuli, surnamed Ibn al-Shahna, and inserted by him in a qasida of one hundred and thirty verses, in praise of the sultan Salah al-din, from which I extract it."
وإني امرؤ أحببتكم لمكارم… سمعت بها والأذن كالعين تعشق وشعر بشار كثير سائر، فنقتصر منه على هذا القدر.,"I am one who loves you on the report of your virtues; for the ear can be charmed as well as the eye. Bashar composed a great quantity of poetry, which is in general circulation; but we shall confine ourselves to the foregoing extracts."
وكان يمدح المهدي بن المنصور أمير المؤمنين، ورمي عنده بالزندقة، فأمر بضربه فضرب سبعين سوطا، فمات من ذلك في البطيحة بالقرب من البصرة، فجاء بعض أهله فحمله إلى البصرة ودفنه بها، وذلك في سنة سبع، وقيل: ثمان وستين ومائة، وقد نيف على تسعين سنة، رحمه الله تعالى.,"Happening one day to celebrate the praises of al-Mahdi, son of the caliph al-Mansur, that prince, to whom he had been denounced as an atheist, ordered him to receive seventy strokes of a whip; this punishment had for result the death of Bashar, who expired in the Batiha (or swamp), near Basra, to which city his body was transported by one of his relations, and there buried. This occurred in the year one hundred and sixty seven or one hundred and sixty eight (A. D. seven hundred and eighty three or seven hundred and eighty four); he was aged upwards of ninety."
ويروى عنه أنه كان يفضل النار على الأرض، ويصوب رأي إبليس في امتناعه من السجود لآدم صلوات الله عليه وسلامه، وينسب إليه من الشعر في تفضيل النار على الأرض قوله:,"It is related that he considered the element of fire superior to that of earth, and that he justified Satan for refusing to fall prostrate before Adam. The following verse, on the superiority of fire to earth, is attributed to him."
الأرض مظلمة، والنار مشرقة… والنار معبودة مذ كانت النار وقد روي أنه فتشت كتبه فلم يصب فيها شيء مما كان يرمى به، وأصيب له كتاب فيه إني أردت هجاء آل سليمان بن علي بن عبد الله بن العباس – رضي الله عنهم – فذكرت قرابتهم من رسول الله صلى الله عليه وسلم فأمسكت عنهم والله أعلم بحاله.,"Earth is dark and fire is bright; fire has been worshipped ever since it was fire. It is related, however, that on the examination of his works, nothing was dis-covered in them to warrant the accusation; the following passage was found in one of them: “I had the intention of satirizing the family of Suleiman Ibn Ali Ibn Abd Allah Ibn al-Abbas; but I abstained on recollecting their near relationship to the Prophet.” God alone knows what were his real principles."
"وقال الطبري في تارخه: كان سبب قتل المهدي لبشار أن المهدي ولى صالح بن داود أخا يعقوب بن داود وزير المهدي ولاية، فهجاه بشار بقوله ليعقوب:
هم حملوا فوق المنابر صالحا… أخاك فضجت من أخيك المنابر","Al-Tabari says, in his History: “The reason for which al-Mahdi put Bashar to death was this: That caliph had conferred a government on Salih Ibn Dawud, brother of his vizir Yakub, and the poet satirized him in this verse addressed to Yakub: They have raised thy brother Salih to the pulpit, and the pulpit complains of the ‘indignity.’"
فبلغ يعقوب هجاؤه، فدخل على المهدي وقال له: إن بشارا هجاك، قال: ويلك، ماذا قال قال: يعفيني أمير المؤمنين من إنشادذلك، فقال: لا بد، فأنشده:,"“Yakub, on hearing of this satire, went to al-Mahdi and said: ‘Bashar has reviled you.’ ‘How so?’ said al-Mahdi. ‘The Commander of the Faithful must dispense me from repeating the verses.’ ‘I must hear them.’ So he recited to him these lines."
"خليفة يزني بعماته… يلعب بالدبوق والصولجان
أبدلنا الله به غيره… ودس موسى في حر الخيزران
فطلبه المهدي، فخاف يعقوب أن يدخل عليه فيمدحه فيعفو عنه، فوجه إليه من ألقاه في البطيحة.","A caliph who commits fornication with his aunts, and plays at the game of dabbuk and mall, May God give us another in his stead, and thrust Musa back into the womb of al-Khaizurin. “Al-Mahdi therefore caused him to be sought for, and Yakub, fearing that Bashar, when brought before the caliph, might obtain pardon by reciting a panegyric on him, sent a person who threw him into the Batiha.”"
والعقيلي – بضم العين المهملة وفتح القاف وسكون الياء المثناة من تحتها وبعدها لام – هذه النسبة إلى عقيل بن كعب، وهي قبيلة كبيرة.,"Okaili means belonging to Okail Ibn Kaab, which is a great (Arabic) tribe."
والمرعث – بضم الميم وفتح الراء وتشديد العين المهملة المفتوحة وعدها ثاء مثلثة – وهو الذي في أذنه رعاث، والرعاث القرطة، واحدتها رعثة، وهي القرط، قلب بذلك لأنه كان مرعثا في صغره، ورعثات الديك المتدلي أسفل حنكه، والرعث: الاسترسال والتساقط، وكأن اسم القرطة اشتق منه، وقيل في تلقيبه بذلك غير هذا، وهذا أصح.,"The word Muraath denotes one who wears riath in his ears; riath is the plural of ratha, which means earring; Bashar received this surname from his wearing earrings when a boy: the rathat of a cock are the wattles which hang under his beak, and rath means to be suspended or banging down; whence the derivation of ratha for earring. There are other reasons given for his receiving this surname, but the one here stated is die truest."
وطخارستان – بضم الطاء المهملة وفتح الخاء المعجمة وبعد الألف راء مضمومة وبعدها سين ساكنة مهملة ثم تاء مثناة من فوقها وبعد الألف نون – وهي ناحية كبيرة مشتملة على بلدان وراء نهر بلخ على جيحون خرج منها جماعة من العلماء.,"Tokharustan is a great country containing the towns situated beyond the river of Balkh, which river is called the Jaihun. This province has produced a number of learned men."
بشر الحافي,BISHR IBN AL-HARITH AL-HAFI
أبو نصر بشر بن الحارث بن عبد الرحمن بن عطاء بن هلال بن ماهان بن عبد الله، وكان اسم عبد الله بعبور، وأسلم على يد علي أبي طالب رضي الله عنه، المروزي المعروف بالحافي،,"Abu Nasr Bishr al-Marwazi (native of Marw al-Shahjari), and surnamed al-Hafi (the hare footed), was son of al-Harith Ibn Abd al-Rahman Ibn Ata Ibn Hilal Ibn Mahan Ibn Abd Allah; (this Abd Allah, whose name was originally Babur, was converted to Islamism by Ali Ibn Abi Talib )."
أحد رجال الطريقة رضي الله عنهم؛ كان من كبار الصالحين، وأعيان الأتقياء المتورعين، أصله من مرو من قرية من قراها يقال لها مابرسام، وسكن بغداد، وكان من أولاد الرؤساء والكتاب.,"Bishr was one of the men of the path; he ranked among the greatest of the holy ascetics, and was most eminent for his piety and devotion. He was born in the village of Mabarsam, situated in the dependencies of Marw, and dwelt at Baghdad. His father was a katib and president of one of the government offices."
وسبب توبته أنه أصاب في الطريق ورقة وفيها اسم الله تعالى مكتوب، وقد وطئتها الأقدام، فأخذها واشترى بدراهم كانت معه غالية فطيب بها الورقة وجعلها في شق حائط، فرأى في النوم كأن قائلا يقول له: يا بشر، طيبت اسمي لأطيبن اسمك في الدنيا والآخرة، فلما تنبه من نومه تاب.,"Bishr renounced the world from the following circumstance: Happening to find on the public road a leaf of paper with the name of God written on it, and which had been trampled underfoot, he bought ghalia with some dirhems which he had about him, and having perfumed the leaf with it, he deposited it in a hole in a wall. He afterwards had a dream, in which a voice seemed to say to him: “O Bishr! thou hast perfumed my name, and I shall surely cause thine to be in sweet odor both in this world and the next.” When he awoke, he gave up the world, and turned to God."
ويحكى أنه أتى باب المعافى بن عمران، فدق عليه الحلقة، فقيل: من فقال: بشر الحافي، فقالت بنت من داخل الدار: لو اشتريت نعلا بدانقين لذهب عنك اسم الحافي.,"It is related that he once knocked at the door of al-Muafa Ibn Imran, and on being asked who was there, he answered Bishr al-Hafi; on which the girl inside the door said: “Go and buy a pair of shoes for two danaks, and the name of al-Hafi (the barefooted)will leave you.”"
وإنما لقب بالحافي لأنه جاء إلى إسكاف يطلب منه شسعا لإحدى نعليه، وكان قد انقطع، فقال له الإسكاف: ما أكثر كلفتكم على الناس! فألقى النعل من يده والأخرى من رجله، وحلف لا يلبس نعلا بعدها.,"He was so surnamed for the following reason: the latchet of one of his shoes having broken, he went for another to a shoemaker’s, who said to him: “How full you are of worldly consideration!” On this Bishr threw away the shoe he held in his hand and kicked the other off his foot, making oath never to wear shoes again."
"وقيل لبشر: بأي شيء تأكل الخبز فقال: أذكر العافية فأجعلها إداما.
ومن دعائه: اللهم إن كنت شهرتني في الدنيا لتفضحني في الآخرة فاسلبه عني. ومن كلامه: عقوبة العالم في الدنيا أن يعمى بصر قلبه.","Bishr being once asked with what sauce he eat his bread, replied: “I think on good health, and I take that as my sauce.” One of his prayers was this: “O, my God! deprive me of notoriety, if thou has given it to me in this world for the purpose of putting me to shame in the next.” One of his sayings was: “The punishment of the learned man in this world is blindness of heart.”"
وقال: من طلب الدنيا فليتهيأ للذل. وقال بعضهم: سمعت بشرا يقول لأصحاب الحديث: أدوا زكاة هذا الحديث، قالوا: وما زكاته قال: اعملوا من كل مائتي حديث بخمسة أحاديث. [وروى عنه سري السقطي وجماعة من الصالحين، رضي الله تعالى عنهم.,"He used also to say: “He that seeks for worldly goods should be prepared for humiliation.” It is related that Bishr said to the Traditionists: “Pay the legal alms out of your Traditions;” and that on being asked what was the mode of doing so, he replied: “Out of every two hundred, take five for rules of conduct.” Sari al-Sakati and a number of holy men cited Traditions on his authority."
وكان مولده سنة خمسين ومائة، وتوفي في شهر ربيع الآخر سنة ست وعشرين، وقيل: سبع وعشرين ومائتين، وقيل: يوم الأربعاء عاشر المحرم، وقيل: في رمضان بمدينة بغداد، وقيل: بمرو، رحمه الله تعالى.,"He was born A. H. one hundred and fifty (A. D. seven hundred and sixty seven), and died at Baghdad (or, by another account, at Marw), in the month of the second Rabi, A. H. two hundred and twenty six (February, A. D. eight hundred and forty one) or two hundred and twenty seven; some say, however, that he died on a Wednesday, the tenth of Muharram, and others again state that his death took place in Ramadan."
وكان لبشر ثلاث أخوات، وهن مضغة، ومخة، وزبدة، وكن زاهدات عابدات ورعات، وأكبرهن مضغة ماتت قبل موت أخيها بشر، فحزن عليها بشر حزنا شديدا، وبكى بكاء كثيرا، فقيل له في ذلك، فقال: قرأت في بعض الكتب أن العبد إذا قصر في خدة ربه سلبه أنيسه، وهذه أختي مضغة كانت أنيستي في الدنيا.,"Bishr had three sisters named Mudgha, Mukha, and Zubda, who spent their lives in the practice of mortification and piety; the eldest, Mudgha, died before her brother, who was deeply afflicted at her loss and wept bitterly; on being asked why (he who was so resigned to the will of God should give way to grief), he answered: I have read in some book, that when the creature is remiss in the Lord’s service, the Lord deprives him of his companion, and my sister Mudgha was my companion in this world.”"
وقال عبد الله بن أحمد بن حنبل: دخلت امرأة على أبي فقالت له: يا أبا عبد الله، إني امرأة أغزل في الليل على ضوء السراج، وربما طفىء السراج فأغزل على ضوء القمر، فهل علي أن أبين غزل السراج من غزل القمر,"The following is related by Abd Allah, son of Ahmad Ibn Hanbal: A woman came in to my father and said: ‘O Abu Abdallah! I spin at night by candle light, and, as it sometimes happens that my candle goes out, I spin by(he light of the moon; is it incumbent on me to separate the portion spun by the light of the candle from that spun by the light of the moon?’"
فقال لها أبي: إن كان عندك بينهما فرق فعليك أن تبيني ذلك، فقالت له: يا أبا عبد الله أنين المريض هل هو شكوى فقال لها: إني أرجو أن لا يكون شكوى، ولكن هو اشتكاء إلى الله تعالى،,"To this my father answered: (If you think that there is a difference between them, it is incumbent on you to separate them.’ She then said: O Abu Abdallah! “are the groans of a sick person a repining against Providence?’ To which he answered: ‘I hope not; it is rather a complaint addressed to God.’"
ثم انصرفت؛ قال عبد الله: فقال لي أبي: يا بني ما سمعت إنسانا قط يسأل عن مثل ما سألت هذه المرأة، اتبعها؛ قال عبد الله: فتبعتها إلى أن دخلت دار بشر الحافي، فعرفت أنها أخت بشر، فأتيت أبي فقلت له: إن المرأة أخت بشر الحافي، فقال أبي: هذا والله هو الصحيح، محال أن تكون هذه المرأة إلا أخت بشر الحافي.,"The woman then withdrew, and my father said: ‘I never heard such a question ‘made; follow her.’ I followed her therefore, till I saw her enter into the house of Bishr al-Hafi, and I (hen returned and told my father that it was Bishr’s sister. ‘You are right,’ said he, it is impossible that this woman could have been any other than Bishr’s sister!’"
وقال عبد الله أيضا: جاءت مخة أخت بشر الحافي إلى أبي فقالت: يا أبا عبد الله، رأس مالي دانقان أشتري بهما قطنا فأغزله وأبيعه بنصف درهم، فأنفق دانقا من الجمعة إلى الجمعة، وقد مر الطائف ليلة ومعه مشعل فاغتنمت ضوء المشعل وغزلت طاقين في ضوئه، فعلمت أن الله سبحانه وتعالى في مطالبة، فخلصني من هذا خلصك الله تعالى،,"The same Abd Allah related this anecdote: “Mukha, one of Bishr’s sisters, came to my father and said: ‘O Abu Abd Allah! I possess a capital of two danaks which I lay out in cotton wool; this I spin and sell for half a dirhem; and I spend one ‘‘danak each week: now it happened that the patrol passed one night with their cresset, and I profited by the opportunity to spin a double quantity by that light: I know that God will question me on the subject; free me then from this strait, and may God free thee.’"
فقال أبي: تخرجين الدانقين ثم تبقين بلا رأس مال حتى يعوضك الله خيرا منه؛ قال عبد الله: فقلت لأبي: لو قلت لها حتى تخرج رأس مالها، فقال: يابني سؤالها لا يتحمل التأويل، فمن هذه المرأة فقلت هي مخة أخت بشر الحافي، فقال أبي: من ههنا أتيت.,"My father answered: ‘Thou shalt spend two danaks in alms, and remain without any capital till God gives thee something better.’ On this I said: ‘How is that? You tell her to give her capital in alms?’ And my father replied: ‘O my son! her question (would not admit of any modification in its solution. Who is she?’ I answered: ‘It is Mukha, a sister of Bishr al-Hafi. To which my father said: ‘In “making answer to her, I proceeded on that supposition.’"
وقال بشر الحافي: تعلمت الزهد من اختي فإنها كانت تجتهد أن لا تأكل ما لمخلوق فيه صنع.,Bishr al-Hafi said: I learned devotion from my sister; for she was assiduous in abstinence from whatever food had undergone preparation by a created being.”
بشر المريسي,BISHR IBN GHIATH AL-MARISI
أبو عبد الرحمن بشر بن غياث بن أبي كريمة المريسي الفقيه الحنفي المتكلم؛ هو من موالي زيد بن الخطاب، رضي الله عنه.,"Abu Abd al-Rahman Bishr Ibn Ghiath Ibn Abi Karima al-Marisi, a theologian and jurisconsult of the sect of Abu Hanifa, was descended from a slave belonging to Zaid Ibn al-Khattab."
أخذ الفقه عن القاضي أبي يوسف الحنفي، إلا أنه استغل بالكلام، وجرد القول بخلق القرآن، وحكي عنه في ذلك أقوال شنيعة، وكان مرجئا، وإليه تنسب الطائفة المريسية من المرجئة، وكان يقول: إن السجود للشمس والقمر ليس بكفر، ولكنه علامة الكفر. وكان يناظر الإمام الشافعي رضي الله عنه،,"He was instructed in the law by the kadi Abi Yusuf al-Hanafi, but he was addicted to the study of dogmatic theology, and taught openly that the Quran was created; some abominable opinions of his on this subject have been handed down. He belonged to that sect of the Murjians which is called after him the Marisian, and he held that it was not an act of infidelity to bow down to the sun and the moon, but only a token of it. He had frequent discussions with the imam al-Shafie."
وكان لا يعرف النحو ويلحن لحنا فاحشا، وروى الحديث عن حماد ابن سلمة وسفيان بن عيينة وأبي يوسف القاضي وغيرهم، رحمهم الله تعالى. ويقال: إن أباه كان يهوديا صياغا بالكوفة،,"He committed the grossest faults in grammar, from his ignorance of that science: he transmitted the Traditions on the authority of Hammad Ibn Salama, Ibn Oyaina, the kadi Abi Yusuf and others. It is said that his father was a Jewish goldsmith of Kufa."
وتوفي في ذي الحجة سنة ثماني عشرة، وقيل: تسع عشرة ومائتين، ببغداد.,"He died at Baghdad in the month of Zi Al-Hijja, A. H. two hundred and eighteen (A. D. eight hundred and thirty three or eight hundred and thirty four) or two hundred and nineteen."
والمريسي – بقتح الميم وكرس الراء وسكون الياء المثناة من تحتها وبعدها سين مهملة – هذه النسبة إلى مريس وهي قرية بمصر، هكذا ذكره الوزير أبو سعد في كتاب النتف والطرف، وسمعت أهل مصر يقولون: إن المريس جنس من السودان بين بلاد النوبة وأسوان من ديار مصر وكأنهم جنس من النوبة، وبلادهم متاخمة لبلاد أسوان، وتأتيهم في الشتاء ريح باردة من ناحية الجنوب يسمونها المريسي، ويزعمون أنها تأتي من تلك الجهة، والله أعلم،,"Marisi means native of Maris, a village in Egypt, according to the statement of the vizir Abu Saad in his work entitled al-Nutuf wa al-Turaf (pickings and sweetmeats); but the inhabitants of Egypt tell me that the Maris are a people of negroes inhabiting the country between Nubia and Aswan; they appear to be of the Nubian race, and their country is contiguous to that of Aswan. In winter they (the people of Cairo) are visited by a cold south wind, which they believe to come from that country, and name the Marisi in consequence."
ثم إني رأيت بخط من يعتني بهذا الفن أنه كان يسكن في بغداد بدرب المريس فنسب إليه، قال: وهوبين نهر الدجاج ونهر البزازين،,"I have since found in the handwriting of a person who has studied this branch {of science), that (Bishr al-Marisi) dwelt in the street of Baghdad which is called al-Marisi after him, and lies between the rivers al-Dajaj and al-Bazzazin."
قلت: والمريس في بغداد هو الخبز الرقاق يمرس بالسمن والتمر كما يصنعه أهل مصر بالعسل بدل التمر، وهو الذي يسمونه البسيسة.,"I may add that the name of marts is given at Baghdad to flat cakes kneaded with butter and dates; the people of Egypt make a similar sort of cake, only substituting honey for dates, and they call it basisa."
القاضي بكار بن قتيبة,BAKKAR IBN KUTAIBA
القاضي أبو بكرة بكار بن قتيبة بن أبي برذعة بن عبيد الله بن بشر بن عبيد الله بن أبي بكرة نفيع بن الحارث بن كلدة الثقفي صاحب رسول الله صلى الله عليه وسلم؛,The kadi Abu Bakr Bakkar was son of Kutaiba Ibn Abi Bardaa Ibn Obaid Allah Ibn Bashir Ibn Obaid Allah Ibn Abi Bakra Nufai Ibn al-Harith Ibn Kalda al-Thakafi (member of the tribe of Thakif); Ibn Kilda was one of the companions of Muhammad.
كان حنفي المذهب، وتولى القضاء بمصر سنة ثمان – أوتسع – وأربعين ومائتين، وقيل: قدمها متوليا قضاءها من قبل المتوكل يوم الجمعة لثمان خلون من جمادى الآخرة سنة ست وأربعين ومائتين،,"Bakkar followed the doctrines of Abu Hanifa, and was appointed kadi of Egypt in the year two hundred and forty eight (A. D. eight hundred and sixty two), or two hundred and forty nine; but it is stated in another account, that he arrived at Egypt for the purpose of acting as kadi on behalf of the caliph al-Mutawakkil, on Friday the eighth of the latter Jumada, A. H. two hundred and forty six."
وظهر من حسن سيرته وجميل طريقته ما هو مشهور، وله مع أحمد بن طولون صاحب مصر وقائع مذكورة، وكان يدفع له كل سنة ألف دينار خارجا عن المقرر له، فيتركها بختمها ولايتصرف فيها،,"The excellent manner in which he fulfilled the duties of that office is well known, and the treatment which he experienced from Ahmad Ibn Tulun, lord of Egypt, has been mentioned by historians: Ibn Tulun used to give Bakkar every year one thousand dinars more than his salary; but the kadi made no use of that additional sum, neither did he break die seal placed on the purse which contained it."
فلما دعاه إلى خلع الموفق بن المتوكل – وهو والد المعتضد – من ولاية العهد امتع القاضي بكار من ذلك، والقضية مشهورة، فاعتقله أحمد، ثم طالبه بجملة المبلغ الذي كان يأخذه كل سنة،,"Ibn Tulun having afterwards required of him to depose al-Muwaffak, the son of al-Mutawakkil and father of al-Motadid (who had been declared caliph-elect), imprisoned him on his refusal, and then redemanded the amount of the money which he had advanced him each year in addition to his salary."
فحمله إليه بختمه، وكان ثمانية عشر كيسا، فاستحيا أحمد منه، وكان يظن أنه أخرجها وأنه يعجز عن القيام بها فلهذا طالبه،,"This sum, which consisted in eighteen purses, was given up by Bakkar with the seals unbroken, to the great confusion of Ibn Tulun, who thought that the money had been spent, and hoped to {have had a pretext to persecute the kadi for his inability to pay."
ولما اعتقله أمره أن يسلم القضاء إلى محمد بن شاذان الجوهري، ففعل، وجعله كالخليفة له، وبقي مسجونا مدة سنين، ووقفه للناس مرارا كثيرة، وكان يحدث في السجن من طاق فيه لأن أصحاب الحديث شكوا إلى ابن طولون انقطاع إسماع الحديث من بكار وسألوه أن يأذن له في الحديث ففعل، وكان يحدث على ما ذكرناه.,"Bakkar, on being imprisoned, was obliged by Ibn Tulun to appoint Muhammad Ibn Shadan al-Jauhari as deputy, and he remained in confinement for a number of years; but as the students who were learning the Traditions complained that they were deprived of his tuition, he was frequently produced to the public by Ibn Tulun, and then taught from a window of the prison."
وكان القاضي بكار أحد البكائين التالين الكتاب الله عزوجل، وكان إذا فرغ من الحكم خلا بنفسه وعرض عليها قصص جميع من تقدم إليه وما حكم به وبكى، وكان يخاطب نفسه ويقول:,"The kadi Bakkar was one of that class of pious men who were called the weepers and chanters of the Quran; (every day) on the termination of his judicial duties, he retired into a private apartment, and then recalled to mind the cases of all those who had come before him, and the judgments which he had given; he would then weep and say to himself."
يا بكار، تقدم إليك رجلان في كذا، وتقدم إليك خصمان في كذا، وحكمت بكذا، فما يكون جوابك غدا وكان يكثر الوعظ للخصوم إذا أراد اليمين، ويتلو عليهم قوله تعالى إن الذين يشترون بعهد الله وأيمانهم ثمنا قليلا – إلى آخر الآية، وكان يحاسب أمناءه في كل وقت، ويسأل عن الشهود في كل وقت.,"“O, Bakkar! two persons came before thee on such and such a case; two adverse parties appeared before thee in such and such a cause, and thou hast judged so and so; how wilt thou answer for it tomorrow?” He frequently made pious exhortations to the defendant when administering to him the oath, and would recite to him this verse of the Quran: They who make merchandize of God’s covariant, and of their oaths, for a small price, shall have no portion in the next life, etc.. He never ceased making his Amins render an account of their conduct, and constantly inquired into the character of witnesses."
وكانت ولادته بالبصرة سنة اثنتين وثمانين ومائة، وتوفي وهو باق على القضاء مسجونا يوم الخميس لست خلون من ذي الحجة سنة سبعين ومائتين بمصر، وبقيت مصر بعده بلا قاض ثلاث سنين،,"He was born at Basra, A. H. one hundred and eighty two (A. D. seven hundred and ninety eight), and died at Egypt. on Thursday, the sixth of Zi Al-Hijja, A. H. two hundred and seventy (June, A. D. eight hundred and eighty four), being still in prison and invested with the functions of a kadi. On his death, Egypt remained without a kadi for three years."
وقبره بالقرب من قبر الشريف ابن طبطبا وقبره مشهور هناك عند مصلى بني مسكين على الطريق تحت الكوم بينه وبين الطريق المذكور معروف باستجابة الدعاء عنده.,"His tomb is close to that of the sharif Ibn Tabataba, and is a well- known monument; it lies near the Musalla of the Banu Maskin; and is situated between the Kaum (the mound) and the road below; it is famous for the fulfilment of prayers offered up at it."
وقيل: كانت ولايته القضاء سنة ست وأربعين ومائتين، وهو الأصح وقيل: سنة خمس وأربعين، رحمه الله تعالى.,"His nomination as kadi is said to have taken place A. H. two hundred and forty five, but the correct date is A. H. two hundred and forty six."
أبو بكر المخزومي,ABU BAKR THE JURISCONSULT
أبو بكر بن عبد الرحمن بن الحارث بن هشام بن المغيرة بن عبد الله بن عمر ابن مخزوم القرشي المخزومي، أحد الفقهاء السبعة بالمدينة،,"Abu Bakr Ibn Abd al-Rahman Ibn al-Harith Ibn Hisham Ibn al-Mughaira Ibn Abdallah Ibn Omar Ibn Makhzum al-Qurashi al-Makhzumi (member of the tribe of Quraish and descended from Makhzum), was one of the Seven Jurisconsults of Medina."
وكنيته اسمه – وعادة المؤرخين أن يذكروا من كنيته إسمه في الحرف الموافق لأول المضاف إليه، والمضاف إليه ههنا بكر لهذا ذكرته في الباء، ومن المؤرخين من يفرد للكنى بابا؛,"The surname Abu Bakr was his real name, and we have placed him under the letter B, because it is customary with analysts, when noticing a person who has no other name but a surname, to insert his life under the letter which corresponds to the initial of the consequent in the genitive; some analysts, however, place names of this kind in a separate chapter."
وكان أبو بكر المذكور من سادات التابعين، وكان يسمى راهب قريش ، وأبوه الحارث أخو أبي جهل بن هشام من جلة الصحابة، رضي الله عنهم.,"Abu Bakr was one of the chief Tabiets, and was called the monk of the Quraish: his father al-Harith, brother of Abu Jahl, was an eminent companion of Muhammad."
ومولده في خلافة عمر بن الخطاب، رضي الله عنه؛ وتوفي سنة أربع وتسعين للهجرة رحمه الله تعالى، وهذه السنة تسمى سنة الفقهاء، وإنما سميت بذلك لأنه مات فيها جماعة منهم.,"The birth of Abu Bakr took place under the khilafat of Omar Ibn al-Khattab, and his death happened in A. H. ninety four (A. D. seven hundred and forty two or seven hundred and forty three); which year was denominated the year of the jurisconsults, because a number of them died therein."
وهؤلاء الفقهاء السبعة كانوا بالمدينة في عصر واحد، وعنهم انتشر العلم والفتيا في الدنيا:,"The Seven Jurisconsults lived at Medina in the same time, and it was from them that the science {of law) and legal decisions spread over the world."
ويأتي ذكر كل واحد منهم في حرفه، وننبه عليه في موضعه إن شاء الله تعالى – وقد جمعهم بعض العلماء في بيتين، فقال:,we shall notice them under their respective letters. One of the learned has united the names of them all in the two following verses.
"ألا كل من لا يقتدي بأئمة… فقسمته ضيزى عن الحق خارجه
فخذهم عبيد الله عروة قاسم… سعيد سليمان أبو بكر خارجة","He who taketh not an imam for guide shall receive a portion (to the next life) inadequate to his deserts. Learn here their names: Obaid Allah, Orwa, Kasim, Said, Suleiman, Abu Bakr, Kharija."
ولولا كثرة حاجة فقهاء زماننا إلى معرفتهم لما ذكرتهم، لأن في شهرتهم غنية عن ذكرهم في هذا المختصر،,"Were it not that it is very requisite for the jurisconsults of our epoch to have information respecting these persons, I should not have made mention of them in a work which, like this, aims at concision; for they are so well known, that I might have passed them over in silence."
وإنما قيل لهم الفقهاء السبعة وخصوا بهذه التسمية لأن الفتوى بعد الصحابة رضوان الله عليهم صارت إليهم، وشهروا بها,"They were designated by the appellation of the Seven Jurisconsults, because the right of giving decisions on points of law had passed to them from the companions of Muhammad, and they became publicly known as muftis."
وقد كان في عصرهم جماعة من العلماء التابعين مثل سالم بن عبد الله بن عمر رضي الله عنه وأمثاله، ولكن الفتوى لم تكن إلا لهؤلاء السبعة، هكذا قاله الحافظ السلفي.,"it is true that there were some learned Tabis still living, Salim Ibn Abd Allah Ibn Omar for instance; but these seven alone were acknowledged as competent to give fat was, or legal decisions. Such is the observation made by the hafiz al-Silafi."
المازني النحوي,ABU OTHMAN AL-MAZINI THE GRAMMARIAN
أبو عثمان بكر بن محمد بن عثمان – وقيل: بقية، وقيل: عدي – بن حبيب المازني البصري النحوي؛ كان إمام عصره في النحو والأدب، وأخذ الأدب عن أبي عبيدة والأصمعي وأبي الأنصاري وغيرهم، وأخذ عنه أبو العباس المبرد وبه انتفع وله عنه روايات كثيرة،,"Abu Othman Bakr Ibn Muhammad Ibn Othman (named also Baqia and Adi) Ibn Habib al-Mazini was a native of Basra and the first man of the age in grammar and general literature. He learned philology from Abu Obaida, al-Asmai, Abu Zaid al-Ansari and others, and had for pupil Abu Al-Abbas al-Mubarrad, who profited greatly by his tuition, and handed down many pieces of traditional literature which he had learned from his master."
وله من التصانيف كتاب ما تلحن في العامة وكتاب التصريف وكتاب العروض وكتاب القوافي وكتاب الديباج عللا خلاف كتاب أبي عبيدة.,"The following works were composed by al-Mazini: Observations on the Faults of Language committed by the Vulgar; a Treatise on the Arabic Article; one on the Conjugations; one on
Prosody; one on Rhyme; and the Kitab al-Dibaj, written in opposition to a work of the same title composed by Abu Obaida."
قال أبو حعفر الطحاوي الحنفي المصري: سمعت القاضي بكار بن قتيبة، قاضي مصر، يقول: ما رأيت نحويا قط يشبه الفقهاء إلا حيان بن هرمة والمازني، يعني أبا عثمان المذكور، وكان في غاية الورع.,"It is related by Abu Jaafar al-Tahawi that he heard Bakkar Ibn Kutaiba, the kadi of Egypt, say: (I never saw any grammarian resemble a jurisconsult except Haiyn Ibn Harma and al-Mazini;” meaning the present Aba Othman. Al-Mazini was scrupulously pious."
ومما رواه المبرد أن بعض أهل الذمة قصده ليقرأ عليه كتاب سيبويه وبذل له مائة دينار في تدريسه إياه، فامتنع أبو عثمان من ذلك، قال: فقلت له: جعلت فداك،,"and among the anecdotes related by al-Mubarrad (on this subject) is the following: “A zimmi went to Aba Othman, and offered him one hundred dinars, on condition that he would explain to him the grammar of Sibawaih. He refused however to do so, and I said to him: May I be your ransom!"
أترد هذه المنفعة مع فاقتك وشدة إضاقتك فقال: إن هذا الكتاب يشتمل على ثلثمائة وكذا وكذا آية من كتاب الله عز وجل، ولست أرى أن أمكن منها ذميا غيرة على كتاب الله وحمية له؛ قال: فاتفق أن غنت جارية بحضرة الواثق بقول العرجي:,"how can you reject so advantageous an offer, suffering, as you do, from poverty and extreme distress?’ On which he replied: ‘That work contains three hundred and so many verses of the book of God [the Quran), and I do not think it right to communicate them to a zimmi; (in this I am actuated) by zeal for the book of God, and by the desire of guarding it from profanation.’ Sometime after, a slave girl happening to sing, in the presence of the caliph al-Wathik, this verse of the poet al-Arji."
أظلوم إن مصابكم رجلا… أهدى السلام تحية ظلم فاختلف من كان بالحضرة في إعراب رجلا، فمنهم من نصبه وجعله اسم إن، ومنهم من رفعه على أنه خبرها، والجارية مصرة على أن شيخها أباعثمان المازني لقنها إياه بالنصب، فأمر الواثق بإشخاصه.,"‘O [fair) tyrant I thy evil treatment of a man who made thee his salutation, is an injustice, “A contestation arose among the persons who were in the caliph’s presence, respecting the case of the word [man); some were of opinion that it should be put in the accusative, as being the subject of a proposition governed by; and others, would have it in the nominative as being the attribute of that proposition. The girl maintained, however, that her master, Aba Othman al-Mazini had taught her to pronounce the word in the accusative. Al-Wathik therefore sent for him"
قال أبو عثمان: فلما مثلت بين يديه قال: ممن الرجل قلت: من بني مازن، قال: أي الموازن أمازن تميم، أم مازن قيس، أم مازن ربيعة قلت: من مازن ربيعة،,"‘When I came into his presence,’ said Abu Othman, ‘he asked, ‘Of what family are you?’ I answered: ‘Of “the Bani Mazin.’ ‘Which of the Mazins? Is it those of the tribe of Tamim, those of the tribe of Kais, or those of the tribe of Rabia?’- ‘That “of Rabia,’ I replied."
فكلمني بكلام قومي، وقال: باسمك لأنهم يقلبون الميم باء والباء ميما، قال: فكرهت أن أجيبه على لغة قومي كيلا أواجهه بالمكر، فقلت: بكر يا أمير المؤمنين، ففطن لما قصدته، وأعجب به،,"The caliph then addressed me in the dialect of my tribe, saying, Ba ’Smuk, in place of Ma ’Smuk (what is this name?) frothy change the m into b and vice versa. Not wishing to answer him in the same dialect, so as to avoid pronouncing before him the word Makr, I replied ‘Bakr;’ and he, having perceived my motive, was well pleased with that (mark of respect)."
"قم قال: ماتقول في قول الشاعر:
أظلوم إن مصابك رجلا…
أترفع رجلا أم تنصبه فقلت: بل الوجه النصب يا أمير المؤمنين، فقال: ولم ذلك فقلت: إن مصابكم مصدر بمعنى إصابتكم، فأخذ اليزيدي في معارضتي،","He then repeated to me the verse of al-Arji, and asked me if I put in the nominative or in the accusative; to which I answered:‘ Commander of the Faithful! it must be put in the accusative.’ ‘Why so?’ Because is a noun of action employed here with the sense of the phrase. ‘Then al-Yazidi commenced making me some objection."
فقلت: هو بمنزلة قولك إن ضربك زيدا ظلم فالرجل مفعول مصابكم وهو منصوب به والدليل عليه أن الكلام معلق إلى أن تقول ظلم فيتم، فاستحسنه الواثق، وقال: هل لك من ولد,"but I said: ‘The phrase is similar to this (utique actionem tuam percutiendi Zeidum in Justitia est); the word is governed by and is therefore in the accusative; the proof is, that the sense of the phrase is sus-pended till you pronounce J-k, which completes it.’ Al-Wathik approved of my opinion, and asked me if I had any children."
قلت: نعم بنية يا أمير المؤمنين، قال: ما قالت لك عند مسيرك فقلت: [طافت حولي] وأنشدت [وهي تبكي] قول الأعشى:,"‘Yes, Commander of the Faithful; a little girl.’ ‘And what did she say to you on leaving her!’ ‘ She recited to me these verses of the poet al-Aasha."
"أيا أبتا لا ترم عندنا… فإنا بخير إذا لم ترم
أرانا إذا أضمرتك البلا… د تجفى وتقطع منا الرحم","‘Remain with us, dearest father! we shall be happy whilst you stay. If a distant region possess you, we foresee that harsh treatment will befall ns, and that the ties of ‘blood will be severed {by our unjust relations).’"
"قال: فما قلت لها قال: قلت [لها ما قال جرير] لابنته:
ثقي بالله ليس له شريك… ومن عند الخليفة بالنجاح","‘And what answer?’ said he, ‘did you return her?’ ‘My answer,’ I replied, ‘was in the words of the poet Jarir: ‘My confidence is in God, whose power is shared by none; and my hopes of success ‘ are fixed upon the caliph’"
قال: على النجاح، إن شاء الله تعالى، ثم أمر لي بألف دينار، وردني مكرما ، قال المبرد: فلما عاد إلى البصرة قال لي: كيف رأيت يا أبا العباس رددنا لله مائة فعوضنا ألفا.,"“On this al-Wathik said: ‘I answer for your success;’ and he dismissed me with a present of one thousand dinars.’ Al-Mubarrad then relates that al-Mazini, on his return to Basra, said to him: “What think you of that, Abu Al-Abbas? I refused one hundred dinars for God’s sake, and he has given me a thousand instead.”"
وروى المبرد عنه أيضا قال: قرأ علي رجل كتاب سيبويه في مدة طويلة، فلما بلغ آخره قال لي: أما أنت فجزاك الله خيرا، وأما أنا فما فهمت منه حرفا.,"Al-Mubarrad states also that he heard al-Mazini relate the following anecdote: There was a person who, for a Long time, studied under me the grammar of Sibawaih, and who said to me, when he got to the end of the book, ‘May God requite you well! as for me, I have not understood a letter of it.’"
وتوفي أبوعثمان المازني المذكور في سنة تسع وأربعين ومائتين، وقيل: ثمان وأربعين، وقيل: ست وثلاثين ومائتين بالبصرة، رحمه الله تعالى.,"Abu Othman al-Mazini died at Basra, A. H. two hundred and forty nine (A. D. eight hundred and sixty three); or, according to other accounts, in two hundred and forty eight or two hundred and thirty six."
بلكين جد باديس,BOLUKKIN IBN ZIRI
أبو الفتوح بلكين بن زيري بن مناد الحميري الصنهاجي؛ وهو جد باديس المقدم ذكره، ويسمى أيضا يوسف، لكن بلكين أشهر،,"Abu Al-Futuh Bolukkin Ibn Ziri I bn Man ad al-Himyari al-Sunhaji (descended from the tribe of Himyar through that of Sunhaj) was grandfather of the Badis, whose life has been given. He was also called Yusuf, but it is by the name of Bolukkin that he is generally known."
وهو الذي استخلفه المعز بن المنصور العبيدي على إفريقية عند توجهه إلى الديار المصرية، وكان استخلافه إياه يوم الأربعاء لسبع بقين من ذي الحجة سنة إحدى وستين وثلثمائة، وأمر الناس بالسمع والطاعة له، وسلم إليه البلاد، وخرجت العمال وجباة الأموال باسمه،,"It was he whom al-Muzz Ibn al-Mansur al-Obaidi left as his lieutenant in Ifrikiya (Africa Propria) on his departure for Egypt; this nomination took place on Wednesday the twenty second of Zi Al-Hijja, A. H. three hundred and sixty one (October, A. D. nine hundred and seventy two), and the people were enjoined by al-Muzz to obey Bolukkin, who was then placed in possession of the province, and had its revenues collected in his name."
وأوصاه المعز بأمور كثيرة، وأكد عليه في فعلها، ثم قال: إن نسيت ما أوصيتك به فلا تنس ثلاثة أشياء: إياك أن ترفع الجباية عن أهل البادية، والسيف عن البربر، ولا تول أحدا من إخوتك وبني عمك، فإنهم يرون أنهم أحق بهذا الأمر منك، وافعل مع أهل الحاضرة خيرا،,"Al-Muzz (in departing) gave him pressing injunctions respecting a number of things necessary to be done, and finished by saying: Though you forget my counsels, forget not (at least) these three: never cease levying contributions on the nomadic Arabs, and keeping ‘‘ the sword on (the necks of) the Berbers; never appoint any of your brothers or cousins to a place of authority, for they imagine that they have a better right than you to the power with which you are invested; and treat with favor the dwellers in towns.”"
وفارقه على ذلك، وعاد من وداعه، وتصرف في الولاية. ولم يزل حسن السيرة، تام النظر في مصالح دولته ورعيته إلى أن توفي يوم الأحد لسبع بقين من ذي الحجة سنة ثلاث وسبعين، بموضع يقال له: واركلان مجاور إفريقية، وكانت علته القولنج، وقيل: خرجت في يده بثرة فمات منها، رحمه الله تعالى.,"He then departed, and Bolukkin, after bidding him adieu, returned to his government, and having taken the country under his command, he ruled with ability, and gave unremitting attention to the welfare of his empire and subjects. He died on Sunday the twenty third of Zi Al- Hijja, A. H. three hundred and seventy three (May, A. D. nine hundred and eighty four), at a place called Waraklan, on the confines of Ifrikiya. His death was the result of an inflammation in the intestines; or, as some say, of a tumor in his hand."
وكان له أربعمائة حظية، حتى قيل: إن البشائر وفدت عليه في يوم واحد بولادة سبعة عشر ولدا.,"He had four hundred concubines; and it is even stated that on one single day, the births of seventeen sons were successively announced to him."
"وبلكين: بضم الباء الموحدة واللام وتشديد الكاف المكسورة وسكون الياء المثناة من تحتها وبعدها نون.
وزيري: بكسر الزاي وسكون الياء المثناة من تحتها وكسر الراء وبعدها ياء.","His name must be pronounced Bolukkin, and his father’s, Ziri."
وبقية نسبه وضبط نسبته وألفاظه مذكور في حرف التاء عند ذكر حفيده الأمير تميم بن المعز بن باديس، رحمهم الله تعالى.,The remainder of his genealogy will be given in the life of his descendant Tamim.
بوران,BURAN
"بوران بنت الحسن بن سهل، وسيأتي خبر أبيها إن شاء الله تعالى؛ ويقال: إن اسمها خديجة، وبوران لقب، والأول أشهر.
وكان المأمون قد تزوجها لمكان أبيها منه، واحتفل أبوها بأمرها، وعمل من الولائم والأفراح ما لم يعهد مثله في عصر من الأعصار، وكان ذلك بفم الصلح","Buran was daughter of al-Hasan Ibn Sahl, whose life shall be given; it is said by some that her real name was Khadija and her surname Buran; but the first is the more general opinion. She became the wife of the caliph al-Mamun, who was induced to marry her by the high esteem he bore her father. The marriage was celebrated at Fam al-Silh, with festivities and rejoicings the like of which were never witnessed for ages before: the expenses were defrayed by her father (the vizir)."
وانتهى أمره إلى أن نثر على الهاشميين والقواد والكتاب والوجوه بنادق مسك فيها رقاع بأسماء ضياع وأسماء جوار وصفات دواب وغير ذلك،,"whose liberality went so far that he showered balls of musk upon the Hashemites, the commanders of the troops, the katibs, and the persons who held an eminent rank at court; each of these balls contained a ticket, on which was inscribed the name of a landed property, or of a slave girl, or of a set of horses, etc.."
فكانت البندقة إذا وقعت في يد الرجل فتحها، فيقرأ ما في الرقعة، فإذا علم مافيها مضى إلى الوكيل المرصد لذلك فيدفعها إليه ويتسلم ما فيها سواء كان ضيعة أو ملكا آخر أو فرسا أو جارية أو مملوكا.,"and the person into whose hands it fell, having opened it and read its contents, proceeded to an agent specially appointed for the purpose, from whom he received the object inscribed on the ticket, whether it was a farm, or other property, or a horse, or a slave girl, or a mamluk."
ثم نثر بعد ذلك على سائر الناس الدنانير والدراهم ونوافج المسك وبيض العنبر، وأنفق على المأمون وقواده وجميع أصحابه وسائر من كان معه من أجناده واتباعه، وكانوا خلقا لا يحصى، حتى على الجمالين والمكاربة والملاحين وكل من ضمه عسكره، فلم يكن في العسكر من يشتري شيئا لنفسه ولا لدوابه.,"The vizir then scattered gold and silver coins, balls of musk, and eggs of amber among the rest of the people. He defrayed all the expenses of al-Mamun, of his officers and companions, those of the troops which accompanied him, and of the camp-followers who were innumerable; he even paid the camel-drivers, those who hired the camels out, the boatmen, and all those who were in the camp; so that none of the latter were under the necessity of buying anything either far himself or his horse."
وذكر الطبري في تاريخه أن المأمون أقام عند الحسن تسعة عشر يوما، يعد له في كل يوم ولجميع من معه ما يحتاج إليه، وكان مبلغ النفقة عليهم خمسين ألف ألف درهم، وأمر له المأمون عند منصرفه بعشرة آلاف ألف درهم، وأقطعه فم الصلح، فجلس الحسن وفرق المال على قواده وأصحابه وحشمه،,"Al-Tabari relates, in his History, that al-Mamun stopped nineteen days with al-Hasan (Burans father), who furnished him and his suite, every day, with all they required; these expenses amounted to fifty millions of dirhems. Al-Mamun, on his departure, having ordered him ten millions of dirhems, and granted him Fam al-Silh in fief, al-Hasan gave a public audience, and distributed that sum to the caliph’s generals, companions, and domestics."
ثم قال: بعد هذا خرج المأمون نحو الحسن لثمان خلون من شهر رمضان، ورحل من فم الصلح لسبع بقين من شوال سنة عشر ومائتين، وهلك حميد بن عبد الحميد يوم الفطر من هذه السنة،,"The historian then says: “After this, on the eighth of Ramadan, al-Mamun went forth to (visit) al-Hasan, and he set out from Fam al-Silh on the twenty second of Shawwal, A. H. two hundred and ten. The death of Hamid Ibn Abd al-Hamid took place on the first of Shawwal, the same year.”"
وقال غيره: وفرش للمأمون حصير منسوج بالذهب، فلما وقف عليه نثرت على قدميه لآلىء كثيرة، فلما رأى تساقط الآلىء المختلفة على الحصير المنسوج بالذهب قال: قاتل الله أبا نواس! كأنه شاهد هذه الحال حين قال في صفة الخمر والحباب الذي يعلوها عند المزاج:,"The following anecdote is told by another historian: (At the marriage ceremony) a mat interwoven with gold was spread out for al-Mamun, who stood on it whilst pearls were showered down in abundance at his feet; on perceiving the pearls thus scattered on the mat of gold, he said: ‘God be merciful to Aba Nuwas! one would think that he had seen this, when he described the bubbles which cover the surface of wine when mixed with water."
كأن صغرى وكبرى من فواقعها… حصباء در على أرض من الذهب وقد غلطوا أبا نواس في هذا البيت، وليس هذا موضع إبانة الغلط.,"‘The little babbles and the great resemble a gravel of pearls upon a ground of gold.’ (In this verse critics have remarked a fault, the nature of which cannot be explained here.)"
"وأطلق له المأمون خراج فارس وكور الأهواز مدة سنة، وقالت الشعراء والخطباء في ذلك فأطنبوا.
ومما يستظرف فيه قول محمد بن خازم الباهلي:","“Al-Mamun then granted al-Hasan one year’s revenue of Fars and of the province of al-Ahwaz. Poets’ and orators were profuse in their praises on this occasion, and the following verses on the subject by Muhammad Ibn Hazim al-Bahili, have been remarked for their ingenuity."
"بارك الله للحسن… ولبوران في الختن
يا ابن هارون قد ظفر… ت ولكن ببنت من فلما نمي هذا الشعر إلى المأمون قال: والله ما ندري خيرا أراد أم شرا.","God grant that Buran and al-Hasan may be happy with the son-in-law, Thou hast triumphed, son of Harun; and of whose daughter hast thou made the conquest?’ “When these verses were mentioned to al-Mamun, he said: ‘By Allah! I know not whether the author means good or ill.’"
وقال الطبري أيضا: دخل المأمون على بوران الليلة الثالثة من وصوله إلى فم الصلح، فلما جلس معها نثرت عليهما جدتها ألف درة كانت في صينية ذهب، فأمر المأمون أن تجمع وسألها عن عدد الدر كم هو، فقالت: ألف حبة، فوضعها في حجرها وقال لها:,"AL-Tabari says: “Al-Mamun went in to Buran on the third night after his arrival at Fam al-Silh; and when he sat down by her side, a thousand pearls were showered upon them, out of a golden tray, by her grandmother; he ordered them to be picked up, and asked her how many there were, and she answered, one thousand; on which he deposited them in her lap, saying."
هذه نحلتك، وسلي حوائجك، فقالت لها جدتها: كلمي يدك فقد أمرك، فسألته الرضى عن إبراهيم بن المهدي – قلت: وقد تقدم ذكره – فقال: قد فعلت، وأوقدوا في تلك الليلة شمعة عنبر وزنها أربعون منا في تور من ذهب، فأنكر المأمون ذلك عليهم وقال: هذا سرف.,"‘Let this be the marriage gift, and ask what thou requires.’ On this, her grandmother said to her: Speak to thy lord, who hath commanded thee.’ Buran then asked him to pardon Ibrahim Ibn al-Mahdi.” (His life has been already given.) “To this the caliph answered, saying: ‘I grant his pardon.’ On that night they lit a candle of ambergris weighing eighty pounds, which was placed in a candle-stick of gold; but al-Mamun denied that on them, saying, that it was an excess of prodigality.’’"
وقال غير الطبري: لما طب المأمون الدخول عليها دافعوه لعذؤر بها، فلم يندفع، فلما زفت إليه وجدها حائضا فتركها، فلما قعد للناس من الغد دخل عليه أحمد بن يوسف الكاتب وقال: يا أمير المؤمنين، هناك الله بما أخذت من الأمر باليمن والبركة، وشدة الحركة، والظفر بالمعركة، فأنشده المأمون:,"Another author says: “When al-Mamun sought to enter in to Buran, he was refused admittance, on the pretext that she was indisposed, but he would not retire; and when his bride was brought forth to him, he found her unwell, and left her. The next morning, when he gave public audience, the katib Ahmad Ibn Yusuf entered and said to him: ‘Commander of the Faithful! May God accord you happiness and good fortune in what you have undertaken; may you be great in prowess and victorious in combat!’ To this al-Mamun replied by reciting the following verses."
"فارس ماض بحربته… صادق بالطعن في الظلم
رام أن يدمي فريسته… فاتقته من دم بدم","Eques impetuosus, cum hastA suA promptus ad confossionem in tenebris, prsedam ‘suam sanguine inficere voluit; sed eum prohibuit ilia, cum sanguine, a sanguine suo.’"
يعرض بحيضها وهو من أحسن الكنايات، حكى ذلك أبو العباس الجرجاني في كتابالكنايات ، وقد رويت هذه القصة على غير هذا الوجه، والله أعلم بالصواب.,"In this, he made allusion to the nature of her indisposition, and the figure he employed is perfectly appropriate. The foregoing anecdote is related by Abu Al- Abbas al-Jurjani in his Kinayat or tropes; but I have found the story told in a different manner; and God knows best the truth."
وجرى هذا كله في شهر رمضان سنة عشر ومائتين، وعقد عليها في سنة اثنتين ومائتين، وتوفي المأمون وهي في صحبته، وكانت وفاته يوم الخميس لثلاث عشرة ليلة بقيت من رجب سنة ثماني عشرة ومائتين، وبقيت بعده إلى أن توفيت يوم الثلاثاء لثلاث بقين من شهر بيع الأول سنة إحدى وسبعين ومائتين وعمرا ثمانون سنة،,"All this occurred in the month of Ramadan, A. H. two hundred and ten (A. D. eight hundred and twenty five or eight hundred and twenty six), but al-Mamun had been (already) betrothed to her in the year two hundred and two. She was with him in A. H. two hundred and eighteen when he died; his death took place on Thursday, the seventeenth of Rajab(August, A.D. eight hundred and thirty three); and hers, on Tuesday, the twenty seventh of the first Rabi, two hundred and seventy one (September, A. D. eight hundred and eighty four) She was then eighty years of age."
لأن مولدها ليلة الاثنين لليلتين خلتا من صفر سنة اثنتين وتسعين ومائة وكانت وفاتها ببغداد، ويقال: إنها دفنت في قبة مقابلة مقصورة جامع السلطان وإنها باقية إلى الآن، رحمها الله تعالى.,"as she was born on Sunday evening, the second of Safar, A. H. one hundred and ninety one (December, A. D. eight hundred and seven), at Baghdad. It is said that she was buried in a vault opposite to the maksura in the mosque of the sultan, and that her monument exists till this day."
وفم الصلح – بفتح الفاء وبعدها ميم وكسر الصاد المهملة وبعد اللام الساكنة جاء مهملة – وهي بلدة على دجلة قريبة من واسط، كذا ذكره السمعاني.,"According to al-Samani, Fam al-Silh (the mouth of the Silh) is a town on the Tigris near Wasit."
"وقال العماد الكاتب في الخريدة: الصلح نهر كبير، يأخذ من دجلة بأعلى واسط عليه نواح كثيرة، وقد علا النهر وآل أمر تلك المواضع إلى الخراب.
قلت: والعماد بذلك أخبر من السمعاني، لأنه أقام بواسط زمانا طويلا، متولي الديوان بها.","but the katib Imad al-din says, in his Kharida, that al-Silh is a large canal branching off the Tigris above Wasit, and that a great number of towns were on its banks; but the waters having overflowed, those places went to ruin. I must observe that Imad al-din was better informed on the subject than al-Samani, having made a long residence at Wasit as director of the government office.”"
تاج الملوك بوري,BURI TAJ AL-MULUK
تاج الملوك أبة سعيد بوري بن أيوب بن شاذي بن مروان الملقب مجد الدين، قد تقدم ذكر أبيه، وهو أخو السلطان صلاح الدين، رحمه الله تعالى؛ وكان أصغر أولاد أبيه، وكانت فيه فضيلة، وله ديوان شعر فيه الغث والسمين لكنه بالنسبة إلى مثله جيد؛,"Abu Saied Buri, surnamed Taj al-Muluk (crown of kings) and Majd al-din (glory of religion) was the youngest son of Ayyub Ibn Shazi (whose life has been already given), and brother to the sultan Salah al-din. He was a man of talent; and his diwan, or collected poetical works, though made up of pieces, some feebly, and some well written, is yet good, if compared to those of the epoch."
"نقلت من ديوانه في أحد مماليكه وقد أقبل من جهة المغرب راكبا فرسا أشهب قوله:
أقبل من أعشقه راكبا… من جانب الغرب على أشهب
فقلت: سبحانك ياذا العلا… أشرقت الشمس من المغرب","I extract from it the following lines, written on one of his mamluks, who came riding up from the west on a grey horse: My friend approached from the west, riding on a grey hone, and I exclaimed: Glory to the Almighty, the sun has risen in the west”"
"واورد له أيضا:
أيا حامل الرمح الشبيه بقده… ويا شاهرا سيفا حكى لحظه عضبا
ضع الرمح واغمد ما سللت فربما… قتلت وما حاولت طعنا ولا ضربا
وذكر له غير ذلك أيضا، وله أشياء حسنة.","He also quotes the following: O, thou who bears a lance as slender as thy waist, O, thou who wields a sword which wounds like thy glances. Quit the lance and sheath thy weapon, for sometimes, undesignedly, thou gives! mortal wounds (with thy eyes). This prince composed some good poetry, and other specimens, besides the foregoing, are given by Imad al-din."
وكانت ولادته في ذي الحجة سنة ست وخمسين وخمسمائة، وتوفي يوم الخميس الثالث والعشرين من صفر سنة تسع وسبعين وخمسمائة، على مدينة حلب من جراحة أصابته عليها لما حاصرها أخوه السلطان صلاح الدين، رحمه الله تعالى، وأصابته الجراحة يوم نزولهم عليها، وهو السادس عشر من المحرم من السنة المذكورة، وكانت الجراحة طعنة في ركبته.,"Buri was born in the month of Zi Al-Hijja, A. H. five hundred and fifty six (A. I). one thousand one hundred and sixty one), and died near Aleppo, on Thursday the twenty third of Safar, A. H. five hundred and seventy five (June, A. D. one thousand one hundred and eighty three), of a wound lie received when that place was besieged by his brother, the sultan Salah al-din. They laid siege to it on the sixteenth of Muharram, and on the same day, Buri received the wound in his knee of which he died."
قال العماد الأصبهاني فيالبرق الشامي : إن صلاح الدين كان قد أعد لعماد الدين صاحب حلب ضيافة في المخيم بعد الصلح وقبل دخوله البلد، فبينما هو جالس على السماط وعماد الدين إلى جانبه ونحن في أغبط عيش وأتم سرور إذ جاء الحاجب إلى صلاح الدين وأسر إليه بموت أخيه،”,"The katib Imad al-din says, in his al-Bark al-Shami: On the conclusion of the peace, the sultan, before his entry into the city, had a feast prepared in the camp for Imad al-din (Zinki), the lord of Aleppo; he was sitting at table, with Zinki by his side, and we were in the height of joy and pleasure, when the chamberlain entered and whispered to the sultan that his brother was dead."
فلم يتغير عن حالته وأمر بتجهيزه ودفنه سرا، وأعطى الضيافة حقها إلى آخرها، ويقال: إن صلاح الدين كان يقول: ما أخذنا حلب رخيصة بقتل تاج الملوك.,"On receiving this information, he showed no emotion; and having given orders to bury him privately, be continued to do the honors of hospitality to the last moment.” It is related that Salah al-din used to say: We did not gain Aleppo cheaply at the cost of Taj al-Muluk’s life.’"
وبوري – بضم الباء الموحدة وسكون الواو وكسر الراء وبعدها ياء مثناة من تحتها – وهو لفظ تركي معناه بالعربية ذئب، انتهى، والله تعالى أعلم.,Buri is a Turkish word and means wolf.
تتش السلجوقي,TUTUSH
تاج الدولة أبو سعيد تتش بن ألب أرسلان بن داود بن ميكائيل بن سلجوق ابن دقاق السلجوقي؛ كان صاحب البلاد الشرقية، فلما حاصر أمير الجيوش بدر الجمالي مدينة دمشق من جهة صاحب مصر – وكان صاحب دمشق يومئذ أتسز بن أوق بن الخوارزمي التركي – سير أتسز المذكور إلى تتش فاستنجد به فأنجده وسار إليه بنفسه،,"Abu Saied Tutus Ibn Alb Arslan Ibn Dawud Ibn Mikail Ibn Saljuk I bn Dakak al-Saljuki was lord of the countries to the east of Syria. When Badr al-Jamali held Damascus besieged by order of the lord of Egypt {the Fatimite caliph al-Mustansir), the Turk Atsiz Ibn Auk Ibn al-Khwarizmi, who was then in possession of the city, sent to implore the aid of Tutush, who marched to his assistance."
فلما وصل إلى دمشق خرج إليه أتسز، فقبض عليه تتش وقتله واستولى على مملكته وذلك في سنة إحدى وسبعين وأربعمائة لإحدى عشرة ليلة خلت من شهر ربيع الآخر ،,"On arriving near Damascus, Tutush was met by Atsiz, whom he caused to be arrested, and having put him to death, he took possession of his kingdom: this was in the year four hundred and seventy one, on the eleventh of the second Rabi (October, A. D. one thousand and seventy eight)."
وكان قد ملك دمشق في ذي القعدة سنة ثمان وستين وأربعمائة، ورأيت في بعض التواريخ أن ذلك كان في سنة اثنتين وسبعين، والله أعلم. ثم ملك حلب بعد ذلك في سنة ثمان وسبعين وأربعمائة كما تقدم في ترجمة آق سنقر، واستولى على البلاد الشامية،,"Atsiz had become master of the city in the month of Zu Al-Kaada, four hundred and sixty eight (June, A. D. one thousand and seventy six); I have read, however, in some historical work, that it was in four hundred and seventy two. It has been already stated in the life of Ak-Sunkur, that Tutush again took Aleppo in A. H. four hundred and seventy eight; he then conquered the provinces of Syria."
ثم جرى بينه وبين ابن أخيه بر كياروق المقدم ذكره منافرات ومشاجرات أدت إلى المحاربة، فتوجه إليه وتصافا بالقرب من مدينة الري في يوم الأحد سابع عشر صفر سنة ثمان وثمانين وأربعمائة، فانكسر تتش المذكور، وقتل في المعركة ذلك النهار، ومولده في شهر رمضان سنة ثمان وخمسين وأربعمائة.,"but the dissensions which afterwards arose between him and his nephew Barkyaruk led to a war, and a battle was fought between them, near the city of Rai, on Sunday the seventeenth of Safar, A. H. four hundred and eighty eight (February, A. D. one thousand and ninety five), in which the troops of Tutush were defeated, and he himself was slain: his birth was in the month of Ramadan, four hundred and fifty eight (August, A. D. one thousand and sixty six)."
وخلف ولدين: أحدهما فخر الملوك رضوان، والآخر شمس الملوك أبو نصر دقاق، فاستقل رضوان بمملكة حلب، ودقاق بمملكة دمشق، وتوفي رضوان في سلخ جمادى الأولى سنة سبع وخمسمائة، ومن نوابه أخذ الفرنج أنطاكية في سنة اثنتين وتسعين وأربعمائة،,"He left two sons, Fakhr al-Muluk Ridwan and Shams al-Muluk Abu Nasr Dakak, the former of whom took possession of the principality of Aleppo, and the latter of that of Damascus. Ridwan died on the last day of the first Jumada, A. H. five hundred and seven (November, A. D. one thousand one hundred and thirteen); it was from (one of) his lieutenants that the Franks took Antioch in the year four hundred and ninety two."
وتوفي دقاق في ثامن عشر شهر رمضان سنة سبع وتسعين وأربعمائة، ودفن في مسجد بحكر الفهادين بظاهر دمشق الذي على نهر بردى، وكان قد حصل له مرض متطاول، وقيل: إن أمه سمته في عنقود عنب.,"Dakak died on the eighteenth of Ramadan, A. H. four hundred and ninety seven (June, A. D. one thousand one hundred and four), and was interred in the mosque situated in the Hakr al-Fahhadin, on the bank of the river Barada outside Damascus. He died of a lingering illness, but it has been said that he was poisoned by his mother with a bunch of grapes."
فلما مات قام بالملك ظهير الدين أبو منصور طغتكين، وكان أتابكه وتزوج أمه في حياة أبيه، زوجه إياها وهو عتيق تتش رحمهم الله تعالى، وألاد الملك رضوان المقيمون بظاهر حلب هم أولاد رضوان المذكور. ولم يزل ظهير الدين طغتكين مالك دمشق إلى أن توفي يوم السبت لثمان خلون من صفر سنة اثنتين وعشرين وخمسائة.,"On his death, he was succeeded by his Atabek, or guardian, Zahir al-din Abu Mansur Toghtikin, to whom his mother had been given in marriage by his father Tutush. This Toghtikin was an enfranchised slave of Tutush. Ridwan is the ancestor of the family called Aulad al-Malik Ridwan (prince Ridwan’s children), which resides outside of Aleppo- Toghtikin continued in possession of the principality of Damascus till his death, which took place on Saturday, the eighth of Safar, five hundred and twenty two (February, A. D. one thousand hundred and twenty eight.)"
وتولى الأمر بعده ولده تاج الملوك أبو سعيد بوري، إلى أن توفي يوم الاثنين الحادي والعشرين من رجب سنة ست وعشرين وخمسمائة من جراحة أصابته من الباطنية.,"He was succeeded by his son Taj al-Muluk Abu Saied Buri, who died on Monday, the twenty first of Rajab, A. H. five hundred and twenty six (June, A. D. one thousand one hundred and thirty two), of a wound he received from the Batinites."
وتولى بعده ولده شمس الملوك إسماعيل إلى أن قتل يوم الأربعاء رابع عشر شهر ربيع الآخر سنة تسع وعشرين وخمسمائة، قتلته أمه خاتون زمرد بنت جاولي.,"He had for successor his son Shams al-Muluk Ismail, who reigned till Thursday, the fourteenth of the second Rabi, five hundred and twenty nine (February, A. D. one thousand one hundred and thirty five), on which day he was put to death by his mother Khatun Zumurrud (princess Emerald), daughter of Jawili."
وأجلست أخاه شهاب الدين أبا القاسم محمود بن بوري، فتولى الأمر بعده بدمشق إلى أن قتل ليلة الجمعة الثالث والعشرين من شوال سنة ثلاث وثلاثين وخمسمائة، قتله غلامه التغش ويوسف الخادم والفراش الخركاوي.,"and his brother Shihab al-din Abu Al-Kasim Mahmud was placed by her on the throne. Mahmud governed Damascus till he was murdered by his page al-Tugush, the eunuch Yusuf, and the farrash al-Kharkawi on. the night of Thursday, the twenty third of Shawwal, five hundred and thirty three (June, A. D. one thousand one hundred and thirty nine)."
وصبيحة قتله وصل أخوه جمال الدين محمد بن بوري من بعلبك وكان صاحبها، فملك دمشق وأقام بها إلى أن توفي ليلة الجمعة ثامن من شعبان سنة أربع وثلاثين وخمسمائة.,"The next morning, his brother Jamal al-din Muhammad Ibn Buri arrived from his principality of Baalbek and took possession of Damascus, where he remained till his death, which happened on the night of Thursday, the eighth of Shaban, five hundred and thirty four (March, A. D. one thousand one hundred and forty)."
وتولى بعده مملكة دمشق ولده مجير الدين أبق بن محمد بن بوري بن طغتكين، إلى أن نزل عليها نور الدين محمود بن زنكي في التاريخ الآتي ذكره في ترجمته إن شاء الله تعالى وأخذها منه، وعرضه عنها حمص فأقام بها يسيرا ثم انتقل إلى بالس التي على الفرات بأمر نور الدين،,"He was succeeded by his son Mujir al-din Abek, who continued to govern Damascus till besieged by Nur al-din Mahmud Ibn Zinki (A. H. five hundred and forty nine, A.D. one thousand one hundred and fifty four), when he delivered up the city and received Emessa in exchange. He had not been long in Emessa, when Nur al-din sent him to Balis, a town on the Euphrates"
وأقام بها مدة ثم توجه إلى بغداد وأقبل عليه الامام المقتفي، ولا أعلم متى مات. ولما كان بدمشق كان مدبر دولته معين الدين أنز بن عبد الله مملوك جده طغتكين،,"where he remained for some time, and then went to Baghdad, where he was honorably received by the caliph al-Muktafi (liamr illah); but I do not know the epoch of his death. When he was at Damascus, he confided the government to Muin al-din Anez Ibn Abd Allah, a mamluk of his grandfather Toghtikin."
وهو الذي ينسب إليه قصر معين الدين ببلاد الغور من أعمال دمشق، وتوفي معين الدين المذكور في ليلة الثالث والعشرين من شهر ربيع الآخر سنة أربع وأربعين وخمسائة وهو الذي تزوج نور الدين محمود ابنته ثم تزوجها من بعده السلطان صلاح الدين رحمهم الله أجمعين. وله بدمشق مدرسة،,"The castle of Muin al-din, in the canton of al-Ghaur, which is in the dependencies of Damascus, was so named after him; he died on the night of the twenty third of the latter Rabi, five hundred and forty four (August, A. D. one thousand one hundred and forty nine). It was his daughter whom Nur al-din Mahmud married, and who became wife of the sultan Salah al-din on the death of her first husband; There is a college at Damascus which was founded by Muin al-din."
ثم وجدت تاريخ وفاة مجير الدين أبق فذكرتها في ترجمة نور الدين محمود – الآتي ذكره إن شاء الله تعالى,"I have since discovered the date of Mujir al-din Abek’s death; it was (in A. H. five hundred and sixty four, A. D. one thousand one hundred and sixty eight or one thousand one hundred and sixty nine) as we shall mention in the life of Nur al-din Mahmud."
تقية الصورية,TAKIYA BINT GHAITH
أم علي تقية بنت أبي الفرج غيث بن علي بن عبد السلام بن محمد بن جعفر السلمي الأرمنازي الصوري، وهي أم تاج الين أبي الحسن علي بن فاضل بن سعد الله بن الحسن بن علي بن الحسين بن يحيى بن محمد بن إبراهيم بن موسى بن محمد بن صمدون الصوري الأصل.,"Om Ali Takiya Bint Abi AI-Faraj Ghaith (Takiya, mother of Ali and daughter of Abu Al-Faraj Gaith Ibn Ali Ibn Abd al-Salam Ibn Muhammad Ibn Jaafar al-Sulami al-Armanazi al-Suri was the mother of Abu ’l-Hasan Ali Ibn Fadil Ibn Samdun al-Suri."
كانت فاضلة، ولها شعر جيد، قصائد ومقاطيع، وصحبت الحافظ أبا الطاهر أحمد بن محمد السلفي الأصبهاني – رحمه الله تعالى – زمانا بثغر الإسكندرية المحروس، وذكرها في بعض تعاليقه الإسكندرية المحروس، وذكرها في بعض تعاليقه، وأثنى عليها وكتب بخطه: عثرت في منزل سكناي، فانجرح أخمصي، فشقت وليدة في الدار خرقة من خمارها وعصبته،,"She was a woman of talent, and composed some good qasidas and short pieces of poetry. The hafiz al-Silafi, in whose service she had been for a time when at Alexandria, speaks of her favorably in some of his works, and the following passage is found in his handwriting:
“I stumbled in the place of my abode, and my foot was wounded thereby; on which a girl in the house tore a piece off her veil and bound it up.”"
"فأنشدت تقية المذكورة في الحال لنفسها تقول:
لو وجدت السبيل جدت بخدي… عوضا عن خمار تلك الوليدة
كيف لي أن أقبل اليوم رجلا… سلكت دهرها الطريق الحميدة","Takiya herself pronounced the following verses on the occasion: Had I found means, I should have given my cheek rather than a maiden’s veil. How happy should I be to kiss a foot. Which has always trod in the laudable path (the path of righteousness)."
"نظرت في هذا المعنى إلى قول هارون بن يحيى المنجم:
كيف نال العثار من لم يزل من… هـ مقيما في كل خطب جسيم
أو ترقى الأذى إلى قدم لم… تخط إلا إلى مقام كريم ولها غير ذلك أشياء حسنة.","In expressing this idea, she had in view the following lines, which are by Harun Ibn (Ali Ibn) Yahya al-Munajjim: How should he stumble who hath always been upright under the gravest circum-stances? How could a hurt happen to a foot which hath never swerved from the road of honor."
وحكى لي الحافظ زكي الدين أبو محمد عبد العظيم المنذري رحمه الله أن تقية المذكورة نظمت قصيدة تمدح بها الملك المظفر تقي الدين عمر ابن أخي السلطان صلاح الدين رحمهما الله تعالى، وكانت القصيدة خمرية، ووصفت آلة المجلس وما يتعلق بالخمر، فلما وقف عليها قال: الشيخة تعرف هذه الأحوال من زمن صباها،,"I have been informed by the hafiz Abd al-Azim al-Mundiri, that Takiya composed a qasida in praise of Taki al-din Omar, nephew of Salah al-din; its subject was wine, and in it she described all the apparatus of a convivial party, and everything respecting wine. When the prince read the poem, he said, The old lady knows all those things from her youth.”"
"فبلغها ذلك، فنظمت قصيدة أخرى حربية ووصفت الحرب وما يتعلق بها أحسن وصف، ثم سيرت إليه تقول: علمي بهذا كعلمي بهذا ، وكان قصدها براءة ساحتها مما نسبها إليه.
[وكانت قد سألت الشيخ الامام العالم أبا الطاهر اسماعيل بن عوف الزهريعن الشعر، فقال: هو كلام إن تكلمت بحسن فهو لك وإن تكلمت بشر فهو عليك.","Takiya having been informed of what he said, composed another qasida on war, in which she described it to perfection, and all its accompanying circumstances; she then sent it to him, saying: “My acquaintance with that is like my acquaintance with this.” In so doing, it was her intention to justify herself from the imputation which he cast upon her character."
وكانت ولادتها في صفر سنة خمس وخمسمائة بدمشق، ورأيت بخط الحافظ السفلي أنها ولدت في المحرم من السنة المذكورة، وتوفيت في أوائل شوال سنة تسع وسبعين وخمسائة، رحمها الله تعالى.,"Takiya was born at Damascus in the month of Safar, A. H. five hundred and five (August, A. D. one thousand one hundred and eleven); I have seen, however, a note in the handwriting of al-Silafi, stating that she was born in the month of Muharram of that year: she died in the beginning of Shawwal, five hundred and seventy nine (January, A. D. one thousand one hundred and eighty four)."
توفي والدها أبو الفرج المذكور في أواخر سنة تسع وخمسائة، وقيل: في صفر، وكان ثقة، رحمة الله تعالى. وتوفي جدها علي بن عبد السلام ضحى يوم الأحد تاسع ربيع الآخر سنة ثمان وسبعين وأربعمائة بصور.,"Her father Abu Al-Faraj died towards the end of A. H. five hundred and nine, and, as some say, in the month of Safar of that year: he was an authority as a traditionist. Her grandfather Ali Ibn Abd al-Salam died at Sur {Tyre) on Sunday morning, the ninth of the second Rabi, four hundred and seventy eight (August, A. D. one thousand and eighty five)."
وتوفي ولدها أبو الحسن علي المذكور في الخامس عشر من صفر سنة ثلاث وستمائة بثغر الإسكندرية عن سن عالية، وهو صوري الأصل مصري الدار ، وكان فاضلا في النحو والقراءات حسن الحظ والضبط لما يكتبه. وكان مولد أبيه فاضل المذكور في شوال سنة تسعين وأربعمائة بدمشق،,"Her son Abu Al-Hasan Ali, who was a native of Sur, but a denizen of Egypt, died at an advanced age in the city of Alexandria, on the fifteenth of Safar, A. H. six hundred and three (September, A. D. one thousand two hundred and six). He was an able grammarian and master of the different readings of the Quran; his handwriting was elegant and his orthography correct: his father Fadil was born at Damascus in the month of Shawwal, four hundred and ninety (September, one thousand and ninety seven)."
هكذا نقلته من خط الحافظ السلفي، وتوفي في أول شهر ربيع الأول سنة ثمان وستين وخمسائة بالإسكندرية، وكنيته أبو محمد، نقلت وفاته من خط ولده أبي الحسن علي المذكور.,"(This I have taken from a note written by the hafiz al-Silafi.) I find in the handwriting of Abu Al-Hasan that his father Fadil, who was surnamed Abu Muhammad, died at Alexandria in the beginning of the first Rabi, five hundred and sixty eight (October, A. D. one thousand one hundred and seventy two)."
والأرمنازي – بفتح الهمزة وسكون الراء وفتح الميم والنون وبعد الألف زاي – هذه النسبة إلى أرمناز، وهي قرية من أعمال دمشق، وقيل: من أعمال أنطاكية، والأول أصح،,"Armanazi means belonging to Armanaz, which is a village in the dependencies of Damascus; some say, however, that it is situated in the dependencies of Antioch, but the former statement is more correct."
وذكر ابن السمعاني أنها من أعمال حلب، وقال لي من رأى أرمناز: إن بينها وبين عزار من أعمال حلب أقل من ميل من جانبها الغربي.,"Al-Samani says that it is in the dependencies of Aleppo, and I have been informed by a person who saw Armanaz, that it is in the dependencies of Aleppo, and lies at less than a mile’s distance to the west of Azar."
والصوري – بضم الصاد المهملة وسكون الواو وبعدها راء – هذه النسبة إلى مدينة صور، وهي من ساحل الشام، وهي الآن بيد الفرنج، خذلهم الله تعالى، استولوا عليها في سنة ثماني عشرة وخمسائة، يسر الله فتحها على أيدي المسلمين، آمين.,"Suri means belonging to Stir [Tyre), a city on the coast of Syria, and now in the hands of the Franks, may God frustrate their projects! it was taken by them in the year five hundred and eighteen (A. D. one thousand one hundred and twenty four). God render its conquest easy, to the Muslims!"
أبو غالب التياني,ABU GHALIB AL-TAIYANI
أبو غالب تمام بن غالب بن عمر اللغوي المعروف بالتياني من أهل قرطبة سكن مرسية؛ كان إماما في اللغة وثقة في إيرادها، مذكورا بالديانة والفقه والورع، وله كتاب مشهور جمعة في اللغة لم يؤلف مثله اختصارا وإكثارا، وله قصة تدل على دينه مع علمه،,"Abu Ghalib Tammam Ibn Ghalib I bn Omar the philologer, surnamed al-Taiyani, was a native of Cordova, but had settled at Murcia, lie held the first rank in the science of philology, and was considered as a sure authority in his doctrines on that subject. He was cited also for bis knowledge of jurisprudence, his observance of the precepts of religion, and his piety. His celebrated compilation of philological remarks is unequalled by any work of the kind both for concision and extensive information."
حكى ابن الفرضي أن الأمير أبا الجيش مجاهد بن عبد الله العامري وجه إلى أبي غالب المذكور أيام غلبته على مرسية، وأبو غالب ساكن بها، ألف دينار على أن يزيد في ترجمة هذا الكتاب مما ألفه أبو غالب لأبي الجيش مجاهد، فرد الدنانير,"The following anecdote, related of the author by Ibn al-Faradi, is a proof not only of his learning, but of his strict religious principles: “When Aim Al-Jaish Mujahid took Murcia, he sent to Abu Ghalib, who was then residing in that city, a present of one thousand dinars, with the condition that he should add these words to the title of his work Composed by Abu Ghalib for Abi Al-Jaish Mujahid Oil this, he returned the money."
وقال: والله لو بذلت لي الدنيا على ذلك لم أفعله، ولا استجزت الكذب، فإني لم أؤلفه لك خاصة، ولكن للناس عامة؛ فاعجب لهمة هذا الرئيس وعلوها، واعجب لنفس هذا العالم ونزاهتها.,"saying; ‘Were the world offered to me on that condition, I should refuse it, to avoid having a falsehood lo answer for; it was not for you that I composed the work, but for the public at large.’ I low admirable was the noble and lofty spirit of that able master! what an honest pride, what integrity in that profound scholar!’"
وقال ابن حيان: كان أبو غالب هذا مقدما في علم اللسان مسلمة له اللغة، وله كتاب جامع في اللغة سماه تلقيح العين جم الإفادة.,"Ibn Haiyan says that Aim Ghalib was pre-eminent in his knowledge of the {Arabic) tongue, and that all yielded to him in philology. He composed a most instructive collection of philological observations, which he entitled Talkih al-Ain."
وتوفي بالمرية في إحدى الجماد يين سنة ست وثلاثين وأربعمائة ، رحمه الله تعالى؛ وأخذ اللغة عن أبيه وعن أبي بكر الزبيدي وغيرهما. والتياني: أظنه منسوبا إلى التين وبيعه، والله أعلم.,"lie died at Almeria, A. H. four hundred and thirty six, in one of the months of Jumada. Among his masters in philology were his father and Abu Bakr az-Zubaidi. I suppose that Tayiani is derived from Tin, and means a seller of that fruit."
تميم بن المعز الفاطمي,TAMIM IBN AL-MUZZ IBN AL-MANSUR
أبو علي تميم بن المعز بن المنصور بن القائم بن المهدي؛ كان أبوه صاحب الديار المصرية والمغرب، وهو الذي بنى القاهرة المعزية – وسيأتي ذكره في حرف الميم إن شاء الله تعالى – وقد تقدم ذكر جماعة من أهل بيته – وسيأتي ذكر الباقين إن شاء الله تعالى -؛,"Abu Ali Tamim was son of al-Muzz Ibn al-Mansur Ibn al-Kaim Ibn al- Mahdi. His father was lord of Egypt and Maghrib, and the founder of the city of Cairo (which is for that reason entitled) al-Muzziya. (We shall give his life in the letter M, and have already made mention of a number of his family; of the others we shall speak hereafter.)"
وكن تميم المذكور فاضلا شاعرا ماهرا لطيفا ظريفا، ولم يل المملكة لأن ولاية العهد كانت لأخيه العزيز فوليها بعد أبيه، والعزيز أيضا أشعار جيدة وقد ذكرهما أبو منصور الثعالبي فياليتيمة ، وأورد لهما كثيرا من المقاطيع،,"Tamim was a man of superior talent and a poet, gifted with a subtle wit and a. refined taste; he did not, however, obtain the supreme authority, as the throne devolved to his brother al-Aziz in virtue of the solemn covenant by which this prince had been recognized, during his father’s lifetime, as the legitimate successor to the empire. Al-Aziz also composed some good poetry, and a great number of pieces by him and by his brother are given in al-Thaalibi’s Yatima."
"فمن شعر تميم المذكور:
ما بان عذري فيه حتى عذرا… ومشى الدجى في خده فتحيرا
همت تقلبه عقارب صدغه… فاستل ناظره عليها خنجرا
والله لولا أن يقال تغيرا… وصبا وإن كان التصابي أجدرا
لأعدت تفاح الخدود بنفسجا… لثما وكافور الترائب عنبرا","The following verses are by Tamim: The love I bore her did not appear excusable till her hair spread a dark shade on her cheek, and her beauty had attained its perfection (t). The locks which encircled her cheeks aspired to kiss her lips, but she repelled them with the drawn sword of her glances. By Allah were I not apprehensive that people should say of me: His head is deranged by love;” and yet I am justified in loving, on kissing those rosy, cheeks, I should think them a bunch of violets, and her shoulders of camphor (whiteness), I should mistake for ambergris."
"وله أيضا:
أما والذي لا يملك الأمر غيره… ومن هو بالسر المكتم أعلم
لئن كان كتمان المصائب مؤلما… لإعلانها عندي أشد وآلم
وبي كل ما يبكي العيون أقله… وإن كنت منه دائما أتبسم","By the same: I swear by Him who alone possesses sovereign power, and who knows the most hidden secrets, that painful though it be to conceal one’s sufferings, it would be, for me, more grievous and painful to reveal them (k). I undergo tortures the least of which would force the eyes to shed tears (from pain), and yet, for her sake, I always wear a smiling face."
"وأورد له صاحب اليتيمة:
وما أم خشف ظل يوما وليلة… ببلقعة بيداء ظمآن صاديا
تهيم فلا تدري إلى أين تنتهي… مولهة حيرى تجوب الفيافيا
أضر بها حر الهجير فلم تجد… لغلتها من بارد الماء شافيا","The author of the Yatima gives the following lines as being composed by Tamim: No the mother of the tender fawn who passed days and nights in the desert suffering from thirst, who roamed unconscious and wandered in amaze through the wilderness, whom the noontide heat oppressed, and who found not a drop of cool water to quench her thirst."
"فلما دنت من خشفها انعطفت له… فألفته ملهوف الجوانح طاويا
بأوجع مني يوم شدت حملهم… ونادى منادي الحي أن لا تلاقيا","who drew near to her fawn, and, hanging fondly over it, found its flanks parched and shrunk, that mother felt not greater pain than I on the day (of my friends’ departure), when they girthed their camels, and a voice exclaimed from the tribe: ‘ Adieu forever”"
"[وأورد له أبو الصلت أمية بن عبد العزيز في كتابه الحديقة:
يوم لنا في النيل مختصر… ولكل يوم مسرة قصر",The following (well-known) line is attributed to him also: Evil Fortune was mortified (and frustrated) by (the abundance of) his gifts; such mortification he also felt when forced to refuse (a solicitation).
وأشعاره كلها حسنة. وكانت وفاته في ذي القعدة سنة أربع وسبعين وثلثمائة بمصر، رحمه الله تعالى، هكذا قال صاحبالدول المنقطعةوزاد العتقي في تاريخه أنه توفي يوم الثلاثاء مع زوال الشمس لثلاث عشرة ليلة خلت من الشهر المذكور، وأن أخاه العزيز نزار بن المعز حضر الصلاة عليه في بستانه،,"All Tamim’s poetry is good. The author of the Dual al-Munkatia says that he died in the month of Zu Al-Kaada, A. H. three hundred and seventy four (April, A.D. nine hundred and eighty five), in Egypt; and al-Otaki states in his History, that his death took place on the afternoon of Tuesday, the thirteenth of the month, and that his brother al-Aziz Nizar was present at the funeral prayers, which were said over him in his garden."
وغسله القاضي محمد بن النعمان وكفنه في ستين ثوبا، وأخرجه من البستان مع المغرب وصلى عليه بالقرافة، وحمله إلى القصر فدفنه بالحجرة التي فيها قبر أبيه المعز.,"the kadi Muhammad Ibn an-Noman washed the corpse, and having wrapped it up in sixty robes, he brought it out of the garden towards sunset, and prayed over it at the Karafa; he then bore it to the castle of Cairo, and placed it in the vault wherein the body of his father al-Muzz was deposited."
وقال محمد بن عبد الملك الهمداني في كتابه الذي سماهالمعارف المتأخرة : إنه توفي سنة خمس وسبعين، والله أعلم. وقال غيرهما: إنه ولد سنة سبع وثلاثين وثلثمائة.”,"Muhammad Ibn Abd al-Malik al-Hamadani says, in his work entitled al-Maarif al-Mutaakhira (Sciences of later Times), that Tamim died in the year three hundred and seventy five; God knows best! A third writer says that he was born in A. H. three hundred and thirty seven (A. D. nine hundred and forty eight or nine hundred and forty nine)."
تميم بن المعز الصنهاجي,TAMIM IBN AL-MUZZ IBN BADIS
أبو يحيى تميم بن المعز بن باديس بن المنصور بن بلكين بن زيري بن مناد ابن منقوش بن زناك بن زيد الأصغر بن واشفال بن وزغفي بن سري بن وتلكي ابن سليمان بن الحارث بن عدي الأصغر، وهو المثنى، بن المسور بن يحصب بن زيد الغوث الأصغر بن سعد وهو عبد الله بن عوف بن عدي بن مالك بن زيد بن سدد بن زرعة، وهوحمير الأصغر، بن سبأ الأصغر بن كعب بن زيد بن سهل بن عمرو بن قيس بن معاوية بن جشم بن عبد شمس بن وائل بن الغوث بن حيدان بن قطن بن عوف بن عريب بن زهير بن أيمن بن الهميسع بن عمرو بن حمير وهو العرنجج بن سبأ الأكبر بن يشجب بن يعرب ابن قحطان بن عابر وهو هود عليه السلام ابن شالخ بن إرفخشذ بن سام بن نوح عليه السلام،,"Abu Yahya Tamim was son of al-Muzz (and a descendant of Kahtan; his genealogy is thus given:) Tamim Ibn al-Muzz Ibn Badis Ibn al-Mansur Ibn Bolukkin Ibn Ziri Ibn Manad Ibn Mankush Ibn Zanak Ibn Zaid al-Asghar {the less) Ibn Washfal Ibn Wazghafi Ibn Sari Ibn Watloki Ibn Suleiman Ibn al-Harith Ibn Adi Al-Asghar al-Mathna (the less or the second) Ibn Miswar Ibn Yahsub Ibn Malik Ibn Zaid Ibn al-Ghauth al-Asghar Ibn Saad; Saad, named also Abd Allah, was son of Auf Ibn Adi Ibn Malik Ibn Zaid Ibn Sadad Ibn Zura; Zura, who was Himyar the less, was son of Saba the less, son of Kaab Ibn Zaid Ibn Sahl Ibn Amr Ibn Kais Ibn Moawia Ibn Jusham Ibn Abd Shams Ibn Wail Ibn al-Ghauth Ibn Haidan Ibn Kitn Ibn Auf Ibn Arib Ibn Zuhair Ibn Aiman Ibn al-Hamaisa Ibn Amr Ibn Himyar; Himyar, named also al-Aranjaj, was son of Saba the elder, son of Yasghob ibn Yarub Ibn Kahtan Ibn Aabir (Heber); Aabir is the same person as the prophet Hud, who was son of Shalikh (Saleh) son of Arfakhshad son of Sem son of Noah."
هكذا قاله العماد في الخريدة، الحميري الصنهاجي.,"Such is the statement made by Imad al-din in the Kharida. This Tamim, who was surnamed al-Himyari Al-Sunhaji (sprung from Sunhaj and Himirar)."
ملك إفريقية وما والاها بعد أبيه المعز، وكان حسن السيرة، محمود الآثار، محبا للعلماء، معظما لأرباب الفضائل، حتى قصدته الشعراء من الآفاق على بعد الدار كابن السراج الصوري وأنظاره، وجده المثنى بن المسور أول من دخل منهم إلى افريقية.,"became sovereign of Ifrikiya and the neighboring countries on the death of his father al-Muzz. His government was just, and his conduct praiseworthy; he liked men of learning, and honored persons of talent; for this reason, poets came from the most distant regions to celebrate his praise, and, amongst the rest, Ibn al-Sarraj al-Suri. Tamim’s ancestor, al-Mathna Ibn al-Miswar, was the first of the family who entered Ifrikiya."
"ولأبي علي الحسن بن رشيق القيرواني فيه مدائح، فمن ذلك قوله:
أصح وأعلى ماسمعناه في الندى… من الخبر المأثور منذ قديم
أحاديث ترويها السيول عن الحيا… عن البحر عن كف الأمير تميم","Ibn Rashik al-Kairawani composed a number of pieces in honor of Tamim, and in one of them is this passage: The truest and most authentic history of liberality which has been transmitted from ancient times, is that narrative made by the torrents, which learned it from the rain, which received it from the sea, which held it from the hand of Tamim."
"وللأمير تميم المذكور أشعار حسنة، فمن ذلك قوله:
إن نظرت مقلتي لمقلتها… تعلم مما أريد نجواه
كأنها في الفؤاد ناظره… تكشف أسراره وفحواه","The emir Tamim himself composed some good poetry, of which the following are specimens: If my eyes looked at hers, she would know with whom I should wish a secret interview. Her glances seem to reach the heart and discover its hidden contents."
"وله أيضا:
سل المطر العام الذي عم أرضكم… أجاء بمقدار الذي فاض من دمعي
إذا كنت مطبوعا على الصد والجفا… فمن أين لي صبر فأجعله طبعي","By the same: Ask of the abundant rains which have watered all thy country, if they fell as copiously as my tears, If it be thy character to show aversion and rigor (to thy lover), patience should be mine; but where shall I find it?"
"وله أيضا:
وخمر قد شربت على وجوه… إذا وصفت تجل عن القايس
خدود مثل ورد في ثغور… كدر في شعور مثل آس","By the same: How often have I drunk intoxication off faces which in beauty far surpassed description. The cheeks were like roses, the teeth like pearls, and the ringlets like myrtle."
"وذكره العماد الكاتب في كتاب السيل، وأورد له:
فكرت في نار الجحيم وحرها… يا ويلتاه ولات حين مناص
فدعوت ربي أن خير وسيلني… يوم المعاد شهادة الإخلاص","The katib Imad al-din speaks of him in the Sail, and gives the following pal-sages of his poetry:
I thought of hell and its fires (and when the wicked shall exclaim:) “Alas for us, There is no time for escape I then invoked the Lord, foe my best recommendation to his mercy is to declare the sincerity of my faith."
وأشعاره وفضائله كثيرة، وكان يجيز الجوائز السنية، ويعطي العطاء الجزيل، وفي أيام ولايته اجتاز المهدي محمد بن تومرت – الأتي ذكره إن شاء الله تعالى – بإفريقية عند عوده من بلاد المشرق، وأظهر بها الانكار على من رآه خارجا عن سنن الشريعة، ومن هناك توجه إلى مراكش وكان منه ما اشتهر.,"The merits of Tamim were abundant like his poetry, and his gifts were be-stowed with liberality. It was in his reign that the Mahdi, Muhammad Ibn Tumort, passed through Ifrikiya on his return from the East, and manifested his disapproval of those whom he saw transgress the rules of the divine law; from thence he went to Morocco, where he acquired celebrity by his proceedings."
وكانت ولادة الأمير تميم المذكور بالمنصورية التي تسمى صبرة من بلاد إفريقية يوم الاثنين ثالث عشر رجب سنة اثنتين وعشرين وأربعمائة، وفوض إليه أبوه ولاية المهدية في صفر سنة خمس وأربعين، ولم يزل بها إلى أن توفي والده في [رابع] شعبان سنة أربع وخمسين وأربعمائة كما سيأتي في ترجمته إن شاء الله تعالى،,"The emir Tamim was born at al-Mansuriya (called also Sabra, a town in the province of Ifrikiya), on Monday, the thirteenth of Rajab, A. H. four hundred and twenty two (July, A. D. one thousand and thirty one): he was entrusted by his father with the government of al-Mahdiya, in the month of Safar, A. H. five hundred and forty five and he remained in command of that city till his father’s death, which took place the month of Shaban, A.H. four hundred and fifty four (August, A. D. one thousand and sixty two)."
فاستبد بالملك، ولم يزل إلى أن توفي ليلة السبت منتصف رجب سنة إحدى وخمسمائة، ودفن في قصره، ثم نقل إلى قصر السيدة بالمنستير، رحمه الله تعالى.,"when he became sole master of the kingdom. He continued in the exercise of supreme authority till he died in A. H. five hundred and one, on Friday night, the fifteenth of Rajab (February, A. D. one thousand one hundred and eight). He was buried in his palace, but his corpse was afterwards removed to Kasr al-Sida at Monastir."
وخلف من البنين أكثر من مائة، ومن البنات ستين، على ما ذكر حفيده أبو محمد عبد العزيز بن شداد ابن الأمير تميم المذكور في كتاب أخبار القيروان رحمه الله تعالى.,"He left after him upwards of one hundred sons and sixty daughters, according to the account given by his grandson Ibn Shaddad in his History of Kairawan."
وقد تقدم ضبط بعض أجداده والباقي يطول ضبطه وقد قيدته بخطى، فمن أراد نقله فلينقله على هذه الصورة فإني نقلته من خط بعض الفضلاء. والصنهاجي: قد تقدم الكلام فيه.,"I have already marked the manner in which the names of some of his ancestors are to be pronounced, but it would occupy too much room, were I to fix the orthography of the remainder. I have written them here, however, with the vowel points, so that any person who wishes to quote the genealogy has only to follow what I have here given after a note in the handwriting of a man of in forma lion."
والمنستير: يأتي ذكرها في حرف الهاء إن شاء الله تعالى في ترجمة البوصيري.,Monastir shall be noticed in the life of al-Busiri.
توران شاه,SHAMS AL-DAWLAT TURAN SHAH
الملك المعظم شمس الدولة توران شاه بن أيوب بن شاذي بن مروان الملقب فخر الدين، وقد تقدم ذكر أبيه وأخيه تاج الملوك،,"Al-Malik al-Muazzam Shams al-Dawlat (the exalted prince, tun of the empire Turan Shah Ibn Ayyub Ibn Shadi Ibn Marwan was surnamed Fakhr al-din (glory of religion). Mention has been already made of his father and his brother Taj al-Muluk."
وهو أخو السلطان صلاح الدين رحمه الله تعالى، وكان أكبر منه؛ وكان السلطان يكثر الثناء عليه ويرجحه على نفسه، وبلغه أن باليمن إنسانا يسمى عبد النبي بن مهدي يزعم أنه ينتشر ملكه حتى يملك الأرض كلها، وكان قد ملك كثيرا من بلادها واستولى على حصونها وخطب لنفسه، وكان السلطان قد ثبتت قواعده وقوي عسكره، فجهز أخاه شمس الدولة المذكور بجيش اختاره، وتوجه إليها من الديار المصرية في أثناء رجب سنة تسع وستين وخمسمائة،,"He was an elder brother of the sultan Salah al-din, who often expressed his high esteem of him, and treated him with deference. In the month of Rajab, five hundred and sixty nine, the sultan having established his authority on a solid Basis and strengthened his army, sent his brother Turan Shah, with a chosen body of troops, from Egypt to Yemen against Abd an-Nabi Ibn Mahdi. This man pretended that his authority was to extend over all the land, and having become master of the greater part of the cities and fortresses in that province, he caused the khutba to be said in his own name."
فمضى إليها، وفتح الله على يديه، وقتل الخارجي الذي كان فيها، وملك معظمها، وأعطى وأغنى خلقا كثيرا، وكان كريما أريحيا،,"Turan Shah, on his arrival in Yemen, obtained the victory by God’s permission, and slew the rebel. He then took possession of nearly all the country, and enriched great numbers by his donations, for he was of a noble and generous disposition."
ثم إنه عاد من اليمن والسلطان على حصار حلب، فوصل إلى دمشق في ذي الحجة سنة إحدى وسبعين، ولما رجع السلطان من الحصار وتوجه إلى الديار المصرية استخلفه بدمشق، فأقام بها مدة ثم انتقل إلى مصر.,"He left Yemen when the sultan was besieging Aleppo, and arrived at Damascus in the month of Zi Al-Hijja, A. H. five hundred and seventy one (June, A. D. one thousand one hundred and seventy six). Salah al-din, on raising the siege, went back to Egypt, after appointing Turan Shah as his lieutenant in Damascus, where he remained for some time and then returned to Egypt."
وذكر ابن شداد في سيرة صلاح الدين أنه توفي يوم الخميس مستهل صفر، وقال في موضع آخر من السيرة أيضا: خامس صفر سنة ست وسبعين وخمسمائة، بثغر الإسكندرية المحروس، ونقلته أخته شقيقته ست الشام بنت أيوب إلى دمشق ودفنته في مدرستها التي أنشأتها بظاهر دمشق،,"Ibn Shaddad says, in his History of Salah al-din, that al-Malik al-Muazzam Turan Shah died at Alexandria on Thursday, the first of Safar, A. H, five hundred and seventy six (June, A. D. one thousand one hundred and eighty), but in another part of the work he states that his death took place on the fifth of Safar. His body was transported to Damascus, by Sitt al-Sham, who was his sister by- the father’s side, and was interred by her in the college which she had founded outside the city."
فهناك قبره وقبرها وقبر ولدها حسام الدين عمر بن لاجين وقبر زوجها ناصر الدين أبي عبد الله محمد بن أسد الدين شيركوه صاحب حمص، وكانت تزوجته بعد لاجين، رحمهم الله أجمعين.,"That edifice contains also her tomb, that of her son Hussam al-din Omar son of Lajin, and that of her second husband, Nasir al-din Abi Abd Allah Muhammad Ibn Asad al-din Shirkuh, whom she had espoused on the death of Lajin."
وكانت وفاة حسام الدين المذكور ليلة الجمعة تاسع عشر شهر رمضان سنة سبع وثمانين وخمسمائة، وهذا حسام الدين المذكور هو سيد شبل الدولة كافوري بن عبد الله الحسامي الخادم صاحب المدرسة والخانقاه الشلبية اللتين في ظاهر دمشق على طريق جبل قاسون، ولهما شهرة في مكانهما.,"Hussam al-din (the sword of religion) died on the night of Thursday, the nineteenth of Ramadan, five hundred and eighty seven (October, A. D. one thousand one hundred and ninety one); he was master of the eunuch Shibl al-Dawlat (whelp of the empire) Kafuri Ibn Abd Allah, who was therefore entitled al-Hussami, and who founded the Shiblijra college and the Shibliya convent outside of Damascus, on the road leading to Mount Kasun; these two establishments have a certain celebrity at Damascus."
وله أوقاف كثيرة ومعروف نافع في الدنيا والآخرة، وكانت وفاته في رجب سنة ثلاث وعشرين وستمائة، ودفن في تربته المجاورة لمدرسته المذكورة.,"Shibl al-Dawlat founded a great number of wakfs and’ charitable institutions useful (to others) in this life and (to himself) in the next. He died in Rajab, six hundred and fifty three (July, A. D. one thousand two hundred and twenty six), and was interred near the Shiblijra College, in the mausoleum which bears his name."
"وسيأتي ذكر ناصر الدين محمد بن شيركوه في ترجمة أبيه في حرف الشين إن شاء الله تعالى.
وتوفيت ست الشام المذكورة في سادس عشر ذي القعدة سنة ست عشرة وستمائة.","Mention shall be made of Nasir al-din Muhammad, son of Shirkuh, in the life of his father. Sitt al-Sham (the lady of Syria) died on the sixteenth of Zu Al-Kaada, six hundred and ten (January, A. D. one thousand two hundred and twenty)."
وبعد الفراغ من هذه الترجمة وجدت بخط بعض الفضلاء ممن له عناية بهذا الفن زيادة على ماذكرته ههنا، فتركت ما هو مذكور في هذا المكان وأتيت بتلك الزيادة، فقال:,"On finishing this article, I found some further information in the handwriting of a person of merit, who had cultivated the science of biography; this additional note I shall give here, and let what I have already said stand as it is His narration is, as follows."
لما تمهدت بلاد اليمن لشمس الدولة واستقامت له أمورها كره المقام بها لكونه تربية بلاد الشام، وهي كثيرة الخير، واليمن بلاد مجدبة من ذلك كله،,"When Shams al-Dawlat had reduced the province of Yemen to tranquility,. and submitted it to his authority, he felt a dislike to residing in that country, having been brought up in Syria, a land of abundance, whilst Yemen was a sterile region, deprived of every advantage."
فكتب إلى أخيه صلاح الدين يستقبل منها ويسأله الإذن له في العود إلى الشام، ويشكو حاله وما يقاسيه من عدم المرافق التي يحتاج إليها،,"He therefore wrote to his brother, offering his resignation and demanding his authorization to return to Syria. (In this letter) he complained of his unpleasant situation, and of the sufferings which he underwent in being deprived of the necessary conveniences of life."
فأرسل إليه صلاح الدين رسولا مضمون رسالته ترغيبه في الإقامة وأنها كثيرة الأحوال ومملكة كبيرة، فلما سمع الرسالة قال لمتولي خزانته: أحضر لنا ألف دينار، فأحضرها، فقال لأستاذ داره والرسول حاضر عنده: أرسل هذا الكيس إلى السوق يشترون لنا بما فيه قطعة ثلج،,"Salah al-din sent a letter in reply encouraging him to continue in a country possessed of so much wealth and forming so extensive an empire. Shams al-Dawlat, on hearing the contents of the letter, ordered his treasurer to bring him a thousand gold pieces, and, giving them to his major-demo in the presence of the messenger who brought the letter, he ordered him to send to the market and buy a lump of ice With that sum."
فقال أستاذ الدار: يا مولانا، هذه بلاد اليمن من أين يكون فيها ثلج فقال: دعهم يشترون بها طبق مشمش لوزير، فقال: من أين يوجد هذا النوع ههنا,"To this the major-domo answered: My lord, this is Yemen, and how can ice be found in it?” “Tell them then,” said the prince, “to buy with it a tray of apricots.” “How could such a fruit be found here?” was the reply."
فجعل يعدد عليه جميع أنواع فواكه دمشق وأستاذ الدار يظهر التعجب من كلامه، وكلما قال له عن نوع يقول له: يا مولانا من أين يوجد هذا ههنا فلما استوفى الكلام إلى آخره قال للرسول: ليت شعري ماذا أصنع بهذه الأموال إذا لم أنتفع بها في ملاذي وشهواتي,"He then named all the different sorts of fruit peculiar to Damascus, and the major-domo manifested his astonishment, and said, as each species was named: “How, my lord, could such a thing be found here?” Shams al-Dawlat, having at length finished, said to the messenger: “I should like to know what is to be done with these riches, since they cannot procure me the pleasures of life, nor furnish me with what I desire?"
فإن المال. لايؤكل بعينه، بل الفائدة فيه أن يتوصل به الانسان إلى بلوغ أغراضه. فعاد الرسول إلى صلاح الدين وأخبره بما جرى، فأذن له في المجيء.,"Money cannot be eaten, and its sole use is, that it enables a man to attain the object of his wishes.” The messenger, on his return, related the circumstance to Salah al-din, who, in consequence, allowed his brother to come back."
وكان القاضي الفاضل يكتب إليه الرسائل الفائقة، ويودعها شرح الأشواق، فمن ذلك أبيات مشهورة ذكرها في ضمن كتاب، وهي:,"Al-Kadi al-Fadil used to write to Shams al-Dawlat, and in his letters, which were elegantly drawn up, he expressed the ardent desire he had (of seeing him again); one of these letters contained this well-known piece of verse."
"لا تضجرن مما أتيت فإنه… صدر لأسرار الصبابة ينفث
أما فراقك واللقاء فإن ذا… منه أموت وذاك منه أبعث
حلف الزمان على تفرق شملنا… فمتى يرق لنا الزمان ويحنث
كم يلبث الجسم الذي ما نفسه… فيه ولا أنفاسه كم يلبث
حول المضاجع كتبكم فكأنني… ملسوعكم وهي الرقاة النفث","Be not offended at my conduct; for my bosom is (alas!) inclined to betray the secrets of dove. By thy departure I die, and by thy return I receive new life. Time swore to separate us; when, will it relent and break its oath? Thy letters are strewed around my conch, and I seem to be a victim stung by thee, whilst they are the magicians which strive to effect my cure. How long can the body exist deprived of life? How long, when deprived of respiration?."
ولما وصل إلى دمشق في التاريخ المقدم ذكره ناب عن أخيه صلاح الدين بها لما عاد صلاح الدين إلى الديار المصرية، ثم انتقل إلى الديار المصرية في سنة أربع وسبعين وخمسمائة، وكان أخوه صلاح الدين قد سيره في سنة ثمان وستين وخمسمائة إلى بلاد النوبة ليفتحها قبل سفره إلى اليمن،,"Shams al-Dawlat returned to Damascus in the year above-mentioned, and Salah al-din, on his departure for Egypt, A. H. five hundred and seventy four(A. D. one thousand one hundred and seventy eight), appointed him as his lieutenant. He had already sent him to subdue Nubia in the year five hundred and sixty eight (A. D. one thousand one hundred and seventy two or seventy three); this was before his expedition to Yemen."
فلما وصل إليها وجدها لا تساوي المشقة فتركها ورجع، وقد غنم شيئا كثيرا من الرقيق، وكانت له من أخيه إقطاعات، ونوابه باليمن يجيبون له الأموال، ومات وعليه من الديون مائتا ألف دينار، فقضاها عنه صلاح الدين.,"When he arrived in Nubia, he found that its conquest would not repay the trouble, and he therefore left it and returned with a rich booty, consisting of slaves. He held from his brother a number of fiefs for his support, and the taxes of Yemen were collected in his name by his lieutenants, yet he died indebted to the treasury-office for a sum of two hundred thousand dinars, which were paid in by Salah al-din."
وحكى صاحبنا الشيخ مهذب الدين أبو طالب محمد بن علي المعروف بابن الخيمي الحلبي نزيل مصر الأديب الفاضل، قال: رأيت في النوم شمس الدولة توران شاه بن أيوب وهو ميت، فمدحته بأبيات وهو في القبر، فلف كفنه ورماه إلي وأنشدني:,"My master, the learned and talented shaikh Ibn al-Khaimi al-Halabi (native of Halab), who had settled in Egypt, relates that he had a dream, in which he saw Shams al-Dawlat Turin Shah dead in his tomb; and that he recited to the prince some verses in his praise, on which he rolled up his shroud and threw it to him [Ibn al-Khaimi), saying."
"لا تستقلن معروفا سمحت به… ميتا فأمسيت منه عاريا بدني
ولا تظنن جودي شابه بخل… من بعد بذلي ملك الشام واليمن
إني خرجت من الدنيا وليس معي… من كل ما ملكت كفي سوى كفني","Think it not flight, the gift which I make when dead, for, in bestowing it, my body remains naked. Imagine not that avarice could ever blemish the generosity of one who lavished the wealth of Syria and of Yemen. I left the world, and, of all which my hands possessed, a winding-sheet alone remained with me."
ولما كان في اليمن استناب في زبيد سيف الدولة أبا الميمون المبارك بين منقذ الآتي ذكره في حرف الميم إن شاء الله تعالى.,"When Shams al-Dawlat was in Yemen, ho appointed Al-Mubarak Ibn Mun- kid (whose life shall be given in the letter M,) as his lieutenant in the city of Zabid."
وتوران – بضم التاء المثناة من فوقها وسكون الواو وبعدها راء ثم بعد الألف نون – وهو لفظ أعجمي، وشاه – بالشين المعجمة – هو الملك باللغة العجمية، ومعناه ملك المشرق، وإنما قيل للمشرق توران لأنه بلاد الترك، والعجم يسمون الترك تركان، ثم حرفوه فقالوا: توران، والله أعلم.,"Turan is a Persian word; Shah is also Persian and means king; Turan Shah signifies king of the East. The East was named Turan, because it is the country of the Turks, who are called Turkan by the Persians, which word has been altered into Turan."
ثابت بن قرة,THABIT IBN KURRA
أبو الحسن ثابت بن قرة بن هارون – ويقال زهرون – بن ثابت بن كرايا ابن إبراهيم بن كرايا بن مارينوس بن مالاجريوس الحاسب الحكيم الحراني؛ كان في مبدإ أمره صيرفيا بحران، ثم انتقل إلى بغداد واشتغل بعلوم الأوائل فمهر فيها، وبرع في الطب.,"Abu Al-Hasan Thabit Ibn Kurra Ibn Harun (or Zahrun) Ibn Thabit Ibn Karaya Ibn Marinus Ibn Malagerius (Meliocypoi) al-Harrani was a great arithmetician and philosopher. He commenced his career as a money-changer at Harran, and then removed to Baghdad, where he studied with success the sciences of the ancients. He acquired a superior knowledge of medicine."
وكان الغالب عليه الفلسفة، وله تآليف كثيرة في فنون من العلم مقدار عشرين تأليفا، وأخذ كتاب إقليدس الذي عربه حنين بن إسحاق العبادي فهذبه ونقحه وأوضح منه ما كان مستعجما،,"but he devoted himself principally to philosophy. About twenty treatises were composed by him on different branches of science, and the work of Euclid, which had been translated into Arabic by Hunain Ibn Ishak al-Ibadi, received from him a better order, its difficulties were removed, and its obscurities cleared up."
وكان من أعيان عصره في الفضائل، وجرى بينه وبين أهل مذهبه أشياء أنكروها عليه في المذهب، فرافعوه إلى رئيسهم فأنكر عليه مقالته ومنعه من دخول الهيكل،,"He attained by his talents an eminent rank among his contemporaries; but having, in his intercourse with the persons of his sect, advanced principles which they considered heterodox, he was cited by them before the chief of their religion, who condemned his doctrines and forbid him to enter the church."
فتاب ورجع عن ذلك، ثم عاد بعد مدة إلى تلم المقالة، فمنعوه من الدخول إلى المجمع، فخرج من حران ونزل كفر توثا، وأقام بها مدة إلى أن قدم محمد ابن موسى من بلاد الروم راجعا إلى بغداد،,"On this, he renounced his opinions and returned to his sect; but relapsing, sometime after, into his former doctrines, he was excluded from the congregation. In consequence of this, he retired from Harran and settled at Kafratutha, where he continued to reside, and where he met with Muhammad Ibn Musa, who was on his return to Baghdad from the country of the Greeks."
فاجتمع به فرآه فاضلا فصيحا، فاستصحبه إلى بغداد وأنزله في داره، ووصله بالخليفة فأدخله في جملة المنجمين، فسكن بغداد وأولد الأولاد وعقبه بها إلى الآن.,"Muhammad, struck with his talent and the elegance of his language, took him to Baghdad and lodged him in his own house; he then presented him to the caliph, who placed him among his astronomers. Thabit then settled at Baghdad, and his children and their posterity have continued to inhabit it to the present day."
وكفر توثا – بفتح الكاف وسكون الفاء وفتح الراء وضم التاء المثناة من فوقها وسكون الواو وبعدها ثاء مثلثة – وهي قرية كبيرة بالجزيرة الفراتية بالقرب من دارا.,Kafratutha is a town situated in Mesopotamia near Dara.
وكانت ولادته سنة إحدى وعشرين ومائتين، وتوفي يوم الخميس السادس والعشرين من صفر سنة ثمان وثمانين ومائتين.,"Thabit Ibn Kurra was born A. H. two hundred and twenty one (A. D. eight hundred and thirty six), and died on Thursday, the twenty sixth of Safar, two hundred and eighty eight (February, A. D. nine hundred and one)."
"وكان صابئي النحلة.
وله ولد يسمى إبراهيم بلغ رتبة أبيه في الفضل، وكان من حذاق الأطباء ومقدمي أهل زمانه في صناعة الطب،","He belonged to the sect of the Sabeans, and had a son named Ibrahim, who equaled him in merit, and was one of the greatest physicians of his time."
وعالج مرة السري الرفاء الشاعر فأصاب العافية، فعمل فيه، وهو من أحسن ماقيل في طبيب:,"The poet Sari al-Rafia having been cured of an illness by Ibrahim, composed in his honor the following lines, which, are the best ever made on the subject of medicine."
"هل للعليل سوى ابن قره شافي… بعد الإله، وهل له من كافي
أحيا لنا رسم الفلاسفة الذي… أودى، وأوضح رسم طب عافي
فكأنه عيسى بن مريم ناطقا… يهب الحياة بأيسر الأوصاف
مثلت له قارورتي فرأى بها… ما اكتن بين جوانحي وشغافي
يبدو له الداء الخفي كما بدا… للعين رضراض الغدير الصافي","Who is there, after God, to heal the sick who suffices, if not Ibn Kurra? Philosophy was dead, and he revived, it among us; the traces of medicine were effaced, and he restored them to light. He is like Jesus, the son of Mary, who by a simple word bestowed life. I presented him a phial, and he saw therein that which was concealed between my ribs and my heart. The hidden malady appeared to him as plainly as pebbles at the bottom of a clear pond."
"وله فيه أيضا:
برز إبراهيم في علمه… فراح يدعى وارث العلم
أوضح نهج الطب في معشر… ما زال فيهم دارس الرسم
كأنه من لطف أفكاره… يجول بين الدم واللحم
إن غضبت روح على جسمها… أصلح بين الروح والجسم","By the same on the same: Ibrahim, by his surpassing knowledge, obtained the title of the heir of science. He brought to light the path of medicine, the traces of which had long been effaced among mankind. From the penetration of his mind, you would think that he passed between the blood and the flesh [to discover diseases so well). When the soul quarrels with the body, he effects a reconciliation."
ومن حفدة ثابت المذكور أبو الحسن ثابت بن سنان بن ثابت بن قرة ، وكان صابئي النحلة أيضا، وكان ببغداد في أيام معز الدولة بن بويه المقدم ذكره، وكان طبيبا عالما نبيلا يقرأ عليه كتب بقراط وجالينوس، وكان فكاكا للمعاني، وكان قد سلك مسلك جده ثابت في نظره في الطب والفلسفة والهندسة وجميع الصناعات الرياضية للقدماء؛,"Abu Al-Hasan Thabit Ibn Sanan was grandson of Thabit Ibn Kurra. He also was a Sabean, and inhabited Baghdad during the government of Muzz al-Dawlat Ibn Buwaih. This learned and skillful physician taught the works of Hippocrates and Galen; he shewed great penetration in discovering the sense of obscure passages, and he trod in the footsteps of his grandfather, cultivating, like him, medicine, philosophy, geometry, and the exact sciences of the ancients."
وله تصنيف في التاريخ أحسن فيه، وقد قيل: إن الأبيات المذكورة أولا من نظم السري الرفاء إنما عملها فيه، والله أعلم.,He wrote a very good work on history. Some say that the first piece of verse given above was composed by al-Sari on him.
"والحراني: نسبة إلى حران، وهي مدينة مشهورة بالجزيرة.
ذكر ابن جرير الطبري – رحمه الله تعالى – في تاريخه أن هاران عم إبراهيم الخليل – عليه الصلاة والسلام – عمرها فسميت باسمه فقيل: هران، ثم إنها عربت فقيل: حران، وهاران المذكور: أبو سارة، زوجة إبراهيم، عليه وعلى نبينا أفضل الصلاة والسلام.","Harrani means belonging to Harran, a well-known city in Mesopotamia: al-Tabari says in his History that it was built by Haran, uncle of the patriarch Abraham, whose name it bore; and that this name was in Arabic converted into Harran. Haran was the father of Sara, wife of Ibrahim."
وكان لإبراهيم – عليه الصلاة والسلام – أخ يسمى هاران أيضا، وهو أبو لوط عليه السلام، وقال الجوهري في كتابالصحاح : وحران اسم بلد، والنسبة إليه حرناني على غير قياس، والقياس: حراني، على ما عليه العامة.”,"one of Ibrahim’s brothers was also called Haran; this was the father of Lut. Al-Jauhari says in his Lexicon, the Sahah, that from Harran, the name of a town, is derived the relative adjective Harnani, which is a word of irregular formation, and that the vulgar form Harrani is regular."
ذو النون المصري,ZU AL-NUN AL-MISRI
أبو الفيض ثوبان بن إبراهيم – وقيل: الفيض بن إبراهيم – المصري المعروف بذي النون، الصالح المشهور، أحد رجال الطريقة؛ كان أوحد وقته علما وورعا وحالا وأدبا، وهو معدود في جملة من روى الموطأ عن الامام مالك رضي الله عنه؛,"Abu Al-Faid Thawban Ibn Ibrahim (or al-Faid) Ibn Ibrahim al-Misri (native of Egypt), and surnamed Zu Al-Nun, was a celebrated saint and one of the men of the path. He was the first person of the age for his learning, devotion, communion with the divinity, and acquaintance with literature, and is mentioned as one of those who taught from memory the Muwatta of the imam Malik."
وذكر ابن يونس عنه في تاريخه أنه كان حكيما فصيحا، وكان أبوه نوبيا، وقيل: من أهل إخيم، مولى لقريش.,"Ibn Yunus says in his History, that he was acquainted with philosophy and spoke with elegance. His father, who was a native of Nubia, or of Ikhim (in Upper Egypt), was a slave enfranchised and adopted by the tribe of Quraish."
وسئل عن سبب توبته فقال: خرجت من مصر إلى بعض القرى، فنمت في الطريق في بعض الصحارى، ففتحت عيني فإذا أنا بقنبرة عمياء سقطت من وكرها على الأرض،,"Zu Al-Nun said, on being asked why he had renounced the world: I went forth from Egypt, journeying to a certain village, and I fell asleep in one of the deserts on the way. And my eye was opened, and lo! a little bird, still blind, fell from its nest to the ground."
فانشقت الأرض فخرجت منها سكرجتان: إحداهما ذهب والأخرى فضة، وفي إحادهما سمسم وفي الاخرى مساء، فجعلت تأكل من هذا وتشرب من هذا، فقلت: حسبي، قد تبت، ولزمت الباب إلى أن قبلني.,"Then the ground split open and two trays came forth, one of gold and the other of silver; in one was sesame, and in the other water; and the bird eat of that and drank of this. That,’ said I, ‘is a sufficient warning for me; I renounce the world!’ And I then did not quit the door (of divine mercy) until I was let in.”"
وكان قد سعوا به إلى المتوكل فاستحضره من مصر، فلما دخل عليه وعظه، فبكى المتوكل ورده مكرما؛ وكان المتوكل إذا ذكر أهل الورع بين يديه يبكي ويقول: إذا ذكر أهل الورع فحي هلا بذي النون.,"Having been denounced by his enemies to al-Mutawakkil, he was cited from Egypt to appear before him; on entering into his presence, he addressed a pious exhortation to the caliph, who shed tears and dismissed him honorably. {after this interview,) whenever men of piety were spoken of before al-Mutawakkil, he would weep and say: “Speaking of pious men, let me have Zu Al-Nun.”"
وكان رجلا نحيفا تعلوه حمرة، ليس بأبيض اللحية، وشيخه في الطريقة شقران العابد.,"Zu Al-Nun was lean-bodied, of a sanguine complexion, and had not a gray hair in his beard. His master in the path of devotion was Shukran al-Aabid {the devout)."
"ومن كلامه: إذا صحت المناجاة بالقلوب استراحت الجوارح.
وقال إسحاق بن إبراهيم السرخسي بمكة: سمعت ذا النون وفي يده الغل وفي رجليه القيد وهو يساق إلى المطبق والناس يبكون حوله وهو يقول: هذا من مواهب الله تعالى ومن عطاياه، وكل فعاله عذب حسن طيب، ثم أنشد:","One of his sayings was: When hearts hold converse, the members of the body are in repose.” It was related by Ishak Ibn Ibrahim al-Sarakhasi at Mecca, that he saw Zu Al-Nun dragged, handcuffed and fettered, to the Matbak, whilst the people were weeping around him, and that he heard him say: “This is one of the gifts and favors of God; all he does is sweet, right, good.” He then recited these lines."
"لك من قلبي المكان المصون… كل لوم علي فيك يهون
لك عزم بأن أكون قتيلا… فيك والصبر عنك ما لا يكون","For thee, (my beloved) is a reserved place in my heart: I despise all blame cast on me for loving thee. For thy sake, I strive to fall thy victim; to support thy absence is not possible."
ووقفت في بعض المجاميع على شيء من أخبار ذي النون المصري، رحمه الله تعالى، فقال: إن بعض الفقراء من الناس تلامذته فارقه من مصر وقدم بغداد فحضر بها سماعا، فلما طاب القوم وتواجدوا قام ذلك الفقير ودار واستمع، ثم صرخ ووقع، فحركوه فوجدوه ميتا،,"In a compilation containing some particulars concerning Zu Al-Nun, I found the following passage: “A dervish, who was one of his disciples, quitted him in Egypt and went to Baghdad. He there attended a religious concert, and when the brethren were excited and fell into ecstasy, he stood up and whirled about and hearkened; he then uttered a loud cry and fell, and on being shaken by those present, he was found dead."
فوصل خبره إلى شيخه ذي النون فقال لأصحابه: تجهزوا حتى نمشي إلى بغداد، فلما فرغوا من أشغالهم خرجوا إليها فقدموا عليها، وساعة قدومهم البلد قال الشيخ ائتوني بذلك المغني،,"News of this having reached Zu Al-Nun, he said to his disciples: ‘Get ready, that we may walk to Baghdad.’ So when they had finished their preparations, they set out for Baghdad, and the shaikh said, the moment he arrived: ‘Bring me that musician.’"
فأحضروه إليه، فسأله عن قضية ذلك الفقير، فقص عليه قصته. فقال له: مبارك؛ ثم شرع هو وجماعته في الغناء، فعند ابتدائه فيه صرخ الشيخ على ذلك المغني فوقع ميتا،,"When the musician was brought before him, and questioned about the dervish, he related the event. On this the shaikh said: ‘Blessed (is he)! Then he and his band of disciples commenced singing, and as they began, the Shaikh uttered a loud cry at that musician, who fell dead."
فقال الشيخ: قيل بقتيل، أخذنا ثأر صاحبنا؛ ثم أخذ في التجهيز والرجوع إلى الديار المصرية، ولم يلبث ببغداد بل عاد من فوره.,"‘A slain for a slain,’ said the shaikh; ‘we have taken vengeance for our companion’s death. He then prepared to depart and go back to Egypt; and he stopped not at Baghdad, but returned immediately.”"
قلت: وقد جرى في زمني شيء من هذا يليق أن أحكيه ههنا، وذلك أنه كان عندنا بمدينة إربل مغن موصوف بالحذق والإجادة في صنعة الغناء يقال له: الشجاع جبريل بن الأواني،,"A circumstance (similar to this) occurred in my time, and may be fitly related in this place. There was with us at Arbela a musician renowned for his skill and talent, whose name was Shujaa al-din Jibril Ibn al-Awani."
فحضر سماعا قبل سنة عشرين وستمائة، فإنني أذكر الواقعة وأنا صغير، وأهلي وغيرهم يتحدثون بها في وقتها، فغنى الشجاع المذكور القصيدة الطنانة البديعة التي لسبط ابن التعاويذي – الآتي ذكره في حرف الميم في المحمد ين إن شاء الله تعالى – وأولها:,"Sometime before the year six hundred and twenty (A. D. one thousand two hundred and twenty three) he’ went to a religious concert, (I was then a boy, but I remember the circumstance well; my family and other persons having spoken of it at the time;) and he there sung the high-sounding and beautiful qasida composed by the grandson of Ibn al-Taawizi (whose life will be found in the letter M), and which begins thus."
"سقاك سار من الوسمي هتان… ولا رقت للغوادي فيك أجفان
إلى أن وصل إلى قوله منها:","May a spring-tide shower descend upon thee by night, and may no evil eyes charm the clouds which come to shed their rain upon thee in the mornings. He then came to these verses."
"ولي إلى البان من رمل الحمى وطر… فاليوم لا الرمل يصيبني ولا البان
وما عسى يدرك المشتاق من وطر… إذا بكى الربع والأحباب قد بانوا
كانوا معاني المغاني، والمنازل أم… وات إذا لم يكن فيهن سكان","The willow of the sands, in the tribe’s reserved grounds, (teas once) my heart’s desire; but now the sands move me not, neither does the willow. And how pan the lover obtain his heart’s desire when the cottage weeps (in its desolation) and friends are departed. It was they who animated the dwellings, but the mansions are dead when deprived of inhabitants."
"لله كم قمرت لبي بجوك أق… مار وكم غازلتني فيك غزلان
وليلة بات يجلو الراح من يده… فيها أغن خفيف الروح جذلان
خال من الهم في خلخاله حرج… فقلبه فارغ والقلب ملآن","O, how many maids were in thee, sweet region by whom my heart was dazzled I how many nymphs whose blandishments awoke my love, what a night I when the wine received (new) luster from the (bright) hand of the cupbearer, who sung in joy and lightness of heart She was free from cares, but the ring of metal which adorned her ankles was tight; her heart was void (of love) and mine was full."
"يذكي الجوى بارد من ثغره شبم… ويوقظ الوجد طرف منه وسنان
إن يمسى ريان من ماء الشباب فلي… قلب إلى ريقه المعسول ظمآن
بين السيوف وعينيه مشاركة… من أجلها قيل للآغماد أجفان","The cool source of her lips inflames with love, and her languishing glances awake desire. If she be filled with the sap of youth, my heart thirsts after the nectar of her lips. Her eyes and swords bear a relation to each other, and for this reason scabbards are called Ajfan (eyelids)."
فلما انتهى إلى هذا البيت قام بعض الحاضرين وقال له: يا شجاع، وأعد ما قلته، فأعاده مرتين أو ثلاثا وذلك الشيخ متواجد، ثم صرخ صرخة هائلة ووقع،,"When Shujaa al-din came to this verse, one of the audience rose up and requested him to repeat it, which he did twice or thrice, during which that person was ravished in ecstasy, and then uttered a loud cry and fell on the ground."
فظنوه قد أغمي عليه، فافتقدوه بعد أن انقطع حسه فوجدوه قد مات، فقال الشجاع: هكذا جرى في سماعي مرة أخرى، فإنه مات فيه شخص آخر.,"The people thought him in a swoon, but finding that his senses continued suspended, they examined him and perceived that he was dead. Shujaa relates that the same thing occurred once before at one of his concerts."
وهذه القصيدة من غرر القصائد، وهي طويلة مدح بها الامام الناصر لين الله أبا العباس أحمد بن المستضيء أمير المؤمنين العباسي في يوم عيد الفطر من سنة إحدى وثمانين وخمسائة، والله أعلم. ومحاسن الشيخ ذي النون كثيرة.,"The poem from which these verses are taken is splendid and of considerable length; it was recited in honor of the caliph al-Nasir li-din Allah on the Festival of the Breaking of the Fast (the first of Shawwal), A. H. five hundred and eighty one. The merits of Zu Al-Nun were great in number"
وتوفي في ذي القعدة سنة خمس وأربعين – وقيل: ست وأربعين، وقيل: ثمان وأربعين ومائتين – رضي الله عنه بمصر، ودفن بالقرافة الصغرى، على قبره مشهد مبني، وفي المشهد أيضا قبور جماعة من الصالحين رضي الله عنهم وزرته غير مرة.,"he died in the month of Zu Al-Kaada, A. H. two hundred and forty five (February, A. D. eight hundred and sixty), or according to others, A. H. two hundred and forty six or two hundred and forty eight, in Egypt; and was interred in the lesser Karafa. A chapel has been built over his tomb, and in this chapel are the graves of a number of other holy men; I have visited it more than once."
جرير الشاعر,JARIR THE POET
أبو حزرة جرير بن عطية بن الخطفى، واسمه حذيفة، والخطفى لقبه، ابن بدر بن سلمة بن عوف بن كليب بن يربوع بن حنظلة بن مالك بن زيد مناة ابن تميم بن مر التميمي الشاعر المشهور؛ كان من فحول شعراء الإسلام، وكانت بينه وبين الفرزدق مهاجاة ونقائض،,"Abu Hazra Jarir Ibn Atiya Ibn Khudaifa (surnamed al-Khatafa) Ibn Badr Ibn Salama Ibn Auf Ibn Kulaib Ibn Yarbu Ibn Hanzala Ibn Malik Ibn Zaid Manat Ibn Tamim Ibn Murr al-Tamimi {descended, from Tarrum) was one of the greatest and most celebrated Muslim poets. He was in the habit of making satires on al-Farazdak, who retorted in the same manner, and they composed parodies on each other’s poems."
وهو أشعر من الفرزدق عند أكثر أهل العلم بهذا الشأن، وأجمعت العلماء على أنه ليس في شعراء الإسلام مثل ثلاثة: جرير والفرزدق والأخطل.,"Most critics consider him as an abler poet than al-Farazdak, and learned men agree unanimously that, among the poets of Islamic times, there were none equal to these three: Jarir, al-Farazdak, and al-Akhtal."
"ويقال: إن بيوت الشعر أربعة: فخر ومديح وهجاء ونسيب، وفي الأربعة فاق جرير غيره،
فالفخر قوله:
إذا غضبت عليك بنو تميم… حسبت الناس كلهم غضابا","It is said that verses are of four kinds; boasting, laudatory, satirical, and amatory, and that Jarir excelled in them all, since he was author of these passages, which are specimens of each style: When the tribe of Tamim are wroth against yon, it seems to you as if all mankind were in anger."
"والمديح قوله:
ألستم خير من ركب المطايا… واندى العالمين بطون راح
والهجاء قوله:
فغض الطرف إنك من نمير… فلا كعبا بلغت ولا كلابا","Are you not the best of those who ever rode on camels, and the most liberal of men f Cast down thy eyes (with shame), for thou belongs to the tribe of Numair, You have not even attained the rank of Kaab or of Kilab Eyes."
"والنسيب قوله:
إن العيون التي في طرفها حور… قتلننا ثم لم يحيين قتلانا
يصرعن ذا اللب حتى لا حراك به… وهن أضعف خلق الله أركانا","of which the glances were full of languor, slew us but revived not our slain. These maids strike the man of courage prostrate and motionless, and yet they are the feeblest of God’s creation."
وحكى أبو عبيدة أيضا: خرج جرير والفرزدق مرتدفين على ناقة إلى هشام ابن عبد الملك الأموي، وهو يومئذ بالرصافة، فنزل جرير لقضاء حاجته، فجعلت الناقة تتلفت فضربها الفرزدق وقال:,"Abu Obaida Mamar relates this anecdote: Jarir and al-Farazdak rode forth on the same camel to visit (the caliph) Hisham Ibn Abd al-Malik, who was then at Rusafa. Jarir having got down on a certain occasion, the camel turned its head round, on which al-Farazdak struck it and said."
"إلام تلفتين وأنت تحتي… وخير الناس كلهم أمامي
متى تردي الرصافة تستريحي… من التهجير والدبر الدوامي","Why dost thou turn when I am on thee, and am going towards the noblest of men? ‘On thy arrival at Rusufa, thou shalt repose from the toils of the journey and the bleeding wounds (caused by the friction of the saddle)."
"ثم قال: الآن يجيئني جرير فأنشده هذين البيتين فيقول:
تلفت أنها تحت ابن قين… إلى الكيرين والفاس الكهام
متى ترد الرصافة تخز فيها… كخزيك في المواسم كل عام","“He then said to himself: ‘When Jarir comes up and hears me recite these lines, he will say: ‘She bears a blacksmith’s son, and therefore turns to look after the bellows and the dull-edged hatchet. But on arriving at Rusafa, she will meet with the (rough) treatment which her rider has experienced every year, at the assemblies of Arabs.’"
قال: فجاء جرير والفرزدق يضحك، فقال: ما يضحكك يا أبا فراس فأنشده البيتين الأولين، فأنشده جرير البيتين الآخرين، فقال الفرزدق: والله لقد قلت هذا، فقال جرير: أما علمت أن شيطاننا واحد,"“Jarir, on coming up, saw al-Farazdak laugh, and said to him: ‘What “makes you laugh, Aba Faras?’ Al-Farazdak then recited to him the first lines, and Jarir answered with the last. On this, al-Farazdak said: By Allah! I have just pronounced the same lines;’ and Jarir replied: ‘Do you not know that it is the same demon which inspires us both?’"
"وذكر المبرد فيالكامل أن الفرزدق أنشد قول جرير:
ترى برصا بأسفل أسكتيها… كعنفقة الفرزدق حين شابا فلما أنشد النصف الول من البيت ضرب الفرزدق يده على عنفقته توقعا لعجز البيت.","Al-Mubarrad relates, in his Kamil, that the following verse of Jarir’s was recited to al-Farazdak: You will see the leprosy on her body (skins) like the hoary beard of al-Farazdak. And that the latter, on hearing the beginning of the verse clapped his hand to his chin, in expectation of what was to come after, in the second hemistich."
وذكر أبو الفرج الأصبهاني في كتاب الأغاني في ترجمة جرير المذكور أن رجلا قال لجرير: من أشعر الناس قال له: قم حتى أعرفك الجواب، فأخذ بيده وجاء به إلى أبيه عطية وقد أخذ عنزا له فاعتقلها وجعل يمص ضرعها فصاح به: اخرج يا أيت، فخرج شيخ دميم رث الهيئة وقد سال لبن العنز على لحيته، فقال:,"Abu Al-Faraj al-Ispahani gives the life of Jarir in the Kitab Al-Aghani, and relates there the following anecdote: “A man said to Jarir: ‘Who is the first poet of the age?’ ‘Rise up,’ said Jarir, ‘and you shall learn.’ He then lead him by the hand to his father Atiya, who had just seized and bound a she-goat and was sucking its teat. On being called forth by Jarir, he appeared in a squalid dress, with drops of the goat’s milk trickling down his beard."
أترى هذا قال: نعم، قال: أوتعرفه قال: لا قال: هذا أبي، أفتدري لم كان يشرب من ضرع العنز قلت: لا، قال: مخافة أن يسمع صوت الحلب فيطلب منه لبن، ثم قال: أشعر الناس من فاخر بمثل هذا الأب ثمانين شاعرا وقارعهم به فغلبهم جميعا.,"‘Do you see that man?’ said Jarir. ‘Yes.’ ‘Do you know him?’ ‘No.’ ‘That’s my father; and do you know why he was sucking the goat’s teat?’ ‘No.’ It was because he was afraid, that (if he milked her) someone might hear the noise of the milk (falling into the pail), and ask him for some. Now, the ablest poet is he who, in contests with eighty others, vaunted his descent from such a father and vanquished them all.’"
"وحكى صاحب الجليس والأنيس في كتابه عن محمد بن حبيب عن عمارة بن عقيل بن بلال بن جرير أنه قيل له: ما كان أبوك صانعا حيث يقول:
لو كنت أعلم أن آخر عهدهم… يوم الرحيل فعلت ما لم أفعل
فقال: كان يقلع عينيه ولا يرى مظعن أحبابه.","It is related, in the work entitled, al-Jalis wa ‘l-Anis (the companion and friend), that one of Jarir’s descendants, named Muhammad Ibn Habib Ibn Omara Ibn Okail Ibn Bilal Ibn Jarir, was asked what deed his ancestor. Intended to commit when he pronounced this verse: Had I known that the day of their departure was the last day in which we were to meet, l had done what I did not do. To this question Muhammad answered: “He meant that he would have plucked out his eyes, to avoid witnessing the departure of his friends!”"
وقال في الأغاني أيضا: قال مسعود بن بشر لابن مناذر بمكة: من أشعر الناس قال: من إذا شئت لعب، ومن إذا شئت جد، فاذا لعب أطمعك لعبه فيه، وإذا رمته بعد عليك، وإذا حد فيما قصد له آيسك من نفسه، قال: مثل من قال: مثل جرير حيث يقول إذا لعب:,"It is related in the Aghani that Masud Ibn Bishr asked Ibn Manadir when in Mecca, who was the first poet of the time, and received from him this answer: “He who is playful and serious at will; who in his playful style gives you hopes to attain his level, but rises beyond your reach when you essay; and “in his serious mood aims at thoughts so lofty, that you must despair to rival “him.” “Who is it?” said Masud. “Jarir,” replied Ibn Manadir; “he who in his sportive humor said"
"إن الذين غدوا بلبك غادروا… وشلا بعينك لا يزال معينا
غيض من عبراتهن وقلن لي… ماذا لقيت من الهوى ولقينا","‘The maidens, who in their morning departure bore my heart away, left me, ‘however, an abundant source, which ceases not yet to flow from my eyes I They ‘dried up their tears and said to me: “Think not that we resemble you in feeling the effects of love ”"
"ثم قال حين جد:
إن الذي حرم المكارم تغلبا… جعل النبوة والخلافة فينا
مضر أبي وأبو الملوك فهل لكم… يا خزر تغلب من أب كأبينا
هذا ابن عمي في دمشق خليفة… لو شئت ساقكم إلي قطينا","And who, in a graver style, pronounced words like these: ‘He who has refused every honorable quality to the tribe of Taghlib, has placed ‘the caliphate and the gift of prophecy in ours! Mudar is my father and the father of ‘princes I Say, Taghlib, purblind tribe! where have you a father like ours? Behold my cousin a caliph in Damascus; if I chose, he would drive you to me as slaves.’"
قال: فلما بلغ عبد الملك بن مروان قوله قال: ما زاد ابن المراغة على أن جعلني شرطيا له، أما إنه لو قاللو شاء ساقكم إلي قطينالسقتهم إليه كما قال، قلت: وهذه الأبيات هجا بها جرير الأخطل التغلبي الشاعر المشهور.,"The narrator says that (the caliph) Abd al-Malik Ibn Marwan, on hearing these verses, said: “What could induce Ibn al-Maragha (Jarir) to go so far as to lake me for his constable? Had he said: ‘ If he chose, he would drive “you to me as slaves,’ I should have done so.” These verses are an attack on the celebrated poet al-Akhtal, who was of the tribe of Taghlib."
وقوله فيها جعل النبوة والخلافة فينا إنما قال ذلك لأن جريرا تميمي النسب، وتميم ترجع إلى مضر بن نزار بن معد بن عدنان جد رسول الله صلى الله عليه وسلم، فالنبوة والخلافة وبنو تميم يرجعون إلى مضر.,"Jarir says in them, that the caliphate and the gift of prophecy were in his own family; for the reason that the tribe of Tamim, to which he belonged, was sprung from Mudar, son of Nizar, son of Maadd, son of Adnan, and Adnan was an ancestor of Muhammad’s; so that the caliphate and the gift of prophecy might be considered as belonging to Mudar, from whom also the tribe of Tamim was descended."
وقوله يا خزر تغلبخزر – بضم الخاء المعجمة وسكون الزاي وبعدها راء – وهو جمع أخزر مثل أحمر وحمير وأصفر وصفر وأسود وسود، وكل ما كان من هذا الباب،,"The word khuzr (here translated by purblind) is the plural of akhzar, and is regularly formed like the other plural adjectives of the same class."
والأخزر: الذي عينيه ضيق وصفر، وهذا وصف العجم، فكأنه نسبه إلى المعجم وأخرجه عن العرب، وهذا عند العرب من النقائص الشنيعة.,"Akhzar means narrow-eyed, and is an epithet given to the Persians; it is -for this reason that Jarir employs it here, excluding thus the Taghlibites from the Arabic nation, and pretending that they were Persians; a most grievous insult to an Arab."
وقوله هذا ابن عمي في دمشق خليفة يريد به عبد الملك بن مروان الأموي، لأنه كان في عصره.,"In saying, Behold my cousin a caliph in Damascus, he means Abd al-Malik Ibn Marwan the Omaiyide, who was then living."
وقول عبد الملك مازاد ابن المراغة هو بفتح الميم وبعدها راء وبعد اللف غين معجمة وهاء، وهذا لقب لأم جرير هجاء به الأخطل المذكور، ونسبها إلى أن الرجال يتمرغون عليها، ونستغفر الله تعالى من ذكر مثل هذا، لكن شرح الواقعة أحوج إلى ذلك.,"Abd al-Malik calls Jarir Ibn al-Maragha (son of the Maragha), because al-Akhtal had made a satire on him, and said that his mother was a maragha for men; God forgive us for saying such a thing! but the explanation of the anecdote required it."
ومن أخبار جرير أنه دخل على عبد الملك بن مروان فأنشده قصيدة أولها:,"Jarir once went into the presence of Abd al-Malik Ibn Marwan, and recited him a qasida, beginning thus."
"أتصحو أم فؤادك غير صاحي… عشية هم صحبك بالرواح
تقول العاذلات علاك شيب… أهذا الشيب بمنعني مزاحي
تعزت أم حزرة ثم قالت… رأيت الموردين ذوي لقاح","(My companions said to me) hare you recovered, or is your heart still troubled (since) the evening that your friends resolved to depart? Censorious females tell me that gray hairs cover my head; must gray hairs then prevent me from being gay? (My wife) Om hazra was (at length) consoled (and consented to my leaving her: Go”) said she, I foresee that your servants will have a flock of she-camels (the caliphs gift)to drive to the watering place.”"
"ثقي بالله ليس له شريك… ومن عند الخليفة بالنجاح
سأشكر إن رددت إلي ريشي… وانبت القوادم في جناحي
ألستم خير من ركب المطايا… وأندى العالمين بطون راح","My confidence is in God who has no partner in his power, and my hopes for success are placed in the caliph. Thee (O prince) shall I thank, if you restore to me my plumage, and cause the pinions of my wing to grow: are you not the best of those who ever rode on camels, and the most liberal of men?"
قال جرير: فلما انتهيت إلى هذا البيت كان عبد الملك متكئا فاستوى جالسا وقال: من مدحنا منكم فليمدحنا بمثل هذا أو فليسكت، ثم التفت إلي وقال: يا جرير، أترى أم حزرة يرويها مائة ناقة من نعم بمني كلب,"Jarir said: When I recited this poem to Abd al-Malik and came to this Terse, he sat up straight on his throne and exclaimed: ‘Those who praise us must pronounce verses like that, or else be silent.’ He then turned towards me and said: ‘O Jarir, dost thou think that one hundred camels from the flocks of the tribe of Kalb would suffice to quench the thirst of Om Hazra?’"
قلت: يا أمير المؤمنين، إن لم تروها فلا أرواها الله تعالى، قال: فأمر لي بها كلها سود الحدق، قلت: يا أمير المؤمنين، نحن مشايخ وليس بأحدنا فضل عن راحلته، والإبل أباق، فلو أمرت لي بالرعاء، فأمر لي بثمانية، وكان بين يديه صحاف من الذهب وبيده قضيب،,"To this I “replied: ‘Commander of the Faithful! if they suffice not, may God never assuage her thirst!’ He then ordered them to be given to me, all of them black-eyed; and I said: ‘Commander of the Faithful! we are all old men in our family, unable to go on foot, and camels are apt to stray; suppose that you made me a present of some slaves to keep them?’ On this, he (ordered me eight, and as he had some dishes of gold before him and a rod in his hand."
فقلت: ياأمير المؤمنين، والمحلب وأشرت إلى إحدى الصحاف فنبذها إلي بالقضيب وقال: خذها لا نفعتك، وإلى هذه القضية أشار جرير بقوله:,"I said, in pointing to one of them: ‘Commander of the Faithful! “and the milk pail?’ On which he pushed it towards me with the rod, saying:‘ Take it, and much good may it do thee!’ It is to this circumstance that Jarir alludes in the following verse."
أعطوا هنيدة تحدوها ثمانية… ما في عطائهم من ولا سرف,"They gave a hunaida, which was tended by eight; their gifts are not granted with ill-will, neither are they excessive."
قلت: هنيدة – بضم الهاء على صورة التصغير – اسم علم على المائة، وأكثر علماء الأدب يقولون: لا يجوز إدخال اللف واللام عليها، وبعضهم يجيز ذلك، قال أبو الفتح بن أبي حصينة السلمي الحلبي الشاعر المشهور من جملة قصيدة:,"The word hunaida, which has the form of a diminutive noun, is a proper name serving to designate one hundred, and most of the learned in philology do not allow it to take the definite article; some, however, permit it, and the celebrated poet of Aleppo, Abu Al-Fath Ibn Abi Husaina al-Sulami has said in one of his qasidas."
أيها القلب لم يدع لك في وص… ل العذارى نصف الهنيدة عذرا. يعني خمسين سنة التي هي نصف المائة، والله أعلم.,"O, my heart the half of al-Hunaida (fifty years) has left yon no excuse for love."
ولما مات الفرزدق وبلغ خبره جريرا بكى وقال: أما والله إني لأعلم أني قليل البقاء بعده، ولقد كان نجما واحدا وكل واحد منا مشغول بصاحبه، وقلما مات ضد أو صديق إلا وتبعه صاحبه، وكذلك كان. وتوفي في سنة عشر ومائة، وفيها مات الفرزدق كما سيأتي في موضعه إن شاء الله تعالى.,"When Jarir learned the death of al-Farazdak, he wept and said: “By Allah! I well know that I shall survive him but for a short time; we were born under the same constellation, and each of us was taken up with the other; and it rarely happens that a rival or a friend dies without being followed by him whose rival or friend he was!” And this was in fact the case, as he and al-Farazdak died in the year one hundred and ten (A.D. seven hundred and twenty eight or seven hundred and twenty nine); see the life of (Hammam Ibn Ghalib) al-Farazdak, where some particulars of Jarir’s death are related."
وقال أبو الفرج ابن الجوزي: كانت وفاة جرير في سنة إحدى عشرة ومائة، وقال ابن قتيبة في كتاب المعارف: إن أمه حملت به سبعة أشهر، وفي ترجمة الفرزدق طرف من خبر موته فلينظر هناك إن شاء الله تعالى. وكانت وفاته باليمامة، وعمر نيفا وثمانين سنة.”,"Abu Al-Faraj Ibn al-Jawzi places the death of Jarir in A.H. one hundred and eleven; and Ibn Kutaiba states, in his Kitab al-Maarif, that Jarir’s mother bore him in her womb seven months. He died in al-Yamama, aged upwards of eighty years."
جعفر الصادق,THE IMAM JAAFAR AL-SADIK
أبو عبد الله جعفر الصادق بن محمد الباقر بن علي زين العابدين بن الحسين بن علي بن أبي طالب، رضي الله عنهم أجمعين؛ أحد الأئمة الاثني عشر على مذهب الإمامية، وكان من سادات أهل البيت ولقب بالصادق لصدقه في مقالته وفضله أشهر من أن يذكر،,"Abu Abd Allah Jaafar al-Sadik Ibn Muhammad al-Bakir Ibu Ali Zain al-Aabidin Ibn al-Husain Ibn Ali Ibn Abi Talib was one of the twelve persons who, according to the religious doctrines of the Shiites, are considered as imams. This illustrious descendant of Muhammad was surnamed al-Sadik for his veracity, and his merits are too well known to be mentioned here."
وله كلام في صنعة الكيمياء والزجر والفأل، وكان تلميذه أبو موسى جابر بن حيان الصوفي الطرسوسي قد ألف كتابا يشتمل على ألف ورقة تتضمن رسائل جعفر الصادق وهي خمسمائة رسالة.,"He composed a discourse (or treatise) on alchemy, augury, and omens, and the sufi Abu Musa Jabir Ibn Haiyan of Tarsus compiled a work of two thousand pages, in which he inserted the problems of his master Jaafar al-Sadik, which formed five hundred treatises."
وكانت ولادته سنة ثمانين للهجرة، وهي سنة سيل الجحاف، وقيل: بل ولد يوم الثلاثاء قبل طلوع الشمس ثامن شهر رمضان سنة ثلاث وثمانين.,"Jaafar was born A. H. eighty (A. D. six hundred and ninety nine), (which year is denominated the year of the Torrent): but according to another statement, his birth happened before the daybreak of Tuesday the eighth of Ramadan, A. H. eighty three."
وتوفي في شوال سنة ثمان وأربعين ومائة بالمدينة، ودفن بالبقيع في قبر فيه أبوه محمد الباقر وجده علي زين العابدين وعم جده الحسن بن علي، رضي الله عنهم أجمعين، فلله دره من قبر ما أكرمه وأشرفه.,"He died in the month of Shawwal, A. H. one hundred and forty eight (A. D. seven hundred and sixty five), and was buried in the cemetery of al-Baki at Medina. The same tomb contains the bodies of his father Muhammad al-Bakir, his grandfather Ali Zain al-Aabidin, and his grandfather’s uncle, al-Hasan son of Ali: how rich a tomb in generosity and nobility!"
"وأمه أم فروة بنت القاسم بن محمد بن أبي بكر الصديق، رضي الله عنهم أجمعين.
وسيأتي ذكر الأئمة الاثنى عشر – رضي الله عنهم – كل واحد في موضعه إن شاء الله تعالى.","His mother, Om Farwa, was daughter of al-Kasim, son of Muhammad, son of {the caliph) Abu Bakr al-Siddiq. The lives of the twelve imams shall be given in their respective places."
وحكى كشاجم في كتابالمصايد والمطارد أن جعفرا المذكور سأل أبا حنيفة – رضي الله عنهما – فقال: ما تقول في محرم كسر رباعية ظبي فقال: يا ابن رسول الله، ما أعلم ما فيه، فقال له: أنت تتداهى ولا تعلم أن الظبي لا يكون له رباعية وهو ثني أبدا.,"It is related by Koshajim in his Kitab Al-Masaid wa Al-Matarid that Jaafar once asked Abu Hanifa his opinion respecting a pilgrim wearing the ihram who broke the canine teeth of a gazelle; to which Abu Hanifa answered: “Son of the Prophet of God! I “know not what to say on the subject.” On this, Jaafar said: “You, who are a man of quick mind, do not know that gazelles have no canine teeth, but only incisors.”"
جعفر البرمكي,JAAFAR THE BARMEKIDE
أبو الفضل جعفر بن يحيى بن خال بن برمك بن جاماس بن يشتاسف البرمكي وزير هارون الرشيد؛ كان من علو القدر ونفاذ الأمر وبعد الهمة وعظم المحل وجلالة المنزلة عند هارون الرشيد بحالة انفرد بها،,"Abu Al-Fadl Jaafar Ibu Yahya Ibn Khalid Ibn Barmek Ibn Jamas Ibn Yashtasf al-Barmaki was vizir to Harun al-Rashid. In the high rank which he attained and the great power which he wielded, in loftiness of spirit and in the esteem and favor shown him by the caliph, he stood without a rival."
ولم يشارك فيها، وكان سمح الأخلاق طلق الوجه ظاهر البشر، وأما جوده وسخاؤه وبذله وعطاؤه فكان أشهر من أن يذكر،,"His disposition was generous, his looks encouraging, his demeanor kind; but his liberality and munificence, the richness and the prodigality of his donations, are too well known to require mention."
وكان من ذوي الفصاحة والمشهورين باللسن والبلاغة، ويقال: إنه وقع ليلة بحضرة هارون الرشيد زيادة على ألف توقيع، ولم يخرج في شيء منها عن موجب الفقه،,"He expressed his thoughts with great elegance, and was remarkable for his eloquence and command of language: it is stated that one night, he wrote, under the inspection of Harun al-Rashid, upwards of one thousand decisions on as many memorials which had been presented to the caliph, and that not one of these decisions deviated in the least from what was warranted by the law."
وكان أبوه ضمه إلى القاضي أبي يوسف الحنفي حتى علمه وفقهه، وذكره ابن القادسي في كتاب أخبار الوزراء. واعتذر رجل إليه فقال له جعفر: قد أغناك الله بالعذر منا عن الاعتذار إلينا، وأغنانا بالمودة لك عن سوء الظن بك؛,"He had been instructed in jurisprudence by the kadi Abu Yusuf the Hanifite, under whose tuition he had been placed by his father Yahya. Ibn al-Kadisi relates, in his History of Vizirs, that Jaafar said to a person who asked his excuse for some fault: “By the pardon which we have already granted to you, God has dispensed you from the necessity of making any excuses to us; and our friendship for you is too great to permit that we should entertain an unfavorable opinion of your character.”"
ووقع إلى بعض عماله وقد شكي منه: قد كثر شاكوك وقل شاكروك، فإما اعتدلت وإما اعتزلت.,"A written complaint having been presented to him against one of the public men under his orders, he wrote the following note on the back of the document and sent it to him: “Those who complain of you are numerous, and those who praise you are few; be just, or resign.”"
ومما ينسب إليه من الفطنة أنه بلغه أن الرشيد مغموم لأن منجما يهوديا زعم أنه يموت في تلك السنة، يعني الرشيد، وأن اليهودي في يده، فركب جعفر إلى الرشيد فرآه شديد الغم،,"The following example is related of his penetration: Having learned that al-Rashid was much depressed in consequence of a Jewish astrologer having predicted to him that he should die within a year, he rode off to the caliph and found him deeply afflicted: the Jew had been detained as a prisoner by the caliph’s orders."
فقال لليهودي: أنت تزعم أن أمير المؤمنين يموت إلى كذا وكذا يوما قال: نعم، قال: وأنت كم عمرك قال: كذا وكذا، أمدا طويلا، فقال الرشيد:,"and Jaafar addressed him in these terms: “You pretend that the caliph is to die in the space of so many “days?” “Yes,” said the Jew. “And how long are you yourself to live?” said Jaafar. “ So many years,” replied the other, mentioning a great number. Jaafar then said to the caliph."
اقتله حتى تعلم أنه كذب في أمدك كما كذب في أمده، فقتله وذهب ما كان بالرشيد من الغم، وشكره على ذلك، وأمر بصلب اليهودي، فقال أشجع السلمي في ذلك:,"“Put him to death, and you will be thus assured that he is equally mistaken respecting the length of your life and that of his own.” This advice was followed by the caliph, who then thanked Jaafar for having dispelled his sadness. The Jew’s body was exposed on a gibbet, and on this occasion the poet Ashja al-Sulami pronounced the following lines."
"سل الراكب الموفي على الجذع هل رأى… لراكبه نجما بدا غير أعور
ولو كان نجم مخبرا عن منية… لأخبره عن رأسه المتحير","Ask the horseman who is perched on the trunk of that palm-tree, if a favorable constellation ever appeared for such a rider? Were it possible that the stars could teach the hour of death, he had known the fate which awaited his own silly head."
"يعرفنا موت الإمام كأنه… يعرفنا أنباء كسرى وقيصر
أتخبر عن نحس لغيرك شؤمه… ونجمك بادي الشر يا شر مخبر
ومضى دم المنجم هدرا بحمقه.","He announced to us the Imam’s death; such a prediction he must have learned from the sons of Kosrae and Caesar (the enemies of Islamism). Ah, worst of diviners I you foretell the ill fortune of others, while your own constellation plainly foreboded evil! The astrologer thus lost his life through his own folly."
وكان جعفر من الكرم وسعة العطايا كما هو مشهور، ويقال: إنه لما حج اجتاز في طريقه بالعقيق، وكانت سنة مجدبة، فاعرضته امرأة من بني كلاب وأنشدته:,"The generous character of Jaafar and the abundance of his donations are well known: it is related that when he made the pilgrimage to Mecca, he passed through al-Akik, which had greatly suffered that year from drought, and was met by a woman belonging to the tribe of Kilab, who recited to him these lines."
"إني مررت على العقيق وأهله… يشكون من مطر الربيع نزورا
ما ضرهم إذا جعفر جار لهم… أن لا يكون ربيعهم ممطورا فأجزل لها العطاء.","I passed through al-Akik, and found its inhabitants complaining that the showers of spring had fallen but scantily. But now, that Jaafar is their neighbor, a spring without rain cannot injure them."
"قلت: والبيت الثاني مأخوذ من قول الضاحك بن عقيل الخفاجي من جملة أبيات:
ولو جاورتنا العام سمراء لم نبل… على جدبنا أن لا يصوب ربيع لله دره،","On hearing this, Jaafar made her a rich present. The idea expressed in the last verse is taken from a piece of poetry by al-Dahhik Ibn Okail al-Khafaji, in which he says: Had we Samra this year for neighbor, we should not (though drought afflicts us) mind the absence of spring-tide rains."
فما أحلى هذه الحشوة وهي قولهعلى جدبنا، وأهل البيان يسمون هذا النوع حشو اللوزينج.”,"How well the poet has turned that verse, and how sweet the parenthesis though drought afflicts us! This parenthesis is an example of what the rhetoricians call Hashw al-Lawzinj."
وحكى ابن الصابىء في كتاب الأماثل والأعيان عن إسحاق النديم الموصلي عن إبراهيم بن المهدي قال: خلا جعفر بن يحيى يوما في داره، وحضر ندماؤه وكنت فيهم، فلبس الحرير وتضمخ بالخلوق وفعل بنا مثله،,"Ibn al-Sabi gives the following anecdote, in his Kitab al-Amathil wa Al-Aiyan, on the authority of Ishak {Ibn) an-Nadim al-Mausili, who had learned it from Ibrahim Ibn al-Mahdi: Jaafar Ibn Yahya was one day in a private apartment of his house with his boon companions, and I was one of the number; he had put on a silk dress and anointed himself with perfumes, and he made us do the same."
وأمر بأن يحجب عنه كل أحد إلا عبد الملك بن يحران قهرمانه، فسمع الحاجب عبد الملك دون ابن بحران، وعرف عبد الملك بن صالح الهاشمي مقام جعفر ابن يحيى في داره، فركب إليه، فأرسل الحاجب أن قد حضر عبد الملك فقال: أدخله، وعنده أنه ابن بحران،,"he gave also orders not to admit any person except the intendant of his demesnes, Abd al-Malik Ibn Bahran, but the chamberlain heard the words Abd al-Malik only. Now it happened that Abd al-Malik Ibn Salih the Hashimite rode to Jaafar’s house, knowing that he was at home, and the chamberlain sent in to say that Abd al-Malik was come, on which Jaafar said, ‘Let him enter;’ thinking that it was Ibn Bahran."
فما راعتنا إلا دخول عبد الملك بن صالح في سواده ورصافيته، فأربد وجه جعفر، وكان ابن صالح لا يشرب النبيذ، وكان الرشيد دعاه إليه فامتنع، فلما رأى عبد الملك حالة جعفر دعا غلامه فناوله سواده وقلنسوته ووافى باب المجلس الذي كنا فيه، وسلم وقال: أشركونا في أمركم، وافعلوا بنا فعلكم بأنفسكم،,"Judge then of our consternation at the sight of Abd al-Malik Ibn Salih in his black dress and a rusafiya on his head! Jaafar himself changed color. Ibn Salih never drank nabid, and had even refused to do so, though invited by the caliph; but on seeing Jaafar’s perplexity, he called his page, to whom he gave his black robe and kalanswa, and then advanced to the door of the apartment where we were, and after saluting us, said: ‘Allow me to be a partaker in your pleasures, and treat me as one of yourselves.’"
فجاءه خادم فألبسه حريرة واستدعى بطعام فأكل وبنبيذ فأتي برطل منه فشربه ثم قال لجعفر: والله ما شربته قبل اليوم، فليخفف عني، فأمر أن يجعل بين يديه باطية يشرب منها ما يشاء.,"Having then received a silk dress from a servant, he asked for something to eat, and when he had done, he called for nabid and drank off a pint of it. He then said to Jaafar: ‘By Allah! I never drank it till to-day, so I request your indulgence.’ On this Jaafar ordered a pitcher of nabid to be set before him, so that he might take what quantity he pleased."
وتضمخ بالخلوق ونادمنا أحسن منادمة، وكان كلما فعل شيئا من هذا سري عن جعفر، فلما أراد الانصراف قال له جعفر: اذكر حوائجك فإني ما أستطيع مقابلة ما كان منك،,"Abd al-Malik then anointed him-self with perfumes, and joining in our conviviality, he proved himself a most agreeable companion. The further he went on, the more Jaafar’s mind was “set at ease, and he said to his guest when about to retire: ‘Inform me of your business, for I cannot make a sufficient acknowledgment for your courtesy.’"
قال: إن في قلب أمير المؤمنين موجودة علي فتخرجها من قلبه وتعيد إلى جميل رأيه في، قال: قد رضي عنك أمير المؤمنين وزال ما عنده منك، فقال: وعلي أربعة آلاف ألف درهم دينا،,"‘You must know then,’ said Abd al-Malik, ‘that the Commander of the Faithful is ill-disposed towards me, and I wish you to remove that unfavorable feeling from his mind, and aid me to regain his good opinion. To this Jaafar answered: ‘The Commander of the Faithful shall take you into favor, and his prepossessions against you shall cease.’ ‘And I am also in debt,’ said Abd al-Malik, to the amount of four millions of dirhems.’"
قال: تقضى عنك، وإنها لحاضرة، ولكن كونها من أمير المؤمنين أشرف بك وأدل على حسن ما عنده لك ، قال: وإبراهيم ابني أحب أن أرفع قدره بصهر من ولد الخلافة،,"‘Your debts shall be paid,’ said Jaafar; ‘the money is ready, but it will be more honorable for you to receive it from the caliph himself, and it will serve as a public token of his good feeling towards you.’ ‘ I should like also,’ said the other, ‘to raise my son Ibrahim to an elevated rank, by obtaining for him ‘‘a princess of the caliph’s family in marriage.’"
قال: قد زوجه أمير المؤمنين العالية ابنته، قال: وأوثر التنبيه على موضعه برفع لواء على رأسه، قال: قد ولاه أمير المؤمنين مصر، وخرج عبد الملك ونحن متعجبون من قول جعفر وإقدامه على مثله من غير استئذان فيه،,"‘The Commander of the Faithful,’ answered Jaafar, ‘shall give his daughter al-Aalia to him as a wife.’ ‘And I should wish,’ said Abd al-Malik, ‘as a public mark of my son’s elevation, that a standard be borne over his head.’ ‘The Commander of the ‘‘Faithful,’ replied Jaafar, ‘shall give him the government of Egypt.’ Abd al-Malik then withdrew, and we were in great astonishment at Jaafar’s answers, and his boldness in taking engagements of such a nature without the authorization of the caliph."
وركبنا من الغد إلى باب الرشيد، ودخل جعفر وقفنا، فما كان بأسرع من أن دعي بأبي يوسف القاضي ومحمد بن الحسن وإبراهيم بن عبد الملك،,"The next morning we rode to the court of al-Rashid, where we awaited the return of Jaafar, who went in to the caliphs apartment. Almost immediately on his entrance, the kadi Abi Yusuf was called in along with Muhammad I.bn al-Hasan and Ibrahim Ibn Abd al-Malik."
ولم يكن بأسرع من خروج إبراهيم والخلع عليه واللواء بين يديه وقد عقد له على العالية بنت الرشيد وحملت إليه ومعها المال إلى منزل عبد الملك بن صالح،,"and a moment had scarcely elapsed when Ibrahim came forth decked in a robe of honor, with a standard borne before him: he had also been betrothed to al-Aalia, who was then brought to him in state, and carried, with the money (which Jaafar had promised), to Abd al-Malik’s house."
خرج جعفر فتقدم إلينا باتباعه إلى منزله، وصرنا معه، فقال: أظن قلوبكم تعلقت بأول أمر عبد الملك فأحببتم على آخره،,"Jaafar then came out and ordered us to follow him home, where he said to us: ‘I suppose that your minds are so taken up with Abd al-Malik’s affair, that you would like to know the result?’"
قلنا: هو كذلك، قال: وقفت بين يدي أمير المؤمنين وعرفته ما كان من أمر عبد الملك من ابتدائه إلى انتهائه، وهو يقول: أحسن أحسن، ثم قال: فما صنعت معه فعرفته ما كان من قولي له، فاستصوبه وأمضاه، وكان ما رأيتم،,"Our reply was: ‘That is precisely what we desire;’ arid Jaafar made us the following narration: ‘I stood in the presence of the Commander of the faithful, and informed him of Abd al-Malik’s conduct from the beginning to the end, and the caliph exclaimed, “Excellent! excellent! And what did you do for him?” I here informed him of the promise which I had made him-;.and the caliph approved of it and con-firmed it. You saw the result.’ (In relating this anecdote,)"
ثم قال إبراهيم بن المهدي: فو الله ما أدري أيهم أعجب فعلا: عبد الملك في شربه النبيذ ولباسه ماليس من لبسه وكان رجلا ذا جد وتعفف ووقار وناموس، أو إقدام جعفر على الرشيد بما أقدم، أو إمضاء الرشيد ما حكم به جعفر عليه.,"Ibrahim Ibn al-Mahdi said: ‘By Allah! I know not which (of the three) to admire most; Abd al-Malik’s drinking nabid and putting on attire different from what he usually wore; he who was a serious man, scrupulously devout, full of gravity and sedateness; or the liberty which Jaafar took with al-Rashid; or the confirmation given by al-Rashid to the promises made by Jaafar.’"
وحكي أنه كان عنده أبو عبيد الثقفي فقصدته خنفساء، فأمر جعفر بإزلتها، فقال أبو عبيد: دعوها عسى يأتين بقصدها لي خير، فإنهم يزعمون ذلك، فأمر له جعفر بألف دينار وقال: نحقق زعمهم، وأمر بتنحيتها، ثم قصدته ثانيا فأمر له بألف دينار أخرى.,"It is related that one day, at Jaafar’s, a beetle flew towards Abu Obaid the Thakefite, and that Jaafar ordered it to be driven away, when Abu Obaid said: Let it alone; it may perhaps bring me good luck; such is at least the vulgar opinion.” Jaafar on this ordered one thousand dinars to be given him, saying: The vulgar opinion is confirmed.” The beetle was then set at liberty, but it flew towards Abu Obaid a second time, and Jaafar ordered him another present to the same amount."
وحكي ابن القادسي في أخبار الوزراء أن جعفرا اشترى جارية بأربعين ألف دينار، فقالت لبائعها: اذكر ما عاهدتني عليه أنك لا تأكل لي ثمنا فبكى مولاها وقال: اشهدوا أنها حرة وقد تزوجتها، فوهب له جعفر المال ولم يأخذ منه شيئا، وأخبار كرمه كثيرة، وكان أبلغ أهل بيته.,"The following anecdote is given by Ibn al- Kadisi in his History of Vizirs: “A slave girl, who was just sold to Jaafar for forty thousand dinars, said to her former owner: ‘Remember the promise which you made me, never to sell me even from necessity;’ she then wept, and he exclaimed, ‘Bear witness that I set her free and take her for my wife.’ Jaafar (on hearing this) gave the money to her owner, without accepting anything in return.” Many are the examples related of his generosity; he was also the most eloquent person of his family."
وأول من وزر من آل برمك خالد بن برمك لأبي العباس عبد الله السفاح بعد قتل أبي سلمة حفص الخلال – كما سيأتي في ترجمته في حرف الحاء إن شاء الله تعالى,"The first of the Barmekides who acted as vizir was Khalid Ibn Barmak, who was raised to the vizirate by (the caliph) al-Saffah after the assassination of Hafs al-Khallal; (this circumstance is related in the life of Hafs)."
ولم يزل خالد على وزارته حتى توفي السفاح يوم الأحد لثلاث عشرة ليلة خلت من ذي الحجة سنة ست وثلاثين ومائة، وتولي أخوه أبو جعفر عبد الله المنصور الخلافة في اليوم المذكور، فأقر خالدا على وزارته، فبقي سنة وشهورا.,"Khalid continued in the vizirate till the death of al-Saffah, which event took place on Monday, the thirteenth of Zi Al-Hijja, A.H. one hundred and thirty six (June, A.D. seven hundred and forty five); and was confirmed in his post, the same day, by the new caliph, al-Mansur, brother to al-Saffah. One year and some months after this."
وكان أبو أيوب المرياني قد غلب على المنصور فاحتال على خالد بأن ذكر للمنصور تغلب الأكراد على فارس، وأن لا يكفيه أمرها سوى خالد فندبه إليها،,"he was removed through the’ intrigues of Abu Ayyub al-Muriyani, who had gained great influence over the mind of al-Mansur, and represented to him that the Kurds had taken possession of Fars, and that Khalid was the most proper person to arrest their progress."
فلما بعد خالد عن الحضرة استبد أبو أيوب بالأمر. وكانت وفاة خالد سنة ثلاث وستين ومائة، ذكره ابن القادسي، وقال ابن عساكر في تاريخ دمشق: ولد خالد في سنة تسعين للهجرة، وتوفي سنة خمس وستين ومائة، والله أعلم.,"Khalid was therefore sent off to that country, and, in his absence, Abu Ayyub got all the authority into his hands. Ibn al-Kadisi says that Khalid died A. H. one hundred and sixty three (A.D. seven hundred and seventy nine or seven hundred and eighty), but Ibn Asakir states, in his History of Damascus, that he was born A. H. ninety (A. D. seven hundred and nine), and died A. H. on hundred and sixty five (A. D. seven hundred and eighty one or seven hundred and eighty two): God knows best!"
وكان جعفر متمكنا عند الرشيد، غالبا على أمره، واصلا منه، وبلغ من علو المرتبة عنده ما لم يبلغه سواه، حتى إن الرشيد اتخذ ثوبا له زيقان، فكان يلبسه هو وجعفر جملة،,"Jaafar had taken a solid hold on the predilections of al-Rashid, who yielded to his influence and granted him his friendship; the degree of favor which. He attained was unexampled, so much so that the caliph caused a robe to be made with two separate collars, which he and Jaafar wore at the same time."
ولم يكن للرشيد صبر عنه، وكان الرشيد أيضا شديد المحبة لأخته ابنة المهدي، وهي من أعز النساء عليه، ولا يقدر على مفارقتها، فكان متى غاب أحد من جعفر والعباسة لا يتم له سرور،,"Al-Rashid could not suffer being deprived of Jaafar’s company, neither could he bear being separated from his own sister al-Abbasa, daughter of al-Mahdi, whom he loved with an extreme affection; his pleasure was never complete in the absence of one or the other."
فقال: يا جعفر، إنه لا يتم لي سرور إلا بك وبالعباسة، وإني سأزوجها منك ليحل لكما أن تجتمعا، ولكن إياكما أن تجتمعا وأنا دونكما، فتزوجها على هذا الشرط.,"he therefore said to Jaafar: “My pleasure is never complete except when you and al-Abbasa are with me; I shall therefore marry you together, in order that you may legally keep company with her; but beware that you meet her and I not present!” Jaafar accepted this condition and married her."
ثم تغير الرشيد عليه وعلى البرامكة كلهم آخر الأمر ونكبهم وقتل جعفرا واعتقل أخاه الفضل وأباه يحيى إلى أن ماتا – كما سيأتي في ترجمتها إن شاء الله تعالى.,"but at last the favorable feelings of al-Rashid towards him and the Barmekides underwent a total change; he reduced that family to ruin, put Jaafar to death, threw his brother al Fadl and his father Yahya into prison, and there left them to die (as will be mentioned in their respective articles)."
وقد اختلف أهل التاريخ في سبب تغير الرشيد عليهم: فمنهم من ذهب إلى أن الرشيد لما زوج أخته العباسة من جعفر على الشرط المذكور بقيا مدة على تلك الحالة، ثم اتفق أن أحبت العباسة جعفرا وراودته، فأبى وخاف،,"Historians disagree respecting the motives which turned al-Rashid against them; some go so far as to say that when Jaafar and al-Abbasa were married on the condition above mentioned, and had continued for a time to observe it, she conceived a passion for her husband, who refused however, through fear, ‘to accede to her desires."
فلما أعيتها الحيلة عدلت إلى الخديعة فبعثت إلى عتابة أم جعفر أن أرسليني إلى جعفر كأني جارية من جواريك اللاتي ترسلين إليه، وكانت أمه ترسل إليه كل يوم جمعة جارية بكر عذراء، وكان لا يطأ الجارية حتى يأخذ شيئا من النبيذ،,"she then had recourse to a stratagem, and sent to Attaba, Jaafar’s mother, requesting to be offered to him as a slave, (for Jaafar’s mother made him a present every Friday, of a young virgin, with whom he passed the night, having previously taken some nabid.)"
فأبت عليها أم جعفر، فقالت: لئن لم تفعلي لأذكرن لأخي خاطبتني بكيت وكيت، ولئن اشتملت من ابنك على ولد ليكونن لكم الشرف، وما عسى أخي يفعل لو علم أمرنا,"This proposal having been rejected, al-Abbasa said to Attaba: If. you do not consent to what I desire, I shall tell my brother that you asked me to act so and so; whereas, if I bear a son to Jaafar, it will be a source of honor to your family; and what could my brother do, were he to discover the circumstance?”"
فأجابتها أم جعفر وجعلت تعد ابنها أن ستهدي إليه جارية عندها حسناء من هيئتها ومن صفتها كيت وكيت،,"Jaafar’s mother was induced by tins to accede to al-Abbasa’s request, and she began by promising to her son (hat she would give him a fair slave whom she then bad in her possession, and whom she described as possessing great beauty."
وهو يطالبها بالعدة المرة بعد المرة، فلما علمت أنه قد اشتاق إليها أرسلت إلى العباسة أن تهيئي الليلة، ففعلت العباسة وأدخلت على جعفر،,"Jaafar asked her, time after time, to fulfil her promise, and she, on perceiving (hat his desires were at length excited to possess the slave, told al-Abbasa to hold herself in readiness, and that night she introduced her into Jaafar’s chamber."
وكان لم يتثبت صورتها لأنه لم يكن يراها إلا عند الرشيد، وكان لا يرفع طرفه إليها مخافة، فلما قضى منها وطره قالت له: كيف رأيت خديعة بنات الملوك,"Her countenance was not known to Jaafar, as he had never met her but in the caliph’s presence, and did not then dare to cast his eyes on her. When they had been some time together, she said to him: What think you of the stratagems practiced by princesses?”"
فقال: وأي بنت ملك أنت فقالت: أنا مولاتك العباسة، فطار السكر من رأسه، وذهب إلى أمه فقال: يا أماه بعتني والله رخيصا، واشتملت العباسة منه على ولد، ولما ولدته وكلت به غلاما اسمه رياش، وحاضنة يقال لها برة، ولما خافت ظهور الأمر بعثتهم إلى مكة.,"“What princess are you?” said Jaafar. “I am thy sovereign mistress,” she replied; I am al-Abbasa! Immediately the fumes of the drink were dispelled from his head, and he sought his mother, to whom he said: Mother, you have brought me to ruin!” The pregnancy of al-Abbasa was the result of this interview, and she gave birth to a son, whom, to avoid discovery, she sent off to Mecca under the care of a slave called Raiyash, and a nurse whose name was Barra."
وكان يحيى بن خالد ينظر إلى قصر الرشيد وحرمه، ويغلق أبواب القصر وينصرف بالمفاتيح معه، حتى ضيق على حرم الرشيد، فشكته زبيدة إلى الرشيد، فقال له: با أبت – وكان يدعوه كذلك – ما لزبيدة تشكوك,"At that time Yahya, the son of Khalid, was inspector of al-Rashid’s palace and harem, the doors of which he used to lock and then retire with the keys. The strict confinement in which he kept the females of the harem induced at length Zubeida to make complaints of him to (her husband) al-Rashid, who said to him: Father,” for so he used to call him Father, why does Zubeida complain of you?”"
فقال: أمتهم أنا في حرمك يا أمير المؤمنين قال: لا، قال: فلا تقبل قولها في، وازداد يحيى عليها غلظة وتشديدا، فقالت زبيدة للرشيد مرة أخرى في شكوى يحيى، فقال الرشيد لها: يحيى عندى غير متهم في حرمي، فقالت: فلم لم يحفظ ابنه مما ارتكبه,"Commander of the faithful,” said Yahya, “can you suspect me of dishonoring your harem?” No;” answered the caliph. “ Then,” replied Yahya, hearken not to what she says of me.” After this, Yahya acted towards her with such increased rudeness and severity, that she complained again to al-Rashid, who said to her: cannot harbor any suspicion against Yahya relative to my harem.” Why then,” replied she, did he not prevent his son from acting as he has done?”"
قال: وما هو فخبرته بخبر العباسة، قال: وهل على هذا دليل قالت: وأي دليل أدل من الولد قال: وأين هو قالت: كان هنا، فلما خافت ظهوره وجهت به إلى مكة،,"“What has he done?” said he. She then informed him of al-Abbasa s adventure. Is there any proof of this?” said al-Rashid. What stronger proof than the child?” Where is it?” “It was here, but fearing a discovery, she sent it to Mecca.”"
قال: وعلم بذا سواك قالت: ليس بالقصر جارية إلا وعلمت به، فسكت عنها، وأظهر إرادة الحج، فخرج له ومعه جعفر، فكتبت العباسة إلى الخادم والداية بالخروج بالصبي إلى اليمن،,"Does any other but yourself know this?” There is not a slave-girl in the palace but knows it.” Al-Rashid then spoke no more to her on the subject, but manifested later his intention of making the pilgrimage to Mecca. When he set out with Jaafar for that place, al-Abbasa wrote to the slave and the nurse, directing them to retire into Yemen with the child."
ووصل الرشيد مكة، فوكل من يثق به بالبحث عن أمر الصبي حتى وجده صحيحا، فأضمر السوء للبرامكة.,"Al-Rashid, on arriving at Mecca, commissioned a person of confidence to investigate the circumstance, and it was discovered that the child really existed. From that time, the caliph nourished in his bosom evil intentions against the Barmekides."
"ذكره ابن بدررون في شرح قصيدة ابن عبدون التي رثى بها بني الأفطس والتي أولها:
الدهر يفجع بعد العين بالأثر… فما البكاء على الأشباح والصور","Ibn Badrun speaks of Jaafar in his commentary on the elegiac poem composed by Ibn Abdun on the fall of the Band Al-Aftas; this qasida commences thus: After (inflicting) the reality (of misfortune), time torments (us) still with the traces (of it); why then weep for shadows and (unreal) images?"
"أورده عند شرحه لقول ابن عبدون من جملة هذه القصيدة:
وأشرقت جعفرا والفضل يرمقه… والشيخ يحيى يريق الصارم الذكر","And the mention of Jaafar occurs in the commentary on the following verse of the poem: (Fortune) made Jaafar to taste of death by the sword, whilst Fadl and the venerable Yahya looked on."
"ولأبي نواس أبيات تدل على طرف من الواقعة التي ذكرها ابن بدرون، والأبيات:
ألا قل لأمين الل… هـ وابن القادة الساسه
إذا ما ناكث سر… ك أن تفقده راسه
فلا تقتله بالسيف… وزوجه بعباسه","In the following verses, Abi Nuwas alludes to the circumstance mentioned by Ibn Badrun: Say to the trusty servant of God, the offspring of princes and able rulers: “When you wish to make a traitor lose his head, slay him not with the sword, but marry him to Abbasa.”"
وذكر غيره أن الرشيد سلم إليه أبا جعفر يحيى بن عبد الله بن الحسين الخارج عليه، وحبسه عنده، فدعا به يحيى إليه وقال له: أتق الله يا جعفر في أمري، ولا تتعرض أن يكون خصمك جدي محمد صلى الله عليه وسلم، فو الله ما أحدثت حدثا،,"According to another statement, (a descendant of Alij) Yahya Ibn Abd Allah, who had revolted against al-Rashid, was given by him in charge to Jaafar, who kept him prisoner in his house. This Yahya, having asked to see Jaafar, said to him: “Fear God, O Jaafar! in your conduct towards me, and avoid the risk of having my ancestor, the prophet Muhammad, for an adversary (on the day of judgment)’, for I solemnly aver that I never excited a revolt.”"
فرق له جعفر وقال: اذهب حيث شئت من البلاد، فقال: إني أخاف أن أوخذ فأرد، فبعث معه من أوصله إلى مأمنه، وبلغ الخبر الرشيد فدعا به وطاوله الحديث وقال: يا جعفر،,"Jaafar was touched with this appeal, and replied: Go to what country you list.” I fear,” said Yahya, “lest I be arrested and brought back.” Jaafar therefore sent with him a person who conducted him to a place of safety. When the news of this reached al-Rashid, he called Jaafar into his presence, and after a long conversation, addressed him thus: “O Jaafar!"
ما فعل يحيى قال: بحاله، قال: بحياتي، فوجم وأحجم وقال: لا وحياتك، أطلقته حيث علمت أن لا سوء عنده، فقال: نعم الفعل، وما عدوت ما في نفسي، فلما نهض جعفر أتبعه بصره وقال: قتلني الله إن لم أقتلك.,"what is Yahya doing?” To which Jaafar answered: “He is still as he was.” “Swear by my life that it is so,” said the caliph; but Jaafar, after some moments of silence and hesitation, said: “No! I swear by your life that I have set him free; for I knew that no evil was in him.” “It was well done,” said the caliph; “you have not acted contrary to my intentions.” When Jaafar withdrew, al-Rashid followed him with his eyes and said: “May God slay me if I slay thee not!”"
وقيل: سئل سعيد بن سالم عن جناية البرامكة الموجبة لغضب الرشيد فقال: والله ما كان منهم ما يوجب بعض علم الرشيد بهم، ولكن طالت أيامهم وكل طويل مملول،,"It is said that Said Ibn Salim was asked what was the crime of the Barmekides which had merited the wrath of al-Rashid, and that he answered: “Of a verily! they committed nothing to warrant al-Rashid’s conduct towards them; but the day (of their prosperity and power) had been long, and that which continues long becomes irksome."
والله لقد استطال الناس الذين هم خير الناس أيام عمر بن الخطاب رضي الله عنه وما رأوا مثلها عدلا وأمنا وسعة أموال وفتوح، وأيام عثمان رضى الله عنه حتى قتلوهما،,"There were persons, and those among the best of men, who were fatigued with the length of the caliph Omar’s reign, although the like of it was never seen for justice, security, wealth, and victories; they also bore with impatience the sway of Othman; and both were murdered."
ورأى الرشيد مع ذلك أنس النعمة بهم، وكثرة حمد الناس لهم، ورميهم بآمالهم دونه، والملوك تتنافس بأقل من هذا، فتعنت عليهم، وتجنى وطلب مساويهم،,"Besides, al-Rashid saw that generosity had become their habitude; that the public were loud in their praise, and that men’s hopes were fixed on them and not on him. Less than this suffices to excite the jealousy of princes; so al-Rashid conceived ill-will against them, wreaked his vengeance on them, and tried to find out faults (with which he might reproach them)."
ووقع منهم بعض الإدلال، خاصة جعفر والفضل، دون يحيى، فإنه كان أحكم خبرة وأكثر ممارسة للأمور، ولاذ من أعدائهم بالرشيد، كالفضل بن الربيع وغيره، فستروا المحاسن وأظهروا القبائح، حتى كان ما كان،,"Besides this, a certain degree of presumption was sometimes visible in the conduct of Jaafar and al-Fadl, (although Yahya was exempt from it; for he had more solid experience than the others and better skill in affairs.) This induced some of their enemies, as al-Fadl Ibn al-Rabi and others, to have recourse to al-Rashid, from whom they concealed the good done by the Barmekides, and only told him “of their faults; (they persevered in this) till they brought about what took place."
"وكان الرشيد بعد ذلك إذا ذكروا عنده بسوء أنشد يقول:
أقلوا عليهم لا أبا لأبيكم… من اللوم أو سدوا المكان الذي سدوا","After this, when any persons spoke ill of the Barmekides in al-Rashid’s presence, he would say: ‘Perdition to your fathers! blame them less, or fill the void which they have ‘left.”"
"وقيل: السبب أنه رفعت إلى الرشيد قصة لم يعرف رافعها فيها:
قل لأمين الله في أرضه… ومن إليه الحل والعقد
هذا ابن يحيى قد غدا مالكا… مثلك، ما بينكما حد","It is also stated that the ruin of the Barmekides was caused by a memorial which was presented to al-Rashid by an unknown individual, and which contained the following lines: Say to God’s trusty servant upon earth, him who has power to loose and to bind: “Behold, the son of Yahya has become a sovereign like yourself; there is no difference between you."
"أمرك مردود إلى أمره… وأمره ليس له رد
وقد بنى الدار التي ما بنى ال… فرس لها مثلا ولا الهند
الدر والياقوت حصباؤها… وتربها العنبر والند","Your orders must yield to his, and his orders dare not be resisted. He has built a palace, of which the like was never erected by the Persian or the Indian (king). Pearls and rubies form its pavement, and the floor is of amber and aloes-wood."
"ونحن نخشى أنه وارث… ملكك إن غيبك اللحد
ولن يباهي العبد أربابه… إلا إذا ما بطر العبد
فلما وقف الرشيد عليها أضمر له السوء.","We fear that he will inherit the empire, when you are hidden in the tomb. It is only the insolent slave who rivals his master in splendor.” On reading this paper, al-Rashid conceived a secret hatred for Jaafar."
وحكى ابن بدرون أن عليه بنت المهدي قالت للرشيد بعد إيقاعه بالبرامكة: يا سيدي، ما رأيت لك يوم سرور تام منذ قتلت جعفرا، فلأي شيئ قتلته فقال لها: يا حياتي لو علمت أن قميصي يعلم السبب في ذلك لمزقته.,"Ibn Badrun relates that Olaiya, daughter of al-Mahdi, said to al-Rashid, after the fall of the Barmekides: “My lord, I have not seen you enjoy a day of perfect happiness since you put Jaafar to death. Why did you do so?” To this al-Rashid replied: (My dear life! if I thought that even my inmost garment knew the reason, I should tear it in pieces.”"
وكان تقل الرشيد لجعفر بموضع يقال له العمر، من أعمال الأنبار، في يوم السبت سلخ المحرم – وقيل: مستهل صفر – سنة سبع وثمانين ومائة.,"Jaafar was executed by al-Rashid’s orders at a place called al-Omr, in the province of al-Anbar, on Sunday the thirtieth of Muharram (or on the first of Safer), A. H. one hundred and eighty seven (end of January, A. D. eight hundred and three.)"
وذكر الطبري في تارخه أن الرشيد لما حج سنة ست وثمانين ومائة، ومعه البرامكة، وقفل راجها من مكة وافق الحيرة في المحرم سنة سبع وثمانين [ومائة] فأقام في قصر عون العبادي أياما، ثم شخص في السفن حتى نزل العمر الذي بناحية الأنبار،,"Al-Tabari says in his History: “In the year one hundred and eighty six, al-Rashid made the pilgrimage with the Barmekides, and arrived at Hira from Mecca in the month of Muharram, one hundred and eighty seven; he stopped at the palace of Aun al-Abadi for some days, and having then embarked, he descended the river to al-Omr near al-Anbar."
فلما كان ليلة السبت سلخ المحرم أرسل أبا هاشم مسروراالخادم وعه أبو عصمة حماد بن سالم في جماعة من الجند فأطافوا بجعفر، ودخل عليه سمرور وعنده ابن بختيشوع الطبيب وأبو زكار المغني الأعمى الكلواذاني وهو في لهوه،,"On the eve of Sunday, last of Muharram, he sent the eunuch Abu Hashim Masrur with Abu Isma Hammad Ibn Salim and a troop of soldiers to guard the issues of Jaafar’s house, and Masrur went in and found him engaged in a party of pleasure with Ibn Bakhtyashu the physician and Abu Zakkar al-Kalwadani the blind musician."
فاخرجه إخراجا عنيفا يقوده، حتى أتى به منزل الرشيد فحبسه وقيده بقيد حمار، وأخبر الرشيد بمجيئه، فأمر الرشيد بضرب عنقه واستوفى حديثه هناك.,"Masrur dragged him out violently and led him to al-Rashid’s mansion, where he imprisoned him and shackled him with an ass’s fetters. He then informed al-Rashid of his arrival, and was ordered by him to behead him.” Al-Tabari then gives in full the history of Jaafar."
وقال الواقدي: نزل الرشيد العمر بناحية الأنبار في سنة سبع وثمانين منصرفا من مكة، وغضب على البرامكة، وقتل جعفرا فيأول يوم من صفر، وصلبه على الجسر ببغداد، وجعل رأسه على الجسر وفي الجانب الآخر جسده. وقال غيره: صلبه على الجسر مستقبل الصراة، رحمه الله تعالى.,"Al-Wakidi says: “Al-Rashid stopped at al-Omr, near al-Anbar, on his return from Mecca in the year one hundred and eighty seven; he then wreaked his vengeance on the Barmekides and slew Jaafar on the first of Safar; his body he ordered to be gibbeted on one side of the bridge of Baghdad, and the head he caused to be stuck up on the other.” Another historian states that Jaafar’s body was gibbeted on the bridge opposite to al-Sarat."
وقال السندي بن شاهك: كنت ليلة نائما في غرفة الشرطة بالجانب الغربي، فرأيت في منامي جعفر بن يحيى واقفا بإزائي، وعليه ثوب مصبوغ بالعصفر، وهو ينشد:,"Al-Sindi Ibn Shahik relates as follows: “I was one night asleep in the upper room of the guard-house, which is on the western side (of the Tigris), and I saw in a dream Jaafar, who stood before me in a robe dyed with saffron, and recited these verses."
"كأن لك يكن بين الحجون إلى الصفا… أنيس ولم يسمر بمكة سارم
بلى نحن كنا أهلها فأبادنا… صروف الليالي والجدود العواثر","(Tit now) as if not a soul had ever lived between al-Hajun and al-Safa, As ‘if there had never been one friend in Mecca to hold evening converse with another. For we were its inhabitants, but we perished by the vicissitudes of lime and the pre cariousness of fortune”."
فانتبهت فزعا، وقصصتها على أحد خواصي فقال: أضغاث أحلام، وليس كل ما يراه الإنسان يجب أن يفسر، وعاودت مضجعي، فلم تنل عيني غمضا حتى سمعت صيحة الرابطة والشرط وقعقعة لجم البريد ودق باب الغرفة،,"“On this I awoke in terror, and related my vision to one of my friends, who answered: They are confused, dreams, and it is not all which a man sees (in sleep) that will hear interpretation.’ I then returned to my “couch, but had scarcely closed my eyes when I heard the challenge of the sentries and the guard, and the ringing of the bridles of post-horses, and a knocking at the door of my chamber."
فامرت بفتحها، فصعد سلام الأبرش الخادم، وكان الرشيد يوجهه في المهمات، فانزعجت وأرعدت مفاصلي، وظننت أنه أمر في بأمر، فجلس إلى جانبي وأعطاني كتابا ففضضته، وإذا فيه يا سندي، هذا كتابنا بخطنا مختوم بالخاتم الذي في يدنا، وموصله سلام الأبرش،,"I ordered it to be opened, and the eunuch Sallam al-Abrash (whom al-Rashid never sent out but on important business,) came up stairs. I shuddered at his sight, and my joints trembled, for I imagined that he had got some orders concerning me; bill he sat down by my side and handed me a letter, the seal of which I broke open, and! it contained these words: O Sindi! this letter is written with our own hand, “and sealed with the seal-ring which we wear on our finger; it will be pre-seated to you by Sallam al-Abrash."
فماذا قرأته فقبل أن تضعه من يدك فامض إلى دار يحيى بن خالد – لا حاطه الله – وسلام معك حتى تقبض عليه، وتوقره حديدا، وتحمله إلى الحبس في مدينة المنصور المعروف بحبس الزنادقة،,"and as soon as you read it, even before you lay it out of your hand, go with Sallam to the house of Yahya Ibn Khalid, (may God not protect him) and having seized on him, put him in heavy irons and bear him to the prison in the city of al-Mansur, which is called Habs az-Zanadika."
وتقدم إلى بادام بن عبد الله خليفتك بالمصير إلى الفضل ابنه مع ركوبك إلى دار يحيى، وقبل انتشار الخبر، وأن تفعل به مثل ما تقدم به إليك في يحيى، وأن تحمله أيضا إلى حبس الزنادقة، ثم بث بعد فراغك من أمر هذين أصحابك في القبض على أولاد يحيى وأولاد إخوته وقراباته.,"Order also your lieutenant Bddam Ibn Abd Allah go to al-Fadl, at the same time that you ride off to the house of his father Yahya, before the news spread abroad: tell him to do with al-Fadl what you are ordered to do with Yahya, and let him tube him to the same prison. On finishing with these two, send some of your mento seize on the children, brothers, and relations of Yahya.”"
وسرد صورة الإيقاع بهم ابن بدرون أيضا سردا فيه فوائد زائدة على هذا المذكور، فأحببت إيراده مختصرا ههنا؛ قال عقيب كلامه المتقدم: ثم دعا السندي بن شاهك فأمره بالمضي إلى بغداد والتوكل بالبرامكة وكتابهم وقراباتهم، وأن يكون ذلك سرا، ففعل السندي ذلك،,"Ibn Badrun also relates the fall of (he Barmekides with some additional circumstances which I am induced to give here in an abridged manner. After the passage relative lo Jaafar which has been cited above, he says: “Then(al-Rashid) called al-Sindi Ibn Shahik and ordered him to proceed to Bagh-dad and arrest secretly the Barmekides, their clerks and their relations, which was done."
وكان الرشيد بالأنبار بموضع يقال له العمر، ومعه جعفر، وكان جعفر بمنزله، وقد دعا أبا زكار وجواريه ونصب الستائر وأبو زكار يغنيه:,"Al-Rashid was then with Jaafar at al-Omr, near al-Anbar. Jaafar was in his lodgings at the time, and had called in Abu Zakkar and his slave girls; the curtains (of the apartment) were closed, and Abu Zakkar had sung to him this song."
"ما يريد الناس منا… مات ينام الناس منا
إنما همهم أن… يظهروا ما قد دفنا",What want they with us? They never cease to watch us. Their only thought is to detect which we conceal
ودعا الرشيد ياسرا غلامه وقال: قد انتخبتك لمر لم أر له محمدا ولا عبد الله ولا القاسم، فحقق ظني، واحذر أن تخالف فتهلك، فقال: لو أمرتني بقتل نفسي لفعلت،,"“And al-Rashid called his page Yasir and said to him: ‘I have chosen you for a business which I do not think (it to confide to any other; justify then the opinion which I have of you, and beware resisting me, or you die.’ To this Yasir answered: ‘ Were you to order me to kill myself, I would doit.’"
فقال: اذهب إلى جعفر بن يحيى وجئني برأسه الساعة، فوجم لا يحير جوابا، فقال له: مالك ويلك قال: الأمر عظيم، وددت أني مت قبل وقتي هذا، فقال: امض لأمري، فمضى حتى دخل على جعفر وأبو زكار يغنيه:,"‘Go then,’ said al-Rashid, ‘and bring me immediately the head of Jaafar Ibn Yahya.’ Yasir was confounded, and gave no answer. ‘Wretch!’ ‘exclaimed al-Rashid, ‘do you hesitate?’ ‘It is a serious business;’ replied the other; ‘would that I had died before this hour!’ ‘Execute my orders! said the caliph. Yasir then went to Jaafar’s, and found him in company with Abu Zakkar, who was singing these verses:"
"فلا تبعد فكل فتى سيأتي… عليه الموت يطرق أو يغادي
وكل ذخيرة لا بد يوما… وإن بقيت تصير إلى نفاد
ولو فوديت من حدث الليالي… فديتك بالطريف وبالتلاد","‘Leave us not, for every man must meet death either in the night or in the day. ‘Treasures, though well preserved, must one day be exhausted. Could you be preserved from the attacks of misfortune, I should give my own wealth and that of my ‘fathers to secure your safety.’"
فقال له: يا ياسر، سررتني بإقبالك وسؤتني بدخولك من غير إذن، فقال: الأمر أكبر من ذلك، قد أمرني أمير المؤمنين بكذا وكذا، فأقبل جعفر يقبل قدمي ياسر وقال: دعني أدخل وأوصي، قال لا سبيل إلى الدخول، ولكن أوصى بما شئت،,"(Yasir then entered.’) and Jaafar said to him: ‘I am happy to receive your visit, O Yasir; but am displeased at your entering without permission.’ ‘My business,’ said Yasir, ‘ does not admit of ceremony.’ He then in-formed him of the orders which he had received from the caliph. Jaafar, on this, kissed Yasir’s feet and said: ‘Let me go in and make my will.’ ‘As forgoing in,’ answered Yasir, ‘it is impossible for me to grant it; but make your will if you please.’"
قال: لي عليك حق، ولا تقدر على مكافأتي إلا الساعة، قال: تجدني سريعا إلا فيما يخالف أمير المؤمنين، قال: فارجع وأعلمه بقتلي، فإن ندم كانت حياتي على يدك، وإلا أنفذت أمره في، قال: لا أقدر، قال: فأسير معك إلى مضربه وأسمع كلامه ومراجعتك، فإن أصر فعلت، قال: أما هذا فنعم،,"‘You are under obligations to me,’ said Jaafar, ‘and you can repay them at the present moment only.’ ‘You will find me prompt to do anything,’ said Yasir, ‘except to disobey the Commander of the faithful.’ ‘Return then,’ said Jaafar, ‘and tell him that you have put me to death; if he express his regret, I shall owe you my life; and if not, you can fulfil Your “orders.’ ‘Impossible!’ said Yasir. ‘Let me then go with you to his tent, that I may hear the answer which he makes you, and if he persist in willing my death, you can execute his commands.’ ‘To that I consent,’ replied the other."
وسار إلى مضرب الرشيد فلما سمع حسه قال له: ما وراءك فذكر له قول جعفر، فقال له: يا ماص هن أمه، والله لئن راجعتني لأقدمنك قبله، فرجع فقتله وجاء برأسه، فلما وضعه بين يديه اقبل عليه مليا,"He then entered the tent of al-Rashid, who, on hearing the noise of his approach, said to him: ‘Have you done it?’ Yasir told him what Jaafar had said. ‘Vile wretch!” exclaimed the caliph, ‘if you answer me another word, I shall send you before him {to the next world).’ “Yasir then retired, and having put Jaafar to death, he carried in his head and placed it before the caliph. He looked at it for some time."
ثم قال: يا ياسر، جئني بفلان وفلان، فلما أتاه بهما قال لهما: اضربا عنق ياسر، فلا أقدر أرى قاتل جعفر؛ انتهى كلامه في هذا الفصل.,"and then ordered Yasir to bring in two persons whom he named. When they came, he said to them: ‘ Strike off Yasir’s head, for I cannot bear the sight of Jaafar’s murderer.’ In another part of the book, Ibn Badrun relates this anecdote."
وذكر في كتابه قال: لما فهم جعفر من الرشيد الإعراض عند حجه معه ووصل إلى الحيرة ركب جعفر إلى كنيسة بها لأمر، فوجد فيها حجرا عليه كتابة لاتفهم، فأحضر تراجمة الخط وجعله فألا من الرشيد لما يخافه ويرجوه، فقرىء فإذا فيه:,"“During the pilgrimage, Jaafar had remarked al-Rashid’s estrangement, andon arriving at Hira, he rode out on business to a church, in which he found a stone with something written on it, which he did not understand. He sent for interpreters to have it explained, with the intention of drawing from it an omen relative to what he had to fear or hope from al-Rashid. The inscription was read, and it ran thus."
"إن بني المنذر عام انقضوا… بحيث شاد البيعة الراهب
أضحوا ولا يرجوهم راغب… يوما ولا يرهبهم راهب","‘In the year that the family of Mundir perished, by the spot where the monk ‘built the church, the hopes of the needy were fixed on them no longer, and the criminal ceased to fear them."
"تنفخ بالمسك ذفاريهم… والعنبر الورد له قاطب
فأصبحوا أكلا لدود الثرى… وانقطع المطلوب والطالب فحزن جعفر وقال: ذهب والله أمرنا.","Their hair breathed the odor of musk and the perfume. ‘of ambergris, which caused the rose to frown {with jealousy). They became food for ‘the worms of the earth; the patron had ceased to exist, and those also who sought ‘ his favor “Jaafar, on hearing this, was dejected and said: (Our fortune has passed away!’"
قال الأصمعي: وجه إلي الرشيد بعد قتله جعفرا، فجئت فقال: أبيات أردت أن تسمعها، فقلت: إذا شاء أمير المؤمنين، فأنشدني:,"Al-Asmai related this anecdote: Al-Rashid sent for me after he “had put Jaafar to death, and on my arrival, he said: ‘It is for some verses which I wish you to hear.’ I answered: ‘If it pleases the Commander of the faithful.’ He then repeated to me these lines."
"لو أن جعفر خاف أسباب الردى… لنجا به منها طمر ملجم
ولكان من حذر المنية حيث لا… يرجو اللحاق به العقاب القشعم
لكنه لما أتاه يومه… لم يدفع الحدثان عنه منجم
فعلمت أنها له فقلت: إنها أحسن أبيات في معناها، فقال: إلحق الآن بأهلك يا ابن قريب إن شئت.","Had Jaafar apprehended death, a bridled courser had saved him; and precaution ‘ against {the stroke of) fate had placed him in an asylum which even the eagle would ‘ despair to reach. But when his day was come, no horoscope could repel misfortune ‘ from him.’ “I perceived that the verses were his own, and said: ‘They are the best verses on the subject;’ and he said to me: Rejoin now your family, O Ibn Koraib! “if you like.’”"
وحكي أن جعفرا في آخر أيامه أراد الركوب إلى دار الرشيد، فدعا بالاصطرلاب ليختار وقتا وهو في داره على دجلة، فمر رجل في سفينة وهو لا يراه ولا يدري ما يصنع والرجل ينشد:,"It is stated that Jaafar, some days before his death, intended to ride to al-Rashid’s, and called for an astrolabe that he might choose a (lucky) hour for the purpose: he was then in his house situated on the Tigris, when a boat passed by with a man in it, who, although he did not see Jaafar or know what he was doing, recited this verse."
يدبر بالنجوم وليس يدري… ورب النجم يفعل ما يريد فضرب بالاصطرلاب الأرض وركب.,"In his ignorance he takes counsel of the stars, but the Lord of the stars does what He wills."
"ويحكى أنه رؤي على باب قصر علي بن عيسى بن ماهان بخراسان صبيحة الليلة التي قتل فيها جعفر كتاب بقلم جليل:
إن المساكين بني برمك… صب عليهم غير الدهر
إن لنا في أمرهم عبرة… فليعتبر ساكن ذا القصر","Jaafar, on this, threw down the astrolabe and rode out. It is also related that on the morning after the night in which Jaafar was put to death, a bill was found posted on the door of Ali Ibn Isa Ibn Mahan’s palace at Khorasan, containing the following lines written in a large hand: The unfortunate sons of Barmek have been overwhelmed by misfortune. Their fate is an example for us, and let him who inhabits this palace take warning."
ولما بلغ سفيان بن عيينة خبر جعفر وقتله وما نزل بالبرامكة حول وجهه إلى القبلة وقال: اللهم إنه كان قد كفاني مؤنة الدنيا فاكفه مؤنة الآخرة.,"When Sofian Ibn Oyaina heard the news of Jaafar’s death and the misfortune of the Barmekides, he turned towards the kibla and said: O my God! he relieved me from the wants of this world; relieve him from the pains of the next!”"
"ولما قتل أكثر الشعراء في رثاء آله، فقال الرقاشي من أبيات:
هدأ الخالون من شجوي فناموا… وعيني لا يلائمها منام
وما سهرت لأني مستهام… إذا أرق المحب المستهام
ولكن الحوادث أرقتني… فلي سهر إذا هجد النيام","On the death of Jaafar, a great number of elegies were composed on him by the poets, in which they deplored his loss and the misfortunes of his family; the following verses on the subject were composed by al-Rakashi: Those whose hearts were free from anguish such as mine, enjoyed quiet and repose; but sleep is not suited for my eyes. The passionate lover is wakeful, but it is not love which prevents my eyes from closing. Those sad events have awoken me; and when others yield to slumber, sleeplessness is mine."
"أصبت بسادة كانوا نجوما… بهم نسقى إذا انقطع الغمام
على المعروف والدنيا جميعا… لدولة آل برمك السلام
فلم أر قبل قتلك يا ابن يحيى… حساما فله السيف الحسام","It was a heavy blow for me to lose those princely stars by whose generous showers we were watered when the skies withheld their rain. Let beneficence and the world now say adieu to the glory of the Barmekides! Before thy fall, O son of Yahya, I never saw one sword cut by another."
"أما والله لولا خوف واش… وعين للخليفة لا تنام
لطفنا حول جذعك واستلمنا… كما للناس بالحجر استلام","By Allah! were it not through fear of informers, and of the caliph’s eye which sleeps not, we should walk around thy gibbet (as round the Kaaba), and kiss it as men kiss the sacred stone."
"وقال أيضا يرثيه وأخاه الفضل:
الا إن سيفا برمكيا مهندا… أصيب بسيف هاشمي مهند
فقل للعطايا بعد فضل تعطلي… وقل للرزايا كل يوم تجددي","The same poet said, in a lament on the death of Jaafar and of his brother al-Fadl: Behold how the cutting sword of the Barmekides has been broken by that of the Hashimites. Now that Fadl is dead, tell the camels that they may repose, and tell misfortunes to come renewed each day."
"وقال دعبل بن علي الخزاعي:
ولما رأيت السيف صبح جعفرا… ونادى مناد للخليفة في يحيى
بكيت على الدنيا وأيقنت أنما… قصارى الفتى فيها مفارقة الدنيا","Dibil Ibn Ali al-Khuzai said, on the same subject:
On seeing the sword fall upon Jaafar, and on hearing the caliphs herald cry vengeance on Yahya, I wept for the world [of which they were the ornament), and I felt how true it was that the goal of human life is the quitting of the world."
"وقال صالح بن طريف فيهم:
يا بني برمك واها لكم… ولأيامكم المقتبله
كانت الدنيا عروسا بكم… وهي اليوم ثكول أرمله",And Salih Ibn Tarif said of them: O for the sons of Barmek and the happy days [of their power)! with you the world was [brilliant as) a bride but now it is widowed and bereft of its children.
ولولا خوف الإطالة لأوردت طرفا كبيرا من أقوال الشعراء فيهم مديحا ورثاء. وقد طالت هذه الترجمة، ولكن شرح الحال وتوالى الكلام أحوج إليه.,"The apprehension of prolixity prevents me from giving numerous passages from the eulogistic poems and the elegies composed on the Barmekides; the present article has already attained a considerable length; but this, it is true, was rendered unavoidable by the necessity of stating, in a connected manner, the particulars of their rise and fall."
ومن أعجب ما يؤرخ من تقلبات الدنيا بأهلها ما حكاه محمد بن غسان بن عبد الرحمن الهاشمي صاحب صلاة الكوفة، قال: دخلت علىوالدتي في يوم نحر، فوجدت عندها امرأة برزة في ثياب رثة، فقالت لي والدتي: أتعرف هذه قلت: لا، قالت: هذه أم جعفر البرمكي،,"One of the most singular examples which history offers of the vicissitudes of fortune is thus related by Muhammad Ibn al-Rahman al-Hashimi, chief of the prayer at Kufa: On a certain day, which was the Festival of Sacrifices, I went in to my mother’s, and found with her a woman of respectable mien, but dressed in shabby clothes. ‘Do you ‘‘know who this is?’ said my mother. ‘No,’ I replied. ‘This,’ said she, ‘is the mother of Jaafar the Barmekide.’"
فأقبلت عليها بوجهي وأكرمتها، وتحادثنا ومانا ثم قلت: يا أمه، ما أعجب ما رأيت! فقالت: لقد أتى علي يا بني عيد مثل هذا وعلى رأسي أربعمائة وصيفة،,"On this I turned towards her and saluted her with respect; we then conversed together for some time after which I said: ‘Madam, what is the strangest thing that you have seen?’ To which she answered: ‘There was a time when this anniversary found me with four hundred female slaves standing behind me to await my orders."
وإني لأعد ابني عاقا لي، ولقد أتى علي يا بني هذا العيد وما منأي إلا جلدا شاتين أفترش أحدهما وألتحف الآخر، قال: فدفعت إليها خمسمائة درهم، فكادت تموت فرحا بها، ولم تزل تختلف إلينا حتى فرق الموت بيننا.,"And yet I thought that my son did not provide for me in a manner adequate to my rank; but now my only wish is to have two sheep-skins, one to serve me for a bed and the other for a covering.’ I gave her,” said the narrator, five hundred dirhems, and she nearly died from excess of joy. She afterwards continued to visit us till death placed-a separation between us.”"
والعمر – بضم العين المهملة وسكون الميم وبعدها راء – هكذا وجدته مضبوطا في نسخة مقروءة مضبوطة، وقال أبو عبيد عبد الله بن عبد العزيز بن محمد البكري في كتاب معجم ما استعجم :قلاية العمروالعمر عندهم الدير ، والله أعلم.”,"I found the word Omr, as here written, in a manuscript which had been read over and carefully corrected; Abu Obaid al-Bakri says, in his Mojam (or dictionary of proper named), that in the expression killayai al-Omr (cell of an omr), the word omr means convent."
جعفر بن حنزابة,"JAAFAR IBN AL-FURAT, CALLED ALSO IBN HINZABA"
أبو الفضل جعفر بن الفضل بن جعفر بن محمد بن موسى بن الحسن بن الفرات المعروف بابن حنزابة؛ كان وزير بني الإخشيد بمصر مدة إمارة كافور، ثم استقل كافور بملك مصر واستمر على وزارته، ولما توفي كافور استقل بالوزارة وتدبير المملكة لأحمد بن علي بن الإخشيد بالديار المصرية والشامية،,"Abut AL-Fadl Jaafar Ibn al-Fadl Ibn Jaafar Ibn Muhammad Ibn Musa Ibn al-Hasan Ibn al-Furat, and generally known by the surname of Ibn Hinzaba, was vizir to the Ikhshid family in Egypt during the protector ship of Kafur. When Kafur took the sovereign authority into his own hands, he served him in the same capacity, and he continued to act as vizir and direct the administration of the Egyptian and Syrian provinces for Ahmad Ibn Ali Ibn al-Ikshid, on the death of Kafur."
وقبض على جماعة من أرباب الدولة بعد موت كافور وصادرهم، وقبض على يعقوب بن كلس وزير العزيز العبيدي – الآتي ذكره – وصادره على أربعة آلاف دينار وخمسمائة وأخذها منه، ثم أخذه من يده أبو جعفر مسلم بن عبيد الله الشريف الحسيني، واستتر عنده، ثم هرب مستترا إلى بلاد المغرب؛,"He then seized on a number of the great officers of the empire, and extorted sums of money from them; he arrested also Yakub Ibn Killis, who was (afterwards) vizir to al-Aziz al-Obaidi, and forced from him a sum of four thousand five hundred dinars. Ibn Killis was delivered out of his hands by the sharif Muslim al-Husaini, in whose house he lay concealed for a time, and then fled secretly to Maghrib."
ولم يقدر ابن الفرات على رضى الكافورية والإخشيدية والأتراك والعساكر، ولم تحمل إليه أموال الضمانات، وطلبوا منه مالا يقدر عليه، واضطرب عليه الأمر فاستتر مرتين ونهبت دوره ودور بعض أصحابه،,"Ibn al-Furat was not, however, able to satisfy the exorbitant demands of the Kafurites, the Ikhshidites, the Turkish mercenaries, and the other troops, as the persons who had farmed out the different branches of the public revenue paid him nothing. His authority was shaken to such a degree, that he was twice obliged to conceal himself, whilst (a seditious multitude) pillaged his palace and the houses of some of his partisans."
ثم قدم إلى مصر أبو محمد الحسين بن عبيد الله بن طغج صاحب الرملة فقبض على الوزير المذكور وصادره وعذبه واستوزر عوضه كاتبه الحسن بن جابر الرياحي،,"About this time Abu Muhammad al-Husain Ibn Abd Allah Ibn Toghj, prince of Ramla, arrived at Egypt, and, having arrested Ibn al-Furat, he caused him to be put to torture and inflicted on him a heavy One. Al-Husain then appointed his own secretary al-Hasan Ibn Jabir al-Riahi to the place of vizir."
ثم أطلق الوزير جعفر بوساطة الشريف أبي جعفر الحسيني، وسلم إليه الحسين أمر مصر وسار عنها إلى الشام مستهل ربيع الآخر سنة ثمان وخمسين وثلثمائة.,"but through the intercession of the sharif Muslim, he set Ibn al-Furat at liberty,’ and retired to Syria after entrusting him again with the government of Egypt. This happened at the beginning of the month of the latter Rabi, A. H. three hundred and fifty eight (February, A. D. nine hundred and sixty nine)."
وكان عالما محبا للعلماء، وحدث عن محمد بن هارون الحضرمي وطبقته من البغداديين، وعن محمد بن سعيد البرجمي الحمصي، ومحمد بن جعفر الخرائطي، والحسن بن أحمد بن بسطام، والحسن بن أحمد الداركي، ومحمد بن عمارة بن حمزة الأصبهاني،,"(Ibn al-Furat) was learned himself, and loved learning in others; he taught the Traditions on the authority of Muhammad Ibn Harun al-Hadrami (native of Hadramout) and the Traditionists of Baghdad his contemporaries; he transmitted them also as they had come down to him from Muhammad Ibn Saied al-Burjumi, a native of Emessa, Muhammad Ibn Jaafar al-Kharaiti, al-Hasan Ibn Ahmad Ibn Bastam, al-Hasan Ibn Ahmad al-Daraki and Muhammad Ibn Omara Ibn Hamza al-Ispahani."
وكان يذكر أنه سمع من عبد الله بن محمد البغوي مجلسا، ولم يكن عنده، فكان يقول: من جاءني به أغنيته، وكان يملي الحديث بمصر وهو وزير، وقصده الأفاضل من البلدان الشاسعة،,"He related having heard read a Majlis, or conference, composed by Abd Allah Ibn Muhammad al-Baghawi, and that he did not possess a copy of it; “If anyone brings it to me,” said he, “I will make him a rich man.” When vizir of Egypt, he used to teach the Traditions by dictation, and for that reason was visited by eminent persons from distant countries."
وبسببه سار الحافظ أبو الحسن علي المعروف بالدارقطني من العراق إلى الديار المصرية، وكان يريد أن يصنف مسندا فلم يزل الدارقطني عنده حتى فرغ من تأليفه، وله تواليف في أسماء ارجال والأنساب وغير ذلك.,"The same motive induced the hafiz Abu Al-Hasan al-Darakutni to make the journey from Iraq to Egypt; and as the vizir had the intention of composing a Musnad, he continued with him till the work was finished. Ibn al-Furat wrote also a treatise on the proper and patronymic names of men, and some other works."
"وذكر الخطيب أبو زكريا التبريزي في شحه ديوان المتنبي أن المتنبي لما قصد مصر ومدح كافورا مدح الوزير أبا الفضل المذكور بقصيدته الرائية التي أولها:
بادك هواك صبرت أو لم تصبرا…","The khatib Abu Zakariya al-Tabrizi mentions, in his commentary on the poems of al-Mutanabbi, that this poet, when he visited Egypt, celebrated the praises of Kafur and the vizir Ibn al-Furat in the qasida of which the verses rhyme in R, and which begins thus: Your love will appear whether you resist it or not."
"وجعلها موسومة باسمه، فتكون إحدى القوافي جعفرا، وكان قد نظم قوله في هذه القصيدة:
صغت السوار لأي كف بشرت… بابن العميد وأي عبد كبرا بشرت بابن الفرات","He named it the Jaafariya (after Jaafar Ibn al-Furat), having terminated one of the verses with the word Jaafar, and inserted the words Ibn al-Furat in the following line: I should have made a bracelet for the arm of him who announced the news of Ibn al-Furat’s approach, and have rewarded the servant who shouted with joy."
فلما لم يرضه صرفها عنه ولم ينشده إياه، فلما توجه إلى عضد الدولة قص أرجان وبها أبو الفضل ابن العميد وزير ركن الدولة بن بويه والد عضد الدولة – وسيأتي ذكرهم إن شاء الله تعالى – فحول القصيدة إليه ومدحه بها وبغيرها، وهي من غرر القصائد.,"As the vizir did not satisfy his expectations, he abstained from reciting this poem to him; and on selling out lor Arrajan with the intention of visiting Adad al-Dawlat, at whose court Abu l-Fadl Ibn al-Amid, the vizir of Rokn al-Dawlat, was then residing, he changed the address of the qasida and converted it into a panegyric on Ibn al-Amid, whose name he inserted in place of Ibn al- Furat’s. He composed some other pieces in praise of Ibn al-Amid, but this is a splendid production."
وذكر الخطيب أيضا في الشرح أن قول المتنبي في القصيدة المقصورة التي يذكر فيها مسيره إلى الكوفة ويصف منزلا منزلا ويهجو كافورا:,"We shall insert here another observation made by the same khatib, where he explains al-Mutanabbi’s qasida rhyming in A, which contains the account of his journey to Kufa and the description of the places at which he stopped successively on die way; in this piece the poet attacks Kafur in these terms:"
"وماذا بمصر من المضحكات… ولكنه ضحك كالبكا
بها نبطي من أهل السواد… يدرس أنساب أهل الفلا
وأسود مشفره نصفه… يقال له أنت بدر الدجى","What are the objects which raise the laughter of Egypt, laughter which nearly resembles weeping? There is a Nabatean from al-Sawad, who gives lessons on the genealogies of the desert tribes; and a negro whose lip is half as large as himself, and whom they style the moon of darkness."
"وشعر مدحت به الكركد… ن بين القريض وبين الرقى
فما كان ذلك مدحا له… ولكنه كان هجو الورى
إن المراد بالنبطي أبو الفضل المذكور، والأسود كافور، وبالجملة فهذا القدر ما غض منه، فما زالت الأشراف تهجى وتمدح.","When I praised that hippopotamus, my pieces were half poem, half incantation; and it was not so much to praise him as to satirize the human race. On this the khatib observes, that by the Nabatean he meant Ibn al-Furat, and by the negro Kafur; but, after all, such an attack does not detract from their merit, for the noblest characters have always been subject both to blame and praise."
وذكر الوزير أبو القاسم المغربي في كتابأدب الخواص : كنت أحادث الوزير أبا الفضل جعفرا المذكور وأجاريه شعر المتتنبي، فيظهر من تفضيله زيادة تنبه على ما في نفسه خوفا أن يرى بصورة من ثناه الغضب الخاص عن قول الصدق في الحكم العام، وذلك لأجل الهجاء الذي عرض له به المتنبي.”,"The vizir Abu ’l-Kasim al-Maghribi says in his A dab: “In a conversation with the vizir Ibn al-Furat, I quoted to him passages from the poems of al-Mutanabbi, and he betrayed, by the very excess of his approbation, his concealed ( hatred)for the poet; he was afraid of appearing like one who was prevented by a feeling of private animosity from concurring with the public opinion [respecting al-Mutanabbi’s eminent talent). He had been satirized by the poet, and that was the motive of his enmity towards him.”"
وكانت ولادته ثلاث خلون من ذي الحجة سنة ثمان وثلثمائة، وتوفي يوم الأحد ثالث عشر صفر، وقيل: في شهر ربيع الأول سنة إحدى وتسعين وثلثمائة بمصر، رحمه الله تعالى، وصلى عليه القاضي حسين بن محمد بين النعمان، ودفن في القرافة الصغرى، وتربته بها مشهورة.,"The birth of Ibn al-Furat took place on the third of Zi Al-Hijja, A. H. three hundred and eight (April, A.D. nine hundred and twenty one); he died in Egypt on Sunday, the thirteenth of Safar (or of the first Rabi), A. H. three hundred and ninety one (January, A.D. one thousand and one). Prayers were said over him by the kadi Husain Ibn Muhammad Ibn an-Noman; and he had interred in the lesser Karafa, where his tomb is still conspicuous."
وحنزابة – بكسر الحاء المهملة وسكون النون وفتح الزاي وبعد الألف باء موحدة مفتوحة ثم هاء – وهي أم أبيه الفضل بن جعفر، هكذا ذكره ثابت بن قرة في تاريخه، والخزابة في اللغة: المرأة القصيرة الغليظة.,"Thabit Ibn Kurra says in his History that Hinzaba was the name of his father’s mother. This word, when used as an appellative noun, means a short and corpulent female."
"وذكره الحافظ ابن عساكر في تاريخ دمشق، وأورد من شعره قوله:
من أخمل النفس أحياها وروحها… ولم يبت طاويا منها على ضجر
إن الرياح إذا استدت عواصفها… فليس ترمي سوى العالي من الشجر","The hafiz Ibn Asakir speaks of this vizir in his History of Damascus, and mentions the following verses as composed by him He who humbles his soul, preserved) it in repose, and passes his nights free from anguish. The storm, in its violence, throws down only the loftiest trees."
وقال: كان كثير الإحسان إلى أهل الحرمين، واشترى بالمدينة دارا بالقرب من المسجد ليس بيتها وبين الضريح النبوي – على ساكنه أفضل الصلاة والسلام – سوى جدار واحد، وأوصى أن يدفن فيها، وقرر مع الأشراف ذلك،,"The same writer says: He was very beneficent towards the inhabitants of Mecca and Medina; he purchased a. house in the latter city, close to the mosque, and separated by a wall only from the tomb of the Blessed Prophet. He directed, by his will, that he should be buried in this house, and he enjoined the sharifs to carry that into effect."
ولما مات حمل تابوته من مصر إلى الحرمين، وخرجت الأشراف إلى لقائه وفاء بما أحسن إليهم، فحجوا به وطافوا ووقفوا بعرفة ثم ردوه إلى المدينة ودفنوه بالدار المذكورة، وهذا خلاف ما ذكرته أولا، والله أعلم بالصواب،,"When he died, his bier was borne from Egypt to those two cities, and (on its approach to Medina), the sharifs went forth to meet it in acknowledgment of the benefits they had received. They bore the body to Mecca and made the pilgrimage with it, visiting the temple, walking round it, and stationing at Mount Arafa. They then brought the corpse to Medina and interred it in the house of which we have spoken.” This is in contradiction with what I said above, and God best knows the truth!"
غير أني رأيت التربة المذكورة بالقرافة وعليها مكتوب هذه تربة أبي الفضل جعفر بن الفرات ثم إني رأيت بخط أبي القاسم ابن الصوفي أنه دفن في مجلس داره الكبرى ثم نقل إلى المدينة.,"I shall only observe that the tomb of which I have spoken, myself have seen in the Karafa, bearing the following inscription: “This is the tomb of Abu Al-Fadl Jaafar Ibn al-Furat.” I have since found a note in the h and writing of Abu Al-Kasim Ibn al-Sufi, in which it is stated that the vizir was buried in the audience-hall of his great palace, and that the body was afterwards removed to Medina."
ابن السراج,IBN AL-SARRAJ AL-KARI AL-BAGHDADI
أبو محمد جعفر بن أحمد بن الحسين بن أحمد بن جعفر السراج المعروف بالقاري البغدادي؛ كان حافظ عصره، وعلامة زمانه، وله التصانيف العجيبة، منها كتاب مصارع العشاق وغيره، حدث عن أبي علي بن شاذان، وأبي القاسم ابن شاهين، والخلال، والرمكي، والقزويني، وابن غيلان، وغيرهم،,"Abu Muhammad Jaafar Ibn Ahmad Ibn al-Husain Ibn Ahmad Ibn Jaafar al-Sarraj (the saddler), surnamed al-Kari al-Baghdadi (the Quran-reader of Baghdad), was the chief hafiz and the most learned man of the age. He composed some admirable works, such as the Masari al-Osshaq (Death- places of Lovers). He taught the Traditions on the authority of AM Ali Ibn Shadan, Abu l-Kasim Ibn Shahin, al-Khallal, al-Barmaki, al-Kazwini, Ibn Ghailan, and others."
وأخذ عنه خلق كثير، وروى عنه الحافظ أبو طاهر السلفي رحمه الله تعالى، وكان يفتخر بروايته مع أنه لقي أعيان ذلك الزمان وأخذ عنهم.,"His disciples were numerous, and among them was the Hafiz al-Silafi, who was proud of citing the authority of such a master, although he himself had met and studied under the principal Traditionists of the time."
"وله شعر حسن، فمنه:
بان الخليط فأدمعي… وجدا عليهم تستهل
وحدا بهم حادي الفرا… ق عن المنازل فاستقلوا
قل للذين ترحلوا… عن ناظري والقلب حلوا
ودمي بلا حرم أتي… ت غداة بينهم استحلوا
ما ضرهم لو أنهلوا… من ماء وصلهم وعلوا","Ibn al-Sarraj has composed some good poetry, of which we may give the following specimen: The caravan departed, and, from affection towards them, my tears gushed forth. The voice of separation incited them to abandon the place of their dwelling, and they loaded their camels. Say to those travelers who have journeyed out of my sight, although they are lodged in my heart, that they spilt my blood on the morning of departure, although I committed no crime. What harm would it have done them, had they suffered me to quench my thirst for their society with repeated draughts"
"ومن شعره أيضا رحمه الله تعالى:
وعدت بأن تزوري كل شهر… فزوري قد تقضى الشهر زوري
وشقة بيننا نهر المعلى… إلى البلد المسمى شهرزور
وأشهر هجرك المحتوم حق… ولكن شهر وصلك شهر زور","By the same (to his mistress): You promised to visit me every month; visit me now! the month is finished, visit me I The space which separates us extends from the river al-Moalla to the town of Shahrozur. The months of your forced absence are a reality, but the month of our reunion is an illusion."
وكانت ولادته إما في أواخر سنة سبع عشرة وأربعمائة أو أوائل سنة ثماني عشرة وأربعمائة، وذكر الشريف أبو المعمر المبارك بن أحمد بن عبد العزيزالأنصاري في كتاب وفيات الشيوخأن مولده سنة ست عشرة ببغداد، وتوفي بها ليلة الأحد الحادي والعشرين من صفر سنة خمسمائة، ودفن بباب أبرز.,"Ibn al-Sarraj was born towards the end of the year four hundred and seventeen, or the beginning of four hundred and eighteen (February, A. D. one thousand and twenty seven); the sharif Abu Al-Mamar Al-Mubarak Ibn Ahmad Ibn Abd al-Aziz al-Ansari says, in his Wafayat al-Shuyukh (Obituary of the Shaikhs’), that his birth took place at Baghdad, A. H. four hundred and sixteen. He died at Baghdad on the eve of Sunday, the twenty first of Safar, A. H. five hundred (October, A. D. one thousand one hundred and six), and was buried at the gate of Abrez."
أبو معشر المنجم,ABU L-MAASHAR AL-BALKHI
أبو معشر جعفر بن محمد بن عمر البلخي المنجم المشهور؛ كان إمام وقته في فنه، وله التصانيف المفيدة في علم النجامة، منها المدخل ووالزيج والألوف وغير ذلك، وكانت له إصابات عجيبة.,"Abu Al-Maashar Jaafar Ibn Muhammad Ibn Omar al-Balkhi {native of Balkh), the celebrated astrologer, was the great master of his age in that art. He composed a number of instructive works on the science of the stars, such as the Mudkhil {introduction), the Zyg (astronomical tables), the Oluf {thousands), etc. He was singularly fortunate in his divinations."
رأيت في بعض المجاميع أنه كان متصلا بخدمة بعض الملوك، وأن ذلك الملك طلب رجلا من اتباعه وأكابر دولته ليعاقبه بسبب جريمة صدرت منه، فاستخفى، وعلم أن أبا معشر يدل عليه بالطرائق التي يستخرج بها الخبايا والأشياء الكامنة،,"I have read in a collection of anecdotes, that he was in the service of a prince who wished to arrest one of the great officers of his kingdom, who had committed some crime and then concealed himself through fear of punishment. As this officer was aware that Abu Al-Maashar would discover him by means of the operations which he employed for finding out treasures and things hidden."
فأراد أن يعمل شيئا لا يهتدي إليه ويبعد عنه حسه فأخذ طستا وجعل فيه دما وجعل في الدم هاون ذهب، وقعد على الا هاون أياما، وتطلب الملك ذلك الرجل وبالغ في التطلب، فلما عجز عنه أحضر أبا معشر وقال له: تعرفني موضعه بما جرت عادتك به،,"he thought of doing something to bewilder the astrologer and baffle his penetration; and he remained therefore some days seated on a golden mortar which he had placed in a vessel containing blood. The prince, being unable to discover him, notwithstanding the strictest perquisitions, sent for Abu Al-Maashar and ordered him to employ his usual processes and find out in what place the officer was."
فعمل المسألة التي يستخرج بها الخبايا، وسكت زمانا حائرا، فقال له المك: ماسبب سكوتك وحيرتك قال: أرى شيئا عجيبا، فقال: وما هو قال: أرى الرجل المطلوب على جبل من ذهب والجبل في بحر من دم، ولا أعلم في العالم موضعا من البلاد على هذه الصفة،,"the astrologer, after erecting a scheme by which he might make the discovery, remained for a time in silent amazement; and on the prince’s asking him the cause, replied that what he saw was most extraordinary; the man whom they wished to discover was on a mountain of gold, which mountain was in a sea of blood. u And I know not, ‘said the astrologer, “of any place in the world such as that."
فقال له: أعد نظرك وغير المسألة وجدد أخذ الطالع، ففعل ثم قال: ما أراه إلا كما ذ كرت، وهذا شيء ما وقع لي مثله، فلما أيس الملك من القدرة عليه بهذا الطريق أيضا نادى في البلد بالأمان للرجل ولمن أخفاه، وأظهر من ذلك ما وثق به،,"On this, the prince ordered him to observe anew the aspect of the heavens, and examine again by means of another scheme. The result was the same, and Abu Al-Maashar declared that he had never met with the like before. The prince, having lost all hopes of discovering the offender by this means, declared by proclamation that he would pardon the man and the person who harbored him; and he gave public proofs of the sincerity of his intentions."
فلما اطمأن الرجل ظهر وحضر بين يدي الملك، فسأله عن الموضع الذي كان فيه، فأخبره بما اعتمده ، فأعجبه حسن احتياله في إخفاء نفسه، ولطافة أبي معشر في استخراجه. وله غير ذلك من الإصابات.,"The officer s apprehensions being thus allayed, he left his hiding-place and presented himself before the prince, who, on learning from him where and in what manner he had been concealed, was struck with admiration at the artifice he had employed and the skill of Abu Al-Maashar in making the discovery. Other anecdotes are related."
ابن شمس الخلافة,JAAFAR IBN SHAMS AL-KHILAFAT
أبو الفضل جعفر بن شمس الخلافة أبي عبد الله محمد بن شمس الخلافة مختار الأفضل الملقب مجد الملك الشاعر المشهور؛ كان فاضلا حسن الخط،,"Abu Al-Fadl Jaafar Ibn Shams al-Khilafat (sun of the caliph) Abi Abd Allah Muhammad Ibn Shams al-Khilafat al-Mukhtar al-Afdal, surnamed Majd al-Mulk (glory of the kingdom), was a poet of talent and celebrity."
وكتب كثيرا، وخطه مرغوب فيه لحسنه وضبطه، وله تواليف جمع فيها أشياء لطيفة دلت على جودة اختياره،,"He wrote a great deal, and books transcribed by him are in high request for the elegance of the handwriting and their correctness. Some of his works are compilations, and contain pieces, the elegance of which proves the goodness of the (taste which presided at their) selection."
"وله ديوان شعر أجاد فيه، نقلت من خطه لنفسه:
هي شدة يأتي الرخاء عقيبها… وأسى يبشر بالسرور العاجل
وإذا نظرت فإن بؤسا زائلا… للمرء خير من نعيم زائل","His collected poetical works are of considerable merit; the following passage, composed by him, I found in his own handwriting: Distress is followed by happiness, and soon -perhaps may be heard the harbinger of speedy bliss. Consider also that the evil which cease is preferable to joy just passing away."
"وله أيضا في الوزير ابن شكر، وهو الصفي أبو محمد عبد الله بن علي، عرف بابن شكر، وزير الملك الكامل رحمهما الله تعالى:
مدحتك ألسنة الأنام مخافة… وتشاهدت لك بالثناء الأحسن
أترى الزمان مؤخرا في مدتي… حتى أعيش إلى انطلاق الألسن","The following lines were made by him on Ibn Shukr Abu Muhammad Abd Allah Ibn Ali, vizir of al-Malik al-Adil and of his son al-Malik al-Kamil: Fear induces people to praise thee with their tongues, and they pronounce in your presence the highest eulogiums. I may yet live, however, to see the time in which those tongues shall be loosened (and speak the truth)."
هكذا أنشدنيهما بعض الأدباء المصريين، ثم وجدتهما في مجموع عتيق ولم يسم قائلهما، وطريقته في الشعر حسنة.,"One of our literary men at Cairo told me, in reciting these verses, that they were by Ibn Shams al-Khilafat; but I met with them afterwards in an old book containing a collection of different pieces, and there, the author is not named. The peculiar cast of Ibn Shams al-Khilafat’s poetry merits approbation."
وكانت ولادته في المحرم سنة ثلاث وأربعين وخمسمائة، وتوفي في الثاني عشر من المحرم سنة اثنتين وعشرين وستمائة بالموضع المعروف بالكوم الأحمر ظاهر مصر، رحمه الله تعالى.,"He was born in the month of Muharram, A. H. five hundred and forty three (A. D. one thousand one hundred and forty eight), and died on the twelfth of Muharram, six hundred and twenty two (January, A. D. one thousand one hundred and twenty five), at a place called al-Kum al-Ahmar (the red mound) outside Cairo."
"والأفضلي – بفتح الهمزة وسكون الفاء وفتح الضاد المعجمة وبعدها لام – هذه النسبة إلى الأفضل أمير الجيوش بمصر.
وتوفي والده في ذي الحجة سنة تسع وستين وخمسمائة، ومولده سنة عشرين وخمسمائة.","Afdali is a title given to the persons who were in the service of al-Afdal Amir al-Juyush, (the vizir) of Egypt. Shams al-Khilafat, this poet’s father, was born A. H. five hundred and twenty (A. D. one thousand one hundred and twenty six), and died in Zi Al-Hijja, five hundred and sixty nine (A.D. one thousand one hundred and seventy four)."
جعبر القشيري,THE EMIR JAABAR
الأمير جعبر بن سابق القشيري الملقب سابق الدين الذي تنسب إليه قلعة جعبر؛ لم أقف على شيء من أحواله سوى أنه كان قد أسن وعمي، وكان له ولدان يقطعان الطريق ويخيفان السبيل، ولم يزل على ذلك والقلعة بيده حتى أخذها منه السلطان ملك شاه بن ألب أرسلان السلجوقي الآتي ذكره،,"The emir Jaabar Ibn Sabik al-Kushairi, surnamed Sabik al-din (surpasses in religion), is the person after whom the castle of Jaabar obtained its name; but the sole information that I have been able to procure respecting him amounts only to this: he was advanced in age and blind; be bad two sons who robbed on the highway and rendered the roads dangerous; the castle continued in his ICR possession till Liken from him by the sultan Malak Shah son of Alp Arslan (whose life shall be given)."
ثم قتل بعد ذلك في أوائل سنة أربع وستين وأربعمائة، رحمه الله تعالى. هكذا وجدته في بعض التواريخ وفي نفسي منه شيء، فإن السلطان ملك شاه ما ملك إلا بعد قتل أبيه ألب أرسلان، وأبوه قتل في سنة خمس وستين وأربعمائة – كما سيأتي في موضعه إن شاء الله تعالى إلا إن كان قد تغلب على القلعة في حياة أبيه وهو نائبه، أو يكون تاريخ وفاة جعبر غلطا،,"Jaabar was killed afterwards in the beginning of the year four hundred and sixty four (A. D. one thousand and seventy one or one thousand and seventy two). These particulars I found in a historical work, but some doubts remain on my mind as to their exactness; for the sultan Malak Shah did not come to the throne till the death of his father Alp Arslan, who was slain A. H. four hundred and sixty five (A. D. one thousand and seventy two); unless, indeed we suppose that he took the castle in his father’s lifetime, and was then acting as his lieutenant. The date of Jaabar’s death may however be erroneous."
وقد نبهت عليه لئلا يتوهم من يقف عليه أن الغلط كان مني، أو أنه مر بي ولم أتنبه له، فاعلم ذلك. ثم إني بعد هذا حققت هذا الأمر، فوجدته أن ملك شاه السلجوقي لما توجه إلى حلب ليأخذها اجتاز بهذه القلعة، وقتل جعبرا المذكور لما بلغه عنه من الفساد وأخذ القلعة منه وسار إلى حلب وذلك في سنة تسع وسبعين وأربعمائة،,"My object in noticing this difficulty was to prevent the reader from supposing that the fault originated with me, or that I passed over it without perceiving it; but I have been since enabled to verify the circumstance, and I find that Malak Shah, in his expedition to Aleppo, A. H. four hundred and seventy nine, took this castle, and put Jaabar to death on being informed of his evil conduct."
ويقال لهذه القلعة: الدوسرية، وهي منسوبة إلى دوسر غلام النعمان بن المنذر ملك الحيرة، وكان قد تركه على أفواه الشام، فبنى هذه القلعة فنسبت إليه.,"It was also named al-Dausariya after its founder Dawsar, a page of an-Noman Ibn al-Mundir, king of Hira, who had placed him there to guard the Syrian frontier."
والجعبر في اللغة: القصير الغليظ، وهو بفتح الجيم وسكون العين المهملة وبعدها باء موحدة مفتوحة ثم راء.,The word Jaabar signifies in Arabic short and thick.
نصير الدين جقر,NASIR AL-DIN JAKAR
أبو سعيد جقر بن يعقوب الهمذاني الملقب نصير الدين؛ كان نائب عماد الدين زنكي صاحب الجزيرة [الفراتية] والموصل والشام، استنابه عنه بالموصل، وكان جبارا عسوفا سفاكا للدماء مستحلا للأموال،,"Abu Saied Jakar Ibn Yakub al-Hamadani (native of Hamadan), and surnamed Nasir al-din [defender of religion), was governor of Mosul, having been appointed by Imad al-din Zinki, lord of Mosul, Mesopotamia, and Syria, as his lieutenant in that city. He was tyrannic, unjust, a shedder of blood, and a violator of property."
قيل: إنه لما أحكم عمارة سور الموصل أعجبه إحكامه، فناداه مجنون نداء عاقل: هل تقدر أن تعمل سورا يسد طريق القضاء النازل وفي ولايته قصد الإمام المسترشد حصار الموصل، فنازلها وضايقها مدة،,"Having strengthened the walls of Mosul, he was admiring the solidity of their construction, when a madman cried out to him in these sensible terms: Are you able to build a wall which may arrest the course of approaching fate?” During his government, Mosul was closely besieged for a time by the caliph al-Mustarshid."
وكان جقر المذكور قد حصنها وحفر خنادقها فقاتل الخليفة ورجع عنها ولم ينل منها مقصودا ، وذلك في شهر رمضان سنة سبع وعشرين وخمسمائة، وكان بالموصل فروخ شاه ابن السلطان محمود السلجوقي المعروف بالخفاجي.,"but Jakar, who had already fortified and entrenched the city, resisted the attacks of the caliph, frustrated his efforts, and forced him to retire. This was in the month of Ramadan, A. H. five hundred and twenty seven (July, A. D. one thousand one hundred and thirty three). Farrukh Shah al-Khafaji, a son of the Seljuk Sultan Mahmud, was then at Mosul."
وذكر ابن الأثير في تاريخ دولة بني أتابك أن الخفاجي صاحب هذه الواقعة هو ألب أرسلان بن محمود بن محمد لتربية عماد الدين زنكي أتابك – ولذلك سمي أتابك،,"but it is stated by Ibn al-Athir, in his History of the Atabeks, that the Khafaji who was at Mosul during these events, was Alp Arslan (another) son of [the sultan) Mahmoud. This young prince had been confided to the care of Zinki, who received, for that reason, the title of Atabek."
فإنه [اللالا] الذي يربي أولاد الملوك، فالأتا بالتركية هو الأب، وبك هو الأمير، فأتابك مركب من هذين المعنيين,"this words means a bringer up of princes; ata in Turkish signifying father, and bek, emir."
وكان جقر يعارضه ويعانده في مقاصده، فلما توجه عماد الدين زنكي لمحاصرة قلعة البيرة قرر الخفاجي مع جماعة من أتباعه أن يقتلوا جقر، فحضر يوما إلى باب الدار للسلام فنهضوا إليه فقتلوه وذلك في الثامن، وقيل: يوم الخميس التاسع من ذي القعدة سنة تسع وثلاثين وخمسمائة،,"As Jakar was frequently in opposition to al-Khafaji and thwarted him in his projects, the latter took the opportunity of Zinki’s departure for the siege of al-Bira, to arrange, with some of his partisans, a plot for the death of Jakar. On the eighth, or (according to some) on Thursday, ninth of Zu Al-Kaada, A. H. five hundred and thirty nine (May, A. D. one thousand one h hundred and forty five)"
ولى عماد الدين زنكي موضع جقر زين الدين علي بن بكتكين والد مظفر الدين صاحب إربل، فأحسن السيرة وعدل في الرعية، وكان رجلا صالحا، رحمه الله تعالى.,"Zinki then appointed a new governor named Zain al-din Ali Ibn Baktikin, who was father to Muzaffar addin, lord of Arbela: Zain al-din was an upright man, and governed his subjects with justice."
ولما عاد زنكي إلى الموصل استصفى أموال جقر واستخرج ذخائره وصادر أهله وأقاربه، وكان جقر قد ولى بالموصل رجلا ظالما يسمى بالقزويني، فسار سيرة قبيحة وكثر شكوى الناس منه، فعزله وجعل مكانه عمر بن شكلة فأساء في السيرة أيضا فعمل في ذلك أبو عبد الله الحسين بن أحمد بن محمد بن شقاقا الموصلي المتوفي سنة ثلاث وثلاثين وخمسائة:,"Zinki, on his return to Mosul, confiscated Jakar’s property, seized on his. treasures, and extorted large sums from his relations and the persons in his service. Jakar had nominated to a place of authority in Mosul one al-Kazwini, a wicked wretch, whose tyrannical conduct excited general complaint; he was therefore obliged to appoint another, named Omar Ibn Shikla, whose administration was also very bad: on this, the following lines were composed by a native of Mosul, Abu Abd Allah al-Husain Ibn Ahmad Ibn Muhammad Ibn Shakaka, who died A. H. five hundred and thirty three (A. D. one thousand one hundred and thirty eight or one thousand one hundred and thirty nine)."
"يا نصير الدين يا جقر… ألف قزويني ولا عمر
لو رماه الله في سقر… لاشتكت من ظلمه سقر
وجقر: بفتح الجيم والقاف وبعدهما راء، وهو اسم أعجمي وأظنه كان مملوكا","O, Nasir al-din! O, Jakar! a thousand Kazwinis rather than one Omar! If God flung Omar down to hell, hell would complain of his wickedness. Jakar is a foreign name, and I believe that he himself was a mamluk."
جميل بثينة,JAMIL THE POET
أبو عمر وجميل بن عبد الله بن معمر بن صباح – بضم الصاد المهملة – ابن ظبيان بن حن – بضم الحاء المهملة وتشديد النون – ابن ربيعة بن حرام بن صبة ابن عبد بن كثير بن عذرة بن سعد بن هديم بن زيد بن ليث بن سود بن أسلم ابن الحاف بن قضاعة الشاعر المشهور؛,"Abu Amr Jamil, the celebrated poet and the lover of Buthaina, was son of Abd Allah Ibn Mamar Ibn Subah Ibn Zabyan Ibn Hunn ibn Babia Ibn Haram Ibn subba Ibn Abd Ibn Kathir Ibn Ozra Ibn Saad Ibn Hudaim Ibn Zaid Ibn Laith Ibn Sud Ibn Aslam Ibn Alhaf Ibn Kudaa. Jamil was one of (he famous Arabian lovers."
صاحب بثينة أحد عشاق العرب، عشقها وعو غلام، لما كبر خطبها فرد عنها فقال الشعر فيها، وكان يأتيها سرا ومنزلهما وادي القرى، وديوان شعره مشهور فلا حاجة إلى ذكر شيء منه.,"his passion for Buthaina commenced when he was a boy; on attaining manhood he asked her in marriage but met with a refusal, and he then composed verses in her honor and visited her secretly at Wadi Tl-Kura, where she resided. His poetical compositions are so well known, that it is needless to quote any of them."
ذكره الحافظ ابن عساكر في تاريخ دمشق وقال: قيل له: لو قرأت القرآن كا أعود عليك من الشعر، فقال: هذا أنس بن مالك رضي الله عنه أخبرني أن رسول الله صلى الله عليه وسلم قال: إن من الشعر حكمة .”,"Ibn Asakir relates, in his history of Damascus, that a person said to Jamil: If you read the Quran, it would be more profitable for you than composing poetry;” to which Jamil replied: There is Ans Ibn Malik who tells me that the Blessed Prophet said: Wisdom is certainly [to be extracted from some poetry."
وجميل وبثينة كلاهما من بني عذرة، وكانت بثينة تكنى أم عبد الملك، والجمال والعشق في بني عذرة كثير؛ قيل لأعرابي من العذريين: ما بال قلوبكم كأنها قلوب طير تنماث كما ينماث الملح في الماء أما تتجلدون فقال: إنا ننظر إلى محاجر أعين لا تنظرون إليها، وقيل لآخر: ممن أنت فقال: أنا من قوم إذا أحبوا ماتوا، فقالت جارية سمعته: هذا عذري ورب الكعبة.,"Jamil and Buthaina, who was surnamed Om Abd al-Malik, both belonged to the tribe of Ozra; beauty and true love abounded in that tribe: it was said to an Arab of the Desert, a member of the tribe of Ozra: What is the matter with your hearts? They are as the hearts of birds, and dissolve away like salt in water. Why have you not more firmness?” To this the other replied: We see eyes of which you do not see the like.” Another Arab being asked to what family he belonged, made this answer: I am of a people who, when they are in love, die.” A girl, who heard him say this, exclaimed: By the Lord of the Kaaba! This man belongs to the tribe of Ozra,”"
وذكر صاحب اغاني أن كثير عزة كان راوية جيمل، وجميل كان راوية هدبة بن خشرم وهدبة راوية الحطيئة، والحطيئة راوية زهير بن أبي سلمى وابنه كعب بن زهير.,"The author of the Kitab al-Aghani says: Kuthaiyr, the lover of Azza, handed down by tradition the poems of Jamil; Jamil handed down those of Hudba Ibn Khashram; Hudba, those of Hutaiya; Hutaiya, those of Zuhair Ibn Abi Salma, and of his son Kaab Ibn Zuhair.”"
"ومن شعر جميل من جملة أبيات:
وخبرتماني أن تيماء منزل… لليلى إذا ما الصيف ألقى المراسيا
فهذي شهور الصيف عنا قد انقضت… فما للنوى ترمي بليلى المراميا","The following verses are by Jamil: You told me, my two friends, that Taimaa was the abode of (my mistress) Laila when summer once set in. But now the months of summer have passed away from us; why then does absence cast Laila into (distant) regions?"
ومن الناس من يدخل هذه الأبيات في قصيدة مجنون ليلى، وليست له وتيماء خاصة: منزل لبني عذرة، وفي هذه القصيدة يقول جميل:,"Some persons insert these verses in a qasida by Majnun, the lover of Laila, but they are not by him. Taimaa was, a station frequented solely by the tribe of Ozra. In the same poem from which these Verses are taken, Jamil says."
"وما زلتم يابثن حتى لو انني… من الشوق استبكي الحمام بكى ليا
وما زادني الواشون إلا صبابة… ولا كثرة الناهين إلا تماديا
وما أحدث النأي المفرق بيننا… سلوا ولا طول الليالي تقاليا
ألم تعلمي يا عذبة الريق أنني… أظل إذا لم ألق وجهك صاديا
لقد خفت ان ألقى المنية بغتة… وفي النفس حاجات إليك","Yon have continued, O Buthaina! (to torment me,) so that the turtle-dove would sympathize with me, were I, in the ardor of my passion, to awaken its complaints with mine. The jealousy of spies only increased my love, and the prohibitions of my friends only made me persevere. The distance which separates us has not rendered me indifferent, and weary nights have not forced me to renounce you. O thou whose lips are a sweet source, knows thou not that I languish with thirst on the day in which I see not thy face. I often feared that death might surprise me whilst my soul needed thee, as still it does."
"كما هيا وكان كثير عزة يقول: جميل والله أشعر العرب حيث يقول:
وخبرتماني أن تيماء منزل… لليلى إذا ما الصيف ألقى المراسيا","Kuthaiyr, the lover of Azza, used to say: “By Allah! Jamil was the best poet among the Arabs when he said: You told me, my two friends, etc."
"ومن شعره:
إني لأحفظ سركم ويسرني… لو تعلمين بصالح أن تذكري
ويكون يوم لا أرى لك مرسلا… أو نلتقي فيه علي كأشهر
يا ليتني أقلى المنية بغتة… إن كان يوم لقائكم لم يقدر","The following lines are by Jamil: I conceal the secret of my love, and should feel happy were you to know that you are (ever) remembered with sincere (affection), and that the day in which I meet you not, nor see your messenger, seems to me like months. Were it impossible for us to meet again one day, O then, may I meet a speedy death"
"ومنها:
يهواك ما عشت الفؤاد وإن أمت… يتبع صداي صداك بين الأقبر ومنها:
إني إليك بما وعدت لناظر… نظر الفقير إلى الغني المكثر
يقضي الديون وليس ينجز موعدا… هذا الغريم لنا وليس بمعسر
ما أنت والوعد الذي تعدينني… إلا كبرق سحابة لم تمطر","From the same poem: Whilst I live, my heart shall love thee; and if I die, my ghost shall flit after thine among the tombs. I look towards thee for the fulfilment of thy promise, as the poor looketh (imploringly) towards the rich. Other debts are paid, but there is a debtor who keeps no engagement with us, and who yet is not pressed (by us). Thou and thy promise are as the lightning of a cloud which withholds its genial rains."
"ومن شعره من جملة قصيدة:
إذا قلت ما بي يا بثينة قاتلي… من الوجد قالت ثابت ويزيد
وإن قلت ردي بعض عقلي أعش به… بثينة قالت ذاك منك بعيد","From another of Jamil’s qasidas: When I said: “O Buthaina! what is this passion which causes my death?” she replied: “It is deeply rooted and will augment.” When I said: “Buthaina! restore to me a portion of my reason, so that I may live!” she replied: That (which thou desirest) is far beyond thy reach!”"
"ومن شعره أيضا:
وإني لأرضى من بثينة بالذي… لو استيقن الواشي لقرت بلابله
بلا وبألا أستطيع وبالمنى… وبالأمل المرجو قد خاب آمله
وبالنظرة العجلى وبالحول تنقضي… أواخره لا نلتقي وأوائله","By the same: Did the jealous spy who observes my conduct know with how slight a favor Buthaina could make me happy, his envious passions would repose, a no or an unless suffices to content me; vain desires, hopes long deferred and at last deluding my expectations, the sight of her for an instant, the year which begins and ends without my meeting her; (such are the enjoyments for which I am envied.)"
"وله أيضا:
وإني لأستحيي من الناس أن أرى… رديفا لوصل أو علي رديف
وأشرب رنقا منك بعد مودة… وأرضى بوصل منك وهو ضعيف
وإني للماء المخالط للقذى… إذا كثرت وراده لعيوف","By the same: I should blush with shame were I seen to love one whom another had already loved, or were another to be loved {by my mistress) after me. (I should recoil) from sipping at thy lips, if love existed no longer; I should reject thy attachment, were it feeble. I avoid a troubled source at which many have drunk before."
وقال كثير عزة: لقيني مرة جميل بثينة فقال: من أين أقبلت فقلت: من عند أبي الحبيبة، يعني بثينة، فقال: وإلى أين تمضي قلت إلى الحبيبة، يعني عزة، فقال: لا بد أن ترجع عودك على بدئك فتتخذ لي موعدا من بثينة، فقلت: عهدي بها الساعة، وأنا أستحيي أن أرجع،,"Kuthaiyr, the lover of Azza, related the following anecdote: “I was once met by Jamil, the lover of Buthaina, who said to me: ‘Where dost thou come from?’ and I answered: From the tent of the father of the beloved ” meaning Buthaina, ‘And whither,’ said he, ‘art thou going?’ I answered: ‘To the beloved;’ meaning Azza. ‘Thou must go back again,’ said Jamil, ‘and obtain from Buthaina that she appoint a place where I may meet her.’ “I answered: ‘I have just seen her this moment, and I should be ashamed to go back.’"
فقال لابد من ذلك، فقلت: متى عهدك ببثينة فقال: من أول الصيف، وقعت سحابة بأسفل وادي الدوم فخرجت ومعها جارية لها تغسل ثيابا، فلما أبصرتني أنكرتني، فضربت يدها إلى الثوب في الماء بالتحفت به، وعرفتني الجارية فأعادت الثوب إلى الماء، وتحدثنا ساعة حتى غابت الشمس،,"‘Thou must surely do it!’ said Jamil. ‘When,’ said I, ‘didst thou last see Buthaina?’ ‘At the beginning of summer,’ he replied; ‘the lower part of Wadi al-Daum (palm-tree valley) was watered by a shower, and she went out with a servant girl to wash clothes: she did not at first know me, and seized a cloak out of the water to cover herself; but the girl recognized me, and Buthaina replaced the cloak in the water. We conversed for an hour, till the sun had set."
فسألتها الموعد فقالت: أهلي سائرون، ولا لقيتها بعد ذلك، ولا وجدت أحدا آمنه فأرسله إليها، فقال له كثير: فهل لك أن آتي الحي فأتعرض بأبيات شعر أذكر فيها هذه العلامة إن لم أقدر على الخلوة بها,"and I then asked her to appoint a place of meeting, but she answered that her family was removing, and I have not met her since; nor found a trusty person whom I might send to her.’ ‘Wouldst thou that I go,’ said I, ‘ to the camp of her tribe, and recite, as if undesignedly, some verses in which I may hint at this circumstance, in case I find it impossible to speak to her in private?’"
قال: وذاك الصواب، فخرج كثير حتى أناخ بهم، فقال له أبوها: ما ردك يا ابن أخي قال: قلت أبياتا عرضت فأحببت أن أعرضها عليك، قال: هاتها،,"‘ Yes,’ replied Jamil, that is a “good plan.’ I then set out and made my camel kneel down in their camp, and her father said to me: ‘Son of my brother! what bringeth thee back?’ ” ‘There are some verses,’ I replied, ‘which I have just happened to compose, and I wish to submit them to thee.’ ‘Let us have them,’ said he."
"فأنشدته وبثينة تسمع:
فقلت لها يا عز أرسل صاحبي… إليك رسولا والرسول موكل
بأن تجعلي بيني وبينك موعدا… وأن تأمريني بالذي فيه أفعل
وآخر عهدي منك يوم لقيتني… بأسفل وادي الدوم والثوب يغسل","I then recited these verses in Buthaina’s hearing: ‘I said to her: ‘O Azza I send my companion to thee, and he is a trusty messenger so that thou mayest fix a place where we may meet, and that thou mayest tell me what I am to do. The last time I met thee was in Wadi Al-Daum, when clothes were washing."
قال: فضربت بثينة جانب خدرها وقالت: أخسأ اخسأ، فقال لها أبوها: مهيم يا بثينة فقالت كلب يأتينا إذا نوم الناس من وراء الرابية، ثم قالت للجارية: ابغينا من الدومات حطبا لنذبح لكثير شاة ونشويها له، فقال كثير: أنا أعجل من ذلك، وراح إلى جميل فأخبره، فقال جميل: الموعد الدومات.,"‘‘Then Buthaina struck the curtain behind which she was, and said: ‘Go away! go away!’ ‘What is the matter, Buthaina?’ said her father. ‘It is “a dog,’ replied she, ‘ which has come to me from behind the hill, now that the people are asleep.’ She then said to her girl: ‘Let us go to the palm-trees (Daumat) and gather wood to cook a sheep for Kuthaiyr.’ ‘No,’ said I,‘I am in too much haste to wait.’ I then returned to Jamil and told him what had passed, and he said: ‘The place of meeting is at the palm-trees.’"
وخرجت بثينة وصواحبها إلى الدومات، وجاء جميل وكثير إليهن، فما برحوا حتى برق الصبح، فكان كثير يقول: ما رأيت مجلسا قط أحسن من ذلك المجلس، ولا مثل علم أحدهما بضمير الأخر، ما أدري أيهما كان أفهم.,"Then Buthaina went forth with her female companions to the palm-trees, and I went to them with Jamil: the lovers did not separate till morning dawned, and I never saw a more virtuous meeting, nor two persons who knew so well what passed in each other’s hearts; I know not which of the two was the more discerning.”"
وقال الحافظ أبو القاسم المعروف بابن عساكر في تاريخه الكبير: قال أبو بكر محمد بن القاسم الأنباري: أنشدني أبي هذه الأبيات لجميل بن معمر قال: وتروى لغيره أيضا، وهي:,"The hafiz Abu Al-Kasim Ibn Asakir says in his great History: Abu Bakr Ibn al-Anbari states that the following verses were recited to him by his father as having been composed by Jamil Ibn Mamar, but they are also “attributed to other poets."
"ما زلت أبغي الحي أتبع فلهم… حتى دفعت إلى ربيبة هودج
فدنوت مختفيا ألم بيتها… حتى ولجت إلى خفي المولج
فتناولت رأسي لتعرف مسه… بمخضب الأطراف غير مشنج","I ceased not my search to find the tribe [of my beloved], and I followed their scattered bands till I rode (my camel) up to the inmate of the palanquin. I approached her tent by stealth and entered by the secret passage; her smooth finger-tips, stained ‘ with hinna, were passed over my head that she might recognize me."
"قالت: وعيش أخي ونعمة والدي… لأنبهن القوم إن لم تخرج
فخرجت خيفة قولها فتبسمت… فعلمت أن يمينها لم تلجج
فلثمت فاها آخذا بقرونها… شرب النزيف ببرد ماء الحشرج","and she said: “By the life of my brother, and the kindness of my father, I shall awake the family ‘ unless thou withdraws. I Struck with fear at her words, I was retiring, when she ‘smiled, and I knew that her oath would not be kept I then took her by the ringlets ‘and kissed her lips, with the pleasure that the man whose throat is parched with intoxication, drinks the cool water of a spring.’"
قال هارون بن عبد الله القاضي: قدم جميل بن معمر مصر على عبد العزيز ابن مروان ممتدحا له، فأذن له وسمع مدائحه وأحسن جائزته، وسأله عن حبه بثينة فذكر وجدا كثيرا، فوعده فيأمرها وأمره بالمقام وأمر له بمنزل وما يصلحه، فما أقام إلا قليلا حتى مات هناك في سنة اثنتين وثمانين.,"The kadi Harun Ibn Abd Allah says: “Jamil came to Egypt with the intention of reciting to Abd al-Aziz Ibn Marwan a poem do posed by him in his honor: this governor admitted him into his presence, and, after hearing Jamil’s eulogistic verses and rewarding him generously, asked him concerning his love for Buthaina, and was told of his ardent and painful passion. He, on this, promised to unite him to her, and bid him stop in Egypt, where he assigned him a habitation and furnished him with all he required. But Jamil died there very shortly after, in A. H. eighty two (A.D. seven hundred and one).”"
وذكر الزبير بن بكار عن عباس بن سهل الساعدي قال: بينما أنا بالشام إذ لقيني رجل من أصحابي فقال: هل لك في جميل فإنه يعتل نعوده فدخلنا عليه وهو يجود بنفسه، فنظر إلي وقال:,"Az-Zubair Ibn al-Bakkar says that the following anecdote was related to him by Abbas Ibu Sahl al-Saaidi: “When in Syria; I met one of my friends, who said to me: ‘Would you like to see Jamil? he is sick; let us go and visit him.’ On entering, we found him near his last, and on seeing me he said."
يا ابن سهل، ما تقول في رجل لم يشرب الخمر قط ولم يزن ولم يقتل النفس ولم يسرق يشهد أن ىإله إلا الله قلت: أظنه قد نجا وأرجوا له الجنة، فمن هذا الرجل قال: أنا، قلت له:,"‘O Ibn Sahl! what sayest thou of a man who never drank wine, nor committed fornication nor murder; who never stole, and who bears witness that there is no god but the only God.’ My answer was: ‘I think that he has attained salvation, and hope that “he will enter paradise; who is that man?’ ‘It is I;’ replied Jamil."
والله ما أحسبك سلمت وأنت تشبب منذ عشرين سنة ببثينة، قال: لا نالتني شفاعة محمد صلى الله عليه وسلم وإني لفي أول يوم من أيام الآخرة وآخر يوم من أيام الدنيا إن كنت وضعت يدي عليها لريبة، فما برحنا حتى مات.,"‘By Allah!’ said I, ‘I do not think that thou wilt gain salvation after having celebrated, for the last twenty years, the charms of Buthaina.’ ‘May I be deprived of the intercession of Muhammad (on the day of judgment),’ said he;- that I am now entering into the first day of the life to come, and am in the last day of my life in this world; if I ever placed my hand on her with an improper intention!’ We did not quit him till he expired.”"
وقال محمد بن أحمد بن جعفر الأهوازي: مرض جميل بمصر مرضه الذي مات فيه، رحمه الله تعالى، فدخل عيه العباس بن سهل الساعدي، وذكر هذه الحكاية، والله أعلم بالصواب.,"It is stated, however, by Muhammad Ibn Ahmad Ibn Jaafar al-Ahwazi, that he fell sick and died in Egypt; and that during his illness he was visited by Ibn Sahl al-Saidi; he then relates the anecdote just given: God knows which statement is correct."
وذكر في الأغاني عن الأصمعي قال: حدثني رجل شهد جميلا لما حضرته الوفاة بمصر أنه دعا به فقال له: هل لك أن أعطك كل ما أخلفه على أن تفعل شيئا أعهده إليك قال: فقلت: اللهم نعم، فقال:,"The following relation is given in the Kitab ai-Aghani on the authority of al-Asmai: “A person who was present at the death of Jamil in Egypt relates that the poet called him and said: ‘If I give you all I leave after me, will you perform one thing which I shall enjoin you?’ ‘By Allah! yes,’ said the other."
إذا أنا مت فخذ حلتي هذه واعزلها جانبا، وكل شيء سواها لك، وارحل إلى رهط بثينة، فإذا صرت إليهم فارتحل ناقتي هذه وركبها، ثم ألبس حلتي هذه واشققها، ثم اعل على شرف وصح بهذه الأبيات وخلاك ذم:,"‘When I am dead,’ said Jamil, ‘take this cloak of mine and put it aside, but keep everything else for yourself; then go to Buthaina’s tribe, and when you are near them, saddle this camel of mine and mount her; then put on my cloak and rend it, and, mounting on a hill, shout out these verses."
"صرخ النعي وما كنى بجميل… وثوى بمصر ثواء غير قفول
ولقد أجر البرد في وادي القرى… نشوان بين مزارع وتخيل
قومي بثينة فاندبي بعويل… وابكي خليلك دون كل خليل","‘A messenger hath openly proclaimed the death of Jamil t He has now a dwelling in Egypt from which he will never return. There was a time when, intoxicated ‘ with love, he trained his mantle proudly in the fields and palm-groves of Wadi Al-Kura, Arise Buthaina and lament aloud; weep for the best of all thy lovers’"
قال: ففعلت ما أمرني به جميل، فما استتمت الأبيات حتى برزت بثينة كأنها بدر قد بدا في دجنة وهي تتثنى في مرطها حتى أتتني وقالت: يا هذا، والله إن كنت صادقا لقد قتلتني، وإن كنت كاذبا لقد فضحتني،,"“I did what Jamil ordered, and had scarcely finished the verses, when Buthaina came forth, beautiful as the moon when it appears from behind a cloud: “she was muffled in a cloak, and, on coming up to me, she said: ‘Man! if what thou sayest be true, thou hast killed me; if false, thou hast dishonored! me!’ I replied:"
قلت: والله ما أنا إلا صادق، وأخرجت حلته، فلما رأتها صاحت بأعلى صوتها وصكت وجهها، واجتمع نساء الحي يبكين معها ويندبنه حتى صعقت. فمكثت مغشيا عليها ساعة ثم قامت وهي تقول:,"‘By Allah! I only tell the truth;’ and I showed her the cloak which Jamil had given me. On seeing it, she uttered a loud cry and beat her face, and the women of the tribe gathered around, weeping with her and lamenting his death. Her force at length failed her, and she swooned away. After some time she revived and said."
"وإن سلوي عن جميل لساعة… من الدهر ما حانت ولا حان حينها
سواء علينا يا جميل بن معمر… إذا مت بأساء الحياة ولينها","Never for a single instant shall I feel consolation for the loss of Jamil; that time shall never come. Since thou art dead, O Jamil, son of Mamar! the pains of life and its pleasures are the same to me.’"
وقد تقدم ذكر هذين البيتين في ترجمة الحافظ أبي طاهر أحمد السلفي ، قال الرجل: فما رأيت أكثر باكيا ولا باكية من يومئذ.,(These verses have been already given in the life of the hafiz al-Silafi.) “I never saw man nor woman weep more than those I saw that day.”
جنادة الهروي,ABU OSAMA JUNADA
أبو أسامة جنادة بن محمد اللغوي الأزدي الهروي؛ كان مكثرا من حفظ اللغة ونقلها، عارفا بوحشيها ومستعملها، لم يكن في زمنه مثله في فنه،,"Abu Osama Junada Ibn Muhammad al-Azdi al-Harawi (belonging to the tribe of Azd and a native of Herat): this philologer possessed a most extensive acquaintance with pure Arabic, and transmitted much of that knowledge (to his disciples); he knew what terms of die language had become obsolete and those which were still in general use, and during his lifetime he was without an equal in that science."
وكان بينه وبين الحافظ عبد الغني بن سعيد المصري وأبي الحسن علي بن سليمان المرىء النحوي الأنطاكي مؤانسة واتحاد كثير، وكانوا يجتمعون في دار العلم وتجري بينهم مذاكرت ومفاوضات في الآداب،,"A close intimacy and friendship subsisted between him, the hafiz Abd al-Ghani al-Misri, and Abi Al-Hasan Ali Ibn Suleiman al-Antaki (native of Antioch), who was a grammarian and a teacher of the reading of the Quran. They used to meet in the college (Dar Al-Ilm) and hold literary discussions."
ولم يزل ذلك دأبهم حتى قتل الحاكم صاحب مصر أبا أسامة جنادة وأبا الحسن المقرئ الأنطاكي المذكورين في يوم واحد، وهو في ذي القعدة سنة تسع وتسعين وثلثمائة، رحمهما الله تعالى،,"till two of them, Aba Osama Junada and Aba Al-Hasan al-Antaki were put to death by al-Hakim, lord of Egypt.’ They were executed in the month of Zu Al-Kaada, A. H. three hundred and ninety nine, and on the same day."
واستتر بسبب قتلهما الحافظ عبد الغني المذكور خوفا على نفسه من مثل ذلك، حكى ذلك الأمير المختار المعروف بالمسبحي في تاريخه.,The hafiz Abd al-Ghani concealed himself to avoid a similar fate. This is the account given by the emir al-Mukhtar al-Musabbihi in his history (of Egypt.)
والهروي – بفتح الها والراء وبعدها واو وياء – هذه النسبة إلى هراة وهي من أعظم مدن خراسان.,Harawi: Herat is a large city in Khorasan.
الجنيد الصوفي,AL-JUNAID
أبو القاسم الجنيد بن محمد بن الجنيد الخزاز القواريري، الزاهد المشهور؛ أصله من نهاوند، ومولده ومنشؤه العراق، وكان شيخ وقته وفريد عصره، وكلامه في الحقيقة مشهور مدون، وتفقه على أبي ثور صاحب الإمام الشافعي رضي اله عنهما،,"Abu Al-Kasim al-Junaid Ibn Muhammad Ibn al-Junaid al-Khazzaz al-Kawarizi, the celebrated ascetic, was born and bred in Iraq, but his family was from Nahawend. He was the shaikh of his time, the pearl of his age, and his doctrine on the truth is well known and carefully preserved. He studied jurisprudence under Abi Thaur, the disciple of the imam al-Shafie."
وقيل: بل كان فقيها على مذهب سفيان الثوري رضي الله عنه. وصحب خاله السري السقطي والحارث المحاسبي وغيرهما من جلة المشايخ رضي الله عنهم. وصحبه أبو العباس ابن سريج الفقيه الشافعي، وكان إذا تكلم في الأصول والفروع بكلام أعجب الحاضرين فيقول لهم:,"but it is said by some that, as a doctor of the law, he followed the system of Sofian Al-Thauri. He had for masters his maternal uncle al-Sari al-Sakati, al-Harith al-Muhasibi and other great sheikhs. The Shafiite doctor, Abu Al-Abbas Ibn Suraij, had been his disciple, and used to say to his auditors, when they were in admiration at his discourses on the dogmatical and secondary points of the law."
أتدرون من أين لي هذا هذا من بركة مجالستي أبا القاسم الجنيد، وسئل الجنيد عن العارف فقال: من نطق عن سرك وأنت ساكت، وكان يقول: مذهبنا هذا مقيد بالأصول والكتاب والسنة.,"“Do you know from whom I had that? That is one of the blessed results of my intercourse with Aba Al-Kasim al-Junaid.” Al-Junaid being asked who was he who knows, answered: He who can tell what thy secret is, although thou keeps silence.” He used to say: Our system of doctrine is firmly bound with the dogmas of faith, and the Quran and the Sunna.”"
ورئي يوما وفي يده سبحة، فقيل له: أنت مع شرفك تأخذ في يدك سبحة فقال: طريق وصلت به إلى ربي لا أفارقه.,"He was seen one day with a rosary in his hand, and person said to him: ‘ How! you who have reached such an exalted degree of sanctity, you carry a rosary?” To which he replied: I quit not the way which led me to my Lord.”"
وقال الجنيد: قال لي خالي سري السقطي: تكلم على الناس، وكان في قلبي حشمة من الكلام على الناس، فإني كنت أتهم نفسي في استحقاقي ذلك، فرأيت ليلة في المنام رسول الله صلى الله عليه وسلم، وكانت ليلة جمعة، فقال لي:,"The following anecdote is related by al-Junaid: “My uncle, Sari “al-Sakati said to me. ‘Give lectures;’ but a feeling of diffidence prevented me, for I had doubt whether I was worthy thereto; but one Friday eve, I saw in a dream the blessed Prophet, who said to me."
تكلم على الناس، فانتبهت، وأتيت باب السري قبل أن أصبح، فدققت الباب فقال لي: لم تصدقنا حتى قيل لك، فقعدت في غد الناس بالجامع وانتشر في الناس أن الجنيد قعد يتكلم على الناس،,"‘Give lectures.’ I awoke immediately, and went to al-Sari’s door before he had risen, and having knocked, (related to him what had passed)., He answered’: ‘You would not believe me till you were told to do so.’ That morning I sat in the mosque to teach, and the news spread among the people that al-Junaid was lecturing."
فوقف علي غلام نصراني متنكرا وقال: أيها الشيخ، ما معنى قول رسول الله صلى الله عليه وسلم اتقوا فراسة المؤمن فإنه بنور الله فأطرقت ثم رفعت رأسي وقلت: أسلم فقد حان وقت إسلامك، فأسلم الغلام.,"and a young Christian in disguise stood up before me and said: ‘O shaikh! what did the holy Prophet mean by these words: Dread the physiognomic talent of the true believer, for he sees by means of Gods light? I reflected with downcast eyes, and, raising then my head, I said: ‘Become a Muslim; the time of your conversion has arrived! and the youth made profession of Islamism.”"
وقال الشيخ الجنيد: ما انتفعت بشيء انتفاعي بأبيات سمعتها، قيل له: وما هي قال: مررت بدرب القراطيس فسمعت جارية تغني من دار فأنصت لها فسمعتها تقول:,"The shaikh al-Junaid said: “There is nothing from which I drew so much profit as from some verses which I once heard.” On being asked what they were, he answered: As I passed through the Darb al-Karatis, I listened to a slave-girl who was singing in a house, and I heard her say."
"إذا قلت أهدى الهجر لي حلل البلى… تقولين لولا الهجر لم يطب الحب
وإن قلت هذا القلب أحرقه الهوى… تقولي بنيران الهوى شرف القلب
وإن قلت ما أذنبت قلت مجبية… حياتك ذنب لا يقاس به ذنب","‘When I say to thee: “Departure hath given me the raiment of decay;” thou reply: “Were it not for departure, love had not been proved sincere.” If I say “This heart is burned by passion thou sayest: “The fires of passion ennoble the heart; and if I say: I am not in fault;” thou answer: Thy existence is a fault to which no fault can be compared!” ’”"
فصعقت وصحت، فبينما أنا كذلك إذا بصاحب الدار قد خرج فقال: ما هذا يا سيدي فقلت له: مما سمعت، فقال: أشهدك أنها هبة من يلك، فقلت: قد قبلتها وهي حرة لوجه الله تعالى، ثم زوجتها لبعض أصحابنا بالرباط فولدت له ولدا نبيلا، ونشأ أحسن نشوء، وحج على قدميه ثلاثين حجة على الوحدة. وآثاره كثيرة مشهورة.,"“On this I uttered a loud cry and swooned away. When I was in that state, the master of the house came out and said: ‘What is this, sir?’ and I replied: ‘The effect of what I heard on which he said: ‘I take you to wit-ness that I now make her a present to you;’ and I answered: ‘I accept her,” and declare her free before God, afterwards gave her to me of our companions in the convent, and she had by him a fine boy, who grew up well.” Al-Junaid made the pilgrimage [to Mecca) alone, and on foot thirty times: his (merits) are numerous and celebrated."
وتوفي يوم السبت – وكان نيروز الخليفة – سنة سبع وتسعين ومائتين، وقيل: سنة ثمان وتسعين آخر ساعة من نهار الجمعة ببغداد، ودفن يوم السبت بالشونيزية عند خاله سري السقطي، رضي الله عنهما.,"He died at Baghdad, A. H. two hundred and ninety seven (A. D. nine hundred and ten), on a Sunday, which was the caliphs Newruz; but some say that his death took place on a Friday, in the last hour of the day in A. H. two hundred and ninety eight: he was buried, on the Sunday following, in the Shuniziya cemetery, near the grave of his maternal uncle Sari al-Sakati."
وكان عند موته – رحمه الله تعالى – قد ختم القرآن الكريم ثم ابتدأ في البقرة فقرأ سبعين آية، ثم مات.,"Before his death he had just read over the entire Quran, and recommenced read surat of the Cow, of which he had read the first’ seventy verses when he died."
وإنما قيل له الخزار لأنه كان يعمل الخز، وإنما قيل له القواريري لأن أباه كان قواريريا.,"He was surnamed al-Khazzaz because he spun silk (khazz); and they gave him the name of al- Kawariri, because his father was a glass-blower (kawariri)."
ونهاوند – بفتح النون وقال السمعاني: بضم النون وفتح الهاء وبعد الألف واو مفتوحة ثم نون ساكنة وبعدها دال مهملة – وهي مدينة من بلاد الجبل، قيل: إن نوحا عليه السلام بناها، وكان اسمها نوح أوند، ومعنى أوند بنى فعربوها فقالوا: نهاوند.,"Nahawend, or, according to al-Samaani, Nuhawend, is a city in Persian Iraq, said to have been built by Nuh (Noah), and named for that reason Nuhawend, that is, Noah has built it; these words have been altered into Nahiwend to suit the genius of the Arabic language."
والشونيزية – بضم الشين المعجمة وسكون الواو وكسر النون وسكون الياء المثناة من تحتها وفي آخرها زاي – وهي مقبرة مشهورة ببغداد بها قبور جماعة من المشايخ ، رضي الله عنهم، بالجانب الغربي.,"The Shanizi is a well-known (burying) place at Baghdad, on the west side of the river; it contains the tombs of a number of sheikhs."
جوهر الصقلي,THE RAID JAWHAR
القائد أبو الحسن جوهر بن عبد الله، المعروف بالكاتب، الرومي؛ كان من موالي المعز بن المنصور بن الققائم بن المهدي صاحب إفريقية، وجهزه إلى الديار المصرية ليأخذها بعد موت الأستاذ كافور الإخشيدي، وسير معه العساكر، وهو المقدم،,"Al-Kaid Abu Al-Hasan Jawhar Ibn Abd Allah, known also by the name of al-Katib al-Rumi (the Greek scribe), was a client by enfranchisement of al- Muzz Ibn al-Mansur Ibn al-Kaim Ibn al-Mahdi, lord of Ifrikiya, who sent him at the head of an army, to take possession of Egypt on the death of Kafur al- Ikhshidi."
وكان رحيله من إفريقية يوم السبت رابع عشر شهر ربيع الأول سنة ثمان وخمسين وثلثمائة، وتسلم مصر يوم الثلاثاء لآثنتي عشرة ليلة بقيت من شعبان من السنة المذكورة، وصعد المنبر خطيبا بها يوم الجمعة لعشر بقين من شعبان ودعا لمولاه المعز،,"He set out from Ifrikiya on Sunday, the fourteenth of the first Rabi, A. H. three hundred and fifty eight (February, A. D. nine hundred and sixty nine), and got Egypt into his power on Tuesday, the sixteenth of Shaban (July) of the same year. On Friday the nineteenth of Shaaban he mounted the pulpit and pronounced the khutba with a prayer for his lord al-Muzz."
ووصلت البشارة إلى مولاه المعز بأخذ البلاد وهو بإفريقية في نصف شهر رمضان المعظم من السنة المذكورة،,"In the middle of the month of Ramadan (beginning of August), the news of this conquest reached al-Muzz in Ifrikiya."
وقد جاوز الإسكندرية جوهر… تطالعه البشرى ويقدمه النصر وأقام بها حتى وصل إليه مولاه المعز وهو نافذ الأمر، واستمر على علو منزلته وارتفاع درجته متوليا للأمور إلى يوم الجمعة سابع عشر المحرم سنة أربع وستين، فعزله المعز عن دواوين مصر وجباية أموالها والنظر في أحوالها، وكان محسنا إلى الناس، إلى أن توفي يوم الخميس لعشر بقين من ذي القعدة سنة إحدى وثمانين وثلثمائة، رحمه الله تعالى، وكانت وفاته بمصر، ولم يبق بها شاعر إلا رثاه وذكر مآثره.,"Jawhar continued to govern Egypt with absolute power till the arrival of his master; he preserved his high rank, dignity, and authority till A.H. three hundred and sixty four, when al-Muzz, on Friday the seventeenth of Muharram (October, nine hundred and seventy four), removed him from the presidency of the government offices, the collectorship of die revenue, and the control of affairs. The beneficence of Jawhar ceased only on his death; he expired at Egypt on Thursday, the twentieth of Zu Al-Kaada, A. H. three hundred and eighty one (January, A. D. nine hundred and ninety two); and there was not a poet of the time but composed verses to deplore his loss and celebrate his liberality."
وكان سبب إنفاذ ملاه المعز له إلى مصر أن كافورا الإخشيدي الخادم – الآتي ذكره في حرف الكاف – لما توفي استقر الرأي بين أهل الدولة أن تكون الولاية أحمد بن علي بن الإخشيد، وكان صغير السن، على أن يخلفه ابن عم أبيه أبو محمد الحسين بن عبد الله بن طغج، وعلى أن تدبير الرجال والجيش إلى شمول الإخشيدي، وتدبير الأموال إلى أبي الفضل جعفر بن الفرات الوزير،,"The motive which induced al-Muzz to send him to Egypt was this: On the death of the eunuch Kafur al-lkhshidi (whose life shall be given), the officers of the empire agreed to confer the supreme authority on Ahmad Ibn Ali Ibn al-Ikhshid, who was still a-boy, and that he should have for lieutenant the son of his father’s uncle, Abu Muhammad al-Husain Ibn Abd Allah Ibn Toghj; the great officers and the troops were to be under the orders of Shamul al-lkhshidi, and the administration of the public revenue was to be confided to the vizir Jaafar Ibn al-Furat."
وذلك يوم الثلاثاء لعشر بقين من جمادى الولى سنة سبع وخمسين وثلثمائة، ودعي لأحمد بن علي بن الإخشيد على المنابر بمصر وأعمالها والشامات والحرمين، وبعده للحسين بن عبد الله،,"This arrangement took place on Tuesday, the twentieth of the first Jumada, A. H. three hundred and fifty seven (April, A. D. nine hundred and sixty eight). Prayers were offered up for Ahmad Ibn Ali, and then for al-Husain Ibn Abd Allah, from the pulpits of Egypt, of the Egyptian and Syrian provinces, and of the two holy cities (Mecca and Medina)."
ثم إن الجند اضطربوا لقلة الأموال وعدم الاتفاق فيهم – كما ذكرناه في ترجمة جعفر بن الفرات المقدم ذكره – فكتب جماعة من وجوههم إلى المعز بإفريقية يطلبون منه إنفاذ العساكر ليسلموا له مصر، فأمر القائد جوهرا المذكور بالتجهز إلى الديار المصرية، واتفق أن جوهرا مرض مرضا شديدا أيس منه فيه،,"Then, as we have already related in the life of Jaafar Ibn al-Furat, the troops became turbulent from the diminution of their pay and the cessation of the ordinary gratuities; this induced a number of persons who had a high rank [in Mur), to write to al-Muzz, who was then in Ifrikiya, inviting him to send a body of troops to Egypt and take possession of the capital. In consequence of this communication, he ordered the kaid Jawhar to hold the army in readiness to march, but this general fell so dangerously ill, that no hopes were entertained of his recovery."
وعاده مولاه المعز فقال: هذا لا يموت، وستفتح مصر على يديه، واتفق إبلاله من المرض، وقد جهز له كل ما يحتاج إليه من المال والسلاح والرجال، فبرز بالعساكر في موضع يقال له الرقادة ومعه أكثر من مائة ألف فارس، ومعه أكثر من ألف ومائتي صندوق من المال،,"In this state, he was visited by his master al-Muzz, who declared that he would not only escape from death, but make the Conquest of Egypt. During his convalescence, the necessary supplies of money, arms, and men were furnished to him, and he advanced with upwards of one hundred thousand, horse and more than twelve hundred chests of money, to a place named al-Rakkada."
وكان المعز يخرج إليه كل يوم ويخلو به ويوصيه، ثم تقدم إليه بالمسير وخرج لوداعه، فوقف جوهر بين يديه والمعز مككئا على فرسه يحدثه سرا زمانا، ثم قال لأولاده: انزلوا لوداعه، فنزلوا عن خيولهم، ونزل أهل الدولة لنزولهم، ثم قبل جوهر يد المعز وحافر فرسه، فقال له: اركب، فركب وسار بالعساكر،,"He was visited every day by al- Muzz, who conversed with him.in private and gave him directions; he then received orders to set out, and the prince came to bid him adieu. During this meeting, Jaafar stood before al-Muzz, who leant down on his horse’s neck and spoke to him in secret for some time. The prince then ordered his sons to dismount and give Jawhar the salutation of departure; this obliged the great officers of the kingdom to dismount also; then Jawhar kissed the hand of al-Muzz and the hoof of his horse; and having mounted on his own by order of his master, he put the army in march."
ولما رجع المعز إلى قصره أنفذ لجوهر ملبوسه وكل ما كان عليه سوى خاتمه وسراويله، وكتب المعز إلى عبده أفلح صاحب برقة أن يترجل للقائد جوهر ويقبل يده عند لقائه، فبذل أفلح مائة ألف دينار على أن يعفى من ذلك، فلم يعف، وفعل ما أمر به عند لقائه لجوهر.,"When al-Muzz returned to his palace, he sent to Jawhar as a present all the clothes which he had on, retaining only his drawers and seal-ring, and he wrote orders to his slave Allah, governor of Barka, that he should set out to meet Jawhar and kiss his hand. Allah offered one hundred thousand dinars to avoid performing that ceremony, but he was obliged to submit."
ووصل الخبر إلى مصر بوصولهم، فاضطرب أهلها، واتفقوا مع الوزير جعفر بن الفرات على المراسلة في الصلح وطلب الأمان وتقرير أملاك أهل البلد عليهم، وسألوا أبا جعفر مسلم بن عبد الله الحسيني أن يكون سفيرهم فأجابهم، وشرط أن يكون معه جماعة من أهل البلد،,"When the approach of Jawhar’s troops was known at Egypt, great agitation was caused by the news, and it was agreed on that the vizir Ibn al-Furat should write to obtain peace, and security for the lives and property of the inhabitants; they requested also Abu Jaafar Muslim Ibn Obaid Allah al-Husaini to be their ambassador, and obtained his consent provided that a number of the citizens should accompany him."
وكتب الوزير معهم أيضا بما يريد، وتوجهوا نحو القائد جوهر يوم الاثنين لاثنتي عشرة ليلة بقيت من رجب سنة ثمان وخمسين وثلثمائة، وكان جوهر قد نزل في تروجة – وهي قرية القرب من الإسكندرية – فوصل إليه الشريف بمن معه وأدى إليه الرسالة، فأجابه إلى ما التمسوه، وكتب له جوهر عهدا بما طلبوه،,"The vizir furnished them his conditions in writing, and on Monday, the eighteenth of Rajab, A. H. three hundred and fifty eight (June, A. H. nine hundred and eighty nine), they set out to meet Jawhar, who had halted at a village called Taruja, near Alexandria. When the sharif Muslim and his companions arrived, they delivered their message to Jawhar, who granted every demand, and confirmed his promise by a written instrument."
واضطرب البلد اضطرابا شديدا، وأخذت الإخشيدية والكافورية وجماعة من العسكر الأهبة للقتال، وستروا ما في دورهم وأخرجوا مضاربهم ورجعوا عن الصلح، وبلغ ذلك جوهرا فرحل إليهم، وكان الشريف قد وصل بالعهد والأمان في سابع شعبان،,"but the city of Egypt fell into the utmost agitation; the adherents of the Ikhshid family, the officers who had been in the service of Kaffir, and a portion of the army prepared for battle; and after concealing the valuables which were in their houses, they encamped outside the city and rejected the peace which had been offered. When Jawhar was informed of their intentions, he marched against them, but the sharif had already arrived there on the seventh of Shaban with the written promise of protection (aman)."
"فركب إليه الوزير والناس واجتمع عند الجند فقرأ عليهم العهد، وأوصل إلى كل واحد جواب كتابه بما أراد من الإقطاع
والمال والولاية، وأوصل إلى الوزير جواب كتابه وقد خوطب فيه بالوزير،","and the vizir with the inhabitants had ridden to his house to meet him; the troops also had assembled around him. He then read the document, and handed to every person who had written to Jawhar for fiefs, money, or governments, a favorable answer to their demands he delivered also to the vizir a letter in reply to his, and addressed to him as vizir."
فجرى فصل طويل في المشاجرة والامتناع، وتفرقوا عن غير رضى، وقدموا عليهم نحريرا الشوبزاني، وسلموا عليه بالإمارة، وتهيأوا للقتال، وساروا العساكر نحو الجيزة ونزلوا بها وحفظوا الجسور.,"A considerable time elapsed in discussions and opposition, and the meeting, separated without acceding to the proposals; Nahrir al-Shoizani was chosen by them as general, and the troops, having prepared for battle, marched to Giza (Gizeh), where they took up their position and placed guards on the bridges."
ووصل القائد جوهر إلى الجيزة ، وابتدئ بالقتال في الحادي عشر من شعبان، وأسرت رجال وأخذت خيل، ومضى جوهر إلى منية الصيادين، وأخذ المخاضة بمنية شلقان، واستأمن إلى جوهر جماعة من العسكر في المراكب وجعل أهل مصر على المخاضة من يحفظها،,"The kaid Jawhar arrived at Giza and attacked them on the eleventh of Shaban; in this combat he made some prisoners and took from them a number of horses, after which he proceeded to Muniat al-Saiyadin (Fishermen’s village) and seized on the ford of Muniat Shalkan. A portion of the [Egyptian] troops then passed over to him in boats and surrendered, but the people of Egypt placed a guard at the ford."
فلما رأى ذلك جوهر قال لجعفر بن فلاح: لهذا اليوم أرادك المعز، فعبر عريانا في سراويل وهو في مركب ومعه الرجال خوضا حتى خرجوا إليهم، ووقع القتال، فقتل خلق كثير من الإخشيدية وأتباعهم،,"Jawhar, on seeing this, said to Jaafar Ibn Falah; “This is the day for which al-Muzz required your services!” He then stripped to his trousers and passed over in a boat, whilst his men forded [the river) and arrived at the other side, where they attacked and killed a great number of the Ikhshidites and their partisans."
وانهزمت الجماعة في الليل، ودخلوا مصر وأخذوا من دورهم ماقدروا عليه وانهزموا وخرج حرمهم مشاة ودخلن على الشريف أبي جعفر في مكاتبة القائد بإعادة الأمان،,"The rest fled during the night and entered Egypt, which they evacuated in disorder after carrying off from their houses whatever they could. Their wives that went on foot to the sharif Abi Jaafar and (implored Aim) to write to Jawhar, requesting him to ratify his former promise of protection."
فكتب إليه يهنئه بالفتح ويسأله إعادة الأمان، وجلس الناس عنده ينتظرون الجواب، فعاد إليه بأمانهم، وحضر رسوله ومعه بند أبيض وطاف على الناس يؤمنهم ويمنع من النهب، فهدأ البلد وفتحت الأسواق وسكن الناس كأن لم تكن فتنة.,"The sharif wrote in consequence, and after congratulating him on his victory, solicited the renewal of the aman. The people remained with the sharif until an answer has returned, confirming the promise of pardon and protection. An envoy arrived also from Jawhar, bearing a white flag and, during two days, he circulated through the people, proclaiming an amnesty and forbidding pillage. This re-established tranquility in the city, so that the bazars were opened and all became as quiet as if no disturbance had taken place."
فلما كان آخر النهار ورد رسوله إلى أبي جعفر بأن تعمل على لقائي يوم الثلاثاء لسبع عشرة ليلة تخلو من شعبان بجماعة الأشراف والعلماء ووجوه البلد ، فانصرفوا متأهبين لذلك، ثم خرجوا ومعهم الوزير جعفر وجماعة الأعيان إلى الجيزة، والتقوا بالقائد،,"Towards the latter part of the day, a messenger arrived with a letter from Jawhar to Abu Jaafar, ordering him to be ready to receive him on Tuesday the seventeenth of Shaban, with a body of the sharif, learned men, and chief inhabitants of the city. (The persons who had assembled at die sharif Muslim’s house) then retired, and having made preparations for their visit to Jawhar, they- set out from the city with the vizir Jaafar and a number of men eminent for their rank, and proceeded to Giza, where they met the (Fatimites) general."
ونادى مناد: ينزل الناس كلهم إلا الشريف والوزير، فنزلوا وسلموا عليه واحدا واحدا، والوزير عن شماله والشريف عن يمينه، ولما فرغوا من السلام ابتدأوا في دخول البلد، فدخلوا من زوال الشمس وعليهم السلاح والعدد،,"Then by order of a herald, every person, except, the sharif and the vizir, dismounted and saluted successively Jawhar, who had placed the vizir on his left hand and the sharif on his right. When this ceremony was concluded, they set out for the city, and the troops commenced making their entry, with arms and baggage, as the sun was declining towards the west. About four, o’clock,"
ودخل جوهر بعد العصر وطبوله. وبنوده بين يديه، وعليه ثوب ديباج مثقل، وتحته فرس أصفر ، وشق مصر، ونزل في مناخه موضع القاهرة اليوم، واختط موضع القاهرة.,"Jawhar entered the city, preceded by his drums and flags; he wore a silk dress heavily embroidered with gold, and rode a cream-colored horse. He passed through Egypt to the place in which he designed to halt, and which is now the spot on which Cairo is situated."
ولما أصبح المصريون حضروا إلى القائد للهناء، فوجدوه قد حفر أساس القصر في الليل، وكان فيه زورات جائت غير معتدلة فلم تعجبه، قم قال: حفرت في ساعة سعيدة فلآ أغيرها،,"He then marked out the circumference of the new city, and when the people of Egypt came the next morning to congratulate him on his success, they found that the foundations of the citadel had been dug during the night He was at. First displeased with some irregularities in the outline of the future city, but then declared that as the trenches had been excavated in a fortunate hour, he would allow no alterations to be made."
وأقام عسكره يدخل إلى البلد سبعة أيام أولها الثلاثاء المذكور، وبادر جوهر بالكتاب إلى مولاه المعز يبشره بالفتح وأنفذ إليه رؤوس القتلى في الوقعة، وقطع خطبة بني العباس عن منابر الديار المصرية، وكذلك اسمهم من على السكة، وعرض عن ذلك باسم مولاه المعز،,"On the Tuesday above mentioned and the six following days, bis troops continued entering into Egypt Jawhar hastened to write a dispatch to his master al-Muzz, informing him o^ the conquest, and he sent to him also the beads of the Egyptians slain in the action. He then ordered that the prayer for the Abbasides should cease to be offered up from the pulpits throughout Egypt, and that their name should he replaced on the coinage by these words: Bismi mawlah Al-Muzz [in the name of my master al-Muzz.)"
وأزال الشعار الأسود، وألبس الخطباء الثياب البيض، وجعل يجلس بنفسه في كل يوم سبت للمظالم بحضرة الوزير والقاضي وجماعة من أكابر الفقهاء.,"He forbad also the black livery of the Abbasides to be worn any longer? and directed the khatibs (preachers) to wear white vestments. He then every Sunday held a court for the hearing of grievances; at which the vizir, the kadi, and a number of the great doctors were present, whilst he himself gave judgment."
وفي يوم الجمعة الثامن من ذي القعدة أمر جوهر بالزيادة عقيب الخطبة اللهم صل على محمد المصطفى، وعلى علي المرتضى، وعلى فاطمة البتول، وعلى الحسين سبطي الرسول، الذين أذهب الله عنهم الرجس وطهرهم تطهيرا، واللهم صل على الأئمة الطاهرين آباء أمير المؤمنين.,"On Friday, the eighth of Zu Al-Kaada, he caused these words to be added at the end of the khutbah: O my God l bless Muhammad the chosen, Ali the accepted, Fatima the pure, and al-Hassan and al-Husain, the two grandsons of the Apostles them whom thou hast freed from stain and thoroughly purified. O my God! bless the pure imams, ancestors of the Commander of the believers."
وفي يوم الجمعة ثامن عشر ربيع الآخر سنة تسع وخمسين صلى القائد في جامع ابن طولون بعسكر كثير، وخطب عبد السميع بن عمر العباسي الخطيب، وذكر أهل البيت وفضائلهم، رضي الله عنهم، ودعا للقائد، وجهر القراءة ببسم الله الرحمن الرحيم،,"On Friday, the eighteenth of the second Rabi, A. H. three hundred and fifty nine, the kaid presided at public prayers in the mosque of Ibn Tulun; a great number of the military were present, and the preacher, Abd al-Samyie Ibn Omar al-Abbasi, made mention in the khutbah of the people of the house and their excellent merits; he prayed also for the kaid and pronounced aloud the Bismillah."
وقرأ سورة الجمعة والمنافقين في الصلاة، وأذن بحي على خير العمل وهو أول من أذن به بمصر، ثم أذن به في سائر المساجد، وقنت الخطيب في صلاة الجمعة.,"He then, during the prayer, read the surats of the Assembly and the Hypocrites, and in the izan, or call to prayer, he introduced these words: Come to the excellent work. He was the first who did so in Egypt. This form was then adopted in the other mosques, and on Fridays the preacher pronounced the Qnout."
وفي جمادى الأولى من السنة أذنوا في جامع مصر العتيق بحي على خير العمل وسر القائد جوهر بذلك، وكتب إلى المعز وبشره بذلك، ولما دعا الخطيب على المنبر للقائد جوهر أنكر عليه وقال: ليس هذا رسم موالينا.,"In the month of the first Jumada, the words Come to the excellent work were inserted in the izan at the Old Mosque, and all this gave the kaid Jawhar great satisfaction, and he wrote to al-Muzz with that pleasing intelligence. Jawhar disapproved however of prayers being made for himself, and said that such was not in the directions given him by his master."
وشرع في عمارة الجامع بالقاهرة، وفرغ من بنائه في السابع من شهر رمضان سنة إحدى وستين، وجمع فيه الجمعة.,"He then commenced the construction of the mosque at Cairo, and finished it on the seventh of Ramadan, A. H. three hundred and sixty one (June, A. D. nine hundred and seventy two); on the following Friday he celebrated in it public prayers."
قلت: وأظن هذا الجامع هو المعروف بالأزهر بالقرب من باب البرقية، بينه وبين باب النصر، مشهور بالحاكم الآتي ذكره.,I believe that this is the mosque which is called al-Azhar (the splendid); and lies between the gate of al-Barkiya and that of an-Nasr; for the other mosque of Cairo near the gate of an-Nasr is well known to have been founded by al-Hakim (whose life we shall give).
وأقام جوهر مستقلا بتدبير مملكة مصر قبل وصول مولاه المعز إليها أربع سنين وعشرين يوما، ولما وصل المعز إلى القاهرة – كما هو في ترجمته,Jawhar continued in the government of Egypt for four years and twenty days; al-Muzz then arrived at Cairo (as shall be related in his life).
خرج جوهر من القصر إلى لقائه، ولم يخرج معه شيئا من آلته سوى ما كان عليه من الثياب، ثم لم يعد إليه، ونزل في داره بالقاهرة، وسيأتي أيضا طرف من خبره في ترجمة مولاه المعز، إن شاء الله تعالى.,"and Jawhar left the citadel to receive him, taking nothing with him of all he possessed except the clothes he had on lie did not afterwards return to the citadel, but took up his residence in his own house: we shall give other particulars of his history in the life of his master al-Muzz."
وكان ولده الحسين قائد القواد للحاكم صاحب مصر، وكان قد خاف على نفسه من الحاكم، فهرب هو وولده وصهره القاضي عبد العزيز بن النعمان، وكان زوج أخته،,"Jawhar had a son named al Husain, who was kaid al-Kuwwad, or general in chief to al-Hakim, lord of Egypt: the conduct of this prince having inspired him with apprehensions for bis personal safety, he fled with his son and his sister s husband, Abd al-Aziz Ibn an-Noman."
فأرسل الحاكم من ردهم وطيب قلوبهم وآنسهم مدة مديدة ثم حضروا إلى القصر بالقاهرة للخدمة، فتقدم الحاكم إلى راشد الحقيقي – وكان سيف النقمة – فاستصحب عشرة من الغلمان الأتراك، وقتلوا الحسين وولده وصهره القاضي، وأحضروا رأسيهما إلى بين يدي الحاكم،,"but al-Hakim sent after them and brought them back; be then quieted their fears, and treated them with kindness for some time; but one day, when they went to the citadel to pay him their respects, he gave orders to Rashid al-Hakiki, the executioner, who took with him ten of the Turkish pages and put al-Husain to death along with his brother-in-law the kadi: their heads were then brought to al-Hakim."
وكان قتلهم في سنة إحدى وأربعمائة، رحمهم الله تعالى، وقد تقدم خبر الحسين في ترجمة برجوان.,This took place in A. H. four hundred and one (A. D. one thousand and ten or one thousand and eleven). Mention has been made of al-Husain in the life of Barjawan.
جهاركس الصلاحي,JIHARKAS AL-SALAHI
أبو المنصور جهاركس بن عبد الله الناصري الصلاحي الملقب فخر الدين؛ كان من كبراء أمراء الدولة الصلاحية، وكان كريما نبيل القدر عالي الهمة،,"Abu Al-Mansur Jiharkas Ibn Abd Allah an-Nasiri al-Salahi (attached to the service of Al-Malik an-Nasir Salah al-din), and surnamed Fakhr al-din (pride of religion), held a high rank as an emir in the empire founded by Salah al-din. He was a man of noble character, high influence, and a lofty spirit."
بنى بالقاهرة القيسارية الكبرى المنسوبة إليه، رأيت جماعة من التجار الذين طافوا البلاد يقولون: لم نر في شيء من البلاد مثلها في حسنها وعظمها وإحكام بنائها، وبنى بأعلاها مسجدا كبيرا وربعا معلقا؛,"It was he who built the great Kaisariya of Jiharkas at Cairo, which, as I am told by a number of merchants who visited different countries, is without an equal for beauty, size, and solidity. On the summit of this edifice he erected a large mosque and (near it) a raba supported by arcades."
وتوفي في بعض شهور سنة ثمان وستمائة بدمشق، ودفن في جبل الصالحية، وتربته مشهورة هناك، رحمه الله تعالى.,"He died at Damascus in the year six hundred and eight (A. D. one thousand two hundred and eleven or one thousand two hundred and twelve), and was buried at Mount Salihiya, where his tomb still attracts attention."
وجهاركس – بكسر الجيم وفتح الهاء وبعد الألف راء ثم كاف مفتوحة ثم سين مهملة – وعناه بالعربي أربعة أنفس، وهو لفظ عجمي معربه أستار والأستار أربع أواقي، وهو معروف به.,Jiharkas means four it is a Persian word of which the Arabic equivalent is Istar (four anfus). The word is tar means also four ounces: he was also known by this appellation.
أبو تمام,ABU TAMMAM AL-TAI
أبو تمام حبيب بن أوس بن الحارث بن قيس بن الأشج بن يحيى بن مروان بن مر بن سعد بن كاهل بن عمرو بن عدي بن عمرو بن الغوث بن طيىء – واسمه جلهمه – بن أدد بن زيد بن يشجب بن عريب بن زيد بن كهلان بن يشجب ابن يعرب بن قحطان الشاعر المشهور؛,"Abu Tammam Habib, the celebrated poet, was son of Aus Ibn al-Harith Ibn Kais Ibn al-Ashajj Ibn Yahya Ibn Marwan Ibn Morr Ibn Saad Ibn Kahil Ibn Amr Ibn Adi Ibn Amr Ibn al-Ghauth Ibn Tai (the real name of Tai was Julhuma) Ibn Odad Ibn Zaid Ibn Kahlan Ibn Yashgob Ibn Yarob Ibn Kahlan."
[وذكر أبو القاسم الحسن بن بشر بن يحيى الآمدي في كتاب” الموازنة بن الطائيين” ما صورته: والذي عند أكثر الناس في نسب أبي تمام: أن أباه كان نصرانيا من أهل جاسم، قرية من قرى دمشق، يقال له: تدوس العطار، فجعلوه أوسا، وقد لفقت له نسبة إلى طيىء،,"But Abu Al-Kasim al-Hasan Ibn Bishr Ibn Yahya al-Amidi says in his Muwazina, or Comparison between the two Taiites: The general opinion respelling Abu Tammam’s descent is, that his father was a Christian named Tadus al-Attar and native of a village near Damascus called Jasim. This name of Tadus they changed into Aus, and fabricated a genealogy for Abu Tammam, tracing up bis descent to Tai."
وليس فيمن ذكر فيها من الآباء من اسمه مسعود، وهذا باطل ممن عمله، ولو كان نسبه صحيحا لما جاز أن يلحق طيئا بعشرة آباء.,"There is also no Masoud to be found in the list of ancestors which they give him, and this was an oversight in the person who forged it; besides, were it true that he descended from Tai, it would be impossible to admit that there were only ten” generations between them.”"
"قلت: وذكر الآمدي هذا في قول أبي تمام:
إن كان مسعود سقى أطلالهم… سبل الشؤون فلست من مسعود وقد سقط في النسب بين قيس ودفاقة ستة آباء.","Al-Amidi makes these remarks when speaking of the following verse of Abu Tammam’s: Did Masud water their ruined dwellings with the torrents of his eyes, I should renounce Masoud. But it must be observed that six generations have been omitted between Kais and Dafaka."
وقول أبي تمام:” فلست من مسعود ، لا يدل على أن مسعودا من آبائه بل هذا كما يقال:” ما أنا من فلان ولا فلان مني، يريدون به البعد منه والأتفة، ومن هذا قول النبي صلى الله عليه وسلم: (ولد الزنا ليس منا) ، و (علي مني وأنا منه).”,"and that Abu Tammam’s words, I should renounce Masoud, are not a proof that Masoud was one of his ancestors; this expression is analogous to the following: I have nothing to do with such a one, such a one has nothing to say to me, by which is expressed the idea of renunciation or contempt. Similar to ibis is the sentence uttered by the holy Prophet: The child of fornication is not one of us, and Ali is one of us."
وقد ساق الخطيب أبو بكر في” تاريخ بغداد” نسبه، وفيه تغيير يسير. وقال الصولي: قال قوم: إن أبا تمام هو حبيب بن تدوس النصراني، فغير، فصار أوسا.,"In the History of Baghdad by the Khatib, Abu Tammam’s genealogy is given in full with some slight differences from that inserted here. and al-Suli relates that some say of Abu Tammam Habib, (but his father Tadus was a Christian, and that this name was changed into Aus."
كان أوحد عصره في ديباجة لفظه ونصاعة شعره وحسن أسلوبه، وله كتاب” الحماسة” التي دلت على غزارة فضله وإتقان معرفته بحسن اختياره، وله مجموع آخر مسماه” فحول الشعراء ، جمع فيه بين طائفة كبيرة من شعراء الجاهلية والمخضرمين والإسلاميين، وله كتاب” الاختيارات من شعر الشعراء “،”,"Abu Tammam surpassed all his contemporaries in the purely of his style, the merit of his poetry, and his excellent manner of treating a subject. He is author of the Hamasa, a compilation which is a standing on roof of his great talents, solid information, and good taste in making a selection. Another of his works is entitled Fuhul al-Shuara {first-rate poets), and contains (the history of) a great number of poets, some of whom flourished in the limes of paganism, and others when Islam ism was introduced or at a later period. The Ikhtiarat a third work of his, contains {as its title implies) selections from the poets."
وكان له من المحفوظ ما لا يلحقه فيه غيره، قيل إنه كان يحفظ أربع عشرة ألف أرجوزة للعرب غير القصائد والمقاطيع، ومدح الخلفاء وأخذ جوائزهم،,"The number of pieces which he knew by heart was so great, that none ever attained his rank in that branch of knowledge: it is slated that, without counting qasidas and fragments of poems, he knew by heart fourteen thousand verses of that class of compositions called Rajaz lie used to compose verses in honor of the caliphs, and was generously rewarded by them."
وجاب البلاد، وقصد البصرة وبها عبد الصمد بن المعذل الشاعر، فلما سمع بوصوله – وكان في جماعة غلمانه وأتباعه – فخاف من قدومه أن يميل الناس إليه ويعرضوا عنه، فكتب إليه قبل دخوله البلد:,"In his travels, he visited different countries and proceeded to Basra, where the poet Abd al-Samad Ibn al-Muaddal happened to be at the time. The latter was surrounded by his scholars and followers when he received intelligence of Abu Tammam’s approach, and being apprehensive that the public would favor the new comer and neglect himself, he wrote these lines to Abu Tamilian!, who had not yet entered the city."
"أنت بين اثنتين تبرز للنا… س وكلتاهما بوجه مذال
لست تنفك راجيا لوصال… من حبيب أو طالبا لنوال
أي ماء يبقى لوجهك هذا… بين ذل الهوى وذل السؤال","You appear before the public in two characters, each of which requires a flatterer’s face. You are always soliciting the favor of a mistress or the gifts (of a patron). Can a blush of generous shame ever mantle on your cheeks, after submitting to the degraded state of a lover and a beggar?"
فلما وقف على الأبيات أضرب عن مقصده ورجع، وقال: قد شغل هذا ما يليه فلا حاجة لنا فيه. وقد ذكرت نظير هذه الأبيات في ترجمة المتنبي في حرف الهمزة.,"When Abu Tammam read these verses, he changed his mind and turned back, saying: “This man has drawn to himself the attention of all about him, so they do not stand in need of me.” (I have already mentioned some verses similar to these in the life of al-Mutanabbi)."
ولما قال ابن المعذل هذه الأبيات في أبي تمام، كتبها ودفعها إلى وراق كان هو وأبو تمام يجلسان إليه ولا يعرف أحدهما الآخر، وأمر أن تدفع إلى أبي تمام، فلما وافى أبو تمام وقرأها قلبها وكتب:,"Abu Tammam and Ibn al-Muaddal not being personally acquainted, the latter, on composing these lines, gave them to a copyist who was intimate with them both, and told him to deliver them to Abu Tammam; the latter, having read them, wrote on the back of the paper."
"أفي تنظم قول الزور والفند… وأنت أنقص من لا شيء في العدد
أشرجت قلبك من غيظ على حنق… كأنها حركات الروح في الجسد
أقدمت ويلك من هجوي على خطر… كالعير يقدم من خوف على الأسد","Is it on me that you make verses filled with falsehood and calumny? you who are less than zero In your anger you have packed your heart full of hatred, {plainly to be seen) as the palpitation of the soul is seen in the body. Wretched man! you have exposed yourself to the danger of my satires, like the ass which from fear rushes towards the lion."
وحضر عبد الصمد، فلما قرأ البيت الأول وقال: ما أحسن علمه بالجدل، أوجب زيادة ونقصانا على معدوم، ولما نظر إلى البيت الثاني قال: الإشراج من عمل الفراشين ولا مدخل له ههنا، فلما قرأ البيت الثالث عض على شفته وقال: قتل.,"Abd al-Samad having read the first verse, said: “What an excellent logician, to assert (hat a non-existence is capable of increase and diminution!’’ Of the second verse he said, that packing was the business of Farrashes, and that such an idea could not be admitted in poetry; but on reading the third verse, he bit his lips."
وقال الصولي: قد ذكر ذلك أبو الفتح محمود بن الحسين المعروف بكشاجم في كتاب” المصايد والمطارد ، عند قوله فيه: وأغفل الجاحظ في باب ذكر انقياد بعض المأكولات لبعض الآكلات ذكر الحمار الذي يرمي بنفسه على الأسد إذا شم ريحه.”,"According to al-Suli, this anecdote is related by Kushajim in his Masaid wa ’l-Matarid, after making the following observation: Al-Jahiz, in speaking of certain animals which deliver themselves up to certain. “beasts of prey, has forgotten to mention the ass which rushes on the lion when it perceives his scent.”"
"ولما أنشد أبو تمام دلف العجلي قصيدته البائية المشهورة التي أولها:
على مثلها من أربع وملاعب… أذيلت مصونات الدموع السواكب","Abu Tammam recited to Aim Dolaf al-Ijli the qasida which contains this verse: At the sight of dwellings (abandoned) like these, and places of joyous meetings (now deserted), our tears, long treasured up, were shed in torrents."
استحسنها وأعطاه خمسين ألف درهم وقال له: والله إنها لدون شعرك، ثم قال له: والله ما مثل هذا القول في الحسن إلا ما رثيت به محمد بن حميد الطوسي، فقال أبو تمام: وأي ذلك أراد الأمير قال: قصيدتك الرائية التي أولها:,"He admired the piece and gave the poet fifty thousand dirhems, saying:” By Allah! it is less than your poem is worth; and that idea is only surpassed” in beauty by your elegy on the death of Muhammad Ibn Hamid al-Tusi.’ “Which,” said Abu Tammam, “does the emir mean?” “Why,” said Abu Dolaf,” your poem commencing thus."
كذا فليجل الخطب وليفدح الأمر… فليس لعين لم يفض ماؤها عذر وددت والله أنها لك في، فقال: بل أفدي الأمير بنفسي وأهلي وأكون المقدم قبله، فقال: إنه لم يمت من رثي بهذا الشعر.,"‘Now let misfortune do its worst, and time inflict its evils, There is no excuse for eyes which have not shed their tears.’ “I wish, by Allah! that this elegy had been composed by you on me.” “Nay!” said the poet, “may I and my family die to save the emir, and may I “leave the world before you!” To this Abu Dolaf replied: “He whose death “is deplored in verses like those, is immortal.”"
وقال العلماء: خرج من قبيلة طيىء ثلاثة، كل واحد مجدي في بابه: حاتم الطائي في جوده، وداود بن نصير الطائي في زهده، وأبو تمام حبيب بن أوس في شعره.,"The learned say that the tribe of Tai produced three men, each of whom attained excellence in their specialty, namely: Hatim al-Tai, famous for his liberality; Dawud Ibn Nusair, for his self-mortification; and Abu Tammam, for poetry."
"وأخباره كثيرة ورأيت الناس مطبقين على أنه مدح الخليفة بقصيدته السينية ، فلما انتهى فيها إلى قوله:
إقدام عمرو في سماحة حاتم… في حلم أحنف في ذكاء إياس","The number of anecdotes related of Abu Tammam is very great, and I find this one generally accredited: He was reciting to the caliph a qasida composed in his praise and rhyming in s; when he came to these words: (In you I see) the prowess of Amr, the liberality of Hatim, and the prudence of Ahnaf, joined with the keenness of Iyas."
"قال له الوزير: أتشبه أمير المؤمنين بأجلاف العرب فأطرق ساعة، ثم رفع رأسه وأنشد:
لا تنكروا ضربي له من دونه… مثلا شرودا في الندى والباس
فالله قد ضرب الأقل لنوره… مثلا من المشكاة والنبراس","The vizir said to him: “How! do you compare the Commander of the faithful with vile Arabs of the desert?” On which the poet kept silence a moment, and then looked up and said the same rhyme and measure): Take not offence at any comparing him with inferiors, persons whose names have gone abroad and are proverbial for liberality and bravery; for God has compared his light to a mean object, a candle in a niche."
فقال الوزير للخليفة: أي شيء طلبه فأعطه، فإنه لا يعيش أكثر من أربعين يوما، لأنه قد ظهر في عينيه الدم من شدة الفكر، وصاحب هذا لا يعيش إلا هذا القدر، فقال له الخليفة: ما تشتهي قال: أريد الموصل، فأعطاه إياها، فتوجه إليها، وبقي هذه المدة ومات؛,"The vizir then told the caliph to grant to Abu Tammam whatever he should ask, as lie foresaw that the poet could not live more than forty days; I perceive that his eyes are suffused with blood from excessive thought, and the person in whom such symptoms appear cannot survive longer than that time.” On this, the caliph asked Abu Tammam what he would like to have, and being answered that he desired the government of Mosul, he appointed him to that place; Abu Tammam proceeded thither and remained there till his death."
وهذه القصة لا صحة لها أصلا. وقد ذكر أبو بكر الصولي في كتاب” أخبار أبي تمام ، أنه لما أنشد هذه القصيدة لأحمد بن المعتصم وانتهى إلى قوله: إقدام عمرو – البيت المذكور – قال له [أبو يوسف يعقوب بن الصباح] الكندي الفيلسوف، وكان حاضرا: الأمير فوق من وصفت، فأطرق قليلا ثم زاد البيتين الآخرين، ولما أخذت القصيدة من يده لم يجدوا فيها هذين البيتين، فعجبوا من سرعته وفطنته.”,"This anecdote is however totally devoid of truth, and is related differently by Abu Bakr al-Suli in his History of Abu Tammam. This poet, says he, when reciting the above qasida to Ahmad, son of the caliph al-Mutasim, came to these words; The prowess of Amr, etc.; on which the philosopher Abu Yusuf Yakub Ibn al-Sabbah al-Kanadi, who happened to be present, observed that the emir was much above the persons to whom the poet compared him; and Abu Tammam, after a short silence, added the two other verses; but, when he gave the copy of the qasida, it was discovered that these lines were not in it, and the audience were in admiration at the promptitude of his genius and his presence of mind."
ولما خرج قال أبو يوسف، وكان فيلسوف العرب: هذا الفتى يموت قريبا. ثم قال بعد ذلك: وقد روي هذا على خلاف ما ذكرته، وليس بشيء، والصحيح هو هذا.,"When he withdrew, al-Kindi, who was the philosopher of the Arabs, said; This youth will soon die farther on, al-Suli says; This circumstance is related in a different manner, but that account is totally ungrounded, and ours alone is correct.”"
وقد تتبعتها وحققت صورة ولايته للموصل، فلم أجد سوى أن الحسن ابن وهب ولاه يريد الموصل، فأقام بها أقل من سنتين ثم مات بها. والذي يدل على أن القضية ليست صحيحة أن هذه القصيدة ما هي في أحد من الخلفاء، بل مدح بها أحمد بن المعتصم، وقيل أحمد بن المأمون، ولم يل واحد منهما الخلافة،,"I have examined into the reality of the fact that Ahu Tammam was governor of Mosul, and all I have found is, that al-Hasan Ibn Wahb had appointed him master of the post-horse establishment at Mosul, in which city he died. The exactness of the anecdote is also disproved by the fact that this qasida was not composed in honor of any of the caliphs, but that it was addressed to Ahmad son of al-Mutasim, or Ahmad son of al-Mamun, neither of whom became caliph."
والحيص بيص ذكر في رقاعة السبع اللاتي كتبها إلى الامام المسترشد يطلب منه بايعقوبا أن الموصل كانت إجازة لشاعر طائي، فإما أنه بنى الأمر على ما قاله الناس من غير تحقيق، أو قصد أن يجعل هذا ذريعة لحصول بايعقوبا له، والله أعلم [وتابعه في الغلط ابن دحية في كتاب النبراس”.”,"In one of the seven memorials in which (the poet) Hais Bais solicited the government of Bakuba from the caliph al Mustarshid, he states that the government of Mosul had been granted to a poet of the tribe of Tai. As for this assertion, Hais Bais must have either grounded it on hearsay, without examining into its truth, or advanced it in the idea that it would serve him as a means for obtaining the government of Bakuba. Ibn Dihya has followed Hais Bais in the same error, and inserted it in his work called the Nibras."
"وذكر الصولي أن أبا تمام لما مدح محمد بن عبد الملك الزيات الوزير بقصيدته التي منها قوله:
ديمة سمحة القياد سكوب… مستغيث بها الثرى المكروب
لو سعت بقعة لإعظام أخرى… لسعى نحوها المكان الجديب","It is related by al-Suli that Abu Tammam recited to the vizir Ibn az-Zaiyat a poem which he had composed in his honor, and containing these two verses: (Hit generosity is) a constant rain, rushing with slackened bridle, and of which the succor is implored by the afflicted earth. Could a tract of country proceed towards another to pay it honor, each barren spot had gone towards the (land which he inhabits)."
قال له ابن الزيات: يا أبا تمام، إنك لتحلي شعرك من جواهر لفظك وبديع معانيك ما يزيد حسنا على بهي الجواهر في أجياد الكواعب، وما يدخر لك شيء من جزيل المكافأة إلا ويقصر عن شعرك في الموازاة. وكان بحضرته فيلسوف، فقال له: إن هذا الفتى يموت شابا،,"{When) Ibn al-Zaiyat {heard these verses, he) said: “O Aba Tammam! your “poetry is adorned with the jewels of your words and the originality of your “ideas; with beauty, moreover) which surpasses the splendor of jewels on the necks of handsome females. The most abundant remuneration which could “be treasured up for you is unequal to the merit of your poetry.” A philosopher who was present then observed that the poet would die young."
"فقيل له: ومن أين حكمت عليه بذلك فقال: رايت فيه من الحدة والذكاء والفطنة مع لطافة الحس وجودة الخاطر ما علمت به أن النفس الروحانية تأكل جسمه كما يأكل السيف المهند غمده، وكذا كان، لأنه مات وقد نيف على ثلاثين سنة.
قلت: وهذا يخالف ما سيأتي في تاريخ مولده ووفاته بعد هذا إن شاء الله تعالى.","and being asked what induced him to believe so, he answered: “I saw in him sharpness of “wit, and penetration and intelligence, united to a refined taste and prompt genius; from this I knew that the mind would consume the body, as a sword of “Indian steel eats through its scabbard. And such was the fact, for he died at “somewhat more than thirty years of age.” This, however, does not accord with what we shall state lower down respecting the time of his birth and his death."
ولم يزل شعره غير مرتب حتى جمعه أبو بكر الصولي، ورتبه على الحروف، ثم جمعه علي بن حمزة الأصبهاني، ولم يرتبه على الحروف، بل على الأنواع.,"The poetry of Abu Tammam was put in order; for the first time, by Abu Bakr al-Suli, who arranged it alphabetically {according to the. rhymes),’ then Ali Ibn Hamza al-Ispahani classed it according to the subjects."
وكانت ولادة أبي تمام سنة تسعين ومائة، وقيل: سنة ثمان وثمانين ومائة، وقيل: سنة اثنتين وسبعين ومائة بجاسم، وهي قوية من بلد الجيدور من أعمال دمشق بين دمشق وطبرية، ونشأ بمصر، قيل إنه كان يسقي الناس ماء بالجرة في جامع مصر، وقيل كان يخدم حائكا ويعمل عنده [بدمشق وكان أبوه خمارا بها،,"Abu Tammam was born at Jasim, A. H. one hundred and ninety (A. D. eight hundred and five or eight hundred and six); other accounts say in A. H. one hundred and eighty eight, or one hundred and seventy two. Jasim is a village situated in al-Jaidur, a canton in the dependencies of Damascus, between that city and Tabariya Tiberias. He passed his youth in Egypt, where, it is said, he used to distribute water to the public out of a pitcher in the mosque; but some say that be worked in the service of a tailor at Damascus, where his father sold wine."
وكان أبو تمام أسمر طويلا فصيحا حلو الكلام فيه تمتمة يسيرة] ثم اشتغل وتنقل إلى أن صار منه ما صار.,"Abu Tammam was a tall man of a- tawny color, he spoke his language with elegance and sweet- ness, but stammered in a slight degree. After studying and passing through different situations of life, he attained that eminence by which he is illustrious."
وتوفي بالموصل – على ما تقدم – في سنة إحدى وثلاثين ومائتين، وقيل إنه توفي في ذي القعدة، وقيل في جمادى الأولى سنة ثمان وعشرين، وقيل تسع وعشرين ومائتين، وقيل في المحرم سنة اثنتين وثلاثين ومائتين، رحمه الله تعالى.,"His death took place at Mosul, as has been already said, in A. H. two hundred and thirty one (A. D. eight hundred and forty five or eight hundred and forty six; but other dates are assigned to that event, such as the month of Zu AI-Kaada or that of the first Jumada, two hundred and twenty eight or two hundred and twenty nine, and some say that he died in the month of Muharram, A. H. two hundred and thirty two."
قال البحتري: وبنى عليه أبو نهشل ابن حميد الطوسي قبة، قلبت: ورأيت قبره بالموصل خارج باب الميدان، على حافة الخندق، والعامة تقول: هذا قبر تمام الشاعر.,"It is stated by al-Bohtori that a canopy was built over his grave by Abu Nahshal Ibn Hamid al-Tusi, and I myself saw the tomb at Mosul, outside the Maidan Gate, on the edge of the ditch which surrounds the city; the common people call it the tomb of Tammam the poet."
وحكى لي الشيخ عفيف الدين أبو الحسن علي بن عدلان الموصلي النحوي المترجم ، قال: سألت شرف الدين أبا المحاسن محمد بن عنين الشاعر – الآتي ذكره في هذا الكتاب في حرف الميم إن شاء الله تعالى – عن معنى قوله:,"It was related to me by Afif al-din Abu Al-Hasan Ali Ibn Adlan al-Mausili, the grammarian and interpreter, that he asked Ibn Onain (whose life shall be given later) what he meant by this verse."
"سقى الله دوح الغوطتين ولا ارتوت… من الموصل الحدباء إلا قبورها لم حرمها
وخص قبورها فقال: لأجل أبي تمام.","May God shed genial showers on the groves of Ghawtatain, but of barren Mosul, may he refresh the tombs alone! “For what reason,” said Ibn Adlan, “when you exclude Mosul from the” benediction, do you except its tombs?”"
وهذا البيت من قصيدة لابن عنين المذكور يمدح بها السلطان الملك المعظم شرف الدين عيسى ابن الملك العادل بن أيوب – وسيأتي ذكره في حرف العين إن شاء الله تعالى – أولها:,"To which he replied, that it was in consideration of Abu Tammam’s. This verse belongs to a qasida composed by Ibn Onain in praise of the sultan al-Malik al-Moazzam Sharaf al-din Isa (whose life shall be given later). It is a very fine poem and begins thus."
"أشاقك من عليا دمشق قصورها… وولدان أرض النيربين وحورها
وهي من أحسن قصائده","You long to see the palaces of Alia at Damascus, and the youths and dark eyed maids in Nairabain."
"ورثاه الحسن بن وهب بقوله:
فجع القريض بخاتم الشعراء… وغدير روضتها حبيب الطائي
ماتا معا فتجاورا في حفرة… وكذاك كانا قبل في الأحياء
وقيل: إن هذين البيتين لديك من رثى بهما أبا تمام، والله أعلم.","The following lines were composed on the death of Abu Tammam by al-Hasan Ibn Wahb: Poetry was in affliction at the death of the last of the poets; him who was the lake in the meadow of poetry Habib al-Tal. He and it are now dead and sojourn together in one tomb; it was thus also that they were (inseparable) when alive. Some persons say, however, that these verses were composed on his death by Dik al-Jinn."
"ورثاه الحسن أيضا بقوله من قصيدة:
سقى بالموصل القبر الغريبا… سحائب ينتحبن له نحيبا
إذا أظللنه أظللن فيه… شعيب المزن يتبعها شعيبا
ولطمن البروق به خدودا… وشققن الرعود به جيوبا
فإن تراب ذاك القبر يحوي… حبيبا كان يدعى لي حبيبا","The following lines are taken from a qasida in which his death was lamented by al-Hasan Ibn Wahb: That precious tomb at Mosul has been watered by clouds which deplored his loss. When they shed their dew upon it, that dew fell in copious showers. The lightnings beat (the) cheeks (of the clouds in grief), and the thunders tore open (their) bosoms. For the earth of that tomb contains Habib (a friend), who was called my friend."
"ورثاه محمد بن عبد الملك الزيات وزير المعتصم بقوله وهو يومئذ وزير، وقيل إنهما لأبي الزبرقان عبد الله بن الزبرقان الكاتب مولى بني أمية:
نبأ أتى من أعظم الأنباء… لما ألم مقلقل الأحشاء
قالوا حبيب قد نوى فأجبتهم… ناشدتكم لا تجعلوه الطائي","The verses which follow were made on his death by Ibn az-Zaiyat, who was then vizir to al-Mutasim; but they are attributed also to the katib Abu Al-Zibrikan Abd Allah, son of az-Zibrikan, an enfranchised slave of the Omaiyide family: It is most dreadful news which has reached oar agitated hearts. Habib they say is dead; O, I implore you let it not be him of Tai"
وأما النسب فهو مشهور فلا حاجة إلى ضبطه.,"The names of the persons mentioned in Abu Tammam’s genealogy are so well known, that it is needless to mark their orthography."
والجيدور – بفتح الجيم وسكون الياء المثناة من تحتها وضم الدال المهملة وسكون الواو وبعدها راء – وهو إقليم من عمل دمشق يجاور الجولان.,"Al-Jaidur is a canton in the province of Damascus, near al-Gaulan."
والطائي: منسوب إلى طيىء القبيلة المشهورة، وهذه النسبة على خلاف القياس، فإن قياسها طيئي لكن باب النسب يحتمل التغيير، كما قالوا في النسبة إلى الدهر دهري وإلى سهل سهلي – بضم أولهما – وكذلك غيرهما.,"Al-Tai means belonging to Tax, which is a famous tribe. This relative adjective is of irregular formation; analogy would have required it to be Tail; but the formation of relative adjectives admits some variations; thus from dahr [time) is derived duhri (temporal), and from sahl(a plain), suhli [plain, level), etc."
الحجاج بن يوسف,AL-HAJJAJ IBN YUSUF
أبو محمد الحجاج بن يوسف بن الحكم بن أبي عقيل بن مسعود بن عامر بن معتب ابن مالك بن كعب بن عمرو بن سعد بن عوف بن قسي – وهو ثقيف -[ذكره ابن الكلبي في جمهرة النسب، وقال: فولد منبه بن النبيت قسيا، وهو ثقيف فيما يقال والله أعلم،,"Abu Muhammad al-Hajjaj was son of Yusuf Ibn al-Hakam Ibn Okail Ibn Masud Ibn Aamir Ibn Moatib Ibn Malik Ibn Kaab Ibn Amr Ibn Saad Ibn Auf Ibn Kasi (called also Thakif): mention is made of Thakif in the following terms by Ibn al-Kalbi in his Jamharat al-Nisab:” Munabbih Ibn al-Nabit had a son called” Kasi, who is said to be the same person as Thakif."
فمن ينسب ثقيفا إلى إياد فهذا هو نسبهم، ومن نسبهم إلى قيس فيقول: قسي بن منبه بن بكر بن هوازن، ويقولون: كانت أم قسي أميمة بنت سعد بن هذيل عند منبه بن النبيت، فتزوجها منبه بن بكر، بجاءت بقسي معها من الإيادي والله أعلم] الثقفي عامل عبد الملك بن مروان على العراق وخراسان، فلما توفي عبد الملك وتولى الوليد أبقاه على ما بيده.,"Such is the genealogy given by those who state that Thakif was sprung from lyad; but some say that be descended from Kais, and that Kasi was son of Munabbih Ibn Bakr Ibn Hawazin; and they stale that Omaima, Kasi’s mother, and daughter of Saad Ibn Hudail, lived wife) with Munabbih Urn Nabit, and being afterwards married to Munabbih Ibn Bakr, she went to him, being then pregnant” with Kais by her former husband Ibn an-Nabit) the Iyadile. [al-Hajjaj) al-Thakafi (the descendant of Thakif) was governor of Iraq and Khorasan for Abd al-Malik Ibn Marwan, and on his death he was confirmed in his authority by the new caliph al-Walid.”"
وقال المسعودي في كتاب”مروج الذهب”: إن أم الحجاج الفارعة بنت همام بن عروة بن مسعود الثقفي، كانت تحت الحارث بن كلدة الثقفي الطائفي حكيم العرب، فدخل عليها مرة سحرا فوجدها تتخلل، فبعث إليها بطلاقها، فقالت: لم بعثت إلي بطلاقي هل لشيء رابك مني,"Al-Masudi, in his Muruj al-Dahab, narrates as follows: Al-Farigha, the mother of al-Hajjaj and daughter to Hammam” Ibn Orwa Ibn Masud of the tribe of Thakif, was wife to al-Harith Ibn Kalda, a member of the same tribe and native of the town of Taif: this Harith was judge of the Arabs. Having gone into her apartment early one mornings he” found her picking her teeth, on which he sent her a sentence of divorce And she said to him: ‘Why have you sent me my divorce? has my conduct given you any cause for suspicion.’"
قال: نعم، دخلت عليك في السحر وأنت تتخللين، فإن كنت بادرت الغداء فأنت شرهة، وإن كنت بت والطعام بين أسنانك فأنت قذرة، فقالت: كل ذلك لم يكن، لكني تخللت من شظايا السواك؛,"‘Yes,’ said he, when I went in to you in the morning, you were picking your teeth: if you had breakfasted before the regular time, you are a glutton; and if you have passed the night with particles of meat sticking between your teeth, you are sluttish.’ To this she replied; It was neither one nor the other; but I was taking out a fragment of the toothpick."
فتزوجها بعده يوسف بن أبي عقيل الثقفي، فولدت له الحجاج مشوها لا دبر له، فنقب عن دبره، وأبى أن يقبل ثدي أمه أو غيرها، فأعياهم أمره، فيقال: إن الشيطان تصور لهم في صورة الحارث بن كلدة المقدم ذكره، فقال: ما خبركم,"She then married Yusuf Ibn Abi Okail al-Thakafi, to whom she bore al-Hajjaj, who came into the world incompletely formed, as he had an imperforate anus. This defect was removed by an operation; and the child refused the breast of its mother and every other person, so that they were at a loss what to do, till, as it is said, Satan appeared to them in the form of al-Harith Ibn Kalda and asked them what was the matter."
قالوا: بني ولد ليوسف من الفارعة، وقد أبى أن يقبل ثدي أمه، فقال: اذبحوا جديا أسود وأولغوه دمه، فإذا كان في اليوم الثاني فافعلوا به كذلك، فإذا كان اليوم الثالث فاذبحوا له تيسا أسود وأولغوه دمه، ثم اذبحوا له أسود سالخا فأولغوه دمه، واطلوا به وجهه، فإنه يقبل الثدي في اليوم الرابع،,"they told him the circumstance, and he said: Rill a black kid and give its blood to the child to drink; the next day do the same thing; the third day slay a black he-goat and give the blood to be drunk by the child, then kill a snake and make the child swallow the blood, and daub his face with some of it; if you do thus, the child will take the breast on the fourth day."
قال: ففعلوا به ذلك؛ فكان لا يصبر عن سفك الدماء لما كان منه في أول أمره؛ وكان الحجاج يخبر عن نفسه أن أكبر لذاته سفك الدماء وارتكاب أمور لا يقدم عليها غيره.,"They followed these directions, and the effect of this first nourishment which he received was such, that he could not refrain from shedding blood. He even said of himself, that his greatest enjoyment was to shed blood and commit actions which no other could.”"
وذكر ابن عبد ربه في” العقد” أن الفارعة المذكورة كانت زوجة المغيرة ابن شعبة، وانه هو الذي طلقها لأجل الحكاية المذكورة في التخلل؛ وذكر أيضا أن الحجاج وأباه كان يعلمان الصبيان بالطائف،,"Ibn Abd Rabbih says, in his lkd that al-Farigha was wife to al-Moghaira Ibn Shoba, and that it was he who divorced her on account of the circumstance of the toothpick. He adds that al-Hajjaj and his father kept school at Taif."
ثم لحق الحجاج بروح بن زنباع الجذامي وزير عبد الملك بن مروان، فكان في عديد شرطته إلى أن رآى عبد الملك انحلال عسكره وأن الناس لا يرحلون برحيله ولا ينزلون بنزوله، فشكا ذلك إلى روح بن زنباع، فقال له: إن في شرطتي رجلا لو قلده أمير المؤمنين أمر عسكره لأرحل الناس برحيله وأنزلهم بنزوله يقال له الحجاج ابن يوسف،,"and that the former attached himself to Ruh Ibn Zinba al-Judami, vizir of Abd al-Malik Ibn Marwan, and entered into the Shorta (police guards), of which Ruh was commander. Abd al-Malik, having remarked the indiscipline of his army, and that the soldiers never set out nor halted at the same time with himself, complained of it to Ruh Ibn Zinba, who told him that there was a man in the police guards, named al-Hajjaj Ibn Yusuf, who, if the Commander of the faithful gave him the command of the troops, would oblige them to march and to halt in conformity to his (the caliph’s) movements."
قال: فإنا قد قلدناه ذلك، فكان لا يقدر أحد أن يتخلف عن الرحيل والنزول إلا أعوان روح بن زنباع، فوقف عليهم يوما وقد أرحل الناس وهم على طعام يأكلون فقال لهم: ما منعكم أن ترحلوا برحيل أمير المؤمنين,"Abd al-Malik adopted this counsel and nominated al-Hajjaj commander of the army. The guards under Ibn Zinba’s orders were the only troops dispensed with the obligation of marching and halting at the same time as the caliph, and one day, after the departure of the rest of the army, al-Hajjaj came upon them and found them at dinner: he asked them what had prevented them from setting out with the Commander of the faithful, and received this answer."
قالوا له: انزل يا ابن اللخناء فكل معنا، قال لهم: هيهات، ذهب ما هنالك، ثم أمر بهم فجلدوا بالسياط وطوفهم في العسكر وأمر بفساطيط روح فأحرقت بالنار، فدخل روح على عبد الملك باكيا، وقال: يا أمير المؤمنين، إن الحجاج الذي كان في شرطتي ضرب غلماني وأحرق فساطيطي، قال: علي به، فلما دخل عليه قال له:,"“Dismount, you son of a slut! and dine” with us.” To this he gave a refusal, telling them that those times were gone by; and he ordered them to be flogged and paraded before the army; by his directions also, the tents belonging to Ruh Ibn Zinba were set on fire. Ruh complained bitterly of this to the caliph, who sent immediately for al-Hajjaj and said to him."
ما حملك على ما فعلت قال: أنا ما فعلت، قال: ومن فعل قال: أنت فعلت، إنما يدي يدك، وسوطي سوطك، وما على أمير المؤمنين أن يخلف لروح عوض الفسطاط فسطاطين، وعوض الغلام غلامين ولا يكسرني فيما قدمني له، فأخلف لروح ما ذهب له، وتقدم الحجاج في منزلته، وكان ذلك أول ما عرف من كفايته.,"“What induced you to do as you have done?” “I have done nothing,” replied al-Hajjaj. “Who did it then?” said the caliph .“ You;” answered al- Hajjaj;” my hand is your hand; my whip is your whip; and what prevents the “Commander of the faithful from presenting Ruh with a double quantity of tents” and men, rather than break my commission after having given it yourself?” The caliph, on this, indemnified Ruh for his loss and treated al-Hajjaj with increased favor. This was the first known proof which al-Hajjaj gave of his abilities."
وكان للحجاج في القتل وسفك الدماء والعقوبات غرائب لم يسمع بمثلها، ويقال: إن زياد ابن أبيه أراد أن يتشبه بأمير المؤمنين عمر بن الخطاب رضي الله عنه في ضبط الأمور والحزم والصرامة وإقامة السياسات إلا أنه أسرف وتجاوز الحد، وأراد الحجاج أن يتشبه بزياد فأهلك ودمر.,"It was unheard of, what slaughter he committed, how much blood he shed, and what tortures he inflicted. It is said that Ziad Ibn Abih wished to resemble the caliph Omar in firm authority, resolution, decision, and severity of administration, but that he carried this to an excess and passed bounds; and al-Hajjaj, say they, took Ziad for his model, and killed and destroyed."
وخطب يوما فقال في أثناء كلامه: أيها الناس، إن الصبر عن محارم الله أيسر من الصبر على عذاب الله، فقام إليه رجل فقال: ريحك يا حجاج، ما أصفق وجهك وأقل حياءك! فأمر به فحبس، فلما نزل عن المنبر دعا به فقال له: لقد اجترأت علي، فقال له: أتجترئ على الله فلا ننكره، ونجترئ عليك فتنكره فخلى سبيله.,"One day, he said in the course of a khutba which he was pronouncing: “O men! God’s prohibitions are easier to be borne with than his punishments!” On which a man rose up and said: “Woe be to thee, O Hajjaj!” what an impudent face thou hast, and how little modesty!” Al-Hajjaj ordered him to sit down, and when he descended from the pulpit he called him forth: “Thou hast been presumptuous towards me!” said he. “How?” replied the man,” thou art presumptuous towards God and dost not disapprove “of thine own conduct, and if we are presumptuous towards thee, thou disapproves of it!” Al-Hajjaj, on receiving this answer, let the man go."
وذكر أبو الفرح ابن الجوزي في كتابه تلقيح فهوم أهل الأثر أن الفارعة أم الحجاج هي المتمنية، ولما تمنت كانت تحت المغيرة بن شعبة، وقص قصتها، ونذكرها مختصرة، وهي أن عمر بن الخطاب رضي الله عنه طاف ليلة في المدينة فسمع امرأة تنشه في خدرها:,"Ibn al-Jawzi says, in his Talkih, that al-Farigha, mother of al-Hajjaj, was the person who was surnamed al-Mutamannia (the wish-maker); when she made the wish, she was wife to al-Mughaira Ibn Shoba, and we shall here present an abridgment of the anecdote as related by this writer. Omar Ibn al-Khattab happening to make his rounds one night in the city of Medina, heard a woman sing, from behind the curtain of her apartment, the following verse."
هل من سبيل إلى خمر فأشربها… أم من سبيل إلى نصر بن حجاج,Where shall I find wine that I may drink it? or else where shall I find Nasr Ibn Hajjaj?
فقال عمر رضي الله عنه: لا أرى معي في المدينة رجلا تهتف به العوائق في خدورهن؛ علي بنصر بن حجاج، فأتي به، فإذا هو أحسن الناس وجها وأحسنهم شعرا، فقال عمر رضي الله عنه: عزيمة من أمير المؤمنين لتأخذن من شعرك، فأخذ من شعره فخرج له وجنتان كأنهما شقتا قمر،,"On this, Omar said: “I shall not allow in the same city with myself, a man” whose beauty is celebrated by young females in the privacy of their apartments; bring me Nasr Ibn Hajjaj!” When he was brought he was found to be the most beautiful of men in countenance and the handsomest in hair; and Omar said to him: “The Commander of the faithful’s determination is, that” you shorten your hair.” When this was done, his cheeks appeared {fair) as half-moons."
فقال: اعتم، فاعتم ففتن الناس بعينيه، فقال عمر رضي الله عنه: والله لا تساكنني ببلدة أنا فيها، قال: يا أمير المؤمنين، ما ذنبي قال: هو ما أقول لك، وسيره إلى البصرة؛ هذه خلاصة القصة، وبقيتها لا حاجة إلى ذكره.,"“Now, put on a turban,” said Omar. The turban was put on, and the youth still charmed the spectators with his eyes. Then Omar said: “Dwell not in any town where I may be.” “What is my crime, O Commander of the faithful?” said Nasr. “It must be done as I told you,” replied Omar; and he then sent him off to Basra. Such are the main points of the narration, and I suppress the sequel."
ونصر المذكور ابن حجاج بن علاط السلمي، وأبوه صحابي رضي الله عنه، وقيل: إن المتمنية هي جدة الحجاج أم أبيه، وهي كنانية.,"This Nasr was son of Hajjaj Ibn Elat al-Sulami, one of Muhammad’s companions. Some say, however, that the Mutamannia belonged to the tribe of Kinana, and that she was al-Hajjaj’s paternal grandmother."
وحكى أبو أحمد العسكري في كتاب” التصحيف” أن الناس غبروا يقرؤون في مصحف عثمان بن عفان رضي الله عنه نيفا واربعين سنة إلى أيام عبد الملك بن مروان، ثم كثر التصحيف وانتشر بالعراق، ففزع الحجاج بن يوسف الثقفي إلى كتابه وسألهم أن يضعوا لهذه الحروف المشتبهة علامات،,"It is related by Abu Ahmad al-Askari, in his Kitab al-Tashif that the people passed upwards of forty years reading the Quran from Othman’s copy, but, in the days of Abd al-Malik Ibn Marwan, the erroneous readings had become numerous and had spread through Iraq; this obliged al-Hajjaj Ibn Yusuf to have recourse to his katibs for the purpose of putting distinctive marks on the words of uncertain pronunciation."
فيقال: إن نصر بن عاصم قام بذلك فوضع النقط أفرادا وأزواجا وخالف بين أماكنها، فغبر الناس بذلك زمانا لا يكتبون إلا منقوطا، فكان مع استعمال النقط أيضا يقع التصحيف، فأحدثوا الإعجام، فكانوا يتبعون النقط الإعجام، فإذا أغفل الاستقصاء عن الكلمة فلم توف حقوقها اعترى التصحيف، فالتمسوا حيلة، فلم يقدروا فيها إلا على الأخذ من أفواه الرجال بالتلقين.,"and it is said that Nasr Ibn Asim undertook that duty and imagined single and double points (nukat), which he placed in different manners. The people then passed some time without making any copies of the Quran but with points, the usage of which did not, however, prevent some false readings from taking place, and for this reason they invented the ijam (points serving to distinguish the letters of a similar form one from another), and they {the people) thus placed the ijam posteriorly to the nukat; but yet when, by neglect, a word (of the Quran) was not written with its full accompaniment (of distinctive marks), and was thus deprived of its requisites, erroneous readings occurred; for this they endeavored in vain to find a remedy, and they were obliged to recur to oral tradition and learn (the true readings) from the mouths of men."
وبالجملة فأخبار الحجاج كثيرة، وشرحها يطول.,"On the whole, the anecdotes concerning al-Hajjaj are numerous and would take long to relate."
وهو الذي بنى مدينة واسط وكان شروعه في بنائها في سنة أربع وثمانين للهجرة وفرغ منها في سنة ست وثمانين، وإنما سماها واسط لأنها بين البصرة والكوفة فكأنها توسطت بين هذين المصرين؛ وذكر ابن الجوزي في كتاب” شذور العقود” المرتب على السنين أنه فرغ من بنائها في سنة ثمان وسبعين، وكان قد ابتدأ من سنة خمس وسبعين، والله أعلم.,"It was he who founded the city of Wasit; he commenced it A. H. eighty four (A. D. seven hundred and three) and finished it in eighty six. He named it Wasit (intermediate,) because it lay between Basra and Kufa, and might thus be said to lie between (tawassat) these two capitals. Ibn al-Jawzi states, however, in his historical annals, entitled Shuzur al-Okud, that al-Hajjaj began to build Wasit in the year seventy five, and terminated it in seventy eight."
ولما حضرته الوفاة أحضر منجما فقال له: هل ترى في علمك ملكا يموت قال: نعم، ولست هو، فقال: وكيف ذلك قال المنجم: لأن الذي يموت اسمه كليب، فقال الحجاج: أنا هو والله، بذلك كانت سمتني أمي، فأوصى عند ذلك.,"When al-Hajjaj felt his death approach, he called in an astrologer and asked him if he knew of any prince who was to die (at that time), and the astrologer replied: “Yes, I do; but you are not the person.” “How know you that?” said al-Hajjaj. “Because the name of him who is to die is Kulaib.” “It is I, by” Allah!” exclaimed al-Hajjaj; “for such was the name by which my mother” called me.” He then made his will."
ويشبه هذا قول الداعي علي بن محمد بن علي الصليحي – وسيأتي ذكره إن شاء الله تعالى – وهو الذي كان داعيا باليمن وملك البلاد اليمنية كلها وقهر ملوكها، حتى قدر الله انقضاء مدته، فخرج من صنعاء إلى مكة على عزم الحج في سنة ثلاث وسبعين وأربعمائة،,"One thing puts in mind of another. This is like the words of the missionary Ali Ibn Muhammad Ibn Ali al-Sulaihi (of whom mention will be made hereafter). A simple missionary in Yemen, he became sovereign of all that country, and held its princes in subjection till the period which God had assigned to his life had expired, when he left Sanaa to make the pilgrimage to Mecca in A. H. four hundred and seventy three (A. D. one thousand and eighty one)."
حتى إذا كان بالمهجم ونزل بظاهرها بضيعة يقال لها أم الدهيم وبئر أم معبد أدركه فيها على حين غفلة سعيد بن نجاح الأحول الذي كان أبوه صاحب تهامة، وقتله الصليحي واخذ مملكته، وهرب منه أولاده سعيد المذكور وإخوته،,"On arriving at al-Mahjam, he encamped without the town, at a farm called Om al-Duhaim, or Bir Om Mabad (the well of Mabads mother), and was there attacked unawares by Said al-Ahwal, son of Najah. This Najah was lord of the province of Tahama, and had been deprived of his life and kingdom by al-Sulaihi, but Said and his other sons had escaped."
وكان سعيد في قل ممن تابعه حتى دخل مخيم الصليحي، والناس يعتقدون أنه من جملة العسكر وحواشيه، فلم يشعر بأمرهم إلا عبد الله بن محمد أخو الصليحي، فركب وقال لأخيه: يا مولانا اركب، فهو والله الأحول بن نجاح، والعدد الذي جاءنا به كتاب أسعد بن شهاب البارحة من زبيد،,"Said arrived with a few partisans and entered the camp of al-Sulaihi, where they were mistaken for followers of the army; none discovered their real character but Abd Allah the brother of al-Sulaihi, who immediately got on horseback and said to his brother: “To horse! for, by Allah! here is al-Ahwal with his men, of whose” coming we were warned yesterday by the letter which Asaad Ibn Shihab wrote “us from Zabid.”"
فقال الصليحي لأخيه: طب نفسا فإني لا أموت إلا بالدهيم وبئر أم معبد، معتقدا أنها أم معبد الخزاعية التي نزل بها رسول الله صلى الله عليه وسلم حين هاجر ومعه أبو بكر – وهي بين مكة والمدينة مما يلي مكة بالقرب من الجحفة – فقال له بعض أصحابه:,"“Calm your mind,” replied al-Sulaihi; “it is only at” al-Duhaim and the well of Om Mahad that I am to die;” thinking that it was of that Om Mabad the Khuzaiite, at whose dwelling the blessed Prophet and Abu Bakr stopped on their retreat from Mecca: this place lies near Mecca, on the road from it to Medina, and is in the neighborhood of al-Juhfa. On this, some of al-Sulaihi’ companions called to him, saying."
قاتل عن نفسك، فو الله هذا هو بئر الدهيم بن عيسى، وهذا المسجد موضع خيمة أم معبد بن الحارث العبسي، فأدركه لما سمع ذلك زمع اليأس من الحياة، فلم يرم مكانه، وقتل لوقته هو وأخوه وأهله،,"Defend your life! for, by Allah! this is the well of al-Duhaim Ibn Isa, and” this mosque is built on the spot where the tent of Om Mahad Ibn al-Harith” al-Absi was situated.” On hearing these words, he was seized with terror, and, despairing of his life, he remained fixed to the spot, where he was immediately slain with his brother and bis family."
وملك سعيد الأحول عسكره وملكه وهذا سعيد الأحول هو أخو الملك جياش المشهور الفاضل، وأبوه نجاح الملك كان عبدا لمرجان الملك، وكان عبدا لحسين بن سلامة مولى الأستاذ رشد الحبشي،,"Said al-Ahwal then brought the army of al-Sulaihi under his own command and took possession of his kingdom. Said was brother of the illustrious and eminent prince Jaiyash; his father, the prince Najah, had been a slave to the prince Marjan, who himself had been a slave to Husain Ibn Salama; Husain had been enfranchised by Rushd al-Ustad the Abyssinian."
وكان الحسين ورشد قبله كل منهما هو صاحب الأمر والملك في المعنى وفي الصورة كالوزير عن آخر ملوك بني زياد باليمن وهو طقل من أولاد أبي الجيش إسحاق بن إبراهيم بن محمد بن زياد يقال له عبد الله، وقيل إبراهيم، وقيل زياد،,"These two, Husain, and Rushd before him, ruled the kingdom with absolute authority, although they were only ostensibly vizirs in the service of the last prince of the Ziadite family, the sovereigns of Yemen. Their pupil was son to Abu Al-Jaish Ishak Ibn Ibrahim Ibn Muhammad Ibn Ziad, and his name was Abd Allah; some say Ibrahim or Ziad."
وهو الذي انقرضت دولتهم به على يد عبد يقال له قيس مولى مرجان المذكور، وسببه أن الطفل المذكور لما مات أبوه أبو الجيش كفله مولاه مرجان المذكور وعمة للطفل، وكان لمرجان عبدان أحدهما نجاح أبو سعيد والآخر قيس، فغلبا على أمره،,"It was in his reign that the Ziadite dynasty was overthrown by Kais, who had been a slave to the Marjan above-mentioned. On the death of Abu Al-Jaish, bis child was confided to the care of its aunt and of Marjan, the enfranchised slave of Abu Al-Jaish: Marjan had two slaves, Abu Saied Najah and Kais, both of whom became independent of their master."
وكان قيس يحكم بالحضرة ونجاح يتولى أعمال الكدراء والمهجم وأعمالا أخرى غيرها، ووقع التنافس بين قيس ونجاح على وزارة الحضرة، وكان قيس غشوما ظالما ونجاح رؤوفا عادلا، فاتهم قيس عمة ابن زياد بالميل عليه إلى نجاح، فقبض عليها وعلى ابن أخيها مرجان ملاه لأجل شكوى قيس إليه منهما وسلمهما إلى قيس، فبنى عليهما حائطين، وهما قائمان بالحياة يناشدانه الله أن لا يفعل،,"Kais was governor of the capital, and Najah ruled the provinces of al-Kadra, the town of al-Mahjam, and other places. A jealousy sprung up between these two, for they both aspired to the vizirate; Kais was a perverse and wicked man, Najah was mild and just. The former, having suspected the aunt of the boy to be more favorably inclined to Najah than to him, made complaints against her and her nephew to his master Marjan, who, in consequence, seized on them both and delivered them up to their enemy Kais, and he, heedless of their supplications, immured them alive and in an upright position."
فهلكا سنة سبع وأربعمائة، ونمي ذلك إلى نجاح، فسار للأخذ بثأرهما، وحارب قيسا وجرت بينهما أمور أسفرت عن ظفر نجاح بقيس وملكه الحضرة. وقتل قيس في بعض الوقائع على باب زبيد، ولما فتح نجاح زبيد وهي حضرة الملك يومئذ في سنة اثنتي عشرة وأربعمائة،,"They thus perished in A. H. four hundred and seven (A. D. one thousand and sixteen or one thousand and seventeen). Najah, on learning the circumstance, hastened to avenge their death. He waged war against Kais, who was defeated, lost bis capital Zabid, and subsequently his life in a combat at the gate of that city; this was in A. H. four hundred and twelve (A. D. one thousand and twenty one or one thousand and twenty two)."
قال لمرجان مولاه: ما فعل مواليك وموالينا قال: هم في ذلك الحائط، فأخرجهما وصلى عليهما ودفنهما في مشهد بناه لهما وجعل مرجانا موضعهما، وبنى عليه الحائط حتى هلك.,"Najah, having thus obtained possession of the metropolis, said to Marjan: “What have you done with your and my master and mistress?’’ “They are” in that wall,” he replied. Najah then had their bodies taken out, and prayed over them, and buried them in a chapel which he erected to receive them: as for Marjan, he immured him in their place till he died."
ومات نجاح المذكور بالسم بحيلة تمت عليه مع جارية أهداها له الصليحي المذكور في الكدراء سنة اثنتين وخمسين وأربعمائة.,"Najah was poisoned at al-Kadra in A. H. four hundred and fifty two (A. D. one thousand and sixty),by the treachery of a female.slave whom he had received as a present from al-Sulaihi."
ولما مات نجاح كتب للصليحي في سنة ثلاث وخمسين إلى المستنصر صاحب مصر يسأمره في إظهار الدعوة لهم فأمره فخرج وكان منه ما كان، والله أعلم.,"After the death of Najah, al-Sulaihi wrote, in the year four hundred and fifty three, to al-Mustansir, the lord of Egypt, demanding authorization to preach openly in favor of the Fatimite dynasty, and having received that permission, he proceeded (to assert al-Mustansir’s authority). His subsequent adventures we may omit."
"وكان الحجاج ينشد في مرض موته هذين البيتين، وهما لعبيد بن سفيان العكلي:
يا رب قد حلف الأعداء واجتهدوا… أيمانهم أنني من ساكني النار
أيحلفون على عمياء ويحهم… ما ظنهم بقديم العفو غفار","Let us return to al-Hajjaj during his last illness he used to repeat the following verses, which were composed by Obaid Ibn Sofian al-Okli: O Lord! my enemies have sworn, nay sworn positively, that I am one of those who shall dwell in the fire (of hell). Is it (not) from blindness (of heart) that they swear? Unfortunate wretches! what opinion must they have of Him who has always shown mercy and forgiveness?"
"وكتب إلى الوليد بن عبد الملك كتابا يخبره فيه بمرضه، وكتب في آخره:
إذا ما لقيت الله عني راضيا… فإن سرور النفس فيما هنالك
فحسبي حياة الله من كل ميت… وحسبي بقاء الله من كل هالك
لقد ذاق هذا الموت من كان قبلنا… ونحن نذوق الموت من بعد ذلك","He wrote also a letter to al-Walid Ibn Abd al-Malik, informing him of his ill-neks, and concluded it with these lines: When I meet God and find favor with Him, therein shall be the joy of my soul. The eternity of God suffices me, and I therefore place not my hopes on mortals. Those who were before us have tasted of death, and after them we also shall taste it."
وكان مرضه بالأكلة وقعت في بطنه، ودعا بالطبيب لينظر إليها، فأخذ لحما وعلقه في خيط وسرحه في حلقه وتركه ساعة ثم أخرجه وقد لصق به دود كثير.,"His malady was a cancer in the stomach, for which he called in a physician, who, having examined into his case, tied a bit of meat to a string and passed it down his throat; after a lapse of sometime he drew it out, and found a swarm of worms adhering to it."
وسلط الله تعالى عليه الزمهرير، فكانت الكوانين تجعل حوله مملوءة نارا وتدنى منه حتى تحرق جلده وهو لا يحس بها؛ وشكا ما يجده إلى الحسن البصري فقال له: قد كنت نهيتك ألا تتعرض إلى الصالحين فلججت،,"God gave also a cold ague power over him, and although vases filled with lighted coals were placed around him so close as to scorch his skin, he felt them not. He complained of his sufferings to al-Hasan al-Basri, who made answer:” I forbade you to attack men of holiness, but you persisted!”"
فقال له: يا حسن، لا أسألك أن تسال الله أن يفرج عني، ولكني أسألك أن تسأله أن يعجل قبض روحي ولا يطيل عذابي، فبكى الحسن بكاء شديدا. وأقام الحجاج على هذه الحالة بهذه العلة خمسة عشر يوما، وتوفي في شهر رمضان، وقيل في شوال سنة خمس وتسعين للهجرة وعمره ثلاث، وقيل أربع وخمسون سنة، وهو الأصح.,"“O Hasan,” replied al-Hajjaj,” I ask you not to pray to God that he may deliver me from my pains; beg of him only that he hasten to take my soul from” my body and terminate my tortures.” Al-Hasan on this wept bitterly, and al-Hajjaj continued to suffer under his malady for fifteen-days; be then expired, in the month of Ramadan, A. H. ninety five (Mayor June, A. D. seven hundred and fourteen), (some say in Shawwal,) at the age of fifty-three, or (which is more correct) fifty-four years."
وقال الطبري في تاريخه الكبير: توفي الحجاج يوم الجمعة لتسع بقين من شهر رمضان سنة خمس وتسعين، وقال غير الطبري: لما جاء موت الحجاج إلى حسن البصري سجد لله تعالى شكرا، وقال: اللهم إنك قد أمته فأمت عنا سنته.,"Al-Tabari says, in his great historical work, that al-Hajjaj died on Friday, the twenty first of Ramadan, A. H. ninety five; and another historian relates that al-Hasan al-Basri, on learning his death, made a prostration in thanksgiving to God, saying: “O my” God! thou hast caused him to die; let also his example die from among us.”"
وكانت وفاته بمدينة واسط ودفن بها، وعفي قبره وأجري عليه الماء، رحمه الله تعالى وسامحه.,"Al-Hajjaj was buried at Wasit, in which city he died; but his tomb was afterwards levelled to the ground and a current of water turned over it. May God pardon him!"
وكان قد رأى في منامه أن عينيه قلعتا، وكانت تحته هند بنت المهلب بن أبي صفرة الأزدي – وسيأتي ذكره إن شاء الله تعالى – وهند بنت أسماء بن خارجة، فطلق الهندين اعتقادا منه أن رؤياه تتأول بهما، فلم يلبث أن جاءه نعي أخيه محمد من اليمن في اليوم الذي مات فيه ابنه محمد، فقال:,"He once dreamt that his eyes had been plucked out, and he therefore divorced his wives, Hind the daughter of al-Muhallab Ibn Abi Sufra, and Hind the daughter of Asmaa Ibn Kharija; he hoped by that to fulfil his dream; in a short time, however, he received news that his brother Muhammad had died in Yemen, and that, on the same day, his own son Muhammad had died also, on which he said."
"والله هذا تأويل رؤياي، محمد ومحمد في يوم واحد، إنا لله وإنا إليه راجعون، ثم قال: من يقول شعرا يسليني به فقال الفرزدق:
إن الرزية لا رزية مثلها… فقدان مثل محمد ومحمد
ملكان قد خلت المنابر منهما… أخذ الحمام عليهما بالمرصد","“This, by Allah! is the fulfilment of my dream; Muhammad and Muhammad! in the same day! We belong to God and to him” we must return!” He then asked if there was any person who would recite him verses to console him, and al-Farazdak pronounced the following: This misfortune has no misfortune equal to it, to lose such persons as Muhammad and Muhammad. princes who have left the pulpits vacant (and desolate)! Death has seized upon them unawares."
وكانت وفاة أخيه محمد لليال خلت من رجب سنة إحدى وتسعين للهجرة، وهو والي اليمن، فكتب الوليد بن عبد الملك إلى الحجاج يعزيه، فكتب الحجاج جوابه:,"His brother Muhammad died some days after the beginning of the month of Rajab, A. H. ninety one (May, A. D. seven hundred and ten); he was then governor of the province of Yemen. Al-Walid Ibn Abd al-Malik sent a letter to al-Hajjaj, consoling him on the loss of his brother, and al-Hajjaj wrote to him in reply."
يا أمير المؤمنين، ما التقيت أنا ومحمد منذ كذا وكذا سنة إلا عاما واحدا، وما غاب عني غيبة أنا لقرب اللقاء فيها أرجى من غيبته هذه في دار لا يتفرق فيها مؤمنان.,"“Commander of the” faithful! I and Muhammad never met together during a long period but for me one year; and in that absence I never had such hopes of seeing him soon, as I now have of meeting him again in a mansion where two sincere Muslims shall” never be disunited.”"
والثقفي – بفتح الثاء المثلثة والقاف وبعدها الفاء – هذه النسبة إلى ثقيف، وهي قبيلة كبيرة مشهورة بالطائف.,"Thakafi means belonging to Thakif, a great and well- known tribe dwelling at Taif."
المحاسبي,AL-MUHASIBI
أبو عبد الله الحارث بن أسد المحاسبي البصري الأصل الزاهد المشهور؛ أحد رجال الحقيقة ، وهو ممن اجتمع له علم الظاهر والباطن، وله كتب في الزهد والأصول وكتاب ”الرعاية” له،,"Abu Abd Allah al-Harith Ibn Asad al-Muhasabi, the famous ascetic and one of the men of the truth, drew his origin from a family which inhabited Basra. He was one of those who possessed both the science of the exterior and the science of the interior; he composed some ascetic and dogmatic treatises, and is author of the work (on Sufism) entitled al-Riaya."
وكان قد ورث من أبيه سبعين ألف درهم، فلم يأخذ منها شيئا، قيل: لأن أباه كان يقول بالقدر، فرأى من الورع أن لا يأخذ ميراثه، وقال: صحت الرواية عن رسول الله صلى الله عليه وسلم أنه قال: (لا يتوارث أهل ملتين شتى)، ومات وهو محتاج إلى درهم.,"Having inherited seventy thousand dirhems from his father, he refused, through religious scruples, to accept them; it is reported that his reason for this was, that his father professed the doctrine of man’s free will, and that he made this observation: “The Tradition is authentic which informs us that Muhammad de-” dared: Persons of different religions cannot inherit, one from the other;” and he died in want, not possessing a single dirhem."
ويحكى عنه أنه كان إذا مد يده إلى طعام فيه شبهة تحرك على إصبعه عرق، فكان يمتنع منه. وسئل عن العقل ما هو، فقال: نور الغريزة مع التجارب، يزيد ويقوى بالعلم والحلم. وكان يقول: فقدنا ثلاثة أشياء: حسن الوجه مع الصيانة، وحسن القول مع الأمانة، وحسن الإخاء مع الوفاء. وتوفي في سنة ثلاث وأربعين ومائتين، رحمه الله تعالى.,"It is related that when he stretched forth his hand to partake of food the purity of which was doubtful, he would he warned from touching it by a pulsation in his finger. Being asked what was intelligence, he answered: “The light of the natural sentiment” companied with experience, and which is increased and fortified by science “and prudence.” Housed to say: “There are three things which we find” not; beauty with continence, fair words with honesty, and friendship with ”sincerity.” He died A. H. two hundred and forty three (A. D. eight hundred and fifty seven or eight hundred and fifty eight)."
والمحاسبي: بضم الميم وفتح الحاء المهملة وبعد الألف سين مهملة مكسورة وبعدها باء موحدة. قال السمعاني: وعرف بهذه النسبة، لأنه كان يحاسب نفسه،,"Al-Samani says that he was named Muhasibi, because he frequently called himself to an account for his actions (yuhasib)."
وقال: كان أحمد بن حنبل رضي الله عنه يكرهه لنظره في علم الكلام وتصنيفه فيه، وهجره فاستخفى من العامة، فلما مات لم يصل عليه إلا أربعة نفر. وله مع الجنيد بن محمد حكايات مشهورة.,"He says also that Ahmad Ibn Hanbal disliked him, and banished, him, on account of his speculations in scholastic theology and his works on that subject, he was therefore obliged to seek concealment from public, and on his death, four persons only attended his funeral service. The anecdotes’ related of what took place between him and al-Junaid are well known."
أبو فراس ابن حمدان,ABU FARAS AL-HAMDANI
أبو فراس الحارث بن أبي العلاء سعيد بن حمدان بن حمدون الحمداني ابن عم ناصر الدولة وسيف الدولة ابني حمدان – وسيأتي تتمة نسبه عند ذكرهما إن شاء الله تعالى –,"Abu Faras al-Harith Ibn Abi Al-Ala Said Ibn Hamdan Ibn Hamdun al-Hamdani was an uncle’s son to Nasir al-Dawlat and Saif al-Dawlat, the sons of Hamdan: in the lives of these two princes, we shall give the rest of the genealogy."
قال الثعالبي في وصفه:” كان فرد دهره، وشمس عصره، أدبا وفضلا، وكرما ومجدا، وبلاغة وبراعة، وفروسية وشجاعة، وشعره مشهور سائر، بين الحسن والجودة والسهولة والجزالة والعذوبة والفخامة والحلاوة، ومعه رواء الطبع وسمة الظرف وعزة الملك، ولم تجتمع هذه الخلال قبله إلا في شعر عبد الله بن المعتز.,"Al-Thaalibi, in speaking of Abu Faras, says: “The pearl of his time, the” sun of his age in learning, talent, generosity, glory, eloquence, horsemanship,” and bravery; his poetry is celebrated and current (throughout the world);” it combines beauty, merit, ease, depth, softness, sublimity, and sweetness;” with him were the brightness of genius, die impress of elegant taste, and the” luster of a princely race; qualities such as were never found before in any” poet except Abd Allah Ibn al-Mutazz."
وأبو فراس يعد اشعر منه عند أهل الصنعة ونقدة الكلام. وكان الصاحب بن عباد يقول: بدئ الشعر بملك وختم بملك، يعني امرأ القيس وأبا فراس. وكان المتنبي يشهد له بالتقدم والتبريز ويتحامى جانبه فلا ينبري لمباراته ولا يجترئ على مجاراته، وإنما لم يمدحه ومدح من دونه من آل حمدان تهيبا له وإجلالا، لا إغفالا وإخلالا.,"but Abu Faras is considered superior to him by persons of the profession and by critics. The Sahib Ibn” Abbad used to say: (Poetry began with a prince and ended with one;’” meaning Amro Al-Kais and Abu Faras. Al-Mutanabbi bore testimony to” his superiority and preeminence; he avoided his contact, neither did he” proceed to cope with him nor dare to rival him; and his motive for omitting his praises when he celebrated those of all the rest of the Hamdan family” was, to testify his respect for him and to honor him; his silence did not proceed from forgetfulness or contempt."
وكان سيف الدولة يعجب جدا بمحاسن أبي فراس ويميزه بالإكرام على سائر قومه ويستصحبه في غزواته وستخلفه في أعماله .”,"Saif al-Dawlat highly admired the excellent qualities of Abu Faras, and distinguished him above the rest of the family by the honors he conferred on him, as he took him with him on” military expeditions, or left him as his lieutenant over his provinces."
وكانت الروم قد أسرته في بعض وقائعها، وهو جريح قد أصابه سهم بقي نصله في فخذه، ونقلته إلى خرشنة، ثم منها قسطنطينية، وذلك في سنة ثمان وأربعين وثلثمائة، وفداه سيف الدولة في سنة خمس وخمسين.,"In one of his engagements with the Greeks, Abu Faras was wounded by an arrow, the head of which remained in his thigh, and he was made prisoner. “They conducted him to Kharshana, and from that to Constantinople; this occurred in A. H. three hundred and forty eight (A. D. nine hundred and fifty nine or nine hundred and sixty), and in the year three hundred and fifty five he was redeemed” from captivity by Saif al-Dawlat."
قلت: هكذا قال أبو الحسن علي بن الزراد الديلمي، وقد نسبوه في ذلك إلى الغلط، وقالوا: أسر أبو فراس مرتين، فالمرة الأولى بمغارة الكحل في سنة ثمان وأربعين وثلثمائة،,"Such are the words of Abu Al-Hasan Ali Ibn az-Zarrad al-Dailami; but in this, it is said, he is mistaken, for Abu Faras was made a prisoner twice; the first time at Magharat al-Kohl in the year three hundred and forty eight."
وما تعدوا به خرشنة، وهي قلعة ببلاد الروم والفرات يجري من تحتها، وفيها يقال: إنه ركب فرسه وركضه برجله، فأهوى به من أعلى الحصن إلى الفرات، والله أعلم، والمرة الثانية أسره الروم على منبج في شوال سنة إحدى وخمسين، وحملوه إلى قسطنطينية. وأقام في الأسر أربع سنين،,"but he was then not taken farther than Kharshana, which is a fortress in the country of the Greeks Asia Minor and situated on the Euphrates; it is said that, when in that fortress, he mounted his horse and spurred him from the top of the wall into the river; but God knows best: the second time that he was made a prisoner by the Greeks was at Manbej in the month of Shawwal, three hundred and fifty one (November, A. D, nine hundred and sixty two); they then took him to Constantinople, where he remained in captivity for four years."
"وله في السر أشعار كثيرة مثبتة في ديوانه. وكانت مدينة منبج إقطاعا له، ومن شعره:
قد كنت عدتي التي أسطو بها… ويدي إذا اشتد الزمان وساعدي
فرميت منك بضد ما أملته… والمرء يشرق بالزلال البارد","During his confinement, he composed a great deal of poetry, which is still extant in the collection of his poems; he field the town of Manbej in fief from his cousin Saif al-Dawlat). The following verses are of his composition; It was from your supply that I drew my Force; you were to me a helping hand and an arm in the days of distress But I since received from you the reverse of my hopes, and a man may be surfeited with fair promises."
"وله أيضا:
أساء فزادته الإساءة حظوة… حبيب على ما كان منه حبيب
يعد علي الواشيان ذنوبه… ومن أين للوجه الجميل ذنوب","By the same: She was cruel; yet cruelty only increased my affection for that beloved object, who, despite her conduct, shall always be beloved. Her calumniators summed up to me her faults, but can a fair face ever be in fault?"
"وله أيضا:
سكرت من لحظه لا من مدامته… ومال بالنوم عن عيني تمايله
فما السلاف دهتني بل سوالفه… ولا الشمول ازدهتني بل شمائله
ألوى بعزمي أصداغ لوين له… وغال قلبي بما تحوي غلائله","By the same; I am inebriated with her looks, not with wine; the grace of her motions has removed sleep from my eyes. I am not overcome by the pure liquor of the grape, but by the charms of her neck; it is her perfections which subdued me, not wine. When she turns her cheeks away, she makes my resolution yield, and that which her robes cover has ravished away my heart."
ومحاسن شعره كثيرة. وقتل في واقعة جرت بينه وبين موالي أسرته في سنة سبع وخمسين وثلثمائة.,"His poetry abounds with beauties. He was slain in a combat with some slaves belonging to his own family, in the year three hundred and fifty seven (A. D. nine hundred and sixty seven or nine hundred and sixty eight)."
"ورأيت في ديوانه أنه لما حضرته الوفاة كان ينشد مخاطبا ابنته:
أبنيتي لا تجزعي… كل الأنام إلى ذهاب
نوحي علي بحسرة… من خلف سترك والحجاب
قولي إذا كلمتني… فعييت عن رد الجواب
زين الشباب أبو فرا… س لم يمتع بالشباب","I read in his diwan, the following piece which he addressed to his daughter when he was on the point of death: Grieve not, my dear girl! all mankind must depart (My life); lament me with sighs [only), and remain behind thy veil and the curtain. Say to me, when I am too weak to answer:” The ornament of the youth, Abu Faras, has not enjoyed” youth to the last”"
وهذا يدل على أنه لم يقتل، أو يكون قد جرح وتأخر هوته، ثم مات من الجراحة.,"From this it would appear that he was not slain, or else that he lingered for some time of his wounds before he expired."
قال ابن خالويه: لما مات سيف الدولة عزم أبو فراس على التغلب على حمص، فاتصل خبره بأبي المعالي بن سيف الدولة وغلام أبيه قرغويه، فأنفذ إليه من قاتله، فأخذ وقد ضرب ضربات فمات في الطريق.,"It is related by Ibn Khalawaih that Abi Faras, on the death of Saif al-Dawlat, resolved to take forcible possession of Emessa; bu.t Saif al-Dawlat’s son, Abu Al-Maali, and his slave Kargawaih received information of his project and sent troops to oppose him; (in the action which ensued) he was taken prisoner, after receiving a number of sabre wounds, and he died on the way (when they were bearing hint off.)"
وقرأت في بعض التعاليق: أن أبا فراس قتل يوم الأربعاء لثمان خلون من شهر ربيع الآخر سنة سبع وخمسين وثلثمائة، في ضيعة تعرف بصدد.,"I have read in a collection of.loose notes that Abu Faras was slain on Wednesday, the eighth of the latter Rabi, A. H. three hundred and fifty seven (March, A. D. nine hundred and sixty eight), at a farm called Sadad."
وذكر ثابت بن سنان الصابئ في تاريخه ، قال: في يوم السبت لليلتين خلتا من جمادى الأولى من سنة سبع وخمسين وثلثمائة، جرت حرب بين أبي فراس، وكان مقيما بحمص، وبين أبي المعالي بن سيف الدولة، واستظهر عليه أبو المعالي وقتله في الحرب وأخذ رأسه وبقيت جثته مطروحة في البرية إلى أن جاءه بعض الأعراب فكفنه ودفنه.,"and Thabit Ibn Sinan al-Sabi says in his history: “On Sunday second of the first Jumada, three hundred and fifty seven, a” combat took place between Abu Faras, who was then established at Emessa,” and Abi Al-Maali, son of Saif al-Dawlat. The latter was victorious, and slew” Abu Faras in the action; he carried away his head and left his body exposed” in the plain, till a Desert Arab came, and shrouded it and buried it.”"
قال غيره: وكان أبو فراس خال أبي المعالي، وقلعت أمه سخينة عينها لما بلغها وفاته، وقيل إنها لطمت وجهها فقلعت عينها. وقيل لما قتله قرغويه لم يعلم به أبو المعالي، فما بلغه الخبر شق عليه.,"Abu Faras was maternal uncle to Abi Al-Maali; when Sakhina, the mother of Abu Faras, was informed of his death, she tore out her eyes; by another account, it is stated’ that she struck her face with her hands, and then tore out her eyes. It is said that he was slain by Karghawaih without Abu Al-Maali’s knowledge, and that the latter was greatly shocked on learning his death."
ويقال: إن مولده كان في سنة عشرين وثلثمائة، والله أعلم. وقيل: سنة إحدى وعشرين.,"By one statement, the birth of Abu Faras is placed in A. H. three hundred and twenty (A. D. nine hundred and thirty two), and by another, in three hundred and twenty one."
وقتل أبوه سعيد في رجب سنة ثلاث وعشرين وثلثمائة، قتله ابن أخيه ناصر الدولة بالموصل، عصر مذاكيره حتى مات لقصة يطول شرحها،,"His father Said was murdered at Mosul in the month of Rajab, A. H. three hundred and twenty three, by his nephew Nasir al-Dawlat, who caused his testicles to be pressed till death ensued. The history of this business would be long to relate, but the main point of it is this."
وحاصلها أنه شرع في ضمان الموصل وديار ربيعة من جهة الراضي بالله، ففعل ذلك سرا، ومضى إليها في خمسين غلاما، فقبض ناصر الدولة عليه حين وصل إليها ثم قتله، فأنكر ذلك الراضي حين بلغه، رحمهم الله تعالى.,"The government of Mosul and Diar Bakr had been farmed out secretly to Said by the caliph al-Radi Billah; Said proceeded thither with fifty mamluks (Ghulam), but on arriving he was arrested and put to death by Nasir al-DawIat; and the caliph was highly displeased on learning the circumstance."
وخرشنة – بفتح الخاء المعجمة وسكون الراء وفتح الشين المثلثة والنون – وهي بلدة بالشام على الساحل، وهي للروم,"Kharshana is a city on the Syrian coast, belonging to the Greeks."
وقسطنطينية – بضم القاف وسكون السين المهملة وفتح الطاء المهملة وسكون النون وكسر الطاء المهملة وسكون الياء المثناة من تحتها وبعدها نون – من أعظم مدائن الروم بناها قسطنطين، وهو أول من تنصر من ملوك الروم.,"Kostantiniya (Constantinople) is one of the greatest cities belonging to the Greeks; it was built by Kostantin (Constantine), the first king of that nation who became a Christian."
حرملة,HARMALA
أبو حفص وأبو عبد الله حرملة بن يحيى بن عبد الله بن حرملة بن عمران بن قراد مولى سلمة بن مخرمة التجيبي الزميلي المصري صاحب الإمام الشافعي رضي الله عنه؛ كان أكثر أصحابه اختلافا إليه واقتباسا منه، وكان حافظا للحديث، وصنف” المبسوط” و”المختصر.”,"Abu Abd Allah Harmala Ibn Yahya Ibn Abd Allah Ibn Harmala Ibn lmran Ibn Kurad al-Tujibi al-Zumaili, was a native of Misr. His ancestor Kurad was a slave to Salama Ibn Makhrama, who enfranchised him. Harmala was one of al-Shafie’s disciples, and the other disciples of that imam used to frequent him and profit by his knowledge. He was well informed in the Traditions and composed (on that subject) the works entitled the Mabsut (extensive) and the Mukhtasir (abridgment)."
وروى عنه مسلم بن الحجاج فأكثر في صحيحه من ذكره [روى عن محمد بن وهب المصري وغيره]، ومولده في سنة ست وستين ومائة، وتوفي ليلة الخميس لتسع بقين من شوال سنة ثلاث وأربعين ومائتين بمصر، وقيل أربع وأربعين، رحمه الله تعالى.,"Muslim Ibn al-Hajjaj cites his name very often in the Sahih, and gives some Traditions on his authority. Born A. H. one hundred and sixty (A. D. seven hundred and eighty two or seven hundred and eighty three): died at Egypt on the eve of Thursday, the twentieth of Shawwal, two hundred and forty three (February, A. D. eight hundred and fifty eight), or, it is said, two hundred and forty four."
والتجيبي – بضم التاء المثناة من فوقها وكسر الجيم وسكون الياء المثناة من تحتها وبعدها باء موحدة – هذه النسبة إلى تجيب، وهو اسم امرأة نسبة إليها أولادها.,"Tujibi is derived from Tujib, which is the name of a woman: her children were surnamed Tujibi after her death"
والزميلي – بضم الزاي وفتح الميم وسكون الياء المثناة من تحتها وبعدها لام – هذه النسبة إلى بني زميل، وهو بطن من تجيب.,"Zumaili means belonging to Zumail, a branch of the tribe of Tujib."
وتوفي حرملة بن عمران، جد حرملة المذكور، في صفر سنة ستين ومائة، ومولده سنة ثمانين للهجرة، رحمه الله تعالى.,"His great grandfather Harmala Ibn Imran was born A. H. eighty (A. D. six hundred and ninety nine), and died in the month of Safar, A. H. on hundred and sixty (A. D. seven hundred and seventy six)."
الحسن البصري,AL-HASAN AL-BASRI
أبو سعيد الحسن بن أبي الحسن يسار البصري؛ كان من سادات التابعين وكبرائهم، وجمع كل فن من علم وزهد وورع وعبادة. وأوبه مولى زيد بن ثابت الأنصاري رضي الله عنه، وأمه خيرة مولاة أم سلمة زوج النبي صلى الله عليه وسلم،,"Abu Saied al-Hasan Ibn Abi Al-Hasan Yasar al-Basri (belonging to Basra) was one of the most eminent Tabits; he possessed all the branches of science and was noted for self-mortification, fear of God, and devotion. His father was a slave who had been enfranchised by Zaid Ibn Thabit al-Ansari, and his mother Hira was also a slave belonging to Om Salama, one of the Prophet’s wives."
وربما غابت في حاجة فيبكي فتعطيه أم سلمة، رضي الله عنها، ثديها تعلله به إلى أن تجيء أمه، فدر عليه ثديها فشربه، فيرون أن تلك الحكمة والفصاحة من بركة ذلك.,"(When he was a child) it happened occasionally that his mother was kept away by some occupation, and Om Salama would give him the breast to prevent him crying and to quiet him till her return; to the blessed influence of that milk are attributed the wisdom and eloquence for which he was afterwards distinguished."
قال أبو عمرو بن العلاء: ما رأيت أفصح من الحسن البصري ومن الحجاج ابن يوسف الثقفي، فقيل له: فأيهما كان أفصح قال: الحسن.,"Abu Amr Ibn al-Ala having said that he never heard persons speak with more purity and elegance than al-Hasan al-Basri and al-Hajjaj Ibn Yusuf, he was asked by some person which of the two was the better speaker, and replied that it was al-Hasan."
ونشأ الحسن بوادي القرى، وكان من أجمل أهل البصرة، حتى سقط عن دابته فحدث بأنفه ما حدث. وحكى الأصمعي عن أبيه قال: ما رأيت أعرض زندا من الحسن، كان عرضه شبرا.,"Al-Hasan was brought up at Wadi Al-Kura, and he was the handsomest person in Basra till ‘the accident which happened to his nose by a fall from a horse. Al-Asmai relates that he heard his father say:” I never saw” a man with broader wrists than al-Hasan, their breadth was a span.”"
ومن كلامه: ما رأيت يقينا لا شك فيه أشبه بشك لا يقين فيه إلا الموت. ولما ولي عمر بن هبيرة الفزاري العراق وأضيفت إليه خراسان، وذلك في أيام يزيد بن عبد الملك، استدعى الحسن البصري ومحمد بن سيرين والشعبي وذلك في سنة ثلاث ومائة فقال لهم:,"One of al-Hasan al-Basri’s words was: “I never saw a certainty of which there is no” doubt, bear a greater resemblance to a doubtful thing of which there is no certainty, than death does.” When Omar Ibn Hubaira al-Fazari was appointed to the government of Iraq in the reign of Yazid Ibn Abd al-Malik, A. H. one hundred and three (A. D. seven hundred and twenty one or seven hundred and twenty two), he called for al-Hasan al-Basri, Muhammad Ibn Sirin and al-Shabi, to whom he said."
إن يزيد خليفة الله استخلفه على عباده، وأخذ عليهم الميثاق بطاعته، وأخذ عهدنا بالسمع والطاعة، وقد ولاني ما ترون فيكتب إلي بالأمر من أمره فأقلده ما تقلده من ذلك الأمر، فما ترون فقال ابن سيرين والشعبي قولا فيه تقية، فقال ابن هبيرة: ما تقول يا حسن,"Yazid is the caliph (lieutenant) of God, who has chosen him as his lieutenant over his servants and has imposed on them the obligation of obedience unto him; he has also received my promise that I will hear and obey him; and he has now appointed me to what you see, and I receive from him written orders: must I obey him in whatever order he lakes upon himself to give?” To this Ibn Sirin and al-Shabi gave a cautious reply, but al-Hasan al-Basri, being asked his opinion,"
فقال: يا ابن هبيرة خف الله في يزيد ولا تخف يزيد في الله، إن الله يمنعك من يزيد، وإن يزيد لا يمنعك من الله، وأوشك أن يبعث إليك ملكا فيزيلك عن سريرك ويخرجك من سعة قصرك إلى ضيق قبرك، ثم لا ينجيك إلا عملك؛,made his answer: “O Ibn Hubaira! God outweighs Yazid and Yazid cannot outweigh God; God can defend thee from Yazid and Yazid cannot defend thee from God! He will soon send an angel to take thee from thy throne and send thee from the width of thy palace into the narrowness of the tomb! then thy deeds alone can save thee.
يا ابن هبيرة إن تعص الله فإنما جعل الله هذا السلطان ناصرا لدين الله وعباده فلا تركبن دين الله وعباده بسلطان الله، فإنه لا طاعة لمخلوق في معصية الخالق؛ فأجازهم ابن هبيرة وأضعف جائزة الحسن، فقال الشعبي لابن سيرين: سفسفنا له فسفسف لنا.,"(Reflect,) O Ibn Hubaira! if thou ever acts in disobedience to God, that he hath only established this sultan {civil power) for the protection of his religion and his worshippers. Confound notthen the civil power established by Godwith his religion; for no obedience is due to a creature which disobeys its creator,” Ibn Hubaira then rewarded them, but bestowed a double recompence on al-Hasan al-Basri; upon which al-Shabi said to Ibn Sirin: “We gave him a poor answer, and he gave us a poor reward.”"
ورأى الحسن يوما رجلا وسيما حسن الهيئة، فسأل عنه فقيل: إنه يسخر للملوك ويحبونه، فقال: لله أبوه، ما رأيت أحدا طلب الدنيا بما يشبهها إلا هذا.,"Al-Hasan saw one day a handsome man of fine appearance, and on asking about him, was informed that he was a jester lo persons in high rank, and was favored with their friendship; on which he observed that he was a clever fellow, and that he never saw any one but him seek to obtain fortune by means of a thing which resembled her!"
وكانت أمه تقص للنساء، ودخل عليها يوما وفي يدها كراثة تأكلها، فقال لها: يا أماه، ألقي هذه البقلة الخبيثة من يدك، فقالت: يا بني إنك شيخ قد كبرت وخرفت، فقال: يا أماه، أينا أكبر وأكثر كلامه حكم وبلاغة. وكان أبوه من سبي ميسان، وهو صقع بالعراق.,"His mother was [by profession) a story-teller to the women; he went into her house one day and found her eating an onion which she had in her band: Throw away that nasty weed, mother!” said he. O my son!” she replied, you are old and advanced in years, and you dote sometimes. To which he retorted: Mother, which of us is the elder?” Most of his phrases were maxims of wisdom and models of elegance. His father was one of the prisoners taken at Maisan in Iraq."
ومولد الحسن لسنتين بقيتا من خلافة عمر بن الخطاب رضي الله عنه بالمدينة، ويقال إنه ولد على الرق، وتوفي بالبصرة مستهل رجب سنة عشر ومائة، رضي الله عنه، وكانت جنازته مشهودة؛,"The birth of al-Hasan took place at Medina two years before the death of the caliph Omar Ibn al-Khattab, and it is said that he was horn a slave; he died at Basra on the first of Rajab, (October, A. D. seven hundred and twenty eight). His funeral was most remarkable."
قال حميد الطويل: توفي الحسن عشية الخميس، وأصبحنا يوم الجمعة ففرغنا من أمره، وحملناه بعد صلاة الجمعة، ودفناه فتبع الناس كلهم جنازته واشتغلوا به، فلم تقم صلاة العصر بالجامع، ولا أعلم أنها تركت منذ كان الإسلام إلا يومئذ، لأنهم تبعوا كلهم الجنازة حتى لم يبق بالمسجد من يصلي العصر.,"Hamid al-Tawil gives the following account (of it):” Al-Hasan died on a Thursday evening; the next morning, Friday, having ‘finished the requisite ceremonies with the corpse, we” bore it off, after the Friday prayer, and we buried it. All the people followed” the funeral and were so taken up with it, that no afternoon prayer was said” that day in the mosque, for none remained in it to pray; this, I believe, was till then unexampled in Islamism.”"
وأغمي على الحسن عند موته، ثم أفاق فقال: لقد نبهتموني من جنات وعيون ومقام كريم.,"When al-Hasan was on the point of death, he had a fainting fit, and he said, on coming to himself: ‘‘You have awaked me out of gardens and fountains and an honorable place.”"
وقال رجل قبل موت الحسن لابن سيرين: رأيت كأن طائرا أخذ أحسن حصاة بالمسجد، فقال: إن صدقت رؤياك مات الحسن، فلم يكن إلا قليلا حتى مات الحسن,"Before the death of al-Hasan, a man related to Ibn Sirin that he had a dream in which he saw a bird carry away the finest pebble of the mosque.” Your dream” is true,” said Ibn Sirin,” it is al-Hasan who is to die;” and a very short time afterwards his death did occur."
ولم يشهد ابن سيرين جنازته لشيء كان بينهما، ثم توفي بعده بمائة يوم، كما سيأتي في موضعه إن شاء الله تعالى.,"Ibn Sirin was not present at his funeral, on account of something which had passed between them; and he survived him one hundred days only."
وميسان – بفتح الميم وسكون الياء المثناة من تحتها وفتح السين المهملة وبعد الألف نون – قال السمعاني: هي بليدة بأسفل البصرة.,Al-Samani says that Maisan is a village below Basra.
الزعفراني,ABU ALI AL-ZAFARANI
أبو علي الحسن بن محمد بن الصباح الزعفراني صاحب الإمام الشافعي رضي الله عنه؛ برع في الفقه والحديث وصنف فيهما كتبا، وسار ذكره في الآفاق، ولزم الشافعي حتى تبحر، وكان يقول: أصحاب الأحاديث كانوا رقودا حتى أيقظهم الشافعي، وما حمل أحد محبرة إلا وللشافعي عليه منة.,"Abu Ali al-Hasan Ibn Muhammad Ibn al-Sabbah al-Zafarani, was one of al-Shafie’s disciples. He attained an eminent rank as a doctor of the law and the Traditions, on which subjects he composed some works, and he acquired an extensive reputation. Having studied with assiduity under al-Shafi, he became profoundly learned, and he used to say: “The Traditionists were sleeping till al-Shafi awoke them; and not a person wears an ink-horn but is under obligations to al-Shafi!”"
وكان يتولى قراءة كتب الشافعي عليه، وسمع من سفيان بن عيينة ومن في طبقته مثل وكيع ابن الجراح وعمرو بن الهيثم ويزيد بن هارون وغيرهم،,"His duty was (at the school) to read aloud the works of al-Shafi in his presence. He learned Traditions from Sofian Ibn Oyaina and others of the same epoch, such as Wakie Ibn al-Jarrah, Amr Ibn al-Haitham, Yazid Ibn Harun, etc."
وهو أحد رواة الأقوال القديمة عن الشافعي رضي الله عنه، ورواتها أربعة: هو وأبو ثور وأحمد بن حنبل والكرابيسي، ورواة الأقوال الجديدة ستة: المزني والربيع بن سليمان الجيزي والربيع بن سليمان المرادي والبويطي وحرملة ويونس بن عبد الأعلى –,"He was one of the four persons who handed down the ancient sayings taught by al-Shafi; the others were Abu Thaur, Ahmad Ibn Hanbal, and al-Karabisi. The traditionists of (he modern sayings were six, namely: al-Muzani, al-Rabi Ibn Suleiman al-Jizi, al-Rabi al-Muradi, al-Buwaiti, Harmala, and Yunus Ibn Abd al-Ala."
وقد تقدم ذكر بعضهم والباقي سيأتي ذكره إن شاء الله تعالى – وروى عنه البخاري في صحيحه وابو داود السجستاني والترمذي وغيرهم.,"the lives of some of these doctors have been already given, and mention shall he made of the others hereafter. Al-Bokhari, in his Sahih, gives some Traditions on the authority of al-Zafarani, and he is quoted also by Abu Dawud al-Sijestani, al-Tirmizi, and others."
وتوفي سلخ شعبان – وقال ابن قانع: في شهر رمضان – سنة ستين ومائتين، وذكر السمعاني في كتاب” الأنساب” أنه توفي في شهر ربيع الآخر سنة تسع وأربعين ومائتين، رحمه الله تعالى.,"He died on the last day of the month of Shaban, A. H. two hundred and sixty (June, A. D. eight hundred and seventy four), or in the month of Ramadan, according to Ibn Kani; but al-Samani, in his Ansab, places his death in the month of the latter Rabi, two hundred and forty nine."
والزعفراني – بفتح الزاي وسكون العين المهملة وفتح الفا والراء وبعد الألف نون – هذه النسبة إلى الزعفرانية، وهي قرية بقرب بغداد، والمحلة التي ببغداد تسمى درب الزعفران منسوبة إلى هذا الإمام لأنه أقام بها.,"Zafarani is derived from al-Zafaraniya (the saffron-field), which is the name of a village near Baghdad. The Zafarani street, in that city, was so called because this doctor had dwelt in it."
قال الشيخ أبو إسحاق الشيرازي في طبقات الفقهاء: وفيه مسجد الشافعي رضي الله عنه، وهو المسجد الذي كنت أدرس فيه بدرب الزعفراني، ولله الحمد والمنة.,"Abu Ishak al-Shirazi says, in his Tabakat al-Fukahaa:” And there, in the Zafarani street, is the mosque of al-Shafie in which I formerly studied.”"
أبو سعيد الإصطخري,AL-ISTAKHRI
أبو سعيد الحسن بن أحمد بن يزيد بن عيسى بن الفضل الإصطخري الفقيه الشافعي؛ كان من نظراء أبي العباس ابن سريج وأقران أبي علي ابن أبي هريرة، وله مصنفات حسنة في الفقه منها كتاب الأقضية،,"Abu Saied al-Hasan Ibn Ahmad Ibn Yazid Ibn Isa Ibn al-Fadl al-lstakhri, a doctor of the sect of al-Shafi, was a rival (in talent) to Abu Al-Abbas Ibn Suraij, and a contemporary (also) of Ibn Abi Huraira. He is author of some good works on jurisprudence, among others, the Kitab al-Akdia (book of legal decisions)"
وكان قاضي قم، وتولى حسبة بغداد، وكان ورعا متقللا، واستقضاه المقتدر على سجستان فسار إليها فنظر في مناكحاتهم فوجد معظمها على غير اعتبار الولي، فأنكرها وأبطلها عن آخرها.,"He was kadi at Kumm, and he managed the office of muhasib at Baghdad. His piety and abstinence were great; having been appointed kadi of Sijestan by (the caliph) al-Muktadir, he proceeded thither and examined into the marriages contracted by the people of that province; and on finding that, in most of them, the prohibited degrees of relationship had been neglected, he annulled them all."
وكانت ولادته في سنة أربع وأربعين ومائتين، وتوفي في جمادى الآخرة يوم الجمعة ثاني عشرة، وقيل رابع عشرة، وقيل مات في شعبان سنة ثمان وعشرين وثلثمائة، رحمه الله تعالى.,"He was born A. H. two hundred and forty four (A. D. eight hundred and fifty eight or eight hundred and fifty nine), and died on Friday, the twelfth or fourteenth of the latter Jumada, A. H. three hundred and twenty eight (March, A. D. nine hundred and forty); some say that his death took place in the month of Shaban."
والإصطخري – بكسر الهمزة وسكون الصاد المهملة وفتح الطاء المهملة وسكون الخاء المعجمة وبعدها راء – هذه النسبة إلى إصطخر، وهي من بلاد فارس، خرج منها جماعة من العلماء رحمهم الله تعالى،,"Istakhri means native of lstakhar, a town in Persia which has produced a number of men eminent for learning."
وقد قالوا في النسبة إلى إصطخر إصطخرزي أيضا بزيادة الزاي، كما زادوها في النسبة إلى مرو والري فقالوا مروزي ورازي.,"It is stated also that the relative adjective derived from Istakhur assumes sometimes a final z and becomes Istakharzi; this is analogous to the formation of Marwazi and Razi, derived from Marw and Rai."
أبو علي ابن أبي هريرة,IBN ABI HURAIRA
أبو علي الحسن بن الحسين بن أبي هريرة الفقيه الشافعي؛ أخذ الفقه عن أبي العباس ابن سريج وأبي إسحاق المروزي، وشرح مختصر المزني وعلق عنه الشرح أبو علي الطبري، وله مسائل في الفروع،,"Abu Ali al-Hasan Ibn al-Husain Ibn Abi Huraira, a doctor of the sect of al-Shafi, learned jurisprudence from Abu Al-Abbas Ibn Suraij and Abu Ishak al-Marwazi. (In his lessons) he explained al-Muzani’s Mukhtasir, and this explanation was taken down in writing by Abu Ali Al-Tabari. He composed some treatises on the secondary points of jurisprudence."
ودرس ببغداد وتخرج عليه خلق كثير، وانتهت إليه إمامة العراقيين، وكان معظما عند السلاطين والرعايا إلى أن توفي في رجب سنة خمس وأربعين وثلثمائة، رحمه الله تعالى.,"and he gave lessons in Baghdad to a great number of students. He became the imam (or president) of the Shafiites in Arabian and Persian Iraq, and continued to be highly respected, both by princes and by subjects, till he died in the month of Rajab, A. H. three hundred and forty five (A. D. nine hundred and fifty six or nine hundred and fifty seven)."
أبو علي الطبري,ABU ALI AL-TABARI
أبو علي الحسن بن القاسم الطبري الفقيه الشافعي؛ أخذ الفقه عن أبي علي ابن أبي هريرة المقدم ذكره، وعلق عنه التعليقة المشهورة المنسوبة إليه، وسكن ببغداد ودرس بها بعد أستاذه أبي علي المذكور،,"Abu Ali al-Hasan Ibn al-Kasim al-Tabari, a doctor of the sect of al-Shafi, learned jurisprudence from Ibn Abi Huraira (whose life has been just given), and drew up, from the remarks made by that master during bis lessons, the work which is entitled Talikat al-Tabari. He inhabited Baghdad, where he became professor on the death of Ibn Abi Huraira."
وصنف كتاب ”المحرر” في النظر، وهو أول كتاب صنف في الخلاف المجرد، وصنف أيضا كتاب” الافصاح” في الفقه، وكتاب” العدة” وهو كبير يدخل في عشرة أجزاء، وصنف كتابا في الجدل، وكتابا في أصول الفقه. وتوفي ببغداد سنة خمس وثلثمائة، رحمه الله تعالى.,"and wrote a number of works, such as the Muharrar fi Al-Nazar (the written treatise on disquisition), which was the first work composed on the science of controversy in the abstract; the Ifsah (exposition), a treatise on law; a voluminous work on the iddat in ten parts; a treatise on dialectics, and one on the main points of the law. He died at Baghdad, A. H. three hundred and five (A. D. nine hundred and seventeen or nine hundred and eighteen)."
والطبري – بفتح الطاء المهملة والباء الموحدة وبعدها راء – هذه النسبة إلى طبرستان – بفتح الطاء المهملة والباء الموحدة وبعدها راء والسين المهملة الساكنة والتاء المثناة من فوقها المفتوحة وبعد الألف نون – وهي ولاية كبيرة تشتمل على بلاد كثيرة أكبرها آمل، خرج منها جماعة من العلماء، والنسبة إلى طبرية الشام” طبراني” – على ما سيأتي في موضعه إن شاء الله تعالى –,"Tabari means native of Tabaristan, an extensive province containing a great number of towns, the largest of which is Amol: this country has produced many learned men. As for Ta-barani, it means native of Tiberias, a town in Syria: of this we shall speak again in its proper place."
ورأيت في عدة كتب من طبقات الفقهاء أن اسمه الحسن كما هو هاهنا، ورأيت الخطيب في تاريخ بغداد قد عده في جملة من اسمه الحسين [والله أعلم بالصواب].,"I have found in some works containing lists of jurisconsults and their biographies, that the real name of Abu Ali al-Tabari was al- Hasan, as here given, but I perceive that the Khatib, in his History of Baghdad, places him among the Husains."
أبو علي الفارقي,ABU ALI AL-FARIKI
أبو علي الحسن بن إبراهيم بن علي بن برهون الفارقي الفقيه الشافعي؛ كان مبدأ اشتغاله بميافارقين على أبي عبد الله محمد الكازروني، فلما توفي انتقل إلى بغداد واشتغل على الشيخ أبي إسحاق الشيرازي صاحب المهذب وعلى أبي نصر ابن الصباغ صاحب” الشامل ، وتولى القضاء بمدينة واسط.”,"Abu Ali al-Hasan Ibn Ibrahim Ibn Ali Ibn Barhun al-Fariki was a doctor of the sect of al-Shafi. He commenced his studies at Maiyafarikin under Abu Abd Allah al-Kazruni, on whose death he proceeded to Baghdad, where he took lessons from Abu Ishak al-Shirazi, the author of the Muhaddab, and Abu Nasr Ibn al-Sabbagh, the author of the Shamil. He then filled the place of kadi in the city of Wasit."
حكى الحافظ أبو طاهر السلفي، رحمه الله تعالى، قال: سألت الحافظ أبا الكرم خميس بن علي بن أحمد الحوزي بواسط عن جماعة منهم القاضي أبو علي الفارقي المذكور، فقال: هو متقدم في الفقه، وقضى بواسط بعد أبي تغلب فظهر من عقله وعدله وحسن سيرته ما زاد على الظن به. وسمع الحديث من الخطيب أبي بكر ومن في طبقته، وكان زاهدا متورعا.,"and it is related by the hafiz al-Silafi that when he was at Wasit, he asked Khamis Ibn Ali al-Huzi about a number of persons, and among the rest, Abu Ali Al-Fariki, and obtained this answer: “He is” preeminent as a jurisconsult and succeeded Abu Taglab as kadi; his intelligence, justice, and excellent administration surpassed every expectation.” He learned Traditions from Abu Bakr the khatib and others of the same period, and led a mortified and devout life."
له كتاب” الفوائد” على المهذب وعنه أخذ القاضي أبو سعد عبد الله بن أبي عصرون – كما سيأتي في ترجمته إن شاء الله تعالى – وكان يلازم ذكر الدرس من الشامل إلى أن توفي.,"He is author of a work entitled Al-Fawaid, etc. (notes on the Muhaddab), and Ibn Abi Asrun was taught Traditions by him. He gave his lessons out of the Shamil, and continued to do so till his death."
وكانت وفاته يوم الأربعاء الثاني والعشرين من المحرم سنة ثمان وعشرين وخمسمائة بواسط؛ ومولده سنة ثلاث وثلاثين وأربعمائة بميافارقين في شهر ربيع الآخر؛ ودفن في مدرسته، رحمه الله تعالى.,"which took place at Wasit on Wednesday, the twenty second of Muharram, A.H. five hundred and twenty eight (November, A.D. one thousand one hundred and thirty three). He was interred in the mosque where he taught. Born at Maiyafarikin in the latter Babi, A. H. four hundred and thirty three (December, A.D. one thousand and forty one)."
السيرافي,IBN AL-MARZUBAN AL-KADI AL-SIRAFI
أبو سعيد الحسن بن عبد الله المرزبان السيرافي النحوي المعروف بالقاضي؛ سكن بغداد وتولى القضاء بها نيابة عن أبي محمد ابن معروف، وكان من أعلم الناس بنحو البصريين، وشرح كتاب سيبويه فأجاد فيه،,"Abu Saied al-Hasan Ibn Abd Allah Ibn al-Marzuban al-Sirafi, surnamed al-Kadi (the kadi), was a grammarian and an inhabitant of Baghdad, where he acted as deputy to the kadi Abu Muhammad Ibn Maruf. He possessed a superior acquaintance with the system of grammar adopted by the learned men of Basra, and he made a very good commentary on the grammar of Sibawaih."
وله كتاب”الفات الوصل والقطع، وكتاب” أخبار النحويين البصريين”، وكتاب” الوقف والابتداء”، وكتاب ”صنعة الشعر والبلاغة”، و”شرح مقصورة ابن دريد”، وقرأ القرآن الكريم على أبي بكر ابن مجاهد، واللغة على ابن دريد، والنحو على أبي بكر ابن السراج النحوي،”,"he composed also the following works: a treatise on the alif of union and the alif of separation; a history of the Basra grammarians; a work on the final pause and the commencement of phrases; a treatise on the art of poetry and eloquence; and a commentary on Ibn Duraid’s Maksura. He learned the reading of the Quran from Abi Bakr Ibn Mujahid, philology from Ibn Duraid, and grammar from Abu Bakr Ibn al-Sarraj."
وكان الناس يشتغلون عليه بعدة فنون: القرآن الكريم والقراءات وعلوم القرآن والنحو واللغة والفقه والفرائض والحساب والكلام والشعر والعروض والقوافي. وكان نزها عفيفا جميل الأمر حسن الأخلاق، وكان معتزليا، ولم يظهر منه شيء،,"He himself had many pupils and gave lessons on a variety of subjects, such as the Quran and its readings, the sciences connected with the Quran, grammar, philology, jurisprudence, the rules for the sharing of inherited property, arithmetic, metaphysics, poetry, prosody, and rhyme. He was retired and holy in his life, virtuous in his con-duct, and gifted with the noblest qualities of mind. In his religious opinions he was a Mutazilite, but did not let it appear."
وكان لا يأكل إلا من كسب يده، ينسخ ويأكل منه، وكان أبوه مجوسيا اسمه بهزاد فأسلم فسماه ابنه أبو سعيد المذكور عبد الله، وكان كثيرا ما ينشد في مجالسه:,"and he supported himself wholly by the labor of his hands, copying books for his livelihood. His father was a Magian and his real name was Behzad, but the son changed it into Abd Allah. He used often to recite these lines in the presence of his assembled auditors."
"اسكن إلى سكن تسر به… ذهب الزمان وأنت منفرد
ترجو غدا وغد كحاملة… في الحي لا يدرون ما تلد","Seek a calm retreat where you may taste of joy; time passes away, and you will remain companionless. You place your hopes on tomorrow, but to-morrow is like an animal in pregnancy; none know what it may bring forth."
وكان بينه وبين أبي الفرج الأصبهاني صاحب كتاب”الأغاني” ما جرت العادة بمثله بين الفضلاء من التنافس، فعمل فيه أبو الفرج:,"He and Abi Al-Faraj al-Ispahani, the author of the Aghani, were on ill terms through jealousy, as is usually the case with men of talent; and Abu Al-Faraj composed on him the following verses."
"لست صدرا ولا قرأت على صد… ر ولا علمك البكي بشاف
لعن الله كل نحو وشعر… وعروض يجيء من سيراف","You hold not the first rank, neither did the masters under whom you studied; and useless is the stinted flow of your learning. May God curse such grammar, poetry, and prosody as comes from Siraf."
وتوفي يوم الإثنين ثاني رجب سنة ثمان وستين وثلثمائة ببغداد، وعمره أربع وثمانون سنة، ودفن بمقبرة الخيرزان، رحمه الله تعالى، وقيل أنه توفي سنة أربع وستين، وقيل سنة خمس وستين، والصحيح هو الأول والله أعلم.,"He died at Baghdad on Monday, the second of Rajab, A. H. three hundred and sixty eight (February, A. D. nine hundred and seventy nine), at the age of eighty-four years, and was buried in the cemetery of al-Khaizuran."
وقال ولده أبو محمد يوسف: أصل أبي من سيراف، وبها ولد وبها ابتدأ بطلب العلم، وخرج منها قبل العشرين ومضى إلى عمان وتفقه بها، ثم عاد إلى سيراف، ومضى إلى عسكر مكرم فأقام بها عند أبي محمد ابن عمر المتكلم، وكان يقدمه ويفضله على جميع أصحابه، ودخل بغداد، وخلف القاضي أبا محمد ابن معروف على قضاء الجانب الشرقي ثم الجانبين.,"The following statement was made by his son Abu Muhammad Yusuf: “My father’s family inhabited Siraf; he was born in that city, and it was there he” commenced his studies. ‘He was under twenty years of age when he went to “Oman, where he applied his mind to jurisprudence. He then returned to” Siraf and afterwards proceeded to Askar Mukram, where he stopped with” Abu Muhammad Ibn Omar the (Mutazilite) metaphysician, who gave him an” honorable reception and showed him a marked preference above his other” disciples. He then went to Baghdad and acted as deputy to the kadi Abu” Muhammad Ibn Maruf, first in that part of die city which lies on the east” bank of the Tigris, and afterwards in both divisions.”"
والسيرافي – بكسر السين المهملة وسكون الياء المثناة من تحتها وفتح الراء وبعد الألف فاء – هذه النسبة إلى مدينة سيراف، وهي من بلاد فارس على ساحل البحر مما يلي كرمان، خرج منها جماعة من العلماء، رحمهم الله تعالى؛ وسيأتي في ترجمة ولده يوسف تتمة الكلام على سيراف، إن شاء الله تعالى.,"Sirafi is derived from Siraf, the name of a city on the sea-coast of Persia, near Kerman; this city has produced a number of learned men. In the life of Yusuf, the son of al-Sirafi, we shall give some additional information respecting Siraf."
أبو علي الفارسي,ABU ALI L-FARISI
أبو علي الحسن بن أحمد بن عبد الغفار بن محمد بن سليمان بن أبان الفارسي النحوي؛ ولد بمدينة فسا واشتغل ببغداد، ودخل إليها سنة سبع وثلثمائة، وكان إمام وقته في علم النحو، ودار البلاد، وأقام بحلب عند سيف الدولة بن حمدان مدة، وكان قدومه عليه في سنة إحدى وأربعين وثلثمائة،,"Abu Ali al-Hasan Ibn Ahmad Ibn Abd al-Ghaffar Ibn Muhammad Ibn Suleiman Ibn Aban al-Farisi, the first grammarian of his time, was born in the town of Fasa and went, in the year three hundred and seven (A. D. nine hundred and nineteen or nine hundred and twenty), to Baghdad, where he made his studies. He travelled over many countries and slopped for some time with Saif al-Dawlat Ibn Hamdan at Aleppo, to whom he had been presented in A.H. three hundred and forty one (A. D. nine hundred and fifty two or nine hundred and fifty three)."
وجرت بينه وبين أبي الطيب المتنبي مجالس، ثم انتقل إلى بلاد فارس وصحب عضد الدولة ابن بويه وتقدم عنده وعلت منزلته حتى قال عضد الدولة: أنا غلام أبي علي الفسوي في النحو، وصنف له كتاب الإيضاح، والتكملة في النحو، وقصته فيه مشهورة.,"he had there some conferences with al-Mutanabhi. From that, he proceeded to Fars, where he was admitted into the society of Adad al- Dawlat Ibn Buwaih, and gained his favor and esteem to a high degree; so, that Adad al-Dawlat said:” In grammar I am the honorable servant of Abd Ali Al-Fasawi.” Abd Ali composed for that prince his grammatical works, the Idah (illustration) and the Takmila (supplement); the history of this circumstance is well known."
ويحكى أنه كان يوما في ميدان شيراز يساير عضد الدولة، فقال له: لم انتصب المستثنى في قولنا: قام القوم إلا زيدا فقال الشيخ: بفعل مقدر، فقال لهك كيف تقديره فقال: أستثني زيدا، فقال له عضد الدولة: هلا رفعته وقدرت الفعل امتنع زيد فانقطع الشيخ،,"It is related that he was one day playing at mall with Adad al-Dawlat in the Maidan (hippodrome) of Shiraz, and was asked by him why the exception is put in the accusative in this expression: The people came except Zaid (venit populus si non Zeidum)? To which he replied:” It is governed in the accusative by a verb understood.” “How,” said Adad al-Dawlat,” is the ellipsis to be filled up?” “ Thus,” Replied Abd Ali:” I except Zaid.”"
وقال له: هذا الجواب ميداني. ثم إنه لما رجع إلى منزله وضع في ذلك كلاما حسنا وحمله إليه فاستحسنه، وذكر في كتاب الإيضاح أنه انتصب بالفعل المتقدم بتقوية إلا.,"“Why not put it in the nominative,” observed the prince,” and fill the ellipsis thus; Zaid kept back (abstinuit Zeidus)T Abu Ali was silenced by this remark, and at last said:” This is a game of give and take.” When he returned home, he composed on this subject a treatise, which obtained Adad al-Dawlat’s approbation; and he mentions, in his Idah, that the exception is governed in the accusative by the verb which precedes (by the verb came), in consequence of its corroboration by the word except."
وحكى أبو القاسم ابن أحمد الأندلسي قال: جرى ذكر الشعر بحضرة أبي علي وأنا حاضر، فقال: إني لأغبطكم على قول الشعر، فإن خاطري لا يوافقني على قوله مع تحقيقي العلوم التي هي من مواده، فقال له رجل: فما قلت قط شيئا منه قال: ما أعلم أن لي شعرا إلا ثلاثة أبيات في الشيب، وهي قولي:,"It is related by Abu Al-Kasim Ibn Ahmad al-Andalusi (native of Spain), that (at a society) where he and Abi Ali were present, the. conversation fell upon poetry, and Abi Ali said: “I envy you the faculty of making verses; as for me, my genius is not” favorable to it, although I am well acquainted with all the sciences which” form the basis of poetry.” A person then asked him if he had never composed verses, to which he replied:” I know of three verses only made by me;” they were composed on gray hairs, and run thus."
"خضبت الشيب لما كان عيبا… وخضب الشيب أولى أن يعابا
ولم أخضب مخافة هجر خل… ولا عيبا خشيت ولا عتابا
ولكن المشيب بدا ذميما… فصيرت الخضاب له عقابا","I dyed my gray hairs because they were a subject of reproach; but it is rather the dyeing of gray hairs which should deserve reproaches. I did it not through apprehension of being abandoned by my beloved, and it was not censure or reproaches which I dreaded; but because gray hairs are blamable, I dyed them as a punishment."
ويقال إن السبب في استشهاده في باب كان من كتاب” الإيضاح” ببيت أبي تمام الطائي وهو قوله,"Abd Ali cites the following verse of Abi Tammam’s as an example of a rule given by him in his Idah, in the chapter which treats of the verb (to be)."
من كان مرعى عزمه وهمومه… روض الأماني لم يزل مهزولا,"He, of whose resolutions and intentions the meadow of vain desire is the pasture- ground, will ever remain poor."
لم يكن ذلك لأن أبا تمام ممن يستشهد بشعره، لكن عضد الدولة كان يحب هذا البيت وينشده كثيرا، فلهذا استشهد به في كتابه.,"On this it has been remarked that he did not cite the verse because Aba Tammam was an author whose compositions might be quoted as authorities, but because Adad al-Dawlat liked it and was fond of repeating it."
ومن تصانيفه كتاب” التذكرة” وهو كبير، وكتاب” المقصور والممدود ، وكتاب” الحجة” في القراءات، وكتاب” الإغفال” فيما أغفله الزجاج من المعاني، وكتاب” العوامل المائة” وكتاب” المسائل الحلبيات” وكتاب” المسائل البغداديات” وكتاب” المسائل الشيرازيات” وكتاب” المسائل القصريات” وكتاب” المسائل العسكرية” وكتاب” المسائل البصرية” وكتاب” المسائل المجلسيات” وغير ذلك.”,"Abu Ali Al-Farisi is author of the following works: The Tazkira (remembrancer), a large volume; a treatise on the short and the long Alif; the Hujja {proof) on the readings of the Quran; the ighfal (negligence), treating of the omissions made by al-Zajjaj in his Maani; the Hundred Agents (or governing parts of speech); Questions discussed at Aleppo, Baghdad, Shiraz, and Basra, each forming a separate work; Questions discussed at Conferences, etc."
وكنت رأيت في المنام في سنة ثمان وأربعين وستمائة وأنا يومئذ بمدينة القاهرة كأنني قد خرجت إلى قليوب ودخلت إلى مشهد بها فوجدته شعثا، وهو عمارة قديمة، ورأيت به ثلاثة أشخاص مقيمين مجاورين، فسألتهم عن المشهد وأنا متعجب لحسن بنائه وإتقان تشييده:,"In the year six hundred and forty eight (A. D. one thousand two hundred and fifty or one thousand two hundred and fifty one), I was at Cairo, and I had a dream in which, methought,
I went out to the village of Kalyub and there entered a funeral chapel. I found it to be an old building discolored with (the) dust (of age), and in it I met three persons who were stopping there from religious motives. As I admired the beauty of the edifice and the solidity of its construction, I said to them."
ترى هذا عمارة من فقالوا: لا نعلم، ثم قال أحدهم: إن الشيخ أبا علي الفارسي جاور في هذا المشهد سنين عديدة، وتفاوضنا في حديثه، فقال: وله مع فضائله شعر حسن، فقلت: ما وقفت له على شعر،,"“By” whom was this erected?” but they could not inform me, and afterwards one of them said that the shaikh Abu Ali Al-Farisi had sojourned in that chapel for many years; we then had a conversation about him, in the course of which, the person with whom I was speaking said: “And with his other talents, “he possessed that of poetry;” to which I replied: ”I never met any of his” poetry.”"
فقال: أنا أنشدك من شعره، ثم أنشد بصوت رقيق طيب إلى غاية ثلاثة أبيات، فاستيقظت في أثر الإنشاد ولذة صوته في سمعي، وعلق على خاطري منها البيت الأخير وهو:,"“I shall recite you some of it;” said he, and he then, with a sweet voice, pronounced three verses. When he had ended, I awoke, and the charming sound of his voice still rung in my ears, but the last verse alone remained in my recollection; it was as follows."
الناس في الخير لا يرضون عن أحد… فكيف ظنك سيموا الشر أو ساموا,People in prosperity are pleased with no one; what must they be when they suffer affliction or afflict others?
وبالجملة فهو أشهر من أن يذكر فضله ويعدد، وكان متهما بالاعتزال. وكانت ولادته في سنة ثمان وثمانين ومائتين. وتوفي يوم الأحد لسبع عشرة ليلة خلت من شهر ربيع الآخر، وقيل ربيع الأول، سنة سبع وسبعين وثلثمائة رحمه الله تعالى ببغداد، ودفن بالشونيزي.,"To conclude, his merits are too well known to be mentioned or enumerated, (but) he was suspected of being a Mutazilite. He was born A. H. two hundred and eighty eight (A. D. nine hundred and one), and died at Baghdad on Sunday, the seventeenth of the latter Rabi (some say of the first), A. H. three hundred and seventy seven (August, A. D. nine hundred and eighty seven): he was interred in the cemetery called the Shunizi."
ويقال له أيضا ابو علي الفسوي – بفتح الفاء والسين المهملة وبعدها واو – هذه النسبة إلى مدينة فسا من أعمال فارس، وقد تقدم ذكرها في ترجمة البساسيري.,"Fasawi is derived from Fasa, which is the name of a city in the province of Fars; we have already spoken of it in the life of al-Basasiri."
وقليوب – بفتح القاف وسكون اللام وضم الياء المثناة من تحتها وسكون الواو وبعدها باء موحدة – وهي بليدة صغيرة بينها وبين القاهرة مقدار فرسخين أو ثلاثة ذات بساتين كثيرة.,"Kalyub is a little village with numerous gardens, at two or three parasangs’ distance from Cairo."
أبو أحمد العسكري,ABU AHMAD AL-ASKARI
أبو أحمد بن عبد الله بن سعيد العسكري؛ أحد الأثمة في الآداب والحفظ، وهو صاحب أخبار ونوادر، وله رواية متسعة، وله التصانيف المفيدة: منها كتاب التصحيف الذي جمع فيه فأوعب وغير ذلك،,"Abu Ahmad al-Hasan Ibn Abd Allah Ibn Saied al-Askari, one of the great masters in general literature and a hafiz of the first rank, was a narrator of historical facts and anecdotes; he taught also from memory a great quantity of ancient poetry. Among the instructive works composed by him, is the voluminous compilation entitled the Kitab al-Tashif (book of logogriphs)."
وكان الصاحب بن عباد يود الاجتماع به ولا يجد إليه سبيلا، فقال لمخدومه مؤيد الدولة بن بويه: إن عسكر مكرم قد اختلت أحوالها، وأحتاج إلى كشفها بنفسي، فأذن له في ذلك، فلما أتاها توقع أن يزوره أبو أحمد المذكور فلم يزره، فكتب الصاحب إليه:,"The Sahib Ibn Abbad wished to see him, and not finding any other means of meeting him, he represented to Muayyad al-Dawlat Ibn Buwaih, the prince in whose service he acted as vizir, that the affairs of Askar Mukram had got into disorder, and that his (the vizir’s) presence was necessary to set them right; and by this statement, he obtained his sovereign’s authorization to proceed to that city. He had hoped that (on his arrival) Abu Ahmad would wait upon him, but, being disappointed in this expectation, he wrote him the following lines."
"ولما أبيتم أن تزوروا وقلتم… ضعفنا فلم نقدر على الوخدان
أتيناكم من بعد أرض نزوركم… وكم منزل بكر لنا وعوان
نسائلكم هل من قرى لنزيلكم… بملء جفون لا بملء جفان","When yon refused to visit us and said: “lam weak and cannot bear the trot of the” camel we came from a distant land to visit you, and. many were the nights we halted, at stations of which some had been already frequented, and others never before. We now ask you if there be good cheer for your guest: we mean not well-filled dishes; we wish only to fill our eyes (in your presence)."
"وكتب مع هذه الأبيات شيئا من النثر، فجاوبه أبو أحمد عن النثر بنثر مثله، وعن هذه الأبيات بالبيت المشهور، وهو:
أهم بأمر الحزم لو أستطيعه… وقد حيل بين العير والنزوان","To those verses were joined some lines in prose, and Abu Ahmad, in his answer, replied to the prose with prose and to the poetry with this well-known verse: I resolve on doing a determined act, had I force enough; but the wild ass is prevented from making his spring."
فلما وقف الصاحب على الجواب عجب عن اتفاق هذا البيت له، وقال: والله لو علمت أنه يقع له هذا البيت لما كتبت إليه على هذا الروي.,"When the Sahib read the answer, he was astonished at the appropriateness of the verse to his own case, and exclaimed: “By Allah! had I known that he” would have thought of this verse, I should have written those I sent to him” in a different rhyme.”"
وهذا البيت لصخر بن عمرو بن الشريد أخي الخنساء ، وهو من جملة أبيات مشهورة، وكان صخر المذكور قد حضر محاربة بني أسد، فطعنه ربيعة ابن ثور الأسدي فأدخل بعض حلقات الدرع في جنبه.,"The verse itself is by Sakhr Ibn Amr Ibn al-Sharid, brother of (the poetess) al-Khansaa, and belongs to a celebrated piece composed by him under the following circumstances: He was present at a combat against the tribe of Asad, and received a spear-wound from Rabia Ibn Thaur al-Asadi, and some of the rings which formed his coat of mail were driven into his side by the force of the blow."
وبقي مدة حول في اشد ما يكون من المرض، وامه وزوجته سليمى تمرضانه ، فضجرت زوجته منه، فمرت بها امرأة فسألتها عن حاله، فقالت: لا هو حي فيرجى، ولا ميت فينسى ، فسمعها صخر فأنشد:,"during the space of a year he continued most dangerously ill, and was attended by his mother and his wife Sulaima. Sulaima, however, got tired of him, and said to a woman who asked her how her husband was:” He is not alive, so as to give hopes; neither is he dead, so as to be” forgotten.” These words were overheard by Sakhr, who said."
"أرى أم صخر لا تمل عيادتي… وملت سليمى موضعي ومكاني
وما كنت أخشى أن أكون جنازة… عليك، ومن يغتر بالحدثان
لعمري لقد نبهت من كان نائما… وأسمعت من كانت له أذنان","I see that the mother of Sakhr is not fatigued with attending me, but Sulaima dislikes my couch and my presence. I had never apprehended being irksome to thee, (Sulaima I) but who has (not) been deceived by fortune! By my life! you have awakened one that slept, and caused one to hear that had two ears."
"وأي امرئ ساوى بأم حليلة… فلا عاش إلا في شقا وهوان
أهم بأمر الحزم لو أستطيعه… وقد حيل بين العير والنزوان
فللموت خير من حياة كأنها… معرس يعسوب برأس سنان","Is there a man who showed his wife the same affection which he showed his mother? that man must have led a life of misery and contempt. I resolve on doing a determined act, had I force enough; but the wild ass is prevented from making his spring. Death is better than a life of (of suffering), in which the touch of the chieftain is (painful) as the point of the spear."
وكانت ولادته يوم الخميس لست عشرة ليلة خلت من شوال سنة ثلاث وتسعين ومائتين، وتوفي يوم الجمعة لسبع خلون من ذي الحجة سنة اثنتين وثمانين وثلثمائة، رحمه الله تعالى.,"Abu Ahmad al-Askari was born on Thursday, the sixteenth of Shawwal, two hundred and ninety three (August, A. D. nine hundred and six), and died on Friday, the seventh of Zi Al-Hijja, three hundred and eighty two (February, A. D. nine hundred and ninety three)."
وأخذ عن أبي بكر ابن دريد؛ وله من التصانيف كتاب” المختلف والمؤتلف” وكتاب” علم المنطق” وكتاب” الحكم والأمثال” وكتاب” الزواجر” وغير ذلك.,"He studied under Ibn Duraid, and composed the following works: al- Mukhtalif wa Al-Mutalif (the dissimilar and similar); a treatise on the Science of Logic; Maxims, and Proverbs; on Auguries,’ etc."
والعسكري – بفتح العين المهملة وشكون السين المهملة وفتح الكاف وبعدها راء – هذه النسبة إلى عدة مواضع، فأشهرها عسكر مكرم، وهي مدينة من كور الأهواز،,"Askari is derived from Askar; there are a number of places bearing this name, but the best known is Askar Mukram (Mukram’s camp), a city in the province of Ahwaz."
ومكرم الذي تنسب إليه مكرم الباهلي، وهو أول من اختطها فنسبت إليه، وأبو أحمد المذكور من هذه المدينة، وسيأتي العسكري منسوبا إلى شيء آخر إن شاءالله تعالى.,"the Mukram whose name it bears is Mukram al-Bahili, its founder. Abu Ahmad was a native of this place. In another part of this work we shall notice the relative adjective Askari with a different derivation."
ابن رشيق القيروان,IBN RASHIK AL-KAIRAWANI
أبو علي الحسن بن رشيق المعروف بالقيرواني؛ أحد الأفاضل البلغاء، له التصانيف المليحة منها: كتاب العمدة في معرفة صناعة الشعر ونقده وعيوبه، وكتاب الأنموذج والرسائل الفائقة والنظم الجيد.,"Abu Ali al-Hasan Ibn Rashik, surnamed al-Kairawani (the native of Kaira- wan), was a writer distinguished for his talents and eloquence, and the author of the following fine works: The Omda, or column, on the art of poetry, and poetical criticism; the Anmudaj [specimen), and a collection of elegant epistles and poetry."
قال ابن بسام في كتاب” الذخيرة : بلغني أنه ولد بالمسيلة وتأدب بها قليلا، ثم ارتحل إلى القيروان سنة ست وأربعمائة. وقال غيره: ولد بالمهدية سنة تسعين وثلثمائة،، وأبوه مملوك رومي من موالي الأزد،”,"Ibn Bassam says of him, in the Dakhira:” I have been” informed that he was born at Masila, where he studied for a short time, and” then, in A. H. four hundred and six, removed to Kairawan.” Another historian says that he was born in three hundred and ninety (A. D. one thousand), at Mahdiya, and that his father was a Greek mamluk (white slave), a client of the tribe of Azd."
وتوفي سنة ثلاث وستين وأربعمائة. وكانت صنعة أبيه في بلدة – وهي المحمدية – الصياغة، فعلمه أبوه صنعته، وقرأ الأدب بالمحمدية، وقال الشعر،,"Ibn Rashik died A. H. four hundred and sixty three (A. D. one thousand and seventy or one thousand and seventy one); his father was a goldsmith in the town of Muhammadiyah, and instructed him in the same art. After studying belles-lettres at Muhammadiyah, he began to compose poetry."
وتاقت نفسه إلى التزيد منه وملاقاة أهل الأدب، فرحل إلى القيروان واشتهر بها ومدح صاحبها واتصل بخدمته، ولم يزل بها إلى أن هاجم العرب القيروان وقتلوا أهلها وأخربوها، فانتقل إلى جزيرة صقلية، وأقام بمازر إلى أن مات.,"and conceived a strong desire to augment that talent and meet with literary men; he, in consequence, proceeded to Kairawan, where he got into reputation, and composed poems in honor of the ruling prince (al-Muzz Ibn Badis), who attached him to his service. He continued in that city till it was. carried and destroyed by the Arabs, and its inhabitants massacred; on which he passed over to Sicily and settled at Mazar (Mazzara), where he died."
ورأيت بخط بعض الفضلاء أنه توفي سنة ست وخمسين وأربعمائة بمازر، والأول أصح، رحمه الله تعالى،,"In a note written by one of the learned, I find his death placed in four hundred and fifty six (A. D. one thousand and sixty four), but the date-previously given is the correct one."
وهي قرية بجزيرة صقلية – وسيأتي ذكرها في ترجمة المازري إن شاء الله تعالى – وقيل إنه توفي ليلة السبت غرة ذي القعدة سنة ست وخمسين وأربعمائة بمازر، والله أعلم.,"Mazar is a town in the island of Sicily; we shall mention it again in the life of al-Mazari. According to another statement, he died on the eve of Sunday, the first of Zu Al-Kaada, four hundred and fifty six, at Mazar."
"ومن شعره:
أحب أخي وإن أعرضت عنه… وقيل على مسامعه كلامي
ولي في وجهه تقطيب راض… كما قطبت في وجه المدام
ورب تقطب من غير بغض… وبغض كامن تحت ابتسام","The following are specimens of his poetry: I love my brother, though I turn away from him, and though my words rarely strike his ear. At the sight of his face I frown with pleasure, as you frown at the aspect of generous wine. Frowns do not always proceed from hatred, and secret hatred is often concealed by smiles."
"ومن شعره:
يا رب لا أقوى على دفع الأذى… وبك استعنت على الضعيف الموذي
ما لي بعثت إلي ألف بعوضة… وبعثت واحدة إلى نمروذ","O Lord! I am not able to repel this evil, and to thee do I apply for succor against this feeble worker of evil. Why hast thou sent against me a thousand gnats, whilst thou didst send only one against Nimrod?"
"ومن شعره على ما حكاه ابن بسام في”الذخيرة”:
أسلمني حب سليمانكم… إلى هوى أيسره القتل
قالت لنا جند ملاحاته… لما بدا ما قالت النمل
قوموا ادخلوا مسكنكم قبل أن… تحطمك أعينه النجل","According to Ibn Bassam’s statement in the Dakhira he is the author of this piece: Love for your Suleiman has delivered me up to a passion of which the slightest pains are mortal. When the host of his charms appears, they say to us in the words of the ant: “Enter into your abodes, lest he crush you with (Me magic power of) his large dark eyes."
"وله وقد كبر وضعف مشيه، وهو معنى غريب:
إذا ما خففت كعهد الصبا… أبت ذلك الخمس والأربعونا
وما ثقلت كبرا وطأتي… ولكن أجر ورائي السنينا","When he was advanced in age and faltered in his gait he composed the following lines, which express an original thought: When I wish to be light and gay as in the days of my youth, five and forty (years) refuse their consent. My steps faulter, not with age, but with the years which I train after me."
"وله أيضا:
وقائلة ماذا الشحوب وذا الضنى… فقلت لها قول المشوق المتيم
هواك أتاني وهو ضيف أعزه… فأطعمته لحمي واسقيته دمي","By the same: She said: “What means that melancholy and sickly air?” To which I returned the answer which is made by a captivated admirer:” Love {for you) came to me; he was a” guest whom I cherished, and I gave him my flesh as nourishment and my blood as” drink.”"
ومن تصانيفه أيضا:” قراضة الذهب ، وهو لطيف الجرم كبير الفائدة، وله كتاب” الشذوذ” في اللغة، يذكر فيه كل كلمة جاءت شاذة في بابها. “,"Another of this productions is the Kuradat al-Dahab {grains of gold) a work small in compass, but highly instructive; he composed also a philological treatise, entitled al-Shuzuz, containing a list of those words which are employed with a rare or exceptional signification."
[وكانت بينه وبين أبي عبد الله محمد بن أبي سعيد بن أحمد المعروف بابن شرف القيرواني وقائع وماجريات يطول شرحها، وقصدنا الاختصار].,"Were concision not our object, we should give an account of his altercations and adventures with Abu Abd Allah Muhammad Ibn Abi Saied Ibn Ahmad, surnamed Ibn Sharaf al-Kairawani."
والمسيلة: قد تقدم ذكرها فلا حاجة إلى إعادته.,Mention has been already made of Masila.
ابن أبي الشخباء,AL-MUJID AL-ASKALANI
الشيخ المجيد أبو علي الحسن بن عبد الصمد بن أبي الشخباء العسقلاني صاحب الخطب المشهور والرسائل المحبرة؛ كان من فرسان النثر، وله فيه اليد الطولى.,"Abu Ali al-Hasan Ibn Abd al-Samad Ibn al-Shakhba al-Askalkni (native of Askalon), surnamed al-Shaikh al-Mujid (the talented shaikh), is author of the khutbahs which are so celebrated, and of the epistles so remarkable for their elegance. He was a most distinguished prose-writer, and displayed superior talents in that species of composition."
وذكره ابن بسام في الذخيرة وسرد له جملة من الرسائل، وذكر هذا المقطوع من نظمه، وهو من بعض قصيد:,"Ibn Bassam also makes mention of him in the Dakhira, and cites the following verses of his composition, which are a fragment of a long poem."
"ما زال يختار الزمان ملوكه… حتى أصاب المصطفى المتخيرا
قل للألى ساسوا الورى وتقدموا… قدما هلموا شاهدوا المتأخرا
تجدوه أوسع في السياسة منكم… صدرا وأحمد في العواقب مصدرا","Time ceases not to choose (and essay) the princes it produces, till at length it finds the excellent, the chosen one. Bid those who governed mankind and held exalted rank in days of old come forth and see the latest (of princes); they will find him nobler in rale than they were, and more fortunate in the results of his enterprises."
"إن كان رأي شاوروه أحنفا… أو كان بأس نازلوه عنترا
قد صام والحسنات ملء كتابه… وعلى مثال صيامه قد أفطر
ولقد تخوفك العدو بجهده… لو كان يقدر أن يرد مقدرا","If advice be needed, let them take counsel from him, they will find him an Ahnaf; if they meet him hand to hand, they will find him an Antar in bravery. He fasts, yet the book of his actions is (already) filled with pious deeds; ere in the times be fasts not, his (abstemiousness) is like fasting. (Prince) the enemy essayed to daunt thee; he thought he could compel fate to withdraw its decrees."
"إن أنت لم تبعث إليه ضمرا… جردا بعثت إليه كيدا مضمرا
يسري ما حملت رجال أبيضا… فيه ولا ادرعت كماة أسمرا
خطروا إليك فخاطروا بنفوسهم… وأمرت سيفك فيهم أن يخطرا","When you sent not against him (coursers) sleek and fleet, you sent hidden policy to meet him. When your policy goes forth, your men bear not the sword, neither are your warriors shrouded in coats of mail. The enemies hastened to you, but they hastened to their fate; and you ordered your sword to vibrate among them."
"عجبوا لحلمك أن تحول سطوة… وزلال خلقك كيف عاد مكدرا
لا تعجبوا من رقة وقساوة… فالنار تقدح من قضيب أخضرا وقد اقتصرت منها على هذا القدر خوفا من التطويل.","They were amazed how your mildness was changed into aggression, and how the sweetness of your nature had (for them) become bitter. Tenderness joined to firmness should not, however, seem a subject of wonder; fire can be produced by a green reed. Not to be prolix, I shall confine myself to this citation."
وذكر أنه توفي مقتولا بخزانة البنود، وهي سجب بمدينة القاهرة المعزية، سنة اثنتين وثمانين وأربعمائة، رحمه الله تعالى.,"He was put to death in the Khazanat al-Bunud, a prison at Cairo, in the year four hundred and eighty two (A. D. one thousand and eighty nine)."
"ومن المنسوب إلى ابن أبي الشخباء أيضا قوله:
يا سيف نصري والمهند يانع… وربيع أرضي والسحاب مصاف
أخلاقك الغر النميرة ما لها… حملت قذى الواشين وهي سلاف
والإفك في مرآة رأيك ما له… يخفى وأنت الجوهر الشفاف","The following verses are also attributed to him:
O thou who art a sword to assist me when the sword [of the enemy) is red (with blood ), thou who art a springtide-shower for my country when the rain-clouds are withheld! why doth thy clear and exalted mind entertain the vile calumnies of (my) traducers that mind which is so pure, No falsehood can lie concealed in thy thoughts, for thou art pellucid as the crystal of the rock."
"ورأيت في ديوانه البيتين المشهورين:
حجاب وإعجاب وفرط تصلف… ومد يد نحو العلا بتكلف","I found also, in the collection of his poetical works, these two well-known verses: The curtain (of the audience-chamber which depart solicitors), the pride (of the patron), the excess of (his) haughtiness, and the (humiliation of) stretching an eager hand towards a superior, (such are the pains which await him who courts the great)."
والعسقلاني: نسبة إلى مدينة عسقلان وهي مشهورة على الساحل.,"Askalani is derived from Askalan (Ascalon), a well-known city on the coast (of fyria)."
ابن زولاق,IBN ZULAK AL-MISRI
أبو محمد الحسن بن إبراهيم بن الحسين بن الحسن بن علي بن خالد بن راشد بن عبد الله بن سليمان بن زولاق الليثي مولاهم المصري، كان فاضلا في التاريخ، وله فيه مصنف جيد،,"Abu Muhammad al-Hasan Ibn Ibrahim Ibn al-Husain Ibn al-Hasan Ibn Ali Ibn Khaled Ibn Rashid Ibn Abd Allah Ibn Suleiman Ibn Zulak, a native of Egypt, was descended from a slave affiliated, by enfranchisement, to the tribe of Laith. He was eminent for his knowledge of history, on which subject he composed an excellent work."
وله كتاب في خطط مصر استقصى فيه، وكتاب” أخبار قضاة مصر” جعله ذيلا على كتاب أبي عمر محمد بن يوسف بن يعقوب الكندي الذي ألفه في أخبار قضاة مصر وانتهى فيه إلى سنة ست وأربعين ومائتين، فكمله ابن زولاق المذكور، وابتدأ بذكر القاضي بكار بن قتيبة،,"he is also author of a Khitat, or topographical description (of old Cairo), in which he fully treated the subject; another of his works is the history of the kadis of Egypt, designed by him as a continuation to a book of the same title composed by Abd Omar Muhammad Ibn Yusuf Ibn Yakub al-Kindi, and which reaches to the year two hundred and forty six of the Hijra. Ibn Zulak completed the work (of al-Kindi) by a supplement, which commences with the life of Bakkar Ibn Kutaiba."
وختمه بذكر محمد بن النعمان، وتكلم على أحواله إلى رجب سنة ست وثمانين وثلثمائة؛ وكان جده الحسن بن علي من العلماء المشاهير.,"and finishes with that of Muhammad Ibn an-Noman. He gives the history of the latter down to the month of Rajab in the year three hundred and eighty six (July, A. D. nine hundred and ninety six). Al-Hasan Ibn Ali, great-grandfather to Abu Muhammad Ibn Zulak, was eminent for his learning."
وكانت وفاته – أعني أبا محمد – يوم الثلاثاء الخامس والعشرين من ذي القعدة سنة سبع وثمانين وثلثمائة، رحمه الله تعالى.,"He died (I mean Abu Muhammad) on Tuesday, the twenty fifth of Zu Al-Kaada, A. H. three hundred and eighty seven (November, A. D. nine hundred and ninety seven)."
ورأيت في كتابه الذي صنفه في أخبار قضاة مصر، في ترجمة القاضي أبي عبيد، أن الفقيه منصور بن إسماعيل الضرير توفي في جمادى الأولى سنة ست وثلثمائة، ثم قال: قبل مولدي بثلاثة أشهر، فعلى هذا التقدير تكون ولادة ابن زولاق المذكور في شعبان سنة ست وثلثمائة. وروى عن الطحاوي.,"I have read in his history of the kadis of Egypt, in the life of Abu Obaid (Ibn Harbawaih), that Mansur Ibn Ismail al-Darir died in the month of the first Jumada, A. H. three hundred and six (October, A. D. nine hundred and eighteen),” about three months,” says he,” before I was born.” On admitting this as exact, Ibn Zulak’s birth took place in the month of Shaban, three hundred and six (January, A. D. nine hundred and nineteen). He gave some Traditions on the authority of al-Tahawi."
والليثي – بفتح اللام وسكون الياء المثناة من تحتها وبعدها ثاء مثلثة – هذه النسبة إلى ليث بن كنانة، وهي قبيلة كبيرة.,Laith Ibn Kinana is the name of a great {Arabian) tribe.
قال ابن يونس المصري: هو ليثي بالولاء.,Ibn Yunus al-Misri says that Ibn Zulak belonged to that tribe by enfranchisement.
ملك النحاة,ABU NIZAR IBN SAFI MALIK AN-NUHAT
أبو نزار الحسن بن أبي الحسن صافي بن عبد الله بن نزار بن أبي الحسن النحوي المعروف بملك النحاة؛ ذكره العماد الكاتب في” الخريدة” فقال: كان من الفضلاء المبرزين، وحكى ما جرى بينهما من المكاتبات بدمشق،,"Abu Nizar al-Hasan Ibn Abi Al-Hasan Safi Ibn Abd Allah Ibn Nizar Ibn Abi AI-Hasan, the grammarian, was surnamed Malik al-Nuhat {the prince of grammarians); the katib Imad al-din speaks of him, in the Kharida, as a man of eminent merit, and gives the correspondence which passed between Abu Nizar and himself when at Damascus."
وبرع في النحو حتى صار أنحى أهل طبقته، وكان فهما فصيحا ذكيا إلا أنه كان عنده عجب بنفسه وتيه، لقب نفه ملك النحاة، وكان يسخط على من يخاطبه بغير ذلك. وخرج عن بغداد بعد العشرين وخمسمائة، وسكن واسط مدة، وأخذ عنه جماعة من أهلها أدبا كثيرا، واتفقوا على فضله ومعرفته.,"He became the ablest grammarian of his time, and was intelligent, eloquent, and acute, but vain and proud: he assumed the title of prince of grammarians, and if any other name but this was given to him when addressed, he would fly into a passion At a period later than the year five hundred and twenty (A. D. one thousand one hundred and twenty six), he proceeded from Baghdad to Wasit, where he took up his residence for a time, and communicated his copious philological information to the people of that city, who profited greatly by his talents and learning."
وذكره أبو البركات ابن المستوفي في” تاريخ إربل” فقال: ورد إربل وتوجه إلى بغداد سومع بها الحديث، وقرأ مذهب الإمام الشافعي رضي الله عنه وأصول الدين على أبي عبد الله القيرواني، والخلاف على أسعد الميهني، وأصول الفقه على أبي الفتح ابن برهان صاحب” الوجيز” و” الوسيط” في أصول الفقه، وقرأ النحو على الفصيحي، وكان الفصيحي قد قرأ على عبد القاهر الجرجاني صاحب” الجمل الصغرى”.,"Ibn al-Mustawfi says of him in his History of Arbela: “He visited Arbela and” then went to Baghdad, where he learned the Traditions and studied the imam al-Shafie’s system of jurisprudence and the science of dogmatic theology under Abi Abd Allah al-Kairawani; in controversy he had for master Asaad al-Mihani; in the fundamentals of jurisprudence, Abi Al-Fath ibn Barhan, the author Of the Wajiz and the Wasit, works which treat on that subject; he” studied grammar under al-Fasihi, who himself had learned it from Abd al-Kahir al-Jurjani, the author of the lesser jumal.”"
ثم سافر إلى خراسان وكرمان وغزنة، ثم رحل إلى الشام واستوطن دمشق، وتوفي بها يوم الثلاثاء ثامن شوال، ودفن يوم الأربعاء تاسعه سنة ثمان وستين وخمسمائة وقد ناهز الثمانين، ودفن بمقبرة باب الصغير، رحمه الله تعالى.,"Abd Nizar then travelled to Khorasan, Kerman, and Ghazna, whence he returned to Syria, and settled at Damascus, where he died on Tuesday, the eighth of Shawwal, A. H. five hundred and sixty eight (May, A. D. one thousand one hundred and seventy three), aged upwards of eighty years. He was interred the next day, Wednesday, in the cemetery at the city-gate called Bab al-Saghir."
وله مصنفات كثيرة في الفقه والأصلين والنحو، وله ديوان شعر، ومدح النبي صلى الله عليه وسلم بقصيدة، ومن شعره:,"He is author of many works on jurisprudence and its fundamentals, on the dogmas of religion and on grammar. He composed some poetry, which has been collected into a diwan; one of his qasidas, made in honor of the Prophet, contains these lines:"
"سلوت بحمد الله عنها فأصبحت… دواعي الهوى من نحوها لا أجيبها
على أنني لا شامت إن أصابها… بلاء، ولا راض بواش يعيبها
وله أشياء حسنة، وكان مجموع فضائل.","Praise be to God, I am cured of my passion, and I think of her no more: love calls me towards her, but I answer not to its seductions; and yet I rejoice not if an affliction befall her, neither am I pleased with the traducer who defames her. He composed many fine passages, and possessed the greatest talents."
أبو محمد العسكري,THE IMAM AL-HASAN AL-ASKARI
أبو محمد الحسن بن علي بن محمد بن علي بن موسى الرضا بن جعفر الصادق بن محمد الباقر بن علي زين العابدين بن الحسين بن علي بن أبي طالب رضي الله عنهم؛ أحد الأئمة الاثني عشر على اعتقاد الإمامية،,"Abu Muhammad al-Hasan Ibn Ali Ibn Muhammad Ibn Ali al-Rida Ibn Musa Ibn Jaafar al-Sadik Ibn Muhammad al-Bakir Ibn Ali Zain al-Aabidin Ibn al-Husain Ibn Ali Ibn Abi Talib, was, as his father also, one of the twelve persons who are considered, as imams by the Imamates (or Shiites)."
وهو والد المنتظر صاحب السرداب ويعرف بالعسكري، وأبوه علي يعرف أيضا بهذه النسبة – وسيأتي ذكره وذكر بقية الأئمة إن شاء الله تعالى -.,"He was the father of [Muhammad) al-Muntazir {the expected), called also Sahib al-Sirdab {he of the cavern), and was surnamed al-Askari, which title was borne also by his father Ali: we shall speak hereafter of him and the other imams."
وكانت ولادة الحسن المذكور يوم الخميس في بعض شهور سنة إحدى وثلاثين ومائتين وقيل سادس شهر ربيع الأول، وقيل الآخر، سنة اثنتين وثلاثين ومائتين.,"Al-Hasan was born on a Thursday in the year two hundred and thirty one (A. D. eight hundred and forty five or eight hundred and forty six); on the sixth of the month of the first Rabi, it is said; but, according to another account, towards the end of the year two hundred and thirty two."
وتوفي يوم الجمعة، وقيل يوم الأربعاء لثماني ليال خلون من شهر ربيع الأول، وقيل جمادى الأولى سنة ستين ومائتين بسر من رأى، ودفن بجنب قبر أبيه، رحمهما الله تعالى.,"He died at Sarr-man-raa, on Friday (or Thursday), the eighth of the first Rabi (or of the first Jumada), A. H. two hundred and sixty (January, A. D. eight hundred and seventy four), and was interred at the side of his father’s tomb."
والعسكري – بفتح العين المهملة وسكون السين المهملة وفتح الكاف وبعدها راء – هذه النسبة إلى سر من رأى. ولما بناها المعتصم وانتقل إليها بعسكره قيل لها العسكر، وإنما نسب الحسن المذكور إليها لأن المتوكل أشخص أباه عليا إليها وأقام بها عشرين سنة وتسعة أشهر، فنسب هو وولده إليها.,"Askari means belonging to, or native of Sarr-man-raa, which place was called al-Askar (the camp or the troops), when the caliph al-Mutasim, who built it, removed thither his troops {Askar). Al-Hasan and his father Ali were both denominated al-Askari, because the latter had been sent to Sarr-man-raa, by the caliph al-Mutawakkil, and resided there for twenty years and nine months."
أبو نواس,ABU NUWAS IBN HAJNI
أبو علي الحسن بن هانئ بن عبد الأول بن الصباح المعروف بأبي نواس الحكمي الشاعر المشهور؛ كان جده مولى الجراح بن عبد الله الحكمي والي خراسان، ونسبته إليه.,"Abu Ali al-Hasan Ibn Hani Ibn Abd al-Awwal Ibn Al-Sabah al-Hakami, surnamed Abu Nuwas, was a poet of great celebrity. His [great) grandfather was an enfranchised slave and client of al-Jarrah Ibn Abd Allah al-Hakami, governor of Khorasan, and for this reason he bore the title of al-Hakami."
ذكر محمد بن داود بن الجراح في كتاب” الورقة” أن أبا نواس ولد بالبصرة ونشأ بها، ثم خرج إلى الكوفة مع والبة بن الحباب، ثم صار إلى بغداد.,"Muhammad Ibn Dawud Ibn al-Jarrah relates, in his Kitab al-Warakat, that Abu Nuwas was born and brought up at Basra, and that he accompanied Waliba Ibn al-Hubab to Kufa, and from thence went to Baghdad."
وقال غيره: إنه ولد بالأهواز ونقل منها وعمره سنتان. وأمه أهوازية اسمها جلبان، وكان أبوه من جند مروان بن محمد، آخر ملوك بني أمية، وكان من أهل دمشق، وانتقل إلى الأهواز للرباط فتزوج جلبان وأولدها عدة أولاد منهم: أبو نواس وأبو معاذ؛,"Another historian says that he was born at al-Ahwaz, and was removed thence at the age of two years: his mother Julaban was of that city; his father, who was a native of Damascus and a soldier in the service of Marwan Ibn Muhammad, the last of the Omaiyide dynasty, had been sent to keep garrison at al-Ahwaz, and he there espoused Julaban, by whom he had many children and, amongst the rest, Abu Muad and Abu Nuwas."
فأما أبو نواس فأسلمته أمه إلى بعض العطارين، فرآه أبو أسامة والبة بن الحباب، فاستحلاه ، فقال له: إني أرى فيك مخايل، أرى لك أن لا تضيعها، وستقول الشعر، فاصحبني أخرجك،,"The latter was confided by his mother to a druggist, and {when in this employment) he was seen by Abd Osama Waliba, who was pleased with his disposition, and-said to him” I see in you presages (of success) which, I am sure, you will not belie; you are to cultivate poetry; be therefore my disciple; I will conduct you to eminence.”"
فقال لهك ومن أنت فقال: أنا أبو أسامة والبة بن الحباب، فقال: نعم، أنا والله في طلبك، ولقد أردت الخروج إلى الكوفة بسبب لآخذ عنك وأسمع منك شعرك؛ فصار أبو نواس معه وقدم به بغداد، فكان أول ما قاله من الشعر، وهو صبي:,"“And who are you?” said Abu Nuwas. “I am Abu Osama Waliba Ibn al-Hubab replied he. I accept,” said Abu Nuwas; “and I had already the intention of going to Kufa, that I might receive instruction from you and learn from you your poetical works.” He then accompanied him to Baghdad. Abu Nuwas was a boy when he composed these, his first and well-known verses."
"حامل الهوى تعب… يستخفه الطرب
إن بكى يحق له… ليس ما به لعب
تضحكين لاهية… والمحب ينتحب
تعجبين من سقمي… صحتي هي العجب
وهي أبيات مشهورة.","He who bears the weight of love is soon fatigued; he is agitated with joy, but weeping would be fitter for him; his occupation is not a trifling sport. And you laugh in wantonness whilst your lover sighs; you marvel at my illness, but my health would be a marvel."
وروى أن الخصيب صاحب ديوان الخراج بمصر سأل أبا نواس عن نسبه فقال: أغناني أدبي عن نسبي، فأمسك عنه.,"Al-Khasib, the chief of the revenue-office in Egypt, once asked Abu Nuwas from what family he came; “My talents,” replied Abu Nuwas, “stand me” instead of noble birth.” Al-Khasib asked him no more questions after that."
وقال إسماعيل بن لوبخت: ما رأيت قط أوسع علما من أبي نواس، ولا أحفظ منه مع قلة كتبه، ولقد فتشنا منزله بعد موته فما وجدنا له إلا قمطرا فيه جزاز مشتمل على غريب ونحو لا غير.,"Ismail Ibn Lubakht said ”I never saw a man of more extensive learning” than Abu Nuwas, nor one who, with a memory so richly furnished, possessed so few books; after his decease we searched his house, and could only ‘ find one book-cover, containing a quire of paper, in which was a collection of rare expressions and grammatical observations.”"
وهو في الطبقة الأولى من المولدين، وشعره عشرة أنواع، وهو مجيد في العشرة، وقد اعتنى بجمع شعره جماعة من الفضلاء: منهم أبو بكر الصولي وعلي بن حمزة وإبراهيم بن أحمد بن محمد الطبري المعروف بتوزون، فلهذا يوجد ديوانه مختلفا، ومع شهرة ديوانه لا حاجة إلى ذكر شيء منه.,"He was a mwallad of the first class, and in the ten different species of poetry which he composed, he displayed equal abilities. A number of eminent men have occupied themselves with making a collection of his poetical works; amongst them were Abu Bakr al-Suli, Ali Ibn Hamza, and. Ibrahim Ibn Ahmad Ibn Muhammad al-Tabari, surnamed Tuzun: it is for this reason that discrepancies are observable in the collections of his poetry. His compositions are sufficiently known to preclude the necessity of citing any of them."
"ورأيت في بعض الكتب أن المأمون كان يقول: لو وصفت الدنيا نفسها لما وصفت بمثل قول أبي نواس:
ألا كل حي هالك وابن هالك… وذو نسب في الهالكين عريق
إذا امتحن الدنيا لبيب تكشفت… له عن عدو في ثياب صديق","I read in some book that (the caliph) al-Mamun said: “Were Fortune to describe herself, she” could not produce a description equal to the following by Abu Nuwas: ‘Is not each living creature mortal, and sprung from a mortal? Is not {the tree of) ‘its descent deeply rooted in the dead? When Fortune wishes to prove the sage, it ‘appears to him as an enemy in the disguise of a friend.’"
"والبيت الأول ينظر إلى قول امرئ القيس:
فبعض اللوم عاذلتي فإني… سيكفيني التجارب وانتسابي
إلى عرق الثرى وشجت عروقي… وهذا الموت يسلبني شبابي وقد سبق في ترجمة الحسن البصري نظير هذا المعنى.","The first of these verses is a reminiscence of an idea thus expressed by Amro Al-Kais: Woman, reproach me less my experience and the recollection of my ancestors are for me admonitions sufficient. The roots of my {family tree) are interwoven with the root of the earth; but here comes death to strip me of the robe of youth. In the life of al-Hasan al-Basri may be found an idea analogous to this."
"وما أحسن ظنه بربه عز وجل حيث يقول:
[تكثر ما استطعت من الخطايا… إذا كان القدوم على كريم وقال وهي من رواية أخرى:]
تكثر ما استطعت من الخطايا… فإنك بالغ ربا غفورا
ستبصر إن وردت عليه عفوا… وتلقى سيدا ملكا كبيرا
تعض ندامة كفيك مما… تركت مخافة النار السرورا
وهذا من أحسن المعاني وأغربها؛ وأخباره كثيرة.","What a favorable opinion Abu Nuwas must have entertained of his Creator’s indulgence, may be learned from the following verses: Multiply thy sins to the utmost, for thou art to meet an indulgent Lord. When thou comes before Him, thou shalt behold mercy, and meet the great, the powerful King. Then thou shalt gnaw thy hands with regret, for the pleasures which you avoided through fear of hell. It is a very fine and original thought. The anecdotes related of Abu Nuwas are numerous."
"ومن شعره الفائق المشهور قصيدته الميمية التي حسده عليها أبو تمام حبيب المقدم ذكره ووازنها بقوله:
دمن ألم بها فقال سلام… كم حل عقدة صبره الإلمام","one of his best pieces is the qasida rhyming in m, which excited Abu Tammam’s jealousy to such a point, that he composed One in the same rhyme and measure; Abu Tammam’s commences thus: (The lover) approached (after a long journey, the abode of his mistress), and greeted ruins How often does. such an approach break the firm knot of the lover’s endurance."
"وأول قصيدة أبي نواس المشار إليها، وهي مما مدح به الأمين محمد بن هارون الرشيد أيام خلافته:
يا دار ما صنعت بك الأيام… لم يبق فيك بشاشة تستام","As for the poem of Abu Nuwas, it was in honor of al-Amin Muhammad Ibn Harun al-Rashid, and composed during his caliphate. It begins with this verse: O (deserted) mansion I what has the lapse of days wrought upon thee No longer can we hope to find in thee a smiling face."
"يقول من جملتها في صفة ناقته:
وتجشمت بي هول كل تنوفة… هوجاء فيها جرأة إقدام
تذر المطي وراءها فكأنها… صف تقدمهن وهي إمام
وإذا المطي بنا بلغن محمدا… فظهورهن على الرجال حرام
وهذا البيت له حكاية سيأتي ذكرها في ترجمة ذي الرمة غيلان الشاعر المشهور.","It contains also the following description of the camel mounted by the poet: She encountered with me the terrors of the desert, a slender camel, ardent and mettlesome. She outstrips her fellows, and they follow her motions as a row of worshippers behind their imam follow his. When our camels shall have borne us to Muhammad, let their backs be ever kept sacred from riders. In the life of the celebrated poet Zu Al-Rumma Ghailan, we shall mention an observation which has been made on this last verse."
وقد أذكرني هذا البيت واقعة جرت لي مع صاحبنا جمال الدين محمود ابن عبد الله الإربلي الأديب المجيد في صناعة الألحان وغير ذلك، فإنه جاءني إلى مجلس الحكم العزيز بالقاهرة المحروسة في بعض شهور سنة خمس وأربعين وستمائة وقعد عندي ساعة،,"The same verse reminds me of a circumstance which passed between me and a talented friend of mine, Jamal al-din Mahmud Ibn Abd, a native of Arbela, who was also a good scholar and an excellent singer: I was at a sitting of the council of state at Cairo, in I forget what month of die year six hundred and forty five, when Ibn Abd came to look for me, and he sat down near me for a while."
وكان الناس يزدحمون لكثرة أشغالهم حينئذ، ثم نهض وخرج، فلم أشعر إلا وقد حضر غلامه وعلى يده رقعة مكتوب فيها هذه الأبيات:,"there being a crowd of persons present on account of the great quantity of business to be transacted at the time; he then rose up and withdrew, nor was I aware of his absence, till his boy entered and handed me a note, in which the following lines were inscribed."
"يا أيها المولى الذي بوجوده… أبدت محاسنها لنا الأيام
إني حججت إلى مقامك حجة ال… أشواق لا ما يوجب الإسلام
وأنخت بالحرم الشريف مطيتي… فتسربت واستاقها الأقوام
فظللت أنشد عند نشداني لها… بيتا لمن هو في القريض إمام
 وإذا المطي بنا بلغن محمدا… فظهورهن على الرجال حرام”","O noble patron, by whose existence Fortune manifests to us her favor! I went on a pilgrimage to thy (place of) station, a pilgrimage of desire, not of obligation; and I left the conveyance which bore me, near the noble sanctuary (of justice), bat it went astray and was carried off by the people. ‘Whilst I looked for it, I recited this verse of one who is a model in poetry: When our conveyances shall have borne us to Muhammad, let their backs be ever kept sacred from riders."
فوقفت عليها وقلت لغلامه: ما الخبر فذكر أنه لما قام من عندي وجد مداسة قد سرق، فاستحسنت منه هذا التضمين. والعرب يشبهون النعل بالراحلة، وقد جاء هذا في شعر المتقدمين والمتأخرين، واستعمله المتنبي في مواضع من شعره.,"Having read the note, I asked the boy what was the matter, and he informed me that his master, on leaving me, perceived that some person had stolen his shoes; on which I admired the aptness of the quotation, (as) the Arabs of the Desert compare shoes to beasts of burden. Examples of this may be found in the poetry both of the ancients and the moderns; the same idea has also been employed by al-Mutanabbi in different places of his poems."
ثم جاءني من بعد جمال الدين المذكور، وجرى ذكر هذه الأبيات، فقلت له: ولكن أنا اسمي أحمد، لا محمد، فقال: علمت ذلك، ولكن أحمد ومحمد سواء، وهذا التضمين حسن ولو كان الاسم أي شيء كان.,"Sometime after, I was visited by Jamal al-din Ibn Abd, and as we happened to speak of these verses, I observed to him that my name was Ahmad, not Muhammad; to which he answered that he knew it, but Ahmad and Muhammad were equivalent. Indeed, be the name what it might, the introduction of the verse was skillfully managed."
وكان محمد الأمين المقدم ذكره قد سخط على أبي نواس لقضية جرت له معه، فتهدده بالقتل وحبسه، فكتب إليه من السجن:,"The caliph al-Amin Muhammad, having been irritated against Abu Nuwas on account of something which passed between them, threatened him with death and had him put in prison; the poet, in his confinement, wrote to him these verses."
وتوزون أخذ الأدب عن أبي عمر الزاهد وبرع فيه، وكان يسكن بغداد، وتوفي في جمادى الأولى سنة خمس وخمسين وثلثمائة، رحمه الله تعالى.,"I have never met with a notice on Ali Ibn Hamza. Tuzun studied belles-lettres under Abi Omar al-Zahid (al-Mutarriz), and became eminent in that branch; he resided at Baghdad, where he died A. H. three hundred and fifty five, the month of the first Jumada (May, A. D. nine hundred and sixty six)."
ابن وكيع التنيسي,IBN WAKI AL-TINNISI
أبو محمد الحسن بن علي بن أحمد بن محمد بن خلف بن حيان بن صدقة بن زياد الضبي المعروف بابن وكيع التنيسي الشاعر المشهور؛ أصله من بغداد ومولده بتنيس. ذكره أبو منصور الثعالبي في ”يتيمة الدهر، وقال في حقه:”,"Abu Muhammad al-Hasan Ibn Ali Ibu Ahmad Ibn Muhammad Ibn Khalf Ibn Haiyan Ibu Sadaka Ibn Ziad al-Dubbi (member of the tribe of Dubb) al-Tinnisi, surnamed Ibn Waki, a celebrated poet, came of a Baghdad family, but was born at Tinnis. He is spoken of in the following terms by Al-Thalibi in the Yatima:”"
”شاعر بارع، وعالم جامع، قد برع على أهل زمانه، فلم يتقدمه أحد في أوانه، وله كل بديعة تسحر الأوهام، وتستعبد الأفهام،”,"An eminent poet and a learned compiler; he surpassed every person of his time, and was outdone by none of his contemporaries; his vast” originality of thought charmed the reader’s mind and captivated his imagination.”"
وذكر مزدوجته المربعة، وهي من جيد النظم، وأورد له غيرها، وله ديوان شعر جيد، وله كتاب بين فيه سرقات ابي الطيب المتنبي سماه” المنصف”، وكان في لسانه عجمة، ويقال له العاطس، ومن شعره:,"He then mentions his poems in the form of four-hemistich couplets, which certainly are very good, and he quotes passages from his other productions. His diwan is made up of excellent poetry, and another of his works, the Munsif, or impartial, contains an exposition of al-Mutanabbi’s plagiarisms. He had an impediment in his speech, and was (for that reason) called al-Aatis (the sneezer).! The following verses are by him."
"سلا عن حبك القلب المشوق… فما يصبو إليك ولا يتوق
جفاؤك كان عنك لنا عزاء… وقد يسلي عن الولد العقوق","My heart, once enamored, is now delivered from thy love, and feels for thee neither inclination nor desire. Thy cruelty reconciled me to thy loss; a parent can cease to regret the death of a froward child."
"وله أيضا:
إن كان قد بعد اللقاء فودنا… دان، ونحن على النوى أحباب
كم قاطع للوصل يؤمن وده… ومواصل بوداده يرتاب","By the same: Though the time of our meeting may be distant, our affection shall endure, and we shall be true lovers despite of absence. How many have broken the bonds of love, and yet full confidence had been placed in the sincerity of their attachment, How many faithful lovers who have suffered from suspicion."
"وله أيضا:
لقد شمت بقلبي… لا فرج الله عنه
كم لمته في هواه… فقال لابد منه","By the same: I rejoiced at the sufferings of my heart; may God never grant it relief. How often have I blamed it for loving, and it replied:” I cannot help it.’’"
"ولقد ألم به بعضهم فقال:
لا رعى الله عزمة ضمنت لي… سلوة القلب والتصبر عنه
ما وفت غير ساعة ثم عادت… مثل قلبي تقول لابد منه","Another poet has come near to this idea in the following verses: How inconsistent that resolution which inspired my heart with indifference and in sensibility towards my beloved. It came to me and, a moment after, it became like my heart and said: “I must submit."
"ومثله قول أسامة بن منقذ الشيزري المقدم ذكره:
لا تستعر جلدا عن هجرانهم… فقواك تضعف عن صدود دائم
واعلم بأنك إن رجعت إليهم… طوعا، وغلا عدت عودة راغم","Similar to this are the verses of Osama Ibn Munkid: Assume not a borrowed insensibility when abandoned by those you love; for your force will foil under their protracted aversion.. Know that thy heart will return to them, either of its own accord or despite its reluctance."
وقال بعض الفقهاء: أنشدت الشيخ مرتضى الدين أبا الفتح نصر بن محمد بن مقلد القضاعي الشيزري المدرس كان بتربة الإمام الشافعي رضي الله عنه بالقرافة لابن وكيع المذكور:,"It is related by a certain jurisconsult, that he repeated the following verses of Ibn Waki’s to the shaikh Murtada al-din Aba Al-Fath Nasr Ibn Muhimmad Ibn Mukallad al-Kudai, a native of Shaizar and professor at the chapel built over the tomb of al-Shafi in the Karafa:"
لقد قنعت همتي بالخمول… وصدت عن الرتب العاليه وما جهلت طيب طعم العلا… ولكنها تؤثر العافية,"An obscure position satisfies my wishes, and they are, turned away from exalted rank. And yet they are not ignorant how sweet is the taste of greatness, but to that they prefer health."
"فأنشدني لنفسه على البديهة:
بقدر الصعود يكون الهبوط… فإياك والرتب العاليه
وكن في مكان إذا ما سقطت… تقوم ورجلاك في عافيه","On this, Murtada ’d-din pronounced extempore these verses: The foil is in proportion to the ascent; avoid therefore exalted rank. Remain in a place where, if you foil, your legs will escape uninjured."
"وله أيضا – أعني ابن وكيع -:
أبصره عاذلي عليه… ولم يكن قبل ذا رآه
فقال لي لو هويت هذا… ما لامك الناس في هواه
قل لي إلى من عدلت عنه… فليس أهل الهوى سواه
فظل من حيث ليس يدري… يأمر بالحب من نهاه","By Ibn Waki: The censor of my conduct saw my beloved for the first time and said: “If you” loved one like her, no person would blame your passion. Say towards whom is” your heart turned, that you neglect her, the sole creature worthy of love?” He continued thus, unwittingly, to incite to love, one whom he had commanded to abstain from it."
"وكنت أنشدت هذه الأبيات لصاحبنا الفقيه شهاب الدين محمد ولد الشيخ تقي الدين عبد المنعم المعروف بالخيمي فأنشدني لنفسه في المعنى:
لو رأى وجه حبيبي عاذلي… لتفاصلنا على وجه جميل","I once repeated the above verses to the doctor Shihab al-din Muhammad, father of Ibn al-Khaimi, and he immediately recited to me the following line of his composition: Did my monitor see the face of my beloved, he would quarrel with me for that pretty face."
وهذا البيت من جملة أبيات، ولقد أجاد فيه وأحسن في التورية. وله كل معنى حسن.,This verse forms part of a poem; it is well turned and the double meaning is prettily imagined. Every fine idea has been expressed by Ibn Waki.
وكانت وفاة ابن وكيع المذكور يوم الثلاثاء لسبع بقين من جمادى الأولى سنة ثلاث وتسعين وثلثمائة بمدينة تنيس، ودفن في المقبرة الكبرى في القبة التي بنية له بها، رحمه الله تعالى.,"he died on Tuesday, the twenty third of the first Jumada, A. H. three hundred and ninety three (March, A.D. one thousand and three), in the city of Tinnis, and was interred in the chapel built to receive him in the Greater Cemetery."
ووكيع – بفتح الواو وكسر الكاف وسكون الياء المثناة من تحتها وبعدها عين مهملة – وهو لقب جده أبي بكر محمد بن خلف، وكان نائبا في الحكم بالأهواز لعبدان الجواليقي. وكان فاضلا نبيلا فصيحا من أهل القرآن والفقه والنحو والسير وأيام الناس وأخبارهم،,"Waki was the surname given to his great-grandfather, Abu Bakr Muhammad Ibn Khalf, who was deputy to Abdan al-Jawaliki, kadi of al-Ahwaz; he was gifted with talents, capacity, and eloquence; learned in the reading of the Quran, in jurisprudence, in grammar, and in history."
وله مصنفات كثيرة، فمنها: كتاب” الطريق” وكتاب” الشريف” وكتاب” عدد آي القرآن والاختلاف فيه” وكتاب” الرمي والنضال” وكتاب” المكاييل والموازين” وغير ذلك، وله شعر كشعر العلماء. وتوفي يوم الأحد لست بقين من شهر ربيع الأول سنة ست وثلثمائة ببغداد.,"He composed many works, amongst others the Kitab al-Tarik (book of the path); the Kitab al- Sharif (book of the noble); a treatise on the number of verses contained in the Quran and on the conflicting opinions held on the subject; a treatise on archery; another on weights and measures, etc. He is author of some poetry, such as learned men generally compose. Died at Baghdad on Sunday, the twenty third of the first Rabi, three hundred and three (September, A. D. nine hundred and eighteen)."
وقال ابن قانع: توفي عبدان الأهوازي سنة سبع وثلثمائة بعسكر مكرم، رحمه الله تعالى.,"According to Ibn Kani, the death of Abdan al-Ahwazi took place in three hundred and seven (A. D. nine hundred and nineteen or nine hundred and twenty), at Askar Mukram."
والتنيسي – بكسر التاء المثناة من فوقها وكسر النون المشددة وسكون الياء المثناة من تحتها وبعدها سين مهملة – نسبة إلى تنيس مدينة بديار مصر بالقرب من دمياط، بناها تنيس بن حام بن نوح عليه السلام فسميت باسمه.,"Tinisi is derived from Tinnis, the name of a town in Egypt near Damietta; it was so called after its founder, Tinnis, son of Ham, son of Noah."
وتوفي المرتضى الشيزري المذكور في سنة ثمان وتسعين وخمسمائة بمصر، ودفن بسفح المقطم، رحمه الله تعالى.,"Al-Murtada Al-Shaizari died A. H. five hundred and ninety eight (A. D. one thousand two hundred and one or one thousand two hundred and ten), and was interred in the cemetery at the foot of Mount Mukattam (near Cairo)."
ابن العلاف الشاعر,ABU BAKR IBN AL-ALLAF
أبو بكر الحسن بن علي بن أحمد بن بشار بن زياد المعروف بابن العلاف الضرير النهرواني الشاعر المشهور؛ كان من الشعراء المجيدين، وحدث عن أبي عمر الدوري المقرئ وحميد بن مشعدة البصري ونصر بن علي الجهضمي ومحمد بن إسماعيل الحساني، وروى عنه عبد الله بن الحسن بن النخاس وأبو الحسن الخراجي القاضي وابو حفص ابن شاهين وغيرهم ، وكان ينادم الإمام المعتضد بالله.,"Abu Bakr al-Hasan Ibn Ali Ibn Ahmad Ibn Bashar Ibn Ziad, surnamed Ibn al-Allaf (son of the fodder-seller) al-Darir (the blind), a celebrated and able poet, was a native of Nahrawan. He learned the Traditions from Abd Omar al-Duri, the reader of the Quran, Humaid Ibn Masada al-Basri, Nasr Ibn Ali al-Jahdami and Muhammad Ibn Ismail al-Hisani; and Traditions have been given on his authority by Abd Allah Ibn al-Hasan al-Nakhas, the kadi Abi Al-Hasan al-Khiraji, Hafs Ibn Shahin, and others. He was one of the caliph f al-Moutadid’s social companions."
وقال: بت ليلة في دار المعتضد مع جماعة من ندامائه، فأتانا خادم ليلا فقال: أمير المؤمنين يقول: أرقت الليلة بعد انصرافكم فقلت:,"and he relates (of him) the following anecdote:” I had passed a night at the palace of al-Motadid with a number of his other companions, when a eunuch came to us and said: ‘The Commander of the (faithful sends to tell you that, after you withdrew, he did not feel inclined to sleep, and composed this verse."
ولما انتبهنا للخيال الذي سرى… إذا الدار قفر والمزار بعيد,"When the vision [of my mistress), fleeting through the shades of night, awoke me, behold my chamber was deserted, and far off was the place of (our) meeting.’"
"وقد أرتج علي تمامه، فمن أجازه بما يوافق غرضي أمرت له بجائزة، قال: فأرتج على الجماعة وكلهم شاعر فاضل، فابتدرت وقلت:
فقلت لعيني عاودي النوم واهجعي… لعل خيالا طارقا سيعود","‘He says also,’ continued the eunuch, ‘ that he cannot complete the piece,“ and will give a rich present to anyone who adds to it a second couplet to his” satisfaction.’ Those who were present failed in accomplishing the task,” although they were all poets of talent, on which I hastened to pronounce the” following verse: ‘On this I said to my eyes: Sleep again; perhaps the vision, its night visits, may return to me!’"
فرجع الخادم إليه ثم عاد فقال: أمير المؤمنين يقول: قد أحسنت، وقد أمر لك بجائزة.,"“The eunuch then retired, and having come back, said: ‘The Commander” of the faithful declares that your verse is perfect, and he has ordered you a” present.’"
وكان لأبي بكر المذكور هر يأنس به، وكان يدخل أبراج الحمام التي لجيرانه ويأكل فراخها، وكثر ذلك منه، فأمسكه أربابها فذبحوه، فرثاه بهذه القصيدة,"This Abu Bakr had a pet cat, which used to enter into the neighbors’ pigeon-houses and eat the young. As this occurred frequently, the owners of the pigeons caught the cat and killed it; and Abu Bakr lamented its fate in the following poem."
وقد قيل: إنه رثى بها عبد الله بن المعتز – الآتي ذكره إن شاء الله تعالى – وخشي من الإمام المقتدر أن يتظاهر بها لأنه هو الذي قتله، فنسبها إلى الهر وعرض به في أبيات منها، وكانت بينهما صحبة أكيدة.,"Some say, however, that the poem was composed on the death of Abd Allah Ibn al-Mutazz (of whom we shall give a biographical notice), and that the poet’s apprehension of the caliph al-Muktadir’s vengeance prevented him from openly expressing his ideas in this qasida, and for that reason, he pretended that it was made on his cat; and he alludes to the cat in some passages. He and Ibn al-Mutazz were intimate friends."
وذكر محمد بن عبد الملك الهمداني في تاريخه الصغير الذي سماه ”المعارف المتأخرة” في ترجمة الوزير أبي الحسن علي بن الفرات ما مثاله:,"Muhammad Ibn Abd al-Malik al-Hamadani, in his lesser history, entitled al-Maarif al-Mutakhira (later information), says in the life of the vizir Abu Al-Hasan Ali Ibn al-Furat."
قال الصاحب أبو القاسم ابن عباد: أنشدني أبو الحسن ابن أبي بكر العلاف وهو الأكول المقدم في الأكل في مجالس الرؤساء والملوك قصائد أبيه في الهر، وقال: إنما كنى بالهر عن المحسن بن الفرات أيام محنته لأنه لم يجسر أن يذكره ويرثيه.,"“The sahib Abu Al-Kasim Ibn Abbad said: ‘Abu Al-Hasan the son of Abu Bakr al-Allaf, surnamed al-Akwal (the great eater), because he was remarkable for the quantity which he ate at the parties given by princes and great men), recited to me the poems composed by his father on the cat,” and told me that by the cat, he meant al-Muhassin, son of the vizir Ibn al-Furat, and that he did not dare, during the disasters of that family, to lament al-Muhassin’s fate or pronounce his name.’"
قلت أنا: وهذا المحسن ولد الوزير المذكور، وسيأتي خبر ذلك في ترجمة أبيه أبي الحسن علي بن محمد بن الفرات إن شاء الله تعالى.,The history of this event will be found in the life of Abu Al-Hasan Ali Ibn al-Furat.
وذكر صاعد اللغوي في كتاب”الفصوص” قال: حدثني أبو الحسن المرزباني قال: هويت جارية لعلي بن عيسى غلاما لأبي بكر ابن العلاف الضرير، ففطن بهما فقتلا جميعا وسلخا وحشيت جلودهما تبنا، فقال أبو بكر مولاه هذه القصيدة يرثيه بها وكنى عنه بالهر، والله أعلم.,"The philologer Saed says, in his Kitab al-Fusus: “It was related to me by Abu Al-Hasan al-Marzobani, that a slave girl belonging to Ali Ibn Isa loved a youth in the service” of Abu Bakr Ibn al-Allaf; but having been discovered, they were both put to death and their skins stuffed with straw; then Abu Bakr, the mawla of patron of the youth, composed this poem to deplore his loss, and it is he whom he meant by the cat God knows best the truth!"
وهي من أحسن الشعر وأبدعه، وعددها خمسة وستون بيتا، وطولها يمنع من الإتيان بجميعها فنأتي بمحاسنها، وفيها أبيات مشتملة على حكم فنأتي بها، وأولها:,"This fine and original poem is composed of sixty-five verses, and its length prevents us from giving the entire; but we shall cite the prettiest passages and the verses containing moral reflexions; it begins thus."
"يا هر فارقتنا ولم تعد… وكنت عندي بمنزل الولد
فكيف ننفك عن هواك وقد… كنت لنا عدة من العدد
تطرد عنا الأذى وتحرسنا… بالغيب من حية ومن جرد
وتخرج الفأر من مكامنها… ما بين مفتوحها إلى السدد","You have left us Puss! and will never return, You who were to me as a child. How can we cease to love you? you, who. were for us a sure defense. You drove evil away from us, and guarded us, in our absence, from serpent and from cricket. You drove the mice from their hiding-places, and pursued them from their hole to the hall-door."
"يلقاك في البيت منهم مدد… وأنت تلقاهم بلا مدد
لا عدد كان منك متفلتا… منهم ولا واحد من العدد
لا ترهب الصيف عند هاجرة… ولا تهاب الشتاء في الجمد
وكان يجري ولا سداد لهم… أمرك في بيتنا على سدد","In meeting them in the house, you found food, and without assistance you went against them. Flocks of them could not escape from you, not even one of the flock. You feared not the midday heat of summer, neither did you dread the frost of winter. Your order was uncontrolled in our house, and they could offer no resistance."
"حتى اعتقدت الأذى لجيرتنا… ولم تكن للأذى بمعتقد
وحمت حول الردى بظلمهم… ومن يحم حول حوضه يرد
وكان قلبي عليك مرتعدا… وأنت تنساب غير مرتعد
تدخل برج الحمام متئدا… وتبلغ الفرخ غير متئد","[Thus it teas) till you devised evil against our neighbors and thought that you were not working harm. To do them wrong, you turned around death; but which hovers round a pond must drink thereof. My heart trembled for you, but you glided forth without fear, and entered the pigeon-house with slow and stealthy step, but you were not slow in eating the young."
"وتطرح الريش في الطريق لهم… وتبلغ اللحم بلع مزدرد
أطعمك الغي لحمها فرأى… قتلك أربابها من الرشد
حتى إذا داوموك واجتهدوا… وساعد النصر كيد مجتهد
كادوك دهرا فما وقعت وكم… أفلت من كيدهم ولم تكد","You threw about the feathers on the path (of the masters), and you greedily swallowed the flesh. A wrong action fed you with their flesh, but their masters judged that slaying you was a right action. They plotted long against you and exerted their efforts; success crowns the stratagems of him who exerts his efforts. For a long time they used wiles against you, but you fell not [into the snare); how often did you, without using any wiles, escape from theirs:"
"فحين أخفرت وانهمكت وكا… شفت وأسرفت غير مقتصد
صادوك غيظا عليك وانتقموا… منك وزادوا ومن يصد يصد
ثم شفوا بالحديد أنفسهم… منك ولم يرعووا على أحد","but when, with perfidious diligence, you went openly to steal, (and were then badly directed,) they caught you, in their angry mood, and inflicted vengeance on you, adding: “He that hunts is caught in his turn!” Then, with a sharp steel, they cured their hatred towards thee, and hearkened to the intercession of none."
"ومنها:
فلم تزل للحمام مرتصدا… حتى سقيت الحمام بالرصد
لم يرجموا صوتك الضعيف كما… لم ترث منها لصوتها الغرد
أذاقك الموت ربهن كما… أذقت أفراخه يدا بيد ومنها:
كأن حبلا حوى بجودته… جيدك للخنق كان ممن مسد","From the same piece: You ceased not lurking for the pigeons till death surprised you with an ambuscade. They had no compassion on your plaintive cries, as you had none on those of the pigeons. Their master made you taste of death as you made their young ones to taste of it; it was simply retaliation. The cord which his kindness placed round your neck to strangle you, must have been made of the fibers of the palm-tree."
"كأن عيني تراك مضطربا… فيه وفي فيك رغوة الزبد
وقد طلبت الخلاص منه فلم… تقدر على حيلة ولم تجد
فجدت بالنفس والبخيل بها… أنت ومن لم يجد بها يجد
فما سمعنا بمثل موتك إذ… مت ولا مثل عيشك النكد
عشت حريصا يقوده طمع… ومت ذا قاتل بلا قود","Methinks I see you struggling in the noose and foaming at the mouth. You sought means to escape, but no stratagem could avail, neither could you find one. Mow that you are no more, we never heard of such a death, or of a life so fatal to others. You lived like a glutton led away by his avidity, and you died a violent death without an avenger."
"ومنها:
يا من لذيذ الفراخ أوقعه… ويحك هلا قنعت بالغدد
ألم تخف وثبة الزمان كما… وثبت في البرج وثبة الأسد
عاقبة الظلم لا تنام وإن… تأخرت مدة من المدد
أردت أن تأكل الفراخ ولا… يأكلك الدهر أكل مضطهد","O you whom the love of young pigeons brought to your fall! why were you not satisfied with a piece of camel’s fat? Did you not fear that fate would spring upon you, when you sprung like a lion into the pigeon-house? The punishment due to crime sleeps not, though it delay for a time. Ah! you would eat young birds and feared not that misfortune, like a ravenous beast, would eat you?"
"هذا بعيد من القياس وما… أعزه في الدنو والبعد
لا بارك الله في الطعام إذا… كان هلاك النفوس في المعد
كم دخلت لقمة حشا شره… فأخرجت روحه من الجسد
ما كان أغناك عن تسورك ال… برج ولو كان جنة الخلد","That were far from being just, and yon were strangely mistaken as to the nearness and the distance (of punishment). May God refuse his blessing to meat, since the belly is the destruction of lives, How often has a sweet bit entered a greedy stomach, and expelled die soul from the body! The possession of Paradise would not have sufficed to turn you from clambering up to the pigeon-house."
"قد كنت في نعمة وفي دعة… من العزيز المهيمن الصمد
تأكل من فأر بيتنا رغدا… وأين بالشاكرين للرغد
وكنت بددت شملهم زمنا… فاجتمعوا بعد ذلك البدد
فلم يبقوا لنا على سبد… في جوف أبياتنا ولا لبد","From the same qasida: The powerful Lord, the Giver of safety, the Eternal had granted you luxurious ease; you ate at will of the mice in our house(but where are those who are grateful for the life?) you scattered their bands from time to time, but they met after their dispersion and spared neither cloth nor felted stuff in the house."
"وفرغوا قعرها وما تركوا… ما علقته يد على وتد
وفتتوا الخبز في السلال فكم… تفتتت للعيال من كبد
ومزقوا من ثيابنا جددا… فكلنا في المصائب الجدد
ونقتصر من هذه القصيدة على هذا القدر فهو زبدتها.","They emptied it to the bottom, and left not even what our hands had suspended to the walls with hooks; they crumbled the bread in the baskets, and how often did they annoy the Family. They tore our new dresses, and all of us were undergoing fresh misfortunes. We shall confine ourselves to these citations, which are the cream of the piece."
وكانت وفاته سنة ثماني عشرة، وقيل تسع عشرة وثلثمائة، وعمره مائة سنة، رحمه الله تعالى.,"Ibn al-Allaf died A. H. three hundred and eighteen (A. D. nine hundred and thirty), or three hundred and nineteen, aged one hundred years."
والنهرواني – بفتح النون وسكون الهاء وفتح الراء والواو وبعد الألف نون – هذه النسبة إلى النهروان، وهي بليدة قديمة بالقرب من بغداد، وقال السمعاني: هي بضم الراء، وليس بصحيح.,"Nahrawani means belonging to Nahrawan, an ancient village near Baghdad; al-Samani pronounces it Nahrawan, but that is not exact."
أبو الجوائز الواسطي,ABU AL-JUWAIZ AL-WASITI
أبو الجوائز الحسن بن علي بن محمد بن باري الكاتب الواسطي؛ كان من الفضلاء، سكن بغداد دهرا طويلا، وذكره الخطيب في تاريخه فقال: وعلقت عنه أخبارا وحكايات وأناشيد وأمالي عن ابن شكرة الهاشمي وغيره، ولم يكن ثقة، فإنه ذكر لي أنه من ابن سكرة وكان يصغر عن ذلك.,"Abu Al-Juwaiz al-Hasan Ibn Ali Ibn Muhammad Ibn Bari Al-Wasiti (native of Wasit) the katib, was a man of eminent talent. He inhabited Baghdad for a long period and is spoken of by the Khatib in his history of that city.” I “wrote under his dictation,” says this author, “different historical relations, anecdotes, pieces of verse, and philological observations, which, as he learned, were taught to him by Ibn Sukkara al-Hashemi and others; but his statements do not merit full confidence, for he told me that he heard” the lessons of Ibn Sukkara, which could not’ be, as he must have been then too young."
وكان أديبا شاعرا حسن الشعر في المديح والأوصاف وغير ذلك، فمما أنشدنيه لنفسه قوله:,"He was well informed in literature and composed some good” poetry, particularly eulogiums and descriptions. Among the verses of his” composition which he recited to me, were the following."
"دع الناس طرا واصرف الود عنهم… إذا كنت في أخلاقهم لا تسامح
ولا تبغ من دهر تظاهر رنقه… صفاء بنيه فالطباع جوامح
وشيئان معدومان في الأرض: درهم… حلال وخل في الحقيقة ناصح
انتهى قول الخطيب.","‘Renounce all mankind and turn your friendship from them, if you cannot have ‘ Indulgence for human nature. The stream of time is evidently a troubled current; hope not then to find pureness and sincerity in (men,) the children of time; for their ‘ dispositions resist correction. Two things are not to be found on earth, a dirhem gained honestly, and a friend really sincere.’"
وله تواليف حسان وخط جيد وأشعار رائقة، وقفت له على مقاطيع كثيرة ولم أر له ديوانا ولا أعلم هل دون شعره أم لا. ومن أشعاره السائرة قوله:,"Abu Al-Jawaiz is author of some good works; his handwriting was elegant, and his poetry charming; I have met with many of his pieces, but I never saw a complete collection of them,’ neither do I know if such a collection was ever formed. The following verses of his are currently cited."
"براني الهوى بري المدى وأذابني… صدودك حتى صرت أمحل من أمس
فلست أرى حتى أراك وإنما… يبين هباء الذر في ألق الشمس","Love has worn me down as a piece of wood is thinned with a knife; and your aversion has melted me away, so that I am become a greater nonentity than the day which is gone by. I am not visible till I see you, for atoms of dust do not appear but in the rays of the sun."
"ومن شعره أيضا وفيه لزوم ما لا يلزم:
واحزني من قولها… خان عهودي ولها
وحق من صيرني… وقفا عليها ولها
ما خطرت بخاطري… إلا كستني ولها","In the piece which follows he has subjected himself to certain rules of com-position not at all necessary in poetry: Oh, what sadness was mine when she said:” He has been false in the promises he” made me, and has sported [with my feelings) By the existence of Him who created me to live for her alone I when her image crosses my mind, I am plunged in despair."
قلت: وقد صح أن وفاته كانت في سنة ستين كما ذكرته أولا، والله أعلم، وإن كان الخطيب لم يصرح به بل اقتصر على انقطاع خبره لا غير.,"It is certain, however, that he died, as we have said, in four hundred and sixty; the Khatib, it is true, does not declare it expressly; he only notices the epoch at which he ceased to hear of him."
العلم الشاتاني,ALAM AL-DIN AL-SHATANI
أبو علي الحسن بن سعيد بن عبد الله بن بندار بن إبراهيم الشاتاني الملقب علم الدين؛ كان فقيها غلب عليه الشعر وأجاد فيه واشتهر به، وكان قد ترك بلده ونزل الموصل واستوطنها ، وكان يتردد منها إلى بغداد، وكان الوزير أبو المظفر ابن هبيرة كثير الإقبال عليه والإكرام له.,"Abu Ali al-Hasan Ibn Saied Ibn Abd Allah Ibn Bundar Ibn Ibrahim al-Shatani, surnamed Alam al-din (the science of religion), was a jurisconsult, but the cultivation of poetry became his dominant passion, and by his compositions, in which he displayed great talent, he became known as a poet: he then had already left his native town and settled at Mosul, from whence he went occasionally to Baghdad. The vizir Abu Al-Muzaffar Ibn Hubaira treated him with great deference and favor."
"وذكره العماد الكاتب في” الخريدة” [وأثنى عليه] وأورد له أشعارا، وقال: مدح صلاح الدين بقصيدة أولها:
أرى النصر معقودا برايتك الصفرا… فسر وافتح الدنيا فأنت بها أحرى","The katib Imad al-din mentions him in the Kharida, and then gives some of his poetry.” He celebrated,” says he, the praises of Salah al-din in a poem, which begins thus: I see victory attached to your yellow standard; proceed then, and conquer the world, for you are worthy of its possession."
"ومنها:
يمينك فيها اليمن واليسر في اليسرى… فبشرى لمن يرجو الندى بهما بشرى",The same poem contains this verse: Fortune is in your right hand and wealth in your left; joy then to him who hopes for their favors joy be to him!
وكان مولده في سنة عشر وخمسمائة وتوفي في شعبان سنة تسع وتسعين وخمسمائة بالموصل، رحمه الله تعالى. وذكره ابن الدبيثي في ذيله، وأثنى عليه.,"This poet was born A. H. five hundred and ten (A. D. one thousand one hundred and sixteen or one thousand one hundred and seventeen); he died in the month of Shaban, five hundred and ninety nine (April, on May, A. D. one thousand two hundred and three), at Mosul Ibn al-Dubaithi mentions him with praise in his supplement (to the literary history of Baghdad)."
وشاتان – بفتح الشين المعجمة وبعد الألف تاء مثناة من فوقها وبعد الألف الثانية نون – وهي بلد بنواحي ديار بكر,Shatan is the name of a town in Diar Bakr.
ناصر الدولة ابن حمدان,NASIR AL-DAWLAT IBN HAMDAN
أبو محمد الحسن الملقب ناصر الدولة ابن أبي الهيجاء عبد الله بن حمدان بن حمدون ابن الحارث بن لقمان بن راشد بن المثنى بن رافع بن الحارث بن غطيف بن محربة بن حارثة بن مالك بن عبيد بن عدي بن أسامة بن مالك بن بكر بن حبيب بن عمرو بن غنم بن تغلب، التغلبي؛,"Abu Muhammad al-Hasan, surnamed Nasir al-Dawlat (champion of the empire), was descended from Taghlib (the progenitor of an ancient and illustrious Arabic tribe); his genealogy is as follows: Al-Hasan son of Abu Al-Haijaa Abd Allah Ibn Hamdan Ibn Hamdun Ibn al-Harith Ibn Lukman Ibn Rashid Ibn al-Mathna Ibn Rad Ibn al-Harith Ibn Ghatif Ibn Mihraba Ibn Haritha Ibn Malik Ibn Obaid Ibn Adi Ibn Osama Ibn Malik Ibn Bakr Ibn Habib Ibn Amr Ibn Ghanm Ibn Taghlib."
كان صاحب الموصل وما والاها، وتنقلت به الأحوال تارات إلى أن ملك الموصل بعد أن كان نائبا بها عن أبيه، ثم لقبه الخليفة المتقي لله ”ناصر الدولة” وذلك في مستهل شعبان سنة ثلاثين وثلثمائة، ولقب أخاه” سيف الدولة” في ذلك اليوم أيضا، وعظم شأنهما.,"He acted as lieutenant to his father in the government of Mosul, and after passing through many vicissitudes of fortune, he became lord of that city and its dependencies. On this occasion he was honored with the title of Nasir al-Dawlat, by the caliph al-Muttaki Lillah, who granted also to his brother, on the same day, the title of Saif al-Dawlat (sword of the empire). This was on the first of the month of Shaban, A. H. three hundred and thirty (April, A. D. nine hundred and forty two). Their influence then became very great."
وكان الخليفة المكتفي بالله قد ولى أباهما عبد الله بن حمدان الموصل وأعمالها في سنة اثنتين وتسعين ومائتين، فسار إليها ودخلها في أول سنة ثلاث وتسعين ومائتين، وكان ناصر الدولة أكبر سنا من أخيه سيف الدولة وأقدم منزلة عند الخلفاء، وكان كثير التأدب معه؛,"Abd Allah Ibn Hamdan, their father, had been appointed governor of Mosul and its dependencies, A. H. two hundred and ninety two (A. D. nine hundred and four or nine hundred and five), by the caliph al-Muktafi Billah( and he made his entry into the city towards the beginning of the year two hundred and ninety three. Nasir al-Dawlat was older than his brother Saif al-Dawlat and in higher favor with the caliphs. The two brothers made the greater part of their literary studies together."
وجرت بينهما يوما وحشة، فكتب إليه سيف الدولة:,"and a coolness having once taken place between them, Saif al-Dawlat addressed these verses to Nasir al-Dawlat."
"لست أجفو وإن جفيت ولا أت… رك حقا علي في كل حال
إنما أنت والد والأب الجا… في يجازى بالصبر والإحتمال","Though suffering from your harshness, I shall not act unkindly; neither shall I neglect my duty, in whatever state I may be. You are (to me as) a parent, and a parent’s severity is best-repaid with patience and resignation."
"وكتب إليه مرة أخرى وذكرها الثعالبي في”اليتيمة”:
رضيت لك العليا وقد كنت أهلها… وقلت لهم بيني وبين أخي فرق
ولم يك بي عنها نكول وإنما… تجافيت عن حقي فتم لك الحق
ولا بد لي من أن أكون مصليا… إذا كنت أرضى أن يكون لك السبق","”Another time, he wrote to him these verses, which are mentioned by Al-Thalibi in his Yatima: I concede to you exalted rank, although I am worthy of it; and I say to (my advisers) “There is a difference between me and my brother. I have no aversion for rank, tis true; but I forego my rights, so that you (my brother) may enjoy the plenitude of yours. (But yet in the race of honors) I must surely hold the second place, if I consent to yield you up the first."
وكان ناصر الدولة شديد المحبة لأخيه سيف الدولة، فلما توفي سيف الدولة – في التاريخ الآتي ذكره في ترجمته إن شاء الله تعالى – تغيرت أحوال ناصر الدولة وساءت أخلاقه وضعف عقله، إلى أن لم يبق له حرمة عند أولاده وجماعته، فقبض عليه ولده أبو تغلب فضل الله الملقب عدة الدولة المعروف بالغضنفر بمدينة الموصل باتفاق من إخوته، وسيره إلى قلعة أردمشت في حصن السلامة،,"On the death of Saif al-Dawlat (an event of which we shall give the date in his life), a great change was produced in the character and disposition of his brother Nasir al-Dawlat, who loved him dearly his intellectual faculties became so weak, that his children and domestics no longer retained for him any respect, and he was at length arrested, at Mosul by his son Abu Taghlib Fadl Allah, surnamed Oddat al-Dawlat (strength of the empire), and commonly called Al-Ghadanfer (the lion). Fadl Allah, who in this action was seconded by the approbation of his brothers, sent his father to the castle of al-Salama in the fortress of Ardumusht."
وذكر شيخنا ابن الأثير في تاريخه أن هذه القلعة هي التي تسمى الآن قلعة كواشي، وذلك في يوم الثلاثاء الرابع والعشرين من جمادى الأولى سنة ست وخمسين وثلثمائة، ولم يزل محبوسا بها إلى أن توفي يوم الجمعة وقت العصر ثاني عشر شهر ربيع الأول سنة ثمان وخمسين وثلثمائة، ونقل إلى الموصل ودفن بتل توبة شرقي الموصل؛ وقيل إنه توفي سنة سبع وخمسين.,"My professor Ibn al-Athir says, in his History, that this fortress is now called Kawashi.) This event took place on Tuesday, the twenty fourth of the first Jumada, A. H. three hundred and fifty six (May, A. D. nine hundred and sixty seven). Nasir al-Dawlat remained in confinement till his death, which happened on the afternoon of Friday, the second of the first Rabi, three hundred and fifty eight (January, A. D. nine hundred and sixty nine). His corpse was borne to Mosul, and interred at Tall Tawba, a hill on the east side of the city. Some say that he died in three hundred and fifty seven."
وقال محمد بن عبد الملك الهمذاني في كتاب” عنوان السير” في آخر ترجمة ناصر الدولة ما مثاله: ولم يزل – يعني ناصر الدولة – مستوليا على ديار الموصل وغيرها حتى قبض عليه ابنه الغضنفر في سنة ست وخمسين وثلثمائة، وكانت إمارته هناك اثنتين وثلاثين سنة،,"Muhammad Ibn Abd al-Malik al-Hamadani says, in his Onwan al-Siar, towards the end of the life of Nasir al-Dawlat: ‘’He” continued to govern the provinces of Mosul and other places, till the-year three hundred and fifty six, when he was arrested by his son al-Ghadanfer; he had’ been emir over those countries for thirty-two years."
وتوفي يوم الجمعة الثاني عشر من شهر ربيع الأول سنة سبع وخمسين وثلثمائة ، رحمه الله تعالى، وقتل أبوه ببغداد وهو يدافع عن الإمام القاهر بالله – وقصته مشهورة – لثلاث عشرة ليلة بقيت من المحرم سنة سبع عشرة وثلثمائة، رحمه الله تعالى.,"He died on, Friday, the twelfth of the first Rabi, three hundred and fifty seven (February, A. D. six hundred and sixty eight). His father Abi Al-Haijaa Abd Allah was slain at Baghdad on the seventeenth of Muharram, A. H. three hundred and seventeen (March, A. D. nine hundred and twenty nine), whilst protecting the caliph al-Kahir Billah. The history of this event- is well known."
وأما الغضنفر بن ناصر الدولة فإنه جرت له مع عضد الدولة ابن بويه لما ملك بغداد بعد قتله بختيار ابن عمه المقدم ذكره – وقد كان معه في الواقعة التي قتل فيها – قضايا يطول شرحها،,"When Adad al-Dawlat Ibn Bwaih slew his cousin Bakhtyar and took possession of Baghdad, Abu Taghlib al-Ghadanfer, who had fought on the side of the latter, was embroiled in an affair with the conqueror, the circumstances of which would be too long to relate."
وحاصلها أن عضد الدولة قصده بالموصل فهرب منه إلى الشام ونزل بظاهر دمشق، والمستولي عليها قسام العيار، فكتب إلى العزيز بن المعز صاحب مصر يسأله تولية الشام، فأجابه إلى ذلك ظاهرا ومنعه باطنا.,"we shall only state in a summary manner, that Adad al-Dawlat went to attack him at Mosul, from which al-Ghadanfer retreated and encamped outside of Damascus, which was in the possession of Kassam al-Aiyar. (Al-Ghadanfer) then wrote to the sovereign of Egypt, al-Aziz Ibn al-Muzz, soliciting the government of Syria, to which al-Aziz gave ostensibly his consent, but secretly opposed obstacles to the fulfilment of his promise."
فتوجه إلى الرملة في المحرم سنة سبع وستين، وبها المفرج بن الجراح البدوي الطائي، فهري منه ثم جمع له جموعا وعاد إليه، فالتقيا على بابها في يوم الاثنين لليلة خلت من صفر من السنة،,"After this, al-Ghadanfer proceeded to Ramla, in the month of Muharram, A. H. three hundred and sixty nine (August, A. D. nine hundred and seventy nine); but as that place was in the hands of al-Mufrij Ibn al-Jarrah al-Badawi al-Tai, he retreated from it, and collected fresh troops to attack the place. He then returned- and gave al-Mufrij battle, at the gate of the city, on Monday, the first of Safar."
فانهزم أصحابه وأسر وقتل يوم الثلاثاء ثاني صفر المذكور، ومولده يوم الثلاثاء لإحدى عشرة ليلة خلت من ذي القعدة سنة ثمان وعشرين وثلثمائة.,"but his partisans having been defeated, he was made prisoner and put to’ death on Tuesday, the second of the month of Safar of that year (September, A. D. nine hundred and seventy nine). His birth took place on Tuesday, the eleventh of Zu Al-Kaada, A. H. three hundred and twenty eight (August, A. D. nine hundred and forty)."
ونقلت نسبهم على هذه الصورة من كتاب” أدب الخواص” للوزير أبي القاسم الحسين ابن المغربي،,"I have given the genealogy of this family on the authority of the vizir Abu Al-Kasim Ibn al-Maghribi, who has inserted it in his work entitled Adab al-Khawass."
وقال محمد بن أحمد الأسدي النسابة: اسم تغلب دثار، وإنما سمي تغلب لأن أباه وائلا قصدته اليمن في داره لتسبي أهله، فصرخ في أهله وعشيرته، فنصر على اليمن، وكان تغلب طفلا، فتبرك به وقال: هذا تغلب، فسمي به,"The genealogist Muhammad Ibn Asad al-Asadi as: “Taghlib [the progenitor of the tribe so called) was named Dithar, but he obtained the surname of-Taghlib for the following reason: His father Wail was beset in his dwelling by [the tribes of) Yemeni who had the intention of making his family prisoners, but he called aloud bn his people and companions, and with their assistance he defeated them of Yemen. Taghlib” was that a child, and his father prognosticated well of him and said: This is Taghlib[thou shalt conquer,) and such was the name by which he was called ever after.”"
ركن الدولة ابن بويه,RUKN AL-DAWLAT IBN BUWAIH
أبو علي الحسن بن بويه بن فناخسرو الديلمي الملقب ركن الدولة؛ وقد تقدمت تتمة نسبه في حرف الهمزة عند ذكر أخيه معز الدولة أحمد.,"Abu Ali al-Hasan Ibn Buwaih Ibn Fannakhosru al-Dailami, surnamed Rukn al-Dawlat (pillar of the state): the rest of his genealogy has been already given in the life of his brother, Muzz al-Dawlat Ahmad."
وكان ركن الدولة المذكور صاحب أصبهان والري وهمذان وجميع عراق العجم، وهو والد عضد الدولة فناخسرو ومؤيد الدولة أبي منصور بويه وفخر الدولة أبي الحسن علي،,"He was lord of Ispahan, Rai, Hamadan, and all Persian Iraq, and father of the three princes, Adad al-Dawlat Fannakhosru, Muwaiyad al-Dawlat Abu Mansur Bawaih, and Fakhr al-Dawlat Abi Al-Hasan Ali."
وكان ملكا جليل القدر عالي الهمة، وكان أبو الفضل ابن العميد – الآتي ذكره إن شاء الله تعالى – وزيره، ولما توفي استوزر ولده أبا الفتح عليا؛,"Rukn al-Dawlat was a powerful and aspiring prince; he had for vizir Ibn al-Amid, on whose death he appointed Abu Al-Fath Ali, the son of Ibn al-Amid, to the same situation."
وكان الصاحب بن عباد وزير ولده مؤيد الدولة، ولما توفي وزر لفخر الدولة – وقد تقدم ذلك في حرف الهمزة في ترجمة الصاحب.,"The Sahib Ibn Abbad was vizir to his son Muwaiyad al-Dawlat, and, on that sovereign’s death, to Fakhr al-Dawlat this circumstance we have already mentioned in the life of the Sahib."
وكان مسعودا ورزق السعادة في أولاده الثلاثة، وقسم عليهم الممالك فقاموا بها أحسن قيام. وكان ركن الدولة المذكور أوسط الأخوة الثلاثة، وهم عماد الدولة أبو الحسن علي وركن الدولة المذكور ومعز الدولة أبو الحسين أحمد – وقد سبق ذكره – وكان عماد الدولة أكبرهم، ومعز الدولة أصغرهم.,"Rukn al-Dawlat reigned prosperously, and was favored by fortune in possessing three such sons; it was between them that he shared his possessions, and they governed with the greatest ability. He had two brothers; Abu Al-Hasan Ali Imad al-Dawlat, who was older than himself, and Abu Al-Husain Ahmad Muzz al-Dawlat, who was younger. The life of the letter has been already given."
وتوفي ركن الدولة ليلة السبت لاثنتي عشرة ليلة بقيت من المحرم سنة ست وستين وثلثمائة بالري، ودفن في مشهده.,"Rukn al-Dawlat died at Rai on Friday night, the eighteenth of the month of Muharram, A. H. three hundred and sixty six (September, A. D. nine hundred and seventy six), and was buried in the mausoleum which bears his name.”"
ومولده تقديرا في سنة أربع وثمانين ومائتين، قاله أبو إسحاق الصابئ، وملك أربعا وأربعين سنة وشهرا وتسعة أيام، وتوى بعده ولده مؤيد الدولة، رحمه الله تعالى.,"His birth is placed, by conjecture, in the year two hundred and eighty four (A. D. eight hundred and ninety seven)such are the words of Abu Ishak al-Sabi. He reigned forty-four years, one month, and bine days, and was succeeded by his son Muwaiyad al-Dawlat."
الحسن بن سهل,AL-HASAN IBN SAHL THE VIZIR
أبو محمد الحسن بن سهل بن عبد الله السرخسي؛ تولى وزارة المأمون بعد أخيه ذي الرياستين الفضل وحظي عنده، وقد تقدم في حرف الباء ذكر ابنته بوران وصورة زواجها من المأمون والكلفة التي احتفل بها والدها الحسن فلا حاجة إلى إعادتها.,"Abu Muhammad al-Hasan Ibn Sahl Ibn Abd Allah al-Sarakhsi. succeeded his brother al-Fadl Zu Al-Riasatain as vizir to al-Mamun, whose favor he thenceforward enjoyed to a high degree. We have already made mention of his daughter Buran, Of her marriage with al-Mamun, and of the heavy expense to which her father al-Hasan went on that occasion; we shall therefore abstain from repeating the same account here."
وكان المأمون قد ولاه جميع البلاد التي فتحها طاهر بن الحسين – وقد ذكرته في ترجمته – وكان عالي الهمة كثير العطاء للشعراء وغيرهم، وقصده بعض الشعراء وأنشده:,"Al-Mamun gave him the government of all the provinces conquered by Tahir Ibn al-Husain, as we shall mention in the life of the latter. Al-Hasan was of a noble disposition and very generous, in his donations to poets and other (literary) men: a poet once went to him and recited in his presence these verses."
"تقول خليلتي لما رأتني… أشد مطيتي من بعد حل
أبعد الفضل ترتحل المطايا… فقلت نعم إلى الحسن بن سهل
فأجزل عطيته.","When my wife saw me saddle my camels, although I had just ungritted them, she said: “Can a distant journey await camels, now that al-Fadl is no more” ” Yes,” I replied” they must (bear me) to al-Hasan Ibn Sahl.” For this piece the poet received a rich present."
وخرج مع المأمون يوما يشيعه، فلما عزم على مفارقته قال له المأمون: يا أبا محمد، الك حاجة قال: نعم يا أمير المؤمنين تحفظ علي من قلبك ما لا أستطيع حفظه إلا بك.,"He went forth, one day, to accompany to some distance al-Mamun, who was setting out on a journey; and when they were about separating, al-Mamun said to him: ‘‘Abu Muhammad!” do you desire anything?” “ Yes, Commander of the faithful;” replied al-Hasan,” that you preserve towards me those favorable feelings of your heart,” the possession of which I cannot ensure to myself but with your concurrence.’"
وقال بعضهم: حضرت مجلس الحسن ابن سهل وقد كتب لرجل كتاب شفاعة، فجعل الرجل يشكره، فقال الحسن: يا هذا، علام تشكرنا إنا نرى الشفاعات زكاة مروءاتنا,"One of those (who knew him) relates the following anecdote: “I was present” at an audience given by al-Hasan Ibn Sahl, and a person came to thank him” for a letter of recommendation which he had written in his favor; on this, the” vizir replied: ‘Why thank me.? I consider (the duty of) intercession as die” legal alms (which render the capital) of my honorable feelings (acceptable to God)"
قال الحاكي: وحضرته يوما وهو يملي كتاب شفاعة، فكتب في آخره: إنه بلغني أن الرجل يسأل عن فضل جاهه يوم القيامة، كما يسأل عن فضل ماله.,"The same narrator says: I was present, one day, whilst he dictated (to his secretary)’a letter of recommendation) and he himself wrote at” the end of it these words: ‘ I have been told that, on the day of judgment, a man will be questioned respecting the use he made of the influence given him by his rank in the world, in the same manner as he will be questioned respecting the use he made of the superfluity of his wealth."
وقال لبنيه: يا بني تعلموا النطق، فإن فضل الإنسان على سائر البهائم به، وكلما كنتم بالنطق أحذق كنتم بالإنسانية أحق.,"He said to his sons: “My sons! learn the use of language; it is by it that man holds his preeminence over other animals; the higher the skill which you attain in the use of” language, the nearer you approach to the ideal of human nature.’"
ولم يزل على وزارة المأمون إلى أن ثارت عليه المرة السوداء، وكان سببها كثرة جزعه على أخيه الفضل لما قتل – وسيأتي خبره في حرف الفاء إن شاء الله تعالى – واستولت عليه حتى حبس في بيته ومنعته من التصرف.,"Al- Hasan continued to act as vizir to al-Mamun till he had an attack of black bile (melancholy), caused by excessive grief on learning the murder of his brother al-Fadl; (we shall narrate this event in the life of the latter.) His melancholy overcame him so far, that he had to be confined to his house, and was unable to fulfil the duties of his office.”"
وذكر الطبري في تاريخه أن الحسن بن سهل في سنة ثلاث ومائتين غلبت عليه السوداء، وكان سببها أنه مرض مرضا شديدا فهاج به من مرضه تغير عقله حتى شد في الحديد وحبس في بيت، فاستوزر المأمون أحمد بن أبي خالد. وكانت وفاته سنة ست وثلاثين في مستهل ذي الحجة، وقيل خمس وثلاثين ومائتين، بمدينة سرخس، رحمه الله تعالى.,"In the year two hundred and three (A. D. eight hundred and eighteen or eight hundred and nineteen), says al-Tabari in his History,” Al-Hasan Ibn Sahl was overcome by black bile, occasioned by a fit of sickness; this sickness impaired his reason to such a degree, “that it was necessary to chain him and confine him in a chamber. Al-Mamun” then took for bis vizir Ahmad Ibn Abi Khalid.” Al-Hasan died at Sarakhs, on the first of Zi Al-Hijja, A. H. two hundred and thirty six (June, A. D. eight hundred and fifty one), (some say two hundred and thirty five)."
"ومدحه يوسف الجوهري بقوله:
لو أن عين زهير عاينت حسنا… وكيف يصنع في أمواله الكرم
إذا لقال زهير حين يبصره… هذا الجواد على العلات، لا هرم","The following verses were made in his praise by Yusuf al-Jawhari: Could Zuhair see Hasan and the manner in which his generosity employs his wealth, Zuhair would say, at the sight:” It is he who is the liberal man despite of misfortunes, and not Harim”"
قلت: وحديث زهير وهرم بن سنان مذكور في آخر هذا الكتاب في ترجمة يحيى بن عيسى المعروف بابن مطروح فليكشف منه؛ وللحسن بن سهل في ترجمة أبي بكر محمد الخوارزمي الشاعر ذكر فلينظر هناك.,"Towards the end of this work, in the life of Yahya Ibn Isa Ibn Matruh, we shall give the anecdote of Zuhair and Harim Ibn Sinan. In the life of Abu Bakr Muhammad al-Khwarizmi mention is made of al-Hasan Ibn Sahl."
والسرخسي – بفتح السين والراء المهملتين وسكون الخاء المعجمة وبعدها سين مهملة – هذه النسبة إلى سرخس وهي من بلاد خراسان.,"Sarakhsi means belonging to Sarakhs, which is a city in Khorasan."
الوزير المهلبي,AL-WAZIR AL-MUHALLABI
أبو محمد الحسن بن محمد بن هارون بن إبراهيم بن عبد الله بن يزيد بن حاتم بن قبيصة بن المهلب بن أبي صفرة الأزدي المهلبي الوزير؛ كان وزير معز الدولة أبي الحسين أحمد بن بويه الديلمي – المقدم ذكره في حرف الهمزة – تولى وزارته يوم الاثنين لثلاث بقين من جمادى الأولى سنة تسع وثلاثين وثلثمائة.,"Abu Muhammad al-Hasan Ibn Muhammad Ibn Harun Ibn Ibrahim Ibn Abd Allah Ibn Yazid Ibn Hatim Ibn Kabisa Ibn al-Muhallab Ibn Abi Sufra al-Azdi al-Muhallabi al-Wazir (the vizir descended from al-Muhallab and member of the tribe of Azd,) was appointed vizir by Muzz al-Dawlat Ibn Buwaih on Monday, the twenty seventh of the first Jumada, A. H. three hundred and thirty nine (November, A. D. nine hundred and fifty)."
وكان من ارتفاع القدر واتساع الصدر وعلو الهمة وفيض الكف على ما هو مشهور به، وكان غاية في الأدب والمحبة لأهله. وكان قبل اتصاله بمعز الدولة في شدة عظيمة من الضرورة والضائقة، وكان قد سافر مرة ولقي في سفره مشقة صعبة واشتهى اللحم فلم يقدر عليه فقال ارتجالا:,"his powerful influence, generous disposition, lofty spirit, and firm administration have rendered him celebrated, whilst his acquaintance with literature and his friendship for men of learning reached to an extreme. Previously to the period at which he was attached to the service of Muzz al-Dawlat, he had suffered greatly from Want and distress: in one of his journeys, after undergoing severe fatigue, he had a longing for flesh-meat, and not being able to procure any, he recited extempore the following verses."
"ألا موت يباع فأشتريه… فهذا العيش ما لا خير فيه
ألا موت لذيذ الطعم يأتي… يخلصني من العيش الكريه
إذا أبصرت قبرا من بعيد… وددت لو أنني مما يليه
ألا رحم المهيمن نفس حر… تصدق بالوفاة على أخيه","Where is death sold, that I may buy it? for this life is devoid of good. Oh I let death, whose taste (to me) is sweet, come and free me from a detested life, When I see a tomb from afar, I wish to be its inhabitant. May the Being who grants tranquility, have compassion on the soul of the generous man who will bestow death, as a charity, upon one of his brethren"
وكان معه رفيق يقال له: ابو عبد الله الصوفي، وقيل أبو الحسين العسقلاني، فلما سمع الأبيات اشترى له بدرهم لحما وطبخه وأطعمه، وتفارقا.,"These verses were heard by a person, who was travelling (in the same caravan) with him, and whose name was Abu Abd Allah al-Sufi, or, by another account, Abu Al-Hasan al-Askalani; this man bought for him a dirham’s worth of meat, and cooked it, and gave it to him to eat. They then separated."
وتنقلت بالمهلبي الأحوال، وتولى الوزارة ببغداد لمعز الدولة المذكور، وضاقت الحال برفيقه في السفر الذي اشترى له اللحم، وبلغه وزارة المهلبي فقصده وكتب إليه:,"and al-Muhallabi having experienced a change of fortune, became vizir to Muzz al-Dawlat at Baghdad, while the person who had travelled with him and purchased the meat for him, was reduced to poverty; having then learned that al-Muhallabi was a vizir, he set out to find him and wrote to him these lines."
"ألا قل للوزير فدته نفسي… مقالة مذكر ما قد نسيه
أتذكر إذ تقول لنضك عيش… ألا موت يباع فأشتريه","Repeat to the vizir, for whose life I would sacrifice my own repeat to him the words of one who reminds him of what he has forgotten. Do you remember when, in a life of misery, you said: Where it death told, that I may buy it."
فلما وقف عليه تذكره وهزته أريحية الكرم، فأمر له في الحال بسبعمائة درهم ووقع في رقعته (مثل الذين ينفقون أموالهم في سبيل الله كمثل حبة أنبتت سبع سنابل في كل سنبلة مائة حبة والله يضاعف لمن يشاء) ثم دعا به فخلع عليه وقلده عملا يرتفق به.,"The vizir, on reading the note, recollected the circumstance, and, moved with the joy of doing a generous action, he ordered seven hundred dirhams to be given to the writer, and inscribed these words on the papa; The similitude of those who lay out their substance in the service of God, is as a grain of com which has produced seven ears and in every ear a hundred grains; for God giveth maty-fold to whom he pleased. He then prayed God’s blessing on him and clothed him in a robe of honor and appointed him to a place under government, so that he might live in easy circumstances."
"ولما ولي المهلبي الوزارة بعد تلك الإضاقة عمل:
رق الزمان لفاقتي… ورثى لطول تحرقي
فأنالني ما أرتجيه… وحاد عما أتقى
فلأطفحن عما أتا… هـ من الذنوب السبق
حتى جنايته بما… صنع المشيب بمفرقي","Al-Muhallabi, on being raised from penury to the vizirate, composed these lines: Fortune pitied (me) for my misery, and lamented the length of the sufferings which consumed me; she has granted me what I hoped for,, and delivered (me) from what I apprehended. I shall therefore pardon her former wrongs, and even the crime of turning my hair to gray."
"وله أيضا:
قال لي من أحب والبين قد ج… د وفي مهجتي لهيب الحريق
ما الذي في الطريق تصنع بعدي… قلت أبكي عليك طول الطريق
ومن المنسوب إليه في وقت الإضاقة من الشعر ما كتبه إلى بعض الرؤساء،
وقيل إنهما لأبي نواس:","By the same: In the haste of our separation, whilst my heart was enflamed (with anguish), the per son whom I loved said to me: “What will you do on the way after (leaving) me?” And I replied:” I shall weep for your (lost) the length of the way.” Among the verses said to have been composed by him in the lime of his poverty and addressed to a person in high authority, are the following, which some, however, attribute to Abu Nuwas"
"ولو أني استزدتك فوق ما بي… من البلوى لأعوزك المزيد
ولو عرضت على الموتى حياة… بعيش مثل عيشي لم يريدوا","If I asked you to increase my afflictions, such an augmentation would be beyond your power. Were a life such as I have led offered to the dead, they would refuse it."
"وقال أبو إسحاق الصابئ صاحب الرسائل: كنت يوما عند الوزير المهلبي فأخذ ورقة وكتب، فقلت بديها:
له يد برعت جودا بنائلها… ومنطق دره في الطرس ينتثر
فحاتم كامن في بطن راحته… وفي أناملها سحبان مستتر","Abu Ishak al-Sabi, the author of the epistles, says: I was one day with the vizir al-Muhallabi, and he took a sheet of paper to write, on which I said extempore: He has a hand of surpassing liberality by its gifts, and a discourse of which he scatters the pearls upon the paper. Hatim is concealed in his hand, and Sahban in his fingers."
وكان لمعز الدولة مملوك تركي في غاية الجمال، يدعى تكين الجامدار، وكان شديد المحبة له، فبعث سرية لمحاربة بعض بني حمدان وجعل المملوك المذكور مقدم الجيش، وكان الوزير المهلبي يستحسنه ويرى أنه من أهل الهوى لا مدد الوغى، فعمل فيه:,"Muzz al-Dawlat bad a Turkish mamluk of singular beauty, named Tikin al-Jamdar; he was extremely fond of him and sent him as the commander of a military expedition against one of the Hamdan family. On this, the following lines were made by the vizir al-Muhallabi, who found the youth handsome enough to adorn a court, but not suited to sustain the toils of war."
"طفل يرق الماء في… وجناته ويرف عوده
ويكاد من شبه العذا… رى فيه أن تبدو نهوده
ناطوا بمعقد خصره… سيفا ومنطقة تؤوده
جعلوه قائد عسكر… ضاع الرعيل ومن يقوده
وكذا كان، فإنه ما أنجح في تلك الحركة، وكانت الكرة عليهم.","(There is) a child with the waters (of youth) mantling in his face, and the wood of his (body) yet tender; he is so like a girl, that his bosom might be expected soon to swell; yet to his slender waist they have hung a sword, add tied around it a belt which hurts him; they have made him chief of an army, but the troop and the leader of it will both perish. And so it really was, the mamluk being unsuccessful in his expedition."
"ومن شعره النادر في الرقة قوله:
تصارمت الأجفان لما صرمتني… فما نلتقي إلا على عبرة تجري
ومحاسن الوزير المهلبي كثيرة.","A singularly sentimental line of his is the following: (My) eyelids parted when you parted with me, and they met not again but over a flowing tear. The traits of his generous character abound."
وكانت ولادته ليلة الثلاثاء لأربع بقين من المحرم سنة إحدى وتسعين ومائتين بالبصرة. وتوفي يوم السبت لثلاث بقين من شعبان سنة اثنتين وخمسين وثلثمائة في طريق واسط، وحمل إلى بغداد، فوصل إليها ليلة الأربعاء لخمس خلون من شهر رمضان من السنة المذكورة، ودفن في مقابر قريش في مقبرة النوبختية، رحمه الله تعالى.,"He was born at Basra on Monday night, the twenty sixth of Muharram, A. H. two hundred and ninety one (December, A. D. nine hundred and three), and he died on Saturday, the twenty sixth of Shaban, A. H. three hundred and fifty two (September, A.D. nine hundred and sixty three), whilst making a journey to Wash. His body was borne to Baghdad, where k arrived on Wednesday night, the fifth of Ramadan of the same year, and was interred in that part of the Al-Nubakhtiya cemetery which is called the burial-ground of the Quraish."
والمهلبي- بضم الميم وفتح الهاء وتشديد اللام المفتوحة وبعدها باء موحدة – هذه النسبة إلى المهلب المذكور أولا، وسيأتي ذكره إن شاء الله تعالى.,"Muhallabi means descended from Al-Muhallab, of whom we shall give the life."
ولما مات الوزير المذكور رثاه أبو عبد الله الحسين بن الحجاج الشاعر المشهور – وسيأتي ذكره – بقوله:,"On the death of this vizir, the following elegy was composed by the poet al-Husain Ibn al-Hajjaj (whose life will be found farther on)."
"يا معشر الشعراء دعوة موجع… لا يرتجى فرج السلو لديه
عزوا القوافي بالوزير فإنها… تبكي دما بعد الدموع عليه
مات الذي أمسى الثناء وراءه… والعفو عفو الله بين يديه","People of poets! the cry of one afflicted; of one for whom the joy of consolation can no more be hoped. Give solace to poetry for the loss of the vizir; poetry weeps blood over him after [exhausting) its tears. He is dead the roan behind whom praise toiled ineffectually, and before whom proceeded clemency {like) the clemency of God."
"هدم الزمان بموته الحصن الذي… كنا نفر من الزمان إليه
فليعلمن بنو بويه أنه… فجعت به أيام آل بويه","In his death, fortune has overthrown the fortress to which we retired for protection against fortune’s wrongs. Let the sons of Buwaih know, that the days [of their prosperity) are now crossed by affliction."
الوزير نظام الملك,THE VIZIR NIZAM AL-MULK
أبو علي الحسن بن علي بن إسحاق بن العباس الملقب نظام الملك قوام الدين الطوسي؛ ذكر السمعاني، في كتاب”الأنساب” في ترجمة الراذ كان، أنها بليدة صغيرة بنواحي طوس، قيل إن نظام الملك كان في نواحيها، وكان من أولاد الدهاقين،,"The vizir Abu Ali al-Hasan Ibn Ali Ibn Ishak Ibn al-Abbas al-Tusi {native of Tus) was surnamed Nizam al-Mulk, Kawwam al-din (the regulator of the stale, upholder of religion). Al-Samaani says in his Kitab Al-Ansab: ‘RAZKAN: a small village near TAs; it is said that Nizam al-Mulk was from its ”neighborhood.” He was son to a dihkan."
واشتغل بالحديث والفقه، ثم اتصل بخدمة علي بن شاذان المعتمد عليه بمدينة بلخ – وكان يكتب له – فكان يصادره في كل سنة، فهرس منه وقصد داود بن ميكائيل بن سلجوق، والد السلطان ألب أرسلان فظهر له منه النصح والمحبة، فسلمه إلى ولده ألب أرسلان وقال له:,"and, after studying the Traditions and jurisprudence, he entered as katib into the service of Ali Ibn Shadan, governor of die city of Balkh; but as heavy sums were extorted from him every year by his employer, he abandoned his post and fled to Dawud Ibn Mikail al-Saljuki, the father of Alp Arslan. This prince received from him such proofs of fidelity and attachment, that he gave him over to his son, Alp Arslan, saying."
اتخذه والدا ولا تخالفه فيما يشير به، فلما ملك ألب أرسلان – كما سيأتي في موضعه من حرف الميم إن شاء الله تعالى – دبر أمره فأحسن التدبير، وبقي في خدمته عشر سنين،,"“Consider him as a parent, and disobey not his counsels.” When Alp Arslan succeeded to the empire, Nizam al-Mulk took the direction of affairs, and administered with great talent; he remained in Alp Arslan’s service ten years."
فلما مات ألب أرسلان وازدحم أولاده على الملك وطد المملكة لولده ملك شاه فصار الأمر كله لنظام الملك، وليس للسلطان إلا التخت والصيد، وأقام على هذا عشرين سنة.,"On the death of that prince, his sons pressed forward to seize on the empire, but Nizam al-Mulk secured it to Malak Shah, son of Alp Arslan. From that period and during twenty years, all the power was concentrated in the hands of the vizir, whilst the sultan had nothing more to do than show himself on the throne and enjoy the pleasures of the chase."
ودخل على الإمام المقتدى بالله، فأذن له في الجلوس بين يديه، وقال له: يا حسن، رضي الله عنك برضاء أمير المؤمنين عنك.,"The caliph al-Muktadi Billah, having received a visit from Nizam al-Mulk, allowed him to be seated in his presence, and addressed him in these terms: “O Hasan! May God be pleased with” thee in as much as the Commander of the faithful is pleased with thee.”"
وكان مجلسه عامرا بالفقهاء والصوفية، وكان كثير الإنعام على الصوفية، وسئل عن سبب ذلك فقال: أتاني صوفي وأنا في خدمة بعض الأمراء فوعظني وقال: اخدم من تنفعك خدمته ولا تشتغل بمن تأكله الكلاب غدا،,"The court of the vizir Nizam al-Mulk was greatly frequented by doctors of the law and Sufis,’ towards the latter of whom he was very beneficent. Being asked the reason of the favor which he showed them, he answered:” I was in the service of a” certain emir, when a Sufi came to me and made me a pious exhortation, and” said: ‘ Serve Him whose service will be useful to you, and be not taken up with” one whom dogs will eat tomorrow.’"
فلم أعلم معنى قوله، فشرب ذلك الأمير من الغد [إلى الليل] وكانت له كلاب كالسباع تفترس الغرباء بالليل، فغلبه السكر فخرج وحده فلم تعرفه الكلاب فمزقته، فعلمت أن الرجل كوشف بذلك، فأنا أخدم الصوفية لعلي أظفر بمثل ذلك.,"I did not understand his meaning; “but the emir used to drink from morning to evening, and had some dogs” which were ferocious like beasts of prey, and devoured strangers at night; “now, it happened that being once overcome with intoxication, he went” out alone, and was torn to pieces by the dogs, which did not recognize” him. I then knew that this Sufi had received a revelation on the subject,” and I therefore treat these people with respect, in hopes that I may obtain a “similar grace.”"
وكان إذا سمع الأذان أمسك عن جميع ما هو فيه. وكان إذا قدم عليه إمام الحرمين أبو المعالي وأبو القاسم القشيري صاحب الرسالة بالغ في إكرامهما وأجلسهما في مسنده. وبنى المدارس والربط والمساجد في البلاد، وهو أول من أنشأ المدارس فأقتدى به الناس.,"On hearing the call to prayers, he immediately abandoned whatever occupation he might be engaged in; and when the Imam al-Haramain Abu Al-Maali, and the author of the Epistle, Abu Al-Kasim al-Kushairi, came to visit him, he treated them with the utmost respect and made them sit down on the same sofa with himself. He built a number of colleges, convents,’ and mosques in different provinces. He was the first who set the example of founding a college."
وشرع في عمارة مدرسته ببغداد سنة سبع وخمسين وأربعمائة، وفي سنة تسع وخمسين جمع الناس على طبقاتهم ليدرس بها الشيخ أبو إسحاق الشيرازي، رحمه الله تعالى، فلم يحضر، فذكر الدرس أبو نصر ابن الصباغ، صاحب” الشامل، عشرين يوما، ثم جلس الشيخ أبو إسحاق بعد ذلك.”,"and he commenced, A. H. four hundred and fifty seven (A. D. one thousand and sixty five), the construction of that of Damascus; in the year four hundred and fifty nine, it was agreed on by every class of persons that Abu Ishak al-Shirazi should teach therein; but he did not present himself, and Abu Nasr Ibn al-Sabbagh, the author of the Shamil taught for twenty days in his place, after which, Abu Ishak accepted."
وهذا الفصل قد استقصيته في ترجمة أبي نصر عبد السيد بن الصباغ صاحب ”الشامل” فلينظر هناك. وكان الشيخ أبو إسحاق إذا حضر وقت الصلاة خرج منها وصلى في بعض المساجد، وكان يقول: بلغني أن أكثر آلاتها غصب,"We shall give the full details of this circumstance in the life of Ibn al-Sabbagh, which see. At the hour of prayer, Abu Ishak used to quit the college and perform his devotions in a mosque; “Because,” said he,” I have been informed that the “.greater part of the materials employed in the construction of the college has” been procured illegally.”"
"وسمع نظام الملك الحديث وأسمعه، وكان يقول: إني لأعلم أني لست أهلا لذلك، ولكني أريد أربط نفسي في قطار النقلة لحديث رسول الله صلى الله عليه وسلم.
ويروى له من الشعر قوله:","Nizam al-Mulk learned and taught the Traditions, and he used to say: ‘‘I am conscious of not deserving that honor, but I” wish to establish myself in the series of persons who have transmitted the” sayings of the Prophet.” The following verses are declared to be his."
"بعد الثمانين ليس قوه… قد ذهبت شره الصبوه
كأنني والعصا بكفي… موسى ولكن بلا نبوه","After four-score, strength exists not; and the alacrity of youth is departed. With staff in hand I resemble Moses, but have not the gift of prophecy."
وقيل: إن هذين البيتين لأبي الحسن محمد بن أبي الصقر الواسطي – وسيأتي ذكره إن شاء الله تعالى.,"Some persons say, however, that these verses are by Muhammad Ibn Abi Al-Sakr, whose life shall be given farther on."
وكانت ولادة نظام الملك يوم الجمعة الحادي والعشرين من ذي القعدة سنة ثمان وأربعمائة بنوقان، إحدى مدينتي طوس، وتوجه صحبة ملك شاه إلى أصبهان، فلما كانت ليلة السبت عاشر شهر رمضان سنة خمس وثمانين وأربعمائة أفطر وركب في محفته,"Nizam al-Mulk was born on Friday, the twenty first of Zu Al-Kaada, A. H. four hundred and eight (April, A. D. one thousand and eighteen), at Nawkan, one of the two cities of which Tus is composed. In A. H. four hundred and eighty five, he set out with Malak Shah for Ispahan, and on Friday night, the tenth of Ramadan (October, A. D. one thousand and ninety two), he broke his fast and mounted in his palanquin."
فلما بلغ إلى قرية قريبة من نهاوند يقال لها سحنة، قال: هذا الموضع قتل فيه خلق كثير من الصحابة زمن أمير المؤمنين عمر بن الخطاب، رضي الله عنهم أجمعين، فطوبى لمن كان معهم،,"on reaching a village called Sahna, near Nahawend, he remarked that a great number of the Companions of the Prophet had been slain at that place in the time of the caliph Omar Ibn al-Khattab, “and happy,” said he, “is the man who is with them!”"
فاعترضه في تلك الليلة صبي ديلمي على هيئة الصوفية معه قصة، فدعا له وسأله تناولها، فمد يده ليأخذها فضربه بسكين في فؤاده، فحمل إلى مضربه فمات، وقتل القاتل في الحال بعد أن هرب، فعثر في طنب خيمة فوقع، وركب السلطان إلى معسكره، فسكنهم وعزاهم، وحمل إلى أصبهان ودفن بها.,"He was then accosted by a boy of the province of Dailam, in the dress of a Sufi, who called to him to receive a memorial, and when the vizir reached out his hand to take it, he stabbed him to the heart with a dagger. Nizam al-Mulk was borne to his pavilion, where he expired, and the murderer took to (light, but having stumbled over a tent-rope, he fell and was immediately taken and put to death. The sultan’ rode forth without delay to tranquillize the army and console them. The body of the vizir was transported to Ispahan, and there interred."
وقيل: إن السلطان دس عليه من قتله فإنه سئم طول حياته، واستكثر ما بيده من الاقطاعات، ولم يعش السلطان بعده سوى خمس وثلاثين يوما، فرحمه الله تعالى لقد كان من حسنات الدهر.,"It is said that the assassin was suborned against him by Malak Shah, who was fatigued to see him live so long, and coveted the numerous fiefs which he held in his possession. The sultan survived him for thirty-five days only. This vizir was the ornament of the age in which he lived; his son-in-law,"
ورثاه شبل الدولة أبو الهيجاء مقاتل بن عطية بن مقاتل البكري – الآتي ذكره إن شاء الله تعالى – وكان ختنه فإن نظام الملك زوجه ابنته – فقال:,"Shibl al-Dawlat Mukatil al-Bakri, whose life will be found farther on, lamented his death in an elegiac poem containing the following passage."
"كان الوزير نظام الملك لؤلؤة… نفيسة صاغها الرحمن من شرف
عزت فلم تعرف الأيام قيمتها… فردها غيرة منه إلى الصدف","Nizam al-Mulk was a precious pearl, formed of pure nobleness by the merciful God. it was so fine that the age knew not its worth, and the Maker, jealous for its honor, restored it to its shell."
وقد قيل: إنه قتل بسبب تاج الملك أبي الغنائم المرزبان بن خسروفيروز المعروف بابن دارست، فإنه كان عدو نظام الملك، وكان كبير المنزلة عند مخدومه ملك شاه، فلما قتل رتبه موضعه في الوزارة،,"The assassination of Nizam al-Mulk has been attributed also to Taj al-Mulk Abu Al-Ghanaim al-Marzuban Ibn KhosruFiruz, surnamed Ibn Darest; he was an enemy of the vizir and in high favor with his sovereign Malak Shah, who, on the death of Nizam al-Mulk, appointed him to fill the place of vizir."
ثم إن غلمان نظام الملك وثبوا عليه فقتلوه وقطعوه إربا إربا في ليلة الثلاثاء ثاني عشر المحرم من سنة ست وثمانين وأربعمائة، وعمره سبع وأربعون سنة، وهو الذي بنى على قبر الشيخ أبي إسحاق الشيرازي، رحمه الله تعالى.,"Ibn Darest was himself slain on Monday night, the twelfth of Muharram, four hundred and eighty four (February, A. D. one thousand and ninety three); having been attacked and cut to pieces by the young mamluks belonging to the household of Nizam al-Mulk. He was aged forty-seven years: the tomb over the grave of the shaikh Abu Ishak al-Shirazi was erected by him."
فخر الكتاب الجويني,FAKHR AL-KUTTAB AL-JUWAINI
أبو علي الحسن بن علي بن إبراهيم الملقب فخر الكتاب الجويني الأصل البغدادي الكاتب المشهور؛ كتب كثيرا، ونسخ كتبا توجد في أيدي الناس بأوفر الأثمان لجودة خطها ورغبتهم فيه،,"Abu Ali al-Hasan Ibn Ali Ibn Ibrahim al-Juwaini, surnamed Fakhr al-Kuttab (pride of the katibs), was a native of Juwain, but his family came from Baghdad. This celebrated katib (scribe) wrote a great deal, and copied books which are now found in the hands of the public, and for which a high price is asked, on account of the beauty of the writing and the eagerness of purchasers."
وذكره العماد الكاتب في الخريدة” وبالغ في الثناء عليه، وقال: كان من ندماء أتابك زنكي بالشام، وأقام بعده عند ولده نور الدين محمود في ظل الإكرام، ثم سافر إلى مصر في أيام ابن رزيك، وتوطن بها إلى هذه الأيام،”,"Imad al-din praises him highly in the Kharida, and then says: He was one of the convivial companions of the atabek Zinki when that prince was in Syria, and afterwards remained under a shelter of honor near his son Nur al-din Mahmud. He then travelled to Egypt during the administration of Ibn Ruzzik, and he dwells there till this day."
"وليس بمصر الآن من يكتب مثله، وأورد له مقطوع شعر كتبه إلى القاضي الفاضل، ولولا أنه طويل لذكرته.
وتوفي سنة أربع وثمانين، وقيل: ست وثمانين وخمسمائة، بالقاهرة، رحمه الله تعالى.","There is not at present, in Egypt, a person “who writes like him.” Imad al-din then cites some passages of a poem addressed by him to al-Kadi Al-Fadil, which, were it not so long, we should give here. Fakhr al-Kuttab died at Cairo, A. H. five hundred and eighty four (A. D. one thousand one hundred and eighteen or one thousand one hundred and nineteen), or five hundred and eighty five."
والجويني – بضم الجيم وفتح الواو وسكون الياء المثناة من تحتها وبعدها نون – هذه النسبة إلى جوين، وهي ناحية كبيرة من نواحي نيسابور، ينسب إليها جماعة كثيرة من العلماء. وكان كثيرا ما ينشد لبعض العراقيين:,"Juwaini means belonging to Juwain, which is a large region near Naisapur: a great number of learned men bore this patronymic. The following verses, composed by a native of Iraq, were often recited by Fakhr al-Kuttab."
"يندم المرء على ما فاته… من لبانات إذا لم يقضها
وتراه فرحا مستبشرا… بالتي أمضى كأن لم يمضها
إنها عندي وأحلام الكرى… لقريب بعضها من بعضها","Men feel regret when unable to accomplish their desires, and you see them rejoice M and look gay when they succeed, although their project are then as if they had never been fulfilled. Projects and the dreams of sleep are, in my opinion, nearly related."
الكرابيسي صاحب الشافعي,AL-KARABISI
أبو علي الحسين بن علي بن يزيد الكرابيسي البغدادي؛ صاحب الإمام الشافعي، رضي الله عنهما، وأشهرهم بانتياب مجلسه وأحفظهم لمذهبه، وله تصانيف كثيرة في أصول الفقه وفروعه. وكان متكلما عارفا بالحديث، وصنف أيضا في الجرح والتعديل وغيره، وأخذ عنه الفقه خلق كثير.,"Abu Ali al-Husain Ibn Ali Ibn Yazid al-Karabisi was a native of Baghdad, and one of the imam al-Shafie’s most distinguished disciples, having replaced him occasionally at his course of lectures, and possessing a most extensive knowledge of his doctrines. He composed many works on the main principles of jurisprudence and its. particular applications; he was skilled in dogmatic theology, and learned in the Traditions. He wrote works on that branch of science which is called al-Jarh wa Al-Tadil (impeachment and justification), and on other subjects. A great number of persons were instructed by him in jurisprudence."
وتوفي سنة خمس وأربعين، وقيل: سنة ثمان وأربعين ومائتين، وهو أشبه بالصواب، رحمه الله تعالى.,"He died A. H. two hundred and forty five, or, according to a statement which appears more correct, in two hundred and forty eight (A. D. eight hundred and sixty two or eight hundred and sixty three)."
والكرابيسي – بفتح الكاف والراء وبعد الألف باء موحدة مكسورة ثم ياء مثناة من تحتها ساكنة وبعدها سين مهملة – هذه النسبة إلى الكرابيس، وهي الثياب الغليظة، واحدها كرباس – بكسر الكاف – وهو لفظ فارسي عرب وكان أبو علي المذكور يبيعها فنسب إليها.,"Karabisi is formed from karabis, which word designates clothes made of a sort of coarse cloth; the singular is kirbas: it is a Persian word, altered in its pronunciation to suit the genius of the Arabic language. This doctor sold cloth of that sort, and was therefore called al- Karabisi (the clothier)."
ابن خيران,ABU ALI IBN KHAIRAN
أبو علي الحسين بن صالح بن خيران الفقيه الشافعي؛ كان من جلة الفقهاء المتورعين وأفاضل الشيوخ، وعرض عليه القضاء ببغداد في خلافة المقتدر فلم يفعل، فوكل الوزير أبو الحسن علي بن عيسى بداره مترسما، فخوطب في ذلك فقال:,"Abu Ali al-Husain Ibn Salih Ibn Khairan was a jurisconsult of the sect of al-Shafie and most eminent for his piety; he was also one of their most talented teachers. The place of kadi at Baghdad was offered to him in the caliphate of al-Muktadir, and on his refusal to accept it, he was kept under arrest in his house by order of the vizir Ali Ibn Isa, who, when remonstrated with on the subject, answered."
إنما قصدت ذلك ليقال كان في زماننا من وكل بداره ليتقلد القضاء فلم يفعل، وكان يعاتب أبا العباس ابن سريج على توليته، ويقول: هذا الأمر لم يكن فينا، وإنما كان في أصحاب أبي حنيفة، رضي الله عنه.,"“My sole intention was to have it said of our epoch, that “ there existed in it one who was kept under arrest in his house, in order that he might be constrained to accept the place of kadi.” Ibn Khairan reproached Ibn Suraij his acceptance of that office, and told him that such a thing was not fitted for persons of their sect, but for those of Abu Hanifa’s."
وكانت وفاته يوم الثلاثاء لثلاث عشرة ليلة بقيت من ذي الحجة سنة عشرين وثلثمائة، قاله أبو العلاء ابن العسكري، وقال الحافظ أبو الحسن الدارقطني: توفي في حدود سنة عشر وثلثمائة، وصوبه الحافظ أبو بكر الخطيب في ذلك، وقال: وهم أبو العلاء العسكري، رحمه الله تعالى.,"According to Abu Al-Ala Ibn al-Askari, this doctor died on Tuesday, the sixteenth of Zi Al-Hijja, A. H. three hundred and twenty (December, A. D. nine hundred and thirty two); but the hafiz Abu Al-Hasan al-Darakutni places his death in the year three hundred and ten; this statement is declared by the Khatib to be correct, and he pronounces Abu Al-Ala’s erroneous."
القاضي حسين,THE KADI HUSAIN
أبو علي الحسين بن محمد بن أحمد المرورودي الفقيه الشافعي المعروف بالقاضي صاحب التعليقة في الفقه؛ كان إماما كبيرا صاحب وجوه غريبة في المذهب،,"Abu Ali al-Husain Ibn Muhammad Ibn Ahmad al-Marwarrudi, a jurisconsult of the Shafie sect and known by the title of the kadi, was a doctor of high authority and author of the treatise on law, entitled al-Talika {notes). In treating some points of doctrine, he followed a system peculiar to himself."
وكلما قال إمام الحرمين في كتاب نهاية المطلب” والغزالي في “الوسيط والبسيط”: “وقال القاضي” فهو المراد بالذكر لا سواه. أخذ الفقه عن أبي بكر القفال المروزي – الآتي ذكره إن شاء الله تعالى في العبادلة -“,"and when the Imam al-Haramain and al-Ghazzali say (the former in his Nihayat al-Matlab, and the latter in his Basit and Wasit), The kadi says, it is he whom they mean and no other. He learned jurisprudence from al-Kaffal al-Marwazi (whose life will be found among those of the Abd Allahs)."
وصنف في الأصول والفروع والخلاف، ولم يزل يحكم بين الناس ويدرس ويفتي، وأخذ عنه الفقه جماعة من الأعيان، منهم أبو محمد الحسين بن مسعود الفراء البغوي صاحب كتاب التهذيب” وكتاب “شرح السنة” وغيرهما.”,"and he composed works on the main principles of jurisprudence, on its particular applications, and on controverted subjects. He continued {till his death) to act as judge, professor, and mufti, and he taught the science of the law to a number of eminent men, amongst whom were al-Farraa al-Baghawi, the author of the Tahzib, the commentary on the Sunna, and other works."
"وتوفي في سنة اثنتين وستين وأربعمائة بمروروذ، رحمه الله تعالى.
وقد تقدم الكلام على مروروذ في حرف الهمزة.","The kadi Husain died A. H. four hundred and sixty two (A. D. one thousand and sixty nine or one thousand and seventy), at Marwarrud, of which place we have already spoken."
أبو علي السنجي,ABU AUI AL-SINJI
أبو علي الحسين بن شعيب بن محمد السنجي الفقيه الشافعي؛ أحد الأئمة المتقنين ، أخذ الفقه بخراسان عن أبي بكر عبد الله القفال المروزي هو والقاضي حسين الذي تقدم ذكره والشيخ أبو محمد الجويني والد إمام الحرمين – وسيأتي ذكره إن شاء الله تعالى –,"Abu Ali al-Husain Ibn Shoaib Ibn Muhammad al-Sinji, a doctor of the sect of al-Shafie and one of their most eminent imams, studied jurisprudence in Khorasan under al-Kaffal al-Marwazi; the kadi Husain, and Abu Muhammad al-Juwaini, the father of the Imam al-Haramain (whose lives we shall give later)."
وشرح الفروع التي لأبي بكر ابن الحداد المصري شرحا لم يقاربه فيه أحد، مع كثرة شروحها، فإن القفال شيخه شرحها، والقاضي أبو الطيب الطبري شرحها، وغيرهما،,"He wrote a commentary on Abu Bakr Ibn al-Haddad al-Misri’s Ford [or development of the Shafiite doctrines); this commentary has not been equaled, although many others have been composed on the same work, one of which is by his own professor al-Kaffal, and another by the kadi Abu Al-Tayeb al-Tabari."
وشرح أيضا كتاب التلخيص” لأبي العباس ابن القاض شرحا كبيرا، وهو قليل الوجود، وله كتاب “المجموع” وقد نقل منه أبو حامد الغزالي في كتاب “الوسيط” وهو أول من جمع بين طريقتي العراق وخراسان، وكان فقيه أهل مرو في عصره.”,"He is also author of a great commentary on the Talkhis of Abu Al-Abbas Ibn al-Kad; this work is rare. Another of his productions is the Majmu or collection (containing an exposition of the Shafiite doctrines). lie is cited by Abu Hamid al-Ghazzali in the Wasit. Al-Sinji was the first who possessed an equal acquaintance with the system of jurisprudence followed in Iraq and that practiced in Khorasan. The people of Marw, at that period, considered him as their chief jurisconsult."
"وكانت وفاته في سنة نيف وثلاثين وأربعمائة، رحمه الله تعالى.
والسنجي – بكسر السين المهملة وسكون النون وبعدها جيم – نسبة إلى سنج، وهي قرية كبيرة من قرى مرو.","He died sometime after the four hundred and thirtieth year of the Hijra (A. D. one thousand and thirty eight or one thousand and thirty nine). Sinji means belonging to Sinj, a large village near Marw."
الفراء البغوي,AL-FARRAA AL-BAGHAWI
أبو محمد الحسين بن مسعود بن محمد، المعروف بالفراء، البغوي الملقب ظهير الدين الفقيه الشافعي المحدث المفسر؛ كان بحرا في العلوم، وأخذ الفقيه عن القاضي حسين بن محمد – كما تقدم في ترجمته –,"Abu Muhammad al-Husain Ibn Masud Ibn Muhammad, more generally known hv the title of al-Farraa al-Baghawi, was a doctor of the sect of al-Shafie, a Traditionist and a commentator on the Quran: in the different sciences he was a sea of knowledge. He learned jurisprudence from the kadi Husain."
وصف في تفسير كلام الله تعالى، وأوضح المشكلات من قول النبي صلى الله عليه وسلم، وروى الحديث ودرس، وكان لا يلقي الدرس إلا على الطهارة، وصنف كتبا كثيرة، منها كتاب التهذيب” في الفقه، وكتاب “شرح السنة” في الحديث، و “معالم التنزيل” في تفسير القرآن الكريم، وكتاب “المصابيح” و “الجمع بين الصحيحين” وغير ذلك.”,"and composed a commentary on the Word of God [the Quran), and an explanation of the obscurities in the sayings of the Prophet [the Surma); he taught the Traditions and professed [jurisprudence), in which he never gave lessons but in a state of legal purity. He is author of many works, such as the Tahdib (arrangement) treating of jurisprudence; an explanation of the Sunna or Traditions; the Maalim al-Tanzil (marks of revelation), which is a commentary on the Quran; the Masabih (lights); the Jamu bain al-Sahihain (the conjunction of the two Sahihs), etc."
توفي في شوال سنة عشر وخمسمائة بمروروذ، ودفن عند شيخه القاضي حسين بمقبرة الطالقان، وقبره مشهور هنالك، رحمه الله تعالى.,"He died in the month of Shawwal, A. H. five hundred and ten (February, A. D. one thousand one hundred and seventeen), at Marwarrud, and was interred in the cemetery of Talakan, close by the grave of his master the kadi Husain. His tomb is famous among the people of that country."
ورأيت في كتاب الفوائد السفرية” التي جمعها الشيخ الحافظ زكي الدين عبد العظيم المنذري أنه توفي في سنة ست عشرة وخمسمائة، ومن خطه نقلت هذا، والله أعلم.”,"I have read (however) in a Work compiled by the shaikh Abd al-Azim al-Mundiri, and entitled al-Fuwaid al-Safariya (travelling notes), that al-Farraa al-Baghawi died A. H. five hundred and sixteen (A.D. one thousand one hundred and twenty two or one thousand one hundred and twenty three): this I found Written in his own hand."
ونقلت عنه أيضا أنه ماتت له زوجة فلم يأخذ من ميراثها شيئا، وأنه كان يأكل الخبز البحت، فعذل في ذلك، فصار يأكل الخبز مع الزبيب.,"He relates also: “A wife of this doctor died, and he refused to accept any portion of the inheritance left by her: he used also to live on dry bread, but having been blamed for this as “an affectation of abstinence), he ate his bread with olive oil.”"
"والفراء: نسبة إلى عمل الفراء وبيعها.
والبغوي – بفتح الباء الموحدة والغين المعجمة وبعدها واو – هذه النسبة إلى بلدة بخراسان بين مرو وهراة يقال لها بغ وبغشور بفتح الباء الموحدة وسكون الغين المعجمة وضم الشين وبعدها واو ساكنة ثم راء – وهذه النسبة شاذة على خلاف الأصل، هكذا قال السمعاني في كتاب  الأنساب”.”","Farraa means a preparer or seller of furs. Al-Samaani says in his Kitab al-Ansab: “Baghawi “ is the relative, adjective derived from Bagh or Baghshur, which is the name of a town in Khorasan, lying between Marw and Herat; this adjective is ‘‘formed irregularly.”"
الحليمي,AL-HALIMl
أبو عبد الله الحسين بن الحسن بن محمد بن حليم الفقيه الشافعي المعروف بالحليمي الجرجاني؛ ولد بجرجان سنة ثمان وثلاثين وثلثمائة، وحمل إلى بخاري، وكتب الحديث عن أبي بكر محمد بن أحمد بن حبيب وغيره،,"Abu Abd Allah al-Husain Ibn al-Hasan Ibn Muhammad Ibn Halim, a doctor of the sect of al-Shafie and known by the name of al-Halimi, was born in Jurjan, A. H. three hundred and thirty eight (A. D. nine hundred and forty nine or nine hundred and fifty), whence he was carried (when yet a child) to Bokhari. He wrote down the Traditions under the dictation of Abd Bakr Muhammad Ibn Ahmad Ibn Habib and other masters."
وتفقه على أبي بكر الأودني وأبي بكر القفال، ثم صار إماما معظما مرجوعا إليه بما وراء النهر، وله في المذهب وجوه حسنة، وحدث بنيسابور وروى عنه الحافظ الحاكم وغيره.,"After studying jurisprudence under Abu Bakr al-Audani and al-Kaffal al-Shashi, he became an imam of high consideration and authority in Transoxiana. He had an excellent manner of treating points of the Shafiite doctrine. when at Naisapur, he taught the Traditions, and al-Hafiz al-Hakim and others gave Traditions on his authority."
وتوفي في جمادى الأولى – وقيل في شهر ربيع الأول – سنة ثلاث وأربعمائة، رحمه الله تعالى، ونسبته إلى جده حليم المذكور.,"His death took place on the first Jumada (some say on the first Rabi), A. H. four hundred and three (end of A. D. one thousand and twelve). Halimi is derived from Halim, which was the name of his great-grandfather."
الوني الحاسب,AL-WANNI AL-FARADI
أبو عبد الله الحسين بن محمد الوني الفرضي الحاسب؛ كان إماما في الفرائض وله فيها تصانيف كبيرة مليحة أجاد فيها، وسمع الحديث من أصحاب أبي علي الصفار وغيرهم، وسمع منه أبو حكيم عبد الله بن إبراهيم الخبري صاحب التخليص” في الحساب والخطيب التبريزي وغيرهما، وهو شيخ الخبري في علم الحساب والفرائض، وانتفع به وبكتبه خلق كثير.”,"Abu Abd Allah al-Husain Ibn Muhammad al-Wanni al-Faradi was a skillful accountant, a doctor of the highest authority in the science of partitions, and a composer of many excellent works. He learned the Traditions from the disciples of Abu Ali al-Saffar and others, and taught them to the Khatib al-Tabrizi, to Abu Hakim al-Khabri, the author of the Talkhis fi Al-Hisab (treatise on arithmetic), and others. He was al-Khabris master in arithmetic and the science of partitions. His instructions and his books were profitable to great numbers."
وتوفي شهيدا ببغداد في ذي الحجة سنة إحدى وخمسين وأربعمائة في فتنة البساسيري المقدم ذكره.,"He died a martyr at Baghdad in the month of Zi Al-Hijja, A. H. four hundred and fifty one (January, A. D. one thousand and sixty), having been slain in the troubles caused by al-Basasiri."
والوني – بفتح الواو وتشديد النون – هذه النسبة إلى ون، وهي قرية من أعمال قهستان أظنه منها.,"Wanni means belonging to Wann, a village in one of the cantons of Kahestan; I imagine that it was his native place."
ابن خميس الكعبي,IBN KHAMIS AL-JUHANI
أبو عبد الله الحسين بن نصر بن محمد بن الحسين بن القاسم بن خميس بن عامر المعروف بابن خميس الكعبي الموصلي الجهني الملقب تاج الإسلام مجد الدين الفقيه الشافعي؛ أخذ الفقه عن أبي حامد الغزالي ببغداد وعن غيره، وولي القضاء برحبة مالك بن طوق، ثم رجع إلى الموصل وسكنها،,"Abu Abd Allah al-Husain Ibn Nasr Ibn Muhammad Ibn al-Husain Ibn al-Kasim Ibn Khamis Ibn Aamir al-Kaabi al-Juhani was a native of Mosul, and is generally known by the name of Ibn Khamis. This doctor, who belonged to the sect of al-Shafie and bore the titles of Taj al-Islam (crown of Islamism) and Majd al-din (glory of religion), studied jurisprudence al-Baghdad under Abu Hamid al-Ghazali and other masters; he (then) became kadi of Rahabat Malik Ibn Tauk, and afterwards returned to Mosul, where he settled."
وصنف كتبا كثيرة، منها مناقب الأبرار” على أسلوب رسالة القشيري، ومنها “مناسك الحج” و “أخبار المنامات”. ذكره الحافظ أبو سعد السمعاني في تاريخه، وأثنى عليه.”,"He composed many works, such as the Manakib al-Abrar (merits of the saints), written in the style of al-Kushairi’s Epistle; the Manasik al-Hajj (rites of the pilgrimage); and the Akhbar al-Manamat (accounts of dreams). He is mentioned with commendation by Abu Saad al-Samaani in his History."
وتوفي في شهر ربيع الاخر سنة اثنتين وخمسين وخمسمائة ، رحمه الله تعالى.,"He died in the month of the second Rabi, A. H. five hundred and fifty two (May, A. D. one thousand one hundred and fifty seven)."
وخميس جدة الأعلى.,Khamis was the name of his great grandfather’s grandfather.
والجهني – بضم الجيم وفتح الهاء وبعدها نون – هذه النسبة إلى جهينة، وهي قرية قريبة من الموصل تجاور القرية التي فيها العين المعروفة بعين القيارة التي ينفع الاستحمام بمائها من الفالج والرياح الباردة، وهي مشهورة، وهما في بر الموصل أسفل من الموصل، وجهينة أقرب من عين القيارة؛ والجهني أيضا نسبة إلى جهينة وهي قبيلة كبيرة من قضاعة.,"Juhani means belonging to Juhaina, a village near Mosul and in the proximity of that other village in which is the celebrated well called Ain al-Kaiyara, the waters of which, when taken in baths, are salutary in cases of palsy and scrofula; it lies in the flat country of Mosul, and lower down than that city, from which it is farther off than Juhaina. Juhani is also the relative adjective derived from Juhaina, the name of a great tribe descended from Kodaa."
والكعبي – بفتح الكاف وسكون العين المهملة وبعدها باء موحدة – هذه النسبة إلى بني كعب، وهم أربع قبائل ينسب إليها، ولا أعلم المذكور إلى أيها ينتسب.,"Kaabi means belonging to Kaab there are four tribes of this name,- but I do not know to which Ibn Khamis belonged."
الحلاج,AL-HALLAJ
أبو مغيث الحسين بن منصور الحلاج الزاهد المشهور؛ هو من أهل البيضاء وهي بلدة بفارس، ونشأ بواسط والعراق، وصحب أبا القاسم الجنيد وغيره، والناس في أمره مختلفون: فمنهم من يبالغ في تعظيمه، ومنهم من يكفر.,"Abu Mughith al-Husain Ibn Mansur al-Hallaj, a celebrated ascetic, was a native of al-Baida, a town in the province of Fars, but he passed his youth in Wasit and Iraq. He was a disciple of Abu Al-Kasim al-Junaid, and people are still at variance respecting his true character; some extolling him to the utmost, whilst others treat him as an infidel."
ورأيت في كتاب مشكاة الأنوار” تأليف أبي حامد الغزالي فصلا طويلا في حاله، وقد اعتذر عن الألفاظ التي كانت تصدر عنه مثل قوله “أنا الحق” وقوله “ما في الجبة إلا الله” وهذه الإطلاقات التي ينبو السمع عنها وعن ذكرها وحملها كلها على محامل حسنة، وأولها، وقال: هذا من فرط المحبة وشدة الوجد، وجعل هذا مثل قول القائل:”,"I read in Abu Hamid al-Ghazali’s Mishkat al- Anwar a long chapter on him, justifying the singular expressions which he uttered, such as lam the Truth; there is naught in Paradise but God, and assertions of a similar nature, the very mention of which is shocking to the ears. Al-Ghazali places all these expressions in a good light, and gives them an interpretation (by which their impiety is removed); he says also that he was led into them from excessive love (towards God) and extreme desire (to enjoy his presence), and that these expressions maybe assimilated to the following."
"أنا من أهوى ومن أهوى أنا… نحن روحان حللنا بدنا
فإذا أبصرتني أبصرته… وإذا أبصرته أبصرتنا","I am he whom I love, and he whom I love is I; we are two souls dwelling in one body. When thou sees me, thou see him; and when thou see him, thou sees us."
وقيل: إن بعضهم كتب إلى أبي القاسم سمنون بن حمزة الزاهد يسأله عن حاله، فكتب إليه هذين البيتين، والله أعلم.,"Among the verses attributed to al-hallaj, and containing allusions expressed in the mystical style of the sufis, are the following (which, however, are said to have been written by Abu AI-Kasim Samnun Ibn Hamza the ascetic to a person who wrote to inquire from him how he was)."
"ومن الشعر المنسوب إليه على اصطلاحهم وإشاراتهم قوله:
لا كنت إن كنت أدري كيف كنت، ولا… لا كنت إن كنت أدري كيف لم أكن","Thou didst send to ask how I was, and what care and sadness I felt in thy absence. I had not been, did I know how I was; and there were no had not been, did I know how I was not."
"وقوله أيضا على هذا الاصطلاح:
ألقاه في اليم مكتوفا وقال له… إياك إياك أن تبتل بالماء وغير ذلك مما يجري هذا المجرى وينبني على هذا الأسلوب.","Such also is this verse in the same style: He threw him into the ocean with his hands tied behind his back, and said to him: “Beware! beware lest thou get wet I” Other verses of the same cast have also been attributed to him."
"وقال أبو بكر ابن ثواية القصري: سمعت الحسين بن منصور وهو على الخشبة يقول:
طلبت المستقر بكل أرض… فلم أر لي بأرض مستقرا
أطعت مطامعي فاستعبدتني… ولو أني قنعت لكنت حرا","Abu Bakr Ibn Thawaba al-Kasri relates that he heard al-Husain Ibn Mansur al-Hallaj say, when undergoing the torture of the rack” I sought through every land a place of repose, but found it not; I obeyed my desires, and they made of me a slave; had I been content (with my lot), I had been free."
وبالجملة فحديثه طويل وقصته مشهورة والله يتولى السرائر.,"In a word, the history of al-Hallaj is long to relate, his fate is well known, and God knows all secret tellings!"
وكان جده مجوسيا وصحب هو أبا القاسم الجنيد ومن في طبقته، وأفتى أكثر علماء عصرة بإباحة دمه.,"The grandfather of al-Hallaj was a Magian; he himself was a disciple of al-Junaid and others of that class, and most of the learned doctors of the time gave their formal opinion that it was lawful to put him to death."
ويقال: إن أبا العباس ابن سريج كان إذا سئل عنه يقول: هذا رجل خفي عني حاله، وما أقول فيه شيئا.,"It is said that Abu Al-Abbas Ibn Suraij, on being asked what he thought of him, returned this answer: “He is a man whose true character is “hidden from me, and I shall therefore abstain from giving any opinion respelling him.”"
وكان قد جرى منه كلام في مجلس حامد بن العباس وزير الإمام المقتدر بحضرة القاضي أبي عمر، فأفتى بحل دمه وكتب خطه بذلك وكتب معه من حضر المجلس من الفقهاء،,"At an assembly held by Hamid Ibn al-Abbas, vizir to al-Muktadir, a discourse was held by al-Hallaj, and the kadi Ibn Omar, who was present, gave a fatwa {or judicial opinion) that he merited death; this he wrote down with his own hand, and the same declaration was signed by the other doctors who were there."
فقال لهم الحلاج: ظهري حمى ودمي حرام، وما يحل لكم أن تتأولوا علي بما يبيحه، وأنا اعتقادي الإسلام ومذهبي السنة وتفضيل الأئمة الأربعة الخلفاء الراشدين وبقية العشرة من الصحابة، رضوان الله عليهم أجمعين،,"On this, al-Hallaj said to them: “You cannot flog me, “ neither can you spill my blood; and it is not lawful for you to take hold “of a pretext against me so that you may authorize the shedding of my blood: my belief is Islamism, founded on the Sunna; I admit the preeminence of the four imams, of the well-directed caliphs, and of the rest of the ten Companions; may the favor of God be upon them!"
ولي كتب في السنة موجودة في الوراقين فالله الله في دمي، ولم ينزل يردد هذا القول وهم يكتبون خطوطهم إلى أن استكملوا ما احتاجوا إليه ونهضوا من المجلس، وحمل الحلاج إلى السجن.,"I have besides composed works on the Sunna, which are to be found at the booksellers’. So on God on God {do I call) that he protect my blood.” He continued repeating these words whilst they were writing down their opinions, and when they had finished’ and withdrawn, al-Hallaj was taken to prison."
وكتب الوزير إلى المقتدر يخبره بما جرى في المجلس وسير الفتوى، فعاد جواب المقتدر بأن القضاة إذا كانوا قد أفتوا بقتله فليسلم إلى صاحب الشرطة، وليتقدم إليه بضربه ألف سوط، فإن مات من الضرب وإلا ضربه ألف سوط أخرى؛ ثم تضرب عنقه،,"The vizir then informed al-Muktadir, by letter, of the result of the meeting, and sent him the decisions of the doctors; to this, answer was made, that since the kadis had given their opinion that he merited death, he should be handed over to the chief of the police guards, who should inflict on him one thousand strokes of a whip, and another thousand if his death did not ensue, and that he should then behead him."
فسلمه الوزير إلى الشرطي وقال له ما رسم به المقتدر، وقال: إن لم يتلف بالضرب فتقطع يده ثم رجله ثم يده ثم رجله ثم تحز رقبته وتحرق جثته، وإن خدعك وقال لك: أنا أجري الفرات ودجلة ذهبا وفضة، فلا تقبل ذلك منه ولا ترفع العقوبة عنه،,"The vizir, in consequence, handed al-Hallaj over to the chief of the police guards, whom he informed of the orders given by al-Muktadir; he said to him also: “If al-Hallaj does not expire under the bastinado, cut off one of his hands, then one of his feet, then the other hand, then the other foot; “ then strike off his head and burn his body. And if he try to beguile you, and “say to you that he will make the Euphrates and Tigris rim gold and silver, “do not hearken to him nor suspend his punishment.”"
فتسلمه الشرطي ليلا، وأصبح يوم الثلاثاء لسبع بقين، وقيل لست بقين من ذي القعدة ، سنة تسع وثلثمائة، فأخرجه عند باب الطاق، واجتمع من العامة خلق كثير لا يحصى عددهم،,"The chief of the police received the prisoner that night, and the next morning, which was Tuesday, the twenty third (or, as some say, the twenty fourth) of Zu Al-Kaada, A. H. three hundred and nine (March, A. D. nine hundred and twenty two), he brought him to the Bab al-Tak (the gate of the dome), where an immense multitude of people was assembled."
وضربه الجلاد ألف سوط، ولم يتأوه بل قال للشرطي لما بلغ ستمائة: ادع بي إليك، فإن لك عندي نصيحة تعدل فتح قسطنطينية ، فقال له: قد قيل لي عنك إنك تقول هذا واكثر منه وليس إلى أن أرفع الضرب عنك سبيل،,"The executioner inflicted one thousand strokes on al-Hallaj, who did not utter a groan, but said to the chief of the police guards, towards the six hundredth: “Let me be brought near you, “ for I have an advice to give you which will be worth the capture of Constantinople.” I have been already told’ replied the other, “that you would “say this and more; and it is not in my power to suspend your punishment.”"
فلما فرغ ضربه قطع أطرافه الأربعة، ثم حز رأسه وأحرق جثته، ولما صارت رمادا ألقاها في دجلة، ونصب الرأس ببغداد على الجسر، وجعل أصحابه يعدون أنفسهم برجوعه بعد أربعين يوما.,"After the infliction of the bastinado, his four limbs were cut off; he was then beheaded, his body was consumed by fire, the ashes were cast into the Tigris, and the head was stuck up at Baghdad, on the bridge. His disciples flattered themselves with the hopes of his returning (on earth) after forty days."
واتفق أن زادت دجلة في تلك السنة زيادة وافرة، فادعى أصحابه أن ذلك بسبب إلقاء رماده فيها. وادعى بعض أصحابه أنه لم يقتل، وإنما ألقى شبهه على عدو له.,"and a$ a great inundation of the Tigris occurred the same year, they pretended that it was produced by the ashes of al-Hallaj which had been thrown into the river. Some of his partisans asserted that he had not been put to death, but that his likeness had been given to one of his enemies (who thus suffered in his stead)."
وشرح حاله فيه طول، وفيما ذكرناه كفاية.,"It would be too long to enter into a full account of his conduct, but what we have here said may suffice."
والحلاج: بفتح الحاء المهملة وتشديد اللام وبعدها ألف ثم جيم. وإنما لقب بذلك لأنه جلس على حانوت حلاج واستقضاه شغلا،,He received the surname of al-Hallaj because he used to sit by the shop of a cotton-carder (hallaj) whom he (one day) asked to do some business for him; “But I myself am busy carding;” answered the other.
فقال الحلاج: أنا مشتغل بالحلج، فقال له: امض في شغلي حتى أحلج عنك، فمضى الحلاج وتركه، فلما عاد رأى قطنه جميعه محلوجا.,"“Do my business,” said al-Hallaj, “and I will card for you.” The man then went off, leaving him there, and on his return he found all his cotton carded."
قلت: وبعد الفراغ من هذه الترجمة، وجدت في كتاب الشامل” في أصول الدين، تصنيف الشيخ العلامة إمام الحرمين أبي المعالي عبد الملك ابن الشيخ أبي محمد الجويني رحمهما الله تعالى – الآتي ذكره إن شاء الله تعالى – فصلا ينبغي ذكره ههنا والتنبيه على الوهم الذي وقع فيه،”,"After finishing this notice, I found in a work on the principles of religion, composed by the Imam al-Haramain Abu Al-Maali al-Juwaini, and entitled al-Shamil, a passage which it is necessary for me to mention, and in which I am obliged to point out an error."
فإنه قال، وقد ذكر طائفة من الأثبات الثقات: إن هؤلاء الثلاثة تواصوا على قلب الدولة، والتعرض لإفساد المملكة، واستعطاف القلوب واستمالتها،,"That doctor says: “Some of our best and soundest authorities state that the three persons (named below) conspired to overthrow the (Muslim) empire, and undertook to disorganize the “ state and gain over the hearts of the people to themselves."
وارتاد كل واحد منهم قطرا: أما الجنابي فأكناف الأحساء، وابن المقفع توغل في أطراف بلاد الترك، وارتاد الحلاج قطر بغداد، فحكم عليه صاحباه بالهلكة والقصور عن درك الأمنية لبعد أهل العراق عن الانخداع؛ هذا آخر كلام إمام الحرمين، رحمه الله.,"Each of them then proceeded to a particular region: al-Jannabi went to the province of al-Ahsaa; Ibn al-Mukaffa penetrated into the country of the Turks; and al-Hallaj repaired to Baghdad, the sovereign of which city condemned him to death: the failure of the project was caused by the difficulty of seducing “ the people of Iraq.”"
قلتك وهذا كلام لا يستقيم عند أرباب التواريخ، لعدم اجتماع الثلاثة المذكورين في وقت واحد: أما الحلاج والجنابي فيمكن اجتماعهما لأنهما كانا في عصر واحد، ولكن لا أعلم هل اجتمعا أم لا.,"Now, this statement cannot be received by any historian; for these three persons were not contemporaries; as for al-Hallaj and al- Jannabi, they lived, it is true, at the same period, but I do not know that they ever met."
والمراد بالجنابي هو أبو طاهر سليمان بن أبي سعيد الحسن بن بهرام القرمطي، رئيس القرامطة وحديثهم وحروبهم وخروجهم على الخلفاء والملوك مشهور فلا حاجة إلى الإطالة بشرحه في هذا المكان، بل إن يسر الله تعالى تحرير التاريخ الكبير، فسأذكر فيه حديثهم مستوفى، إن شاء الله تعالى. وبعد أن جرى ذكرهم، فينبغي أن نذكر منه فصلا مختصرا ههنا، حتى لا يخلو هذا الكتاب من حديثهم،,"AL-JANNABI Abu Tahir Suleiman Ibn Abi Saied Al-Hasan Ibn Bahram al-Kirmiti was the chief of the Karmats, whose wars and revolts against the caliphs and (Muslim) princes are sufficiently known to dispense with our lengthening this article by giving an account of them; but if God enable me to compose my great history, I shall give a detailed narrative of their proceedings. It is incumbent on me, however, since I have spoken of them here, to stale briefly what they were; (as it is my desire) that some mention of them should be found in this work."
"فأقول:
إن شيخنا عز الدين أبا الحسن علي بن محمد المعروف بابن الأثير ذكر في تاريخه الكبير الذي سماه  الكامل ” أول أمرهم، وأطال الحديث فيه، وشرح في كل سنة ما كان يجري لهم فيها، فاخترت ههنا شيئا من ذلك طلبا للإيجاز.”","My professor Izz al-din Ali, surnamed Ibn al-Athir, gives in his great historical work, the Kamil, a long account of the origin of this sect, and, under each year, he relates what happened to them during that period. It is this source which supplies me with the following passages, in extracting which, I was attentive to aim at concision."
وأول ما شرع فيه في سنة ثمان وسبعين ومائتين، فقال: في هذه السنة تحرك قوم بسواد الكوفة يعرفون بالقرامطة، ثم بسط القول في ابتداء أمرهم، وحاصله: أن رجلا أظهر العبادة والزهد والتقشف، وكان يسف الخوص ويأكل من كسبه,"He makes the first mention Of them under the year two hundred and seventy eight (A.D. eight hundred and ninety one or eight hundred and ninety two), where he says: “In this year, some people of the Sawad, or cultivated country, around Kufa, and who are called the Karmats, “became disorderly. He then gives die particulars of the rise of this sect, and the following is a summary extract from his relation: There appeared a man who made an outward show of devotion, sell-mortification, and austerity of life; he plaited [baskets and other objects) with palm-tree leaves, and subsisted on the produce of their sale."
وكان يدعو الناس إلى إمام من أهل البيت، رضي الله عنهم؛ وأقام على ذلك مدة، فاستجاب له خلق كثير، وجرت له أحوال أوجبت له حسن الاعتقاد فيه، وانتشر ذكرهم بسواد الكوفة.,"For some time he invited the people to (join) an imam belonging to the blessed family of the Prophet, and his appeal was answered by great numbers, who were induced, from different circumstances in his conduct, to place a perfect reliance on his sincerity. The report of their proceedings spread throughout the territory of Kufa.”"
ثم قال شيخنا ابن الأثير بعد هذا في سنة ست وثمانين ومائتين: وفي هذه السنة ظهر رجل من القرامطة يعرف بأبي سعيد الجنابي بالبحرين، واجتمع إليه جماعة من الأعراب والقرامطة وقوي أمره، فقتل من حوله من أهل تلك القرى.,"He then says under the year two hundred and eighty six (A. D. eight hundred and ninety nine): “In this year appeared, in (the province of) al-Bahrain, a man of the Karmat sect, who bore the name of Abi Saied al-Jannabi, and who was joined by a number of Karmats and of the Arabs of the Desert; his party having thus become strong, he (attacked and) slew the people of the neighboring villages."
وكان أبو سعيد المذكور يبيع للناس الطعام، ويحسب لهم بيعهم، ثم عظم أمرهم وقربوا من نواحي البصرة، فجهز إليهم الخليفة المعتضد بالله جيشا يقاتلهم مقدمة العباس بن عمرو الغنوي،,"This Abu Saied used to sell food, and he persuaded his purchasers that in buying it, they did an act agreeable to God. Their strength then became great and they approached the regions of Basra, on which the caliph al-Moutadid Billah sent against them an army under the command of al-Abbas Ibn Amr al-Ghanawi."
فتواقعوا وقعة شديدة، وانهزم أصحاب العباس واسر العباس، وكان ذلك في آخر شعبان سنة سبع وثمانين فيما بين البصرة والبحرين.,"A vigorous action ensued, in which the troops of al-Abbas were routed and he himself taken prisoner. This happened towards the end of the month of Shaban, two hundred and eighty seven, between Basra and Bahrain."
وقتل أبو سعيد الأسري وأحرقهم، واستبقى العباس ثم أطلقه بعد أيام وقال له: امض إلى صاحبك وعرفه ما رأيت، فدخل بغداد في شهر رمضان من السنة، وحضر بين يدي المعتضد فخلع عليه.,"Abu Saied put his prisoners to death and burned their bodies, but he spared the life of al-Abbas, and dismissed him after a lapse of some days; telling him to go to his master and inform him of what he had witnessed. Al-Abbas arrived at Baghdad in the month of Ramadan of that year and entered into the presence of the caliph, who clothed him in a robe of honor."
ثم إن القرامطة دخلوا بلاد الشام في سنة تسع وثمانين ومائتين، وجرت بين الطائفتين وقعات يطول شرحها.,"The Karmats then penetrated into Syria in A. H. two hundred and eighty nine, and a number of combats, too long to be related, ensued between the two parties."
ثم قتل أبو سعيد المذكور في سنة إحدى وثلثمائة، قتله خادم له في الحمام وقام مقامه ولده أبو طاهر سليمان بن أبي سعيد، ولما قتل أبو سعيد كان قد استولى على هجر والقطيف والطائف وسائر بلاد البحرين.,"In the year three hundred and one (A. D. nine hundred and thirteen or nine hundred and fourteen), Abu Saied al-Jannabi was slain in a bath by one of his eunuchs, and was succeeded by his son Abu Tahir Suleiman. At the period of his death, Abu Saied was in possession of Hajar, al-Katif, al-Taif, and the rest of the province of Bahrain."
وفي سنة إحدى عشرة وثلثمائة في شهر ربيع الآخر منها، قصد أبو طاهر وعسكره البصرة وملكوها بغير قتال، بل صعدوا إليها ليلا بسلالم الشعر، فلما حصلوا بها واحسوا بهم ثاروا إليهم فقتلوا متولي البلاد ووضعوا السيف في الناس فهربوا منهم،,"In the month of the second Rabi, A. H. three hundred and eleven (commencement of August, A. D. nine hundred and twenty three), Abu Tahir marched his army to Basra and occupied that city without meeting any serious resistance. They scaled its walls during the night by means of rope-ladders made of (camels ) hair, and having been attacked on the first alarm, they slew the governor of the city and put a part of their adversaries to the sword; the rest took to flight."
وأقام أبو طاهر سبعة عشر يوما يحمل منها الأموال، ثم عاد إلى بلده، ولم يزالوا يعيشون في البلاد ويكثرون فيها الفساد من القتل والسبي والنهب والحريق إلى سنة سبع عشرة وثلثمائة، فحج الناس فيها، وسلموا في طريقهم.,"During the seventeen days that Abu Tahir remained at Basra, he was occupied in sending off the property taken from the inhabitants, after which he returned to his own country. The Karmats continued, till the year three hundred and seventeen (A. D. nine hundred and twenty nine), to fill the provinces with devastation, and lay them waste with fire and sword, captivity and pillage. In that year, the pilgrims arrived safely at Mecca, but they were there attacked,"
ثم وافاهم أبو طاهر القرمطي بمكة يوم التروية، فنهبوا أموال الحجاج وقتلوهم حتى في المسجد الحرام وفي البيت نفسه؛ وقلع الحجر الأسود وأنفذه إلى هجر، فخرج إليه أمير مكة في جماعة من الأشراف فقاتلوه فقتلهم أجمعين وقلع باب الكعبة، واصعد رجلا ليقلع الميزاب فسقط فمات،,"on the day of Tarwiya (the eighth of Zi Al-Hijja), by Abu Tahir the Karmati, who plundered their property and slew them even in the precincts of the Sacred Mosque and in the House of God itself. They tore the black stone out of the wall of the Kaaba and sent it to Hajar; and they slew the emir of Mecca and a number of sharifs who had sallied out to attack them. They broke down the door of the Kaaba, and one of “ them mounted up to pull away the water-spout, but he fell and was killed."
وطرح القتلى في بئر زمزم ودفن الباقين في المسجد الحرام من غير كفن ولا غسل ولا صلاة على أحد منهم. وأخذ كسوة البيت فقسمها بين أصحابه، ونهيب دور أهل مكة، فلما بلغ ذلك المهدي عبيد الله صاحب إفريقية – الآتي ذكره إن شاء الله تعالى – كتب إليه ينكر عليه ذلك ويلومه ويلعنه ويقيم عليه القيامة،,"They threw some of the slain into the well Zamzam, and buried the others in the Sacred Mosque, without winding sheets, or washing or prayers. The cloth covering of the Kaaba was taken off by their chief and shared among his followers, and they plundered the houses of the people of Mecca. When intelligence of this reached al-Mahdi Obaid Allah, lord of Ifrikiya, he wrote to al-Jannabi, condemning his conduct and reprehending him most severely."
ويقول له: حققت على شيعتنا ودعاة دولتنا الكفر واسم الإلحاد بما قد فعلت، فإن لم ترد على أهل مكة وعلى الحجاج وغيرهم ما قد أخذت منهم، وترد الحجر الأسود إلى مكانه وترد كسوة الكعبة، فأنا بريء منك في الدنيا والآخرة.,"By what you have committed, said he, you have justified the accusation of infidelity brought against our sect, and the title of impious given to the missionaries acting for our dynasty’, and if you restore not that which you have taken from the inhabitants of Mecca, from the pilgrims, and from others, if you replace not the black stone and the covering of the Kaaba, we shall renounce you both in this world and in the next."
فلما وصله هذا الكتاب أعاد الحجر، واستعاد ما أمكنه من أموال أهل مكة فرده. ثم ذكر شيخنا ابن الأثير في سنة تسع وثلاثين وثلثمائة أن القرامطة ردوا الحجر إلى مكة وقالوا: أخذناه بأمر وأعدناه بأمر. وكان بجكم التركي أمير بغداد والعراق قد بذل لهم في رده خمسين ألف دينار فلم يردوه، وردوه الآن.,"On the receipt of this letter, he replaced the stone, and restored to the people of Mecca as much of their property as he could get back from his followers. ‘We took it,’ said they, ‘by order, and by order we give it back.’ Begkem al-Turki, who was emir of Baghdad and Iraq at that time, had offered them fifty thousand dinars to induce them to restore the black stone, but they refused; now, however, they gave it back."
وقال غير شيخنا: إنهم ردوه إلى مكانه من الكعبة المعظمة لخمس خلون من ذي القعدة، وقيل من ذي الحجة من السنة، في خلافة المطيع لله، وإنه لما أخذوه تفسخ تحته ثلاثة جمال قوية من ثقله، وحملوه لما أعادوه على جمل واحد ضعيف فوصل به سالما.,"Another historian says: “They restored it to its place in the Kaaba on the fifth of Zu Al-Kaada, or Zi Al-Hijja, of that year (A. H. three hundred and thirty nine), in the caliphate of al-Muti Lillah. When he (Abu Tahir) carried it off, three strong camels could scarcely bear its weight, but. when they restored it, one weak camel bore it back without suffering (from fatigue).”"
قلت: وهذا الذي ذكره شيخنا – من كتاب المهدي إلى القرمطي في معنى الحجر، وأنه رده لذلك – لا يستقيم، لأن المهدي توفي سنة اثنتين وعشرين وثلثمائة، وكان رد الحجر في سنة تسع وثلاثين، فقد ردوه بعد موته بسبع عشرة سنة، والله أعلم.,"I must {now) observe that the statement of my master (ibn al-Athir) respecting Al-Mahdi’s letter to al-Kirmiti on the subject of the black stone and its restoration in consequence, cannot be correct; for al- Mahdi died A H. three hundred and twenty two (A. D. nine hundred and thirty four), and the stone was sent back A. H. three hundred and thirty nine (A. D. nine hundred and fifty or nine hundred and fifty one), seventeen years after his death."
ثم قال شيخنا عقيب هذا: ولما أرادوا رده حملوه إلى الكوفة، وعلقوه بجامعها حتى رآه الناس، ثم حملوه إلى مكة، وكان مكثه عندهم اثنتين وعشرين سنة.,"A little farther on, my master says: “When they restored the stone, they first carried it to Kufa and hung it up in the mosque, for public inspection; and they then bore it to Mecca, after its having remained with them twenty-two years.”"
قلت: وقد ذكر غير شيخنا أن الذي رده هو ابن سنبر، وكان من خواص أبي سعيد.,"It is said, however, by another historian, that it was restored by Ibn Sanbr, one of Abu Saied (al-Jannabis) favorite partisans."
ثم ذكر شيخنا في سنة ستين وثلثمائة أن القرامطة وصلوا إلى دمشق فملكوها وقتلوا جعفر بن فلاح نائب المصريين – وقد سبق في ترجمة جعفر المذكور طرف من خبر هذه القضية – ثم بلغ عسكر القرامطة إلى عين شمس، وهي على باب القاهرة، وظهروا عليهم، ثم انتصر أهل مصر عليهم فرجعوا عنهم.,"My master then says, under the year three hundred and sixty (A. D. nine hundred and seventy or nine hundred and seventy one): The Karmats came to Damascus, took it and slew the Egyptian govern, Jaafar Ibn Falah. (We have already made some mention of this in the life of Jaafar.) “ Then the Karmat army reached Ain Shams near the gates of Cairo and defeated the Egyptian troops, but it subsequently retired, having been vanquished in its turn by the people of Egypt.”"
قلت: وعلى الجملة فالذي فعلوه في الإسلام لم يفعله أحد قبلهم ولا بعدهم من المسلمين، وقد ملكوا كثيرا من بلاد العراق والحجاز وبلاد الشرق والشام إلى باب مصر، ولما أخذوا الحجر تركوه عندهم في هجر، وقتل أبو طاهر المذكور في سنة اثنتين وثلاثين وثلثمائة.,"On the whole, no Muslims, either before or after them, committed such crimes against Islamism as they: most of Iraq, and of the land of the East, the province of Hijaz, Syria, and the country up to the gates of Egypt fell into their power. When they took away the stone, they left it at Hajar, their headquarters. Abu Tahir was killed A. H. three hundred and thirty two (A. D. nine hundred and forty three or nine hundred and forty four)."
والقرمطي: بكسر القاف وسكون الراء وكسر الميم وبعدها طاء مهملة؛ والقرمطة في اللغة تقارب الشيء بعضه من بعض، يقال: خط مقرمط، ومشي مقرمط، إذا كان كذلك. وكان أبو سعيد المذكور قصيرا مجتمع الخلق أسمر كريه المنظر، فلذلك قيل له قرمطي. وقد ذكر القاضي أبو بكر الباقلاني فصلا طويلا من أحوالهم في كتاب كشف أسرار الباطنية”.”,"Kirmiti is a relative adjective; the word karmata, when employed as a noun common, signifies the closeness of one part of a thing to another part; thus they say of writing and of a mode of walking that they are mukarmit, when the letters of the writing are close to each other, and when a person takes short steps in walking: the Abu Saied of whom we are speaking was a short squat man, of a tawny color and ill-looking; and for this reason he was called Kirmiti, A long chapter on the proceedings of the Karmats is given by the kadi al-Bakilani in his work entitled Asrar al-Batiniya (secrets of the Batinites)."
وأما الجنابي: فإنه بفتح الجيم وتشديد النون وبعد الألف باء موحدة، وهذه النسبة إلى جنابة، وهي بلدة من أعمال فارس متصلة بالبحرين عند سيراف، والقرامطة منها، فنسبوا إليها.,"Jannabi means belonging to Jannaba, which is a town in one of the cantons of Fars, contiguous to Bahrain, and situated near Siraf; the Karmats came from this place, and were therefore called Jannabites."
والأحساء – بفتح الهمزة وسكون الحاء المهملة وبعدها سين مهملة ثم همزة ممدودة – وهي كورة في تلك الناحية، فيها بلاد كثيرة منها جنابة المذكورة وهجر والقطيف – وهي بفتح القاف وكسر الطاء المهملة وسكون الياء المثناة من تحتها وبعدها فاء – وغير ذلك من البلاد؛ والأحساء: جمع حسي – بكسر الحاء وسكون السين المهملة – والحسي: ماء تنشفه الأرض من الرمل، فإذا صار إلى صلابة أمسكته فتحفر العرب عنه الرمل فتستخرجه. ولما كانت هذه الأرض كثيرة الأحساء سميت بهذا الاسم، وصار علما عليها لا تعرف إلا به.,"Al-Ahsaa is a tract of country in the same region, containing many towns such as Jannaba, Hajar and al-Katif. Ahsaa is the plural of Hisi, which word denotes water absorbed by a sandy soil till it reaches a hard stratum by which it is retained; the Arabs dig away the sand till they find the water and extract it. When a place contains much land of this nature, it is called al-Ahsaa and becomes known by no other name."
وأما البحرين فقد قال الجوهري في كتاب الصحاح”: البحرين بلد، والنسبة إليه بحراني، وقال الأزهري: إنما ثنوا البحرين لأن في ناحية قراها بحيرة على باب الأحساء وقرى هجر بينها وبين البحر الأخضر الأعظم عشرة فراسخ، وقدرت البحيرة ثلاثة أميال في مثلها، ولا يغيض ماؤها، وهو راكد زعاق،”,"Relative to Bahrain, al-Jawhari says in his Sahah: Al-Bahrain is a town; the adjective derived from it is Bahrani. (Abu Mansur Muhammad) al-Azhari says: Al-Bahrain (the two seas) is in the dual number, and it was so named for the reason that in the region where its towns are situated, and near the gate of al-Ahsaa and the villages of Hajar, lies a lake at ten parasangs’ distance from the Great Green Ocean (the Persian Gulf); this lake is three miles long and as many broad; it does not overflow, and its waters are tranquil and “salt.”"
وهذه النواحي كلها بلاد العرب، وهي وراء البصرة تتصل بأطراف الحجاز وهي على ساحل البحر المتصل باليمن والهند، بالقرب من جزيرة قيس ابن عميرة وهي التي تسميها العامة كيش، وهي في وسط البحر بين عمان وبلاد فارس، وفي تلك الناحية أيضا رامهرمز وغيرها من البلاد، والله أعلم.,"All the above-mentioned places are in that part of Arabia which is behind Basra, and reaches to the confines of Hijaz; they lie on the coast of the sea which touches Yemen and India, and are near the island of Kais Ibn Omaira, called vulgarly Kaish: this island is situated between Oman and Fars. In the same neighborhood are Ramhormuz and other towns."
ابن المقفع,IBN AL-MUKAFFA
وأما ابن المقفع فهو عبد الله ابن المقفع الكاتب المشهور بالبلاغة، صاحب الرسائل البديعة، وهو من أهل فارس، وكان مجوسيا فأسلم على يد عيسى بن علي عم السفاح والمنصور الخليفتين الأولين من خلفاء بني العباس، ثم كتب له واختص به.,"Abd Allah Ibn al-Mukaffa, the katib so renowned for the elegance of his style, and the author of the admirable Epistles, was a native of Fars and a Magian, but he made his profession of Islamism to Isa Ibn Ali, the uncle of the two first Abbaside caliph, al-Saffah and al-Mansur. He then became his secretary and was admitted into his, intimacy."
ومن كلامه  شربت من الخطب ريا، ولم أضبط لها رويا، فغاضت ثم فاضت، فلا هي هي نظاما، وليست غيرها كلاما “. وقال الهيثم ابن عدي: جاء ابن المقفع إلى عيسى بن علي فقال له: قد دخل الإسلام في قلبي، وأريد أن أسلم على يدك، فقال له عيسى: ليكن ذلك بمحضر من القواد ووجوه الناس، فإذا كان الغد فاحضر؛”,"One of his sayings was: I drank of misfortunes till I was filled, but did not perceive any regularity in their arrival; they disappeared, then they overflowed, and although they are not uniform as are the lines of poetry, it is they alone which are (an) instructive discourse. Al-Haitham Ibn Adi relates of him this anecdote: Ibn al-Mukaffa came to Isa Ibn Ali and said: Islamism has entered into my heart, and I wish to make profession of it to you.’ Isa answered: ‘Let it be done in the presence of ( the leaders, and of the chiefs of the people) come therefore tomorrow.’"
ثم حضر طعام عيسى عشية ذلك اليوم، فجلس ابن المقفع يأكل ويزمزم على عادة المجوس، فقال له عيسى: أتزمزم وأنت على عزم الإسلام فقال: أكره أن أبيت على غير دين، فلما أصبح أسلم على يده.,"On the evening of that very day, he went to dine with Isa, and having sat down, he began to eat and to mutter according to the custom of the Magians. ‘How!’ said Isa, you mutter (like the Magians), although resolved to embrace Islamism ?’ To this Ibn al-Mukaffa replied: ‘I do not wish to pass a night without being of some religion.’ The next morning he made to Isa his solemn profession of Islamism.”"
وكان ابن المقفع مع فضله يتهم بالزندقة، فحكى الجاحظ أن ابن المقفع ومطيع بن إياس ويحيى بن زياد كانوا يتهمون في دينهم؛ قال بعضهم: فكيف نسي الجاحظ نفسه وكان المهدي بن المنصور الخليفة يقول: ما وجدت كتاب زندقة إلا وأصله ابن المقفع؛,"Notwithstanding the eminent merit of Ibn al-Mukaffa, he was suspected of Zendikism, and al-Jahiz related that he, Muti Ibn Iyas and Yahya Ibn Ziad were persons the sincerity of whose religious sentiments was doubled; and one of the learned, on hearing this, said: “How is it that al-Jahiz forgets to count himself?” The caliph al-Mahdi Ibn al-Mansur sometimes said: “I never found a book on Zendikism which did not owe its origin to Ibn al-Mukaffa.”"
وقال الأصمعي: صنف ابن المقفع المصنفات الحسان منها  الدرة اليتيمة ” التي لم يصنف في فنها مثلها؛ وقال الأصمعي: قيل لابن المقفع: من أدبك فقال: نفسي، إذا رأيت من غيري حسنا أتيته وإن رأيت قبيحا أبيته. واجتمع ابن المقفع بالخليل بن أحمد صاحب العروض، فلما افترقا قيل للخليل: كيف رايته فقال: علمه أكثر من عقله،”,"Al-Asmai mentions that Ibn al-Mukaffa composed some fine works, such as the al-Durrat al-Yatima (the precious pearl), a production without a rival on the subject; he says also that Ibn al-Mukaffa, on being asked who was his instructor, answered: “I myself; when I saw any “ thing good done by another, I did the same, and if I saw what was bad, I avoided it.” He and al-Khalil Ibn Ahmad, the inventor of the system of prosody, once met together, and when they had separated, al-Khalil was asked how he found him. “His learning,” replied al-Khalil, “is greater than his wit.”"
وقيل لابن المقفع: كيف رأيت الخليل فقال: عقله أكثر من علمه. ويقال: إن ابن المقفع هو الذي وضع كتاب كليلة ودمنة”، وقيل: إنه لم يضعه وإنما كان باللغة الفارسية فعربه ونقله إلى العربية، وإن الكلام الذي في أول هذا الكتاب من كلامه.”,"The same question was then addressed to Ibn al-Mukaffa respecting al-Khalil, and he answered: “His wit is greater than his learning.” It was Ibn al-Mukaffa who composed the book entitled Kalila and Dimna, but some state that he is not the author of it; this work, they say, was in Pehlevi, and he translated it into Arabic and put it in an elegant style, but the discourse at the beginning of the work is by him."
وكان ابن المقفع يعبث بسفيان بن معاوية بن يزيد بن المهلب بن أبي صفرة أمير البصرة وينال من أمه ولا يسميه إلا بابن المغتلمة، وكثر ذلك منه، فقدم سليمان وعيسى ابنا علي البصرة – وهما عما المنصور – ليكتبا أمانا لأخيهما عبد الله بن علي من المصور،,"He used to make free with Sofian Ibn Muawiya al-Muhallabi, the governor of Basra, whom he very frequently addressed by the name of Ibn al-Mughtalima (son of the lascivious female); an appellation injurious to the honor of Sofian’s mother. About that time, Suleiman and Isa, the sons of Ali, and the uncles of the caliph al-Mansur, arrived at Basra, to have a pardon drawn up for their brother Abd Allah."
وكان عبد الله المذكور قد خرج على ابن أخيه المنصور وطلب الخلافة لنفسه، فأرسل إليه المنصور جيشا مقدمه أبو مسلم الخراساني، فانتصر أبو مسلم عليه.,"This Abd Allah had revolted against his nephew al-Mansur and aspired to the caliphate, but being defeated by Abu Muslim al-Khorasani, who had been sent against him at the head of an army, he took to flight."
وهرب عبد الله بن علي إلى أخويه سليمان وعيسى، واستتر عندهما خوفا على نفسه من المنصور، فتوسطا له عند المنصور ليرضى عنه، ولا يؤاخذه بما جرى منه، فقبل شفاعتهما، واتفقوا على أن يكتب له أمان من المنصور، وهذه الواقعة مشهورة في كتب التواريخ.,"and, dreading the vengeance of al-Mansur, lay concealed at the house of his brothers. Suleiman and Isa then interceded for him with the caliph, who consented to forgive what had passed; and it was decided that a letter of pardon should be granted by al-Mansur. (This is an event noticed in historical works."
وقد أتيت منها في هذا المكان بما تدعو الحاجة إليه لينبني الكلام بعضه على بعض. فلما أتيا البصرة قالا لعبد الله ابن المقفع: اكتبه أنت وبالغ في التأكيد كي لا يقتله المنصور.,"and generally known, but I shall give some particulars of it, as they are necessary for establishing a regular connection in this relation.) On coming to Basra, the two brothers told Ibn al-Mukaffa, who, as we have said, was secretary to Isa, that he should draw up the letter of pardon and word it in the strongest terms, so as to leave no pretext to al-Mansur for making an attempt against Abd Allah’s life."
وقد ذكرت أن ابن المقفع كان كاتبا لعيسى بن علي، فكتب ابن المقفع الأمان وشدد فيه حتى قال في جملة فصوله:  ومتى غدر أمير المؤمنين بعمه عبد الله بن علي، فتساؤه طوالق، ودوابه حبس، وعبيده أحرار، والمسلمون في حل من بيعته”.”,"Ibn al-Mukaffa obeyed their directions and drew up the letter in the most binding terms, having even-inserted in-it the following clause, amongst others: And if at any time the Commander of the faithful act perfidiously towards his uncle Abd Allah Ibn Ali, his wives shall be divorced from him, his horses shall be confiscated for the service of God (in war), his slaves shall become free, and the Muslims loosed, from their allegiance towards him."
وكان ابن المقفع يتنوق في الشروط فلما وقف عليه المنصور عظم ذلك عليه، وقال: من كتب هذا فقالوا له: رجل يقال له عبد الله ابن المقفع يكتب لأعمامك، فكتب إلى سفيان متولي البصرة المقدم ذكره يأمره بقتله،,"The other conditions of the deed were expressed in a manner equally strict. Al-Mansur, having read the paper, was highly displeased, and asked who wrote it, and on being informed that it was a person called Abd Allah Ibn al-Mukaffa, who acted as secretary to his uncles, he sent a letter to Sofian, the governor of Basra (him of whom we have spoken above), ordering him to put Ibn al-Mukaffa to death."
وكان سفيان شديد الحنق عليه للسبب الذي تقدم ذكره، فاستأذن ابن المقفع يوما على سفيان، فأخر إذنه حتى خرج من كان عنده، ثم أذن له فدخل، فعدل به إلى حجرة فقتل فيها.,"Sofian was already filled with rancor against Ibn al-Mukaffa for the motive we have mentioned, and the latter having, sometime after, asked to see him, he did not allow him to enter till every person present had withdrawn. He then took him apart into another room and put him to death."
وقال المدائني: لما دخل ابن المقفع على سفيان، قال له: أتذكر ما كنت تقول في أمي فقال: أنشدك الله أيها الأمير في نفسي، فقال: أمي مغتلمة إن لم أقتلك قتلة لم يقتل بها أحد، وأمر بتنور فسجر، ثم أمر بابن المقفع فقطعت أطرافه عضوا عضوا، وهو يلقيها في التنور، وهو ينظر، حتى أتى على جميع جسده، ثم أطبق عليه التنور، وقال: ليس علي في المثلة بك حرج لأنك زنديق وقد أفسدت الناس.,"Al-Madaini says: “Ibn al-Mukaffa, on appearing before Sofian, was addressed by him in these terms: (Do you remember what you used to say of my mother?’ emir!’ exclaimed Ibn al-Mukaffa, (I implore you in the name of God to spare my life!’ May my mother,’ replied Sofian, ‘be really mughtalima (lascivious), if I do not kill thee in a manner such as none were ever killed in before!’ On this, he ordered an oven to be heated, and the limbs of Ibn al-Mukaffa to be cut off joint by joint; these he cast into the oven before his eyes, and he then threw him in bodily, and closed the oven on him, saying: ‘It is not embarrassing me to punish you thus, for you are a Zindiq who corrupted the people.’"
وسأل سليمان وعيسى عنه فقيل: إنه دخل دار سفيان سليما ولم يخرج منها، فخاصماه إلى المنصور، وأحضراه إليه مقيدا، وحضر الشهود الذين شاهدوه وقد دخل داره ولم يخرج، فأقاموا الشهادة عند المنصور، فقال لهم المنصور: أنا أنظر في هذا الأمر،,"Suleiman and Isa having made inquiries about their secretary, were informed that he had gone into the palace of Sofian in good health, and that he had not come out. They therefore cited Sofian before al-Mansur, and brought him with them in chains; witnesses were produced, who declared that they saw Ibn al-Mukaffa enter Sofian’s palace and that he never came out after; and al-Mansur promised to examine into the matter."
ثم قال لهم: أرأيتم إن قتلت سفيان به ثم خرج ابن المقفع من هذا البيت – وأشار إلى باب خلفه – وخاطبكم ما تروني صانعا بكم أأقتلكم بسفيان! فرجعوا كلهم عن الشهادة، وأضرب عيسى وسليمان عن ذكره، وعلموا أن قتله كان برضا المنصور. ويقال: إنه عاش ستا وثلاثين سنة.,"He then said to them: ‘Suppose that I put Sofian to death in retaliation for the death of Ibn al-Mukaffa, and that Ibn al-Mukaffa himself then come forth from that door’ (pointing to one “which was behind him), ‘and speak to you; what should I do to you in that case? I should put you to death in retaliation for the death of Sofian.’ On this, the witnesses retracted their evidence, and Isa and Suleiman ceased to speak of their secretary, knowing that he had been killed with al-Mansur’s approbation. ibn al-Mukaffa lived (it is said) thirty-six years.”"
وذكر الهيثم بن عدي أن ابن المقفع كان يستخف بسفيان كثيرا، وكان أنف سفيان كبيرا، فكان إذا دخل عليه قال: السلام عليكما، يعني نفسه وأنفه؛ وقال له يوما: ما تقول في شخص مات وخلف زوجا وزوجة يسخر به على رؤوس الناس، وقال سفيان يوما: ما ندمت على سكوت قط، فقال له ابن المقفع:,"Al-Haitham Ibn Adi says: “Ibn al-Mukaffa treated Sofian with great contempt, and as Sofian had a large nose, he used to say to him on going to see him: ‘How are you both?’ meaning him and his nose. One day he Said to him: Your opinion is requested respecting a person who died and left a husband and a wife;’ meaning to turn him into ridicule before the company. Sofian once said: ‘I had never reason to repent keeping silence;’ and Ibn al-Mukaffa replied."
الخرس زين لك فكيف تندم عليه! وكان سفيان يقول: والله لأقطعنه إربا إربا وعينه تنظر، وعزم على أن يغتاله، فجاءه كتاب المنصور بقتله فقتله.,"‘Dumbness becomes you; why then should you repent of it?’ Sofian frequently threatened.to cut him limb from limb whilst his eyes looked on, and he had resolved to attack him by surprise, when he received the letter from al-Mansur with orders to put him to death, which he did.”"
وقال البلادري: لما قدم عيسى بن علي البصرة في أمر أخيه عبد الله بن علي قال لابن المقفع: اذهب إلى سفيان في أمر كذا وكذا، فقال: ابعث إليه غيري، فإني أخاف منه، فقال: اذهب فأنت في أماني، فذهب إليه ففعل به ما ذكرناه، وقيل: إنه ألقاه في بئر المخرج وردم عليه الحجارة، وقيل أدخله حماما وأغلق عليه بابه فاختنق.,"Al-Baladori says: “When Isa Ibn Ali came to Basra for the affair of his brother Abd Allah Ibn Ali, he said to Ibn al-Mukaffa: Go to Sofian on such and such a business.’ ‘Send some other person,’ answered he, ‘for I am afraid of him!’ ‘Go;’ replied Isa, ‘you are under my safeguard!’ Ibn al-Mukaffa then went, and Sofian did with him what we have related. According to another account, he threw him into the well of the privy, and replaced the flagstone which covered it; others again say that he sent him into the bath and kept the door locked till he was suffocated."
قلت: ذكر صاحبنا شمس الدين أبو المظفر يوسف الواعظ سبط الشيخ جمال الدين أبي الفرج ابن الجوزي الواعظ المشهور في تاريخه الكبير الذي سماه مرآة الزمان ” أخبار ابن المقفع وما جرى له وقتله في سنة خمس وأربعين ومائة،”,"My master Shams al-din A bit Al-Muzaffar Yusuf, the grandson of Abu Al-Faraj Ibn al-Jawzi and the famous preacher, relates the adventures and death of Ibn al-Mukaffa in his great historical work, entitled Mirat al-Zaman (the mirror of time), under the year one hundred and forty five (A. D. seven hundred and sixty two or seven hundred and sixty three)."
ومن عادته أن يذكر كل واقعة في السنة التي كانت فيها، فيدل على أن قتله كان في السنة المذكورة، وفي كلام عمر بن شبه في كتاب أخبار البصرة” ما يدل على أن ذلك كان في سنة اثنتين وأربعين ومائة أو ثلاث وأربعين.”,"and it is his custom to mention each occurrence under the year in which it happened; this would seem to indicate that Ibn al-Mukaffa was put to death in that year, but it appears from the expressions of Omar Ibn Shabba, in his History of Basra, that this event took place A. H. one hundred and forty two or one hundred and forty three."
ولا خلاف في أن سليمان بن علي المقدم ذكره مات في سنة اثنتين وأربعين ومائة، وقد ذكرنا أنه قام مع أخيه عيسى بن علي في طلب ثأر ابن المقفع، فيدل أيضا على أنه قتل في هذه السنة، والله أعلم.,it is besides unanimously admitted that the Suleiman Ibn Ali above mentioned died A. H. one hundred and forty two; and we have already said that he joined his brother Isa in endeavoring to revenge Ibn al-Mukaffa’s murder; this is a proof that the date of the latter’s death must be A. H. one hundred and forty two (A. D. seven hundred and fifty nine or seven hundred and sixty); but God knows best!
وابن المقفع له شعر، وهو مذكور في كتاب الحماسة”، وسيأتي في ترجمة أبي عمرو ابن العلاء المقرئ له مرثية فيه. وقد قيل: إنها لولده محمد بن عبد الله ابن المقفع على ما ذكرته هناك من الخلاف، فلينظر فيه.”,"Ibn al-Mukaffa is author of some poetry which is given in the Hamasa, and an elegy of his composition, on the death of the Quran-reader Abu Amr Ibn al-Ala, is inserted by us in the life of the latter, although some attribute it to his son Muhammad Ibn Abd Allah Ibn al-Mukaffa, as shall be there noticed, with other contradictory statements."
وكيفما كان، فإن تاريخ قتله لم يكن بعد سنة خمس وأربعين ومائة وإنما كان فيها أو فيما قبلها، وإذا كان كذلك، فكيف يتصور أن يجتمع بالحلاج والجنابي – كما ذكره إمام الحرمين رحمه الله تعالى – ومن ها هنا حصل الغلط، وايضا فإن ابن المقفع لم يفارق العراق، فكيف يقول: إنه توغل في بلاد الترك، وإنما كان مقيما بالبصرة ويتردد في بلاد العراق،,"Be it as it may, his death could not have been posterior to A. H. one hundred and forty five; it must have been either in that year or in one of the preceding years; and this being the case, how can it be supposed that he, al-Hallaj and al-Jannabi met together, as the Imam al-Haramain has stated? To this we may add another observation: Ibn al-Mukaffa never left Iraq; how then could any person say that he penetrated into the country of the Turks? He dwelt at Basra and visited occasionally different provinces of Iraq (it is true,)"
ولم تكن بغداد موجودة في زمنه، فإن المنصور أنشأها في مدة خلافته: فاختطها في سنة أربعين ومائة، واستتم بناءها ونزلها في سنة ست وأربعين،,"but Baghdad was not then in existence (although the words of the Imam al- Haramain would denote that it was). This city was built by al-Mansur when caliph; he laid out its foundations in the year one hundred and forty (A. D. seven hundred and fifty seven or seven hundred and fifty eight), and finished its construction A.H. one hundred and forty six (A. D. seven hundred and sixty three or seven hundred and sixty four), in which year he took up his residence there."
وفي سنة تسع وأربعين تم جميع بنائها، وهي بغداد القديمة التي كانت بالجانب الغربي على دجلة، وهي بين الفرات ودجلة كما جاء في الحديث المروي عن رسول الله صلى الله عليه وسلم أنه تنشأ مدينة في هذا المكان، وهذا الحديث هو الذي ذكره الخطيب أبو بكر البغدادي في أول تاريخه الكبير وقد غاب عني الآن لفظه فلهذا لم أذكره.,"In the year one hundred and forty nine all its edifices were completed. This was Old Baghdad, situated on the western bank of the Tigris, between that river and the Euphrates, as it has been said by the blessed Prophet, according to a tradition related by the Khatib in the beginning of his great History of Baghdad."
وبغداد في هذا الزمان هي الجديدة التي في الجانب الشرقي وفيها دور الخلفاء، وهي قاعدة الملك في هذا الوقت، وكان السفاح وأخوه المنصور قد نزلا بالكوفة، ثم بنى السفاح بليدة عن الأنبار سماها الهاشمية، فانتقلا إليها، ثم انتقلا إلى الأنبار، وبها مت السفاح وقبره ظاهر بها، وأقام المنصور على ذلك إلى أن بنى بغداد فانتقل إليها.,"The city which now exists on the east bank Of the Tigris is New Baghdad. It contains the palaces of the caliphs and continues, till the present time, to be the seat of government. (The caliph) al-Saffah and his brother al-Mansur at first fixed their residence at Kufa, but al-Saffah then built a town near al-Anbar and called it al-Hashimiya. To this place he and his brother removed, but they left it for al-Anbar, in which city al-Saffah died: his tomb is still to be seen there. Al-Mansur remained at al-Anbar till Baghdad was built, and then removed thither."
والمقفع – بضم الميم وفتح القاف وتشديد الفاء وفتحها وبعدها عين مهملة – واسمه داوديه، وكان الحجاج بن يوسف الثقفي في أيام ولايته العراق وبلاد فارس قد ولاه خراج فارس فمد يده وأخذ الأموال، فعذبه فتقفعت يده فقيل له المقفع،,"The real name of Ibn al-Mukaffa’s father was Daduyeh: al-Hajjaj Ibn Yusuf, when governor of Iraq, appointed him as receiver of the revenue of Pars, but having discovered that he embezzled the public money, he put him to- the torture. Daduyeh’s hand was shriveled up (from the tortures he underwent), and he was then called al-Mukaffa (the shriveled)."
"وقيل: بل ولاه خالد بن عبد الله القسري – الآتي ذكره إن شاء الله تعالى – وعذبه يوسف بن عمر الثقفي الآتي ذكره لما تولى العراق بعد خالد، والله أعلم أي ذلك كان.
وقال ابن مكي في كتاب  تثقيف اللسان ” ويقولون: ابن المقفع والصواب ابن المقفع – بكسر الفاء – لأن أباه كان يعمل القفاع ويبيعها.”","Some say, however, that this is not exact, but that he was appointed receiver by Khalid Ibn Abd Allah al-Kasri, and punished by Yusuf Ibn Omar al-Thakafi when the latter succeeded Khalid as governor of Iraq: God knows best which statement is true. Ibn Makki says, in his Tathkif al-Lisan (rectification of the tongue): “People say Ibn al-Mukaffa, but the right pronunciation is Ibn al-Mukaffa; for he was a maker and seller of baskets (Kufa), and mukaffa has that signification.”"
قلت: والقفاع بكسر القاف جمع قفعة بفتح القاف، وهي شيء يعمل من الخوص شبيه الزبيل لكنه بغير عروة، والقول الأول هو المشهور بين العلماء، وهو فتح الفاء.,"Kifa is the plural of kafa, which is a thing made of palm leaves, like a basket, but without a handle. “But the pronunciation Mukaffa is that which is current among the learned.”"
قلت: ولما وقفت على كلام إمام الحرمين – رحمه الله تعالى – ولم يمكن أن يكون ابن المقفع أحد الثلاثة المذكورين قلت: لعله أراد المقنع الخراساني الذي ادعى الربوبية، وأظهر القمر – كما شرحته في ترجمته بعد هذا في حرف العين – فإن اسمه عطاء، ويكون الناسخ قد حرف كلام إمام الحرمين فأراد أن يكتب المقنع فكتب المقفع فإنه يقرب منه في الخط.,"After reading the words of the Imam al-Haramain, and being convinced that Ibn al-Mukaffa could not have been one of the three persons of whom he there speaks, I said to myself that it might be al-Mukanna al-Khorasani whom he meant; that impostor who pretended to be the Divinity and caused the moon to appear, as we shall relate in bis life (which will be found under the letter Ain, his name being Aid); and I thought that the copyist might have altered the Imam’s words and written unintentionally al-Mukaffa for al-Mukanna."
فيكون الغلط والتحريف من الناسخ لا من الإمام، ثم أفكرت في أنه لا يستقيم أيضا، لأن المقنع الخراساني قتل نفسه بالسم في سنة ثلاث وستين ومائة – كما ذكرناه في ترجمته – فما أدرك الحلاج والجنابي أيضا.,"but on reflexion, I found that it could not be so, for al-Mukanna al-Khorasani poisoned himself in the year one hundred and sixty three (A. D. seven hundred and seventy nine or seven hundred and eighty), as we shall mention in his life, and he could not therefore have been contemporary with al-Hallaj and al-Jannabi."
وإذا أردنا تصحيح هذا القول وأن ثلاثة اجتمعوا واتفقوا على الصورة التي ذكرها إمام الحرمين فما يمكن أن يكون الثالث إلا ابن الشلمغاني، فإنه كان في عصر الحلاج والجنابي، وأموره كلها مبنية على التمويهات،,"But if we are to admit as true what the Imam says of three persons having met together and made the agreement of which he speaks, the third person can be no other than Ibn al-Shalmaghani, who lived at the same time as al-Hallaj and al-Jannabi, and whose whole conduct was a tissue of deceptions."
وقد ذكره جماعة من أرباب التاريخ، فقال شيخنا عز الدين بن الأثير في تاريخه الكبير في سنة اثنتين وعشرين وثلثمائة فصلا طويلا اختصرته،,"A number of historians speak of him, and our shaikh Izz al-din Ibn al-Athir has a long chapter on him in his great history (the Kabir), under the year three hundred and twenty two (A. D. nine hundred and thirty four); this chapter we here give with some abridgements."
وهو: وفي هذه السنة قتل أبو جعفر محمد بن علي الشلمغاني المعروف بابن ابي العزاقر، وسبب ذلك أنه أحدث مذهبا غاليا في التشيع والتناسخ وحلول الإلهية فيه، إلى غير ذلك مما يحكيه،,"“In this year was put to death Abu Jaafar Muhammad Ibn Ali al-Shalmaghani, generally known by the name of Ibn Abi Al-Azakir; the reason of this was, that he introduced a doctrine in which the Shiite opinions were carried to an excess, and taught the transmigration of souls and the residence of the Divinity in himself,” (with other opinions which are stated by Ibn al-Athir.)"
وأظهر ذلك من فعله أبو القاسم الحسين بن روح الذي تسميه الأمامية الباب” فطلب ابن الشلمغاني فاستتر وهرب إلى الموصل وأقام سنين، ثم انحدر إلى بغداد وظهر عنه أنه يدعي الربوبية،”,"“Aim Al-Kasim al-Husain Ibn Ruh who was called by the Imamites al-Bab (the door), manifested by his conduct that he held the same doctrines. Search was therefore made after Ibn al-Shalmaghani, who was obliged to conceal himself; he then fled to Mosul, where he sojourned some years, after which he descended (by the river) to Baghdad, where it was discovered that he declared himself to be the Divinity."
وقيل: إنه تبعه على ذلك الحسين بن القاسم بن عبيد الله بن سليمان بن وهب الذي وزر للمقتدر بالله وابنا بسطام وإبراهيم بن أحمد بن أبي عون وغيرهم،,"It is said that he had amongst his disciples al-Husain Ibn al-Kasim Ibn Obaid Allah Ibn Suleiman Ibn Wahb (the same who was vizir to al-Muktadir), the two sons of Bistam, and Ibrahim Ibn Ahmad Ibn Abi Aun."
وطلبوا في أيام وزارة ابن مقلة للمقتدر فلم يوجدوا، فلما كان في شوال سنة اثنتين وعشرين وثلثمائة ظهر ابن الشلمغاني، فقبض عليه ابن مقلة وحبسه وكبس داره، فوجد فيها رقاعا وكتبا ممن يدعي أنه على مذهبه يخاطبونه بما لا يخاطب به البشر بعضهم بعضا،,"When Ibn Mokla was vizir to al-Muktadir, efforts were made to discover Ibn al-Shalmaghani, but without success; however, in the month of Shawwal, A. H. three hundred and twenty two, he appeared in public, and was seized on and imprisoned by Ibn Mokla. On making perquisitions in his house, papers and letters were discovered, written by persons who stated that they were believers in his doctrine, and in which they addressed him with titles such as are not given by one mortal to another."
فعرضت على ابن الشلمغاني فأقر أنها خطوطهم وأنكر مذهبه، واظهر الإسلام، وتبرأ مما يقال فيه. وأحضر ابن أبي عون وابن عبدوس معه عند الخليفة،,"Those letters were produced to Ibn al-Shalmaghani, who admitted that they were in the handwriting of the persons, but denied that he held the doctrines of which he was accused, and he professed his belief in the Muslim faith. Ibn Abi Aun and Ibn Abdus were then brought with him before the caliph."
فأمر بصفعه فامتنعا، فلما أكرها مد ابن عبدوس يده فصفعه، وأما ابن أبي عون فإنه مد يده إلى لحيته ورأسه، وارتعدت يده وقبل لحية ابن الشلمغاني ورأسه وقال: إلهي وسيدي ورازقي،,"and these two persons were ordered to strike Ibn al-Shalmaghani on the cheek, but they refused; being forced however to do so, Ibn Abdus stretched forth his hand and struck him, but Ibn Abi Alin’s hand trembled violently as he reached it forth towards Ibn al-Shalmaghani’s head and beard, on which he kissed them and called him my God my Lord! thou who gives me sustenance!"
فقال له الخليفة الراضي بالله: قد زعمت أنك لا تدعي الإلهية فما هذا فقال: وما علي من قول ابن أبي عون والله يعلم أنني ما قلت له إنني إله قط، فقال ابن عبدوس: إنه لم يدع إلهية، إنما ادعى أنه الباب إلى الإمام المنتظر،,"The caliph al-Radi Billah then said: ‘You pretend that you did not pass yourself for the Divinity; what then, does this mean?’ Ibn al-Shalmaghani replied: ‘lam not responsible for the words of Ibn Abi Aun; God knows that I never told him I was a god!’ Here Ibn Abdus said: He did not pass himself for the Divinity; he only said that he was the door which led to al-Imam al-Muntazir (the expected imam).’"
ثم أحضروا مرات ومعهم الفقهاء والقضاة، وفي آخر الأمر أفتى الفقهاء بإباحة دمه، فأحرق بالنار في ذي القعدة من سنة اثنتين وعشرين وثلثمائة.,"They were afterwards brought forth a number of times, and examined in the presence of the doctors of the law and the kadis: the result was that the doctors declared Ibn al-Shalmaghani worthy “ of death, and he was burned by (ire in the month of Zu. Al-Kaada, A. H. three hundred and twenty two (October, A. D. nine hundred and thirty four).”"
وذكره محب الدين بن النجار في تاريخ بغداد” في ترجمة ابن أبي عون المذكور وقال: إن ابن أبي عون ضربت عنقه بعد أن ضرب بالسياط ضربا مبرحا لمتابعته ابن الشلمغاني، وصلب ثم أحرق بالنار، وذلك في يوم الثلاثاء لليلة خلت من ذي القعدة من السنة المذكورة.”,"Ibn al-Najjar makes mention of him in the History of Baghdad, in’ the life of Ibn Abi Aun; he says: Ibn Abi Aun was severely scourged, and then beheaded for being a follower of Ibn al-Shalmaghani; his body was exposed on a cross and afterwards burned: this was on Tuesday, the first of Zu Al-Kaada (of the above-mentioned year)."
قلت: وابن أبي عون هو صاحب التصانيف المليحة منها التشبيهات” و “الأجوبة المسكتة” وغير ذلك، وكان من أعيان الكتاب.”,"This Ibn Abi Aun is author of some fine’ works, such as the Tashbihat {comparisons), al-Ajwibat al-Muskitat {silencing answers), and some others: he was a katib of eminence."
والشلمغاني – بفتح الشين المعجمة وسكون اللام وبعدها ميم ثم غين معجمة وبعد الألف نون – هذه النسبة إلى شلمغان، وهي قرية بنواحي واسط، وقد ذكره السمعاني في كتاب  الأنساب ” أيضا، والله أعلم.”,"Al-Shalmaghani means belonging to Shalmaghan, which is a town near Wasit; the same remark is made also by al-Samani in his Kitab al-Ansab."
ابن سينا,AL-RAIS IBN SINA (AVICENA)
الرئيس أبو علي الحسين بن عبد الله بن سينا الحكيم المشهور؛ كان أبوه من أهل بلخ، وانتقل منها إلى بخارى، وكان من العمال الكفاة، وتولى العمل بقرية من ضياع بخارى يقال لها خرميثنا من أمهات قراها،,"Al-Rais (the chief) Abu Ali al-Husain ibn Abd Allah Ibn Sina, a celebrated physician: his father was a native of Balkh, but he removed from that city to Bokhara; and having displayed great abilities as an aamil, he was appointed to fill that office in a town called Kharmaithna, one of the government estates (Did) in the dependencies of Bokhara, and a place of great antiquity."
وولد الرئيس أبو علي وكذلك أخوه بها، واسم أمه ستارة وهي من قرية يقال لها أفشنة بالقرب من خرميثنا.,"It was there that Abu Ali and his brother were born: their mother, Sattara, was a native of Afshana, a village near Kharmaithna."
ثم انتقلوا إلى بخارى، وتنقل الرئيس بعد ذلك في البلاد، واشتغل بالعلوم وحصل الفنون، [ولما بلغ عشر سنين من عمره كان قد أتقن علم القرآن العزيز والأدب وحفظ أشياء من أصول الدين وحساب الهندسة والجبر والمقابلة،,"They afterwards went to inhabit Bokhara, and Abu Ali then travelled abroad to study the sciences and acquire, a knowledge of their different branches. At the age of ten years, he was a perfect master of the Quran and general literature, and had attained a certain degree of information in dogmatic theology, the Indian calculus {arithmetic) and algebra."
ثم توجه نحوهم الحكيم أبو عبد الله الناتلي ، فأنزله أبو الرئيس أبي علي عنده، فابتدأ أبو علي يقرأ عليه كتاب إيساغوجي واحكم عليه علم المنطق وإقليدس والمجسطي وفاقه أضعافا كثيرة، حتى أوضح له منها رموزا وفهمه إشكالات لم يكن للناتلي يد بها،,"The hakim (physician) Abu Abd Allah al-Natili having visited them about that time, Abu Ali’s father lodged him in his own house, and Abu Ali studied, under his tuition, the Eiaoynyri of Porphyry, and mastered the art of logic, the Elements of Euclid, and the Almagest; he even far surpassed his master, and explained to him difficulties and obscurities in these works which he, al-Natili, had not comprehended."
وكان مع ذلك يختلف في الفقه إلى إسماعيل الزاهد، يقرأ ويبحث ويناظر، ولما توجه الناتلي نحو خوارزم شاه مأمون بن محمد اشتغل أبو علي بتحصيل العلوم كالطبيعي والإلهي وغير ذلك، ونظر في النصوص والشروح وفتح الله عليه أبواب العلوم،,"Besides these studies, he frequented the lessons of Ismail the Sufi, from whom he learned jurisprudence, and he exercised himself in acquiring the readings of the Quran, making learned researches and holding discussions. On the departure of al-Natili, who went to visit Khowarezm Shah Mamun Ibn Muhammad, Abu Ali labored in the acquisition of natural philosophy, divinity, and other sciences; he read the texts with the commentaries, and God opened for him the gates of knowledge."
ثم رغب بعد ذلك في علم الطب وتأمل الكتب المصنفة فيه، وعالج تأدبا لا تكسبا، وعلمه حتى فاق فيه الأوائل والأواخر في أقل مدة وأصبح فيه عديم القرين فقيد المثل، واختلف إليه فضلاء هذا الفن وكبراؤه يقرؤون عليه أنواعه والمعالجات المقتبسة من التجربة، وسنه إذ ذاك نحو ست عشرة سنة.,"He then felt an inclination to learn medicine, and studied the works composed on that subject; he also treated patients, not for emolument but for instruction, and in a very short time he surpassed in that art the ancients and moderns, and remained without a rival or an equal. In the sixteenth year of his age, physicians of the highest eminence came to read, under his tuition, the works which treat of the different branches of medicine, and learn from him those modes of treatment which he had discovered by his practice."
وفي مدة اشتغاله لم ينم ليلة واحدة بكمالها ولا اشتغل في النهار بسوى المطالعة، وكان إذا أشكلت عليه مسألة توضأ وقصد المسجد الجامع، وصلى ودعا الله عز وجل أن يسهلها عليه ويفتح مغلقها له.,"During the period of his studies he never slept an entire night, nor passed a day in any other occupation but study; and when he met with an obscure point, he used to perform a total ablution and proceed to the great mosque, where he would pray Almighty God to facilitate its comprehension to him and Unlock the gate of the difficulty."
وذكر عند الأمير نوح بن نصر الساماني صاحب خراسان في مرض مرضه فأحضره وعالجه حتى برئ، واتصل به وقرب منه، ودخل إلى دار كتبه وكانت عديمة المثل، فيها من كل فن من الكتب المشهورة بأيدي الناس وغيرها مما لا يوجد في سواها ولا سمع باسمه فضلا عن معرفته،,"The emir Nuh Ibn Mansur al-Samaani, prince of Khorasan, having heard, during a fit of sickness, of Abu Ali Avicena’s talent, sent for him and was restored to health under his treatment. Abu Ali was then received into the favor of that prince, and he frequented his library, which was of incomparable richness, as it contained not only all the celebrated works which are found in the hands of the public, but others not to be met with anywhere else, and of which not only the titles but the contents were unknown."
فظفر أبو علي فيها يكتب من علم الأوائل وغيرها وحصل نخب فوائدها واطلع على أكثر علومها، واتفق بعد ذلك احتراق تلك الخزانة، فتفرد أبو علي بما حصله من علومها، وكان يقال: إن أبا علي توصل إلى إحراقها لينفرد بمعرفة ما حصله منها وينسبه إلى نفسه.,"Here Abu Ali discovered treatises on the sciences of the ancients and other subjects, the essence of which he extracted, and with the greater part of which sciences he became acquainted. It happened, sometime afterwards, that this library was consumed-by fire, and Abu Ali remained the sole depository of the knowledge which it contained. Some persons even said that it was he who set fire to the library, being induced to do so for the reason that ho alone was acquainted with its contents, and that he wished to pass off as his own the information which he had there acquired."
ولم يستكمل ثماني عشرة سنة من عمره إلا وقد فرغ من تحصيل العلوم بأسرها التي عاناها، وتوفي أبوه وسن أبي علي اثنتان وعشرون سنة، وكان يتصرف هو ووالده في الأحوال ويتقلدان للسلطان الأعمال.,"He had not reached his eighteenth year when he had completely mastered all the sciences to the attainment of which he had directed his studies. At the age of twenty-two, he lost his father, in the vicissitudes of whose fortune he had partaken, and with whom he acted as a worker for the sultan."
ولما اضطربت أمور الدولة السامانية خرج أبو علي من بخارى إلى كركانج، وهي قصبة خوارزم، واختلف إلى خوارزم شاه علي بن مأمون بن محمد، وكان أبو علي على زي الفقهاء ويلبس الطيلسان، فقرروا له في كل شهر ما يقوم به،,"When the affairs of the Samanide dynasty fell into disorder, Abu Ali left Bokhara and proceeded to Korkanj, the capital of Khowarezm, where, he frequented the court of Khowarezm Shah Ali Ibn Mamun Ibn Muhammad: he wore the dress of a jurisconsult with the tailesan, and obtained a monthly stipend for his support."
ثم انتقل إلى نسا وأبيورد وطوس وغيرها من البلاد، وكان يقصد حضرة الأمير شمس المعالي قابوس بن وشمكير في أثناء هذه الحال، فلما أخذ قابوس وحبس في بعض القلاع حتى مات – كما سيأتي شرحه في ترجمته في حرف القاف من هذا الكتاب إن شاء الله تعالى –,"He afterwards departed from Korkanj and visited Nasa, Abiward, Tus, and other cities, during which period he paid his court to the emir Shams al-Maali Kabus Ibn Washmakir. When Kabus was arrested and confined in the castle where he died, (a circumstance of which we shall give the particulars in his life)"
ذهب أبو علي إلى دهستان ومرض بها مرضا صعبا، وعاد إلى جرجان، وصنف بها الكتاب الأوسط – ولهذا يقال له الأوسط الجرجاني” – واتصل به الفقيه أبو عبيد الجوزجاني، واسمه عبد الواحد،”,"Abu Ali went to Dihistan, where he had a severe illness, and then returned to Jurjan, where he composed his Kitab al-Awsat (medium treatise), and which is called for that reason al-Awsat al-Jurjani (the Jurjani Medium). It was there that the doctor Abu Obaid Abd al-Wahid al-Jurjani made his acquaintance."
ثم انتقل إلى الري واتصل بالدولة، ثم إلى قزوين ثم إلى همذان، وتولى الوزارة لشمس الدولة، ثم تشوش العسكر عليه، فأغاروا على داره ونهبوها وقبضوا عليه وسألوا شمس الدولة قتله فامتنع،,"From Jurjan, Abu Ali proceeded to Rai and was attached to the court (of Majd al-Dawlat, son of Fakhr al-Dawlat); he afterwards went to Kazwin, and thence to Hamadan, where he became vizir to Shams al-Dawlat, but the troops having revolted against him, they pillaged his house, arrested him, and required Shams al-Dawlat to put him to death."
ثم أطلق فتوارى، ثم مرض شمس الدولة بالقولنج فأحضره لمداواته واعتذر إليه وأعاده وزيرا، ثم مات شمس الدولة وتولى تاج الدولة فلم يستوزره، فتوجه إلى أصبهان وبها علاء الدولة أبو جعفر ابن كاكويه، فأحسن إليه.,"This, however, the prince refused to do, and Abu Ali effected his escape and concealed himself. Sometime afterwards, a violent attack of colic obliged Shams al-Dawlat to have recourse to his medical skill, and therefore recalled him and re-appointed him to the vizirate, after having made excuses to him for what had happened. On the death of this prince, his son and successor Taj al-Dawlat (crown of the empire) refused Abu Ali’s services as vizir. He therefore went to Ispahan, where he met with a kind reception from Ala al-Dawlat Abu Jaafar Ibn Kakuyeh."
وكان أبو علي قوي المزاج، وتغلب عليه قوة الجماع حتى أنهكته ملازمته وأضعفته ولم يكن يداوي مزاجه، وعرض له قولنج، فحقن نفسه في يوم واحد ثماني مرات فقرح بعض أمعائه وظهر له سحج،,"Avicena’s constitution was naturally strong, but he mined and weakened it by his extreme addiction to sexual pleasure, and as he was never careful of his health, he was seized with a colic, for which he took eight injections in a day: the result was an excoriation of the intestines and a dysentery."
واتفق سفره مع علاء الدولة، فحصل له الصرع الحادث عقيب القولنج، فأمر باتخاذ دانقين من كرفس في جملة ما يحقن به، فجعل الطبيب الذي يعالجه فيه خمسة دراهم منه، فازداد السحج به من حدة الكرفس,"It happened also that he had to make a journey with Ala al-Dawlat, during which he experienced that prostration (of strength) which attends colic; to relieve himself, he ordered the third of a drachm of parsley (or parsley seed) to be put into the mixture which he employed for injections; but the physician who attended him put in five drachms, and the result was that the dysentery increased from the acrid nature of the parsley."
فطرح بعض غلمانه في بعض أدويته شيئا كبيرا من الأفيون، وكان سببه أن غلمانه خانوه في شيء، فخافوا عاقبة أمره عند برئه؛ وكان مذ حصل له الألم يتحامل ويجلس مرة بعد أخرى ولا يحتمي ويجامع،,"A great quantity of opium was also thrown into one of his medicines by his boys who had deceived him in some manner, and were apprehensive of being punished by him if he recovered. From the commencement of his illness he continued to support the burden of business and give public audiences from time to time; he neglected the necessary regimen, and did not even abstain from intercourse with the other sex."
فكان يمرض أسبوعا ويصلح أسبوعا، ثم قصد علاء الدولة همذان من أصبهان ومعه الرئيس أبو علي، فحصل له القولنج في الطريق ووصل إلى همذان وقد ضعف جدا وأشرفت قوته على السقوط، فأهمل المداواة وقال:,"One week, he was well; the next, ill. At this period, Ala al-Dawlat left Ispahan for Hamadan and took Abu Ali with him; during the journey, the colic Returned, and on arriving at the latter place, Abu Ali was in a state of extreme weakness, and his strength was almost totally prostrated. He now discontinued every medical application, and said."
المدبر الذي في بدني قد عجز عن تدبيره فلا تنفعني المعالجة، ثم اغتسل وتاب وتصدق بما معه على الفقراء، ورد المظالم على من عرفه وأعتق مماليكه وجعل يختم في كل ثلاثة أيام ختمة، ثم مات في التاريخ الذي يأتي في آخر ترجمته إن شاء الله تعالى.,"“The director which is in my “ body is unable to control it any longer, and no treatment can avail.” He then made his ablutions, turned himself to God, gave his wealth in alms to the poor, and redressed the grievances of all those whom he could recollect; he manumitted also his mamluks, and read the Quran through once every three days till he expired. The date of this event we shall give at the end of this article."
وكان نادرة عصره في علمه وذكائه وتصانيفه، وصنف كتاب الشفاء” في الحكمة، و “النجاة” و “الإشارات” و “القانون” وغير ذلك مما يقارب مائة مصنف ما بين مطول ومختصر ورسالة في فنون شتى، وله رسائل بديعة: منها رسالة “حي بن يقظان” ورسالة “سلامان وابسال” ورسالة “الطير” وغيرها، وانتفع الناس بكتبه، وهو أحد فلاسفة المسلمين.”,"By his learning, penetration, and writings, he was the prodigy of his age: he composed a treatise on philosophy, entitled al-Shafaa {the remedy); and is the author of the Najat [or preservative); the Isharat (or indications); the Kanun [canon medicines), and other works, both short and long, amounting to nearly one hundred; besides epistles (or short treatises) on different subjects. Some of his epistles are beautifully written, such as Hai Ibn Yakzan risalat Salaman and Absal, and the Risalat al-Tair (epistle of the bird). Great profit has been derived from his writings. He was one of the philosophers of the Muslims."
"وله شعر، فمن ذلك قوله في النفس:
هبطت إليك من المحل الأرفع… ورقاء ذات تعزز وتمنع
محجوبة عن كل مقلة عارف… وهي التي سفرت فلم تتبرقع
وصلت على كره إليك وربما… كرهت فراقك وهي ذات تفجع","There exists some poetry composed by him; among the rest, the following piece on the soul:
It descended upon thee from the lofty station (heaven)a dove rare and uncaptured, curtained from the eyes of every knowing [creature); yet ’tis it which is manifest and never wore a veil. It came to thee unwillingly, and it may perhaps be unwilling to abandon thee, although it complain of its sufferings."
"أنفت وما ألفت فلما واصلت… ألف مجاورة الخراب البلقع
وأظنها نسيت عهودا بالحمى… ومنازلا بفراقها لم تقنع
حتى إذا اتصلت بهاء هبوطها… من ميم مركزها بذات الأجرع","It resisted [at first) and would not become familiar, but when it was in friendly union (with the body), it grew accustomed to the desert waste [the world). Methinks it then forgot the recollections of the protected park [heaven) and of those abodes which it left with regret; but when, in its spiral descent, it arrived at the center of its circle in the terrestrial [world)."
"علقت بها ثاء الثقيل فأصبحت… بين المعالم والطلول الخضع
تبكي وقد نسيت عهودا بالحمى… بمدامع تهمي ولما تقلع
حتى إذا قرب المسير إلى الحمى… ودنا الرحيل إلى الفضاء الأوسع","it was united to the infirmity of the material [body) and remained amongst the monuments and prostrate ruins. It hath now forgotten the remembrance of the protected park, and weeps with tears which flow and cease not, till the time for setting out towards the protected park approaches; till the instant of departure for the vast plain [the spiritual world) draws nigh."
"وغدت تغرد فوق ذروة شاهق… والعلم يرفع كل من لم يرفع
وتعود عالمة بكل خفية… في العالمين فخرقها لم يرقع
فهبوطها إذ كان ضربة لازم… لتكون سامعة لما لم تسمع","It then coos on the top of a lofty (pinnacle of heaven); (for knowledge can exalt all who were not exalted;) and it has come to the knowledge of every mystery in the universe, while yet her tattered vest hath not been mended. Its descent was predestined, so that it might hear what it had not heard."
"فلأي شيء أهبطت من شاهق… سام إلى قعر الحضيض الأوضع
إن كان أهبطها الإله لحكمه… طويت عن الفطن اللبيب الأروع
إذ عاقها الشرك الكثيف فصدها… قفص عن الأوج الفسيح الأربع
فكأنها برق تألق بالحمى… ثم انطوى فكأنه لم يلمع","but why then did it descend from the high and lofty (heaven) to the depth of the low and humble (earth)? If. God sent it down by a decision of his will, his motive is concealed from the intelligence of man. (Why did it descend) to be withheld from the spacious, exalted summit (heaven) by the course net (of the body), and to be detained in a cage? It is like a flash of lightning shining over the meadow, and disappearing as if it had never gleamed."
"ومن المنسوب إليه أيضا، ولا أتحققه، قوله:
اجعل غذاءك كل يوم مرة… واحذر طعاما قل هضم طعام
واحفظ منيك ما استطعت فإنه… ماء الحياة يراق في الأرحام","The following lines are attributed to him, but I am unable to verify their origin: Take one meal each day, and avoid food till your food be digested. Preserve with care the seminal liquid; it is the water of life, to be poured into the womb."
"وفضائله كثيرة ومشهورة.
وكانت ولادته في سنة سبعين وثلثمائة في شهر صفر، وتوفي بهمذان يوم الجمعة من شهر رمضان سنة ثمان وعشرين وأربعمائة ودفن بها. وحكى شيخنا عز الدين أبو الحسن علي بن الأثير في تاريخه الكبير أنه توفي بأصبهان، والأول أشهر، رحمه الله تعالى.","The great merit of Avicena is well known: he was born in the month of Safar, A. H. three hundred and seventy (August or September, A. D. nine hundred and eighty), and he died at Hamadan on a Friday, in the month of Ramadan, four hundred and twenty eight (June or July, A. D. one thousand and thirty seven); he was buried in that city. My shaikh Ibn al-Athir states, in his great historical work (the Kabir), that he died at Ispahan; but the first is the more general opinion."
"وكان الشيخ كمال الدين بن يونس رحمه الله تعالى يقول: إن مخدومه سخط عليه واعتقله، ومات في السجن، وكان ينشد:
رأيت ابن سينا يعادي الرجال… وفي السجن مات أخس الممات
فلم يشف ما نابه بالشفا… ولم ينج من موته بالنجاة","It is stated by the shaikh Kamal al-din Ibn Yunus, that the prints in whose service Avicena was employed, having been irritated against him, caused him to be imprisoned till he died; and he recited the following verses in proof of his statement: ‘I saw Ibn Sina take mankind in hatred and die miserably in a prison. His Shafaa could not cure the misfortune which befell him, neither could his Najat preserve him from death."
الخليع الشاعر,AL-HUSAIN IBN AL-DAHHAK AL-KHALI
أبو علي الحسين بن الضحاك بن ياسر الشاعر البصري المعروف بالخليع، مولى لولد سلمان بن ربيعة الباهلي الصحابي رضي الله عنه، وأصله من خراسان؛ وهو شاعر ماجن مطبوع حسن الافتنان في ضروب الشعر وأنواعه،,"The poet Abu Ali al-Husain Ibn al-Dahhak Ibn Yasir, generally known by the appellation of al-Khali (the libertine), was born at Basra; he descended from a native of Khorasan, who was an enfranchised slave to Salman Ibn Rabia al- Bahili, one of the companions of Muhammad. This author had a natural talent for pleasantry, but he composed equally well in all the different styles of poetry."
واتصل في مجالسه الخلفاء إلى ما لم يتصل إليه إلا إسحاق بن إبراهيم النديم الموصلي، فإنه قاربه في ذلك أو ساواه،,"He was admitted into the society of the caliphs, and enjoyed their intimacy to a higher degree than any other poet, with the exception of Ishak Ibn Ibrahim al-Nadim al-Mausili, and even by him he was hardly surpassed in favor."
وأول من صحب منهم الأمين محمد بن هارون الرشيد، وكان اتصاله به في سنة ثمان وتسعين ومائة وهي السنة التي قتل فيها الأمين، ولم يزل مع الخلفاء بعده إلى أيام المستعين،,"The first of the caliphs whom he frequented was Muhammad al-Amin, son of Harun al- Rashid, with whom he became acquainted in the one hundred and ninety eight on year of the Hijra (A. D. eight hundred and thirteen or eight hundred and fourteen), which was also the year of al-Amin’s death; he then attached himself to the succeeding caliphs, and continued to be a favorite with them till the reign of al-Mustain."
وهو في الطبقة الأولى من الشعراء المجيدية وبينه وبين أبي نواس ماجريات لطيفة ووقائع حلوة. وسمي بالخليع لكثرة مجونه وخلاعته. ذكره ابن المنجم في كتابه البارع” وأبو الفرج الأصبهاني في “الأغاني” وكل منهما أورد طرفا من محاسن شعره، فمن ذلك قوله”,"He was an able poet of the first class, and had some diverting adventures with Abu Nuwas al-Hakami. The surname of al-Khali was given to him for his gay and licentious humor (khalaat). Mention is made of him by Ibn al-Munajjim in the work called al-Kitab al-Bari, and by Abu al-Faraj al-Ispahani in the Kitab al-Aghani; both these writers quote some fine passages from his poetry, out of which we select the following lines."
"صل بخدي تلق عجيبا… من معان يحار فيها الضمير
فبخديك للربيع رياض… وبخدي للدموع غدير","Join thy cheek to mine, and thou wilt then understand a novel idea which perplexes intelligence: the vernal roses on thy cheeks render them a garden, and tears render mine a lake."
"وله أيضا:
أيا من طرفه سحر… ويا من ريقه خمر
تجاسرت فكاشفت… ك لما غلب الصبر
وما أحسن في مثل… ك أن ينتهك الستر
فإن عنفني الناس… ففي وجهك لي عذر","By the same: O thou whose looks are magic and whose lips are wine thou were a tyrant to me; and, when my patience was overcome, I revealed to the world that thou wert the object of my love. It is however right that the veil which conceals thee should be torn away; for if people blame my fondness, thy face will be my excuse."
"وله:
لا وحبيك لا أصا… فح بالدمع مدمعا
من بكى شجوه استرا… ح وإن كان موجعا
كبدي في يهواك أس… قم من أن تقطعا
لم تدع صورة الضنى… في السقم موضعا","By the same: I swear by my love for thee, that I will not turn away my face, to conceal my tears. Grief, however painful, is allayed by weeping. My heart, through love for thee, is too enfeebled to be broken. The violence of my malady hath left no room in me for Sickness."
وذكر في كتاب الأغاني” أن هذه الأبيات أوردها أبو العباس ثعلب النحوي – المقدم ذكره – للخليع المذكور وقال: ما بقي من يحسن أن يقول مثل هذا.”,"It is stated in the Kitab al-Aghani that Abu Al-Abbas Thalab, the grammarian, in reciting the preceding verses, attributed them to al-Khali, observing that there was not then a person in existence capable of expressing the thought so well."
"وله:
إذا خنتم بالغيب عهدي فمالكم… تدلون إدلال المقيم على العهد
صلوا وافعلوا فعل المدل بوصله… وإلا فصدوا وافعلوا فعل ذي الصد","By the same: Since you have been unfaithful during my absence, why act as the maid who, though sincere in her attachment, treats her lover with affected scorn? Love me, and then trifle with my affections} or else reject me, and then act as one who loves me not."
"وله من قصيدة:
سقى الله عصرا لم أبت فيه ليلة… من الدهر إلا من حبيب على وعد",One of his qasidas contains this line: What a happy time was that in which I never spent a night without expecting from my beloved the fulfilment of her promise (to visit me).
وكانت وفاته سنة خمسين ومائتين وقد قارب مائة سنة، رحمه الله تعالى. وقال الخطيب في تاريخ بغداد”، يقال: إنه ولد في سنة اثنتين وستين ومائة.”,"This poet died A. H. two hundred and fifty (A. D. eight hundred and sixty four), having nearly attained his hundredth year: the Khatib says, in his history of Baghdad, that he was born A. H. one hundred and sixty two (A. D. seven hundred and seventy eight or seven hundred and seventy nine)."
ابن الحجاج الشاعر,IBN AL-HAJJAJ THE POET
أبو عبد الله الحسين بن أحمد بن محمد بن جعفر بن محمد بن الحجاج؛ الكاتب الشاعر المشهور ذو المجون والخلاعة والسخف في شعره،,"Abu Abd Allah al-Husain Ibn Ahmad Ibn Muhammad Ibn Jaafar Ibn Muhammad Ibn al-Hajjaj, the katib and poet, was noted for the licentiousness, humor, and gaiety of his poetical productions."
كان فرد زمانه في فنه، فإنه لم يسبق إلى تلك الطريقة، مع عذوبة الألفاظ وسلامة شعره من التكلف، ومدح الملوك والأمراء والوزراء والرؤساء، وديوانه كبير، أكثر ما يوجد في عشر مجلدات، والغالب عليه الهزل، وله في الجد أيضا أشياء حسنة.,"In this branch he was without a rival, and he had no predecessor in the style of composition which he cultivated, embellished as it was by the beauty of the expressions and the easy turn of the verses. He celebrated the praises of the caliph al-Mamun, the emirs, vizirs, and men of rank; the collection of his poetical works is so great, that it is generally found in ten volumes. The prevailing character of his writings is gaiety, but some good pieces of a grave cast have been composed by him."
وتولى حسبة بغداد وأقام بها مدة، ويقال: إنه عزل بأبي سعيد الإصطخري الفقيه الشافعي، وله في عزله أبيات مشهورة لا حاجة إلى إثباتها ها هنا.,"He was for some time muhasib or police-magistrate at Baghdad, and was superseded, it is said, by Abu Saied al-Istakhri, the Shafiite doctor. His ghazals, or amatory pieces, are so well known that it is needless to insert any of them here."
ويقال: إنه في الشعر في درجة امرئ القيس، وإنه لم يكن بينهما مثلهما لأن كل واحد منهما مخترع طريقة.,"As a poet, he has been put on a rank with Amro AI-Kais, for each of them introduced an original species of composition, and, in the intervening time, none existed to equal them."
"ومن جيد شعره وجده هذه الأبيات:
يا صاحبي استيقظا من رقدة… تزري على عقل اللبيب الأكيس
هذي المجرة والنجوم كأنها… نهر تدفق في حديقة نرجس
وأرى الصبا قد غلست بنسيمها… فعلام شرب الراح غير مغلس
قوما اسقياني قهوة رومية… من عهد قيصر دنها لم يمس
صرفا تضيف إذا تسلط حكمها… موت العقول إلى حياة الأنفس","The following verses are a good specimen of his graver style: Awake, my two friends, from your slumber! slumber degrades the mind of the sage and ingenious. There are the Milky Way and the Pleiades; it is like a rivulet flowing through a garden of lilies. I perceive the zephyr arriving as the shades of night withdraw; why then should the wine-cup not arrive when darkness retires? Arise, and pour me out a Grecian liquor drawn from a cask which has not been touched since the days of the Cesar! a pure liquor of which the powerful effect gives death to the reason and life to the heart."
وكانت وفاة ابن الحجاج يوم الثلاثاء السابع والعشرين من جمادى الآخرة سنة إحدى وتسعين وثلثمائة بالنيل، وحمل إلى بغداد، رحمه الله تعالى، ودفن عند مشهد موسى بن جعفر، رضي الله عنه. وأوصى أن يدفن عند رجليه، وأن يكتب على قبره وكلبهم باسط ذراعيه بالوصيد”.”,"Ibn al-Hajjaj died on Tuesday, the twenty seventh of the latter Jumada, A. H. three hundred and ninety one (May, A. D. one thousand and one), at the town of an-Nil, whence his body was transported to Baghdad. He was interred near the sepulchral chapel of Musa Ibn Jaafar, and he had directed by his will that he should be buried at the feet of that imam, and that the following words should be inscribed on his tomb: And their dog lay with his fore legs stretched forth at the entrance of the cave."
"وكان من كبار الشعراء الشيعة، ورآه بعد موته بعض أصحابه في المنام، فسأله عن حاله، فأنشد:
أفسد سوء مذهبي… في الشعر حسن مذهبي
[وحملي الجد على… ظهر حصان اللعب]
لم يرض مولاي علي… سبي لأصحاب النبي","He was one of the greatest poets among the Shiites, and after his death, he appeared in a dream to one of his companions, and recited these lines on being asked what was his state in the other world: The evil cast of my religious principles ruined the excellence of my poetry; my Lord was displeased that I reviled the companions of his Prophet."
"ورثاه الشريف الرضي بقصيدة من جملتها:
نعوه على حسن ظني به… فلله ماذا نعي الناعيان
رضيع ولاء له شعبة… من القلب مثل رضيع اللبان
وما كنت أحسب أن الزمان… يفل مضارب ذاك اللسان","The sharif al-Rida deplored his death in a qasida containing this passage: They brought tidings of his death when I had still good hopes; how excellent was he whose death was announced by these two harbingers. He was my foster brother by friendship, and he possessed a portion of my heart as if he were really my foster brother. I did not think that time could blunt the edge of that (cutting) tongue."
"بكيتك للشرد السائرات… تعنق ألفاظها بالمعاني
ليبك الزمان طويلا عليك… فقد كنت خفة روح الزمان","I weep for thee and for those verses, fugitives throughout the world, in which the words give immortality to the thoughts. Let time itself long deplore thy loss, for by thee was enlivened the spirit of (thy) time."
والنيل – بكسر النون وسكون الياء المثناة من تحتها وبعدها لام – وهي بلدة على الفرات بين بغداد والكوفة خرج منها جماعة من العلماء وغيرهم، والأصل فيه نهر حفرة الحجاد بن يوسف في هذا المكان ومخرجه من الفرات وسماه باسم نيل مصر، وعليه قرى كثيرة.,"An-Nil is a town on the Euphrates, between Baghdad and Kufa; it has produced a number of learned and of eminent men. This place owes its origin to a canal excavated by al-Hajjaj Ibn Yusuf from the Euphrates to this spot, and called by him an-Nil (the Nile) after the river of Egypt. There were numerous villages on its banks."
الوزير المغربي,AL-WAZIR AL-MAGHRIBI
أبو القاسم الحسين بن علي بن الحسين بن علي بن محمد بن يوسف بن بحر بن بهرام ابن المرزبان بن ماهان بن باذان بن ساسان بن الحرون بن بلاش بن جاماس ابن فيروز بن يزدجر بن بهرام جور المعروف بالوزير المغربي؛ ورأي جماعة من أهل الأدب يقولون: إن أبا علي هارون بن عبد العزيز الأوارجي,"Abu Al-Kasim al-Husain Ibn Ali Ibn al-Husain Ibn Ali Ibn Muhammad Ibn Yusuf Ibn Bahr Ibn Bahram Ibn al-Marzuban Ibn Mahan Ibn Badan Ibn Sasan Ibn al-Harun Ibn Balash Ibn Jamas Ibn Firuz Ibn Yezdegerd Ibn Bahram Gur; (such is the genealogy of the person generally) known by the appellation of al-Wazir al-Maghribi (the Maghribite vizir). I have heard it said by many persons bf erudition, that Abu Ali Harun Ibn Abd al-Aziz al-Awariji."
"الذي مدحه المتنبي بقصيدته التي أولها:
أمن ازديارك في الدجى الرقباء… إذ حيث كنت من الظلام ضياء خاله،","he in whose honor al-Mutanabbi composed the qasida beginning thus: Maiden the watchmen well know that thou canst not visit me by night, for where ever thou art, in the darkness, light is there."
ثم إني كشفت عنه فوجدت المذكور خال أبيه، وأما هو فأمه بنت محمد بن إبراهيم بن جعفر النعماني، ذكره في  أدب الخواص “. وكانت وفاة الأوارجي المذكور في جمادى الأولى سنة أربع وأربعين وثلثمائة”,"(These persons, I say, pretend) that this Abu Ali was his maternal uncle, but oh -examination, I discovered that he was a maternal uncle to al-Wazir al-Maghribi’s father. As for al-Wazir al-Maghribi, he himself mentions, in his Adah al-Khawass (Instruction for those intimate with princes), that his mother was daughter to Muhammad Ibn Ibrahim Ibn Jaafar al-Nomani, and that the al-Awariji above-mentioned died in the month of the first Jumada, A. H. three hundred and forty four (September, A. D. nine hundred and ninety five)."
والوزير أبو القاسم المغربي المذكور هو صاحب الديوان: الشعر والنثر، وله مختصر إصلاح المنطق” وكتاب “الإيناس”، وهو مع صغر حجمه كثير الفائدة ويدل على كثرة اطلاعه، وكتاب “أدب الخواص” وكتاب “المأثور في ملح الخدور” وغير ذلك.”,"Al-Wazir al-Maghribi is the author of a diwan containing pieces in verse and prose; he composed also an abridgment of the Islah al-Mantik; the Kitab al-Inas (familiar discourses), a small but very instructive work, and a proof of the extensive information of its author; the A dab al-Khawass; the Kitab al-Mathur fi Mulah al-Khudur, etc."
وجدت في بعض المجاميع ما صورته: وجد بخط والد الوزير المعروف بالمغربي على ظهر مختصر إصلاح المنطق” الذي اختصره ولده الوزير ما مثاله:”,I read the following passage in a collection of divers pieces: ‘‘These words were found written in the handwriting of al-Wazir al-Maghribi’s father; on the cover of the abridgment of the Islah al-Mantik.
ولد – سلمه الله تعالى، وبلغه مبالغ الصالحين – أول وقت طلوع الفجر من ليلة صباحها يوم الأحد الثالث عشر من ذي الحجة سنة سبعين وثلثمائة، واستظهر القرآن العزيز وعدة من الكتب المجردة في النحو واللغة ونحو خمسة عشر ألف بيت من مختار الشعر القديم،”,"‘He (my son) (may God preserve him and enable him to attain the rank of the Saints!) was born at first dawn of day, on Sunday, the thirteenth of Zi Al-Hijja, A. H. three hundred and seventy (June, A.D. nine hundred and eighty one). He learned by heart the Quran, a number of grammatical and philological text-books without the comments, and about fifteen thousand verses selected from the compositions of the ancient Arabic poets."
ونظم الشعر وتصرف في النثر وبلغ من الخط إلى ما يقصر عن نظراؤه، ومن حساب المولد والجبر والمقابلة إلى ما يستقل بدونه الكاتب، وذلك كله قبل استكماله أربع عشرة سنة.,"He composed poetry, was skilled in prose-writing, and surpassed all his contemporaries in penmanship, in the calculation of nativities, and in algebra, with other accomplishments of which even an inferior portion would suffice for any katib; and all this was before he had completed his fourteenth year."
واختصر هذا الكتاب، فتناهى في اختصاره وأوفى على جميع فوائده حتى لم يفته شيء من ألفاظه، وغير من أبوابه ما أوجب التدبير تغييره للحاجة إلى الاختصار، وجمع كل نوع إلى ما يليق به. ثم ذكرت له نظمه بعد اختصاره فابتدأ به، وعمل منه عدة أوراق في ليلة،,"He abridged this work with superior judgment; having given every explanation contained in it, and not omitting a single word (of those which are therein explained); he changed also the order of the chapters as far as was necessary to suit the plan of his abridgment, and classed the matters under their proper heads. When he had finished his abridgment, I proposed to him that he should put it into verse, and he accordingly began that undertaking and composed a number of sheets in a single night."
وكان جميع ذلك قبل استكماله سبع عشرة سنة، وأرغب إلى الله سبحانه في بقائه ودوام سلامته.”,All this was before “the completion of his seventeenth year; and I beseech Almighty God to ‘ spare him and to prolong his health.’
"ومن شعر الوزير المذكور:
أقول لها والعيس تحدج للسرى… أعدي لفقدي ما استطعت من الصبر
سأنفق ريعان الشبيبة آنفا… على طلب العلياء أو طلب الأجر
أليس من الخسران أن لياليا… تمر بلا نفع وتحسب من عمري","The following is a specimen of the vizir’s poetry: Whilst the camels were saddling for their journey, I said to my mistress: “Prepare all your firmness to support my absence. I shall spend, with unconcern, the best of my youth and renounce the pursuit of rank and fortune. Is it not a serious loss that our days should pass away without profit, and yet be reckoned as a portion of our lives?”"
"ومن شعره أيضا:
أرى الناس في الدنيا كراع تنكرت… مراعيه حتى ليس فيهن مرتع
فماء بلا مرعى ومرعى بغير ما… وحيث ترى ماء ومرعى فمسبع","By the same: I look on man in this world as a shepherd by whom every pasture-ground is rejected, and who at last finds none to feed his flock. Here is water, bat no herbage; there, herbage, but no water; and where thou sees water and herbage, that is the haunt of beasts of prey."
"وله في غلام حسن الوجه حلق شعره:
حلقوا شعره ليكسوه قبحا… غيرة منهم عليه وشحا
كان صبحا عليه ليل بهيم… فمحوا ليله وابقوه صبحا","On a handsome youth whose hair was cut off:
They cut off his hair to render him ugly; jealous as they were (to tone him from being admired). [In face) he was a morning covered by the dark night [of hit hair); they dispelled the night, but left him the morning."
"ومن شعره أيضا:
إني أبثك عن حدي… ثي والحديث له شجون
غيرت موضع مرقدي… ليلا ففارقني السكون
قل لي فأول ليلة… في القبر كيف ترى أكون","By the same: I shall relate to you my adventure, and adventures are of various kinds, I one night changed my bed and was abandoned by repose; tell me then how I shall be on the first night which I pass in the grave?"
"ولما ولد للوزرير المذكور ولده أبو يحيى عبد الحميد كتب إليه أبو عبد الله محمد بن أحمد صاحب ديوان الجيش بمصر أبياتا منها:
قد أطلع الفأل منه معنى… يدركه العالم الذكي
رأيت جد الفتى عليا… فقلت جد الفتى علي","On the birth of Abu Yahya Abd al-Hamid, the son of al-Wazir al-Maghribi the following lines were addressed to the father by Abu Abd Allah Muhammad Ibn Ahmad, chief of the army-office at Cairo: In him appears an omen of which the meaning cannot escape the learned and intelligent: seeing that the child’s grandfather [jadd)was Alt, I said: the fortune [jadd) of the child shall be exalted (ali)"
وكان الوزير المذكور من الدهاة العارفين,This vizir was a man of great shrewdness and abilities.
ولما قتل الحاكم صاحب مصر أباه وعمه وأخويه، وهرب الوزير وصل إلى الرملة، واجتمع بصاحبها المتغلب عليها حسان بن مفرج بن دغفل بن الجراح الطائي وبنيه وبني عمه، وأفسد نياتهم على الحاكم صاحب مصر المذكور.,"When his father, uncle, and two brothers were put to death by al-Hakim, the sovereign of Egypt, he fled to Ramla and joined Hassan Ibn Mufrij Ibn Daghfal Ibn al-Jarrah of the tribe of Tai who, assisted by his sons and cousins had seized on that city; these he succeeded in inspiring with hostile designs against al-Hakim."
ثم توجه إلى الحجاز، وأطمع صاحب مكة في الحاكم ومملكة الديار المصرية، وعمل في ذلك عملا قلق الحاكم بسببه وخاف على ملكه، وقصته في ذلك طويلة إلى أن أرضى الحاكم بني الجراح ببذل الأموال لهم، واستمالهم إليه. وكان صاحب مكة – وهو أبو الفتح الحسن بن جعفر العلوي – قد استدعوه ووصل إليهم وبايعوه بالخلافة ولقبوه بالرشيد بتدبير أبي القاسم المذكور،,"He then proceeded to Hijaz and excited the ambition of the governor of Mecca, giving him hopes of overthrowing al-Hakim and conquering Egypt. These intrigues gave great uneasiness to the prince of Egypt and awoke his apprehensions for the safety of his empire. It would be too long to relate the conduct of al-Hakim under these circumstances, but the result was, that, by a large donation of money, he gained over the family of al-Jarrah, who had already, by the management of the vizir, drawn to Ramla Abu Al-Futuh al-Hasan Ibn Jaafar al-Alawi, the sovereign of Mecca, and proclaimed him caliph under the title of al-Rashid."
فلم يزل الحاكم يعمل الحيل حتى استمال بني الجراح إليه، وانتقض أمر أبي الفتوح وهرب إلى مكة. وقصد الوزير أبو القاسم العراق هاربا من الحاكم ومفارقا لبني الجراح، وقصد فخر الملك أبا غالب ابن خلف الوزير، ورفع خبره إلى الإمام القادر بالله فاتهمه أنه ورد لإفساد الدولة العباسية، وراسل فخر الملك في إبعاده، فاعتذر عنه فخر الملك وقام في أمره.,"By his unremitting efforts, al-Hakim succeeded in conciliating the family of al-Jarrah; and Abi Al-Futuh, being frustrated in his projects, fled to Mecca, whilst the vizir, to avoid al-Hakim’s vengeance, retired to Iraq and broke off his intercourse with the Jarrah family. Al-Wazir al-Maghribi then visited the vizir Fakhr al-Mulk Abu Ghalib Ibn Khalf; but the caliph al-Kadir Billah, having received intelligence of the circumstance, and suspecting that he had come to plot against the Abbaside dynasty, wrote to Fakhr al-Mulk, ordering him to expel al-Wazir al-Maghribi from the stales of the caliphate. Fakhr al- Mulk did not, however, withdraw his support from al-Maghribi, and he succeeded in obtaining for him al-Kadir’s indulgence."
واتفق انحدار فخر الملك من بغداد إلى واسط، فأخذ أبا القاسم في جملته، وأقام معه بواسط على جملة من الرعاية، إلى أن توفي فخر الملك مقتولا، وشرع الوزير أبو القاسم في استعطاف قلب الإمام القادر بالله والتنصل مما نبذل به، حتى صلح له بعض الصلاح، وعاد إلى بغداد,"Happening afterwards to go down from Baghdad to Wasit, he took al-Wazir al-Maghribi in his suite; during his Slav at Wasit, he treated his guest with every attention, and did not discontinue his protection till he himself was put to death. Al-Wazir al-Maghribi then endeavored to conciliate the caliph al-Kadir Billah and disclaim himself from the imputations cast upon him; in this he succeeded to a certain degree, and he returned to Baghdad."
وأقام قليلا، ثم أصعد إلى الموصل. واتفق موت أبي الحسن ابن أبي الوزير كاتب معتمد الدولة أبي المنيع قرواش أمير بني عقيل، فتقلد كتابته موضعه، ثم شرع أبو القاسم يسعى في وزارة الملك مشرف الدولة البويهي، ولم يزل يعمل السعي إلى أن قبض على الوزير مؤيد الملك أبي علي،,"Having made a short stay in that city, he proceeded to Mosul, where he was chosen by Abu Al-Muni Kirwash Motamid al-Dawlat, prince of the Okailite dynasty, to fill the place of secretary of state, which had become vacant by the death of Abu l-Hasan Ibn Ahi ’l-Wazir lie afterwards directed his intrigues to obtain the post of vizir under the Dailemite sovereign Musharraf al-Dawlat, and he did not cease his machinations until that prince arrested his vizir Muwaiyad al-Mulk Abu Ali."
فكوتب الوزير أبو القاسم بالحضور من الموصل إلى الحضرة، وقلد الوزارة من غير خلع ولا لقب ولا مفارقة الدراعة، وأقام كذلك حتى جرى من الأحوال ما أوجب مفارقة مشرف الدولة بغداد، فخرج معه منها وقصدا أبا سنان غريب بن محمد بن مقن ونزلا عليه وأقاما بأوانا.,"Al-Maghribi then received a letter from Musharraf al-Dawlat, by which he was invited to leave Mosul and come to court; (he in consequence proceeded to Baghdad, where Musharraf al-Dawlat was amir al-Umara,) and was installed in the vizirate, but did not receive either the title of honor or the pelisse, neither was he allowed to discontinue wearing the dura’a. He continued to fill this office till circumstances obliged Musharraf al-Dawlat to quit Baghdad, when they both went to Awana and slopped with Abu Sanan Gharib Ibn Muhammad Ibn Makn."
وبينما هو على ذلك إذ عرض له إشقاق من مخدومه مشرف الدولة دعاه إلى مفارقته، فانتقل بعد ذلك إلى أبي المنيع قرواش بالموصل، وأقام عنده، ثم تجدد من سوء رأي الإمام القادر فيه ما ألجأته الضرورة بسبب ما كوتب به قرواش وغريب في معناه إلى مفارقته والإبعاد عنه،,"Whilst things were in this state, al-Wazir al- Maghribi was induced to quit the service of Musharraf al-Dawlat by his apprehension of that prince’s dissatisfaction, and he went to reside with Abu Al-Muni Kirwash at Mosul. About this period, the dislike which al-Kadir had borne towards him was again excited, and the letters written (by that caliph) to Kirwash and Gharib respecting him, put him under the necessity of quitting his protector."
وقصد أبا نصر ابن مروان بميافارقين وأقام عنده على سبيل الضيافة إلى أن توفي، وقيل: إنه لما توجه إلى ديار بكر وزر لسلطانها أحمد بن مروان المقدم ذكره، فأقام عنده إلى أن توفي في ثالث عشر شهر رمضان سنة ثماني عشرة وأربعمائة، وقيل: ثمان وعشرين، والأول أصح،,"He then went to Abu Nasr (Ahmad) Ibn Marwan at Maiyafarikin, and during the rest of his life, he remained with him as a guest. But according to another account, when he proceeded to Diar Bakr, he became vizir to Ahmad Ibn Marwan, the sultan of that province, and died in office the thirteenth of Ramadan, A. H. four hundred and eighteen (October, A. D. one thousand and twenty seven). Some say that his death happened four hundred and twenty eight: but the first statement is more correct."
وكانت وفاته بميافارقين، وحمل إلى الكوفة بوصية منه، وله في ذلك حديث يطول شرحه، ودفن بها في تربة مجاورة لمشهد الإمام علي بن أبي طالب رضي الله عنه، وأوصى أن يكتب على قبره,"He died at Maiyafarikin, and his body was transported to Kufa in pursuance of an injunction contained in his will. There is an anecdote on this subject which is too long to be related here. He was interred in a tomb near the chapel of Ali Ibn Abi Talib; and on it the following verses were inscribed by his own directions."
"كنت في سفرة الغواية والجه… ل مقيما فحان مني قدوم
تبت من كل مأثم فعسى يم… حى بهذا الحديث ذاك القديم
بعد خمس وأربعين، لقد ما… طلت، إلا أن الغريم كريم","I had long travelled in the path of error and ignorance; it was time for me to arrive at my journey’s end. I have repented of all my sins, and this last part of my condone may perhaps efface the former. After five and forty years, I had hoped for a longer respite, did I not know that my creditor is generous."
وكان قتل أبيه وعمه وأخويه في الثالث من ذي القعدة سنة أربعمائة، رحمهم الله تعالى.,"His son, his uncle, and his two brothers were put to death on the third of Zu Al-Kaada, A. H. four hundred (June, A. D. one thousand and ten)."
ورأيت في بغض المجاميع أنه لم يكن مغربيا، وإنما أحد أجداده، وهو أبو الحسن علي بن محمد كانت له ولاية في الجانب الغربي ببغداد، وكان يقال له: المغربي، فأطلق عليهم هذه النسبة، ولقد رأيت خلقا كثيرا يقولون هذه المقالة، ثم بعد ذلك نظرت في كتابه الذي سماه  أدب الخواص ” فوجدت في أوله ” وقد قال المتنبي: وإخواننا المغاربة يسمونه المتنبه، فأحسنوا “:”,"I have read in some compilation that he was not a native of Maghrib {Maghribi), but that one of his ancestors, Abu Al-Hasan Ali Ibn Muhammad, filled a place under government in that part of Bagh-dad which lies on the west side of the Tigris (in Karkh); and he was named al-Maghribi (the Western) for that reason: this title then continued to be given to his descendants. I have also heard a great number of persons make the same observation, but I since found the following passage at die beginning of the work composed by the vizir, and entitled Adah al-Khawass: Al-Mutanabbi, the poet whom our brothers of Maghrib call al-Mutanabbih {the wide awake), says with elegance."
أتى الزمان بنوه في شبيبته… فسرهم وأتيناه على الهرم فهذا يدل على أنه مغربي حقيقة لا كما قالوه، والله أعلم. ثم أعاد هذا القول بعينه لما ذكر النابغة الجعدي وشعره,"‘When Time was in his youth, his children came and he made them happy, but we came to him in his old age.’ This seems to prove that he was in reality a native of Maghrib. Further on, when speaking of al-Nabigha al-Jaadi and his poetry,"
"وأنشد عنده قول المتنبي:
وفي الجسم نفس لا تشيب بشيبه… ولو أن ما في الوجه منه حراب","he makes use of the very same expression, when quoting this verse of al-Mutanabbi’s: In my body is a soul which, has not, like it, become decrepit; although grayness has ruined {the dark honors) of my face."
ونقلت نسبه المذكور في الأول من خط أبي القاسم علي بن منجب بن سليمان المعروف بابن الصيرفي المصري صاحب الرسائل، وذكر أنه منقول من خط الوزير المذكور، والله أعلم بصحته.,"His genealogy, as given at the commencement of this notice, was taken by me from a note in the handwriting of Abu Al-Kasim Ali Ibn Munjib Ibn Suleiman al-Misri, surnamed Ibn al-Sirafi, who mentions that he copied it from the handwriting of the vizir himself."
ابن خالويه,IBN KHALAWAIH
أبو عبد الهل الحسين بن أحمد بن خالويه النحوي اللغوي؛ أصله من همذان ولكنه دخل بغداد وأدرك جلة العلماء بها مثل أبي بكر ابن الأنباري وابن مجاهد المقرئ وأبي عمر الزاهد وابن دريد،,"Abu Abd Allah al-Husain Ibn. Ahmad Ibn Khalawaih, the grammarian and philologer, ‘was a native of Hamadan, but [when still a youth) he went to Baghdad and frequented some of the eminent scholars who then inhabited that city. Among the number were Abu Bakr Ibn al-Anbari, Ibn Mujahid al-Mukri, Abu Omar az-Zahid and Ibn Duraid."
وقرأ على أبي سعيد السيرافي، وانتقل إلى الشام واستوطن حلب، وصار بها أحد أفراد الدهر في كل قسم من أقسام الأدب، وكانت إليه الرحلة من الآفاق، وآل حمدان يكرمونه ويدرسون عليه ويقتبسون منه.,"He also learned the readings of the Quran from Abu Saied al-Sirafi, and having removed to Syria, he took up his abode at Aleppo. He then became unrivalled by his acquirements in every branch of literature; (students) journeyed to him from all countries, and the members of the Hamdan family (which then reigned at Aleppo), treated him with honor, studied under his direction, and profited by his tuition."
وهو القائل: دخلت يوما على سيف الدولة بن حمدان فلما مثلت بين يديه قال لي: اقعد، ولم يقل اجلس، فتبينت بذلك اعتلاقه بأهداب الأدب، واطلاعه على أسرار كلام العرب،,"It was he who related the following (well known) anecdote: I one day went to see Saif al-Dawlat Ibn Hamdan, and when I stood up before him (after making my salutation), “ he said to me: Sit down, making use of the word ukod, and not ijlis: from “ this I perceived that he was an amateur of philological studies, and well “acquainted with the secrets of the language spoken by the desert Arabs.”"
وإنما قال ابن خالويه هذا لأن المختار عند أهل الأدب أن يقال للقائم: اقعد، وللنائم أو الساجد: اجلس، وعلله بعضهم بأن القعود هو الانتقال من العلو إلى السفل، ولهذا قيل لمن أصيب برجله مقعد، والجلوس هو الانتقال من السفل إلى العلو، ولهذا قيل لنجد: جلسا لارتفاعها، وقيل لمن أتاها: جالس، وقد جلس،,"Ibn Khalawaih made this observation because philologers consider it preferable to say ukod to a person who is standing up, and ijlis to a person who is lying down or making a prostration; and some of the learned give the following reason for making the distinction: the verb kaad implies the idea of passing from up to down (and it is for this reason that a person deprived of the use of his limbs is called mukad (seated)), but the verb jales denotes the action of passing from down to up, (for which reason it is that the high land of Najd is called al-Jalsa (the seated up), and that they say of a person who goes to that country: He is a jalis (sitter up), or that he jalas (sits up)."
"ومنه قول مروان بن الحكم لما كان واليا بالمدينة يخاطب الفرزدق:
قل للفرزدق والسفاهة كاسمها… إن كنت تارك ما أمرتك فاجلس أي: اقصد الجلسا، وهي نجد. وهذا البيت من جملة أبيات ولها قصة طويلة، وهذا كله وإن جاء في غير موضعه لكن الكلام شجون.","It is thus that Marwan Ibn al-Hakam, when governor of Medina, addressed the poet al-Faraz- dak in these terms: Say to the idiot al-Farazdak: Proceed to Najd (ijlis) if you obey not my orders. This is taken from a piece of verse relative to which a long anecdote is related. The foregoing observations are not here in their proper place, but discourse will run into digression."
ولابن خالويه المذكور كتاب كبير في الأدب سماه كتاب ليس” وهو يدل على اطلاع عظيم، فإن مبنى الكتاب من أوله إلى آخره على أنه ليس في كلام العرب كذا وليس كذا،”,"Ibn Khalawaih is author of a large philological work, entitled Kitab lais (the book of lais (nones)), which is a proof of his vast erudition; from the beginning to the end it is drawn up in this manner: In the language of the pure Arabic race there is not (lais) such and such an expression, etc.; whence its name."
وله كتاب لطيف سماه الآل” وذكر في أوله أن الآل ينقسم إلى خمسة وعشرين قسما، وما أقصر فيه، وذكر فيه الأئمة الاثني عشر وتواريخ مواليدهم ووفياتهم وأمهاتهم، والذي دعاه إلى ذكرهم أنه قال في جملة أقسام الآل “وآل محمد بنو هاشم”.”,"He composed also a little book which he called al-Aal, and in the beginning of it he says: The Aal is of twenty- five divisions (or sorts). This treatise is composed with no inferior talent. He mentions in it the twelve imams, die dates of their birth and death, and the names of their mothers; what induced him to speak of them was, that in describing the different sorts of Aal (or mirage), he came to speak of the Aal (or family) of Muhammad, the Banu Hashim."
وله كتاب الاشتقاق” وكتاب “الجمل” في النحو، وكتاب “القراءات” وكتاب “إعراب ثلاثين سورة من الكتاب العزيز” وكتاب “المقصور والممدود” وكتاب “المذكر والمؤنث” وكتاب “الألفات” وكتاب “شرح المقصورة لابن دريد” وكتاب “الأسد”، وغير ذلك.”,"His other works are the Kitab al-Ishtikak (book of derivations), the Kitab al-Jomal fi ’n-Nahwi (the grammatical summary), a treatise on the readings of the Quran, the parsing of thirty surats of the Quran, the Kitab al-Aziz, a treatise on the short and the long final elif, another on the two genders, one on the different kinds of elif, a commentary on Ibn Duraid’s poem the Maksura; a work (containing pieces descriptive) of the lion, etc."
ولابن خالويه مع أبي الطيب المتنبي مجالس ومباحث عند سيف الدولة، ولولا خوف الإطالة لذكرت شيئا منها.,"Ibn Khalawaih had some conferences and discussions with al-Mutanabbi at the court of Saif al-Dawlat, and were I not desirous of avoiding prolixity, I should give an account of them."
"وله شعر حسن، فمنه قوله على ما نقله الثعالبي في كتاب اليتيمة:
إذا لم يكن صدر المجالس سيد… فلا خير فيمن صدرته المجالس
وكم قائل: ما لي رأيتك راجلا… فقلت له: من أجل أنك فارس","He composed some good poetry, and the following verses were written by him, as it appears by al-Thaalibi’s statement in the Yatima: If the president of an assembly be not a man of family, he whom the assembly have chosen for president is good for nothing. How often has it been said to me: Why do I see thee on foot?” And I replied: Because you are on horseback.”"
وكانت وفاة ابن خالويه في سنة سبعين وثلثمائة بحلب، رحمه الله تعالى.,"Ibn Khalawaih died at Aleppo, A. H. three hundred and seventy (A. D. nine hundred and eighty or nine hundred and eighty one)."
أبو علي الجياني,ABU ALI AL-GHASSANI
أبو علي الحسين بن محمد بن أحمد الغساني الجياني الأندلسي المحدث؛ كان إماما في الحديث والأدب،,Abu Ali al-Husain Ibn Muhammad Ibn Ahmad al-Ghassani (descended from the tribe of Ghassan) al-Jaiyani (a native of Jaen in Spain) was a traditionist of the first authority and a philologer.
وله كتاب مفيد سماه تقييد المهمل” ضبط فيه كل لفظ يقع فيه اللبس من رجال الصحيحين، وما أقصر فيه، وهو في جزأين، وكان من جهابذه المحدثين، وكبار العلماء المسندين،”,"He is the author of the Takyid al-Muhmal (fixation of doubtful orthographies), a book in which he gives the right spelling of all the names of Traditionists cited in the Sihah of al-Bokhari and that of Muslim, when these names are liable to be pronounced erroneously: in this work, which forms two volumes, he has treated the subject with no inferior talent. He was an able critic in judging of the authenticity of Traditions, and one of those great men of learning whose labors have been useful to the public."
وكان حسن الخط جيد الضبط، وكان له معرفة بالغريب والشعر والأنساب، وكان يجلس في جامع قرطبة ويسمع منه أعيانها، ولم أقف على شيء من أخباره حتى أذكر طرفا منها.,"His handwriting was good, his orthography correct, and he was acquainted with the rare and elegant expressions of the Arabic language, and with poetry and genealogy. When teaching the Traditions, he used to sit in the mosque of Cordova, and he had the most eminent men of that city for auditors. I have not met with the particulars of his life, or I should mention them."
وكانت ولادته في المحرم سنة سبع وعشرين وأربعمائة، وطلب الحديث سنة أربع وأربعين، وتوفي ليلة الجمعة لاثنتي عشرة ليلة خلت من شعبان سنة ثمان وتسعين وأربعمائة، رحمه الله تعالى.,"He was born in the month of Muharram, A. H. four hundred and twenty seven (A. D. one thousand and thirty five); in the year four hundred and forty four, he began his travels for the purpose of learning the Traditions, and he died on Thursday night, the twelfth of Shaban, four hundred and ninety eight (April, A. D. one thousand hundred and five)."
والجياني – بفتح الجيم وتشديد الياء المثناة من تحتها وبعد الألف نون – هذه النسبة إلى جيان، وهي مدينة كبيرة بالأندلس، وبأعمال الري قرية يقال لها جيان أيضا.,"Jaiyani means belonging to Jaiyan (Jaen), a large city in Spain. There is another place of this name in the dependencies of Rai."
البارع الدباس,AL-BARI
أبو عبد الله الحسين بن محمد بن عبد الوهاب بن أحمد بن محمد بن الحسين بن عبيد الله بن القاسم بن عبيد الله بن سليمان بن وهب الوزير الحارثي من بني الحارث ابن كعب بن عمرو الدباس البدري المنعوت بالبارع الشاعر المشهور الأديب النديم البغدادي؛,"Abu Abd Allah al-Husain was son to Muhammad Ibn Abd al-Wahhab Ibn Ahmad Ibn Muhammad Ibn al-Husain Ibn Obaid Allah Ibn al-Kasim Ibn Obaid Allah Ibn Suleiman Ibn Wahb al-Harithi; this Suleiman Ibn Wahb was a vizir and a descendant of Harith Ibn Kaab Ibn Amr. This celebrated poet bore the surnames of al-Dabbas, al-Badri, al-Bari (the preeminent), and an-Nadim al-Baghdadi (the boon-companion from Baghdad)."
كان نحويا لغويا مقرئا حسن المعرفة بصنوف الآداب، وأفاد خلقا كثيرا، خصوصا بإقراء القرآن الكريم.,"he was also a learned grammarian, a philologer, and a teacher of the Quranic readings; he possessed besides a good acquaintance with the various branches of polite literature. Great numbers profited under his tuition, and particularly in the reading of the Quran."
وهو من بيت الوزارة، فإن جده القاسم كان وزير المعتضد [والمكتفي بعده] وهو الذي سم ابن الرومي الشاعر – كما سيأتي ذكره في ترجمته إن شاء الله تعالى – وعبيد الله كان وزيرا أيضا، وسليمان بن وهب الوزير تغني شهرته عن ذكره – وستأتي ترجمته إن شاء الله تعالى,"He descended from a family conspicuous in the vizirate, as his ancestor al-Kasim was vizir to the caliph al-Mutadid and to al-Muktafi his successor; (this was the vizir who poisoned Ibn al-Rumi, as we shall relate in that poet’s life;) Obaid Allah, the father of al-Kasim, had been already vizir to al-Mutadid; and as for Suleiman Ibn Wahb, his celebrity is such that it is needless to speak of him here; we shall merely refer the reader to his life in this work."
والبارع المذكور من أرباب الفضائل، وله مصنفات حسان وتواليف غريبة، وديوان شعر جيد، وكان بينه وبين الشريف أبي يعلى ابن الهبارية مداعبات لطيفة، فإنهما كانا رفيقين ومتحدين في الصحبة،,"Al-Bari was gifted with diversified talents and is the author of some good works, such as compositions in the lofty style and poetical pieces. He was an intimate companion and friend of the sharif Abu Yala Ibn al-Habbariya, and the pleasantries which passed between them are most amusing."
فاتفق أن البارع المذكور تعلق بخدمة بعض الأمراء، وحج، فلما عاد حضر الشريف إليه مرارا فلم يجده، فكتب إليه قصيدة طويلة دالية يعاتبه فيها إلى أنه تغير عليه بسبب الخدمة، وأولها:,"It happened that al-Bari entered into the service of a certain emir and made the pilgrimage to Mecca; on his return, the sharif went, at different times, to see him, but did not find him at home; he in consequence addressed to him a long qasida, in which he reproached him for his conduct, and hinted that the place which he had obtained caused him to disdain his old acquaintance. This poem begins thus."
"يا ابن ودي وأين مني ابن ودي… غيرت طرفه الرياسة بعدي
ولولا ما أودعها من السخف والفحش لذكرتها،","O son of my affection I but alas, how far (estranged) from me is the son of my affection, This place of authority, obtained since my departure, has altered the [kind) looks [with which he once received me). I should give this piece here, were it not for the ribaldry and obscenity of some passages."
فكتب إليه البارع المذكور جوابها، وأطال فيها، وضمنها أيضا شيئا من الفحش، وأولها:,"It was answered by al-Bari in a long epistle containing also some in-delicate expressions, and beginning thus."
"وصلت رقعة الشريف أبي يع… لى فحلت محل لقياه عندي
فتلقيتها بأهلا وسهلا… ثم ألصقتها بطرفي وخدي
وفضضت الختام عنها فما ظن… ك بالصاب إذ يشاب بشهد
بين حلو من العتاب ومر… هو أولى به وهزل وجد
وتجن علي من غير جرم… بملام يكاد يحرق جلدي","The sharif Abi Yala’s letter has arrived, and it has met with as kind a reception as would be given to himself. I received it with a hearty welcome, and I applied it to my eyes and to my cheek. I broke the seal and found what think you of honey mixed with wormwood? Kind reproaches tinctured with bitterness, such as he better deserved; folly and seriousness: false accusations against me who have committed no crime, and blame such as nearly consumes my heart."
"يدعي أنني حجبت وقد زا… ر مرارا، حاشاه من قبح رد
ثم دع ذا، ما للرياسة والحج… أبن لي من حل أنف وعقد
فبماذا علمت بالله أني… قد تنكرت أو تغير عهدي
من تراني: أعامل أم وزير… لأمير أم عارض للجند
أنا إلا ذاك الخليع الذي تع… رف أرضى ولو بجرة دردي","He pretends that he came to visit me many times, and that I refused to admit him; may he never meet with a foul repulse! Cease then to accuse the place I fill, and lay not the fault on my pilgrimage; can a person, [frank) like me, affect condescendence or disdain? I implore you, by Allah! tell me how you can perceive that I forget you or that my affection is altered? Such as you see me, whether acting as an admit or a vizir to a prince, or passing troops in review, I am still that libertine (khali) whom you knew, and whom you yet might easily recognize."
"وإذا صح لي مليح فذاك ال… يوم عيدي وصاحب الدست عبدي
أتراني لو كنت في النار مع ها… مان أنساك في جنان الخلد
أو لو أني عصبت بالتاج أسلو… ك ولو كنت عانيا في القد
أنا أضعاف ما عهدت على العه… د وإن كنت لا تجازي بود","When a handsome [girt) is true to (her promise and visits) me, that day is my holyday, (as if) the prince himself came to my house. Was I in the garden of eternal happiness and you in the fire of hell with II Am An, do you think I could forget you? Were my head encircled with a diadem and you a prisoner in chains, could I feel indifferent for you? I fulfil manifold my promised affection to you, but you do not repay my friendship."
"ومنها:
أم لأني من سائر النا… س بفرد بين الأكارم فرد
صان وجهي عن اللئام وأولا… ني جميلا منه إلى غير حد
فتعففت واقتنعت بتدفي… ع زماني وقلت إني وحدي
لا لأني أنفت مع ذا من الكد… ية، أين الكرام حتى أكدي","(Do you reproach me) because I am solely devoted to one single person among men, the first among the generous; one who has spared my self-respect the humiliation of (soliciting succor from) the vile, and has loaded me with unbounded favors? I desire no more; I let my days glide smoothly away, and adopt the maxim of keeping within bounds. And yet I am not too proud to beg; but where are the generous men whose bounty I may implore?"
ونقتصر من هذه القصيدة على هذه الأبيات، ففيها سخف لا يليق ذكره وغيره مما لا حاجة إليه.,"We shall confine ourselves to the foregoing citation, as the qasida from which it is taken contains obscene passages not fit to be given, and others unsuited to our purpose."
"ومن شعره أيضا:
أفنيت ماء الوجه من طول ما… أسأل من لا ماء في وجهه
أنهي إليه شرح حالي الذي… يا ليتني مت ولم أنهه
فلم ينلني كرما رفده… ولم أكد أسلم من جبهه
والموت من دهر نحاريره… ممتدة الأيدي إلى بلهه","The following piece is by the same author: I have lost my self-respect from having long solicited the favors of a man devoid of self-respect. I sent to him a statement of my misery, would that I had died before I sent it. His gifts brought me no honor, and I could hardly recover from his contumelious treatment. Death is better than (to live in) an age when men of talent must hold out their hands to blockheads."
وكانت ولادته في العاشر من صفر سنة ثلاث وأربعين وأربعمائة ببغداد. وتوفي يوم الثلاثاء سابع عشر جمادى الآخرة، وقيل الأولى، سنة أربع وعشرين وخمسمائة، وكان قد عمي في آخر عمره، رحمه الله تعالى.,"Al-Bari was born at Baghdad on the tenth of Safar, A. H. four hundred and forty three (A. D. one thousand and fifty one), and he died on Tuesday, the seventeenth of the latter Jumada, (some say the first,) A. H. five hundred and twenty four (April, A. D. one thousand one hundred and thirty)."
"والدباس – بفتح الدال المهملة وتشديد الباء الموحدة وبعد الألف سين مهملة – وهذا يقال لمن يعمل الدبس أو يبيعه.
والبدري – بفتح الباء الموحدة وسطون الدال المهملة وبعدها راء – هذه النسبة إلى البدرية، وهي محلة ببغداد المحروسة وكان البارع المذكور يسكنها فنسب إليها.","Dabbas means a maker or seller of dibs. Badri signifies belonging to al-Badriya, a part of Baghdad so called, and in which al-Bari resided; for which reason he obtained this surname."
الطغرائي,AL-TOGHRAI
السيد فخر الكتاب أبو إسماعيل الحسين بن علي بن محمد بن عبد الصمد الملقب مؤيد الدين الأصبهاني المنشئ المعروف بالطغرائي؛ كان غزير الفضل لطيف الطبع، فاق أهل عصره بصنعة النظم والنثر.,"Abu Ismail al-Husain Ibn Ali Ibn Muhammad Ibn Abd al-Samad, surnamed al-Amid (or Amid al-Dawlat, pillar of the state), Fakhr al-Kuttab (the glory of the katibs), Muwaiyad al-Din (sustained in religion), and generally known by the name of al-Toghrai, was a celebrated munshi and a native of Ispahan. He possessed great talents, a subtle genius, and surpassed all bis contemporaries in the art of composing in prose and verse."
ذكره أبو سعد ابن السمعاني في نسبة المنشئ من كتاب  الأنساب “، وأثنى عليه، وأورد قطعة من شعره في صفة الشمعة، وذكر أنه قتل في سنة خمس عشرة وخمسمائة.”,"Al-Samani speaks of him in the Kitab al-Ansab under the article Munshi, and after making his eulogium, he gives an extract from one of his poems descriptive of a wax-light, and states that he was put to death in the year five hundred and fifteen (A. D. one thousand one hundred and twenty one or one thousand one hundred and twenty two)."
والطغرائي المذكور له ديوان شعر جيد، ومن محاسن شعره قصيدته المعروفة بلامية العجم، وكان عملها ببغداد في سنة خمس وخمسمائة يصف حاله ويشكو زمانه، وهي التي أولها:,"Al-Toghrai has left behind him a diwan (or collection) of good poetry, and one of his finest pieces is the qasida entitled the Lamiyat ah A jam, which he composed at Baghdad in the year five hundred and five (A. D. one thousand one hundred and eleven or one thousand one hundred and twelve). In this poem he describes his own situation and complains of the lime in which he lived. It begins thus."
أصالة الرأي صانتني عن الخطل… وحلية الفضل زانتني لدى العطل,"My strength of mind has preserved me from frivolity, and I was adorned by my talents, though decked with no other ornament."
"ومن رقيق شعره قوله:
يا قلب مالك والهوى من بعد ما… طاب السلو وأقصر العشاق
أو ما بدا لك في الإفاقة والألى… نازعتهم كأس الغرام أفاقوا
مرض النسيم وصح والداء الذي… تشكوه لا يرجى له إفراق
وهذا خفوق البرق والقلب الذي… تطوى عليه أضالعي خفاق","One of his sentimental pieces is as follows: O my heart what hast thon to do with love? It is long since indifference had settled in thee, and since the lover’s ardor has been restrained. Dost thou not feel pleasure in repose, now that those with whom you passed round the cup of burning passion have recovered their reason? The zephyr fell into languor and revived again, bat from the malady of which thou complains, no deliverance can be hoped. I behold the wavering of the lightning-flash, and the heart within my bosom wavers and beats."
"وله أيضا:
أجما البكا يا مقلتي فإننا… على موعد للبين لا شك واقع
إذا جمع العشاق موعدهم غدا… فواخجلتا إن لم تعني مدامعي","By the same: Eyes! treasure up your tears; it will surely come, the threatened moment of separation (from my beloved). If tomorrow unite (us) lovers, shame then be on the eyes which have not been fatigued with weeping."
وذكره أبو المعالي الحظيري في كتاب زينة الدهر” وذكر له مقاطيع، وذكره أبو البركات ابن المستوفي في “تاريخ إربل” وقال: إنه ولي الوزارة بمدينة إربل مدة،”,"Abu Al-Maali Al-Haziri mentions al-Toghrai in his Zinat al-Dahr and cites some fragments of his poetry; he is also spoken of by Ibn al-Mustawfi, in his History of Arbela, who says that he acted for some time as vizir in that city."
وذكر العماد الكاتب في كتاب  نصرة الفترة وعصرة الفطرة ” – وهو تاريخ الدولة السلجوقية – أن الطغرائي المذكور كان ينعت بالأستاذ، وكان وزير السلطان مسعود بن محمد السلجوقي بالموصل، وأنه لما جرى المصاف بينه وبين أخيه السلطان محمود بالقرب من همذان وكانت النصرة لمحمود، فأول من أخذ الأستاذ أبو إسماعيل وزير مسعود،”,"and the katib Imad al-din states, in his history of the Seljukides, entitled Nusrat al-Fatra wa Osrat al-Fitra, that al-Toghrai was styled al-Ustad (the master) and that he was vizir at Mosul to the Seljuk sultan Masud Ibn Muhammad; when this prince,’ he continues, gave battle to his brother the sultan Mahmud near Hamadan, he was defeated, and among the first prisoners taken, was the Ustaz Abu Ismail, Masud’s vizir."
فأخبر به وزير محمود، وهو الكمال نظام الدين أو طالب علي بن أحمد بن حرب السميرمي، فقال الشهاب أسعد – وكان طغرائيا في ذلك الوقت نيابة عن النصير الكاتب -: هذا الرجل ملحد، يعني الأستاذ، فقال وزير محمود: من يكن ملحدا يقتل، فقتل ظلما.,"News of this circumstance was brought to Kamal al-Mulk Nizam al-din Abu Talib Ali Ibn Ahmad Ibn “Harb al-Sumairmi, the vizir to Mahmud, on which Shihab al-din Asaad (who was then deputy toghra-writer to al-Nusair the katib), made the remark that that man, meaning the Ustaz, was an atheist; and the vizir here observed that atheists should be put to death. Al-Toghrai was thus slain unjustly."
وقد كانوا خافوا منه، ولا قبل عليه لفضله، فاعتدوا قتله بهذه الحجة، وكانت هذه الواقعة سنة ثلاث عشرة وخمسمائة، وقيل إنه قتل سنة أربع عشرة، وقيل ثماني عشرة، وقد جاوز ستين سنة، وفي شعره ما يدل على أنه بلغ سبعا وخمسين سنة لأنه قال وقد جاءه مولود:,"they dreaded his superior abilities, and put him to death on this pretext, without having any regard for his personal merit. This was in A. H. five hundred and thirteen (A. D. one thousand one hundred and nineteen or one thousand one hundred and twenty).” But other accounts assign his death to the years five hundred and fourteen and five hundred and eighteen. He was then aged upwards of sixty years, and in his poetry are found these two verses, composed on a new-born son who had been brought to him, and which indicate that he had then attained his fifty-seventh year."
"هذا الصغير الذي وافى على كبري… أقر عيني ولكن زاد في فكري
سبع وخمسون لو مرت على حجر… لبان تأثيرها في صفحة الحجر والله تعالى أعلم بما عاش بعد ذلك، رحمه الله تعالى.","This little one has come in my old age; it rejoices my sight, but increases my pensiveness: a lapse of seven and fifty years would make impression even on a rock. How long he lived after composing these verses, God knows best."
وقتل الكمال السميرمي الوزير المذكور يوم الثلاثاء سلخ صفر سنة ست عشرة وخمسمائة في السوق ببغداد عند المدرسة النظامية، وقيل: قتله عبد أسود كان للطغرائي المذكور، لأنه قتل أستاذه.,"The vizir al-Kamal al-Sumairmi was killed on Tuesday, the last day of the month of Safar, A. H. five hundred and sixteen (May, A. D. one thousand one hundred and twenty two), in the Bazar (suk) of Baghdad near the Nizamiya college; it is said that he fell by the hand of a black slave who had belonged to al-Toghrai, and who slew him to revenge his master’s death."
والطغرائي – بضم الطاء المهملة وسكون الغين المعجمة وفتح الراء وبعدها الف مقصورة – هذه النسبة إلى من يكتب الطغري، وهي الطرة التي تكتب في أعلى الكتب فوق البسملة بالقلم الغليظ، ومضمونها نعوت الملك الذي صدر الكتاب عنه، وهي لفظة أعجمية.,"Toghrai means a toghra-writer; the toghra is the flourish written with a broad-nibbed pen, at the beginning of (official) papers, over the Bismillah, and containing the tides of the prince from whom die document emanates. Toghra is a Persian word."
والسميرمي – بضم السين المهملة وفتح الميم وسكون الياء المثناة من تحتها وبعدها راء ثم ميم – هذه النسبة إلى سميرم، وهي بلدة بين أصبهان وشيراز، وهي آخر حدود أصبهان.,"Sumairmi means belonging to Sumairm, a town between Ispahan and Shiraz, on the extreme limit of the Ispahan district."
أبو الفوارس ابن الخازن,IBN AL-KHAZIN THE KATIB
أبو الفوارس الحسين بن علي بن الحسين المعروف بابن الخازن الكاتب؛ كان فريد عصره في الكتابة، وكتب ما لم يكتبه أحد، فإنه كتب فيما كتب خمسمائة نسخة من كتاب الله العزيز ما بين ربعة وجامع، وله شعر حسن، فمن ذلك قوله:,"Abu Al-Fawaris al-Husain Ibn Ali Ibn al-Husain, generally known by (he appellation of Ibn al-Khazin the katib, was the first copyist of his time; he surpassed all others by the quantity of his transcriptions, having made five hundred copies of the Quran, some of a compact form and some of a folio size. He composed also some good poetry, of which we may cite the following specimen."
"عنت الدنيا لطالبها… واستراح الزاهد الفطن
كل ملك نال زخرفتها… حسبه مما حوى كفن
يقتني مالا ويتركه… في كلا الحالين مفتتن
أملي كوني على ثقة… من لقاء الله مرتهن
أكره الدنيا وكيف بها… والذي تسخو به وسن
لم تدم قبلي على أحد… فلماذا الهم والحزن","Fortune torments him who pursues her, but the man of prudence despises the world and enjoys repose. The prince who obtains her delusive favors must at last be contented with a shroud. He gathers wealth with pain, and with pain he leaves it after him. My only wish is to feel assured that I shall meet God. I detest the world, and why should I love it, since its gifts are lethargy (to the soul) ? It has not endured for any man before me; why then this care and sadness?"
قال محمد بن أبي الفضل الهمذاني المؤرخ في ذيل تجاب الأمم” لمسكويه: توفي ابن الخازن المذكور في ذي الحجة سنة اثنتين وخمسمائة فجأة، رحمه الله تعالى. وقال الشريف أبو العمر المبارك بن أحمد الأنصاري: توفي ليلة الثلاثاء، ودفن من الغد، وهو اليوم السادس والعشرون من الشهر المذكور.”,"The historian Muhammad Ibn Abi Al-Fadl (Abd al-Malik) al-Hamadani says, in his supplement to the Tajarib al-Umam of (Ibn) Miskawaih, that Ibn al-Khazin died suddenly in the month of Zi Al-Hijja, A. H. five hundred and two (July, A. D. one thousand four hundred and nine), and the sharif Abu Al-Omar Al-Mubarak Ibn Ahmad al-Ansari states that his death took place on Monday night, and that he was buried the next day, Tuesday, the twenty sixth of the above-month."
أبو عبد الله الشيعي,ABU ABD ALLAH THE SHIITE
أبو عبد الله الحسين بن أحمد بن محمد بن زكريا المعروف بالشيعي القائم بدعوة عبيد الله المهدي جد ملوك مصر؛ وقصته في القيام بالغرب مشهورة، وله بذلك سيرة مسطورة، وسيأتي في حرف العين عند ذكر المهدي عبيد الله طرف من أخباره إن شاء الله تعالى.,"Abu Abd Allah al-Husain Ibn Ahmad. Ibn Muhammad Ibn Zakariya, surnamed al-Shii (the Shiite), was the assertor of the rights of Obaid Allah al-Mahdi, the ancestor of the (Fatimite) sovereigns of Egypt. His revolt in Maghrib is a celebrated event, and works have been specially composed on that subject. We shall give an account of some of his proceedings in the life of Obaid Allah al-Mahdi."
وأبو عبد الله المذكور من أهل صنعاء اليمن، وكان من الرجال الدهاة الخبيرين بما يصنعون، فإنه دخل إفريقية وحيدا بلا مال ولا رجال، ولم يزل يسعى إلى أن ملكها، وهرب ملكها أبو مضر زيادة الله آخر ملوك بني الأغلب منه إلى بلاد المشرق وهلك هناك، وحديثه يطول.,"Abu Abd Allah the Shiite, a native of Sana in Yemen, was one of those crafty men who know how to regulate their conduct so as to obtain their ends; for he entered Ifrikiya alone, without money and without men, yet by his unremitting efforts, he succeeded in obtaining possession of that kingdom and expelling its sovereign Abd Mudar Ziadat Allah, the last of the Aghlabite {minces, who fled to the East and there died. The history of these events would be long to relate."
ولما مهد القواعد للمهدي ووطد له البلاد وأقبل المهدي من المشرق، وعجز عن الوصول إلى أبي عبد الله المذكور، وتوجه إلى سجلماسة، وأحس به صاحبها اليسع آخر ملوك بني مدرار،,"When he had established the affairs of al-Mahdi on a solid foundation, and reduced the country under his authority and made it ready for his reception, al-Mahdi set out from the East, but being unable to join the Shiite, he proceeded to Sejelmtea, where he was discovered and thrown into prison by the sovereign of that city, Alyasai, the last of the Midrar dynasty."
فأمسكه واعتقله، ومضى إليه أبو عبد الله وأخرجه من الاعتقال وفوض إليه أمر المملكة – اجتمع به أخوه أبو العباس أحمد، وكان هو الأكبر، أعني أحمد، وندمه على ما فعل، وقال له: تكون أنت صاحب البلاد والمستقل بأمورها وتسلمها إلى غيرك وتبقى من جملة الأتباع، وكرر عليه القول، فندم أبو عبد الله على ما صنع واضمر الغدر، واستشعر منهما المهدي، فدس عليهما من قتلهما في ساعة واحدة، وذلك في منتصف جمادى الآخرة سنة ثمان وتسعين ومائتين بمدينة رقادة بين القصرين، رحمهما الله تعالى.,"Abu Abd Allah the Shiite, having marched thither, delivered him from confinement and placed the supreme authority in his hands. Abu Al-Abbas Ahmad, the Shiite’s elder brother, then arrived and reproached him for what he had done: “How” said he to the Shiite, you were master of the country, and uncontrolled arbiter of its affairs, yet you have delivered it over to another, and consent to remain in the rank of an inferior!” By a repetition of such discourses, he induced his brother to repent of his conduct, and to meditate treason, but al-Mahdi’s apprehensions were awakened, and he suborned persons who murdered them both at the same time. This event happened in the middle of the latter Jumada, A. H. two hundred and ninety eight (February, A. D. nine hundred and eleven), at al-Rakkada, between the two castles."
والشيعي – بكسر الشين المعجمة وسكون الياء المثناة من تحتها وبعدها عين مهملة – هذه النسبة إلى من يتولى شيعة الإمام علي بن أبي طالب، رضي الله عنه.,Shii is the denomination given to the partisans of the imam Ali Ibn Abi Talib.
ورقادة – بفتح الراء وتشديد القاف وبعد الألف دال مهملة وبعد الدال هاء ساكنة – مدينة من أعمال القيروان من بلاد إفريقية.,Rakkada was a town in the dependencies of Kairawan in Ifrikiya.
وأما زيادة الله فقد ذكره الحافظ ابن عساكر في  تاريخ دمشق ” فقال: هو أبو مضر زيادة الله بن عبد الله بن إبراهيم بن أحمد بن محمد بن الأغلب ابن إبراهيم بن سالم بن عقال بن خفاجة، وهو زيادة الله الأصغر، آخر ملوك بني الأغلب بإفريقية، التميمي، وقال:”,"As for Ziadat Allah, mention is made of him in these terms by Ibn Asakir, in his History of Damascus: “Abu Mudar Ziadat Allah Ibn Abd Allah Ibn Ibrahim Ibn Ahmad Ibn Muhammad Ibn al-Aghlab Ibn Ibrahim Ibn Salim Ibn Ikal Ibn Khafaja: this is Ziadat Allah the less, the last of the princes descended from al-Aghlab al-Tamimi."
قدم دمشق سنة اثنتين وثلثمائة مجتازا إلى بغداد حين غلب على ملكه بإفريقية، ثم قال في آخر الترجمة:,"He came to Damascus in the year three hundred and two (A. D. nine hundred and fourteen or nine hundred and fifteen), on his way to Baghdad, after his defeat in Ifrikiya and the loss of his kingdom. He then says at the end of the article."
بلغني أن زيادة الله توفي بالرملة في سنة أربع وثلثمائة في جمادى الأولى منها، ودفن بالرملة، فساخ قبره فسقف عليه وترك مكانه، وهو من ولد الأغلب بن عمرو المازني البصري، وكان الرشيد ولى عمرا المغرب بعد أن مات إدريس بن عبد الله بن الحسن بن الحسن بن علي بن أبي طالب، رضي الله عنهم،,"I have been informed that Ziadat Allah died at Ramla, in the month of the first Jumada, A. H. three hundred and four (November, A. D. nine hundred and sixteen); he was buried at Ramla, and his grave having sunk in, it was covered over (with boards) and left so. He was a descendant of al-Aghlab Ibn Amr al-Mazini al-Basri; Amr had been appointed governor of Maghrib by al-Rashid, on the death of Idris Ibn Abd Allah Ibn al-Hasan Ibn al-Husain Ibn Ali Ibn Abi Talib."
فما زال بالمغرب إلى أن توفي وخلف ولده الأغلب ثم أولاده إلى أن صار الأمر إلى زيادة الله هذا.,"He continued in Maghrib till his death, and had for successor his son al-Aghlab, who was succeeded by his descendants, till at last the authority devolved to this Ziadat Allah.”"
وفي ترجمة أبي القاسم علي بن القطاع اللغوي هذا النسب، وبينهما اختلاف قليل، لكني نقلته على ما وجدته في الموضعين.,"His genealogy is again given in the life of Ali Ibn al-Katta; there is some slight difference between it and that mentioned here by Ibn Asakir, and! have set them down just as I found them."
وقال غير ابن عساكر: توفي أبو مضر زيادة الله بن محمد بن إبراهيم بن الأغلب بالرقة، وحمل تابوته إلى القدس الشريف، ودفن بها في سنة ست وتسعين ومائتين، وكانت مدة مملكته إلى أن خرج عن القيروان خمس سنين وتسعة أشهر وخمسة عشر يوما.,"Another historian says: Abu Mudar Ziadat Allah Ibn Muhammad Ibn Ibrahim Ibn al-Aghlab died at Al-Rakka; his body was borne in a bier to Jerusalem and there interred in the year two hundred and ninety six (A. D. nine hundred and eight or nine hundred and nine). A space of five years, nine months, and fifteen days elapsed from the time of his accession till he abandoned Kairawan, when (his general) Ibrahim Ibn al-Aghlab was defeated by Abu Abd Allah al-Shii."
وكان سبب خروجه من القيروان أن أبا عبد الله الشيعي المذكور لما هزم إبراهيم بن الأغلب ، بلغ الخبر زيادة الله المذكور فشد أمواله وأخذ خواص حرمه وخرج من رقادة ليلا، وبعد خروجه بويع إبراهيم بن الأغلب. وكانت مملكة بني الأغلب مائتي سنة واثنتي عشرة سنة وخمسة أشهر وأربعة عشر يوما، والشرح في ذلك يطول فاختصرته.,"On learning this event, he packed up his wealth, and taking with him “ the principal ladies of his harem, he left Rakkada during the night. Ibrahim Ibn al-Aghlab was then proclaimed sovereign. The Aghlabite dynasty reigned ‘‘two hundred and twelve years, five months, and fourteen days.” Such is the summary of these events, which it would be too long to relate in full."
أبو سلمة الخلال,ABU SALAMA HAFS AL-KHALLAL
أبو سلمة حفص بن سليمان الخلال الهمداني مولى السبيع وزير أبي العباس السفاح أول خلفاء بني العباس؛ وأبو سلمة أول من وقع عليه اسم الوزير ، وشهر بالوزارة في دولة بني العباس ولم يكن من قبله يعرف بهذا النعت، لا في دولة بني أمية ولا في غيرها من الدول.,"Abu Salama Hafs Ibn Suleiman al-Khallal al-Hamdani was a client, by enfranchisement, to al-Sabi (a branch of the great tribe of Hamdan), and vizir to Abu Al-Abbas al-Saffah, the first of the Abbaside caliphs. Abu Salama was the first person under the Abbasides who received the name of vizir and was publicly addressed as such; for this appellation was not known before, either under the Omaiyide dynasty or any other."
وكان السفاح يأنس به، لأنه كان ذا مفاكهة حسنة وممتعا في حديثه، أديبا، عالما بالسياسة والتدبير، وكان ذا يسار ويعالج الصرف بالكوفة، وأنفق أموالا كثيرة في إقامة دولة بني العباس، وصار إلى خراسان في هذا المعنى، وأبو مسلم الخراساني يومئذ تابع له في هذا الأمر،,"Being versed in literature and skilled in politics and government, his conversation was both amusing and instructive, for which reason Al-Saffah took pleasure in his society. He possessed a large fortune, having followed the profession of money-changer at Kufa; and he spent great sums in support of (the cause of) the Abbasides. He went to Khorasan for that object with Abu Muslim to second him."
وكان يدعو إلى بيعة إبراهيم الإمام أخي السفاح، فلما قتله مروان بن محمد آخر خلفاء بني أمية بحران وانقلبت الدعوة إلى السفاح، توهموا من أبي سلمة المذكور أنه مال إلى العلويين،,"and he there called the people to support the cause of Ibrahim, al-Saffah’s brother. When Ibrahim was put to death at Harran by Marwan Ibn Muhammad the last of the Omaiyides, the call was made in favor of al-Saffah, and Abu Salama became suspected of a leaning towards the descendants of Ali."
فلما ولي السفاح واستوزره بقي في نفسه منه شيء، فيقال: إن السفاح سير إلى أبي مسلم وهو بخراسان يعرفه بفساد نية أبي سلمة ويحرضه على قتله، ويقال: إن أبا مسلم لم اطلع على ذلك كتب إلى السفاح وعرفه بحاله وحسن له قتله، فلم يفعل، وقال: هذا الرجل بذل ماله في خدمتنا ونصحنا، وقد صدرت منه هذه الزلة، فنحن نغتفرها له.,"When al-Saffah, on his accession to the caliphate, nominated Abu Salama as vizir, he still retained some doubts of his fidelity; and it is said that he sent to Abu Muslim in Khorasan, informing him of Abu Salama’s evil intentions, and urging him to put him to death. But according to another account, it was Abu Muslim who discovered the vizir’s perfidy, and informed al-Saffah, by letter, of the circumstance, advising him at the same time, not to let him live. This, however, the caliph refused to do; saying: That man has spent his wealth in our service and has hitherto served us faithfully; wherefore we pardon him this slip.”"
فلما رأى أبو مسلم امتناعه من ذلك سير جماعة كمنوا له ليلا، وكانت عادته أن يسمر عند السفاح، فلما خرج من عنده وهو في مدينته بالأنبار ولم يكن معه أحد وثبوا عليه وخبطوه بأسيافهم،,"On perceiving al-Saffah’s unwillingness to follow the counsel given him, Abu Muslim sent a band of men to lie in wait, during the night, for Abu Salama, who used to pass the evening in conversation with the caliph. When the vizir was retiring home unaccompanied, the assassins set upon him and cut him down with their swords; (this was at al-Anbar, the caliphs capital)."
وأصبح الناس يقولون: قتلته الخوارج، وكان قتله بعد خلافة السفاح بأربعة أشهر، وولي السفاح الخلافة ليلة الجمعة ثالث عشر شهر ربيع الآخر سنة اثنتين وثلاثين ومائة.,"the next morning the public said that he had been murdered by the Kharijites. This event happened four months after the accession of al-Saffah to the caliphate; he had been proclaimed caliph on the eve of Friday, the thirteenth of the latter Rabi, A. H. one hundred and thirty two (November, A. D. seven hundred and forty nine)."
"ولما سمع السفاح بقتله أنشد:
إلى النار فليذهب ومن كان مثله… على أي شيء فاتنا منه نأسف","When al-Saffah was informed of his death, he pronounced this verse: To hell with him and those who resemble him; we should regret that, in any point, he escaped our vengeance."
وذكر في كتاب أخبار الوزراء” أن قتله كان في رجب سنة اثنتين وثلاثين ومائة.”,"It is stated in the History of the Vizirs, that Abu Salama was murdered in the month of Rajab, A. H. one hundred and thirty two (February or March, A. D. seven hundred and fifty). He was styled the vizir of the family of Muhammad."
"وكان أبو سلعة يقال له: وزير آل محمد، فلما قتل عمل في ذلك سليمان ابن المهاجر البجلي:
إن المساءة قد تسر وربما… كان السرور بما كرهت جديرا
إن الوزير وزير آل محمد… أودى فمن يشناك كان وزيرا","The following lines were composed on his death by Suleiman Ibn al-Muhajir al-Bajli: Crimes are sometimes rejoiced at, but joy were fitter for that which you disliked. The vizir has perished, the vizir of the family of Muhammad, and one who detests you now fills his place."
"ولم يكن خلالا، وإنما كان منزله بالكوفة في حارة الخلالين، فكان يجلس
عندهم لقرب داره منهم، فسمي خلالا.","Abu Salama was not a Khallal (vinegar-maker), but his house in Kufa was situated in the street of the vinegar-makers, and he used to sit with them as neighbors: it was for this reason that he received the surname of al-Khallal."
والهمداني – بفتح الهاء وسكون الميم وفتح الدال المهملة وبعد الألف نون – وهذه النسبة إلى همدان، وهي قبيلة عظيمة باليمن.,"Hamdani means belonging to Hamdan, a great tribe in Yemen."
والسبيع: يذكر في حرف العين عند ذكر أبي إسحاق السبيعي إن شاء الله تعالى.,We shall speak of Sabi in the life of Abd Ishak al-Sabii.
وقد اختلف أرباب اللغة في اشتقاق الوزارة على قولين: أحدهما أنها من الوزر – بكسر الواو – وهو الحمل، وكأن الوزير قد حمل عن السلطان الثقل، وهذا قول ابن قتيبة،,"Philologers disagree respecting the derivation of the word wizarat (vizirate); some derive it from wizr, a burden, because the vizir relieves the prince from the burden of affairs; this is also the opinion of Ibn Kutaiba."
والثاني: أنها من الوزر – بفتح الواو والزاي – وهو الجبل الذي يعتصم به لينجى به من الهلاك، وكذلك الوزير معناه الذي يعتمد عليه الخليفة أو السلطان ويلتجئ إلى رأيه، وهذا قول أبي إسحاق الزجاج، والله أعلم.,"but others say that it comes from wazr, a mountain, to which people fly for refuge from danger. According to this, the vizir is one to whom the spiritual or temporal prince has recourse, and to whom he betakes himself for advice; this is the opinion of Abd Ishak al-Zajjaj."
حماد بن أبي حنيفة,HAMMAD IBN ABI HANIFA
أبو إسماعيل حماد ابن الإمام أبي حنيفة النعمان بن ثابت؛ كان على مذهب أبيه، رضي الله تعالى عنه، وكان من الصلاح والخير على قدم عظيم، ولما توفي أبوه كانت عنده ودائع كثيرة من ذهب وفضة وغير ذلك وأربابها غائبون وفيهم أيتام،,"Abu Ismail Hammad, son of the imam Abu Hanifa al-Noman Ibn Thabit, followed the sect established by his father, and was highly venerated for his holy life. His father, in dying, had in his possession a great quantity of precious objects in gold, silver, etc., which had been confided to his care, and the proprietors of which were, some absent, and the others, orphans under age."
فحملها ابنه حماد المذكور إلى القاضي ليتسلمها منه، فقال له القاضي: ما نقبلها منك ولا نخرجها عن يدك فإنك أهل لها وموضعها، فقال حما للقاضي: زنها واقبضها حتى تبرأ منها ذمة أبي حنيفة، ثم افعل ما بدا لك، ففعل القاضي ذلك وبقي في وزنها أياما، فلما كمل وزنها استتر حماد فلم يظهر حتى دفعها إلى غيره.,"All those objects were brought by Hammad to the kadi that he might receive them, but he refused to accept them, saying that they could not be in better hands than those in which they then were. On this, Hammad begged of him to weigh them and set down the weight in writing, so as to disengage Abu Hanifa’s responsibility, and then,” said he, “you may do as you please.” The kadi consented, and passed some days in weighing these deposits; but when he had done, Hammad was not to be found, neither did he quit his place of concealment till they had been given in care to another person."
وكان ابنه إسماعيل قاضي البصرة وعزل عنها بالقاضي يحيى بن أكثم ورأيت في كتاب أخبار أبي حنيفة أن القاضي يحيى بن أكثم لما وصل إلى البصرة وعزم إسماعيل بن حماد على السفر شيعه القاضي يحيى بن أكثر فكان الناس يدعون لإسماعيل ويقولون له: عففت عن أموالنا ودمائنا، فيقول إسماعيل: وعن أبنائكم، وكان يعرض بما يتهم به القاضي يحيى بن أكثم.,"His son Ismail was kadi of Basra till replaced by Yahya Ibn Aktham. I have read in the History of Abd Hanifa, that when the kadi Yahya Ibn Aktham arrived at Basra, Ismail Ibn Hammad left the city and was accompanied by him to some distance, and the people implored blessings on Ismail, Saying: “You abstained from our wealth and from our blood;” to which Ismail rejoined: “and from your sons;” making a sarcastic allusion to the suspicions which had been cast on Yahya’s character."
وقال إسماعيل المذكور: كان لنا جار طحان رافضي، وكان له بغلان سمى أحدهما أبا بكر والآخر عمر، فرمحه ذات ليلة أحد البغلين فقتله، فأخبر جدي أبو حنيفة به، فقال: انظروا فإني إخال أن البغل الذي سماه عمر هو الذي رمحه، فنظروا، فكان كما قال.,"The following fact is related by Ismail: “One of our neighbors, a “heretic miller, had two mules, which he called Abu Bakr and Omar; a certain night he received a kick from one of these animals and died, and my grandfather Abu Hanifa said, when he heard it: ‘See into it, for I suspect that it was the mule he called Omar by which he was killed;’ and this was found to be the case.”"
وكانت وفاة حماد المذكور في ذي القعدة سنة ست وسبعين ومائة، رحمه الله تعالى، وسيأتي ذكر والده إن شاء الله تعالى.,"Hammad died in the month of Zu Al-Kaada, A. H. four hundred and seventy six (February or March, A. D. seven hundred and ninety three). We shall give the life of his father."
حماد الراوية,HAMMAD AL-RAWIA
أبو القاسم حماد بن أبي ليلى سابور – وقيل ميسرة – بن المبارك بن عبيد الديلمي الكوفي مولى بني بكر بن وائل المعروف بالراوية،,"Abu Al-Kasim Hammad Ibn Abi Laila Sapur (or Maisara) Ibn Al-Mubarak Ibn Obaid al-Dailami al-Kufi (descended from a native of Dailem and born at Kufa) was a client, by enfranchisement, to the tribe of Bakr Ibn Wail, and is generally known by the surname of al-Rawia (the narrator)."
وقال ابن قتيبة في كتاب المعارف” وفي كتاب “طبقات الشعراء”: إنه مولى مكنف بن زيد الخيل الطائي الصحابي رضي الله عنه؛ كان من أعلم الناس بأيام العرب وأخبارها وأشعارها وأنسابها ولغاتها، وهو الذي جمع السبع الطوال فيما ذكره أبو جعفر النحاس،”,"Ibn Kutaiba mentions, in his Kitab al-Maarif and Tabakat al-Shoaraa, that Hammad was client to Muknif, son of Zaid al-Khail, of the tribe of Tai, the companion of the Prophet. Hammad was one of the best-informed of men respecting the days, or adventures of the desert Arabs, their history, poetry, genealogy, and idioms; and according to Abu Jaafar Ibn (Muhammad) al-Nahhas, it was he who united in one collection the seven long poems (or Mullakhas)."
وكانت ملوك بني أمية تقدمه وتؤثره وتستزيره، فيفد عليهم وينال منهم ويسألونه عن أيام العرب وعلومها.,"The princes of the Omaiyides family treated him with marked preference and honor; they invited him to visit them, and when he waited on them, they gave him tokens of their favor, and questioned him respecting the adventures and sciences of-the desert Arabs."
وقال له الوليد بن يزيد الأموي يوما وقد حضر مجلسه: بم استحققت هذا الاسم فقيل لك الراوية فقال: بأني أروي لكل شاعر تعرفه يا أمير المؤمنين أو سمعت به، ثم أروي لأكثر منهم ممن تعترف أنك لا تعرفه ولا سمعت به، ثم لا ينشدني أحد شعرا قديما ومحدثا إلا ميزت القديم من المحدث،,"Being one day present at a public audience given by the caliph al-Walid Ibn Abd al-Malik, he was asked by that prince in what way he merited the surname of al-Rawia, and he returned this answer: “Because I can recite the poems of every poet whom you Commander of the faithful! have ever known or heard of; and I can rehearse moreover the compositions of many poets whom you will acknowledge that you did not know, neither did you hear of; and no one can quote to me passages of ancient and modern poetry without my being able to tell the ancient from the modern.”"
فقال له: فكم مقدار ما تحفظ من الشعر فقال: كثير، ولكني أنشدك على كل حرف من حروف المعجم مائة قصيدة كبيرة سوى المقطعات من شعراء الجاهلية دون شعراء الإسلام، قال: سأمتحنك في هذا، وأمره بالإنشاد،,"Al-Walid then asked him how much poetry he knew by heart, and Hammad replied: A great deal (more than I can tell); but I can recite to you, for each letter of the alphabet, one hundred long poems rhyming in that letter, without taking into count the short pieces; and all that composed exclusively by poets who lived before the promulgation of Islamism. On this al-Walid told him that he intended to make a trial of his talent, and he ordered him therefore to begin his recitations.”"
فأنشد حتى ضجر الوليد، ثم وكل به من استحلفه أن يصدقه عنه ويستوفي عليه، فأنشده ألفين وتسعمائة قصيدة للجاهلية، وأخبر الوليد بذلك، فأمر له بمائة ألف درهم.,"Hammad commenced, and continued till the caliph, having grown fatigued, withdrew, after leaving a person in his place to verify the truth of the assertion and hear him to the last. In that silting, he recited two thousand nine hundred qasidas by poets who flourished before Muhammad, and al-Walid, on being informed of the fact, ordered him a present of one hundred thousand dirhems."
وذكر أبو محمد الحريري صاحب كتاب المقامات” في كتابه “درة الغواص” ما مثاله: قال حماد الراوية: كان انقطاعي إلى يزيد بن عبد الملك بن مروان في خلافته، وكان أخوه هشام يجفوني لذلك، فلما مات يزيد وتولى هشام خفته ومكثت في بيتي سنة لا أخرج إلا إلى من أثق إليه من إخواني سرا،”,"The following anecdote is related in the Durrat al-Ghawwas by Abu Muhammad al-Hariri, the author of the Makamas Hammad al-Rawia said: I attached myself exclusively to Yazid Ibn Abd al-Malik whilst he was caliph, and his brother Hisham used to treat me harshly for that reason. On the accession of Hisham, I apprehended his resentment, and remained in my house during a year without stirring out, unless privately to visit a trusty friend."
فلما أسمع أحدا ذكرني في السنة أمنت، فخرجت أصلي الجمعة، وصليت في جامع الرصافة الجمعة، فإذا شرطيان قد وقفا علي وقالا: يا حماد، أجب الأمير يوسف بن عمر الثقفي – وكان واليا على العراق – فقلت في نفسي: من هذا كنت أخاف، ثم قلت لهما: هل لكما أن تدعاني حتى آتي أهلي فأودعهم وداع من لا يرجع إليهم أبدا ثم أصير معكما فقالا: ما إلى ذلك سبيل، فاستسلمت في أيديهما،,"Not hearing any one mention my name during that year, I took confidence and went out one day to say my prayers in the mosque at Rusafa, when I was suddenly accosted by two soldiers of the police guards, who said: Hammad! answer the summons of the emir Yusuf Ibn Omar al-Thakafi.’ (Yusuf was then governor of Iraq.) And I said to myself: ‘This is the very thing I dreaded!’ I then asked them permission to go home to my family and bid them an everlasting adieu, after which I should accompany them, but to this they refused positively to accede; and I delivered myself up into their hands."
ثم صرت إلى يوسف بن عمر وهو في الإيوان الأحمر، فسلمت عليه فرد علي السلام ورمى إلي كتابا فيه,"I was then brought before Yusuf Ibn Omar in his audience-hall, named al-Ahmar (the red), and having made him my salutation, he returned it and handed me a letter, containing these words."
بسم الله الرحمن الرحيم، من عبد الله هشام أمير المؤمنين إلى يوسف بن عمر؛ أما بعد، فإذا قرأت كتابي هذا فابعت إلى حماد الراوية من يأتيك به من غير ترويع ، وادفع له خمسمائة دينار وجملا مهريا يسير عليه اثنتي عشرة ليلة إلى دمشق”.”,"“In the name of God, the Merciful, the Clement! Hisham, the servant of God and the Commander of the faithful, to Yusuf Ibn Omar al-Thakafi. When you have read this, send a person to bring you Hammad without “ putting him in fear, and give him five hundred dinars with a Mahra. camel, so that he may arrive at Damascus in twelve days”."
فأخذت الدنانير، ونظرت فإذا جمل هرحول، فركبته وسرت حتى وافيت دمشق في اثنتي عشرة ليلة، فنزلت على باب هشام واستأذنت فأذن لي، فدخلت عليه في دار قوراء مفروشة بالرخام وبين كل رخامتين قضيب ذهب وهشام جالس على طنفسة حمراء وعليه ثياب حمر من الخز وقد تضمخ بالمسك والعنبر،,"I took the money, and looking out, I saw a camel ready saddled, on which I mounted and set off. Twelve nights afterwards I arrived at Damascus, and alighted at the door of Hisham’s palace, where I asked admittance. I was let in, and I found him in a large hall paved with marble, each flag of which was separated from the other by a band of gold: Hisham was seated on a red carpet, dressed in red silk and perfumed with musk and amber."
فسلمت عليه، فرد علي السلام واستدناني فدنوت حتى قبلت رجله، فإذا جاريتان لم أر مثلهما قط في أذن كل جارية حلقتان فيهما لؤلؤتان تتقدان، فقال: كيف أنت يا حماد وكيف حالك فقلت: بخير يا أمير المؤمنين، فقال: أتدري فيم بعثت إليك قلت: لا، قال: بعثت بسبب بيت خطر ببالي لا أعرف قائله، قلت: وما هو قال:,"I saluted him, and he returned my salutation, and told me to draw near, on which I went up and kissed his foot. I then remarked two slave-girls, the like of whom I had never before seen; each of them wore double ear-rings, and in each earring were two effulgent pearls. How art thou, Hammad? said he, and how is thy health ‘Well; Commander of the faithful!’ I replied. ‘Dost thou know,’ said he, ‘why I sent for thee?’ ‘No,’ said I. ‘I sent for thee,’ said he, ‘ on account of a verse which came to my mind, and the author of which I do not know.’ I asked to hear it, and he recited to me this line."
ودعوا بالصبوح يوما فجاءت… قينة في يمينها إبريق,"‘One day, they called for their morning draught, and a maid came, bearing a ‘ewer.’"
"فقلت: يقوله عدي بن زيد العبادي في قصيدة، قال: أنشدنيها، فأنشدته:
بكر العاذلون في وضح الصب… ح يقولون لي اما تستفيق
ويلومون فيك يا ابنة عبد الل… هـ والقلب عندكم موهوق
لست أدري إذا أكثروا العذل فيه… أعدو يلومني، أم صديق","‘That verse,’ said I, ‘belongs to a qasida by Adi Ibn Zaid al-Ibadi.’ He then ordered me to recite it, and I began: ‘From the very dawn of morning, the friends who blame my conduct, say: Wilt thou never return to reason ? They blame me for the love I bear you, O daughter of Abd Allah I you who hold my heart enchained I They censure me so often on your account, that I doubt whether those who reproach me be enemies or friends."
"قال حماد: فانتهيت فيها إلى قوله:
ودعوا بالصبوح يوما فجاءت… قينة في يمينها إبريق
قدمته على عقار كعين ال… ديك صفى سلافها الراووق
مزة قبل مزجها فإذا ما… مزجت لذ طعمها من يذوق
وطفا فوقها فقاقيع كاليا… قوت حمر يزينها التصفيق
ثم كان المزاج ماء سحاب… لا صرى آجن ولا مطروق","“I continued then till I came to these verses: One day, they called for their morning draught, and a maid came, bearing an ewer. She held it out to be filled with wine bright as the eye of a cock, and clarified by the filter; rough till mixed with water, but, when mixed, delicious to the taste of the drinker. On its surface floated bubbles like rubies, which, as it was poured out, received fresh luster. With it was then mixed the water of the clouds, no stagnant, foul, nor troubled water.’"
قال: فطرب هشام، ثم قال: أحسنت يا حماد – وفي هذه الحكاية زيادة فإنه قال: اسقيه يا جارية، فسقتني، وهذا ليس بصحيح، فإن هشاما لم يكن يشرب، فلا حاجة إلى ذكر تلك الزيادة – ثم قال: يا حماد، سل حاجتك،,"“Here Hisham was in an ecstasy of delight and said, Bravo Hammad, Some other circumstances are now mentioned in the narration; for instance, that the caliph told the slave-girl to pour out a drink (of wine) for Hammad, which she did: this however is not true, for Hisham never drank wine; it is therefore unnecessary to repeat them. “The prince then told me,” continued Hammad, “ to ask for what I liked.”"
فقلت: كائنة ما كانت قال: نعم، قلت: إحدى الجاريتين، قال: هما جميعا لك بما عليهما وما لهما، وأنزله في داره، ثم نقله من غد إلى منزل أعده له، فوجد فيه الجاريتين وما لهما وكل ما يحتاج إليه، وأقام عنده مدة، ووصله بمائة ألف درهم.,"May I ask for it,’ said I, be it what it may?’ ‘Yes;’ he replied. I then asked for one of the slave-girls, and he gave them both to me, with what they wore, and all that belonged to them.” Hisham then lodged Hammad in his palace, and the next morning he sent him to a dwelling which had been prepared for him, and in which he found the two slave-girls with all they possessed, and everything which he required. He then prolonged his stay, and received one hundred thousand dirhems from the caliph."
هكذا ساق الحريري هذه الحكاية، وما يمكن أن تكون هذه الواقعة مع يوسف بن عمر الثقفي لأنه لم يكن واليا بالعراق في التاريخ المذكور بل كان متوليه خالد بن الله القسري – الآتي ذكره إن شاء الله تعالى – حسبما يقتضيه تاريخ ولايته وانفصاله وولاية يوسف بن عمر في ترجمته أيضا. وأخبار حماد ونوادره كثيرة.,"Such is the story as related by al-Hariri; but the fact could not have happened with Yusuf Ibn Omar al-Thakafi, for it was not he, but Khalid Ibn Abd Allah al-Kasri, who governed Iraq at the time; this re suits from the dates of Khalid’s appointment and removal, and the nomination of Yusuf. Hammad’s adventures and the anecdotes related of him are very numerous."
وكانت وفاته سنة خمس وخمسين ومائة، ومولده في سنة خمس وتسعين للهجرة. وقيل إنه توفي في خلافة المهدي، وتولى المهدي الخلافة يوم السبت لست خلون من ذي الحجة سنة ثمان وخمسين ومائة، وتوفي ليلة الخميس لسبع بقين من المحرم سنة تسع وستين ومائة بقربة يقال لها الرذ ، من أعمال ما سبذان،,"He was born A. H. ninety five (A. D. seven hundred and thirteen or seven hundred and fourteen), and his death took place in the year one hundred and fifty five (A. D. seven hundred and seventy two): some say, however, that he died during the caliphate of al-Mahdi, who was inaugurated on Sunday, the sixth of Zi Al-Hijja, A. H. one hundred and fifty eight (October, A. D. seven hundred and seventy five), and who died on the eve of Thursday, the twenty third of Muharram, A. H. one hundred and sixty nine (August, A. D. seven hundred and eighty five), at a village called al-Rad, in the dependencies of Masabadan."
"وفي ذلك يقول مروان بن أبي حفصة:
وأكرم قبر بعد محمد… نبي الهدى قبر بما سبذان
عجبت لأيد هالك الترب فوقه… ضحى كيف لم ترجع بغير بنان","a fact to which Marwan Ibn Abi Hafsa alludes in the following verses: The noblest tomb after that of Muhammad, the prophet of the true direction, is a tomb at Masabadan. I wonder how the hand which filled it with earth did not lose its fingers!"
ولما مات حماد الراوية رثاه أبو يحيى محمد بن كناسة، وهو لقبه، واسمه عبد الأعلى بن عبد الله بن خليفة بن نضلة بن أنيف بن مازن بن ذويبة بن أسامة ابن نصر بن قعين، يقوله:,"The death of Hammad was lamented in the following verses by the poet surnamed Abu Yahya Muhammad Ibn Kunasa, but whose real name was Abd al-Aala Ibn Abd Allah Ibn Khalifa Ibn Nadia Ibn Onaif Ibn Mazin Ibn Duwaiba Ibn Osama Ibn Nasr Ibn Koain."
"لو كان ينجى من الردى حذر… نجاك مما أصابك الحذر
يرحمك الله من أخي ثقة… لم يك في صفو وده كدر
فهكذا يفسد الزمان ويف… نى العلم فيه ويدرس الأثر","Could precaution suffice against death, precaution had saved thee from what befell thee. May God have mercy on thee, trusty friend I the sincerity of whose affection was never sullied. It is thus that time works ruin; by it knowledge is destroyed and the memorials of history are effaced."
وكان حماد المذكور قليل البضاعة من العربية، قيل إنه حفظ القرآن الكريم من المصحف، فصحف في نيف وثلاثين حرفا، رحمه الله تعالى.,"Hammad possessed but a slight acquaintance with the true genius of the Arabic language, and it is said, that having learned the Quran by heart from a written copy, he mistook the pronunciation of upwards of thirty words (harf)."
حماد عجرد,AJRAD THE POET
أبو عمرو – وقيل أبو يحيى – حماد بن عمر بن يونس بن كليب الكوفي – وقيل الواسطي – مولى بني سوأة بن عامر بن صعصعة المعروف بعجرد الشاعر المشهور؛ هو من مخضرمي الدولتين الأموية والعباسية،,"Abu Amr (or Abu Yahya) Hammad Ibn Amr Ibn Yunus Ibn Kulaib was a native of Kufa (or of Wasit by some accounts), and a client by enfranchisement to the family of Soaat, a descendant of Aamir Ibn Sasaa. This Hammad, who is better known by the surname of Ajrad, was a celebrated poet and one of those (called Mukhadrams) who flourished under the Omaiyide and the Abbaside dynasties."
ولم يشتهر إلا في العباسية، ونادم الوليد بن يزيد الأموي، وقدم بغداد في أيام المهدي، وقال علي بن الجعد: قدم علينا في أيام المهدي هؤلاء القوم: حماد عجرد ومطيع بن إياس الكناني ويحيى بن زياد، فنزلوا بالقرب منا فكانوا لا يطاقون خبثا ومجانة.,"He did not, however, attain his reputation till after the accession of the Abbasides; before that, he had been a boon-companion to the Omaiyide prince al-Walid Ibn Yazid, and it was only in the reign of al-Mahdi that he went to Baghdad. Ali Ibn al-Jaad relates as follows: In the reign of al-Mahdi, the following persons came to Baghdad: Hammad Ajrad, Muti Ibn Iyas al-Kinani and Yahya Ibn Ziad. They stopped in our neighborhood and were intolerable for their wickedness and profligacy.”"
"وهو من الشعراء المجيدين، وبينه وبين بشار بن برد أهاج فاحشة، وله في بشار كل معنى غريب، ولولا فحشها لذكرت شيئا منها، وكان بشار يضج منه، وقال بشار في حماد:
إذا جئته في الحي أغلق بابه… فلم تلقه إلا وأنت كمين
فقل لأبي يحيى متى تبلغ العلا… وفي كل معروف عليك يمين","Hammad Ajrad was a poet of a superior order; he and Bashar Ibn Burd composed satires of a flagitious nature one against the other; the pieces which he made on Bashar abound in originality of thought, but their indecency will not allow me to insert any of them. Bashar was so much annoyed by Hammad, that he composed on him these lines: Ongoing to his tribe,’ you will find his door locked, and it is only by lying concealed that you can meet him. Ask Abi Yahya how he can obtain glory, he who has taken an oath against every generous deed."
"وفيه يقول بشار أيضا:
نعم الفتى لو كان يعبد ربه… ويقيم وقت صلاته حماد
وابيض من شرب المدامة وجهه… وبياضه يوم الحساب سواد","The following verses also were made on him by Bashar: An excellent man that Hammad, did he but adore his Lord and say his prayers. His face is pale from drinking wine, but on the day of judgment, that whiteness shall become black."
وكان يبري النبل، وقيل إن أباه كان يبري النبل ، وإنه هو لم يتعاط شيئا من الصنائع. وكان ماجنا ظريفا خليعا متهما في دينه بالزندقة؛ يحكى أنه كانت بينه وبين أحد الأثمة الكبار – وما يليق التصريح بذكر اسمه – مودة، ثم تقاطعا، بلغه عنه أنه يتنقصه، فكتب إليه:,"He was an arrow-maker by trade; some say, however, that be followed no profession, and that it was his father who made arrows. Gay and witty in his humor, licentious in his conduct, he was suspected to be a Zindiq in religion. It is related that an intimacy subsisted between him and an eminent imam whose name ‘it is not right to mention, and that they afterwards quarreled; he then learned that the imam spoke of him contemptuously, on which he wrote him these lines."
"إن كان نسكك لا يتم… بغير شتمي وانتقاصي
فاقعد وقسم بي كيف شئ… ت مع الأداني والأقاصي
فلطالما زكيتني… وأنا المصر على المعاصي
أيام نأخذها ونعط… ي في أباريق الرصاص","If you cannot complete your devotions without reviling me, go toil with restless animosity before friends and strangers. Yet for a long time you gave me a good character, although I persisted in disobedience to God’s law; it was in those days when we passed something about in leaden ewers."
"ومن شعره أيضا:
فأقسمت لو أصبحت في قبضة الهوى… لأقصرت عن لومي وأطنبت في عذري
ولكن بلائي منك أنك ناصح… وأنك لا تدري بأنك لا تدري","By the same: You swore, (my friendly monitor,) that if I again became love’s prisoner, you would blame me no more, but strive to excuse me. But what annoys me in you is this: you give counsel without being aware that you know not (the person whom I love)."
وأشعاره وأخباره مشهورة. وتوفي في سنة إحدى وستين ومائة، رحمه الله تعالى. وقيل: كان من أهل واسط، وقتله محمد بن سليمان بن علي عامل البصرة بظاهر الكوفة على الزندقة في سنة خمس وخمسين ومائة، وقيل: خرج من الأهواز يريد البصرة، فمات في طريقه، فدفن على تل هناك، وقيل: مات سنة ثمان وستين ومائة.,"The poetry and the adventures of Hammad Ajrad are well known. He died A. H. one hundred and sixty one (A. D. seven hundred and seventy seven or seven hundred and seventy eight). Accounts vary as to the manner and time of his death;) some say that he was a native of Wasit, and that he was put to death, as a Zindiq, outside the gate of Kufa, by Muhammad Ibn Suleiman Ibn Ali, the governor of Basra, in the year one hundred and fifty five (A. D. seven hundred and seventy two). Others state that as he was going from al-Ahwaz to Basra, he died on the way, and was buried on a hill near the spot. By another account, his death is placed in the year one hundred and sixty eight (A. D. seven hundred and eighty four or seven hundred and eighty five)."
"ولما قتل المهدي بشار بن برد المقدم ذكره بالبطيحة، حمل ودفن على حماد عجرد، فمر على قبريهما أبو هشام الباهلي، فكتب عليهما:
قد اتبع الأعمى قفا عجرد… فأصبحا جارين في دار
صارا جميعا في يدي مالك… في النار، والكافر في النار
قالت بقاع الأرض لا مرحبا… بقرب حماد وبشار","When Bashar Ibn Burd, whose life has been already given, was put to death in the Batiha, his body was removed and interred in the tomb of Hammad Ajrad; and the following lines were inscribed’ on the grave-stone by Abu Hisham al-Bahili, who happened to pass that way: The blind followed the naked (ajrad), and they therefore sojourn in the same abode. They are both in the hands of Malik and in hell; infidels go to bell. The regions of the earth said: How unwelcome to us is the neighborhood of Hammad and Bashar."
وعجرد – بفتح العين المهملة وسكون الجيم وفتح الراء وبعدها دال مهملة – وهو لقب عليه، وإنما قيل له ذلك لأنه مر به أعرابي وهو غلام يلعب مع الصبيان في يوم شديد البرد وهو عريان، فقال له: لقد تعجردت يا غلام، والمتعجرد: المتعري.,"He received the surname of Ajrad from the following circumstance: When a boy, he was playing on a very cold day, quite naked, with some other children, and an Arab of the desert, who was passing by, said: “My boy! you are “ajrad.” This word means naked."
والمخضرم – بضم الميم وفتح الخاء المعجمة وسكون الضاد المعجمة وفتح الراء وبعدها ميم – أصل هذه اللفظة أن تطلق على الشاعر الذي أدرك الجاهلية والإسلام مثل لبيد والنابغة الجعدي وغيرهما، ثم توسع فيها حتى صارت تطلق على من أدرك دولتين، وسمع في ذلك أيضا محضرم بالحاء المهملة وسمع بكسر الراء أيضا.,"Mukhadram, or mukhadrim, is a term generally employed to designate a poet who, like Labid, al-Nabigha al-Jaadi, and others, lived before and after the promulgation of Islamism. It is sometimes made use of in a more general sense, and applied to poets who flourished under two different dynasties. (Arabs of the desert) have been heard to pronounce this word muhadram and muhadrim (and their example is a good authority)."
أبو سليمان الخطابي,AUB SULEIMAN AL-KHATTABI
أبو سليمان حمد بن محمد بن إبراهيم بن الخطاب البستي؛ كان فقيها أديبا محدثا له التصانيف البديعة منها غريب الحديث” و “معالم السنن في شرح سنن أبي داود” و “أعلام السنن في شرح البخاري” وكتاب “الشحاح” وكتاب “شأن الدعاء” وكتاب “إصلاح غلط المحدثين” وغير ذلك.”,"Abu Suleiman Hamd Ibn Muhammad Ibn Ibrahim Ibn al-Khattab al-Khattabi al-Busti was a jurisconsult, a philologer, and a traditionist. He. is the author of some clever works, such as the Gharib al-Hadith (explanation of the difficult expressions found in the Traditions of Muhammad); Maalim al- Sunan (the distinctive marks of the Traditions), being a commentary on the Sunan, or body of Traditions compiled by Abu Dawud; the Aala al-Sunan (signs of the Traditions), containing an explanation of al-Bokhari’s collection of Traditions; the kitab al-Shahah; a treatise on the object of prayer; a work in which he corrects the mistakes of Traditionists, etc."
سمع بالعراق أبا علي الصفار وأبا جعفر الرزاز وغيرهما، وروى عنه الحاكم أبو عبد الله ابن البيع النيسابوري وعبد الغفار بن محمد الفارسي وأبو القاسم عبد الوهاب بن أبي سهل الخطابي وغيرهم، وذكره صاحب  يتيمة الدهر “، وأنشد له:”,"When in Iraq, he learned the Traditions from Abu Ali al-Saffar, Abu Jaafar al-Razzaz, and others, and his own authority was cited for Traditions by al-Hakim Ibn al-Baii, Abd al-Ghaffar Ibn Muhammad al-Farisi, Abu Al-Kasim Abd al-Wahhab Ibn Abi Sahl al-Khattabi, etc. (Al-Thaalibi) mentions him in the Yatima, and gives the following verses of his composition."
"وما غمة الإنسان في شقة النوى… ولكنها والله في عدم الشكل
وإني غريب بين بست وأهلها… وإن كان فيها أسرتي وبها أهلي","It is not the pains of absence, but the want of a sympathizing friend, which is the greatest affliction man can suffer. I am as a stranger to Bust and its people, yet Bast is my birthplace and the residence of my family."
"وأنشد له أيضا:
شر السباع العوادي دونه وزر… والناس شرهم ما دونه وزر
كم معشر سلموا لم يؤذهم سبع… وما ترى بشرا لم يؤذه بشر","He gives also as his, the fragments which follow: Man may find a refuge from the most ferocious beasts, but there is no refuge from the wickedness of men. How many have escaped the lion, and yet you will not see one man uninjured by another."
"وأنشد له أيضا:
فسامح ولا تستوف حقك كله… وأبق فلم يستقص قط كريم
ولا تغل في شيء من الأمر واقتصد… كلا طرفي قصد الأمور ذميم","Be indulgent, and exact not the whole amount of that which is your due. Spare the unfortunate; for the generous man never requires full payment. Avoid excess in everything and keep a medium; efforts well directed, are fortunate in their commencement and their end."
وذكر له أشياء غير ذلك. وكان يشبه في عصره بأبي عبيد القاسم بن سلام علما وأدبا وزهدا وورعا وتدريسا وتأليفا. وكانت وفاته في شهر ربيع الأول سنة ثمان وثمانين وثلثمائة بمدينة بست، رحمه الله تعالى.,"Other verses of his are quoted by the same author. Abu Suleiman al-Khattabi was the Ibn Sallam of his time for learning, philology, rigid devotion, and fear of God; he resembled him also as a professor and an author. He died at the town of Bust, in the month of the first Rabi, A. H. three hundred and eighty eight (March, A. D. nine hundred and ninety eight)."
والخطابي – بفتح الخاء المعجمة وتشديد الطاء المهملة وبعد الألف باء موحدة – وهذه النسبة إلى جده الخطاب المذكور، وقيل إنه من ذرية زيد بن الخطاب، رضي الله تعالى عنه، فنسب إليه، والله أعلم.,"Khattabi is derived from the name of his ancestor al-Khattab; but some say that he was descended from Zaid Ibn al-Khattab, for which reason it was that he bore this surname."
والبستي – بضم الباء الموحدة وسكون السين المهملة وبعدها تاء مثناة من فوقها – هذه النسبة إلى بست، وهي مدينة من بلاد كابل بين هراة وغزنة كثيرة الأشجار والأنهار.,"Busti means belonging to Bust, a well- watered and wooded city in Kabul, between Herat and Ghazna."
وقد سمع في اسم أبي سليمان حمد المذكور أحمد أيضا – بإثبات الهمزة – والصحيح الأول؛ قال الحاكم أبو عبد الله محمد بن البيع: سألت أبا القاسم المظفر ابن طاهر بن محمد البستي الفقيه عن اسم أبي سليمان الخطابي أحمد أو حمد فإن بعض الناس يقول أحمد، فقال: سمعته يقول: اسمي الذي سميت به حمد، ولكن الناس كتبوا أحمد، فتركته عليه. وقال أبو القاسم المذكور: أنشدنا أبو سليمان لنفسه:,"Some persons have been heard pronounce Abu Suleiman’s name of Hamd as if it were Ahmad, but in this they are wrong. Al-Hakim Ibn al-Baii says: I asked a native of Bust, the doctor Abu Al-Kasim al-Muzaffar Ibn Tahir Ibn Muhammad whether Abu Suleiman’s name was Ahmad or Hamd, some persons having said it was Ahmad; to which he replied that he heard Abu Suleiman himself say: Hamd is the name by which I was called, but as people wrote it Ahmad, I gave it up.’ Abu Al-Kasim said also: He recited to me these verses of his own composition."
"ما دمت حيا فدار الناس كلهم… فإنما أنت في دار المداراة
من يدر دارى ومن لم يدر سوف يرى… عما قليل نديما للندامات","Whilst you live, flatter all men, for you are in the abode of deceit He who knows my dwelling, and he who knows it not, will soon be seen with repentance for their companion."
حمزة الزيات,HAMZA IBN HABIB AL-ZAIYAT
أبو عمار حمزة بن حبيب بن عمارة بن إسماعيل الكوفي المعروف بالزيات، مولى آل عكرمة بن ربعي التيمي؛ كان أحد القراء السبعة، وعنه أخذ أبو الحسن الكسائي القراءة، وأخذ هو عن الأعمش، وإنما قيل له  الزيات ” لأنه كان يجلب الزيت من الكوفة إلى حلوان ويجلب من حلوان الجبن والجوز إلى الكوفة، فعرف به.”,"Abu Ammar Hamza Ibn Habib Ibn Omar a Ibn Ismail, a native of Kufa, and a client, by enfranchisement, to the tribe of Akrama Ibn Rib! al-Taimi, is more generally known by the surname of al-Zaiyat. He was one of the seven readers of the Quran, and had Abu Al-Hasan al-Kisaai for a pupil; he himself had been taught to read the Quran by al-Aamash. The appellation of al- Zaiyat (the oilman) was given to him because he used to transport oil from Kufa to Hulwan, and bring back cheese and walnuts."
وتوفي سنة ست وخمسين ومائة بحلوان وله ست وسبعون سنة، رحمه الله تعالى.,"He died at Hulwan A. H. one hundred and fifty six (A. D. seven hundred and seventy two or seven hundred and seventy three), aged seventy-six years."
وحلوان – بضم الحاء المهملة وسكون اللام وفتح الواو وبعد الألف نون – وهي مدينة في أواخر سواد العراق مما يلي بلاد الجبل.,"Hulwan is a city at the farther extremity of Babylonian Iraq, on the borders of Persian Iraq."
حنين بن إسحاق,HUNAIN IBN ISHAK AL-IBADI
أبو زيد حنين بن إسحاق العبادي الطبيب المشهور؛ كان إمام وقته في صناعة الطب، وكان يعرف لغة اليونانيين معرفة تامة وهو الذي عرب كتاب أقليدس ونقله من لغة اليونان إلى اللغة العربية، وجاء ثابت بن قرة المقدم ذكره فنقحه وهذبه،,"Abu Zaid Hunain Ibn Ishak al-Ibadi, the celebrated physician, was the most eminent man of his time in the art of medicine. He possessed a perfect acquaintance with the language pf the Yonanites, and it was by him that the work of Euclid was translated into Arabic. Thabit Ibn Kurra, who came after him, cleared up the difficulties of this work and put it into better order."
وكذلك كتاب المجسطي، وأكثر كتب الحكماء والأطباء فإنها كانت كلها بلغة اليونان فعربت، وكان حنين المذكور أشد الجماعة اعتناء بتعريبها، وعرب غيره أيضا بعض الكتب، ولولا ذلك التعريف لما انتفع أحد بتلك الكتب لعدم المعرفة بلسان اليونان، لا جرم كل كتاب لم يعربوه باق على حاله ولا ينتفع به إلا من عرف تلك اللغة.,"This was also the case with the Almagest and the greater part of those books, composed in Greek by physicians and philosophers, which have been rendered into Arabic. Hunain was the most laborious of all those who were engaged in this business of translating; some works (it is true) were executed by others. Were it not for this, persons unacquainted with Greek could have derived no benefit from such works, and it is certain that those which remain untranslated are useless except to him who understands that language."
وكان المأمون مغرما بتعريبها وتحريرها وإصلاحها، ومن قبله جعفر البرمكي وجماعة من أهل بيته أيضا اعتنوا بها، لكن عناية المأمون كانت أتم وأوفر. ولحنين المذكور في الطب مصنفات مفيدة كثيرة – وقد تقدم ذكر ولده إسحاق في حرف الهمزة -؛,"Al-Mamun was particularly anxious to have books of this kind turned into Arabic, written out and corrected; before him, Jaafar and other members of the Barmek family had encouraged the undertaking, but the efforts of al-Mamun were much more successful than theirs. Hunain himself composed a great number of useful treatises on medical subjects. The life of his son Ishak has been already given."
ورأيت في كتاب أخبار الأطباء” أن حنينا المذكور كان في كل يوم عند نزوله من الركوب يدخل الحمام فيصب عليه الماء، ويخرج فيلتف في قطيفة، ويشرب قدح شراب ويأكل كعكة، ويتكئ حتى ينشف عرقه، وربما نام،”,"I have read in. the History of the Physicians, that Hunain went to the bath every day after his ride, and had water poured on himself; he would, then come out, wrapped up in a bed gown, and after taking a cup of wine with a biscuit, lie down, and sometimes fall asleep, till such time as perspiration should cease; he would then get up, burn perfumes to fumigate his person, and have dinner brought in."
ثم يقوم ويتبخر ويقدم له طعامه وهو فروج كبير مسمن قد طبخ زيرباجا ورغيف وزنه مائتا درهم فيحسو من المرقة ويأكل الفروج والخبز وينام، فإذا انتبه شرب أربعة أرطال شرابا عتيقا، فإذا اشتهى الفاكهة الرطبة أكل التفاح الشامي والسفرجل،,"this consisted in a large fattened pullet stewed in its gravy and a cake of bread two hundred drachms in weight: after supping the gravy and eating the fowl and the bread, he took a sleep, and on awaking he drank four pints {ratl) of old wine; if he felt a desire for fruit freshly gathered, he took Syrian apples and quinces."
وكان ذلك دأبه إلى أن مات يوم الثلاثاء لست خلون من صفر سنة ستين ومائتين. وقد سبق في ترجمة ولده نسبة العبادي إلى أي شيء هي.,"This was his habit till the end of his life. He died on Tuesday, the seventh of Safar, A. H. two hundred and sixty (December, A. D. eight hundred and seventy three). In the life of his son, the meaning of the word abadi has been already given."
واليونانيون كانوا حكماء متقدمين على الإسلام، وهم من أولاد يونان بن يافث ابن نوح عليه السلام، وهو بضم الياء المثناة من تحتها وسكون الواو وبين النونين ألف.,"The Yonanites were physicians who lived before the time of Islamism; they were sons of Yonan, the son of Yafith [Japhet), the son of Nuh (Noah)."
ابن حيان صاحب المقتبس,IBN HAIYAN
أبو مروان حيان بن خلف بن حسين بن حيان بن محمد بن حيان بن وهب بن حيان مولى الأمير عبد الرحمن بن معاوية بن هشام بن عبد الملك بن مروان؛ هو من أهل قرطبة، وله كتاب المقتبس في تاريخ الأندلس” في عشر مجلدات، وكتاب “المتين” في تاريخها أيضا في ستين مجلدا.”,"Abu Marwan Haiyan, a native of Cordova, was the son of Khalaf Ibn Husain Ibn Haiyan Ibn Muhammad Ibn Haiyan Ibn Wahb Ibn Haiyan; this last was a slave enfranchised by the emir (and Spanish Omaiaside prince), Abd al- Rahman Ibn Muawiya Ibn Hisham Ibn Abd al-Malik Ibn Marwan. This Ibn Haiyan is the author of the work entitled Kitab al-Muktabis Ji Tarikh al-Andalos {the book of him who desires information respecting the history of Spain), and forming ten volumes: he composed also, on the same subject, the Kitab al-Mutin (the discloser) in sixty volumes."
ذكره أبو علي الغساني فقال: كان عالي السن قوي المعرفة متبحرا في الآداب بارعا فيها، صاحب لواء التاريخ بالأندلس، أفصح الناس فيه وأحسنهم نظما له،,"Abu Ali al-Ghassani speaks of him in these terms: “He was a man advanced in age, profound in knowledge, eminent by his information in polite literature (wherein he was deeply versed), the standard-bearer of history in Spain, the most elegant writer, and the ablest composer on that subject."
لزم الشيخ أبا عمرو ابن أبي الحباب النحوي صاحب أبي علي القالي وأبا العلاء صاعد بن الحسن الربعي البغدادي، وأخذ عنه كتابه المسمى ب الفصوص” وسمع الحديث. وسمعته يقول: التهنئة بعد ثلاث استخفاف بالمودة، والتعزية بعد ثلاث إغراء بالمصيبة.”,"He was an assiduous disciple of the shaikh Abu Amr Ibn Abi Al-Hubab, (the grammarian and pupil of Abd Ali Al-Kali,) and of Abd Al-Alaa Said al-Baghdadi, whose work, the Fusils, he got by heart under his tuition. He learned also the Traditions, and I heard from him this one: To felicitate, three (days) after the occurrence of a fortunate event, is to make light of friendship; and to offer consolation, three (days) after a misfortune, is to encourage ill luck to come."
وتوفي يوم الأحد لثلاث بقين من شهر ربيع الأول سنة تسع وستين وأربعمائة ودفن من يومه بعد العصر بمقبرة الربض. ومولده سنة سبع وسبعين وثلثمائة.,"“He died on Sunday, the twenty seventh of the first Rabi, A. H. four hundred and sixty nine (October, A. D. one thousand and seventy six), and was buried, on the same day after evening prayers in the cemetery of al-Rabad (the suburb). He was born in three hundred and seventy seven (A. D. nine hundred and eighty seven or nine hundred and eighty eight).”"
ووصفه الغساني بالصدق فيما حكاه في تاريخه. وأخبر أبو عبد الله محمد بن أحمد بن عون قال: كان ابن حيان فصيحا في كلامه، بليغا فيما يكتبه بيده، وكان لا يتعمد كذبا فيما يحكيه في تاريخه من القصص والأخبار،,"Al-Gassani calls him a faithful historian, and Abu Abd Allah Muhammad Ibn Ahmad Ibn A On mentions him in these terms: Ibn Haiyan spoke with elegance and wrote with precision; he never intentionally admitted a false statement or narration into his history."
قال: ورأيته في النوم بعد وفاته مقبلا إلي، فقمت إليه وسلم علي وتبسم في سلامه، فقلت له: ما فعل الله بك فقال: غفر لي، فقلت له: فالتاريخ الذي صنفت ندمت عليه قال: أما والله لقد ندمت عليه، إلا أن الله عز وجل بلطفه عفا عني وغفر لي.,"After his death, I had a dream in which I saw him come towards me; and I rose up and made him my salutation, which he returned in smiling. I then said to him: What has thy lord done to thee?’ To which he answered: He has had mercy on me.’ And the history,’ said I, which you wrote; did you repent of it?’ ‘It is true,’ he replied, I repented of it, but the Almighty received my excuses with kindness, and pardoned me.’"
وذكره أبو عبد الله الحميدي في جذوة المقتبس” وابن بشكوال في “الصلة” رحمهم الله تعالى أجمعين.”,"Mention is made of Ibn Haiyan by Abu Abd Allah al-Humaidi in his Jadwat al-Muktabis, and Ibn Bashkuwal in his silat."
خارجة بن زيد,KHARIJA THE JURISCONSULT
أبو زيد خارجة بن زيد بن ثابت الأنصاري أحد الفقهاء السبعة بالمدينة؛ – وقد تقدم ذكر أبي بكر ابن عبد الرحمن في حرف الباء، وذكرت في ترجمته البيتين الجامعين لأسماء الفقهاء السبعة – وكان خارجة المذكور تابعيا جليل القدر، أدرك زمان عثمان بن عفان، رضي الله عنه، وأبوه زيد بن ثابت رضي الله عنه من أكابر الصحابة.,"Abu Zaid Kharija Ibn Zaid Ibn Thabit al-Ansari was one of the seven jurisconsults of Medina; in the life of another of them, Abu Bakr Ibn Abd al-Rahman, we have given two verses which contain, the names of all these doctors. Kharija was a tabi of high eminence; he was a child in the latter days of the caliph Othman, and his father Zaid Ibn Thabit was one of the greatest among the companions of Muhammad."
وفي حقه قال رسول الله صلى الله عليه وسلم:  أفرضكم زيد”.”,"The Prophet said, in speaking of Zaid: “The most skillful among you in calculating the shares “of property to which heirs are entitled is Zaid (Afradukum Zaidu).”"
توفي خارجة سنة تسع وتسعين للهجرة، وقيل سنة مائة، رضي الله عنه، بالمدينة.,"Kharija died at Medina, A. H. ninety nine (A. D. seven hundred and seventeen or hundred and eighteen), or one hundred."
وذكر محمد بن سعد كاتب الواقدي في الطبقات” أن خارجة قال: رأيت في المنام كأني بنيت سبعين درجة، فلما فرغت منها تدهورت ، وهذه السنة لي سبعون سنة قد أكملتها؛ قال: فمات فيها. وروى عنه الزهري، رحمهما الله تعالى.”,"It is mentioned by Muhammad Ibn Saad al-Wakidi, in his Tabakat, that Kharija said: “I had a “dream and methought I built up a flight of stairs containing seventy steps, and when I had finished, it fell down, and I am now in my seventieth year and that very year be died. Al-Zuhri has given Traditions on his authority."
خالد بن يزيد بن معاوية,KHALID IBN YAZID THE OMAIYIDE
أبو هاشم خالد بن يزيد بن معاوية بن أبي سفيان الأموي؛ كان من أعلم قريش بفنون العلم، وله كلام في صناعة الكيمياء والطب، وكان بصيرا بهذين العلمين متقنا لهما، وله رسائل دالة على معرفته وبراعته،,"Abu Hashim Khalid Ibn Yazid Ibn Muawiya Ibn Abi Sofian al-Amawi (member of the Omaiyide family), was the most learned of the tribe of Quraish in all the different branches of knowledge. He wrote a discourse on chemistry and on medicine, in which sciences he possessed great skill and solid information, and (on which) he composed some epistles which show his profound instruction and superior talent."
وأخذ الصناعة عن رجل من الرهبان يقال له مريانس الراهب الرومي، وله فيها ثلاث رسائل تضمنت إحداهن ما جرى له مع مريانس الراهب المذكور، وصورة تعلمه منه، والرموز التي أشار إليها، وله فيها أشعار كثيرة مطولات ومقاطيع دالة على حسن تصرفه وسعة علمه. وله شعر جيد فمنه:,"He learned the art (of chemistry) from a Greek monk (al-Rahib al-Rumi), whose name was Marianos, and he treated of it in three epistles, one of which contains the relation of what passed between Marianos and himself, the manner in which he learned the science, and the enigmatical allusions employed by his master. On this art he composed numerous pieces of verse, both long and short, which testify his abilities (as a poet) and his capacity (as a chemist); besides which he wrote some good poetry on other subjects, as, for instance, the following."
"تجول خلاخيل النساء، ولا أرى… لرملة خلخالا يجول ولا قلبا
أحب بني العوام من أجل حبها… ومن أجلها أحببت أخوالها كلبا","The bracelets which ornament the ancles of other females play loosely around the leg; but I see that the bracelets of Ramla move not, neither doth her heart. I love the family of al-Awwam for the love I bear her, and for her sake, I love her maternal uncles of the tribe of Kalb."
وهي طويلة، ولها قصة مع عبد الملك بن مروان أضربنا عن ذكرها لشهرتها.,"The poem from which these verses are taken is of considerable length. there is an anecdote told about Ramla and Abd al-Malik Ibn Marwan, which is so well known that I abstain from relating it."
وكان له أخ يسمى عبد الله، فجاءه يوما وقال: إن الوليد بن عبد الملك يعبث بي ويحتقرني، فدخل خالد على عبد الملك والوليد عنده، فقال: يا أمير المؤمنين، الوليد ابن أمير المؤمنين قد احتقر ابن عمه عبد الله واستصغره، وعبد الملك مطرق فرفع رأسه وقال:,"Khalid had a brother called Abd Allah, who came to him one day and complained that he had been treated with contempt and insult by al-Walid, son of Abd al-Malik. Khalid went immediately to Abd al-Malik and said: “Commander of the faithful! al-Walid, the “Commander of the faithful’s son, has treated his cousin Abd Allah with contempt and spoken disdainfully of him.” Abd al-Malik reflected a moment, and then held up his head and said."
إن الملوك إذا دخلوا قرية أفسدوها وجعلوا أعزة أهلها أذلة وكذلك يفعلون” النمل. فقال خالد:: وإذا أردنا أن نهلك قرية أمرنا مترفيها ففسقوا فيها فحق عليها القول فدمرناها تدميرا “الاسراء:””,"“Verily kings, when they enter a city (by force), waste the same and abase the most powerful of the inhabitants thereof, and so will these do. To this Khalid replied: And when we resolved to destroy a city, we commanded the inhabitants thereof who lived in affluence, (to obey our apostle); but they acted corruptly therein: wherefore the sentence was justly pronounced against that (city); and we destroyed it with an utter destruction.”"
قال: عبد الملك: أفي عبد الله تكلمني والله لقد دخل علي فما أقام لسانه لحنا، فقال خالد: أفعلى الوليد تعول فقال عبد الملك: إن كان الوليد يلحن فإن أخاه سليمان، فقال خالد: وإن كان عبد الله يلحن فإن أخاه خالد، فقال له الوليد: اسكت يا خالد، فو الله ما تعد في العير ولا في النفير،,"“Is it of Abd Allah that you are speaking?” said Abd al-Malik; “by Allah! he came into my presence just now, and he did not open his mouth to utter a single fault of language.” “Is it of al-Walid that you are speaking?” retorted Khalid. If al-Walid speak badly, replied the caliph, his brother Suleiman does not. And if Abd Allah speak badly, answered the other, his brother Khalid does not. Here al-Walid said: Be silent, Khalid! for, by Allah! you are not counted as one of the caravan or one of the troop.”"
فقال خالد: اسمع يا أمير المؤمنين، ثم أقبل على الوليد فقال: ويحك! ومن العير والنفير غيري جدي أبو سفيان صاحب العير، وجدي عتبة بن ربيعة صاحب النفير، ولكن لو قلت: غنيمات وحبيلات والطائف ورحم الله عثمان، لقلنا صدقت.,"Hearken, O Commander of the faithful! said Khalid; and turning then towards al- Walid, he addressed him thus: Fie upon thee! and who more than I is of the caravan and the troop? My grandfather Abu Sofian commanded the caravan, and my grandfather Otba Ibn Rabia commanded the troop. Had thou spoken of little sheep and little mountains, and Taif and said: God have mercy on Othman, we had acknowledged that thou was in the right."
وهذا الموضع يحتاج إلى تفسير، فقوله العير” فهي عير قريش التي أقبل بها أبو سفيان من الشام، فخرج إليها رسول الله صلى الله عليه وسلم والصحابة ليغنموها، فبلغ الخبر أهل مكة فخرجوا ليدفعوا عن العير، وكان مقدم القوم عتبة بن ربيعة،”,"This requires some explanation: the caravan was that of the Quraish, which Abu Sofian was conducting from Syria when the blessed Prophet marched out with his companions to seize on it; the news of this reached the inhabitants of Mecca, and they went forth to defend the caravan, having at their head Otba Ibn Rabia."
فلما وصلوا إلى المسلمين كانت وقعة بدر، وكل واحد من أبي سفيان وعتبة جد خالد المذكور، أما أبو سفيان فمن جهة أبيه، وأما عتبة فلأن ابنته هند أم معاوية جد خالد.,"On reaching the Muslims, the combat of Badr ensued. Abu Sofian and Otba were both ancestors to Khalid; Abu Sofian by the father’s side, and Otba by the mother’s; for Hind, Otba’s daughter, was the mother o( Muawiya, Khalid’s grandfather."
وقوله  غنيمات وحبيلات – إلى آخر كلامه ” فإنه أشار إلى أن رسول الله صلى الله عليه وسلم لما نفى الحكم بن أبي العاص وكان جد عبد الملك المذكور إلى الطائف كان يرعى الغنم ويأوي إلى حبيلة وهي الكرمة، ولم يزل كذلك حتى ولي عثمان بن عفان رضي الله عنه الخلافة فرده، وكان الحكم عمه، ويقال: إن عثمان رضي الله عنه كان قد أذن له رسول الله صلى الله عليه وسلم في رده متى أفضى الأمر إليه.”,"The words little sheep and little mountains, etc., are an allusion to al-Hakam Ibn Abi Al-Aasi, the grandfather of Abd al-Malik, who had been banished to Taif by the blessed Prophet; he there kept a flock of sheep and took refuge in a little mountain called al-Karma, where he remained, till Othman, on his accession to the caliphate, recalled him; for al-Hakam was Othman’s uncle. It is said that the blessed Prophet authorized Othman to do so as soon as he came to power."
وأخبار خالد كثيرة، وفي هذا القدر منها كفاية. وكانت وفاته سنة خمس وثمانين للهجرة، رحمه الله تعالى.,"Numerous anecdotes are related of Khalid, but what is here given may suffice. He died A. H. eighty five (A. D. seven hundred and four)."
خالد بن عبد الله القسري,KHALID IBN ABD ALLAH AL-KASRI
أبو يزيد وأبو الهيثم خالد بن عبد الله بن يزيد بن أسد بن كرز البجلي ثم القسري؛ ذكره هشام بن الكلبي في كتاب جمهرة النسب”، فقال: هو خالد بن عبد الله بن يزيد بن كرز بن عامر بن عبد الله بن عبد شمس ابن غمغمة بن جرير بن شق بن صعب بن يشكر بن رهم بن أفرك بن أفصى بن نذير بن قسر، وهو مالك، بن عبقر بن أنمار بن أراش بن عمرو بن الغوث بن نبث بن مالك بن زيد بن كهلان بن سبأ بن يشجب بن يعرب ابن قحطان، “,"Khalid al-Kasri, surnamed Abu Yazid and Abu Al-Haitham also, was son of Abd Allah Ibn Yazid Ibn Asad Ibn Kurz, a descendant of the tribe of Bajila through that of Kasr. Ibn al-Kalbi mentions him in the Jamharat al-Nisab, (and traces up his genealogy) thus: Khalid Ibn Abd Allah Ibn Yazid Ibn Asad Ibn Kurz Ibn Aamir Ibn Abd Allah Ibn Abd Shams Ibn Ghamghama Ibn Jarir Ibn Shikk Ibn Saab Ibn Yashkor Ibn Ruhm Ibn Afrak Ibn Afsa Ibn Nudair Ibn Kasr Malik Ibn Abkar Ibn Anmar Ibn Arash Ibn Amr Ibn al- Ghauth Ibn Nabt Ibn Malik Ibn Zaid Ibn Kahlan Ibn Saba Ibn Yashgob Ibn Yarub Ibn Kahtan."
كان أمير العراقين من جهة هشام بن عبد الملك الأموي، ولي مكة سنة تسع وثمانين للهجرة، وأمه نصراينه، وكان لجده يزيد صحبة مع رسول الله صلى الله عليه وسلم، وكان خالد معدودا من جملة خطباء العرب المشهورين بالفصاحة والبلاغة ، وكان جوادا كثير العطاء،,"Khalid was appointed governor of Arabian and Persian Iraq by Hisham Ibn Abd al-Malik the Omaiyide; before that, in the year eighty nine (A. D. seven hundred and seven or seven hundred and eight), he was governor of Mecca. His mother was a Christian, and his grandfather Yazid was one of the companions of Muhammad. Khalid was counted among die most elegant and correct pulpit orators of the Arabian nation: he was also very beneficent and generous to profusion in his donations."
دخل عليه شاعر يوم جلوسه للشعراء وقد مدحه ببيتين، فلما رأى اتساع الشعراء في القول استصغر ما قال، فسكت حتى انصرفوا، فقال له خالد: ما حاجتك فقال: مدحت الأمير ببيتين، فلما سمعت قول الشعراء احتقرت بيتي، فقال: ما هما فأنشده:,"On one of the days in which he gave public audience to poets, a person who had composed two verses in his praise entered the hail, but on hearing the long poems which the others recited, he thought his own too trifling, and therefore remained silent till they had withdrawn. Being then asked by Khalid what he wanted, he replied: “I composed a piece in praise of the emir, but on hearing those of the others, I considered my own two verses as an unworthy tribute’ On this, Khalid asked to hear them, and the poet recited these lines."
"تبرعت لي بالجود حتى نعشتني… وأعطيتني حتى حسبتك تلعب
فأنت الندى وابن الندى وأبو الندى… حليف الندى ما للندى عنك مذهب","You showered gifts upon me till you restored me new life; you bestowed on me with such abundance, that I thought you were in jest. But you are beneficence itself; you are the son of beneficence and its father I Sworn brother to beneficence that quality cannot abandon you."
فقال: ما حاجتك فقال: علي دين، فأمر بقضائه وأعطاه مثله.,"Khalid then asked him what he required, and on learning from him that he was oppressed with debts, he ordered them to be paid and made him a present to a similar amount."
وكتب إليه هشام بن عبد الملك: بلغني أن رجلا قام إليك فقال: إن الله جواد وأنت جواد، وإن الله كريم وأنت كريم، حتى عد عشر خصال، ووالله لئن لم تخرج من هذا لأستحلن دمك”؛”,"(The caliph) Hisham Ibn Abd al-Malik wrote to him a letter, in which he said: “lam told that a man stood up in your presence and spoke these words: God is beneficent, and so are thou! God is generous, and so are thou! and that he then summed up ten qualities common to you and God. Now, I swear by Allah! that if you do not exculpate yourself, I shall declare it lawful to shed your blood.”"
فكتب إليه خالد: نعم يا أمير المؤمنين قام إلي فلان فقال: الله كريم يحب الكريم، فأنا أحبك لحب الله إياك، ولكن أشد من هذا مقام ابن شقي البجلي إلى أمير المؤمنين فقال: خليفتك أحب إليك أم رسولك فقلت: بل خليفتي، فقال: أنت خليفة الله ومحمد رسول الله” والله لقتل رجل من بجيلة أهون على الخاصة والعامة من كفر أمير المؤمنين، هكذا ذكره الطبري في تاريخه.”,"To this Khalid wrote in reply: “It is true O Commander of the faithful! that a man stood up before me and said: God loves the generous, and I love thee for the love God bears thee. But there is something worse than this: Ibn Shukai Al-Bajali stood up before the Commander of the faithful and said: ‘Which do you like best, your lieutenant (caliph) or your ambassador (apostle)! to which you replied: ‘My lieutenant, most certainly.’ And then that man said: You are the caliph (lieutenant) of God, and Muhammad is his apostle (ambassador).’ Now the punishment of death, inflicted on a (poor) man of the tribe of Bajila (such as I am,) is a less grievous thing to the world at large than that the Commander of the faithful should be an infidel.” It is al-Tabari who relates this anecdote in his History."
"وكان خالد يتهم في دينه ، وبنى لأمه كنيسة تتعبد فيها، وفي ذلك يقول الفرزدق يهجوه:
ألا قبح الرحمن ظهر مطية… أتتنا تهادى من دمشق بخالد
وكيف يؤم الناس من كانت أمه… تدين بأن الله ليس بواحد
بنى بيعة فيها الصليب لأمه… ويهدم من بغض منار المساجد","Doubts were cast on the sincerity of Khalid’s religious belief, as he had built a church for his mother to pray in: it was alluding to this, that al-Farazdak said: God curse the camel which came with swinging trot, and bore to us Khalid from Damascus. How can he be an imam to the people, he whose mother believes not in the unity of God? He has built for his mother a convent, wherein is a cross; and through hatred, he has destroyed the minarets of mosques."
ثم إن هشاما عزل خالدا عن العراقين في جمادى الأولى سنة عشرين ومائة، وذكر الطبري في تاريخه أن هشام بن عبد الملك عزل عمر بن هبيرة عن العراق وولاه خالدا في شوال سنة خمس ومائة،,"In the month of the first Jumada, A. H. one hundred and twenty (May, A. D. seven hundred and thirty eight), Hisham deposed Khalid from the government of the two Iraqs; al-Tabari says in his History: “Hisham deposed Omar Ibn Hubaira, governor of Iraq, and confided “ the administration of that province to Khalid, in the month of Shawwal, A. H. one hundred and five (March, A. D. seven hundred and twenty four)."
ثم عزله وولى يوسف بن عمر الثقفي – وهو ابن عم الحجاج – وكان سبب عزل خالد أن امرأة أتته فقالت: أصلح الله الأمير! إني امرأة مسلمة، وإن عاملك فلانا المجوسي وثب علي فأكرهني على الفجور وغصبني نفسي،,"he afterwards replaced Khalid by Yusuf Ibn Omar al-Thakafi, cousin of al-Hajjaj. He deprived Khalid of his office for the following reason: A woman went to him (Khalid) one day and said: ‘‘May God direct the emir! I am a Muslim woman, and your workman such and such a one, the Magian, seized upon me and forced me to the evil deed, and has made me hateful to myself.’"
فقال لها: كيف وجدت قلفته فكتب بذلك حسان النبطي إلى هشام، وعند هشام يومئذ رسول يوسف بن عمر، وقد كان يوسف وجهه إليه من اليمن في بعض حاجته فاحتبسه هشام عنده يوما، حتى إذا جنه الليل دعا به فكتب معه إلى يوسف بولاية العراق ومحاسبة خالد وعماله، وأمره أن يستخلف ابنه الصلت على اليمن،,"To this Khalid said: ‘How did you find his prepuce?’ Hassan al-Nabati (the Nabatean) wrote to Hisham informing him of the circumstance, and at the moment (the letter came), Hisham had with him an envoy sent to him on business by Yusuf Ibn Omar the governor of Yemen: he detained him till night had set in, and then called for him and gave him a writing, by which (his master) Yusuf was named governor of Iraq, empowered to exact from Khalid and his agents a strict account of their administration, and authorized to leave behind him his son al-Salt to govern the province of Yemen."
فخرج يوسف في نفر يسير، فسار من صنعاء إلى الكوفة على الرحال في سبع عشرة مرحلة حتى قدم الكوفة سحرا، ثم اخذ خالدا وعماله وحبسه وحاسبه وعذبه، ثم قتله في أيام الوليد بن يزيد،,"On receipt of this document, Yusuf set out from Sana, accompanied by a few persons, and proceeded, on the camels (of the post establishment) to Kufa, where he arrived on the morning of the seventeenth day. He immediately seized on Khalid and his admits, cast him into prison, examined into his conduct, tortured him, and finally put him to death in the reign of al-Walid Ibn Yazid."
قيل: إنه وضع قدميه بين خشبتين وعصرهما حتى انقصفا، ثم رفع الخشبتين إلى ساقيه وعصرهما حتى انقصفا، ثم إلى وركيه، ثم إلى صلبه، فلما انقصف صلبه مات وهو في ذلك كله لا يتأوه ولا ينطق،,"It is said that he placed the feet of his prisoner between two pieces of wood, which he then forced together until the feet were crushed to pieces; he next placed the pieces of wood on the legs, which he broke in the same manner; then on the thighs; and lastly on the back; when the back was broken, his victim died. During these tortures, Khalid neither uttered a groan nor spoke a word."
وكان ذلك في المحرم سنة ست وعشرين، وقيل في ذي القعدة سنة خمس وعشرين ومائة بالحيرة، ودفن في ناحية منها ليلا، رحمه الله تعالى. والحيرة بينها وبين الكوفة فرسخ، كانت منزل آل النعمان بن المنذر ملوك العرب.,"He was put to death at Hira, in the month of Muharram, A. H. one hundred and twenty six (October, November, A. D. seven hundred and forty three); some say, however, in the month of Zu Al-Kaada, one hundred and twenty five (September, A. D. seven hundred and forty three). He was buried during the night somewhere in Hira. This city lies at one parasang’s distance from Kufa; and was the residence of the Mundir family, the kings of the Arabs."
ولما كان خالد في سجن يوسف مدحه أبو الشغب العبسي بهذه الأبيات، وهي في كتاب الحماسة”:”,"When Khalid was in Yusuf al-Thakafi’s prison, the poet Abu Al-Shaghb al-Absi composed in his praise the following verses, which are to be found in the Hamasa."
"ألا إن خير الناس حيا وميتا… أسير ثقيف عندهم في السلاسل
لعمري لئن عمرتهم السجن خالدا… وأوطأتموه وطأة المتثاقل
لقد كان نهاضا بكل ملمة… ومعطي اللها غمرا كثير النوافل
وقد كان يبني المكرمات لقومه… ويعطي اللها في كل حق وباطل
فإن تسجنوا القسري لا تسجنوا اسمه… ولا تسجنوا معروفه في القبائل","The best of men, living or dead, is a prisoner to a Thakefite, and kept by them in bonds, By Allah, though you make Khalid inhabit a prison, in Which you allow him to walk but as one oppressed with the burden [of hit chains); yet was he who dispelled the misfortunes of the wretched, and poured forth his donations copious as a torrent. He erected for his family an edifice of honorable deeds, and bestowed his gifts on the worthy and the undeserving. Though you imprison al-Kasri, you cannot imprison his name; you cannot imprison the bounty which he shows towards the Arabian tribes."
وكان يوسف جعل على خالد في كل يوم حمل مال معلوم، إن لم يقم به في يومه عذبه، فلما مدحه أبو الشغب بهذه الأبيات وأوصلها إليه كان قد حصل في قسط يومه سبعين ألف درهم، فأنفذها له،,"Yusuf required of Khalid the daily payment of a fixed sum, and he put him to the torture when he did not comply. Abu Al-Shaghb having composed these laudatory verses, transmitted them to Khalid, and received in return seventy thousand dirhems, which seem the prisoner was holding in readiness for the payment he had to make that day."
وقال: اعذرني فقد ترى ما أنا فيه، فردها أبو الشغب وقال: لم أمدحك لمال وأنت على هذه الحال، ولكن لمعروفك وإفضالك، فأنفذها إليه ثانيا وأقسم عليه ليأخذنها فأخذها، وبلغ ذلك يوسف فدعاه وقال: ما حملك على فعلك، ألم تخش العذاب فقال: لأن أموت عذابا أسهل علي من كفي بذلي، لا سيما على من مدحني.,"At the same time, Khalid excused himself for the inadequacy of the present, saying, You see what state I am in;” and the poet returned the gift, with these words: “It is not for money that I celebrated your praises whilst you were in this state, but through gratitude for your kindness and your bounty.” Khalid sent it back to him, conjuring him to accept of it, and Abu Al-Shaghb at length consented to receive it. When Yusuf was informed of this, he called in Khalid and said: What induced you to do so? are you not afraid of the torture?” “It is easier for me,” replied Khalid, to die under the torture, than to abstain from lavishing wealth, especially on those who celebrate my praise.”"
وذكر أبو الفرج الاصبهاني أن خالدا كان من ولد شق الكاهن، وهو خالد بن عبد الله بن أسد بن يزيد بن كرز، وذكر أن كرزا كان دعيا، وأنه كان من اليهود، فجنى جناية فهرب إلى بجيلة فانتسب فيهم،,"Abu Al-Faraj al-Ispahani says that Khalid was a descendant of al-Kahin and that he was the son of Abd Allah Ibn Asad Ibn Yazid Ibn Kurz. Kurz,” says he, was a mere pretender [to an Arabic he was in reality a Jew, but, on (he commission of some crime, he fled to the tribe of Bajila, and then entitled himself a Bajelite."
ويقال: كان عبدا لعبد القيس، وهو ابن عامر ذي الرقعة، وسمي بذي الرقعة لأنه كان أعور يغطي عينه برقعة، وذو الرقعة هو ابن عبد شمس بن جوين بن شق الكاهن بن صعب؛ انتهى كلام أبي الفرج.,"Some say that he was a slave to the tribe of Abd al-Kais and a son of Aamir Zu Al-rukat with the patch), who was so called because he had lost the sight of one eye, and covered it with a patch. Aamir was son to Abd Shams, the son of Juwain, the son of Shikk the diviner, the son of Saab.”"
قلت أنا: كان شق المذكور ابن خالة سطيح الكاهن الذي بشر بالنبي صلى الله عليه وسلم، وقصته في تأويل الرؤيا في ذلك مشهورة، وهي مستوفاة في السيرة، وكان شق وسطيح من أعاجيب الدنيا، أما سطيح فكان جسدا ملقى لا جوارح له، وكان وجهه في صدره ولم يكن له رأس ولا عنق،,"Shikk was son to the aunt of Satih the diviner, who foretold the coming of the Prophet: a full account of his interpretation of the dream relative to that event is given in {Ibn Hisham’s Sirat al-Rasul {life of the Prophet). Shikk and Satih were two of the wonders of the world: Salih’s form was that of a human body deprived of its members and lying prostrate on the ground; his face was in his breast, and he had neither head nor neck."
وكان لا يقدر على الجلوس، إلا أنه إذا غضب انتفخ فجلس، وكان شق نصف إنسان، ولذلك قيل له شق، أي شق إنسان، فكانت له يد واحدة ورجل واحدة وعين واحدة وفتح عليهما في الكهانة ما هو مشهور عنهما،,"He could not sit up except when angry; he then swelled and took a silting posture. Shikk was half a man, for which reason he was named Shikk {half)-, he had only one arm and one leg. Those two beings were empowered to make the predictions which are so celebrated."
وكانت ولادتهما في يوم واحد، وفي ذلك اليوم توفيت طريفة ابنة الخير الحميرية الكاهنة زوجة عمرو مزيقيا بن عامر ماء السماء، ولما ولدا دعت بكل واحد منهما وتفلت في فيه، وزعمت أنه سيخلفها في علمها وكهانتها، ثم ماتت من ساعتها ودفنت بالجحفة، وعاش كل واحد من شق وسطيح ستمائة سنة.,"They were both born on the day in which Tarifa the diviners died; Tarifa was the daughter of al-Khair al-Himyari and wife of Amr Muzaikia the son of al-Aamir Maa Al-Sama. On their birth, she had them brought to her and spat in their mouths, pretending that she thus made them the heirs of her knowledge and her art of divination. She died immediately after, and was buried at al-Johfa. Shikk and Satih both lived six hundred years"
والقسري – بفتح القاف وسكون السين المهملة وبعدها راء – هذه النسبة إلى قسر بن عبقر، وهي بطن من بجيلة.,"Kasri means belonging to Kasr Ibn Abkar, a branch of the tribe of Bajila."
الشيخ الخصر بن عقيل الإربلي,AL-KHIDR IBN AKIL AL-IRBALI
أبو العباس الخصر بن نصر بن عقيل بن نصر الإربلي الفقيه الشافعي؛ كان فقيها فاضلا عارفا بالمذهب والفرائض والخلاف،,"Abu Al-Abbas al-Khidr Ibn Nasr Ibn Akil Ibn Nasr al-Irbali (native of Arbela) was a Shafite doctor, eminent for his knowledge of the law and of the doctrines peculiar to his sect; he was skilled in controversy and in the art of calculating the shares of inherited property to which each heir is entitled."
اشتغل ببغداد على الكيا الهراسي وابن الشاشي ولقي عدة من مشايخها، ثم رجع إلى إربل، وبنى له بها الأمير أبو منصور سرفتكين بن عبد الله الزيني، نائب صاحب إربل، مدرسة القلعة، وتاريخها سنة ثلاث وثلاثين وخمسمائة، ودرس فيها زمانا، وهو أول من درس بإربل،,"He studied at Baghdad under al-Kia al-Harrasi (Abu Al-Hasan) and Ibn al-Shashi (Abu Bakr), and he there became acquainted with a number of the chief doctors. He then returned to Arbela, where a college was built for him to profess in by Abu Mansur Saraftikin al-Zaini, the lieutenant governor of that city. This college is the one called Madrasat al-Kala {the college of the fortress). It was founded in the year five hundred and thirty three (A. D. one thousand one hundred and thirty eight or one thousand one hundred and thirty nine). He gave lessons in it for some time, and was the first whoever professed at Arbela."
وله تصانيف حسان كثيرة في التفسير والفقه وغير ذلك، وله كتاب ذكر فيه ستا وعشرين خطبة للرسول صلى الله عليه وسلم، وكلها مسندة، واشتغل عليه خلق كثير وانتفعوا به، وكان رجلا صالحا زاهدا عابدا ورعا متقللا ونفسه مباركا.,"A great number of excellent works were composed by him on the interpellation of the Quran, jurisprudence, and other sciences. One of his works contains six and twenty sermons, stated to have been pronounced by the Apostle of God (Muhammad), and all of them supported by good authorities. Great numbers studied under him and derived profit from his tuition. He was a man of holiness, mortified life, devotion, and piety; careless of worldly goods, and animated with a soul sanctified by God."
وذكره الحافظ ابن عساكر في تاريخ دمشق” وأثنى عليه، وكان قد قدم دمشق فأقام بها مدة ثم رجع إلى إربل.”,"Ibn Asakir mentions him with high commendation in his History of Damascus; he had visited that city and resided in it for some time, but returned afterwards to Arbela."
ومن جملة من تخرج عليه الشيخ الفقيه ضياء الدين أبو عمرو عثمان بن عيسى ابن درباس الهذباني، الذي شرح المهذب” – وسيأتي ذكره في حرف العين إن شاء الله تعالى – وتخرج عليه أيضا بان أخيه عز الدين أبو القاسم نصر بن عقيل ابن نصر وغيرهما.”,"Amongst those who finished their education under him was the doctor Diaa al-din Othman al-Hadbani, the expositor of {Abu Ishak al-Shirazi work) the Muhaddab. (His life will be found in the letter ain). Another of his pupils who attained eminence was his brother’s son, Izz al-din Abu Al-Kasim Nasr Ibn Akil Ibn Nasr."
وكانت ولادته سنة ثمان وسبعين وأربعمائة وكانت وفاته ليلة الجمعة رابع عشر جمادى الآخرة سنة سبع وستين وخمسمائة بإربل ودفن بها في مدرسته التي بالربض في قبة مفردة، وقبره يزار وزرته كثيرا، رحمه الله تعالى.,"Al-Khidr was born A. H. four hundred and seventy eight (A. D. one thousand and eighty five or one thousand and eighty six); he died at Arbela on the eve of Friday, the fourteenth of the latter Jumada, A. H. five hundred and sixty seven (February, A. D. one thousand one hundred and seventy two), and was buried in his own college situated in the suburb. His tomb stands there alone and is an object of pilgrimage: I have visited it frequently."
ولما توفي تولى موضعه ابن أخيه المذكور في المدرستين، وكان فاضلا، ومولده بإربل سنة أربع وثلاثين وخمسمائة، وسخط عليه الملك المعظم مظفر الدين صاحب إربل وأخرجه منها، فانتقل إلى الموصل، فكتب إليه أبو الدر الرومي – الآتي ذكره في حرف الياء إن شاء الله تعالى – من بغداد، وكان صاحبه:,"On his death, the vacant professorships in the two colleges were filled by his nephew Izz al-din (glory of religion); a man of talent, born at Arbela in the year five hundred and thirty four (A. D. one thousand one hundred and thirty nine or one thousand one hundred and forty). He was banished from that city by the sovereign al-Malik al-Moazzam Muzaffar al-din, whose displeasure he had incurred, and proceeded to Mosul, where the following lines were addressed to him from Baghdad by his friend Yakut al-Rumi (whose life shall be given later)."
"أيا ابن عقيل لا تخف سطوة العدا… وإن أظهرت ما أضمرت من عنادها
وأقصتك يوما عن بلادك فتية… رأت فيك فضلا لم يكن في بلادها
كذا عادة الغربان تكره أن ترى… بياض البزاة الشهب بين سوادها","son of Akil! dread not the violence of thy enemies, though they betray that hatred which was hidden in their bosoms. The day has come in which some men oblige thee to depart thy land, because they sec in thee such merit as their own land never possessed. It is thus that the ravens detest the presence of the white falcon, whose plumage appears to. advantage when contrasted with the darkness of their own."
وأشار بذلك إلى الجماعة الذين سعوا به حتى غيروا خاطر الملك عليه، وكان ذلك في سنة اثنتين أو ثلاث وستمائة، كذا أعرفه، وقال ابن باطيش: في سنة ست وستمائة، والله أعلم.,"In this he alluded to the persons who traduced him and turned the sovereign against him. This occurred, as far as I know, in the year six hundred and two or six hundred and three (A. D. one thousand two hundred and five or one thousand two hundred and seven), but Ibn Batish says that it took place in six hundred and six."
وفي تلك السنة خرجت الكرج على مدينة مرند، من أعمال أذربيجان، وهي قريبة من إربل، فقتلوا وسبوا واسروا، فعمل شرف الدين محمد وله عز الدين أبي القاسم المذكور في إخراجهم من إربل:,"That same year, the Georgians sallied forth and took Merend, a city in the dependencies of Azerbaijan, near Arbela; they plundered it, massacred part of the inhabitants, and led the rest into captivity. As this happened at the time of Izz al-din’s expulsion from Arbela, his son Sharaf al-din {nobleness of religion) Muhammad was induced by the circumstance to compose the following verses."
"إن يكن أخرجوا النساء من الأو… طان ظلما وأسرفوا في التعدي
قلنا أسوة بمن جارت الكر… ج عليهم وأخرجوا من مرند","If (those of Arbela) drive unjustly (our) females from their homes and act with an excess of tyranny, we have before us a similar example, in those whom the Georgians treated with cruelty and drove from Merend."
وسكن عز الدين ظاهر الموصل في رباط ابن الشهرزوري، وقرر له صاحب الموصل راتبا، ولم يزل هناك حتى توفي يوم الجمعة ثالث عشر شهر ربيع الآخر وقيل جمادى الآخرة سنة تسع عشرة وستمائة، رحمه الله تعالى، ودفن بمقبرة تل توبه،,"Izz al-din dwelt outside of Mosul in the convent of Ibn al-Shahrozuri, and received a pension from the lord of that city. He remained there till his death, which happened on Friday, the thirteenth of the latter Rabi, or of the latter Jumada, A. H. six hundred and nineteen (May or July, A. D. one thousand two hundred and twenty two), and was interred at Tall Tawba."
وهو ابن خالة الشيخ عماد الدين أبي حامد محمد بن يونس، وتوفي ولده الشرف المذكور ليلة السبت الثامن والعشرين من المحرم سنة ثلاث وثلاثين وستمائة بدمشق، ودفن بمقابر الصوفية، رحمه الله تعالى،,"His mother was aunt to Imad al-din Muhammad Ibn Yunus; his son Sharaf al-din died at Damascus on the eve of Sunday, the twenty eighth of Muharram, A. H. six hundred and thirty three (October, A. D. one thousand two hundred and thirty five), and was interred in the cemetery of the Sufis."
ومولده في رجب سنة اثنتين وسبعين وخمسمائة بإربل، وقرأ الفقه على أبيه وعلى عماد الدين بن يونس، والأدب على أبي الحرم مكي.,"he was born at Arbela, in the month of Rajab, A. H. five hundred and seventy two (January, A. D. one thousand one hundred and seventy seven). He studied jurisprudence under his father and Imad al-din Ibn Yunus, and was taught belles-lettres by Abu Al-Haram Makki."
وسرفتكين – بفتح السين المهملة والراء وسكون الفاء وكسر التاء المثناة من فوقها والكاف وسكون الياء المثناة من تحتها، وبعدها نون – كان مملوك زين الدين علي صاحب إربل، والد مظفر الدين، وكان أرمنيا صالحا فأعتقه وتقدم عنده واعتمد عليه واستنابه في المملكة،,"Saraftikin was a mamluk belonging to Zain al-din Ali, the lord of Arbela and the father of Muzaffar al-din; he was an Armenian by birth, and a virtuous man, for which reason his master gave him his liberty, took him into favor, placed the highest confidence in him, and made him his lieutenant in the government."
وبنى مساجد كثيرة بإربل وقراها وبنى المدرسة المذكورة، وبنى سور مدينة فيد التي في طريق مكة من جهة بغداد، وأثر آثارا صالحة، كل ذلك من ماله، وتوفي في شهر رمضان سنة تسع وخمسين وخمسمائة، رحمه الله تعالى.,"He built a number of mosques in Arbela and the neighboring villages, and founded the college of which we have spoken: he raised also the walls of the town of Faid, situated on the road from Baghdad to Mecca, and left many other monuments of his piety, all erected at his own expense. He died in the month of Ramadan, A. H. five hundred and fifty nine (August, A. D. one thousand one hundred and sixty four)."
ابن بشكوال,IBN BASHKUWAL
أبو القاسم خلف بن عبد الملك بن مسعود بن بشكوال بن يوسف بن داحة ابن داكة بن نصر بن عبد الكريم بن وافد الخزرجي الأنصاري القرطبي؛ كان من علماء الأندلس,"Abu Al-Kasim Khalaf Ibn Abd al-Malik Ibn Masud Ibn Bashkuwal Ibn Yusuf Ibn Daha Ibn Daka Ibn Nasr Ibn Abd al-Karim Ibn Wafid al-Khazraji al-Ansari al-Kortubi (descended from, the Ansars of the tribe of Khazraj and a native of Cordova), was one of the great learned men of Spain."
وله التصانيف المفيدة، منها كتاب الصلة” الذي جعله ذيلا على “تاريخ علماء الأندلس” تصنيف القاضي أبي الوليد عبد المعروف بابن الفرضي، وقد جمع فيه خلقا كثيرا،”,"He composed a number of useful works, amongst others, the Silat (gift), intended by him as a continuation to Ibn al-Faradi’s history of the learned of Spain, and in which he has collected (the lives of) a great many persons."
وله تاريخ صغير في أحوال الأندلس وما أقصر فيه، وكتاب الغوامض والمبهمات” ذكر فيه من جاء ذكره في الحديث مبهما فعينه، ونسج فيه على منوال الخطيب البغدادي في كتابه الذي وضعه على هذا الأسلوب،”,"He composed also a short history of Spain, in which he displayed his usual ability, and a work called the Kitab al-Ghawamid wa Al-Mubhamat (book of obscure and doubtful allusions), in which he mentions and specifies the names of the persons to whom allusion is made in the Traditions: in this work he followed the plan adopted by the Khatib of Baghdad in his treatise written on the same subject."
وجزء لطيف ذكر فيه من روى الموطأ” عن مالك بن أنس، رضي الله عنه، ورتب أسماءهم على حروف المعجم، فبلغت عدتهم ثلاثة وسبعين رجلا، ومجلد لطيف سماه “كتاب المستغيثين بالله تعالى عند المهمات والحاجات والمتضرعين إليه سبحانه بالرغبات والدعوات وما يسر الله الكريم لهم من الإجابات والكرامات” وله غير ذلك أيضا من المصنفات.”,"He is also the author of a little volume, in which he mentions those. Traditionists who handed down the Muwatta (when yet unpublished), on the authority of (their master) Malik (who composed it). He has classed their names in alphabetical order, to the number of seventy-three. Another small volume of his is entitled: The suppliants for Gods assistance under tribulations and trouble, those humbly resigned to him in their wishes and desires, and those to whose prayer he hearkened, and whom he blessed with miraculous favors. Besides the above, he composed other works."
قال أبو الخطاب ابن دحية: نقلت من خط شيخنا – يعني ابن بشكوال – أنه فرغ من تأليف الصلة” في جمادى الأولى سنة أربع وثلاثين وخمسمائة.”,"Abu Al-Khattab Ibn Dihya says: “I learned from a note in the handwriting of my master meaning Ibn Bashkuwal“ that he finished his Silat in the month of the first Jumada, A. H. five hundred and thirty four (January, A. D. one thousand one hundred and forty)."
وكان مولده يوم الاثنين ثالث – وقيل ثامن – ذي الحجة، سنة أربع وتسعين وأربعمائة. وتوفي ليلة الأربعاء لثمان خلون من شهر رمضان سنة ثمان وسبعين وخمسمائة بقرطبة، ودفن يوم الأربعاء بعد صلاة الظهر بمقبرة ابن عباس، بمقربة من قبر يحيى بن يحيى، رحمهما الله تعالى.,"and that he came into the world on Monday, the third (some say the eighth) of Zi Al-Hijja, A. H. four hundred and ninety four (October, A. D. one thousand one hundred and one). He died at Cordova on the eve of Wednesday, the eighth of Ramadan, A. H. five hundred and seventy eight (January, A. D. one thousand one hundred and eighty three), and was buried on that Wednesday, when the afternoon prayers were over, in the cemetery of Ibn Abbas, near the tomb of Yahya Ibn Yahya.”"
وتوفي والده أبو مروان عبد الملك بن مسعود صبيحة يوم الأحد، ودفن عشي يوم الاثنين لأربع بقين من جمادى الآخرة سنة ثلاث وثلاثين وخمسمائة، وعمره نحو ثمانين سنة، رحمه الله تعالى.,"His father Abu Marwan Abd al-Malik Ibn Masud died on the morning of Sunday, and was buried on the evening of the next day, Monday the twenty fifth of the latter Jumada, A. H. five hundred and thirty three (February, A. D. one thousand one hundred and thirty nine), at about the age of eighty."
خليفة بن خياط,KHALIFA IBN KHAYAT
أبو عمرو خليفة بن خياط بن أبي هبيرة خليفة بن خياط الشيباني العصفري البصري المعروف بشباب صاحب  الطبقات “؛ كان حافظا عارفا بالتواريخ وأيام الناس غزير الفضل،”,"Abu Amr Khalifa Ibn Khayat Ibn Abi Hubaira Khalifa Ibn Khayat al-Osfuri, surnamed Shabab, a member of the tribe of Shaiban, a native of Basra; and the author of the Tabakat, was a hafiz versed in history, acquainted with the adventures of the ancient Arabs, and gifted with great talents."
روى عنه محمد بن إسماعيل البخاري في صحيحه وتاريخه وعبد الله ابن الإمام أحمد بن حنبل وأبو يعلى الموصلي والحسن بن سفيان النسوي ، في آخرين، وروى هو عن ابن عيينة ويزيد بن زريع وأبي داود الطيالسي ودرست بن حمزة وتلك الطبقة.,"Al-Bokhari gives traditions on his authority in the Sahih and in his historical work and he is cited also by Abd Allah Ibn Ahmad Ibn Hanbal, Abu Yala of Mosul al-Hasan Ibn Sofian al-Nasawi and others; he himself quoted as his authorities Sofian Ibn Oyaina, Yazid Ibn Zurai Abu Dawud al-Tayalisi Durust Ibn Hamza, and others of the same class."
توفي في شهر رمضان سنة ثلاثين ومائتين، وقال الحافظ ابن عساكر في معجم مشايخ الأئمة الستة” إنه توفي سنة أربعين، وقيل: ست وأربعين ومائتين، رحمه الله تعالى.”,"He died in the month of Ramadan, A. H. two hundred and thirty (May,. A. D. eight hundred and forty five). Ibn Asakir says, in his Mojam, or alphabetical list of the great jurisconsults who followed the doctrines of the six imams that he died A. H. two hundred and forty (A. D. eight hundred and fifty four or eight hundred and fifty five) or two hundred and forty six."
والعصفري – بضمن العين وسكون الصاد المهملتين وضم الفاء وبعدها راء – هذه النسبة إلى العصفر الذي تصبغ به الثياب حمرا.,"The relative adjective Osfuri is derived from osfur, a substance used for dying cloth red."
وشباب – بفتح الشين المثلثة والباء الموحدة وبعد الألف باء ثانية – وقد اختلفوا في تلقيبه بذلك لأي معنى هو.,It is not known with certainty for what reason he was surnamed Shabab.
وتوفي جده أبو هبيرة خليفة بن خياط في رجب سنة ستين ومائة، وكان أبو عمرو المذكور يقول: توفي جدي خليفة بن خياط وشعبة بن الحجاج في شهر واحد، رحمهم الله أجمعين.,"His grandfather Abu Hubaira Khalifa Ibn Khayat died in the month of Rajab, A. H. one hundred and sixty (April-May, A. D. seven hundred and seventy seven). Abu Amr himself said that his grandfather Khalifa and Shoba Ibn al-Hajjaj died in the same month."
الخليل بن أحمد,AL-KHALIL IBN AHMAD
أبو عبد الرحمن الخليل بن أحمد بن عمرو بن تميم الفراهيدي ويقال: الفرهودي الأزدي اليحمدي؛ كان إماما في علم النحو، وهو الذي استنبط علم العروض وأخرجه إلى الوجود وحصر أقسامه في خمس دوائر يستخرج منها خمسة عشر بحرا،,"Abu Abd al-Rahman al-Khalil Ibn Ahmad Ibn Amr Ibn Tamim al-Farahidi (or al-Forhudi) al-Azdi al-Yahmadi was one of the great masters in the art of grammar, and the discoverer of the rules of prosody, which art owes to him its creation. These rules he included in five circles (or classes), from which he deduced fifteen seas (or measures)."
ثم زاد فيه الأخفش بحرا آخر وسماه الخبب. وقيل إن الخليل دعا بمكة أن يرزق علما لم يسبقه أحد إليه ولا يؤخذ إلا عنه، فرجع من حجة ففتح عليه بعلم العروض، وله معرفة بالإيقاع والنغم، وتلك المعرفة أحدثت له علم العروض، فإنهما متقاربان في المأخذ.,"to these was added a sixteenth by al-Akfash (Said Ibn Masada), who named it al-khabab. It is related that al-Khalil, when at Mecca,. prayed God to bestow on him a science hitherto undiscovered, and which none were to learn but from him; and that on his return from the pilgrimage, the science of prosody was.revealed to him. The knowledge which he possessed of musical rhythm and harmony must, however, have led him to the discovery of prosody, in consequence of the close analogy which exists between them."
وقال حمزة بن الحسن الأصبهاني في حق الخليل بن أحمد في كتابه الذي سماه التنبيه على حدوث التصحيف”: وبعد، فإن دولة الإسلام لم تخرج أبدع للعلوم التي يكن لها عند علماء العرب أصول من الخليل،”,"Hamza Ibn al-Hasan al-lspahani speaks of al- Khalil Ibn Ahmad in his Tanbih ala Huduth al-Tashif and expresses his opinion respecting him in these terms: “To enter now into the subject we intend to treat, it must be observed that Islamism never produced a more active spirit than al-Khalil for the discovery of sciences which were unknown, even in their first principles, to the learned among the Arabs."
وليس على ذلك برهان أوضح من علم العروض الذي لا عن حكيم أخذه، ولا على مثال تقدمه احتذاه، وإنما اخترعه من ممر له بالصفارين من وقع مطرقة على طست ليس فيهما حجة ولا بيان يؤديان إلى غير حليتهما أو يفيدان غير جوهرهما،,"Of this, no clearer proof can he adduced than the science of prosody; a science not taught to him by any philosopher, nor drawn up by him on the model of some other previously known, but invented as he walked past a coppersmith’s, on hearing the strokes of a hammer upon a basin; two objects devoid of every quality which could serve as a proof and an illustration of anything else than their own form and shape, and incapable of leading to any other knowledge than that of their own nature."
فلو كانت أيامه قديمة ورسومه بعيدة لشك فيه بعض الأمم لصنعته ما لم يصنعه أحد منذ خلق الدنيا من اختراعه العلم الذي قدمت ذكره، ومن تأسيسه بناء كتاب العين” الذي يحصر لغة أمة من الأمم قاطبة، ثم من إمداده سيبويه من علم النحو بما صنف منه كتابه الذي هو زينة لدولة الإسلام، انتهى كلامه.”,"Had he lived in days of old, and were the traces of his existence distant from observation, persons would have doubted that such a man had been: one who effected what none had ever done since God created the world; the production, namely, of the science just mentioned; the foundation laid by him for that structure, the Kitab al-Ain, which contains the language of a whole people, and the aid which he gave to Sibawaih by furnishing him with that grammatical information out of which he composed the celebrated Book (Kitab) which is the ornament of “Islamism.”"
وكان الخليل رجلا صالحا عاقلا حليما وقورا، ومن كلامه: لا يعلم الإنسان خطأ معلمه حتى يجالس غيره. وقال تلميذه النضر بن شميل: أقام الخليل في خص من أخصاص البصرة لا يقدر على فلسين، واصحابه يكسبون بعلمه الأموال،,"Al-Khalil was a holy, sagacious, sage, and grave man; one of his sayings was: A man knows not wherein his preceptor is wrong, till he taketh the lessons of another.” It is related by al-Nadr Ibn Shumail that al-Khalil dwelt in one of the (common) reed-cabins of Basra without having two pence at his command, whilst his scholars were gaining wealth by the science he had taught them."
ولقد سمعته يوما يقول: إني لأغلق علي بابي فما يجاوزه همي. وكان يقول: أكمل ما يكون الإنسان عقلا وذهنا إذا بلغ أربعين سنة، وهي السن التي بعث الله تعالى فيها محمدا صلى الله عليه وسلم، ثم يتغير وينقص إذا بلغ ثلاثا وستين سنة، وهي السن التي قبض فيها رسول الله صلى الله عليه وسلم، وأصفى ما يكون ذهن الإنسان في وقت السحر.,"He states also, that one day he heard him say: “I lock the door upon myself, so that my thoughts wander not abroad.” He used also to remark that a man’s reason and intelligence reach perfection, when he attains the age of forty, the age of Muhammad when God sent him forth, on his mission; but that they undergo alteration and diminution when the man reaches sixty; the age in which God took the Prophet’s soul to himself. He said again, that the intelligence is clearest at the dawn of day."
وكان له راتب على سليمان بن حبيب بن المهلب بن أبي صفرة الأزدي وكان والي فارس والأهواز، فكتب إليه يستدعيه، فكتب الخليل جوابه:,"Suleiman Ibn Habib Ibn al-Muhallab Ibn Abi Sufra, the governor of Fars and Ahwaz, settled a pension on him and invited him by letter to come and see him, to which al-Khalil wrote in reply."
"أبلغ سليمان أني عنه في سعة… وفي غنى غير أني لست ذا مال
شحا بنفسي أني لا أرى أحدا… يموت هزلا ولا يبقى على حال
الرزق عن قدر لا الضعف ينقصه… ولا يزيدك فيه حول محتال
والفقر في النفس لا في المال نعرفه… ومثل ذاك الغنى في النفس لا المال","Let Suleiman know that I can dispense with his assistance; that I am rich, though possessing no wealth: the treasure which I husband is my honest pride; believing, as I do, that none ever die of mere poverty, and that no state of life can continue unchanged. (True] wealth comes from a power subject to no weakness: and with all the craft of the cunning, you cannot increase your store. Poverty consists not in (the want of) money, but of soul; that we well know: and riches are in the mind, not in the purse."
"فقطع عنه سليمان الراتب فقال الخليل:
إن الذي شق فمي ضامن… للرزق حتى يتوفاني
حرمتني خيرا قليلا فما… زادك في مالك حرماني","Suleiman having, on this, stopped al-Khalil’s pension, the latter said: He, who formed me with a mouth, engaged to give me nourishment till such time as. he takes me to himself. Thou hast refused me a trifling sum, but that refusal will not increase thy wealth."
"فبلغت سليمان فأقامته وأقعدته، وكتب إلى الخليل يعتذر إليه، وأضعف راتبه، فقال الخليل:
وزلة يكثر الشيطان إن ذكرت… منها التعجب جاءت من سليمانا
لا تعجبن لخير زل عن يده… فالكوكب النحس يسقي الأرض أحيانا","These lines gave Suleiman great uneasiness, and induced him to write an apology to al-Khalil and double his pension; the poet then pronounced these lines: Suleiman has committed a slip which would fill Satan with amazement, did he hear it Marvel not, if by chance a good deed comes from him; an inauspicious constellation sometimes sheds on the earth a genial shower."
واجتمع الخليل وعبد الله بن المقفع ليلة يتحدثان إلى الغداة، فلما تفرقا قيل للخليل: كيف رأيت ابن المقفع فقال: رأيت رجلا علمه أكثر من عقله، وقيل لابن المقفع: كيف رأيت الخليل قال: رأيت رجلا عقله أكثر من علمه.,"Al-Khalil and Abd Allah Ibn al-Mukaffa once met together and passed the night in conversation; the next morning they separated, and al-Khalil was asked what he thought of his companion. His learning is greater than his wit was the reply. A similar question was then addressed to Ibn al-Mukaffa, who answered: “His wit is greater than his learning.”"
وللخليل من التصانيف كتاب العين” في اللغة وهو مشهور، وكتاب “العروض” وكتاب “الشواهد” وكتاب “النقط والشكل” وكتاب “النغم” وكتاب في العوامل.”,"Among the works composed by al-Khalil must be noticed the celebrated Kitab al-Ain, of which the subject is philology; the Kitab al-Arud (his treatise on prosody); the Kitab al-Shawahid (examples of grammatical rules) the Kitab al-Nokat wa al-Shakl (treatise on the diacritical points and the vowel-signs), the Kitab al-Naghm [on musical intonation); and the Kitab al-Awamil (treatise on those parts of speech which govern others’)."
وأكثر العلماء العارفين باللغة يقولون: إن كتاب العين في اللغة المنسوب إلى الخليل بن أحمد ليس تصنيفه، وإنما كان قد شرع فيه ورتب أوائله وسماه ب العين”، ثم مات فأكمله تلامذته النضر بن شميل ومن في طبقته وهم مؤرج السدوسي ونصر بن علي الجهضمي وغيرهما، فما جاء الذي عملوه مناسبا لما وضعه الخليل في الأول،”,"The great majority of the learned in philology say that the Kitab al-Ain was not composed by al-Khalil, although it bears his name; he merely began it, and having drawn up a portion of the commencement, he named it the Ain, but its completion was due to his pupils, an-Nadr Ibn Shumail, al-Mwarrij al-Sadusi, Nasr Ibn Ali al-Jahdami, and others of the same class; but the learning of which they there made proof was by no means proportionate to that displayed by al-Khalil in the beginning of the work."
فأخرجوا الذي وضعه الخليل منه، وعملوا أيضا الأول، فلهذا وقع فيه خلل كثير يبعد وقوع الخليل في مثله، وقد صنف ابن درستويه في ذلك كتابا استوفى الكلام فيه، وهو كتاب مفيد.,"they in consequence suppressed that portion, and replaced it by a new one of their own composition. To this must be attributed certain mistakes into which al-Khalil could hardly have fallen. This has been fully treated off by Ibn Durustuya, in an instructive work which he wrote on the subject."
ويقال: إن الخليل كان له ولد مختلف، فدخل على أبيه يوما فوجده يقطع بيت شعر بأوزان العروض، فخرج إلى الناس وقال: إن أبي قد جن، فدخلوا عليه وأخبروه بما قال ابنه، فقال مخاطبا له:,"Al-Khalil had a son whose intellect was very backward; this boy went one day into the room where his father was, and on finding him scanning a piece of verse by the rules of prosody, he run out and told the people that his father had lost his wits. They went in immediately and related to al-Khalil what they had heard, on which he addressed his son in these terms."
"لو كنت تعلم ما أقول عذرتني… أو كنت تعلم ما تقول عذلتكا
لكن جهلت مقالتي فعذلتني… وعلمت أنك جاهل فعذرتكا","Had you known what I was saying, you would have excused me; and had you known what you said, I should have blamed you. But you did not understand me, so you blamed me; and I knew that you were a fool, so I pardoned you."
"وقد روي عنه أنه أنشد، ولم يذكر لنفسه أم لغيره:
يقولون لي دار الأحبة قد دنت… وأنت كئيب إن ذا لعجيب
فقلت: وما تغني الديار وقربها… إذا لم يكن بين القلوب قريب","It is said that he frequently recited the following verses, but without stating whether they were his own or not: “The mansion of your friends is near;” said they, “how strange then that you “should be in sorrow I” “What avail the mansion and their nearness,” I replied, “ if the hearts themselves draw not near?”"
"ويحكى عنه أنه قال: كان يتردد إلى شخص يتعلم العروض وهو بعيد الفهم، فأقام مدة ولم يعلق على خاطره شيء منه، فقلت له يوما: قطع هذا البيت:
إذا لم تستطيع شيئا فدعه… وجاوزه إلى ما تستطيع","The following anecdote, related by himself, has been handed down to us: “A person of a slow understanding came to me during some time to take lessons in prosody, but i could not impress any portion of it on his mind; so I said to him one day; ‘Scan this verse: ‘If you cannot accomplish a thing, leave it and pass to another which you can accomplish.’"
فشرع معي في تقطيعه على قد معرفته، ثم نهض ولم يعد يجيء إلي، فعجبت من فطنته لما قصدته في البيت مع بعد فهمه.,"And he began to scan it to the best of his abilities, but be then went away, and never came back. I was quite astonished that, with all his stupidity, he perceived my drift in proposing to him that verse.”"
وأخبار الخليل كثيرة، وسيبويه عنه أخذ علوم الأدب – وسيأتي ذكره في حرف العين المهملة إن شاء الله تعالى -. ويقال: إن أباه أحمد أول من سمي بأحمد بعد رسول الله صلى الله عليه وسلم، كذا ذكره المرزباني في كتاب المقتبس” نقلا عن أحمد بن أبي خيثمة.”,"Numerous anecdotes are related of al-Khalil; it was from him that (Amr Ibn Othman) Sibawaih, whose life we shall give in the letter ain, received his knowledge of the different branches of philology. It is said that al-Khalil’s father was the first person, after the time of the Prophet, who bore the name of Ahmad; al-Marzubani, in his work called the Kitab al-Muktabis, makes a similar statement on the authority of Ahmad Ibn Abi Khaithama."
وكانت ولادته في سنة مائة للهجرة. وتوفي سنة سبعين، وقيل خمس وسبعين ومائة، وقيل عاش أربعا وسبعين سنة، رحمه الله تعالى. وقال ابن قانع في تاريخه المرتب على السنين: إنه توفي سنة ستين ومائة.,"Al-Khalil was born A. H. one hundred (A. D. seven hundred and eighteen or seven hundred and nineteen), and died at Basra, A. H. one hundred and seventy (A. D. seven hundred and eighty six or seven hundred and eighty seven), or one thousand and seventy five, at the age, it is said, of seventy-four years. It is mentioned, however, by Ibn Kani, in his Annals, that he died in the year one hundred and sixty."
وقال ابن الجوزي في كتابه الذي سماه  شذور العقود “: إنه مات سنة ثلاثين ومائة، وهذا غلط قطعا، لكن نقله الواقدي، ومات بالبصرة – أعني الخليل – وكان سبب موته أنه قال: أريد أن أقرب نوعا من الحساب تمضي به الجارية إلى البياع فلا يمكنه ظلمها، ودخل المسجد وهو يعمل فكره في ذلك، فصدمته سارية وهو غافل عنها بفكره، فانقلب على ظهره، فكانت سبب موته، وقيل: بل كان يقطع بحرا من العروض.”,"and Ibn al-Jawsi, in his Shuzur al-Okud, gives the year one hundred and thirty as that of his death; this flagrant error has been copied by al-Wakidi. He came by his death in the following manner: Having resolved on inventing a method of calculation so simple, that any servant- girl (who knew it) could go to a shopkeeper’s without incurring the least possible risk of being deceived by him in the sum she would have to pay, he entered the mosque with his thoughts occupied on the subject, and he there struck against a pillar, which his preoccupation hindered him from perceiving; the violence of the shock threw him on his back, and death was the result. Some say, however, that he was scanning verses when the accident happened."
والفراهيدي – بفتح الفاء والراء وبعد الألف هاء مكسورة ثم ياء ساكنة مثناة من تحتها وبعدها دال مهملة – هذه النسبة إلى فراهيد، وهي بطن من الأزد، والفرهودي واحدها، والفرهود: ولد الأسد بلغة أزد شنوءة، وقيل: إن الفراهيد صغار الغنم.,"Farahidi means belonging to Farahid, a branch of the tribe of Azd. Farahid is the plural of furhud, a word which signifies a lion’s whelp in the dialect of the Azd Shanuwa tribe. Some say that farahid means little sheep."
واليحمدي – بفتح الياء المثناة من تحتها وسكون الحاء المهملة وفتح الميم وبعدها دال مهملة – نسبة إلى يحمد، وهو أيضا: بطن من الأزد، خرج منه خلق كثير.,"Yahmadi is derived from Yahmad, the name of another branch of the tribe of Azd, from which great numbers have sprung."
"ويحكى أن الخليل ينشد كثيرا هذا البيت، وهو للأخطل:
وإذا افتقرت إلى الذخائر لم تجد… ذخرا يكون كصالح الأعمال","Al-Khalil frequently repeated this verse of al-Akhtal’s: If thou wants treasures, thou wilt find none equal to a virtuous conduct."
خمارويه بن طولون,KHUMARAWAIH
أبو الجيش خمارويه بن أحمد بن طولون – وقد تقدم ذكر أبيه وجده في حرف الهمزة – ولما توفي أبوه اجتمع الجند على توليته مكانه فولي وهو ابن عشرين سنة، وكانت ولايته في أيام المعتمد على الله،,"Abu Al-Jaish Khumarawaih was the son of Ahmad Ibn Tulun, whose life we have already given with some account of his father Tulun. On the death of Ahmad, he was unanimously chosen by the troops as his successor, and he thus became governor (of Egypt) at the age of twenty years. His appointment took place in the days of the caliph al-Motamid."
وفي سنة ست وسبعين ومائتين تحرك الافشين: محمد بن أبي الساج ديوداذ بن دوست من أرمينية والجبال في جيش عظيم، وقصد مصر، فلقيه خمارويه في بعض أعمال دمشق، وانهزم اللافشين، واستأمن أكثر عسكره، وسار خمارويه حتى بلغ الفرات ودخل أصحابه الرقة، ثم عاد وقد ملك من الفرات إلى بلاد النوبة.,"In the year two hundred and seventy six (A. D. eight hundred and eighty nine or eight hundred and ninety) al-Ifshin Muhammad Ibn Abi al-Saj Diwdad Ibn Yusuf marched a large army from Armenia and Persian Iraq against Egypt; but Khumarawaih gave him battle in the neighborhood of Damascus and put him to flight. The greater part of the (invading) army surrendered, and Khumarawaih advanced to the Euphrates, (over which) some of his troops (passed) and took possession of Rakka. He then returned to Egypt, master of all that tract of country which extends from the Euphrates to Nubia."
ولما مات المعتمد وتولى المعتضد الخلافة، باد إليه خمارويه بالهدايا والتحف، فأقره المعتضد على عمله، وسأل خمارويه أن يزوج ابنته قطر الندى – واسمها أسماء – للمكتفي بالله بن المعتضد بالله، وكان يوم ذاك ولي العهد، فقال المعتضد بالله: بل أتزوجها أنا، فتزوجها في سنة إحدى وثمانين ومائتين، ودخل بها في آخر هذه السنة، وقيل في سنة اثنتين وثمانين، والله أعلم.,"On the death of al-Motamid and the accession of al-Motadid, Khumarawaih hastened to conciliate the new caliph by rich presents, and he thus obtained the confirmation of his appointment as governor of Egypt. He then expressed the wish that his daughter Katr al-Nada (dew-drop) should marry the caliph’s son, al-Muktafi Billah, who was then caliph elect; but al-Motadid said that he would marry her himself, and she became his wife in the year two hundred and eighty one (A. D. eight hundred and ninety four or eight hundred and ninety five). Towards the end of that year, or, as some say, in the next year, he consummated his marriage."
وكان صداقها ألف ألف درهم، وكانت موصوفة بفرط الجمال والعقل. حكي أن المعتضد خلا بها يوما للأنس في مجلس أفرده لها ما حضره سواها، فأخذت منه الكأس، فنام على فخذها، فلما استثقل وضعت رأسه على وسادة وخرجت وجلست في ساحة القصر،,"the dowry settled on her by her father amounted to one million of dirhems. It is stated that she possessed wit and beauty to an extreme degree: one day, whilst al-Motadid was enjoying the pleasures of her society in a saloon specially reserved for her use and into which no other dare enter, he handed her the wine-cup and fell asleep on her lap. To relieve herself from his weight, she placed a cushion under his head, and went into the court of the palace, where she sat down."
فاستيقظت فلم يجدها، فاستشاط غضبا ونادى بها، فأجابته عن قرب، فقال: ألم أخلك إكراما لك ألم أدفع إليك مهجتي دون سائر حظاياي فتضعين رأسي على وسادة وتذهبين!,"When he awoke and perceived her absence, he got into a passion and called her by name; her answer proved that she was not far off, and (when she entered) he addressed her thus: “Have I not given you a mark of honor in choosing you for the companion of my private moments? “Have I not given you the surest tokens of my affection and withheld it from the other females of my harem? and yet you place a pillow under my head and leave me thus.”"
فقالت: يا أمير المؤمنين، ما جهلت قدر ما أنعمت به علي، ولكن فيما أدبني به أبي أن قال: لا تنامي مع الجلوس، ولا تجلسي مع النيام.,"To this she made answer: “Commander of the faithful! I am fully sensible of the high favor you conferred on me; but one of the lessons given me by my father was, not to sleep with those who sit, or “ sit with those who sleep.”"
ويقال: إن المعتضد أراد بنكاحها افتقار الطولونية، وكذا كان، فإن أباها جهزها بجهاز لم يعمل مثله، حتى قيل: كان لها ألف هاون ذهبا.,"It is related that al-Motadid, in marrying her, had the intention of reducing the Tulun family to poverty, and such was in fact the result, for her father made her a marriage-present the like of which had never been given before; it is said that (amongst other objects) she received one thousand mortars of gold"
وشرط عليه المعتضد أن يحمل كل سنة بعد القيام بجميع وظائف مصر وأرزاق أجنادها مائتي ألف دينار، فاقام على ذلك إلى أن قتله غلمانه بدمشق على فراشه ليلة الأحد لثلاث بقين من ذي القعدة سنة اثنتين وثمانين ومائتين،,"Al-Motadid required of him also to pay an annual tribute of two hundred thousand dinars after defraying the salaries of all the government officers in Egypt and the pay of the troops. He continued to fulfil this obligation till the year two hundred and eighty two. when his pages murdered him in his bed at Damascus, on Saturday night, the twenty seventh of Zu Al-Kaada (January, A.D. eight hundred and ninety six)."
وعمره اثنتان وثلاثون سنة، وقتل قتلته أجمعون، وحمل تابوته إلى مصر، ودفن عند أبيه بسفح المقطم، رحمهما الله تعالى.,"He was then thirty-two years of age. The assassins were all put to death, and his body was borne in a bier to Egypt and deposited in the tomb of his father near the foot of mount Mukattam."
وكان خمارويه من أحسن الناس خطا، وكان وزيره أبا بكر محمد بن علي بن أحمد المعروف بالماذرائي – الآتي ذكره إن شاء الله تعالى -.,"His penmanship was most beautiful. He had for vizir Abu Bakr Muhammad Ibn Ali Ibn Ahmad al-Madraie, of whom we shall have again occasion to speak."
ولما حملت قطر الندى ابنة خمارويه إلى المعتضد، خرجت معها عمتها العباسة بنت أحمد بن طولون مشيعة لها إلى آخر عمارة الديار المصرية من جهة الشام، ونزلت هناك وضربت فساطيطها، وبنت هناك قرية فسميت باسمها، وقيل لها العباسة، وهي عامرة إلى الآن، وبها جامع حسن وسوق قائم؛ ذكر ذلك جماع من أهل العلم.,"When his daughter Katr an-Nada was conducted to al-Motadid, she was accompanied as far as the Syrian frontier by her aunt al-Abbasa, the daughter of Ahmad Ibn Tulun. They made a halt there, and their tents having been set up, a town was built on the same spot and received the name of al-Abbasa. It is still inhabited and possesses a handsome mosque and a well-frequented marketplace. This statement is given on the authority of many well-informed persons."
وماتت قطر الندى لتسع خلون من رجب سنة سبع وثمانين ومائتين، ودفنت داخل قصر الرصافة ببغداد.,"Katr an-Nada died on the ninth of Rajab, A. H. two hundred and eighty seven (July, A. D. nine hundred), and was buried in the Rusafa palace at Baghdad."
وتوفي الافشين محمد بن أبي الساج في شهر ربيع الأول سنة ثمان وثمانين ومائتين، ببرذعة، وهي كرسي أعمال أذربيجان، وقيل إنها من أران.,"Al-Ifshin, the son of Abu Al-Saj, died in the month of the first Rabi, two hundred and eighty eight (March, A. D. nine hundred and one), at Bardaa, the capital of one of the provinces of Aderbijan; Arran, it is said."
وتوفي أبوه أبو الساج – وهو الذي تنسب إليه الأجناد الساجية ببغداد – في شهر ربيع الآخر سنة ست وستين ومائتين بجند يسابور، من أعمال خوزستان.,"His father, Abu Al-Saj, after whom the Sajile junds (or troops) were so called, died A. H. two hundred and sixty six (A. D. eight hundred and seventy nine or eight hundred and eighty), at Jundi Sabur, in the province of Khuzestan."
داود الظاهري,ABU SULEIMAN DAWUD AL-ZAHIRI
أبو سليمان بن علي بن خلف الأصبهاني الإمام المشهور المعروف بالظاهري؛ كان زاهدا متقللا كثير الورع، أخذ العلم عن إسحاق بن راهويه وأبي ثور وغيرهما، وكان من أكثر الناس تعصبا للإمام الشافعي رضي الله عنه، وصنف في فضائله والثناء عليه كتابين،,"Abu Suleiman Dawud Ibn Ali Ibn Khalaf al-Ispahani (native of Ispahan), generally known by the surname of al-Zahiri, was a man of great piety and self-mortification. He learned the science {of jurisprudence) from Ishak Ibn Rahwaih and Abu Thaur, and was a most ardent partisan of the imam al-Shafie, whose merits and praise he celebrated in two works."
وكان صاحب مذهب مستقل، وتبعه جمع كثير يعرفون بالظاهرية، وكان ولده أبو بكر محمد على مذهبه – وسيأتي ذكره إن شاء الله تعالى – وانتهت إليه رياسة العلم ببغداد.,"He was the founder of a particular sect, and had many followers, who received the name of Zahirites: his son Abu Bakr Muhammad, whose life shall be given, professed the same doctrines. Abu Suleiman was nominated chief professor at Baghdad."
قيل: عن كان يحضر مجلسه أربعمائة صاحب طيلسان أخضر، قال داود: حضر مجلسي يوما أبو يعقوب الشريطي، وكان من أهل البصرة، وعليه خرقتان، فتصدر لنفسه من غير أن يرفعه أحد وجلس إلى جانبي وقال لي: سل يا فتى عما بدا لك،,"and it is said that he had among his auditors four hundred wearers of green hoods. The following anecdote is related by himself: “There came one day to my public conferences a native of Basra, whose name was Abu Yakub al-Shariti; he was dressed in two ragged cloaks, and having advanced of his own accord to the place of honor, without being if invited to take it, he sat down by my side and said: ‘Question me about what you please.’"
فكأني غضبت منه، فقلت له مستهزئا: أسألك عن الحجامة، فبرك أبو يعقوب ثم روى طريق أفطر الحاجم والمحجوم””,"As I was almost provoked by his conduct, I told him, sneeringly, to treat of cupping. He immediately invoked the benediction of God, and related the mode in which this Tradition had been handed down: He who cups and he who is cupped (in the month of Ramadan) have broken the fast."
ومن أرسله ومن أسنده ومن وقفه ومن ذهب إليه من الفقهاء، وروى اختلاف طريق احتجام رسول الله صلى الله عليه وسلم وإعطاء الحجام أجره، ولو كان حراما لم يعطه،,"He then gave the names of the Traditionists who traced it up as far as the Tabis; of those who traced it up through an uninterrupted succession of narrators to Muhammad himself, of those who explained it, and of the jurisconsults who cited it as an authority for their doctrines. “He then stated the various channels through which the following Tradition has passed down: The blessed Prophet was cupped, and he u gave the cupper his pay; and were cupping a thing forbidden, he had not given it to him."
ثم روى طرق أن النبي صلى الله عليه وسلم احتجم بقرن وذكر أحاديث صحيحة في الحجامة، ثم ذكر الأحاديث المتوسطة مثل “ما مررت بملا من الملائكة” ومثل “شفاء أمتي في ثلاث” وما أشبه ذلك،”,"He next related the different modes of transmission by which this other Tradition was received: The Prophet was cupped with a horn. He mentioned also other genuine Traditions respecting cupping, and some of middling authenticity, such as these: I passed not by any band of the angels without their saying: Order thy people to use cupping. The healing of my people is by three means: Cupping, drinking honey, and cauterizing with fire, and others of a like import."
وذكر الأحاديث الضعيفة مثل قوله عليه السلام لا تحتجموا يوم كذا ولا ساعة كذا”، ثم ذكر ما ذهب إليه أهل الطب من الحجامة في كل زمان وما ذكروه فيها، ثم ختم كلامه بأن قال: وأول ما خرجت الحجامة من أصبهان، فقلت له: والله لا حقرت بعدك أحدا أبدا.”,"“He then gave the Traditions of feeble authenticity, as, for instance: Be not cupped on such and such a day; at such and such an hour; after which he mentioned the opinions expressed by physicians of every age on the subject, and he concluded his discourse with the remark that the use of cupping originated at Ispahan. I then said to him: ‘By Allah! I shall never scorn any person again.’"
وكان داود من عقلاء الناس، قال أبو العباس ثعلب في حقه: كان عقل داود أكثر من علمه.,"Dawud was a man of a powerful mind, and it was said of him by Abu Al-Abbas Thalab, that his intellect was greater than his learning."
وكان مولده بالكوفة سنة اثنتين ومائتين، وقيل سنة مائتين، وقيل سنة إحدى ومائتين، ونشأ ببغداد، وتوفي بها سنة سبعين ومائتين في ذي القعدة، وقيل في شهر رمضان، ودفن بالشونيزية، وقيل في منزله.,"His birth took place at Kufa, A. H. two hundred and two (A. D. eight hundred and seventeen or eight hundred and eighteen); some say, however, two hundred and one or two hundred; he was brought up at Baghdad, and died there in the month of Zu Al-Kaada, two hundred and seventy (May, A. D. eight hundred and eighty four), or, by another account, in Ramadan of that year. He was buried in the Shunizi cemetery; but some state, however, that he was interred in (the court before) his house."
وقال ولده أبو بكر محمد: رأيت أبي داود في المنام، فقلت له: ما فعل الله بك فقال: غفر لي وسامحني، فقلت: غفر لك ففيم سامحك فقال: يا بني الأمر عظيم، والويل كل الويل لمن لم يسامح، رحمه الله تعالى.,"His son Abu Bakr Muhammad related that he saw his father in a dream, and asked him what God had done to him, and that he replied: ‘‘He hath shown mercy to me and indulgence.” He then asked him if God had shown him mercy for the faults which he (God) had treated with indulgence? and his father answered: “my son! the case of him who hath not obtained God’s indulgence is terrible; it is the greatest of woes!”"
وأصله من أصبهان، وقد تقدم الكلام على أصبهان والشونيزية فيما مر من التراجم، فلا حاجة إلى الإعادة.,His family was of Ispahan. We have already spoken of this place and of the shunizi cemetery in some of the preceding articles.
الملك الزاهر,AL-MALIK AL-ZAHIR MUJIR AL-DIN
أبو سليمان داود الملقب الزاهر مجير الدين ابن السلطان صلاح الدين يوسف بن أيوب، رحمهم الله تعالى، كان صاحب قلعة البيرة التي على شاطئ الفرات، وكان يحب العلماء وأهل الأدب، ويقصدونه من البلاد،,"Abu Suleiman Dawud, surnamed al-Malik al-Zahir Mujir al-din (the brilliant prince, the protector of the faith), was a son of the sultan Salah al-din Ibn Ayyub, and lord of al-Bira, a fortress situated on the Euphrates. Men of talents and learning travelled from all parts to visit him, in consequence of his predilection for their company."
ولما ولد بمدينة القاهرة كان السلطان صلاح الدين بالشام، وكان الثاني عشر من أولاده، فكتب إليه القاضي الفاضل رسالة يبشره بولادته ومن جملتها:  وهذا الولد المبارك هو الموفي لاثني عشر ولدا، بل لاثني عشر نجما متقدا، فقد زاد الله تعالى في أنجمه عن أنجم يوسف عليه السلام نجما،”,"He was the twelfth son of Salah al-din, and came into the world at Cairo. His father, who was then in Syria, was congratulated by al-Kadi Al-Fadil on the happy event, in a letter which contained the following passage: This child, whom the blessing of God has brought into the world, completes the number of twelve sons, or rather twelve brilliant stars; “God has thus presented to you one star more than to the patriarch Joseph."
ورآهم المولى يقظة ورأى [يوسف] تلك الأنجم حلما، ورآهم يوسف ساجدين له ورأينا الخلق لهم سجودا، وهو تعالى قادر أن يزيد جدود المولى إلى أن يراهم آباء وجدودا،”,"“your majesty saw them and you awake, whilst Jacob only saw his in a dream; he saw them making obeisance unto him, but your majesty saw them making obeisance unto you, whilst the people bowed down before them. And He, may he be extolled! has the power of augmenting your majesty’s happiness in making you live to see them fathers and grandfathers.”"
وقد ألم القاضي الفاضل في آخر هذا الكلام بقول البحتري في مدح الخليفة المتوكل وقد ولد له المعتز من جملة قصيدة:,"In these last words, al-Kadi ’l-Fadil expresses a thought which coincides with that contained in the following verse, taken from a poem composed by al-Bohtori in praise of al-Mutawakkil, just after the birth of al-Motazz, that caliph’s son?."
وبقيت حتى تستضيء برأيه… وترى الكهول الشيب من أولاده وحكى عنه جماعة أنه كان يقول: من أراد أن يبصر صلاح الدين فليبصرني، فأنا أشبه أولاده به.,"It has been handed down by a number of persons that he used to say: “If anyone has a wish to see Salah al-din, let him look at me, for I resemble him more than any of his other sons.”"
وكانت ولادته لسبع بقين من ذي الحجة، وقيل ذي القعدة، سنة ثلاث وسبعين وخمسمائة، وهو شقيق الملك الظاهر – الآتي ذكره في حرف الغين المعجمة إن شاء الله تعالى -.,"Al-Malik al-Zahir was born on the twenty second of Zi Al-Hijja, A. H. five hundred and seventy three (June, A. D. one thousand one hundred and seventy eight), or, by another account, in the month of Zu Al-Kaada of that year. He and his brother, al-Malik al-Zahir (Ghazi), of whom we shall make mention under the letter, were sons of the same mother."
وتوفي في البيرة في ليلة التاسع من صفر سنة اثنتين وثلاثين وستمائة، وكنت بحلب وقد وصل نعيه إليها، فتوجه الملك العزيز ابن الملك الظاهر أخيه إلى القلعة المذكورة وملكها، رحمه الله تعالى.,"He died at al-Bira on the eve of the ninth day of Safar, A. H. six hundred and thirty two (November, A. D. one thousand two hundred and thirty four). I was at Aleppo when the news of his death arrived, and al-Malik al-Aziz, the son of his brother al-Malik al-Zahir, set out immediately and took possession of the castle of al-Bira."
والبيرة – بكسر الباء الموحدة وسكون الياء المثناة من تحتها وفتح الراء وبعدها هاء ساكنة – وهي قلعة بقرب سميساط من ثغور الروم على الفرات من جانب الجزيرة الفراتية؛ وسميساط في بر الشام بين قلعة الروم وملطية، والفرات يفصل بين الجهتين.,"This place is situated on the Mesopotamian side of the Euphrates, and lies near Somaisat, a fortress on the Greek confines. Somaisat is on the Syrian side, between Kalat al-Rum and Malatiya; it is separated from al-Bira by the river."
دبيس بن صدقة,DUBAIS IBN SADAKA
أبو الأعز دبيس بن سيف الدولة أبي الحسن صدقة بن منصور بن دبيس بن علي بن مزيد الأسدي الناشري الملقب نور الدولة ملك العرب صاحب الحلة المزيدية؛ كان جوادا كريما عنده معرفة بالأدب والشعر،,"Abu Al-Aazz Dubais Ibn Saif al-Dawlat Abi Al-Hasan Sadaka Ibn Mansur Ibn Dubais Ibn Ali Ibn Mazyad al-Asadi an-Nashiri, surnamed Nur al-Dawlat (light of the state), was prince of the Arabs, and lord of the city called al-Hilla al-Mazyadiya (the mansion of the Mazyad family). Dubais was distinguished for his muniacence, generous character, and profound knowledge of belles-lettres and poetry."
وتمكن في خلافة الإمام المسترشد واستولى على كثير من بلاد العراق، وهو من بيت كبير – وسيأتي ذكر أبيه وأجداده في حرف الصاد إن شاء الله تعالى -.,"He consolidated his authority during the caliphate of al-Mustarshid, and obtained possession of many cities in Iraq. The family to which he belonged was of the first rank, his father and his ancestors (having possessed great power, as) we shall mention hereafter under the letter sad."
ودبيس المذكور هو الذي عناه ابن الحريري صاحب المقامات” في المقامة التاسعة والثلاثين بقوله “أو الأسدي دبيس” لأنه كان معاصره – كما نذكره في حرف القاف إن شاء الله تعالى – فرام التقرب إليه بذكره في مقاماته، ولجلالة قدره أيضا.”,"This is the person whom al-Hariri meant, in his thirty-ninth Makama, by the words: Or else Dubais of the tribe of Asad. They were contemporaries, and al-Hariri’s object was not only to gain his favor by mentioning his name in the Makamas, but also to render homage to his merit."
وله نظم حسن، ورأيت العماد الكاتب في الخريدة” وابن المستوفي في “تاريخ إربل” وغيرهما قد نسبوا إليه الأبيات اللامية التي من جملتها:”,"Dubais composed some good poetry, and I have read in Imad al-din’s Kharida, in the History of Arbela by Ibn al-Mustawfi, and in other works besides, that he was the author of the piece of verse rhyming in e, which contains this line."
أسلمه حب سليمانكم… إلى هوى أيسره القتل,"The love he bears your Suleiman has made him the slave of a passion, the slightest pains of which are mortal."
ورأيت ابن بسام صاحب كتاب الذخيرة في محاسن أهل الجزيرة ” قد ذكرها لابن رشيق القيروان – وقد ذكرتها في ترجمته في حرف الحاء – والظاهر أنها لابن رشيق، لأن ابن بسام ذكر في “الذخيرة” أنه ألفها في سنة اثنتين وخمسمائة وفي هذا التاريخ كان دبيس شابا ويبعد أن يصل شعره في ذلك السن إلى الأندلس وينسب إلى مثل ابن رشيق، مع معرفة ابن بسام بأشعار أهل المغرب.”,"It have found, however, that Ibn Bassam, in his Dakhira, attributes this poem to Ibn Rashik, of Kairawan, and we have already spoken of it in that person’s life; it also seems evident that it was composed by Ibn Rashik, for he is stated in the Dakhira to have written it in the year five hundred and two, and it is improbable that Dubais, who was at that time a youth, could have produced verses of sufficient merit to become known in Spain and to be attributed to so eminent an author as Ibn Rashik: it is also to be observed that Ibn Bassam was perfectly well acquainted with the poetry of the western Arabs."
"وذكر ابن المستوفي في تاريخه أن بدران أخا دبيس كتب إلى أخيه المذكور وهو نازح عنه:
ألا قل لمنصور وقل لمسيب… وقل لدبيس إنني لغريب
هنيئا لكم ماء الفرات وطيبه… إذا لم يكن لي في الفرات نصيب","Ibn al-Mustawfi relates, in his History, that Dubais received the following lines from his brother Badran, who was then far away from him: Tell Mansur, Musaiyab, and Dubais that lam a stranger in a distant land. May they enjoy the Euphrates and the sweetness of its waters, since a share of it is withheld from me."
"فكتب إليه دبيس:
ألا قل لبدران الذي حن نازعا… إلى أرضه والحر ليس يخيب
تمتع بأيام السرور فإنما… عذار الأماني بالهموم يشيب
ولله في تلك الحوادث حكمة… وللأرض من كأس الكرام نصيب””","To which he returned this answer: Tell Badran, who now, in a distant country, sighs for his native land (and the man of noble soul is never disappointed in his wishes) tell him to enjoy the pleasures of the moment, for care turns grey the dark ringlets of hope. God holds control over the events which afflict mankind, and the (parched) earth itself obtains a libation from the cup of the generous man."
وذكر غير ابن المستوفي أن بدران بن صدقة المذكور لقبه تاج الملوك، ولما قتل أبوه تغرب عن بغداد ودخل الشام فأقام بها مدة ثم توجه إلى مصر ومات بها في سنة ثلاثين وخمسمائة؛ وكان يقول الشعر، وذكره العماد الكاتب الأصفهاني في كتاب الخريدة”.”,"Another historian informs us that Badran, the son of Sadaka, bore the honorary title of Taj al-Muluk (the diadem of princes), and that he left Baghdad when his father was put to death, and retired into Syria, where he resided for some time; from thence he removed to Egypt, and died there in the year five hundred and thirty (A. D. one thousand one hundred and eight or one thousand one hundred and nine). He possessed a talent for poetry, and the Imad al-din has mentioned him in the Kharida."
وكان دبيس في خدمة السلطان مسعود بن محمد بن ملكشاه السلجوقي وهم نازلون على باب المراغة من بلاد أذربيجان ومعهم الإمام المسترشد بالله – لسبب سنذكره في ترجمة مسعود المذكور إن شاء الله تعالى -،,"Dubais was in the service of the Seljuk sultan, Masud Ibn Muhammad Ibn Malak Shah, when that sovereign was encamped outside of the town of al-Maragha in Azerbaijan; the caliph al-Mustarshid Billah was then with them, having been obliged to accompany the sultan for reasons which we shall explain in the life of al-Masud."
فيقال إن السلطان دس عليه جماعة من الباطنية فهجموا خيمته – أعني المسترشد بالله – وقتلوه يوم الخميس الثامن والعشرين، وقال ابن المستوفي: الرابع عشر من ذي القعدة سنة تسع وعشرين وخمسمائة، وخاف أن تنسب القضية إليه، وأراد أن تنسب إلى دبيس المذكور،,"On Thursday the twenty eighth, or according to Ibn al-Mustawfi, the fourteenth of Zu Al-Kaada, A. H. five hundred and twenty nine (A. D. one thousand one hundred and thirty five), a band of assassins broke into the caliph’s lent and murdered him. Apprehensive of incurring the odium excited by this event, the sultan resolved on representing Dubais as the author of the crime."
فتركه إلى أن جاء إلى الخدمة وجلس على باب خيمة السلطان، فسير بعض مماليكه، فجاءه من ورائه وضرب رأسه بالسيف فأبانه،,"he therefore waited till the latter came to present his respects, and was seated at the entrance of the imperial tent; he then gave directions to one of his mamluks, who immediately slipped up behind Dubais and struck off his head with a sword."
وأظهر السلطان بعد ذلك أنه إنما فعل هذا انتقاما منه بما فعل في حق الإمام، وكان ذلك بعد قتل الإمام بشهر، رحمه الله تعالى.,"After this execution, the sultan endeavored to persuade the public that Dubais was the author of the caliph’s death, and had therefore drawn on himself the just vengeance of his sovereign. Dubais was murdered one month after the assassination of the caliph."
وذكر المأموني في تاريخه أنه قتل في رابع عشر ذي الحجة من السنة المذكورة على باب خوي. وكان قد أحسن بتغير رأي السلطان فيه منذ قتل المسترشد، وعزم على الهرب مرارا، وكانت المنية تثبطه.,"Abu Muhammad Harun Ibn al-Mamuni says in his History: “Dubais was put to death on the fourteenth of Zi Al-Hijja of that year, at the Gate of Khuwai. He had perceived a change in the sultan’s conduct towards him since the murder of al-Mustarshid, and was frequently inclined to take to flight; but his destiny prevented him.”"
وذكر ابن الأزرق في تاريخه أنه قتله كان على باب تبريز، وأنه لما قتل حمل إلى ماردين إلى زوجته كهارخاتون، فدفن بالمشهد عند نجم الدين إيلغازي صاحب ماردين، والد كهارخاتون ابنة المذكورة،,"It is stated, however, by Ibn al-Azrak in his History [of Mayafarikin) that he was slain at the Tabriz Gate, and that his body was borne in a bier to his wife KuharKhatun, who was then at Maridin. This princess had it interred close to the tomb of her father, Najm al-din al-Ghazi, sovereign of Maridin, in the funeral chapel erected over his remains in that city."
ثم توزج السلطان المذكور ابنة دبيس المذكور، وأمها شرف خاتون ابنة عميد الدولة بن فخر الدولة محمد بن جهير، وأم شرف خاتون المذكورة زبيدة بنت الوزير نظام الملك – وسيأتي ذكر ذلك في ترجمة فخر الدولة بن جهير إن شاء الله تعالى-.,"The sultan then married the daughter of Dubais; her mother, Sharaf Khatun, was daughter to Amid al-Dawlat Ibn Fakhr al-din Muhammad Ibn Jahir by his wife Zubaida, the daughter of the vizir Nizam al-Mulk: of this we shall again speak in the life of Ibn Jahir."
والناشري – بفتح النون وبعد الألف شين معجمة مكسورة وبعدها راء ثم ياء – هذه النسبة إلى ناشرة بن نصر بطن من أسد بن خزيمة.,"Al-Nashiri means descended from Nashira Ibn Nasr, the chief of a branch sprung from the tribe of Asad Ibn Khuzaima."
دعبل,DIBIL IBN ALI L-KHUZAI
أبو علي دعبل بن علي بن رزين بن سليمان الخزاعي الشاعر المشهور، وذكر صاحب الأغاني: أنه دعبل بن علي بن رزين بن سليمان بن تميم بن نهشل – وقيل بهنس – بن خراش بن خالد بن دعبل بن أنس بن خزيمة بن سلامان بن اسلم ابن أفصى بن حارثة بن عمرو بن عامر مزيقيا ويكنى: أبا علي.,"Abu Ali Dibil Ibn Ali Ibn Razin Ibu Suleiman, the celebrated poet, was a member of the tribe of Khuzaa. The author of the Aghani gives his genealogy as follows: “Dibil, surname Abu Ali, was son to Ali Ibn Razin Ibn Suleiman Ibn Tamim Ibn Nahshal, or Nahbas, Ibn Khuras Ibn Khalid Ibn Dibil Ibn Ans Ibn Khuzaima Ibn Salaman Ibn Aslam Ibn Afsa Ibn Haritha Ibn Amr Ibn Aamir Muzaikiya.”"
وقال الخطيب البغدادي في تاريخه: هو دعبل بن علي بن رزين بن عثمان بن عبد الله ابن بديل بن ورقاء الخزاعي.,"The khatib al-Baghdadi says, however, that he was the son of Ali Ibn Razin Ibn Othman Ibn Abd Allah Ibn Budail Ibn Warka al-Khuzai."
أصله من الكوفة، ويقال: من قرقيسيا وأقام ببغداد، وقيل إن دعبلا لقب واسمه الحسن، وقيل عبد الرحمن، وقيل محمد، وكنيته أبو جعفر والله أعلم. ويقال: إنه كان أطروشا وفي قفاه سلعة.,"His family, which had settled at Baghdad, was originally from Kufa, or, by another account, from Karkisiya. It is again said that Dibil was a nickname, his real name being al-Hasan, or, according to others, Abd al-Rahman, or Muhammad, and that his surname was Abu Jaafar. It is stated also that he was deaf and had a scrofulous swelling on the back of his neck."
كان شاعرا مجيدا، إلا أنه كان بذي اللسان مولعا بالهجو والحط من أقدار الناس، وهجا الخلفاء فمن دونهم، وطال عمره فكان يقول: لي خمسون سنة أحمل خشبتي على كتفي ، أدور على من يصلبني عليها فما أجد من يفعل ذلك،,"Dibil was a good poet, but scurrilous and addicted to satire; always ready to slander men of merit, and sparing none, not even the caliphs. He lived (however) to an advanced age, and he used to say: For fifty years past I have gone about with my cross on my shoulder, but could find none to crucify me on it.”"
"ولما عمل في إبراهيم بن المهدي – المقدم ذكره – الأبيات التي أثبتها في ترجمته وأولها:
نعر ابن شكلة بالعراق وأهله… فهفا إليه كل أطلس مائق","When he composed on Ibrahim Ibn al-Mahdi the piece of verse which we have inserted in that prince’s life and which begins thus, The son of Shikla and his gang, etc."
دخل إبراهيم على المأمون فشكا إليه حاله، وقال: يا أمير المؤمنين، إن الله سبحانه وتعالى فضلك في نفسك علي وألهمك الرأفة والعفو عني، والنسب واحد، وقد هجاني دعبل فانتقم لي منه،,"Ibrahim waited on al-Mamun and complained to him, saying: “Commander of the faithful! Almighty God hath favored thee above me, and inspired thee to show compassion and mercy unto me; we are both of the same family, yet Dibil insults me in his satires; I therefore pray thee to avenge me.”"
"فقال المأمون: ما قال لعل قوله:
نعر ابن شكلة بالعراق…… وأنشد الأبيات، فقال: هذا من بعض هجائه، وقد هجاني بما هو أقبح من هذا، فقال المأمون: لك أسوة بي فقد هجاني واحتملته، وقال في:","And what has he said,” replied al-Mamun; perhaps The son of Shikla, etc. repeating the verses. “That is only part of his aspersions,” answered Ibrahim; “ he has made on me worse than that.” “Take example by me,” replied al-Mamun; I have borne in patience a satire made by him against myself, in which he said."
"أيسومني المأمون خطة جاهل… أو ما رأى بالأمس رأس محمد
إني من القوم الذين سيوفهم… قتلت أخاك وشرفتك بمقعد
شادوا بذكرك بعد طول خموله… واستنقذوك من الحضيض الأوهد","‘Does al-Mamun take me for a fool? Did he not see, the other night, the head of Muhammad ? I belong to the same tribe as those whose swords slew thy brother and ennobled thee with the throne. They raised thy reputation long abased, and drew thee forth from the depth of thy abjectness.’"
فقال إبراهيم: زادك الله حلما يا أمير المؤمنين وعلما فيما ينطق أحدنا إلا عن فضل علمك ولا يحلم إلا اتباعا لحلمك.,"To this Ibrahim replied: “Commander of the faithful! God has given thee increase of forbearance and knowledge; none of us speak but out of the superabundance of thy knowledge, and it is in following thy example that we show forbearance.”"
وأشار دعبل في هذه الأبيات إلى قضية طاهر بن الحسين الخزاعي – الآتي ذكره إن شاء الله تعالى – وحصاره بغداد، وقتله الأمين محمد بن الرشيد، وبذلك ولي المأمون الخلافة. والقصة مشهورة،,"In the preceding verses, Dibil alludes to the conduct of Tahir Ibn al-Husain, of the tribe of Khuzaa, in besieging Baghdad and killing al-Amin Muhammad, the son of al-Rashid, by which he secured the caliphate to al-Mamun. The history of this event is well known."
ودعبل خزاعي، فهو منهم، وكان المأمون إذا أنشد هذه الأبيات يقول: قبح الله دعبلا فما أوقحه ، كيف يقول عني هذا وقد ولدت في حجر الخلافة ورضعت يديها وربيت في مهدها,"It must he recollected also that Dibil himself belonged to the tribe of Khuzaa. When these verses came to al-Mamun’s knowledge, he exclaimed: “May the curse of God fall on Dibil! how impudent he must be to say such a thing of me, who was born in the bosom of the caliphate, suckled at its breast, and brought up in its cradle!”"
وكان بين دعبل ومسلم بن الوليد الأنصاري اتحاد كثير، وعليه تخرج دعبل في الشعر ، فاتفق أن ولي مسلم جهة في بعض بلاد خراسان أو فارس ثم إني ظفرت بالجهة التي تولاها مسلم وهي جرجان من ناحية خراسان ولاه إياها الفضل بن سهل – الآتي ذكره إن شاء الله تعالى –,"A close friendship subsisted between Dibil and Muslim Ibn al-Walid al-Ansari, under whose instructions he had attained proficiency in the art of poetry; and it happened that al-Fadl Ibn Sahl (whose life we shall give), nominated Muslim to a place under government in a certain town in Khorasan or in Fars, called Jurjan."
فقصده دعبل لما يعلمه من الصحبة التي بينهما، فلم يلتفت مسلم إليه، ففارقه وعمل:,"Dibil went then to visit him, trusting to their mutual friendship for a good reception; but as Muslim took no notice of him, he left him and composed these verses."
"غششت الهوى حتى تداعت أصوله… بنا وابتذلت الوصل حتى تقطعا
وأنزلت من بين الجوانح والحشا… ذخيرة ود طالما قد تمنعا
فلا تعذلني ليس لي فيك مطمع… تخرقت حتى لم أجد لك مرقعا
وهبك يميني استأكلت فقطعتها… وصبرت قلبي بعدها فتشجعا","You were false in your friendship and it fell to ruin; you exposed the ties of our mutual attachment till they were broken asunder. Yet I had lodged between my bosom and my heart a treasure of affection which long remained untouched. Spare me your reproaches; I expect naught of you, your honor is lost and can never be retrieved. Consider yourself as a gangrened right hand, which I have cut off; I bear its loss with firmness and my heart has taken courage."
"ومن شعره في الغزل:
لا تعجبي يا سلم من رجل… ضحك المشيب برأسه فبكى
يا ليت شعري كيف نومكما… يا صاحبي إذا دمي سفكا
لا تأخذا بظلامتي أحدا… قلبي وطرفي في دمي اشتركا","He is the author of the following amatory piece (ghazal): Marvel not, (fair) Salma I at a man who weeps (from love), although grey hairs cover his head. O my friends how will you sleep when once my blood is shed? Blame none then for the wrongs I suffered; it was my heart and my eyes which conspired against my life."
"ومن شعره في مدح المطلب بن عبد الله بن مالك الخزاعي أمير مصر:
زمني بمطلب سقيت زمانا… ما كنت إلا روضة وجنانا
كل الندى إلا نداك تكلف… لم أرض غيرك كائنا من كانا
أصلحتني بالبر بل أفسدتني… وتركتني أتسخط الإحسانا","A poem of his composition in honor of al-Muttalib Ibn Abd Allah Ibn Malik al-Khuzai, the emir of Egypt, contains this passage: for the days I passed with al-Muttalib! days on which I pray heaven to shower its blessings, They were to me as a meadow and a paradise. All other favors but yours were ungrateful to me; of all who existed, you alone were my delight. You bettered me, or rather spoiled me, by your kindness; for you caused me to detest the kindness of others."
ومن كلامه: من فضل الشعر أنه لم يكذب أحد قط إلا اجتواه الناس، إلا الشاعر فإنه كلما زاد كذبه زاد المدح له، ثم لا يقنع له بذلك حتى يقال له: أحسنت والله، فلا يشهد له شهادة زور إلا ومعها يمين بالله تعالى.,"One of his sayings was: “If a man tell a lie, he incurs public abhorrence; but it is the advantage of poetry, that the more the poet lies, the more he is praised: that is even not sufficient; the auditors swear: ‘By Allah! you have done well!’ so that each false witness borne in his favor is accompanied with a solemn oath.”"
وقال دعبل: كنا يوما عند سهل بن هارون الكاتب البليغ، وكان شديد البخل، فأطلنا الحديث، واضطره الجوع إلى أن دعا بغدائه، فأتي بقصعة فيها ديك عاس هرم لا تخرقه سكين ولا يؤثر فيه ضرس،,"He related also the following anecdote: ‘’Sahl Ibn Harun, the eloquent katib, was excessively avaricious; we were one day with him at his house, and we kept up the conversation so long, that hunger forced him to call for his dinner. A dish was brought up, containing an old dry cock, which no knife could carve and on which the teeth could make no impression."
فأخذ كسرة خبز فخاض بها مرقته، وقلب جميع ما في القصعة، ففقد الرأس، فبقي مطرقا ساعة، ثم رفع رأسه وقال للطباخ: أين الرأس فقال: رميت به، قال: ولم قال: ظننت أنك لا تأكله،,"He took a piece of bread, and dipped it in the gravy, and turned over all the contents of the dish, but the cock’s head was absent. He reflected sometime; then, looking up, he said to the cook: ‘Where is the head?’ ‘I threw it away,’ replied the other. ‘Why so?’ ‘Because I thought that you would not eat it.’"
فقال: لبئس ما ظننت، ويحك والله إني لأمقت من يرمي برجليه فكيف من يرمي رأسه، والرأس رئيس، وفيه الحواس الأربع، ومنه يصيح، ولولا صوته لما فضل،,"‘Thou didst think wrong, thou scoundrel!’ said “Sahl, ‘By Allah! I hate the man who would throw away the claws; judge then how I must feel towards him who throws away the head. The head is the chief part of the body; in it are four of the senses; by means of it the animal crowed, and were it not for his crowing he would have no merit."
وفيه فرقه الذي يتبرك به، وفيه عيناه اللتان يضرب بهما المثل فيقال: شراب كعين الديك، وماغه عجب لوجع الكليتين، ولم ير عظم قط أهش من عظم رأسه،,"“The head bears the comb on which the cock prides himself; it contains the two eyes which have given rise to the proverb: Wine bright as the eye of the cock. Moreover the brain is a marvelous specific for pain in the kidneys, and never was a softer bone seen than that of the head;"
أو ما علمت أنه خير من طرف الجناح ومن الساق ومن العنق فإن كان قد بلغ من نبلك أنك لا تأكله فانظر أين هو، قال: والله لا أدري أين هو، رميت به، قال: لكني أدري أين هو، رميت به في بطنك فالله حسبك.,"didst thou not know that it is better than the pinion of the wings, better than the leg, better than the neck? If it be the result of thy sapient judgment that thou hast not eaten it, go and look for it.’ ‘By Allah!’ exclaimed the cook, ‘I know not where it is; I threw it away.’ ‘But I know where it is,’ said Sahl; ‘ thou hast thrown it down thy throat; but God shall call thee to “an account for it!’”"
ودعبل ابن عم أبي جعفر بن عبد الله بن رزين الملقب أبا الشيص الخزاعي الشاعر المشهور، وكان أبو الشيص من مداح الرشيد، ولما مات رثاه ومدح ولده الأمين.,"Dibil was cousin to the celebrated poet Abu Jaffar Muhammad Ibn Abd Allah Ibn Razin al-Khuzai, surnamed Abu al-Shis, who was one of those who celebrated the praises of al-Rashid and composed elegies on his death; he made also poems in honor of al-Amin, that caliph’s son and successor."
وكانت ولادة دعبل في سنة ثمان وأربعين ومائة، وتوفي سنة ست وأربعين ومائتين بالطيب، وهي بلدة بين واسط العراق وكور الأهواز، رحمه الله تعالى.,"Dibil was born A. H. one hundred and forty eight (A. D. seven hundred and sixty five); he died A. H. two hundred and forty six (A. D. eight hundred and sixty or eight hundred and sixty one), at Tib, a town situated between Wash in Iraq and the provinces of al-Ahwaz."
وجده رزين مولى عبد الله بن خلف الخزاعي، والد طلحة الطلحات، وكان عبد الله المذكور كاتب عمر بن الخطاب، رضي الله عنه، على ديوان الكوفة، وولي طلحة سجستان فمات بها، رحمه الله تعالى.,"His grandfather Razin was a mawla belonging to Obaid Allah Ibn Khalaf al-Khuzai, the father of Talha al-Talhat. Obaid Allah was a katib in the service of the caliph Omar and chief of the government office at Kufa. Talha was governor of Sijistan and died in that province."
ولما مات دعبل – وكان صديق البحتري، وكان أبو تمام الطائي قد مات قبله كما تقدم – رثاهما البحتري بأبيات منها:,"The death of Dibil was preceded by that of Abu Tammam (Habib), whose life has been given; his friend, the poet al-Bohtori, lamented his loss in an elegy which contains the following passage."
"قد زاد في كلفي وأوقد لوعتي… مثوى حبيب يوم مات ودعبل
أخوي لا تزل السماء مخيلة… تغشاكما بسماء مزن مسبل
جدث على الأهواز يبعد دونه… مسرى النعي ورمة بالموصل","The abode of death, the dwelling of Habib and of Dibil, has increased my sadness and inflamed my grief. Dearest brothers I may the heavens never withhold from your tombs their genial rains; may they overshadow you with a dark cloud, shedding grateful showers. Long was the journey of him who announced to me your death; a tomb is in distant Ahwaz, and moldering bones repose at Mosul."
ودعبل – بكسر الدال وسكون العين المهملتين وكسر الباء الموحدة وبعدها لام – وهو اسم الناقة الشارف، وكان يقول: مررت يوما برجل قد أصابه الصرع، فدنوت منه وصحت في أذنه بأعلى صوتي: دعبل، فقام يمشي كأنه لم يصبه شيء.,"Dibil means a tall camel. He used to relate that one day as he was passing along, he saw a man in a fit of epilepsy; on which he went up and shouted in his ear, as loud as he could, the word Dibil, and that the man rose up and walked away as if nothing had happened."
أبو بكر الشبلي,ABU BAKR AL-SHIBLI
أبو بكر دلف بن جحدر – وقيل جعفر، وقيل جعفر بن يونس وهكذا هو مكتوب على قبره – المعروف بالشبلي الصالح المشهور الخراساني الأصل البغدادي المولد والمنشأ؛,"Abu Bakr Dolaf Ibn Jahdar (or Jaafar) Ibn Yunus, (his name is thus inscribed on his tomb,) surnamed al-Shibli, a celebrated saint, was born and brought up at Baghdad, but his family belonged to Khorasan."
كان جليل القدر مالكي المذهب، وصحب الشيخ أبا القاسم الجنيد ومن في عصره من الصلحاء رضي الله عنهم، وكان في مبدإ أمره واليا في دنباوند، فلما تاب في مجلس خير النساج مضى إليها وقال لأهلها: كنت والي بلدكم فاجعلوني في حل.,"This highly-respected sufi followed the doctrines of the sect of Malik and had for masters (in the spiritual life) al-Junaid and the other holy men of that epoch. He renounced the world atone of Khair al-Nassaj’s assemblies, and then proceeded to Dunbawend (Demavend), of which he was governor at the time, and asked of the inhabitants immunity for his past conduct; (he then gave in his dismission.)"
ومجاهداته في أول أمره فوق الحد، ويقال: إنه اكتحل بكذا وكذا من الملح ليعتاد السهر ولا يأخذه نوم؛ وكان يبالغ في تعظيم الشرع المطهر؛ وكان إذا دخل شهر رمضان المبارك جد في الطاعات ويقول: هذا شهر عظمه ربي فأنا أولى بتعظيمه،,"The mortifications which he practiced at the outset (of his religious career) surpassed all bounds: he used to apply a certain quantity of salt to his eyes in place of kohl or antimony, so as to accustom himself to waking and to aid in keeping away sleep. He held the pure and holy law (the Quran) in extreme reverence, and at the beginning of the blessed month of Ramadan he renewed his devotional practices with increased fervor. “This,” he would say, “is a month which my Lord hath honored; how much more therefore should I honor it”"
"وكان في آخر عمره ينشد كثيرا:
وكم من موضع لو مت فيه… لكنت به نكالا في العشيره ودخل يوما على شيخه الجنيد، فوقف بين يديه وصفق بيديه،","Towards the close of his life, he frequently recited this verse: There are many stations in life, in which, had I filled them, my death would have been considered by the [sufi) brethren [not as a reward but) as a punishment. He went in one day to al-Junaid and, standing before him, clapped his hands {with grief)"
"وأنشد:
عودوني الوصال والوصل عذب… ورموني بالصد والصد صعب
زعموا حين أزمعوا أن ذنبي… فرط حبي لهم، وما ذاك ذنب
لا وحق الخضوع عند التلاقي… ما جزا من يحب إلا يحب","and spoke these verses: The objects of my love accustomed me to union with them, and union is sweet; but they have since repelled my advances, and a repulse is painful. When they resolved [to reject me), they pretended that my crime was my extreme love for them; but that is not a crime. No as true as the submission [of the lover) when he meets his mistress! No! the beloved can only repay [the lovers passion) by loving."
"قال: فأجابه الجنيد:
وتمنيت أن أرا… ك فلما رأيتكا
غلبت دهشة السرو… ر فلم املك البكا","To this al-Junaid replied: I longed to see thee, my beloved but when I saw thee, sudden joy overcame me, and I could not refrain from tears."
"وحكى الخطيب في تاريخه، قال أبو الحسن التميمي: دخلت على أبي بكر في داره يوما وهو يهيج، ويقول:
على بعدك ما يصب… ر من عادته القرب
ولا يقوى على هجر… ك من تيمه الحب
فإن لم ترك العين… فقد يبصرك القلب","The Khatib relates in his History that Abu Al-Hasan al-Tamimi said: “I went one day into the house of Abu Bakr al-Shibli and found him in a state of excitation, reciting these verses: He who was accustomed to be near thee, cannot support thy absence. The slave of love cannot sustain thy estrangement. His heart sees thee, though his eye does not.”"
"وذكر الخطيب أيضا في ترجمة أبي سعد إسماعيل بن علي الواعظ ما مثاله: وأنشدنا أبو سعد قال: أنشدنا طاهر الخثعمي قال: أنشدني الشبلي لنفسه:
مضت الشبيبة والحبيبة فانبرى… دمعان في الأجفان يزدحمان
ما أنصفتني الحادثات، رمينني… بمودعين وليس لي قلبان","In the life of the preacher Abi Saad Ismail Ibn Ali, the khatib speaks as follows: “Abu Saad repeated to me the following lines which, by his account, he had heard from Tahir al-Khathami, who mentioned that they had been recited to him by their author, al-Shibli: Youth abandoned me; my beloved also departed; and a double flow of tears ‘gushed from my eyes. Fortune was unjust towards thee, [unfortunate lover)! two (friends) bade thee farewell, but thou had only one heart [to support the pains).”"
"وقال الشبلي أيضا: رأيت يوم الجمعة معتوها عند جامع الرصافة قائما عريان، وهو يقول: أنا مجنون الله، أنا مجنون الله، فقلت له: لم لا تدخل الجامع وتتوارى وتصلي فأنشد:
يقولون زرنا واقض واجب حقنا… وقد أسقطت حالي حقوقهم عني
إذا أبصروا حالي ولم يأنفوا لها… ولم يأنفوا منها أنفت لهم مني","Al-Shibli himself relates that, one Friday, he perceived a man out of his senses standing naked in the mosque of al-Rusafa and crying out: “lam mad through love of God!” On which he said to him: “Why dost thou not go into the mosque and keep out of sight and say thy prayers?” To which the mad man answered: They say to me: Visit us and pay us the homage to which we are entitled.’ But my present state dispenses me from all such obligations. Those who see the state in which I am, and feel for it neither desire nor dislike; to love such persons should consent even to hate myself.”"
ذو القرنين ابن حمدان,ABU AL-MUTA ZU AL-KARNAIN IBN HAMDAN
أبو المطاع ذو القرنين ابن أبي المظفر حمدان بن ناصر الدولة أبي محمد الحسن ابن عبد الله بن حمدان التغلبي الملقب وجيه الدولة – وقد تقدم ذكر جده ناصر الدولة في حرف الحاء، ورفعت هناك في نسبه فأغنى عن إعادته -؛,"Abu Al-Muta Zu Al-Karnain al-Taghlibi (belonging to the tribe of Taghlib) was son to Abu al-Muzaffar Hamdan, the son of Nasir al-Dawlat Abu Muhammad al-Hasan Ibn Abd Allah Ibn Hamdan. He bore the surname of Wajih al- Dawlat (honorable in the empire). We have already given the genealogy of the family in the life of his grandfather Nasir al-Dawlat, and shall not therefore repeat it here."
"وله أيضا:
أفدي الذي زرته بالسيف مشتملا… ولحظ عينيه أمضى من مضاربه
فما خلعت نجادي في العناق له… حتى لبست نجادا من ذوائبه
فكان أسعدنا في نيل بغيته… من كان في الحب أشقانا بصاحبه","Another of his pieces runs thus: I am ready to sacrifice my life for her whom I visited (in private); I was then armed with my sword (to protect me against jealous keepers), and her glances were sharper than its. edge. I embraced her, and when my neck was encircled with her ringlets, then only did I (dare to disarm and) free it from the sword-belt. In that moment, the happiest of us two in the enjoyment of our wishes, was the one who had suffered the greatest affliction from the cruelty of the other."
وذكر في ترجمة أبي المطاع أنها له وفي ترجمة الشريف أنها له، والله أعلم لمن هي منهما.,"But in his notice on Abu al-Muta, he states that these verses were composed by Ibn Tabataba; God knows best."
"وله أيضا:
لما التقينا معا والليل يسترنا… من جنحة أظلم في طيها نعم
بتنا أعف مبيت باته بشر… ولا مراقب إلا الطرف والكرم
فلا مشى من وشى عند العدو بنا… ولا سعت بالذي يسعى بنا قدم","Abu al-Muta is the author of the following lines:
When we met together, and the hour of midnight cast over us a veil of obscurity which shed pleasure when unfolded, none ever passed a more chaste night than we; no witnesses were there, except our eyes and our honor. No vile delator betrayed us to our foes; no traitor ran with active foot to denounce us."
"ومن المنسوب إليه:
تقول لما رأتني… نضوا كمثل الخلال
هذا اللقاء منام… وأنت طيف خيال
فقلت كلا ولكن… أساء بينك حالي
فليس تعرف مني… حقيقتي من محالي","By the same: When my mistress saw me as thin as a toothpick, she said: “This meeting is but a “dream, and thou art merely a fleeting image.” “Not so,” I replied; it is thy absence which altered my health so that thou can’t distinguish the reality of my appearance from a false illusion.”"
وله أشعار كثيرة حسنة، ولعبد العزيز بن نباته الشاعر المشهور في أبيه مدائح جمة.,The celebrated poet Abd al-Aziz Ibn Nubata composed a great number of pieces in honor of (Harridan) Abu Al-Muta’s father.
وتوفي أبو المطاع في صفر سنة ثمان وعشرين وأربعمائة، وكان قد وصل إلى مصر في أيام الظاهر بن الحاكم العبيدي صاحبها، فقلده ولاية الإسكندرية وأعمالها في رجب سنة أربع عشرة وأربعمائة، وأقام بها مقدار سنة، ثم رجع إلى دمشق، هكذا قاله المسبحي في تاريخه.,"Abu Al-Muta died in the month of Safar, A. H. four hundred and twenty eight (December, A. D. one thousand and thirty six). He visited Egypt, according to al-Musabbihi in his History, during the reign of al-Zahir al-Obaidi, the son of al Hakim, and was appointed by him to the government of Alexandria and its dependencies, in the month of Rajab, he remained there a year, and then returned to Damascus."
رابعة العدوية,RABI’A AL-ADAWIA
أم الخير رابعة ابنة إسماعيل العدوية البصرية مولاة آل عتيك الصالحة المشهورة؛ كانت من أعيان عصرها، وأخبارها في الصلاح والعبادة مشهورة,"Umm al-Khair Rabi’a, the daughter of Ismail, a woman celebrated for her holy life, and a native of Basra, belonged to the tribe of Adi (adawia), and was allied by enfranchisement to the family of Atik. She was one of the most eminent among the holy persons of the time, and the anecdotes related of her sanctity and piety are generally known."
وذكر أبو القاسم القشيري في الرسالة” أنها كانت تقول في مناجاتها: إلهي تحرق بالنار قلبا يحبك فهتف بها مرة هاتف: ما كنا نفعل هذا، فلا تظني بنا ظن السوء.”,"Abu al-Kasim al-Kushairi says, in his treatise (on Sufism): “She used to say, when holding converse with God: “Consume with fire, God, a (presumptuous) heart which loveth thee!’ and on one of these occasions, a voice spoke to her and said: ‘That we shall not do! think not of us an ill thought.’"
وقال يوما عندها سفيان الثوري: واحزناه! فقالت: لا تكذب بل قل واقلة حزناه، لو كنت محزونا لم يتهيأ لك أن تتنفس.,"Sofian al-Thawri exclaimed one day in her presence: what anguish is mine!’ on which she said: ‘Speak not a lie, but rather say: how little anguish is mine! If thou wert really in affliction, thou could not sigh.’"
وقال بعضهم: كنت أدعو لرابعة العدوية، فرأيتها في المنام تقول: هداياك تأتينا على أطباق من نور مخمرة بمناديل من نور، وكانت تقول: ما ظهر من أعمالي فلا أعده شيئا. ومن وصاياها: اكتموا حسناتكم كما تكتمون سيئاتكم.,"One of the sufi brethren relates as follows: ‘In my prayers I used to invoke Rabia al-Adawia, and she appeared to me in a vision and spoke: ‘Thy offerings were presented to us on trays of light and covered with napkins of light.’ She often said: If my (good) works appear (to the world), I count them as naught.’ And one of her counsels was: Hide thy good deeds at closely as thou wouldst hide thy sins.’"
وكانت وفاتها في سنة خمس وثلاثين ومائة، ذكره ابن الجوزي في شذور العقود” وقال غيره: سنة خمس وثمانين ومائة، رحمهما الله تعالى، وقبرها يزار، وهو بظاهر القدس من شرقيه على رأس جبل يسمى الطور.”,"She died A. H. one hundred and thirty five (A. D. seven hundred and fifty two or seven hundred and fifty three), according to Ibn al-Jawzi in the Shuzur al-Okud, but in A. H. one hundred and eighty five (A. D. eight hundred and one), according to another authority. Her tomb, which is situated on the mount of Tor, on the eastern side of Jerusalem, is an object of pilgrimage."
وذكر ابن الجوزي في كتاب صفة الصفوة” في ترجمة رابعة المذكورة بإسناد له متصل إلى عبدة بنت أبي شوال -“,"Ibn al-Jawzi has an article on Rabi’a in his Sifat al-Safwat, and he there gives the following anecdotes respecting her, the authenticity of which is certified by a list prefixed to them, in which he enumerates the names of the persons through whom they passed down successively from Abda the daughter of Abi Shawwal to himself."
قال ابن الجوزي: وكانت من خيار إماء الله تعالى، وكانت تخدم رابعة – قالت: كانت رابعة تصلي اليل كله، فإذا طلع الفجر هجعت في مصلاها هجعة خفيفة حتى يسفر الفجر، فكنت أسمعها تقول إذا وثبت من مرقدها ذلك وهي فزعة: يا نفس، كم تنامين وإلى كم تقومين يوشك أن تنامي نومة لا تقومين منها، إلا لصرخة يوم النشور،,"He says: “Abda, one of God’s excellent handmaids and the servant of Rabi’a relates as follows: ‘Rabia used to pass the whole night in prayer, and at morning dawn she took a slight sleep in her oratory till daylight; and I have heard her say, when she sprang in dread from her couch: O my soul! how long wilt thou sleep? When wilt thou awake? Soon thou shalt sleep to rise no more, till the call shall summon thee on the day of resurrection!’"
وكان هذا دأبها دهرها حتى ماتت، ولما حضرتها الوفاة دعتني وقالت: يا عبدة لا تؤذني بموتي أحدا، وكفنيني في جبتي هذه، وهي جبة من شعر كانت تقوم فيها إذا هدأت العيون، قالت:,"“This was her constant custom till the time of her death. On its approach she called me and said: Abda l inform none of my death and shroud “ me in this gown. This was a gown of hair-cloth which she wore when praying, at the time in which the eyes of others were closed in sleep."
فكفناها في تلك الجبة، وفي خمار صوف كانت تلبسه، ثم رأيتها بعد ذلك بسنة أو نحوها في منامي عليها حلة إستبرق خضراء وخمار من سندس أخضر لم ار شيئا قط أحسن منه، فقلت: يا رابعة، ما فعلت بالجبة التي كفناك فيها والخمار الصوف,"“I shrouded her in that gown, and in a woolen veil which she used to wear; and about a year afterwards, I saw her in a dream clothed in a gown of green satin and a veil of green silk, the like of which for beauty I never beheld. And I said Rabi’a! what has become of the gown in which I shrouded thee, and of the woolen veil?’"
قالت: إنه والله نزع عني وأبدلت به ما ترينه علي، فطويت أكفاني وختم عليها، ورفعت في عليين ليكمل لي بها ثوابها يوم القيامة، فقلت لها: لهذا كنت تعملين أيام الدنيا،,"To which she answered: “By Allah! it was taken off me and I received in exchange what thou sees on me; my shroud was folded up, a seal was put upon it, and it was taken up to the highest heaven, that by it my reward might be complete on the day of resurrection.’ ‘It was for this,’ I observed, ‘that thou didst work when in the world.’"
فقالت: وما هذا عندما رأيت من كرامة الله عز وجل لأوليائه فقلت لها: فما فعلت عبيدة بنت أبي كلاب فقالت: هيهات هيهات سبقتنا والله إلى الدرجات العلا، فقلت: وبم وقد كنت عند الناس، أي أكبر منها قالت: إنها لم تكن تبالي على أي حال أصبحت من الدنيا وأمست،,"‘And what is this,’ she rejoined, ‘compared with what I saw of Almighty God’s bounty to his saints!’ I then asked her in what state was Obaida, the daughter of Abu Kallab, and she replied: ‘It cannot be described! by Allah! she has surpassed us, and reached the highest place in paradise.’ ‘And how so?’ said I, ‘when the people considered thee far, far above her.’ To which she answered: ‘Because, when in the world, she cared not what Her state might be on the next morning or the next night.’"
فقلت لها: فما فعل أبو مالك أعني ضيغما، قالت: يزور الله عز وجل متى شاء، قلت: فما فعل بشر بن منصور قالت: بخ بخ، أعطي والله فوق ما كان يؤمل، قلت: فمريني بأمر أتقرب به إلى الله عز وجل، قالت: عليك بكثرة ذكره، يوشك أن تغتبطي بذلك في قبرك، رحمهما الله تعالى.,"‘And what doeth Abu Malik Daigham’ ‘He visits Almighty God when he pleases.’ ‘And Bishr Ibn Mansur?’ ‘Admirable! admirable! he hath received a recompense far beyond his hopes.’ I then said to her: ‘Tell me a means by which I may approach nearer to Almighty God.’ And she answered: ‘Think on him often, and by that thou wilt, after a little while, be happy in thy tomb.’"
ربيعة الرأي,RABIA’A AL-RAI
أبو عثمان ربيعة بن أبي عبد الرحمن فروخ، مولى آل المنكدر التيميين – تيم قريش – المعروف بربيعة الرأي، فقيه أهل المدينة؛ أدرك جماعة من الصحابة رضي الله عنهم، وعنه أخذ مالك بن أنس رضي الله عنه.,"Abu Othman Rabia’a Ibn Abi Abd al-Rahman Farrukh, a mawla of the Munkadir family which belongs to the tribe of Temi, and afterwards a mawla of the tribe of Quraish, was the great jurisconsult of Medina (in the second century of Islamism), and is generally known by the surname of Rabia’a al-Rai. In his youth he met a number of the Prophet’s companions (and received instruction from them in Traditions and legal matters); and from him Malik Ibn Ans drew some of his information."
قال بكر بن عبد الله الصنعاني: أتينا مالك بن أنس، فجعل يحدثنا عن ربيعة الرأي، فكنا نستزيده من حديث ربيعة،,"The following anecdote is related of him by Bakr Ibn Abd Allah al-Sanaani (a native of Sanaa): Malik Ibn Ans came to our (town) and began to teach to us Traditions learned by him from Rabia’a al-Rai; for we were desirous of obtaining from him as many as possible, founded on so good an authority as that of Rabia’a."
فقال لنا ذات يوم: ما تصنعون بربيعة وهو نائم في ذاك الطاق فأتينا ربيعة فأنبهناه وقلنا له: أنت ربيعة قال: نعم، قلنا: أنت الذي يحدث عنك مالك بن أنس قال: نعم، فقلنا: كيف حظي بك مالك وانت لم تحظ بنفسك قال: أما علمتم أن مثقالا من دولة خير من حمل علم,"One day, he said to us: Why (then) do you leave Rabia’a sleeping in that arcade over there?’ We immediately went to Rabia’a, and having awaked him, we said: ‘Art thou Rabia’a?’ ‘Yes;’ was the reply.-‘Art thou the person on whose authority Malik Ibn Ans gives Traditions?’ ‘Yes.’ ‘How then does Malik enjoy (public) favor through thy means, although thou hast not acquired it for thyself?’ ‘Know ye not,’ replied he, ‘that an ounce of worldly wit goes farther than a camel-load of learning?’"
وكان ربيعة يكثر الكلام ويقول: الساكت بين النائم والأخرس. وكان يوما في مجلسه وهو يتكلم، فوقف عليه أعرابي دخل من البادية فأطال الوقوف والإنصات إلى كلامه، فظن ربيعة أنه قد أعجبه كلامه، فقال له: يا أعرابي، ما البلاغة عندكم فقال: الإيجاز مع إصابة المعنى، فقال: وما العي فقال: ما أنت فيه منذ اليوم، فخجل ربيعة.,"Rabia’a was a great talker, and he used to say that he who keeps silent should be classed between him who is asleep and him who is dumb. Whilst he was one day speaking at one of his public conferences, an Arab, fresh from the desert, came in and stood for a long time before him, listening to his words; Rabia’a, who thought that the stranger was in admiration at what he heard, said to him: ‘O Arab! how do your people define eloquence?” The other answered: Brevity combined with precision.” “And what is incorrection?” “That “which thou hast been engaged in all day.” This answer covered Rabia’a with confusion."
وكانت وفاته في سنة ست وثلاثين، وقيل سنة ثلاثين ومائة بالهاشمية، وهي مدينة بناها السفاح بأرض الأنبار وكان يسكنها، ثم انتقل إلى الأنبار رحمه الله تعالى.,"He died A. H. one hundred and thirty six (A. D. seven hundred and fifty three or seven hundred and fifty four), some say one hundred and thirty, at al-Hashimiya, a city built in the province of al-Anbar by al-Saffah, who made it his place of residence, but afterwards removed to al-Anbar."
وقال مالك بن أنس: ذهبت حلاوة الفقه منذ مات ربيعة الرأي.,"It was said by Malik Ibn Ans, that the science of jurisprudence had lost its sweetness since the death of Rabia al-Rai."
قلت: ولا يمكن الجمع بين قول من يقول إنه توفي سنة ثلاثين ومائة وإنه دفن بالهاشمية التي بناها السفاح، لأن السفاح ولي الخلافة يوم الجمعة لثلاث عشرة ليلة خلت من ربيع الآخر سنة اثنتين وثلاثين ومائة، كذا نقله أرباب التواريخ واتفقوا عليه، فتأمله.,"I must observe that it is impossible to conciliate the statement made by some that he died A. H. one hundred and thirty, with the fact of his burial at al-Hashimiya, the city founded by (the caliph) al-Saffah; for that prince, as it is agreed by all historians, did not obtain the caliphate till Friday, the thirteenth of the latter Rabi, A. H. one hundred and thirty two (the twenty ninth of November, A. D. seven hundred and forty nine)."
الربيع بن سليمان المرادي,AL-RABI IBN SULEIMAN AL-MURADI
أبو محمد الربيع بن سليمان بن عبد الجبار بن كامل المرادي بالولاء المؤذن المصري، صاحب الإمام الشافعي؛ وهو الذي روى أكثر كتبه، وقال الشافعي في حقه: الربيع راويتي، وقال: ما خدمني أحد ما خدمني الربيع، وكان يقول له: يا ربيع، لو أمكنني أن أطعمك العلم لأطعمتك.,"The muazzin Abu Muhammad al-Rabi Ibn Suleiman Ibn Abd al-Jabbar Ibn Kamil, a native of Basra, and allied by enfranchisement to the tribe of Murad (Muradi), was a disciple of al-Shafie, and through him, most of the works composed by that imam were handed down by oral dictation. Al-Shafie said of him: “Al-Rabi is the special traditionist of my words and works.” He said again, that none ever served him (so dutifully) as al-Rabi; and he sometimes addressed him in these words: “O Rabi! could I feed thee with science, I should do it.”"
ويحكى عنه أنه قال: دخلت على الشافعي رضي الله عنه عند وفاته، وعنده البويطي والمزني وابن عبد الحكم، فنظر إلينا ثم قال: أما أنت يا أبا يعقوب – يعني البويطي – فتموت في حديدك، وأما أنت يا مزني فستكون لك في مصر هنات وهنات، ولتدركن زمانا تكون فيه أقيس أهل زمانك،,"The following narration is attributed to al-Rabi on good authority: “When al-Shafie was near his death, I went in and found with him al-Buwaiti, al-Muzani and Ibn Abd al-Hukm. He looked at us and then said: ‘As for thee, Abu Yakub! (meaning al-Buwaiti) thou shalt die in chains; thou, Muzani! shalt meet with various adventures in Egypt, and shalt make the time be remembered in which thou wert the ablest reasoner of the age."
وأما أنت يا محمد – يعني ابن عبد الحكم – فترجع إلى مذهب مالك، وأما أنت يا ربيع فأنت أنفعهم لي في نشر الكتب، قم يا أبا يعقوب فتسلم الحلقة. قال الربيع: فلما مات الشافعي رضي الله عنه صار كل واحد منهم إلى ما قاله، حتى كأنه ينظر إلى الغيب من ستر رقيق.,"thou, O Muhammad! (addressing himself to Ibn Abd al-Hukm) wilt pass over to the sect of Malik; and thou, O Rabi! shalt be to me the most useful of all, in propagating the knowledge of the works which I have composed. Arise Abu Yakub! and take charge of my class.’ Al-Rabi then relates that all which al-Shafie foretold to them came to pass, and that he might be said to have looked, at that moment, through a transparent veil into futurity."
وحكى الخطيب في تاريخه في ترجمة البويطي: قال الربيع بن سليمان المرادي: كنا جلوسا بين يدي الشافعي رضي الله عنه أنا والبويطي والمزني، فنظر إلى البويطي فقال: ترون هذا إنه لن يموت إلا في حديده، ثم نظر إلى المزني فقال: ترون هذا أما إنه سيأتي عليه زمان لا يفسر شيئا فيخطئه،,"In the History of Baghdad by the khatib, (the same anecdote) is thus related, in the life of al-Buwaiti: “Al-Rabi Ibn Suleiman said: We were sitting in the presence of al-Shafie, al-Buwaiti and al-Muzani, when he looked at al-Buwaiti and spoke these words: ‘Observe this person; he will die in chains.’ He then cast his eyes on al-Muzani and said: ‘Look at this man; the time will be wherein he shall never explain a difficulty and be mistaken.’"
ثم نظر إلي فقال: أما إنه ما في القوم أحد أنفع لي منه، ولوددت أني حشوته العلم حشوا. والربيع هذا آخر من روى عن الشافعي بمصر.,"Turning then to me, he spoke thus: ‘By Allah! there is not one of the fraternity more useful to me than he. I should like to fill him to the utmost with knowledge.’ This Rabi was the last of those auditors of al-Shafie who handed down, in Egypt, the sayings of their master."
"ورأيت بخط الحافظ زكي الدين عبد العظيم المنذري المصري شعرا للربيع المذكور:
صبرا جميلا ما أسرع الفرجا… من صدق الله في الأمور نجا
من خشي الله لم ينله أذى… ومن رجا الله كان حيث رجا","I found in the handwriting of the hafiz Abd al-Azim al-Mundiri, the following verses, which he gives as al-Rabi’s: [Let thy) patience be exemplary (under misfortune), and how quick shall be thy deliverance! He shall be saved who, in all his actions, serves God with a sincere heart. He who fears God shall not be afflicted, and he who hopes in God shall go to that place (heaven) for which he hoped."
وتوفي الربيع يوم الاثنين لعشر بقين من شوال سنة سبعين ومائتين بمصر، ودفن بالقرافة مما يلي الفقاعي في بحريه في حجرة هناك، وعند رأسه بلاطة رخام فيها اسمه وتاريخ وفاته، رحمه الله تعالى.,"Al-Rabi died in Egypt on Monday, the nineteenth of Shawwal, A. H. two hundred and seventy (April, A. D. eight hundred and eighty four), and was interred in the Karafa, near the north side, hard by (the mosque of) al-Fokkai. His tomb is surrounded by a railing, and at the head of the grave there is a marble slab, bearing his name and the date of his death."
والمرادي – بضم الميم وفتح الراء وبعد الألف دال مهملة – هذه النسبة إلى مراد، وهي قبيلة كبيرة باليمن خرج منها خلق عظيم.,"Muradi means belonging to Murad, a great tribe in Yemen from which many persons have sprung."
الربيع بن سليمان الجيزي,AL-RABI AL-JIZI
أبو محمد الربيع بن سليمان بن داود بن الأعرج الأزدي بالولاء المصري الجيزي صاحب الشافعي رضي الله عنه؛ لكنه كان قليل الرواية عنه، وإنما روى عن عبد الله بن عبد الحكم كثيرا، وكان ثقة، وروى عنه أبو داود والنسائي.,"Abu Muhammad al-Rabi Ibn Suleiman Ibn Dawud Ibn al-Aaraj al-Jizi, a native of Egypt and a member, by enfranchisement, of the tribe of Azd, was one of al-Shafie’s disciples, but handed down very little of his master’s doctrines: numerous Traditions are given by him, however, on the authority of Ibn Abd al-Hukm. His veracity as a Traditionist is universally admitted, and he is quoted by Abu Dawud the author of the Sunan and by al-Nasaie."
وتوفي في ذي الحجة سنة ست وخمسين ومائتين بالجيزة، وقبره بها، كذا قاله القضاعي في الخطط”، رحمه الله تعالى.”,"“He died in the month of Zi Al-Hijja, A. D. two hundred and fifty six (November, A. D. eight hundred and seventy), at Jiza, where his tomb is still to be seen.” Such are the words of al-Kudaie in his Khitat."
والجيزي – بكسير الجيم وسكون الياء المثناة من تحتها وبعدها زاي – هذه النسبة إلى الجيزة، وهي بليدة في قبالة مصر يفصل بينهما عرض الغيل، والأهرام في عملها وبالقرب منها، وهي من عجائب الأبنية,"Jizi means belonging to Jiza; this is a village opposite to Cairo, from which it is separated by the Nile. In the canton of Jiza, and near to the village, are situated those stupendous erections, the pyramids."
الربيع بن يونس,AL-RABI IBN YUNUS
أبو الفضل الربيع بن يونس بن محمد بن عبد الله بن أبي فروة – واسمه كيسان – مولى الحارث الحفار، مولى عثمان بن عفان رضي الله عنه؛,"Abu Al-Fadl al-Rabi was the son of Yunus Ibn Muhammad Ibn Abd Allah Ibn Abi Farwa al-Haffar. This last, whose real name was Kaisan, had been a slave (mawla) to al-Harith, by whom he was sold to [the caliph) Othman Ibn Affan."
كان الربيع المذكور حاجب أبي جعفر المنصور، ثم وزر له بعد أبي أيوب المورياني – الآتي ذكره في حرف السين إن شاء الله تعالى –,"Al-Rabi served (the caliph) Abd Jaafar al-Mansur in the capacity of a hajib, and later, in that of a vizir, on the deposition of Abu Ayyub al-Muriani (whose life we shall give)."
وكان كثير الميل إليه حسن الاعتماد عليه؛ قال له يوما: يا ربيع، سل حاجتك، قال: حاجتي يا أمير المؤمنين أن تحب الفضل ابني، فقال له: ويحك! إن المحبة تقع بأسباب، فقال له: قد أمكنك الله من إيقاع سببها، قال: وما ذاك قال: تفضل عليه، فإنك إذا فعلت ذلك أحبك وإذا أحبك أحببته،,"Al-Mansur placed great confidence in him and treated him with signal favor; he said to him one day: “Ask me, Rabi! whatever you please;” and al-Rabi answered: “I should wish you to “feel friendship for my son al-Fadl.” “Alas!” replied al-Mansur, “know you not that friendship must have motives?” “But it depends on yourself,” said al-Rabi, “to have motives for loving him.” “And how so?” asked the caliph. “Treat him with kindness,” replied the other, “and he will love you; “and when he loves you, you will love him.”"
قال: قد والله حببته إلي قبل إيقاع السبب، ولكن كيف اخترت له المحبة دون كل شيء قال: لأنك إذا أحببته كبر عندك صغير إحسانه، وصغر عندك كبير إساءته، وكانت ذنوبه كذنوب الصبيان، وحاجته إليك حاجة الشفيع العريان.,"“By Allah!” exclaimed the prince, “I shall love him even before I have motives for doing so; but tell me why you asked for him my friendship rather than anything else?” “For this reason;” replied al-Rabi, “when you bear him friendship, the slightest services he renders you will appear great in your eyes, and his greatest delinquencies will be looked on by you as slight errors: his faults will be (considered by you) as the faults of a child, and your protection will be for him as the naked intercessor.”"
وهذا البيت من جملة أبيات في عبد الله بن الزبير بن العوام لما طلب الخلافة لنفسه واستولى على الحجاز والعراق في أيام عبد الملك بن مروان الأموي، وكان قد اختصم الفرزدق وزوجته النوار، فمضيا من البصرة إلى مكة، ليفصل الحكم بينهما عبد الله بن الزبير،,"This verse belongs to a poem composed on Abd Allah Ibn al-Zubair Ibn al-Awwam, at the period in which he aspired to the caliphate and gained possession of Hijaz and Iraq; this was in the reign of Abd al-Malik Ibn Marwan the Omaiyide. Al-Farazdak had then quarreled with his wife al-Nawar, and they both set out from Basra and proceeded to Mecca, in order that Abd Allah Ibn al-Zubair might decide between them."
فنزل الفرزدق عند حمزة بن عبد الله، ونزلت النوار عند زوجة عبد الله، وشفع كل واحد منهما لنزيله، فقضى عبد الله للنوار وترك الفرزدق، فقال الأبيات المذكورة، فصار الشفيع العريان مثلا يضرب لكل من تقبل شفاعته.,"Al-Farazdak, on arriving, went to stop with Hamza, the son of Abd Allah Ibn al-Zubair, and an-Nawar with Ibn al-Zubair’s wife. The two hosts used their influence in favor of their guests, but Ibn al-Zubair (yielded to that of his wife and) decided in favor of al-Nawar against al-Farazdak. The poet then made the verses of which we have spoken, and his words, the naked intercessor, became proverbial to denote any person whose intercession cannot be withstood."
وقال له المنصور يوما: ويحك يا ربيع، ما أطيب الدنيا لولا الموت! فقال له: ما طابت إلا بالموت، قال: وكيف ذاك قال: لولا الموت لم تقعد هذا المقعد، قال: صدقت. وقال له المنصور لما حضرته الوفاة: يا ربيع، بعنا الآخرة بنومة.,"Al-Mansur said one day to al- Rabi: “How sweet would be the world, O Rabi! were it not for death.” “Say rather,” replied al-Rabi, “that the world had not been sweet were it not for death.” “And how so?” “Because were it not for death, you would never have been sitting on that throne.” “You are right replied the caliph, On the approach of death, al-Mansur said to him: “O Rabi! we have sacrificed the life to come for a mere dream!”"
وقال الربيع: كنا يوما وقوفا على رأس المنصور وقد طرحت لولده المهدي – وهو يومئذ ولي عهده – وسادة إذ أقبل صالح بن المنصور، وكان قد رشحه أن يوليه بعض أموره، فقام بين السماطين، والناس على قدر أنسابهم ومراتبهم، فتكلم فأجاد،,"The following anecdote is related by al- Rabi: “We were one day standing behind al-Mansur (who was seated in his hall of audience’), and a cushion had been placed on the floor for al-Mahdi, who had been nominated successor to the caliphate; at that moment entered Salih, another of al-Mansur’s sons, who had been endeavoring to obtain from his father the concession of some post of authority for himself. He advanced between the double rank of courtiers which extended from the throne to the entrance of the hall, and in which they all held places corresponding to the nobleness of their descent and the eminence of the posts they filled: he then stopped and addressed the caliph in elegant terms."
فمد المنصور يده إليه، وقال: إلي يا بني، واعتنقه، ونظر إلى وجوه الناس، هل فيهم من يذكر مقامه ويصف فضله فكلهم كرهوا ذلك بسبب المهدي خيفة منه،,"When he had finished, al-Mansur held forth his hand and said: ‘Come to me, my dear son!’ He then took him to his arms, and looked towards the principal persons present, expecting to hear one of them celebrate the praises of his son and the high favor which his parent had shown him, but this none of them dare to do through dread of al-Mahdi."
فقام شبة بن عقال التميمي، فقال: لله در خطيب قام عندك يا أمير المؤمنين، ما أفصح لسانه، وأحسن بيانه، وأمضى جنانه، وأبل ريقه، وأسهل طريقه، وكيف لا يكون كذلك، وأمير المؤمنين أبوه، والمهدي أخوه وهو كما قال الشاعر:,"Then Shabba Ibn Ikal al-Tamimi rose up and said: ‘Admirable is the flow of words which proceeded from the orator who stood before thee, O Commander of the faithful! How eloquent a tongue! What fine expression! What sharpness of intelligence! What copiousness of language! and what an elegant turn of thought! But could it be otherwise in one whose father is the Commander of the faithful, and who has al-Mahdi for brother? We must say of him in the words of the poet."
"هو الجواد فإن يلحق بشأوهما… على تكاليفه فمثله لحقا
أو يسبقاه على ما كان من مهل… فمثل ما قدما من صالح سبقا","‘That noble coarser may, by exertions, come up with his two competitors, for a steed like him can keep pace with the best. Those two may outran him if he abates his speed; but the excellent {Salih) horse such as they outrun, is able to distance all ‘other rivals.’"
فعجب من حضر بجمعه بين المدحين وإرضائه المنصور وخلاصه من المهدي؛ قال الربيع: فقال لي المنصور: لا يخرج التميمي إلا بثلاثين ألف درهم، فلم يخرج إلا بها.,"“The company were filled with admiration at the address displayed by the speaker in making simultaneously the eulogize of the two brothers, and by this means not only satisfying the desires of al-Mansur, but avoiding his end at the hands of al-Mahdi. Then,” said al-Rabi, “the caliph told me not to suffer al-Tamimi to withdraw till he received a gift of thirty thousand dirhems, and this order “I obeyed.”"
ويقال: إن الربيع لم يكن له أب يعرف، وإن بعض الهاشميين دخل على المنصور وجعل يحدثه، ويقول: كان أبي رحمه الله تعالى، وكان، وأكثر من الترحم عليه، فقال له الربيع: كم تترحم على أبيك بحضرة أمير المؤمنين فقال له الهاشمي: انت معذور يا ربيع، لأنك لا تعرف مقدار الآباء، فخجل منه.,"It is said that none knew who al-Rabi’s father was, and that one day, a member of the Hashemite [imperial) family entered into the presence of al-Mansur and said repeatedly, whilst conversing with him: “My father, may God be merciful to him! did so and so.” On which al-Rabi said to him: “How often wilt thou implore God’s mercy on thy father? Consider that thou art in the presence of the Commander of the faithful.” To this the other replied: “I can excuse thee, O Rabi! for thou knows not the value of ancestors.” This retort covered him with confusion."
ولما دخل أبو جعفر المنصور المدينة، قال للربيع: ابغني رجلا عاقلا عالما ليقفني على دورها، فقد بعد عهدي بديار قومي، فالتمس له الربيع فتى من أعلم الناس وأعقلهم، فكان لا يبتدئ بالإخبار عن شيء حتى يسأله المنصور، فيجيبه بأحسن عبارة وأجود بيان وأوفى معنى،,"(The caliph) Abu Jaafar al-Mansur visited Medina and said to al-Rabi on entering the city: “Find me some learned and intelligent person who can point out to me the {chief) mansions of the place; it is now so long since I saw the dwellings of my family. A most intelligent and well-informed youth was discovered by al-Rabi and presented to the caliph; {during their excursion,) the guide did not make any observations unless asked by al-Mansur to do so; but he then proceeded, with great precision and beauty of expression, to furnish every requisite information.”"
فأعجب المنصور به، فأمر له بمال فتأخر عنه، ودعته الضرورة إلى استنجازه، فاجتاز ببيت عاتكة بنت عبد الله بن أبي سفيان الأموي، فقال: يا أمير المؤمنين، هذا بيت عاتكة، الذي يقول فيه الأحوص بن محمد بن محمد الأنصاري:,"Al-Mansur was so highly pleased with him, that he ordered him a considerable sum of money, but the payment was delayed so long, that the youth found himself under the necessity of asking for it, [and this he did in the following manner:) As they passed by the house which belonged to Aatika, the daughter of Abd Allah and grand-daughter of Abu Sofian, the young man said: “This, O Commander of the faithful! is the house of that Aatika to whom Al-Ah“ was Ibn Muhammad al-Ansari alluded in these lines."
"يا بيت عاتكة الذي أتعزل… حذر العدا وبه الفؤاد موكل
إني لأمنحك الصدود وإنني… قسما إليك مع الصدود لأميل","‘Dwelling of Aatika! mansion which I avoid through dread of foes, although my heart be fixed on thee! I turn away and fly thee; but yet unconsciously I turn towards thee again.’”"
ففكر المنصور في قوله، وقال: لم يخالف عادته بابتداء الإخبار دون الاستخبار غلا الأمر، وأقبل يردد القصيدة ويتصفحها شيئا فشيئا حتى انتهى إلى قوله فيها:,"Those words caused al-Mansur to reflect, and he said to himself that the youth must have here some reason for giving his information, without being asked for it. He therefore turned over the leaves of the poem from which the verses were taken, and examined it, passage by passage, till he came to the following line."
وأراك تفعل ما تقول وبعضهم… مذق الحديث يقول ما لا يفعل,"We see that you do what you promise, but there are persons, with deceitful tongue, who promise, but never perform."
فقال المنصور: يا ربيع، هل أوصلت إلى الرجل ما أمرنا له به قال: تأخر عنه لعلة ذكرها الربيع، فقال: عجله له مضاعفا، وهذا ألطف تعريض من الرجل، وحسن فهم من المنصور.,"He immediately asked al-Rabi if he had given the youth what had been awarded him, and was informed by him, that a particular circumstance, which he mentioned, had caused a delay in the payment. The caliph then ordered him to give him immediately the double of what had been promised. The youth had certainly taken a most delicate manner of hinting the circumstance, and al-Mansur showed great penetration in perceiving it."
وحكت فائقة بنت عبد الله أم عبد الواحد بن جعفر بن سليمان، قالت: كنا يوما عند المهدي أمير المؤمنين، وكان قد خرج متنزها إلى الأنبار، إذ دخل عليه الربيع، ومعه قطعة من جراب فيه كتابة برماد وخاتم من طين قد عجن بالرماد وهو مطبوع بخاتم الخلافة،,"The following anecdote is related by Faika, the daughter of Abd Allah and mother of Abd al-Wahid Ibn Jaafar Ibn Suleiman: “We were one day with the caliph al-Mahdi, who had just returned from al-Anbar, to which he had made an excursion of pleasure, when al-Rabi came in, holding a piece of leather, on which some words were written in charcoal and to which was attached a seal composed of clay mixed with ashes and bearing the. impression of the caliph’s signet ring."
فقال: يا أمير المؤمنين، وما رأيت أعجب من هذه الرقعة، جاءني بها رجل أعرابي، وهو ينادي: هذا كتاب أمير المؤمنين، دلوني على هذا الرجل الذي يسمى الربيع، فقد أمرني أن أدفعها إليه، وهذه هي الرقعة؛ فأخذها المهدي وضحك,"‘Commander of the faithful!’ said al-Rabi, I never saw anything more extraordinary than this document; I received it from an Arab of the Desert who was crying out: This is the Commander of the faithful’s letter! shew me where to find the man who is called al-Rabi, for it is to him that he told me to deliver it! Al-Mahdi took the letter and laughed."
وقال: صدقت، هذا خطي وهذا خاتمي، أفلا أخبركم بالقصة كيف كانت قلنا: أمير المؤمنين أعلى رأيا في ذلك، فقال: خرجت أمس إلى الصيد في غب سماء، فلما أصبحت هاج علينا ضباب شديد وفقدت أصحابي حتى ما رأيت منهم أحدا، وأصابني من البرد والجوع والعطش ما الله به أعلم، وتحيرت عند ذلك,"he then said: ‘It is true; this is my writing and this is my seal; shall I relate how it happened?’ To this we replied: ‘If it please the Commander of the faithful.’ And he spoke thus: I went out to hunt yesterday evening when the shower was over; the next morning a thick mist overwhelmed us and I lost sight of my companions; I then suffered such cold, hunger, and thirst as God only knows, and I lost my way besides."
فذكرت دعاء سمعته من أبي، يحكيه عن أبيه عن جده عن ابن عباس – رضى الله عنهما – رفعه، قال:,"At that moment came to my mind a form of prayer which my father (al-Mansur) had taught me, saying."
من قال إذا أصبح وإذا أمسى بسم الله وبالله ولا حول ولا قوة إلا بالله، اعتصمت بالله وتوكلت على الله، حسبي الله، لا حول ولا قوة إلا بالله العلي العظيم” وقي وكفي وهدي وشفي من الحرق والغرق والهدم وميتة السوء،”,"“that his father (Muhammad) had learned it from his grandfather (Alt), who had been taught it by (his father Abd Allah) the son of Abbas. It was this: “He who sayeth morning and evening: In the name of God l and: by the might of God I We have no power or force bat in God! I fly to God for protection! I confide in God! God suffices me l We have no power or force but in God, the High! the Mighty He protects, eth, and heals from fire and flood; from the fall of house and from evil death!"
فلما قلتها، رفع الله لي ضوء نار، فقصدتها فإذا بهذا الأعرابي في خيمة له، وإذا هو يوقد نارا بين يديه، فقلت له: أيها الأعرابي، هل من ضيافة فقال: انزل، فنزلت، فقال لزوجته: هاتي ذلك الشعير، فأتت به،,"When I had uttered these words, God raised up a light before me, “and I went towards it, and! I found this very Arab of the Desert in his “ tent, with a Ore which he had been just lighting up. ‘Arab of the Desert,’ “said I, ‘hast thou withal to treat a guest?’ ‘Dismount,’ said he. And “I dismounted, and he said to his wife: ‘Bring here that barley.’ And she brought it."
فقال: اطحنيه، فابتدأت تطحنه، فقلت له: اسقني ماء، فأتى بسقاء فيه مذقة لبن أكثرها ماء، فشربت منها شربة ما شربت شيئا قط إلا وهي أطيب منه، وأعطاني حلسا له فوضعت رأسي عليه، فنمت نومة ما نمت أطيب منها وألذ،,"‘Grind it,’ said he; and she began to grind it. I then said “to him: ‘Give me a drink of water;’ and he brought me a skin in which was a little milk, mixed with more water; and I drank thereof a drink such as I had never drunk before, it was so sweet! and he gave me one of his saddle-cloths and I laid my head upon it, and never did I sleep a sounder or a sweeter sleep."
ثم انتبهت، فإذا هو قد وثب إلى شويهة فذبحها، وإذا امرأته تقول له: ويحك قتلت نفسك وصبيتك، إنما كان معاشكم من هذه الشاة، فذبحتها فبأي شيء نعيش قال: فقلت: لا عليك، هات الشاة، فشققت جوفها، واستخرجت كبدها بسكين كانت في خفي، فشرحتها ثم طرحتها على النار وأكلتها،,"On awaking, I saw him seize on a poor miserable sheep, and kill it, when his wife said to him: ‘Beware, wretched man! thou hast slain thyself and thy children; your nourishment came from this sheep and yet thou hast killed it! What then have we to live on?’ On this I said: “Do not mind! bring the sheep here;’ and I opened it with the knife I wore in my boot, and I took out the liver, and having split it open, I placed it upon the fire, and I pat thereof."
ثم قلت له: هل عندك شيء أكتب لك فيه فجاءني بهذه القطعة من جراب، وأخذت عودا من الرماد الذي بين يديه، وكتبت له هذا الكتاب، وختمته بهذا الخاتم، وأمرته أن يجيء ويسأل عن الربيع فيدفعها إليه،,"I then said to him: Dost thou want anything?“ I shall give thee a written order for it.’ On this, he brought me that piece of leather, and I wrote on it with a bit of burnt wood which I picked up at his feet, that very note; I then set this seal on it, and told him to go and ask for one al-Rabi, to whom he was to give it.’"
فإذا في الرقعة خمسمائة ألف درهم، فقال: والله ما أردت إلا خمسين ألف درهم، ولكن جرت بخمسمائة ألف درهم، لا أنقص والله منها درهما واحدا، ولو لم يكن في بيت المال غيرها؛ احملوها معه، فما كان إلا قليل حتى كثرت إبله وشاؤه، وصار منزلا من المنازل ينزله الناس ممن اراد الحج، وسمي منزل مضيف أمير المؤمنين المهدي.,"This note contained an order for five hundred thousand dirhams, and al-Mahdi exclaimed, on learning it: ‘By Allah! I meant only fifty thousand, but since five hundred thousand are written in it, I shall not diminish the sum one single dirham; and were there no more in the treasury, he should have it. So give him beasts of burden and let him take it away.’ In a very short time, that Arab had numerous flocks of camels and sheep, and his mansion became a halting-place for those who were going on the pilgrimage, and it received the name of the Dwelling of the host of al-Mahdi, the Commander of the faithful.”"
وكانت وفاة الربيع في أول سنة سبعين ومائة. وقال الطبري: مات الربيع في سنة تسع وستين ومائة. وقيل إن الهادي سمه، وقيل مرض ثمانية أيام ومات، والله أعلم، رحمه الله تعالى.,"Al-Rabi died towards the beginning of the year one hundred and seventy (July, A. D. seven hundred and eighty), but al-Tabari places his death in the year one hundred and sixty nine. Some say that he was poisoned by new caliph al-Hadi; but, according to another statement, he was ill for eight days and then expired."
وإنما قيل لجده أبو فروة لأنه أدخل المدينة وعليه فروة، فاشتراه عثمان رضي الله عنه وأعتقه، وجعل يحفر القبور، وكان من سبي جبل الخليل صلى الله عليه وسلم – وسيأتي ذكر ولده الفضل إن شاء الله تعالى -.,"His ancestor was called Abu Farwa because he wore a furred cloak {farwa) when brought to Medina, where he was purchased by Othman; having received his liberty from that caliph, he turned grave-digger {haffar). He was one of the captives taken at Jabal al-Khalil [the mountain of al-Khalil). As for al-Fadl, the son of al-Rabi, we shall give his life."
وقطيعة الربيع منسوبة إليه، وهي محلة كبيرة مشهورة ببغداد، وإنما قيل لها قطيعة الربيع لأن المنصور أقطعه إياها.,"The great and well-known quarter of Baghdad, the Grant of al-Rabi, was so called because the possession of it had been conceded to al-Rabi by (the caliph) al-Mansur."
رجاء بن حيوة,RAJAA IBN HAIAT
أبو المقدام رجاء بن حيوة بن جرول الكندي؛ كان من العلماء، وكان يجالس عمر بن عبد العزيز؛ ذكر أنه بات ليلة عنده فهم السراج أن يخمد، فقال إليه ليصلحه، فأقسم عليه عمر ليقعدن، وقام هو إليه فأصلحه؛ قال:,"Abu Mikdam Rajaa Ibn Haiat Ibn Jarwal al-Kindi (of the tribe of Kinda) was one of the learned (in the law), and the intimate companion of Omar Ibn Abd al-Aziz. “I was one night with Omar,” said he, “and the candle was just going out, when I stood up to trim it; but the caliph insisted on my remaining seated, and he himself rose up to put it in order."
فقلت له: تقوم أنت يا أمير المؤمنين فقال: قمت وأنا عمر بن عبد العزيز ورجعت وأنا عمر بن عبد العزيز.,"On this I said: ‘How, “Commander of the faithful! thou does it thyself?’ ‘I do it,’ replied he, ‘(not as the Commander of the faithful but) as Omar; and as Omar I return to my place.’”"
وقال: قومت ثياب عمر بن عبد العزيز وهو يخطب باثني عشر درهما، وكانت قباء وعمامة وقميصا وسراويل ورداء وخفين وقلنسوة؛ وله معه أخبار وحكايات.,"He related also the following circumstance: “(One day,) when Omar was preaching from the pulpit, I estimated that his dress was not worth more than twelve dirhams; and he had on a waistcoat, a turban, a shirt, trousers, a mantle, a pair of boots, and a scull-cap.” Many anecdotes are related respecting his intimacy with Omar."
وكان يوما عند عبد الملك بن مروان، وقد ذكر عنده شخص بسوء، فقال عبد الملك: والله لئن أمكنني الله منه لأفعلن به ولأصنعن، فلما أمكنه الله منه هم بإيقاع الفعل به، فقام إليه رجاء بن حيوة المذكور فقال: يا أميرالمؤمنين قد صنع الله لك ما أحببت فاصنع ما يحب الله من العفو، فعفا عنه وأحسن إليه.,"He was once with Abd al-Malik Ibn Marwan when a person was spoken ill of in that caliph presence; “By Allah!” said the prince, “if God deliver him up to me, I shall make him feel the weight of my anger!” When he got the man into his power, he was about to wreak his vengeance on him, but Rajaa Ibn Haiat rose up and said to him: “Commander of the faithful! God has done what was pleasing to thee, so do thou what is pleasing to God and grant pardon.” On hearing these words, the caliph not only pardoned the prisoner, but treated him with particular favor."
وكانت وفاته سنة اثنتي عشرة ومائة، وكان رأسه أحمر ولحيته بيضاء، رحمه الله تعالى.,Rajaa Ibn Haiat died A. H. one hundred and twelve (A. D. seven hundred and thirty or seven hundred and thirty one). The color of his hair was red and that of his beard white.
رؤبة بن العجاج,RUBA IBN AL-AJJAJ
أبو محمد رؤبة بن العجاج – والعجاج لقب واسمه: أبو الشعثاء عبد الله – ابن رؤبة البصري التميمي السعدي؛ وهو وأبوه راجزان مشهوران، كل منهما له ديوان رجز ليس فيه شعر سوى الأراجيز، وهما مجيدان في رجزهما، وكان بصيرا باللغة بحوشيها وغريبها.,"Abu Muhammad Ruba Ibn Abi Al-Shatha Abd Allah Ibn Ruba was a member of the tribe of Saad (al-Saadi), which is a branch of that of Tamim (al-Tamimi), and a native of Basra. He and his father (who was surnamed al-Ajjaj) were both celebrated for their poetical pieces in that style of composition called rajaz; the productions of each, forming two separate volumes, are all of the rajaz class and testify the great abilities of their authors. Ruba was an able critic in philology and possessed a perfect acquaintance with the rare and obsolete terms of the language."
حكى يونس بن حبيب النحوي قال: كنت عند أبي عمرو ابن العلاء، فجاءه شبيل بن عزرة الضبعي ، فقام إليه أبو عمرو وألقى إليه لبد بغلته، فجلس عليه ثم أقبل عليه يحدثه، فقال شبيل: يا أبا عمرو، سألت رؤبتكم عن اشتقاق اسمه فما عرفه، يعني رؤبة.,"The following anecdote is related by the grammarian Yunus Ibn Habib: “I was at Abu Amr Ibn al-Alaa’s, when Shubail Ibn Orwa al-Dabui entered. Abu Amr rose up to receive him, and having placed on the floor the saddle-cloth of his mule that his visitor might sit down on it, he entered into conversation with him. During their discourse, Shubail said to Abu Amr: I asked your friend Ruba the derivation of his name, but he did not know it.’"
قال يونس: فلم أملك نفسي عند ذكره، فقلت له: لعلك تظن أن معد بن عدنان أفصح منه ومن أبيه أفتعرف أنت ما الروبة، والروبة، والروبة، والروبة، والرؤبة وانا غلام رؤبة، فلم يحر جوابا، وقام مغضبا، فأقبل علي أبو عمرو,"On hearing Ruba spoken of in this manner, I could not refrain from saying: ‘You must (at least) suppose that Maad the son of Adnan spoke better Arabic than Ruba or his father: now, do you know what four things are called ruba, and that I am the humble disciple of Ruba?’ Shubail was unable to reply, and retired highly offended; on which Abu Amr turned to me and said."
وقال: هذا رجل شريف، يقصد مجالستنا ويقضي حقوقنا، وقد أسأت فيما فعلت مما واجهته به، فقلت: لم أملك نفسي عند ذكره رؤبة. فقال أبو عمرو: أو قد سلطت على تقويم الناس ثم فسر يونس ما قاله فقال: الروبة: خميرة اللبن؛ والروبة: قطعة من الليل؛ والروبة: الحاجة،,"‘There is a respectable man who comes to our conferences and shows us due deference, yet you have offended him by the manner in which you addressed him.’ ‘But I could not contain myself,’ replied I, ‘on hearing him speak of Ruba as he did.’ ‘And are you authorized,’ said Abu Amr, ‘to correct the faults of others?’ Yunus then gave the four meanings of the word ruba, which are: Any substance employed as rennet to coagulate milk. A portion of the night. The wants of a person."
يقال: فلان لا يقوم بروبة أهله: أي بما أسندوا إليه من حوائجهم؛ والروبة: جمام ماء الفحل، والرؤبة – بالهمزة – القطعة التي يشعب بها الإناء، والجميع بسكون الواو وضم الراء التي قبلها، إلا رؤبة فإنها بالهمز.,"He cannot supply the wants (ruba) of his family, that is, things of which they stand in need and which they rely on him to procure; or Semen. The same word, with a hamza on the second radical letter means, a patch put on a skin for carrying water."
وكان رؤبة مقيما بالبصرة، فلما ظهر بها إبراهيم بن عبد الله بن الحسن بن الحسن بن علي بن أبي طالب كرم الله وجهه وخرج على أبي جعفر المنصور وجرت الواقعة المشهورة، خاف رؤبة على نفسه وخرج إلى البادية ليتجنب الفتنة، فلما وصل إلى الناحية التي قصدها أدركه أجله بها، فتوفي هناك سنة خمس وأربعين ومائة وكان قد أسن، رحمه الله تعالى.,"Ruba resided at Basra till the revolt of Ibrahim Ibn Abd Allah, the descendant of Ali, against al-Mansur, an enterprise of which the results are well known: having then conceived apprehensions for his own safety, he withdrew into the Desert to avoid the scene of warfare, but died on reaching the very place which he had chosen as a refuge. This was in the year one hundred and forty five (A. D. seven hundred and sixty two or seven hundred and sixty three); he was then advanced in age."
ورؤبة – بضم الراء وسكون الهمزة وفتح الباء الموحدة وبعدها هاء ساكنة – وهي في الأصل اسم لقطعة من الخشب يشعب بها الإناء، وجمعها رئاب، وباسمها سمي الراجز المذكور.,"When the word ruba, with a hamza on the second radical, serves as an appellative noun, it means a wooden plug used to stop up a hole in a water-pot; its plural is riab. As a proper name, it designates the poet whose life is here given."
روح بن حاتم,RUH IBN HATIM AL-MUH ALLABI
أبو حاتم روح بن حاتم بن قبيصة بن المهلب بن أبي صفرة الأزدي – وسيأتي تمام النسب عند ذكر جده المهلب في حرف الميم إن شاء الله تعالى -؛ كان روح المذكور من الكرماء الأجوادن وولي لخمسة من الخلفاء: أبي العباس السفاح والمنصور والمهدي والهادي والرشيد.,"Abu Hatim Ruh was the son of Hatim, the son of Kabisa, the son of al-Muhallab, the son of Abu Sufra, of the tribe of Azd: the remainder of the genealogy shall be given in the life of his great grandfather al-Muhallab. Ruh was renowned for his nobleness of soul and his generosity. He served under five caliphs, namely: al-Saffah, al-Mansur, al-Mahdi, al-Hadi, and al-Rashid."
ويقال إنه لم يتفق مثل هذا إلا لأبي موسى الأشعري رضي الله عنه، فإنه ولي لرسول الله صلى الله عليه وسلم ولأبي بكر وعمر وعثمان وعلي، رضي الله عنهم.,"There is no other example, it is said, of such a circumstance having occurred except in the case of Abu Musa Al-Ashari, who acted as governor for the Prophet, Abu Bakr, Omar, Othman, and Ali.,"
وكان روح واليا على السند، ولاه إياها المهدي بن أبي جعفر المنصور في سنة تسع وخمسين ومائة، وكان قد ولاه في أول خلافته الكوفة،,"In the beginning of his reign, al-Mahdi conferred the government of Kufa on Ruh Ibn Hatim, and afterwards, in the year one hundred and fifty nine (A. D. seven hundred and seventy five or seven hundred and seventy six), he confided to him that of Sind."
وقيل إنه ولي السند سنة ستين ومائة، ثم عزله عن السند سنة إحدى وستين ومائة، ثم ولاه البصرة. وكان يزيد أخو روح واليا على إفريقية،,"It is stated however by some, that Ruh was nominated to the government of Sind in the year one hundred and sixty. Al-Mahdi recalled him in one hundred and sixty one and named him governor of Basra, at the very time in which his brother Yazid Ibn Hatim was acting as that caliph’s lieutenant in Ifrikiya."
فلما توفي يزيد يوم الثلاثاء لاثنتي عشرة ليلة بقيت من شهر رمضان سنة سبعين ومائة بإفريقية في مدينة القيروان ودفن بباب سلم – وكان أقام واليا عليها خمس عشرة سنة وثلاثة أشهر,"Yazid died at Kairawan on Tuesday, the eighteenth of Ramadan, A. H. one hundred and seventy (March, A. D. seven hundred and eighty seven), after a government of fifteen years and three months, and was interred outside Bab Salm, one of the city-gates."
قال أهل إفريقية: ما أبعد ما يكون بين قبري هذين الأخوين، فإن أخاه بالسند وهذا ها هنا، فاتفق أن الرشيد عزل روحا عن السند وسيره إلى موضع أخيه يزيد، فدخل إلى إفريقية أول رجب سنة إحدى وسبعين ومائة،,"The people of Ifrikiya then said: (How far apart will the tombs of these two brothers be! The one is now governor in Sind and the other is here. It so happened, however, that al-Rashid removed Ruh from the government of Sind and sent him to fill the place left vacant by the death of Yazid: he arrived in Ifrikiya on the first of Rajab, A. H. one hundred and seventy one."
ولم يزل واليا عليها إلى أن توفي بها لإحدى عشرة ليلة بقيت من شهر رمضان سنة أربع وسبعين ومائة، ودفن في قبر أخيه يزيد، فعجب الناس من هذا الاتفاق بعد ذلك التباعد، رحمهما الله تعالى.,"and continued to govern that province till his death, which took place on the nineteenth of Ramadan, A. H. one hundred and seventy four (end of January, A. D. seven hundred and ninety one). He was interred in the same tomb with his brother, and people were much struck with the singularity of their meeting at last, after having been so far asunder."
ويزيد المذكور هو الذي قصده ربيعة بن ثابت الأسدي الرقي فأحسن إليه، وكان ربيعة مدح يزيد بن أسيد السلمي فقصر يزيد في حقه، فمدح يزيد بن حاتم وهجا يزيد السلمي بقصيدته الميمية التي يقول من جملتها,"Rabia Ibn Thabit al-Asadi al-Rakki went to Yazid and recited to him a poem in his honor, for which he was generously rewarded; he had also celebrated the praises of Yazid Ibn Osaid al-Sulami, by whom he was treated in a manner inadequate to his merits: this induced him to compose a poem containing an eulogium on Yazid Ibn Hatim and a satire on Yazid Ibn al-Sulami; from this poem we extract the following passages."
"لشتان ما بين اليزيدين في الندى… يزيد سليم والأغر ابن حاتم
فهم الفتى الأزدي إتلاف ما له… وهم الفتى القيسي جمع الدراهم
فلا يحسب التمام أني هجوته… ولكنني فضلت أهل المكارم","How different in generosity are the two Yazids he of the tribe of Sulaim and the illustrious son of Hatim. Profusion is the Azdite’s only aim, but the Kaisite’s passion is to gather up dirhams. Let him not think, the dunce that I deign to make a satire on him; I am only extolling the men of generous deeds."
"ومنها:
فيا ابن أسيد لا تسام ابن حاتم… فتقرع إن ساميته سن نادم
هو البحر إن كلفت نفسك خوضه… تهالكت في آذيه المتلاطم
تمنيت مجدا في سليم سفاهة… أماني خال أو أماني حالم
ألا إنما آل المهلب غرة… وفي الحرب قادات لكم بالخزائم","Son of Osaid strive not to rivalize with the son of Hatim, or thou shalt gnash thy teeth with repentance. His generosity is an ocean, and if you dare to enter it, thou shalt be overwhelmed by its impetuous waves. Fool that I was, I hoped to find honor in the tribe of Sulaim What an idle, what a visionary thought! But the family of al-Muhallab is a brilliant constellation, and on the day of battle they lead them of Sulaim [into captivity) as camels are led by the halter fixed in their nose."
"وهي طويلة، ويكفي منها هذا القدر، وكان قد قصر في حقه أولا فعمل ربيعة أبياتا من جملتها:
أراني ولا كفران لله راجعا… بخفي حنين من نوال ابن حاتم فعاد فعطف عليه، وبالغ في الإحسان إليه.","We shall confine ourselves to these extracts, as the poem is of a considerable length. Yazid had at first paid little regard to this poet, and was therefore attacked by him in a piece containing this verse: I render God due thanks; but here I am returning with the boots of Hunain, as a gift from the son of Hatim. On his second visit to Yazid, he was received with extreme favor and attention."
ويزيد المذكور جد الوزير أبي محمد المهلبي فينظر في ترجمته.,This Yazid was the ancestor of al-Wazir al-Muhallabi.
الزبير بن بكار,AL-ZUBAIR IBN BAKKAR
أبو عبد الله الزبير بن بكر بن بكار – وكنيته أبو بكر – بن عبد الله بن مصعب بن ثابت بن عبد الله بن الزبير بن العوام القرشي الأسدي الزبير؛ كان من أعيان العلماء، وتولى القضاء بمكة حرسها الله تعالى،,"Abu Abd Allah al-Zubair Ibn Abi Bakr Bakkar Ibn Abd Allah Ibn Musab Ibn Thabit Ibn Abd Allah Ibn al-Zubair Ibn al-Awwam, sprung from Asad (al- Asadi), a member of the tribe of Quraish, and a descendant of Abd Allah Ibn al-Zubair, was one of the most learned men of his time. He filled the place of kadi at Mecca."
وصنف الكتب النافعة، منها كتاب أنساب قريش” وقد جمع فيه شيئا كثيرا، وعليه اعتماد الناس في معرفة نسب القرشيين، وله غيره مصنفات دلت على فضله واطلاعه. روى عن ابن عيينة ومن في طبقته، وروى عنه ابن ماجه القزويني وابن أبي الدنيا وغيرهما.”,"and composed some useful works, such as the Genealogies of the tribe of Quraish; a most comprehensive treatise and a standing authority on the subject. His other writings display the extensive information and superior abilities of their author. He taught the Traditions which he had received from Ibn Oyaina and others of the same class, and his own authority was cited for Traditions by Ibn Maja al-Kazwini, Ibn Abi Al-Dunya and others."
وتوفي بمكة وهو قاض عليها ليلة الأحد لسبع – وقيل لتسع – ليال بقين من ذي القعدة سنة ست وخمسين ومائتين، وعمره أربع وثمانون سنة، رحمه الله تعالى. وتوفي والده سنة خمس وتسعين ومائة، رحمه الله تعالى.,"He continued to act as kadi at Mecca till his death, which took place on the eve of Sunday the twenty third (or according to others, the twenty first) of Zu Al-Kaada, A. H. two hundred and fifty six (October, A. D. eight hundred and seventy), aged eighty four years. His father Bakkar Ibn Abd Allah died A. H. one hundred and ninety five (A D. eight hundred and ten or eight hundred and eleven)."
أبو عبد الله الزبيري,ABU ABD ALLAH AL-ZUBAIRI
أبو عبد الله الزبير بن أحمد بن سليمان بن عبد الله بن عاصم بن المنذر بن الزبير بن العوام، الفقيه الشافعي المعروف بالزبيري البصري؛ كان إمام أهل البصرة في عصره ومدرسها، حافظا للمذهب مع حظ من الأدب،,"Abu Abd Allah al-Zubair Ibn Ahmad Ibn Suleiman Ibn Abd Allah Ibn Asim Ibn al-Mundir Ibn al-Zubair Ibn al-Awwam, surnamed al-Zubairi, was a juris-consult of the sect of al-Shafie, and the chief imam and professor of that time at Basra, his native city. Perfectly acquainted with the legal doctrines of his sect, he possessed besides some knowledge of belles-lettres."
وقدم بغداد وحدث بها عن داود بن سليمان المؤدب ومحمد بن سنان القزاز وإبراهيم بن الوليد ونحوهم.,"Having removed to Baghdad, he taught the Traditions on the authority of Dawud Ibn Suleiman al-Muwaddib, Muhammad Ibn Sinan al-Kazzaz, Ibrahim Ibn al-Walid, and others of the same class."
وروى عنه النقاش صاحب التفسير وعمر بن بشران السكري وعلي بن هارون السمسار ونحوهم. وكان ثقة صحيح الرواية، وكان أعمى، وله مصنفات كثيرة منها الكافي” في الفقه، وكتاب “النية” وكتاب “ستر العورة” وكتاب “الهداية” وكتاب “الاستشارة والاستخارة” وكتاب “رياضة المتعلم” وكتاب “الإمارة” وغير ذلك ، وله في المذهب وجوه غريبة.”,"his veracity and exactitude were universally acknowledged, and his own authority was given for Traditions by al-Nakkash the author of the Commentary on the Quran, by Omar Ibn Bishran al-Sukkari, Ali Ibn Harun al-Simsar, and others. This doctor, who was deprived of the sense of sight, composed many works, such as the Kafi {sufficient) on jurisprudence, the Kitab al-Naiyat (Intentions), the Kitab Satr Al-Aura (cover the genitals pudendal), the Hidaya (guide), the Kitab al-Istishara wa Al-lstikhara (on taking advice and gaining favor), the Kitab Riadat il-Mutallim (instructions for a pupil), the Kitab al-Imarat (the signal), etc. He treated some points of doctrine in a manner peculiar to himself."
وتوفي قبل العشرين وثلثمائة، رحمه الله تعالى.,His death took place earlier than A. H. three hundred and twenty (A. D. nine hundred and thirty two).
زبيدة أم الأمين,ZUBEIDA THE WIFE OF AL-RASHID
أم جعفر زبيدة بنت جعفر بن أبي جعفر المنصور بن محمد بن علي بن عبد الله بن العباس بن عبد المطلب بن هائم، وهي أم الأمين محمد بن هارون الرشيد؛ كان لها معروف كثير وفعل خير، وقصتها في حجها وما اعتمدته في طريقها مشهورة فلا حاجة إلى شرحها.,"Zubeida, surnamed Om Jaafar {mother of Jaafar)f was daughter to Jaafar the son of {the caliph) Abu Jaafar al-Mansur Abd Allah Ibn Muhammad Ibn Ali Ibn Abd Allah Ibn al-Abbas Ibn Abd al-Muttalib Ibn Hashim. She was the mother of Muhammad al-Amin, the son of Harun al-Rashid. Her charity was ample, her conduct virtuous, and the history of her pilgrimage to Mecca and of what she undertook to execute on the way is so well known, that it is useless to repeat it."
قال الحافظ أبو الفرج ابن الجوزي في كتاب الألقاب”: إنها سقت أهل مكة الماء بعد أن كانت الرواية عندهم بدينار، وإنها أسالت الماء عشرة أميال بحط الجبال ونحوت الصخر حتى غلغلته من الحل إلى الحرم،”,"Abu Al-Faraj Ibn al-Jawzi says in his Kitab al-Alkab (book of surnames), that she furnished the city of Mecca with water, the scarcity of which had been so great sometime before, that the contents of a waterskin cost a gold piece (dinar). She had it brought thither from a distance of ten miles; this was effected by levelling hills and hewing through rocks, by which means a stream, situated without the sacred territory, was led into the precincts of it."
وعملت عقبة البستان، فقال لها وكيلها: يلزمك نفقة كثيرة، فقالت: أعملها ولو كانت ضربة فأس بدينار،,"She constructed also the Akabat al-Bustan, and when her intendant observed to her that the expense would be very great, she replied that she was decided to have it executed, were every stroke of a hatchet (given during the work) to cost a dinar."
وإنه كان لها مائة جارية يحفظن القرآن، ولكل واحدة ورد عشر القرآن، وكان يسمع في قصرها كدوي النحل من قراءة القرآن، وإن اسمها أمة العزيز، ولقبها جدها أبو جعفر المنصور زبيدة” لبضاضتها ونضارتها.”,"The same writer says that she had one hundred slave girls, who all knew the Quran by heart, and that each of them had the task of repeating one tenth of it daily; so that her palace resounded with a continual humming like that of bees. He States also that her name was Amat al-Aziz (handmaid of the Almighty), and that, on account of her plumpness and freshness, the surname of Zubeida was given her by her grandfather al-Mansur."
قال الطبري في تاريخه: أعرس بها هارون الرشيد في ذي الحجة في سنة 165,"Al-Tabari says, in his History, that Harun al-Rashid espoused her in the year one hundred and sixty five (A. D. seven hundred and eighty one or seven hundred and eighty two)."
وكانت وفاتها في سنة ست عشرة ومائتين في جمادى الأولى ببغداد، وتوفي أبوها جعفر بن المنصور في سنة ست وثمانين ومائة.,"and that she died at Baghdad in the month of the first Jumada, A. H. two hundred and sixteen (June or July, A. D. eight hundred and thirty one). Her father Jaafar died in the year one hundred and eighty six (A. D. eight hundred and two)."
زفر بن الهذيل الحنفي,ZOFAR IBN AL-HUDAIL AL-HANAFI
أبو الهذيل زفر بن الهذيل بن قيس بن سليم بن قيس بن مكمل بن ذهل بن ذؤيب بن جذيمة بن عمرو بن حنجور بن جندب بن العنبر بن عمرو بن تميم بن مر ابن أد بن طابخة بن إلياس بن مضر بن نزار بن معد بن عدنان، العنبري الفقيه الحنفي؛,Abu Al-Hudail Zofar Ibn al-Hudail Ibn Kais Ibn Sulaim Ibn Kais Ibn Mukammal Ibn Dohl Ibn Duaib Ibn Judima Ibn Amr Ibn Hunjur Ibn Jundub
وكان مليحا في الميدان، والفارس يلاحظه ويطلب منه غرة، حتى إذا وجدها حمل عليه، والغبار كالليل،,"and being an excellent horseman in the hippodrome, he wheeled him about in different directions and brandished his lance with great skill. His adversary watched him for some time, spying a favorable moment to attack him, and then rushed in on him whilst a cloud of dust (dark) as night (overshadowed the combatants)."
فأغمد أبو دلامة سيفه وقال للرجل: لا تعجل واسمع مني – عافاك الله – كلمات ألقيهن إليك، فإنما أتيتك في مهم، فوقف مقابله وقال: ما المهم قال: أتعرفني قال: لا، قال: أنا أبو دلامة،,"Abu Dulama then sheathed his sword and said to the man: “God forgive you! be not too hasty, but hear what I have to say; I come to you on important business.” “What business?” asked the other, who now stopped facing him. “I am Abu Dulama.”"
قال: قد سمعت بك حياك الله، فكيف برزت إلي وطمعت في بعد من قتلت من أصحابك فقال: ما خرجت لأقتلك ولا لأقاتلك، ولكني رأيت لباقتك وشهامتك فاشتهيت أن تكون لي صديقا، وإني لأدلك على ما هو أحسن من قتالنا، قال: قل على بركة الله تعالى، قال: أراك قد تعبت وأنت بغير شك سغبان ظمآن، قال: كذلك هو،,"“I have heard speak of you; but, God preserve you, what can have induced you to come out against me? why hope to conquer me after seeing so many of your people fall by my hand?” “I come neither to kill you nor to fight with you, “ but having observed your skill and activity, I longed to make you my friend; and I shall now point out to you what is better than fighting.” “Go on, with the blessing of God!” “I see that you are tired, and must be both hungry and thirsty.” “That is the fact.”"
قال: فما علينا من خراسان والعراق، إن معي خبزا ولحما وشرابا ونقلا كما يتمنى المتمني، وهذا غدير ماء نمير بالقرب منا، فهلم بنا إليه نصطبح وأترنم لك بشيء من حداء الأعراب، فقال: هذا غاية أملي،,"“What are Khorasan and Iraq to us? I have here some bread, meat, wine, and a dessert such as a man could desire, and there is not far off a pond of pure water; let us go there and breakfast, and I shall let you hear some of the songs which the Arabs of “ the Desert sing to their camels.” “I desire nothing better.”"
فقال: ها أنا أستطرد لك فاتبعني حتى نخرج من حلق الطعان، ففعلا، وروح يتطلب أبا دلامة فلا يجده، والخراسانية تطلب فارسها فلا تجده، فلما طابت نفس الخراساني قال له أبو دلامة: إن روحا كما عملت من أبناء الكرام،,"“Here goes then; I shall retreat, and do you pursue, till we get out of the crowd of combatants.” They both stalled off, and Ruh looked about for Aba Dulama, but in vain; and the Khorasanites sought their valiant horseman, but found him not. (When the two worthies had taken their repast) Abu Dulama said to his new friend, who had now got into the best humor possible: You know that Ruh is a most generous man."
وحسبك بابن المهلب جوادا، وإنه يبذل لك خلعة فاخرة وفرسا جوادا ومركبا مفضضا وسيفا محلى ورمحا طويلا وجارية بربرية وينزلك في أكثر العطاء، وهذا خاتمه معي لك بذلك،,"it is enough to say that he is descended from al-Muhallab; now, he intends to give you a magnificent pelisse, a fine horse, a saddle plated with silver, a sword mounted with precious stones, a long lance, a Berber girl, and other gifts in abundance; as a proof of what I say, I here give you his signet-ring which he sends to you.”"
قال: ويحك! وما أصنع بأهلي وعيالي فقال: استخر الله وسر معي ودع أهلك، فالكل يخلف عليك، فقال: سر بنا على بركة الله،,"“How can you “ make me such a proposal? ^hat am I to do with my family ?” “Let God’s “ will be done, and come with me; leave your family there, and God will give “you another in its stead.” “Well, let us go, with the blessing of God.”"
فسارا حتى قدما من وراء العسكر، فهجما على روح، فقال: يا أبا دلامة أين كنت قال: في حاجتك، أما قتل الرجل فما أطقته، وأما سفك دمي فما طبت به نفسا، وأما الرجوع خائبا فلم أقدم عليه، وقد تلطفت وأتيتك به أسير كرمك، وقد بذلت له عنك كيت وكيت،,"They then entered at the rear of the army, and galloped up to Ruh, who exclaimed: “Abu Dulama! and where were you?” “On business of yours. “As for killing the man, I could not do it, and as for having my own blood spilt, I felt no inclination for it, and yet I dared not return without doing something: so I employed gentle means and have brought you the man (as a prisoner), captivated by your generosity; for I promised him, in your name, such and such things.”"
فقال: ممضى إذا وثق لي، قال: بماذا قال: بنقل أهله، قال الرجل: أهلي على بعد ولا يمكنني نقلهم الآن، ولكن امدد يدك أصافحك وأحلف لك متبرعا بطلاق الزوجة أني لا أخونك، فإن لم أف إذا حلفت بطلاقها لم ينفعك نقلها،,"“That promise shall be executed,” said Ruh, “provided he give me security for his fidelity.” “In what manner?” “Let him bring his family with him.” On this the man said: “My family are far away, and it is impossible for me to bring them here now; but stretch forth your hand, I will place mine in it, and of my own free accord, make an oath to divorce my wife if I prove a traitor to you. Now if I do not act with good faith towards you, she is divorced by the very fact, and it would then be useless for you to have her in your power.”"
قال: صدقت، فحلف له وعاهده، ووفى له بما ضمنه أبو دلامة وزاد عليه، وانقلب معهم الخراساني يقاتل الخراسانية، وينكي فيهم أشد نكاية، وكان أكبر أسباب ظفر روح.,"“Your remark is true,” said Ruh; who immediately received his oath and entered into a pact with him, after which he fulfilled the promises made to him by Abu Dulama, and conferred on him, moreover, additional favors. The Khorasanite then fought on their side against his countrymen, and the extreme bravery which he displayed mainly contributed to the success of Ruh."
"وكان المنصور قد أمر بهدم دور كثيرة وكان من جملتها دار أبي دلامة، فكتب إلى المنصور:
يابن عم النبي دعوة شيخ… قد دنا هدم داره وبواره
فهو كالماخض التي اعتادها الطل… ق فقرت وما يقر قراره
لكم الأرض كلها فأعيروا… عبدكم ما احتوى عليه جداره
فأمر له بدار عوضا عنها.","Al-Mansur having once given orders to demolish a number of houses, among which was that of Abu Dulama, the latter addressed to him these lines: Cousin of the Prophet, [hear] the prayer of one who is on the verge of death and whose dwelling is on the point of being destroyed. As she suffers calmly whom re-peated pregnancies have accustomed to the pains of parturition, so he is calm, but his tranquility is affected. The whole earth belongs to you; lend then to your slave that portion of it which is enclosed by the walls of his house."
ولما قدم المهدي بن المنصور من الري إلى بغداد دخل عليه أبو دلامة للتسليم والتهنئة بقدومه، فأقبل عليه المهدي، وقال له: كيف أنت يا أبا دلامة فقال: يا أمير المؤمنين:,"When al-Mahdi, the son of al-Mansur, returned to Baghdad from Rai, Abu Dulama went to salute him and congratulate him on his arrival. Al-Mahdi turned towards him and said: “How are you, Abu Dulama?” “Commander of the faithful!” replied the other."
"إني حلفت لئن رأيتك سالما… بقرى العراق وأنت ذو وفر
لتصلين على النبي محمد… ولتملأن دراهما حجري","‘I made an oath that if you returned.in health and with riches to the abodes of Iraq, you should implore God’s blessing on the Prophet and fill my lap with dirhams.’"
فقال المهدي: أما الأولى فنعم، وأما الثانية فلا، فقال: جعلني الله فداك! إنهما كلمتان لا يفرق بينهما، فقال: يملأ حجر أبي دلامة دراهم، فقعد وبسط حجره فملئ دراهم، فقال له: قم الآن يا أبا دلامة،,"“For the first part, willingly,” answered al-Mahdi; “but for the second, not at all.” “May I die to save you!” replied Abu Dulama, “but the two parts cannot be separated.” “Let Abu Dulama’s lap be filled with dirhams,” said al-Mahdi. Abu Dulama then sat down and spread out his knees till his lap was filled with dirhams. “Get up now” said al-Mahdi."
فقال: ينخرق قميصي يا أمير المؤمنين، حتى أشيل الدراهم وأقوم، فردها إلى الأكياس ثم قام فدعا له وخرج بها وله أشعار كثيرة، وذكره ابن المنجم في كتاب البارع في اختيار شعر المحدثين”.”,"“Commander of the faithful!” answered the other, “my robe will be torn with the weight; allow me first to replace the money in the bags; then I shall be able to rise.” Abu Dulama composed a great deal of poetry, and mention is made of him by Ibn (Ali) al-Munajjim, in his work entitled al-Bari’, which contains a selection of pieces composed by poets who lived subsequently to the introduction of Islamism."
ومن أخباره: أنه مرض ولده، فاستدعى طبيبا ليداويه وشرط له جعلا معلوما، فلما برئ قال له:,"The following is one of the numerous anecdotes related of him: He once called in a physician to attend his son who had fallen sick, and he agreed to pay him a certain sum of money in the event of the patient’s recovery. When his son was restored to health, Abu Dulama said to the physician."
والله ما عندنا شيء نعطيك، ولكن ادع على فلان اليهودي – وكان ذا مال كثير – بمقدار الجعل، وأنا وولدي نشهد لك بذلك،,"“By Allah! we have nothing to give you, but cite the rich Jew” (naming him) “ before the judge, for a sum equal to that which I promised you, “and I and my son will serve as witnesses to prove the debt.”"
فمضى الطبيب إلى القاضي بالكوفة – وكان يومئذ محمد بن عبد الرحمن بن أبي ليلى، وقيل: عبد الله بن شبرمة – وحمل إليه اليهودي المذكور، وادعى عليه بذلك المبلغ، فأنكر اليهودي، فقال: لي بينة، وخرج لإحضارها،,"The physician immediately took the Jew before the kadi of Kufa, Ibn Abi Laila, or, it is said, Ibn Shuburma, and claimed of him that sum. As the Jew denied the debt, his adversary said: “I shall go and bring my proofs.”"
فأحضر أبا دلامة وولده، فدخلا إلى المجلس، وخاف أبو دلامة أن يطالبه القاضي بالتزكية فأنشد في الدهليز قبل دخوله بحيث يسمع القاضي:,"He then brought Abu Dulama and his son into court. As Abu Dulama apprehended that the kadi would make an inquest into his character as a witness, he recited the following verses when in the anteroom, and pronounced them loud enough to be heard by the kadi."
"إن الناس غطوني تغطيت عنهم… وإن بحثوا عني ففيهم مباحث
وإن نبثوا نبثت بئارهم… ليعلم قوم كيف تلك النبائث","If people wish to expose me, I shall expose them; if they search into my conduct, I shall search into theirs. If they remove the rubbish out of my well, I shall do the same to theirs, and let the public know what that rubbish is."
ثم حضرا بين يدي القاضي، وأديا الشهادة، فقال له: كلامك مسموع وشهادتك مقبولة، ثم غرم المبلغ من عنده وأطلق اليهودي، وما أمكنه أن يرد شهادتهما خوفا من لسانه، فجمع بين المصلحتين وتحمل الغرم من ماله.,"He then entered, and having given his evidence, the kadi said: “I have received your declaration and admitted your evidence.” {Being convinced, however, that they were false witnesses,) he paid the money out of his own purse and dismissed the Jew; but he did not dare to refuse Aba Dulama’s testimony through dread of his evil tongue. He thus quieted at the same time his fears and his conscience."
عماد الدين زنكي,IMAD AL-DIN ZINKI
أبو الجود عماد الدين زنكي بن آق سنقر بن عبد الله الملقب بالملك المنصور المعروف والده بالحاجب؛ صاحب الموصل – وقد تقدم ذكر أبيه في حرف الهمزة –,"Abu Al-Jawd Zinki, surnamed al-Malik al-Mansur Imad al-din (the victorious prince, the column of religion), was son to Ak Sunkur Ibn Abd Allah, generally known by the title of al-Hajib, and lord of Musul. (The life of his father has been already given.)"
وكان من الأمراء المقدمين، وفوض إليه السلطان محمود بن محمد بن ملكشاه السلجوقي ولاية بغداد في سنة إحدى وعشرين وخمسمائة،,"Zinki was one of the most eminent emirs under the Seljukides, and had been appointed governor of Baghdad in the year five hundred and twenty one (A. D. one thousand one hundred and twenty seven), by Mahmud Ibn Muhammad Ibn Malak Shah, the reigning sultan of that dynasty. {At a later period, the city of Musul was granted to him as a fief under the following circumstances.)"
ولما قتل آق سنقر البرسقي – المذكور في حرف الهمزة – وتوفي أيضا ولده مسعود – حسبما ذكرناه في ترجمته – ورد مرسوم السلطان محمود من خراسان بتسليم الموصل إلى دبيس بن صدقة الأسدي صاحب الحلة – وقد تقدم ذكره أيضا – فتجهز دبيس للمسير،,"After the assassination of Ak Sunkur al-Bursoki and the death of his son Masud, which events we have already noticed, a decree was issued by the sultan Mahmud, who was then in Khorasan, directing that the city of Mosul should be delivered over to Dubais Ibn Sadaka al-Asadi, the lord of al-Hilla, who immediately prepared to proceed to his new government. (The life of Dubais will be found)."
وكان بالموصل أمير كبير المنزلة يعرف بالجاولي، وهو مستحفظ قلعة الموصل ومتولي أمورها من جهة البرسقي، فطمع في البلاد وحدثته نفسه بتملكها، فأرسل إلى بغداد بهاء الدين أبا الحسن علي بن القاسم الشهرزوري وصلاح الدين محمد اليغيساني لتقرير قاعدته،,"The citadel of Mosul was then in the hands of a powerful emir, named Jawili, who had been entrusted by al-Bursoki with the command of the place. Prompted by the desire of obtaining the government of Mosul for himself, Jawili dispatched to Baghdad two emissaries, Baha al-din Abu Al-Hasan Ali Ibn al-Kasim al-Shahrozuri and Salah al-din Muhammad al-Yaghisani, for the purpose of effecting that arrangement."
فلما وصلا إليها وجدا الإمام المسترشد قد أنكر تولية دبيس، وقال: لا سبيل إلى هذا، وترددت الرسائل بينه وبين السلطان محمود في ذلك، وآخر ما وقع اختيار المسترشد عليه تولية زنكي المذكور، فاستدعى الرسولين الواصلين من الموصل وقرر معهما أن يكون الحديث في البلاد لزنكي، ففعلا ذلك،,"On their arrival, they found that the caliph al-Mustarshid was decidedly adverse to the nomination of Dubais, and would by no means give his consent to it; and a number of letters passed between him and the sultan Mahmud on the subject. He finally made choice of Zinki as a proper candidate for that office, and having called in the two emissaries sent from Mosul, he made an agreement with them that means should be taken to influence public opinion in favor of Zinki."
وضمنا للسلطان مالا وبذل له على ذلك المسترشد من ماله مائة ألف دينار، فبطل أمر دبيس وتوجه زنكي إلى الموصل وتسلمها، ودخلها في عاشر رمضان سنة إحدى وعشرين وخمسمائة،,"To obtain this nomination, the caliph himself offered the sultan one hundred thousand dinars, and the two deputies also engaged to pay him a certain sum of money. The consequence was that the nomination of Dubais was annulled. Zinki then set out and obtained possession of Mosul on the tenth of Muharram, A. H. five hundred and twenty one (the twenty seventh of January, A. D. one thousand one hundred and twenty seven)."
كذا قال ابن العظيمي في تاريخه، وقد قيل: إن انتقاله إلى الموصل كان في سنة اثنتين وعشرين وخمسمائة، والأول أصح – وسيأتي ذكر السلطان محمود في حرف الميم إن شاء الله تعالى -. ولما تقدم زنكي الموصل سلم إليه السلطان محمود ولديه ألب ارسلان وفروخ شاه المعروف بالخفاجي ليربيهما فلهذا قيل له أتابك” لأن الأتابك هو الذي يربي أولاد الملوك – وقد تقدم ذكر ذلك في حرف الجيم عند ذكر جقر -“,"Such is the statement made by Ibn al-Ozaimi in his History, but some say that Zinki proceeded to Mosul in the year five hundred and twenty two; this however, is not exact. When Zinki was established in his government, the sultan Mahmud (whose life we shall give) confided to him his two sons Alp Arslan and Farrukh Shah al-Khafaji that they might be brought up under his care, and it was for this reason that he received the title of Atabek, which, as we have already observed in the life of Jakar, means a bringer up of princes."
ثم استولى زنكي على ما وإلى الموصل من البلاد، وفتح الرها يوم السبت الخامس والعشرين من جمادى الآخرة سنة تسع وثلاثين وخمسمائة، وكانت لجوسلين الأرمني، ثم توجه إلى قلعة جعبر ومالكها يوم ذاك سيف الدولة أبو الحسن علي بن مالك، فحاصرها وأشرف على أخذها،,"Zinki then became master of all the country around Mosul, and took Edessa from Joselin the Armenian, on Saturday, the twenty fifth of the latter Jumada, A. H. five hundred and thirty nine (the twenty third of December, A. D. one thousand one hundred and forty four). He afterwards marched against Kalat Jaabar, which was then in the possession of Saif al-Dawlat Abu Al-Hasan Ali Ibn Malik, and having laid siege to it, he was on the point of taking it."
فأصبح يوم الأربعاء خامس شهر ربيع الآخر سنة إحدى وأربعين وخمسمائة مقتولا، قتله خادمه وهو راقد على فراشه ليلا، ودفن بصفين، رحمه الله تعالى.,"when, on the morning of Wednesday, the fifteenth of the latter Rabi, A. H. five hundred and forty one (the twenty second of September, A. D. one thousand one hundred and forty six), he was found dead in his bed; having been assassinated that night in his sleep by one of his eunuchs. He was interred at Siffin."
وذكر شيخنا عز الدين بن الأثير الجزري في تاريخه الأتابكي أن زنكي المذكور لما قتل والده كان عمره تقديرا عشر سنين، وقد تقدم تاريخ قتل والده في ترجمته، فيكون مولده سنة سبع وسبعين وأربعمائة.,"My preceptor Izz al-din Ibn al-Athir says, in his History of the Atabeks, that Zinki was about ten years of age when his father was slain, and as this event happened in the year four hundred and eighty seven, as we have already said, he must have been born about four hundred and seventy seven (A.D. one thousand and eighty four or one thousand and eighty five)."
وصفين – بكسر الصاد المهملة وتشديد الفاء وسكون الياء المثناة من تحتها وبعدها نون – وهي أرض على شاطئ الفرات بالقرب من قلعة جعبر، إلا أنها في بر الشام، وقلعة جعبر في بر الجزيرة الفراتية، بينهما مقدار فرسخ أو أقل، وفيها مشهد في موضع الوقعة المشهورة التي كانت بها بين علي بن أبي طالب ومعاوية بن أبي سفيان رضي الله عنهما،,"Siffin is a tract of land on the bolder of the Euphrates, at the distance of a parasang, or less, from Kalat Jaabar; it is situated on the Syrian side of the Euphrates, and Kalat Jaabar on the Mesopotamian. At Siffin is a chapel erected on the spot where the celebrated battle was fought between Ali and Muawiya (in the year thirty seven of the Hijra)."
وبهذه الأرض قبور جماعة من الصحابة – رضي الله عنهم – حضروا هذه الوقعة وقتلوا بها، منهم عمار بن ياسر رضي الله عنه.,"it contains also the tombs of a number of those Companions (of Muhammad) who fell in the action; that of Ammar Ibn Yasir, for instance."
وتوفي القاضي بهاء الدين أبو الحسن علي بن القاسم الشهرزوري الرسول المذكور يوم السبت سادس عشر رمضان سنة اثنتين وثلاثين وخمسمائة بحلب، وحمل إلى صفين ودفن بها، رحمه الله تعالى عليه.,"The kadi Bahaa al-din al-Shahrozuri died on Saturday, the sixth of Ramadan, A. H. five hundred and thirty two (the eighteenth of May, A. D. one thousand one hundred and thirty eight), at Aleppo, whence his body was borne to Siffin and there interred."
عماد الدين صاحب سنجار,ZINKI IBN MAWDUD
أبو الفتح وأبو الجود عماد الدين زنكي بن قطب الدين مودود بن عماد الدين زنكي المذكور قبله المعروف بصاحب سنجار؛ كان قد ملك حلب بعد ابن عمه الملك الصالح إسماعيل بن نور الدين محمود بن عماد الدين زنكي، وكانت وفاة الصالح المذكور في سنة سبع وسبعين وخمسمائة وعمره تسع عشرة سنة.,"Abu Al-Fath Zinki, the son of Kutb al-din Mawdud and grandson of Zinki (Ibn Ak Sunkur), whose life has been just given, was surnamed (like him) Imad al-din, and was usually entitled the Lord of Sinjar. He received the sovereignty of Aleppo on the death of his cousin al-Malik al-Salih Nur al-din Ismail Ibn Mahmud Ibn Zinki, in the year five hundred and seventy seven (A. D. one thousand one hundred and eighty one or one thousand one hundred and eighty two)."
ثم إن السلطان الملك الناصر صلاح الدين يوسف بن أيوب رحمه الله سار من عينتاب إلى حلب وحاصرها في سنة ثمانين وخمسمائة،,"The sultan Salah al-din Yusuf Ibn Ayyub then laid siege to Aleppo, A. H. five hundred and eighty, and obtained possession of it in the month of Safar of the same year (June, A. D. one thousand one hundred and eighty two)."
وانتقل عماد الدين المذكور في السنة المذكورة إلى سنجار ولم يزل بها إلى أن توفي في المحرم سنة أربع وتسعين وخمسمائة.,"Zinki removed to Sinjar and remained there till his death, which took place in the month of Muharram, A.H. five hundred and ninety four (November, A. D. one thousand one hundred and ninety seven)."
بهاء الدين زهير,BAHAA AL-DIN ZUHAIR AL-MUHALLABI
أبو الفضل زهير بن محمد بن علي بن يحيى بن الحسن بن جعفر بن منصور بن عاصم المهلبي العتكي الملقب بهاء الدين الكاتب؛ من فضلاء عصره، واحسنهم نظما ونثرا وخطا، ومن أكبرهم مروءة،,"Abu Al-Fadl Zuhair Ibn Muhammad Ibn Ali Ibn Yahya Ibn al-Hasan Ibn Jaafar Ibn Mansur Ibn Asim al-Muhallabi al-Ataki, surnamed the katib Bahaa al-din (splendor of religion) was one of the most eminent men of the age for his talent in prose, verse, and penmanship, and the nobleness of his character."
كان قد اتصل بخدمة السلطان الملك الصالح أبي الفتح أيوب ابن السلطان الملك الكامل بالديار المصرية، وتوجه في خدمته إلى البلاد الشرقية، وأقام بها إلى أن ملك الملك الصالح مدينة دمشق، فانتقل إليها في خدمته،,"Having entered into the service of al-Malik al-Salih Najm al-din Abu Al-Fath Ayyub, the son of al-Malik al-Kamil and (afterward) sultan (of Egypt), he accompanied him from Egypt to the Eastern Countries {Mesopotamia), where he remained for some time and then followed him to Damascus, of which he had obtained possession."
وأقام كذلك إلى أن جرت الكائنة المشهورة على الملك الصالح، وخرجت عنه دمشق وخانه عسكره وهو على نابلس وتفرق عنه، وقبض عليه الملك الناصر صاحب الكرك، واعتقله بقلعة الكرك،,"He continued to reside at Damascus till his master lost that city under the circumstances which are so well known. Soon after, when al-Malik al-Salih was at Nablus (Naplous), his troops treacherously deserted him, and he was taken prisoner by his cousin al-Malik al-Nasir Dawud, prince of Karak, and imprisoned in the citadel of that place."
فأقام بهاء الدين زهير المذكور بنابلس محافظة لصاحبه، ولم يتصل بخدمة غيره، ولم يزل على ذلك حتى خرج الملك الصالح وملك الديار المصرية، وقدم إليها في خدمته، وذلك في أواخر ذي القعدة سنة سبع وثلاثين وستمائة – وهذا الفصل مذكور في ترجمة أبيه الملك الكامل محمد فينظر هناك -.,"As for Bahaa al-din Zuhair, he remained at Nablus through respect for his patron, and abstained from entering into the service of another. When al-Malik al-Salih obtained possession of Egypt, Zuhair accompanied him to that kingdom in the same capacity as before, and arrived there towards the end of the month of Zu Al- Kaada, A. H. six hundred and thirty seven (June, A. D. one thousand two hundred and forty). We shall speak again of these events in the life of his father al-Malik al-Kamil Muhammad, to which article we therefore refer the reader."
وكنت يومئذ مقيما بالقاهرة، وأود لو اجتمعت به لما كنت أسمعه عنه، فلما وصل اجتمعت به ورأيته فوق ما سمعت عنه من مكارم الأخلاق وكثرة الرياضة ودماثة السجايا،,"I was then dwelling at Cairo, and having felt a strong desire of meeting Baha al-din from what I had heard respecting him, I obtained an interview with him after his arrival, and I found that his noble character, profound instruction, and mildness of manners far surpassed what I had been told."
وكان متمكنا من صاحبه كبير القدر عنده، لا يطلع على سره الخفي غيره، ومع هذا كله فإنه كان لا يتوسط عنده إلا بالخير، ونفع خلقا كثيرا بحسن وساطته وجميل سفارته.,"He was in high favor with his master, by whom he was esteemed to such a degree, that he became the sole confident of his secret thoughts, and with all this, he never employed his influence but to do good: many were the persons whom he obliged by his recommendations and protection."
"ومما أنشدنيه قوله:
يا روضة الحسن صلي… فما عليك ضير
فهل رأيت روضة… ليس بها زهير","He often recited to me fragments of his own poetry, one of which was as follows: O thou (who art a) garden of beauty! take me to thee; thou shalt suffer no wrong. Didst thou ever see a garden without a little flower (Zuhair)?"
"وأنشدني أيضا لنفسه:
كيف خلاصي من هوى… مازج روحي واختلط
وتائه أقبض في… حبي له وما انبسط
يا بدر إن رمت به… تشبها رمت شطط
ودعه يا غصن النقا… ما أنت من ذاك النمط","He recited to me also this piece, as being of his own composition: How can I be delivered from love, which is mixed and combined with my soul? I strived to control my passion for that fickle nymph, who never yielded me a favor. Did the moon wish to equal her (in beauty), I should say to the moon: “Thy wish is “vain.” And thou, pliant branch waving over the sands of the desert (think not to rival the thinness of her waist;) between her and thee how wide a difference."
"قام بعذري وجهه… عند عذولي وبسط
لله أي قلم… لواو ذاك الصدغ خط
ويا له من عجب… في خده كيف نقط
يمر بي ملتفتا… فهل رأيت الظبي قط","When my friends blamed the folly of my love, her face was for me an ample excuse. What divine pen hath traced on that neck the letter with her ringlets! How express my admiration for the dimples on those cheeks, On passing by me, she turns round her head did thou ever see a gazelle?"
"ما فيه من عيب سوى… فتور عينيه فقط
يا قمر السعد الذي… نجمي لديه قد هبط
يا مانعي حلو الرضا… ومانحي مر السخط
حاشاك أن ترضى بأن… أموت في الحب غلط","There is nothing faulty in her but the languor of her eyes. O moon of happiness, at whose aspect my star has set, O thou who refuses me the sweetness of thy favor, and grants me the bitterness of thy dislike, O desire not my death! and yet, if by chance thou shows me love, I die."
"وأنشدني لنفسه أيضا:
أنا ذا زهيرك ليس إلا جود كفك لي مزينه…
أهوى جميل الذكر عن… ك كأنما هو لي بثينه
فاسأل ضميرك عن ودا… دي إنه فيه جهينه","I heard also from him these lines, which he told me were his own: I am truly your Zuhair, for the Muzaina to whom I owe my existence is the liberality of your band. I like to hear handsome (Jamil) mention made of you; that is for me as a (beloved) Buthaina. Ask your recollection concerning my affection towards you; for therein your recollection is a Juhaina."
"وأنشدني لنفسه أيضا أبياتا لم يعلق على خاطري منها سوى بيتين من آخرها، وهما:
وأنت يا نرجس عينيه كم… تشرب من قلبي وما أذبلك
ما لك في حسنك من مشبه… ما تم في العالم ما تم لك","He recited to me also another of his pieces, but I recollect only two lines of it; they are as follows: Narcissus of his eyes, how long wilt thou drain my heart’s blood? O, how thou art languishing In beauty nothing resembles thee; naught in the world can equal thy perfection."
وأنشدني غير ذلك شيئا كثيرا، وشعره كله لطيف، وهو كما يقال: السهل الممتنع، وأجازني رواية ديوانه، وهو كثير الوجود بأيدي الناس فلا حاجة إلى الإكثار من ذكر مقاطيعه.,"All his poetry is remarkable for its delicate turn of thought, and the graceful ease of its composition may be really called unattainable. He gave me a certificate declaring that I was perfectly master of the poems contained in his diwan;. but as this collection is of frequent occurrence in the hands of the public, I shall abstain from citing any further extracts."
"وأخبرني جمال الدين أبو الحسين يحيى بن مطروح – الآتي ذكره في حرف الياء إن شاء الله تعالى – قال: كتبت إليه، وكان خصيصا به:
أقول وقد تتابع منك بر… وأهلا ما برحت لكل خير
ألا لا تذكروا هرما بجود… فما هرم بأكرم من زهير","I was informed by an intimate friend of his, Jamal al-din Yahya Ibn Matruh, (whose life shall be given in this work,) that he once addressed the katib in the following lines: When the marks of your kindness and favor came to me in a constant succession, I exclaimed: “Mayest thou live forever to do good.” Speak no more of Harim’s generosity; Zuhair is more generous than he."
وأخبرني بهاء الدين زهير المذكور أنه توجه إلى الموصل رسولا من جهة مخدومه الملك الصالح لما كان ببلاد الشرق، وأنه كان ببلاد الموصل يومئذ صاحبنا الأديب شرف الدين أبو العباس أحمد بن محمد بن أبي الوفاء بن خطاب المعروف بابن الحلاوي الموصلي الأصل الدمشق المولد والدار،,"Bahaa al-din Zuhair informed me that his master al-Malik al-Salih once sent him from the East countries to Mosul on a mission, and that he there met with my friend the emir Sharaf al-din Abu Abbas Ahmad Ibn Muhammad Ibn Abi Al-Wafaa Ibn Khattab, surnamed Ibn al-Halawi, whose family were originally of that city, but who himself was born and resided at Damascus."
"فحضر إليه ومدحه بقصيدة طويلة أحسن فيها كل الإحسان، وكان من جملتها قوله:
تجيزها وتجيز المادحين بها… فقل لنا أزهير أنت أم هرم","This emir having gone to pay his respects to him, recited in his presence a long and most beautiful poem, of which one of the verses was:
You compose in verse and you reward those who praise you in verse; tell us then whether you are Zuhair or Harim."
"قلت: وبيت ابن الحلاوي المذكور ينظر إلى قول ابن القاسم في الداعي سبأ ابن أحمد الصليحي، أحد ملوك اليمن، وكان شاعرا جوادا من قصيدة:
ولما مدحت الهبرزي ابن أحمد… أجاز وكافاني على المدح بالمدح
فعوضني شعرا بشعر وزادني… عطاء فهذا رأس مالي وذا ربحي","Ibn al-Halawi’s verse is an imitation of the following, which were composed by Abu ’l-Kasim, an excellent poet, in honor of the missionary and prince of Yemen, Saba Ibn Ahmad al-Sulaihi: When I praise the noble chief Ibn Ahmad, he rewards me and gives me praise in return. For my poetry he gives me his and presents besides; so he repays me my capital with interest."
وأخبرني بهاء الدين أيضا أن مولده في خامس ذي الحجة سنة إحدى وثمانين وخمسمائة بمكة حرسها الله تعالى، وأخبرني مرة أخرى أنه ولد بوادي نخلة، وهو بالقرب من مكة، والله أعلم،,"I learned from Bahaa al-din that his birth took place at Mecca on the fifth of Zi Al-Hijja, A. H. five hundred and eighty one (February, A. D. one thousand one hundred and eighty six); and he informed me, on another occasion, that he was born at Wadi Nakhla, a valley near that city."
وهو الذي أملى علي نسبه على هذه الصورة، وسطرت هذا الفصل وهو في قيد الحياة منقطعا في بيته بالقاهرة بعد موت مخدومه، طيب الله قلبه وأجراه على أجمل عاداته، وأخبرني أن نسبته إلى المهلب بن أبي صفرة – وسيأتي ذكره إن شاء الله تعالى -.,"It was from his own mouth that I received the genealogy inserted above, and he told me that he descended from al-Muhallab Ibn Abi Sufra. I had sketched out the foregoing notice whilst he was yet alive and confined to his house (grief) after the death of his master (A. H. six hundred and forty seven)."
ثم حصل بالقاهرة ومصر مرض عظيم لم يكد يسلم منه أحد، وكان حدوثه يوم الخميس الرابع والعشرين من شوال سنة ست وخمسين وستمائة، وكان بهاء الدين المذكورة ممن مسه منه ألم، فأقام أياما ثم توفي قبيل المغرب يوم الأحد رابع ذي القعدة من السنة المذكورة،,"but he was carried off later, by the dreadful sickness which prevailed in Egypt and Cairo, A. H. six hundred and fifty six, and from which very few recovered. It began on Thursday, the twenty fourth of Shawwal, and Baha al-din was one of those who were taken ill; he suffered a few days and then expired towards the afternoon of Sunday, the fourth of Zu Al-Kaada of that year (November, A. D. one thousand two hundred and fifty eight)."
ودفن من الغد بعد صلاة الظهر بالقرافة الصغرى بتربته بالقرب من قبة الإمام الشافعي، رضي الله عنه، في جهتها القبلية، ولم يتفق لي الصلاة عليه لاشتغالي بالمرض، رحمه الله تعالى.,"The next day, after the prayer of noon, his corpse was borne to the Lesser Karafa and interred near the south side of the chapel which covers the imam al-Shafie’s tomb. I was not able to attend his funeral service, being then confined with the epidemic;"
ولما أبللت من المرض مضيت إلى تربيته وزرته وقرأت عنده شيئا من القرآن وترحمت عليه لمودة كانت بيننا.,"but on my recovery, I visited his grave, on account of our mutual friendship, and I prayed to God to have mercy on him; after which I read over him a portion of the Quran."
أبو محمد البكائي,ZIAD IBN ABD ALLAH AL-BAKKAI
أبو محمد زياد بن عبد الله بن طفيل بن عامر القيسي العامري من بني عامر بن صعصعة ثم من بني البكاء؛,"Abu Muhammad Ziad al-Aamiri was the son of Abd Allah Ibn Tufail Ibn Aamir al-Kaisi, and descended from the family of al-Bakkaa, a branch of the tribe of Aamir Ibn Sasaa."
روى سيرة رسول الله صلى الله عليه وسلم عن محمد بن إسحاق، ورواها عنه عبد الملك بن هشام الذي رتبها ونسبت إليه.,"Ziad knew by heart the Sirat al-Rasul, or History of the Prophet by Muhammad Ibn Ishak, and taught it with the permission of the author, and it is his authority which is cited by Abd al-Malik Ibn Hisham in the remodeled edition of that work, entitled Sirat Ibn Hisham."
والبكائي المذكور كوفي، وكان صدوقا ثقة، خرج عنه البخاري في كتاب الجهاد، ومسلم في مواضع من كتابه، وذكر البخاري في تاريخه عن وكيع قال: زياد أشرف من أن يكذب في الحديث؛,"Al-Bakkai was born at Kufa; his veracity and exactitude as a traditionist are well established, having been cited by al-Bokhari, in that chapter of the Sahih which treats on war with infidels, and by Muslim in different places of his work bearing the same title. Al-Bokhari mentions in his History this saying of Waki (Ibn al-Jarrah): Ziad is too eminent to have his veracity as a traditionist impeached."
ووهم الترمذي فقال في كتابه عن البخاري قال، قال وكيع: زياد بن عبد الله على شرفه يكذب في الحديث،,"and al-Tirmizi, having misunderstood it, wrote in his collection of Traditions: “Al-Bokhari states that Waki said: Ziad Ibn Abd Allah, notwithstanding his eminence, has had his veracity as a Traditionist impeached.”"
وهذا وهم، ولم يقل وكيع فيه إلا ما ذكره البخاري في تاريخه، ولو رماه وكيع بالكذب ما خرج البخاري عنه حديثا واحدا ولا مسلم، كما لم يخرجا عن الحارث الأعور لما رماه الشعبي بالكذب ولا عن أبان بن أبي عياش لما رماه شعبة بالكذب. وروى عن الأعمش، وروى عنه أحمد بن حنبل وغيره، رضي الله عنه.,"This is, however, a mistake, as Waki said nothing more of him than what al-Bokhari mentions, and had Waki impugned his veracity, neither al-Bokhari nor Muslim would have cited a single Tradition on his authority; since they rejected that of al-Harith al-Aawar and Abban Ibn Aiyash because al-Sha’bi accused them of falsehood. Ziad received his Traditions from al-Aamash and transmitted them to Ahmad Ibn Hanbal and others, by whom his authority is cited."
وكانت وفاة أبي محمد المذكور في سنة ثلاث وثمانين ومائة بالكوفة، رحمه الله تعالى.,"He died at Kufa, A. H. one hundred and eighty three (A. D. seven hundred and ninety nine)."
والبكائي: بفتح الباء الموحدة وتشديد الكاف وبعد الهمزة الممدودة ياء مثناة من تحتها، وهذه النسبة إلى البكاء، واسمه ربيعة بن عامر بن ربيعة بن عامر بن صعصعة، وسمي البكاء لخبر يسمج ذكره.,"Bakkai is derived from Bakkaa (the weeper), a surname given to his ancestor Rabia Ibn Aamir Ibn Sasaa on account of a circumstance too improper to be mentioned."
التاج الكندي,TAJ AL-DIN AL-KINDI
أبو اليمن زيد بن الحسن بن زيد بن الحسن بن سعيد الكندي الملقب تاج الدين البغدادي المولد والمنشأ الدمشقي الدار والوفاة المقرئ النحوي الأديب؛ كان أوحد عصره في فنون الآداب وعلو السماع، وشهرته تغني عن الاطناب في وصفه،,"Abu Al-Yomn Zaid Ibn al-Hasan Ibn Zaid Ibn al-Hasan Ibn Saied al-Kindi (belonging to the tribe of Kinda), surnamed Taj al-din (the crown of religion), was born and brought up at Baghdad, but he fixed his residence at Damascus and died in that city. He was a Quran-reader, a grammarian, and a man of letters; the first of his age in all the branches of erudition, deeply imbued with traditional information received from the best authorities, and so illustrious by his reputation that it is useless for us to expatiate on his merits."
وكان قد لقي جلة المشايخ وأخذ عنهم، منهم الشريف أبو السعادات ابن الشجري وأبو محمد ابن الخشاب وابو منصور الجواليقي، وسافر عن بغداد في شبابه، وآخر عهده بها في سنة ثلاث وستين وخمسمائة، واستوطنت حلب حدة، وكان يبتاع الخيلع ويسافر به إلى بلاد الروم ويعود إليها.,"Having studied under the most eminent masters, and among the rest, Abu al-Saadat Ibn al-Shajari, Abu Muhammad Ibn al-Khashab, and Abu Mansur al-Jawaliki, he left Baghdad when yet a youth, and he revisited it for the last time in the year five hundred and sixty three (A. D. one thousand one hundred and sixty seven or one thousand one hundred and sixty eight). Having fixed his residence at Aleppo, he traded in old clothes, which he took to sell in Asia Minor."
ثم انتقل إلى دمشق، وصحب الأمير عز الدين فروخ شاه بن شاهان شاه، وهو ابن أخي السلطان صلاح الدين، واختص به وتقدم عنده,"He afterwards removed to Damascus, where he gained the friendship and special favor of the emir Izz al-din Farrukh Shah, son to Shahan Shah and nephew to the sultan Salah al-din Yusuf Ibn Ayyub."
وسافر في صحبته إلى الديار المصرية واقتنى من كتب خزائنها كل نفيس، وعاد إلى دمشق واستوطنها، وقصده الناس وأخذوا عنه، وله كتاب مشيخه على حروف المعجم.,"Having accompanied his patron to Egypt, he got into his possession the most valuable works preserved in the libraries of that country, and then returned to Damascus, where he settled. He was visited by numbers for the purpose of studying under his tuition, and the list of (his own) masters, drawn up by himself in alphabetical order, forms a large volume."
أخبرني أحد أصحابه أنه قال: كنت قاعدا على باب أبي محمد عبد الله بن الخشاب النحوي ببغداد، وقد خرج من عند أبو القاسم الزمخشري الإمام المشهور، وهو يمشي في جاون خشب فإن إحدى رجليه كانت قد سقطت من الثلج، ثال: والناس يقولون: هذا الزمخشري.,"One of his scholars related to me the following circumstance: “I was sitting at the door of the grammarian Abu Muhammad Ibn al-Khashab, when the celebrated imam, al-Zamakhshari, came out and advanced towards me. He supported himself on a crutch in walking, (having lost one of his feet, which had been frost-bitten;) and the people said: There is al-Zamakhshari."
ونقل من خطه: كان الزمخشري أعلم فضلاء العجم بالعربية في زمانه، وأكثرهم أنسا واطلاعا على كتبها، وبه ختم فضلاؤهم، وكان متحققا بالاعتزال،,"The same person furnished (me with a note copied by him) from (a paper in) the handwriting of Taj al-din, and which I here give: ‘‘Al-Zamakhshari was the most learned Persian of his time in the Arabic language, having surpassed them all by the. knowledge which he obtained of it (by practice) and by the study of works treating on the subject. He was the last of their men of talent, and was well known to be a Mutazilite."
قدم علينا بغداد سنة ثلاث وثلاثين وخمسمائة، ورأيته عند شيخنا أبي منصور الجواليقي، رحمه الله تعالى، مرتين قارئا عليه بعض كتب اللغة من فواتحها ومستجيزا لها، لأنه لم يكن له على ما عنده من العلم عفا الله عنه وعنا.,"He came to us at Baghdad in the year five hundred and thirty three (A. D. one thousand one hundred and thirty eight or one thousand one hundred and thirty nine), and I saw him twice at the house of my master Abu Al-Mansur al-Jawaliki, under whose tuition he was reading some introductory works on philology, with the design of procuring from him a license to teach them; for al-Zamakhshari, with all his learning, had never u met (with masters of repute so as to study under them), neither had he received any oral information (which he was authorized to communicate to others.”"
وأخبرني الشيخ مهذب الدين أبو الطالب محمد المعروف بابن الخيمي بالقاهرة المحروسة قال: كتب إلي الشيخ الدين الكندي من دمشق من جملة أبيات:,"When I was at Cairo, the shaikh Muhaddab al-din Abu Talib Muhammad, surnamed Ibn al-Khaimi, related to me this anecdote: “The shaikh Taj al-din al-Kindi wrote to me, from Damascus, a poem containing these lines."
"أيها الصاحب المحافظ قد حم… لتنا من وفاء عهدك دينا
نحن بالشام رهن شوق إليكم… هل لديكم بمصر شوق إلينا
قد غلبنا بما حرمنا عليكم… وغلبتم بما رزقتم علينا
فعجزنا عن أن ترونا لديكم… وعجزتم عن أن نراكم لدينا
حفظ الله عهد من حفظ العهد وأوفى به كما قد وفينا…","‘O my friend! you so sedulous to fulfil the duties of friendship, you have kept your promise towards us and laid upon us a heavy debt (of gratitude). We are here in Syria, possessed with the desire of seeing you; do you, in Egypt, feel desire to see us? In withholding from you the respect due to your merit, there we held the first rank; but you hold the first rank in the bestowing of favors upon us. It is out of our power that you should see us with you, and it is out of yours that we should see you with us. May God fulfil his promise towards those who keep theirs; may he grant (to our friend) as full a recompense as the fidelity we have shown.’"
"قال: فكتبت جوابها أبياتا من جملتها:
أيها الساكنون بالشام من كندة إنا بعهدكم ما وفينا…
لو قضينا حق المودة كنا… نحبنا بعد بعدكم قد قضينا","“To this,” said Ibn al-Khaimi, “I replied in a piece of verse which contained these lines: ‘O you, descendants of Kinda who inhabit Syria! we have failed in our duty towards you. To fulfil the obligations of friendship, we should have died in your departure from us”"
"وأنشدني له الشيخ مهذب الدين المذكور:
دع المنجم يكبو في ضلالته… إن ادعى علم ما يجري به الفلك
تفرد الله بالعلم القديم فلا ال… إنسان يشركه فيه ولا الملك
أعد للرزق من اشراكه شركا… وبئست العدتان الشرك والشرك","Ibn al-Khaimi recited to me also the following verses as Taj al-din’s: Let the astrologer grovel in his delusion, if he pretend to the knowledge of events brought round by the revolution of the sphere. To God alone pertains eternal knowledge, and neither man nor angel shares with him therein. Astrologers make of their impiety a net to catch wealth; what evil means they employ, a net and infidelity."
"وكتبت إليه أبو شجاع ابن الدهان الفرضي، الآتي ذكره إن شاء الله تعالى في حرف الميم:
يا زيد زادك ربي من مواهبه… نعمى يقصر عن إدراكها الأمل
لا غير الله حالا قد حباك بها… ما دار بين النحاة الحال والبدل
النحو أنت أحق العالمين به… أليس باسمك فيه يضرب المثل","The following lines were written to Taj al-din by Abu Shujaa Ibn al-Dahhan al-Faradi, whose life shall be given later: May the Lord in his bounty grant thee, Zaid such additional favors as may surpass thy utmost hopes I May God never work a change in thy happy state as long as state and change shall be discussed by grammarians. It is to thee, above all men, that a grammatical allusion should be addressed; have not grammatical examples been formed with thy name?."
"ومن شعر الشيخ تاج الدين، وقد طعن في السن:
أرى المرء يهوى أن تطول حياته… وفي طولها إرهاق ذلك وإزهاق
تمنيت في عصر الشبيبة أنني… أعمر والأعمار لا شك أرزاق
فلما أتاني ما تمنيت ساءني… من العمر ما قد كنت أهوى وأشتاق","When the shaikh Taj al-din was far advanced in years, he composed these lines: I see men desire long life, but length of life proves only the nothingness of the past, and bringeth with it misery. In the season of youth I wished that God might lengthen my days, and truly such a gift is a favor."
"يخيل لي فكري إذا كنت خاليا… ركوبي على الأعناق والسير إعناق
ويذكرني مر النسيم وروحه… حفائر يعلوها من الترب أطباق
وها أنا في إحدى وتسعين حجة… لها في إرعاد مخوف وإبراق
يقولون ترياق لمثلك نافع… وما لي إلا رحمة الله ترياق","But when I obtained my wish, that age which I desired so much became an affliction. When alone, my imagination sets before my mind the image of myself borne on the shoulders of men who walk with rapid pace. When the Zephyr flits past me, its breath reminds me (not of gardens, but) of those excavations which are covered over with earth. Here I am now, exposed to the fearful thunders and lightnings of one and ninety years. People say: “Medicine will do thee good,” but for me there is one medicine only the mercy of God."
وكانت ولادته بكرة يوم الأربعاء الخامس والعشرين من شعبان سنة عشرين وخمسمائة ببغدادن وتوفي يوم الاثنين ضحوة سادس شوال سنة ثلاثة عشرة وستمائة بدمشق، ودفن من يومه بجبل قاسيون، رحمه الله تعالى.,"Taj al-din was born at Baghdad on the morning of Wednesday, the twenty fifth of Shaban, A. H. five hundred and twenty (September, A. D. one thousand one hundred and twenty six); he died at Damascus on Monday, the sixth of Shawwal, six hundred and thirteen (January, A. D. one thousand two hundred and seventeen), and was interred the same day at Mount Kasiun."
وأما مهذب الدين المذكور فهو أبو طالب محمد بن ابي الحسن علي بن علي بن المفضل بن التامغاز، كذا أملى علي نسبه، وأنشدني كثيرا من شعره وشعر غيره،,"As for the shaikh Muhaddab al-din (Ibn al-Khaimi), he told me himself that his genealogy was as follows: Abu Talib Muhammad Ibn Abi Al-Hasan Ali Ibn Ali Ibn al-Mufaddal Ibn al-Tamaghaz. He recited to me a great deal of poetry composed by himself and by others."
وكان اجتماعنا بالقاهرة المحروسة في مجالس عديدة، وأخبرني أن مولده في الثامن والعشرين من سوال سنة تسع وأربعين وخمسمائة بالحلة المزيدية،,"I got acquainted with him at our assemblies in Cairo, and was informed by him that he was born at al-Hilla al-Mazyadiya on the twenty eighth of Shawwal, A. H. five hundred and forty nine (January, A. D. one thousand one hundred and fifty five)."
وتوفي يوم الأربعاء والعشرين من ذي القعدة سنة اثنتين وأربعين وستمائة، ودفن من الغد بالقرافة الصغرى، وحضرت الصلاة عليه، وكان إماما في اللغة راوية للشعر والأدب، رحمه الله تعالى.,"He died (at Cairo) on Wednesday, the twentieth of Zi Al-Hijja, six hundred and forty two (May, A. D. one thousand two hundred and forty five), and was interred the next morning in the cemetery of the Lesser Karafa. I attended his funeral service. He was considered to be a perfect master of (the pure Arabic) language, and a correct transmitter of poetical pieces and of (phrases illustrative of) philology."
وقاسيون: بفتح القاف وبعد الألف سين مكسورة مهملة وضم الياء المثناة من تحتها وبعد الواو الساكنة نون، وهو جبل مطل على دمشق، وفيه قبور أهلها وتربهم وفيه مدارس ورباطات وجامع، وفيه نهران ثورا ويزيد.,"Kasiun is a mountain which overlooks Damascus; it contains the tombs and mausoleums of the inhabitants, with a mosque, a number of colleges and of Muslim monasteries. (Two of the rivers which water Damascus,) the Thaura and the Yazid have their sources in this mountain."
زيري بن مناد الصنهاجي,ZIRI IBN MANAD
الأمير زيري بن مناد الحميري الصنهاجي جد المعز بن باديس – الآتي ذكره إن شاء الله تعالى، وقد تقدم ذكر ولده بلكين وحفيده باديس في حرف الباء وذكر حفيد حفيده الأمير تميم في حرف التاء، واستوعبت عنده الرفع في نسبه,"The emir Ziri Ibn Manad, a member of the tribe of Sinhaja, and sprung from Himyar, was the ancestor of al-Muzz Ibn Badis (whose life will be found in another part of this work). Mention has been already made of his son Bolukkin, of his great-grandson Badis, and of his descendant Tamim. in this last article, we have traced up, in the fullest manner, the descent of the family."
وزيري المذكور أول من ملك من بيتهم، وهو الذي بنى مدينة آشير، وحصنها في ايام خروج أبي يزيد مخلج الخارجي – المقدم ذكره – لما خرج على القائم بن المهدي وعلى ولده المنصور إسماعيل وملكها السيرة تام السياسة شجاعا صارما،,"Ziri was the first of them who attained supreme power. It was he who founded and fortified the city of Aashir; he commenced that undertaking during the revolt of Abu Yazid against al-Kaim Ibn al-Mahdi and his son Ismail al-Mansur. Ziri having established his power at Aashir and subdued the surrounding country, received from al-Mansur the gift of the town of Tahart and its dependencies. He was an able ruler, brave and enterprising."
وكانت بينه وبين جعفر بن علي لأندلسي – المقدم ذكره في حرف الجيم – ضغائن وأحقاد أفضت إلى الحرب،,The secret jealousy and hatred which subsisted between him and Jaafar al-Andalusi led to a battle which terminated by the death of Ziri.
فلما تصافا انجلى المصاف عن قتل زيري المذكور، وذلك في شهر رمضان سنة ستين وثلثمائة، وذكر أنه كبابه فرسه؛ فسقط إلى الأرض فقتل، وكانت مدة ملكه ستا وعشرين سنة، رحمه الله تعالى.,"This event occurred in the month of Ramadan, A. H. three hundred and sixty (July, A. D. nine hundred and seventy one): it is said that his horse having stumbled, he was thrown to the ground and then killed. His reign lasted twenty-six years."
وآشير: بمد الهمزة وكسر الشين المعجمة وسكون الياء المثناة من تحتها وبعدها راء، وقد تقدم ذكرها في حرف الهمزة في ترجمة أبي إسحاق إبراهيم ابن قرقول.,We have already spoken of Aashir in the life of Ibn Kurkul).
وتاهرت: بفتح التاء المثناة من فوقها وبعد الألف هاء مفتوحة وراء ساكنة ثم تاء مثناة من فوقها، وهي مدينة بأفريقية، وثم أيضا تاهرت أخرى، ويقال للواحدة القديمة وللأخرى الجديدة، ولا أعلم أي المدينتين ملكها زيري المذكور.,"Tahart is a city in North Africa: there are two places which bear this name, one Old Tahart and the other New Tahart, but I do not know which of them it was that came into the possession of Ziri."
زينب بنت الشعري,ZAINAB THE DAUGHTER OF AL-SHARI
أم المؤيد زينب – وتدعى حرة أيضا – بنت أبي القاسم عبد الرحمن بن الحسن بن أحمد بن سهل بن أحمد بن عبدوس الجرجاني الأصل النيسابوري الدار الصوفي المعروف بالشعري؛ كانت عالمة، وأدركت جماعة من أعيان العلماء، وأخذت عنهم رواية وإجازة.,"Zainab, called also Hurra, and surnamed Om al-Muwayyad, was the daughter of Abu Al-Kasim Abd al-Rahman Ibn al-Hasan Ibn Ahmad Ibn Sahl Ibn Ahmad Ibn Abdus the Sufi, a native of Jurjan and an inhabitant of Naisapur, who was generally known by the surname of al-Shari. His daughter Zainab was a woman of great instruction, having met (and studied under) a number of persons eminent for their learning, and from whom she obtained certificates authorizing her to teach that information and traditional knowledge which she had acquired under their tuition."
سمعت من أبي محمد إسماعيل بن أبي القاسم ابن أبي بكر النيسابوري القارئ، وأبي القاسم زاهر وأبي بكر وجيه ابني طاهر الشحاميين وأبي المظفر عبد المنعم بن عبد الكريم بن هوازن القشيري وأبي الفتوح عبد الوهاب بن شاه الشاذياخي وغيرهم،,"Among those from whom she took lessons were Abu Muhammad Ismail Ibn Abi Al-Kasim Ibn Abi Bakr the Quran-reader and a native of Naisapur, Abu Al-Kasim Zahir al-Shahhami and Abu Bakr Wajih al-Shahhami the sons of Abu Tahir, Abd al-Munim al-Kushairi, and Abu Al-Futuh Abd al-Wahhab Ibn Shah al-Shadiyakhi (native of Shadiyakh near Naisapur)."
وأجاز لها الحافظ أبو الحسن عبد الغافر بن إسماعيل بن عبد الغافر الفارسي والعلامة أبو القاسم محمود ابن عمر الزمخشري صاحب الكشاف” وغيرهما من السادات الحفاظ.”,"She received also licenses to teach from the hafiz Abd al-Ghafir al-Farisi, the very learned al-Zamakhshari, author of the Kashaf and other masters of traditional learning."
ولنا منها إجازة كتبتها في بعض شهور سنة عشر وستمائة، ومولدي يوم الخميس بعد صلاة العصر حادي عشر شهر ربيع الآخر سنة ثمان وستمائة بمدينة إربل بمدرسة سلطانها الملك المعظم مظفر الدين بن زين الدين، رحمهما الله تعالى.,"I possess a license which she granted me in the year six hundred and ten (A.D. one thousand two hundred and thirteen or one thousand two hundred and fourteen). I was then little more than two years of age, as) my birth took place on Thursday afternoon, the eleventh of the latter Rabi, A. H. six hundred and eight (the twenty second of September, A. D. one thousand two hundred and eleven). I was born at Arbela, in the college founded by the sultan of that city, al-Malik al-Moazzam Muzaffar al-din, the son of Zain al-din."
ومولد زينب المذكورة سنة أربع وعشرين وخمسمائة بنيسابور، وتوفيت سنة خمس عشرة وستمائة في جمادى الآخرة بمدينة نيسابور، رحمها الله تعالى.,"Zainab was born at Naisapur, A. H. five hundred and twenty four (A. D. one thousand one hundred and thirty), and died in the same city, in the month of the latter Jumada, A. H. six hundred and fifteen (A.D. one thousand two hundred and eighteen or one thousand two hundred and nineteen)."
والشعري: بفتح الشين المثلثة وسكون العين المهملة وفتحها وبعدها راء، هذه النسبة إلى الشعر وعمله وبيعه، ولا أعلم من كان في أجدادها يتعاطاه فنسبوا إليه، والله أعلم.,"Shari means one who prepares or sells carnets hair; I do not know, however, which of her ancestors it was who, by following this profession, obtained that surname."
سالم بن عبد الله بن عمر,SALIM IBN ABD ALLAH AL-ADAWI
أبو عمرو – ويقال أبو عبد الله – سالم بن عبد الله ابن أمير المؤمنين عمر بن الخطاب العدوي، رضي الله عنهم أجمعين؛ أحد فقهاء المدينة، من سادات التابعين وعلمائهم وثقاتهم،,"Salim, the son of Abd Allah and surnamed Abu Omar or Abu Abd Allah, was grandson to the caliph Omar Ibn Khattab (through whom he descended from Adi Ibn kaab Ibn Luai, for which reason he bore the surname of) al-Adawi. He was one of the chief jurisconsults of Medina and also one of the principal Tabis by his birth, his learning, and his veracity as a Traditionist."
روى عن أبيه وغيره، وروى عنه الزهري ونافع. توفي في آخر ذي الحجة سنة ست ومائة، وقيل سنة ثمان ومائة، وهشام بن عبد الملك يومئذ بالمدينة، وكان قد حج بالناس تلك السنة، ثم قدم المدينة فوافق موت سالم، فصلى عليه بالبقيع لكثرة الناس،,"He gave the Traditions on the authority of his father and others, and his own authority was cited by al-Zuhri and by Nafi. He died towards the end of Zi Al-Hijja, A. H. one hundred and six (May, A. D. seven hundred and twenty five), or one hundred and eight according to another statement. The caliph Hisham Ibn Abd al-Malik had presided at the pilgrimage that year, and on his return from Mecca, he entered Medina at the moment of Salim’s death. It was he who pronounced the funeral service over the body, and he proceeded to the burying-ground of al-Baki’ for that purpose; the crowd being so great (that it was impossible to perform it at the house of the deceased)."
فلما رأى هشام كثرتهم قال لإبراهيم بن هشام المخزومي [والي المدينة]: اضرب على الناس بعث أربعة آلاف، فسمي عام أربعة آلاف.,"Hisham, on seeing the multitude of people which had assembled there, said to Ibrahim Ibn Hisham al-Makhzumi: Make a levy of four thousand men from among these people, to serve me as soldiers and for this reason it was, that the year of Salim’s death was called the year of the four thousand."
أبو بكر ابن عياش,ABU BAKR IBN AYYASH
أبو بكر سالم بن عياش بن سالم الحناط، الأسدي مولاهم، الكوفي؛ كان من أرباب الحديث والعلماء المشاهير، وهو أحد راوي يالقراءات عن عاصم، وهو مولى واصل بن حيان الأحدب.,"Abu Bakr Salim Ibn Ayyash Ibn Salim al-Hannat al-Asadi al-Kufi (a member of the tribe of Asad, a native of Kufa:), an eminent Traditionist and celebrated for his learning, was one of those who received from Asim the readings of the Quran, and handed them down. He had been enfranchised by Wasil Ibn Haiyan al-Ahdab."
ذكر أبو العباس المبرد في كتاب الكامل”، قال: قال ابو بكر ابن عياش: أصابتني مصيبة آلمتني، فذكرت قول ذي الرمة:”,"The following anecdote respecting him is related by al-Mubarrad in his Kamil: Abu Bakr Ibn Ayyash said: ‘I was suffering from an anxious desire [of meeting one whom loved), when I called to mind the verse of Zu Al-Rumma’s."
لعل انحدار الدمع يعقب راحة… من الوجد أو يشفي نجي البلابل فخلوت بنفسي وبكيت فاسترحت. وله أخبار وحكايات كثيعاصمرة. وقيل: اسمه كنيته، وقيل: اسمه شعبة، والله أعلم.,"‘Perhaps a flow of tears will give me ease from pain; perhaps it may cure a heart whose sole companion is sad thoughts.’ “On this I withdrew to a private place and wept, by which means my sufferings were calmed.’ A number of other anecdotes are related concerning him. Some say that Abu Bakr was his real name and not a surname, but others mention that he was called Shoba."
وروي عنه أنه قال: لما كنت شابا وأصابتني مصيبة تجلدت لها، ودفعت البكاء بالصبر، فكان ذلك يؤذيني ويؤلمني، حتى رأيت أعرابيا بالكناسة وهو واقف على نجيب له ينشد:,"The following relation has been handed down in his own words: “When a misfortune befell me in my youth, I bore it with firmness and kept from weeping by strength of endurance; this however was hurtful to me, and I suffered much from it; but one day, being at al-Konasa, I saw an Arab of the Desert mounted on a camel, ‘who stopped and recited these lines."
"خليلي عوجا من صدور الرواحل… بمهجور حزوى فابكيا في المنازل وبعده:
لعل انحدار الدمع يعقب راحة… من الوجد أو يشفي نجي البلابل","“My two friends! [rein over your camels and) turn their breasts towards Huzwa, that spot so long abandoned. There we shall weep over the abodes [of our friends, now in ruins) Perhaps a flow of tears may give me ease from pain; perhaps it may cure a heart whose sole companion is sad thoughts."
فسألت عنه، فقيل لي: ذو الرمة، فأصابني بعد ذلك مصائب، فكنت أبكي فأوجد لذلك راحة، فقلت: قاتل الله الأعرابي ما كان أبصره!,"“I asked who he was, and they told me he was Zu Al-Rumma. Sometime after, misfortunes fell upon me, and having wept, I obtained relief. On this “ I said: ‘That scoundrel of a wild Arab! how knowing he was.’"
وكانت وفاته بالكوفة في سنة ثلاث وتسعين ومائة، بعد هارون الرشيد بثمانية عشر يوما، وعمره ثمان وتسعون سنة، وكانت وفاة الرشيد ليلة السبت لثلاث خلون من جمادى الآخرة من السنة المذكورة بمدينة طوس، رحمهما الله تعالى.,"Eighteen days after the death of al-Rashid, Ibn Ayyash died at Kufa, A.H. one hundred and ninety three (April, A. D. eight hundred and nine), at the age of ninety-eight years. Al-Rashid died at Tus on the eve of Saturday, the third of the latter Jumada of that year the twenty third of March, A. D. eight hundred and nine)."
سابور بن أردشير,SABUR IBN ARDASHIR THE VIZIR
أبو نصر سابور بن أردشير، الملقب بهاء الدولة وزير بهاء الدولة أبي نصر ابن عضد الدولة بن بويه الديلمي؛ كان من أكابر الوزراء، وأماثل الرؤساء، جمعت فيه الكفاية والدراية، وكان بابه محط الشعراء.,"Abu Nasr Sabur Ibn Ardashir, vizir to the Dailemite sultan Baha al-Dawlat Abi Nasr son of Adad al-Dawlat Ibn Bawaih. was illustrious as a powerful chief and eminent as a vizir, equally remarkable for his abilities and for his learning. His palace was the constant resort of the poets of the day."
ذكره أبو منصور الثعالبي في كتاب اليتيمة”، وعقد لمداحه بابا مستقلا، لم يذكر فيه غيرهم، فمن جملة من مدحه أبو الفرج الببغاء بقوله”,"Al-Thalibi mentions him in the Yatima, and devotes a special chapter of that work to the poets who celebrated his praise. Among the number was Abu Al- Faraj al-Babbaghaa, who composed these lines in his honor."
"لمت الزمان على تأخير مطلبي… فقال: ما وجه لومي وهو محظور
فقلت: لو شئت ما فات الغنى أملي… فقال: أخطأت، بل لو شاء سابور
لذ بالوزير أبي نصر وسل شططا… أسرف فإنك في الإسراف معذور
وقد تقبلت هذا النصح من زمني… والنصح حتى من الأعداء مشكور","I blamed Fortune for withholding the accomplishment of my desires, and she answered: “Your reproaches are unreasonable; that which you ask cannot be granted. I replied: “It depends on you that my hopes of riches be not frustrated.” “You are mistaken,” said she, “it depends upon Sabur. Apply to the vizir Abi Nasr and make an exorbitant demand; the extravagance of your suit will be easily pardoned.” I followed the advice which Fortune gave me; and good advice, even from an enemy, deserves thanks.”"
"ولمحمد بن أحمد الحرون فيه قصيدة من جملتها:
يا مؤنس الملك والأيام موحشة… ورابط الجأش والآجال في وجل
ما لي ولأرض لم أوطن بها وطنا… كأنني بكر معنى سار في المثل","Another of those poets, Muhammad Ibn Ahmad al-Harun, addressed him in a poem containing this passage: O thou who ensures the repose of the empire in those days of trouble, thou who art firm in heart when fate itself trembles, Why does the world treat me so cruelly? I cannot obtain therein a place of abode, and I (wander from one country to another) like a novel thought when it passes into a proverb."
"لو أنصف الدهر أو لانت معاطفه… اصبحت عندك ذا خيل وذا خول
لله لؤلؤ ألفاظ أساقطها… لو كن للغيد ما استأنسن بالعطل
ومن عيون معان لو كحلن لها… نجل العيون لأغناها عن الكحل","Were fortune just, were she indulgent, I should have possessed, under thy protection, horses and servants. For how admirable are the words which I have scattered abroad, those precious pearls I did maidens possess them, they would not consent to remain without necklaces; and those brilliant thoughts, did maidens read them, their eyes would require no kohl to increase their brightness."
"وكان قد صرف عن الوزارة ثم أعيد إليها، فكتب إليه أبو إسحاق الصابئ:
قد كنت طلقت الوزارة بعدما… زلت بها قدم وساء صنيعها
فغدت بغيرك تستحل ضرورة… كيما يحل إلى ذراك رجوعها
فالآن عادت ثم آلت حلفة… أن لا يبيت سواك وهو ضجيعها","The vizir having been deposed and afterwards reinstated, Abu Ishak al-Sabi’ wrote to him these lines: Wedded to the vizirate, yon divorced her from you when she was in fault and acted wrong. It was then necessary that she should belong to another before she could legally return to you. She is now yours again, and she made an oath that no bridegroom, excepting you, should pass a night with her and live"
"وله ببغداد دار علم، وإليها أشار أبو العلاء المعري بقوله في القصيدة المشهورة:
وغنت لنا في دار سابور قينة… من الورق مطراب الأصائل ميهال","He founded at Baghdad a house of learning (or college), and the poet Abu Al-Alaa al-Maarri alludes to it in this passage from one of his most celebrated qasidas: And in the house of Sabur, a sprightly songstress enlivened our evenings with a voice melodious as the dove’s."
وكانت وفاة سابور المذكور في سنة ست عشرة وأربعمائة ببغداد، رحمه الله تعالى. ومولده بشيراز، ليلة السبت خامس عشر ذي القعدة سنة ست وثلاثين وثلثمائة.,"Sabur died at Baghdad, A. H. four hundred and sixteen (A. D. one thousand and twenty five or one thousand and twenty six) j he was born at Shiraz on the eve of Saturday, the fifteenth of Zu Al-Kaada, A. H. three hundred and thirty six (May, A. D. nine hundred and forty eight)."
وتوفي مخدومه بهاء الدولة في جمادى الأولى سنة ثلاث وأربعمائة بأرجان، وعمره اثنتان وأربعون سنة وتسعة أشهر وعشرون يوما، رحمه الله تعالى.,"His sovereign Bahaa al-din died at Arrajan in the month of the first Jumada, A.H. four hundred and three (November-December, A.D. one thousand and twelve), aged forty-two years, nine months and twenty days."
وسابور: بفتح السين المهملة وضم الباء الموحدة وبعد الواو راء. والأصل فيه شاه بور” فعرب لأن الشاه بالعجمي: الملك، وبور: ابن، فكأنه قال: ابن الملك، وعادة العجم تقديم المضاف إليه على المضاف.”,"Sabur is an Arabic alteration of the Persian words shah bur, the king’s son. Here, according to the custom of the Persians, the noun governed in the genitive is placed before the governing noun (which is not the case in Arabic)."
وأول من سمي بهذا الاسم سابور بن أردشير بن بابك بن ساسان أحد ملوك الفرس.,"The first who bore this name was Sabur Ibn Ardashir Ibn Babek Ibn Sasan, one of the kings of Persia."
وأردشير: بفتح الهمزة وسكون الراء وفتح الدال المهملة وكسر الشين المعجمة وسكون الياء المثناة من تحتها وبعدها راء، قاله الدارقطني الحافظ، وقال غيره: معناه دقيق حليب، وقيل معناه دقيق وحلو – وقال بعضهم: أزدشير” بالهمزة والزاي – وهو لفظ عجمي، وأرد عندهم: الدقيق، وشير: الحليل، وشيرين: الحلو، والله أعلم.”,"Al-Darakutni says that we must pronounce Ardashir; a second author states that this word means in Persian flour, milk, but another says flour, sweet. Ard signifies flour, shir milk, and Shirin sweet. Some pronounce this name Azdashir"
سري السقطي,SARI AL-SAKATI
أبو الحسن سري بن المغلس السقطي أحد رجال الطريقة وأرباب الحقيقة؛ كان أوحد زمانه في الورع وعلوم التوحيد، وهو خال أبي القاسم الجنيد وأستاذه، وكان تلميذ معروف الكرخي،,"Abu Al-Hasan Sari Ibn al-Mughallis al-Sakati (the seller of cast clothes), was one of the men of the path, and of the masters of the truth; the first person of his lime by his devotion and his acquaintance with the doctrines of Sufism. He was maternal uncle to Abu Al-Kasim al-Junaid and his master (in Sufism); his own master was Maruf al-Karkhi."
يقال: إنه كان في دكانه، فجاءه معروف يوما ومعه صبي يتيم، فقال له: اكس هذا اليتيم، قال سري: فكسوته، ففرح به معروف، وقال:,"It is said that al- Sakati was one day in his shop, when Maruf came to him with an orphan boy and said: “Clothe this orphan.” “I clothed the boy,” said al-Sakati, “and “ Maruf was rejoiced thereat and said."
بغض الله إليك الدنيا وأراحك مما أنت فيه؛ فقمت من الدكان وليس شيء أبغض إلي من الدنيا. وكل ما أنا فيه من بركات معروف.,"‘May God render the world hateful to “ thee and grant thee repose from all thy cares!’ I immediately left my shop, hating nothing so much as the world; and I owe my present state (of quietude) to the blessed merits of Maruf.”"
ويحكى أنه قال: منذ ثلاثين سنة أنا في الاستغفار من قولي مرة الحمد لله”! قيل له: وكيف ذلك فقال: وقع ببغداد حريق فاستقبلني واحد وقال: نجا حانوتك، فقلت: الحمد لله، فأنا نادم من ذلك الوقت على ما قلت، حيث أردت لنفسي خيرا من الناس.”,"The following anecdote is related on good authority: Sari said that for thirty years he never ceased imploring divine pardon for having once exclaimed: Praise be to God l and on being asked the reason, he said: “A fire broke out in Baghdad, and a person came up to me and told me that my shop had escaped, on which I uttered those words; and even to this moment I repent of having said so, because it showed that I wished better to myself than to others.”"
وحكى أبو القاسم الجندي قال: دخلت يوما على خالي سري السقطي وهو يبكي، فقلت: ما يبكيك قال: جاءتني البارحة الصبية فقالت: يا أبت، هذه ليلة حارة، وهذا الكوز أعلقه هاهنا، ثم إنه حملتني عيناي فنمت فرأيت جارية من أحسن خلق الله قد نزلت من السماء،,"Al-Junaid relates as follows: “I went one day to see my uncle al-Sakati and found him in tears. ‘What causes thee to weep?’ said I. ‘Yesterday,’ replied al-Sakati, ‘my little girl came and said to me: Father! the night is warm and I have brought a pitcher (of water) to “ hang it up here for thee. A heaviness then came over my eyes and I fell into a sleep, during which I saw the most beauteous maid of God’s creation descend from heaven."
فقلت: لمن أنت قالت: لمن لا يشرب الماء المبرد في الكيزان، وتناولت الكوز فضربت به الأرض، قال الجنيد: فرأيت الخزف المكسور لم يرفعه، حتى عفى عليه التراب.,"‘For whom art thou destined?’ said I. ‘For him,’ she replied, ‘who drinks not of water cooled in a pitcher.’ I immediately took the pitcher and dashed it to the ground.” Al-Junaid said that he saw the fragments lying about and that al-Sakati left them there till they were covered by the accumulation of dust."
وكانت وفاته سنة إحدى وخمسين، وقيل يوم الأربعاء لست خلون من شهر رمضان بعد الفجر سنة ست وخمسين، وقيل سبع وخمسين ومائتين ببغداد، ودفن بالشونيزية.,"Sari al-Sakati died at Baghdad, A. H. two hundred and fifty one; or, by another account, on Wednesday, the sixth of Ramadan, after daybreak, A. H. two hundred and fifty six (August, A. D. eight hundred and seventy); but some place his death in the year two hundred and fifty seven. He was interred in the Shunizi cemetery."
وقال الخطيب في تاريخ بغداد”: مقبرة الشونيزي وراء المحلة المعروفة بالتوثة بالقرب من نهر عيسى بن علي الهاشمي، وسمعت بعض شيوخنا يقول: مقابر قريش كانت قديما تعرف بمقبرة الشونيزي الصغير، والمقبرة التي وراء التوثة تعرف بمقبرة الشونيزي الكبير،”,"The Khatib says in his history of Baghdad: “ The Shunizi burying-ground is situated behind the place called al-Tutha and near the canal made by Isa Ibn Ali the Hashimite, and called after him the river Isa. I heard one of my masters say that the Quraish grave-yard (at Baghdad) was known in old times by the name of the lesser Shunizi, and that the cemetery at the back of al-Tutha bore that of the greater Shunizi."
"وكان سري كثيرا ما ينشد:
إذا ما شكوت الحب قالت كذبتني… فما لي أرى الأعضاء منك كواسيا
فلا حب حتى يلصق الجلد بالحشا… وتذهل حتى لا تجيب المناديا","Al-Sakati used frequently to recite these lines:
When I complained of the pains of love, my mistress said: “Thou tells me a falsehood; why do I see thy bones clothed with flesh? There can be no love (in a man) unless his skin cleave to his entrails, and his mind be so greatly troubled, that he answers not when called"
السري الرفاء,AL-SARI AL-RAFAA
أبو الحسن السري بن أحمد بن السري الكندي الرفاء الموصلي الشاعر المشهور؛ كان في صباه يرفو ويطرز في دكان بالموصل، وهو مع ذلك يتولع بالأدب وينظم الشعر، ولم يزل حتى جاد شعره ومهر فيه، وقصد سيف الدولة ابن حمدان بحلب ومدحه وأقام عنده مدة،,"Abu Al-Hasan al-Sari Ibn Ahmad Ibn al-Sari al-Kindi al-Mausili (member of the tribe of Kinda and native of Mosul), surnamed al-Rafaa (the darner), was a poet of celebrity. In his youth, he wrought as a lace-maker at a shop in Baghdad, but at the same time, he composed poetry and cultivated belles-lettres with assiduity. By his perseverance he succeeded in attaining great proficiency as a poet, and having visited Saif al-Dawlat Ibn Hamdan at Aleppo, he made poems in his honor and remained there for some time."
ثم انتقل بعد وفاته إلى بغداد ومدح الوزير المهلبي وجماعة من رؤسائها، ونفق شعره وراج. وكانت بينه وبين أبي بكر محمد وأبي عثمان سعيد ابني هاشم الخالديين الموصليين الشاعرين المشهورين معاداة فادعى عليهما سرقة شعره وشعر غيره.,"After the death of that prince, he proceeded to Baghdad and celebrated the praises of al- Wazir al-Muhallabi and other persons of eminence, by whom his poetic talents were highly appreciated and generously rewarded. The enmity which he bore towards the two Khalidites, Abu Bakr Muhammad and Abu Othman Said was so great that he accused them of stealing his verses and those of others."
وكان السري مغرى بنسخ ديوان أبي الفتح كشاجم الشاعر المشهور، وهو إذ ذاك ريحان الأدب بتلك البلاد، والسري في طريقه يذهب، وعلى قالبه يضرب،,"he even went so far that, in transcribing the diwan of Koshajim, the celebrated poet, who was then considered in those countries as the pink of excellence in literature, and whose compositions al-Sari took as models for his own."
فكان يدس فيما يكتبه من شعره أحسن شعر الخالديين، ليزيد في حجم ما ينسخه وينفق سوقه ويغلي سعره ويشنع بذلك عليهما ويغض منهما ويظهر مصداق قوله في سرقتهما، فمن هذه الجهة وقعت في بعض النسخ من ديوان كشاجم زيادات ليست في الأصول المشهورة.,"he inserted, in the copies which he wrote out, the best of the poems made by himself and by the Khalidites, in this, his object was not only to augment the size of the book so as to get a higher price for it, but also to give value to his own poetry and to cast discredit on the Khalidites, by making it appear that what he had said of their plagiarisms was true. To this circumstance must be attributed the interpolated pieces in Koshajim’s diwan, and which are not to be found in the original copies."
وكان شاعرا مطبوعا عذب الألفاظ مليح المأخذ كثير الافتنان في التشبيهات والأوصاف، ولم يكن له رواء ولا منظر، ولا يحسن من العلوم غير قول الشعر، وقد عمل شعره قبل وفاته نحو ثلثمائة ورقة، ثم زاد بعد ذلك، وقد عمله بعض المحدثين الأدباء على حروف المعجم.,"Al-Sari was by nature a poet; his style is sweet, his thoughts are elegant, and he is particularly copious in the variety of his comparisons and descriptions. But he had neither a pleasing countenance nor a graceful figure; he did not possess even a tolerable skill in any other science but poetry. Previously to his death, his poetical compositions filled nearly three hundred leaves, but since that, the collection has increased, and a philologer of later times has arranged it in alphabetical order."
"ومن شعر السري أبيات يذكر فيها صناعته، فمنها قوله:
وكانت الإبرة فيما مضى… صائنة وجهي وأشعاري
فأصبح الرزق بها ضيقا… كأنه من ثقبها جاري","Al-Sari mentions his (former) profession in a piece of verse, from which we extract these lines: By means of my needle I formerly preserved my self-respect, and avoided the prostituting of my poetic talent. It furnished me with sustenance, so slight indeed, that it seemed to come to me through the needle’s eye."
"ومن محاسن شعره في المديح من جملة قصيد:
يلقى الندى برقيق وجه مسفر… فإذا التقى الجمعان عاد صفيقا
رحب المنازل ما أقام فإن سرى… في جحفل ترك الفضاء مضيقا","The following verses, taken from one of his qasidas, are among the best specimens of his talent for eulogy: When he pours forth his liberality, his looks are mild and his face beams with pleasure, but in the shock of adverse hosts, they become stern. When he halts, his dwelling is spacious (for his guests are many), but when he marches to battle with his squadrons, he makes the plain (too) narrow for the enemy."
"ومن غرر شعره في النسيب قوله:
بنفسي من أجود له بنفسي… ويبخل بالتحية والسلام
وحتفي كامن في مقلتيه… كمون الموت في حد الحسام","One of his finest passages on the beauty of his mistress is the following: I should lay down my life for her who costs me my life and yet refuses me a simple salutation! The death which awaits me lies in ambush in those eyes, it is thus that death lies hid in the sharp edge of the sword."
وللسري المذكور ديوان شعر كله جيد، وله كتاب المحب والمحبوب والمشموم والمشروب” وكتاب “الديرة”.”,"Al-Sari’s collected poetry is all very good; he composed also the works entitled: al-Muhibb wa Al-Mahbub (the lover and the beloved), al-Mashmum wa Al-Mashrub (perfumes and liquors), and the Kitab al-Dira."
وكانت وفاته في سنة نيف وستين وثلثمائة ببغداد، رحمه الله تعالى، هكذا قال الخطيب البغدادي في تاريخه، وقال غيره: توفي سنة اثنتين وستين وثلثمائة وقيل سنة أربع وستين وثلثمائة، والله أعلم. وذكر شيخنا ابن الأثير في تاريخه أنه توفي سنة ستين وثلثمائة، رحمه الله تعالى.,"He died at Baghdad between the years three hundred and sixty and three hundred and seventy, according to the Khatib in his History of that city; and others state that the year of his death was A. H. three hundred and sixty two (A. D. nine hundred and seventy two or nine hundred and seventy three), or A. H. three hundred and sixty four. Ibn al-Athir says in bis Annals that he died A. H. three hundred and sixty six (A. D. nine hundred and seventy six or nine hundred and seventy seven)."
حيص بيص,HAIS-BAIS AL-SAIFI
أبو الفوارس سعد بن محمد بن سعد بن الصيفي التميمي الملقب شهاب الدين المعروف بحيص بيص الشاعر المشهور؛ كان فقيها شافعي المذهب، تفقه بالري على القاضي محمد بن عبد الكريم الوزان، وتكلم في مسائل الخلاف،,"Abu Al-Fawaris Saad Ibn Muhammad Ibn Saad Ibn al-Saifi, a celebrated poet and a member of the tribe of Tamim, bore the surname of Shihab al-din {flambeau of religion), and was generally known by the appellation of Hais- Bais. He was a doctor of the sect of al-Shafie, having studied jurisprudence at Rai under the kadi Muhammad Ibn Abd al-Karim al-Wazzan and maintained (the usual) discussions on points of controversy."
إلا أنه غلب عليه الأدب ونظم الشعر، وأجاد فيه مع جزالة لفظه، وله رسائل فصيحة بليغة.,"He yielded, however, to his passion for literature and composed verses of which the merit was enhanced by a dignified style; he drew up also some epistles remarkable for their precision and elegance of expression."
ذكره الحافظ أبو سعد ابن السمعاني في كتاب الذيل” وأثنى عليه. وحدث بشيء من مسموعاته، وقرئ عليه ديوانه ورسائله، وأخذ الناس عنه أدبا وفضلا كثيرا؛ وكان من أخبر الناس بأشعار العرب واختلاف لغاتهم.”,"The hafiz Abd Saad al-Samaani mentions him with high commendation in the Kitab al-Zail and gives some of the pieces (or sentences) which he, Hais-Bais, had learned by oral transmission; the same hafiz had read the collected poetical works and the epistles of Hais-Bais under the direction of their author. By his learning and talent Abu Al-Fawaris contributed to the instruction of many, and by his acquaintance with the poetry and the various dialects of the desert Arabs, he held the first place amongst his contemporaries."
ويقال إنه كان فيه تيه وتعاظم، وكان لا يخاطب أحدا إلا بالكلام العربي، وكانت له حوالة بمدينة الحلة، فتوجه إليها لاستخلاص مبلغها، وكانت على ضامن الحلقة ، فسير غلامه إليه فلم يعرج عليه وشتم أستاذه، فشكاه إلى والي الحلة،,"but it is said that he was full of arrogance and presumption. He never addressed any person but in the purest Arabic: having once obtained an order for a sum of money payable in the city of Hilla, he proceeded thither to receive the amount of the bill, which was drawn on the farmer of the revenues in that district. On his arrival he sent his boy to this person, who not only refused listening to his claim, but called his master a scoundrel."
وهو يومئذ ضياء الدين مهلهل بن أبي العسكر الجاواني، فسير معه بعض غلمان الباب ليساعده، فلم يقنع أبو الفوارس منه بذلك، فكتب إليه يعاتبه، وكانت بينهما مودة متقدمة,"On this Hais-Bais went to the governor of the town, Diaa al-din Muhalhil Ibn Abi Al-Askar al-Jawani, an old and intimate friend of his, and the latter sent one of the ushers of his court with Hais-Bais to enforce payment. Abu Al-Fawaris was not satisfied, however, with what his friend the governor had done for him, and he reproached him with his conduct in the following letter."
ما كنت أظن أن صحبة السنين ومودتها يكون مقدارها في النفوس هذا المقدار، بل كنت أظن أن الخميس الجحفل لو زن لي عرضا لقام بنصري من آل أبي العسكر حماة غلب الرقاب،”,"“I did not imagine that an acquaintance and a friendship of so many years could have left on the heart that ( slight) degree of impression which I have here discovered; nay, I even thought that, were the mightiest army to bear a hostile design “ against me, warriors in armor, thick-necked lions of the family of Abu al-Askar, had risen to my assistance."
"فكيف بعامل سويقة، وضامن حليلة وحليقة ويكون جوابي في شكواي أن ينفذ إليه مستخدم يعاتبه، ويأخذ ما قبله من الحق، لا والله:
إن الأسود أسود الغاب همتها… يوم الكريهة في المسلوب لا السلب","how then should it not be with an agent who levies taxes on poor market-people? with one who farms the revenues of that miserable place Hilla and of its petty circumscription? Yet the only answer which I received to my complaint was this: he sent, forsooth, a hireling to reprimand him and exact from him a payment which he was bound to make! So shall it not be, by Allah! “The lions, the lions of the forest think not of spoil in the day of battle, but of him whose spoils they are to win."
وبالله أقسم، ونبيه وآل بيته، لئن لم تقم لي حرمة يتحدث بها نساء الحلة في أعراسهن ومناحاتهن، لا أقام وليك بحلتك هذه، ولو أمسى بالجسر أو القناطر، هبني خسرت خمر النعم أفأخسر أبيتي، واذلاه، واذلاه، والسلام.”,"“And I swear by Allah, and by his Prophet, and by the Prophet’s household! that if thou gives me not such a token of respect as shall be a subject of conversation for the females of Hilla at their weddings and assemblies, thy friend shall not remain in this, thy Hilla, should he be even obliged to pass the night on the causeway or on the bridges. Suppose that I did lose my money; mustI then lose my honest pride ! O what an insult! what an insult! Adieu!”"
وكان يلبس زي العرب ويتقلد سيفا، فعمل فيه أبو القاسم ابن الفضل – الآتي ذكره في حرف الهاء إن شاء الله تعالى – وذكر العماد في الخريدة” أنها للرئيس علي بن الأعرابي الموصلي، وذكر أنه توفي سنة سبع وأربعين وخمسمائة:”,"He always wore the Bedouin dress with a sword suspended from his shoulder; this circumstance induced Abu Al-Kasim Ibn al-Fadl, whose life shall be given later, to compose on him the lines which follow; we must however observe that Imad al-din, in his Khan da, attributes them to the rats Ali Ibn al-Aarabi, who died, according to him, in the year five hundred and forty seven (A. D. one thousand one hundred and fifty two or one thousand one hundred and fifty three)."
"كم تبادى وكم تطول طرطو… رك ما فيك شعرة من تميم
فكل الضب واقراط الحنظل اليا… بس واشرب ما شئت بول الظليم
ليس ذا وجه من يضيف ولا يق… ري ولا يدفع الأذى عن حريم","Affect as you may the manners of the desert Arabs and wear (Bite them) a high-peaked cap, there is not in yon a single hair of the tribe of Tamim. Eat the lizard which burrows in the sands, cut up the dried fruit of the colocynth, and drink as you please of the urine of the ostrich, yours is not the face of one accustomed to the duty of hospitality, and ready to protect his honor from insult."
"فلما بلغت الأبيات أبا الفوارس المذكور عمل:
لا تضع من عظيم قدر وإن كن… ت مشارا إليه بالتعظيم
فالشريف الكريم ينقص قدرا… بالتعدي على الشريف الكريم
ولع الخمر بالعقول رمى الخم… ر بتنجيسها وبالتحريم","When these verses came to the knowledge of Aba Al-Fawaris, he composed the following in reply: Strive not to abase exalted worth, when you yourself are pointed at with respectful admiration. The noble and generous man injures his character by hostility towards one who is equally noble and generous. Wine was declared impure, and forbidden because it attacked the reason."
"وعمل فيه خطيب الحويزة البحيري:
لسنا وحقك حيص بي… ص من الأعارب في الصميم
ولقد كذبت على بحي… ر كما كذبت على تميم","Al-Buhairi, the khatib, or public preacher at the town of al-Huwaiza, addressed him in these lines: It is true, Hais Bais that we are not of the true Arabic race, yet you belied the family of Buhair as you have already belied the tribe of Tamim."
وقال الشيخ نصر الله بن مجلي مشارف الصناعة بالمخزن، وكان من الثقات أهل السنة: رأيت في المنام علي بن أبي طالب رضي الله عنه، فقلت له: يا أمير المؤمنين، تفتحون مكة فتقولون من دخل دار أبي سفيان فهو آمن، ثم يتم على ولدك الحسين يوم الطف ما تم فقال: أما سمعت أبيات ابن الصيفي في هذا,"The following relation was made by the shaikh Nasr Allah Ibn Mujalli, inspector of the arsenal (at Baghdad), a man of unimpeached veracity and a strict Sunnite: “I saw in a dream Ali Ibn Abi Talib, and I said to him: ‘Commander of the faithful! you (and Muhammad) took Mecca and proclaimed that whoever entered the house of Abu Sofian should be in safety, yet you know what happened to your son al-Husain on the [fatal) day of at Taff.’ To this he replied: ‘Did you hear Ibn al-Saifi’s verses on this subject?’"
فقلت: لا، فقال: اسمعها منه، ثم استيقظت فبادرت إلى دار حيص بيص، فخرج إلي، فذكرت له الرؤيا فشهق وأجهش بالبكاء، وحلف بالله إن كانت خرجت من فمي أو خطي إلى أحد، وإن كنت نظمتها إلا في ليلتي هذه، ثم أنشدني:,"‘No,’ said I. ‘Go then,’ he rejoined, ‘and hear them from him!’ On awaking, I hastened to the house of Hais-Bais, and having-called him out, I told him my dream, on which he sobbed aloud and began to shed tears: ‘By Allah!’ he exclaimed, ‘I never cOmunicated these verses by word or writing to any human being, and it was only ibis very night that I composed them!’ He then recited them to me, and they were as follows."
"ملكنا فكان العفو منا سجية… فلما ملكتم سال بالدم أبطح
وحللتم قتل الأسارى، وطالما… غدونا على الأسرى نعف ونصفح
فحسبكم هذا التفاوت بيننا… وكل إناء بالذي فيه ينضح","‘When we ruled, mercy was our very nature; but when you came to power, the plains flowed with blood. You declared it lawful to massacre your prisoners; but I were always humane and pardoned ours. Therein lies the difference between us; but each vase can exude only the liquor it contains.’"
وإنما قيل له حيص بيص لأنه رأى الناس يوما في حركة مزعجة وأمر شديد فقال: ما للناس في حيص بيص، فبقي عليه هذا اللقب، ومعنى هاتين الكلمتين الشدة والاختلاط، تقول العرب: وقع الناس في حيص بيص، أي في شدة واختلاط.,"Abu ’l-Fawaris having one day remarked a great commotion among the people, he asked what had brought them into such confusion (or hais-bais, as he called it), and (as this expression was considered most singular) it continued ever after to be given him as a nickname. These two words (when thus united) signify trouble or calamity: it is thus that the. Arabs of the Desert say, in speaking of persons under misfortune, that they have fallen into hais-bais."
وكانت وفاته ليلة الأربعاء سادس شعبان سنة أربع وسبعين وخمسمائة ببغداد، ودفن من الغد بالجانب الغربي في مقابر قريش، رحمه الله تعالى.,"He died at Baghdad on the eve of Wednesday the sixth of Shaban ‘A.H. five hundred and seventy four (January, A. D. one thousand one hundred and seventy nine), and was buried the next morning in the cemetery of the Quraish, situated on the west side (of the Tigris)."
وكان إذا سئل عن عمره يقول: أنا أعيش في الدنيا مجازفة، لأنه كان لا يحفظ مولده، وكان يزعم أنه من ولد أكثم بن صيفي التميمي حكيم العرب. ولم يترك أبو الفوارس عقبا.,"When asked concerning his age, he would reply that he was living in the world at random; the fact, is that he did not know the date of’ his birth. He used to assert that he descended from Aktham Ibn Saifi al-Tamimi, the philosopher of the Arabs.. He left no posterity."
والحويزة: بضم الحاء المهملة وفتح الواو وسكون الياء المثناة من تحتها، وبعدها زاي ثم هاء، وهي بليدة من إقليم خوزستان على اثني عشر فرسخا من الأهواز.,"Al-Howaiza is a village in the province of Khuzestan, twelve miles distant from al-Ahwaz."
أبو المعالي الحظيري,ABU AL-MAALI AL-HAZIRI
أبو المعالي سعد بن علي بن القاسم بن علي بن القاسم بن علي بن القاسم الأنصاري الخزرجي الوراق الحظيري المعروف بدلال الكتب؛ كانت لديه معارف، وله نظم جيد،,"Abu Al-Maali Saad Ibn Ali Ibn al-Kasim Ibn Ali Ibn al Kasim al-Ansari al Khazraji (descended from the the tribe of Khazraj) al-Warrak al-Haziri {the book-copyist of al-Hazira) and generally known by the appellation of Dallal al-Kutub {the book-broker), was a man possessed of considerable information and a good talent for poetry."
وألف مجاميع ما قصر فيها، منها كتاب زينة الدهر وعصره أهل العصر وذكر ألطاف شعراء العصر” الذي ذيله على “دمية القصر” لأبي الحسن الباخرزي جمع فيه جماعة كبيرة من أهل عصره ومن تقدمهم، وأورد لكل واحد طرفا من أحواله وشيئا من شعره.”,"He compiled a number of works in which he displayed no inferior abilities, particularly his Zinat al-Dahr, etc. {ornament of the age, refuge of contemporaries, and citation of the beauties contained in modern poetry ) In this work, which he designed as a continuation to Abu l-Hasan al-Bakharzi’s Dumyat al-Kasrr he mentions a great number of his contemporaries and predecessors, with a sketch of their lives and some extracts from their poetry."
وقد ذكره العماد الكاتب في الخريدة” وأنشد له عدة مقاطيع، وروى عنه لغيره شيئا كثيرا. وكان مطلعا على أشعار الناس وأحوالهم، وله كتاب سماه “لمح الملح” يدل على كثرة اطلاعه.”,"The katib Imad al-din speaks of him in the Kharida and gives numerous pieces of verse which he had learned from him; some of these were by Abu ‘l-Maali himself and the rest by other persons, for he was particularly diligent in collecting the poetry of others and inquiring into their history. His Lumah al-Mulah {flash of anecdote, or rather flashes of anecdotes) is a proof of his extensive acquirements."
"ومن شعر أبي المعالي المذكور قوله:
ومعذر في خده… ورد وفي فمه مدام
ما لان لي حتى تغشى… صبح سالفه ظلام
كالمهر يجمح تحت را… كبه ويعطفه اللجام","The following verses are by Abu Al-Maali: Saepe evenit ul juvenis, in cujus gena rosa fuit et in cujus ore vinum, hand mihi mitem se prieberet donee super auroram faciei ejus irrepuissent tenebrse. Pulli equini ad instar refraclarius fuit donee eum compescuissel frenum."
"وهذا المعنى يقرب من قول أبي علي الحسن بن رشيق – المقدم ذكره -:
وأسمر اللون عسجدي… يستمطر المقلة الجهاما
ضاق بحمل العذار ذرعا… كالمهر لا يعرف اللجاما
فظن أن العذار مما… يزيح عن جسمي السقاما
فنكس الرأس إذ رآني… كآبة منه واحتشاما
وما درى أنه نبات… أنبت في قلبي الغراما
وهل ترى عارضيه إلا… حمائلا علقت حساما","This idea bears some resemblance to that which Ihn ilashik has expressed in the following piece: Saepe juvenis fusen-!, aureo colore, ex oculis siccis imbres clicicns (crudditate sua)t frenum lanuginis sustincre nesciens, sicut pullus equinus habenam adhuc insuetam re- pellens, opinatus est lauuginem illam e corpore meo ffigriludinem expellere posse, el caput avertit me videos, pm molestia el pudore. Sed nescivit illam (antiyinem) viri- darium esse in corde men cupiriinem germinaro faciens, Videsne genam ejus nil ftliud esse quam balteum cui ensis appensus est?"
وقد سبق في ترجمة أبي عمر أحمد بن عبد ربه صاحب كتاب العقد” معنى هذا البيت الأخير.”,"In the life of Ibn Abd Rabbih, the author of the Ikd, we have given a passage which contains an idea similar to that expressed in this last verse."
"وله أيضا:
أحدقت ظلمة العذار بخدي… هـ فزادت في حبه حسراتي
قلت ماء الحياة في فمه العذ… ب دعوني أخوض في الظلمات","The following lines are by al-Haziri: Pons lanuginis extensus super aquam juventutis quae genas suas permeat, mihi viam pnebuit ad obliviscendum amorem, cum jam essem vinctus et captivus."
"ومن شعره أيضا:
شكوت هوى من شف قلبي بعده… توقد نار ليس يطفى سعيرها
فقال بعادي عنك أكثر راحة… ولولا بعاد الشمس أحرق نورها","By the same: I complained of the pains I suffered for the love of one whose absence tortured my heart; (pains like) a glowing fire not’ to be extinguished! “My absence,” replied she, “can best give you respite from your sufferings; did the sun not retire, his light would burn (the world).”"
وله كل معنى مليح مع جودة السبك. وتوفي يوم الاثنين الخامس والعشرين، وقيل الخامس عشر، من صفر سنة ثمان وستين وخمسمائة ببغداد، ودفن بمقبرة باب حرب، رحمه الله تعالى.,"The compositions of this poet abound with graceful thoughts expressed with great elegance. He died at Baghdad on Monday the twenty fifth (some say the fifteenth) of Safar, A. H. five hundred and sixty eight (October, A. D. one thousand one hundred and seventy two), and was buried in the cemetery at the Gate of Harb."
والحظيري: بفتح الحاء المهملة وكسر الظاء المعجمة وسكون الياء المثناة من تحتها وبعدها راء، هذه النسبة إلى موضع فوق بغداد يقال له الحظيرة”، ينسب إليه كثير من العلماء، والثياب الحظيرية منسوبة إليه أيضا.”,"Haziri means belonging to Hazira, a place higher up (the river) than Baghdad; it has produced many learned men, who all bore this surname, and it gives its name to the Hazira cloth."
سعيد بن جبير,SAID IBN JUBAIR
أبو عبد الله – وقيل أبو محمد – سعيد بن جبير بن هشام الأسدي بالولاء مولى بني والبة بن الحارث بطن من بني أسد بن خزيمة؛ كوفي أحد أعلام التابعين، وكان أسود، أخذ العلم عن عبد الله بن العباس وعبد الله بن عمر، رضي الله عنهم.,"Abu Abd Allah (some say AM Muhammad) Said Ibn Jubair Ibn Hisham, surnamed al-Asadi, was a black and a client by enfranchisement to the tribe of Waliba Ibn al-Harith, a branch of that of Asad Ibn Khuzaima. This eminent Tabi was a native of Kufa; he acquired his learning under the tuition of Ibn Abbas and Abd Allah Ibn Omar, the former of whom told him one day to teach the Traditions."
قال له ابن عباس: حدث، فقال: أحدث وأنت ها هنا فقال: أليس من نعمة الله عليك أن تحدث وأنا شاهد، فإن أصبت فذاك، وإن أخطأت علمتك.,"“I teach the Traditions ?” exclaimed Said, “and you here!’ “Is it not a favor which God grants you,” replied Ibn Abbas, in procuring you the opportunity of teaching them in my presence? For if you do it right, it is well; and if you make mistakes, I correct you.”"
وكان لا يستطيع أن يكتب مع ابن عباس في الفتيا، فلما عمي ابن عباس كتب، فبلغه ذلك فغضب.,"When Ibn Abbas lost his sight, Said was inscribed on the list of the muftis, an honor which he had always refused to accept, and which now gave him great dissatisfaction."
وعن ابن عباس رضي الله عنه أخذ القراءة أيضا عرضا، وسمع منه التفسير وأكثر روايته عنه.,"He learned the reading of the Quran from Ibn Abbas, not directly (from himself, but from one of his disciples); he received from him also the explanation of the Quran and most of the Traditions which he transmitted to others."
وروى عن سعيد القراءة عرضا المنهال بن عمرو وأبو عمرو بن العلاء؛ قال وفاء بن إياس: قال لي سعيد في رمضان: أمسك علي القرآن، فما قام من مجلسه حتى ختمه، قال سعيد: قرأت القرآن في ركعة في البيت الحرام؛,"His own authority was cited for the reading of the Quran by al-Minhal Ibn Amr and Abu Amr Ibn al-Alaa, who had learned it from him, but indirectly. Wafaa Ibn Aiyas relates that Said once asked him, during the month of Ramadan, to hold the Quran for him till he read it, and that he did not rise from his place till he had read it through: Said himself mentioned. that he once recited the whole of it in one of the raka’s which he made in the temple of Mecca."
وقال إسماعيل بن عبد الملك: كان سعيد بن جبير يؤمنا في شهر رمضان فيقرأ ليلة بقراءة عبد الله بن مسعود وليلة بقراءة زيد بن ثابت وليلة بقراءة غيره، هكذا أبدا، وسأله رجل أن يكتب له تفسير القرآن، فغضب,"It is related by Ismail Ibn Abd al-Malik that Said Ibn Jubair once acted for them as imam in the month of Ramadan, and that one night he recited the Quran according to the reading of Abd Allah Ibn Otba Ibn Masud; another night, according to that of Zaid Ibn Thabit; following thus, each successive night, a different mode of reading. A person having once asked Said to put down for him in writing the explanation of the Quran, he flew into a passion"
وقال: لأن يسقط شقي أحب إلي من ذلك؛ وقال خصيف: كان من أعلم التابعين بالطلاق سعيد بن المسيب، وبالحج عطاء، وبالحلال والحرام طاوس، وبالتفسير أبو الحجاج مجاهد بن جبر، وأجمعهم لذلك كله سعيد بن جبير.,"and exclaimed: “I should rather be palsied in one half of my body than do so.” It was said by Khasif that the best acquainted among the Tabis with the laws of divorce was Said Ibn al-Musaiyab, with the rites of the Pilgrimage, Ata, with the distinction between what was lawful and what was forbidden, Tawus, and with the interpretation of the Quran, Abu Al-Hajjaj Mujahid Ibn Jubair, but he observed that Said Ibn Jubair had a more general knowledge than them all of the whole of these sciences."
وكان سعيد في أول أمره كاتبا لعبد الله بن عتبة بن مسعود، ثم كتب لأبي بردة بن أبي موسى الأشعري.,Said began the world as a secretary to Abd Allah Ibn Otba Ibn Masud and then served Abd Borda Ibn Abi Musa al- Ashari in the same capacity.
وذكره أبو نعيم الأصبهاني في تاريخ أصبهان” فقال: دخل أصبهان وأقام بها مدة، ثم ارتحل منها إلى العراق وسكن قرية سنبلان.”,"Abd Noaim says, in his History of Ispahan: “Said came to this city and sojourned in it for a time, after which he “went to Iraq and took up his residence in the village of Sunbolan.”"
وروى محمد بن حبيب أن سعيد بن جبير كان بأصبهان يسألونه عن الحديث فلا يحدث، فلما رجع إلى الكوفة حدث، فقيل له: يا أبا محمد، كنت بأصبهان لا تحدث وأنت بالكوفة تحدث، فقال: انشر بزك حيث يعرف.,"It is related by Muhammad Ibn Habib that when Said Ibn Jubair was at. Ispahan, they asked to hear from him. the Traditions, but he would not communicate any to them, yet when he returned to Kufa he taught them publicly; on this someone said to him: “Aba Muhammad! you would not teach the Traditions when at Ispahan, and here you are now, teaching them in Kufa.!” Said replied: “Set forth your wares where you are best known.”"
وكان مع عبد الرحمن بن محمد بن الأشعث بن قيس لما خرج على عبد الملك بن مروان، فلما قتل عبد الرحمن وانهزم أصحابه من دير الجماجم هرب فلحق بمكة، وكان واليها يومئذ خالد بن عبد الله القسري، فأخذه وبعث به إلى الحجاج بن يوسف الثقفي مع إسماعيل بن أوسط البجلي، فقال له الحجاج:,"Said joined Abd al-Rahman Ibn Muhammad Ibn al-Ashath Ibn Kais in his revolt against Abd al- Malik Ibn Marwan. When Ibn al-Ashath lost his life after the defeat of his partisans at Dair al-Jamajim, Said fled to Mecca, but was arrested by Khaled Ibn Abd Allah al-Kasri, the governor of that city, and sent to al-Hajjaj Ibn Yusuf with Ismail Ibn Awsat al-Bajali. Al-Hajjaj, on seeing him, said."
يا شقي ين كسير، أما قدمت الكوفة وليس يؤمن بها إلا عربي فجعلتك إماما فقال: بلى، قال: أما وليتك القضاء فضج أهل الكوفة وقالوا: لا بصلح للقضاء إلا عربي فاستقضيت ابا بردة بن أبي موسى الأشعري وأمرته أن لا يقطع أمرا دونك قال: بلى,"“Wretch, son of Wretched! didst thou not come to Kufa when a vile Arab of the desert was imam here, and did I not put thee in his place?” “Yes.” “And did I not appoint thee kadi ? and when the people of Kufa murmured and “ said that none but- an Arab of the desert was fit for that office, did I not replace thee by Abd Borda Ibn Abi Musa, ordering him, however, not to decide any question without consulting thee?” “ Yes.”"
قال: أما جعلتك في مساري وكلهم رؤوس العرب قال: بلى، قال: أما أعطيتك مائة ألف درهم تفرقها على أهل الحاجة في أول ما رأيتك ثم لم أسألك عن شيء منها قال: بلى، قال: فما أخرجك علي قال: بيعة كانت في عنقي لابن الأشعث،,"“Did I not admit, thee to my evening parties as a companion, though the company were all Arab chieftains?” “Yes.” “The first time I saw thee, did I not give thee one hundred thousand dirhams to distribute among the needy, without questioning thee afterwards about the manner in which the money was employed” “Yes.” “What then made thee revolt against me?” “ An oath which bound me to Ibn al- Ashath.”"
فغضب الحجاج ثم قال: أفما كانت بيعة أمير المؤمنين عبد الملك في عنقك من قبل والله لأقتلنك، يا حرس اضرب عنقه، فضرب عنقه، وذلك في شعبان سنة خمس وتسعين، وقيل سنة أربع وتسعين للهجرة، بواسط، ودفن في ظاهرها وقبره يزار بها، رضي الله عنه، وله تسع وأربعون سنة.,"Here al-Hajjaj grew angry and said, after a pause: “And before that, wert thou not bound by an oath to the Commander of the faithful, Abd al-Malik? By Allah! I shall put thee to death; guard, strike off his head.” This passed in the month of Shaban, A.H. ninety five (April-May, A.D. seven hundred and forty four), or ninety four, at Wash, outside of which place Said was interred; bis tomb is still visited by pilgrims. He was forty-nine years of age at the time of his execution."
وكان يوم أخذ يقول: وشى بي واش في بلد الله الحرام، أكله إلى الله تعالى، يعني خالد بن عبد الله القسري.,"On the day in which he was arrested, he said: “An informer has denounced me in God’s holy city, but I call him to an account for it before God.” The person whom he meant was Khalid al-Kasri."
وقال أحمد بن حنبل: قتل الحجاج سعيد بن جبير وما على وجه الأرض أحد إلا وهو مفتقر إلى علمه. ثم مات الحجاج بعده في شهر رمضان من السنة، وقيل بل مات بعده بستة أشهر، ولم يسلطه الله تعالى بعده على قتل أحد حتى مات.,"Ahmad Ibn Hanbal said: “Al-Hajjaj killed“ Said Ibn Jubair, yet there was not a man on the face of the earth who did not “ stand in need of (Said and) and his learning.” Al-Hajjaj died the same year, in the month of Ramadan, or, by another account, six months after Said, and during that interval, God did not put it in his power to slay another human being."
ولما قتله سال منه دم كثير، فاستدعى الحجاج الأطباء وسألهم عنه وعمن كان قتله قبله، فإنه كان يسيل منهم دم قليل، فقالوا له: هذا قتلته ونفسه معه والدم تبع للنفس، ومن كنت تقتله قبله كانت نفسه تذهب من الخوف، فلذلك قل دمهم.,"When Said was decapitated, a great quantity of blood flowed from the trunk, and al-Hajjaj called in physicians to consult them about it, and to know why all the other persons whom he had executed before that, bled very little; to that they made answer: “’When you pat this man to death’, his soul was still in his body, and the blood follows the soul; but as for the others, their soul was gone with fright before, you killed, them, and therefore their blood was “diminished.”"
وقيل للحسن البصري: إنالحجاج قد قتل سعيد بن جبير، فقال: اللهم ايت على فاسق ثقيف، والله لو أن من بين المشرق والمغرب اشتركوا في قتله لكبهم الله عز وجل في النار.,"When al-Hasan al-Basri was informed that Said Ibn Jubair bad been put to death by al-Hajjaj, he exclaimed: “O God! turn against this reprobate of {the tribe of) Thakif! Almighty God ! if there be any persons- on earth, from east to west, who were accessory to his death, lay them prostrate into the flies of hell!”"
ويقال إن الحجاج لما حضرته الوفاة كان يغوص ثم يفيق ويقول: ما لي ولسعيد بن جبير وقيل إنه في مدة مرضه كان إذا نام رأى سعيد بن جبير آخذا بمجامع ثوبه يقول له:,"It is related that al-Hajjaj, when on the point of death, would faint away, and on recovering, cry out: “But what business have Said Ibn Jubair with me?” The report was, that whenever he fell asleep during his last illness, he saw Said come up and seize him by the girdle, saying."
يا عدو الله، فيم قتلتني فيستيقظ مذعورا ويقول: ما لي ولسعيد بن جبير! ويقال: إنه رئي الحجاج في النوم بعد موته، فقيل له: ما فعل الله بك فقال: قتلني بكل قتيل قتلته قتلة، وقتلني بسعيد ابن جبير سبعين قتلة.,"“Enemy of God,“ arise! why didst thou murder roe?” On which he would awake in tenor and exclaim: “What business has Said Ibn Jubair with me?’ It is related also that a person saw al-Hajjaj in a dream, after bis death, and asked him what God had done to him. “He put me to death,” replied. Al-Hajjaj, once for each person whom I put to death, and seventy times for Said Ibn Jubair.”"
وحكى الشيخ أبو إسحاق الشيرازي في كتاب المهذب” أن سعيد بن جبير كان يلعب بالشطرنج استدبارا، ذكره في كتاب الشهادات في فصل اللعب بالشطرنج.”,"The shaikh Abu Ishak al-Shirazi mentions in his book, entitled al-Muhaddab, that Said Ibn Jubair could play at chess with his back turned, to the chess-board, and in the chapter on evidence, he cites this fact under the head of chess-playing, (it being questioned whether a chess-player’s evidence could be received in a court of law)."
سعيد بن المسيب,SAID IBN AL-MUSAIYAB
أبو محمد سعيد بن المسيب بن حزن بن أبي وهب بن عمرو بن عائذ بن عمران ابن مخزوم القرشي المدين؛ أحد الفقهاء السبعة بالمدينة، وقد تقدم ذكر اثنتين منهم: أبو بكر في حرف الباء وخارجة في حرف الخاء.,"Abu Muhammad Said Ibn al-Musaiyab Ibn Hazn Ibn Abi Wahb Ibn Amr Ibn Aaiz Ibn Imran Ibn Makhzum, a member of the tribe of Quraish and a native of Medina, was one of the seven great jurisconsults of that city. We have already given the lives of two; that of Abu Bakr and that of Kharija."
كان سعيد المذكور سيد التابعين من الطراز الأول، جمع بين الحديث والفقه والزهد والعبادة والورع، سمع سعد بن أبي وقاص الزهري وأبا هريرة رضي الله عنهما.,"This Said was the chief of the first series of the Tabis, and united to the knowledge of the Traditions and of jurisprudence, the fear of God, profound piety, and contempt for worldly goods. He received instruction from the lips of Saad Ibn Abi Wakkas and Abu Huraira."
قال عبد الله بن عمر رضي الله عنهما لرجل سأله عن مسألة: أيت ذاك فسله، يعني سعيدا، ثم ارجع إلي بأخبرني، ففعل ذلك وأخبره، فقال: ألم أخبركم أنه أحد العلماء وقال أيضا في حقه لأصحابه: لو رأى هذا رسول الله صلى الله عليه وسلم لسره.,"Abd Allah Ibn Omar once said to a person who questioned him (on a point of religion). “Go and ask that man about it,” meaning Said, “and then come and relate to me his answer.” The other obeyed his orders and Ibn Omar said: “Did I not tell thee that he was one of the learned ?” Another time, when speaking of him, he observed to his disciples that if the Prophet were to see Said, he would feel joy at the sight."
وكان قد لقي جماعة من الصحابة رضي الله عنهم وسمع منهم، ودخل على أزواج رسول الله صلى الله عليه وسلم وأخذ عنهن، وأكثر روايته المسند عن أبي هريرة رضي الله عنه، وكان زوج ابنته. وسئل الزهري ومكحول: من أفقه من أدركتما فقالا: سعيد بن المسيب؛,"This doctor met a number of Muhammad’s companions and learned (Traditions) from them; he visited also the Prophet’s widows and gathered from them information. The greater part of the authenticated Traditions given on his authority were received by him from Abu Huraira, whose daughter he had married. Al-Zuhri and Makhul being asked who was the ablest jurisconsult they had ever met, they replied that it was Said Ibn al-Musaiyab."
وروي عنه أنه قال: حججت أربعين حجة؛ وعنه أنه قال: ما فاتتني التكبيرة الأولى منذ خمسين سنة، وما نظرت إلى قفا رجل في الصلاة منذ خمسين سنة، لمحافظته على الصف الأول، وقيل إنه صلى الصبح بوضوء العشاء خمسين سنة,"By his own declaration, he performed the pilgrimage forty times, and it is stated that he said: “For the last fifty years I have not missed the first Takbir nor seen the back of a man during the public prayer;” such was his punctuality in arriving sufficiently early to obtain a place in the first rank of the congregation. It is related also that during the space of fifty years he said the morning prayer without making any ablution since that of the preceding evening (when he said the last prayer of the day)."
وكانت ولادته لسنتين مضتا من خلافة عمر رضي الله عنه، وكان في خلافة عثمان رضي الله عنه رجلا. وتوفي بالمدينة سنة إحدى – وقيل اثنتين، وقيل ثلاث، وقيل أربع، وقيل خمس – وتسعين للهجرة، وقيل إنه توفي سنة خمس ومائة، والله أعلم، رضي الله عنه.,"Said was born in the third year of the caliphate of Omar (A.H. fifteen or sixteen, A. D. six hundred and thirty six or six hundred and thirty seven); he came to manhood during the caliphate of Othman, and died at Medina, A. H. ninety one (A.D. seven hundred and nine or seven hundred and ten), or, by other accounts, A. H. ninety five, or one of the intervening years: some even say that his death did not take place till the year one hundred and five."
والمسيب: بفتح الياء المشددة المثناة من تحتها، وروي عنه أنه كان يقول بكسر الياء، ويقول: سيب الله من يسيب أبي.,"His father’s name must be pronounced Musaiyab (as being the passive participle of the verb Saiyab), but it is related that Said himself pronounced it Musaiyib (as the active participle), because he had said: “May God reward (saiyab) him who pronounces my father’s name Musaiyib.”"
أبو زيد الأنصاري,ABU ZAID AL-ANSARI
أبو زيد سعيد بن أوس بن ثابت بن زيد بن قيس بن زيد بن النعمان بن مالك ابن ثعلبة بن كعب بن الخزرج، وقال محمد بن سعد في الطبقات”: هو أبو زيد سعيد بن أوس بن ثابت بن بشير بن ابي زيد ثابت بن زيد بن قيس.”,"Abu Zaid Said was son to Aus Ibn Thabit Ibn Zaid Ibn Kais Ibn Zaid Ibn an-Noman Ibn Malik Ibn Thalaba Ibn Kaab Ibn al-Khazraj; but Muhammad Ibn Saad says, in his Tabakat, that Thabit, Abu Zaid’s grandfather, was the son of Bashir Ibn Abi Zaid Thabit Ibn Zaid Ibn Kais."
والأول ذكره الخطيب في تاريخه، والله أعلم بالصواب، الأنصاري اللغوي البصري؛ كان من أثمة الأدب، وغلب عليه اللغات والنوادر والغريب، وكان يرى رأي القدر، وكان ثقة في روايته.,"the former genealogy is given by the Khatib in his History, and God knows which of the two is correct. Abu Zaid, surnamed al-Ansari, was a native of Basra and a philologer; he held the first rank among the literary men of that time, and devoted his attention principally to the study of the philology of the Arabic language, its singular terms and rare expressions. In his religious opinions he was a Kadarite, but his authority as a correct transmitter of pieces preserved by tradition is admitted."
حدث أبو عثمان المازني قال: رأيت الأصمعي وقد جاء إلى حلقة أبي زيد المذكور، فقبل رأسه وجلس بين يديه وقال: أنت رئيسنا وسيدنا منذ خمسين سنة.,"Abu Othman al-Mazini related that he was once present when al- Asmai went up to Abu Zaid who was then surrounded by his pupils, and after kissing him on the head, sat down among them and said: “Thou hast been our lord and master for the last fifty years.”"
وكان التوزي يقول: قال لي ابن مناذر: أصف لك أصحابك أما الأصمعي فأحفظ الناس، وأما أبو عبيدة فأجمعهم، وأما أبو زيد الأنصاري وأبو محمد اليزيدي.,"Al-Tawzi relates that Ibn Munadir said to him: “Shall I give you the characters of your pupils? Al-Asmai has the best-stocked memory of them all; Abu Obaida surpasses them in general information; and Abu Zaid al-Ansari is the sorest authority in traditional knowledge.” Al-Nadr Ibn Shumail mentions that he, Abu Zaid al-Ansari and Abu Muhammad al-Yazidi studied all three together in the same book."
وقال أبو زيد: حدثني خلف الأحمر، قال: أتيت الكوفة لأكتب عنهم الشعر، فبخلوا علي به، فكنت أعطيهم المنحول وآخذ الصحيح، ثم مرضت فقلت لهم: ويلكم! أنا تائب إلى الله تعالى، هذا الشعر لي، فلم يقبلوا مني، فبقي منسوبا إلى العرب لهذا السبب.,"The following anecdote is told by Abu Zaid, to whom it was related by Khalaf al-Ahmar: “I went to Kufa,” said Khalaf, to take down in writing whatever pieces of (ancient) poetry the learned men of that city might communicate to me (by oral tradition)’, but as they were very tenacious of their information, I offered them forged pieces, and obtained from them genuine ones in exchange. Sometime after, I had a severe sickness and (repenting of my imposture) I said to them: ‘Alas, sirs! I have now turned myself wholly to God, and I must confess that the verses which I gave you were made by myself.’ They would not, however, believe me, and these pieces still continue to be attributed to the Arabs of the desert.”"
وابو زيد المذكور له في الآداب مصنفات مفيدة: منها كتاب القوس والترس” وكتاب: “الإبل” وكتاب “خلق الإنسان” وكتاب “المطر” وكتاب “المياه” وكتاب “اللغات” وكتاب “النوادر” وكتاب “الجمع والتثنية” وكتاب “اللبن” وكتاب “بيوتات العرب” وكتاب “تخفيف الهمزة” وكتاب “القضيب” وكتاب “الوحوش” وكتاب “الفرق” وكتاب “فعلت وأفعلت” وكتاب “غريب الأسماء” وكتاب “الهمزة” وكتاب “المصادر” وغير ذلك، ولقد رأيت له في النبات كتابا حسنا جمع فيه أشياء غريبة.”,"Abu Zaid composed a number of useful philological works, such as his treatises on the bow and the shield, on camels, on the natural constitution of man, on springs of water, on the dialects, on rare expressions, on the plural and dual, on milk, on the tents of the Arabs, on the softened pronunciation of the hamza, on the (shepherd’s) rod, on wild animals, on the difference (between the parts of the human body and those of animals), on the first and fourth forms of certain verbs, on names rarely borne, on the hamza, on nouns of action, etc. I have seen a fine work of his, a treatise on plants, which contained a number of curious passages."
وحكى بعضهم أنه كان في حلقة شعبة بن الحجاج، فضجر من إملاء الحديث فرمى بطفره فرأى أبا زيد الأنصاري في أخريات الناس فقال:,"It is related of Shoba Ibn al-Hajjaj that, as he was one day dictating Traditions to a circle of pupils, he got fatigued with his occupation, and looking around, he saw Abu Zaid al-Ansari in the last rank of his auditors and called to him, saying:"
"يا أبا زيد:
استعجمت دار مي ما تكلمنا… والدار لو كلمتنا ذات إخبار","“O Abu Zaid: ‘It is dumb, the dwelling of [my beloved) Mai, and answers us not Could it speak, it would give us news in abundance.’"
إلي يا أبا زيد، فجاءه، فجعلا يتحدثان ويتناشدان الأشعار، فقال له بعض أصحاب الحديث: يا أبا بسطام، نقطع إليك ظهور الإبل لنسمع منك حديث رسول الله صلى الله عليه وسلم فتدعنا وتقبل على الأشعار قال:,"‘‘Come here to me, Abu Zaid!” The disciple then drew near to his master, and they began to converse together and recite poems, on which one of the BBS students who were learning the Traditions said to him: “O Abu Bistam! we wear the skin off the backs of our camels in journeying hither, that we may learn from your mouth the Traditions respecting the blessed Prophet, and yet you neglect us and amuse yourself with poetry.”"
فغضب شعبة غضبا شديدا، ثم قال: يا هؤلاء، أنا أعلم بالأصلح لي، أنا والله الذي لا إله إلا هو في هذا أسلم مني في ذاك.,"Shoba, on hearing this reproach, flew into a rage and exclaimed: “I know best, fellow! what is fitted for me; and I swear by the one only God! that I have a sounder knowledge of this [meaning poetry) than of that [meaning the Traditions).”"
وكانت وفاته بالبصرة في سنة خمس عشرة – وقيل أربع عشرة، وقيل ستة عشرة – ومائتين، وعرم عمرا طويلا حتى قارب المائة، وقيل أنه عاش ثلاثا وتسعين سنة، وقيل خمسا وتسعين، وقيل ستا وتسعين، رحمه الله تعالى.,"Abu Zaid lived to a very advanced age, having nearly attained his hundredth year; he died at Basra, A. H. two hundred and (A. D. eight hundred and thirty or eight hundred and thirty one), or by other accounts in two hundred and fourteen or two hundred and sixteen; aged, it is said, ninety three years; some say ninety five or ninety six."
الأخفش الأوسط,AL-AKHFASH AL-AUSAT
أبو الحسن سعيد بن مسعدة المجاشعي بالولاء النحوي البلخي المعروف بالأخفش الأوسط؛ أحد نحاة البصرة، والأخفش الأكبر أبو الخطاب، وكان نحويا أيضا من أهل هجر من مواليهم، واسمه عبد الحميد بن عبد المجيد، وقد أخذ عنه أبو عبيدة وسيبويه وغيرهما.,"Abu Al-Hasan Said Ibn Masada, surnamed al-Akhfash al-Ausat (or the second), was a client, by enfranchisement, to the tribe of Mujashi and a native of Balkh. He and al-Akhfash al-Akbar [Akhfash major) Abu Al-Khattab were both grammarians of the school of Basra: Abu Al-Khattab was a native of Hajar (or Bahrain) and a client to one of the tribes of that country; his real name was Abd al-Hamid Ibn Abd al-Majid, and he had Abd Obaida and Sibawaih among his pupils."
وكان الأخفش الأوسط المذكور من أئمة العربية، وأخذ النحو عن سيبويه، وكان أكبر منه، وكان يقول: ما وضع سيبويه في كتابه شيئا إلا وعرضه علي، وكان يرى أنه أعلم به مني، وأنا اليوم أعلم به منه.,"Al-Akhfash al-Ausat was one of the great Arabic grammarians; though older than Sibawaih, he had studied grammar under him, and he used to say: “Sibawaih did not insert a single passage in his book till he had submitted it to my examination: he then showed that he understood the subject better than I; now, however, I know it better than he.”"
وحكى أبو العباس ثعلب عن آل سعيد بن سلم، قالوا: دخل الفراء على سعيد المذكور، فقال لنا: قد جاءكم سيد أهل اللغة وسيد أهل العربية، فقال الفراء: أما ما دام الأخفش يعيش فلا.,"The following anecdote was related by the family of Said Ibn Salim to Abu AI-Abbas Thaalab, by whom it has been handed down: “Said, having one day received the visit of al-Farraa, said to us: ‘Here is the chief of the philologers and of the grammarians who is come to our house.’ To which al-Farra replied: Not so, whilst al-Akhfash lives.”"
وهذا الأخفش هو الذي زاد في العروض بحر الخبب كما سبق في حرف الخاء في ترجمة الخليل، وله من الكتب المصنفة كتاب الأوسط” في النحو وكتاب “تفسير معاني القرآن” وكتاب “المقاييس” في النحو، وكتاب “الاشتقاق” وكتاب “العروض” وكتاب “القوافي” وكتاب “معاني الشعر” وكتاب “الملوك” وكتاب “الأصوات” وكتاب “المسائل” الكبير، وكتاب “المسائل” الصغير، وغير ذلك.”,"It was this al-Akhfash who added a new measure, called al-Khabab, to those already known in prosody; a circumstance noticed by us in the life of al-Khalil. He is the author of the following works: The Ausat, or medium treatise, on grammar; Explanation of the figures of rhetoric employed in the Quran; on analogical deductions, a grammatical work; on Derivation; on Prosody; on Rhyme; on the Thoughts which usually occur in Poetry; the Book of Kings; a treatise on Interjections; the Great Collection of (philological and grammatical) Questions; the Lesser Collection of Questions, etc."
وكان أجلع، والأجلع: الذي لا تنضم شفتاه على أسنانه، والأخفش: الصغير العينين مع سوء بصرهما. وكانت وفاته سنة خمس عشرة ومائتين، وقيل سنة إحدى وعشرين ومائتين، رحمه الله تعالى.,"He was (what the Arabs call) an ajla; that is, one who cannot close his lips over his teeth. The word akhfash means having little eyes and a bad sight. He died A.H. two hundred and fifteen (A.D. eight hundred and thirty), but some say A. H. two hundred and twenty one."
وكان يقال له:  الأخفش الأصغر ” فلما ظهر علي بن سليمان المعروف بالأخفش أيضا، صار هذا وسطا.”,"The name of al-Akhfash al-Asghar (Akhfash minor) was given to him till Ali Ibn Suleiman, another Akhfash, came into notice; it was then changed into al-Akhfash al-Ausat (Akhfash the middle)."
والمجاشعي: بضم الميم وفتح الجيم وبعد الألف شين مثلثة مكسورة وبعدها عين مهملة، هذه النسبة إلى مجاشع بن دارم، بطن من تميم.,Mujashi Ibn Darim is a branch of the tribe of Tamim.
ابن الدهان النحوي,SAID IBN AL-MUBARAK AL-DAHHAN
أبو محمد سعيد بن المبارك بن علي بن عبد الله بن سعيد بن محمد بن نصر بن عاصم بن عبادة بن عصام بن الفضل بن ظفر بن غلاب بن حمد بن شاكر بن عياض ابن حصن بن رجاء بن أبي بن شبل بن أبي اليسر كعب الأنصاري رضي الله عنه المعروف بابن الدهان النحوي البغدادي؛,"Abu Muhammad Said Ibn Al-Mubarak, a grammarian and native of Baghdad, is generally known by the surname of Ibn al-Dahhan. He descended from Abd Al-Yusr Kaab al-Ansari, as may be seen from the following genealogy: Said Ibn Al-Mubarak Ibn Ali Ibn Abd Allah Ibn Saied Ibn Muhammad Ibn Nasr Ibn Asim Ibn Abbada Ibn Isam Ibn al-Fadl Ibn Zafar Ibn Ghallab Ibn Hamd Ibn Shakir Ibn Iyad Ibn Hisn Ibn Raja Ibn Obai Ibn Shibl Ibn Abi ’l-Yasar Kaab al-Ansari."
سمع الحديث من أبي القاسم هبة الله بن الحصين ومن أبي غالب أحمد بن الحسن بن البناء وغيرهما، وكان سيبويه عصره،,"Ibn al-Dahhan learned the Traditions from Abu Al-Kasim Hibat Allah Ibn al-Hasin, Abu Ghalib Ahmad Ibn al-Hasan Ibn al-Bannaa, and others; by his knowledge of grammar he was the Sibawaih of that time,"
وله في النحو التصانيف المفيدة منها شرح كتاب الإيضاح والتكملة” وهو مقدار ثلاث وأربعين مجلدة، ومنها “الفصول الكبرى” و “الفصول الصغرى” وشرح كتاب “اللمع” لابن جني شرحا كبيرا يدخل في مجلدين وسماه “الغرة” ولم أر مثله مع كثرة شروح هذا الكتاب، ومنها كتاب “العروض” في مجلدة وكتاب “الدروس في النحو” في مجلدة، وكتاب تذكرته سماه “زهر الرياض” في سبع مجلدات، كتاب “الغنية في الضاد والظاء” و “المعقود في المقصور والممدود” و “الراء” و “الغنية في الأضداد” [وغير ذلك من المصنفات].”,"and he composed on this subject many instructive works, amongst others, a commentary in about forty-three volumes on the Idah and Takmila (of Abd Ali Al-Farisi); a greater and a less work both entitled al-Fusul (chapters); a large commentary in two volumes on Ibn Jinni’s grammatical treatise, the Luma, and entitled by him al-Ghurra (the bright star); this is the best of all the numerous commentaries on the Luma which I have seen. His other works are: a treatise on Prosody, in one volume; lectures on Grammar, in one volume likewise; the Saadian epistle on the Kindian plagiarisms, in which he exposes the stolen thoughts of al-Mutanabbi (al-Kindi), in one volume; a common-place book in seven volumes entitled Zahr al-Riad (flowers of the meadows), the Kitab al-Ghunia (the abundant aid, an orthographical work) treating of the letters d ja and z b, the Okud (collars) on the long and short elif and on the letter r; another Ghunia on those words which bear opposite significations, etc."
وكان في زمن أبي محمد المذكور ببغداد من النحاة ابن الجواليقي وابن الخشاب وابن الشجيري، وكان الناس يرجحون أبا محمد المذكور على الجماعة المذكورين مع أن كل واحد منهم إمام.,"Whoa Ibn al-Dahhan was at Baghdad, a number of other grammarians, such as Ibn al-Jawaliki, Ibn al-Khashab, and Ibn al-Shajari, all of them great masters in their art, were residing in that city, yet the public considered him as their superior in talent."
ثم إن أبا محمد ترك بغداد وانتقل إلى الموصل قاصدا جناب الوزير جمال الدين الأصبهاني المعروف بالجواد – الآتي ذكره في حرف الميم إن شاء الله تعالى – فتلقاه بالإقبال وأحسن إليه، وأقام في كنفه مدة،,"He afterwards left Baghdad and proceeded to Mosul with the intention of visiting the vizir Jamal al-din al-Isbahani, surnamed al-Jawwad (whose life we intend to give), and being received by him with great favor, he remained for a considerable period under his protection."
وكانت كتبه قد تخلفت ببغداد فاستولى الغرق تلك السنة على البلد، فسير من يحضرها إليه إن كانت سالمة، فوجدها قد غرقت، وكان خلف داره مدبغة فغرقت أيضا، وفاض الماء منها إلى داره، فتلفت الكتب بهذا السبب زيادة على إتلاف الغرق، وكان قد أفنى في تحصيلها عمره،,"The same year an inundation of the river occurred at Baghdad, and as he had left his books behind him in that city, he dispatched a person thither to bring them to him, in cate they had escaped injury. This collection, in the formation of which he had passed his life, had been entirely submerged, but the greatest damage which it bad suffered was caused by the waters of a lanyard situated behind his house, which overflowed at the same time and entered into the room where the books were deposited."
فلما حملت إليه على تلك الصورة أشاروا عليه أن يطيبها بالبخور ويصلح منها ما أمكن، فبخرها باللاذن ولازم ذلك إلى أن بخرها بأكثر من ثلاثين رطلا لاذنا فطلع ذلك إلى رأسه وعينيه فأحدث له العمى وكف بصره.,"They were brought to him in that state, and being advised to fumigate them and save as many as he could, he employed upwards of thirty pounds weight of laudanum for that purpose, but the smoke affected his head and eyes to such a degree that he lost his sight."
وانتفع عليه خلق كثير، ورأيت الخلق يشتغلون في تصانيفه المذكورة بالموصل وتلك الديار اشتغالا كثيرا.,"Numbers have profited under his tuition, and I saw the people of Mosul and the neighboring countries study with great assiduity the works of which the titles have been given above."
وكانت وفاته يوم الأحد غرة شوال سنة تسع وستين وخمسمائة، وقال ابن المستوفي: سنة ست وستين بالموصل، رحمه الله تعالى، ودفن بمقبرة المعافى بين عمران بباب الميدان.,"He died at Mosul on a Sunday in the month of Shawwal, A. H. five hundred and ninety six (May, A. D. one thousand one hundred and seventy four), or five hundred and sixty six according to Ibn al-Mustawfi, and was buried near the Maidan Gate, in the cemetery which is named after al-Moafa Ibn Imran."
ومولده عشية الخميس سادس وعشرين رجب سنة أربع وتسعين وأربعمائة ببغداد بنهر طابق، وهي محلة بها، وقيل يوم الجمعة.,"He was born on Thursday evening, the twenty sixth of Rajab, A. H. four hundred and ninety four (May, A. D. one thousand one hundred and one), in a part of Baghdad called Nahr Tabik. Some say, however, that his birth took place on Friday."
"وله نظم حسن، فمنه قوله:
لا تجعل الهزل دأبا فهو منقصة… والجد تغلو به بين الورى القيم
ولا يغرنك من ملك تبسمه… ما تصخب السحب إلا حين تبتسم","He composed some good poetry, of which we may cite the following passages: Avoid levity of conduct it discredits a man’s character; but gravity exalts him in public estimation. Be not deceived by the smiles of princes; the cloud utters not its thunder but when it smiles forth (the lightning-flash)."
"وله أيضا:
لا تحسبن أن بالشع… ر مثلنا ستصير
فاللدجاجة ريش… لكنها لا تطير","Think not, with your talent for poetry, to become our equals; the hen has feathers, yet she cannot fly."
"وله أيضا:
لا غرو أن أخشى فرا… قكم وتخشاني الليوث
أو ترى الثوب الجدي… د من التفرق يستغيث","Think it not strange that I should dread the day of my separation from you; I, of whom lions stand in dread. Did you never remark that a new garment cries aloud when a piece is (tom away and) separated from it?"
وقد ذكره العماد الكاتب في الخريدة” وأثنى عليه، وذكر طرفا من حاله.”,The katib Imad al-din mentions him with commendation in the Kharida and gives a (slight) sketch of his life.
وقال الحافظ أبو سعد المسعاني: سمعت الحافظ ابن عساكر الدمشقي يقول: سمعت سعيد بن المبارك بن الدهان يقول: رأيت في النوم شخصا أعرفه وهو ينشد شخصا آخر كأنه حبيب له:,It is related by Abu Saad al-Samani that the hafiz Ibn Asakir of Damascus told him that he had heard Said Ibn Al-Mubarak Ibn al-Dahhan say: “I saw in a dream a person of my acquaintance who seemed to address these lines to his beloved:
"أيها الماطل ديني… أملي وتماطل
علل القلب فإني… قانع منك بباطل",‘O thou who deferrer to pay thy debt towards me I is this procrastination and delay to endure forever? Soothe my heart with the most trifling favor; a nothing from thee will suffice it.’
قال السمعاني: فرأيت ابن الدهان وعرضت عليه الحكاية فقال: ما أعرفها ولعل ابن الدهان نسي، فإن ابن عساكر من أوثق الرواة، ثم استملى ابن الدهان من السمعاني هذه الحكاية وقال: أخبرني السمعاني عن ابن عساكر عني، فروى عن شخصين عن نفسه، وهذا غريب في الرواية.,"‘‘When I saw Ibn al-Dahhan, continues al-Samani, “I repeated to him the circumstance, but it was quite unknown to him; he might probably have “let it slip from his memory, for Ibn Asakir is a narrator of acknowledged “veracity.” Ibn al-Dahhan then asked al-Samani to dictate it to him, and having written it down, he headed it with these words: I was informed by al- Samani, on the authority of Ibn Asakir, who cited mine, that, etc. A relation thus given on the authority of two persons who therein cite that narrator’s own, is a fact of great Singularity."
وكان له ولد – وهو أبو ذكريا يحيى بن سعيد – وكان أديبا شاعرا، ومولده بالموصل في أوائل سنة تسع وستين وخمسمائة تقديرا، وتوفي سنة ست عشرة وستمائة بالموصل، ودفن على أبيه بمقبرة المعافى بن عمران الموصلي.,"He had a son called Abu Zakariya Yahya Ibn Saied who cultivated literature and poetry; Abu Zakariya was born at Mosul towards the beginning of the year five hundred and sixty nine (A. D. one thousand one hundred and seventy three), and died in the same city, A. H. six hundred and sixteen (A. D. one thousand two hundred and nineteen or one thousand two hundred and twenty). He was interred in his father’s tomb."
"ومن شعره:
إن مدحت الخمول نبهت أقوا… ما نياما فسابقوني إليه
هو قد دلني على لذة العي… ش، فمال لي أدل غيري عليه","The following lines were composed by him: If I praise obscurity of life, those whose attention I have awakened will rush on before me to enjoy it. By it I was led to happiness, why should I point out the way to others?"
"ومن شعره على ما قيل:
وعهدي بالصبا زمنا وقدي… حكى ألف ابن مقلة في الكتاب
فصرت الآن منحنيا كأني… أفتش في التراب على شبابي","The following passage is attributed to him: I remember that in the days of my youth, my stature was erect like the letter elif traced in a Quran by the hand of Ibn Mukla. But now I am bent down and seem as if I were seeking in the dust for my lost youth."
سفيان الثوري,SOFIAN AL-THAWRI
أبو عبد الله سفيان بن سعيد بن مسروق بن حبيب بن رافع بن عبد الله بن موهبة بن أبي عبد الله بن منقذ بن نصر بن الحكم بن الحارث بن ثعلبة بن ملكان ابن ثور بن عبد مناة بن أد بن طابخة بن إلياس بن مضر بن نزار بن معد بن عدنان، الثوري الكوفي؛,Abu Abd Allah Sofian Al-Thawri was the son of Said Ibn Masruk Ibn Habib Ibn Rafi Ibn Abd Allah Ibn Mawhiba Ibn Obai Ibn Abd Allah Ibn Munkid Ibn Nasr Ibn al-Hakam Ibn al-Harith Ibn Thalaba Ibn Malkan Ibn Thawr Ibn Abd Manat Ibn Odd Ibn Tabikha Ibn al-Yas Ibn Mudar Ibn Nizar Ibn Maadd Ibn Adnan.
كان إماما في علم الحديث وغيره من العلوم، وأجمع الناس على دينه وورعه وزهده وثقته، وهو أحد الأئمة المجتهدين،,"Sofian al-Thawri was a native of Kufa and a master of the highest authority in the Traditions and other sciences: his piety, devotion, veracity, and contempt for worldly goods were universally acknowledged, and as an imam, he is counted among the Mujtahids."
قال سفيان بن عيينة: ما رأيت رجلا أعلم بالحلال والحرام من سفيان الثوري.,Sofian Ibn Oyaina declared that he did not know a man better informed than Sofian al-Thawri respecting what was permitted and what was forbidden by the law.
وقال عبد الله بن المبارك: لا نعلم على وجه الأرض أعلم من سفيان الثوري. ويقال: كان عمر بن الخطاب رضي الله عنه في زمانه رأس الناس، وبعده عبد الله بن عباس، وبعده الشعبي، وبعده سفيان الثوري.,"It was also said that Omar Ibn al-Khattab was the greatest man of the age in which he lived; after him, Abd Allah Ibn al-Abbas; next came al-Shabi, al-Aamash, and their contemporaries; then Sofian al-Thawri."
سمع سفيان الثوري الحديث من أبي إسحاق السبيعي والأعمش ومن في طبقتهما، وسمع منه الأوزاعي وابن جريج ومحمد بن إسحاق ومالك تلك الطبقة.,"This doctor learned the Traditions from Abu lshak al-Sabi’e, al-Aamash, and others of the same eminence; he taught the Traditions to al-Auzai’e, Ibn Juraij, Muhammad Ibn lshak, and others of that class."
وذكر المسعودي في مروج الذهب” ما مثاله: قال القعقاع بن حكيم: كنت عند المهدي وقد أتي بسفيان الثوري، فلما دخل عليه سلم تسليم العامة ولم يسلم بالخلافة،”,"Al-Masudi gives the following anecdote in his Muruj al-Dahab, in the same terms as it was related to him by al-Kakaa’ Ibn Hakim: “I was one day at the court of al-Mahdi when Sofian al-Thawri came in and addressed him with the common salutation which one Muslim makes to another, and not with that to which he was entitled as caliph."
والربيع قائم على رأسه متكئا على سيفه يرقب أمره، فأقبل عليه المهدي بوجه طلق، وقال له: يا سفيان، تفر منا ها هنا وها هنا وتظن أنا لو أردناك بسوء لم نقدر عليك، فقد قدرنا عليك الآن، افما تخشى أن نحكم فيك بهوانا,"during this interview, [the vizir) al-Rabi (Ibn Yunus) was standing behind the prince and leaning on his sword, ready to execute whatever orders he might receive. Al-Mahdi then turned with a smiling face towards Sofian and said: “You are much mistaken in some of your ideas respecting me: you imagine that if I wished to do you ill, I could not execute my intention; but now, that you are in my power, do you not fear that I may award you whatever punishment my caprice may dictate?’"
قال سفيان: إن تحكم في يحكم فيك ملك قادر يفرق بين الحق والباطل، فقال له الربيع: يا أمير المؤمنين، ألهذا الجاهل أن يستقبلك بمثل هذا إيذن لي أن أضرب عنقه،,"‘If you pass sentence on me,’ replied Sofian, ”a powerful sovereign who knows right from wrong will pass sentence on you.’ ‘Commander of the faithful!’ exclaimed al-Rabi, ‘shall this rude fellow be allowed to address you thus? Let me strike off his head!’"
فقال له المهدي: اسكت ويلك، وهل يريد هذا وأمثاله إلا أن نقتلهم فنشقى بسعادتهم اكتبوا عهده على قضاء الكوفة على أن لا يعترض عليه في حكم، فكتب عهده ودفع إليه، فأخذه وخرج فرمى به في دجلة وهرب، فطلب في كل بلد فلم يوجد.,"Nay, silence!’ replied al-Mahdi, ‘he and the like of him would desire nothing better than to die by our bands, so as to make us wretched (in the next life) whilst they would enjoy eternal happiness: draw up an act nominating him kadi of Kufa and forbidding any person to control his decisions.’ The paper was written out immediately and handed to Sofian, who withdrew, but then flung it into the Tigris and took to flight. An active search was made after him in all the towns (of the empire), but without success.””"
"ولما امتنع من قضاء الكوفة وتولاه شريك بن عبد الله النخعي قال الشاعر:
تحرز سفيان وفر بدينه… وأمسى شريك مرصدا للدراهم","The place was then given to Sharik Ibn Abd Allah al-Nakhai, and a poet said on the subject: Sofian avoided temptation and saved his piety by flight, whilst Sharik lay in wait to catch the dirhams."
وحكي عن أبي صالح بن حرب المدائني – وكان أحد السادة الأئمة الأكابر في الحفظ والدين – أنه قال: إنني لأحسب يجاء بسفيان الثوري يوم القيامة حجة من الله على الخلق، يقال لهم: لم تدركوا نبيكم عليه أفضل الصلاة والسلام فلقد رأيتم سفيان الثوري، ألا اقتديتم به.,"It is related of Abu Salih Shoaib Ibn Harb al-Madaini, a hafiz of the first rank and a man of pre-eminent piety, that he said: “I imagine that Sofian al-Thawri will be brought forth on the day of resurrection and placed by God before his creatures to confound them; it will then be said to them: ‘You did not see the Prophet when in the world, but you saw Sofian al-Thawri; why then did you not take him as a model?”"
ومولده في سنة خمس، وقيل ست، وقيل سبع وتسعين للهجرة. وتوفي بالبصرة أول سنة إحدى وستين ومائة متواريا من السلطان، ودفن عشاء رحمه الله تعالى؛ ولم يعقب.,"Sofian was born A. H. ninety five (A. D. seven hundred and thirteen or seven hundred and fourteen); other accounts place his birth in ninety six or ninety seven. He died A. H. one hundred and sixty one (A. D. seven hundred and seventy seven or seven hundred and seventy eight), at Basra, where he had concealed himself from the civil authority, and was interred towards nightfall. He left no posterity."
والثوري: بفتح الثاء المثلثة وبعدها واو ساكنة وراء، هذه النسبة إلى ثور ابن عبد مناة، وثم ثوري آخر في بني تميم، وثوري آخر بطن من همدان.,"Thawri means descended from Thawr, son of Abd Manat. There is another Thauri in the tribe of Tamim, and a third which is a branch of the tribe of Hamdan."
وقيل: إنه توفي سنة اثنتين وستين، والأول أصح.,"It has been stated by some that Sofian died A. H. one hundred and sixty two, but the first is the true date."
سفيان بن عيينة,SOFIAN IBN OYAINA
أبو محمد بن سفيان بن عيينه بن أبي عمران ميمون الهلالي، مولى امرأة من بني هلال بن عامر رهط ميمونة زوج النبي صلى الله عليه وسلم، وقيل مولى بني هاشم، وقيل مولى الضحاك بن مزاحم، وقيل مولى مسعر بن كدام؛ وأصله من الكوفة، وقيل ولد بالكوفة ونقله أبوه إلى مكة،,"Abd Muhammad Sofian Ibn Oyaina Ibn Abi Imran Maimun al-Hilali was mawla to a woman of the tribe of Hilal Ibn Amir, who belonged to the same family as Maimuna, one of the Prophet’s wives; it is stated, however, that he was mawla to the Banu Hashim, or to al-Dahhak Ibn Muzahim, or to Misar Ibn Kidam. His parents dwelt at Kufa, where it is said he himself was born, and whence he was taken by his father to Mecca."
ذكره ابن سعد في كتاب الطبقات” وعده في الطبقة الخامسة من أهل مكة ، كان إماما عالما ثبتا حجة زاهدا ورعا مجمعا على صحة حديثه وروايته، وحج سبعين حجة.”,"(Muhammad) Ibn Saad mentions him in the Tabakat and places him in the fifth class of the learned men of Mecca. Sofian was an imam, a man of learning, piety, and mortified life, firm (in controlling his passions), and unanimously appreciated for the exactitude of the Traditions and other relations which he handed down. He made the pilgrimage seventy times."
روى عن الزهري وأي إسحاق السبيعي وعمرو بن دينار ومحمد بن المنكدر وأبي الزناد وعاصم بن أبي النجود المقرئ والأعمش وعبد الملك بن عمير وغير هؤلاء من أعيان العلماء؛,"and taught the Traditions on the authority of (Muhammad Ibn Muslim) al-Zuhri, Abu Ishak al-Sabi’e, Amr Ibn Dinar, Muhammad Ibn Munkadir, Abu Al-Zinad Asim Ibn Abi Al-Najud, al- Aamash, Abd al-Malik Ibn Omair, and other learned men."
وروى عنه الإمام الشافعي وشعبة بن الحجاج ومحمد ابن إسحاق وابن جريج والزبير بن بكار وعمه مصعب وعبد الرزاق بن همام الصنعاني ويحيى بن أكثم القاضي وخلق كثير، رضي الله عنهم.,"His own authority as a Traditionist was cited by the imam al-Shafie, Shoba Ibn al-Hajjaj, Muhammad Ibn Ishak, Ibn Juraij, al-Zubair Ibn Bakkar, Musab Ibn Bakkar’s uncle, Abd al-Razzik Ibn Hammam al-Sanani, Yahya Ibn Aktham the kadi, and a great number of others."
ورأيت في بعض المجاميع أن سفيان خرج يوما إلى من جاءه يسمع منه وهو ضجر، فقال: أليس من الشقاء أن أكون جالست ضمرة بن سعيد وجالس هو أبا سعيد الخدري، وجالست عمرو بن دينار وجالس هو ابن عمر رضي الله عنهما، وجالست الزهري وجالس هو أنس بن مالك، حتى عد جماعة، ثم أنا أجالسكم فقال له حدث في المجلس: أتنصف يا أبا محمد قال: إن شاء الله تعالى،,"I read in a collection of anecdotes that Sofian one day came out of his house to some persons who had come to learn the Traditions from him, and exclaimed, in a fit of ill humor: “Is it not an unfortunate case that I who sat with (and studied under) Damra Ibn Saied, which doctor sat with Abu Saad al-Khudri who sat with Obaid Ibn Dinar who “sat with Ibn Omar that I who sat with al-Zuhri who sat with Ans Ibn Malik,” naming many others, “should now be obliged to sit with you (and give you lessons)?” On this, a youth who was in the assembly said to him: “Are you in earnest, Abu Muhammad?” “Yes.”"
فقال: والله لشقاء أصحاب أصحاب رسول الله صلى الله عليه وسلم بك أشد من شقائك بنا؛,"“Then the misfortune which the disciples of Muhammad’s companions underweight in having you for a pupil, was greater than yours in having us.”"
"فأطرق وأنشد قول أبي نواس:
خل جنبيك لرام… وامض عنه بسلام
مت بداء الصمت خير… لك من داء الكلام
إنما السالم من أل… جم فاه بلجام","On this, Sofian cast down his eyes and recited these lines of Abu Nuwas: Expose yourself to the aim of the archer, you may yet escape unharmed. [Fear most your own tongue!) better to die of the malady of silence than (live with) the malady of talking."
فتفرق الناس وهم يتحدثون برجاحة الحدث، وكان ذلك الحدث يحيى بن أكثم التميمي، فقال سفيان: هذا الغلام يصلح لصحبة هؤلاء، يعني السلطان – وسيأتي ذكر يحيى في حرف الياء إن شاء الله تعالى، وهو القاضي المشهور -.,"When the assembly broke up, they began to speak of the cleverness of the lad, who was no other than Yahya Ibn Aktham al-Tamimi, and Sofian said: “This boy is well fitted for the company of those other people,” meaning the persons high in rank and power."
وقال الشافعي: ما رأيت أحدا فيه من آلة الفتيا ما في سفيان، وما رأيت أكف عن الفتيا منه.,"It was said by the imam al-Shafie that he never saw a person more capable than Sofian of giving an opinion on a point of law, nor one more averse to doing so."
وكان أبو عمران جد سفيان المذكور من عمال خالد بن عبد الله القسري، فلما عزل خالد عن العراق وولي يوسف بن عمر الثقفي طلب عمال خالد فهرب أبو عمران المذكور منه إلى مكة فنزلها، وهو من أهل الكوفة.,"Abu Imran, Sofian’s grandfather, was a native of Kufa and had been employed as an admit by Khalid Ibn Abd Allah al-Kasri, but when the latter was deposed from the government of Iraq, his successor Yusuf Ibn Omar al-Thakafi ordered all his admits to be arrested, and Abu Imran then fled to Mecca, where he settled."
وقال سفيان: دخلت الكوفة ولم يتم لي عشرون سنة، فقال أبو حنيفة لأصحابه ولأهل الكوفة: جاءكم حافظ علم عمرو بن دينار،,"Sofian said that he himself was hardly twenty years old when he went to (reside at) Kufa, and that (on his arrival) Abu Hanifa told his pupils and the people of the city that a hafiz who had known Amr Ibn Dinar was come among them."
قال: فجاء الناس يسألونني عن عمر بن دينار، فأول من صيرني محدثا أبو حنيفة، فذاكرته فقال لي: يا بني، ما سمعت من عمرو إلا ثلاثة أحاديث، يضطر في حفظ تلك الأحاديث.,"“On this,” said Sofian, “I was visited by persons who wished to speak to me about Ibn Dinar, and it was Abu Hanifa who thus made of me a Traditionist. “I once questioned Abu Hanifa about Ibn Dinar and he answered: ‘My son! I “never learned but three Traditions from him, and have a very confused recollection of them.’"
ومولد سفيان بالكوفة في منتصف شعبان سنة سبع ومائة. وتوفي يوم السبت آخر يوم من جمادى الآخرة، وقيل أول يوم من رجب سنة ثمان وتسعين ومائة بمكة ودفن بالحجون، رحمه الله تعالى.,"Sofian was born at Kufa on the fifteenth of Shaban, A. H. one hundred and seven (December, A. D. seven hundred and twenty five), and died at Mecca on Saturday, the last day of the latter Jumada, A. H. one hundred and ninety eight (February, A. D. eight hundred and fourteen); but some place his death on the first of the month of Rajab. He was buried at al-Hajun, a hill towards the upper part of Mecca, near which the inhabitants of that city are interred."
وله ذكر في الأشعار.,it is often mentioned by poets in their verses.
سكينة بنت الحسين,AL-SAIYIDA SUKAINA
السيدة سكينة ابنة الحسين بن علي بن أبي طالب، رضي الله عنهم؛ كانت سيدة نساء عصرها، ومن أجمل النسار وأظرفهن وأحسنهن أخلاقا،,"Al-Saiyida Sukaina, the daughter of al-Husain Ibn Ali Ibn Abi Talib, was the first among the women of her time by birth, beauty, wit, and virtue."
وتزوجها مصعب بن الزبير فهلك عنها، ثم تزوجها عبد الله بن عثمان بن عبد الله بن حكيم ابن حزام فولدت له قرينا، ثم تزوجها الأصبغ بن عبد العزيز بن مروان وفارقها قبل الدخول،,"Left a widow by Musab Ibn al-Zubair, she became the wife of Abd Allah Ibn Othman Ibn Abd Allah Ibn Hakim Ibn Hizam, to whom she bore a son named Kurain. Her third husband, al-Asbagh Ibn Abd al-Aziz Ibn Marwan, divorced her before the consummation of their marriage."
ثم تزوجها زيد بن عمرو بن عثمان بن عفان رضي الله عنه، فأمره سليمان بن عبد الملك بطلاقها ففعل، وقيل في ترتيب أزواجها غير هذا، والطرة السكينية منسوبة إليها.,"she was then espoused by Zaid Ibn Amr Ibn Othman Ibn Affan, who also was obliged to divorce her by (the caliph) Suleiman Ibn Abd al-Malik. In another statement, the order of her successive husbands differs from that which we have here given. It was after her that the heal-dress al-Sukaina was so called."
ولها نوادر وحكايات ظريفة مع الشعراء وغيرهم، من ذلك ما يروى أنها وقفت على عروة بن أذينة – وكان من أعيان العلماء وكبار الصالحين وله أشعار رائقة – فقالت له: أنت القائل:,"Many amusing anecdotes are related of her witty sallies and repartees to poets and other persons: meeting one day with Orwa Ibn Ozaina, a man eminent for his learning and piety, and author of some pretty poetry, she said to him: “Was it you who made these verses."
"إذا وجدت أوار الحب في كبدي… أقبلت نحو سقاء الماء أبترد
هبني بردت ببرد الماء ظاهره… فمن لنار على الأحشاء تتقد","‘When I feel in my heart the flames of love, I try to cool its ardor by draughts of water. Could I even succeed in cooling with water the exterior of my heart, how should I extinguish the fire which rages in its interior?’"
"فقال لها: نعم، فقالت: وأنت القائل:
قالت وأبثثتها سري فبحت به… قد كنت عندي تحب الستر فاستتر
ألست تبصر من حولي فقلت لها غطى هواك وما ألقى على بصري","On his answer that they were composed by him, she asked him again if he was the author of the following piece: ‘When I revealed to her the secret of my love, she replied, “You used to desire {secrecy and) concealment when with me; be veiled then (as to your passion): see you not how many are around me?” To this I answered, “The love I bear you and the‘ {pains) I feel have already cast a veil over my sight.”"
فقال: نعم، فالتفتت إلى جوار كن حولها وقالت: هن حرائر إن كان خرج هذا من قلب سليم قط.,"He admitted that these verses were also his, on which she said to the slave girls who were {standing) around her: “You are free if such verses ever came from a heart wounded by love!”"
"وكان لعروة المذكور أخ اسمه بكر فمات فرثاه عروة بقوله:
سرى همي وهم المرء يسري… وغاب النجم إلا قيد فتر
أراقب في المجرة كل نجم… تعرض أو على المجراة يجري
لهم ما أزال له قرينا… كأن القلب أبطن حر جمر
على بكر أخي، فارقت بكرا… وأي العيش يصلح بعد بكر","Orwa had a brother called Bakr, whose death he lamented in the following lines: Cares have come to visit me; thus with the cares of man. The Pleiades are within a span’s breadth of setting. I watch the stars as they culminate in the Milky Way or travel on in their course. (cannot sleep) for the sadness of which I am the constant companion; my heart seems to contain a fire of burning coals. [My sorrow is) for Bakr, my brother Bakr has departed from me what life can now be pleasing after (the loss of) Bakr?"
فلما سمعت سكينة هذا الشعر قالت: ومن هو بكر هذا فوصف لها، فقالت: أهو ذلك الأسيد الذي كان يم بنا قالوا: نعم، قالت: لقد طاب بعده كل شيء حتى الخبز والزيت.,"When Sukaina heard these verses, she asked who was Bakr? and on being informed, she exclaimed: “What! that little blackamoor who used to run past us? Why, everything is pleasing after the loss of Bakr, even (the common necessaries of life) bread and oil.”"
ويحكى أن بعض المغنين غنى هذه الأبيات عند الوليد بن يزيد الأموي وهو في مجلس أنسه، فقال للمغني: من يقول هذا الشعر فقال: عروة بن أذينة، فقال الوليد: وأي العيش يصلح بعد بكر هذا العيش الذي نحن فيه، والله لقد تحجر واسعا.,"It is related that a musician once sung these verses to al-Walid Ibn Yazid the Omaiyides during a social party, and the prince said, on learning from him that they were by Orwa Ibn Ozaina. “What life can. he pleasing after the loss of Bakr? Why, the life we are now leading. The poet has left us room enough to answer his question.”"
وكان عروة المذكور كثير القناعة، وله في ذلك أسعار سائرة وكان قد وفد من الحجاز على هشام بن عبد الملك بالشام في جماعة من الشعراء، فلما دخلوا عليه عرف عروة، فقال له: ألست القائل:,"Orwa was extremely moderate in his desires, and he composed poems on contentment which have circulated widely. He once set off from Hijaz with a number of other poets to visit {the court of) Hisham Ibn Abd al-Malik in Syria. When they were introduced, the caliph recognized Orwa and said to him: “Are you not the author of these lines."
"لقد علمت وما الإشراف من خلقي… أن الذي هو رزقي سوف يأتيني
أسعى له فيعنيني تطلبه… ولو قعدت أتاني لا يعنيني","‘I am not inclined to prodigality, and I know that He who is my purveyor will come to my assistance. If I strive to attain his favors, my efforts fatigue me; and if I abstain from seeking them, I receive them without undergoing any toil?’"
وما أراك فعلت كما قلت، فإنك أتيت من الحجاز إلى الشام في طلب الرزق، فقال: لقد وعظت يا أمير المؤمنين فبالغت في الوعظ، وأذكرت ما أنسانيه الدهر، وخرج من فروه إلى راحلته فركبها وتوجه راجعا إلى الحجاز،,"“I do not see that you act in conformity to your words, for you have now “come from Hijaz to Syria in search of favors.” “Commander of the faithful!” replied Orwa, “You have given me a good lesson and reminded me of that which the lapse of time had caused me to forget.” He then withdrew immediately, and mounting his camel, set off for Hijaz."
فمكث هشام يومه غافلا عنه، فلما كان في الليل استيقظ من منامه وذكره، وقال: هذا رجل من قريش قال حكمة ووفد إلي فجبهته ورددته عن حاجته، وهو مع هذا شاعر لا آمن لسانه،,"During the remainder of the day, Hisham did not perceive his absence, but that night he awoke from his sleep, and recollecting the poet, he said to himself: “That man is a member of the tribe of Quraish and his words are wisdom; he came to see me, but I repulsed him and refused to grant what he required; he is also a poet and I shall he exposed to his satires.”"
فلما أصبح سأل عنه، فأخبر بانصرافه، فقال: لا جرم ليعلمن أن الرزق سيأتيه، ثم دعا بمولى له وأعطاه ألفي دينار، وقال: الحق بهذه عروة بن أذينة فأعطه إياها،,"The next morning, he asked about him and learned that he had returned home, on which he exclaimed: “Well! I shall show him that favors can find him out.” He then called one of his mawlas, and giving him two thousand dinars, he told him to bear them to Orwa Ibn Ozaina."
قال: فلم أدركه إلا وقد دخل بيته، فقرعت عليه الباب، فخرج فأعطيته المال، فقال: أبلغ أمير المؤمنين السلام وقل له: كيف رأيت قولي سعيد فأكديت، ورجعت إلى بيتي فأتاني فيه الرزق. وهذه الحكاية وغن كانت دخيلة ليست مما نحن فيه لكن حديث عروة ساقها.,"The poet had just entered his house when the mawla arrived and knocked at the door; Orwa came out to him and said, on receiving the money: “Give my salutation to the Commander of the faithful, and ask him what he now thinks of my verses: I toiled for favors and was called a liar; “I then returned home and they came to me.” This anecdote has no connection with the present article, but having made mention of Orwa, we were induced to insert it."
"ولبعض المعاصرين وهو محمد بن إدريت المعروف بمرج كحل الأندلسي في معنى هذين البيتين، وأحسن فيه:
مثل الرزق الذي تطلبه… مثل الظل الذي يمشي معك
أنت لا تدركه متبعا… فإذا وليت عنه تبعك","The idea contained in the verses composed by Orwa have been expressed in the following terms by Muhammad Ibn Idris, surnamed Marj Kohl, a Spanish poet: The favors which you pursue are like your own shadow; follow them, you cannot catch them; turn away from them, they will follow you."
وكان وفاة سكينة بالمدينة يوم الخميس لخمس خلون من شهر ربيع الأول سنة سبع عشرة ومائة، رضي الله عنهما؛ وقيل اسمها آمنة، وقيل أمينة، وقيل أميمة، وسكينة لقب لقبتها به أمها الرباب ابنة امرئ القيس بن عدي.,"Sukaina died at Medina on Thursday, the fifth of the first Rabi, A. H. one hundred and seventeen (April, A. D. seven hundred and thirty five). Some say that Sukaina was a surname given to her by her mother al-Rabab, daughter of Amro Al-Kais Ibn Adi, and that her true name was Aamina: but others say it was Amina or Omaima."
وقال محمد بن السائب الكلبي النسابة: سألني عبد الله بن الحسن بن الحسن بن علي بن أبي طالب رضي الله عنهم عن اسم سكينة ابنة الحسين بن علي رضي الله عنهم، فقلت: أميمة، فقال: أصبت.,"The genealogist Muhammad Ibn al-Saieb al-Kalbi relates as follows: “I was asked by Abd Allah Ibn al-Hasan Ibn al-Hasan Ibn Ali Ibn Abi Talib what was the real name of Sukaina, the daughter of al-Husain Ibn Ali, and on my answering that “ it was Omaima, he told me I was right.”"
وتوفي مرج كحل المذكور في سنة أربع وثلاثين وستمائة ببلده – وهو جزيرة شقر بالأندلس – وكانت ولادته بها سنة أربع وخمسين وخمسمائة,"Marj Kohl died A. H. six hundred and thirty four (A. D. one thousand two hundred and thirty six or one thousand two hundred and thirty seven), in his native place, the island of Shukr (Xucar) in Spain. He was born A. H. five hundred and fifty four (A. D. one thousand one hundred and fifty nine)."
سليم الرازي,SULAIM AL-RAZI
أبو الفتح سليم بن أيوب بن سليم الرازي الفقيه الشافعي الأديب؛ كان مشارا إليه في الفضل والعبادة، وصنف الكتب الكثيرة منها كتاب الإشارة” وكتاب “غريب الحديث” ومنها “التقريب” وليس هو التقريب الذي ينقل عنه إمام الحرمين في “النهاية” والغزالي في “البسيط” و “الوسيط” فإن ذلك للقاسم بن القفال الشاشي، وقد ذكره في الباب الثاني من كتاب الرهن في “الوسيط”.”,"Abu Al-Fath Sulaim Ibn Ayyub Ibn Sulaim al-Razi, a doctor of the sect of al-Shafie, was eminent by his learning and noted for his talents and piety. He composed a great number of works, such as the Ishara (indication), an explanation of the obscure terms occurring in the Traditions, and the Takrib (simplification), which must not be confounded with a work bearing the same title, cited by the imam al-Haramain in his Nihaya and by al-Ghazali in his Basit and Wasit; this latter being composed by al-Kasim Ibn al-Kaffal al-Shashi. Sulaim’s Takrib is cited, however, in the wasit, chap. II. of the section on pledges and mortgages."
وأخذ سليم الفقه عن الشيخ أبي حامد الإسفرايني، وأخذ عنه أبو الفتح نصر بن إبراهيم المقدسي.,He learned jurisprudence from Abu Hamid al-Isfaraini and instructed Abu Al-Fath Nasr al-Makdisi in that science.
وقال سليم: دخلت بغداد في حداثتي لطلب علم اللغة، فكنت آتي شيخا هناك، وذكره في بعض الأيام إليه فقيل لي: هو في الحمام، فمضيت نحوه، فعبرت في طريقي على الشيخ أبي حامد الإسفرايني وهو يملي، فدخلت المسجد وجلست مع الطلبة،,"“I entered Baghdad when a mere youth,” says Sulaim, “for the purpose of studying philology, and I used to go to a shaikh” naming him “who taught there. One morning I went to his house rather early, and was told that he had gone to the bath. I directed my steps thither, but passing by the mosque where Abu Hamid al-Isfaraini was giving his lessons, I went in and sat down among the scholars."
فوجدته في كتاب الصيام في مسألة إذا أولج ثم أحس بالفجر فنزع، فاستحسنت ذلك، فعلقت الدرس على ظهر جزء كان معي، فلما عدت إلى منزلي وجعلت أعيد الدرس حلالي، وقلت: أتم هذا الكتاب – يعني كتاب الصيام – فعلقته، ولزمت الشيخ أبا حامد حتى علقت عنه جميع التعليق.,"He was then explaining the laws on fasting and treating this question: In one of the nights of Ramadan, a man embraces a woman, but ceases before accomplishing his desires on perceiving that it is daybreak; has that man broken the fast? Pleased with what I heard, I took down notes of the lecture on a blank leaf of a book which I had with me, and on returning to the house where I was stopping, I repeated the lesson to my fellow-lodgers, and resolved on hearing the book of fasting explained to the end, and on noting it down; I therefore went assiduously to Abu Hamid’s course of lessons till I had completed my task.”"
وكان لا يخلو له وقت عن اشتغال، حتى إنه كان إذا برى القلم قرأ القرآن أو سبح، وكذلك إذا كان مارا في الطريق وغير ذلك من الأوقات التي لا يمكن الاشتغال فيها بعلم.,"Sulaim never let an instant of time pass unemployed, and he therefore repeated a portion of the Quran or of the rosary when mending his reed pens, when passing through the streets, and during those moments which he could not devote to study."
وسكن سليم الشام بمدينة صور متصديا لنشر العلم وإفادة الناس، وكان يقول: وضعت مني صور، ورفعت من أبي الحسن المحاملي بغداد.,"Animated with the desire of propagating knowledge and of communicating his information to others, he settled at Sur, city of Syria, but he made the remark that his reputation fell at Sur whilst that of Abu Al-Hasan al-Mahamili rose at Baghdad."
ثم أنه غرق في بحر القلزم بعد رجوعه من الحج عند ساحل جدة، في سلخ صفر سنة سبع وأربعين وأربعمائة، وكان قد نيف على ثمانين سنة، رحمه الله تعالى؛ ودفن في جزيرة بقرب الجار عند المخاضة في طريق عيذاب.,"He was drowned in the Red Sea near Jidda, on the last day of the month of Safar, A. H. four hundred and forty seven (May, A. D. one thousand and fifty five), on his return from the pilgrimage; he had then passed his eightieth year. His body was interred in an island near al-Jar, not far from the ferry established between the Arabic coast and Aizab (on the Egyptian side)."
والرازي: بفتح الراء وبعد الألف زاي، هذه النسبة إلى الري، وهي مدينة عظيمة من بلاد الديلم بين قومس والجبال، وألحقوا الزاي في النسبة إليها كما ألحقوها في المروزي عند النسب إلى مرو، وقد تقدم ذكر ذلك.,"Razi means native of Rai, a large city in Dailem between Kumis and Persian Iraq. This relative adjective receives the addition of the letter Z, as is the case with Marwazi."
والجار: بفتح الجيم وبعد الألف راء، وهي بليدة على الساحل، بينها وبين مدينة الرسول صلى الله عليه وسلم يوم وليلة، وإليها ينسب القمح الجاري، وذكر أبو القاسم الزمخشري في كتاب الأمكنة والجبال والمياه” في باب الشين أن الجار قرية على ساحل البحر، بها ترسو مطايا القلزم ومطايا عيذاب ومطايا بحر النعام.”,"Al-Jar is a village on the coast of the Red Sea at the distance of a day and night from Medina; this place gives its name to the Jarian wheat. Abu Al-Kasim al-Zamakhshari says, in his geographical dictionary under the letter shin, that that al-Jar is a village on the sea-coast, at which the vessels coming from Kolzum (Suez), Aizab, and the sea of al-Naam cast anchor."
وقال ابن حوقل في كتابه: الجار فرضة المدينة على ثلاث مراحل منها على البحر، وجدة فرضة مكة”.”,"Ibn Hawkal states, in his geography, that al-Jar, the port of Medina, is situated on the sea-coast at the distance of three stations from that city. Jidda is another port on the same sea."
وتوفي ولده او سعيد إبراهيم بن سليم يوم الثلاثاء السادس والعشرين من ذي الحجة سنة إحدى وتسعين وأربعمائة بدمشق، ذكره الحافظ ابن عساكر في تاريخ دمشق” وقال: أخذ عن جماعة من جلة المشايخ وأخذوا عنه، وكان صدوقا، رحمه الله تعالى.”,"Abu Saied Ibrahim, the son of Sulaim, died on Tuesday the twenty sixth of Zi Al-Hijja, A. H. four hundred and ninety one (November, A. D. one thousand and ninety eight). He is spoken of by Ibn Asakir, in his History of Damascus, who mentions that he learned the Traditions from a number of the most eminent sheikhs, who also received some from him. His veracity (as a Traditionist) is well established."
سليمان بن يسار,SULEIMAN IBN YASAR
أبو أيوب – ويقال أبو عبد الرحمن، ويقال ابو عبد الله – سليمان بن يسار مولى ميمونة زوجة رسول الله صلى الله عليه وسلم؛ أحد الفقهاء السبعة بالمدينة، وقد تقدم ذكر ثلاثة منهم. وكان سليمان المذكور أخا عطاء بن يسار، وكان عالما ثقة عابدا ورعا حجة؛,"Abu Ayyub (or Abu Abd al-Rahman or Abu Abd Allah) Suleiman Ibn Yasar, a mawla to Maimuna, one of the Prophet’s wives, and brother to Ata Ibn Yasar, was one of the seven great jurisconsults of Medina, three of whom have been already mentioned in this work. He was learned (in the law), a sure authority (in the Traditions), devout, pious, and an example set up by God for general imitation."
قال الحسن بن محمد: سليمان بن يسار عندنا أفهم من سعيد بن المسيب، ولم يقل أعلم ولا أفقه. وروى عن ابن عباس وأبي هريرة وأم سلمة، رضي الله عنهم، وروى عنه الزهري وجماعة من الأكابر.,"Al-Hasan Ibn Muhammad said: “We consider Suleiman Ibn Yasar as more intelligent than Said Ibn al-Musaiyab but he did not say that he was a more learned man or an abler jurisconsult. He taught the Traditions on the authority of Ibn Abbas, Abu Huraira, and Om Salama; al-Zuhri and other great Traditionists taught Traditions on his authority."
وكان المستفتي إذا أتى سعيد بن المسيب يقول له: اذهب إلى سليمان بن يسار، فإنه أعلم من بقي اليوم. وقال قتادة: قدمت المدينة، فسألت: من أعلم أهلها بالطلاق فقالوا: سليمان بن يسار.,"When Said Ibn al-Musaiyab was asked for a fatwa, or opinion on a legal question, he told the applicant to go to Suleiman Ibn Yasar, whom he declared to be the most learned (doctor) then living. It is related by Kutada that on arriving at Medina, he asked who was the most learned of the inhabitants without exception, and received for answer: Suleiman Ibn Yasar."
وتوفي سنة سبع ومائة، وقيل سنة مائة، وقيل سنة أربع وتسعين للهجرة، والله أعلم، وهو ابن ثلاث وسبعين سنة، رحمه الله تعالى.,"He died at the age of seventy-three, in the year one hundred and seven (A. D. seven hundred and twenty five), or, according to other statements, in A. H. one hundred, or ninety four."
الأعمش,AL-AAMASH
أبو محمد سليمان بن مهران مولى بني كاهل من ولد أسد، المعروف بالأعمش الكوفي الإمام المشهور؛ كان ثقة عالما فاضلا، وكان ابوه من دنباوند، وقدم الكوفة وامرأته حامل بالأعمش فولدته بها؛,"Abu Muhammad Suleiman Ibn Mihran, a native of Kufa and generally known by the name of al-Aamash {the bleal-eyed), was a mawla to the family of Kahil, a branch of the tribe of Asad. This celebrated imam was gifted with superior abilities; he was learned {in the law), and esteemed an exact and trustworthy Traditionist. His father inhabited Dunbawend, from which he removed to Kufa, accompanied by his wife who was then pregnant, and she was there delivered of al-Aamash."
قال السمعاني: وهو لا يعرف بهذه النسبة، بل يعرف بالكوفي، وكان يقارن بالزهري في الحجاز، ورأى أنس ابن مالك – رضي الله عنه – وكلمه، ولكنه لم يزرق السماع عليه، وما يرويه عن أنس فهو إرسال أخذه عن أصحاب أنس.,"Al-Samani observes that he was known, not as a native of Dunbawend, but as a native of Kufa. Al-Aamash and his contemporary al-Zuhri were both in the province of Hijaz at the same epoch; he saw also Anas Ibn Malik and conversed with him, but had not the good fortune to hear from him any of the Traditions; those which he gave on the authority of Anas came to him from the disciples of that imam, and he attributes them directly to Anas without citing the names of those through whom they passed from Anas to him."
وروى عن عبد الله بن أبي أوفى حديثا واحدا، ولقي كبار التابعين رضي الله عنهم، وروى عنه سفيان الثوري وشعبة بن الحجاج وحفص بن غياث وخلق كثير من جلة العلماء.,"He has transmitted a single tradition from Abd Allah Ibn Abi Awfa. He had met and conversed with the most eminent among the Tabis, and his authority was cited for Traditions by Sofian al-Thawri, Shoba, Ibn al-Hajjaj, Hafs Ibn Ghiath, and a number of other great doctors."
وكان لطيف الخلق مزاحا، جاءه أصحاب الحديث يوما ليسمعوا عليه، فخرج إليهم، وقال: لولا أن في منزلي من هو أبغض إلي منكم ما خرجت إليكم.,"He possessed a subtle wit and was inclined to pleasantry: some students having gone to him one day to learn Traditions, he said to them on coming out of his house: “Were there not in the house a person” {meaning his wife) “whom I detest more than I do you, I should not have come out to you.”"
وقال له داود بن عمر الحائك: ما تقول في الصلاة خلف الحائك فقال: لا بأس بها على غير وضوء، فقال: ما تقول في شهادة الحائك فقال: تقبل مع عدلين.,"Being asked by Dawud Ibn Omar al-Haik (the tailor) if the prayer was valid at which a tailor presided as imam, he replied: “That cannot invalidate the prayer if no ablution has been made previously.” Dawud then asked him if the evidence of a tailor was receivable in a court of law and got this answer: “It is receivable when accompanied with the testimony of two respectable witnesses.”"
ويقال إن الإمام أبا حنيفة رضي الله عنه عاده يوما في مرضه، فطول القعود عنده، فلما عزم على القيام قال له: ما كأني إلا ثقلت عليك، فقال: والله إنك لتثقل علي وأنت في بيتك.,"It is said that the imam Aba Hanifa went to see him during a fit of illness, and having sat by him for a long time, he said, when about to retire: “It seems to me that my presence is irksome to you.” “By Allah!” replied the other, “you are irksome to me even when you are in your own house.”"
وعادة أيضا جماعة فأطالوا الجلوس عنده فضجر منهم، فأخذ وسادته وقام وقال: شفى الله مريضكم بالعافية؛ وقيل عنده يوما: قال صلى الله عليه وسلم: من نام عن قيام الليل بال الشيطان في أذنه” فقال: ما عمشت عيني إلا من بول الشيطان في أذني. وكانت له نوادر كثيرة.”,"Another time, a party of friends came to visit him and sat a long while with him; he at length lost patience, and taking hold of his pillow, he rose up and exclaimed: “May God restore to health one whom you have made sick by your wishes for his recovery.” It was one day mentioned in his presence that the Prophet said: “If a man oversleeps himself when he should have risen in the night (to pray), it is because Satan has made water in his ear.” On this al-Aamash observed that the soreness of his own eyes must have been produced by Satan’s urine. Numerous other anecdotes of a similar kind are told of him."
وقال أبو معاوية الضرير: بعث هشام بن عبد الملك إلى الأعمش أن اكتب لي مناقب عثمان ومساوئ علين فأخذ الأعمش القرطاس وأدخلها في فم شاة فلاكتها، وقال لرسوله: قل له هذا جوابك،,"It is related by Abu Muawiya al-Darir that Hisham Ibn Abd al-Malik wrote to al-Aamash, requiring him to compose a book on the virtues of Othman and the crimes of Ali. When al-Aamash read the letter, he put it into the mouth of a sheep which eat it up, and he then said to the bearer: “Tell him that I answer it thus.”"
فقال له الرسول: إنه قد آلى أن يقتلني إن لم آته بجوابك، وتحمل عليه بإخوانه، فقالوا له: يا أبا محمد افتده من القتل، فلما ألحوا عليه كتب له,"On this, the messenger informed him that unless he brought back a written answer, he should lose his life, the caliph having sworn to put him to death if he returned without one: (finding, however, that al-Aamash was inflexible), he begged of the doctor’s friends to interfere, and they at length prevailed on him to send a written reply; it was worded in these terms:"
بسم الله الرحمن الرحيم، أما بعد يا أمير المؤمنين، فلو كانت لعثمان رضي الله عنه مناقب أهل الأرض ما نفعتك، ولو كانت لعلي رضي الله عنه مساوئ أهل الأرض ما ضرتك، فعليك بخويصة نفسك، والسلام”.”,"“In the name of God, the Merciful, the Clement! Commander of the faithful! “had Othman possessed all the virtues in the world, they had been of no utility to you; and if Ali committed all the crimes of which the human race were guilty, they had done you no injury. Mind the qualities of your own little “ self, and adieu!”"
ومولده سنة ستين للهجرة، وقيل إنه يوم مقتل الحسين رضي الله عنه، وذلك يوم عاشوراء سنة إحدى وستين، وكان أبوه حاضرا مقتل الحسين، وعده ابن قتيبة في كتاب المعارف” في جملة من حملت به أمه سبعة أشهر.”,"Al-Aamash was born A. H. sixty; some say however that he came into the world on the same day in which al-Husain was present when al-Husain lost his life. Ibn Kutaiba, in his Kitab al-Maarif was killed; this was the day of Ashura, A. H. sixty one (the tenth of October, A. D. six hundred and eighty). The father of al-Aamash counts al-Aamash among those persons who were born two months before their time."
وتوفي في سنة ثمان وأربعين ومائة في شهر ربيع الأول، وقيل سنة سبع وأربعين، وقيل سنة تسع واربعين، رحمه الله تعالى.,"He died in the month of the first Rabi, A. H. one hundred and forty eight (May, A. D. seven hundred and sixty five), but some accounts place his death in one hundred and forty seven or one hundred and forty nine."
وقال زائدة بن قدامة: تبعت الأعمش يوما، فأتى المقابر فدخل في قبر محفور فاضطجع فيه، ثم خرج منه وهو ينفض التراب عن رأسه ويقول: واضيق مسكناه.,"Zaida Ibn Kudama relates that he one day followed al-Aamash and saw him enter the cemetery and lie down in a newly made grave; he then came out of it, and shaking the earth off his head, he exclaimed: “O! how narrow a dwelling!”"
ودنباوند: بضم الدال المهملة وسكون النون وفتح الباء الموحدة وبعد الألف واو مفتوحة ثم نون ساكنة وبعدها دال مهملة، وهي ناحية من رستاق الري في الجبال، وبعضهم يقول دماوند” والأول أصح، وقد تقدم ذكرها قبل هذا.”,"Dunbawend is a place situated in the province Of Rai in Persian Iraq. Some call it Demavend, but incorrectly. We have already spoken of it."
أبو داود السجستاني,ABU DAWUD AL-SIJISTANI
أبو داود سليمان بن الأشعث بن إسحاق بن بشير بن شداد بن عمرو بن عمران الأزدي السجستاني؛ أحد حفاظ الحديث وعلمه وعلله، وكان في الدرجة العالية من النسك والصلاح، طوف البلاط وكتب عن العراقيين والخراسانيين والشاميين والمصريين والجزريين،,"Abu Dawud Suleiman Ibn al-Ashath Ibn Ishak Ibn Bashir Ibn Shaddad Ibn Amr Ibn Imran al-Azdi (of the tribe of Azd), al-Sijistani, was a hafiz learned in the Traditions and the sciences connected with them, skillful in discerning those of feeble authority, and eminent for his piety and holy life. He travelled to various countries to learn die Traditions, and he took them down in writing from the mouths of the doctors in Iraq, Khorasan, Syria, Egypt, and Mesopotamia."
وجمع كتاب السنن” قديما وعرضه على الإمام أحمد بن حنبل، رضي الله عنه، فاستجاده واستحسنه، وعده الشيخ أبو غسحاق الشيرازي في “طبقات الفقهاء” من جملة أصحاب الإمام أحمد بن حنبل،”,"He was one of the earliest authors who compiled a book of Traditions (Kitab al-Sunan), and this work he presented to Ahmad Ibn Hanbal, by whom it was admired and approved: the shaikh Abu Ishak al-Shirazi, in his Tabakat al-Fokahaa, counts Abu Dawud among the disciples of that imam."
وقال غبراهيم الحربي لما صنف أبو داود كتاب السنن”: ألين لأبي داود الحديث كما ألين لداود الحديد.”,"When Abu Dawud composed his Kitab al-Sunan, it was said by Ibrahim al-Harbi that the Traditions had been rendered easy to Abu Dawud as iron was rendered soft to Dawud."
وكان يقول: كتبت عن رسول الله صلى الله عليه وسلم خمسمائة ألف حديث انتخبت منها ما ضمنته هذا الكتاب – يعني السنن” – جمعت فيه أربعة آلاف وثمانمائة حديث، ذكرت الصحيح وما يشبهه ويقاربه، ويكفي الإنسان لدينه من ذلك أربعة أحاديث:”,"“I wrote down,” says Abu Dawud, “five hundred thousand Traditions respecting the Prophet, from which I selected those, to the number of four thousand eight hundred, which are contained in this book (the Sunan). I have mentioned herein the authentic, those which seem to be so, and those which are nearly so; but of them all, a man only requires four for his religious conduct."
أحدها قوله صلى الله عليه وسلم إنما الأعمال بالنيات” والثاني قوله “من حسن إسلام المرء تركه ما لا يعنيه” والثالث قوله “لا يكون المؤمن مؤمنا حتى يرضى لأخيه ما يرضاه لنفسه” والرابع قوله “الحلال بين والحرام بين، وبين ذلك أمور مشتبهات” الحديث بكماله.”,"the first, those words of the Prophet: “Deeds are to be judged by the intentions; the second, by the same: A proof of a man’s sincerity in Islamism is his abstaining from what concerns him not; the third, by the same: The believer is not truly a believer until he desires for his brother that which he desire than for himself; and the fourth, “by the same: The Lawful is clear and the Unlawful is clear, but between them are things doubtful, etc.”"
وجاءه سهل بن عبد الله التستري فقيل له: يا أبا داود، هذا سهل بن عبد الله قد جاءك زائرا، قال: فرحب به وأجلسه، فقال: يا أبا داود لي إليك حاجة، وما هي قال: حتى تقول قضيتها مع الإمكان، قال: قد قضيتها مع الإمكان، قال: أخرج لي لسانك الذي حدثت به عن رسول الله صلى الله عليه وسلم أقبله، قال: فأخرج له لسانه فقبله.,"Sahl Ibn Abd Allah al-Tustari went to see Abu Dawud, who was highly pleased on learning his arrival, and made him sit down. “I have a service to ask of you, Abu Dawud!” said Sahl. “Name it,” replied the other. “Not till you promise to do it in case it be a thing possible.” “If it be possible, I shall grant it.” “Then put out that tongue with which you related the Traditions concerning the blessed Prophet, so that I may kiss it.” Abu Dawud granted his request."
وكانت ولادته في سنة اثنتين ومائتين، وقدم بغداد مرارا ثم نزل إلى البصرة وسكنها، وتوفي بها يوم الجمعة منتصف شوال سنة خمس وسبعين ومائتين، رحمه الله تعالى.,"He was born A. H. two hundred and two (A. D. eight hundred and seventeen or eight hundred and eighteen). After visiting Baghdad several times, he went down to Basra, where he continued to reside till his death. He expired on Friday, the fifteenth of Shawwal, A. H. two hundred and seventy five (February, A. D. eight hundred and eighty nine)."
وكان ولده أبو بكر عبد الله بن أبي داود سليمان من أكابر الحفاظ ببغداد، عالما متفقا عليه، إمام ابن إمام، وله كتاب المصابيح” وشارك أباه في شيوخه بمصر والشام،”,"His son Abu Bakr Abd Allah Ibn Abi Dawud was a hafiz of the first eminence at Baghdad, a man of acknowledged superiority for learning, an imam and the son of an imam. He composed the Kitab al-Masabih, and studied in Egypt and Syria under the same masters as his father."
وسمع ببغداد وخراسان وأصبهان وسجستان وشيراز. وتوفي في سنة ست عشرة وثلثمائة، واحتج به ممن صنف الصحيح أبو علي الحافظ النيسابوري وابن حمزة الأصبهاني.,"he learned the Traditions in Baghdad, Khorasan, Ispahan, Sijistan, and Shiraz. His death took place A. H. three hundred and sixteen (A. D. nine hundred and twenty eight or nine hundred and twenty nine). The Hafiz Abu Ali an Naisapuri and Ibn Hamza al-Ispahani cite his authority."
والسجستاني: بكسر السين المهملة والجيم وسكون السين الثانية وفتح التاء المثناة من فوقها وبعد الألف نون، هذه النسبة إلى سجستان، الإقليم المشهور، وقيل بل نسبته إلى سجستان أو سجستانة، قرية من قرى البصرة، والله أعلم بذلك.,"Sijistani is derived from Sijistan, the name of a well-known province; but some say that (in the present case) it comes from Sijistana, a village in the dependencies of Basra."
أبو موسى الحامض,AL-HAMID THE GRAMMARIAN
أبو موسى سليمان بن محمد بن أحمد النحوي البغدادي المعروف بالحامض؛ كان أحد المذكورين من العلماء بنحو الكوفيين، أخذ النحو عن أبي العباس ثعلب، وهو المقدم من أصحابه،,"The grammarian Abu Musa Suleiman Ibn Muhammad Ibn Ahmad, a native of Baghdad and surnamed al-Hamid, is noted as one of those persons who were versed in the system of grammar drawn up by the learned men of Iraq. He had for master in that science Abu Al-Abbas Thalab, and was the most eminent of his pupils."
وجلس موضعه وخلفه بعد موته، وصنف كتبا حسانا في الأدب، وروى عنه أبو عمر الزاهد وأبو جعفر الأصبهاني المعروف ببرزويه غلام نفطويه.,"he replaced him when absent and succeeded him on his death. Some good works on philological subjects were composed by him, and other information was obtained from him and banded down by Abu Omar al-Zahid (al-Mutarriz) and by Niftawaih’s boy, Abu Jaafar al-Isbahani, surnamed Barzawaih."
وكان دينا صالحا، وكان أوحد الناس في البيان والمعرفة بالعربية واللغة والشعر، وكان قد أخذ عن البصريين أيضا، وخلط النحوين، وكان حسن الوراقة في الضبط، وكان يتعصب على البصريين فيما أخذ عنهم في عربيتهم،,"Al-Hamid was a man of piety and virtue, and preeminent by his knowledge of rhetoric, grammar, philology, and poetry. He had studied also under the grammarians of Basra, and combined their doctrines with those which he had learned from the Kufa grammarians, but he testified a strong prejudice against the former on the subject of the grammatical doctrines which they had taught him."
وله عدة تصانيف: فمنها كتاب خلق الإنسان” وكتاب “السبق والنضال” وكتاب “النبات” وكتاب “الوحوش” وكتاب في النحو مختصر، وغير ذلك.”,"He copied books with great correctness, and composed himself a number of works, such as (collections of passages in prose and verse composed by the Arabs of the desert and relating to) the human frame, bets and archery, plants, and wild animals; he wrote also an abridgement of grammar."
وتوفي ليلة الخميس لسبع بقين من ذي الحجة سنة خمس وثلثمائة ببغداد، ودفن بمقبرة باب التين، رحمه الله تعالى.,"He died at Baghdad on the eve of Thursday, the twenty third of Zi Al-Hijja, A. H. three hundred and five (June, A. D. nine hundred and eighteen), and was interred in the cemetery outside the gate called the Bab al-Tin."
وإنما قيل له الحامض لأنه كانت له أخلاق شرسة، فلقب الحامض لذلك، ولما احتضر أوصى بكتبه لأبي فاتك المقتدري، بخلا بها أن تصير إلى أحد من أهل العلم.,"He was surnamed al-Hamid (the sour) on account of his malignant disposition: on his death-bed, he left his books to Abu Fatik al-Muktadiri to prevent them from falling into the hands of literary men, to whom they might have been serviceable."
أبو القاسم الطبراني,ABU AL-KASIM AL-TABARANI
أبو القاسم سليمان بن أحمد بن أيوب بن مطير اللخمي الطبراني؛ كان حافظ عصره، رحل في طلب الحديث من الشام إلى العراق والحجاز واليمن ومصر وبلاد الجزيرة الفراتية، وأقام في الرحلة ثلاثا وثلاثين سنة،,"Abu Al-Kasim Suleiman Ibn Ahmad Ibn Ayyub Ibn Mutair al-Lakhmi al-Tabarani was the chief hafiz of his time. Having set out from Syria to collect Traditions relative to the Prophet, he spent thirty-three years in visiting Iraq, Hijaz, Yemen, Egypt, and the cities of Mesopotamia."
وسمع الكثير، وعدد شيوخه ألف شيخ، وله المصنفات الممتعة النافعة الغريبة منها المعاجم الثلاثة: الكبير” و “الأوسط” و “الصغير” وهي اشهر كتبه، وروى عنه الحافظ أبو نعيم والخلق الكثير.”,"The quantity of Traditions which he learned by oral transmission was very great, and the number of persons from whom he received them amounted to one thousand. He wrote some useful and curious books, replete with information, amongst the rest, his large, ‘small, and medium editions of the Mojam (alphabetical dictionary of Traditionists), which are the best known of his works. The Hafiz Abu Noaim and many others cited him as an authority."
ومولده سنة ستين ومائتين بطبرية الشام، وسكن أصبهان إلى أن توفي بها يوم السبت لليلتين بقيتا من ذي القعدة سنة ستين وثلثمائة، وعمره تقديرا مائة سنة، رحمه الله تعالى،,"He was born at Tabariya (Tiberias) in Syria, and having settled at Ispahan, he continued there till his death, which took place on Saturday, the twenty eighth of Zu Al-Kaada, A. H. three hundred and sixty (September, A. D. nine hundred and seventy one), at about the age of onehanded years."
وقيل إنه توفي في شوال، والله أعلم، ودفن إلى جانب جمعه الدوسي صاحب رسول الله صلى الله عليه وسلم.,"Some state, however, that he died in the month of Shawwal. He was buried close to the grave of Gum’a al-Dawsi, one of the Prophet’s companions."
والطبراني: بفتح الطاء المهملة والباء الموحدة والراء وبعد الألف نون، هذه النسبة إلى طبرية، والطبري نسبة إلى طبرستان، وقد تقدم ذلك.,"Tabarani means native of Tabariya (Tiberias); as for Tabari, we have already mentioned that it is derived from Tabaristan."
واللخمي: بفتح اللام وسكون الخاء المعجمة وبعدها ميم، هذه النسبة إلى لخم، واسمه مالك بن عدي، وهو أخو جذام، وقد تقدم القول في تسميتهما بهذين الاسمين لم كان.,"Lakhmi means descended from Lakhm, whose real name was Malik Ibn Adi. we have related the origin of his surname and that of his brother Judam."
أبو الوليد الباجي,ABU AL-WALID AL-BAJI
أبو الوليد سليمان بنخلف بن سعد بن أيوب بن وارث التجيبي المالكي الأندلسي الباجي؛ كان من علماء الأندلس وحفاظها، سكن شرق الأندلس ورحل إلى المشرق سنة ست وعشرين وأربعمائة أو نحوها، فأقام بمكة مع أبي ذر الهروي ثلاثة أعوام وحج فيها أربع حجج،,"Abu Al-Walid Suleiman Ibn Khalaf Ibn Saad Ibn Ayyub Ibn Warith al-Tujibi al-Andalusi al-Baji was a member of the sect of Malik and one of the most eminent men in Spain as a hafiz and a learned scholar. He lived in the eastern part of that peninsula, and travelled to the East about the year four hundred and twenty six (A. D. one thousand and thirty four or one thousand and thirty five), when he stopped three years at Mecca with Abi Darr al-Harawi, and made the pilgrimage four times."
ثم رحل إلى بغداد فأقام بها ثلاثة أعوام يدرس الفقه ويقرأ الحديث، ولقي بها سادة من العلماء كأبي الطيب الطبري الفقيه الشافعي والشيخ أبي إسحاق الشيرازي صاحب المهذب””,"From thence he went to Baghdad, where he resided for three years, during which time he studied jurisprudence, read the Traditions, and made acquaintance with the learned men of the first rank, such as Abu al-Tayeb al-Tabari, the Shafite doctor, and Abu Ishak ash-Shirazi, the author of the Muhaddab."
وأقام بالموصل مع أبي جعفر السمناني عاما يدرس عليه الفقهن وكان مقامه بالمشرق نحو ثلاثة عشر عاما،,"He passed a year at Mosul with Abu Jaafar al- Simnani, and pursued his studies in jurisprudence under that doctor’s tuition. He continued in the East nearly thirteen years."
وروى عن الحافظ أبي بكر الخطيب، وروى الخطيب أيضا عنه، قال: أنشدني أبو الوليد الباجي لنفسه,"The khatib Abu Bakr (al-Baghdadi) is cited by him as an authority for some of his information, and the same hafiz has also cited the authority of al-Baji; thus, he says: “Al-Baji“ recited to me these verses, composed by himself."
"إذا كنت أعلم علما يقينا… بأن جميع حياتي كساعه
فلم لا أكون ضنينا بها… وأجعلها في صلاح وطاعه","Since I have learned for a certainty that the sum of my life is but an hour, why should I not be sparing of it, and devote it to piety and virtue?’"
وصنف كتبا كثيرة منها كتاب المنتقى” وكتاب “إحكام الفصول في أحكام الأصول” وكتاب “التعديل والتجريح فيمن روى عنه البخاري في الصحيح” وغير ذلك. وهو أحد أئمة المسلمين،”,"He composed a great number of works, such as the Kitab al-Munlaki (choice selection), the Ihkam al-Fosul fi-Ahkam al-Osul (chapters of established authority on the maxims of dogmatic theology), al-Taadil wa Tajrih, containing an inquiry into the credibility of the Traditionists whose authority is cited by al-Bukhari in his Sahih, etc. He was one of the great Muslim imams."
وكان يقول: سمعت أبا ذر عبد ابن أحمد الهروي يقول: لو صحت الإجازة لبطلت الرحلة. وكان قد رجع إلى الأندلس وولي القضاء هناك، وقد قيل إنه ولي قضاء حلب أيضا، والله أعلم.,"It is mentioned by him that he heard Abu Darr Abd Ibn Ahmad al-Harawi say: ‘’Were certificates of capacity valid, travelling in search of learning would be useless.’’ On his return to Spain, he exercised the functions of a kadi; it is even stated that he acted as such at Aleppo."
ومولده يوم الثلاثاء النصف من ذي القعدة سنة ثلاث وأربعمائة بمدينة بطليوس، وتوفي بالمرية ليلة الخميس بين العشاءين تاسعة عشرة رجب سنة اربع وسبعين وأربعمائة، ودفن يوم الخميس بعد صلاة العصر بالرباط على ضفة البحر، وصلى عليه ابنه القاسم.,"He was born at Batalyaus (Badajoz) on Tuesday, the fifteenth of Zu Al-Kaada, A. H. four hundred and three (May, A. D. one thousand and thirteen), and died at al-Mariya, A. H. four hundred and seventy four on the eve of Thursday, the nineteenth of Rajab (December, A. D. one thousand and eighty one), between the first and second hours of prayer. He was interred at the Ribat by the sea-side, and the funeral service was said over him by his son Abu Al-Kasim."
وأخذ عنه أبو عمر ابن عبد البر صاحب الاستيعاب”، وبينه وبين أبي محمد ابن حزم المعروف بالظاهري مجالس ومناظرات وفصول يطول شرحها.”,"Abu Omar Ibn Abd al-Barr, the author of the Isti’ab, studied under him, and Abu Muhammad Ibn Hazm al-Zaheri had with him some conferences and discussions, the exposition of which would here occupy too much space."
والباجي: بفتح الباء الموحدة وبعد الألف جيم، هذه النسبة إلى باجة، وهي مدينة بالأندلس ، وثم باجة أخرى وهي مدينة بإفريقية، وباجة أخرى، قرية من قرى أصبهان.,"Baji means native of Baja (Beja), a city in the Spanish peninsula. There is another Baja in the province of Africa, and a village bearing the same name lies near Ispahan."
وبطليوس يأتي ذكرها إن شاء الله تعالى. والمرية قد تقدم الكلام عليها.,"Batalyaus shall be noticed hereafter; as for al-Mariya (.Almeria), we have already spoken of it."
أبو أيوب المورياني,ABU AYYUB AL-MURIYANI
أبو أيوب سليمان بن أبي سليمان مخلد – وقيل داود – المورياني الخوزي؛ كان وزير أبي جعفر المنصور، تولى وزارته بعد خالد بن برمك جد البرامكة وتمكن منه غاية التمكن،,"Abu Ayyub Suleiman Ibn Abi Suleiman Makhlad (or Dawud) al-Muriyani al-Khuzi was a vizir to Abu Jaafar al-Mansur, having succeeded to Khalid Ibn Barmak, the grandfather of the Barmekides. He enjoyed the highest favor with the caliph by reason of a service which he had rendered him on a former occasion."
وسبب ذلك أنه كان يكتب لسليمان بن حبيب بن المهلب بن أبي صفرة الأزدي، وكان المنصور قبل الخلافة ينوب عن سليمان المذكور في بعض كور فارس، فاتهمه بأنه احتجن المال لنفسه، فضربه بالسياط ضربا شديدا وأغرمه المال،,"It was this: Suleiman Ibn Habib Ibn al-Muhallab Ibn Abi Sufra to whom Abu Ayyub acted as secretary previously to the caliphate of al-Mansur, had nominated that prince as his deputy in one of the canton of Faris; but afterwards, on suspicion of his having embezzled the public money, he had him severely flogged and then obliged him to pay a heavy fine: it was even his intention to disgrace him publicly after having subjected him to bodily punishment, but Abu Ayyub aided the prince to make his escape."
فلما ولي الخلافة ضرب عنقه، وكان سليمان قد عزم على هتكه عقيب ضربه، فخلصه منه كاتبه أبو أيوب المذكور، فاعتدها المنصور له واستوزره، ثم غنه فسدت نيته فيه ونسبه إلى أخذ الأموال، وهم أن يوقع به فتطاول ذلك،,"Al-Mansur, on his accession to the caliphate, beheaded Suleiman Ibn Habib and chose Abu Ayyub as his vizir in gratitude for his conduct. At a later period, the caliph’s feelings towards his minister underwent an entire change; he reproached him with peculation, and bad even some thoughts of making him feel the weight of his vengeance."
فكان كلما دخل عليه ظن أنه سيوقع به ثم يخرج سالما، فقيل إنه كان معه شيء من الدهن قد عمل فيه سحر فكان يدهن به حاجبيه إذا دخل على المنصور، فسار في العامة دهن أبي أيوب.,"During the long period that this enmity subsisted, Abu Ayyub never went into al-Mansur’s presence without apprehensions for his. life; and as he always withdrew unharmed, it was said that he had an ointment, prepared by a magical operation, with which he rubbed his eyebrows before he entered. This idea got such credence among the common people, that Abu Ayyub’s ointment became a current expression."
ومن ملح أمثاله أن خالد بن يزيد الأرقط قال: بينا أبو أيوب المذكور جالس في أمره ونهيه أتاه رسول المنصور فتغير لونه، فلما رجع تعجبنا من حالته، فضرب مثلا لذلك,"One of his ingenious parables is thus related by Khalid Ibn Yazid al-Arkat: “Abu Ayyub was one day holding a public sitting to issue his commands and his prohibitions, when a messenger came to him from al-Mansur. On seeing him, he turned pale, and when the man had retired, we expressed our astonishment at his apprehensions. On this he repeated to us the following fable."
وقال: زعموا أن البازي قال للديك: ما في الأرض حيوان أقل وفاء منك، قال: وكيف ذلك قال: أخذك أهلك بيضة فحضنوك، ثم خرجت على أيديهم وأطعموك في أكفهم ونشأت بينهم، حتى إذا كبرت صرت لا يدنو منك أحد إلا طرت ها هنا وها هنا وصوت،,"‘It is related that the falcon said to the‘ cock: There is not on earth a more ungrateful animal than you are. Why so? said the cock. Because your masters took you when yet in the shell and had you hatched, bringing you thus into the world; they fed you with their hands and you remained among them till you grew up; but now, not one of them can go near you without your flying to this side and that side and screaming out."
وأخذت أنا مسنا من الجبال، فعلموني وألفوا بي، ثم يخلى عني فآخذ صيدا في الهواء وأجيء به إلى صاحبي، فقال له الديك: إنك لو رأيت من البزاة في سفافيدهم المعدة للشي مثل الذي رأيت من الديوك لكنت أنفر مني، ولكنكم أنتم لو علمتم ما أعلم لم تتعجبوا من خوفي مع ما ترون من تمكن حالي.,"As for me, I was taken from the mountains when already aged, and they instructed me and tamed me; then they let me go, and I catch game in the air which I bring to my master. To this the cock answered: Had you seen as many falcons on the spit and ready for roasting as I have seen cocks, you would be even more fearful than I. And you, my friends,’ continued the vizir, ‘did you know what I know, you would not wonder at my being afraid even in the height of the favor which you see me enjoy.’"
ثم إنه أوقع به سنة ثلاث وخمسين ومائة، وعذبه وأخذ أمواله. ومات سنة أربع وخمسين ومائة، رحمه الله تعالى.,"The caliph’s vengeance fell at length upon Abu Ayyub. in the year one hundred and fifty three (A. D. seven hundred and seventy); he was tortured, deprived of all his property, and he died A. H. one hundred and fifty four."
والمورياني: بضم الميم وسكون الواو وكسر الراء وفتح الياء المثناة من تحتها وبعد الألف نون، هذه النسبة إلى موريان، وهي قرية من قرى الأهواز، ذكره ابن نقطة، من أعمال خوزستان.,"Muriyani means belonging to Muriyan, a village in the province of al-Ahwaz, or of Khuzestan, according to Ibn Nukta"
والخوزي نسبة إلى خوزستان – بضم الخاء الموحدة وسكون الواو وكسر الزاي وسكون السين المهملة وفتح التاء المثناة من فوقها وبعد الألف نون – وهي بلاد بين البصرة وفارس، وقيل إنما قيل له الخوزي لشحه، وقيل لأنه كان ينزل شعب الخوز بمكة.,"Khuzi means belonging to Khuzestan, a country between Basra and Fars. Some say, how- ever, that this surname was given to him for his avarice, because he took up his residence in the valley of al-Khuz when at Mecca."
سليمان بن وهب,SULEIMAN IBN WAHB
أبو أيوب سليمان بن وهب بن سعيد بن عمرو بن حصين بن قيس بن فنال، وكان فنال كاتبا ليزيد بن أبي سفيان لما ولي الشام ثم لمعاوية بعده،,"Abu Ayyub Suleiman was the son of Wahb Ibn Saied Ibn Amr Ibn Hosain Ibn Kais Ibn Final. When Yazid Ibn Abi Sofian became governor of Syria, Final was employed by him as a secretary, and he afterwards served Muawiya in the same capacity."
ووصله معاوية بولده يزيد، وفي أيامه، واستكتب يزيد ابنه قيسا، ثم كتب قيس لمروان ابن الحكم ثم لولده عبد الملك ثم لهشام به عبد الملك، وفي أيامه مات،,"Muawiya passed him over to his son Yazid, and it was in the reign of this caliph that he died. Kais, Final’s son, was nominated by Yazid to the vacant place, and having served successively Yazid, Marwan Ibn al-Hakam, Abd al-Malik Ibn Marwan and Hisham Ibn Abd al-Malik, he died in the reign of the last."
واستكتب هشام ابنه الحصين، ثم استكتبه مروان بن محمد الجعدي آخر ملوك بني أمية، ثم صار إلى يزيد بن عمر بن هبيرة؛ ولما خرج يزيد إلى أبي جعفر المنصور أخذ للحصين أمانا فخدم المنصور ثم المهدي، وتوفي في أيامه في طريق الري،,"Hosain, the son of Kais, was then appointed secretary by Hisham, and, after him he served Marwan Ibn Muhammad al-Jaadi, the last of the Omaiyides; he was then employed by Yazid Ibn Omar Ibn Hubaira, who, on joining the party of Abu Jaafar al-Mansur, procured for him a full pardon from die conqueror. Hosain was then employed as a secretary by al-Mansur and by al- Mahdi, in whose reign he died, on a journey to Rai."
فاستكتب المهدي ابنه عمرا، ثم كتب لخالد بن برمك، ثم توفي وخلف سعيدا، فما زال في خدمة آل برمك، وتحول ولده وهب إلى جعفر بن يحيى,"Al-Mahdi then nominated Amr, Hosain’s son, to the vacant place. Amr passed subsequently into the service of Khalid Ibn Barmak, and died, leaving a son named Said, who remained constantly with the Barmek family. Wahb, the son of Said, entered into the service of Jaafar Ibn Yahya (the Barmekide)."
ثم صار بعده وقلده كرمان وفارس فأصلح حمالهما، ثم وجه به إلى المأمون برسالة من فم الصلح، فغرق في طريقه بين بغداد وفم الصلح.,"and conceded to him the government of Kirman and Faris, both which provinces prospered under his administration. Wahb was drowned on his way from Famm al-Silh to Baghdad, whither he had been sent by al-Hasan with a letter for al-Mamun."
وكتب سليمان المذكور للمأمون وهو ابن أربع عشرة سنة ثم لإيتاخ ثم لأشناس، ثم ولي الوزارة للمهتدي بالله ثم للمعتمد على الله، وله ديوان رسائل.,"Suleiman, the son of Wahb, was only fourteen years of age when he became secretary to al- Mamun; he afterwards entered into the service of Itakh, from which he passed into that of Ashnas; being then raised to the vizirate by al-Muhtadi, he was employed by al-Mutamid in the same capacity. He has left a collection of epistles."
وكان أخوه الحسن بن وهب يكتب لمحمد بن عبد الملك الزيات، وولي ديوان الرسائل، وكان أيضا شاعرا بليغا مترسلا فصيحا، وله ديوان رسائل أيضا.,"His brother al-Hasan Ibn Wahb was secretary to (the vizir) Muhammad Ibn Abd al-Malik al-Zaiyat, and director of the chancery office. He was an able poet and an elegant writer of epistles, a collection of which he published."
وكان هو وأخوه الحسن من أعيان عصرهما – وقد تقدم ذكر الحسن في حرف الحاء في ترجمة أبي تمام الطائي، وأنه هو الذي ولاه بريد الموصل – ولما مات أبو تمام رثاه الحسن بما ذكرته,"These two brothers were among the most distinguished men of the time. We have already stated in the life of Abu Tammam, that al-Hasan Ibn Wahb conferred on him the place of postmaster at Mosul, and that he composed some elegiac lines on the poet’s death; these we have there inserted."
ثم ولم أظفر بتاريخ وفاته حتى أفرد له ترجمة، وقد تقدم في خطبة هذا الكتاب أن مبناه على الوفيات وأن الذي أذكره من بعض أحوال من أذكره لم يكن إلا للإمتاع والتفكه لا غير، لا أنه مقصود في نفسه.,"I cannot give a separate notice on al-Hasan in consequence of my inability to discover the date of his death; for, as I have already observed in my preface, this hook is solely intended as an obituary, and when I enter into the particulars of any individual’s life, it is not because they are required by the design of the work, but merely because they may furnish instruction and amusement to the reader."
وقد مدح هذين الأخوين خلق كثير من أعيان الشعراء مثل أبي تمام الطائي والبحتري ومن في طبقتهما. ومن محاسن قول أبي تمام في سليمان المذكور من جملة قصيدة:,"The principal poets of the time, such as Abi Tammam, al-Bohtori, and others of the same class, composed poems in honor of these two brothers: one of Abu Tammam’s finest passages is the following, from a qasida addressed to Suleiman."
"كل شعب كنتم به آل وهب… فهو شعبي وشعب كل أديب
إن قلبي لكم لكالكبد الحر… ى وقلبي لغيركم كالقلوب","Family of Wahb, and every man of education shall follow the path in which you tread. For you my heart (longes) as the liver parched with thirst; but for the fest of men, my heart is as the hearts of others."
وسمع هذين البيتين بعض الأفاضل فقال: لو كانا في آل رسول الله صلى الله عليه وسلم كان أليق، فما يستحق هذا القول إلا هم، رضي الله عنهم.,"A great man said, on hearing these lines, that it would have been more appropriate to address them to the descendants of the Prophet, who alone were worthy of being praised in such terms."
وكانت وفاة سليمان المذكور في سنة اثنتين وسبعين ومائتين يوم الأحد منتصف صفر في الحبس، وقيل توفي سنة إحدى وسبعين.,"Suleiman Ibn Wahb died in prison, on Sunday the fifteenth of Safar, A. H. two hundred and seventy two (August, A. D. eight hundred and eighty five), or by another account in two hundred and seventy one."
وقال الطبري في تاريخه: إنه توفي يوم الثلاثاء لاثنتي عشرة ليلة بقيت من صفر في حبس الموفق طلحة والد المعتضد، رحمه الله تعالى.,"Al-Tabari says in his History that he died on Tuesday, the seventeenth of the month, in the prison where he was confined by the order of al-Muwaffak Talha, the father of the caliph al-Mutadid."
"وللبحتري في سليمان بن وهب:
كأن آراءه والحزم يتبعها… تريه كل خفي وهو إعلان
ما غاب عن عينه فالقلب يكلؤه… وإن تنم عينه فالقلب يقظان","The poet al-Bohtori composed the following verses on Suleiman: His resolutions are followed by a prompt execution, and his intelligence discovers plainly to him all things hidden. That which is out of his sight is held present in his mind, and when his eyes slumber, his mind is awake."
"وهذا المعنى قد استعمله الشعراء كثيرا، فقال أوس بن حجر التميمي أحد شعراء الجاهلية:
الألمعي الذي يظن بك الظ… ن كأن قد رأى وقد سمعا","This idea has been frequently employed by poets; it is thus that Aws Ibn Hajar al-Tamimi, an ante-Islamic poet, has said: When the man of penetration thinks of you, he may be said to see and to hear you."
"وقال آخر:
بصير بأعقاب الأمور كأنما… تخاطبه من كل أمر عواقبه","The same idea has been thus variously expressed by different poets: He foresees so well the results of an affair, that they might be thought to have already informed him [of their coming)."
"وقال آخر:
بصير بأعقاب الأمور كأنما… يرى بصواب الظن ما هو واقع","He foresees so well the results of an affair, that by his good judgment he might be said to witness occurrences before they come to pass."
"وقال آخر:
عليم بأخبار الخطوب بظنه… كأن له في اليوم عينا على غد","He knows so well the course of events, that he may be said to have his eye fixed upon tomorrow."
"وقال آخر:
كأنك مطلع في القلوب… إذا ما تناجت بأسرارها
وهو باب متسع لا حاجة إلى الإطالة فيه.","When hearts hold secret converse, ( know what passes in them) as if you saw them plainly. The different manners of expressing this single idea would form, a long chapter, and we shall not expatiate farther on the subject."
وتنقل سليمان في الدواوين الكبار والوزارة، ولم يزل كذلك حتى توفي مقبوضا عليه.,"Suleiman filled successively different places in the public offices of government, and was raised to the vizirate, which he occupied till the time of his imprisonment and death."
"وحكي أن سليما بلغه أن الواثق نظر إلى أحمد بن الخصيب الكاتب فأنشد:
من الناس إنسانان ديني عليهما… مليان لو شاءا لقد قضياني
خليلي أما أم عمرو فإنهما… وأما عن الأخرى فلا تسلاني","It is related that the caliph al-Wathik once turned towards Ahmad Ibn al-Khasib the katib, and recited to him these lines (of an ancient poet): Two-persons, both of them rich, are my debtors, and had God so willed, they had paid me before this. One of them, O my friends, is Om Amr; as for the other, ask me not her name."
فقال: إنا لله أحمد بن الخصيب أم عمرو، وأما الأخرى فأنا، وكذلك كان، فإنه نكبهما بعد أيام. ولما تولى سليمان بن وهب الوزارة – وقيل لما تولاها ابنه عبيد الله بن سليمان – كتب إليه عبيد الله بن عبد الله بن طاهر الآتي ذكره:,"Suleiman, on being informed of the circumstance, exclaimed: “May God protect me! by Om Amr is meant Ahmad Ibn al-Khasib, and by the other it is I who am designated.” And such was really the case, the caliph haring confiscated their property a few days afterwards. When Suleiman was promoted to the vizirate, (or by another account, when his son Obaid Allah was raised to that post,) the following verses were written to him by Obaid Allah, the son of Abd Allah Ibn Tahir (whose life will be found farther on)."
"أبى دهرنا إسعافنا في نفوسنا… فأسعفنا فيمن نحب ونعظم
فقلت له نعماك فيهم أتمها… ودع أمرنا إن المهم المقدم","Fortune refused us her favors, but showed her kindness for us in granting them to those whom we love and esteem. And I said to her: “Complete thy beneficence towards them, and leave us in neglect; important business should be done first."
السلطان سنجر السلجوقي,SINJAR IBN MALAKSHAH
أبو الحارث سنجر بن ملكشاه بن ألب أرسلان بن داود بن ميكائيل بن سلجوق بن دقاق؛ سلطان خراسان وغزنة وما وراء النهر، وخطب له بالعراقين وأذربيجان وأران وأرمينية والشام والموصل وديار بكر وربيعة والحرمين، وضربت السكة باسمه في الخافقين، وتلقب بالسلطان الأعظم معز الدين.,"Abu Al-Harith Sinjar Ibn Malakshah Ibn Alp Arslan Ibn Dawud Ibn Mikail Ibn Saljuk Ibn Dakak was sultan of Khorasan, Ghazna, and Ma-waraa-al-Nahr (Transoxiana); prayers were offered up for him from the pulpits of Arabian and Persian Iraq, Adarbijan, Arran, Armenia, Syria, Mosul, Diar Bakr, Diar Rabia and the two sacred cities (Mecca Medina); money was struck in his name from one extremity of the Muslim empire to the other, and the titles of al-Sultan al-Aazam (the powerful sultan) Muzz al-din (the exalter of the faith) were conferred upon him."
كان من أعظم الملوك همة، وأكثرهم عطاء، ذكر عنه أنه اصطبح خمسة أيام متوالية ذهب في الجود بها كل مذهب، فبلغ ما وهبه من العين سبعمائة ألف جينار، غير ما أنعم من الخيل والخلع والأثاث وغير ذلك.,"His noble spirit and his liberality ranked him among the greatest of princes; it is said that, during five successive mornings, he launched into every species of beneficence and gave away seven hundred thousand dinars, besides horses, pelisses, and other valuable objects."
وقال خازنه: اجتمع في خزائنه من الأموال ما لم أسمع أنه اجتمع في خزائن أحد من الملوك الأكاسرة، وقلت له يوما: حصل في خزائنك ألف ثوب ديباج أطلس وأحب أن تبصرها، فسكت، وظننت أنه رضي بذلك، فأبرزت جميعها،,"His treasurer stated his conviction that the riches contained in his master’s treasury surpassed what had ever been possessed by any of the Persian kings [khosraues): “I one day told him,” said he, that among his stores were one thousand satin dresses, and I requested him to look at them; taking his silence for a proof “of his consent, I displayed them all before him."
وقلت: أما تنظر إلى مالك أما تحمد الله تعالى على ما أعطاك وأنعم عليك فحمد الله تعالى، ثم قال: يقبح بمثلي أن يقال: ما إلى المال، وأمر للأمراء بالإذن في الدخول فدخلوا عليه، ففرق عليهم الثياب الطلس وانصرفوا.,"saying: ‘Why not look at. ‘‘what belongs to you? why not praise Almighty God for the favors and bounties he has conferred upon you ?’ On this he extolled his Creator, and (observed that it would be disgraceful for a prince like him to have it said [that he hoarded) riches on riches. He then gave orders to introduce his emirs, and he shared all the dresses among them."
واجتمع عنده من الجوهر ألف وثلاثون رطلا، ولم يسمع عند أحد من الملوك بمثل هذا ولا بما يقاربه، ولم يزل أمره في ازدياد وسعادته في الترقي إلى أن ظهرت عليه الأغز – وهم طائفة من الترك – في سنة ثمان وأربعين وخمسمائة، وهي واقعة مشهورة,"He possessed also one thousand and thirty pounds weight (ratl) of precious stones; a thing unheard of in the history of any other prince. The authority of Sinjar and his good fortune kept constantly increasing till the year five hundred and forty eight (A. D. one thousand one hundred and fifty three or one thousand one hundred and fifty four), when he was defeated and taken prisoner by the Ghozz, a people of Turkish origin. The history of this event is well known"
استشهد فيها الفقيه محمد بن يحيى – كما سيأتي في ترجمته إن شاء الله تعالى – وكسروه وانحل نظام ملكه، وملكوا نيسابور وقتلوا فيها خلقا لا يحصى عدده، وأسروا السلطان سنجر، وأقام في اسرهم مقدار خمس سنين، وتغلب خوارزم شاه على مدينة مرو، وتفرقت مملكة خراسان.,"It was then that the jurisconsult Muhammad Ibn Yahya, whose life will be found in this work, fell a martyr. The power of Sinjar was broken by these invaders; they tore his kingdom asunder, obtained possession of Naisapur and massacred a countless multitude of the inhabitants. Sinjar remained with them a prisoner five years, and during the interval, the kingdom of Khorasan was dissolved and the city of Marw fell into the power of Khowarezm Shah."
ثم إن سنجر أفلت من الأسر وعاد إلى خراسان [وجمع إليه أطرافه بمرو، وكان يعود إلى ملكه، فأدركه أجله].,"He at length effected his escape, and having returned to Khorasan, he collected his partisans at Marw, and was on the point of recovering his throne when the term prescribed to his life came to its expiration."
وكانت ولادته يوم الجمعة لخمس بقين من رجب سنة تسع وسبعين وأربعمائة بظاهر مدينة سنجار، ولذلك سمي سنجر، فان والده السلطان ملكشاه لما اجتاز بديار ربيعة ونزل على سنجار جاءه هذا الولد، فقالوا: ما نسميه فقال: سموه سنجر، وأخذ هذا الاسم من اسم المدينة.,"He was born on Friday, the twenty fifth of Rajab, A. H. four hundred and seventy nine (November, A. D. one thousand and eighty six), in the environs of Sinjar, and it was on account of this circumstance that he received his name. His father, the sultan Malakshah, happened to stop at that city on his passage through Diar Rabia, when he received intelligence of the birth of a son;’ on which he ordered him to be called Sinjar."
وتولى المملكة في سنة تسعين واربعمائة نيابة عن أخيه بر كياروق – كما تقدم ذكره في حرف الباء – ثم استقل بالسلطنة في سنة اثنتي عشرة وخمسمائة. وتوفي يوم الاثنين رابع عشر شهر ربيع الأول سنة اثنتين وخمسين وخمسمائة بمرو، ودفن بها بعد خلاصه من الأسر،,"In the year four hundred and ninety (A. D. one thousand and ninety seven), Sinjar became the lieutenant of his brother Barkyaruk, and in five hundred and twelve (A. D. one thousand one hundred and eighteen or one thousand one hundred and nineteen) he obtained the sovereignty of the empire. Having escaped from his captivity among the Ghozz, he died at Marw on Monday, the fourteenth of the first Rabi, A. H. five hundred and fifty two (April, A. D. one thousand one hundred and fifty seven) and was interred in that city."
وانقطع بموته استبداد الملوك السلجوقية بخراسان، واستولى على أكثر مملكته خوارزم شاه أتسز بن محمد بن أنوشتكين رحمه الله تعالى، وهو جد السلطان محمد بن تكش خوارزم شاه، فسبحان من لا يزول ملكه.,"The Seljuk dynasty in Khorasan ceased with his existence, and most of his kingdom fell into the possession of Khowarezm Shah Atsiz Ibn Muhammad Ibn Anushtikin, the grandfather of Tukush Khowarezm Shah."
وذكر ابن الأزرق الفارقي في تاريخه أنه مات سنة خمس وخمسين وخمسمائة، والله أعلم بذلك.,"Ibn al-Azrak al-Fariki (native and historian of Maiyafarikin) states, in his History, that Sinjar died in the year five hundred and fifty five (A. D. one thousand one hundred and sixty): God knows best!"
أبو محمد التستري,SAHL AL-TUSTARI
أبو محمد سهل بن عبد الله بن يونس بن عيسى بن عبد الله بن رفيع التستري الصالح المشهور؛ لم يكن له في وقته نظير في المعاملات والورع؛ وكان صاحب كرامات، ولقي الشيخ ذا النون المصري رحمه الله تعالى بمكة حرسها الله تعالى،,"Abu Muhammad Sahl Ibn Abd Allah Ibn Yunus Ibn Isa Ibn Abd Allah Ibn Rafi’ al-Tustari, a celebrated saint and gifted with miraculous powers, surpassed all of his time in the practices (of mystic devotion). He came acquainted with the shaikh Zu al-Nun at Mecca."
وكان له اجتهاد وافر ورياضة عظيمة، وكان سبب سلوكه هذا الطريق خاله محمد بن سوار، فإنه قال:,"The mortifications which he practiced were excessive, and the command which he acquired (over his passions and worldly inclinations) was extreme. From the following relation, made by himself, it appears that it was his maternal uncle Muhammad Ibn Sawwar who was the cause of his entering on the path of the devout life."
قال لي خالي يوما: ألا تذكر الله الذي خلقك فقلت له: كيف أذكره قال: قل بقلبك عند تقلبك في ثيابك ثلاث مرات من غير أن تحرك به لسانك الله معي، الله ناظر إلي، الله شاهدي، فقلت ذلك ليالي، ثم أعلمته، فقال:,"My uncle said to me one day, ‘Why dost thou not call to mind God thy creator?’ ‘ How,’ said I, ‘must I call him to mind?’ ‘On rolling thyself “ up in thy clothes (when going to sleep), say three times with thy heart: “God is with me! God is looking on me! God is witnessing my conduct! “and let not thy tongue move to pronounce these words.’ For some nights I did as he told me and I then informed him of it."
قلها في كل ليلة سبع مرات، فقلت ذلك، ثم أعلمته، فقال: قلها في كل ليلة إحدى عشرة مرة، فقلت ذلك، فوقع في قلبي حلاوة، فلما كان بعد سنة قال لي خالي: احفظ ما علمتك ودم عليه إلى أن تدخل القبر فإنه ينفعك في الدنيا والآخرة، فلم أزل على ذلك سنين، فوجدت لها حلاوة في سري.,"Repeat the words seven times every night,’ was his answer. This I did and I informed him again. ‘Repeat them eleven times every night,’ said he. I followed his advice, and a sweetness fell into my heart. A year afterwards my uncle said to me; ‘Keep in mind what I taught thee and persevere in it till thou interest into the grave; for it will profit thee in this world and in the next.’ During some years I continued the practice and found therefrom a sweetness in my inmost self."
ثم قال لي خالي يوما: يا سهل، من كان الله معه وهو ناظر إليه وشاهده بعصيه إياك والمعصية. فكان ذلك أول أمره،,"Then one day my uncle said to me: ‘O Sahl I he with whom God is, on whom God looks, and whose conduct God witnesses, is disobedient unto him! beware of disobedience.’ Such was the commenced mend of his devotional career."
وسكن البصرة زمانا وعبادان مدة.,He dwell for some time at Abadan and also at Basra.
وكانت وفاته سنة ثلاث وثمانين في المحرم، وقيل سنة ثلاث وسبعين ومائتين، رضي الله عنه، بالبصرة. وذكر شيخنا ابن الأثير في تاريخه أن مولده في سنة مائتين، وقيل إحدى ومائتين بتستر.,"in which city he died in the month of Muharram, A. H. two hundred and eighty three (February, March, A.D. eight hundred and ninety six), or two hundred and ninety three by another account. Our shaikh Ibn al-Athir mentions, in his History, that Sahl was born A. H. two hundred (A.D. eight hundred and fifteen or eight hundred and sixteen); others say two hundred and one, at Tustar."
والتستري: بضم التاء المثناة من فوقها وسكون السين المهملة وفتح التاء الثانية وبعدها راء، هذه النسبة إلى تستر، وهي بلدة من كور الأهواز من خوزستان، يقول لها الناس ششتر – بشينين معجمتين – بها قبر البراء بن مالك رضي الله عنه.,"Tustari means belonging to Tustar, which is a town of the canton of al-Ahwaz in Khuzestan. This place, which is sometimes called Shushtar, contains the tomb of al-Baraa Ibn Malik."
أبو حاتم السجستاني,ABU HATIM AL-SIJISTANI
أبو حاتم سهل بن محمد بن عثمان بن يزيد الجشمي السجستاني النحوي اللغوي المقرئ، نزيل البصرة وعالمها؛ كان إماما في علوم الآداب، وعنه أخذ علماء عصره كأبي بكر محمد بن دريد والمبرد وغيرهما، وقال المبرد: سمعته يقول:,"Abu Hatim Sahl Ibn Muhammad Ibn Othman Ibn Yazid al-Jushami al-Sijistani, a grammarian, philologer, and reader of the Quran, was the most learned man of Basra, in which city, he had settled. Master of all the branches of belles-lettres, he had for pupils Ibn Duraid, al-Mubarrad, and others, {who were afterwards) the most eminent scholars of the age."
قرأت كتاب سيبويه على الأخفش مرتين، وكان كثير الرواية عن أبي زيد الأنصاري وأبي عبيدة والأصمعي، عالما باللغة والشعر، حسن العلم بالعروض وإخراج المعمى،,"He read twice through Sibawaih’s Book, under the tuition of al-Akhfash; this he mentioned to al-Mubarrad, who declared that he heard him say so. Much of the oral information which he communicated to his pupils had been received by him from Abu Zaid al-Ansari, Abu Obaida, and al-Asmai. He was versed in philology and poetry, skilled in prosody, and an able elucidator of obscure expressions."
وله شعر جيد، ولم يكن حاذقا في النحو ، وكان إذا اجتمع بأبي عثمان المازني في دار عيسى بن جعفر الهاشمي تشاغل أو بادر بالخروج خوفا من أن يسأله عن مسألة في النحو. وكان صالحا عفيفا يتصدق كل يوم بدينار، ويختم القرآن في كل أسبوع،,"In the composition of poetry he displayed considerable talent, but his acuteness as a grammarian was so inferior that, whenever he met Abu Othman al-Mazini at the house of Isa Ibn Jaafar al-Hashimi, he either pretended business or hurried out of the room to avoid answering any grammatical questions which the other might propose to him. He led a chaste and holy life; every day he gave a dinar in alms, and every week he read the Quran through."
وله نظم حسن. وكان أبو العباس المبرد يحضر حلقته، ويلازم القراءة عليه، وهو غلام وسيم في نهاية الحسن فعمل فيه أبو حاتم المذكور:,"Some of his poetical pieces are very good, such, for instance, as the lines addressed by him to Abu Al-Abbas al-Mubarrad, who frequented his lessons and studied assiduously under him. Al-Muburrad was then a youth of great beauty."
وقال أبو حاتم لتلميذه: إذا أردت أن تضمن كتابا سرا فخذ لبنا حليبا فاكتب به في قرطاس، فيذر المكتوب إليه عليه رمادا سخنا من رماد القراطيس فيظهر المكتوب، وإن كتبته بماء الزاج الأبيض، فإذا ذر عليه المكتوب إليه شيئا من العفص ظهر، وكذا بالعكس.,"Abu Hatim said to his pupils: “If you wish to cOmit a secret to paper, write it down with new milk; the words will appear when the hot ashes of burnt paper are sprinkled over them. Or write with a solution of white zaj (sulphate of iron); the words will become visible when the paper is sprinkled with an infusion of nutgalls. Or else write with the latter, and you may revive the writing by means of the zaj.”"
وله من المصنفات كتاب إعراب القرآن” وكتاب “ما يحلن فيه العامة” وكتاب “الطير” وكتاب “المذكر والمؤنث” وكتاب “النبات” وكتاب “المقصور والممدود” وكتاب “الفرق” وكتاب “القراءات” وكتاب “المقاطع والمبادي” وكتاب “الفصاحة” وكتاب “النخلة” وكتاب “الأضداد” وكتاب “القسي والنبال والسهام” وكتاب “السيوف والرماح” وكتاب “الدرع والفرس” وكتاب “الوحوش” وكتاب “الحشرات” وكتاب “الهجاء” وكتاب “الزرع” وكتاب “خلق الانسان” وكتاب “الإدغام” وكتاب “اللبأ واللبن والحليب” وكتاب “الكرم” وكتاب “الشتاء والصيف” وكتاب “النحل والعسل” وكتاب “الإبل” وكتاب “العشب” وكتاب “الخصب والقحط” وكتاب “اختلاف المصاحف” وغير ذلك من المصنفات.”,"The following is a list of his works: The Quran analyzed grammatically; on the faulty expressions employed by the vulgar; on birds; on the genders; on plants; on the words terminated by a long or by a short elif; on the difference between the names given to the members of the human frame and those of animals; on the readings of the Quran; a work called al-Makati wa al-Mabadi; on elegance of expression; on the date-tree; on those words which have contrary significations; on the bow, arrow, and dart; on the sword; on the spear; on the coat of mail; on the horse; on wild beasts; on reptiles; satirical pieces; on the grain when growing up; on the human frame; on the cases in which two letters must be united into one; on biestings and new milk; on the vine; on winter and summer; on bees and honey; on camels; on herbage; on abundance and sterility; on the differences which existed between the first copies of the Quran, etc."
وكانت وفاته في الحرم، وقيل رجب، سنة ثمان وأربعين ومائتين، وقيل سنة خمسين، وقيل أربع وخمسين، وقيل خمس وخمسين ومائتين بالبصرة، وصلى عليه سليمان بن جعفر بن سليمان بن علي بن عبد الله بن العباس بن عبد المطلب الهاشمي، وكان والي البصرة يومئذ، ودفن بسرة المصلى، رحمه الله تعالى.,"He died in the month of Muharram (or of Rajab), A. H. two hundred and forty eight (March-April, A.D. eight hundred and sixty two), at Basra, and was interred in the center of the Musalla;.the funeral service was said over him by Suleiman Ibn Jaafar Ibn Suleiman Ibn Ali Ibn Abd Allah Ibn al-Abbas Ibn Abd al-Muttalib al-Hashimi, who was at that time governor of the city."
والجشمي: بضم الجيم وفتح الشين المثلثة وبعدها ميم، هذه النسبة إلى عدة قبائل يقال لكل واحدة منها جشم، ولا أدري إلى أيها ينسب أبو حاتم المذكور.,"Jushami is derived from Jusham; there are a number of tribes bearing this name, and I do not know to which of them Abu Hatim belonged."
أبو الفتح الأرغياني,ABU AL-FATH SAHL AL-ARGHIYANI
أبو الفتح سهل بن أحمد علي الأرغياني الفقيه الشافعي؛ كان إماما كبير المقدار في العلم وتفقه بمرو على الشيخ أبي علي السنجي – المقدم ذكره في حرف الحاء – ثم قرأ على القاضي حسين بن محمد المروروذي وحصل طريقته، حتى قال: ما علق أحد طريقتي مثله.,"Abu Al-Fath Sahl Ibn Ahmad Ibn Ali al-Arghiyani, a doctor of the sect of al-Shafie, highly respected for his learning and mortified life, studied jurisprudence at Marw under the shaikh Abd Ali al-Sinji, and then received lessons from the kadi Husain al-Marwarrudi, with whose system of doctrine he be-came so well acquainted, that his master declared that no one knew it better."
ودخل نيسابور وقرأ أصول الفقه على إمام الحرمين أبي المعالي الجويني، وناظر في مجلسه وارتضى كلامه، ثم عاد إلى ناحية أرغيان، وتقلد قضاءها سنين مع حسن السيرة وسلوك الطرائق المرضية،,"He then went to Naisapur and read over the principles of jurisprudence under the tuition of the Imam al-Haramain Abu al-Maali al-Juwaini, at whose assemblies he maintained discussions with general approbation. Having then returned to Arghiyan, he filled the place of kadi for some years, holding at the same time a most exemplary conduct and walking in the path of righteousness."
ثم خرج إلى الحج ولقي المشايخ بالعراق والحجاز والجبال وسمع منهم وسمعوا منه، ولما رجع من مكة، حرسها الله تعالى، دخل على الشيخ العارف الحسن السمناني شيخ وقته زائرا فأشار عليه بترك المناظرة فتركها ولم يناظر بعد ذلك، وعزل نفسه عن القضاء ولزم البيت والانزواء،,"He then made the pilgrimage and became acquainted with the great doctors of Iraq, Hijaz, and al-Jibal (Persian Iraq), from whom he received some Traditions and to whom he communicated others. On quitting Mecca, he went to visit the Sufi shaikh al-Hasan al-Simnani, by whom he was advised to discontinue the practice of discussing points of the law: he followed this counsel, and having given up the place of kadi, he confined himself to his house and lived in solitude."
وبنى للصوفية دويرة من ماله، وأقام بها مشغولا بالتصنيف والمواظبة على العبادة إلى أن توفي على تيقظ من حاله مستهل المحرم سنة تسع وتسعين وأربعمائة، رحمه الله تعالى.,"He then built with his own money a little Sufi convent, in which he went to reside and where he remained, composing works and practicing devotion till his death. He expired on the first day of Muharram, A. H. four hundred and ninety nine (September, A. D. one thousand one hundred and five), as he was just awaking from one of his ecstasies."
وهو صاحب الفتاوى المنسوبة إليه، وسمع جماعة من الأئمة مثل أبي بكر البيهقي وناصر المروزي وعبد الغافر بن إسماعيل بن عبد الغافر الفارسي صاحب مجمع الغرائب” و “ذيل تاريخ نيسابور” وغيرهم، رحمهم الله تعالى.”,"He is the author of that collection of legal decisions which is called the Fatawa Arghiyaniya. He had heard the lessons of some eminent doctors such as Abu Bakr al-Baihaki, Nasir al-Marwazi, and Abd al-Ghaffir Ismail al- Farisi, the author of the Majma al-Gharaib, the supplement to the History of Naisapur and other works."
والأرغياني: بفتح الهمزة وسكون الراء وكسر الغين المعجمة وفتح الياء المثناة من تحتها وبعد الألف نون، هذه النسبة إلى أرغيان وهي اسم لناحية من نواحي نيسابور بها عدة من القرى.,"Arghiyani means belonging to Arghiyan, which is a tract of country in the dependencies of Naisapur, containing a number of villages."
أبو الطيب الصعلوكي,ABU AL-TAIYIB SAHL AL-SOLUKI
أبو الطيب سهل بن محمد بن سليمان بن محمد بن سليمان الصعلوكي النيسابوري الفقيه الشافعي – وسيأتي ذكر أبيه ورفع نسبه في حرف الميم إن شاء الله تعالى -؛,"Abu Al-Taiyib Sahl Ibn Muhammad Ibn Suleiman Ibn Muhammad Ibn Suleiman al-Soluki, a doctor of the sect of al-Shafie, was a native of Naisapur. We shall give the life of his father and the rest of his genealogy under the letter M."
كان أبو الطيب المذكور مفتي نيسابور وابن مفتيها، أخذ الفقه عن أبيه أبي سهل الصعلوكي، وكان في وقته يقال له الإمام” وهو متفق عليه، عديم النظير في علمه وديانته،”,"Abu al-Taiyib was mufti of Naisapur and son of the of that city; he studied jurisprudence under bis lather Abu Sahl al-Soluki, who was still living when he received the title of chief doctor of the law (imam). It is universally allowed that for learning and the strict observance of religion he stood without a rival."
وسمع أباه ومحمد بن يعقوب الأصم وابن مطر وأقرانهم. وكان فقيها أديبا متكلما، خرجت له الفوائد من سماعاته، وقيل إنه وضع له في المجلس أكثر من خمسمائة محبرة وجمع رياسة الدنيا والآخرة وأخذ عنه فقهاء نيسابور.,"He received Traditions from his father, from Muhammad Ibn Yakub al-Asamm, from Ibn Mattir, and from others of the same class; he was also a profound jurisconsult, a learned philologist, and an able dogmatic theologian. His disciples gained much instruction from the traditional learning which he imparted to them, and it is said that when he made his course of lectures, upwards of five hundred inkwells were in service (the number of those who took notes being so great). He was the most eminent professor and imam of the age, and it was from him that the doctors of Naisapur received their information."
وتوفي في المحرم سنة سبع وثمانين وثلثمائة، رحمه الله تعالى. وقال أبو يعلى الخليلي في كتاب الإرشاد”: إنه توفي أول سنة اثنتين وأربعمائة ، والله أعلم بالصواب.”,"His death took place in the month of Muharram, A. H. three hundred and eighty seven (Jan.-Feb. A.D. nine hundred and ninety seven); it is stated, however, by Abd Yala al-Khalili in his Irshad, that he died in the beginning of the year. four hundred and two."
والصعلوكي: بضم الصاد المهملة وسكون العين المهملة وضم اللام وسكون الواو وفي آخرها كاف، هذه النسبة إلى صعلوك، هكذا ذكره السمعاني وما عليه.,“Soluki is derived Atom Soluk such is the sole observation made on this word by al-Samani (in his Ansab).”
قال عبد الواحد اللخمي: أصاب سهلا الصعلوكي رمد فكان الناس يدخلون عليه وينشدونه من النظم ويروون له من الآثار ما جرت به العادة، فدخل عليه الشيخ أبو عبد الرحمن السلمي وقال:,"It is related by Abd al-Wahid al-Lakhmi that a soreness having fallen on Sahl’s eyes, his friends used to go and recite pieces of poetry and relate historical anecdotes in his presence, a thing customary in such cases, and that the shaikh Abu Abd al-Rahman al-Sulami said to him:"
أيها الإمام، لو أن عينيك رأتا وجهك ما رمدت، فقال له الشيخ سهل: ما سمعت بأحسن من هذا الكلام، وسر به.,"“Imam! if your eyes could see your face, they would be healed.” With this compliment Sahl was highly pleased, and observed that he had never received one more flattering."
ولما مات أبوه محمد بن سليمان – في التاريخ الآتي ذكره في ترجمته – كتب أبو النضر ابن عبد الجبار إلى أبي الطيب المذكور يعزيه عن والده:,"On the death of his father Muhammad Ibn Suleiman, the following verses of condolence were addressed to him by Abd al-Nadr Ibn Abd al-Jabbar."
"من مبلغ شيخ أهل العلم قاطبة… عني رسالة محزون وأواه
أولى البرايا بحسن الصبر ممتحنا… من كان فتياه توقيعا عن الله","Who will bear from me, afflicted and lamenting, a message to one who, by his learning, is the first of all. {Tell him) that patience under affliction best becomes the man whose legal decisions are (just) as the judgments of God."
شاور وزير مصر,SHAWAR
أبو شجاع شاور بن مجير بن نزار بن عشائر بن شأس بن مغيث بن حبيب ابن الحارث بن ربيعة بن يخنس بن أبي ذؤيب عبد الله,Abu Shujaa Shawar al-Saadi (member of the tribe of Saad) was the son of Mujir Ibn Nizar Ibn Ashaair Ibn Shas Ibn Mughith Ibn Habib Ibn al-Harith Ibn Rabia Ibn Yakhnas Ibn Abi Duwaib Abd Allah.
وهو والد حليمة مرضع رسول الله صلى الله عليه وسلم، أرضعته بلبن ابنتها الشيماء بنت الحارث بن عبد العزى بن رفاعة ابن ملان،,"Ibn Abi Duwaib was the father of Halima, who nursed the Prophet on the same milk with her daughter al-Shaimaa. The father of al-Shaimaa was al-Harith Ibn Abd al-Ozza Ibn Rifa’a Ibn Mallan."
والشيماء المذكورة كانت تحمل النبي صلى الله عليه وسلم فعضها وهي تحمله فلما وفدت عليه أرته الأثر، والله أعلم –,"it was she who was carrying Muhammad in her arms when he bit her, and she showed him the mark, (many years later,) when she went to see him."
ابن الحارث بن شجنة بن جابر بن رزام بن ناصرة بن قصية بن نصر بن سعد بن بكر بن هوازن السعدي.,Some say the real name of Ibn Abi Duwaib was Abd Allah Ibn al-Harith Ibn Shijna Ibn Jabir Ibn Rizam Ibn Nasira Ibn Kusaiya Ibn Nasr Ibn Saad Ibn Bakr Ibn Hawazin.
كان الصالح بن رزيك وزيرا العاضد صاحب مصر قد ولاه الصعيد الأعلى من ديار مصر، ثم ندم على توليته، ولما جرح الصالح وأشرف على الوفاة – كما سيأتي في ترجمته في حرف الطاء إن شاء الله تعالى – كان يعد لنفسه ثلاث غلطات:,"The government of Upper Egypt had been confided to Shawar by al-Salih Ibn Ruzzik, al-Adid’s vizir, who, when wounded and on the point of death, reproached himself with three faults;"
إحداها تولية شاور [وثانيتها بناء الجامع المعروف به على باب زويلة، فإنه كان قد بقي عونا لم يحاصر القاهرة، وثالثتها خرجه إلى بلبيس بالعساكر ورجوعه بعد أن أنفق فيهم أكثر من مائتي ألف دينار حيث لم يتم إلى بلاد الشام ويفتح بيت المقدس ويستأصل شأفة الفرنج].,"the first, his nomination of Shawar; the second, his having built the mosque which bears his own name, and is situated at the Zawila Gate; because it might be employed with advantage in the defense of Cairo against a besieger; and the third, his having led his troops as far as Bilbais, and returning back after spending upwards of two hundred thousand dinars upon them, instead of marching into Syria, taking Jerusalem and eradicating the power of the Franks."
ثم إن شاور تمكن في الصعيد، وكان ذا شهمة وفروسية، وكان الصالح قد أوصى ولده العادل رزيك أن لا يتعرض لشاور بمساءة ولا يغير عليه حاله، فإنه لا يأمن عصيانه والخروج عليه، وكان كما أشار، والشرح يطول.,"Shawar then established his authority in Upper Egypt, and as his ambition, noble spirit, and bravery were equally conspicuous, Salih’s last advice to his son (and successor) al-Adil Ruzzik was, that he should neither attempt to molest him nor let any change appear in his conduct towards him; Shawar being a person whose fidelity could not be trusted, and who might revolt when it was least expected. It would be too long to relate how Salih’s apprehensions were justified; (we shall merely state that)."
وقدم من الصعيد على واحات، واخترق تلك البراري إلى أن خرج عند تروجة بالقرب من الإسكندرية، وتوجه إلى القاهرة ودخلها يوم الأحد الثاني والعشرين من المحرم سنة ثمان وخمسين وخمسمائة.,"Shawar left Upper Egypt, and traversing the Oasis and the deserts, he appeared suddenly at Taruja, a village near Alexandria, whence he marched to Cairo. He entered that city on Sunday, the twenty second of Muharram, A. H. five hundred and fifty eight (January, A.D. one thousand one hundred and sixty three)."
وهرب العادل رزيك وأهل من القاهرة ليلة العشرين من المحرم المذكور، وقتل العادل بن الصالح، وأخذ موضعه من الوزارة واستولى.,"and having put al-Adil) to death, he took possession of the vizirate which had thus become vacant, and got all the authority into his own hands."
ثم توجه في سنة ثمان وخمسين وخمسمائة في شهر رمضان منها إلى الشام مستنجدا بالملك العادل نور الدين محمود بن زنكي في شهر رمضان منها إلى الشام مستندا بالملك العادل نور الدين محمود بن زنكي صاحب الشام,"Al-Adil had fled from Cairo with his family on the twentieth of Muharram, five hundred and fifty eight during the night (but had been pursued and made prisoner.) The same year, in the month of Ramadan, Shawar proceeded to Syria with the intention of soliciting succor from (Nur al-din) Mahmud Ibn Zinki, the sovereign of that country."
لما خرج عليه أبو الأشبال ضرغام بن عامر بن سوار الملقب فارس المسلمين اللخمي المنذري نائب الباب بجموع كثيرة وغلبه وأخرجه من القاهرة، وقتل ولده طيا، وولي الوزارة مكانه – كعادة المصريين – فأنجده بالأمير أسد الدين شيركوه،,"he had been driven from Cairo by Abu al-Ashbal Dirgham Ibn Aamir Ibn Siwar al-Lakhmi al-Mundiri, surnamed Faris al-Muslimin (the cavalier of the Muslims). This Arab, who was prefect of the palace, had assembled a great number of adherents, and having attacked and defeated Shawar, he obliged him to fly from Cairo, and slew his son Tai. He then installed himself in the vizirate; it having become the custom of Egypt that the victor should take the place of the vanquished."
والقصة مشهورة فلا حاجة إلى الإطالة فيها، وآخر الأمر أن أسد الدين تردد إلى الديار المصرية ثلاث دفعات – كما سيأتي في ترجمته من هذا الحرف إن شاء الله تعالى -.,"It is well known that Nur al-din sent the emir Asad al-din to assist Shawar; we need not therefore enter into longer details on the subject, and it finally occurred that Nur al-din after having entered Egypt three times, as may be seen in his life."
وقتل شاور يوم الأربعاء سابع عسر، وقيل ثامن عشر شهر ربيع الآخر سنة أربع وستين وخمسمائة، ودفن في تربه ولده طي، وتربته بالقرافة الصغرى بالقرب من تربة القاضي الفاضل،,"slew Shawar on Wednesday, the seventeenth or eighteenth of the latter Rabi, A. H. five hundred and sixty four (January, A. D. one thousand one hundred and sixty nine). Shawar was interred in the funeral chapel erected over his son Tai, and which is situated in the lesser Karafa, near the tomb of al-Kadi al-Fadil."
وكان المباشر لتفة الأمير عز الدين جرديك عتيق نور الدين صاحب الشام. وقال الروحي في كتاب تحفة الخلفاء”: إن السلطان صلاح الدين أوقع به، وكان إذ ذاك في صحبة عمه أسد الدين وإن قتله كان يوم الست منتصف جمادى من السنة المذكورة، رحمه الله تعالى.”,"He fell by the hand of the emir Izz al-din Jurdik, an enfranchised slave of Nur al-din’s. Al-Ruhi states, in his Tuhfat al-Khulafaa, that he was slain by the sultan Salih al-din, who was then accompanying his uncle Asad al-din, and that this event took place on Saturday, the fifteenth of the first Jumada, in the year above mentioned."
وذكر ابن شداد في سيرة صلاح الدين أن شاور المذكور خرج إلى أسد الدين في موكبه، فلم يتجاسر أحد عليه إلا صلاح الدين، فإنه تلقاه وسار إلى جانبه وأخذ بتلابيبه وأمرالعسكر بقصد أصحابه، ففروا ونهبهم العسكر،,"and Ibn Shaddad says in his Sirat Salah al-din: “When Shawar rode forth with his suite to meet Asad al-din, none dared to attack him except Salah al-din, who went up to him, and riding beside him, seized him by the collar and ordered his men to fall on. The troops of Shawar took to flight and their camp was plundered."
وأنزل شاور في خيمة مفرده، وفي الحال جاء توقيع على يد خادم خاص من جهة المصريين يقول: لابد من رأسه، جريا على عادتهم مع وزرائهم، فحز رأسه وأنقذه إليهم، وسير إلى أسد الدين خلع الوزارة فلبسها، وسار ودخل القصر وترتب وزيرا، وذلك في سابع عشر شهر ربيع الآخر من السنة المذكورة.,"as for himself, he was taken to an isolated tent, and immediately after, there arrived a note in the hand writing of the chief eunuch, by which the Egyptians demanded the prisoner’s head, in conformity to their usual mode of treating fallen vizirs. His head was therefore cut off and forwarded to them, on which they sent to Asad al-din the pelisse (investiture) of the vizirate. Having put it on, he entered the city and was inaugurated as vizir. This passed on the seventeenth of the latter Rabi of the same year.”"
وذكر الحافظ ابن عساكر في تاريخه أن شاور وصل إلى نور الدين مستجيرا فأكرمه واحترمه وبعث معه جيشا فقتلوا خصمه ولم يقع منه الوفاء بما ورد من جهته، ثم إن شاور بعث إلى ملك الفرنج واستنجده وضمن له أمولا،,"The hafiz Ibn Asakir says in his History: “Shawar came to solicit Nur al-din’s protection, and was received by him with high honor and respect; that prince sent an army with him into Egypt, and by its aid Shawar slew his rival (Dirgham); he did not however fulfil any of his engagements, and he subsequently sent to the king of the Franks, offering a sum of money for assistance."
فرجع عسكر نور الدين إلى الشام، وحدث ملك الفرنج نفسه بملك مصر، فحضر إلى بلبيس وأخذها وخيم عليهان فلما بلغ نور الدين ذلك جهز عسكرا إليها، فلما سمع العدو بتوجه الجيش رجعوا خائبين،,"The troops of Nur al-din had now returned to Syria, and the king of the Franks, animated with the secret hope of getting Egypt into his power, marched as far as Bilbais, of which city he took possession in his own name. Nur al-din having received intelligence of this event, dispatched Asad al-din with an army into the country, and the enemy, frustrated in their projects, retired on his approach."
واطلع من شاور على المخامرة، وأنفذ يراسل العدو طمعا منه في المظافرة، فلما خيف من شره تمارض أسد الدين فجاءه شاور عائدا له فوثب جرديك وبرغش موليا نور الدين فقتلا شاور،,"Shawar perfidy now became evident; he wrote to the enemy for assistance, and Asad al-din, struck with the danger to which such perversity exposed him, pretended to be unwell, on which Shawar went to see him, but was attacked and killed by Jurdik and Burgush, both mawlas to Nur al-din."
وكان ذلك برأي الملك الناصر صلاح الدين، فإنه أول من تولى القبض عليه ومد يده بالمكروه إليه، وصفا الأمر لأسد الدين، وظهرت السنة بالديار المصرة، وخطب فيها بعد اليأس للدولة العباسية.,"The death of Shawar was certainly planned by Salah al-din; it was he who first laid violent hands on him. Asad al-din then remained in undisputed possession of the supreme authority; the doctrines of the sunna were again openly professed in Egypt, and the khutba was made in the name of the Abbasides after a lapse of time which precluded all hopes of its reestablishment.”"
"وللفقيه عمارة اليمني – الآتي ذكره – فيه مدائح، من جملتها قوله من جملة قصيد:
ضجر الحديد من الحديد وشاور… من نصر دين محمد لم يضجر
حلف الزمان ليأتين بمثله… حنثت يمينك يا زمان فكفر","The doctor Omara al- Yamani, whose life shall come later, composed some poems in honor of Shawar, and the following lines are taken from one of them: Iron recoils from iron, but Shawar never recoils from defending the religion of Muhammad. Time made an oath to produce another man like Shawar; thy oath is false, O Time expiate therefore thy perjury."
وحكى الفقيه عمارة المذكور أنه لما تم الأمر لشاور وانقرضت دولة بني رزيك جلس شاور وحوله جماعة من أصحاب بني رزيك وممن لهم عليهم إحسان وإنعام، فوقعوا في بني رزيك تقربا إلى قلب شاور،,"Omara relates that at the period of Shawar’s success and of the fall of the Ruzzik family, a number of their former partisans and of those upon whom they had heaped favors, were assembled around Shawar on one of the days in which he held a public sitting to receive visitors, and that they attacked the character of their former benefactors in the hopes of gaining their new master’s favor."
وكان الصالح بن رزيك وابنه العادل قد أحسنا إلى عمارة عند دخوله إلى الديار المصرية، قال: فأنشدته:,"On this occasion, Omara, who was present and who had met with great kindness from Salih Ibn Ruzzik and his son al-Adil on his arrival in Egypt, recited to Shawar the following verses."
"صحت بدولتك الأيام من سقم… وزال ما يشتكيه الدهر من ألم
زالت ليالي بني رزيك وانصرمت… والحمد والذم فيها غير منصرم
كأن صالحهم يوما وعادلهم… في صدر ذا الدست لم يقعد ولم يقم
هم حركوها عليهم وهي ساكنة… والسلم قد ينبت الأوراق في السلم","Thy reign has restored health to our feverish times, and the evils which excited the complaints of the epoch have disappeared. The (brilliant) days of the Ruzzik family have passed away; their praises are heard no longer, but blame ceases not [to pursue them). [It is now) as if the good and the just of that family had never filled yonder throne. Here are those who roused against them their evil fortune whilst it still slumbered (and peace makes leaves to grow on the tree)"
"كما نظن وبعض الظن مأثمة… بأن ذلك جمع غير منهزم
فمذ وقعت وقوع النسر خانهم… من كان مجتمعا من ذلك الرخم
ولم يكونوا عدوا ذل جانبه… وإنما غرقوا في سيلك العرم
وما قصدت بتعظيمي عداك سوى… تعظيم شأنك فاعذرني ولا تلم","We thought and our thoughts are sometimes mistaken that the troop of their partisans was invincible; but when you darted upon them like a falcon (upon hie quarry), that flock of vultures betrayed them (and took to flight). Yet they were no despicable foes, but they were overwhelmed by the torrent of your success. In exalting your enemies, I only mean to exalt your own glory; excuse me then, and blame me not."
"ولو شكرت لياليهم محافظة… لعهدها لم يكن بالعهد من قدم
ولو فتحت فمي يوما بذمهم… لم يرض فضلك إلا أن يسد فمي
والله يأمر بالإحسان عارفة… منه وينهى عن الفحشاء في الكلم","If I feel grateful to them for their kindness in former days, it is because I remember what I experienced, not because I had previously bound myself to praise them. Was I to open my mouth only to blame them, thy magnanimity would shrink and oblige me to close it. God, in his kindness, commands us to do good and to avoid saying evil of others."
قال عمارة: فشكرني شاور وولداه على الوفاء لبني رزيك.,Omara then proceeds to state that Shawar and his two sons praised him highly for his gratitude to the family of Ruzzik.
وأما الملك المنصور أبو الأشبال ضرغام بن سوار اللخمي المذكور فإنه لما وصل شاور من الشام بالعساكر خرج من القاهرة وقتل يوم الجمعة الثامن والعشرين من شهر جمادى الآخرة، وقيل في رجب سنة تسع وخمسين وخمسمائة، وكان قتله عند مشهد السيد نفيسة رضي الله عنها، فيما بين القاهرة ومصر،,"As for al-Malik al-Mansur, the victorious prince Abu Al-Ashbal Dirgham (the lion, father of the whelps) Ibn Siwar al-Lakhmi, he left Cairo on the approach of Shawar with the troops from Syria, and was slain on Friday, the twenty eighth of the latter Jumada, or, by another account, in the month of Rajab, A. H. five hundred and fifty nine (May, A. D. one thousand one hundred and sixty four). He fell near the sepulchral chapel of al-Saiyida Nafisa, situated between Old and New Cairo."
وحزوا رأسه وطافوا به على رمح، وبقيت جثته هناك ثلاثة أيام تأكل منها الكلاب، ثم دفن عند بركة الفيل وعمر عليه قبة، هكذا وجدته في بعض التواريخ، وعلى البركة قبة، وغالب ظني أنها هي المذكورة.,"His head was cut off and borne about on a lance, and his body lay there for three days till it was partly devoured by dogs; it was then interred near the Birkat al-Fil, and a cupola was erected near it. This I have read in some historian, and there is still a cupola at the Birkat which I am inclined to think is that very one."
وواحات: بفتح الواو وبعد الألف حاء مهملة وبعد الألف الثانية تاء مثناة من فوقها، وهي بلاد بنواحي الديار المصرية مستطيلة في طول صعيدها داخل البرية مما يلي أرض برقة وطريق المغرب.,"The word Oasis serves to designate a long tract of country sis lying parallel to Upper Egypt, and situated in the deserts which extend to Barka and are crossed by the road leading to Maghrib."
وتروجة: بفتح التاء المثناة من فوقها والراء وبعد الواو الساكنة جيم ثم هذه ساكنة، وهي قرية بالقرب من الإسكندرية أكثر زراعة أهلها الكرويا. ونقلت نسبه على هذه الصورة من شجرة أحضرها إلي أحد حفدته.,"Taruja is a village near Alexandria; its principal produce is caraway. Shawar’s descent, as it is given at the beginning of this notice, was copied by me from a (genealogical) tree which was communicated to me by one of his descendants."
الأفضل ابن أميرالجيوش,AL-AFDAL SHAHANSHAH
أبو القاسم شاهنشاه الملقب الملك الأفضل ابن أمير الجيوش بدر الجمالي. كان بدر المذكور أرمني الجنس، اشتراه جمال الدولة بن عمار، وتربى عنده وتقدم بسببه، وكان من الرجال المعدودين في ذوي الآراء والشهامة وقوة العزم،,"Abu Al-Kasim Shahanshah, surnamed al-Malik al-Afdal (the excellent prince), was the son of Badr al-Jamali Amir al-Juyiush. His father Badr was of Armenian extraction, and had been purchased as a slave by Jamal al-Dawlat Ibn Ammar, who brought him up and advanced him in the world. Badr’s prudence, perspicacity, and energy of character ranked him among those men of eminent abilities whose number is so few,"
واستنابه المستنصر صاحب مصر بمدينة صور، وقيل عكا، فلما ضعف حال المستنصر واختلت دولته – كما سيأتي في ترجمته في حرف الميم إن شاء الله تعالى – وصف له بدر الجمالي المذكور، فاستدعاه,"and he was therefore named lieutenant-governor of Tyre, or perhaps of Acre, by al-Mustansir, the ruler of Egypt. At the period in which the authority of that prince had been greatly enfeebled and the affairs of the empire had fallen into disorder, a state of things which we shall describe in his life, he heard of Badr al-Jamali’s merit and called him to his assistance."
وركب البحر في الشتاء في وقت لم تجر العادة بركوبه في مثله، ووصل إلى القاهرة عشية يوم الأربعاء لليلتين بقيتا من جمادى الأولى، وقيل الآخرة، سنة ست وستين وأربعمائة، فولاه المستنصر تدبير أموره،,"It was then in the depth of winter, a period in which it is not usual to make a voyage, but Badr embarked and arrived at Cairo on the eve of Wednesday, the twenty eighth of the first Jumada, some say of the second, A. H. four hundred and sixty six (January, A. D. one thousand and seventy four), and received from al-Mustansir the direction of all the public affairs."
وقامت بوصوله الحرمة واصلح الدولة؛ وكان وزير السيف والقلم، وإليه قضاء القضاة والتقدم على الدعاة، وساس الأمور أحسن سياسة، ويقال: إن وصوله كان أول سعادة المستنصر وآخر قطوعه ، وكان يلقب أمير الجيوش؛,"By his presence the authority of the prince recovered the respect which it had lost, and order was reestablished in the state. Having been named vizir of the sword and the pen (chief of the civil and military), kadi al-Kudat (chief kadi) and president of the missionaries, he displayed such talent in his administration, that his arrival in Egypt was generally said to be the commencement of al-Mustansir’s good fortune and the end of his abasement. He was surnamed Amir al-Juyiush (commander in chief)."
ولما دخل على المستنصر قرأ قارئ بين يدي المستنصر: (ولقد نصركم الله ببدر). ولم يتم الآية، فقال المستنصر: لو أتمها ضربت عنقه، وجاوز ثمانين سنة، ولم يزل كذلك إلى أن توفي في ذي القعدة، وقيل في ذي الحجة، سنة ثمان وثمانين وأربعمائة، رحمه الله تعالى.,"At the moment he first entered into al-Mustansir’s presence, a person was reading the Quran to that prince and had just pronounced the words: And God has now assisted you with Badr but did not finish the verse; on which al-Mustansir declared that had he finished it, he would have struck off his head. Badr continued in power till upwards of eighty: his death took place in the month of Zu Al-Kaada, or of Zi Al-Hijja, A. H. four hundred and eighty eight (November, A. D. one thousand and ninety five)."
وهو الذي بنى الجامع الذي بثغر الإسكندرية المحروس الذي في سوق العطارين، وكان فراغه من عمارته في شهر ربيع الأول سنة تسع وسبعين وأربعمائة، وبنى مشهد الرأس بعسقلان.,"It was he who built the great mosque situated in the Souq al-Attarin (Druggist street) at Alexandria; he finished its construction in the month of the first Rabi, A. H. four hundred and seventy nine (June-July, A. D. one thousand and eighty six). He built also the chapel of the Head at Ascalon."
ولما مرض واشتد مرضه في شهر ربيع الأول من سنة سبع وثمانين، وزر ولده الأفضل المذكور موضعه في حياته، وقضيته مع نزار بن المستنصر وغلامه أفتكين الأفضلي والي الإسكندرية مشهورة في أخذهما وإحضارهما إلى القاهرة المحروسة، ولم يظهر لهما خبر بعد ذلك، وكان ذلك في سنة ثمان وثمانين وأربعمائة وكان المستنصر قد مات في التاريخ المذكور في ترجمته،,"During his last illness he was replaced as vizir by his son al-Afdal Shahanshah, whose conduct towards Nizar the son of al-Mustansir and Iftikin the Afdalite, governor of Alexandria, is so well known. Having made them prisoners, he took them to Cairo, after which they were never more heard of. This was in the year four hundred and eighty eight (A. D. one thousand and ninety five), sometime after al-Mustansir’s death."
وأقام الأفضل ولده المستعلي أحمد المقدم ذكره مقامه واستمر على وزارته – فأما أفتكين فإنه قتل ظاهرا، وأما نزار فيقال: إن أخاه المستعلي أحمد – المقدم ذكره – بنى في وجهه حائطا فمات، والله أعلم،,"He then placed on the throne Ahmad al-Musta’li, that prince’s son, and continued to act as vizir. As for Iftikin, he was executed publicly, and as for Nizar, it is said that he was immured by his brother al-Musta’li’s orders, and that he thus perished."
وقد سبق طرف من خبره في ترجمة المستعلي، وأفتكين كان غلام الأفضل المذكور، ونزار المذكور إليه تنتسب ملوك الإسماعيلية أصحاب الدعوة أرباب قلعة الالموت وما معها من القلاع في بلاد العجم.,"We have already spoken of him in the life of al- Musta’li. Iftikin was one of al-Afdal’s mamluks, and Nizar is the person from whom the Ismailite princes, the possessors of the fortress of al- Alamut and other castles in Persia, claim their descent."
وكان الأفضل المذكور حسن التدبير فحل الرأي، وهو الذي أقام الآمر ابن المستعلي موضع أبيه في المملكة بعد وفاة أبيه كما فعل مع أبيه، ودبر دولته وحجر عليه ومنعه من ارتكاب الشهوات، فإنه كان كثير اللعب – كما سيأتي في ترجمته إن شاء الله تعالى –,"Al-Afdal was an able ruler and possessed, a superior judgment; it was he who, on the death of al-Musta’li, placed al-Aamir, that sovereign’s son, on the throne: he then took the direction of public affairs into his own hands, and having confined the prince in his palace, he prevented him from indulging his passion for pleasure and amusements."
فحمله ذلك على أن عمل على قتله، فأوثب عليه جماعة، وكان يسكن بمصر في دار الملك التي على بحر النيل، وهي اليوم دار الوكالة، فلما ركب من داره المذكور وتقدم إلى ساحل البحر وثبوا عليه فقتلوه، وذلك في سلخ رمضان المعظم عشية يوم الأحد سنة خمس عشرة وخمسمائة، رحمه الله تعالى.,"This treatment induced al-Aamir to plot against his vizir’s life, and on the evening of Sunday, the thirtieth of Ramadan, A. H. five hundred and fifteen (December, A. D. one thousand one hundred and twenty one), as al-Afdal rode forth from his habitation in the imperial palace (which edifice is on the bank of the Nile and is now called the Dar al-wekala), he was attacked by the conspirators and slain whilst proceeding towards the river."
وهو والد أبو علي أحمد بن شاهنشاه – الآتي ذكره في ترجمة الحافظ أبي الميمون عبد المجيد العبيدي صاحب مصر، وما اعتده في حقه إن شاء الله تعالى -.,"He was the father of Abu Ali Ahmad Ibn Shahanshah, of whose conduct towards al-Hafiz Abi al-Maimun Abd al-Hamid al-Obaidi, sovereign of Egypt, we shall. make mention in the life of that prince."
وقد تقدم في ترجمة المستعلي أحمد صاحب مصر وفي ترجمة أرتق التركماني طرف من حديث الأفضل المذكور وما فعل في أخذ القدس من سكمان وغيل غازي ابني أرتق التركماني.,"In our notices on al-Musta’li and Ortuk al-Turkomani we have spoken of al-Afdal and mentioned that he took Jerusalem from Sokman and Ghil-Ghazi, the sons of Ortok.’"
وخلف الفضل من الأموال ما لم يسمع بمثله؛ قال صاحب الدول المنقطعة”: خلف ستمائة ألف ألف دينار عينا، ومائتين وخمسين إردبا دراهم نقد مصر، وخمسة وسبعين ألف ثوب ديباج أطلس، وثلاثين راحلة أحقاق ذهب عراقي،”,"Al-Afdal left after him such a quantity of wealth as was never heard of before; the author of the Dual al-Munkati’a states that it consisted of six hundred millions of dinars; two hundred and fifty bushels of dirhams, all of full weight and coined in Egypt; seventy-five thousand satin robes; thirty camel-loads of (perfume) boxes in Iraq gold."
ودواة ذهب فيها جوهر قيمته اثنا عشر الف دينار، ومائة مسمار من ذهب وزن كل مسمار مائة مثقال، في عشرة مجالس في كل مجلس عشرة مسامير على كل مسمار منديل مشدود مذهب بلون من الألوان أيما أحب منها لبسه،,"a gold inkwell mounted with a precious stone valued at twelve thousand dinars; one hundred gold nails, each weighing one hundred dinars, ten of which were in each of his ten sitting rooms; and on each nail was hung a turban ready folded and embroidered in gold; each of these turbans was of a different color, and he selected from among them whichever he was inclined to wear."
وخمسمائة صندوق كسوة لخاصه من دق تنيس ودمياط،,"he possessed besides five hundred chests of clothing for the persons in his service, all of the finest stuffs which Tennis and Damietta could produce."
وخلف من الرقيق والخيل والبغال والمراكب والطيب والتجمل والحلي ما لم يعلم قدره إلا الله سبحانه وتعالى، وخلف خارجا عن ذلك من البقر والجواميس والغنم ما يستحيا من ذكر عدده،,"as for the horses, slaves, mules, saddles, perfumes, ornaments for the person, and furniture which he left after him, God alone knew their quantity. Besides all that, were cows, sheep, and buffalos in such an incredible number that no person would dare to mention it; their milk was farmed out."
وبلغ ضمان ألبانها في سنة وفاته ثلاثين ألف دينار، ووجد في تركته صندوقان كبيران فيهما إبر ذهب برسم النساء والجواري.,"and in the year of his death it brought in thirty thousand dinars, Among his effects were found two large trunks containing gold needles for the use of the female slaves and the women."
شاهنشاه بن أيوب,NUR AL-DAWLAT SHAHANSHAH
الأمير نور الدولة شاهنشاه بن نجم الدين أيوب بن شاذي بن مروان، أخو السلطان صلاح الدين رحمه الله تعالى؛ كان أكبر الاخوة، وهو والد عز الدين فروخ شاه والد الملك الأمجد صاحب بعلبك ووالد الملك المظفر تقي الدين عمر صاحب حماة – وسيأتي ذكره إن شاء الله تعالى -.,"The emir Nur al-Dawlat (light of the empire) Shahanshah Ibn Najm al-din Ayyub Ibn Shadi Ibn Marwan was the eldest brother of Salah al-din, and the father of the two princes, Izz al-din Farrukh Shah and al-Malik al-Muzaffar Taki al-din Omar, the former of whom was father to al-Malik al-Amjad, prince of Baalbek, and the latter was sovereign of Hamat. We intend to give the life of Taki al-din."
وقتل شاهنشاه المذكور في الواقعة التي اجتمع فيها الفرنج سبعمائة ألف ما بين فارس وراجل على ما يقال، وتقدموا إلى باب دمشق، وعزموا على قصد بلاد المسلمين قاطبة، ونصر الله سبحانه وتعالى عليهم، وكان قتله في شهر ربيع الأول سنة ثلاث واربعين وخمسمائة، رحمه الله تعالى.,"Shahanshah fell in an engagement with the Franks, who had assembled to the number of, it is- said, seven hundred thousand men, horse and foot, with the intention of invading all the Muslim countries. They advanced to the gates of Damascus, but by the assistance of God, they were defeated. Shahanshah was slain in the month of the first Rabi, A.H. five hundred and forty three (July-August, A.D. one thousand one hundred and forty eight)."
وأما عز الدين أبو سعيد فروخ شاه فكان ينعت بالملك المنصور، وكان سريا نبيلا جليلا، وساتخلفه السلطان صلاح الدين بدمشق لما عاد إلى الديار المصرية من الشام، فقام بضبط أمورها وإصلاح أحوالها أحسن قيام،,"His son Izz al-din (glory of religion) Abu Saied Farrukh Shah {fortunate king) bore the title of al-Malik al-Mansur {the victorious prince) and was gifted with a noble, generous, and lofty spirit. When the sultan Salah al-din returned to Egypt, he left Farrukh Shah as his lieutenant at Damascus, and that city enjoyed great prosperity under the firm and able administration of its new governor."
ثم توفي في آخر جمادى الأولى سنة ثمان وسبعين وخمسمائة بدمشق، وهكذا قال العماد الأصبهاني في البرق الشامي، وقال ابن شداد في سيرة صلاح الدين”: إن السلطان بلغة وفاة ابن أخيه عز الدين فروخ شاه في رجب سنة سبع وسبعين والعماد أخبر بذلك، والله أعلم.”,"He died there in the year five hundred and seventy eight, towards the end of the first Jumada (September, A. D. one thousand one hundred and eighty two); such is the statement made by the katib Imad al-din in the work entitled al-Bark al-Shami, but Ibn Shaddad says, in his History of Salah al-din, that the sultan received intelligence of his nephew’s death in the month of Rajab, five hundred and seventy seven; this, however, was a circumstance with which Imad al-din must have been better acquainted than Ibn Shaddad."
وكان لشاهنشاه المذكور بنت تسمى عذرا وهي التي بنت المدرسة العذراوية بمدينة دمشق، وإليها تنسب، وماتت عذرا المذكورة عاشر المحرم سنة ثلاث وتسعين وخمسمائة.,"Shahanshah had a daughter, named Azra, who founded the college at Damascus which is called after her the Azrawiya: she died on the tenth of Muharram, A. H. five hundred and ninety three (December, A. D. one thousand one hundred and ninety six)."
وأما الملك الأمجد مجد الدين أبو المظفر بهرام شاه بن فروخ شاه فإن صح الدين أبقى عليه بعلبك، وكان فيه فضل وله ديوان شعر،,"As for al-Malik al-Amjad (the illustrious prince) Majd al-din {glory of religion) Abu Al-Muzaffar Bahram Shah, the son of Farrukh Shah, he possessed considerable abilities, and was allowed by Salah al-din to retain the government of Baalbek. He is the author of some pieces of poetry which have been collected into a diwan."
وأخذ الأشرف بن العادل منه بعلبك فانتقل إلى دمشق، وقتله مملوكه في داره ليلة الأربعاء ثاني عشر شوال سنة ثمان وعشرين وستمائة.,"When Baalbek was taken from him by al-Ashraf Ibn al-Adil, he proceeded to Damascus, where he was murdered, in his own residence, by one of his mamluks, on the eve of Wednesday, the twelfth of Shawwal, A.H. six hundred and twenty eight (August, A.D. one thousand two hundred and thirty one.)"
شبيب الخارجي,SHABIB IBN YAZID AL-KHARIJI
أبو الضحاك شبيب بن يزيد بن نعيم بن قيس بن عمرو بن الصلب بن قيس بن شراحيل بن مرة بن همام بن ذهل بن شيبان بن ثعلبة – وبقية النسبة معروف – الشيباني الخارجي؛ كان خروجه في خلافة عبد الملك بن مروان، والحجاج بن يوسف الثقفي بالعراق يومئذ،,Abu Al-Dahhak Shabib al-Shaibani was the son of Yazid Ibn Noaim Ibn Kais Ibn Amr Ibn al-Salt Ibn Kais Ibn Sharahil Ibn Murra Ibn Hammam Ibn Dohl Ibn Shaiban Ibn Thalaba; the remainder of the genealogy is well known. Shabib Ibn Yazid al-Khariji (the heretic rebel) revolted at Mosul in the reign of Abd al-Malik Ibn Marwan whilst al-Hajjaj Ibn Yusuf al-Thakafi was governor of Iraq.
وخرج بالموصل، فبعث إليه الحجاج خمسة قواد، فقتلهم واحدا بعد واحد، ثم خرج من الموصل يريد الكوفة، وخرج الحجاج من البصرة يريد الكوفة أيضا، وطمع شبيب أن يلقاه قبل أن يصل إلى الكوفة، فأقحم الحجاج خيله فدخلها قبله، وذلك في سنة سبع وسبعين للهجرة،,"He slew successively five generals whom al-Hajjaj had sent against him, and he then left Mosul with the intention of reaching Kufa and meeting al-Hajjaj on his way from Basra to that city, but the latter arrived there with his cavalry after a forced march and anticipated his antagonist. This was in the year seventy seven (A. D. six hundred and ninety six or six hundred and ninety seven)."
وتحصن الحجاج في قصر الإمارة، ودخل إليها شبيب وأمه جهيزة وزوجته غزالة عند الصباح،,"He then fortified himself in the citadel and, the next morning, Shabib entered the city with his mother Jahiza and his wife Ghazala."
وقد كانت غزالة نذرت أن تدخل مسجد الكوفة فتصلي فيه ركعتين تقرأ فيهما سورة البقرة وآل عمران، فأتوا الجامع في سبعين رجلا فصلت فيها لغداة وخرجت من نذرها,"They immediately proceeded to the mosque accompanied by seventy men, and Ghazala recited in it the morning prayer, and thus fulfilled a vow which she made of saying a prayer of two rakas and of reading the surats of the Cow and the Family of Imran in that mosque, if ever she entered the city."
وكانت غزالة من الشجاعة والفروسية بالموضع العظيم، وكانت تقاتل في الحروب نفسها، وقد كان الحجاج هرب في بعض الوقائع مع شبيب من غزالة فعيره ذلك بعض الناس بقوله:,"Her courage and bravery were extreme; she fought in all her brother’s battles, and on one of these occasions al-Hajjaj himself fled before her, a mark of cowardice for which a poet reproached him in these lines."
"أسد علي وفي الحروف نعامة… فتخاء تنفر من صفير الصافر
هلا برزت إلى غزالة في الوغى… بل كان قلبك في جناحي طائر","You are a lion against me, but in battle an ostrich which spreads its wings and hurries off on hearing the chirping of the sparrow. Why did you not go forth in the conflict and fight with Ghazala hand to hand? But no I your heart fled from you (as if) with the wings of a bird."
وكانت أمه جهيزة أيضا شجاعة تشهد الحروب ، وكان شبيب قد ادعى الخلافة، ولما عجز الحجاج عن شبيب بعث عبد الملك إليه عساكر كثيرة من الشام عليها سفيان بن الأبرد الكلبي،,"Jahiza, Shabib’s mother, was also very brave and fought in all his battles. He himself had assumed the title of caliph and was long successful in resisting al-Hajjaj, who was at length assisted by a powerful army, sent to him by Abd al-Malik from Syria, under the orders of Sofian Ibn al-Abrad al-Kalbi."
فوصل إلى الكوفة، وخرج الحجاج أيضا وتكاثروا على شبيب فانهزم وقتلت غزالة وأمه ونجا شيب في فوارس من أصحابه،,"When these troops arrived at Kufa, al-Hajjaj went forth with them against Shabib, who, overpowered by numbers, took to flight after a combat in which he lost his sister, his mother, and the bravest of his partisans."
واتبعه سفيان في أهل الشام، فلحقه بالأهواز فولى شبيب فلما حصل على جسر دجيل نفر به فرسه وعليه الحديد الثقيل من درع ومغفر وغيرهما فألقاه في الماء فقال له بعض أصحابه: أغرقا يا أمير المؤمنين قال: ذلك تقدير العزيز العليم،,"Pursued by Sofian at the head of the Syrian troops, he was overtaken at al-Ahwaz, and unable to resist, he fled before them to the river Dujail. On crossing the bridge, his horse became unruly and threw him into the river; borne down by the weight of his coat of mail, helmet, and the rest of his armor, he yielded to his mate, and answered to one of his companions who exclaimed: “How! Commander of the faithful! is drowning to be your lot?” “Yes; such is the decision of the Mighty and the All-knowing.”"
فألقاه دجيل ميتا في ساحله، فحمل على البريد إلى الحجاج، فأمر الحجاج بشق بطنه واستخراج قلبه، فاستخرج فإذا هو كالحجر إذا ضرب به الأرض نبا عنها، فشق فكان في داخله قلب صغير كالكرة فشق فأصيب علقة الدم في داخله.,"His body having been afterwards cast on shore by the river, it was conveyed by the post-horses to al-Hajjaj, who ordered it to be opened and the heart extracted. His commands were obeyed and the heart was found to be as (a stone, rebounding when struck against the ground. Within it was discovered another heart, about the size of a small ‘ball, and this ‘contained the drop of congealed blood (of which each man is formed)."
وقال بعضهم: رأيت شبيبا وقد دخل المسجد وعليه جبة طيالسة عليها نقط من أثر المطر، وهو طويل أشمط جعد آدم، فجعل المسجد يرتج له.,"An eye-witness relates as follows: “I saw“ Shabib enter the mosque; he had on a cloak with a hood, spotted over from drops of rain; he was tall and of an olive complexion; his hair was curly and of a black color mixed with gray, and the mosque shook under his weight.”"
وكان مولده يوم عيد النحر سنة ست وعشرين للهجرة، وغرق بدجيل كما تقدم سنة سبع وسبعين للهجرة، رحمه الله تعالى.,"He was born on the festival of the Sacrifice the tenth of Zi Al-Hijja, A. H. twenty six (September, A. D. six hundred and forty seven), and was drowned in the Dujail, as we have said, A. H. seventy seven (A. D. six hundred and ninety six or six hundred and seventy)."
ولما غرق أحضر إلى عبد الملك رجل يرى رأي الخوارج وهو عتبا الحروري ابن أصيلة، ويقال وصيلة، وهي أمه، وهي من بني محلم وهو من بني شيبان من شراة الجزيرة، وقد عمل قصيدة وهي أبيات عديدة ذكرها المرزباني في المعجم” فقال له: ألست القائل يا عدو الله:”,"Sometime after his death, a Kharijite named Itban Ibn Wasila al-Haruri was brought before Abd al-Malik; this Itban belonged to the tribe of Shaiban and was one of the heretics who revolted in Mesopotamia; his mother, whose name was Asila or Wasila, was of the tribe of Mahlim. He had composed a long which is inserted by al-Marzubani in his Mojam, (and which gave great offence to the Abd al-Malik then addressed him in these terms: “Enemy of God! was it not you who said."
"فإن يك منكم كان مروان وابنه… وعمرو ومنكم هاشم وحبيب
فمنا حصين والبطين وقعنب… ومنا أمير المؤمنين شبيب","‘If your family produced Marwan and, his son al-Malik), and Amr and Hashim and Habib, ours has given birth to Husain and al-Butain, and from us sprang Shabib, ‘commander of the faithful?”"
"فقال: لم أقل كذا يا أمير المؤمنين، وإنما قلت:
ومنا أمير المؤمنين شبيب… فاستحسن قوله،
وأمر بتخلية سبيله.","To this Itban made answer: “Commander of the faithful! I did not say so; my words were: (and from us, sprang Shabib; Commander of the faith. The caliph was delighted with the answer and ordered him to beset at liberty."
وهذا الجواب في نهاية الحسن، فإنه إذا كان أمير” مرفوعا كان مبتدأ فيكون شبيب أمير المؤمنين، وإذا كان منصوبا فقد حذف منه حرف النداء ومعناه يا أمير المؤمنين منا شبيب، فلا يكون شبيب أمير المؤمنين، بل يكون منهم.”,"His reply was certainly admirable, for if the word amir manner) be pronounced amiro in the nominative case, it is Shabib who is declared to be the commander of the faithful; but if it lie pronounced amira in the accusative, the interjection O must be understood, and the verse will then mean, O Commander of the faithful, Shabib sprang from our family, and nothing more."
وذكر الحافظ أبو القاسم المعروف بابن عساكر الدمشقي في تاريخ دمشق” في أواخر كتابه المذكور في جملة تراجم أرباب الكنى ما مثاله: أبو المنهال الخارجي، شاعر وفد على عبد الملك بن مروان مستأمنا بعدما كان قال لعبد الملك:”,"The passage which follows is extracted from a collection of biographical notices on persons generally known by their surnames; this collection is contained in Ibn Asakir’s History of Damascus, towards the end of the work: Abu al-Minhal al-Khariji, a poet: he went to ask Abd al-Malik Ibn Marwan’s pardon for having addressed to him these verses."
"أبلغ أمير المؤمنين رسالة… وذو النصح لو يدعى إليه قريب
فلا صلح ما دامت منابر أرضنا… يقوم عليها من ثقيف خطيب
وإنك إن لا ترض بكر بن وائل… يكن لك يوم بالعراق عصيب","‘Bear a message to the Commander of the faithful and a prudent counsellor, if sought for, is always to be found Tell him that no peace can exist as long as an orator of the tribe of Thakif mounts the pulpits Of our land. Give (that) satisfaction to the tribe of Bakr Ibn Wail, or a fatal day shall await you in Iraq.’"
وبعد هذه الأبيات الثلاثة البيتان المذكوران. وابو المنال كنية عتبان بن وصيلة المذكور. وقوله من ثقيف خطيب” يريد به الحجاج بن يوسف الثقفي المقدم ذكره.”,"(Then follow the two verses given above.) Abu Minhal was the surname of Itban Ibn Wasila, and by the orator of the tribe of Thakif he meant al- Hajjaj."
وجهيزة: بفتح الجيم وكسر الهاء وسكون الياء المثناة من تحتها وفتح الزاي وبعدها هاء ساكنة، وهي التي يضرب بها المثل في الحمق فيقال أحمق من جهيزة”،”,"Jahiza was the person whose silliness gave rise to the proverbial expression, More foolish than Jahiza."
ذكر ذلك يعقوب بن السكيت في كتاب إصلاح المنطق” في باب ما تضعه العامة في غير موضعه،”,So says Ibn al-Sikkit in that chapter of the Kitab Islah al-Mantik which treats of words to which the vulgar give a wrong application.
وقال: كان أبو شبيب من مهاجرة الكوفة، فغزا سلمان بن ربيعة الباهلي في سنة خمس وعشرين للهجرة، فأتوا الشام، فأغاروا على بلاد وأصابوا سبيا وغنموا،,"The father of Shabib was one of the Muslims who fled to Kufa during the persecution against Muhammad and his party. In the year twenty five (A. D. six hundred and forty five or six hundred and forty six) he accompanied Suleiman Ibn Rabia al-Bahili on a military expedition into Syria, during which they ravaged part of that country and carried off spoil and prisoners."
وأبو شبيب في ذلك الجيس، فاشترى جارية من السبي حمراء طويلة جميلة، فقال لها: أسلمي، فأبت، فضربها فلم تسلم، فواقعها فحملت، وتحرك الولد في بطنها فقالت: في بطني شيء ينقز،,"The father of Shabib bought one of the captives, a young girl of a rosy complexion, tall and handsome, and ordered her to become a Muslim. On her refusal, he beat her; but she nevertheless would not consent. He then made her his concubine, and in her pregnancy, when the child quickened, she said that she felt something stirring within her."
فقيل: أحمق من جهيزة، ثم اسلمت فولدت شبيبا سنة ست وعشرين يوم النحر، فقالت لمولاها: إني رأيت قبل أن ألد كأني ولدت غلاما فخرج مني شهاب من نار فسطع بين السماء والأرض ثم سقط في ماء فخبا،,"This gave rise to the proverb of which we have spoken. She afterwards became a convert to Islamism and brought forth Shabib, in the year twenty six, on the festival of the Sacrifice. She told her master that before giving birth to the child, she dreamt that she had been delivered of a boy, and that a flame of fire then issued from her and mounted up between the earth and the sky, after which it fell into the water and was extinguished."
وقد ولدته في يوم أريق فيه الدماء وقد زجرت أن ابني يعلو أمره ويكون صاحب دماء يهريقها؛ هذا آخر كلام ابن السكيت.,"‘And,’ said she, ‘as the day of his birth is a day of bloodshed, I hope my son will reach to eminence and spill much blood.’"
ودجيل: بضم الدال المهملة وفتح الجيم وسكون الياء المثناة من تحتها وبعدها لام، وهو نهر عظيم بنواحي الأهواز وتلك البلاد، عليه قرى ومدن، ومخرجه من جهة أصبها، وحفره أردشير بن بابك أول ملوك بني ساسان ملوك الفرس بالمدائن، وهو غير دجيل بغداد فإن ذلك مخرجه من دجلة مقابل القادسية في الجانب الغربي بين تكريت وبغداد، عليه كورة عظيمة.,"The Dujail {little Tigris) is a large river in the province of al-Ahwaz, having a. number of towns and villages on its banks; it takes its rise near Ispahan, and its bed was dug by Ardashir Ibn Babek, the first of the Sasanite dynasty at al-Madain (Ctesiphon). It must not he confounded with the Dujail of Baghdad which, branches off the Tigris opposite to al-Qadisiya, on the west side of the river, between Tikrit and Baghdad, and waters an extensive territory."
والحروري: بفتح الحاء المهملة وضم الراء وسكون الواو وبعدها راء، هذه النسبة إلى حروراء، بالمد، وهي قرية بناحية الكوفة، كان أول اجتماع الخوارج بها فنسبوا إليها.,"Haruri means belonging to Haruraa, a village in the territory of Kufa, where the Kharijite first assembled; it was for this reason, that they were called the Harurites."
القاضي شريح,THE KADI SHURAIH
أبو أمية شريح بن الحارث بن قيس بن الجهم بن معاوية بن عامر بن الرائش ابن الحارث بن معاوية بن ثور بن مرتع – بتشديد التاء المثناة من فوقها وكسرها – الكندي، وثور بن مرتع هو كندة، وفي نسبه اختلاف كثير، وهذه الطريق أصحها؛,"Abu Omaiya Shuraih Ibn al-Harith Ibn Kais Ibn al-Jahm Ibn Muawiya Ibn Aamir Ibn al-Raish Ibn-al-Harith Ibn Muawiya Ibn Thawr Ibn Muratti belonged to the tribe of Kinda ( al-Kindi). Thawr Ibn Muratti was the person who bore the appellation of Kinda. Great differences subsist between the genealogies given as those of Shuraih, but the preceding is the most correct of any."
كان من كبار التابعين، وأدرك الجاهلية، واستقضاه عمر بن الخطاب رضي الله عنه على الكوفة، فأقام قاضيا خمسا وسبعين سنة لم يتعطل فيها إلا ثلاث سنين امتنع فيها من القضاء في فتنة ابن الزبير، واستعفى الحجاج بن يوسف من القضاء فأعفاه، ولم يقض بين اثنتين حتى مات.,"This eminent Tabi came into the world before the promulgation of Islamism, and was appointed kadi of Kufa by Omar Ibn al-Khattab. He filled that post seventy-five years, with only one interruption, at the period of Ibn al-Zubair’s revolt, when he obtained the authorization of al-Hajjaj Ibn Yusuf to discontinue his services, and did not judge in any cause till three years after, on the death of Ibn al-Zubair."
وكان أعلم الناس بالقضاء، ذا فطنة وذكاء ومعرفة وعقل ورصانة، قال ابن عبد البر: وكان شاعرا محسنا، وهو أحد السادات الطلس، وهم أربعة: عبد الله بن الزبير، وقيس بن سعد بن عبادة، والأحنف بن قيس الذي يضرب به المثل في الحلم، والقاضي شريح المذكور. والأطلس: الذي لا شعر في وجهه.,"Gifted with deep intelligence, penetration, knowledge, judgment, and great skill in distinguishing right from wrong, he was the ablest kadi of the age; it is even stated, by Ibn Abd al-Barr, that he possessed considerable talent as a poet. He was one of the four persons who were called the smooth-faced chiefs (al-Sadat al-Tuls); the others were Abd Allah Ibn al-Zubair, Kais Ibn Saad Ibn Obada and al-Ahnaf Ibn Kais, he whose prudence became proverbial."
وكان مزاحا، دخل عليه عدي بن أرطاة فقال له: أين أنت أصلحك الله فقال: بينك وبين الحائط، قال: استمع مني، قال: قل أسمع، قال: إني رجل من أهل الشام، قال: مكان سحيق، قال: تزوجت عندكم، قال: بالرفاء والبنين، قال: وأردت أن أرحلها ، قال: الرجل أحمق بأهله، قال: وشرطت لها دارها، قال: الشرط أملك، قال: فاحكم الآن بيننا، قال: قد فعلت، قال: فعلى من حكمت قال: على ابن أمك، قال: بشهادة من قال: بشهادة ابن أخت خالتك.,"Shuraih was much inclined to pleasantry; Adi Ibn Arta went to his house one day, and the following dialogue ensued: “Where are you, kadi? May God direct you!” “I am between you and the wall.” “Listen to me.” “I can hear very well.” “I am a native of Syria.” “It is a distant land.” “And I have married a wife from your country.” “ May you live happily and have many children!” “And I wanted to take her on a journey.” “Each man has the best right over his own family.” “But I engaged not to remove her from her native place.” “Engagements are binding.” “Judge then between us.” “I have already done so.” “And against whom have you given it?” “Against your mother’s son.” “On whose evidence?” “On the evidence of your maternal aunt’s sister’s “son.”"
وروي أن علي بن أبي طالب رضي الله عنه دخل مع خصم له ذمي إلى القاضي شريح فقام له، فقال: هذا أول جورك، ثم أسند ظهره إلى الجدار وقال: أما إن خصمي لو كان مسلما لجلست بجنبه.,"It is related that {the caliph) Ali Ibn Abi Talib went before the kadi Shuraih with a tributary subject who was his adverse party in a suit; when he entered, Shuraih stood up (to salute him), on which he said: “This is the first time you ever did wrong.” He then leant his back against the wall, observing that if his adversary had been a Muslim, he would have sat down by his side."
وروي أن عليا رضي الله عنه قال: اجمعوا لي القراء، فاجتمعوا في رحبة المسجد، فقال: إني أوشك أن أفارقكم، فجعل يسائلهم: ما تقولون في كذا ما تقولون في كذا وشريح ساكت، ثم سأله، فلما فرغ منهم قال: اذهب فأنت من أفضل الناس، أو من أفضل العرب.,"It is also stated that Ali once convened a meeting of the Quran-readers in the court of the mosque; when they were assembled, he told them that he should soon quit them, and began to question them on different points. During all the time, Shuraih kept silent, till Ali at length asked his opinion. When the consultation was over, Ali addressed him in these terms: “You may go; you are the most excellent of minor, by another relation, “You are the most excellent of the Arabs.”"
وتزوج شريح امرأة من بني تميم تسمى زينب، فنقم عليها شيئا فضربها، ثم ندم وقال:,"Shuraih took a wife in the tribe of Tamim, whose name was Zainab. Being once displeased with her, he beat her, but afterwards repented of his conduct and pronounced these verses."
"رأيت رجالا يضربون نساءهم… فشلت يميني يوم أضرب زينبا
أأضربها من غير ذنب أتت به… فما العدل مني ضرب من ليس مذنبا
فزينب شمس والنساء كواكب… إذا طلعت لم تبق منهن كوكبا","I have seen men beat their wives; may my right hand be dried up on the day in which I again strike Zainab. Shall I strike her when she has committed no fault? it would not be just in me to strike the guiltless. Zainab is the sun, and the rest of women are stars; when she appears not one of them is seen."
وهكذا ذكر هذه الحكاية صاحب العقد”.”,"Such is the manner in which this anecdote, is related by (Ibn Abd Rabbih) the author of the Ikd."
ويروى أن زياد بن أبيه كتب إلى معاوية:  يا أمير المؤمنين، قد ضبطت لك العراق بشمالي، وفرغت يميني لطاعتك، فولني الحجاز “، فبلغ ذلك عبد الله ابن عمر رضي الله عنهما، وكان مقيما بمكة، فقال: اللهم اشغل عنا يمين زياد،”,"It is related that Ziad Ibn Abih wrote these words to (the caliph) Muawiya: ‘Commander of the faithful! my left hand holds Iraq in submission unto you, and my right is unoccupied and wails to be employed in your service; appoint me therefore governor of Hijaz.” This request having reached the ears of Abd Allah Ibn Omar, who was residing at Mecca, he exclaimed: “O God! withhold from us the right hand of Ziad.”"
فأصابه الطاعون في يمينه، فجمع الأطباء واستشارهم، فأشاروا عليه بقطعها، فاستدعى القاضي شريحا وعرض عليه ما أشار به الأطباء، فقال لهك لك رزق معلوم وأجل مقسوم وإني أكره إن كانت لك مدة أن تعيش في الدنيا بلا يمين، وإن كان قد دنا أجلك أن تلقى ربك مقطوع اليد فإذا سألك: لم قطعتها قتل: بغضا في لقائك وفرارا من قضائك.,"A pestilential swelling immediately broke out on it, and the assembled physicians having advised amputation, Ziad called in Shuraih and consulted him on the lawfulness of such an operation; Shuraih returned this answer: “God’s bounty towards you has a certain measure, and your life a fixed limit: if you are to live longer in this world, I should not wish to see you without a right hand; and if the time of your death be now come, you will have to say, when asked by thy Lord how you lost your hand: ‘It was through dislike of meeting thee, and to avoid what thou had predestined.’"
فمات زياد من يومه، فلام الناس شريحا على منعه من القطع، لبغضهم له، فقال: إنه استشارني والمستشار مؤتمن، ولولا الأمانة في المشورة لوددت أنه قطع يده يوما ورجله يوما وسائر جسده يوما يوما.,"Ziad died that day, and his enemies having then reproached Shuraih with preventing his hand from being cut off, they received from him this answer: “He asked counsel from me, arid he whose counsel is asked should act with sincerity; were it not so, I should have wished his hand to be cut off one day, and his foot another, and then every limb of his body, day by day.’’"
وكانت وفاة القاضي شريح سنة سبع وثمانين للهجرة وهو ابن مائة سنة، وقيل سنة اثنتين وثمانين، وقيل سنة ثمان وسبعين، وقيل سنة ثمانين، وقيل سنة تسع وسبعين، وقيل سنة ست وسبعين، وهو ابن مائة وعشرين سنة، وقيل مائة وثماني سنين، رضي الله عنه.,"The kadi Shuraih died A. H. eighty seven (A. D. seven hundred and six); at the age of one hundred years; but other accounts place his death in the years eighty two, seventy eight, eighty, seventy nine, and seventy six, at the age of one hundred and twenty years, or of one hundred and eight."
والكندي: بكسر الكاف وسكون النون وبعدها دال مهملة، هذه النسبة إلى كندة، وهو ثور بن مرتع بن مالك بن زيد بن كهلان، وقيل ثور بن عفير بن الحارث بن مرة بن أدد، وسمي كندة أباه نعمته: أي كفرها.,"Kindi is the relative adjective derived from Kinda, which was the surname of Thawr Ibn Muratti Ibn Malik Ibn Zaid Ibn Kahlan. Some say that Thawr was the son of Ofair Ibn al-Harith Ibn Murra Ibn Odad; he received the name of Kinda because he had been ungrateful (kanada) for his father’s kindness."
القاضي شريك النخعي,THE KADI SHARIK
أبو عبد الله شريك بن عبد الله بن أبي شريك وهو الحارث بن أوس بن الحارث بن الأذهل بن وهبيل بن سعد بن مالك بن النخع النخعي، وبقية النسبة في ترجمة إبراهيم النخعي في أول هذا الكتاب؛ تولى القضاء بالكوفة أيام المهدي، ثم عزله موسى الهادي.,"Abu Abd Allah Sharik an-Nakhai descended from al-Nakha by the following line: he was the son of Abd Allah Ibn Abi Sharik al-Harith Ibn Aus Ibn al-Harith Ibn al-Adhal Ibn Wahbil Ibn Saad ibn Malik Ibn al-Nakha; in the life of Ibrahim al-Nakhai will be found the rest of the genealogy. Sharik filled the place of kadi at Kufa under the reign of al-Mahdi, but was deprived of his situation by the caliph Musa al-Hadi."
وكان عالما فهما ذكيا فطنا، حكم يوما على وكيل عبد الله بن مصعب بحكم لم يوافق هوى عبد الله، فالتقى شريك بن عبد الله وعبد الله بن مصعب بحضرة المهدي فقال عبد الله بن مصعب لشريك: ما حكمت على وكيلي بالحق، قال: ومن أنت قال: من لا ينكر. قال: قد نكرتك أشد النكير، قال: أنا عبد الله بن مصعب، قال: لا كبير ولا طيب، قال: وكيف لا تقول ذلك وأنت تنتقص الشيخين! قال: ومن الشيخان قال: أبو بكر وعمر رضي الله عنهما، قال: والله ما أتنقص جدك وهو دونهما فكيف أتنقصهما.,"He was a man of learning and an able jurisconsult, shrewd, acute, and intelligent. During a discussion which he had with Mosab Ibn Abd Allah al-Zubairi in al-Mahdi’s presence, Mosab reproached him with depreciating the caliphs Abu Bakr and Omar, and received this answer: “I do not depreciate your ancestor, and yet he was their inferior.”"
وذكر معاوية بن أبي سفيان عنده ووصف بالحلم، فقال شريك: ليس بحليم من سفه الحق وقاتل علي بن أبي طالب رضي الله عنه.,"In the course of a conversation ‘which passed at his house concerning (the caliph) Muawiya Ibn Abi Sofian, some person said that he was a man of prudence; on which Sharik observed that be who treated the just rights of others with contempt, and waged war with Ali the son of Abi Talib, could not be held as such."
وخرج شريك يوما إلى أصحاب الحديث ليسمعوا عليه، فشموا منه رائحة النبيذ، فقالوا له: لو كانت هذه الرائحة منا لاستحيينا، فقال: لأنكم أهل ريبة.,"Another time, a number of students went-to hear Traditions from him, and finding that he smelt of wine (nabid), they observed that if such an odor came from them, they should be ashamed of themselves, to which he replied: “(You say that) because you feel that you might be justly suspected.”"
ودخل يوما على المهدي فقال له: لابد أن تجيبني إلى خصلة من ثلاث خصال، قال: وما هن يا أمير المؤمنين قال: إما أن تلي القضاء أو تحدث ولدي وتعلمهم أو تأكل عندي أكلة،,"Having one day gone to see al-Mahdi, that caliph said to him: “I have three proposals to make to you, and I shall insist on your acceding to one of them; you must become a kadi, or teach Traditions to my sons, and instruct them, or eat a morsel with me.”"
وذلك قبل أن يلي القضاء، فأفكر ساعة ثم قال: الأكلة أخفها على نفسي، فأجلسه وتقدم إلى الطباخ أن يصلح له ألوانا من المخ المعقود بالسكر الطبرزذ والعسل وغير ذلك،,"Sharik, who had dot as yet acted as kadi, reflected for some time, and then answered that of the three things, eating a morsel- would be the easiest on his conscience. Al-Mahdi then told him to sit down, and having called in bis cook, he ordered him to prepare a number of dishes and, amongst the rest, marrow coagulated with sugar candy and honey."
فعمل ذلك وقدمه إليه فأكل، فلما فرغ من الأكل قال له الطباخ: والله يا أمير المؤمنين ليس يفلح الشيخ بعد هذه الأكلة أبدا؛ قال الفضل بن الربيع: فحدثهم والله شريك بعد ذلك، وعلم أولادهم وولي القضاء لهم.,"When this collation was set before Sharik, he partook of it, and when he had finished, the cook said to al- Mahdi: “By Allah! Commander of the faithful! now that the shaikh has eaten of that, he is undone.” “And such was in fact the case,” said (the vizir) al-Fadl Ibn al-Rabi, for after that, the shaikh instructed the caliph’s sons, and taught them the Traditions, and served under the Abbasides in the capacity of kadi.”"
ولقد كتب له برزقه على الصيرفي فضايقه في النقد، فقال له الصيرفي: إنك لم تبع به بزا، فقال له شريك: بل والله بعت أكثر من البز، بعت به ديني.,"Sometime after, having received a draught on the (court) banker for his services, he insisted on being paid in coin of full weight, and when the other told him that, after all, (the difference) would not suffice to buy him a suit of clothes, he answered: “And yet I gave for it something better than a suit of clothes; I gave up for it my religious convictions.”"
وحكى الحريري في كتاب درة الغواص” أنه كان لشريك المذكور جليس من بني أمية، فذكر شريك في بعض الأيام فضائل علي بن أبي طالب رضي الله عنهن فقال ذلك الأموي:”,"Al-Hariri relates in his Durrat al-Ghawwas, that Sharik was one day speaking of Ali Ibn Abi Talib’s merits in the presence of a member of the Omaiyides family who used to frequent his society, and the latter said."
نعم الرجل علي، فأغضبه ذلك وقال: ألعي يقال نعم الرجل فأمسك حتى سكن غضبه ثم قال: يا أبا عبد الله ألم يقل الله تعالى في الإخبار عن نفسه: (فقدرنا فنعم القادرون)،,"“He was indeed an excellent (nima) man.” “How,” exclaimed Sharik, is it in speaking of Ali that, it should merely be said, He was an excellent man?’ The Omaiyides remained silent till Sharik’s anger cooled and then said: “O Abu Abd Allah! did not God say, when speaking of himself, And we were able to do this; for it is we who are most (nima) powerful?"
وقال في أيوب: (إنا وجدناه صابرا نعم العبد إنه أواب) ، وقال في سليمان: (ووهبنا لداود سليمان نعم العبد) ، فلا ترضى لعلي بما رضي الله به لنفسه ولأنبيائه فتنبه شريك عند ذلك لوهمه، وزادت مكانة ذلك الأموي من قلبه.,"And did he not say of Job, We found him a patient person; how excellent (nima) a servant was he! for he was one who frequently turned himself unto us? And of Solomon, And he gave unto David, Solomon; how excellent (nima) a servant! Why then not be satisfied at Ali’s being spoken of in the same terms which God was pleased to apply to himself and to his prophets?” Sharik then perceived his mistake and conceived for the Omaiyides a higher esteem than ever."
وكان عادلا في قضائه كثير الصواب حاضر الجواب، قال له رجل يوما: ما تقول فيمن أراد أن يقنت في الصبح قبل الركوع فقنت بعده فقال: هذا أراد أن يخطئ فأصاب.,"As kadi, he judged with strict equity and was almost always in the right. He had an answer ready on every, occasion: being asked his opinion concerning a man who intended, at morning prayer, to say the qnout before making the rakas, but who did not say it till after, he replied: “That man intended to do wrong, but did right.”"
وكان مولده ببخارى سنة خمس وتسعين للهجرة، وتولى القضاء بالكوفة ثم بالأهواز، وتوفي يوم السبت مستهل ذي القعدة سنة سبع وسبعين ومائة بالكوفة، وقال خليفة بن خياط: مات سنة سبع أو ثمان وسبعين ومائة، رحمه الله تعالى. وكان هارون الرشيد بالحيرة، فقصده ليصلي عليه فوجدهم قد صلوا عليه، فرجع.,"He was born at Bokhara, A. H. ninety five (A. D. seven hundred and thirteen or seven hundred and fourteen); he filled the post of kadi at Kufa and afterwards at al-Ahwaz, and died at the former place on Saturday, the first of Zu Al-Kaada, A. H. one hundred and seventy seven (February, A. D. seven hundred and ninety four). Khalifa Ibn Khayat mentions that his death occurred in the year one hundred and seventy seven or one hundred and seventy eight. Harun al-Rashid was then at Hira, and went to say the funeral service over him, but finding on his arrival that it had been already performed, he returned back."
"والنخعي: بفتح النون والخاء المعجمة وبعدها عين مهملة، هذه النسبة إلى النخع، وهي قبيلة كبيرة من مذحج.
قلت: هكذا وجدت نسبه في جمهرة النسب” لابن الكلبي، ثم وجدت في نسخة أخرى ابن أبي شريك أوس بن الحارث بن ذهل بن وهبيل، والله أعلم بالصواب.”","Nakhai is derived from al-Nakha, which is the name of a great branch of the tribe of Madhij so I find it stated’ by Ibn al-Kalbi in his Jamharat al-Nisab, and I have read in another copy [of the same work) that Ibn Abi Sharik, Sharik’s ancestor, was named Aus, and that he was son to al-Harith Ibn Dohl Ibn Wahbil (a genealogy different from that given above): God best knows the truth."
شهدة بنت الإبري,"SHUHDA AL-KATIBA, BINT AL-IBARI"
فخر النساء شهدة بنت أبي نصر أحمد بن الفرج بن عمر الإبري الكاتبة الدينورية الأصل البغدادية المولد والوفاة؛,"Shuhda Bint (daughter of) Abi Nasr Ahmad Ibn al-Faraj Ibn Omar al-Ibari, surnamed Fakhr al-Nisaa (glory of women) and al-Katiba (the female scribe), sprang from a family established at Dinawar, but she herself was born and died at Baghdad."
كانت من العلماء، وكتبت الخط الجيد وسمع عليها خلق كثير، وكان لها المساع العالي ألحقت فيه الأصاغر بالأكابر؛ سمعت من أبي الخطاب نصر بن أحمد بن البطر وأبي عبد الله الحسين ابن أحمد بن طلحة النعالي وطراد بن محمد الزينبي وغيرهم مثل أبي الحسن علي ابن الحسين بن أيوب وأبي الحسين أحمد بن عبد القادر بن يوسف وفخر الإسلام أبي بكر محمد بن أحمد الشاشي واشتهر ذكرها وبعد صيتها.,"By her learning she acquired an extensive reputation and ranked among the first scholars of the age; she wrote a beautiful hand and instructed great numbers in the Traditions, which she had received from the highest authorities: thus connecting the traditionists of the rising generation with those of the past."
وكانت وفاتها يوم الأحد بعد العصر ثالث عشر المحرم سنة أربع وسبعين وخمسمائة، ودفنت بباب أبرز وقد نيفت على تسعين سنة من عمرها، رحمها الله تعالى.,"She died on the afternoon of Sunday, the thirteenth of Muharram, A.H. five hundred and seventy four (July, A. D. one thousand one hundred and seventy eight), aged upwards of ninety years, and was interred in the cemetery outside the Abraz Gate."
والإبري: بكسر الهمزة وفتح الباء الموحدة وبعد ياء مثناة من تحتها، هذه النسبة إلى الإبر التي هي جمع إبرة التي يخاط بها، وكان المنسوب إليها يعلمها أو يبيعها.,"Ibari is derived from ibar, the plural of ibra {needle), which is the name of the instrument used in sewing. The person who bore this surname must have made or sold needles."
والدينورية: بكسر الدال المهملة وسكون الياء المثناة من تحتها وفتح النون والواو وفي آخرها راء، هذه النسبة إلى الدينور، وهي بلدة من بلاد الجبل ينسب إليها جماعة من العلماء، وقال أبو سعد ابن السمعاني: إن الدال من الدينور مفتوحة، والأصح الكسر كما ذكرناه.,"Dinawar is a town in Jibal (Persian Iraq), and Dinawari, the surname derived from it has been borne by many learned men. Abu al-Saad al-Samani says that this name is pronounced Dainawar, but Dinawar is preferable."
ومات والدها أبو نصر أحمد في يوم السبت الثالث والعشرين من جمادى الأولى سنة ست وخمسمائة رحمه الله تعالى، وكانت وفاته ببغداد ودفن بباب أبرز.,"Her father, Abu Nasr Ahmad died at Baghdad on Saturday, the twenty third of the first Jumada, A. H. five hundred and six (November, A. D. one thousand one hundred and twelve), and was interred at the Abraz Gate."
وذكر ابن النجار في تاريخ بغداد” علي بن محمد بن يحيى أبا الحسن الدريني المعروف بثقة الدولة ابن الأنباري فقال: كان من الأماثل والأعيان، واختص بالإمام المقتفي لأمر الله، وكان فيه أدب ويقول الشعر، وبنى مدرسة لأصحاف الشافعي على شاطئ دجلة بباب الأزج وإلى جانبها رباطا للصوفية ووقف عليهما وقوفا حسنة،”,"Ibn an-Najjar says in his History of Baghdad, speaking of Abu al-Hasan Ali Ibn Muhammad Ibn Yahya al-Duraini, who is better known by the name of Thikat al-Dawlat al-Anbari: “Al-Duraini was a man of eminent rank and a favorite of die caliph al-Muktafi (liamr illah); he possessed some instruction and had a talent for poetry. He built a college for Shafiites on the bank of the Tigris, at the gate of al-Azj, and erected close by it a convent for Sufis; on these two establishments he settled a handsome property."
وسمع الحديث؛ قال السمعاني: كان يخدم أبا نصر أحمد بن الفرج الإبري وزوجه بنته شهدة الكاتبة، ثم علت درجته إلى أن صار خصيصا بالمقتفي.,"He studied the Traditions, for al-Samani says that he served (as a domestic and pupil) Abu Nasr Ahmad Ibn al-Faraj al-Ibari and received from him his daughter Shuhda al-Katiba in marriage. He then rose in the world till he became the favorite of al-Muktafi."
مولده سنة خمس وسبعين وأربعائة، وتوفي يوم الثلاثاء سادس عشر شعبان سنة تسع وأربعين وخمسمائة، ودفن في داره برحبة الجامع، ثم نقل بعد موت زوجته شهدة فدفنا بباب أبرز قريبا من المدرسة التاجية في محرم سنة اربع وسبعين وخمسمائة.,"His birth took place A. H. four hundred and seventy five (A. D. one thousand and eighty two or one thousand and eighty three), and his death A. H. five hundred and forty nine, on Tuesday the sixteenth of Shaaban (October, A. D. one thousand one hundred and fifty four). He was interred in (the court of) his house situated in the square before the principal mosque, but on the death of his wife Shuhda, in the month of Muharram, A. H. five hundred and seventy four, his body was removed to the Abraz cemetery, and interred, with hers, close to the Tajia college."
أسد الدين شيركوه,SHIRKUH IBN SHADI
أبو الحارث شيركوه بن شاذي بن مروان الملقب الملك المنصور أسد الدين عم السلطان صلاح الدين رحمه الله تعالى؛ قد تقدم من حديثه نبذة في أخبار شاور، وكان شاور قد وصل إلى الشام يستنجد بنور الدين في سنة تسع وخمسين وخمسمائة.,"Abu Al-Harith Shirkuh Ibn Shadi Ibn Marwan, surnamed al-Malik al-Mansur (the victorious prince) Asad al-din (the lion of the faith) was uncle to the sultan Salah al-din. Some particulars of his life have been already given in the life of Shawar, who (as we have there said) went to Syria, A. H. five hundred and fifty nine (A. D. one thousand one hundred and sixty three or one thousand one hundred and sixty four), to obtain Nur al-din’s assistance (against the Franks)."
وذكر بهاء الدين بن شداد أن ذلك كان في سنة ثمان وخمسين، وأنهم وصلوا إلى مصر في الثاني من جمادى الآخرة من السنة المذكورة، حكاه في سيرة صلاح الدين” رحمه الله تعالى، فسير معه جماعة من عسكره، وجعل مقدمهم أسد الدين شيركوه، وقدموا مصر، وغدر بهم شاور ولم يف بما وعدهم به، فعادوا إلى دمشق، وكان رحيلهم عن مصر في السابع من ذي الحجة من السنة المذكورة.”,"It is stated however by Baha al-din Ibn Shaddad, in his History of Salah al-din, that he proceeded to Syria, A. H. five hundred and fifty eight, and that they (Shirkuh and Shawar) entered Egypt on the second of the latter Jumada of the same year. Nur al-din sent with him a detachment of troops under the command of Asad al-din Shirkuh, but on their arrival, Shawar acted with such duplicity and bad faith, that on the seventh of Zi Al-Hijja in the same year, they set out again for Damascus."
ثم إنه عاد إلى مصر، وكان توجهه إليها في شهر ربيع الول من سنة اثنتين وستين، لأنه طمع في ملكها في الدفعة الأولى، وسلك طريق وادي الغزلان، وخرج عند إطفيح، وكانت في تلك الدفعة وقعة البابين عند الأشمونين، وتوجه السلطان صلاح الدين إلى الإسكندرية واحتمى بها، وحاصره شاور وعسكر مصر.,"In the month of the first Rabi, five hundred and sixty two (January, A. D. one thousand one hundred and sixty seven), Shirkuh proceeded a second time to Egypt with the design, which he had already formed during his first expedition, of getting that country into his own possession. He followed the road which leads through Wadi al-Ghizlan and appeared before Atfih. In this expedition he fought the celebrated battle of al-Babain near Oshmunain. Salah al-din (who accompanied him) then entered Alexandria, where he fortified himself, and had to sustain a siege against Shawar and the Egyptian army."
ثم رجع أسد الدين من الصعيد إلى بلبيس، وجرى الصلح بينه وبين المصريين، وسيروا له صلاح الدين، وعاد إلى الشام، ولما وصل الفرنج إلى بلبيس,"Asad al-din Shirkuh, who had marched into Upper Egypt, then returned and halted at Bilbais, where he made a peace with the Egyptians. Being there joined by Salah al-din, whom they escorted to him across the country, he withdrew into Syria."
وملكوها وقتلوا أهلها في سنة أربع وستين، سيروا إلى أسد الدين وطلبوه ومنوه ودخلوا في مرضاته لأن ينجدهم، فمضى إليهم وطرد الفرنج عنهم. وكان وصوله إلى مصر في شهر ربيع الأول من السنة المذكورة، وعزم شاور على قتله وقتل الأمراء الكبار الذين معه، فبادروه وقتلوه كما تقدم في ترجمته.,"In the year five hundred and sixty four, the Franks took Bilbais and massacred the inhabitants, on which the people of Egypt sent to Shirkuh for assistance promising to accept whatever conditions he might propose. Encouraged by their favorable dispositions, he entered Egypt in the month of the first-Rabi of the above year (December, A. D. one thousand one hundred and sixty eight) and delivered them from the Franks. Shawar then formed the design of murdering Shirkuh and his principal officers, but they anticipated his project by putting him to death, as we have already related."
وتولى أسد الدين الوزارة يوم الأربعاء سابع عشر شهر ربيع الآخر سنة أربع وستين وخمسمائة، وأقام بها شهرين وخمسة أيام، ثم توفي فجأة يوم السبت الثاني والعشرين،,"Shirkuh was then raised to the vizirate on Wednesday, the seventeenth of the latter Rabi, A. H. five hundred and sixty four; he filled that post two months and five days, when he died suddenly at Cairo, on Saturday the twenty eighth of the latter Jumada."
وقال الروحي: يوم الأحد الثالث والعشرين من جمادى الآخرة سنة أربع وستين وخمسمائة بالقاهرة، ودفن بها، ثم نقل إلى مدينة الرسول صلى الله عليه وسلم بعد مدة بوصية منه، رحمه الله تعالى، وتولى مكانه صلاح الدين.,"(or, according to al-Rauhi, on Sunday the twenty third) of the latter Jumada, five hundred and sixty four (March, A. D. one thousand one hundred and sixty nine). He was buried in that city, but afterwards, his body was conveyed to Medina, in pursuance to his last wishes. Salah al-din was his successor."
وقال ابن شداد في سيرة صلاح الدين”: إن أسد الدين كان كثير الأكل، شديد المواظبة على تناول اللحوم الغليظة، تتواتر عليه التخم والخوانيق وينجو منها بعد مقاساة شدة عظيمة، فأخذه مرض شديد، واعتراه خانوق عظيم فقتله في التاريخ المذكور ، ولم يخلف ولدا سوى ناصر الدين محمد بن شيركوه الملقب الملك القاهر.”,"Ibn Shal- dad says in his History: “Asad al-din was a great eater, and extremely fond of the coarsest kinds of animal food; this subjected him to indigestions and cholic, from which he did not recover without suffering severely; and he died front a sharp attack of this kind which was followed by a violent quinsy.” He left an only son named Nasir al-din Muhammad, and surnamed al-Malik al-Kahir (the powerful prince)."
ولما مات أسد الدين أخذ نور الدين حمص منهم في رجب سنة أربع وستين وخمسمائة. فلما ملك صلاح الدين الشام أعطى حمص لناصر الدين المذكور، ولم يزل ملكها حتى توي يوم عرفة سنة إحدى وثمانين وخمسمائة,"In the month of Rajab which followed Shirkuh’s death, his family were deprived of Emessa, which was taken from them by Nur al-din; but Salah al-din, on obtaining possession of Syria, restored it to Nasir al-din, who continued to hold it till his death; which took place on the ninth of Zi Al-Hijja, A. H. five hundred and eighty one (March, A. D. one thousand one hundred and eighty six)."
ونقلته زوجته بنت عمه ست الشام بنت أيوب إلى تربتها بمدرستها بدمشق ظاهر البلدن ودفنته عند أخيها شمس الدولة توران شاه بن أيوب المقدم ذكره.,"His body was taken to Damascus by his wife and cousin, Sitt al-Sham, the daughter of Ayyub, who interred it near the tomb of her brother Shams al-Dawlat Turan Shah (whose life has been given), in the funeral chapel erected by her in the college which she had founded outside the city."
وملك حمص بعده ولده أسد الدين شيركوه، ومولده في سنة تسع وستين وخمسمائة، وتوفي يوم الثلاثاء تاسع عشر شهر رجب سنة سبع وثلاثين وستمائة بحمص، ودفن في تربته داخل البلد. وكانت له أيضا الرحبة وتدمر وماكسين من بلد الخابور.,"The government of Emessa passed to his son {who was named after his grandfather) Asad al-din Shirkuh. This prince was born A. H. five hundred and sixty nine (A. D. one thousand one hundred and seventy three or one thousand one hundred and seventy four) and died at Emessa on Tuesday, the nineteenth of Rajab, A. H. six hundred and thirty seven (February, A. D. one thousand two hundred and forty): he was interred in a funeral chapel within, the city walls. Besides Emessa, he possessed Rahaba, Tadmor (Palmyra) and Maksin in the province of al-Khabur."
وخلف جماعة من الأولاد، فقام مقامه في الملك ولده الملك المنصور ناصر الدين إبراهيم. ولم يزل حتى توفي يوم الجمعة عاشر صفر سنة أربع وأربعين وستمائة بالنيرب من غوطة دمشق، ونقل إلى حمص، ودفن ظاهر البلد في مسجد الخضر عليه السلام من جههتها القبلية.,"He left a number of children and was succeeded by bis son al-Malik al-Mansur (the victorious prince) Nasir al-din (the champion of the faith) Ibrahim, who remained in possession of the government till his death, which took place at Nairab in the Ghauta of Damascus, on Friday, the tenth of Safar, A. H. six hundred and forty four (June, A. D. one thousand two hundred and forty six). His body was borne to Emessa and interred in the mosque of al-Khidr, which is situated to the south of the city."
وترتب مكانه ولده الملك الأشرف مظفر الدولة أبو الفتح موسى. وأخبرني الأشرف المذكور بدمشق في أواخر سنة إحدة وستين وستمائة أن مولده في السنة التي كسر فيها الخوارزمية بالروم، وأن والده بشر به وهم راجعون من هناك.,"His son, al-Malik al-Ashraf (the most noble prince) Muzaffar al-Dawlat {the victor of the empire) Abu al-Fath Musa succeeded to the throne. When I was in Damascus, towards the end of the year six hundred and sixty one (October, A. D. one thousand two hundred and sixty three), this prince informed me that he was born in the year of the defeat sustained by the Khowarezmites in the land of Rum, and that his father was returning from it with the troops when he received intelligence of the birth of a son."
وكانت الوقعة في شهر رمضان سنة سبع وعشرين وستمائة حسبما هو مشروح في ترجمة الأشرف بن العادل وقال لي: إن والده لما بشر به قال للملك الأشرف بن العادل: يا خوند قد زاد في مماليكك واحد، فقال: سمه باسمي، فسماه الأشرف مظفر الدين أبا الفتح موسى.,"that battle was fought in the month of Ramadan, A.H. six hundred and twenty seven (July-August, A.D. one thousand two hundred and thirty), as we have stated in the life of al-Malik al-Ashraf (Musa) Ibn al-Adil, where we have given some account of it. He related to me also that when his father received this pleasing news, he said to al-Malik al-Ashraf Ibn al-Adil: “My lord khand), the number of your slaves is increased by one.” On this, the prince ordered the child to be called after himself."
وكانت وفاة الأشرف بن المنصور المذكور بحمص يوم الجمعة عاشر صفر سنة اثنتين وستين وستمائة، ودفن عند قبر أسد الدين شيركوه جده داخل حمص، فيكون تقدير ولادته في شوال أو ذي القعدة سنة سبع وعشرين.,"Al-Malik al-Ashraf Musa, the son of al-Mansur, died at Emessa on Friday, the tenth of Safar, A. H. six hundred and sixty two (December, A. D. one thousand and two hundred and sixty three), and was interred near the tomb of bis grandfather Asad al-din Shirkuh, inside the city: his birth may be placed by approximation in the month of Shawwal, six hundred and twenty seven (August-September, A. D. one thousand two hundred and thirty)."
وشيركوه: لفظ عجمي تفسيره بالعربي أسد الجبل، فشير: أسد، وكوه: جبل.,"Shirkuh is a Persian word, and signifies the lion of the mountain; shir means lion, and kuh, mountain."
وحج شيركوه في سنة خمس وخمسين وخمسمائة من دمشق على طريق تيماء وخيبر، وفي تلك السنة حج زين الدين علي بن بكتكين على طريق العراق، واجتمع بالخليفة.,"In the year five hundred and fifty five (A. D. one thousand one hundred and sixty) Shirkuh set out from Damascus for the pilgrimage to Mecca, and took the road leading through Taimaa and Honain; that same year Zain al-din Ali Ibn Baktikin set out with the same intention, and proceeded thither by the road of the Iraq pilgrim-caravan; the two princes met at al-Khulaifa."
أبو عمر الجرمي,ABU OMAR AL-JARMI
أبو عمر صالح بن إسحاق الجرمي النحوي؛ كان فقيها عالما بالنحو واللغة، وهو من البصرة وقدم بغداد، وأخذ النحو عن الأخفش وغيره، ولقي يونس بن حبيب ولم يلق سيبويه، وأخذ اللغة عن أبي عبيدة وأبي زيد الأنصاري والأصمعي وطبقتهم.,"Abu Omar Salih Ibn Ishak al-Jarmi was a jurisconsult, a learned grammarian, and a philologer. Having left Basra, his native place, he proceeded to Baghdad, where he studied under al-Akhfash and others; he met there also Yunus Ibn Habib, but did not see Sibawaih. In philology he had for masters Abu Obaida, Abd Zaid al-Ansari, al-Asmai and their contemporaries."
وكان دينا ورعا حسن المذهب صحيح الاعتقاد، روى الحديث، وله في النحو كتاب جيد يعرف ب الفرخ”، معناه فرخ كتاب سيبويه، وناظر ببغداد الفراء.”,"He was religious, devout, exemplary in his life, and orthodox in his belief. He taught the traditions, and composed a good grammatical treatise, which was entitled al Farkh (the chicken), because it was hatched from Sibawaih’s great work, the Kited). When at Baghdad he had discussions with al-Farraa."
وحدث أبو العباس المبرد عنه قال: قال لي أبو عمر: قرأت ديوان الهذليين على الأصمعي، وكان أحفظ له من أبي عبيدة، فلما فرغت منه قال لي: يا أبا عمر، إذا فات الهذلي أن يكون شاعرا أو راميا أو ساعيا فلا خير فيه.,"Abu Al-Abbas al Mubarrad relates as follows: “Abu Omar (al-Jarmi) told me that he had read through the Diwan of the Hudailites under al-Asmai, who surpassed Abu Obaida by his superior acquaintance with that work; and he mentioned to me that on finishing, al-Asmai said to him: ‘O, Abu Omar! if a member of the tribe of Hudail happen to be neither a poet, nor an archer, nor a runner, there is no good in him!’"
وكان يقول في قوله تعالى: (ولا تقف ما ليس لك به علم)، قال: لا تقل سمعت ولم تسمع، ولا رأيت ولم تر، ولا علمت ولم تعلم، إن السمع والبصر والفؤاد كل أولئك كان عنه مسؤولا.””,"Speaking also of this passage of the Quran: And follow not that whereof thou hast no knowledge, he said to me: ‘Say not I have heard when you did not hear, or I have seen when you did not see, nor I have known when you did not know; for the hearing, the sight, and the heart shall all be subjects on which thou wilt have to answer before God!’"
وقال المبرد أيضا: كان الجرمي أثبت القوم في كتاب سيبويه، وعليه قرأت الجماعة.,Al-Mubarrad said also: “None knew better than al-Jarmi the Kitab of Sibawaih; and it was under him that the great majority studied.”
وكان عالما باللغة حافظا لها، وله كتب انفرد بها، وكان جليلا في الحديث والأخبار، وله كتاب في السير عجيب وكتاب الأبنية”، وكتاب العروض، ومختصر في النحو، وكتاب “غريب سيبويه”.”,"He was deeply learned in philology, and knew by heart many illustrative passages on the subject; he wrote also some works of an original cast, and he. held a high rank as a traditionist and historian. He is the author of a fine work on the life of Muhammad (Kitab fi al-Siar), a treatise on the forms of verbs and nouns, another on prosody, an abridgment of grammar, and an explanation, of the difficulties in the verses quoted by Sibawaih (in his grammatical work, the Kitab)."
وذكره الحافظ أبو نعيم الأصبهاني في تاريخ أصبهان”. وكانت وفاته سنة خمس وعشرين ومائتين، رحمه الله تعالى.”,The hafiz Abu Noaim mentions him in the history of Ispahan. Al-Jarmi died A. H. two hundred and twenty five (A. D. eight hundred and thirty nine or eight hundred and forty).
والجرمي – بفتح الجيم وسكون الراء وبعدها ميم – هذه النسبة إلى عدة قبائل كل واحدة يقال لها جرم، ولا أعلم إلى أيها ينسب أبو عمر المذكور، ولم يكن منهم وإنما نزل فيهم فنسب غليهم،,"The relative adjective Jarmi is derived from Jarm; there were a number of tribes so called, but I know not which of them it was that gave its name to this Abu Omar. He did not belong to the tribe, but had dwelt with them for a time, whence his appellation of al-Jarmi."
ثم وجدت في كتاب الفهرست”، تأليف أبي الفرج محمد بن إسحاق المعروف بابن أبي يعقوب الوراق النديم البغدادي أن أبا عمر المذكور مولى جرم بن ربان،”,"I have since found in the Fihrist, a work composed by Abu Al-Faraj Muhammad Ibn Ishak, who is generally known by the name of Ibn Abi Yakub al-Warrak (the copyist) al- Nadim al-Baghdadi (the social, companion from Baghdad), that Abu Omar was a mawla to the tribe of Jarm Ibn Rabban."
وفي كتاب السمعاني أن ربان بالراء والباء الموحدة المشددة، وهو ربان بن عمران بن الحاف بن قضاعة القبيلة المشهورة، وقيل إنه مولى بجيلة أيضا. وفي بجيلة جرم بن علقمة بن أنمار، والله اعلم بالصواب.,"and al-Samani says in his genealogical work that Rabban was the son of Imran, the son of Alhaf, the son of Kuda’a, the progenitor of a well-known tribe. It has been stated, however, that Abu Omar was a mawla to the tribe of Bajila, a branch of which bears the name of Jarm Ibn Alkama Ibn Anmar; God alone knows the truth."
"وما أحسن قول زياد الأعجم في هجو جرم:
تكلفني سويق الكرم جرم… وما جرم وما ذاك السويق
وما شربته جرم وهو حل… ولا غالت به مذ كان سوق
فلما أنزل التحريم فيها… إذا الجرمي منها لا يفيق","What a well-turned satire Ziad al-Aajam has directed against the tribe of Jarm, where he says: Jarm forced me to give him some juice of the vine; and who is Jarm? and what is that juice ? He never drank it when it was permitted; never, as long as there was a market, did it mount to his head’. But when its use was forbidden by a divine revelation, the man of that tribe is never sober."
وكنى بالسويق عن الخمر، وفي ذلك كلام يطول شرحه فأضربت عنه، وحاصل ما قالوه أن الشاعر كنى عن الخمر بالسويق لانسياقها في الحلق، فسماها سويقا لذلك.,"In these verses he names the wine, metaphorically, the juice of the vine, for a reason too long to be explained, but the sum of what the commentators say is, that he called it so from its gliding smoothly (insiak) down the throat."
صالح بن مرداس,SALIH IBN MIRDAS
أسد الدولة أبو علي صالح بن مرداس بن إدريس بن نصر بن حميد بن مدرك ابن شداد بن عبد قيس بن ربيعة بن كعب بن عبد الله بن أبي بكر بن كلاب ابن ربيعة بن عامر بن صعصعة بن معاوية بن بكر بن هوازن بن منصور بن عكرمة بن خصفة بن قيس عيلان بن مضر بن نزار بن معد بن عدنان، الكلابي؛,"Abu Ali Salih Ibn Mirdas, surnamed Asad al-Dawlat (lion of the empire), belonged to the tribe of Kelab, his father Mirdas being the son of Idris Ibn Nasir Ibn Humaid Ibn Mudrik Ibn Shaddad Ibn Obaid Ibn Kais Ibn Rabia Ibn Kaab Ibn Abd Allah Ibn Abi Bakr Ibn Kelab. Kelab was the son of Rabia Ibn Aamir Ibn Sasa’a Ibn Muawiya Ibn Bakr Ibn Hawazin Ibn Mansur Ibn Ikrima Ibn Khasfa Ibn Kais Ghailan Ibn Mudar Ibn Nizar Ibn Maad Ibn Adnan."
كان من عرب البادية، وقصد مدينة حلب وبها مرتضى الدولة ابن لؤلؤ الجراحي غلام أبي الفضائل ابن سعد الدولة نصر بن سيف الدولة بن حمدان نيابة عن الظاهر بن الحاكم العبيدي صاحب مصر، فاستولى عليها وانتزعها منه،,"Salih Ibn Mirdas (the chief) of a nomadic tribe of Arabs, marched against Aleppo, which was then governed by Murtada al-Dawlat Ibn Lulu al-Jarrahi, who had been a slave to Abu al-Fadail Ibn Saad al-Dawlat Nasr Ibn Saif al-Dawlat Ibn Hamdan, and who now acted there as the lieutenant of the (Fatimite) sovereign of Egypt, al-Zahir Ibn al-Hakim al-Obaidi."
وكان ذا بأس وعزيمة وأهل وعشيرة وشوكة، وكان تملكه لها في ثالث عشر ذي الحجة سنة سبع عشرة وأربعمائة، واستقر بها ورتب أمورها،,"Intrepid, resolute, and powerfully supported by the members of his family and tribe, Salih Wrested Aleppo from the hands of Murtada al-Dawlat on the thirteenth of Zi Al-Hijja, A. H. four hundred and seventeen (January, A. D. one thousand and twenty seven), and fixed his residence in the city, where he established a regular administration."
فجهز إليه الظاهر المذكور أمير الجيوش أنوشتكين الدزبري في عسكر كثيف – والدزبري بكسر الدال المهملة والباء الموحدة وبينهما زاي وفي الآخر راء، هذه النسبة إلى دزبر بن أويتم الديلمي وهو بالدال وبالتاء، أيضا، وكان بدمشق نائبا عن الظاهر، وكان ذا شهامة وتقدمة ومعرفة بأسباب الحرب – فخرج متوجها إليه،,"Al-Zahir then sent against him a numerous army under the-commander of Amir al-Juyush {general in chief) Anushtikin, surnamed al-Dizbiri after Dizbir Ibn Ruwaitam al-Dailami, who was at that time his lieutenant at Damascus, and had acquired a high distinction by his activity, courage, and skill in military affairs."
فلما سمع صالح الخبر خرج إليه، وتقدم حتى تلاقيا على الأقحوانة فتصافا وجرت بينهما مقتلة انجلت عن قتل أسد الدولة صالح المذكور، وذلك في جمادى الأولى سنة عشرين، وقيل تسع عشرة وأربعمائة، رحمه الله تعالى.,"Salih, being informed of this general’s approach, went forth to meet him, and gave him battle at al-Ochuwana. He lost his life in this engagement, which took place in the month-of the first Jumada, A. H. four hundred and twenty (May-June, A. D. one thousand and twenty nine) or four hundred and nineteen by another account."
وهو أول ملوك بني مرداس المتملكين لحلب. وسيأتي ذكر حفيده نصر إن شاء الله تعالى في ترجمة ابن حيوس الشاعر.,"He was the first of the Mirdas dynasty, a series of princes who reigned al-Aleppo. We shall make mention of his great-grandson Nasr in the life of the poet Abu al-Fetyan Muhammad Ibn Haiyus."
والأقحوانة: بضم الهمزة وسكون القاف وضم الحاء المهملة وفتح الواو وبعد الألف نون مفتوحة ثم هاء ساكنة، وهي بليدة بالشام من أعمال فلسطين بالقرب من طبرية.,"Al-Ochuwana, a village of Syria, is situated in the government of Palestine, near Tiberias."
وبالحجاز أيضا بليدة يقال لها الأقحوانة كان يسكنها الحارث بن خالد بن العاصي بن هشام بن المغيرة المخزومي، وفيها يقول من جملة أبيات:,"There is another village of the same name in Hijaz, which was the residence of al-Harith Ibn Khalid Ibn al-Aasi Ibn Hisham Ibn al-Mughaira al- Makhzumi, who composed on it these verses:"
"من كان يسأل عنا أين منزلنا… فالأقحوانة منا منزل قمن
إذ نلبس العيش صفوا لا يكدره… طعن الوشاة ولا ينبوبنا الزمن","Tell him who asks where we reside, that Ochuwana is our abode and well it suits us. We there enjoy a life of pure felicity, untroubled by calumny, and misfortune afflicts us no longer."
صاعد البغدادي اللغوي,SAID THE PHILOLOGER
أبو العلاء صاعد بن الحسن بن عيسى الربعي البغدادي اللغوي صاحب كتاب الفصوص”؛ روى بالمشرق عن أبي سعيد السيرافي وأبي علي الفارسي وأبي سليمان الخطابي، ورحل إلى الأندلس في أيام هشام بن الحكم وولاية المنصور ابن أبي عامر في حدود الثمانين والثلثمائة،”,"Abu al-Ala Said Ibn al-Hasan Ibn Isa al-Rabai, a native of Baghdad and a philologer, is the author of the work intitled Kitab al-Fusus (Book of Mottoes or Texts). Having made his studies in the East under Abi Saied al-Sirafi, Abu Ali al-Farisi, and Abi Suleiman al-Khattabi, he passed into Spain about the year three hundred and eighty (A. D. nine hundred and ninety or nine hundred and ninety one) in the reign of Hisham (al-Muwayyad) Ibn al-Hakam, whose minister al-Mansur Ibn Abi Amir then held the direction of the government."
وأصلة من بلاد الموصل، ودخل بغداد، وكان عالما باللغة والأدب والأخبار سريع الجواب حسن الشعر طيب المعاشرة ممتعا، فأكرمه المنصور وزاد في الإحسان إليه والإفضال عليه، وكان مع ذلك محسنا للسؤال حاذقا في استخراج الأموال،,"Said was born in the province of Mosul, but had removed from thence to Baghdad. He was learned in philology, skilled in general literature and history, prompt in his repartees, an able poet, and an agreeable and instructive companion. By these talents he captivated the attention of al-Mansur, and was treated by him with extreme favor and liberality; notwithstanding which, he always found good pretexts for asking more money, and good reasons for obtaining it."
وجمع له كتاب الفصوص” نحا فيه منحى القالي في أماليه، وأثابه عليه خمسة آلاف دينار، وكان يتهم بالكذب في نقله، فلهذا رفض الناس كتابه.”,"He composed for al-Mansur the work entitled al-Fusus, in which he adopted the plan followed by Abu Ali al-Kali in his Amali. He received from his patron, in return, a recompense of five thousand dinars, but his book was rejected by the public on account of the false statements which it was suspected to contain."
ولما دخل مدينة دانية وحضر مجلس الموفق مجاهد بن عبد الله العامري أمير البلد كان في المجلس أديب يقال له بشار، فقال للموفق مجاهد: دعني أعبث بصاعد، فقال له مجاهد لا تتعرض إليه فإنه سريع الجواب، فأبى إلا مشاكلته، فقال له بشار، وكان أعمى: يا أبا العلاء، فقال: لبيك،,"Having gone to the city of Denia, he went to a public audience given by al-Muwaffak Mujahid al-Aamiri the governor; among the number present was a philologer named Bashar, a blind man, who (being informed that Said was there) asked permission from Mujahid to rally the new comer, and though the prince advised him not to attack a person who was so prompt in his repartees, he would not renounce his project, but cried out: “Abu al-Alaa!” “At your service,” replied Said."
فقال: ما الجرنفل في كلام العرب فعرف أبو العلاء أنه قد وضع هذه الكلمة وليس لها أصل في اللغة، فقال له بعد أن أطرق ساعة: هو الذي يفعل بنساء العميان ولا يفعل بغيرهن، ولا يكون الجرنفل جرنفلا حتى لا يتعداهن إلى غيرهن، وهو في ذلك كله يصرح ولا يكني،,"“What does the word jaranful signify in the dialect of the Desert Arabs?” Said, who knew that he himself had invented the word and that it did not really exist in the language, remained silent for some time, and then replied, but without any equivocation or periphrases: “The jaranful is one who has commerce with blind men’s wives and not with other women; and the jaranful is no longer a jaranful when he quits them for others.”"
قال: فخجل بشار وانكسر، وضحك من كان حاضرا، فقال له الموفق: قلت لك لا تفعل فلم تقبل. وتوفي صاعد المذكور سنة سبع عشرة وأربعمائة بصقيلة، رحمه الله.,"Bashar, on hearing this, was covered with shame and confusion, whilst every person present burst into laughter. Mujahid then said to him: “I told you to abstain, but you would not take advice.” Said died A. H. four hundred and seventeen (A. D. one thousand and twenty six or one thousand and twenty seven) in Sicily."
"فلما سمع صاعد هذا البيت أنشد:
عاد إلى عنصره إنما… يخرج من قعر البحور الفصوص وله أخبار كثيرة في الامتحان، ولولا التطويل لذكرتها.",To which Said replied (in the same rhyme and measure): The Finds has returned to its element; it is from the bottom of the sea that pearls (fusus) are taken.
صدقة بن دبيس,SAIF AL-DAWLAT SADAKA AL-ASADI
أبو الحسن صدقة الملقب سيف الدولة فخر الدين بن بهاء الدولة أبي كامل منصور بن دبيس بن علي بن مزيد الأسدي الناشري صاحب الحلة السيفية؛ كان يقال له ملك العرب,"Abu Al-Hasan Sadaka an-Nashiri al-Asadi {member of the tribe of Nashira, a branch of that of Asad), and surnamed Saif al-Dawlat Fakhr al-din (sword of the empire, glory of the faith), was (he son of Baba al-Dawlat Abi Kamil Mansur Ibn Dubais Ibn Ali Ibn Mazyad. He was lord of al-Hilla al-Saifiya, and was generally known by the denomination of the king of the Arabs."
وكان ذا بأس وسطوة وهيبة، ونافر السلطان محمد ابن ملكشاه بن ألي أرسلان السلجوقي وأفضت الحال إلى الحرب، فتلاقيا عند النعمانية، وقتل الأمير صدقة المذكور في المعركة يوم الجمعة سلخ جمادى الآخرة، وقيل العشرين من رجب سنة إحدى وخمسمائة، وحمل رأسه إلى بغداد، رحمه الله تعالى.,"Powerful, enterprising, and formidable to the neighboring princes, he dared to thwart the projects of the Seljuk sultan Muhammad Ibn Malakshah Ibn Alp Arslan; and his resistance led to a war. The two armies met near al-Numaniya on Friday, the twenty ninth of the latter Jumada, some say on the twentieth of Rajab, A. H. five hundred and one (Feb, A.D. one thousand one hundred and eight), and, in the action which ensued, Sadaka lost his life. His head was borne to Baghdad."
وذكر عز الدين أبو الحسن علي بن الأثير في استدراكاته على السمعاني في كتاب الأنساب” أنه توفي سنة خمسمائة، والله أعلم.”,"Izz al-din Ali Ibn al-Athir says, in his corrections on al-Samani’s work, the Ansab, that Sadaka was slain in the year five hundred: God knows best the truth."
وله نظم الشريف أبو يعلى محمد بن الهبارية كتاب الصادح والباغم” – وسيأتي ذكر ذلك في ترجمة ابن الهبارية، إن شاء الله تعالى -.”,"It was for this prince that the sharif Abu Yala Muhammad Ibn al-Habbariya, whose life will be found farther on, composed his metrical treatise al-Sadih wa al-Baghim."
وكانت وفاة والده أبي كامل منصور في أواخر شهر ربيع الأول سنة تسع وسبيعن وأربعمائة، رحمه الله تعالى.,"His father, Abu Kamil Mansur, died towards the end of the first Rabi, A. H. four hundred and seventy nine (beginning of July, A. D. one thousand and eighty six)."
وتوفي جده دبيس المذكور ولقبه نور الدولة أبو الأعز في ليلة الأحد عاشر شوال سنة ثلاث، وقيل اربع وسبعين وأربعمائة، وكانت إمارته سبعا وستين سنة، ولي الإمارة سنة ثمان وأربعمائة وعمره يوم ذاك أربع عشرة سنة، وكان أبو الحسن علي بن أفلح الشاعر المشهور كاتبا بين يديه في شبيبته,"His grandfather, Abu al-Aazz Dubais, surnamed Nur al-Dawlat (light of the state), died on the eve of Sunday, the tenth of Shawwal, A. H. four hundred and seventy three (March, A. D. one thousand and eighty one), or four hundred and seventy four, after a rule of sixty-seven years: in the year four hundred and eight, when he commenced his reign, he was only fourteen years of age."
وتوفي جد أبيه علي بن مزيد سنة ثمان وأربعمائة، وقد تقدم ذكر ولده دبيس بن صدقة في حرف الدال.,"Ali Ibn Mazyad, Sadaka’s great-grandfather, died A. H. four hundred and eight (A. D. one thousand and seventeen or one hundred and eighteen). We have already given the life of Dubais, the son of Sadaka."
"والحلة: بكسر الحاء المهملة وتشديد اللام وبعدها هاء ساكنة، وهي بلدة بالعراق بين بغداد والكوفة على الفرات في بر الكوفة، اختطها سيف الدولة صدقة المذكور في سنة خمس وتسعين وأربعمائة، فنسبت إليه.
والنعمانية، بضم النون، بلدة بين الحلة وواسط.","Al-Hilla, a town in Iraq, between Baghdad and Kufa, is situated on the Euphrates, in the territory of Kufa; it was founded in the year four hundred and ninety five (A. D. one thousand one hundred and one or one thousand one hundred and two) by Saif al-Dawlat Sadaka, whose life we have just given, and was named al-Saifiya after him. Al-Numaniya is a city lying between al-Hilla and Wasit."
الأحنف بن قيس,AL-AHNAF IBN KAIS
أبو بحر الضحاك بن قيس بن معاوية بن حصين بن عبادة بن النزال بن مرة ابن عبيد بن الحارث بن عمرو بن كعب بن سعد بن زيد مناة بن تميم التميمي المعروف بالأحنف، وقيل اسمه صخر، وهو الذي يضرب به المثل في الحلم – والحارث المذكور لقبه مقاعس -.,"Abu Bahr al-Dahhak Ibn Kais Ibn Muawiya Ibn Husain Ibn Obada Ibn al-Nazal Ibn Murra Ibn Obaid Ibn al-Harith Ibn Amr Ibn Kaab Ibn Saad Ibn Zaid Manat Ibn Tamim, surnamed al-Tamimi, was generally known by the appellation of al-Ahnaf (club-foot): it was he whose prudence became proverbial. Some say that his real name was Sakhr. His ancestor al-Harith bore the surnamed of Mukais."
كان من سادات التابعين رضي الله عنهم؛ أدرك عهد النبي صلى الله عليه وسلم ولم يصحبه وشهد بعض الفتوحات منها قاسان والتيمرة، وذكره الحافظ أبو نعيم في تاريخ أصبهان” وقال ابن قتيبة في كتاب “المعارف” ما صورته:”,"Al-Ahnaf was one of the principal Tabis and had been a contemporary of the Prophet, but did not serve under him. The hafiz Abu Noaim mentions him in the History of Ispahan, and Ibn Kutaiba speaks of him in the Kitab al-Maarif in these terms."
ولما أتى النبي صلى الله عليه وسلم بني تميم يدعوهم إلى الإسلام كان الأحنف فيهم، ولم يجيبوا إلى اتباعه، فقال لهم الأحنف: إنه ليدعوكم إلى مكارم الأخلاق وينهاكم عن ملائمها، فأسلموا وأسلم الأحنف ولم يفد على رسول الله صلى الله عليه وسلم، فلما كان زمن عمر رضي الله عنه وفد عليه.,"“When the prophet went to the tribe of Tamim, inviting them to embrace Islamism, al-Ahnaf was among them. As they did not consent to become Muhammad’s followers, al-Ahnaf said to them: ‘He verily invites you to adopt what is honorable for the character, and forbids you what is disgraceful to it; become therefore Muslims. He then professed Islamism, but did not go to see the Prophet; however, be visited afterwards the caliph Omar.”"
وكان من جلة التابعين وأكابرهم، وكان سيد قومه، موصوفا بالعقل والدهاء والعلم والحلم، روى عن عمر وعثمان وعلي رضي الله عنهم، وروى عنه الحسن البصري وأهل البصرة،,"From that time he held a high rank among the Tabiites, being the chief of his tribe, and possessing a great reputation for intelligence, acuteness, learning, and prudence. He related Traditions on the authority of (the caliphs) Omar, Othman, and Ali, and his own authority was cited for some Traditions by al-Hasan al-Basri."
وشهد مع علي رضي الله عنه وقعة صفين، ولم يشهد وقعة الجمل مع أحد الفريقين، وشهد بعض فتوحات خراسان في زمن عمر وعثمان، رضي الله عنهما.,"At the battle of Siffin he fought on the side of Ali, but he stayed away from the battle of the Camel and joined neither party. In the reigns of Omar and Othman, he had been present at some of the conquests made by the Muslims in Khorasan."
ولما استقر الأمر لمعاوية دخل عليه يوما فقال له معاوية:,"When the authority of Muawiya was solidly established, al-Ahnaf went one day into his presence."
والله يا أحنف ما أذكر يوم صفين إلا كانت حزازة في قلبي إلى يوم القيامة، فقال له الأحنف: والله يا معاوية إن القلوب التي أبغضناك بها لفي صدورنا، وإن السيوف التي قاتلناك بها لفي أغمادها، وإن تدن من الحرب فترا ندن منها شبرا، وإن تمش إليها نهرول إليها، ثم قام وخرج.,"“By Allah!” said the caliph, never till the day of judgment shall I call to mind the battle of Siffin, without feeling my heart glow with anger.” “By Allah!” replied al-Ahnaf, we have still in our bosoms those hearts which detested you, and we still bear in our scabbards the swords with which we fought you; if you advance an inch towards war, we shall advance a foot, and if you walk to (give us) battle, we shall run to meet you!” He then rose up and withdrew."
وكانت أخت معاوية من وراء حجاب تسمع كلامه فقالت: يا أمير المؤمنين، من هذا الذي يتهدد ويتوعد قال: هذا الذي إذا غضب غضب لغضبه مائة ألف من بني تميم لا يدرون فيم غضب.,"A sister of Muawiya, who had heard the conversation from behind the tapestry, then asked him who was the person who had used such threatening language, and Muawiya answered: “That is the man who, if angered, has one hundred thousand of the tribe of Tamim to share his anger, without asking him the reason of it.”"
وروي أن معاوية أيضا لما نصب ولده يزيد لولاية العهد أقعده في قبة حمراء، فجعل الناس يسلمون على معاوية ثم يميلون إلى يزيد، حتى جاء رجل ففعل ذلك ثم رجع إلى معاوية فقال:,"It is related that when this caliph declared his son Yazid as his successor, he seated him in a red pavilion, and those who were present went up successively and saluted Muawiya, after which they bowed towards his son. One of them, having performed this ceremony, turned again to Muawiya, and said."
يا أمير المؤمنين، اعلم أنك لو لم تول هذا أمور المسلمين لأضعتها، والأحنف بن قيس جالس ، فقال له معاوية: ما بالك لا تقول يا أبا بحر فقال: أخاف الله إن كذبت وأخافكم إن صدقت، فقال له معاوية: جزاك الله عن الطاعة خيرا،,"“Commander of the faithful! I am well convinced that had you not confided to him the government of the Muslims, you had ruined their affairs.” Muawiya then addressed al-Ahnaf who was seated in his presence: ‘‘What is the matter with you, Abu Bahr? you say nothing!” “I fear God too much to speak a falsehood,” replied he, “and I fear you too much to speak the truth.” “Well,” said Muawiya, “may God reward you for your obedience towards him.”"
وأمر له بألوف؛ فلما خرج لقيه ذلك الرجل بالباب فقال له: يا أبا بحر، غني لأعلم أن الشركة المتعهدة من خلق الله سبحانه وتعالى نطمع في استخراجها إلا بما سمعت، فقال له الأحنف: أمسك عليك فإن ذا الوجهين خليق أن لا يكون عند الله تعالى وجيها,"He then ordered a present of several thousand (dirhams) to be given to (the other). When al-Ahnaf was going out, the same man who had spoken to the caliph met him at the door, and said: “O, Abu Bahr! I am convinced that, of all God’s creatures, this man and his son are the worst; but they keep their money under bolts and locks, and there is no possible means of getting it out but by words such as you have “heard.” “Keep off!” replied al-Ahnaf, “a double-faced man shall have no favor in the sight of God.”"
ومن كلام الأحنف: في ثلاث خصال ما أقولهن إلا ليعتبر: ما دخلت بين اثنين قط حتى يدخلاني بينهما، ولا أتيت باب أحد من هؤلاء ما لم أدع إليه، يعني الملوك، ولا حللت حبوتي إلى ما يقوم الناس إليه.,One of al-Ahnaf’s sayings was this: “I have followed three rules of conduct which I now mention merely that the man of reflexions may profit by my example: I never interfered between two parties unless invited by them to do so; I never went to the door of these people” meaning princes “unless sent for by them; and I never rose from my place to obtain a thing when all men were anxious to possess it.”
ومن كلامه: ألا أدلكم على المحمد بلا مرزئة الخلق السجيح والكف على التسبيح، ألا أخبركم بأدوإ الداء الخلق الدنيء واللسان البذيء.,"Another of his sayings was: “Come! I shall point out to you virtues which none can depredate: evenness of temper, and the avoiding of what is base. Come! I shall tell you what is the worst of maladies: a low mind and a foul tongue.”"
ومن كلامه: ما خان شريف ولا كذب عاقل ولا اغتاب مؤمن. وقال ما ادخرت الآباء للأبناء ولا أبقت الموتى للأحياء أفضل من اصطناع معروف عند ذوي الأحساب والآداب.,"He also said: “The noble man never uses deceit; the wise man never tells a lie, and the true believer never backbites. Better,” said he again, “better than the treasures which parents heap up for children, better than the wealth left by the dead to the living, is the gratitude of the good and the learned for favors conferred upon them.”"
وقال: كثرة الضحك تذهب الهيبة، وكثرة المزاح تذهب المروءة، ومن لزم شيئا عرف به.,"“Excess in laughter,” he observed, “drives away respect; excess in jesting drives away politeness, and the man is known by the company he keeps.”"
وسمع الأحنف رجلا يقول: ما أبالي أمدحت أم ذممت، فقال له: لقد استرحت من حيث تعب الكرام.,"Hearing a person say one day that he cared neither for praise nor blame, he observed to him: “You repose there, where men of generous minds labor.”"
ومن كلامه: جنبوا مجلسنا ذكر النساء والطعام، فإني أبغض الرجل يكون وصافا لفرجه وبطنه، وإن من المروءة أن يترك الرجل الطعام وهو يشتهيه.,"He said again: “In our assemblies avoid the mention of women and of food; I detest the man who is always speaking of his belly and of his pleasures; and he who avoids food, even when he wishes for it, proves, by that, the nobleness of his mind.”"
وقال هشام بن عقبة أخو ذي الرمة الشاعر المشهور: شهدت الأحنف بن قيس وقد جاء إلى قوم يتكلمون في دم، احكموا، فقالوا: نحكم بديتين.,"The following anecdote is told by Hisham Ibn Okba, the brother of the celebrated poet Zi Al-Rumma: “I saw al-Ahnaf go up to some persons who were in discussion about the price to be paid for a man’s blood who had been killed. He told them to state the sum they required, and they asked the double of that fixed by law."
قال: ذلك لكم، فلما سكتوا قال: أنا أعطيكم ما سألتم غير أني قائل لكم شيئا، إن لله عز وجل قضى بدية واحدة، وإن النبي صلى الله عليه وسلم قضى بدية واحدة،,"When they had ceased talking, he said: ‘I myself will give you what you ask, but I shall make one observation: Almighty God has declared that the price of blood shall be single {not double) and his Prophet also has done the same."
وأنتم اليوم طالبون، وأخشى أن تكونوا غدا مطلوبين، فلا يرضى الناس منكم إلا بمثل ما سننتم لأنفسكم، فقالوا: فردها إلى دية واحدة؛ فحمد الله وأثنى عليه وركب.,"“you are plaintiffs to-day, but to-morrow, if you are defendants, I fear that your adversaries may require from you the same price which you yourselves have exacted ‘Well!’ said they, ‘reduce it to the usual sum!’ On hearing this, he praised God with thanks, and rode off.”"
وسئل عن الحلم ما هو فقال: هو الذل مع الصبر. وكان يقول إذا عجب الناس من حلمه: إني لأجد ما تجدون، ولكني صبور. وكان يقلو: وجدت الحلم أنصر لي من الرجال.,"Being asked what was prudence, he replied that it consisted in humility joined to patience; and he used to say, when persons were surprised at his mildness: “I have the same feelings as you, but I am patient.” He observed also that he had derived more help from prudence than from the strength of men."
وكان يقول: ما تعلمت الحلم إلا من قيس بن عاصم المنقري، لأنه قتل ابن أخر له بعض بنيه فأتي بالقاتل مكتوفيا يقاد إليه، فقال: ذعرتم الفتى، ثم أقبل على الفتى فقال:,"“It was Kais Ibn Asim al-Minkari,” said he, “who taught me mildness: one of his nephews killed a son of his, and the murderer was brought before him with his hands tied behind his back. Why frighten the youth?’ said he. “He then turned towards him and spoke thus."
يا بني، بئس ما صنعت: نقصت عددك وأوهنت عضدك وأشمت عودك وأسأت بقومك؛ خلو سبيله، واحملوا إلى أم المقتول دينه فإنها غريبة. ثم انصرف القاتل وما حل قيس حبوته ولا تغير وجهه.,"O, my son! evil is that which thou hast wrought; thou hast lessened the number of thy family, weakened the strength of thy tribe, given joy to thy enemies, and done harm to thy people! Let him go; And bear the price of blood to the mother of the Victim, for she is not of our tribe.’ The murderer then retired; and all this while Kais remained seated, and did not even change color.”"
وكان زياد بن أبيه في مدة ولايته العراقين كثير الرعاية بن بدر الغداني وللأحنف، وكان حارثة مكبا على الشرب، فوقع أهل البصرة فيه عند زياد ولاموا زيادا في تقريبه ومعاشرته،,"When Ziad Ibn Abih was governor of Persian and Arabian Iraq, he treated al-Ahnaf and Haritha Ibn Badr al-Ghudani with great favor and attention; but the latter was so strongly addicted to drinking, that the people of Basra complained of his conduct to Ziad, whom they even reproached for admitting such a drunkard into his familiarity."
فقال لهم زياد: يا قوم، كيف لي باطراح رجل هو يسايرني منذ دخلت العراق، ولم يصكك ركابي ركاباه قط، ولا تقدمني فنظرت إلى قفاه، ولا تأخر عني فلويت إليه عنقي، ولا أخذ علي الروح في صيف قط، ولا الشمس في شتاء قط، ولا سألته عن شيء من العلوم إلا وظننته لا يحسن سواه،,"To this remonstrance Ziad replied: “How, sirs, can I cast of a man who, since I came to Iraq, has always ridden by my side and yet never struck his stirrup against mine? neither did he precede me, so as to have his back turned towards me, nor did he remain behind, so that I had to look round after him; in summer, he never sat between me and the zephyr; in winter, he never stood between me and the sun, and I never questioned him oh any science without thinking it impossible for him to know another so well.”"
ثم وجدت هذا الكلام في كتاب ربيع الأبرار” تأليف الزمخشري في باب معاشرة الناس على هذه الصورة، والله أعلم.”,"I have since met with this anecdote in al-Zamakhshari’s Rabi Al-Abrar, in the chapter intitled On Intercourse with Females, where it is given in precisely the same terms."
وأما الأحنف فلم يكن فيه ما يقال. فلما مات زياد وتولى ولده عبيد الله قال لحارثة: إما أن تترك الشراب أو تبعد عني، فقال له حارثة: قد علمت حالي عند والدك، فقال عبيد الله: إن والدي كان قد برع بروعا لا يلحقه معه عيب، وأنا حدث، وإنما أنسب إلى من يغلب علي،,"As for al-Ahnaf, nothing could be said against his conduct. When Ziad died, his son and successor, Obaid Allah, said to Haritha: “You must either cease drinking or quit me.” “You know,” replied Haritha, “on what terms I lived with your father.” “As for my father,” answered Obaid Allah, “he held a preeminence in which no reproach could reach him; but I am a young man, and people will judge of me from those who have influence over me."
وأنت رجل تديم الشراب فمتى قربتك فظهرت رائحة الشراب منك لم آمن أن يظن بي، فدع النبيذ وكن أول داخل علي وآخر خارج عني، فقال له حارثة: أنا لا أدعه لمن يملك ضري ونفعي،,"now you make long potations, and I am afraid that, when I bid you sit near me, the smell of the wine may be thought to come from myself. “Give it up then, and be the first of those to be admitted into my presence and the last to quit it.” To this Haritha replied: “I should not give it up for Him (God) who is able to do me evil and good; shall I then renounce it to be well with you?”"
أفأدعه للحال عندك قال: فاختر من عملي ما شئت، قال: توليني سرق فقد وصف لي شرابها، وتضم إليها رام هرمز، فولاه إياهما، فلما خرج شيعه الناس، فقال له أنس بن أبي أنس، وقيل أبو الأسود الدؤلي:,"“Leave me then, but choose any government I have “ it in my power to give.” “ Let me have Surrak, for its wine has been described to me as good, and give me Ram-Hormuz besides.” Obaid Allah granted the request, and Haritha proceeded to his government. Whilst they escorted him to some distance on his way, the following lines were addressed to him by Anas Ibn Abi Anas, or, according to another statement, by al- Aswad al-Duali."
"أحار بن بدر قد وليت إمارة… فكن جرذا فيها تخون وتسرق
ولا تحتقر يا حار شيئا وجدته… فحظك من مال العراقيين سرق
وباه تميما بالغنى إن للغنى… لسانا به المرء الهيوبة ينطق
فإن جميع الناس إما مكذب… يقول بما تهوى وإما مصدق
يقولون أقوالا ولا يعلمونها… ولو قيل هاتوا حققوا لم يحققوا","Haritha, son of Badr, you now fill a place of authority live in it like a rat, to wile and thieve. Despise not the smallest sums that you may find; recollect that your share in the wealth of Iraq consists in Surrak. Then rival the tribe of Tamim in riches, for riches give a tongue to the most timid of men. All people, then shall praise you; some of them liars, and speaking only to please you; the rest sincere in their words, but knowing not what they say, and incapable of proving that what they natter is true."
وأما الأحنف فإنه تغيرت منزلته عند عبيد الله أيضا، وصار يقدم عليه من لا يساويه ولا يقاربه.,"As for al-Ahnaf, he lost Obaid Allah’s favor, and persons far inferior to him obtained preference."
ثم إن عبيد الله جمع أعيان العراق وفيهم الأحنف وتوجه بهم إلى الشام للسلام على معاوية، فلما وصلوا دخل عبيد الله على معاوية وأعلمه بوصول رؤساء العراق، فقال: أدخلهم إلي أولا فأول على قدر مراتبهم عندك. فخرج إليهم وأدخلهم على الترتيب كما قال معاوية، وآخر من دخل الأحنف.,"About this time, Obaid Allah assembled the chief men in Iraq, and al-Ahnaf among the rest, and proceeded with them to Syria, for the purpose of paying their salutations to (the caliph) Muawiya. On their arrival, Obaid Allah went in to Muawiya, and informed him that the bead men of Iraq were come. “Bring them in to me, said the caliph, “one by one, and according to the degree of estimation in which you hold them.” Obaid Allah obeyed, and the last person whom he introduced was al-Ahnaf,”"
فلما رآه معاوية – وكان يعرف منزلته ويبالغ في إكرامه لتقدمه وسيادته – قال له: إلي يا أبا بحر، فتقدم إليه فأجلسه معه على مرتبته وأقبل عليه يسأله عن حاله ويحادثه وأعرض عن بقية الجماعة؛ ثم إن أهل العراق أخذوا في الشكر من عبيد الله والثناء عليه، والأحنف ساكت، فقال له معاوية:,"Muawiya, who knew his merit, and always treated him with the utmost honor on account of his pre-eminence and high authority as chief (of the tribe of Tamim), no sooner saw him than he exclaimed: “come here to me, Abu Bahr.” He then made him sit down beside himself, on the same cushion, and having asked him how he was, he entered into conversation with him and withdrew his attention from the rest of the company. The members of the deputation then began to extol Obaid Allah, and express their gratitude to the caliph for giving them such a governor, but al-Ahnaf remained silent."
لم لا تتكلم يا أبا بحر فقالك إن تكلمت خالفتهم، فقال لهم معاوية: اشهدوا علي أنني قد عزلت عبيد الله عنكم، قوموا انظروا في أمير أوليه عليكم وترجعون إلي بعد ثلاثة أيام.,"“Why do you not speak, Abu Bahr?” said Muawiya. “If I speak,” replied al-Ahnaf, I must contradict them.” On this Muawiya said: “Bear eye witness that I depose your governor, Obaid Allah; go now and find a fit person whom I may appoint in his stead; and at the expiration of three days I shall expect your presence.”"
فلما خرجوا من عنده كان فيهم جماعة يطلبون الإمارة لأنفسهم وفيهم من عين غيره وسعوا في السر مع خواص معاوية أن يفعل لهم ذلك، ثم اجتمعوا بعد انقضاء الثلاثة كما قال معاوية، والأحنف معهم،,"On retiring, some hoped to obtain the government for themselves, and others for persons whom they designated; they therefore applied secretly to the intimate friends of Muawiya, in order to procure, through their influence, the accomplishment of their respective projects. When the three days were gone by, they and al-Ahnaf went to Muawiya."
ودخلوا عليه فأجلسهم على ترتيبهم في المجلس الأول، وأخذ الأحنف إليه كما فعل أولا وحادثه ساعة، ثم قال: ما فعلتم فيما انفصلتم عليه فجعل كل واحد يذكر شخصا، وطال حديثهم في ذلك وأفضى إلى منازعة وجدال، والأحنف ساكت، ولم يكن في الأيام الثلاثة تحدث مع أحد في شيء، فقال له معاوية:,"and by his directions they took their seats in the audience chamber, according to their rank as before. The caliph then called al-Ahnaf over to him as usual, and after conversing with him for some time, he asked the others the result of their deliberation. Each of the deputies then proposed his candidate, and made a long speech in his favor. This led to warm debates and a discussion, during which al-Ahnaf continued silent; he had not even spoken a word on the subject to any person, the three preceding days."
لم لا تتكلم يا أبا بحر فقال الأحنف: إن وليت أحدا من أهل بيتك لم تجد من يعدل عبيد الله ولا يسد مسده، وإن وليت من غيرهم فذلك إلى رأيك.,"“And you, Abu Bahr,” said Muawiya, “why do you not speak.” “If you intend to nominate a member of your own family,” replied al-Ahnaf, “you will not find one equal to Obaid Allah, or capable of replacing him; but if you mean to appoint another person, then do as you please.”"
ولم يكن في الحاضرين الذين بالغوا في المجلس الأول في الثناء على عبيد الله من ذكره في هذا المجلس ولا سأل عوده إليهم، فلما سمع معاوية مقالة الأحنف قال للجماعة: اشهدوا علي أني أعدت عبيد الله إلى ولايته، فكل منهم ندم على عدم تعيينه،,"Whilst the sitting lasted, not one of those who had extolled Obaid Allah at their first presentation, ever mentioned his name or asked to have him sent back to them. Muawiya, having listened to al-Ahnaf’s observations, said to the assembly: “Bear witness that I restore Obaid Allah to his government.” On this, they all repented having proposed any other candidate."
وعلم معاوية أن شكرهم لعبيد الله لم يكن لرغبتهم فيه، بل كما جرت العادة في حق المتولي. فلما فصل الجماعة من مجلس معاوية خلا بعبيد الله وقال له: كيف ضيعت مثل هذا الرجل – يعني الأحنف –,"and Muawiya perceived that, in thanking him for having given them such a governor as Obaid Allah, they had not been actuated by any love for him, but that they merely acted in the usual way men do when speaking of a person under whose authority they are placed. The deputies having retired, Muawiya took Obaid Allah in private, and said to him: “How could you undervalue such a man as that?” meaning al-Ahnaf."
فإنه عزلك وأعادك إلى الولاية وهو ساكت، وهؤلاء الذين قدمتهم عليه واعتمدت عليهم لم ينفعوك ولا عرجوا عليك لما فوضت الأمر إليهم، فمثل الأحنف من يتخذه الإنسان عونا وذخرا.,"“he has deposed you and reinstated you in your government, although he never uttered a word; whilst those people whom you preferred to him, and on whom you placed your reliance, did not render you the least service or even think of you when I authorized them to nominate your successor. It is one like al-Ahnaf that a person should choose when he wants a good supporter and a precious friend.”"
فلما عادوا إلى العراق أقبل عليه عبيد الله وجعله بطانته وصاحب سره. ولما جرت لعبيد الله تلك الكائنة المشهورة لم ينفعه فيها سوى الأحنف، وتخلى عنه الذين كان يعتقدهم أعوانا,"On their return to Iraq, Obaid Allah treated al-Ahnaf with great respect, and made him his intimate and confidential friend. It was thus that, in this well-known circumstance, he was abandoned by those in whom he had placed his trust and on whose support he relied, whilst al-Ahnaf alone rendered him any service."
وبقي الأحنف إلى زمن مصعب بن الزبير، فخرج معه إلى الكوفة، فمات بها سنة سبع وستين للهجرة، وقيل إحدى وسبعين، وقيل سبع وسبعين، وقيل ثمان وستين عن سبعين سنة، والأول أشهر، رضي الله عنه، وكان قد كبر جدا، ودفن بالثوية عند قبر زياد.,"Al-Ahnaf lived till the time of Musab Ibn al-Zubair, and accompanied him to Kufa, in which city he died. His death is commonly placed in the year sixty seven (A. D. six hundred and eighty six or six hundred and eighty seven), but other accounts assign the years seventy one, seventy seven, and sixty eight as the date of that event. He was then seventy years of age, but it is stated by some that he had reached a very advanced age. He was interred at al-Thawiya, near the tomb of Ziad."
وحكى عبد الرحمن بن عمارة بن عقبة بن أبي معيط قال: حضرت جنازة الأحنف بن قيس بالكوفة، فكنت فيمن نزل قبره، فلما سويته رأيته قد فسح له مد بصري، فأخبرت بذلك أصحابي، فلم يروا ما رأيت؛ ذكر ذلك ابن يونس في تاريخ مصر” المختص بالغرباء في ترجمة عبد الرحمن المذكور.”,"The following anecdote is related by Abd al-Rahman Ibn Omara Ibn Okba Ibn Abi Muait: “I attended the funeral of al-Ahnaf, at Kufa, and was one of those who went down into the vault. When I settled the body in its place, it seemed to me that the tomb widened to as great an extent as my sight could reach: I spoke of this to my companions, but they saw not what I saw.” This story is mentioned by Ibn Yunus in his Biography of strangers who visited Egypt, in the life of this same Abd al-Rahman."
وهو أحد [السادات] الطلس، كما تقدم في أخبار القاضي شريح.,"Al-Ahnaf was one of those persons surnamed al-Tuls, whose names we have mentioned in the life of the kadi Shuraih."
وولد ملتزق الأليتين حتى شق، أحنف الرجل يطأ على وحشيها ولذلك قيل له الأحنف، وذهبت عينه عند فتح سمرقند، ويقال بل ذهبت بالجدري؛ وكان متراكب الأسنان صغير الرأس مائل الذقن،,"He was born with adhesions in thighs, which rendered a surgical operation necessary. He was ahnaf of one foot, that is, he walked on the wahshi (or instep) of it; whence his surname. He lost his eye at the taking of Samarkand; but some say, by the small pox. His teeth were solidly united together. His head was small, and his beard inclined to one side."
وقتل عنترة بن شداد العبسي الفارس المشهور جده معاوية بن حصين في يوم الفروق، وهو أحد أيام وقائع العرب المشهورة.,"His grandfather, Muawiya Ibn Husain was slain by Antara Ibn Shaddad al-Absi, the famous cavalier, on the day of al-Faruk, one of the celebrated combats of the ancient Arabs."
وها هنا ألفاظ تحتاج إلى تفسير، فالأحنف: المائل، ووحشي الرجل: ظهرها.,In this article are some words which require explanation. Ahnaf means inclined; the wahshi of the foot is the back (or upper part) of it.
والغداني: بضم الغين المعجمة وفتح الدال المهملة وبعد الألف نون، هذه النسبة إلى غدانة بن يربوع، بطن من تميم.,"Ghudani is derived from Ghudana Ibn Yarbu, a branch of the tribe of Tamim."
ورام هرمز: مشهورة لا حاجة إلى ضبطها، وهي من بلاد الأهواز من إقليم خوزستان الذي بين البصرة وفارس.,"Ram-Hormuz is a place so well known that is not necessary to indicate the pronunciation of its name: it lies in al-Ahwaz, a province of Khuzestan, situated between Basra and Faris."
وسرق: بضم السين المهملة وفتح الراء المشددة وبعدها قاف، من كور الأهواز أيضا ومدينتها دورق: بفتح الدال المهملة وسكون الواو وفتح الراء وبعدها قاف، ويقال لها: دورق الفرس.,Surrak lies also in the province of al-Ahwaz.
والثوية: بفتح الثاء المثلثة وكسر الواو وتشديد الياء المثناة من تحتها، وتصغر أيضا فيقال لها الثوية، اسم موضع بظاهر الكوفة فيه قبور جماعة من الصحابة وغيرهم رضي الله عنهم، وفيه ماء.,"Al-Thawiya, pronounced also al-Thuwaiya, is the name of a place outside Kufa; it contains the tombs of some of Muhammad’s companions and of other eminent persons: water is to be found there."
وكان للأحنف ولد يقال له بحر، وبه كني، وكان مضعوفا، قيل له: لم لا تتأدب بأخلاق أبيك فقال: الكسل. ومات وانقطع عقبه.,"Al-Ahnaf had a son called Bahr, and it was for this reason that he bore the surname of Abu Bahr (the father of Bahr). Bahr was a weak and indolent boy; when asked why he did not take example of his father, he replied: “From laziness.” With him died al- Ahnaf’s posterity."
طاوس,TAWUS
أبو عبد الرحمن طاوس بن كيسان الخولاني الهمداني اليماني، من أبناء الفرس؛ أحد الأعلام التابعين، سمع ابن عباس وأبا هريرة رضي الله عنهما، وروى عنه مجاهد وعمرو بن دينار، وكان فقيها جليل القدر نبيه الذكر.,"Abu Abd al-Rahman Tawus Ibn Kaisan al-Khaulani al-Hamdani al-Yamani, one of the most eminent Tabts, was of Persian extraction. He received Traditions from Ibn Abbas and Abu Huraira and Traditions were given on his authority by Mujahid and Amr Ibn Dinar. As a jurisconsult he held a high rank and possessed a great reputation."
قال ابن عيينة: قلت لعبيد الله بن يزيد: مع من تدخل على ابن عباس قال: مع عطاء وأصحابه. قلت: وطاوس قال: أيهات، كان ذلك يدخل مع الخواص. وقال عمرو بن دينار: ما رأيت أحدا قط مثل طاوس.,"(On this subject an anecdote) is related by Ibn Oyaina: ‘‘I asked,” said he, “Abd Allah Ibn Yazid in what class he studied under Ibn Abbas, and he replied with Ata and his condisciples. ‘And Tawis?’ said I. O,’ exclaimed he, ‘that is quite another thing, he was admitted with the chosen few.’” Amr Ibn Dinar said that he never saw the like of Tawus."
ولما ولي عمر بن عبد العزيز الخلافة كتب إليه طاوس المذكور: إن أردت أن يكون عملك خيرا كله فاستعمل أهل الخير، فقال عمر: كفى بها موعظة.,"When Omar Ibn Abd al-Aziz became caliph, Tawus wrote to him these words: “If you wish your government to be good in every way, confide the places of authority to virtuous men;” on which Omar said: “After that, every other recommendation is useless.”"
وتوفي حاجاص بمكة قبل يوم التروية بيوم، وصلى عليه هشام بن عبد الملك وذلك في سنة ست ومائة رضي الله عنه، وقيل سنة أربع ومائة، والله أعلم.,"He died at Mecca whilst performing the pilgrimage, on the day preceding that of the Tarwiya (the eighth of Zi Al-Hijja), in the year (April, A. D. seven hundred and twenty five), or, by another account, in one hundred and four. Funeral prayers were said over him by Hisham Ibn Abd al-Malik."
قال بعض العلماء: مات طاوس بمكة فلم يتهيأ إخراج جنازته لكثرة الناس، حتى وجه إبراهيم بن هشام المخزومي أمير مكة بالحرس، فلقد رأيت عبد الله ابن الحسن بن علي بن أبي طالب، رضي الله عنهم، واضع السرير على كاهله، وقد سقطت قلنسوة كانت على رأسه ومزق رداؤه من خلفه.,"It is related by one of the learned that on the death of Tawus at Mecca, it was impossible for the funeral to set out on account of the crowd, and that the governor of Mecca, Ibrahim Ibn Hisham al-Makhzumi, had to send the guard to clear the way. “I saw,” says the same person, “Abd Allah, the son of Hasan, (the son of Hasan) the son of Ali Ibn Talib, with his shoulder under the bier; he had already lost the cap off his head and his cloak was torn to pieces on his back.”"
ورأيت بمدينة بعلبك داخل البلد قبرا يزار، وأهل البلد يزعمون أنه طاوس المذكور، وهو غلط.,"I saw at Baalbek, within the town, a tomb to which pilgrimages are made, and the natives pretend that it contains the body of Tawus; this, however, is a mistake."
قال أبو الفرج ابن الجوزي في كتاب الألقاب” إن اسمه ذكوان، وطاوس لقبه وإنما لقب به لأنه كان طاوس القراء، والمشهور أنه اسمه.”,Abu Al-Faraj Ibn al-Jawzi says in his Kitab al-Alkab [book of surnames): “Tawus was his surname and his real name was Zakwan. “He bore the surname of Tawus [peacock) because he was the peacock [chief) “of the Quran-readers.” The general opinion is that Tawus was his real name.
وروي أن أير المؤمنين أبا جعفر المنصور استدعى عبد الله بن طاوس المذكور ومالك بن أنس رحمهما الله تعالى، فلما دخلا عليه أطرق ساعة، ثم التفت إلى ابن طاوس، وقال له: حدثني عن أبيك فقال:,"It is related that the caliph al-Mansur sent for Malik Ibn Auas and Abd Allah the son of Tawus when they entered into his presence, he reflected for a short time and then said to Abd Allah: “Relate to me some of the Traditions which you learned from your father.” On this Abd Allah spoke as follows."
حدثني أبي أن أشد الناس عذابا يوم القيامة رجل أشركه الله تعالى في سلطانه فأدخل عليه الجور في حكمه، فأمسك أبو جعفر ساعة؛ قال مالك: فضممت ثيابي خوفا أن يصيبني دمه. ثم قال له المنصور: ناولني تلك الدواة، ثلاث مرات، فلم يفعل، فقال له:,"“My “ father taught me this Tradition: ‘ He shall be punished the most severely of all men on the day of resurrection, to whom God has confided a portion “ ‘ of his authority and who allows injustice to enter into his judgments.’ ”Al-Mansur remained silent for a considerable time, and Malik, in relating the fact afterwards, observed: “I tucked up my clothes lest some of his blood might fall on them, but al-Mansur then said: Hand me that ink-horn.’ “He repeated the order three times, but Abd Allah did not obey."
لم لا تناولني فقال: أخاف أن تكتب بها معصية فأكون قد شاركتك فيها، فلما سمع ذلك قال: قوما عني، قال: ذلك ما كنا نبغي. قال مالك: فما زلت أعرف لابن طاوس فضله من ذلك اليوم.,"Why do you not give it to me?’ asked the caliph. ‘Because I fear that you may use it in writing something contrary to God’s law, and I should then be your “ accomplice.’ ‘Up, both of you, and leave me!’ exclaimed al-Mansur. “‘That is just what we desire to do,’ replied Abd Allah.—From that day,” said Malik, have never ceased to acknowledge the eminent merit of the son of Tawus.”"
والخولاني: بفتح الخاء المعجمة وسكون الواو وبعدها لام ألف ثم نون، هذه النسبة إلى خولان، واسمه أفكل بن عمرو بن مالك، وهي قبيلة كبيرة نزلت بالشام.,"Khaulani means descended from Khaulan; Khaulan, whose real name was Afkal Ibn Amr Ibn Malik, was the progenitor of a great tribe which settled in Syria."
والهمداني: بسكون الميم وفتح الدال المهملة، قد تقدم الكلام عليه ونسبته إليهم بالولاء.,We have already spoken of Hamdani: Tawus was affiliated to the tribe of Hamdan by enfranchisement.
أبو الطيب الطبري,ABU AL-TAIYIB AL-TABARI
أبو الطيب طاهر بن عبد الله بن طاهر بن عمر الطبري القاضي الفقيه الشافعي؛ كان ثقة صادقا دينا ورعا عارفا بأصول الفقه وفروعه، محققا في علمه، سليم الصدر حسن الخلق صحيح المذهب، يقول الشعر على طريقة الفقهاء.,"Abu Al-Taiyib Tahir Ibn Abd Allah Ibn Tahir Ibn Omar al-Tabari, a kadi and a jurisconsult of the sect of al-Shafie, was a high and sure authority as a doctor, veracious, learned, versed in the dogmas and secondary points of the law, exact in his researches on the principles of jurisprudence, conscientious, virtuous, and holy in his conduct. He composed poetry as good as might be expected from a jurisconsult:"
ومن شعره ما أورده له الحافظ أبو طاهر أحمد بن محمد السلفي – المقدم ذكره – في الجزء الذي وضعه في أخبار أبي العلاء المعري، فقال مسندا عنه: كتبت إلى أبي العلاء المعري الأديب حين وافى ببغداد، وكان قد نزل في سويقة غالب:,"the hafiz Abu Tahir al-Silafi, in his life of Abu al- Alaa al-Maarri, gives the following anecdote, which was handed down to him through a series of Traditionists whose names he mentions, as having been related by Abu al-Taiyib al-Tabari: “When the celebrated scholar Abu ’l-Ala ’l-Maarri came to Baghdad and took up his residence in the Suwaika Ghalib (the little bazar of Ghalib), I wrote to him these lines."
"وما ذات در لا يحل لحالب… تناوله واللحم منها محلل
لمن شاء في الحالين حيا وميتا… ومن شاء شرب الدر فهو مضلل","‘What is that which furnishes a liquid not to be drunk by him who draws it, and yet‘ its flesh is allowed. He who pleases may eat the flesh of it living or dead, but if he attempts to drink its milk, he is an erring man."
"إذا طعنت في السن فاللحم طيب… وآكله عند الجميع مغفل
وخرفانها للأكل فيها كزازة… فما لحصيف الرأي فيهن مأكل
وما يجتني معناه إلا مبرز… عليم بأسرار القلوب محصل","When its produce is full grown, its‘ flesh is good, and he who eats thereof is considered by all the doctors of the law as not deserving any reprehension. But if its produce be eaten when still young, it is stringent, and no reasonable man would partake of it The word of this enigma can only be divined by a man of eminence, by one who knows the secrets of men’s hearts and has acquired extensive knowledge."
"فأجابني وأملى على الرسول في الحال ارتجالا:
جوابان عن هذا السؤال كلاهما… صواب، وبعض القائلين مضلل
فمن ظنه كرما فليس بكاذب… ومن ظنه نخلا فليس يجهل
لحومهما الأعناب والرطب الذي… هو الحل، والدر الرحيق المسلسل","“Abu al-Alaa immediately dictated the following answer to my messenger: ‘Thy question admits of two solutions, both of them suitable; some therefore may answer it and yet be mistaken. He who thinks that vine is the word of the enigma is not in the wrong, and he who thinks that it is date-tree must not be called a fool. Their flesh is the grape and the date; both may be lawfully eaten, but their milk is the delicious wine."
"ولكن ثمار النخل وهي غضيضة… تمر وغض الكرم يجنى ويؤكل
يكلفني القاضي الجليل مسائلا… هي النجم قدرا بل أعز وأطول
ولو لم أجب عنها لكنت بجهلها… جديرا ولكن من يودك مقبل","However, the fruit of the palm-tree is bitter when green, and grapes still green are gathered and eaten. Let the highly-respected kadi require from me an answer to questions numerous as the stars, nay, more lofty and more difficult to reach, and if I answer them not, I shall deserve never to know them: but the friend who loves him will encounter every difficulty"
"فأجبته عنه، وقلت:
أنار ضمير من يعز نظيره… من الناس طرا سابغ الفضل مكمل
ومن قلبه كتب العلوم بأسرها… وخاطره في حدة النار مشعل
تساوى له سر المعاني وجهرها… ومعضلها باد لديه مفصل","To this I made the following answer: ‘One who could hardly find his equal, in the world, a man of ample knowledge and perfect every way, has excited me to reflection. His heart is a library of all the sciences, and his mind is active as an ardent fire. He understands equally well the most obscure and the simplest ideas; their difficulties are for him plain and clear."
"ولما أنار الحب قاد منيعه… أسيرا بأنواع البيان يكبل
وقربه من كل فهم بشكفه… وإيضاحه حتى رآه المغفل","When he awakes a man’s heart to friendship, he leads him, though resisting, a prisoner, captivated by the beauty of his eloquence. He explains and exposes so well every point, that it may be perceived and understood by even an inattentive mind."
"وأعجب منه نظمه الدر مسرعا… ومرتجلا من غير ما يتمهل
فيخرج من بحر ويسمو مكانه… جلالا إلى حيث الكواكب تنزل
فهنأه الله الكريم بفضله… محاسنه والعمر فيها مطول","I admire his talent for composing verses so promptly and with so little hesitation. He draws [his information) from [his mind which is) a sea [of knowledge), and his merit exalts him even to the mansion of the planets. May the bounteous God in his mercy grant him the full enjoyment of his talents during a lengthened life!’"
"فأجاب مرتجلا وأملى على الرسول:
ألا أيها القاضي الذي بدهائه… سيوف على أهل الخلاف تسلل
فؤادك ممهور من العلم آهل… وجدك في كل المسائل مقبل
فإن كنت بين الناس غير ممول… فأنت من الفهم المصون ممول","On this, Abu Al-Alaa dictated extempore these lines lo the messenger: You, O kadi, whose acuteness (in argument) is as a drawn sword to confound the adversaries of the truth; your heart is the dwelling of science, and your merit, in every discussion, is admitted as superior. Though possessing little worldly wealth, you are rich in treasured science."
"إذا أنت خاطبت الخصوم مجادلا… فأنت، وهم مثل الحمائم، أجدل
كأنك من في الشافعي مخاطب… ومن قلبه تملي فما تتمهل
وكيف يرى علم ابن إدريس دارسا… وأنت بإيضاح الهدى متكفل
تفضلت حتى ضاق ذرعي بشكر ما… فعلت وكفي عن جوابك أجمل","When you maintain a controversy, you are a falcon and your opponents are as pigeons; you seem to speak with al-Shafie’s mouth, and, prompt in replying, to draw your arguments from his mind. Who now can say that the learning of (al-Shafie) the son of Idris, has been lost, when you undertake to light the (path of true) direction. Your kindness was so great, that I could not give you sufficient thanks, and it had been better for me to abstain from replying."
"لأنك في كنه الثريا فصاحة… وأعلى ومن يبغي مكانك أسفل
فعذرك في أني أجبتك واثقا… بفضلك فالإنسان يسهو ويذهل
وأخطأت في إنفاذ رقعتك التي… هي المجد لي منها أخير وأول
ولكن عداني أن أروم احتفاظها… رسولك وهو الفاضل المتفضل","(Let me have) your pardon; for I answered, confiding in your kindness; human nature is careless and reflects not. You also did wrong in sending me a note which should have been my first and my last title of glory, but, preoccupied by the talents and the kindness of your messenger, I had not time to learn it by heart."
"ومن حقها أن يصبح المسك عامرا… لها وهي في أعلى المواضع تجعل
فمن كان في أشعاره متمثلا… فأنت امرؤ في العلم والشعر أمثل
تجملت الدنيا بأنك فوقها… ومثلك حقا من به تتجمل","That note could have justly claimed the merit of giving fresh perfume to musk, and of being deposited in the most exalted place of honor. Let some poets depict themselves in their verses, you depict yourself better than they in your learning and your poetry. The earth is proud to bear you on its surface, and well may it be proud of a person such as you."
وذكر السمعاني في الذيل” في ترجمة أبي الحسن علي بن أحمد بن الحسين بن أحمد بن الحسين بن محمويه اليزدي أنه كان له عمامة وقميص بينه وبين أخيه: إذا خرج ذاك قعد هذا في البيت، وإذا خرج هذا احتاج ذاك أن يقعد.”,"The following anecdote is related by al-Samani in his Zail, when giving the life of Abu Ishak Ali Ibn Ahmad Ibn Mahmuyah al-Yazdi: He (Ibn Mahmuyah) and his brother had but a single turban and a single shirt between them, so that when one of them went out, the other was obliged to stay at home."
قال السمعاني: وسمعته يقول يوماص، وقد دخلت عليه مع علي بن الحسين الغزنوي الواعظ مسلما داره، فوجدناه عريانا، متأزرا بمئزر، فاعتذر من العري وقال: نحن إذا غسلنا ثيابنا نكون كما قال القاضي أبو الطيب الطبري:,"I went to see him one day” continues al-Samani and present him my respects, and I had with me Ali Ibn al-Husain al-Ghaznawi the preacher, when, oh entering his house, we found him without any clothing except an izar tied round his waist. He begged of us to excuse him for appearing in that state, and added: ‘When we wash our clothes, we are as the persons whom the kadi Abu al-Taiyib al-Tabari describes in this verse:"
قوم إذا غسلوا ثياب جمالهم… لبسوا البيوت إلى فراغ الغاسل,"People who, when they wash the robes in which they deck themselves, take the house for a cloak till he that washes has done his task."
عاش مائة سنة وسنتين، لم يختل عقله ولا تغير فهمه، يفتي ويستدرك على الفقهاء الخطأ ويقضي ببغداد ويحضر المواكب في دار الخلافة إلى أن مات.,"Al-Tabari lived to the age of one hundred and two years, without any alteration or decay of his mental faculties; he continued till his death to give decisions on points of law, to correct the mistakes of other jurisconsults, to fulfil the duties of kadi at Baghdad, and to attend the caliph when he went out in state."
تفقه بآمل على أبي علي الزجاجي صاحب ابن القاص، وقرأ على أبي سعد الإسماعيلي وأبي القاسم بن كج بجرجان، ثم ارتحل إلى نيسابور، وأدرك أبا الحسن الماسرجسي فصحبه أربع سنين وتفقه عليه،,"He studied the law at Amul under the tuition of Abu Ali al- Zujaji, the disciple of Ibn al-Kass, and he learned the reading of the Quran at Jurjan from Abu Saad al-Ismaili and Abu al-Kasim Yusuf Ibn Kajj. He then proceeded to Naisapur, where he met Abu al-Hasan (Muhammad) al- Masarjisi, under whom he studied jurisprudence for four years."
ثم ارتحل إلى بغداد وحضر مجلس الشيخ ابي حامد الاسفرايني. وعليه اشتغل الشيخ أبو إسحاق الشيرازي، وقال في حقه: لم أر فيمن رأيت أكمل اجتهادا واشد تحقيقا وأجود نظرا منه”.”,"From thence he removed to Baghdad, where he followed the course of lectures given by the shaikh Abu Hamid al-lsfaraini. Abu Ishak al-Shirazi was a pupil of al-Tabari’s and he speaks of his master in these terms: “Of all the men I ever saw, not one surpassed him in conscientious efforts to clear up points of law; in his scrupulous verification of authorities, and in the justness of his views.”"
وشرح مختصر المزني وفروع أبي بكر ابن الحداد المصري، وصنف في الأوصل والمذهب والخلاف والجدل كتبا كثيرة.,"He composed a commentary on al-Muzani’s Mukhtasar and on Abu Bakr Ibn al-Haddad al-Misri’s furou. He wrote also a great number of works on the dogmas of religion, on the doctrines of the Shafiite sect, on the points of controversy between the sects, and on dialectics."
وقال الشيخ أبو إسحاق:  لازمت مجلسه بضع عشرة سنة، ودرست أصحابه في مسجده سنين بإذنه، ورتبني في حلقته”.”,"The shaikh Abu Ishak al-Shirazi says: “I followed his lessons with assiduity for upwards of ten years, and I acted as a professor, with his authorization, for two years, during which I instructed his scholars in the mosque where he himself taught. He then confided to me the direction of his whole class.”"
واستوطن بغداد وولي القضاء بربع الكرخ بعد موت أبي عبد الله الصيمري، ولم يزل على القضاء إلى حين وفاته.,He inhabited Baghdad and acted as kadi in the suburb of Karkh on the decease of Abu Abd Allah al-Saimari; this place he continued to hold till his death.
وكان مولده بآمل سنة ثمان وأربعين وثلثمائة، وتوفي في شهر ربيع الأول يوم السبت لعشر بقين منه سنة خمسين واربعمائة، رحمه الله تعالى، ببغداد، ودفن من الغد في مقبرة باب حرب وصلي عليه في جامع المنصور.,"He was born at Amul A.H. three hundred and forty eight (A. D. nine hundred and fifty nine or nine hundred and sixty), and died at Baghdad on Saturday, the twentieth of the first Rabi, A. H. four hundred and fifty (May, A. D. one thousand and fifty eight); the next morning, he was interred in the cemetery at the Gate of Harb [Bab Harb). The funeral service was said over him in the mosque of al-Mansur."
"والطبري: قد تقدم الكلام عليه أنه منسوب إلى طبرستان.
وآمل: بمد الهمزة وضم الميم وبعدها لام، مدينة عظيمة هي قصبة طبرستان.","We have already mentioned that Tabari means belonging to Tabaristan. Amul (written with a long A), is the name of a great city, the metropolis of Tabaristan."
ابن بابشاذ النحوي,IBN BABSHAD THE GRAMMARIAN
أبو الحسن طاهر بن أحمد بن بابشاذ النحوي؛ يقال إن أصله من الديلم، وكان هو بمصر إمام عصره في علم النحو،,Abu al-Hasan Tahir Ibn Ahmad Ibn Babshad was the greatest grammarian of his time in Egypt; it is said that his family belonged originally to Dailem.
وله المصنفات المفيدة، منها: المقدمة” المشهورة، وشرحها، و “شرح الجمل” للزجاجي، و “شرح كتاب الأصول” لابن السراج، وجمع في حال انقطاعه شكة كبيرة في النحو، يقال إنها لو بيضت قاربت خمس عشرة مجلدة، وسماها النحاة بعده الذين وصلت إليهم “تعليق الغرفة””,"He is the author of some instructive works, particularly the celebrated Mukaddama, or introduction to grammar, to which he joined a commentary. He composed also a commentary on the Jamal of al-Zajjaji, and another on the Osul of Ibn al-Sarraj. During his retirement from the world he compiled a copious treatise on grammar (which, however; he left unpublished), it is said that a fair copy of it would have formed pearly fifteen volumes. The grammarians into whose hands it afterwards fell, called it the Taalik al-Ghurfa."
وانتقلت هذه التعليقة إلى تلميذه أبي عبد الله محمد بن بركات السعدي النحوي اللغوي المتصدر موضعه، ثم انتقلت منه إلى صاحبه: أبي محمد عبد الله بن بري النحوي المتصدر في مكانه،,"It passed first from him to his disciple Abu Abd Allah Muhammad Ibn Barakat al-Saadi the grammarian and philologer, who replaced him as a professor; it passed then to Ibn Barakat’s disciple and successor, the grammarian Abi Muhammad Abd Allah Ibn Bari."
ثم انتقلت بعده إلى صاحبه أبي الحسين النحوي المنبوز بثلط الفيل، المتصدر في موضعه، وقيل: إن كل واحد من هؤلاء كان يهبها لتلميذه ويعهد إليه بحفظها. ولقد اجتهد جماعة من الطلبة في نسخها، فلم يتمكنوا من ذلك.,"and from him to his pupil and successor the grammarian Abu al-Husain, who was generally known by the opprobrious surname of Thalt al-Fil (elephant’s dung). It is stated that each of these persons left it to his disciple with the recommendation of keeping it carefully, and students frequently endeavored to obtain leave to copy it, but without success."
وانتفع الناس بعلمه وتصانيفه. وكان وظيفته بمصر أن ديوان الإنشاء لا يخرج منه كتاب حتى يعرض عليه ويتأمله،,"By his learning and writings, Ibn Babshad was highly useful. He held a place at the Chancery office, at Egypt, and no paper went out of it without being submitted to his examination."
فإن كان فيه خطأ من جهة النحو أو اللغة أصلحه كاتبه، وإلا استرضاه فسيروه إلى الجهة التي كتب إليها، وكان له على هذه الوظيفة راتب من الخزانة يتناوله في كل شهر، وأقام على ذلك زمانا.,"if he perceived in lit any fault of grammar or of style, he had it rectified by the clerk who wrote it out; but if he found it correct, he gave his approval to it and it was then sent off to its address. For this service he received a salary from the treasury, which was paid to him monthly. He filled this post for some time (but at length gave it up)."
ويحكى أنه كان يوما في شطح جامع مصر وهو يأكل شيئا وعنده ناس، فحضرهم قط فرموا له لقمة، فأخذها في فيه وغاب عنهم ثم عاد إليهم، فرموا له شيئا آخر ففعل كذلك،,"It is said that he was induced to do so from the following circumstance: Being one day on the roof of the mosque at Old Cairo with some other persons, eating a collation, a cat went over to them and they gave it a bit of meat. The animal took it into its mouth and went off, but soon returned again, on which they threw another morsel to it."
وتردد مرارا كثيرة وهم يرمون له وهو يأخذه ويغيب به ثم يعود من فوره، حتى عجبوا منه، وعلموا أن مثل هذا الطعام لا يأكله وحده لكثرته، فلما استرابوا حاله تبعوه فوجدوه يرقى إلى حائط في سطح الجامع، ثم ينزل إلى موضع خال صورة بيت خراب،,"This it carried off also, and it kept going and coming a great number of times, at each of which it received from them another bit. Struck with this singularity, and knowing that no single cat could eat all that they had given, they suspected something extraordinary, and followed the animal. They then saw it clamber over a wall on the roof and go down into an empty place like an abandoned room."
وفيه قط آخر أعمى، وكل ما يأخذه من الطعام يحمله إلى ذلك القط ويضعه بين يديه وهو يأكله. فعجبوا من تلك الحال، فقال ابن بابشاذ:,"There they found another cat, but blind, eating of the food which had been brought to it and set before it by its companion. They were much struck with this, and Ibn Babshad said."
إذا كان هذا حيوانا أخرس قد سخر الله سبحانه وتعالى له هذا القط، وهو يقوم بكفايته ولم يحرمه الرزق، فكيف يضيع مثلي ثم قطع الشيخ علائقه واستعفى من الخدمة ونزل عن راتبه ولازم بيته واشتغاله متوكلا على الله سبحانه وتعالى.,"“Since God has caused this dumb animal to be served and fed by another cat, and has not withheld from it its nourishment, how could he let a human being such as I am perish of hunger?” He immediately broke off all the ties which bound him to the world; he gave up his place, renounced his salary and shut himself up in a chamber, where he pursued his studies in the full confidence that God would provide for him."
وما زال محروسا محمول الكلفة إلى أن مات عشية اليوم الثالث من رجب سنة تسع وستين وأربعمائة بمصر، ودفن في القرافة الكبرى، رحمه الله تعالى، وزرت بها قبره، وقرأت تاريخ وفاته على حجر عند رأسه، كما هو ها هنا.,"His friends then took care of him and supported him till he died. His death took place on the evening of die third day of Rajab, A. H. four hundred and sixty nine (January, A.D. one thousand and seventy seven), in Old Cairo, and he was interred in the greater Karafa cemetery. I have visited his tomb and the date here given I took from the stone at the head of his grave."
وكان سبب موته أنه لما انقطع وجمع أطرافه وباع ما حوله وأبقى ما لا بد له منه، كان انقطاعه في غرفة بجامع عمرو بن العاص، وهو الجامع العتيق بمصر،,"He came by his death in the following manner: On quitting the world, he collected his property and sold it all, except those articles which he absolutely required; he then took up his abode in an upper room (ghurfa) of the mosque of Amr Ibn al-Aasi, or, as it is now called, al-Jami al-Atik (the Old Mosque), at Old Cairo."
فخرج ليلة من الغرفة إلى سطح الجامع، فزلت رجله من بعض الطاقات المؤدية للضوء إلى الجامع، فسقط وأصبح ميتا.,"One night, he went out on the roof of the mosque and having stumbled on one of the openings serving for the admission of light into the interior, he fell through, and the next morning he was found dead."
وبابشاذ: بباءين موحدتين بينهما ألف ثم شين معجمة وبعد الألف الثانية ذال معجمة، وهي كلمة عجمية تتضمن الفرح والسرور.,Babshad is a Persian word including the ideas of joy and happiness.
طاهر بن الحسين,TAHIR IBN AL-HUSAIN AL-KHUZAI
أبو الطيب طاهر بن الحسين بن مصعب بن رزيق بن ماهان، ورأيت في مكان آخر: رزيق بن أسعد بن رادويه، وفي مكان آخر: أسعد بن زاذان – والله أعلم – وقيل مصعب بن طلحة بن رزيق الخزاعي بالولاء الملقب ذا اليمينين؛,"Abu al-Taiyib Tahir Ibn al-Husain Ibn Musab Ibn Ruzaik Ibn Mahan (or, as I have read somewhere else: Ruzaik Ibn Asaad Ibn Rad Ayah, or, as I have found it in another place: Asaad Ibn Zadan (some say, Musab Ibn Talha Ibn Ruzaik) al-Khuza’i, surnamed Zu al-Yaminain (ambidexter), was a member, by adoption, of the tribe of Khuza’a."
كان جده رزيق بن ماهان مولى طلحة الطلحات الخزاعي المشهور بالكرم والجود المفرط، وكان طاهر من أكبر أعوان المأمون، وسيره من مرو كرسي خراسان لما كان المأمون بها إلى محاربة أخيه الأمين ببغداد لما خلع المأمون بيعته، والواقعة مشهورة،,"his grandfather Ruzaik Ibn Mahan having been a manumitted slave of Talha al-Talhat al-Khuza’i, him who was so highly celebrated for his nobleness of soul and his excessive liberality. Tahir was one of al-Mamun’s ablest supporters: when that prince was residing at Marw, the capital of Khorasan, he revolted against his brother al-Amin and dispatched Tahir, with an army, to attack him at Baghdad, an event of which the history is well known."
وسير الأمين أبا يحيى علي بن عيسى بن ماهان لدفع طاهر عنه، فتواقعا وقتل علي في المعركة.,"Abu Yahya Ali Ibn Isa Ibn Mahan was sent by al-Amin to repel Tahir, but, in the battle which ensued, he lost his life."
ذكر ابن العظيمي الحلبي في تاريخه أن الأمين وجه علي بن عيسى بن ماهان لملاقاة طاهر بن الحسين، فلقيه بالري فقتل علي بن عيسى لسبع خلون من شعبان سنة خمس وتسعين ومائة.,"Ibn al-Azimi al-Halabi (the native of Aleppo) says in his History that al-Amin sent Ali Urn Isa Ibn Mahan against Tahir Ibn al-Husain and that they encountered at Rai, where Ali was slain on the seventh of Shaban, A. H. one hundred and ninety five (May, A. D. eight hundred and eleven)"
قلت: وذكر الطبري في تاريخه هذه الواقعة في سنة خمس وتسعين، ولم يعين الشهر، لكنه قال: إنه قتل في الحروب، وسير طاهر بالخير إلى مرو، وبينهما نحو مائتين وخمسين فرسخا، فسار الكتاب ليلة الجمعة وليلة السبت وليلة الأحد، ولم يذكر في أي شهر، فوصلهم يوم الأحد،,"and al-Tabari, in his History, states that the battle took place in the year one hundred and ninety five, without marking in what month; but he then says: “Ali was slain in battle and Tahir sent a messenger to Marw with the news. These two places are separated by an interval of about two hundred and fifty parasangs; the express was on the way from the eve of Friday till Sunday morning” he does not mention the month “and he arrived with the “ dispatch on Sunday.”"
ثم قال بعد هذا: وخرج علي بن عيسى من بغداد لسبع ليال خلون من شعبان من سنة خمس وتسعين. والظاهر أن ابن العظيمي اشتبه عليه يوم قتل علي بن عيسى بيوم خروجه من بغداد.,"Further on, he says: “Ali Ibn Isa went forth from Baghdad on the seventh of Shaban, A. H. one hundred and ninety five.” It is therefore manifest that Ibn al-Azimi has confounded the date of Ali’s death with that of his departure from Baghdad."
ثم قال بعد هذا: إن الخبر وصل إلى بغداد بقتله يوم الخميس النصف من شوال من السنة، فيحتمل أنه قتل لسبع أو لتسع من شوال، وتصحف على الناسخ شوال بشعبان، فيكون كما قال الطبري خرج من بغداد في شعبان، وقتل في شوال أو في رمضان، والله أعلم.,"Al-Tabari then says: ‘The news of his death arrived at Baghdad on Thursday the fifteenth of Shawwal of the same year.” It is therefore probable that he lost his life on the seventh or ninth of Shawwal, and that the copyist wrote the name of this month Shaban, by mistake; and, in that case, he may have left Baghdad in Shaban as al-Tabari has said, and his death may have taken place in the month of Shawwal or Ramadan; but this, God knows best."
وتقدم طاهر إلى بغداد وأخذ ما في طريقه من البلاد، وحاصر بغداد والأمين بها، وقتله يوم الأحد لست أو أربع خلون من صفر سنة ثمان وتسعين ومائة،,"Tahir then marched towards Baghdad, taking possession of all the places through which he passed, and having besieged al-Amin in that city, he slew him on Sunday the sixth (or the fourth) of Safar, A.H. one hundred and ninety eight (October, A.D. eight hundred and thirteen)."
ذكره الطبري في تاريخه؛ وقال غيره: إن طاهرا سير إلى المأمون يستأذنه في أمر الأمين إذا ظفر به، فبعث إليه بقميص غير مقور، فعلم أنه يريد قتله، فعمل على ذلك، والله أعلم؛,"This is the account given by al-Tabari, but another historian says: “Tahir sent to al-Mamun, requesting his permission to do as he pleased with al-Amin in case he took him prisoner; but in reply, al-Mamun sent him a shirt with no opening in it for the head: by this Tahir knew that he wished him to be put to death, and he acted accordingly.”"
وحمل رأسه إلى خراسان ووضع بين يدي المأمون، وعقد للمأمون على الخلافة، فكان المأمون يرعاه لمناصحته وخدمته.,"He sent al-Amin’s head to Khorasan that it might be presented to al-Mamun, who was then declared caliph. Al-Mamun treated Tahir with great respect for the soundness of his counsels and the services which he had rendered."
وقيل لطاهر ببغداد لما بلغ: ليهنك ما أدركته من هذه المنزلة التي لم يدركها أحد من نظرائك بخراسان، فقال: ليس يهنيني ذلك، لأني لا ارى عجائز بوشنج يتطلعن إلي من أعالي سطوحهن إذا مررت بهن، وإنما قال ذلك لأنه ولد ونشأ بها، وكان جده مصعب واليا عليها وعلى هراة.,"When Tahir attained the height of his eminence, someone said to him at Baghdad: “May you well enjoy the rank which you now hold and which none of your rivals in Khorasan have ever reached!” To which he replied: “That is what I am unable to enjoy, since I cannot see the aged females of Bushanj climbing up to the roofs of their houses that they may get a sight of me as I pass by.” He said this because he was born at Bushanj and had passed his youth there; his grandfather Musab having been governor of that place and of Herat."
وكان شجاعا أديبا، وركب يوما ببغداد في حراقته، فاعترضه مقدس ابن صيفي الخلوقي الشاعر، وقد أدنيت من الشط ليخرج، فقال: أيها الأمير، إن رأيت أن تسمع مني أبياتا، فقال: قل، فأنشأ يقول:,"Tahir was not only a brave soldier, but an elegant-scholar. As he was one day making an excursion in his barge {on the Tigris) at Baghdad, the poet Mukaddis Ibn Saifi al-Khaluki went to meet him at the landing-place and said: “O emir! will you be pleased to hear some verses of my composition?” “Let us have them,” said he. The poet then recited these lines:"
"عجبت لحراقة ابن الحسين لا… غرقت كيف لا تغرق
وبحران: من فوقها واحد… وآخر من تحتها مطبق
وأعجب من ذاك أعوادها… وقد مسها كيف لا تورق","I wonder how the bark of the son of al-Husain can escape from sinking; and may it never be submerged, It is placed between two seas; one of them (a tea of generosity) is upon it, and the other is beneath it. I wonder how its planks, on being touched by his hand, do not shoot out leaves and flowers."
فقال طاهر: أعطوه ثلاثة آلاف دينار ، وقال له: زدنا حتى نزيدك، فقال: حسبي.,"“Give him three thousand dinars,” said Tahir. “Give me more,” said Ibn Saied, ‘‘and you shall have more verses.” “I have got enough,” replied Tahir."
"ولبعض الشعراء في بعض الرؤساء، وقد ركب البحر، وما أقصر فيه:
ولما امتطى البحر ابتهلت تضرعا… إلى الله يا مجري الرياح بلطفه
جعلت الندى من كفه مثل موجه… فسلمه واجعل موجه مثل كفه","Similar to this are the following, well-turned verses addressed by a poet to a man in high station who had set out on a voyage: When he embarked on the sea, I implored God with humility and said: “O thou whose bounty can set the breezes to blow! let generosity flow from his hands (at abundant) as the waves of the ocean; preserve him from danger, and let the waves of the ocean be (smooth) like his hand”"
وكان طاهر قد احتاج إلى الأموال عند محاصرة بغداد، فكتب إلى المأمون يطلبها منه، فكتب له إلى خالد بن جيلويه الكاتب ليقرضه ما يحتاج إليه، فامتنع خالد من ذلك، فلما أخذ طاهر بغداد أحضر خالدا وقال له: لأقتلنك الشركة المتعهدة قتلة،,"When Tahir was besieging Baghdad, he found himself in want of money and wrote for some to al-Mamun. The prince, in reply, sent him a letter addressed to Khalid Ibn Jilawaih the katib, requesting him to lend the sum which Tahir required; this, however, Khalid refused to do. On taking Baghdad, Tahir caused Khalid to be brought before him and declared that he would make him die by the worst of deaths."
فبذل من الماء شيئا كثيرا فلم يقبله منه، فقال خالد: قد قلت شيئا فاسمعه، ثم شأنك وما أردت، فقال طاهر: هات، وكان يعجبه الشعر، فأنشده:,"On this, Khalid offered a large sum to save his life, but his proposal was rejected; he then said: “I have composed some verses; “hear them, and after that, do what you will.” Tahir, who was fond of poetry, replied: “Let us have them;” and Khalid recited these lines."
"زعموا بأن الصقر صادف مرة… عصفور بر ساقه المقدور
فتكلم العصفور تحت جناحه… والصقر منقض عليه يطير
ما كنت يا هذا لمثلك لقمة… ولئن شويت فإنني لحقير
فتهاون الصقر المدل بصيده… كرما فأفلت ذلك العصفور
فقال طاهر: أحسنت، وعفا عنه.","A falcon, they say, once met a sparrow of the plain, driven into danger by the decree of fete. He darted on it and was striking it down with his wing, when it said: “I am not a fit quarry for one like thee; even were I roasted I should be a despicable morsel.” The haughty falcon, full of generous pride, contemned his prey, and the sparrow then escaped. Tahir approved the verses and pardoned him."
"وكان طاهر بفرد عين، وفيه يقول عمرو بن بانة – الآتي ذكره إن شاء الله تعالى -:
يا ذا اليمينين وعين واحدة… نقصان عين ويمين زائدة","He had but one eye, and this induced Amr Ibn Bana, whose life shall be given later, to compose on him this verse: thou ambidexter I thou hast an eye too little, and a hand too much"
ويحكى أن إسماعيل بن جرير البجلي كان مداحا لطاهر المذكور، فقيل له: إنه يسرق الشعر ويمدحك به، فأحب طاهر أنه يمتحنه، فقال له: تهجوني، فامتنع، فألزمه بذلك، فكتب إليه:,"Ismail Ibn Jarir al-Bajali was assiduous in his praise of Tahir, and the latter, having been told that the verses Ismail addressed to him were by some other poet, resolved on putting his talent to the test, and said: “ Make a satire on me.” This he refused to do, but being forced at length by Tahir’s insisting, he wrote down and handed to him the following verses:"
"رأيتك لا ترى إلا بعين… وعينك لا ترى إلا قليلا
فأما إذ أصبت بفرد عين… فخذ من عينك الأخرى كفيلا
فقد أيقنت أنك عن قريب… بظهر الكف تلتمس السبيلا","O see thee with but one eye, and that eye sees but little. Since thou hast lost one, thou should find some person to answer for the safety of the other; for I am certain that thou wilt soon have to feel thy way."
فلما وقف عليها قال له: احذر أن تنشدها أحدا، ومزق الورقة.,"Tahir, having read these lines, warned him not to repeat them and tore the paper."
ولما استقل المأمون بالأمر بعد قتل أخيه الأمين كتب إلى طاهر بن الحسين المذكور وهو مقيم ببغداد والمأمون مقيم بخراسان بأن يسلم إلى الحسن بن سهل – المقدم ذكره – جميع ما افتتحه من البلاد، وهي العراق وبلاد الجبل وفارس والأهواز والحجاز واليمن، وأن يتوجه هو إلى الرقة، وولاه الموصل وبلاد الجزيرة الفراتية والشام والمغرب، وذلك في بقية سنة ثمان وتسعين ومائة.,"When al-Mamun obtained the sovereign power on the death of his brother al-Amin, he wrote from Khorasan, where he was residing, to Tahir Ibn al-Husain who was then at Baghdad. In his letter, he directed him to give up to al-Hasan Ibn Sahl the person of whom we have spoken, all the countries which he had subdued, namely: Arabian and Persian Iraq, Fars, al-Ahwaz, Hijaz, and Yemen, after which he was to proceed to al-Rakka and assume the government of Mosul, Mesopotamia, Syria, and the West {Egypt and North Africa). This happened towards the close of the year four hundred and ninety eight (August, A. D. eight hundred and fourteen)."
وأخبار طاهر كثيرة – وسيأتي ذكر ولده عبد الله وحفيده عبيد الله في حرف العين إن شاء الله تعالى -.,The particulars of Tahir’s proceedings are very numerous (and may be found in any of the works on general history). We shall give the life of his son Abd Allah and of his grandson Obaid Allah.
وكان مولده سنة تسع وخمسين ومائة. وتوفي يوم السبت لخمس بقين من جمادى الآخرة سنة سبع ومائتين بمدينة مرو رحمه الله تعالى.,"Tahir was born A. H. one hundred and fifty nine (A. D. seven hundred and seventy five or seven hundred and seventy six), and died on Saturday, the twenty fourth of the latter Jumada, A. H. two hundred and seven (November, A. D. eight hundred and twenty two) at Marw."
وكان المأمون قد ولاه خراسان، فوردها في شهر ربيع الآخر سنة ست ومائتين، واستخلف ابنه طلحة، هكذا قال السلامي في كتاب أخبار ولاة خراسان”،”,"Al-Mamun had conferred on him the government of Khorasan, where he arrived in the month of the latter Rabi, A. H. two hundred and six (September A. D. eight hundred and twenty one), some say, two hundred and five. He chose for his lieutenant his son Talha such are al-Salami’s words in his History of the governors of Khorasan."
وقال غيره: إنه خلع طاعة المأمون، وجاءت كتب البريد من خراسان تتضمن ذلك، فقلق المأمون لذلك قلقا شديدا، ثم جاءته كتب البريد ثاني يوم أنه أصابته عقيب ما خلع حمى فوجد في فراشه ميتا، وقيل إنه حدث به في جفن عينه حادث، فسقط ميتا.,"Another writer says: “Tahir renounced his allegiance to al-Mamun, who learned the circumstance from letters forwarded to him by post from Khorasan. This intelligence alarmed him exceedingly, but the next day he received other dispatches, by which he was informed that Tahir fell ill of a fever after his revolt and had been found dead in his bed.”"
وحكى هارون بن العباس بن المأمون في تاريخه، قال: دخل طاهر يوما على المأمون في حاجة فقضاها وبكى حتى اغرورقت عيناه بالدموع،,Harun Ibn al-Abbas Ibn al-Mamun relates the following circumstance in his History: “Tahir went one day to ask some favor from al-Mamun; the prince granted it and then wept till his eyes were drowned in tears.
فقال طاهر: يا أمير المؤمنين لم تبكي لا أبكى الله عينك، وقد دانت لك الدنيا وبلغت الأماني، فقال: أبكي لا عن ذل ولا عن حزن، ولكن لا تخلو نفس من شجن،,"‘Commander of the faithful!’ said Tahir, ‘why do you weep? May God never cause you to shed a tear! The universe obeys you, and you have obtained your utmost wishes.’ I weep not,’ replied the caliph, ‘from any humiliation which may have befallen me, neither do I weep from grief, but my mind is never free from cares.’"
فاغتنم طاهر وقال لحسين الخادم وكان يحجب المأمون في خلواته: أريد أن تسأل أمير المؤمنين عن موجب بكائه عندما رآني، ثم أنفذ طاهر للخادم مائة ألف درهم، فلما كان في بعض خلوات المأمون وهو طيب الخاطر قال له حسين الخادم:,"These words gave great uneasiness to Tahir, and (on retiring) he said to Husain, the eunuch who waited at the door of the caliph’s private apartment: “I wish you to ask the Commander of the faithful why he wept on seeing me.” He then sent him one hundred thousand dirhams. Sometime afterwards, when al-Mamun was alone and in a good humor, Husain said to him."
يا أمير المؤمنين، لم بكيت لما دخل عليك طاهر فقال: مالك ولهذا ويلك قال: غمني بكاؤك، فقال: هو أمر إن خرج من رأسك أخذته، فقال: يا سيدي ومتى أبحت لك سرا قال:,"“Why did you weep when Tahir came to see you?” What is that to you?” replied the prince. “ It made me sad to see you weep,” answered the eunuch. “I shall tell you the reason, but if you ever allow it to pass your lips, I shall have your head taken off.” “O, my master! did I ever disclose any of your secrets?”"
إني ذكرت محمدا أخي وما ناله من الذلة، فخنقتني العبرة، ولن يفوت طاهرا مني ما يكره، فأخبر حسين طاهرا بذلك، فركب طاهر إلى أحمد بن أبي خالد فقال له: إن الثناء مني ليس برخيص وإن المعروف عندي ليس بضائع، فغيبني عن المأمون،,"“I was thinking of my brother Muhammad, said the caliph, “and of the misfortune which befell him, so that I was nearly choked with weeping; but Tahir shall not escape me! I shall make him feel what he will not like.” Husain related this to Tahir, who immediately rode off to Ahmad Ibn Abi Khalid and said to him: I am not parsimonious in my gratitude, and a service rendered to me is never lost; contrive to have me removed away from al-Mamun.””"
فقال: سأفعل، فبكر إلي غدا، وركب أحمد إلى المأمون فقال له: لم أنم البارحة، فقال له: ولم قال: لأنك وليت خراسان غسان وهو ومن معه أكلة رأس، وأخاف أن يصطلمه مصطلم، فقال: فمن ترى قال: طاهر،,"“I shall” replied Ahmad; “come to me tomorrow morning.” He then rode off to al-Mamun and said: “I was not able to sleep last night.” “Why so?” said the caliph. “Because you have entrusted Ghassan with the government of Khorasan, and his friends are very few; and I fear that ruin awaits him.” “And whom do you think a proper person for it?” said al-Mamun. “Tahir,” replied Ibn Abi Khalid."
قال: هو جائع، فقال: أنا ضامن له، فدعا به المأمون وعقد له على خراسان من ساعته، وأهدى له خادما كان رباه، وأمره إن رأى ما يريبه أن يسمه، فلما تمكن طاهر من الولاية قطع الخطبة. حكى كلثوم بن ثابت متولي بريد خراسان,"“He is ambitious,” observed the caliph. “ I will answer for his “ conduct;” said the other. Al-Mamun then sent for Tahir, and named him governor of Khorasan on the spot; he made him also a present of a eunuch whom he had brought up, and to whom he had just given orders to poison his new master if he remarked anything suspicious in his conduct. When Tahir was solidly established in his government, he ceased making the’ khutba (for al-Mamun); this event is related in the following terms by Kulthum Ibn Thabit, the director of the post establishment in Khorasan."
قال: صعد طاهر المنبر يوم الجمعة وخطب، فلما بلغ ذكر الخليفة أمسك، فكتب بذلك إلى المأمون على خيل البريد، واصبح طاهر يوم السبت ميتا فكتب أيضا بذلك، فلما وصلت الخريطة الأولى إلى المأمون دعا أحمد بن أبي خالد,"Tahir mounted the pulpit on Friday, and pronounced the khutba; when he came to the part in which the caliphs name should be mentioned, he stopped short. A dispatch was immediately sent off by express to inform al-Mamun of the circumstance, and the next morning, Saturday, Tahir was found dead in his bed. A second dispatch containing this intelligence was forwarded to al-Mamun. On receiving the packet containing the first dispatch, he called in Ahmad Ibn Abi Khalid, and said."
وقال: اشخص الآن فأت به كما ضمنت، واكرهه على المسير في يومه، ثم بعد شدائد أذن له في المبيت، ثم وافت الخريطة الثانية من يومه بموته، وقيل: إن الخادم سمه في كامخ.,"Go immediately, and bring him here as you promised to do.’ He even insisted that he should set out that very day, and it was with great difficulty that he consented to his remaining another night. The following day, the second dispatch arrived, bringing the news of Tahir’s death. It is said that the eunuch administered the poison to him in some sauce."
ثم إن المأمون استخلف ولده طلحة على خراسان، وقيل إنه جعله خليفة بها لأخيه عبد الله بن طاهر الآتي ذكره، وتوفي طلحة سنة ثلاث عشرة ومائتين ببلخ.,"On his death, his son Talha was nominated by al-Mamun to the government of Khorasan; but some say that he was merely appointed to act as the lieutenant of his brother Abd Allah Ibn Tahir (whose life we intend to give). Talha died at Balkh, A. H. two hundred and thirteen (A. D. eight hundred and twenty eight or eight hundred and twenty nine)."
واختلفوا في تلقيبه بذي اليمينين لأي معنى كان، فقيل لأنه ضرب شخصا في وقعته مع علي بن ماهان كما تقدم فقده نصفين، وكانت الضربة بيساره، فقال فيه بعض الشعراء:,"Different reasons have been assigned for the origin of Tahir’s surname Zu al-Yaminain (ambidexter) some say that in the battle with Ali Ibn Mahan, he smote a man with a sword which he wielded in his left hand, and cut him in two. On this a poet said."
كلتا يديك يمين حين تضربه… فلقبه المأمون  ذا اليمينين “، وقيل غير ذلك.”,"When yon strike a foe, each of your hands is a right hand. It was then that al-Mamun gave him this surname."
وكان جده مصعب بن رزيق كاتبا لسليمان بن كثير الخزاعي صاحب دعوة بني العباس، وكان بليغا، فمن كلامه: ما احوج الكاتب إلى نفس تسمو به إلى أعلى المراتب، وطبع يقوده إلى أكرم الأخلاق، وهمة تكفه عن دنس الطمع ودناءة الطبع.,"His grandfather Musab Ibn Ruzaik was secretary to Suleiman Ibn Kathir al-Khuza’i, the chief of the Abba- side mission. He expressed his thoughts with great elegance, and one of his say-ings was: “How indispensable for a katib is a mind by means of which he may reach the highest rank, and a disposition which may lead him to die acquisition of noble qualities, and a generous pride, which may preserve him from mean desires and base behavior."
وبوشنج: بضم الباء الموحدة وسكون الواو وفتح الشين المعجمة وسكون النون وبعدها جيم، وهي بلدة بخراسان على سبعة فراسخ من هراة.,"Bushanj is a town in Khorasan, seven parasangs from Herat."
والخلوقي: بفتح الخاء المعجمة وضم اللام وسكون الواو وبعدها قاف، هذه النسبة إلى خلوق او خلوقة، وهي قبيلة من العرب مشهورة.,"Khaluki means belonging to Khaluk or Khaluka, a well-known Arabian tribe."
ومات والده الحسين بن مصعب بخراسان في سنة تسع وتسعين ومائة، وحضر المأمون جنازته وبعث إلى ابنه طاهر وهو بالعراق يعزيه.,"Al-Husain Ibn Musab, Tahir’s father, died in Khorasan, A.H. one hundred and ninety nine (A. D. eight hundred and fourteen or eight hundred and fifteen); al-Mamun attended his funeral, and sent a message of consolation to Tahir, who was then in Iraq."
سيف الإسلام طغتكين,SAIF AL-ISLAM TOGHTIKIN
سيف الإسلام أبو الفوارس طغتكين بن أيوب بن شاذي بن مروان المنعوت بالملك العزيز ظهير الدين، صاحب اليمن؛,"Saif al-Islam (the sword of Islamism) Abu al-Fawaris Toghtikin, the son of Ayyub Ibn Shadi Ibn Marwan, and surnamed al-Malik al-Aziz Zahir al-din (the great prince, supporter of the faith), held the sovereignty of Yemen."
كان أخوه السلطان الملك الناصر صلاح الدين، رحمه الله تعالى، لما ملك الديار المصرية قد سير أخاه شمس الدولة توران شاه – المقدم ذكره في حرف التاء – إلى بلاد اليمن،,"When his brother, the sultan al-Malik al-Nasir Salah al-din became master of Egypt, he sent hie other brother Shams al-Dawlat Toran Shah him whose life has been given, to take possession of Yemen."
فملكها واستولى على كثير من بلادها، ورجع عنها – حسبما هو مذكور في ترجمته – ثم سير السلطان إليها بعد ذلك أخاه سيف الإسلام المذكور، وذلك في سنة سبع وسبعين وخمسمائة. وكان رجلا شجاعا كريما مشكور السيرة حسن السياسة مقصودا من البلاد الشاسعة لإحسانه وبره، ودخل إليه شرف الدين أبو المحاسن ابن عنين الدمشقي – الآتي ذكره في حرف الميم إن شاء الله تعالى –,"That prince got the greater part of the country into his power, but then returned from it, as we have already mentioned. In the year five hundred and seventy seven (A.D. one thousand one hundred and eighty one or one thousand one hundred and eighty two) the sultan sent thither Saif al-Islam, who was a man of courage and generosity, noted for his talents as an administrator and his justice as a governor. His bounty and beneficence drew poets about him from the most distant lands, and amongst the rest Ibn Onain of Damascus, whose life will be found in this work."
ومدحه بغر القصائد، فأحسن إليه وأجزل صلته، واكتسب من جهته مالا وافرا وخرج به من اليمن، فلما وصل إلى الديار المصرية وسلطانها يومئذ الملك العزيز عماد الدين عثمان ابن السلطان صلاح الدين، رحمه الله تعالى، ألزمه أرباب ديوان الزكاة بدفع الزكاة من المتاجر التي وصلت صحبته، فعمل:,"and who came to celebrate his praises in some brilliant qasidas, which procured him rich rewards from the prince’s liberality. The favor of his patron then enabled him to acquire a large fortune, and he left Yemen with his riches: On arriving in Egypt, which was now under the rule of al-Malik al-Aziz Imad al-din Othman, the son of Salah al-din, he was obliged by the clerks of the Alms-Office to pay the legal alms on all the merchandize which he had brought with him. This induced him to compose the following verses."
"ما كل من يتمسى بالعزيز لها… أهل ولا كل برق سحبه غدقه
بين العزيزين بون في فعالهما… هذا يعطي، وهذا يأخذ الصدقة","All the persons named al-Aziz (the great) are not worthy of such a title; it is not every thunder-cloud which brings with it a genial shower. How different is the conduct of the two Aziz one bestows alms, the other takes them."
وكانت وفاة سيف الإسلام في شوال تاسع عشر سنة ثلاث وتسعين وخمسمائة بالمنصورة، وهي مدينة اختطها بالمين، رحمه الله تعالى.,"Saif al-Islam died on the nineteenth of Shawwal, A. H. five hundred and ninety three (September, A. D. one thousand one hundred and ninety seven) at al-Mansura, a city founded by himself in Yemen."
وتولى بعده ولده الملك المعز فتح الدين إسماعيل ، وللمعز المذكور صنف أبو الغنائم مسلم بن محمود بن نعمة بن أرسلان الشيزري كتابه الذي سماه عجائب الأسفار وغرائب الأخبار” وأودع فيه من أشعاره وأخبار الناس كثيرا،”,"He was succeeded in his government by al-Malik al-Muzz Fath al-din Ismail, the prince for whom Abu ’I- Ghanaim Musallam Ibn Mahmud Ibn Nima Ibn Arslan al-Shaizari (native of Shaizar in Syria) composed his Ajaib al-Asfar wa Gharaib al-Akhbar, (wonders of travel and singular narratives), a work containing a copious account of his travels and much information respecting (the eminent) men (whom he had met)."
وذكر العز بن عساكر أنه مات بالحمراء من بلاد اليمن، وذكر أبو الغنائم المذكور في كتابه الذي سماه جمهرة الإسلام ذات النثر والنظام” أنه مات بتعز، ودفن بها بالمدرسة.”,"Al-Izz Ibn Asakir says that Saif al-Islam died at Hamraa, a town in Yemen, and Abu ’l-Ghanaim, the writer above mentioned, states in his Jamharat al-Islam zat al-Nathri wa al-Nizam (collections respecting Islamism or Islam containing pieces in prose and verse), that the death of Saif al-Islam took place at Taizz, in the college of which town he was interred."
ثم قال: وقتل ولده فتح الدين أبو الفداء إسماعيل في رجب سنة ثمان وتسعين، بمكان يقال له عجي شامي زبيد، وتولى مكانه أخوه الملك الناصر أيوب,"He then adds: “His son Fath al-din Abu al-Fidaa Ismail was slain in the month of Rajab, A. H. five hundred and ninety eight (April, A. D. one thousand two hundred and two), at Aji, a place situated to the north of Zabid. Fath al-din was succeeded by his brother al-Malik al-Nasir Ayyub.”"
وكان أبو الغنائم المذكور أديبا شاعرا، وكان موجوداص في سنة سبع عشرة وستمائة. فقد توفي في هذه السنة أو بعدها.,"Abu Al-Ghanaim, the author of this work, was versed in polite literature and had a talent for poetry; he was still alive A. H. six hundred and seventeen (A. D. one thousand two hundred and twenty or one thousand two hundred and twenty one), but he died in that same year or in one of the years ensuing."
وكان أبوه أبو الثناء محمود نحويا متصدرا بجامع دمشق لإقراء النحور، وذكره الحافظ ابن عساكر في تاريخه الكبير، وذكره العماد الكاتب في كتاب الخريدة” وقال: توفي بعد سنة خمس وستين وخمسمائة.”,"His father Abu al-Thanaa Mahmud was a grammarian, and professed that art in the Mosque (Jami) at Damascus. The hafiz Ibn Asakir makes mention of him in the great History (of Damascus), and Imad al-din says in the Kharida that he died A. H. five hundred and sixty five (A. D. one thousand one hundred and sixty nine or one thousand one hundred and seventy)."
وقال شرف الدين ابن عنين: أنشدني محمود المذكور لنفسه:,Sharaf al-din Ibn Onain relates that this Mahmud recited to him the following lines of his own composing.
"يقولون كافات الشتاء كثيرة… وما هي إلا واحد غير مفترى
إذا صح كان الكيس فالكل حاصل… لديك، وكل الصيد يوجد في الفرا","They pretend that the Ks requisite in winter are many, but it is not a falsehood to say that there is only one. When you have the k of kts (money-bag), you have them all; in the wild ass is found every sort of game."
وطغتكين: بضم الطاء المهملة وسكون الغين المعجمة وكسر التاء المثناة من فوقها والكاف وسكون الياء المثناة من تحتها وبعدها نون، وهو اسم تركي [لا أعرف معناه].,Toghtikin is a Turkish name.
الصالح بن رزيك,AL-SALIH IBN RUZZIK
أبو الغارات طلائع بن رزيك الملقب الملك الصالح وزير مصر؛ كان واليا بمنية بني خصيب من أعمال صعيد مصر، فلما قتل الظافر إسماعيل صاحب مصر – كما تقدم في حرف الهمزة – سير أهل القصر إلى الصالح، واستنجدوا به على عباس وولده نصر المتفقين على قتله،,"Abu al-Gharat Talai’ Ibn Ruzzik, surnamed al-Malik al-Salih (virtuous prince), was a vizir of Egypt. He had been originally entrusted with the government of Munya Bani Khasib, a place in the province of Upper Egypt, but on the assassination of al-Zafir Ismail, the officers of the palace sent to request his assistance against Abbas and his son Nasr, the authors of that crime."
فتوجه الصالح إلى القاهرة ومعه جمع عظيم من العربان، فلما قربوا من البلد هرب عباس وولده وأتباعهما ومعهما أسامة بن منقذ – المذكور في حرف الهمزة أيضا – لأنه كان مشاركا لهما في ذلك على ما يقال،,"He immediately proceeded to Cairo at the head of an immense multitude of Arabs from the desert. On his approach, Abbas and his son fled with their partisans, amongst whom was Osama Ibn Murshid Ibn Munkiz, who had been a sharer in their guilt."
ودخل الصالح إلى القاهرة وتولى الوزارة في أيام الفائز، واستقل بالأمور وتدبير أحوال الدولة، وكانت ولايته في التاسع عشر من شهر ربيع الأول سنة تسع وأربعين وخمسمائة.,"Salih then made his entry into Cairo and being appointed vizir to (the caliph) al-Faiz, he became the absolute master of the state and director of the government. This took place on the nineteenth of the first Rabi, A. H. five hundred and forty nine (June, A. D. one thousand one hundred and fifty four)."
وكان فاضلا سمحا في العطاء سهلا في اللقاء محبا لأهل الفضائل جيد الشعر، وقفت على ديوان شعره وهو في جزاين، ومن شعره قوله:,"He was eminent by his personal merit, profuse in his donations, accessible to suitors, a generous patron to men of talent, and a good poet. I have read his collected poetical works forming two volumes, from which I took the following passages."
"كم ذا يرينا الدهر من أحداثه… عبرا وفينا الصد والإعراض
ننسى الممات وليس يجري ذكره… فينا فتذكرنا به الأمراض","How often does time set before us its vicissitudes, that they may serve for our instruction; yet we turn away and heed them not. We forget that the hour of death must come, and we never think of it till our maladies remind us."
"ومن شعره أيضا:
ومهفهف ثمل القوام سرت إلى… أعطافه النشوات من عينيه
ماضي اللحاظ كأنما سلت يدي… سيفي غداة الروع من جفنيه
قد قلت إذ خط العذار بمسكة… في خده ألفيه لا لاميه
ما الشعر دب بعارضيه وإنما… أصداغه نفضت على خديه","There was a youth whose slender form and pliant waist seemed, from their movements to have acquired a portion of the intoxication which his eyes shed around. His glances were so penetrating that, in the horn of battle, I might have drawn them from their eyelids to serve me as a sword. “The musk of that izar,” I exclaimed, “has traced a double elif on his cheek, and not a double lam (L). It is pot down which spreads over his cheeks."
"الناس طوع يدي وامري نافذ… فيهم وقلبي الآن طوع يديه
فاعجب لسلطان يعم بعدله… ويجور سلطان الغرام عليه
والله لولا اسم الفرار وأنه… مستقبح لفررت منه إليه","but ‘the locks of his hair which have broken loose.” Behold with wonder a sultan whose justice is universal and Who himself suffers from the tyranny of love. By Allah I were it not that flight is a shameful word and shameful in itself, I should have fled to him for protection against his own cruelty."
وروى عنه أبو الحسن علي بن إبراهيم بن نجا بن غنائم الأنصاري الملقب زين الدين الحنبلي المعروف بابن نجية الواعظ المشهور الدمشق قال: أنشدني طلائع بن رزيك لنفسه بمصر:,"The celebrated preacher and native of Damascus Abu al-Hasan Ali Ibn Ibrahim Ibn Naja Ibn Ghanaim al-Ansari {descended, from one of the Ansars), a member of the Hanbalite sect, and surnamed Zain al-din (the ornament of religion), but generally known by the appellation of Ibn Nujaiya, gives the following verses as the production of Talai Ibn Ruzzik, and mentions that, when he was in Egypt, they were recited to him by their author."
"مشيبك قد نضا صبغ الشباب… وحل الباز في وكر الغراب
تنام ومقلة الحدثان يقظى… وما ناب النوائب عنك نابي
وكيف بقاء عمرك وهو كنز… وقد أنفقت منه بلا حساب","Your hoary age has cast off the dark tint of youth, and the white falcon has settled in the nest of the crow. Yon slumber in apathy, but misfortune is awake and the tooth of affliction will wound you and not be repelled. How dan you preserve the treasure of your life if you squander it away uncounted?"
وكان المهذب عبد الله بن أسعد الموصلي نزيل حمص قد قصده من الموصل، ومدحه بقصيدته الكافية التي أولها:,"The poet Abd Allah Ibn Asaad surnamed al-Muhaddab, a native of Mosul, but an inhabitant of Emessa, celebrated the praises of al-Salih Talai in a poem rhyming in K, and beginning thus."
أما كفاك تلافي في تلافيكا… ولست تنقم إلا فرط حبيكا,Will it not suffice you that I perish under your correction? You only punish me for the excess of the love I bear you.
"وهي من نخب القصائد، ومخلصها:
وفيم تغضب أن قال الوشاة سلا… وأنت تعلم أني لست أسلوكا
لا نلت وصلك إن كان الذي زعموا… ولا شفى ظمئي وجود ابن رزيكا
وهي طويلة ولولا خوف الإطالة لكتبتها.","It is an excellent qasida and expresses in these lines the drift of the author: Why then be angry if secret foes say I have forgotten thee? knows thou not that I can never forget thee? May thy friendship be withheld from me if what they say is true, and may flay thirst be neater quenched by the generosity of the son of Ruzik! Were I not afraid of lengthening this article too much, I should transcribe here the entire poem, which is both, long and instructive."
ولما مات الفائز وتولى العاضد مكانه استمر الصالح على وزارته وزادت حرمته وتزوج العاضد ابنته، فاغتر بطول السلامة، وكان العاضد تحت قبضته وفي أسره، فلما طال عليه ذلك أعمل الحيلة في قتله،,"On the death of al-Faiz, who was succeeded by al-Adid, al-Salih not only continued to hold the vizirate, but was treated by the new caliph with greater honor than ever: he married his daughter to al-Adid whom he held in complete subjection and a prisoner (in the palace), and, seduced by long prosperity, he neglected the precautions of integrity. Fatigued at length with his thralldom, the prince devised a plan against his vizir’s life."
فاتفق مع قوم من أجناد الدولة يقال لهم أولاد الراعي وتقرر ذلك بينهم، وعين لهم موضعا في القصر يجلسون فيه مستخفين، فإذا مر بهم الصالح ليلا أو نهارا قتلوه،,"and formed a conspiracy for that purpose with the portion of the regular troops called the Awlad al-Raie (the sons of the shepherd). These men were to remain concealed in a part of the palace which he indicated, and on the passage of al-Salih, either by day or by night, they were to kill him."
فقعدوا له ليلة وخرج من القصر، فقاموا ليخرجوا غليه، فاراد أحدهم أن يفتح غلق الباب فأغلقه وما علم، فلم يحصل مقصودهم تلك الليلة لأمر أراده الله تعالى في تأخير الأجل، ثم جلسوا له يوما آخر، فدخل القصر نهارا فوثبوا عليه وجرحوه جراحات عديدة بعضها في رأسه،,"They lay there in wait, and as the vizir was about leaving the palace, they rose to attack him, but the door through which they had to pass was locked by the mistake of one of the band whilst endeavoring to open it, and their design was thus frustrated for that night; God having had some motive for allowing their intended victim to live a short time longer. Another day they posted themselves in their place of concealment, and, when al-Salih entered the palace, they sprung upon him and covered him with wounds, some of them in the head."
ووقع الصوت، فعاد أصحابه إليه فققتلوا الذين جرحوه وحمل إلى داره مجروحا ودمه يسيل، وأقام بعض يوم. ومات يوم الاثنين تاسع عشر رمضان سنة ست وخمسين وخمسمائة، رحمه الله تعالىن وكانت ولادته في سنة خمس وتسعين وأربعمائة.,"The alarm was immediately given, and the persons who had accompanied al-Salih came in to his assistance and slew the murderers. He was carried home, the blood flowing from his wounds, and he died the same day, Monday, the nineteenth of Ramadan, A. H. five hundred and fifty six (September, A. D. one thousand one hundred and sixty one). His birth was in the year four hundred and ninety five (A. D. one thousand one hundred and one or one thousand one hundred and two)."
وخرجت الخلع لولده العادل يحيى الدين رزيك – المقدم ذكره في ترجمة شاور – يوم الثلاثاء ثاني يوم وفاة أبيه، وكنيته أبو شجاع، ولما تولى الوزارة لقبوه العادل الناصر.,"The pelisses of investiture were then borne to his son Abu Shujaa al-Adil Muhi al-din Ruzzik, him of whom we have spoken in the life of Shawar. He thus became vizir, on Tuesday, the day after his father’s death, and received the honorary title of al-Adil al-Nasir (the just, the protector)."
"ولما مات رثاه الفقيه عمارة اليمنى بقصيدة، أولها:
أفي أهل ذا النادي عليم أسائله… فإني لما بي ذاهب اللب ذاهله
سمعت حديثا أحسد الصم عنده… ويذهل واعيه ويخرس قائله
فهل من جواب يستغيث به المنى… ويعلو على حق المصيبة باطله","The jurisconsult Omarat al-Yamani lamented the death of al-Salih in a long qasida commencing thus: Is there in that assembly a person well informed to whom I may apply? for the grief I feel has troubled and expelled my reason: I have heard a rumor which makes me envy the deaf, which shocks him who hears it and strikes dumb him who relates it."
"وقد رابني من شاهد الحال أنني… أرى الدست منصوبا وما فيه كافله
فهل غاب عنه واستناب سليله… أم اختار هجرا لا يرجى تواصله
فإني ارى فوق الوجوه كآبة… تدل على أن الوجوه ثواكله","Can I have an answer to encourage my hopes and make the truth of this fatal news appear less probable than its falsehood ? The aspect of things only increases my fears; I see the throne set out, but he who filled it is absent. Has he retired (merely for a time) and left his son to replace him, or has he departed never to return? I see sadness upon all faces such as shows that the faces (chiefs of the kingdom) are orphaned by his loss."
"ومنها:
دعوني فما هذا أوان بكائه… سيأتيكم طل البكاء ووابله
ولا تنكروا حزني عليه فإنني… تقشع عني وابل كنت آمله
ولما لا نبكيه ونندب فقده… وأولادنا أيتامه وأرامله","It contains also this passage: Leave me I this is not the moment for weeping! Later our tears shall descend as the dew and as the showers. suspect not the sincerity of my grief; that shower generosity) in which I placed my hopes has been dissipated from over me. Why should we not weep him and deplore his loss, now that our children are orphaned and bereft?."
"فيما ليت شعري بعد حسن فعاله… وقد غاب عنا ما بنا الله فاعله
أيكرم مثوى ضيفكم وغريبكم… فيمكث أم تطوى ببين مراحله
وهي طويلة؛","After a life of beneficence he has vanished from our eyes; O that I knew the fate which God reserves for us! Shall your guest, the stranger whom you protected, find still an honorable treatment and be induced to remain, or must his baggage be packed up for a prompt departure?."
وكان قد دفن بالقاهرة، ثم نقله ولده العادل من دار الوزارة التي دفن بها، وهي المعروفة بانشاء الأفضل شاهان شاه – المقدم ذكره -؛,"Salih was interred at Cairo in the Palace of the Vizirate founded by al-Afdal Shahanshah, whose life we have given,"
وكان نقله في تاسع عشر صفر سنة سبع وخمسين في تابوت وركب خلفه العاضد إلى تربته التي بالقرافة الكبرى، فعمل في ذلك الفقيه عمارة أيضا قصيدة طويلة أجاد فيها،,"but on the nineteenth of the month of Safar, A.H. five hundred and fifty seven (February, A. D. one thousand one hundred and sixty two), his son al-Adil caused the body to be taken up, and having placed it on a bier, he followed it to the cemetery of the Greater Karafa and had it deposited in the tomb which is still called the Mausoleum of al-Salih. Omarat al-Yamani composed, on this subject, another good qasida,"
"ومن جملتها في صفة التابوت:
وكأنه تابوت موسى أودعت… في جانبيه سكينة ووقار
وله فيه مرات كثيرة.","containing the following passage relative to the bier: Like the ark (tabut) of Moses, it contained dignity and gravity. He made also a number of other elegies on his death."
وهذا الصالح هو الذي بنى الجامع الذي على باب زويلة بظاهر القاهرة.,This was the Salih who built the mosque outside the Gate of Zawila at Cairo.
وأما ولده العادل رزيك فقد ذكرت في ترجمة شاور تاريخ هربه من القاهرة، وكان قد حمل معه من الذخائر ما لا يحصى، ومعه أهله وحاشيته، واستجار بسليمان، وقيل بيعقوب بن النيص اللخمي، وكان من خواص أصحابهم،,"In the life of Shawar we mentioned the flight of al-Salih’s son, al-Adil Ibn Ruzzik, from Cairo, with the date of that event; he took with him treasures to an immense amount, and accompanied by his family and domestics, he put himself under the protection of Suleiman some say, Yakub Ibn al-Nis al-Lakhmi, an old friend of the vizir’s family and indebted to them for the ample fortune which he then possessed."
وحصل من جهتهم نعمة وافرة، فأنزلهم عنده وهو بإطفيح، وسار من ساعته إلى شاور وأعلمه بهم، فندب معه جماعة ومضوا إلى العادل وأخذوه أسرا وأحضروه إلى باب شاور، فوقف زمانا طويلا ثم حبسه.,"He received them in his house at Atfih, but immediately went of to Shawar and informed him where they were. Shawar sent back with him a troop [of soldiers) who arrested al-Adil and brought him to the door of the palace, where he kept him waiting for a long time and then sent him to prison."
ثم قال شاور لابن النيص: لقد خبأك الصالح ذخيرة صالحة لولده وأنا أخبؤك أيضا لولدي، ثم شنقه، وبقي العادل في الاعتقال مدة مديدة، ثم قتله وأخرج رأسه لأمراء الدولة.,"He afterwards said to Ibn al-Nis: “Al-Salih reserved you for his son as a precious treasure, and I shall reserve you for mine; he then ordered him to be strangled. Al-Adil remained in prison for some time and was at length put to death by Shawar’s orders; his head was then brought forth to the great officers of the empire."
ومن العجائب أن الصالح ولي الوزارة في التاسع عشرن وقتل في التاسع عشر، ونقل تابوته في التاسع عشر، وزالت دولتهم في التاسع عشر.,"It is a singular coincidence that al-Salih was nominated vizir on the nineteenth day of the month, that he was murdered on the nineteenth day of the month, that his body was disinterred and that the authority of the Ruzzik family ceased on days of a similar date."
وكانت ولادة زين الدين الواعظ المذكور سنة ثمان وخمسمائة بدمشق، ونشأ لها وقدم بغداد مرارا، وصاهر أبا الحسن سعد الخير بن محمد بن سهل بن سعد البلنسي الأنصاري الأندلسي على ابنته أم عبد الكريم فاطمة،,"Zain al-din Ibn Nujaiya, the preacher above mentioned, was born A. H. five hundred and eight (A. D. one thousand one hundred and forty four or one thousand one hundred and forty five) at Damascus; he passed his youth in that city and visited Baghdad a number of times; he married Om Abd al-Karim Fatima, the daughter of Abu al-Hasan Saad al-Khair Ibn Muhammad Ibn Sahl Ibn Saad, a descendant from one of the Ansars and a native of Valencia in Spain."
وانتقل قبل وفاته إلى مصر، وحدث بها، وتوفي يوم الأربعاء ثامن رمضان سنة تسع وتسعين وخمسمائة بمصر، وهو المعروف بابن نجية، رحمه الله تعالى.,"Before his death, he removed to Egypt and there taught the Traditions. He died in that country on Wednesday, the eighth of Ramadan, A. H. five hundred and ninety nine (May, A. D. one thousand two hundred and three)."
أبو يزيد البسطامي,ABU YAZID AL-BASTAMI
أبو يزيد طيفور بن عيسى بن آدم بن عيسى بن علي البسطامي الزاهد المشهور؛ كان جده مجوسيا ثم أسلم، وكان له أخوان زاهدان عابدان أيضا: آدم وعلي، وكان أبو يزيد أجلهم.,"Abu Yazid Taiffur al-Bastami, the famous ascetic, was the son of Isa Ibn Adam Ibn isa Ibn Ali. His grandfather was a Magian, but became a convert to Islamism, and bis two brothers, Adam and Ali, were, like himself; devout ascetics, but in an inferior degree."
وسئل أبو يزيد: بأي شيء وجدت هذه المعرفة فقال: ببطن جائع وبدن عار؛ وقيل لأبي يزيد: ما أشد ما لقيته في سبيل الله تعالى فقال: لا يمكن وصفه، فقيل له: ما أهون ما لقيت نفسك منك فقال: أما هذا فنعم، دعوتها إلى شيء من الطاعات فلم تجبني طوعا، فمنعتها الماء سنة.,"Abu Yazid, being asked how he. had acquired his knowledge {of the spiritual world), answered that it was by means of a hungry belly and a naked body. A person said to him: “What is the greatest suffering which you have undergone in the way of God ?” to which he replied: “It cannot be described.” He was then asked what was the slightest mortification which he had inflicted on himself ? and he said: “As for that question, I can answer it: when I summoned myself to do an act pleasing to God, if I replied not with a good will, I deprived myself of water for a year.”"
وكان يقول: لو نظرتم إلى رجل أعطي من الكرامات حتى يرتفع في الهواء فلا تغتروا به حتى تنظروا كيف تجدونه عند الأمر والنهي وحفظ الحدود وأداء الشريعة. وله مقالات كثيرة ومجاهدات مشهورة وكرامات ظاهرة.,"He used to say: “When you see a man’ possessing miraculous powers so as even to mount into the air, let not that deceive you, but see if he observes God’s commands and prohibitions, if he keeps within the bounds imposed by religion, and if he performs the duties which it prescribes.” His sayings are very numerous, his works of mortification and devotion are highly celebrated and his miraculous gifts were clear and evident."
وكانت وفاته سنة إحدى وستين، وقيل أربع وستين ومائتين، رحمه الله تعالى.,"He died A. H. two hundred and sixty one (A.D. eight hundred and seventy four or eight hundred and seventy five); some say, two hundred and sixty four."
والبسطامي: بفتح الباء الموحدة وسكون السين المهملة وفتح الطاء المهملة وبعد الألف ميم، هذه النسبة إلى بسطام، وهي بلدة مشهورة من أعمال قومس ويقال: إنها أول بلاد خراسان من جهة العراق، والله أعلم.,"Bastami means belonging to Bastam, which is a well-known town in the province of Kumes; some persons state that it lies just within the frontier of Khorasan, near the border of Iraq."
أبو الأسود الدؤلي,ABU AL-ASWAD AL-DUWALI
أبو الأسود ظالم بن عمرو بن سفيان بن جندل بن يعمر بن حلس بن نفاثة ابن عدي بن الديل بن بكر الديلي، ويقال: الدؤلي، وفي اسمه ونسبه ونسبته اختلاف كثير؛ كان من سادات التابعين وأعيانهم، صحب علي بن أبي طالب، رضي الله عنه، وشهد معه وقعة صفين، وهو بصري، وكان من أكمل الرجال رأيا وأسدهم عقلا.,"Abu Al-Aswad Zalim Ibn Amr Ibn Sofian Ibn Jandal Ibn Yamar Ibn Hils Ibn Nufatha Ibn Adi Ibn al-Dil Ibn Bakr was surnamed al-Dili or al-Duali, but a great diversity of opinions exists relative his name, his genealogy and his surnamed. He was one of the most eminent among the Tabis, an inhabitant of Basra, and a partisan of Ali Ibn Ali Talib, under whom he fought at the battle of Siffin. In intelligence he was one of the most perfect of men and in reason one of the most sagacious."
وهو أول من وضع النحو، قيل إن عليا، رضي الله عنه، وضع له: الكلام كله ثلاثة أضرب: اسم وفعل وحرف، ثم رفعه إليه وقال له: تمم على هذا.,"He was the first who invented grammar: it is said that Ali laid down for him this principle: the parts of speech are three: the noun, the verb, and the particle, telling him to found a complete treatise upon it."
وقيل إنه كان يعلم أولاد زياد بن أبيه وهو والي العراقين يومئذ، فجاءه يوما وقال له: أصلح الله الأمير،,"Others say that he was instructor to the children of Ziad Ibn Abib, who was then governor of Arabian and Persian Iraq, and that he went to him one day and said: “emir, may God direct thee!"
إني أرى العرب قد خالطت هذه الأعاجم وتغيرت ألسنتهم، أفتأذن لي أن أضع للعرب ما يعرفون أو يقيمون به كلامهم قال: لا، قال: فجاء رجل إلى زياد وقال: أصلح الله الأمير، توفي أبانا وترك بنون، فقال زياد: توفي أبانا وترك بنون!! ادعوا لي أبا الأسود، فلما حضر قال: ضع للناس الذي نهيتك أن تضع لهم.,"I see that the Arabs have become mingled with these foreign nations and that their tongues are altered so that they speak incorrectly); wilt thou then authorize me to compose for the Arabs something which may enable them to know their language?” or, according to another relation, to use correctly their language?” Ziad refused permission, but sometime afterwards, a man came to him and said. “emir! may God direct thee! tuwaffa Abana wa taraka banun (mortuus est patrem nostrum et reliquit filii)on this he sent for Abu al-Aswad and told him to prepare for the public that which he had previously forbidden him to compose."
وقيل: إنه دخل بيته يوما فقال له بعض بناته: يا أبت، ما أحسن السماء، فقال: يا بنية نجومها، فقالت له: إني لم أرد أي شيء منها أحسن، إنما تعجبت من حسنها، فقال: إذن فقولي ما أحسن السماء، وحينئذ وضع النحو.,"It is related by others that as he entered his house on a certain day, one of his daughters said to him: “ Papa! ma ahsanu al-samaa? (what “is mast beautiful in the sky?)’ to which he answered: “Its stars;” but she replied: “Papa, I do not mean to say what is the most beautiful object in it; “I was only expressing my admiration at its beauty.” “You must then say,” he observed, “ma ahsana al-samaa (how beautiful is the sky).” He then invented the art of grammar.”"
وحكى ولده أبو حرب قال: أول باب رسم أبي باب التعجب. وقيل لأبي الأسود: من أين لك هذا العلم يعنون النحو، فقال: لقنت حدوده من علي بن أبي طالب رضي الله عنه.,"Abu Harb, al-Duwali’s son, related as follows: “The first section (of the art of grammar) composed by my father was on the verbs of admiration.” Abu al-Aswad having been asked where he had acquired the science of grammar, answered that he had learned the first points of it from Ali Ibn Ali Talib."
وقيل إن أبا الأسود المذكور كان لا يخرج شيئا أخذه عن علي بن أبي طالب إلى أحد، حتى بعث إليه زياد المذكور: أن اعمل شيئا يكون للناس إماما ويعرف به كتاب الله عز وجل، فاستعفاه من ذلك، حتى سمع أبو الأسود قارئا يقرأ:,"It is said that Abu ’l-Aswad never made known any of the principles which he had received from Ali, till Ziad seat to him the order to compose something which might serve as a guide to the public and enable them to understand the Book of God (the Quran). He at first asked to lie dispensed (from such a task), but on hearing a man recite the following passage out of the Quran."
(إن الله بريء من المشركين ورسوله) ، بالكسر، فقال: ما ظننت أن أمر الناس آل إلى هذا، فرجع إلى زياد فقال: أفعل ما أمر به الأمير، فليبغني كاتبا لقنا يفعل ما أقول له،,"Anna Allah bariyon mina al-mushrikina wa rasuluhu, which last word the reader pronounced rasulihi, he exclaimed: “I never thought that things would have come to this.” He then returned to Ziad and said: “I shall do what you ordered; find me an intelligent scribe who will follow my directions.”"
فأتي بكاتب من عبد القيس فلم يرضه، فأتي بآخر فقال له أبو الأسود: إذا رأيتني قد فتحت فمي بالحرف فانقط نقطة فوقه، وإن ضممت فمي فانقط بين يدي الحرف، وإن كسرت فاجعل النقطة من تحت، ففعل ذلك.,"On this a scribe belonging to the tribe of Abd al-Kais was brought to him, but did not give him satisfaction; another then came and Abu al-Aswad said to him: “When you see me open (fath) my mouth in pronouncing a letter, place a point over it; when I close (damm) my mouth, place a point before (or, upon) the letter, and when I pucker up (kasr) my mouth, place a point under the letter.” This the scribe did."
وإنما سمي النحو نحوا لأن أبا الأسود المذكور قال: استأذنت علي بن أبي طالب رضي الله عنه أن أضع نحو ما وضع، فسمي لذلك نحوا، والله أعلم.,"The art (of grammar) was called nahwan because Abu l-Aswad had said: “I asked permission of Ali Ibn Ali Talib to compose in the same way (nahwa) as he had done.” God knows best, if this be true."
وكان لأبي الأسود بالبصرة دار، وله جار يتأذى منه في كل وقت، فباع الدار فقيل له: بعت دارك، فقال: بل بعت جاري، فأسلها مثلا.,"Abu ’l-Aswad had a house in Basra, but as he was continually suffering from the maliciousness of a neighbour, he sold it; and some person having said to him: “You have then sold your house?” he replied: “Say rather, I have sold my neighbour;” a saying which became proverbial."
ودخل أبو الأسود يوما على عبيد الله بن أبي بكرة نفيع بن الحارث بن كلدة الثقفي رضي الله عنه، فرأى عليه جبة رثة كان يكثر لبسها، فقال: يا أبا الأسود أما تمل هذه الجبة فقال: رب مملوك لا يستطاع فراقه، فلما خرج من عنده بعث إليه مائة ثوب، فكان ينشد بعد ذلك – وقيل إن هذه القضية جرت له مع المنذر بن الجارود:,"He went in one day to Obaid Allah Ibn Abi Bakra Nufai’ Ibn al-Harith Ibn Kalada al-Thakafi, who, oh seeing him clothed in a tattered cloak which he often wore, said to him: “Abu al-Aswad, are you not tired of that cloak?” To which he received this answer: “There are tiresome things which it is impossible to quit.” When Abd ’l-Aswad withdrew, the other sent to him one hundred coats, on which he recited the lines which follow: (some say, however, that it was between him and al-Mundir Ibn al-Jarud that this passed)."
"كساني ولم أستكسه فحمدته… أخ لك يعطيك الجزيل وناصر
وإن أحق الناس إن كنت شاكرا… بشكرك من أعطاك والعرض وافر","A generous brother, prompt to assist (nasiru), clothed me when I asked if not, and therefore do I praise him. If you are grateful, that man best deserves your thanks who makes you presents while your self-respect remains undiminished."
يروى مملوك” بالكفا و “مملول” باللام، ويروى “ناصر” بالنون و “ياصر” بالياء، ولكل واحد منهما معنى، فمعناه بالنون ظاهر لأنه من النصرة وبالياء من التعطف والحنو، يقال: فلان يأصر على فلان، إذا كان يعطف عليه ويحنو.”,"In this verse, the word nasiru is sometimes read yasiru; the meaning of the first reading is clear, as it comes from nusra (assistance); the second reading implies pity and compassion; thus they say: “Such a one has compassion (yasiru) on such a one.”"
"وله أشعار كثيرة، فمن ذلك قوله:
وما طلب المعيشة بالتمني… ولكن ألق دلوك في الدلاء
تجيء بملئها طورا وطورا… تجيء بحمأة وقليل ماء","Abu ’l-Aswad composed a great deal of poetry; one of his pieces is as follows: It is not by wishes alone that you can procure your livelihood; you must send your bucket down into the well with those of others: sometimes it will come up foil, and sometimes with mud and bet little water."
"ومن شعره أيضا – وله ديوان شعر -:
صبغت أمية بالدماء أكفنا… وطوت أمية دوننا دنياها","His poetical works have been collected into a volume. He is the author of this verse: Omaiya dyed our hands with blood, but Omaiya withheld from us their wealth."
ويحكى أنه أصابه الفالج فكان يخرج إلى السوق يجر رجله، وكان موسرا ذا عبيد وإماء، فقيل له: قد أغناك الله عز وجل عن السعي في حاجتك، فلو جلست في بيتك، فقال: لا، ولكني أخرج وأدخل فيقول الخادم: قد جاء، ويقول الصبي: قد جاء، ولو جلست في البيت فبالت علي الشاة ما منعها أحد عني.,"It is related that Abu Al-Aswad had an attack of the palsy, and that he used to go to the market himself, although scarcely able to draw his leg after him, and yet he was rich and possessed both male and female slaves: a person who knew this accosted him one day and said: “God has dispensed you from the necessity of moving about on your own business; why do you not remain seated at home?” To which he replied: ‘‘No; I go in and out, and the eunuch says: ‘He is coming,’ and the boy says: ‘He is coming,’ whereas, were I to continue sitting in the house, the sheep might urine upon me without any person’s preventing them.”"
وحكى خليفة بن خياط أن عبد الله بن عباس رضي الله عنهما كان عاملا لعلي بن أبي طالب رضي الله عنه على البصرة، فلما شخص الىالحجاز استخلف أبا الأسود عليها، فلم يزل حتى قتل علي رضي الله عنه.,"Khalifa Ibn Khayat states that when Abd Allah Ibn Abbas governed Basra in the name of Ali Ibn Talib, he had to make a journey to Hijaz, and left Abu ’l-Aswad to replace him; the latter continued in his post from that time till the death of Ali."
وكان أبو الأسود معروفا بالبخل، وكان يقول: لو أطعنا المساكين في أموالنا لكنا أسوأ حالا منهم. وقال لبنيه: لا تجاودوا الله عز وجل فإنه أجود وأمجد، ولو شاء أو يوسع على الناس كلهم لفعل، فلا تجهدوا أنفسكم في التوسع فتهلكوا هزالا.,"He was notorious for his avarice, and he used to say: “ If we listened to the demands made by the poor for our money, we should “ soon be worse off than they.” He said also to his sons: ‘‘Strive not to rival ‘Almighty God in generosity, for He is the most bountiful and the most glorious; “had he pleased, he would have given ample wealth to all men; so strive not to be generous, lest you die of starvation.”"
وسمع رجلا يقول: من يعشي الجائع فقال: علي به، فعشاه، ثم ذهب ليخرج، فقال: أين تريد قال: أهلي، قال: هيهات، ما عشيتك إلا على أن لا تؤذي المسلمين الليلة، ثم وضع في رجله القيد حتى أصبح.,"He once heard a person say: “Who will give a supper to a hungry man?” “Let him come to me;” he replied. When the supper was over, the man left the table and was going out, but his host called after him: “Where are you going?” To my people;” replied the other. “That,” exclaimed Abu ’l-Aswad, “I shall by no means allow; when I gave you to sup, my sole motive was to prevent the true believers from being “ troubled by you for this night at least.” He then put him in the stocks and kept him in confinement till the next morning."
وتوفي أبو الأسود بالبصرة سنة تسع وستين في طاعون الجارف، وعمره خمس وثمانون سنة رضي الله عنه، وقيل إنه مات قبل الطاعون بعلة الفالج، وقيل إنه توفي في خلافة عمر بن عبد العزيز رضي الله عنه، وتولى عمر الخلافة في صفر سنة تسع وتسعين للهجرة وتوفي في رجب سنة إحدى ومائة بدير سمعان، رضي الله عنه.,"Abu al-Aswad died at Basra of the plague in the year sixty nine (A. D. six hundred and eighty eight or six hundred and eighty nine), aged eighty-five years; some persons mention, however, that he died of the palsy before the plague broke out: others again state that he died in the caliphate of Omar Ibn Abd al-Aziz; now this prince came to the throne in the month of Safar, A. H. ninety nine (September October, A.D. seven hundred and seventeen), and died at Dair-Saman in the month of Rajah, A.H. one hundred and one (February, A. D. seven hundred and twenty)."
وقيل لأبي الأسود عند الموت: أبشر بالمغفرة، فقال: وأين الحياء مما كانت له المغفرة,"When Abu al-Aswad was on the point of death, someone said to him: Rejoice! God’s forgiveness awaits you to which he replied: “But where is the shame which I should feel if any of my deeds required forgiveness?”"
والديلي: بكسر الدال المهملة وسكون الياء المثناة من تحتها وبعدها لام، والدؤلي: بضم الدال المهمة وفتح الهمزة وبعدها لام، هذه النسبة إلى الدئل بكسر الهمزة، وهي قبيلة من كنانة، وإنما فتحت الهمزة في النسبة لئلا تتوالى الكسرات، كما قالوا في النسبة إلى نمرة نمري – بالفتح – وهي قاعدة مطردة، والدئل: اسم دابة بين ابن عرس والثعلب.,"Dili and Duwali mean belonging to Duwil, which is a branch of the tribe of Kinana. In forming the relative adjective from Duwil, they say Duwali and not Duwili, so as to avoid a succession of kesras or is: it is thus that from Namira, the name of another tribe, they form Namari; this is a general rule. Duwal is the name of an animal between the weasel and the fox"
وحلس: بكسر الحاء المهملة وسكون اللام وبعدها سين مهملة، هكذا ذكره الوزير أبو القاسم المغربي في كتاب الإيناس” وهو مما يحرف كثيرا فقد وجدت فيه اختلافا، وهذا الأصح.”,"The true pronunciation of the word Hils is given by al-Wazir al-Maghribi in his Kitab al-Inas; it is often written incorrectly, and I have found some differences of opinion subsisting respecting it, but Hils is the right orthography."
ظافر الحداد,ZAFIR AL-HADDAD
أبو المنصور ظافر بن القاسم بن منصور بن عبد الله بن خلف بن عبد الغني الجذامي الإسكندراني المعروف بالحداد الشاعر المشهور؛ كان من الشعراء المجيدين وله ديوان شعر أكثره جيد، ومدح جماعة من المصريين، وروى عنه الحافظ أبو طاهر السلفي وغيره من الأعيان.,"Abu al-Mansur Zafir Ibn al-Kasim Ibn Mansur Ibn Abd Allah Ibn Khalaf Ibn Abd al-Ghani al-Iskandarani, generally known by the surname of al-Haddad {the blacksmith), was a poet of talent and celebrity. He celebrated the praises of many eminent persons in Egypt, and the greater part of his collected poetical works is very fine. The hafiz al-Silafi and other illustrious men taught, with his authorization, some of the poems which he had composed."
"ومن مشهور شعره قوله:
لو كان بالصبر الجميل ملاذه… ما سح وابل دمعه ورذاذه
ما زال جيش الحب يغزو قلبه… حتى وهى وتقطعت أفلاذه
لم يبق فيه مع الغرام بقية… إلا رسيس يحتويه جذاذه
من كان يرغب في السلامة فليكن… أبدا من الحدق المراض عياذه","One of his best known pieces is the following: Had he taken refuge in an exemplary patience, his tears had not gushed forth in dews and showers. The troops of love ceased not to attack his heart till it was broken and-torn to pieces. His passion has not left him any remains of life, except the mere principle of existence contained in the (sole) fragment of his heart which still remains. He who desires to live in safety should always avoid the languishing eyes of the fair."
"لا تخدعنك بالفتور فإنه… نظر يضر بقلبك استلذاذه
يا أيها الرشأ الذي من طرفه… سهم إلى حب القلوب نفاذه
در يلوح بفيك من نظامه… خمر يجول عليه من نباذه
وقناة ذاك القد كيف تقومت… وسنان ذاك اللحظ ما فولاذه",Let not that languor deceive you; those glances wound your heart even when they give it pleasure. Charming gazelle I thou whose eyes lance arrows which pierce to the inmost heart! who arranged those pearls which shine in thy mouth? who prepared the intoxicating moisture in which those pearls are bathed? what artist gave such straightness to the lance of thy figure? with what steel were pointed the arrows of thy glances?.
"رفقا بجسمك لا يذوب فإنني… أخشى بأن يجفو عليه لاذه
هاروت يعجز عن مواقع سحره… وهو الإمام فمن ترى أستاذه
تالله ما علقت محاسنك امرءا… إلا وعز على الورى استنقاذه
أغريت حبك بالقلوب فأذعنت… طوعا وقد أودى بها استحواذه","Use thy body gently, lest it melt away; I fear lest thy silken vest [soft as it is) may hurt it. The magic effects of thy beauty surpass the enchantments of Harut, yet he is the ablest in that art; tell me now who is his master ? By Allah, if once a man is captured by thy charms, all human art can scarcely set him free. Thou hast sent love to attack the hearts of men, and they wittingly submitted, for its victorious power had already reduced them to the last extremity."
"ما لي أتيت الحظ من أبوابه… جهدي فدام نفوره ولواذه
إياك من طمع المنى فعزيزه… كذليله وغنيه شحاذه","I knocked at every door which leads to fortune I spared no efforts; why then does she always fly and shun me? Avoid the vain wishes hope inspires; the favorite of fortune is [as wretched) as he whom she oppresses, and the man enriched by her favor is still a beggar for more."
"منها:
ذالية ابن دريد استهوى بها… قوما غداة نبت به بغداذه
دانوا لزخرف قوله فتفرقت… طمعا بهم صرعاه أو جذاذه
من قدر الرزق السني لك أنما… قد كان ليس يضره إنفاذه","A poem of Ibn Duraid gained him the hearts of men, when Baghdad, the place of his dwelling, rejected him. Subdued by the charm of his verses, they hoped to retain him among them, and that troop of foes whom he had prostrated by the power of his talent or rather the enemies who wished to tear him to pieces dispersed and left him unharmed. The Being who hath granted thee his richest favors cannot be offended by thy spending them on others."
وهذه القصيدة من غرز القصائد.,The qasida from which these extracts are taken is of the highest beauty; but I must here notice a singular circumstance:
والعجب أني رأيت صاحبنا عماد الدين أبا المجد إسماعيل المعروف بابن باطيش الموصلي قد ذكر هذه الأبيات في كتابه المغني” الذي وضعه على كتاب “المهذب” في الفقه، وفسر فيه غريبه،”,"my professor Imad al-din Ibn Batish has inserted these verses in his work intitled the Moghni (sufficient), which contains the explanation of the obscure passages met with in {Abu Ishak al-Shirazi’s) treatise on jurisprudence the Muhaddab,"
وتكلم على أسماء رجاله، فلما انتهى إلى ذكر أبي بكر محمد بنا لحداد المصري الفقيه الشافعي وشرح طرفا من حاله قال بعد ذلك: وكان مليح الشعر، أنشدني بعض الفقهاء أبياتا من قصيدة عزاها إليه، وذكر بعض هذه الأبيات المكتتبة ها هنا، وما أوقعه في هذا إلا كون ظافر يعرف بالحداد، والفقيه ابن الحداد، بجمعتهما لفظة الحداد، فمن ها هنا حصل الالتباس.,"and gives a short account of the persons whose names are mentioned in that work; he then comes to speak of Abu Bakr Muhammad Ibn al-Haddad, a doctor of the sect of al-Shafie and a native of Egypt, and after giving an account of him, he says: “ He composed some fine poetry, and a certain jurisconsult recited to me a number of verses from a qasida which he attributed to him, he then cites some of the verses, and they are the same as those given above. But this is an error into which he could only have been led from confounding Zafir al-Haddad with the jurisconsult Ibn al-Haddad."
"ومن شعره أيضا:
رحلوا فلولا أنني… أرجو الإياب قضيب نحبي
والله ما فارقتهم… لكنني فارقت قلبي","The following lines also are by Zafir: The family of my beloved) have departed, and did I not hope for their return, I should die. By Allah! it was not they but my own heart from which I then was separated."
وذكر العماد الكاتب في الخريدة” هذين البيتين للعيني، ثم قال: كان العيني من الأجناد الأكياس، مذكورا بالباس. وتوفي سنة ست وأربعين وخمسمائة. والصحيح أنهما لظافر الحداد، وذكرهما في “الخريدة” في ترجمة ظافر الحداد أيضا.”,"Imad al-din mentions these lines in his Kharida, but attributes them to al-Aini, and then says: “Al-Aini was an able officer and noted for his bravery; “he died A. H. five hundred and forty six (A. D. one thousand one hundred and fifty one or one thousand one hundred and fifty two).” But the truth is, that they are by Zafir, and Imad al-din himself gives them again in the life of that person."
"وله من جملة قصيد:
يذم المحبون الرقيب وليت لي… من الوصل ما يشخى عليه رقيب",One of this poet’s qasidas contains the following verse: Lovers speak ill of the spies who beset them; O that I was in such favor with my mistress as to be in dread of spies
وكانت وفاته بمصر في المحرم سنة تسع وعشرين وخمسمائة. وقد تقدم الكلام على الجذامي.,"He died in Egypt in the month of Muharram, A. H. five hundred and twenty nine (October-November, five hundred and forty two A. D. one thousand one hundred and thirty four). We have already spoken of the surname of Judami."
"وله أيضا من الشعر في كرسي النسخ:
انظر بعينك في بديع صنائعي… وعجيب تركيبي وحكمة صانعي
فكأنني كفا محب شبكت… يوم الفراق أصابعا بأصابع","The following lines on the weaver’s loom were composed by Zafir: Look at the beauty of my products, admire my construction and the skill of him who made me. I resemble the hands of two lovers, clasped in each other on the day of separation, the fingers of one inserted between those of the other."
وذكره علي بن ظافر بن منصور في كتاب بدائع البدائه” وأثنى عليه، وأورد فيه عن القاضي أبي عبد الله محمد بن الحسين الآمدي النائب كان في الحكم بثغر الاسكندرية المحروس،”,"Ali Ibn Zafir Ibn Mansur praises him highly in his work entitled Badai’ al-Badaya, and relates the following anecdote respecting him, on the authority of the kadi Abu Abd Allah Muhammad Ibn al-Husain al-Aamidi, who had been acting for some time as deputy to the kadi of Alexandria."
قال: دخلت على الأمير السعيد بن ظفر أيام ولايته للثغر، فوجدته يقطر دهنا على خنصره، فسألته عن سببه، فذكر ضيق خاتمه عليه وأنه ورم بسببه، فقلت له: الرأي قطع حلقته قبل أن يتفاقم الأمر فيه، فقال:,"“I went,” says he, “to see al-Amir al-Said (the fortunate wmir) Ibn Zufar whilst he was governor of the city, and I found him putting some drops of oil upon his little finger. Having asked him the reason, he answered that the tightness of his ring had caused his finger to swell, on which I observed that it would be best to have the ring cut off before things grew worse."
"اختر من يصلح لذلك، فاستدعيت أبا المنصور ظافر بن القاسم الحداد المذكور، فقطع الحلقة، وأنشد بديها:
قصر عن أوصافك العامل… وكثر الناثر والناظم
من يكن البحر له راحة… يضيق عن خنصره الخاتم","He then asked me who “ would be a proper person to do it, and I sent for Abu al-Mansur Zafir Ibn al- Kasim al-Haddad, who cut the ring and extemporized these verses: ‘The human race could not reckon all thy excellent qualities, even were their prose-writers and their poets copious in thy praises. A ring most be too small for the finger of him whose generous hand is as ample as the ocean.’"
فاستحسنه الأمير ووهب له الحلقة، وكانت من ذهب. وكان بين يدي الأمير غزال مستأنس، وقد ربض وجعل رأسه في حجره، فقال ظافر بديها:,"“The emir was pleased with the lines, and gave the ring, which was of gold, “ to their author. There was a tame gazelle lying at the emir’s feet with its head on his lap, and Zafir extemporized on it these lines."
"عجبت لجرأة هذا الغزال… وأمر تخطى له واعتمد
وأعجب به إذا بدا جاثما… وكيف اطمأن وأنت الأسد",I wondered at the courage of that gazelle and the boldness of its conduct I marvel to see it crouching down; how can it tranquil near you who are a lion?’
"فزاد الأمير والحاضرون في الاستحسان. وتأمل ظافر شيئا كان على باب المجلس يمنع الطير من دخولها فقال:
رأيت ببابك هذا المنيف… شباكا فأدركني بعض شك
وفكر فيما رأى خاطري… فقلت البحار مكان الشبك","“The emir and the company present admired this piece even more than the preceding, and Zafir, having then remarked a net placed before the door to keep out the birds, recited as follows: ‘I saw a net at your exalted door, and that caused me some embarrassment; but after reflecting in my mind, I said: The sea is the place for nets.’"
ثم انصرف وتركنا متعجبين من حسن بديهته، رحمه الله تعالى وغفر له.,“He then retired and left us in admiration at the readiness of his wit and the elegance of his talent.”
عاصم المقرئ,ASIM IBN ABI AL-NAJUD
أبو بكر عاصم بن أبي النجود بهدلة مولى بني جذيمة بن مالك بن نصر ابن قعين بن أسد؛ كان أحد القراء السبعة والمشار إليه في القراءات، أخذ القراءة عن أبي عبد الرحمن السلمي وزر بن حبيش، وأخذ عنه أبو بكر ابن عياش وأبو عمر البزار واختلفوا اختلافا شديدا في حروف كثيرة.,"Abu Bakr Asim was the son of Abu al-Najud Bahdala, a maw la to the tribe of Jadima Ibn Malik Ibn Nasr Ibn Koain Ibn Asad. His acquaintance with the Quranic readings drew upon him general notice and ranked him as one of the seven great masters of that science. He had learned it from Abi Abd al-Rahman al-Sulami and Zirr Ibn Hubaish; he taught it to Abu Bakr Ibn Ayyash and Abu Omar al-Bazzaz, but these two varied very much in their manner of reading certain words."
وتوفي عاصم في سنة سبع وعشرين ومائة، رحمه الله تعالى، بالكوفة.,"Asim died at Kufa, A.H. one hundred and twenty seven (A. D. seven hundred and forty four or seven hundred and forty five)."
والنجود: بفتح النون وضم الجيم وسكون الواو وبعدها دال مهملة، وهي الحمارة الوحشية التي لا تحمل، وقيل هي المشرفة.,The word najud signifies a female wild ass not pregnant; others say that she is thus designated when keeping watch on the top of a hill.
وبهدلة: بفتح الباء الموحدة وسكون الهاء وفتح الدال المهملة واللام وبعدها هاء ساكنة، ويقال إنه اسم أمه.,Some persons state that Bahdala was his mother’s name (not his father’s.
أبو بردة ابن أبي موسى الأشعري,ABU BURDA IBN ABI MUSA
أبو بردة عامر بن أبي موسى عبد الله بن قيس الأشعري؛ كان أبوه صاحب رسول الله صلى الله عليه وسلم، قدم عليه من اليمن في الأشعريين، فأسلموا.,"Abu Burda Aamir was the son of Abu Musa Abd Allah Ibn Kais al-Ashari, one of Muhammad’s companions, who had come to him from Yemen with the Asharites when they became converts to Islamism."
وأبو بردة كان قاضيا على الكوفة، وليها بعد القاضي شريح، هكذا ذكره محمد ابن سعد في كتاب الطبقات”، وله مكارم ومآثر مشهورة.”,Muhammad Ibn Saad mentions in his Tabakat that Abu Burda succeeded to Shuraih as kadi of Kufa. By the nobleness of his conduct and by his virtues he attained a high reputation.
وكان أبو موسى تزوج في عمله على البصرة طنية بنت دمون، وكان أبوها رجلا من أهل الطائف، فولدت له أبا بردة،,"Abu Musa, when governor of Basra, married Taniya the daughter of Dammun, a native of Taif, and she bore him Abu Burda."
فاسترضع له في بني فقيم في آل الغرق وسماه أبو موسى عامرا، فلما شب كساه أبو شيخ ابن الغرق بردتين وغدا به إلى أبيه فكناه أبا بردة، فذهب اسمه.,"the child was put to nurse with the tribe of Fukaim, which dwelt at al-Ghark; when grown a boy, he was dressed in two mantles (burda) by (hit foster-father) Abu Shaikh Ibn al-Ghark, and brought to his father, who then surnamed him Abu Burda; from that time his real name ceased to be given to him."
وكان ولده بلال قاضيا على البصرة، وهم الذين يقال في حقهم: ثلاثة قضاة في نسق؛ فإن أبا موسى رضي الله عنه قضى لعمر رضي الله عنه بالبصرة ثم قضى بالكوفة في زمن عثمان رضي الله عنه.,"Abu Musa was kadi of Basra under the caliph Omar and afterwards, in the reign of Othman, he acted as a kadi at Kufa; his (grand) son Bilal was as kadi of Basra: this was the circumstance which gave rise to the saying, three kadis in manner."
"وبلال المذكور هو ممدوح ذي الرمة وله فيه غر المدائح، وفيه يقول مخاطبا لناقته:
إذا ابن أبي موسى بلال بلغته… فقام بفأس بين وصليك جازر","The poet Zi Al-Rumma composed a number of splendid poems in praise of Bilal, and in the following verse, addressed to his camel, he alludes to him also: When thou readiest Bilal the son of Abi Musa {thy toils are at an end,) and the butcher then may wield his axe to disjoint thy limbs."
"وفيه يقول أيضا:
سمعت الناس ينتجعون غيثا… فقلت لصيدح انتجعي بلالا","He said also of him: On hearing that the tribe were roaming through the desert with their flocks in search of pasturage, I said to Saidah: “Seek abundance near Bilal”"
وصيدح: اسم ناقته، وهو بفتح الصاد المهملة وسكون الياء المثناة من تحتها وفتح الدال المهملة وبعدها حاء مهملة.,Saidah was the name of the poet’s camel.
وكان بلال أحد نواب خالد بن عبد الله القسري – المقدم ذكره في حرف الخاء – فلما عزل وولي موضعه يوسف بن عمر الثقفي على العراقين حاسب خالدا ونوابه وعذبهم، فمات خالد من عذابه ومات بلال من عذابه أيضا.,"Bilal was one of the deputies in the service of Khalid al-Kasri; when the latter was deprived of the government of Arabian and Persian Iraq, his successor Yusuf Ibn Omar al-Thakafi required from him and his agents an account of what had been done with the revenues of these provinces, and employed torture to make them refund; al-Kasri and Bilal expired under their suffering."
ورأيت في بعض المجاميع أن أبا بردة جلس يوما يفتخر بأبيه ويذكر فضائله وصحبته لرسول الله صلى الله عليه وسلم،,"In a book containing a collection of anecdotes I found the following: At a public assembly Abu Burda was extolling the virtues of his father, and mentioned that he had been one of Muhammad’s companions; be vaunted also the glory which accrued to himself in being sprung from so illustrious a parent."
وكان في مجلس عام وفيه الفرزدق الشاعر، فلما أطال القول في ذلك أراد الفرزدق أن يغض منه فقال: لو لم تكن لأبي موسى منقبة إلا أنه حجم رسول الله صلى الله عليه وسلم لكفاه، فامتعض أبو بردة من ذلك ثم قال:,"He held a long discourse on this topic, till the poet, al-Farazdak, who happened to be present and wished to humble his pride, made the remark that, had Abi Musa possessed no other merit than that of having cupped the Prophet, such an honor would have been quite sufficient for his reputation. On this, Abu Burda got angry and replied."
صدقت، لكنه ما حجم أحدا قبله ولا بعده، فقال الفرزدق: كان أبو موسى والله أفضل من أن يجرب الحجامة في رسول الله صلى الله عليه وسلم، فسكت أبو بردة على غيظ.,"“Your observation is true, but he never cupped any person either before or after.” ”By Allah!” exclaimed al-Farazdak, “Abu Musa was too good a man to dare make his first essay in cupping on the person of the Prophet!” This retort silenced Abu Burda and forced him to smother his anger."
وحكى غرس النعمة بن الصابئ في بعض تصانيفه أن أبا صفوان خالد ابن صفوان التميمي المشهور بالبلاغة كان يدخل على بلال بن أبي بردة المذكور فيحدثه فيلحن في كلامه، فلما كثر ذلك على بلال قال له:,"The following anecdote is related by Ghars al-Nima al-Sabi in one of his works: “Abu Safwan Khalid Ibn Safwan, a member of the tribe of Tamim, was celebrated ns an eloquent speaker, he used to visit Bilal Ibn Abi Burda and converse with him, but his language was frequently ungrammatical. This grew at length so irksome to Bilal, that he said to him."
يا خالد، تحدثني أحاديث الخلفاء وتلحن لحن السقاءات، يعني النساء اللواتي يسقين الماء للناس، فصار خالد بعد ذلك يأتي المسجد ويتعلم الإعراب، وكف بصره، فكان إذا مر به موكب بلال يقول: من هذا فيقال: الأمير، فيقول خالد:,"“Khalid! you make me narrations fit for caliphates to hear, but you commit as “many faults against grammar as the women who carry water in the streets.’ “Stung with this reproach, Khalid went to learn grammar at the mosque, and sometime after he lost his sight. From that period, whenever Bilal rode by in state, he used to ask who it was, and on being answered that it was the emir, he would say."
سحابة صيف عن قليل تقشع، فقيل ذلك لبلال فقال: لا تقشع والله حتى يصيبك منها شؤبوب، وأمر به فضرب مائتي سوط.,"‘There goes a summer cloud, soon to be dispelled.’ “When this was told to Bilal, he exclaimed: ‘By Allah! it shall not be dispelled till he get a full shower from it and he then ordered him a whipping of two hundred strokes."
وكان خالد كثير الهفوات لا يتأمل ما يقول ولا يفكر فيه، وهو من ذرية عمرو بن الأهتم التميمي الصحابي رضي الله عنه، فإن خالد بن صفوان ابن عبد الله بن عمرو بن الأهتم بن سمي بن سنان بن خالد بن منقر التميمي المنقري، واسم الأهتم بسنان، وإنما قيل له الأهتم لأن قيس بن عاصم المنقري ضربه بقوس فهتم ثناياه، وقيل بل هتمت يوم الكلاب، والله أعلم.,"This Khalid was extremely giddy and never paid the slightest attention to what he said. He drew his descent from Amr Ibn al-Ahtam, one of Muhammad’s companions; his grandfather Abd Allah “being that person’s son. Al-Ahtam was the son of Sumai Ibn Sinan Ibn Khalid Ibn Minkar, of the tribe of Tamim; and for this reason he bore the “surnames of al-Minkari and al-Tamim. His real name was Sinan, but when Kais Ibn Asim al-Minkari struck him across the mouth with his bow and broke his front teeth, he was called al-Ahtam ‘[broken-tooth).” Others say that his teeth were broken on the battle-day of al-Kulab."
وشبيب بن شيبة ابن عم خالد المذكور.,Shabib Ibn Shaiba was an uncle of this Khalid.
وكانت وفاة أبي بردة المذكور في سنة ثلاث ومائة بالكوفة، وقيل سنة أربع، وقيل سنة ست أو سبع ومائة، وقال ابن سعد: مات أبو بردة والشعبي في سنة ثلاث ومائة في جمعة واحدة، رحمهما الله تعالى.,"Abi Burda died A. H. one hundred and three (A. D. seven hundred and twenty one or seven hundred and twenty one or seven hundred and twenty two), but others place this event in the years one hundred and four, one hundred and six, and one hundred and seven. (Muhamad ) Ibn Saad says that Abu Burda and al-Shaabi died in the year one hundred and three and on the same day, which was a Friday."
وسيأتي الكلام على الأشعري في ترجمة أبي الحسن إن شاء الله تعالى.,We shall explain the meaning of the surnamed al-Ashari in the life of Abu Al-Hasan.
الشعبي,AL-SHAABI
أبو عمرو عامر بن شراحيل بن عبد بن ذي كبار، وذو كبار قيل من أقيال اليمن، الشعبي، وهو من حمير وعداده في همدان؛ وهو كوفي تابعي جليل القدر وافر العلم، روي أن ابن عمر رضي الله عنه مر به يوما وهو يحدث بالمغازي فقال: شهدت القوم وإنه أعلم بها مني.,"Abu Amr Aamir al-Shaabi was the son of Sharahil Ibn Abd Ibn Zi Kibar: Zi Kibar was one of the princes of Yemen. Al-Shaabi sprang from Himyar and was counted as a member of the tribe of Hamdan, but Kufa was the place of his birth. He held a high rank among the Tabi’e and was distinguished also by his profound learning. It is stated that Ibn Omar walked past him one day whilst he was relating the history of a victorious campaign made by the first Moslems, and said, on hearing the narration which he made: “He knows what was done at the expedition better than I who was with it.”"
وقال الزهري: العلماء أربعة: ابن المسيب بالمدينة، والشعبي بالكوفة، والحسن البصري بالبصرة، ومكحول بالشام. ويقال إنه أدرك خمسمائة من أصحاب رسول الله صلى الله عليه وسلم.,"Al-Zuhri made the remark that the really learned men were four in number: Ibn al-Musaiyab at Medina, al-Shaabi at Kufa, al-Hasan al-Basri at Basra, and Makhul in Syria. It is said that he conversed with five hundred of the Prophet’s companions."
وحكى الشعبي قال: أنفذني عبد الملك بن مروان إلى ملك الروم، فلما وصلت إليه جعل لا يسألني عن شيء إلا أجبته، وكانت الرسل لا تطيل الإقامة عنده، فحبسني أياما كثيرة حتى استحثثت خروجي، فلما أردت الانصراف قال لي:,"The following anecdote is related by himself: Abd al-Malik Ibn Mar wan sent me on an embassy to the king of the Greeks; and that prince addressed me a number of questions, to all of which I returned satisfactory answers. It was not customary for ambassadors to make a long stay at his court, but he detained me so many days that I desired impatiently to depart. When on the point of quitting him he said to me."
من أهل بيت المملكة أنت فقلت: لا، ولكني رجل من العرب في الجملة، فهمس بشيء، فدفعت إلي رقعة وقال لي: إذا أديت الرسائل إلى صاحبك فأوصل إليه هذه الرقعة، قال: فأديت الرسائل عند وصولي إلى عبد الملك وأنسيت الرقعة،، فلما صرت في بعض الدار أريد الخروج تذكرتها،,"“Are you of a royal family?” to which I replied: “No; I am one of the general class of Arabs.” On this he muttered some words and a paper was put in my hand: “When you have given to your master an account of your mission,” said he, “present this paper to him.” Having returned to Abd al-Malik, I informed him of the results of my embassy, but I never thought of the paper, and it was only on passing through another part of the palace with the intention of withdrawing, that I recollected it."
فرجعت فأوصلتها إليه، فلما قرأها قال لي: أقال لك شيئا قبل أن يدفعها إليك قلت: نعم، قال لي: من أهل بيت المملكة أنت قلت: لا، ولكني من العرب في الجملة. ثم خرجت من عنده، فلما بلغت الباب رددت ، فلما مثلت بين يديه قال لي:,"I immediately-went back and presented it to him. When he had perused it he asked me if the Greek sovereign had said anything to me before he gave me the paper? “Yes,” I replied, “he asked me if I was of a royal family, and I answered that I belonged to the general class of the Arabs. ”I then retired and had reached the door when I was brought back into the caliph’s presence."
أتدري ما في الرقعة قلت: لا، قال: اقرأها، فقرأتها فإذا فيها عجبت من قوم فيهم مثل هذا كيف ملكوا غيره”، فقلت له:”,"“Do you know” said he, “what is in this paper?” “No” said I; on which he told me to read it. It contained these words: I am astonished that a people who hare among them a man like this could have chosen any other but him for their ruler."
والله لو علمت ما حملتها، وإنما قال هذا لأنه لم يرك، قال: أفتدري لم كتبها قلت: لا، قال: حسدني عليك، وأراد أن يغريني بقتلك، قال: فتأدى ذلك إلى ملك الروم فقال: ما أردت إلا ما قال.,"“By Allah! I exclaimed, “had I known the contents, I should not have taken “charge of it; had he ever seen you, he would not have said such a thing” ”Are you aware” said Abd al-Malik, “why he wrote it.” “I am not.” “It was because he envied me so able a servant as you, and hoped to incite me by this to put you to death.” These words, continues al-Shaabi, reached at length the ears of the Greek king, who acknowledged that such was really his design.”"
وكلم الشعبي عمر بن هبيرة الفزاري أمير العراقين في قوم حبسهم ليطلقهم فأبى، فقال له: أيها الأمير، إن حبستهم بالباطل فالحق يخرجهم، وإن حبستهم بالحق فالعفو يسعهم، فأطلقهم.,"Al-Shaabi once spoke to Omar Ibn Hubaira, the governor of the two Iraqs, in favor of some prisoners, and asked him to set them at liberty; but not being able to obtain his consent, he addressed him in these terms: “O emir! if you have imprisoned them without cause, let your justice deliver them; and if they be guilty, let your clemency be ample enough to reach them.” Ibn Hubaira immediately set them free."
وكان ضئيلا نحيفا، فقيل له يوما: ما لنا نراك ضئيلا فقال: زوحمت في الرحم، وكان قد ولد هو وأخ آخر في بطن وأقام في البطن سنتين، ذكره في كتاب المعارف”.”,"Al-Shaabi was a thin emaciated man, and he once said, on being asked the cause “I was straitened for room in my mother’s womb.” The fact was that she had two sons at a birth, and the author of the Kitab al-Maarif pretends that she was pregnant with him for two years."
ويقال إن الحجاج بن يوسف الثقفي قال له يوما: كم عطاءك في السنة فقال: ألفين، فقال: ويحك كم عطاؤك فقال: ألفان، قال: كيف لحنت أولا قال: لحن الأمير فلحنت، فلما أعرب أعربت، وما أمكن أن يلحن الأمير وأعرب أنا. فاستحسن ذلك منه وأجازه.,"It is related that al-Hajjaj Ibn Yusuf al-Thakafi said to him one day: “How much is your yearly “salary?” (kam ataak, according to the vulgar pronunciation’, to which al-Shaabi replied (in the tame jargon): “Two thousand dinars” (alfain). “Tut!” exclaimed al-Hajjaj, “kam atauka?”(repeating the question correctly), and al-Shaabi then answered (grammatically): alfan. “Why, said al-Hajjaj, “did you speak “incorrectly at first?” “The emir spoke false grammar,” replied he, “and I spoke false grammar; and when he spoke with the right inflexions, I did the “same; for I could not have allowed myself to speak grammatically when the “emir did not.” Al-Hajjaj was highly pleased with this answer and made him a present.”"
وكان مزاحا، يحكى أن رجلا دخل عليه ومعه امرأة في البيت فقال: أيكما الشعبي فقال: هذه.,Al-Shaabi was inclined to pleasantry; he was one day sitting in his house with a female when a person came in and asked: “Which of you two is “al-Shaabi?” To which he replied: “She is the man.”
وكانت ولادته لست سنين خلت من خلافة عثمان رضي الله عنه، وقيل سنة عشرين للهجرة، وقيل إحدى وثلاثين، وروي عنه أنه قال: ولدت سنة جلولاء وهي سنة تسع عشرة. وقال قتادة: ولد الشعبي لأربع سنين بقين من خلافة عمر رضي الله عنه، وقال خليفة بن خياط: ولد الشعبي والحسن البصري في سنة إحدى وعشرين، وقال الأصمعي: في سنة سبع عشرة بالكوفة. وتوفي بالكوفة سنةأربع، وقيل ثلاث، وقيل ست، وقيل سبع، وقيل خمس ومائة، وكانت وفاته فجأة. وكانت أمه من سبي جلولاء، رضي الله عنه.,"He was born in the sixth year of the caliphate of Othman, (A. H. thirty, A. D. six hundred and fifty or six hundred and fifty one); others say, however, in A.H. twenty or A.H. thirty one; but it is related that he himself mentioned that bis birth took place the year in which the town of Jalulaa was taken, and this occurred A. H. nineteen (A. D. six hundred and forty): It is stated by Kutada that al-Shaabi was born four years before the death of the caliph Omar (which happened A. H. twenty three, but Khalifa Ibn Khayat mentions that al-Hasan al-Basri and he were born in the year twenty one, and al-Asma’i says that he came into the world at Kufa, A. H. seventeen. he died suddenly, A. H. one hundred and four (A. D. seven hundred and twenty two or seven hundred and twenty three); other accounts say one hundred and three, one hundred and six, one hundred and seven, and one hundred and five. His mother was one of the captives made at Jalulaa."
والشعبي: بفتح الشين المعجمة وسكون العين المهملة وبعدها باء موحدة، هذه النسبة إلى شعب، وهو بطن من همدان، وقال الجوهري: هذه النسبة إلى جبل باليمن نزله حسان بن عمرو الحميري هو وولده ودفن به، وهو ذو شعبين،,"Shaabi means belonging to Shaab, a branch of the tribe of Hamdan. Al-Jauhari says: “This relative adjective is derived from zu-Shaabain “(the double-rail eyed), which is a mountain in Yemen, where Hasan Ibn Amr “the Himyarite and his children took up their residence, and where he was buried."
فمن كان بالكوفة منهم قيل لهم: شعبيون، ومن كان منهم بمصر والمغرب قيل لهم: الأشعوب، ومن كان منهم بالشام قيل لهم: شعبانيون، ومن كان باليمن قيل لهم: آل ذي شعبين.,"The descendants of that family who inhabit Kufa are called the Shaabion; those in Egypt and Maghrib are styled al-ashub; in Syria the name of Shaabdaniun is given to them, and in Yemen they are known as the people of Zi Shaabain.”"
وجلولاء: بفتح الجيم وضم اللام ومد آخره، قرية بناحية فارس كانت بها الوقعة المشهورة زمن الصحابة رضي الله عنهم.,"Jalulaa is the name of a town in the province of Ears, where a famous battle was fought in the time of Muhammad’s companions."
"وكان كثيرا يتمثل بقول مسكين الدارمي:
ليست الأحلام في حال الرضى… إنما الأحلام في وقت الغضب","Al-Shaabi often cited this verse of Miskin al-Darimi: To judge of a man’s prudence, observe him when provoked, not when pleased."
العباس بن الأحنف,AL-ABBAS IBN AL-AHNAF
أبو الفضل العباس بن الأحنف بن الأسود بن طلحة بن جردان بن كلدة ابن خريم بن شهاب بن سالم بن حية بن كليب بن عبد الله بن عدي بن حنيفة بن لجيم الحنفي اليمامي الشاعر المشهور؛ كان رقيق الحاشية لطيف الطباع،,"Abu al-Fadl al-Abbas Ibn al-Ahnaf Ibn al-Aswad Ibn Talha Ibn Jaradin Ibn Kalada Ibn Khuraim Ibn Shihab Ibn Salim Ibn Haiya Ibn Kulaib Ibn Abd Allah Ibn Adi Ibn Hanifa Ibn Lujaim al-Hanafi al-Yamami, a celebrated poet, was gifted with a tender spirit and a subtle wit."
جميع شعره في الغزل، لا يوجد في ديوانه مديح، ومن رقيق شعره قوله من جملة قصيدة:,"all his poems are love pieces, and the diwan of his works does not contain any eulogium. The following verses from one of his qasidas may serve as an example of his pathetic style."
"يا أيها الرجل المعذب نفسه… أقصر فإن شفاءك الإقصار
نزف البكاء دموع عينك فاستعر… عينا يعينك دمعها المدرار
من ذا يعيرك عينه تبكي بها… أرأيت عينا للبكاء تعار","Desist, self-tormentor l thus only can thy woes be healed. Thy eyes have exhausted their tears in weeping; try then to find others shedding copious drops, and with them recruit the last of thine. But who would lend thee his eyes that thou mayest weep with them? Were eyes ever lent that their tears might be shed?."
ذكر أبو علي القالي في كتاب  الأمالي ” قال: قال بشار بن برد: ما زال غلام من بني حنيفة يدخل نفسه فينا ويخرجها منا حتى قال هذه الأبيات.”,and Abu Ali al-Kali mentions it his Amali that Bashar said: “A boy of the tribe of Hanifa kept running in and out of where we were till he at length recited these lines.
ومن شعره أيضا من جملة أبيات، وينسبان إلى بشار بن برد أيضا والله أعلم,"The two next lines, extracted from a piece of verse, are also his, but some attribute them to Bashar Ibn Burd."
"أبكي الذين أذاقوني مودتهم… حتى إذا أيقظوني للهوى رقدوا
واستنهضوني فلما قمت منتصبا… بثقل ما حملوني منهم قعدوا","‘They who caused me to taste their love now make me weep; they awoke my heart to passion, but then their hearts yielded to slumber. They roused me, but when I stood up with the burden which they placed upon me, they sank into repose."
"وله أيضا:
تعب يطول مع الرجاء لذي الهوى… خير له من راحة في اليأس
لولا محبتكم لما عاتبتكم… ولكنتم عندي كبعض الناس","The following verses are also his: I prefer love-pains with hope to repose with despair Did I not love you, I had spared you my reproaches; and you had then been for me as the rest of mortals."
"وله أيضا:
وحدثتني يا سعد عنها فزدتني… جنونا فزدني من حديثك يا سعد
هواها هوى لم يعرف القلب غيره… فليس له قبل وليس له بعد","O Saad I thou hast spoken to me of my beloved and increased my folly; speak yet more to me, O Saad! My heart shall never know any love but that I bear her I it is a love without beginning and without end."
"وله أيضا:
إذا أنت لم تعطفك إلا شفاعة… فلا خير في ود يكون بشافع
فأقسم ما تركي عتابك عن قلى… ولكن لعلمي أنه غير نافع
وإني إذا لم ألزم الصبر طائعا… فلا بد منه مكرها غير طائع","Since thy rigors cannot be softened unless by the intercession of another, I renounce such love as requires a mediator. I swear that indifference or dislike are not the motives which withhold me from reproaching thee thy cruelty; it was the certainty that all complaints were useless. If I cannot bear my pains in patience, I must yet submit to them though unwilling."
وشعره كله جيد، وهو خال إبراهيم بن العباس الصولي – وقد تقدم ذكر ذلك في ترجمته في حرف الهمزة.,All his poetry is good. He was the maternal uncle of Ibrahim Ibn al-Abbas al-Suli as we have already mentioned.
"وتوفي سنة اثنتين وتسعين ومائة ببغداد.
وحكى عمر بن شبة قال: مات إبراهيم الموصلي المعروف بالنديم سنة ثمان وثمانين ومائة، ومات في ذلك اليوم الكسائي النحوي والعباس بن الأحنف وهشيمة الخمارة،","His death took place at Baghdad in the year one hundred and ninety two (A. D. eight hundred and seven and eight hundred and eight); but the following anecdote on the subject is given on good authority by Omar Ibn Shabba: “Ibrahim al-Mausili, surnamed al-Nadim, died in the year one hundred and eighty eight, on the same day as al-Kisaie the grammarian, al-Abbas Ibn al-Ahnaf and Hushaima al-Khammara."
فرفع ذلك إلى الرشيد فأمر المأمون أن يصلي عليهم فخرج فصفوا بين يديه فقال: من هذا الأول فقالوا: إبراهيم الموصلي، فقال: أخروه وقدموا العباس بن الأحنف، فقدم فصلى عليه،,"(the caliph) al-Rashid, who had been informed of the circumstance, ordered (his son) al-Mamun to say the funeral prayers over them, and the corpses were therefore placed in a line before him. He asked whose body was that which was nearest to him, and on learning that it was Ibrahim al-Mausili’s, he ordered it to be removed and that of al-Abbas Ibn al-Ahnaf to be put in the first place."
فلما فرغ وانصرف دنا منه هاشم بن عبد الله بن مالك الخزاعي فقال: يا سيدي، كيف آثرت العباس بن الأحنف بالتقدمة على من حضر فأنشد:,"When he had finished the prayer and was returning home, Hashim Ibn Abd Allah Ibn “Malik al-Kheuzai went up to him and said: ‘My lord! why did you honor al-Abbas Ibn al-Ahnaf with the first place? To which he replied by repeat these verses."
"وسعى بها ناس فقالوا: إنها… لهي التي تشقى بها وتكابد
فجحدتهم ليكون غيرك ظنهم… إني ليعجبني المحب الجاحد","‘Some persons accused thee and said that it was thou who caused my pains and afflictions; but I denied the truth of their words, so that their suspicions might be turned away from thee to another: I like the lover who refuses (to recall the name of his beloved.’"
ثم قال: أتحفظهما فقلت: نعم، وأنشدته، فقال لي المأمون: أليس من قال هذا الشعر أولى بالتقدمة فقلت: بلى والله يا سيدي.,"“Al-Mamun then said: ‘Can you recollect them? and Hashim replied: ‘I can,’ and then repeated them. ‘Well,’ said the prince, ‘is not the author of such verses worthy of the first rank?’ ‘He is, my lord.’"
قلت: وهذه الحكاية تخالف ما يأتي في ترجمة الكسائي، لأنه مات بالري على الخلاف في تاريخ وفاته.,"I must observe that this anecdote is in contradiction with what we shall say farther on, in the life of al-Kisaie. as we there mention that he died at Rai (not al Baghdad);. besides which, much incertitude prevails respecting the year of his death."
وقيل إن العباس توفي سنة اثنتين وتسعين ومائة، وقال أبو بكر الصولي: حدثني عون بن محمد قال: حدثني أبي قال: رأيت العباس بن الأحنف ببغداد بعد موت الرشيد، وكان منزله بباب الشام، وكان لي صديقا، ومات وسنه أقل من ستين سنة.,"and moreover, the death of al-Abbas has been placed by some in the year one hundred and ninety two. Abu Bakr al-Suli says: “Aun Ibn Muhammad informed me that his father said to him: ‘I saw al-Abbas Ibn al-Ahnaf at Baghdad after the death of al-Rashid, and his dwelling was near the Syrian gate. He was a friend of mine, and he died before he reached his sixtieth year.’"
قال الصولي: وهذا يدل على أنه مات بعد سنة اثنتين وتسعين، لأن الرشيد ملت ليلة السبت لثلاث خلون من جمادى الآخرة سنة ثلاث وتسعين ومائة بمدينة طوس.,"“Here al-Suli remarks that he must have died later than the year one hundred and ninety two, since al-Rashid’s death took place at Tus on the third of the latter Jumada, one hundred and ninety three (the twenty fourth of March, A. H. eight hundred and nine)."
وكانت وفاة الأحنف والد العباس المذكور سنة خمسين ومائة، ودفن بالبصرة، رحمه الله تعالى.,"Al-Ahnaf, the father of al-Abbas, died A. H. one hundred and fifty (A. D. seven hundred and sixty seven), and was buried at Basra."
وحكى المسعودي في كتاب مروج الذهب” عن جماعة من أهل البصرة قالوا: خرجنا نريد الحج، فلما كنا ببعض الطريق إذا غلام واقف على المحجة وهو ينادي: أيها الناس هل فيكم أحد من أهل البصرة قال: فعدلنا إليه وقلنا له: ما تريد قال:”,"Al-Masudi, in his Muruj al-Dahab, gives the following anecdote on the authority of some natives of Basra: “We set out,” said they, “to perform the pilgrimage, and on our way we saw a boy standing by the side of the road, who called out to us to know if any of us were natives of Basra. On this we went over to him and asked what he wanted; to which he made answer."
إن مولاي لما به يريد أن يوصيكم، فملنا معه، فإذا بشخص ملقى على بعد من الطريق تحت شجرة لا يحير جوابا، فجلسنا حوله، فأحس بنا فرفع طرفه وهو لايكاد يرفعه ضعفا، وأنشأ يقول:,"I My master wishes to give you his dying injunctions.’ We then turned off from the road and followed him till, at some distance, we found a man lying under a tree and unable to give us any answer. We seated ourselves around him, and being at length aware of our presence, he looked up at us, but his weakness was so great that he could hardly raise his eyes. He then recited these verses."
"يا غريب الدار عن وطنه… مفردا يبكي على شجنه
كلما جد البكاء به… دبت الأسقام في بدنه
ثم أغمي عليه طويلا ونحن جلوس حوله، إذ أقبل طائر فوقع على أعلى الشجرة وجعل يغرد ففتح عينيه وجعل يسمع تغريد الطائر،","‘Alas stranger, lonely and far from home, is here weeping in affliction! With each fresh burst of grief, illness draws closer to his enfeebled body. “He then swooned away, and we remained silting about hint for a long time, till he at length came to himself. At that moment, a raven perched on the top of the tree and croaked aloud, on which he opened his eyes and listened to its cry’."
"ثم أنشأ الفتى يقول:
ولقد زاد الفؤاد شجى… طائر يبكي على فننه
شفه ما شفني فبكى… كلنا يبكي على سكنه",The boy then pronounced these lines: ‘The heart receives yet a deeper wound from the cry of that bird which laments on its branch. The same misfortune which has worn us down worn him and he grieves each of us are grieving for the loss of a true friend’
قال: ثم تنفس تنفسا فاضت نفسه منه، فلم نبرح من عنده حتى غسلناه وكفناه وتولينا الصلاة عليه، فلما فرغنا من دفنه سألنا الغلام عنه، فقال: هذا العباس بن الأحنف، رحمه الله تعالى؛ والله أعلم أي ذالك كان.,"“The sick man then heaved a deep, sigh and breathed his last, and we did “not leave his corpse till we had washed it and shrouded it and said over it the “funeral prayer. When we had buried him, we asked the boy who it was, “and he said: ‘It is al-Abbas Ibn al-Ahnaf.’ God best knows if this relation be true."
والحنفي: بفتح الحاء المهملة والنون وبعدها فاء، هذه النسبة إلى بني حنيفة ابن لجيم بن صعب بن علي بن بكر بن وائل، وهي قبيلة كبيرة مشهورة،,"Hanafi means belonging to the tribe of Hanifa, son of Lujaim Ibn Saab Ibn Ali Ibn Bakr Ibn Wail; it is a celebrated tribe."
واسم حنيفة أثال – بضم الهمزة وبعدها ثاء مثلثة وبعد الألف لام – وإنما قيل له حنيفة لأنه جرى بينه وبين الأحزن بن عوف العبدي مفاوضة في قصة يطول شرحها فضرب حنيفة الأحزن المذكور بالسيف، فجذمه فسمي جذيمة، وضرب الأحزن حنيفة على رجله فحنفها، فسمي حنيفة وحنيفة، أخو عجل.,"Hanifa’s real name was Uthal, but it was changed for this reason: be and al-Ahzan Ibn Auf al-Abdi were conversing together on a subject which it would lake us too long to relate, when Hanifa struck al-Ahzan with his sword and cut off his hand, and al-Ahzan struck Hanifa on the foot and shattered it ‘hanaf ); so al-Ahzan received the surname of Jazima (the one-handed’, and his adversary that of Hanifa (the club-footed). This Hanifa was the brother of Ijl (the progenitor of a famous tribe)."
واليمامي: بفتح الياء المثناة من تحتها والميم وبعد الألف ميم ثانية، هذه النسبة إلى اليمامة، وهي بلدة بالحجاز في البادية أكثر أهلها بنو حنيفة وبها تنبأ مسيلمة الكذاب وقتل، وقصته مشهورة.,"Yamami means belonging to Yamama, a town in the desert which forms part of the province of Hijaz; the greater part of the inhabitants belong to the tribe of Hanifa. It was there that the impostor Musailama set up for a prophet and lost his life. His history is well known."
الرياشي,AL-RIASHI
أبو الفضل العباس بن الفرج الرياشي النحوي اللغوي البصري؛ كان عالما راوية ثقة عارفا بأيام العرب كثير الاطلاع، روى عن الأصمعي وأبو عبيدة معمر بن المثنى وغيرهما، وروى عنه إبراهيم الحربي وابن أبي الدنيا وغيرهما.,"Abu Al-Fadl al-Abbas Ibn Faraj al-Riashi, a grammarian, a philologer, and a native of Basra, was a man of great learning and a trustworthy transmitter of oral literature; he knew besides the traditional accounts of the combats and adventures of the desert Arabs, and had a great general knowledge. The information which he communicated to others was given by him on the authority of al-Asma’i, Ahu Obaida, and other great masters, and his own authority was cited by Ibrahim al-Harbi, Ibn Abi al-Dunia and others."
ومما رواه عن الأصمعي قال: مر بنا أعرابي ينشد ابنا له، فقلنا له: صفه لنا، فقال: كأنه دنينير، فقلنا له لم نره، قال: فلم يلبث أن جاء بصغير أسيد كأنه جعل قد حمله على عنقه، فقلنا: لو سألتنا عن هذا لأرشدناك، فإنه ما زال اليوم بين أيدينا.,"The following is one of the (curious philological) passages which, according to his statement, he had learned from al-Asma’i: “An Arab of the desert,” said he, “passed near us in search of his son, and we said to him: Describe him;’ and he answered: ‘ He is like a (pretty) little piece of gold on which we replied that we had not seen him. Soon after, he returned with a swarthy little fellow, as black as a beetle, perched upon his shoulder; and we then said to him: ‘Had thou asked us about that fellow, we could have directed thee, for he did not stir out of our sight all day.’"
"ثم أنشد الأصمعي:
نعم ضجيع الفتى إذا برد الليل… سحيرا وقرقف الصرد
زينها الله في الفؤاد كما… زين في عين والد ولد","Al-Asma’i then repeated these lines: Any bedfellow is good on the break of day, after a frosty night, when the chilled (sleeper) shivers with cold. God makes her as charming to the heart as the son is charming to the eyes of his father”"
قتل الرياشي المذكور بالبصرة أيام العلوي البصري صاحب الزنج في شوال سنة سبع وخمسين ومائتين، رحمه الله تعالى.,"Al-Riashi was slain at Basra during the insurrection of al-Alawi al-Basri, the chief of the Zenj. He lost his life in the month of Shawwal, A. H. two hundred and fifty seven (September, A. D. eight hundred and seventy one)."
وسئل في عقب ذي الحجة سنة أربع وخمسين ومائتين: كم يعد سنه فقال: أظن سبعا وسبعين، وذكر شيخنا ابن الأثير في تاريخه الكبير أنه قتل في سنة خمس وستين ومائتين، قتله الزنج بالبصرة، وهو غلط،,"He had been asked towards the end of Zi Al-Hijja, A. H. two hundred and fifty four, how old he was, and he replied: “Seventy-seven years, I believe.” Our shaikh Ibn al-Athir mentions, in his great historical work (the Kabir), that al-Riashi was killed by the Zenj at Basra, A. H. two hundred and sixty five, but this is a mistake;"
إذ لا خلاف بين أهل العلم بالتاريخ أن الزنج دخلوا البصرة وقت صلاة الجمعة لثلاث عشرة ليلة بقيت من شوال سنة سبع وخمسين، فأقاموا على القتل والإحراق ليلة السبت ويوم السبت,"for all persons who have studied history’ unanimously agree that the Zenj entered Basra at the hour of Friday prayer, on the sixteenth Shawwal, A. H. two hundred and fifty seven; that night and the following Saturday they ravaged the city with fire and sword,"
ثم عادوا إليها يوم الإثنين، فدخلوها وقد تفرق الجند وهربوا فنادوا بالأمان، فلما ظهر الناس قتلوهم، فلم يسلم منهم إلا النادر، واحترق الجامع ومن فيه، وقتل العباس المذكور في أحد هذه الأيام فإنه كان في الجامع لما قتل.,"and on Monday they entered it again, after the flight of the garrison, and proclaimed a general amnesty; but when any of the people showed themselves, they massacred them. Very few of the inhabitants escaped, and the great mosque with all who were in it was destroyed by fire."
والرياشي: بكسر الراء وفتح الياء المثناة من تحتها وبعد الألف شين معجمة، هذه النسبة إلى رياش، وهو اسم لجلد رجل من جذام كان والد المنسوب إليه عبدا له فنسب إليه وبقي عليه.,"Al-Riashi lost his life in one of the above mentioned days, for he perished in the mosque. Riashi is derived from Riash, which was the name of the ancestor of a man who belonged to the tribe of Judam; this man possessed as a slave the father of (al-Abbas al-Riashi,) him who was surnamed after him. The father had (first) received this surname and it never quitted him."
عبد الله بن المبارك,ABD ALLAH IBN AL-MUBARAK
أبو عبد الرحمن عبد الله بن المبارك بن واضح المروزي، مولى بني حنظلة، كان قد جمع بين العلم والزهد، تفقه على سفيان الثوري ومالك بن أنس رضى الله عنهما، وروى عنه الموطأ، وكان كثير الانقطاع محبا للخلوة شديدة التورع، وكذلك كان أبوه.,"Abu Abd al-Rahman Abd Allah Ibn Al-Mubarak Ibn Wadih al-Marwazi (native of Marie), a mawla lo the tribe of Hauzala, was a man possessing profound learning combined with great self-mortification. He studied jurisprudence under Sofian al-Thawri, and Malak Ibn Anas (from whom be learned by heart the Muwatta, and then taught it lo others. He loved retirement and solitude, and was extremely assiduous in the practice of ascetic devotion."
ويحكى عن أبيه أنه كان يعمل في بستان لمولاه وأقام فيه زمانا، ثم أن مولاه جاءه يوما وقال له: أريد رمانا حلوا، فمضى إلى بعض الشجر وأحضر منها رمانا فكسره فوجده حامضا، فحرد عليه وقال: أطلب الحلو فتحضر لي الحامض هات حلوا،,"It is related of his father, who, like him, was a man of great piety, that he served a master who employed him to work in his garden; he had passed a considerable time in this occupation, when bis master came to him one day and told him to bring him a ripe pomegranate, on which he went to a tree and gathered an unripe one. His master having broken it open and found it sour, got angry with him and ordered him to go for a ripe one."
فمضى وقطع من شجرة أخرى، فلما كسره وجده أيضا حامضا فاشتد حرده عليه، وفعل كذلك دفعة ثالثة، فقال له بعد ذلك: أنت ما تعرف الحلوا من الحامض فقال: لا، فقال: كيف ذلك فقال: لأنني ما أكلت منه شيئا حتى أعرفه، فقال:,"he then went and cut one of another tree, but it was also sour, and his master’s anger became more violent: “I asked you for a ripe one, he exclaimed, “and you give me a sour one! “bring me a ripe one He went then for the third time and did as before, on which his master said to him: “Do you not know the difference between a “ripe and an unripe pomegranate?” “No.” “And bow does that happen?” ”Because I never tasted of them so as to know the difference.””"
ولم لم تأكل قال: لأنك ما أذنت لي، فكشف عن ذلك فوجد قوله حقا، فعظم في عينه وزوجه ابنته، ويقال: إن عبد الله رزقه من تلك الابنة، فنمت عليه بركة أبيه.,"“And why did you not?” ”Because I had not your permission. His master having found on examination that he had told the truth, conceived the highest respect for him and gave him his daughter in marriage. It is said that God blessed this union with a sou, this Abd Allah, to whom were transmitted the divine graces granted to his father.”"
ورأيت في بعض التواريخ هذه القضية منسوبة إلى إبراهيم بن أدهم العبد الصالح، رضي الله عنه، وكذا ذكرها الطرطوشي في أول سراج الملوك” لابن أدهم.”,"In some historical work I have found the same tiling related of the pious and holy Ibrahim Ibn Adham, and it is told of him also by al-Tortushi towards the commencement of his work the Siraj al-Muluk."
ونقل أبو علي الغساني الجياني أن عبد الله بن المبارك المذكور سئل: أيهما أفضل: معاوية بن أبي سفيان أم عمر بن عبد العزيز فقال:,"Abu Ali al-Ghassani relates the following anecdote: Abd Allah Ibn Al-Mubarak was asked which was the more blessed man of the two, Muawiya Ibn Abi Sofian or Omar Ibn Abd al-Aziz, to which he made answer."
والله إن الغبار الذي دخل في أنف معاوية مع رسول الله صلى الله عليه وسلم أفضل من عمر بألف مرة، صلى معاوية خلف رسول الله صلى الله عليه وسلم فقال: سمع الله لمن حمده، فقال معاوية: ربنا ولك الحمد، فما بعد هذا.,"“The very dust which entered into Muawiya’s nostrils when accompanying God’s blessed Prophet is a thousand times more holy than all Omar. Muawiya was praying behind the Prophet when the latter said: God hearkens to him who speaks his praise. Oil which Muawiya exclaimed: O, Lord! to thee be praise! “Can there be any stronger proof of Muawiya’s blessedness than that?”"
"وكان لعبد الله شعر ، فمن ذلك قوله:
قد يفتح المرء حانوتا لمتجره… وقد فتحت لك الحانوت بالدين
بين الأساطين حانوت بلا غلق… تبتاع بالدين أموال المساكين
صيرت دينك شاهينا تصيد به… وليس يفلح أصحاب الشواهين","Ibn Al-Mubarak composed some poetry, from which we will quote die following verses: Other men open shops to sell their goods, but you have opened a shop that you may sell religion; a shop between the columns [of the mosque) and without a lock, where you give religion in exchange for the money of the poor. You have made of religion a falcon wherewith to catch your prey, but falconers never acquire riches by their trade."
ومن كلامه: تعلمنا العلم للدنيا فدلنا على ترك الدنيا.,"One of his sayings was: “We sought learning that we might acquire worldly “advantages, and it led us to renounce the world.”"
وكان عبد الله قد غزا، فلما انصرف من الغزو وصل إلى هيت فتوفي بها في رمضان سنة إحدى، وقيل اثنتين وثمانين ومائة، ومولده بمرو سنة ثماني عشرة ومائة، رضى الله عنه.,"He died at Hit, on his return from an expedition against die infidels, in the month of Ramadan’, A. H. one hundred and eighty one (November, A.D. seven hundred and ninety seven). He was born at Marw in the year one hundred and eighteen (A.D. seven hundred and thirty six)."
وهيت: بكسر الهاء وسكون الياء المثناة من تحتها وبعدها تاء مثناة من فوقها، مدينة على الفرات فوق الأنبار من أعمال العراق لكنها في بر الشام والأنبار في بر بغداد، والفرات يفصل بينهما، ودجلة تفصل بين الأنبار وبغداد، وقبره ظاهر يزار بها، وقد جمعت أخباره في جزأين.,"Hit is a town situated on the Euphrates, higher up than al-Anbar; it belongs to the government of Iraq, but it lies on the Syrian side of die river, whilst al-Anbar is on the Baghdad side. The Tigris flows between these two last cities. Ibn Al-Mubarak’s tomb is still visible at Hit and continues to be a place of pilgrimage. The history of his life has been compiled in two volumes."
عبد الله بن عبد الحكم,IBN ABD AL-HAKAM
أبو محمد عبد الله بن عبد الحكم بن أعين بن ليث بن رافع ، الفقيه المالكي المصري؛ كان أعلم أصحاب مالك بمختلف قوله، وأفضت إليه رياسة الطائفة المالكية بعد أشهب، وروى عن مالك الموطأ سماعا،,"Abu Muhammad Abd Allah Ibn Abd al-Hakam Ibn Ayan Ibn Laith Ibn Rafi was a doctor of the sect of Malik and native of Egypt. He was the best acquainted of all Malik’s disciples with the various branches of his master’s doctrine; and on the death of Ashhab, the presidency of the Malikite sect devolved to him. He transmitted orally to his scholars the contents of Malika work, the Muwatta, which he himself had learned by heart under that imam’s dictation."
وكان من ذوي الأموال والرباع، له جاه عظيم وقدر كبير، وكان يزكي الشهود ويجرحهم، ومع هذا لم يشهد ولا أحد من ولده لدعوة سبقت فيه ، ذكر ذلك القضاعي في كتاب خطط مصر”،”,"His riches and the numerous hotels which he possessed enabled him to live in great state, and (for his virtue) he was treated with profound respect. He handled the office of justifier and impugner of witnesses; but neither he nor any of his sons would ever give evidence in a court of law, on account of a vow which he had previously made against doing so: this particularity is mentioned by al-Kuda’i in his Khitat (or topographical history) of Old Cairo."
ويقال: إنه دفع للإمام الشافعي، رضي الله عنه، عند قدومه إلى مصر ألف دينار من ماله، وأخذ له من ابن عسامة التاجر ألف دينار، ومن رجلين آخرين ألف دينار، وهو والد أبي عبد الله محمد، صاحب الإمام الشافعي – وسيأتي ذكره في حرف الميم، ان شاء الله تعالى.,"It is said that on the’ arrival of al-Shafie in that city, he gave him one thousand dinars out of his own money, with two thousand more, one half of which he had obtained for him from a merchant named Ibn Osama, and the remainder from two other men. He was the father of Abu Abd Allah Muhammad Ibn Abd al-Hakam the disciple of al-Shafie, whose life we shall give in the letter M."
وروى بشر بن بكر، قال: رأيت مالك بن أنس في النوم بعدما مات بأيام، فقال: إن ببلدكم رجلا يقال له ابن عبد الحكم، فخذوا عنه فإنه ثقة.,"Bishr Ibn Bakr relates that some days after the death of Malik Ibn Anas, he had a dream in which that doctor appeared him and said: “There is a man in your country called Ibn Abd al-Hakam; receive the knowledge he may impart to you, for he is a sure authority.”"
وكان لأبي محمد المذكور ولد آخر يسمى عبد الرحمن من أهل الحديث والتواريخ ، صنف كتاب فتوح وغيره.,"Abu Muhammad had another son called Abd al-Rahman, who studied the Traditions and history, and wrote some works, one of which was on the conquests of the Muslims."
وكانت ولادة أبي محمد المذكور في سنة خمسين ومائة، وقيل سنة خمس وخمسين ومائة. وتوفي في شهر رمضان سنة أربع عشرة ومائتين بمصر، وقبره إلى جانب قبر الإمام الشافعي، رضي الله عنهما، مما يلي القبلة، وهو الأوسط من القبور الثلاثة.,"Abu Muhammad was born A. H. one hundred and fifty (A. H. seven hundred and sixty seven or seven hundred and sixty eight); some say one hundred and fifty five; he died at Old Cairo in the month of Ramadan, A. H. two hundred and fourteen (November, A. H. eight hundred and twenty nine). He was buried close to the tomb of the imam al-Shafie, at the south side of it; so that, of the three tombs, Abu Muhammad’s is in the middle."
وتوفي ولده عبد الرحمن المذكور في سنة سبع وخمسين ومائتين، وقبره إلى جانب قبر أبيه من جهة القبلة.,"his son Abd al-Rahman died A. H. two hundred and fifty seven (A. D. eight hundred and seventy or eight hundred and seventy one), and was interred at the south side of his father’s grave."
ابن وهب الفقيه المالكي,IBN WAHB
أبو محمد عبد الله بن وهب بن مسلم، القرشي بالولاء الفقيه المالكي المصري مولى ريحانة مولاة أبي عبد الرحمن يزيد بن أنيس الفهري ، كان أحد أئمة عصره وصحب الإمام مالك بن أنس، رضي الله عنه، عشرين سنة،,"Abu Muhammad Abd Allah Ibn Wahb Ibn Muslim, a member, by adoption, of the tribe of Quraish, a doctor of the sect of Malik and a native of Egypt, was a maw la to Rihana, who was herself a mate In to Abi Abd al-Rahman Yazid Ibn Unais, of the tribe of Fihr (or Quraish). He was one of the great imams of that age, and had been a disciple of the imam Malik Ibn Anas during twenty, years."
وصنف الموطأ الكبير” و “الموطأ الصغير” وقال مالك في حقه: عبد الله بن وهب إمام. وقال أبو جعفر ابن الجزار: رحل ابن وهب إلى مالك في سنة ثمان وأربعين ومائة ولم يزل في صحبته إلى أن توفي مالك، وسمع من مالك قبل عبد الرحمن بن القاسم ببضع عشرة سنة.”,"he put down in writing (his master’s works) the greater Muwatta and the less. Malik said of him: “Abd Allah Ibn Wahb is an imam.” Abu Jaafar Ibn al- Jazzar mentions that Ibn Wahb set out (from his native place) to see the imam Malik in the year one hundred and forty eight (A. D. seven hundred and sixty five or seven hundred and sixty six), and never left him till he, Malik, died. He had commenced his studies under him more than ten years before Abd al- Rahman Ibn al-Kasim"
وكان مالك يكتب إليه إذا كتب في المسائل: إلى عبد الله بن وهب المفتي، ولم يكن يفعل هذا مع غيره. وأدرك من أصحاب ابن شهاب الزهري أكثر من عشرين رجلا. وذكر ابن وهب وابن القاسم عند مالك، فقال: ابن وهب عالم وابن القاسم فقيه.,"When Malik wrote to consult him, he addressed his letters thus: To Abd Allah Ibn Wahb the mufti, an honor which he never conferred on any other of his disciples. Ibn Wahb saw and conversed with upwards of twenty persons who had studied under Ibn Shihab al-Zuhri.. His name and that of Ibn al-Kasim were once mentioned if} the presence of Malik and that imam said: “Ibn Wahb is a learned man, and Ibn al-Kasim a jurisconsult.”"
قال القضاعي في كتاب  خطط مصر “: قبر عبد الله بن وهب مختلف فيه، وفي مجر بني مسكين قبر صغير مخلق يعرف بقبر عبد الله، وهو قبر قديم يشبه أن يكون قبره.”,"Al-Kuda’i says in his Khitat: “Different opinions are entertained respecting the site of Ibn Wahb’s tomb, but in the Majarr Ham Miskin there is a small one, much dilapidated, which people calf the tomb of AIKI Allah; it is a very ancient monument and is probably the tomb of Ibn Wahb.”"
وكان مولده في ذي القعدة سنة خمس، وقيل أربع وعشرين ومائة بمصر. وتوفي بها يوم الأحد لخمس بقين من شعبان سنة سبع وتسعين ومائة، رضي الله عنه.,"He was born at Old Cairo in the month of Zu Al-Kaada, A. H. one hundred and twenty five (September, A. D. seven hundred and forty three), but some say one hundred and twenty four; he died in the same city on Sunday, the twenty fourth of Shaaban, A. H. one hundred and ninety seven (April, A. D. eight hundred and thirteen)."
وله مصنفات في الفقه معروفة، وكان محدثا. وقال يونس بن عبد الأعلى صاحب الإمام الشافعي، رحمه الله تعالى: كتب الخليفة إلى عبد الله بن وهب في قضاء مصر، فجنن نفسه، ولزم بيته،,"He composed a number of well- known works on jurisprudence, and was also a Traditionist. Yunus Ibn Abd al-Aala one of the imam al-Shafie’s disciples, relates as follows: The caliph wrote to Ibn Wahb, desiring him to accept the place of kadi at Old Cairo, on which he concealed himself and avoided stirring from home."
فاطلع عليه رشدين بن سعد ، وهو يتوضأ في صحن داره، فقال له: ألا تخرج إلى الناس فتقضي بينهم بكتاب الله عز وجل وسنة رسوله صلى الله عليه وسلم فرفع إليه رأسه وقال: إلى ها هنا انتهى عقلك أما علمت أن العلماء يحشرون مع الأنبياء وأن القضاة يحشرون مع السلاطين وكان عالما صالحا خائفا لله تعالى.,"but one of his neighbors, Asad Ibn Saad, happening to look out, and seeing him making his ablutions in the court-yard of his house, called to him and said: “Why dost thou-not go forth to the people and judge between them according “to the book of God and the Sunna of the Prophet?” On this, Ibn Wahb looked up and replied: “Is that the utmost extent of thy wisdom? dost thou not “know that the learned shall be raised to life with the prophets, and the kadis “with the princes?” Ibn Wahb was a man of learning and holiness, living in the fear of Almighty God."
وسبب موته أنه قرئ عليه كتاب الأهوال” من جامعه، فأخذه شيء كالغشي، فحمل إلى داره فلم يزل كذلك إلى أن قضى نحبه.”,"His death happened in the following manner: A student was reading to him out of his own Jami, or collection of Traditions, an account of the terrible signs which are to precede the day of judgment, when something like a swoon came over him, and he was carried to his house, he remained in that state till he expired."
قال ابن يونس المصري في تاريخه: هو مولى يزيد بن رمانة مولى أبي عبد الرحمن يزيد بن أنيس الفهري، والذي ذكرته أولا قاله ابن عبد البر، والله أعلم.,"Ibn Yunus al-Misri says in his History (of Egypt) that Ibn Wahb was a main la to Yazid Ibn Rommana, who was himself a mamluk to Abu Abd al-Rahman Yazid Ibn Unais; the statement first given is made by Ibn Abd al-Barr, and God knows which is the truth."
وقال عبد الله بن وهب المصري: كان حيوة بن شريح يأخذ عطاءه في كل سنة ستين دينارا. قال: وكان إذا أخذه لم يطلع إلى منزله حتى يتصدق به. قال: ثم يجيئ إلى منزله فيجدها تحت فراشه.,"The following anecdote is related by Abd Allah Ibn Wahb; When Haiyat Ibn Shuraih received his yearly salary of sixty dinars, he used to distribute it all in alms before he went home, but on entering into his house, he would find “this money again under his mattress."
قال: وكان له ابن عم، فلما بلغه ذلك أخذ عطاءه فتصدق به، ثم جاء يطلبه تحت فراشه فلم يجد شيئا. قال: فشكا إلى حيوة، فقال له حيوة: أنا أعطيت ربي بيقين، وأنت أعطيت ربك تجربة.,"Haiyat had a cousin who, on learning the circumstance, took his salary also and gave it in alms; he then sought it under his mattress, but found nothing; and Haiyat, to whom he complained of his disappointment, said to him: ‘I gave to the Lord with full confidence, but you gave to him merely to make a trial of his goodness."
عبد الله بن لهيعة,ABD ALLAH IBN LAHIA
أبو عبد الرحمن عبد الله بن لهيعة بن عقبة بن لهيعة الحضرمي الغافقي المصري، كان مكثرا من الحديث والأخبار والرواية. قال محمد بن سعد في حقه: إنه كان ضعيفا، ومن سمع منه في أول أمره أقرب حالا ممن سمع منه في آخره.,"Abu Abd al-Rahman Abd Allah Ibn Lahia Ibn Okba Ibn Labia al-Hadrami al-Ghafiki (member of the tribe of Ghafik), a native of Egypt, was a narrator of Traditions, historical relations, and pieces in prose and verse, a great quantity of which he transmitted down. Muhammad Ibn Saad states that he was a man of weak memory, and that those who received from him oral information when he first began to give lessons, had most probably acquired more correct versions of the pieces which he taught them, than those who studied under him in the latter period of his life."
وكان يقرأ عليه ما ليس من حديثه فيسكت، فقيل له في ذلك فقال: ما ذنبي إنما يجيئونني بكتاب يقرأونه علي ويقومون، ولو سألوني لأخبرتهم أنه ليس من حديثي.,"It sometimes happened that bis pupils read to him (out of their note-books’ passages which he had never taught them and he would make no observation on the subject; being afterwards told of the circumstance, he would reply: “It is not my fault; they come to me with a book and read it ‘in my presence; they then go away. Had they asked me if that was what I taught them, I should have told them that it was not.”"
وكان أبو جعفر المنصور قد ولاه القضاء بمصر في مستهل سنة خمس وخمسين ومائة، وهو أول قاض ولي بمصر من قبل الخليفة، وصرف عن القضاء في شهر ربيع الأول سنة أربع وستين ومائة، وهو أول قاض حضر لنظر الهلال في شهر رمضان واستمر القضاة عليه إلى الآن.,"In the beginning of the year one hundred and fifty five (A. D. seven hundred and seventy two), he was appointed kadi of Old Cairo by Abu Jaafar al-Mansur, and was the first person raised to the place of kadi in that city by the direct nomination of the caliph. He was removed from office in the month of the first Rabi, A. H. one hundred and sixty four. He was also the first kadi who made it his duty to be present when watch was kept for the first appearance of the new moon in the month of Ramadan, and this custom is still continued to the present time."
ذكر ابن الفراء في تاريخه في سنة اثنتين وخمسين ومائة فقال: وفيها توفي أبو خزيمة إبراهيم بن يزيد القاضي الحميري وولي مكانه عبد الله بن لهيعة الحضرمي، وكان سبب ولايته أن ابن حديج كان بالعراق، قال: فدخلت على أبي جعفر المنصور فقال لي:,"Ibn al-Farraa mentions him in his Annals under the year one hundred and fifty two: “year,” says he, “died the kadi Abu Khuzaima Ibrahim Ibn Yazid al-Himyari “(descended from Himyar); he was succeeded by Abd Allah Ibn Lahia al-Hadrami. Ibn Hudaij (Hudaij), who was in Iraq at that time, relates in the following terms the cause of his nomination: ‘I went to see Abu Jaafar al-Mansur, “who said to me"
يا ابن حديج، لقد توفي ببلدك رجل أصيب به العامة، قلت: يا أمير المؤمنين ذاك إذا أبو خزيمة، قال: نعم، فمن ترى أن نولي القضاء بعده قلت: أبا معدان [عامر بن مرة] اليحصبي يا أمير المؤمنين، قال: ذاك رجل أصم، لا يصلح للقاضي أن يكون أصم.,"Ibn Hudaij! there is a man in your city who has just died’ ‘and left the people in affliction for his loss. Commander of the faithful! ‘I replied, it must be Ibn Khuzaima! It is, said he; and whom do you ‘think we should put in his place? I answered, Commander of the faithful! I suppose Ibn Maadan al-Yahsubi. It is not fit that a kadi should be deaf, replied al-Mansur, and he is."
قال فقلت: فابن لهيعة يا أمير المؤمنين، قال: فابن لهيعة على ضعف فيه، فأمر بتوليته، وأجرى عليه في كل شهر ثلاثين دينارا، وهو أول قضاة مصر أجري عليه ذلك، وأول قاض بها استقضاه خليفة، وإنما كان ولاة البلد هم الذين يولون القضاة.,"It is then Ibn Lahia, said I. The very man, answered the caliph, although his memory be a little weak he then gave orders for his appointment and settled on him thirty dinars a month.’ “He was the first kadi who received a salary, and the first also who was nominated directly by the caliph; before that, the kadi was chosen by the governor of the city.”"
وتوفي بمصر يوم الأحد منتصف شهر ربيع الأول سنة أربع وسبعين، وقيل سنة سبعين ومائة، وعمره إحدى وثمانون سنة، رحمه الله تعالى.,"Ibn Lahia died at Old Cairo on Sunday, the fifteenth of the first Rabi, A. H. one hundred and seventy four (August, A. D. seven hundred and ninety), or by another account in one hundred and seventy, aged eighty-one years."
قال أبو موسى العنزي في تاريخه: وكان الليث بن سعد أكبر من ابن لهيعة بسنة أو بسنتين.,"Abu Musa al-Anazi says in his History, that al- Laith Ibn Saad was one or two years older than Ibn Lahia."
وذكره ابن يونس في تاريخه فقال: عبد الله بن لهيعة بن عقبة بن فرعان بن ربيعة الحضرمي ثم الأعدولي، من أنفسهم، قاضي مصر، يكنى أبا عبد الرحمن وروى عنه عمرو بن الحارث والليث بن سعد وعثمان بن الحكم الجذامي وابن المبارك، وذكر تاريخ وفاته،,"Ibn Yunus also mentions him in his History, in these terms: “Abd Allah Ibn Lahia Ibn Okba Ibn Furan Ibn Rabia belonged to the family of Odul, one of the first in Hadramout. His surname was Abu Abd al-Rahman. Traditions were given on his authority by Amr Ibn al-Harith, al-Laith Ibn Saad, Othman Ibn al-Hakam al-Judami, and Ibn Al-Mubarak.” then gives the date of his death"
ثم قال: وكان مولده سنة سبع وتسعين، ثم روى بإسناد متصل إليه أنه قال: كنت إذا أتيت يزيد بن أبي حبيب يقول لي: كأني بك وقد قعدت على الوسادة، يعني وسادة القضاة، فما مات ابن لهيعة حتى ولي القضاء.,"and adds: “he was born A. H. ninety seven (A. D. seven hundred and fifteen or seven hundred and sixteen);” after which, he mentions the following words, and traces them down, through an uninterrupted series of narrators, from Ibn Lahia to himself: “On going to see Yazid Ibn Ahi Habib, he said to me: I think I see you seated on the cushion,’ “meaning the one on which the kadi sits.’ “And so it came to pass, for Ibn Iahi a did not die before he filled the place of a kadi."
والحضرمي: بفتح الحاء المهملة وسكون الضاد الموحدة وفتح الراء وبعدها ميم، هذه النسبة إلى حضرموت، وهي من بلاد اليمن في أقصاها.,"Hadrami means belonging to Hadramout, which is a country in the most distant part of Yemen."
القعنبي,AL-KAANABI
أبو عبد الرحمن عبد الله بن مسلمة بن قعنب الحارثي المعروف بالقعنبي، كان من أهل المدينة، وأخذ العلم والحديث عن الإمام مالك رضي الله عنه، وهو من جلة أصحابه وفضلائهم وثقاتهم وخيارهم،,"Abu Abd al-Rahman Abd Allah Ibn Maslama Ibn Kaanab al-Harithi, surnamed al-Kaanabi, was a native of Medina. He received instructions in jurisprudence and the Traditions from the imam Malik, and was one of his most talented, learned, and virtuous disciples."
وهو أحد رواة الموطأ” عنه، فإن “الموطأ” رواه عن مالك رضي الله عنه جماعة، وبين الروايات اختلاف، وأكملها رواية يحيى بن يحيى – كما سيأتي في ترجمته إن شاء الله تعالى.”,"He knew by heart his master’s work, the Muatta, and taught it to his own pupils from memory; for such was the manner in which this work was transmitted down by a number of Malik’s disciples: some diversity exists in the text as thus related by each; but the most perfect copy of it is that given viva voce by Yahya Ibn Yahya, as shall be again remarked in his life."
وكان يسمى الراهب” لعبادته وفضله. وقال عبد الله بن أحمد بن الهيثم: سمعت جدي يقول: كنا إذا أتينا عبد الله بن مسلمة القعنبي خرج إلينا كأنه مشرف على جهنم، ونعوذ بالله منها. وكان القعنبي يسكن البصرة، وهو من الثقات في روايته.”,"Al-Kaanabi was surnamed al-Rahib (the monk) for his devotion and his virtue. Abd Allah Ibn Ahmad Ibn al-Haitham related that his grandfather had said to him, in speaking of al-Kaanabi: “When we went to see him, he would come out to us with the face of one who had been looking down on (the terrors of) hell; may God preserve us from it!"
وتوفي يوم الجمعة لست خلون من المحرم سنة إحدى وعشرين ومائتين بالبصرة، رحمه الله تعالى، وذكر أبو القاسم ابن بشكوال في تسمية من روى الموطأ” عن مالك أنه توفي بمكة، والله أعلم.”,"He died at Basra, the city where he resided, on Friday the sixth of Muharram, A. If. Two hundred and twenty one (January, A. D. eight hundred and thirty six). Ibn Bashkuwal mentions, in his list of those who transmitted orally the Muatta from Malik to their own pupils, that al-Kaanabi died at Mecca."
والقعنبي: بفتح القاف وسكون العين المهملة وفتح النون وبعدها باء موحدة، هذه النسبة إلى جده المذكور أعلاه، رحمه الله تعالى.,The surname of kaanabi is derived from the name of his grandfather.
ابن كثير المقرئ,IBN KATHIR THE QURAN-READER
أبو سعيد عبد الله بن كثير؛ أحد القراء السبعة. توفي سنة عشرين ومائة بمكة، رحمه الله تعالى، ولم أقف على شيء من حاله لأذكره.,"Abu Mabad Abd Allah Ibn Kathir, one of the seven groat masters in the science of Quran-reading, died at Mecca, A. H. one hundred and twenty (A. D. seven hundred and thirty seven or seven hundred and thirty eight). This is the only information I can find respecting him."
ثم وجدت صاحب كتاب الإقناع” في القراءات ذكره فقال: ابن كثير، المكي الداري – والدار بطن من لخم منهم تميم الداري رضي الله عنه، وقيل إنما نسب إلى دارين لأنه كان عطارا، وهو موضع الطيب، وهذا هو الصحيح”,"I have since discovered that he is spoken of in the Kitab al-lknaa (a work treating of the different readings of the Quran. The author of that book says: “Ibn Kathir al-Makki native of Mecca) al-Dari (belonging to the tribe of al-Dar), which is a branch of that of Iakhm and produced Tamim al-Dari; some say however that he look this surname from Darain, because he was a druggist and perfumer, and that is the place where perfumes are procured; this last derivation is the true one."
قالوا: وهو مولى عمرو بن علقمة الكناني، وهو من أبناء فارس الذين بعثهم كسرى بالسفن إلى اليمن حين طرد الحبشة عنها، وكان يخضب بالحناء، وكان قاضي الجماعة بمكة، وهو من الطبقة الثانية من التابعين،,"They say that he was a match to Amr Ibn Alkama al-Kinani, and that he drew his origin from one of those Persians whom Kosrae had sent by sea to Yemen, when he expelled the Abyssinians from that country). “He dyed his beard with henna and was kadi of the community at Mecca. In the classification of the Tabis, he was placed in the second division."
وكان شيخا كبيرا، أبيض الرأس واللحية طويلا جسيما أسمر أشهل العينين، يغير شيبته بالحناء أو بالصفرة، وكان حسن السكينة، ولد بمكة سنة خمس وأربعين، ومات بها سنة عشرين ومائة.,"He was advanced in years, his hair was white, his beard long, his body large, his complexion tawny, and his eyes dark blue; his grey hair was dyed with henna or with yellow dye sufra), and in his conduct he displayed a dignified gravity. “He was born at Mecca, A. H. forty five, A. D. six hundred and sixty five or six hundred and sixty six), and he died in that city, A. H. “one hundred and twenty.”"
ثم قال هذا المصنف: ما ذكر من وفاته هو كالإجماع بين القراء، ولا يصح عندي، لأن عبد الله بن إدريس الأودي قرأ عليه، ومولد ابن إدريس سنة خمس عشرة ومائة، فكيف تصح قراءته عليه لولا ابن كثير تجاوز سنة عشرين وإنما الذي مات فيها عبد الله بن كثير القرشي وهو غير القارىء، وأصل الغلط في هذا من أبي بكر ابن مجاهد، والله أعلم.,"This writer gives here the same date for his death as that mentioned above, and it seems a point on which all the readers agree; but, in my opinion, it cannot be exact, for Abd Allah Ibn Idris al-Audi, who learned the readings of the Quran under Ibn Kathir, was born A.H. one hundred and fifteen; and how could he have done, so, if his master had only lived till A.H. one hundred and twenty? This error originated with Abu Bakr Ibn Mujahid, who was deceived by the fact that Abd Allah Ibn Kathir of the tribe of Quraish, but a different person from the Quran-reader, died in that year; but God knows best!"
وراوياه: قنبل وهو محمد بن عبد الرحمن بن محمد بن خالد بن سعيد بن جرجة المكي المخزومي، توفي سنة إحدى وتسعين ومائتين وله ست وتسعون سنة.,"The system of reading followed by Ibn Kathir was transmitted down orally by two persons, Kunbul and al-Bazzi; the former, whose real name was Muhammad Ibn Abd al-Rahman Ibn Muhammad Ibn Khalid Ibn Saied Ibn Jurja al-Makki al-Makhzumi died A. H. two hundred and ninety one (A.D. nine hundred and three or nine hundred and four), aged ninety-six years."
وراويه الآخر البزي، وهو أحمد بن محمد بن عبد الله بن القاسم بن نافع بن أبي بزة بشار الفارسي، كنيته أبو الحسن ، توفي سنة سبعين ومائتين وله ثمانون سنة، رحمهم الله أجمعين.,"the latter, al-Bazzi, who bore the name of Abu al-Husain Ahmad Ibn Muhammad Ibn Abd Allah Ibn al-Kasim Ibn Nafi’ Ibn Abi Bazza Bashar al-Farisi died A. H. two hundred and seventy (A. D. eight hundred and eighty three or eight hundred and eighty four), aged eighty."
ابن قتيبة,IBN KUTAIBA
أبو محمد عبد الله بن مسلم بن قتيبة الدينوري، وقيل المروزي، النحوي اللغوي صاحب كتاب المعارف” و “أدب الكاتب”؛ كان فاضلا ثقة، سكن بغداد وحدث بها عن إسحاق بن راهويه وأبي إسحاق إبراهيم بن سفيان بن سليمان بن أبي بكر بن عبد الرحمن بن زياد بن أبيه الزيادي وأبي حاتم السجستاني وتلك الطبقة،”,"Abu Muhammad Abd Allah Ibn Muslim Ibn Kutaiba al-Dinawari native of Dinauar, some say al-Marwazi (native of Marie), the author of the kitab al-Maaref and the Adab al-Katib, was a grammarian and a philologer of eminent talent and noted for the correctness of his information, he resided at Baghdad and taught the Traditions in that city on the authority of Ishak Ibn Rahwaih, Abu Ishak Ibrahim al-Ziadi, Abu Hatim al-Sijistani, and other masters of the same period."
وروى عنه ابنه أحمد وابن در ستويه الفارسي، وتصانيفه كلها مفيدة، منها ما تقدم ذكره، ومنها غريب القرآن الكريم” و “غريب الحديث” و “عيون الأخبار” و “مشكل القرآن” و “مشكل الحديث” و “طبقات الشعراء” و “الأشربة” و “إصلاح الغلط” و “كتاب التقفية” و “كتاب الخيل” و “كتاب إعراب القراءات” و “كتاب الأنواء” و “كتاب المسائل والجوابات” و “كتاب الميسر والقداح” وغير ذلك.”,"his own authority was cited for Traditions by his son Ahmad and by Ibn Duristuya. Besides the works just mentioned, he composed a number of others equally instructive, such as his Explanation of the rare expressions occurring in the Quran, Explanation of the rare expression occurring in the Traditions, the Oyun al-Akhbar, the Mushkil al-Quran (obscurities of the Quran, the Mushkil al-Hadith (obscurities of the Traditions}, the Tabakat al-Shuaraa (notices on the poets’, the kitab al-Ashriba (treatise on the different sorts of drinks), the Islah al-Ghalat (faults corrected) (the kitab al-Takfih (the instructor, the kitab al-khail (treatise on horses). the seven Reedlings of the Quran analyzed grammatically, a work on the Anted, the kitab al- Masail, etc. (book of questions and answers), the kitab al-Maisir wa al-kidah (on games of chance)"
وأقرأ كتبه ببغداد إلى حين وفاته، وقيل أن أباه مروزي، وأما هو فمولده ببغداد، وقيل بالكوفة، وأقام بالدينور مدة قاضيا فنسب إليها.,"These books he continued to explain to his pupils at Baghdad till his death. His father was, it is said, a native of Marw, but he himself was born at Baghdad, or, according to some, at Kufa; having acted for some time in the capacity of a kadi at Dinawar, he received the surname of Dinawari."
وكانت ولادته سنة ثلاث عشرة ومائتين، وتوفي في ذي القعدة سنة سبعين، وقيل سنة إحدى وسبعين، وقيل أول ليلة في رجب، وقيل منتصف رجب سنة ست وسبعين ومائتين، والأخير أصح الأقوال،,"His birth took place A. H. two hundred and thirteen (A. D. eight hundred and twenty eight or eight hundred and twenty nine), and his death occurred in the month of Zu Al-Kaada, A. H. two hundred and seventy (May, A. D. eight hundred and eighty five); but this point is not well established, as some say that he died in A. H. two hundred and seventy one, others in A.H. two hundred and seventy six, on the first of Rajab, or on the fifteenth of that month (April, A. H. nine hundred and nine), and this last opinion is nearest to the truth."
وكانت وفاته فجأة، صاح صيحة سمعت من بعد ثم أغمي عليه ومات، وقيل أكل هريسة فأصابه حرارة ثم صاح صيحة شديدة ثم أغمي عليه إلى وقت الظهر ثم اضطرب ساعة ثم هدأ فما زال يتشهد إلى وقت السحر، ثم مات رحمه الله تعالى.,"His death happened quite suddenly; he uttered a cry loud enough to be heard at a great distance, and then, falling into a state of insensibility, he expired. Another account says: He had eaten some harisa (a sort of pottage so called) which brought on an inflammation; he then uttered a loud cry and fell into a state of insensibility which lasted till the hour of noon; he was then agitated convulsively for some time, after which he remained quiet, and he continued to utter the profession of faith till day-break the next morning, when he expired."
وكان ولده أبو جعفر أحمد بن عبد الله المذكور فقيها، وروى عن أبيه كتبه المصنفة كلها وتولى القضاء بمصر، وقدمها في ثامن عشر جمادى الآخرة سنة إحدى وعشرين وثلثمائة، توفي بها في شهر ربيع الأول سنة اثنتين وعشرين وثلثمائة، وهو على القضاء ومولده ببغداد.,"His son Abu Jaafar Ahmad Ibn Abd Allah was a doctor of the law, and taught also all the works of his father, by whom he had himself been instructed in them. He filled the place of kadi in Old Cairo, which city he first entered on the eighteenth of the latter Jumada, A. H. three hundred and twenty one; he died there in the exercise of his functions, A. H. three hundred and twenty two, in the month of the first Rabi (February-March, A. D. nine hundred and thirty four): he was born at Baghdad."
والناس يقولون: إن أكثر أهل العلم يقولون: إن أدب الكاتب خطبة بلا كتاب، وإصلاح المنطق كتاب بلا خطبة، وهذا فيه نوع تعصب عليه، فإن أدب الكاتب” قد حوى من كل شيء وهو مفنن، وما أظن حملهم على هذا القول إلا أن الخطبة طويلة، و “الإصلاح” بغير خطبة،”,"It is said that most of the learned men (of that time) called the Adab al-Katib a preface without a book, and the Islah al-Mantik (Ibn al-Sikkit’s work) a book without a preface; but this observation betrays a certain degree of prejudice against Ibn Kutaiba, for his Adab al-Katib contains an abundance of information disposed under regular heads; and I am convinced that their only motive for saying so was, because its preface is very long, whilst the Islah has none at all."
وقيل أنه صنف هذا الكتاب لأبي الحسن عبيد الله بن يحيى بن خاقان وزير المعتمد على الله بن المتوكل على الله الخليفة العباسي، وقد شرح هذا الكتاب أبو محمد بن السيد البطليوسي – الآتي ذكره أن شاء الله تعالى – شرحا مستوفى، ونبه على مواضع الغلط منه، وفيه دلالة على كثرة اطلاع الرجل، وسماه الاقتضاب في  شرح أدب الكتاب “.”,"It is reported that he composed this work for Abu ’l-Hasan Obaid Allah Ibn Yahya Ibn Khakan, the vizir of the Abbasside caliph al-Motamid, son of al-Mutawakkil. It has been commented by Abu Muhammad (Abd Allah) Ibn Al-Sayed al-Batalyausi, whose life will be found farther on. This learned scholar has explained therein the difficulties of the Adab al-Katib in the fullest manner, and pointed out the mistakes into which the author has fallen. His treatise bears the title of al-Iktidab fi sharh Adab al-Kuttab (Extemporizing, being a commentary on the Guide for Katibs), and is a proof of the extensive information possessed by its author."
وقتيبة: بضم القاف وفتح التاء المثناة من فوقها وسكون الياء المثناة من تحتها وبعدها باء موحدة ثم هاء ساكنة، وهي تصغير قتبة بكسر القاف، وهي واحدة الأقتاب، والأقتاب: الأمعاء، وبها سمي الرجل، والنسبة إليه قتبي.,"Kutaiba is the diminutive of kitba, the singular form of the word aktab, which signifies entrails. It is a common noun, but came to be used as a proper name. From it is formed the relative adjective Kutabi."
والدينوري: بكسر الدال المهملة، وقال السمعاني بفتحها وليس بصحيح وبسكون الياء المثناة من تحتها وفتح النون والواو وبعدها راء، هذه النسبة إلى دينور، وهي بلدة من بلاد الجبل عند قرميسين خرج منها خلق كثير.,"Dinawari (or Dainawari, as it is pronounced by al-Samaani, but incorrectly) means belonging to Dinawr, a town in Persian Iraq near Kirmisin, which has produced a great number of eminent men."
ابن درستويه,IBN DURISTUYA
أبو محمد عبد الله بن جعفر بن درستويه بن المرزبان الفارسي الفسوي النحوي؛ كان عالما فاضلا أخذ فن الأدب عن ابن قتيبة – المقدم ذكره – وعن المبرد وغيرهما ببغداد، وأخذ عنه جماعة من الأفاضل كالدارقطني وغيره.,"Abu Muhammad Abd Allah Ibn Jaafar Ibn Duristuya Ibn al-Marzuban al- Farisi al-Fasawi (native of Fata in the province of Far was a grammarian of great learning and talent. He studied philology ai Baghdad under al-Mubarrad, Ibn Kutaiba (him whose life has been just given; and other masters; and a number of eminent men, such as al-Darakutni and others, received lessons from him on the same subject."
وكانت ولادته في سنة ثمان وخمسين ومائتين، وتوفي يوم الاثنين لتسع بقين من صفر، وقيل لست بقين منه، سنة سبع وأربعين وثلثمائة ببغداد، رحمه الله تعالى. وكان أبوه من كبار المحدثين وأعيانهم.,"He was born A.H. two hundred and fifty eight (A.D. eight hundred and seventy one or eight hundred and seventy two), and died ai Baghdad on Monday, the twentieth of Safar, some say the twenty third, A.H. three hundred and forty seven. His father was an eminent Traditionist."
ودرستويه: بضم الدال المهملة والراء وسكون السين المهملة، وضم التاء المثناة من فوقها وسكون الواو وفتح الياء المثناة من تحتها وبعدها هاء ساكنة، هكذا قاله السمعاني، وقال غيره: هو بفتح الدال والراء والواو، وهذا القائل هو ابن ماكولا في كتاب الاكمال.,"According to al-Samaani, the word Duristuya is pronounced Durustuya, but Ibn Makula says in his Kitab al-Akmal that Darastawaih is the true pronunciation."
والفارسي والفسوي قد تقدم الكلام عليهما في ترجمة البساسيري في حرف الهمزة.,"As for the denominations Farisi and Fasawi, we have already explained them in the life of al-Basasiri."
وتصانيف في غاية الجودة والإتقان، منها: تفسير كتاب الجرمي” و “الارشاد” في النحو، و “كتاب الهجاء” و “شرح الفصيح والرد على المفضل الضبي في الرد على الخليل” و “كتاب الهداية” و “كتاب المقصور والممدود” و “كتاب غريب الحديث” و “كتاب معاني الشعر” و “كتاب الحي والميت” و “كتاب التوسط بين الأخفش وثعلب في تفسير القرآن” و “كتاب خبر قس بن ساعدة” و “كتاب الأعداد” و “كتاب أخبار النحويين” و “كتاب الرد على الفراء في المعاني”، وله عدة كتب شرع فيها ولم يكملها.”,"Ibn Duristuya’s works are the height of excellence and exactness; they consist in a commentary on al-Jarmi’s work); the Irshad (‘direction), a treatise on grammar; a treatise on the alphabet; a commentary on the philological work entitled al-Fasih; an answer to al-Mufaddal al-Dubbi’s refutation of al-Khalil (Ibn Ahmad); the Hidaya (direction); a treatise on the words which end in a long or a short elif; an explanation of the rare expressions occurring in the Traditions; a treatise on the ideas and allusions usually met with in poetry; the Kitab al-Hai wa al-Mayit, the Kitab al-Tawassut, or arbiter between al- Akhfash and Thaalab relative to their explanations of the Quran; the History of Koss Ibn Saida; a treatise on those nouns which have each opposite significations; the History of the Grammarians; and a refutation of al-Farraa’s doctrines in rhetoric. He commenced also a number of other works, but did not finish them."
الكعبي,AL-KAABI
أبو القاسم عبد الله بن أحمد بن محمود الكعبي البلخي العالم المشهور، كان رأس طائفة من المعتزلة يقال لهم الكعبية،,"Abu Al-Kasim Abd Allah Ibn Ahmad Ibn Mahmud al-Kaabi al-Balkhi, a man celebrated for his learning, was the author of that sect of the Mutazilites, the members of which are called Kaabites."
وهو صاحب مقالات، ومن مقالته: أن الله سبحانه وتعالى ليست له إرادة، وأن جميع أفعاله واقعة منه من غير إرادة ولا مشيئة منه لها. وكان من كبار المتكلمين، وله اختيارات في علم الكلام،,"He taught some doctrines peculiar to himself; for instance, that Almighty God has not the faculty of intention, and that all his acts happen without his having any intention or will to produce them. He was one of the great masters in scholastic theology, and held some eclectic opinions in this science."
وتوفي مستهل شعبان سنة سبع عشرة وثلثمائة، رحمه الله تعالى.,"His death took place on the first of Shaaban, A. H. three hundred and seventeen (September, A. D. nine hundred and twenty nine)."
والكعبي: بفتح الكاف وسكون العين المهملة وبعدها باء موحدة هذه النسبة إلى بني كعب.,Kaabi means belonging to the tribe of Kaab.
والبلخي: بفتح الباء الموحدة وسكون اللام وبعدها خاء معجمة، هذه النسبة إلى بلخ إحدى مدن خراسان.,"Balkhi signifies belonging to Balkh, one of the great cities of Khorasan."
القفال المروزي,AL-KAFFAL AL-MARWAZI
أبو بكر عبد الله بن أحمد بن عبد الله الفقيه الشافعي المعروف بالقفال المروزي؛ كان وحيد زمانه فقها وحفظا وورعا وزهدا، وله في مذهب الإمام الشافعي من الآثار ما ليس لغيره من أبناء عصره، وتخاريجه كلها جيدة وإلزاماته لازمة؛,"Abu Bakr Abd Allah Ibn Ahmad Ibn Abd Allah al-Kaffal al-Marwazi native of Marw), a doctor of the sect of al-Shafie, was the paragon of his time for legal knowledge, traditional learning, piety, and self-mortification. The results of his application to the development of the imam al-Shafie’s system of doctrine far surpassed those of his ‘contemporaries: all his deductions are sound and his arguments decisive."
واشتغل عليه خلق كثير وانتفعوا به، منهم الشيخ أبو علي السنجي والقاضي حسين بن محمد – وقد تقدم ذكرهما – والشيخ أبو محمد الجويني والد إمام الحرمين – وسيأتي ذكره إن شاء الله تعالى – وغيرهم،,"Great numbers studied with profit under his tuition, and among the number were Abu Ali al-Sinji, the kadi Husain (whose life has been already given), and Abu Muhammad al-Juwaini, the father of the Imam al- Haramain."
وكل واحد من هؤلاء صار إماما يشار إليه، ولهم التصانيف النافعة ونشروا علمه في البلاد وأخذه عنهم أئمة كبار أيضا.,"All those persons became imams of great note; they composed most instructive works, propagated al-Shafie’s doctrines in the different countries of the Muslim empire and taught them to others, who, in their turn, became eminent as imams."
وكان ابتداء اشتغاله بالعلم على كبر السن بعدما أفنى شبيبته في عمل الأقفال ولذلك قيل له القفال وكان ماهرا في عملها. ويقال إنه لما شرع في التفقه كان عمره ثلاثين سنة،,"Al-Kaffal was already advanced in years when he began to study the law; he had spent his youth in making locks (akfal), an art in which he attained great skill, and it was for this reason that he was surnamed al-Kaffal (the locksmith). It is said by some that he was thirty years of age when he commenced learning jurisprudence."
وشرح فروع أبي بكر محمد بن الحداد المصري فأجاد في شرحها، وشرحها أيضا أبو علي السنجي المذكور والقاضي أبو الطيب الطبري، وهو كتاب مشكل مع صغر حجمه، وفيه مسائل عويصة وغريبة، والمبرز من الفقهاء الذي يقدر على حلها وفهم معانيها,"He composed a commentary on Ibn al-Haddad al-Misri’s treatise on the secondary principles of the law’, a work which has been commented also by Abu Ali al-Sinji and by Abu al-Tayeb al-Tabari; it is a small volume and difficult to be understood; some of the questions treated in it are so obscure and so strange, that none but jurisconsults of superior talent can resolve them and understand their purport."
وسيأتي ذكر مصنفها في حرف الميم إن شاء الله تعالى.,we shall speak of the author of this book when giving the lives of those whose name is Muhammad.
وكانت وفاة القفال المذكور في بعض شهور سنة سبع عشرة وأربعمائة، وهو ابن تسعين سنة، ودفن بسجستان، وقبره بها معروف يزار، رحمه الله تعالى.,"Al-Kaffal died in the year four hundred and seventeen (A. D. one thousand and twenty six or one thousand and twenty seven), at the age of ninety, and was buried in Sijistan, where his tomb is still well known and continues to be visited as a place of sanctity."
الشيخ أبو محمد الجويني,ABU MUHAMMAD AL-JUWAINI
أبو محمد عبد الله بن يوسف بن عبد الله بن يوسف بن محمد حيويه الجويني الفقيه الشافعي والد إمام الحرمين – وسيأتي ذكره إن شاء الله تعالى -؛ كان إماما في التفسير والفقه والأصول والعربية والأدب،,"Abu Muhammad Abd Allah Ibn Yusuf Ibn Muhammad Ibn Haiyuya al-Juwaini, a doctor of the sect of al-Shafie and the father of the Imam al-Hara- main (whose life shall be given later), was a great master in the interpretation of the Quran, and in law, dogmatic theology, grammar, and general literature."
قرأ الأدب أولا على أبيه أبي يعقوب يوسف بجوين، ثم قدم نيسابور واشتغل بالفقه على أبي الطيب سهل بن محمد الصعلوكي – المقدم ذكره في حرف السين – ثم انتقل إلى أبي بكر القفال المروزي المذكور قبله،,"He cultivated this last science at Juwain under bis father Abu Yakub Yusuf, and then proceeded to Naisapur, where he studied jurisprudence under Abu al-Taiyib Sabi al-Soluki. From thence he went to Marw and put himself under the tuition of al-Kaffal al-Marwazi, him whose life has just been given."
واشتغل عليه بمرو ولازمه واستفاد منه وانتفع به وأتقن عليه المذهب والخلاف وقرأ عليه طريقته وأحكمها، فلما تخرج عليه عاد إلى نيسابور سنة سبع وأربعمائة وتصدر للتدريس والفتوى فتخرج عليه خلق كثير منهم ولده إمام الحرمين.,"He followed with great assiduity the lessons of that doctor and derived from them much profit and information; he acquired also under his tuition a solid knowledge of the Shafie doctrines, great skill in controversy, and a perfect acquaintance with the peculiar system followed by him in developing the principles of the law. Having finished his studies under al-Kaffal, he returned to Naisapur in the year four hundred and seven (A. D. one thousand and sixteen or one thousand and seventeen), and obtained the place of professor and mufti. A great number of persons, and amongst them his own son the Imam al-Haramain, pursued their studies under him."
وكان مهيبا لا يجري بين يديه إلا الجد، وصنف التفسير الكبير المشتمل على أنواع العلوم، وصنف في الفقه التبصرة والتذكرة ومختصر المختصر والفرق والجمع والسلسلة وموقف الإمام والمأموم وغير ذلك من التعاليق، وسمع الحديث الكثير.,"The deepest respect was always shown to him, and no conversation but the most serious was ever held in his presence. He composed a great commentary on the Quran, containing much varied information, and also a number of works on jurisprudence, such as the Tabsira (elucidator), the Tazkira (remembrancer}, the Mukhtasar al-Mukhtasar (abridgment of the abridgment), the Fark, the Jamo, the Silsila (chain) (the Mawkif al-Imam wa al-Mamum (station of the, imam and those over whom he presides etc. He drew up also a number of Talikas, and had besides learned a great quantity of the Traditions."
وتوفي في ذي القعدة سنة ثمان وثلاثين، كذا قال السمعاني في كتاب الذيل، وقال في الأنساب في سنة أربع وثلاثين وأربعمائة بنيسابور، والله أعلم. وقال غيره: وهو في سن الكهولة، رحمه الله تعالى.,"His death took place in the month of Zu al-Kaada, A.H. four hundred and thirty eight (April-May, A.D. one thousand and forty seven), according to al-Samaani in his Zail; but in his Ansab he says that it happened in the year four hundred and thirty four (A.D. one thousand and seventy two or one thousand and seventy three) at Naisapur; God best knows the truth! The same author mentions that he died at an advanced age,"
وقال الشيخ أبو صالح المؤذن: مرض الشيخ أبو محمد الجويني سبعة عشر يوما، وأوصاني أن أتولى غسله وتجهيزه، فلما توفي غسلته، فلما لففته في الكفن رأيت يده اليمنى إلى الإبط زهراء منيرة من غير سوء، وهي تتلألأ تلألؤ القمر، فتحيرت وقلت في نفسي: هذه بركات فتاويه.,"and he gives the following anecdote as it was related by the shaikh Abu Salih, the muwazzin; The shaikh Abu Muhammad al-Juwaini’s illness lasted seventeen days, and he expressed a desire that die washing of his body should be done by me, and that I should preside at his interment. When he died, I washed him, and on shrouding him I perceived that his right arm, from the shoulder downwards, was luminous although it bore no traces of injury; it shone with a luster like that of the moon, at which I was filled with admiration, and I Said to myself: ‘This is a blessing which his fatwas legal decisions) have drawn down upon him.’"
والجويني: بضم الجيم وفتح الواو وسكون الياء المثناة من تحتها وبعدها نون، هذه النسبة إلى جوين، وهي ناحية كبيرة من نواحي نيسابور تشتمل على قرى كثيرة مجتمعة.,"Juwaini means belonging to Juwain, a large territory near Naisapur, crowded with villages."
أبو زيد الدبوسي,ABU ZAID AI-DABUSI
أبو زيد عبد الله بن عمر بن عيسى الدبوسي الفقيه الحنفي؛ كان من كبار أصحاب الإمام أبي حنيفة، رضي الله عنه، ممن يضرب به المثل، وهو أول من وضع علم الخلاف وأبرزه إلى الوجود، وله كتاب الأسرار والتقويم للأدلة وغيره من التصانيف والتعاليق.,"Abu Zaid Abd Allah Ibn Omar Ibn Isa al-Dabusi, one of the most eminent jurisconsults of the sect of Abu Hanifa, and a doctor of proverbial reputation for his learning, was the first who invented the art of (Muslim) dialectics and brought that science into existence. A number of taalikas were composed by him; he wrote also other works, such as the Asrar (mysteries) and the Takweem lil-Adilla (system of demonstrations)."
"وروي أنه ناظر بعض الفقهاء فكان كلما ألزمه أبو زيد إلزاما تبسم أو ضحك، فأنشد أبو زيد:
ما لي إذا ألزمته حجة… قابلني بالضحك والقهقهة
إن كان ضحك المرء من فقهه… فالدب في الصحراء ما أفقهه","It is related that he once had a discussion with another doctor, who only smiled or laughed when pressed by his arguments, on which he pronounced these verses: Why does he answer me by a laugh or a grin when I bring forward a decisive proof? If grinning be the result of legal knowledge, how excellent a jurisconsult is the bear of the desert."
وكانت وفاته بمدينة بخارى سنة ثلاثين وأربعمائة، رحمه الله تعالى.,"He died in the city of Bokhara, A. H. four hundred and thirty (A. D. one thousand and thirty eight or one thousand and thirty nine)."
والدبوسي: بفتح الدال المهملة وضم الباء الموحدة وبعدها واو ساكنة وسين مهملة، هذه النسبة إلى دبوسة ، وهي بليدة بين بخارى وسمرقند نسب إليه جماعة من العلماء.,"Dabusi is derived from Dabusiya, the name of a town between Bokhara and Samarkand, which has produced a number of teamed men."
المرتضى بن الشهرزوري,AL-MURTADA IBN AL-SHAHROZURI
أبو محمد عبد الله بن القاسم بن المظفر بن علي بن القاسم الشهرزوري المنعوت بالمرتضى، والد القاضي كمال الدين – وسيأتي ذكر ولده ووالده إن شاء الله تعالى -؛,"Abu Muhammad Abd Allah Ibn al-Kasim Ibn al-Muzaffar Ibn Ali Ibn al-Kasim al-Shahrozuri, surnamed al-Murtada (him in whom God is pleased), and father of the kadi Kamal al-din, was celebrated for his great merit and bis piety. (We shall give the life of his father and that of his son."
كان أبو محمد المذكور مشهورا بالفضل والدين، وكان مليح الوعظ مع الرشاقة والتجنيس، وأقام ببغداد مدة يشتغل بالحديث والفقه، ثم رجع إلى الموصل وتولى بها القضاء وروى الحديث،,"This fine preacher, who was equally remarkable for the elegance of his figure and the harmony of his style, was kadi of Mosul and taught the Traditions in that city; he had passed some time at Baghdad in the study of the latter branch of learning and the pursuit of legal knowledge."
وله شعر رائق، فمن ذلك قصيدته التي على طريقة الصوفية ولقد أحسن فيها وهي:,"He composed some beautiful poetry, and amongst other pieces a qasida of great merit, written in the mystical style peculiar to the Sufis. We shall give it here."
"لمعت نارهم وقد عسعس اللي… ل ومل الحادي وحار الدليل
فتأملتها وفكري من البي… ن عليل ولحظ عيني كليل
وفؤادي ذاك الفؤاد المعنى… وغرامي ذاك الغرام الدخيل
ثم قابلتها وقلت لصحبي… هذه النار نار ليلى فميلوا","The light of their fire glimmered (from afar), and already the night had darkened around; the weary camel-driver could no longer continue his song, and our guide stood perplexed and bewildered. I looked at that fire, but the glance of my eye was feeble; my mind also had been weakened by my separation (from his beloved); my heart was that afflicted heart (which you have known to long; and my passion, that inmost passion {which hat to long been my torment). I then turned towards the flame and said to my companions: “That is Laila’s fire; rein over to it.”"
"فرموا نحوها لحاظا صحيحا… ت فعادت خواسئا وهى حول
ثم مالوا إلى الملام وقالوا… خلب ما رأيت أم تخييل
فتجنبتهم وملت إليها… والهوى مركبي وشوقي الزميل
ومعي صاحب أتى يقتفي الآ… ثار والحب شرطه التطفيل","They directed towards it firm glances from their eyes; glances which were repelled and turned aside. Then (my companions) began to reproach (me): “Was it not a flash of lightning which you saw, or “else a phantom of your imagination?” On this I abandoned them and bent thither my way; desire was the camel which conveyed me, and passion the rider who sat behind me. With me was a companion (love) who followed my traces; for it is the nature of love to be importunate."
"وهي تعلو ونحن ندنو إلى أن… حجزت دونها طلول محول
فدنونا من الطلول فحالت… زفرات من دونها وغليل
قلت: من بالديار قالوا: جريح… وأسير مكبل وقتيل
ما الذي جئت تبتغي قلت: ضيف… جاء يبغي القرى فأين النزول","The fire blazed up and we approached nearer, till sometime worn ruins intervened. We went on to them till our progress was stopped by sighs and sadness. “Who dwell in these abodes?” I exclaimed, and voices answered: A wounded man, a captive in bondage, and a victim slain, what seeks thou here?” “guest,” was my reply; “I seek hospitality, where is the stranger’s meal of welcome?””"
"فأشارت بالرحب دونك فاعقر… ها فما عندنا لضيف رحيل
من أتانا ألقى عصا السير عنه… قلت: من لي بها وأين السبيل
فحططنا إلى منازل قوم… صرعتهم قبل المذاق الشمول
درس الوجد منهم كل رسم… فهو رسم والقوم فيه حلول","They pointed towards the court of the dwelling: “Stop there,” said they, “and kill thy camel for thy food; from us a guest never departs more. He who comes to us must throw away his staff of travel. “But how,” said I, “can I reach that fire? where is the way?” We then halted at the habitation of some people whom the wine had prostrated even before they had tasted of it. Passion had effaced all traces of their former existence, and had itself become the mere traces of a ruin: in this min they had fixed their abode.”"
"منهم من عفا ولم يبق للشك… وى ولا للدموع فيه مقيل
ليس إلا الأنفاس تخبر عنه… وهو عنها مبرأ معزول
ومن القوم من يشير إلى وج… د تبقى عليه منه القليل
ولكل رأيت منه مقاما… شرحه في الكتاب مما يطول","Among them was one abstracted, in whom neither complaints nor tears found any longer place; his sighs alone denoted his existence, and even of these {hit will) was guiltless; from these his consciousness was far apart. Among them also was one who made signs that we should observe his passion which, less intense (than that of the others), had allowed his consciousness to exist. I saw that each of them had reached situation the description of which would require a long epistle."
"قلت أهل الهوى سلام عليكم… لي فؤاد عنكم بكم مشغول
وجفون قد أقرحتها من الدم… ع حثيثا إلى لقاكم سيول
لم يزل حافز من الشوق يحدو… ني إليكم والحادثات تحول
واعتذاري ذنب فهل عند من… يعلم عذري في ترك عذري قبول","“People of desire,” said I, “peace be upon you; I have a heart so preoccupied with you that it perceived you not my eyes were required to furnish torrents of tears, so “great was my wish to meet you. The impulse of desire hurried me towards you through the vicissitudes of events. I should be in fault were I to ask you pardon (for my bolder); may I then hope for a kind reception from him who knows what motive I have for not asking pardon?"
"جئت كي أصطلي فهل لي إلى نا… ركم هذه الغداة سبيل
فأجابت شواهد الحال عنهم… كل حد من دونها مفلول
لا تروقنك الرياض الأنيقا… ت فمن دونها ربى ودحول
كم أتاها قوم على غرة من… ها وراموا أمرا فعز الوصول
وقفوا شاخصين حتى إذا ما… لاح للوصل غرة وحجول","I have come to w arm me at the fire; can I find a road to your fire, now that the morning draws near?” To this they replied not, but their external state gave me answer sufficient, as every veil between my intelligence and it was now rent asunder; here was the reply: “Let not the beautiful gardens deceive thee; between thee and them are hills and pitfalls. How many have trier! to reach that fire by surprise! they strived to attain the object of their intent), but to approach it was difficult. They stopped to contemplate; when they had every sign of succeeding."
"وبدت راية الوفا بيد الوج… د ونادى أهل الحقائق جولوا
أين من كان يدعينا فهذا ال… يوم فيه صبغ الدعاوى يحول
حملوا حملة الفحول ولايص… رع يوم اللقاء إلا الفحول
بذلوا أنفسا سخت حين شحت… بوصال واستصغر المبذول","the banner of fulfilment appeared, borne in the hand of passion, and the chiefs gave the command to charge. ‘Where,’ exclaimed they, ‘where are they who pretend to resist us in combat? This is the day wherein all false pretensions shall fade away!’ They charged like heroes; and on the day when foes “meet in arms, it is the heroes alone who fall. They lavished every effort, whilst the object of their desire avoided their approach and slighted all their endeavors."
"ثم غابوا من بعد ما اقتحموها… بين أمواجها وجاءت سيول
قذفتهم إلى الرسوم فكل… دمه في طلولها مطلول
نارنا هذه تضيء لمن يس… ري بليل لكنها لا تنيل
منتهى الحظ ما تزود منها اللح… ظ والمدركون ذاك قليل","They plunged into the abyss and disappeared in its waves; the currents then cast them back “among the ruins which they now stained with their blood shed, alas! in vain. “Such is our fire; it shineth for him who travels at night, but it cannot be reached. “The share of it which falls to the sight is the utmost which can be obtained; but those able to conceive this are few in number."
"جاءها من عرفت يبغي اقتباسا… وله البسط والمنى والسول
فتعالت عن المنال وعزت… عن دنو إليه وهو رسول
فوقفنا كما عهدت حيارى… كل عزم من دونها مخذول
ندفع الوقت بالرجاء وناهي… ك بقلب غذاؤه التعليل","One whom you well know went towards it, hoping to take from it a brand; he approached with outstretched arms, with wishes and supplications, but it rose far beyond his reach; it was too exalted to abide his proximity, and yet he was a prophet. We therefore rest amazed as thou hast seen; all our efforts to reach it being vain; we pass away the time in hope, but judge what is the state of that heart whose aliment consists in being tantalized!"
وإنما أثبت هذه القصيدة بكاملها لأنها قليلة الوجود وهي مطلوبة.,I give this qasida on account of its rarity and because it is in high request.
وحكي عن بعض المشايخ أنه رأى في النوم قائلا يقول: ما قيل في الطريق مثل القصيدة الموصلية، يعني هذه.,It is related by a (Sufi) shaikh that he had a dream in which he heard a voice say: “Nothing was ever uttered on Sufism so good as the Mausilian qasida;” and this is the one which was meant.
"وأنشد له مجد العرب العامري دوبيت:
يا قلب إلام لا يفيد النصح… دع مزحك كم جنى عليك المزح
ما جارحة فيك عداها جرح… ما تشعر بالخمار حتى تصحو",The following distich was given by Majd al-Arab (glory of the Arabs) al-Amiri as having been composed by al-Murtada. O my heart I how long will good advice prove useless? Quit thy sportive humor; how often has thy gaiety brought thee into danger! There is no part of thee without a wound; but thou wilt not feel the bad effects of inebriation till thy reason returns.
"وأورد له العماد الكاتب في الخريدة قوله:
فعاودت قلبي أسأل الصبر وقفة… عليها فلا قلبي وجدت ولا صبري
وغابت شموس الوصل عني وأظلمت… مسالكه حتى تحيرت في أمري
فما كان إلا الخطف حتى رأيتها… محكمة والقلب في ربقة الأسر","The katib Imad al-din gives the following verses as al-Murtada’s in the Alkharida: I sought my heart, that I might ask of patience the force to sustain, for a moment, the rigors of my beloved; but I neither found my heart nor patience. The sunshine of our fond intercourse was gone; darkness had overshadowed the paths of love, and I stopped amazed and confounded; but a single instant bad scarce elapsed when I saw her again a sovereign mistress, and my heart her captive."
"وله من أبيات:
وبانوا فكم دمع من الأسر أطلقوا… نجيعا وكم قلب أعادوا إلى الأسر
فلا تنكروا خلعي عذاري تأسفا… عليهم فكم أوضحت عندكم عذري","These verses also are by the same person: Those whom I love departed, and how copious were the tears of blood which they then let loose (from our eyes]; and how many hearts did they bring back into bondage! Blame me not if grief for their absence make me reject the control of reason; what I have just said will suffice for my excuse."
"ومن شعره أيضا:
بقلبي منهم علق… ودمعي فيهم علق
وعندي منهم حرق… لها الأحشاء تحترق
ونحن ببابهم فرق… أذاب قلوبنا الفرق
وما تركوا سوى رمق… فليتهم له رمقوا
فلا وصل ولا هجر… ولا نوم ولا أرق","For them my heart is in affliction; for them I shed tears of blood; for them I am consumed with flames; for them my heart is broken. At their door we are a crowd of suitors; our hearts melting away with apprehension; they have left us scarcely a breath of life; O that they saw our slate. Kindness or aversion, sleep or waking, despair or hope, patience or restlessness, these exist for us no longer."
"ولا يأس ولا طمع… ولا صبر ولا قلق
فليتهم وقد قطعوا… ولم يبقوا علي بقوا
أأفنى في محبتهم… وطيب محبتي عبق
كمثل الشمع يمتع من… ينادمه ويمحق","O that they had remained even after they had broken the ties of friendship and treated me with cruelty. Were the love I bear them to deprive me of existence, the perfume of that love would yet remain. I am like the taper, useful to those around it, but consuming itself away."
"وله أيضا:
يا ليل ما جئتكم زائرا… إلا وجدت الأرض تطوى لي
ولا ثنيت العزم عن بابكم… إلا تعثرت بأذيالي
وغالب شعره على هذا الأسلوب.","I never went to meet thee, Laila! without feeling as if the earth were folded up from under me (so rapid teat my pace); but when my resolution turned me from thy door, I stumbled over the skirts of my garment. Most of his poetry is in the same style."
وكانت ولادته في شعبان سنة خمس وستين وأربعمائة، وتوفي في شهر ربيع الأول سنة إحدى عشرة وخمسمائة بالموصل، ودفن في التربة المعروفة بهم، رحمه الله تعالى.,"He was born in the month of Shaaban, A. H. four hundred and sixty five (April-May, A. D. one thousand and seventy three); he died at Mosul in the month of the first Rabi, A. H. five hundred and eleven (July, A. D. one thousand one hundred and seventeen), and was interred in the sepulchral chapel of the Shahrozuri family."
وذكر عماد الدين الكاتب الأصبهاني في كتاب  الخريدة ” في ترجمة المرتضى المذكور قال السمعاني: إنه سمع أن القاضي أبا محمد، يعني المرتضى المذكور، توفي بعد سنة عشرين وخمسمائة، والله أعلم.”,"The katib Imad al-din says in his Kharida, where he gives a notice on al-Murtada: “Al-Samaani mentions having heard that the kadi Abu Muhammad meaning al-Murtada, died sometime later than the year five hundred and twenty.”"
شرف الدين ابن أبي عصرون,SHARAF AL-DIN IBN ABI USRUN
أبو سعد عبد الله بن أبي السري محمد بن هبة الله بن مطهر بن علي بن أبي عصرون ابن أبي السري التميمي الحديثي ثم الموصلي، الفقيه الشافعي الملقب شرف الدين؛ كان من أعيان الفقهاء وفضلاء عصره، وممن سار ذكره وانتشر أمره.,"Abu Saad Abd Allah Ibn Abi al-Sari Muhammad Ibn Hibat Allah Ibn Mutahhar Ibn Ali Ibn Abi Usrun Ibn Abi al-Sari al-Tamimi, surnamed first al-Hadithi and then al-Mausili (native of Mosul), entitled also Sharaf al-din (noble nest of religion}, was a doctor of the Shafie sect, and one of the first men of the age by his talents and his learning as a jurisconsult. His reputation spread to distant countries and his influence was most extensive."
قرأ في صباه القرآن الكريم بالعشر على أبي الغنائم السلمي السروجي والبارع أبي عبد الله ابن الدباس وأبي بكر المزرفي وغيرهم. وتفقه أولا على القاضي المرتضى أبي محمد عبد الله بن القاسم الشهرزوري – المذكور قبله – وعلى أبي عبد الله الحسين بن خميس الموصلي، ثم على أسعد الميهني ببغداد،,"In his youth he studied the ten readings of the Quran under Abi al-Ghanaim al-Sulami al-Saruji, al-Bari Abu Abd Allah Ibn al-Dabbas, Abi Bakr al-Mazrafi, and other masters. He commenced learning jurisprudence under the kadi al-Murtada Ibn al-Shahrozuri, and Abu Abd Allah al-Husain, Ibn Khamis al-Mausili; be had afterwards, when in Baghdad, Asaad al-Mihani for preceptor in that science."
وأخذ الأصول عن أبي الفتح ابن برهان الأصولي، وقرأ الخلاف، وتوجه إلى مدينة واسط وقرأ على قاضيها الشيخ أبي علي الفارقي – المذكور في حرف الحاء – وأخذ عنه فوائد المهذب،,"He studied dogmatic theology under Ibn Barhan al-Usuli, and learned there also dialectics. From Baghdad he proceeded to Wasit and read the Quran under the tuition of Abu Ali al-Fariki, the kadi of that city, by whom he was instructed also in the Fawaed al-Muhaddab."
ودرس بالموصل في سنة ثلاث وعشرين وخمسمائة، وأقام بسنجار مدة ثم انتقل إلى حلب في سنة خمس وأربعين، ثم قدم دمشق لما ملكها الملك العادل نور الدين محمود بن عماد الدين زنكي في صفر سنة تسع وأربعين وخمسمائة،,"In the year five hundred and twenty three, he himself gave public lessons at Mosul, after which he resided for some lime at Sinjar whence he proceeded to Aleppo, A.H. five hundred and forty five: from that he removed to Damascus, when Nur al-din Mahmud Ibn Zinki got possession of that city in the month of Safar, A. H. five hundred and forty nine (April-May, A. D. one thousand one hundred and fifty four)."
ودرس بالزاوية الغربية من جامع دمشق وتولى أوقاف المساجد، ثم رجع إلى حلب، وأقام بها,"He then opened a class in the western corner of the great mosque, and was appointed administrator of the endowments (wakfs) possessed by the mosques. He then returned to Aleppo, where he settled."
وصنف كتبا كثيرة في المذهب، منها صفوة المذهب من نهاية المطلب في سبع مجلدات، وكتاب الانتصار في أربع مجلدات، وكتاب المرشد في مجلدين، وكتاب الذريعة في معرفة الشريعة,"A great number of works were composed by him to elucidate the doctrines of the sect to which he belonged; of these may be mentioned the Safwat al-Mazhab ‘quintessence of the Shafiite doctrines), extracted from the (Imam al-Haramain’s) Nihayat al-Matlab, in seven volumes; the Kitab al-Intisar, in four volumes; the Kitab al-Murshid (the guide, a work on the secondary points of law), in two volumes; and the Kitab al-Zaria fi Marafet al-Sharia (means of acquiring a knowledge of the law)."
وصنف التيسير في الخلاف أربعة أجزاء، وكتابا سماه ما أخذ النظر” و “مختصرا في الفرائض”، وكتابا سماه “الإرشاد المغرب في نصرة المذهب” ولم يكمله، وذهب فيما نهب له بحلب.”,"He composed also the Taysir (explanation, a work forming four volumes treating of the points in which his sect differs from the others; the Ma akhaz al- Nazar (point of view); a short treatise on the dividing of inherited property; and a work entitled al-Irshad al-Mughrib fi Nusrati al-Mazhab (plain directions for the defense of the Shafie sect); this last however he did not complete, as it was stolen from him with other property at Aleppo."
واشتغل عليه خلق كثير وانتفعوا به، وتعين بالشام وتقدم عند نور الدين صاحب الشام وبنى له المدارس بحلب وحماة وحمص وبعلبك وغيرها،,"The number of students who followed his lessons and profited by his tuition was very great. His merit having at length rendered him conspicuous, he obtained the esteem and favor of Nur al-din, lord of Syria, who erected colleges in Aleppo, Emessa, Hamat, Baalbek, and other cities, for the express purpose of having him to teach in these places."
وتولى القضاء بسنجار ونصيبين وحران وغيرها من ديار بكر، ثم عاد إلى دمشق في سنة سبعين وخمسمائة، وتولى القضاء بها في سنة ثلاث وسبعين عقيب انفصال القاضي ضياء الدين أبي الفضائل القاسم بن تاج الدين يحيى بن عبد الله بن القاسم الشهرزوري – حسبما شرحته في ترجمة القاضي كمال الدين أبي الفضل محمد الشهرزوري.,"(At different periods) he filled the post of kadi at Sinjar, Nisibin, Harran, and elsewhere in Diar Bakr; he then returned to Damascus, A.H. five hundred and seventy (A. D. one thousand one hundred and seventy four or one thousand one hundred and seventy five), and three years afterwards, he was appointed to fill the same functions in that city when the kadi Diaa al-din al-Shahrozuri gave in his resignation; an act of which;I shall state the motive in the life of Kamal al-din Muhammad al-Shahrozuri."
ثم عمي في آخر عمره قبل موته في عشر سنين، وابنه محيي الدين محمد ينوب عنه وهو باق على القضاء،,"Ten years before his death he lost his sight, but continued to hold his office, the duties of which were discharged by his son and deputy, Muhi al-din Muhammad."
وصنف جزءا لطيفا في جواز قضاء الأعمى، وهو على خلاف مذهب الشافعي. ورأيت في كتاب الزوائد تأليف أبي الحسين العمراني صاحب كتاب البيان وجها أنه يجوز، وهو غريب لم أره في غير هذا الكتاب.,"At that time, he composed a short treatise to prove that the place of kadi could be lawfully held by a blind man; a point in opposition with the doctrine of al-Sliafi on the subject: I have read, it is true, in the Kit d It al-Zawaid, a work composed by Abu ’l-Hasan al-lmrani, the author of the kitab al-Bayan, that, in one point of view, it is lawful; this is, however, quite an extraordinary opinion, and I never found it advanced in any other work but his."
ووقع لي كتاب جميعه بخط السلطان صلاح الدين، رحمه الله تعالى، قد كتبه من دمشق إلى القاضي الفاضل وهو بمصر وفيه فصول من جملتها حديث الشيخ شرف الدين المذكور، وما حصل له من العمى، وأنه يقول: إن قضاء الأعمى جائز، وإن الفقهاء قالوا: إنه غير جائز، فتجتمع بالشيخ أبي الطاهر بن عوف الاسكندراني وتسأله عما ورد من الأحاديث في قضاء الأعمى: هل يجوز أم لا وبالجملة فلا شك في فضله.,"Speaking of this subject must mention that a letter fell into my hands, addressed to al-Kadi al-Fadil at Cairo from the sultan Salah al-din at Damascus; it was wholly in that prince’s handwriting and, among other passages, it contained one relative to Sharaf al-din’s blindness and his opinion that the post of kadi could be lawfully filled by a blind man, although all the other jurisconsults declared the contrary “you will therefore,” says the writer, “have an interview with the shaikh A bit al-Tahir Ibn Auf al-Iskandaraini, and ask him what are the traditions on this subject, and if they authorize it or not.” But after all, there can be no doubt of his eminent merit."
وقد ذكره الحافظ أبو القاسم ابن عساكر في تاريخ دمشق، وذكره العماد الكاتب في كتاب الخريدة وأثنى عليه، وقال: ختمت به الفتاوى، وذكر له شيئا من الشعر، وأنشدني بعض المشايخ قال: سمعته كثيرا ما ينشد، ولا أعلم هل هو له أم لا، وذكرهما العماد الكاتب في الخريدة:,"The hafiz Ibn Asakir mentions him in the History of Damascus, and the katib Imad al-din makes his eulogium in the Kharida and pronounces him the last of the muftis: he gives also some verses composed by him. The two which follow were recited to me by one of our sheikhs, with the remark that he had been Ibn Abi Usrun repeal them very often, but that he did not know if they were his own or not; they are given, however, as that doctor’s by the katib in the Kharida."
"أؤمل أن أحيا وفي كل ساعة… تمر بي الموتى تهز نعوشها
وهل أنا إلا مثلهم غير أن لي… بقايا ليال في الزمان أعيشها","I hope for a lengthened life; and yet every hour the dead pass by me, as their biers are borne rapidly along. Am I not as they, except that I must pass a few more sad nights to complete the time of my existence?."
"وأورد له أيضا في الخريدة:
أؤمل وصلا من حبيب وإنني… على ثقة عما قليل أفارقه
تجارى بنا خيل الحمام كأنما… يسابقني نحو الردى وأسابقه
فيا ليتنا متنا معا ثم لم يذق… مرارة فقدي لا ولا أنا ذائقه","The following lines also are quoted as his in the same work: I always hope to meet my beloved, and yet I know full well that I must quit her shortly after. Mounted on the steeds of Mortality, we rush, as if with emulation, towards the goal of death. O that we both might expire together! neither of us then would taste the bitter loss of the other."
"وأورد له أيضا:
يا سائلي كيف حالي بعد فرقته… حاشاك مما بقلبي من تنأيكا
قد أقسم الدمع لا يجفوا الجفون أسى… والنوم لازهارها حتى الأقيكا","O thou who asks me how I have been since thy departure, God preserve thee from what my heart has felt since our separation. Tears of grief swore never to cease flowing from my eyes, and sleep swore never to visit them till I met thee again."
"وأورد له أيضا:
وما الدهر إلا ما مضى وهو فائت… وما سوف يأتي وهو غير محصل
وعيشك فيما أنت فيه فإنه… زمان الفتى من مجمل ومفصل","The time which has passed is gone forever, and that which is to come exist not. Thy life is only the present moment; the days of man form two sums, one increasing, the other diminishing."
كانت ولادته يوم الاثنين الثاني والعشرين من شهر ربيع الأول سنة اثنتين وتسعين وأربعمائة بالموصل. وتوفي ليلة الثلاثاء الحادية عشرة من شهر رمضان سنة خمس وثمانين وخمسمائة بمدينة دمشق ودفن في مدرسته التي أنشأها داخل البلد، وهي معروفة به، وزرت قبره مرارا، رحمه الله تعالى.,"Ibn Abi Usrun was born at Mosul on Monday, the twenty second of the first Rabi, A. H. four hundred and ninety two (February, A. D. one thousand and ninety nine); he died at Damascus on the eve of Tuesday, the eleventh of Ramadan, A. H. five hundred and eighty five (October, A. D. one thousand one hundred and eighty nine). He was buried in the madrasa which bears his name and which he himself had founded within that city: I have often visited his tomb."
ولما توفي القاضي ورد من القاضي الفاضل تعزية فيه جوابا عن كتاب ورد عليه بذلك والتعزية، وصل كتاب الذات الكريمة – جمع الله شملها وسر بها أهلها ويسر إلى الخيرات سبلها وجعل في ابتغاء رضوانه قولها وفعلها – وفيه زيادة هي نقص الإسلام، وثلم في البرية يتجاوز رتبة الانثلام إلى الانهدام،,"On his death (one of his female relatives) received a letter of condolence from al-Kadi al-Fadel, in reply to one wherein she announced to him this event: his participation in her grief was expressed in the following terms: “I have received the letter of the honorable lady for whose welfare may God provide! may he preserve her for the happiness of her family; may He smooth for her the path leading to spiritual welfare, and make her words and actions proceed from the wish to gain his favor.” It contained also this passage: “I shall only add and what I mention is a diminution in the strength of Islamism, and a breach in the frame of human society, so great as nearly to cause its ruin!."
وذلك ما قضاه الله [وقدره] من وفاة الإمام شرف الدين بن أبي عصرون رحمه لله تعالى، وما حصل بموته من نقص الأرض من أطرافها، ومن مساءة أهل الملة ومسرة أهل خلافها، فلقد كان علما للعلم منصوبا، وبقية من بقايا السلف الصالح محسوبا.,"I mean that which God decreed concerning the death of the imam Sharaf al-din Ibn Abi Usrun, may the “divine mercy be upon him! the loss sustained in him by the world at large; the affliction of the pious and the joy of the foes to religion. For he was a land-mark set up in the tracts of science, and he counted among the last remnants of a holy race now passed away."
ولقد علم الله اغتمامي لفقد حضرته، واستيحاشي لخلو الدنيا من بركته، واهتمامي بما عدمت من النصيب الموفور [كان] من أدعيته،,"And God knows my grief for his death, my desolation in the world now deprived of the blessing of his presence, and my sadness in losing the abundant merits of his charitable prayers.”"
والحديثي: بفتح الحاء المهملة وكسر الدال المهملة وسكون الياء المثناة من تحتها وبعدها ثاء مثلثة، هذه النسبة إلى حديثة الموصل، وهي بليدة على دجلة بالجانب الشرق قرب الزاب الأعلى، وهي غير الحديثة التي يقال لها حديثة النورة، وهي قلعة حصينة على فراسخ من الأنبار في وسط الفرات،,"Hadithi means belonging to the Haditha of Mosul, a village on the east bank of the Tigris near (the mouth of) the Upper Zab. It must not be confounded with another place of the same name, the Haditha of al-Naura, which is a fortress on an island in the Euphrates, at some parasangs’ distance from al- Anbar."
ابن أسعد الموصلي,IBN ASAAD AL-MAUSILI
أبو الفرج عبد الله بن أسعد بن علي بن عيسى بن علي المعروف بابن الدهان الموصلي، ويعرف بالحمصي أيضا، الفقيه الشافعي المنعوت بالمهذب؛ كان فقيها فاضلا أديبا شاعرا لطيف الشعر مليح السبك حسن المقاصد،,"Abu l-Faraj Abd Allah Ibn Asaad Ibn Ali Ibn Isa, generally known by the appellation of Ibn al-Dahhan al-Mausili f ton of the Mosul oil-merchant), entitled also al-Himsi native of Emessa) and surnamed al-Muhaddab, was a jurisconsult of great abilities, a learned scholar and a fine poet. His verses are remark-able for the elegance of their turn and the beauty of their thoughts."
غلب عليه الشعر واشتهر به وله ديوان صغير وكله جيد، وهو من أهل الموصل ولما ضاقت به الحال عزم على قصد الصالح بن رزيك وزير مصر المذكور في حرف الطاء،,"Poetry became bis ruling passion, and it was to it that he owed his reputation. His poetical works are all of great merit and form a small volume. Mosul was his native place, but poverty forced him to take the resolution of going to Egypt, that he might pay his court to al-Salih Ibn Ruzzik, the lord of that country."
وعجزت قدرته عن استصحاب زوجته فكتب إلى الشريف ضياء الدين أبي عبد الله زيد بن محمد بن محمد بن عبيد الله الحسيني نقيب العلويين بالموصل هذه الأبيات:,"Obliged, by the insufficiency of his means, to leave his wife behind him, he addressed the following lines to the sharif Diaa al-din Abu Abd Allah Zaid Ibn Muhammad Ibn Muhammad Ibn Obaid Allah al-Husseini, the nakib or chief of the sharifs at Mosul."
"وذات شجو أسال البين عبرتها… باتت تؤمل بالتفنيد إمساكي
لجت فلما رأتني لا أصيخ لها… بكت فأقرح قلبي جفنها الباكي
قالت وقد رأت الأجمال محدجة… والبين قد جمع المشكو والشاكي","A grief had got me, bathed in (ears for my departure, hoped to detain me by declaring my project the result of folly. Her entreaties were urgent, and when she saw me deaf to her prayers, the (ears which fell from her eyes wounded me to the heart. She perceived the camels already loaded, and the moment of separation had united the lamenters and those for whom they were lamenting, when she said."
"من لي إذا غبت في ذا المحل قلت لها… الله وابن عبيد الله مولاك
لا تجزعي بانحباس الغيث عنك فقد… سألت نوء الثريا جود مغناك","“Who will save me from starvation in thy absence?” “God,” I replied, “and thy patron Ibn Obaid Allah. Fear not for want of sustenance; there is one whose beneficence is ample, like the showers of the Pleiades; him I have asked to shed abundance upon thy place of dwelling.”"
فتكفل الشريف المذكور لزوجته بجميع ما تحتاج إليه مدة غيبته عنها. ثم توجه إلى مصر ومدح الصالح بن رزيك بالقصيدة الكافية، وقد ذكرت بعضها هناك، ثم تقلبت به الأحوال وتولى التدريس بمدينة حمص، وأقام بها فلهذا ينسب إليها.,"When the Sharif read these verses, he immediately undertook to provide for the poet’s wife, and he furnished her with everything she required as long as her husband was absent. As for Ibn Asaad, he went to Egypt and recited to al-Salih Ibn Ruzzik the poem composed in his praise, and rhyming in A, of which some verses have been already given. He afterwards underwent various vicissitudes of fortune and became at length a professor at Hims (Emessa), where he fixed his residence. It was for this reason that he received the surname of al-Himsi."
قال العماد الكاتب فيه الخريدة”: مازلت وأنا بالعراق، إلى لقائه بالأشواق، فإني كنت أقف على قصائده المستحسنة، ومقاصده الحسنة، وقد سارت كافيته بين فضلاء الزمان كافة فشهدت بكفايته، وسجلت بأن أهل العصر لم يبلغوا إلى غايته.”,"The katib I mad al-din speaks of him in the Kharida: “When I was in Iraq,” says he, “my constant desire was to meet him, “for I had read his admired qasidas and was struck with the beauty of his ideas; his poem rhyming in K had already circulated throughout all the literary world, and was itself a written proof that none of his contemporaries had attained to such a degree of excellence as he.”"
ثم قال بعض الثناء عليه: فيه تمتمة تسفر عن فصاحة تامة، وعقدة لسان تبين فقه في القول. ثم قال بعد ذلك: ولما وصل السلطان صلاح الدين رحمه الله إلى حمص وخيم بظاهرها خرج إلينا أبو الفرج المذكور، فقدمته إلى السلطان، وقلت له:,"After this eulogium he continues: “A slight lisp only served to display the perfection of his style, and tin very impediment in his speech only showed off better his command of language.” Farther on he says: “When the sultan Salah al-din arrived at Emessa and encamped outside the city, this Abu al-Faraj came out to us, and I presented him to the sultan, saying."
"هذا الذي يقول في قصيدته الكافية التي في ابن رزيك:
أأمدح الترك أبغي الفضل عندهم… والشعر ما زال عند الترك متروكا",‘This is the man who said in his poem on Ibn Ruzzik: ‘What! shall I praise the Turks in hopes of their bounty? Why! the Turks have always left poetry in neglect.’
قال: فأعطاه السلطان وقال: حتى لا يقول إنه متروك، ثم امتدح السلطان بقصيدته العينية التي يقول فيها:,"“On this the sultan made him a present, and observed at the same time that he did so in order to prevent him at least from saying that he was neglected. The poet then celebrated the praises of the sultan in a qasida of which each verse ends in the letter Ain; it is in this poem that we find the following passage."
"وقال العماد أيضا: أنشدني هذين البيتين وزعم أنه أبتكر معناهما ولم يسبق إليه، وهما:
تردي الكتائب كتبه فإذا انبرت… لم تدر أنفذ أسطرا أم عسكرا
لم يحسن الإتراب فوق سطورها… إلا لأن الجيش يعقد عثيرا","The katib mentions also that Ibn Asaad recited to him the following lines, and stated that the thought which they contained was perfectly original and had never before been expressed: His letters are the destruction of squadrons; and when they go forth, I know not which is most effectual, their lines or an army. The sand adhering to the writing had not been appropriate, did earth not adhere to the soldiers’ legs when marching."
وهذان البيتان من جملة قصيدة ولقد أبدع فيهما.,"These two verses belong to a qasida, and the author has displayed in them great originality."
"وفي معنى تشبيه القلم بالجيش قول بعضهم:
قوم إذا أخذوا الأقلام عن غضب… ثم استمدوا بها ماء المنيات
نالوا بها من أعاديهم وإن بعدوا… ما لم ينالوا بحد المشرفيات","But a certain poet has said, in comparing the pen to an army: A family who, when they seize their pens in anger and dip them in the ink of fate, inflict with them on their enemies greater harm than with their swords."
"قلت: ومعنى البيت الأول ينظر إلى قول أبي تمام الطائي في مدح محمد بن عبد الملك الزيات وزير المعتصم:
هززت أمير المؤمنين محمدا… فكان ردينيا وأبيض منصلا
فما إن تبالي إذ تجهز رأيه… إلى ناكث أن لا تجهز جحفلا","I may observe that the idea expressed in Ibn Asaad’s first verse resembles that which is contained in the following lines, composed by Abu Tammam, in praise of Muhammad Ibn Abd al-Malik al-Zaiyat, al Mutasim’s vizir; Prince of the faithful! you have roused Muhammad, and in your hand he is a lance and a sword. You no sooner direct his thoughts towards a rebel, than you have directed an army against that foe."
"ثم إني وجدت معنى البيت الثاني للأستاذ أبي إسماعيل الحسين بن علي المنشئ الطغرائي المقدم ذكره وهو من جملة قصيدة يمدح بها نظام الملك:
إذا ما دجا ليل العجاجة لم يزل… بأيديهم جمر إلى الهند منسوب
عليها سطور الضرب يعجمها القنا… صحائف يغشاها من النقع تتريب","I afterwards discovered an idea similar to that contained in Ibn Asaad’s second verse; it is to be found in a qasida composed by al-Tograie (whose life has been given), in honor of Nizam ai-Mulk: When the day is changed to night by the cloud of dust which shrouds the battle-field, those heroes never cease to wield their blood-stained weapons of Indian steel. Lines are traced on their armor by the strokes of the sword; those lines are pointed by the thrusts of lances; thus is formed a page of writing for which the dust of the combat serves as sand."
"ومن شعره السائر:
يضحي يجانبي مجانبة العدا… ويبيت وهو إلى الصباح نديم
ويمر بي يخشى الرقيب فلفظه… شتم وغنج لحاظه تسليم","The following verses by Ibn Asaad are currently cited: All day she avoids me as she would an enemy; but from evening to morning she bears me company. When she passes by me, she fears discovery and her words are reproaches; but her wanton glance is a salutation."
"وله في غلام لسبته نحلة في شفته:
بأبي من لسبته نحلة… ألمت أكرم شيء وأجل
أثرت لسبتها في شفة… ما براها الله إلا للقبل
حسبت أن بفيه بيتها… إذا رأت ريقته مثل العسل","By I he same, oil a girl whose lip was stung by a bee: How dear to me is that maiden stung by the bee I It gave pain to the noblest and most precious of beings. Its sting left a mark on that lip which God had only created to be kissed. It took her mouth for its hive, on finding that the moisture of her lips was like honey."
ولولا خوف الإطالة لذكرت له أشياء بديعة.,The apprehension of lengthening this notice too much prevents me from giving more curious passages from his poems.
وتوفي بمدينة حمص في شعبان سنة إحدى، وقيل اثنتين وثمانين وخمسمائة، والثاني ذكره في السيل والذيل والأول أصح، رحمه الله تعالى، وقد قارب ستين سنة.,"He died at Emessa in the month of Shaaban, A. H. five hundred and eighty one (November, A. D. one thousand one hundred and eighty five), but some say, five hundred and eighty two: the latter date is that given in the work entitled al-Sail wa al-Zail, but the former is the true one. He was then nearly sixty years of age."
وتوفي الشريف ابن عبيد الله المذكور بالموصل سنة ثلاث وستين وخمسمائة، رحمه الله تعالى، وكان رئيسا جوادا كثير الإحسان جم الإفضال،,"The sharif Ibn Obaid Allah, of whom we have spoken above, died at Mosul in the year five hundred and sixty five (A. D. one thousand one hundred and sixty seven or one thousand one hundred and sixty eight). He was generous, always ready to do good and possessed of every virtue."
"وله شعر فمنه قوله:
قالوا سلا، صدقوا عن… السلوان ليس عن الحبيب
قالوا فلم ترك الزيا… رة قلت من خوف الرقيب
قالوا وكيف تعيش مع… هذا فقلت من العجيب","He is the author of some poetry, of which we may cite the following lines: My enemies said (to my beloved}’. “He is resigned to his loss.” They spoke the truth; I am resigned to the loss of all consolation; not to the loss of her passion. They said: “Why has he ceased to visit her?” I answered: “Through fear of censorious spies.” They said: “How can he live in such a state?” I replied: “That is really the wonder.”"
وذكره عماد الدين في كتاب الخريدة” وبالغ في الثناء عليه، ثم قال: وسمعت ببغداد أبياتا يغنى بها فنسبها بعض الشاميين إلى الشريف ضياء الدين المذكور، منها:”,"The katib Imad al-din mentions Ibn Obaid Allah in the Kharida, and, after praising him highly, he says: “When at Baghdad I heard a piece of verse sung there which some Syrians attributed to the sharif Diaa al-din; in it was the following passage."
"يا بانة الوادي التي سفكت دمي… بلحاظها بل يا فتاة الأجرع
لي أن أبث إليك ما ألقاه من… ألم الهوى وعليك أن لا تسمعي
كيف السبيل إلى تناول حاجة… قصرت يدي عنها كزند","O willow of the valley I thou whose glances have shed my heart’s blood! or shall I not rather call thee the slender reed of the plain? It is mine to disclose to thee what I suffer from the pains of love, and it is thine not to hearken to me. By what means shall I obtain the object of my wishes? my hands are unable to grasp it, and I feel like one deprived of them!’"
الأقطع ابن شاس,IBN SHAS
أبو محمد عبد الله بن نجم بن شاس بن نزار بن عشاير بن عبد الله بن محمد بن شاس الجذامي السعدي الفقيه المالكي المنعوت بالجلال؛ كان فقيها فاضلا في مذهبه عارفا بقواعده، رأيت بمصر جمعا كبيرا من أصحابه يذكرون فضائله،,"Abu Muhammad Abd Allah Ibn Najm Ibn Shas Ibn Nizar Ibn Ashair Ibn Abd Allah Ibn Muhammad Ibn Shas al-Judami al-Saadi, surnamed al-Jalal, was an able jurisconsult of the sect of Malik, in the principles of which he was profoundly versed: I met a great number of his former pupils at Cairo, and they all spoke of his merit in the highest terms."
وصنف في الإمام مالك رضي الله عنه كتابا نفيسا أبدع فيه، وسماه الجواهر الثمينة في مذهب عالم المدينة وضعه على ترتيب الوجيز تصنيف حجة الإسلام أبي حامد الغزالي، رحمه الله تعالى، وفيه دلالة على غزارة فضله، والطائفة المالكية بمصر عاكفة عليه لحسنه وكثرة فوائده.,"He composed on the system of doctrine founded by the imam Malik a valuable work, displaying great originality and entitled al-Jawaher al-Thamina fi Mazhab Aalimi al-Madina (precious gems, being a treatise (m the doctrines taught by the learned man of Medina): it is drawn up on the plan of Abi Hamid al-Ghazali’s Wajiz, and furnishes many proofs of the vast abilities possessed by its author; the Malikites of Cairo study it with great assiduity on account of its excellence and the rich store of information which they find in it."
وكان مدرسا بمصر بالمدرسة المجاورة للجامع، وتوجه إلى ثغر دمياط لما أخذه العدو المخذول بنية الجهاد، فتوفي هناك في جمادى الآخرة أو في رجب سنة ست عشرة وستمائة، رحمه الله تعالى.,"Ibn Shas was a professor in the college near the Great Mosque of Cairo, but when the fortress of Dumyat (Damietta) was taken by the misguided enemy (the crusaders), he proceeded thither with the design of fighting in the cause of God, and he died there in the month of the latter Jumada, or in that of Rajah, A. H. six hundred and sixteen (Aug.-Sept. A.D. one thousand two hundred and nineteen)."
والجذامي والسعدي: قد تقدم الكلام عليهما.,We have already explained the meaning of the words Judami and Saadi.
عبد الله بن المعتز,ABD ALLAH IBN AL-MOTAZZ
أبو العباس عبد الله بن المعتز بن المتوكل بن المعتصم بن هارون الرشيد بن المهدي بن المنصور بن محمد بن علي بن عبد الله بن العباس بن عبد المطلب الهاشمي؛ أخذ الأدب عن أبي العباس المبرد وأبي العباس ثعلب وغيرهما،,"Abu al-Abbas Abd Allah Ibn al-Motazz Ibn al-AIutawakk.il Ibn al-Mutasim Ibn Harun al-Rashid Ibn al-Mahdi Ibn al-Mansur Ibn Muhammad Ibn Ali Ibn Abd Allah Ibn al-Abbas Ibn Abd al-Muttalib al-Hashemi (a descendant from Abd Manaf) acquired his knowledge of literature under the tuition of Abu al-Abbas al-Mubarrad, Abu al-Abbas Thaalab, and other eminent masters."
كان أديبا بليغا شاعرا مطبوعا مقتدرا على الشعر قريب المأخذ سهل اللفظ جيد القريحة حسن الإبداع للمعاني مخالطا للعلماء والأدباء معدودا من جملتهم، إلى أن جرت له الكائنة في خلافة المقتدر،,"He was not only well acquainted with the pure Arabic language, but equally skilled in the arts of eloquence and poetry. In his verses he displayed a natural talent and superior abilities; they were clear in their meaning and easy in their style. These qualities, joined to a fertile genius and a mind prompt in conceiving original ideas of great beauty, inclined him to cultivate the society of learned scholars and literary men, and as such he was himself counted, till the fatal event which befell him in the caliphate of al-Muktadir."
واتفق معه جماعة من رؤساء الأجناد ووجوه الكتاب فخلعوا المقتدر يوم السبت لعشر بقين، وقيل لسبع بقين من شهر ربيع الأول سنة ست وتسعين ومائتين، وبايعوا عبد الله المذكور ولقبوه المرتضي بالله، وقيل المنصف بالله، وقيل الغالب بالله، وقيل الراضي بالله،,"Having then entered into a conspiracy with the principal civil and military officers of the empire, they deposed al-Muktadir on Sunday the twentieth, or by another account the twenty third, of the first Rabi, A. H. two hundred and ninety six (December, A. D. nine hundred and eight); after which they proclaimed Abd Allah caliph, under the title of al-Murtada billah (him in whom God is pleased), or, as it is mentioned in other statements, al-Munsif billah (the dispenser of justice in God’s name, or al-Ghalib billah (the victor with God’s assistance), or al-Radi billah (the pleasing by God’s favor)."
وأقام يوما وليلة، ثم إن أصحاب المقتدر تحزبوا وتراجعوا وحاربوا أعوان ابن المعتز وشتتوهم، وأعادوا المقتدر إلى دسته، واستخفى ابن المعتز في دار أبي عبد الله الحسين بن عبد الله بن الحسين المعروف بابن الجصاص التاجر الجوهري،,"He remained in authority during one day and one night, when his supporters were attacked and dispersed by the partisans of al-Muktadir, who had united in considerable force; the deposed caliph was restored to the throne, and Ibn al-Motazz fled for concealment to the house of a person named Abu Abd Allah al-Husain Ibn Abd Allah Ibn al-Husain, but who was more generally known by the name of Ibn al-Jassas al-Tajir al-Jawhari (the merchant jeweler, son of the gypsum seller)."
فأخذه المقتدر وسلمه إلى مؤنس الخادم الخازن فقتله وسلمه إلى أهله ملفوفا في كساء، وقيل إنه مات حتف أنفه وليس بصحيح بل خنقه مؤنس، وذلك يوم الخميس ثاني شهر ربيع الآخر سنة ست وتسعين ومائتين، ودفن في خرابة بإزاء داره، رحمه الله تعالى.,"He was there discovered by al-Muktadir and handed over to the eunuch Munis, the lord treasurer, by whom he was put to death. His body was then delivered up to his family, enveloped in a cloak. Some persons have mentioned that he died a natural death, but this is not true; for he was certainly strangled by Munis on Thursday the second of the latter Rabi, A. H. two hundred and ninety six (December, A. D. nine hundred and eight). He was interred in a mined building opposite his own house."
ومولده لسبع بقين من شعبان سنة سبع وأربعين، وقال سنان بن ثابت: في سنة ست وأربعين ومائتين، والقضية مشهورة وفيها طول، وهذا خلاصتها.,"His birth took place on the twenty second of Shaaban, A. H. two hundred and forty seven or according to Sinan Ibn Thabit, in the year two hundred and forty six. The fall of Ibn al-Motazz is ail event of which the history is well known; a full narration of it would lead us too far, but the main points of it are what we have just mentioned."
ثم قبض المقتدر على ابن الجصاص المذكور وأخذ منه مقدار ألفي ألف دينار، وسلم له بعد ذلك مقدار سبعمائة ألف دينار، وكان فيه غفلة وبله، وتوفي يوم الأحد لثلاث عشرة ليلة خلت من شوال سنة خمس عشرة وثلثمائة.,"Ibn al-Jassas was then arrested by al-Muktadir’s orders, and fined to the amount of two millions of dinars, but sometime after, seven hundred thousand of them were restored to him. He was an inconsiderate and simple man. His death occurred on Sunday the thirteenth of Shawwal, A. H. three hundred and fifteen (December, A. D. one thousand one hundred and twenty seven)."
ولابن المعتز من التصانيف كتاب الزهر والرياض، وكتاب البديع، وكتاب مكاتبات الإخوان بالشعر، وكتاب الجوارح والصيد، وكتاب السرقات، وكتاب أشعار الملوك، وكتاب الآداب، وكتاب حلى الأخبار”، وكتاب طبقات الشعراء، وكتاب الجامع في الغناء، وكتاب فيه أرجوزة في ذم الصبوح.”,"Ibn al- Motazz composed the following works: Kitab al-Zahr wa al-Riad (flowers and gardens); Kitab al-Badi (treatise on the beauties of style’; the Mukatibat al-lkhwan poetical correspondence between the Brethren); the Jawarih wa al-Sayd (a treatise on falcons and game); on Plagiarisms; Poems by royal authors; the Kitab al-Adab on politeness and social duties); the Hula al-Akhbar ( historical jewels); the Tabakat al-Shuaraa (a classified biography of the poets j; the Jami comprehensive treatise on vocal music), and a collection of raja: verses in dispraise of early drinking."
ومن كلامه: البلاغة البلوغ إلى المعنى، ولم يطل سفر الكلام، وكان يقول: لو قيل لي: ما أحسن شعر تعرفه لقلت: قول العباس بن الأحنف:,"One of bis sayings was: “Eloquence is the just expression of ideas in few words.” He observed also that if he was asked what was the finest passage of poetry which he knew of, he would say that it was the following, by al-Abbas Ibn al-Ahnaf."
"قد سحب الناس أذيال الظنون بنا… وفرق الناس فينا قولهم فرقا
فكاذب قد رمى بالظن غيركم… وصادق ليس يدري أنه صدقا","The public have cast suspicions on us and spoken of our conduct in various manners. But some were mistaken and suspected a wrong person (to be my beloved), and others were right in their conjectures, but knew it not."
"ورثاه علي بن محمد بن بسام الشاعر – الآتي ذكره – بقوله:
لله درك من ميت بمضيعة… ناهيك في العلم والآداب والحسب
ما فيه لو ولا لولا فتنقصه… وإنما أدركته حرفة الأدب","Ali Ibn Muhammad Ibn Bassam, a poet whose life shall be given in this work, lamented the death of Ibn al-Motazz in these terms: How eloquent were thy words, thou whom destruction has placed among the dead. It was thou to whom belonged the pre-eminence of learning, of polished manners, and of worth. Never did an if or an unite diminish the value of the favor conferred by thee); the only conjunction which ever occurred to thee was thy conjunction with sudden death."
"ولعبد الله المذكور أشعار رائقة وتشبيهات بديعة، فمن ذلك قوله:
سقى المطيرة ذات الظل والشجر… ودير عبدون هطال من المطر
فطالما نبهتني للصبوح بها… في غرة الفجر والعصفور لم يطر
أصوات رهبان دير في صلاتهم… سود المدارع نعارين في السحر
مزنرين على الأوساط قد جعلوا… على الرؤوس أكاليلا من الشعر","As a specimen of the charming verses composed by Ibn al-Motazz, and of his novel comparisons, we may quote the following: May an abundant shower water the shady groves of al-Matira and the convent of Abdon. How often, at the dawn of day before the lark took wing, I was awoke to take my morning-draught of wine by the voices of convent-monks at their prayers. Clothed in black robes, they chaunted matins; around their waists were belts, and on their heads, crowns of hair."
"ولاح ضوء هلال كاد يفضحنا… مثل القلامة قد قدت من الظفر
وكان ما كان مما لست أذكره… فظن خيرا ولا تسأل عن الخبر","The light of the new moon had nearly betrayed us, when she appeared, thin as a paring of the nail. I shall not say what passed; question me not, but think the best."
"ومن ظريف شعره قوله، ولم أجدها في ديوانه، ولكن الرواة أطبقوا على أنها له، والله أعلم:
ومقرطق يسعى إلى الندماء… بعقيقة في درة بيضاء
والبدر في أفق السماء كدرهم… ملقى على ياقوتة زرقاء","Here is another pretty piece not to be found in his collected poetical works, but which all those who first transmitted his poems by oral tradition agree in considering as his: A nymph arrayed in a short tunic hastened towards the carousers, bearing a cornelian (red nine) in a white pearl (a porcelain cup). The bright moon in the heavens seemed like: coin of gold thrown on a carpel of azure velvet."
"كم ليلة قد سرني بمبيته… عندي بلا خوف من الرقباء
ومهفهف عقد الشراب لسانه… فحديثه بالرمز والإيماء
حركته بيدي وقلت له انتبه… يا فرحة الخلطاء والندماء
فأجابني والسكر يخفض صوته… بتلجلج كتلجلج الفأفاء
إني لأفهم ما تقول وإنما… غلبت علي سلافة الصهباء
دعني أفيق من الخمار إلى غد… واحكم بما تختار يا مولائي","How often did this maiden cheer me with her society, in nights untroubled by the dread of jealous spies. Another too was there with a slender waist, and tongue-tied by the effects of wine; she could only converse, by nods and signs. I pushed her with my hand and said: Awake, thou “who art the joy of our friendly and convivial baud.” And she answered with a voice enfeebled by inebriation, and interrupted like that of one who stammers: “I understand thy words, but the juice of the purple {fruit) has overcome me. Leave me till morning that I may recover, and then, master, treat thy slave as thou wilt.””"
"وله في الخمرة المطبوخة، وهو معنى بديع وفيه دلالة على أنه كان حنفي المذهب:
خليلي قد طاب الشراب المورد… وقد عدت بعد النسك والعود أحمد
فهاتا عقارا في قميص زجاجة… كياقوتة في درة تتوقد","By the same on boiled wine, a piece which proves that its author was a Hanefite: My friends, the purple liquor is now fit for drinking; for it I have renounced my piety, and (grace divines have said’) “It is praiseworthy to renounce former habits.” Give here the wine in its robe of glass, like a ruby set round with brilliants."
"يصوغ عليها الماء شباك فضة… له حلق بيض تحل وتعقد
وقتني من نار الجحيم بنفسها… وذلك من إحسانها ليس يجحد","the water forms on its surface bubbles of silver rising in circlets which break and form again. It has the quality of preserving in from the flames of hell, and that is a great merit; deny it who can!"
وكان ابن المعتز شديد السمرة مسنون الوجه يخضب بالسواد.,"Ibn al-Motazz was of a deep tawny complexion and long-faced, with a beard dyed black."
ورأيت في بعض المجاميع أن عبد الله بن المعتز المذكور كان يقول: أربعة من الشعراء سارت أسماؤهم بخلاف أفعالهم، فأبو العتاهية سار شعره بالزهد وكان على الإلحاد، وأبو نواس سار شعره باللواط وكان أزنى من قرد، وأبو حكيمة الكاتب سار شعره بالعنة وكان أهب من تيس، ومحمد بن حازم سار شعره بالقناعة وكان أحرص من كلب.,"l read in a compilation of anecdotes that he used to say: “There were four poets whose works bore a character opposite to that of their authors; the poems of Abu al-Alathiya were noted for their spirit of piety, yet he himself was an atheist; those of Abu Nuwas were on an infamous subject, yet he was more passionate for females than a baboon; Abu Hukaima the katib’s poetry was considered as a proof of his impotence, yet he was really more salacious than a goat; and the verses of Muhammad Ibn Hazim were in praise of contentment, yet he was greedier than a dog.”"
وقد رويت لابن حازم خبرا يخالف حكاية ابن المعتز ويوافق شعره، وذلك أنه كان جار سعيد بن حميد الكاتب الطوسي، فهجاه لأمر كان بينهما، فبلغ سعيدا هجوه، فأغضى عنه مع القدرة.,"But I was told an anecdote of Ibn Hazim which proves the contrary, of what Ibn al-Motazz said respecting him, and shows that his character accorded with his writings: He was living, it seems, in the neighborhood of Said Ibn Humaid al-Tusi, the katib and made a satire on him in consequence of some affair between them: Said, on learning the contents of this poem, overlooked the affront, though sufficiently powerful to punish the author of it."
ثم إن محمدا ساءت حاله فتحول عن جواره، فبلغ ابن حميد ذلك، فبعث إليه عشرة آلاف درهم وتخوت ثياب وفرسا بآلته ومملوكا وجارية، وكتب إليه,"Sometime after, Ibu Hazim was reduced to poverty and removed from that neighborhood; this came to the ears of Said, who immediately sent to him a present of ten thousand dirhams, some trunks of clothes, a horse with his harness, a male and a female slave, accompanied with a letter worded in these terms."
ذو الأدب يحمله ظرفه على نعت الشيء بغير هيئته، وتبعثه قدرته على وصفه بخلاف حليته، ولم يكن ما شاع من هجائك في جاريا إلا هذا المجرى، وقد بلغني من سوء حالك وشدة خلتك ما لا غضاضة به عليك مع كبر همتك وعظم نفسك، ونحن شركاء فيما ملكنا ومتساوون فيما تحت أيدينا، وقد بعثت إليك بما جعلته وإن قل: استفتاحا لما بعده وإن جل”.”,"“A man of instruction can be led by a whim of his imagination to describe a subject under a false aspect, and his talent may induce him to depict it in other colors than its own; of such a nature must certainly be that satire which, it is reported, you have composed on me. I have now just heard of the state to which you are reduced and of the poverty from which you suffer; a misfortune which is by no means a disgrace to one who, like you, is gifted with a noble spirit and a lofty soul. Let us be now partners in what we both possess and share equally what we have. So I here offer you something which, though small, may serve as an opening to greater favors which are to follow.”"
"فرد ابن حازم جميعه ولم يقبل منه شيئا وكتب إليه:
وفعلت بي فعل المهلب إذ… غمر الفرزدق بالندى الدثر
فبعثت بالأموال ترغبني… كلا ورب الشفع والوتر
لا ألبس النعماء من رجل… ألبسته عارا على الدهر","However, Ibn Hazim sent the whole back with these lines: You have treated me as al-Muhallab treated al-Farazdak when he overwhelmed him with his unbounded generosity. You sent riches to tempt me, but you shall not affect your project; I swear by the Lord of diplopia and tendon! I will never accept the favors of a man whom I have covered with everlasting ignominy."
وهذا دليل على قناعته وحسن صبره واحتماله الإضاقة.,"This is a proof that Ibn Hazim was really contented with his lot, and that he could support poverty with patience and resignation."
وهذا سعيد بن حميد يكنى أبا عثمان، وكان كاتبا شاعرا مترسلا عذب الألفاظ مقدما في صناعته جيد السرقة، حتى قال بعض الفضلاء: لوقيل لكلام سعيد وشعره: ارجع إلى أهلك، لما بقي معه منه شيء.,"Abu Othman Said Ibn Humaid was a katib, a poet, and a writer of epistles; gifted with a sweet style and possessing superior abilities in his profession. He was also a skillful plagiarist; so much so, that a wit said: “If Said’s prose and verse were ordered to return to their real authors, he would be left without a line of his own.”"
وكان يدعي أنه من أولاد ملوك الفرس، وله من الكتب: كتاب انتصاف العجم من العرب”، ويعرف بالتسوية وله ديوان رسائل، وديوان شعر صغير.”,"He claimed to be descended from the kings of Persia, and composed a work called the Taswiya (equalization), in which he vindicated the Persians from the depreciation in which they were held by the Arabs. His epistles form also a volume, and his poetical works another of small size."
والمطيرة: بفتح الميم وكسر الطاء المهملة وسكون الياء المثناة من تحتها وبعد الراء المفتوحة هاء، وهي قرية من نواحي سر من رأى.,Matira is a village near Sarra-man-raa.
وعبدون الذي يضاف الدير إليه، فيقال دير عبدون”، هو ابن مخلد وهو أخو الوزير صاعد بن مخلد، وإنما أضيف إليه لأنه كان كثير التردد إليه، والمقام فيه، والعناية بعمارته، وهو إلى جنب المطيرة، ودير عبدون أيضا: قرب جزيرة ابن عمر، بينهما دجلة، وقد خرب الآن، وكان متنزها لأهلها.”,"The Abdun, after whom the convent is so called, was brother to the vizir Said Ibn Makhlad: he frequently visited that establishment, to pass some time there, and it was by his means that it had been erected; for this reason it was called the Convent of Abdun (Dair Abdun It is hard by al-Matira. Another Dair Abdun is situated near Jazirat Ibn Omar, from which it is only separated by the Tigris; it is now in ruins, but was formerly much visited by the inhabitants of that city in their country-parties."
وقوله ولاح ضوء هلال كاد يفضحنا”، مأخوذ من قول عمرو بن قميئة في صفة الهلال:”,"The verse of Ibn al-Motazz, The light of the moon had nearly betrayed us, etc., contains an idea borrowed from Amr Ibn Kamiya, who thus describes the new moon."
كأن ابن مزنتها جانحا… فسيط لدى الأفق من خنصر والفسيط: قلامة الظفر,"The daughter of the clouds of night descends towards the horizon, that like the nail-cutting pared off a little finger."
ابن طباطبا,ABU MUHAMMAD IBN TABATABA
أبو محمد عبد الله بن أحمد بن علي بن الحسن بن إبراهيم طباطبا بن إسماعيل بن إبراهيم بن الحسن بن الحسن بن علي بن أبي طالب رضي الله عنه، الحجازي الأصل المصري الدار والوفاة؛,"Abu Muhammad Abd Allah Ibn Ahmad Ibn Ali Ibn al-Hasan Ibn Ibrahim Tabataba Ibn Ismail Ibn Ibrahim Ibn al-Hasan Ibn al-Hasan Ibn Ali Ibn Abi Talib, a native of Hijaz but an inhabitant of Egypt, in which country he died."
كان طاهرا كريما فاضلا صاحب رباع وضياع ونعمة ظاهرة وعبيد وحاشية، كثير التنعم، كان بدهليزه رجل يكسر اللوز كل يوم من أول النهار إلى آخره برسم الحلوى التي ينفذها لأهل مصر من الأستاذ كافور الإخشيدي إلى من دونه، ويطلق للرجل المذكور دينارين في كل شهر أجرة عمله، فمن الناس من كان يرسل له الحلوى كل يوم، ومنهم كل جمعة، ومنهم كل شهر.,"He was a sharif noted for the purity of his life, the nobleness of his character, has vast lands and tenements, the brilliant style in which he lived, the number of his slaves, the greatness of his retinue, the ease which he enjoyed, and the coin forts with which he was surrounded. There was always a man in the hall of his house occupied from morning till night in pounding almonds for sweetmeats; these his master sent as presents to different persons in the city, such as al-Kafur al-Ikhshidi and others of inferior rank; the man himself received two pieces of gold every month for his pains."
وكان يرسل إلى كافور في كل يوم جامين حلوى ورغيفا في منديل مختوم، فحسده بعض الأعيان وقال لكافور: الحلوى حسن، فما لهذا الرغيف فإنه لا يحسن أن يقابلك به؛ فأرسل إليه كافور وقال: يجريني الشريف في الحلوى على العادة ويعفيني من الرغيف.,"Those presents were taken to some daily, every Friday or every month; but to Kafur were brought every second day two vases filled with sweetmeats and a cake besides, all folded up in a handkerchief and carefully sealed. This raised the envy of a great man at court, who observed to Kafur that the sweetmeats were certainly good, but that the cake did not appear to him to be an offering suited to a person of his rank. On this, Kaffir wrote to the Sharif, requesting him to forward the sweetmeats as usual, but to dispense him from accepting the cake."
فركب الشريف إليه، وعلم أنهم قد حسدوه على ذلك وقصدوا إبطاله، فلما اجتمع به قال له: أيدك الله، إنا ما ننفذ الرغيف تطاولا ولا تعاظما إنما هي صبية حسنية تعجنه بيدها وتخبزه، فنرسله على سبيل التبرك، فإذا كرهته قطعناه.,"Ibn Tabataba, perceiving from this that some envious person wished his ruin, immediately mounted his horse and rode off to Kafur; when they were together, he told him that he had not sent the cake through a feeling of pride or haughtiness, but that it was kneaded and baked by a young maiden of the family of Hasan, and that it was she who offered it to him out of purely religious motives; however, if he wished, it should be discontinued."
فقال كافور: لا والله لا تقطعه ولا يكون قوتي سواه. فعاد إلى ما كان عليه من إرسال الحلوى والرغيف.,"“By no means,” replied Kafur; ‘Met it be brought to me as usual, and for the future I shall eat of no other.” From that time, the cake and the sweetmeats continued to be sent regularly as before."
ولما مات كافور وملك المعز أبو تميم معد بن المنصور العبيدي الديار المصرية على يد القائد جوهر – المقدم ذكره في حرف الجيم – وجاء المعز بعد ذلك من أفريقيا وكان يطعن في نسبه، فلما قرب من البلد وخرج الناس للقائه، اجتمع به جماعة من الأشراف فقال له من بينهم ابن طباطبا المذكور: إلى من ينتسب مولانا فقال له المعز: سنعقد مجلسا ونجمعكم ونسرد عليكم نسبنا.,"After the death of Kafur, Egypt was reduced under the domination of al-Muzz Abu Tamim Maad al-Obaidi by his general Jawhar, him of whom we have spoken; and at a later period, al-Muzz came there himself from the province of Africa. His pretensions to be a descendant of Ali had been already contested, and on his approach to Old Cairo, the people of the city went forth to meet him, accompanied by a band of sharifs; and Ibn Tabataba, who was one of the number, asked him from whom he drew his descent."
فلما استقر المعز بالقصر جمع الناس في مجلس عام وجلس لهم وقال: هل بقي من رؤساكم أحد فقالوا: لم يبقى معتبر، فسل عند ذلك نصف سيفه وقال: هذا نسبي، ونثر عليهم ذهبا كثيرا وقال: هذا حسبي، فقالوا جميعا: سمعنا وأطعنا.,"To this question al-Muzz replied: “We shall hold a sitting to which all of you shall be convened, and there we shall expose to you the entire chain of our genealogy.” Being at length established in the castle of Cairo, he gave a public audience as he had promised, and having taken his seat, he asked if any of their chiefs were still alive? “No,” replied they, “not one of any consequence survives.” He then drew his sword half way out of the scabbard and exclaimed: “This is my genealogy! and here,” said he, scattering a great quantity of gold among them, here are the proofs of my nobility.” On this they all acknowledged him for their lord and master."
وكان الشريف المذكور حسن المعاملة في معامليه حسن الإفضال عليهم ملاطفا لهم، يركب إليهم وإلى سائر أصدقائه، ويقضي حقوقهم ويطيل الجلوس عندهم، وأغنى جماعة، وكان حسن المذهب.,"Ibn Tabataba treated the intendants of his domains with great attention and kindness; he went on horseback to visit them and his friends, giving them every mark of politeness and sitting with them for a considerable time before retiring. Great numbers owed their wealth to his generosity; indeed the whole tenor of his conduct was most praiseworthy."
وكانت ولادته سنة ست وثمانين ومائتين. وتوفي في الرابع من رجب سنة ثمان وأربعين وثلثمائة بمصر وصلي عليه في مصلى العيد، وحضر جنازته من الخلق ما لا يحصي عددهم ألا الله تعالى، ودفن بقرافة مصر، وقبره معروف ومشهور بإجابة الدعاء.,"He was born A. H. two hundred and eighty six (A. D. eight hundred and ninety nine), and he died at Cairo on the fourth of Rajab, A. H. three hundred and forty eight (September, A. D. nine hundred and fifty nine). Funeral prayers were said over his body in the Musalla of the Festival, and an innumerable multitude were present at his interment. He was buried in the Kara fa, and his tomb is in high repute for the fulfilment of prayers offered up at it"
روي أن رجلا حج وفاتته زيارة النبي صلى الله عليه وسلم، فضاق صدره لذلك، فرآه في نومه صلى الله عليه وسلم، فقال له: إذا فاتتك الزيارة فزر قبر عبد الله بن أحمد بن طباطبا. وكان صاحب الرؤيا من أهل مصر.,"it is stated that a man made the pilgrimage to Mecca, but had forgot to visit the tomb of the blessed Prophet at Medina; an omission for which he continued to feel the deepest regret: but he at length saw the Prophet in a dream, and was told by him that when he forgot to visit the tomb at Medina, he should visit that of Abd Allah Ibn Ahmad Ibn Tabataba. Of all the holy men, it was he principally who appeared to the inhabitants of Cairo in their dreams."
"وحكى بعض من له عليه إحسان أنه وقف على قبره وأنشد:
وخلفت الهموم على أناس… وقد كانوا بعيشك في كفاف","It is also related that a person indebted to his kindness recited these verses at his tomb: Since thy death, the existence of mankind is troubled with care; but during thy life, they were secure from misfortune."
فرآه في نومه فقال: قد سمعت ما قلت، وحيل بيني وبين الجواب والمكافأة، ولكن صر إلى مسجد وصل ركعتين، وادع يستجب لك، رحمه الله تعالى.,"He then had a dream in which Ibn Tabataba appeared to him and said: “I heard thy words, but my answer with the accomplishment of thy desires was intercepted before it reached thee; go, however, to a mosque and make a prayer of two rakas; then ask, thy request shall be granted.”"
وقد تقدم في حرف الهمزة الكلام على طباطبا.,We have already explained the meaning of the word Tabataba.
وهذه الحكاية التي جرت له مع المعز عند قدومه مصر ذكرها في كتاب الدول المنقطعة” لكنها تناقض تاريخ الوفاة، فإن المعز دخل مصر في شهر رمضان سنة اثنتين وستين وثلثمائة – كما سيأتي في ترجمته أن شاء الله تعالى –”,"The anecdote which we have just related, of Ibn Tabataba’s interview with al-Muzz on that prince’s arrival in Egypt, is taken from the work called al-Dual al-Munkati’a), but it is in contradiction with dates; for al-Muzz entered Cairo in the month of Ramadan, A.H. three hundred and sixty two (June, A.D. nine hundred and seventy three), as we shall again mention in his life)."
وابن طباطبا المذكور توفي في سنة ثمان وأربعين وثلثمائة كما هو مذكور ها هنا ، فكيف يتصور الجمع بينهما وأفادني تاريخ وفاته شيخنا الحافظ زكي الدين أبو محمد عبد العظيم المنذري، وراجعته في هذا التناقض فقال: أما الوفاة في هذا التاريخ فهي محققة ولعل صاحب الواقعة مع المعز كان ولده، والله أعلم أي ذلك كان.,"Ibn Tabataba died A. H. three hundred and forty eight, as has been already said; how then can we admit that a meeting took place between them? I learned the date of his death from our shaikh Zaki al-din Abd al-Azim al-Mundiri, whom I consulted also on this anachronism: he replied that the dale of Ibn Tabataba’s death was perfectly certain, and that it was perhaps his son to whom this circumstance happened with al-Muzz; God knows best if ibis conjecture be right or not!"
ثم رأيت تاريخ وفاته كما هو هاهنا في تاريخ الأمير المختار المعروف بالمسبحي وقال: وكان علته قد طالت من توثة عرضت له في حنكه، فتعالج بضروب العلاجات فلم ينجع فيه شيء، وكانت علة غريبة لم يعهد مثلها.,"I have since found that the emir al-Mukhtar al-Musabbihi gives, in his History of Egypt, the same date for Ibn Tabataba’s death as that which I received from Zaki al-din. He adds also: “He died, after long sufferings, of (an excrescence like) a mulberry which obstructed his throat, and for which every remedy that they tried was useless. It was a strange and unheard of malady.”"
ثم رأيت في تاريخ ابن زولاق أن الشريف الذي التقى بالمعز هو أبو جعفر مسلم بن عبيد الله الحسيني والشريف أبو إسماعيل إبراهيم بن أحمد الحسيني الرسي، ولعل أحدهما صاحب هذه الواقعة، والله أعلم.,"Since writing the foregoing observations, I read in Ibn Zulak’s History of Egypt that the sharif who went to meet al-Muzz were Ahti Jaafar Muslim Ibn Obaid Allah al-Husaini and Abu Ismail Ibrahim Ibn Ahmad al-Husaini al-Rassi; it was perhaps one of them to whom the circumstance happened (with al-Muzz)"
عبد الله بن طاهر,ABD ALLAH IBN TAHIR
أبو العباس عبد الله بن طاهر بن الحسين بن مصعب بن رزيق بن ماهان الخزاعي – وقد تقدم ذكر أبيه في حرف الطاء؛ وقد كان عبد الله المذكور سيدا نبيلا عالي الهمة شهما، وكان المأمون كثير الاعتماد عليه حسن الالتفات إليه لذاته، ورعاية لحق والده وما أسلفه من الطاعة في خدمته،,"Abu Al-Abbas Abd Allah Ibn Tahir Ibn al-Husain Ibn Musab Ibn Ruzaik Ibu Mahan al-Khuzaie, a prince whose father’s life we have given, was gifted with superior abilities, a lofty soul, and great discernment. Al-Mamun placed in him the highest confidence, and treated him with the utmost consideration, on account of his personal merit and the faithful services which his father and his ancestors had rendered to the Abbasside family."
وكان واليا على الدينور، فلما خرج بابك الخرمي على خراسان وأوقع الخوارج بأهل قرية الحمراء من أعمال نيسابور وأكثروا الفساد واتصل الخبر بالمأمون بعث إلى عبد الله هو بالدينور يأمره بالخروج إلى خراسان، فخرج إليها في النصف من شهر ربيع الآخر سنة ثلاث عشر ة ومائتين وحارب الخوارج، وقدم نيسابور في رجب سنة خمس عشرة ومائتين وكان المطر قد انقطع عنها تلك السنة،,"He was governor of Dinawar when Babek al-Khurrami invaded Khorasan with his followers and entered al-Hamraa, a town in the province of Naisapur, where they committed great lavages. Al-Mamun, on receiving intelligence of this event, wrote to Abd Allah, ordering him to proceed to Khorasan; he set out on the fifteenth of the first Rabi, A. H. two hundred and thirteen (June, A. D. eight hundred and twenty eight), and waged war with the rebels. In the month of Rajah, A. H. two hundred and fifteen (Aug.-Sept. A. D. eight hundred and thirty), he arrived at Naisapur, which had suffered much that year from the total want of rain."
"فلما دخلها مطرت مطرا كثيرا، فقام أليه رجل بزاز من حانوته وأنشده:
قد قحط الناس في زمانهم… حتى إذا جئت جئت بالدرر
غيثان في ساعة لنا قدما… فمرحبا بالأمير والمطر","His entry into the city was accompanied by a heavy shower, on which a cloth-merchant went out to him from his shop and recited these verses. We were afflicted with drought till thy arrival; but with the abundance drew near Two showers came at the same time; so let us welcome the emir and the rain."
وذكر بعد هذا في ولاية طلحة شيئا آخر فقال: إن المأمون لما مات طاهر وكان ولده عبد الله بالرقة على محاربة نصر بن شبث ولاه عمل أبيه كله، وجمع له مع ذلك الشام، فوجه عبد الله أخاه طلحة إلى خراسان والله أعلم.,"Farther on, however, when giving an account of Talha’s administration, he makes a different statement: “At the time of Tahir’s death,” says he, “Abd Allah was at Rakka, combatting Nasr Ibn Shabath and al-Mamun conferred upon him the government of all the provinces held by his father, “and granted him that of Syria besides. Abd Allah then sent his brother Talha to Khorasan.”"
وذكر الطبري أيضا في سنة ثلاث عشرة أن المأمون ولى أخاه المعتصم الشام ومصر، وابنه العباس بن المأمون الجزيرة والثغور والعواصم، وأعطى كل واحد منهما ومن عبد الله بن طاهر خمسمائة ألف دينار، وقيل إنه لم يفرق في يوم من المال مثل ذلك.,"The same author says again, under the year two hundred and thirteen; “Al-Mamun now appointed his brother al-Mutasim to the government of Syria and Egypt, and he nominated his own son al-Abbas as ruler over Mesopotamia, the northern frontiers of that province and those of Syria (al-Thughur wa al-Awasim. He gave to each of them five hundred thousand dinars, and to Abd Allah Ibn Tahir a similar sum. It is said that he never gave away as much money in a single day as he had done in that.”"
"وكان أبو تمام الطائي قد قصد عبد الله من العراق، فلما انتهى إلى قومس وطالت به الشقة وعظمت عليه المشقة قال:
يقول في قومس صحبي وقد أخذت… منا السرى وخطى المهرية القود
أمطلع الشمس تنوي أن تؤم بنا… فقلت كلا ولكن مطلع الجود","The poet Abu Tammam al-Tai set out from Iraq with the design of paying his court to Abd Allah, and, on reaching Kumis after a long and fatiguing journey, he pronounced these verses: We arrived at Kumis, worn away by our journey and the fatiguing pace of our camels, now no longer restive. My companions then said: “Dost thou mean to lead us to the place of sunrise?” ”No, I replied; but to the point “where the sun of generosity rises over the world.””"
"رجعنا إلى ما كنافيه:
ولما وصل أبو تمام إليه أنشده قصيدته البديعة البائية التي يقول فيها:
وركب كأطراف الأسنة عرسوا… على مثلها والليل تسطو غياهبه
لأمر عليهم أن تتم صدوره… وليس عليهم أن تتم عواقبه","When Abu Tammam arrived at his journey’s end, he waited on Abd Allah and recited to him his splendid qasida rhyming in B, wherein he says: These riders, worn away with fatigue and thin as the points of spears, toiled through the darkness which invaded the earth; and the beasts that bore them were emaciated like them. They came on a business which it was theirs to commence, and another’s to finish."
"وهي من القصائد الطنانة، وفيها يقول:
فقد بث عبد الله خوف انتقامه… على الليل حتى ما تدب عقاربه","The following verse also is contained in the same magnificent qasida: But Abd Allah struck terror into the night, and, through dread of his vengeance, it ceased to assail us; the very scorpions which crawl forth at night did not dare to stir."
وفي هذه السفرة ألف أبو تمام كتاب  الحماسة ” فإنه لما وصل إلى همذان وكان في زمن الشتاء والبرد بتلك النواحي شديد خارج عن حد الوصف، قطع عليه كثرة الثلوج طريق مقصده، فأقام بهمذان ينتظر زوال الثلج، وكان نزوله عند بعض رؤسائها، وفي دار ذلك الرئيس خزانة كتب فيها دواوين العرب وغيرها، فتفرغ لها أبو تمام وطالعها وأختار منها كتاب ” الحماسة “.”,"It was in this journey that Abu Tammam composed the Hamasa; for, on arriving at Hamadan, the winter had set in, and, as the cold is excessively severe in that country, the snow blocked up the road, and obliged him to slop and await the thaw. During his stay, he resided with one of the most eminent men of the place, who possessed a library in which were some collections of poems composed by the Arabs of the desert and other authors. Having then sufficient leisure, he perused those works and selected from them the passages out of which he formed his Hamasa."
وكان عبد الله المذكور أديبا ظريفا جيد الغناء، نسب أليه صاحب الأغاني” أصواتا كثيرة أحسن فيها ونقلها أهل الصنعة عنه، وله شعر مليح ورسائل ظريفة،”,"Abd Allah was versed in the belles-lettres and possessed an elegant taste; he was also a good musician and composed the airs of a great number of songs, inserted as his in the kitab al-Al-Aghani; they are very beautiful and have been transmitted down unaltered by the persons who make music their profession."
"فمن شعره قوله، وجدتها منسوبة إليه:
نحن قوم تليننا الحدق النج… ل على أننا نلين الحديدا
طوع أيدي الظباء تقتادنا العي… ن ونقتاد بالطعان الأسودا
نملك الصيد ثم تملكنا البي… ض المصونات أعينا وخدودا
تتقي سخطنا الأسود ونخشى… سخط الخشف حين يبدي الصدودا
فترانا يوم الكريهة أحرا… را وفي السلم للغواني عبيدا","Some fine verses and charming letters of his are still preserved. One of his pieces is as follows: We are a people who yield to the force of large and brilliant eyes, and yet {armor of) iron yields to our (blows in iron). Submissive to these gazelles, we are vanquished by their glances; we who with our spears vanquish lions. We subdue the beasts of chase, but are ourselves subdued by fair maidens with modest eyes and cheeks unprofaned by public gaze. The lions dread our anger, but we dread the anger of a fawn-nymph), when she seems displeased. Behold us freemen in the day of battle, but in peace slaves to the fair."
وقيل: إنها لأصرم بن حميد ممدوح أبي تمام ، والله أعلم.,"These verses have been attributed to Asram Ibn Humaid, a person in whose honor al-Mutanabbi composed some of his poems; but God best knows who was their author."
"ومن مشهور شعر عبد الله قوله:
اغتفر زلتي لتحرز فضل الشكر مني ولا يفوتك أجري…
لا تكلني إلى التوسل بالعذ… ر لعلي أن لا أقوم بعذري",One of Abd Allah’s most remarkable pieces is the following: Forgive my fault and merit my deepest gratitude; the recompense of my thank shall not be withheld from thee. Oblige me not to find on excuse for my conduct; I may perhaps be unsuccessful.
ومن كلامه: سمن الكيس ونبل الذكر لا يجتمعان في موضع واحد.,"One of his sayings was, that a well-filled purse and a glorious reputation are never found together."
ورفعت إليه قصة مضمونها أن جماعة خرجوا إلى ظاهر البلد للتفرج، ومعهم صبي، فكتب على رأسها: ما السبيل على فتية خرجوا لمتنزههم يقضون أوطارهم، على قدر أخطارهم، ولعل الغلام ابن أحدهم أو قرابة بعضهم.,"A paper was one day put into his hands, in which it was represented to him that a number of persons went out of the city on a party of pleasure, and that they had taken with them a young hoy. On reading the complaint, he wrote above it these words: “What mode of legal proceedings can be taken against young men who go out to amuse themselves, and satisfy their inclinations as far as lies in their power? And the boy may be a son to one of them or a relation of some of them.”"
"وكان عبد الله قد تولى الشام مدة، والديار المصرية مدة، وفيه يقول بعض الشعراء وهو بمصر:
يقول أناس إن مصرا بعيدة… وما بعدت مصر وفيها ابن طاهر
وأبعد من مصر رجال تراهم… بحضرتنا معروفهم غير حاضر
عن الخير موتى ما تبالي أزرتهم… على طمع أم زرت أهل المقابر","Abd Allah held for some time, but at different periods, the governments of Syria and of Egypt. When in the latter country, he was spoken of in these terms by a poet; People say that Egypt is a distant land, but for me it is not distant since the son of Tahir is there. Farther from us than Egypt are some men that you see here present, but whose favors you never see. They are dead to every virtue, and a visit to them in hopes of a generous gift is as a visit made to those whose dwelling is the tomb."
وتنسب هذه الأبيات إلى عوف بن محلم الشيباني، والله أعلم.,"These verses are also attributed, but I do not know on what grounds, to Auf Ibn Muhallim al-Shaibani."
وكان دخوله إليها سنة إحدى عشرة ومائتين، وخرج منها في أواخر هذه السنة فدخل بغداد في ذي القعدة منها، واستمر نوابه بمصر، وعزل عنها في سنة ثلاث عشرة ومائتين، ووليها أبو إسحاق ابن الرشيد وهو الملقب بالمعتصم.,"Abd Allah entered Old Cairo A. H. two hundred and eleven (A. D. eight hundred and twenty six), but left it towards the end of the same year, and in the month of Zu Al-Kaada he arrived at Baghdad. During his absence, he confided the government of the province to his lieutenants. In A. H. two hundred and thirteen, he was replaced by Abu Ishak the son of Harun al-Rashid, who was afterwards caliph under the title of al-Mutasim."
وذكر الفرغاني في تاريخه أن عبد الله بن طاهر وليها بعد عبيد الله بن السري ابن الحكم، وخرج عبيد الله عنها في صفر سنة إحدى عشرة ومائتين، وخرج عبد الله بن طاهر عنها إلى العراق لخمس بقين من رجب سنة اثنتي عشرة ومائتين، وقد استخلف بها إلى أن وليها المعتصم.,"Al-Farghani says in his History that Abd Allah Ibn Tahir succeeded in the government of Egypt to Obaid Allah Ibn al-Sari Ibn al-Hakam; the latter left the country in the month of Safar, A. H. two hundred and eleven, and Abd Allah on the twenty fifth of Rajab, two hundred and twelve, when he proceeded to Iraq, after leaving the government of the country to his lieutenants; they remained in authority till the appointment of al-Mutasim."
وذكر الوزير أبو القاسم بن المغربي في كتاب أدب الخواص” أن البطيخ العبدلاوي الموجود بالديار المصرية منسوب إلى عبد الله المذكور، وهذا النوع من البطيخ لم أره في شيء من البلاد سوى مصر، ولعله نسب إليه لأنه كان يستطيبه، أو أنه أول من زرعه هناك.”,"The vizir Abu al-Kasim al-Maghribi says in his Adab al-Khawass that the Al-Abdalawi (or Abdallian) melon which grows in Egypt was so called after Abd Allah Ibn Tahir. This species of melon is not found in any other country, and it was perhaps named after him because he was fond of it or was the first who cultivated it there."
وعبد الله وقومه خزاعيون بالولاء، فإن جدهم رزيقا كان مولى أبي محمد طلحة بن عبيد الله بن خلف المعروف بطلحة الطلحات الخزاعي، وكان طلحة المذكور واليا على سجستان من قبل مسلم بن زياد بن أبيه والي خراسان، وكنيته أبو حرب، فمات بها في فتنة عبد الله بن الزبير رضي الله عنه،,"Abd Allah and his family belonged to the tribe of Khuza’a by right of adoption; their grandfather Ruzaik having been a man of Abu Muhammad Talha Ibn Abd Allah Ibn Khalaf al-Khuza’i, who is generally known by the name of Talha al-Talhat. Talha acted as governor of Sijistan, under the orders of Abu Harb Muslim Ibn Ziad Ibn Abih, the governor of Khorasan, he died there whilst Abd Allah Ibn al-Zubair was in revolt against the caliph."
"وفيه يقول الشاعر وهو عبيد الله بن قيس الرقيات:
رحم الله أعظما دفنوها… بسجستان طلحة الطلحات",The poet Obaid Allah Ibn Kais al-Rukaiyat said on this subject: May the mercy of God be shown to the bones which were interred in Sijistan to Talha al-Talhat.
وإنما قيل له طلحة الطلحات” لأن أمه طلحة بنت أبي طلحة، هكذا قاله أبو الحسين علي بن أحمد السلامي في “تاريخ ولاة خراسان “.”,"Talha al-Talhat was so called because his mother’s name was Talha, daughter of Abu Talha. This observation is furnished by Abu al-Husain Ali Ibn Ahmad al-Salami in his history of the governors of Khorasan."
وقومس المذكور في شعر أبي تمام: بضم القاف وسكون الواو وفتح الميم، وقيل بكسرها، وبعدها سين مهملة، وهو إقليم من عراق العجم حده من جهة خراسان بسطام، ومن جهة العراق سمنان، هاتان المدينتان داخلتان في أعمال قومس وكرسي قومس الدامغان.,"Kumis, the country of which Abd Tamim speaks in the verses given above, is situated in Persian Iraq; its limit on the Khorasan side extends to Bastam, and on the Iraq side to Silurian, and includes both of these cities."
وكانت وفاة عبد الله المذكور في شهر ربيع الأول سنة ثمان وعشرين ومائتين بمرو، وقيل: سنة ثلاثين، وهو الأصح. وقال الطبري: مات بنيسابور يوم الاثنين لإحدى عشرة ليلة خلت من شهر ربيع الأول من سنة ثلاثين ومائتين، بعد موت أشناس التركي بسبعة أيام.,"Abd Allah died at Marw in the month of the first Rabi, A. H. two hundred and twenty eight, or two hundred and thirty, which is more exact. [Al-Tabari says that he died at Naisapur on Monday, the eleventh of the first Rabi, two hundred and thirty, seven days after the death of Ashnas al-Turki."
وعاش مثل أبيه طاهر ثمانيا وأربعين سنة، رحمه الله تعالى – وسيأتي ذكر ولده عبيد الله إن شاء الله تعالى.,"He lived to the same age as his fattier, namely forty-eight years. We shall give the life of his son Obaid Allah."
أبو العميثل,ABU AL-AMAITHAL
أبو العميثل عبد الله بن خليد، مولى جعفر بن سليمان بن علي بن عبد الله بن العباس بن عبد المطلب، رضي الله عنهم؛ ويقال: أصله من الري، وكان يفخم الكلام ويغربه، وكان كاتب عبد الله بن طاهر المذكور قبله، وشاعره ومنقطعا إليه، وكاتب أبيه طاهر من قبله، وكان مكثرا من نقل اللغة، عارفا بها شاعرا مجيدا،,"Abu al-Amaithal Abd Allah Ibn Khulaid was a match to Jaafar Ibn Suleiman Ibn Ali Ibn Abd Allah Ibn al-Abbas Ibn Abd al-Muttalib, and came, it is said, of a family which inhabited Rai (the Persian Iraq). In his style he affected pompous expressions and the use of uncommon terms. He was employed as a secretary by Tahir (Ibn al-Husain al-Khuza’i), and was afterwards attached in the same capacity, and in that of a poet, to the service of Abd Allah, Tahir’s son. The pure Arabic language was well known to him, and he made frequent use of the idioms peculiar to it."
"فمن شعره في عبد الله المذكور قوله:
يا من يحاول أن تكون صفاته… كصفات عبد الله أنصت واسمع
فلأنصحنك في المشورة والذي… حج الحجيج إليه فاسمع أو دع
أصدق وعف وبر واحتمل… واصفح وكاف ودار واحلم واشجع","In the art of poetry he displayed Considerable abilities, and the following lines on Abd Allah Ibn Tahir are of his composing: O you who desire to possess qualities such as those of Abd Allah, be silent and listen! I swear by Him to whose temple the pilgrims resort, that I shall give you a sincere advice; hearken then, or renounce your project: Be true, be modest, be charitable; endure with patience and indulgence; pardon, oblige; be mild, be gentle and be brave."
"والطف ولن وتأن وارفق واتئد… واحزم وجد وحام واحمل وادفع
فلقد محضتك إن قبلت نصيحتي… وهديت للنهج الأسد المهيع","act with kindness and lenity, with longanimity, courtesy, and forbearance; be firm and resolute; protect the feeble, maintain the right and repel injustice. Such is my counsel, if you choose to accept it, and are disposed to follow a straight and open way."
ولقد أحسن في هذا المقطوع كل الإحسان، وله غيره أشعار حسان؛ ويقال إنه وصل يوما إلى باب عبد الله بن طاهر، فرام الدخول إليه فحجب فقال:,"This is really a piece of extraordinary beauty, and he composed some others, equally line. It is related that he one day went to the palace of Abd Allah Ibn Tahir, but was refused admittance, on which he said."
"سأترك هذا الباب ما دام إذنه… على ما أرى حتى يخف قليلا
إذا لم أجد يوما إلى الأذن سلما… وجدت إلى ترك اللقاء سبيلا فبلغ ذلك عبد الله فأنكره، وأمر بدخوله.","Never shall I return to this door whilst admittance is so difficult as l find it now; I shall wait till access be more easy. And on the day in which I did not find a means to enter, I at least found means of not favoring the master with my presence. These verses were repeated to Abd Allah, who blamed the door-keeper’s conduct, and gave orders that the poet should be admitted."
وكان يقول: النعمان اسم من أسماء الدم، ولذلك قيل: شقائق النعمان” نسبت إلى الدم لحمرتها. قال: وقولهم “إنها منسوبة إلى النعمان بن المنذر” ليس بشيء، وحدثت الأصمعي بهذا فنقله عني؛”,"Abu al-Amaithal observed that the word Noman was one of the terms used to designate blood, and that the flowers called shakaik al-Noman, or Noman poppies, had received this name on account of their red color, the opinion that they were so called after al-Noman Ibn al-Mundir being totally unfounded. “I made this observation,” continued he, to al-Asma’i, who repeated it, adding: Such are the words of Abu al-Amaithal.’"
هذا كله كلام أبي العميثل؛ وللذي ذكره أرباب اللغة بخلافه، فإن ابن قتيبة ذكر في كتاب المعارف” ان النعمان بن المنذر، وهو آخر ملوك الحيرة من اللخميين، خرج إلى ظهر الكوفة، وقد اعتم نبته من بين أصفر وأحمر وأخضر، وإذا فيه من هذه الشقائق شيء كثير، فقال: ما أحسنها، احموها، فحموها، فسمي شقائق النعمان بذلك،”,"“This opinion however is in contradiction with that held by all eminent philologers; thus Ibn Kutaiba says, in his kitab al-Maarif: “Al-Noman Ibn al-Mundir” the last Lakhmide king of Hira went out of hula into the open country at a time in which it was all yellow, red, and green, from the quantity of herbage and flowers, among which were poppies in great abundance. On seeing them, he declared that their beauty pleased him and that he forbade them to be gathered. This prohibition none dared to transgress, and they were therefore called al-Noman poppies.”"
وقال الجوهري في الصحاح” انها منسوبة إلى النعمان المذكور، وكذا غيره، والله أعلم.”,"Al-Jawhari also mentions in his Sahah that they were so denominated after this al-Noman, and other writers have made a similar statement: which opinion may be right, God best knows!"
ويحكى أن أبا تمام الطائي لما أنشد عبد الله بن طاهر قصيدته البائية المذكورة في ترجمته، كان أبو العميثل حاضرا، فقال له يا أبا تمام، لم لا تقول ما يفهم فقال: يا أبا العميثل، لم لا تفهم ما يقال.,"It is related that when Abu Tammam recited to Abd Allah Ibn Tahir his poem rhyming in B, of which we have spoken in his life, Abu al-Amaithal, who was present, said to him: “Abu Tammam! why do you not say something which may be understood?” To this the other retorted: “Abu Amaithal! why do you not understand what people say?”"
وقبل يوما كف عبد الله بن طاهر، فاستخشن مس شاربيه، فقال أبو العميثل في الحال: شوك القنفذ لا يؤلم كف الأسد، فأعجبه كلامه وأمر له بجائزة سنية.,"Abu Amaithal one day kissed the hand of Abd Allah Ibn Tahir, and as the prince complained of the roughness of his mustachios, he immediately observed that the spines of the hedgehog could not hurt the wrist of the lion. Abd Allah was so highly pleased with this compliment, that he ordered a valuable present to be given to the poet."
وصنف كتبا منها: كتاب ما اتفق لفظه واختلف معناه” و “كتاب التشابه” و “كتاب الأبيات السائرة” وكتاب “معاني الشعر” وغير ذلك.”,"The following works, amongst others, were composed by that: a treatise on the terms which bear different meanings; a work entitled Kitab al-Tashabuh; a notice on those verses which are current and well known, and a treatise on the ideas usually expressed in poetry."
وكانت وفاة أبو العميثل سنة أربعين ومائتين، رحمه الله تعالى.,He died A. H. two hundred and forty (A.D. eight hundred and fifty four or eight hundred and fifty five).
والعميثل: بفتح العين المهملة والميم وسكون الياء المثناة من تحتها وفتح الثاء المثلثة وبعدها لام، وهو اسم لعدة أشياء من جملتها الأسد، والظاهر أنه هو المقصود ها هنا.,"The word Amaithal serves to designate a number of things, and, amongst the rest, the lion; that such is its meaning in the present case is perfectly evident."
الناشي الأكبر,ABU AL-ABBAS AL-NASHI IBN SHIRSHIR
أبو العباس عبد الله بن محمد الناشي الأنباري المعروف بابن شرشير الشاعر؛ كان من الشعراء المجيدين، وهو في طبقة ابن الرومي والبحتري وأنظارهما، وهو الناشي الأكبر – وسيأتي ذكر الناشي الأصغر إن شاء الله تعالى – وكان نحويا عروضيا متكلما،,"Abu al-Abbas Abd Allah Ibn Muhammad al-Nashi al-Anbari, generally known by the name of Ibn Shirshir, was a poet of great talent and a contemporary of Ibn al-Rumi and al-Bohtori. It is he who is denominated an-Nashi al-Akbar (the cider Nashi), to distinguish him from an-Nashi al-Asghar, or the younger, whose life is to be found in this volume. He was also a grammarian, a prosodic, and a scholastic theologian."
أصله من الأنبار، وأقام ببغداد مدة طويلة ثم خرج إلى مصر، وأقام بها إلى آخر عمره. وكان متبحرا في عدة علوم من جملتها علم المنطق. وكان بقوة علم الكلام قد نقض علل النحاة، وأدخل على قواعد العروض شبها، ومثلها بغير أمثلة الخليل، وكل ذلك بحذقه وقوة فطنته.,"The city of Anbar was the native place of his family, but he himself resided during a long period at Baghdad, and then proceeded to Old Cairo where he passed the remainder of his life. He was deeply versed in a number of sciences, and his skill as a logician was so great, that he could overturn any proofs alleged by grammarians in favor of their doctrines. His penetration and sagacity enabled him also to bring into doubt the established principles of prosody, and to lay down forms of versification entirely different from those admitted by al-Khalil Ibn Ahmad."
وله قصيدة في فنون من العلم على روي واحد تبلغ أربعة آلاف بيت، وله عدة تصانيف جميلة، وله أشعار كثيرة في جوارح الصيد وآلاته، والصيود وما يتعلق بها، كأنه كان صاحب صيد،,"He wrote a qasida of four thousand verses, all terminating in the same rhyme, and in this poem he treated of various sciences. A number of fine works were written by him, and he composed a great quantity of verses on the animals used for hunting, on the different sorts of game, on the implements and every other subject connected with the chase."
وقد استشهد كشاجم بشعره في كتاب المصايد والمطارد” في مواضع، منها قصائد ومنها طرديات على أسلوب أبي نواس ومنها مقاطيع، وقد أجاد في الكل،”,"In these poems he displayed knowledge worthy of a professional sportsman, and many passages are quoted from them by Koshajim, in his work called al-Masaed wa al-Matarid. Some of his poems are qasidas, and some, tardiyas or hunting-pieces, in the style of those made by Abu Nuwas; the rest are detached passages, but in all of them his talent is equally conspicuous."
"فمن ذلك قوله طردية في وصف باز:
لما تفرى الليل عن أثباجه… وارتاح ضوء الصبح لانبلاجه
غدوت أبغي الصيد في منهاجه… بأقمر أبدع في نتاجه
ألبسه الخالق من ديباجه… وشيا يحار الطرف في اندراجه","One of his tardiyas, containing the description of a falcon, runs as follows: When the veil of darkness was rent off the face of the heavens, and the light of the morning rejoiced in shedding its brightness, I went forth on the track of the game, with a cream-colored [bird),from its birth, of singular beauty. It was clothed by the Creator in raiment of the softest tissue, and when it darted forward or circled around, the eye could not follow its motions."
"في نسق منه وفي انعراجه… وزان فوديه إلى حجاجه
بزينة كفته نظم تاجه… منسره ينبئ عن خلاجه
وظفره يخبر عن علاجه… لو استضاء المرء في إدلاجه بعينه كفته من سراجه","From its cheeks to its eyes extends an ornament which serves it as a diadem. Its active spirit is denoted by its beak, and by its claws is shown the art wherein lies its skill. Were a traveler journeying in darkness, the eye of that animal might serve him as a taper to light him on his way."
"ومن شعره في جارية مغنية بديعة الجمال:
فديتك لو أنهم أنصفوك… لردوا النواظر عن ناظريك
تردين أعيننا عن سواك… وهل تنظر العين إلا إليك
وهم جعلوك رقيبا علينا… فمن ذا يكون رقيبا عليك
ألم يقرأوا ويحهم ما يرون… من وحي حسنك في وجنتيك","In describing a singing girl of great beauty, he expresses himself in the following terms: O thou for whose welfare I should sacrifice my life, The spies unround me do not appreciate thy charms, or else they had not allowed me to fix my eyes on thine. They forbid me to look on any other females; did they think it possible that the eyes of men could be turned towards any but thee? They placed thee to watch my conduct; whom then have they placed on a watch over thine? Fools that they were! did they not read in thy cheeks the written revelation of thy beauty?."
وشعره كثير، ونقتصر منه على هذا القدر. وكانت وفاته في مصر سنة ثلاث وتسعين ومائتين، رحمه الله تعالى.,"His poetical works are very numerous, but we shall confine ourselves to the foregoing extracts. he died at Old Cairo, A. H. two hundred and ninety three (A. D. nine hundred and five or nine hundred and six)."
والناشي: بفتح النون وبعد الألف شين معجمة وبعدها ياء، وهو لقب عليه.,Nashi was a surname given to him.
والأنباري: بفتح الهمزة وسكون النون وفتح الباء الموحدة وبعد الألف راء، هذه النسبة إلى الأنبار وهي مدينة قديمة على الفرات في جهة بغداد يفصل بينهما دجلة وهي في الجانب الغربي وبغداد في الجانب الشرقي وبينهما وبين بغداد عشرة فراسخ، خرج منها جماعة من العلماء، وهو جمع واحده نبر، بكسر النون وسكون الباء. والأنبار: أهراء الطعام، وإنما قيل لهذه البليدة الأنبار لأن الملوك الأكاسرة كانوا يخزنون بها الطعام فسميت بذلك.,"Anbari means belonging to al-Anbar, which is a town on the Euphrates, ten parasangs (to the west) of Baghdad; it has produced a number of learned men. Anbar is the plural of nibr, and signifies magazines of provisions; this place was so called because the ancient kings of Persia used to keep provisions stored in it (for the use of their troops)."
ابن صارة الشنتريني,IBN SARA AL-SIIANTARIM
أبو محمد عبد الله بن محمد بن صارة البكري الأندلسي الشنتريني الشاعر المشهور؛ كان شاعرا ماهرا ناظما ناثرا، إلا أنه كان قليل الحظ إلا من الحرمان، لم يسعه مكان، ولا اشتمل عليه سلطان، ذكره صاحب قلائد العقيان”، وأثنى عليه ابن بسام في “الذخيرة”.”,"Abu Muhammad Abd Allah Ibn Muhammad Ibn Sara al-Shantarini, a native of Spain and a member of the tribe of Bakr, was celebrated as a poet, but he possessed also superior abilities as a prose-writer. Notwithstanding his talents, his lot through life was little else than adversity and disappointment: he lived without finding a place of abode to suit him or a prince to protect him. He is noticed by the author of the Kalaid al-Ikiyan, and is praised by Ibn Bassam in the Dakhira."
وقال: إنه تتبع المحقرات، وبعد جهد ارتقى إلى كتابة بعض الولاة، فلما كان من خلع الملوك ما كان أوى إلى إشبيلية أوحش حالا من الليل، وأكثر انفرادا من سهيل، وتبلغ بالوراقة وله منها جانب، وبها بصر ثاقب، فانتحلها على كساد سوقها، وخاو طريقها،,"This writer says: “After endeavoring to obtain even the meanest employments and undergoing great sufferings, he rose at length to fill the place of secretary to a provincial governor; but at the period in which (Yusuf) dispossessed the Spanish sovereigns of their dominions, he retired to Seville in a state more dismal than night itself and more solitary than the star Canopus. He then supported his existence by binding books, an art with which he was well acquainted and in which he displayed great skill. This profession he followed, although it had then greatly fallen off and was almost totally neglected."
"وفيها يقول:
أما الوراقة فهي أيكة حرفة… أوراقها وثمارها الحرمان
شبهت صاحبها بصاحب إبرة… تكسو العراة وجسمها عريان","To this he alludes in the following lines: The trade of a book binder is the worst of all; its leaves and its fruits are naught but disappointment. I may compare him that follows it to a needle, which clothes others, but is naked itself."
"وله:
ومعذر رقت حواشي حسنه… فقلوبنا وجدا عليه رقاق
لم يكسو عارضه السواد وإنما… نفضت عليه سوادها الأحداق","These verses also are by the same poet: That maid with the flowing ringlets is encircled by a host of tender charms, and for her a tender passion fills our hearts. It is not dark curls which shade her cheeks, but rather a tint cast upon them by the black pupils of her eyes."
"وله في غلام أزرق العين:
ومهفهف أبصرت في أطواقه… قمرا بآفاق المحاسن يشرق
تقضي على المهجات منه صعدة… متألق فيها سنان أزرق","He said also of a girl with blue eyes: I see, within the circle of necklaces which adorn that slender waisted nymph, a moon [handsome fact]which receives its luster from the gems of beauty. She is formed like a lance that she may pierce us to the heart, and on this lance gleams a point of blue staff."
"وهذا كقول السلامي:
أعانق من قده صعدة… ترى اللخط منها مكان السنان","A similar thought is thus expressed by al-Salami: In embracing her waist, I have clasped a pliant spear; and you will recognize its deadly point in the glances of her eyes."
"ومن ها هنا أخذ النبيه المصري قوله:
أسمر كالرمح له مقلة… لو لم تكن كحلاء كانت سنان","It was from this verse that Ibu al-Nabih al-Misri borrowed the idea which he has thus expressed: The complexion of this brunette is like the color of the lance, and her eyes might be taken for its point, were they not painted with antimony."
"وله في الزهد:
يا من يصيخ إلى داعي السفاه وقد… نادى به الناعيان: الشيب والكبر
إن كنت لا تسمع الذكرى ففيم ثوى… في رأسك الواعيان: السمع والبصر","The following verses of Ibn Sara’s inculcate the renunciation of the world and its pleasures: thou who hearkens to the call of the cupbearer, though warned of thy approaching end by gray hairs and age. If thou wilt not listen to my admonitions, why hast thou hearing to receive men’s words, and memory to retain them? lie alone is blind and deaf who follows not the lessons offered by the present and the past."
"ليس الأصم ولا الأعلى سوى رجل… لم يهده الهاديان: العين والأثر
لا الدهر يبقى ولا الدنيا ولا الفلك ال… أعلى ولا النيران: الشمس والقمر
ليرحلن عن الدنيا وإن كرها… فراقها الثاويان: البدو والحضر","Time shall not endure forever, nor the world, nor the lofty spheres, nor the two great lights, the son and the moon. The inhabitants of the world, both those who dwell in tents and those who live in towns, must leave it, though unwilling."
"وله:
وصاحب لي كداء البطن صحبته… يودني كوداد الذئب للراعي
يثني علي جزاه الله صالحة… ثناء هند على روح بن زنباع","It was he who composed these verses: have for a companion one who, like an inward disorder, cannot be shaken off, and who loves me as the wolf does the shepherd. He extols m, may God requite him for his good intentions, with praise such as Hind bestowed upon Rauh Ibn Zinbaa."
قوله ثناء هند على روح بن زنباع”: هذه هند بنت النعمان ابن بشير الأنصاري رضي الله عنه. وكان روح بن زنباع الجذامي صاحب عبد الملك بن مروان قد تزوجها وكانت تكرهه، وفيه تقول:”,"This Hind was daughter to al-Noman Ibn Bashir al-Ansari, and wife to Rauh Ibn Zinbaa al-Judami, the favorite officer of the caliph Abd al-Malik Ibn Marwan. She detested her husband and made on him these lines."
"وهل هند إلا مهرة عربية… سليلة أفراس تحللها بغل
فإن نتجت مهرا كريما فبالحرى… وإن يك إقراف فما أنجب الفحل","Hind, a filly of pure Arabian breed and sprung from noble steeds, has she not been covered by an ass? If she bear a foal of good points, she had a right to do so; but if it be only a half-blood (ikraf), wonder not it had a worthless sire."
ويروى هذان البيتان لأختها حميدة بنت النعمان، وإلإقراف: أن تكون الأم عربية والأب ليس كذلك، والهجنة خلاف ذلك بأن يكون الأب عربيا والأم خلاف ذلك.,"These verses are attributed also to her sister Humaida, the daughter of al-Noman. The word ikraf indicates that the dam was of Arabian breed and that the sire was not; another word, hujnat, is employed to mark that the sire was of Arabian blood and that the dam was not."
وله ديوان شعر أكثره جيد، وكانت وفاته سنة سبع عشرة وخمسمائة بمدينة المرية من جزيرة الأندلس وقد تقدم ذكرها.,"Ibn Sara composed a great number of poetical pieces, most of them very good, and they have been collected into a volume. He died A. H. five hundred and seventeen (A.D. one thousand one hundred and twenty three) at Almeria in Spain, a city already mentioned."
ويقال في اسم جده: صارة وسارة، بالصاد والسين المهملتين. والشنتريني: بفتح الشين المعجمة وسكون النون وفتح التاء المثناة من فوقها وكسر الراء وسكون الياء المثناة من تحتها وبعدها نون، وهذه النسبة إلى شنترين، وهي بلدة في غرب جزيرة الأندلس أيضا، رحمه الله تعالى.,"Sara, his grandfather’s name, is written either with a sin or a sad (a hard or a softs). Shantarini means belonging to Shantarin (Santarem), a town in the Spanish peninsula."
البطليوسي,IBN AL-SID AL-BATALYAUSI
أبو محمد عبد الله بن محمد بن السيد البطليوسي النحوي؛ كان عالما بالآداب واللغات متبحرا فيهما مقدما في معرفتهما وإتقانهما، سكن مدينة بلنسية، وكان الناس يجتمعون إليه ويقرأون عليه ويقتبسون منه، وكان حسن التعليم جيد التفهيم ثقة ضابطأ،,"Abu Muhammad Abd Allah Ibn Muhammad Ibn al-Sid al-Batalyusi was an able grammarian, eminent also in philology and general literature, of which sciences he possessed a profound and exact knowledge. He inhabited the city of Valencia, where his lessons drew crowds of pupils, anxious to study under his tuition and to profit by his learned observations. His mode of instructing and the talent with which he rendered the most difficult points intelligible to his auditors were very superior, and the passages which he cited from memory illustrative of the pure Arabic language were not only copious, but correct."
ألف كتبا نافعة ممتعة منها: كتاب المثلث” في مجلدين، اتى فيه بالعجائب ودل على اطلاع عظيم، فإن “مثلث” قطرب في كراسة واحدة، واستعمل فيها الضرورة وما لا يجوز وغلط في بعضه. وله كتاب “الاقتضاب في شرح أدب الكتاب” وقد ذكرته في ترجمة عبد الله بن قتيبة”,"He composed a number of instructive works, such as a Muthallath in two volumes, containing many novel observations and denoting vast erudition in the author. This can be better appreciated when we mention that the (celebrated) treatise of Kurasah, which bears the same title, fills only one quire,’ or about twenty pages (and yet it gives as current certain examples which were only poetical licenses, and contains besides some words which do not exist, and others to which a wrong signification is attributed, he wrote also the Iktidab extemporizing), a work designed as a commentary on the Adab al-Kuttab, and of which we have already spoken in the life of Ibn Kutaiba)."
وشرح سقط الزند” لأبي العلاء المعري شرحا استوفى فيه المقاصد، وهو أجود من شرح أبي العلاء صاحب الديوان الذي سماه “ضوء السقط”، وله كتاب في الحروف الخمسة، وهي: السين والصاد والضاد والطاء والذال، جمع فيه كل غريب،”,"He drew up also a commentary on Abd Ala’s work, the Sikt al-Zand, in which he fully develops the thoughts and allusions contained in the text of that poet; it is even superior to the treatise on the same subject composed by Abi al-Alaa himself and entitled Daw’ al-Sikt. In a treatise on (the right use of) the letters and (in the orthography of words), he has assembled a great quantity of curious observations."
وله كتاب الحلل في شرح أبيات الجمل” و “الخلل في أغاليط الجمل” أيضا، وكتاب “التنبيه على الأسباب الموجبة لإختلاف الأمة” وكتاب “شرح الموطأ”،”,"He composed also the Hulal elucidations), which is a commentary on the verses cited as examples in (al-Zajjaji’s grammatical compendium the Jumal; the mistakes committed in the same work were pointed out by him in a treatise entitled al-Khalal (the faults). His Tanbih, or indication, is a treatise on the causes of the dissensions which have prevailed among the Muslim people. He composed also a commentary on the (imam Malik’s) Muwatta,"
وسمعت أن له شرح ديوان المتنبي، ولم أقف عليه، وقيل أنه لم يخرج من المغرب، وبالجملة فكل شيء يتكلم فيه فهو في غاية الجودة،,"and another, as I have been informed, on the Diwan of al-Mutanabbi’s poems. This last work I have never seen, and it is even said that no copies of it ever reached the East. We may conclude this list by observing that every subject which he undertook was treated in the most masterly manner."
"وله نظم حسن، فمن ذلك قوله:
أخو العلم حي خالد بعد موته… وأوصاله تحت التراب رميم
وذو الجهل ميت وهو ماش على الثرى… يظن من الأحياء وهو عديم","He composed also some good poetry, from which we may quote the following passages: The man of learning lives after his death, though his bones be buried and crumbling into dust. But the ignorant man is dead, though he yet walk upon the earth: he is thought to be of the living, but he is not."
"وله في طول الليل:
ترى ليلنا شابت نواصيه كبرة… كما شبت أم في الجو روض بهار
كأن الليالي السبع في الجو جمعت… ولا فصل فيما بينها لنهار","On the length of a night (passed in suffering): Behold! the dark locks of our night are turned hoary with age. She has become gray like myself; or rather, a meadow, white with flowers, is spread over the heavens. Hie seven nights of the week seem to have come together in the sky without a day’s interval between them."
"وله من أول قصيد يمدح بها المستعين بن هود:
هم سلبوني حسن صبري إذ بانوا… بأقمار أطواق مطالعها بان
لئن غادروني باللوى إن مهجتي… مسايرة أظعانهم حيثما كانوا
سقى عهدهم بالخيف عهد غمائم… ينازعها مزن من الدمع هتان","From the beginning of a qasida in praise of al-Mustaien Ibn Hud: My patience under affliction was born away from me by the people of that tribe, when they set out with moons encircled with necklaces and which rose from over a willow branch. They have left me here, in the valley amongst the sands of the desert, but wherever they go, my heart journeys with their caravan. May the spot where I last saw them on the border of the valley be watered with grateful showers, copious, but yet nearly equaled by the torrent of my tears."
"أأحبابنا هل ذلك العهد راجع… وهل لي عنكم أخر الدهر سلوان
ولي مقلة عبرى وبين جوانحي… فؤاد إلى لقياكم الدهر حنان
تنكرت الدنيا لنا بعد بعدكم… وحلت بنا من معضل الخطب ألوان","O my friends I will those days ever return? till the end of time can I ever receive consolation for your absence? My eyes are bathed in tears; and in my bosom is a heart always yearning to meet you. Fortune was cruel to me after your departure, and misfortunes of every kind have alighted at my dwelling."
"ومن مديحها:
رحلنا سوام الحمد عنها لغيرها… فلا ماؤها صدا ولا النبت سعدان
إلى ملك حاباه بالحسن يوسف… وشاد له البيت الرفيع سليمان
من النفر الشم الذين أكفهم… غيوث ولكن الخواطر نيران
وهي طويلة ونقتصر منها على هذا القدر.","In the eulogistic part of the poem he says: We saddled the camels of eulogium and abandoned that spot; its fountain was not like that of Sudda, neither did it produce the saadan. And we went to a prince on whom Joseph had bestowed his beauty, and whose lofty palace had been reared by Solomon; one of those high-minded men whose bands are torrents [of generosity} and whose minds are all fire."
ومولده في سنة أربع وأربعين وأربعمائة بمدينة بطليوس وتوفي في منتصف رجب سنة إحدى وعشرين وخمسمائة بمدينة بلنسية، رحمه الله تعالى.,"This qasida is of great length, but we shall confine our citations to those just given. Ibn al-Sid was born at Batalyus (Badajoz), A. H. four hundred and forty four (A. D. one thousand and fifty two or one thousand and fifty three); he died at Valencia on the fifteenth of Rajab, in the year five h hundred and twenty one (July, A. D. one thousand one hundred and twenty seven)."
والسيد: بكسر السين المهملة وسكون الياء المثناة من تحتها وبعدها دال مهملة، وهو من جملة أسماء الذئب سمي الرجل به.,"Sid is one of the names by which the wolf is known, but it is also used as the proper name of a man."
والبطليوسي: بفتح الباء الموحدة والطاء المهملة وسكون اللام وفتح الياء المثناة من تحتها وسكون الواو وبعدها سين مهملة.,Batalyusi means belonging to Batalyus (or Badajoz); this city and Valencia are situated in the Spanish peninsula and have produced a number of learned men.
ابن ناقيا,IBN NAKIYA
أبو القاسم عبد الله، وقيل عبد الباقي، بن محمد بن الحسين بن داود بن ناقيا الأديب الشاعر اللغوي المترسل؛ هو من أهل الحريم الطاهري، وهي محلة ببغداد، وكان فاضلا بارعا،,"Abu al-Kasim Abd Allah (some say Abd al-Baki Ibn Muhammad Ibu al-Husain Ibn Dawud Ibn Nakiya, was a native of al-Harim al-Zahiri, a quarter in the city of Baghdad. His talents as a poet and a philologer, his acquaintance with the belles-lettres, and his abilities as a writer of epistles obtained for him a high reputation."
وله مصنفات حسنه مفيدة، منها مجموع سماه ملح الممالحة” ومنها كتاب “الجمان في تشبيهات القرآن” وله مقامات أدبيه مشهورة، واختصر “الأغاني” في مجلد واحد وشرح كتاب “الفصيح” وله ديوان شعر كبير وديوان رسائل،”,"He composed some works remarkable not only for their beauty, but for the instruction which they conveyed; such were his Mulah al-Mumaliha (elegancies of polished intercourse), and the Kitab al-Juman (book of pearls), in which he treats of the similes employed in the Quran. He is also the author of a well-known collection of makamas, in which he displays a great command of pure Arabic. Besides these works, he made an abridgement in one volume of the Kitab al-Aghani, and a commentary on the Fasih. His poetry forms a large book, and his epistles have also been collected into a separate volume."
وذكره العماد الأصبهاني في كتاب الخريدة” وأثنى عليه وذكر طرفا من أحواله، وأورد هذين البيتين في بعض الرؤساء وقد افتصد فكتبهما إليه:”,"The katib Imad al-din al-Ispahani mentions him with commendation in the Kharida, and after giving a sketch of his life, he cites the two following verses addressed by him to a certain emir who had got himself bled."
"جعل الله ذو المواهب عقبا… ك من الفصد صحة وسلامه
قل ليمناك كيف شئت استهلي… لا عدمت الندى فأنت غمامه
ولقد أجاد فيهما","May He who possesses all perfections giant to yon, from thy blood-letting, recovery and health. Say now to thy right hand: “May thy bounties never cease, Pour “forth thy showers, for thou art a cloud (of beneficence overshadowing the world” These verses are certainly very well turned."
"ومن شعره أيضا:
أخلاي ما صحبت في العيش لذة… ولا زال عن قلبي حنين التذكر
ولا طاب لي طعم الرقاد ولا اجتنت… لحاظي مذ فارقتكم حسن منظر
ولا عبثت كفي بكأس مدامة… يطوف بها ساق ولا جس مزهر","In another of his pieces he says: Since your departure, my dearest friends, I have never been familiar with the sweets of life, and sorrowful remembrance has never forsaken my bosom. The taste of sleep I have not enjoyed, neither have my eyes perceived an object grateful to their sight. My fingers have never since wantoned with the wine-cup when the bearer passed it round, neither have they touched the strings of the dulcimer."
وكان ينسب إلى التعطيل ومذهب الأوائل، وصنف في ذلك مقالة. وكان كثير المجون، وحكى الذي تولى غسله بعد موته أنه وجد يده اليسرى مضمومة، فأجتهد حتى فتحها، فوجد فيها كتابة بعضها على بعض، فتمهل حتى قرأها، فإذا فيها مكتوب:,"Ibn Nakiya bore the reputation of an atheist and a follower of the doctrines held by the ancient (Greek philosophers); he even composed a treatise on the subject, and he was noted also for his disorderly life. It is related on good authority that, when he died, the person who washed his body previously to its interment’ perceived that his left hand was closely shut, and having opened it with some difficulty, he found in it a writing, the words of which were intricately combined one with another. After some time he succeeded in reading the contents, which were these."
"نزلت بجار لا يخيب ضيفه… أرجي نجاتي من عذاب جهنم
وأني على خوف من الله واثق… بإنعامه فالله أكرم منعم","I am gone to seek hospitality from one who never disappoints the expectations of his guest; and I hope for salvation from the pains of hell. Though in dread of God, I confide in his bounty; for God is generous and bountiful."
ومولده في منتصف ذي القعدة سنة عشر وأربعمائة. وتوفي ليلة الأحد رابع المحرم سنة خمس وثمانين وأربعمائة، ودفن بباب الشام ببغداد، رحمه الله تعالى.,"This poet was born on the fifteenth of Zu al-Kaada, A.H. four hundred and ten (March, A.D. one thousand and twenty), and he died on the eve of Sunday, the fourth of Muharram, A. H. four hundred and eighty five (February, A. D. one thousand and ninety nine), at Baghdad. He was interred at the Damascus Gate (Bab al-Sham)."
وقد تقدمت له أبيات مرثيه في ترجمة الشيخ أبي إسحاق الشيرازي.,"We have already given, in the life of Abu Ishak al-Shirazi, a fragment of an elegy composed by Ibn Nakiya."
الشيخ أبو البقاء,ABU AL-BAKAA AL-OKBARI
أبو البقاء عبد الله بن أبي عبد الله الحسين بن أبي البقاء عبد الله بن الحسين العكبري الأصل البغدادي المولد والدار، الفقيه الحنبلي الحاسب الفرضي النحوي الضرير، الملقب محب الدين؛ أخذ النحو عن أبي محمد ابن الخشاب المذكور بعده وعن غيره من مشايخ عصره ببغداد،,"Abu al-Bakaa Abd Allah Ibn Abi Abd Allah al-Husain Ibn Abi al-Bakaa Abd Allah Ibn al-Husain al-Okbari, surnamed Muhibb al-din (beloved for his religion), was a jurisconsult of the Hanbalite sect, a skillful arithmetician, a calculator of inheritance shares and a grammarian. Baghdad was the place of his birth and residence, but his family belonged to Okbara. This doctor was totally deprived of sight. He learned grammar at Baghdad from Abu Muhammad Ibn al-Khashab (see the next article) and other teachers of that time,"
وسمع الحديث من أبي الفتح محمد بن عبد الباقي بن أحمد المعروف بابن البطي، ومن أبي زرعة طاهر بن محمد بن طاهر المقدسي، وغيرهما.,"and was instructed in the Traditions by Abu al-Fath Muhammad Ibn al-Batti, Abu Zuraa Tahir Ibn Muhammad Ibn Tahir al-Makdisi, and some others."
ولم يكن في آخر عمره في عصره مثله في فنونه، وكان الغالب عليه علم النحو وصنف فيه مصنفات مفيدة، وشرح كتاب الإيضاح” لأبي علي الفارسي، وديوان المتنبي، وله كتاب “إعراب القرآن الكريم” في مجلدين، وكتاب “إعراب الحديث” لطيف، وكتاب “شرح اللمع” لابن جني، وكتاب “اللباب في علل النحو” وكتاب “إعراب شعر الحماسة” وشرح “المفصل” للزمخشري شرحا مستوفى وشرح “الخطب النباتية” و “المقامات الحريرية””,"In the last period of his life he was without a rival in the various sciences which he professed; but his attention was chiefly engrossed by grammar, and on that subject he composed some instructive works. He made a commentary on Abu Ali al-Farisi’s treatise, the Idah, and another on the poems of al-Mutanabbi; to which must be added a grammatical analysis of the text of the Quran in two volumes, a small volume containing a grammatical analysis of the Traditions, a commentary on Ibn Jinni’s work the Lumi’, the Kitab al-Lubab essence, treating of the examples given in proof of the rules of grammar, a grammatical analysis of the verses contained in the Hamasa, a full commentary on al-Zamakhshari’s Mufassal, a commentary on the khotab al-Nubatya, and another on al-Hariri’s Makamas."
وصنف في النحو والحساب، واشتغل عليه خلق كثير، وانتفعوا به، واشتهر اسمه في البلاد وهو حي وبعد صيته.,"He composed also some original treatises on grammar and arithmetic. Numerous pupils studied under him with great profit to themselves, and his reputation extended, even in his lifetime, to distant countries."
وكانت ولادته سنة ثمان وثلاثين وخمسمائة. وتوفي ليلة الأحد ثامن شهر ربيع الآخر سنة ست عشرة وستمائة ببغداد، ودفن بباب حرب، رحمه الله تعالى.,"His birth took place A.H. five hundred and thirty eight (A. D. one thousand one hundred and forty three or one thousand one hundred and forty four): he died at Baghdad on the eve of Sunday, the eighth of the latter Rabi, A. H. six hundred and sixteen (June, A. D. one thousand two hundred and ten), and was interred in the cemetery outside the Gate of Harb."
والعكبري: بضم العين المهملة وسكون الكاف وفتح الباء الموحدة وبعدها راء، هذه النسبة إلى عكبرا، وهي بليدة على دجلة فوق بغداد بعشرة فراسخ خرج منها جماعة من العلماء وغيرهم.,"Okbari means belonging to Okbara, which is a village on the Tigris, ten parasangs higher up than Baghdad. This spot has produced a number of men remarkable for learning or for other acquirements."
ابن الخشاب,IBN AL-KHASHAB
أبو محمد عبد الله بن أحمد بن أحمد بن أحمد المعروف بابن الخشاب البغدادي؛ العالم المشهور في الأدب والنحو والتفسير والحديث والنسب والفرائض والحساب وحظ الكتاب العزيز بالقراءات الكثيرة،,"Abu Muhammad Abd Allah Ibn Ahmad Ibn Ahmad Ibn Ahmad, surnamed Ibn al-Khashab, was a native of Baghdad celebrated for his abilities in philology, grammar, the Quranic exegesis, Traditions, genealogy, the calculation of inheritance shares, and arithmetic; he knew also the Quran by heart, so as to repeat it according to most of the readings."
وكان متضلعا من العلوم وله فيها اليد الطولى، وكان خطه في نهاية الحسن، ذكره العماد الأصبهاني في الخريدة” وعدد فضائله ومحاسنه، ثم قال:”,"His mind was filled with every species of knowledge, and in each branch of science he displayed abilities of the highest order. His penmanship was also extremely beautiful. The katib Imad al-din mentions him in the Kharida with the enumeration of his various talents and his excellencies; he then adds."
"وكان قليل الشعر، ومن شعره في الشمعة:
صفراء من غير سقام بها… كيف وكانت أمها الشافيه
عارية باطنها مكتس… فاعجب بها عارية كاسيه","He composed but little poetry; this, however, was made by him on a wax-light: It is pale, but not from sickness; how could it be sick when its mother is the restorer of health. It is naked, but its interior (the wick)is clothed; how strange that it should be at once both clothed and naked!’"
"وذكر له لغزا في كتاب وهو:
وذي أوجه لكنه غير بائح… بسر وذو الوجهين للسر مظهر
تناجيك بالأسرار أسرار وجهه… فتسمعها ما دمت تنظر","The katib quotes also an enigma by Ibn al-K hash shall, of which the word is book; it runs as follows: It has many faces, yet it does not betray your secrets as a double-faced man would do. The lines on its face reveal secrets {Asrar) to you and make them audible to the eye whilst you look upon them."
"وهذا المعنى مأخوذ من قول المتنبي في ابن العميد:
فدعاك حدسك الرئيس وأمسكوا… ودعاك خالقك الرئيس الأكبرا
خلفت صفاتك في العيون كلامه… كالخط يملأ مسمعي من أبصر","This thought is taken from al-Mutanabbi’s poem on the vizir Ibn al-Amid, where he says: Thy enemies called thee the rais without any addition, but thy Creator entitled thee al-Rais al-Akbar (the greatest of the sheriffs}. Thy qualities have rendered these words of His as a writing for our eyes, so that they fill the ears of him who uses his sight."
وشرح كتاب الجمل” لعبد القاهر الجرجاني وسماه “المرتجل في شرح الجمل” وترك أبوابا من وسط الكتاب ما تكلم عليها، وشرح “اللمع” لابن جني ولم يكملها، وكانت فيه بذاذة وقلة اكتراث بالمأكل والملبس.”,"He composed a commentary entitled al-Martajal (extempore dissertation on Abd al-Kahir al-Jurjani’s (grammatical treatise the) Jumal, but he left some chapters towards the middle of the book without any elucidation; he wrote also a commentary on Ibn Jinni’s work the Luma, but did not finish it. He was dirty in his person and paid hardly the slightest attention to what he ate or wore."
"وذكر العماد أنه كانت بينهما صحبة ومكاتبات، وقال: لما مات كنت بالشام فرأيته ليلة في المنام فقلت له: ما فعل الله بك قال: خيرا، فقلت: فهل يرحم الله الأدباء فقال: نعم، قلت: وإن كانوا مقصرين فقال: يجري عتاب كثير، ثم يكون النعيم.
ومولده سنة اثنتين وتسعين وأربعمائة.","The katib Imad al-din mentions that Ibn al-Khashab was an acquaintance of his, and that he had kept up a written correspondence with him. “When he “died,” says the same writer, “I was in Syria, and I saw him one night in a “dream, and said to him: ‘How has God treated thee?’ ‘Well,’ he replied. ‘Does God show mercy to literary men?’ ‘Yes.’ ‘And if they have been “remiss?’ ‘A severe reprimand will be given and then will come eternal happiness.’ Ibn al-Khashab was born A. H. four hundred and ninety two (A. D. one thousand and ninety eight or one thousand and ninety nine)."
وكانت وفاته عشية الجمعة ثالث شهر رمضان سنة سبع وستين وخمسمائة ببغداد، رحمه الله تعالى، بباب الأزج بدار أبي القاسم ابن الفراء. ودفن بمقبرة أحمد بباب حرب، وصلي عليه بجامع السلطان يوم السبت.,"he died on the Friday evening, the third of Ramadan, A.H. five hundred and sixty seven (May, A. D. one thousand one hundred and seventy two), in the house of Abu al-Kasim al-Farraa, situated near the gate of al-Azaj, at Baghdad. He was buried in the cemetery of Ahmad, at the gate of Harb, on the Saturday which followed his death. The funeral prayers were said over him in the Jami al-Sultan ‘the sultan’s great mosque.)"
ابن الفرضي,IBN AL-FARADI
أبو الوليد عبد الله بن محمد بن يوسف بن نصر الأزدي الأندلسي القرطبي الحافظ المعروف بابن الفرضي؛ كان فقيها عالما في فنون من العلم: الحديث وعلم الرجال والأدب البارع وغير ذلك.,"Abu al-Walid Abd Allah Ibn Muhammad Ibn Yusuf Ibn Nasr al-Azdi, surnamed Ibn al-Faradi, a native of Cordova in Spain, was a jurisconsult deeply versed in the sciences connected with the Traditions, and well acquainted with the history and character of the persons by whom the Traditions were handed down; he possessed also immense information in general literature and other brandies of knowledge."
وله من التصانيف تاريخ علماء الأندلس” وهو الذي ذيل عليه ابن بشكوال بكتابه الذي سماه “الصلة”، وله كتاب حسن في “المؤتلف والمختلف” وفي “مشتبه النسبة” وكتاب في أخبار شعراء الأندلس وغير ذلك.”,"Amongst the number of his compositions, we must notice his History of the Learned Men of Spain; this is the work, in continuation of which Ibn Bashkuwal wrote his Silat. Another good production of Ibn al-Faradi is a treatise on homonymous terms in al-Mutalif wa al-Mukhtlif, and on those relative adjectives the derivation of which might he mistaken (Mushtabih al-Nisba); he composed also a history of the Spanish poets."
ورحل من الأندلس إلى المشرق في سنة اثنتين وثمانين وثلثمائة، فحج وأخذ عن العلماء وسمع منهم وكتب من أماليهم.,"In the year three hundred and eighty two (A. H. nine hundred and ninety two or nine hundred and ninety three), he travelled from his native country to the East; in this visit he made the pilgrimage and frequented the company of the learned, communicating to them information, listening to their instructions, and writing down their observations (amali)."
"ومن شعره:
أسير الخطايا عند بابك واقف… على وجل مما به أنت عارف
يخاف ذنوبا لم يغب عنك غيبها… ويرجوك فيها فهو راج وخائف
ومن ذا الذي يرجو سواك ويتقي… ومالك في فصل القضاء مخالف","He composed a great deal of poetry, specimens of which we here give: A prisoner enslaved by his sins stands at Thy door, his heart filled with dread for reasons which Thou knows well, he trembles for crimes the horridness of which cannot be concealed from Thee, and thou alone art the sole object of his hopes and fears. In whom should hopes be placed, whom should man fear but Thee? naught can prevent the fulfilment of Thy judgments."
"فيا سيدي لا تخزني في صحيفتي… إذا نشرت يوم الحساب الصحائف
وكن مؤنسي في ظلمة القبر عندما… يصد ذوو القربى ويجفو الموالف
لئن ضاق عني عفوك الواسع الذي… أرجي لإسرافي فإني لتالف","Lord I let not the book in which my actions are written bring me to shame, on the great day of reckoning, when the registers of men’s deeds shall be opened to view. Be my consoler in the darkness of the tomb when my family abandon me and my friends know me no longer. In Thy abundant mercies I hope to find pardon for my transgressions; if Thy mercies fail me, I am lost forever!"
"ومن شعره أيضا:
إن الذي أصبحت طوع يمينه… إن لم يكن قمرا فليس بدونه
ذلي له في الحب من سلطانه… وسقام جسمي من سقام جفونه","By the same: If she who leads me a willing captive be not equal to the full moon in beauty, she is yet hardly surpassed by it. My submission as a lover proceeds from the power of her charms, and my languishing sickness is caused by the languor of her eyes."
وله شعر كثير. ومولده في ذي القعدة سنة إحدى وخمسين وثلثمائة. وتولى القضاء بمدينة بلنسية. وقتلته البربر يوم فتح قرطبة، وهو يوم الاثنين لست خلون من شوال سنة ثلاث وأربعمائة، رحمه الله تعالى،,"He was born in the month of Zu al-Kaada, A. H. three hundred and fifty one (December, A. D. nine hundred and sixty two). During some time he officiated as a kadi in the city of Valencia, and on Monday the seventh of Shawwal, A. H. four hundred and three (April, A. D. one thousand and thirteen), he was slain in Cordova at the storming of that city by the Berbers."
وبقي في داره ثلاثة أيام ودفن متغيرا من غير غسل ولا كفن ولا صلاة؛ روي عنه أنه قال: تعلقت بأستار الكعبة وسألت الله تعالى الشهادة، ثم انحرفت وفكرت في هول القتل، فندمت وهممت أن أرجع فأستقيل الله سبحانه ذلك، فاستحييت.,"His body lay in his house during three days, and was at length buried in a state of putrefaction, without being washed, or shrouded, or prayed over. Speaking of this subject we may cite here a circumstance which was related by himself: “When performing the pilgrimage, I clung to the veil of the Kaaba and asked of Almighty God the grace of dying a martyr; but on withdrawing, I reflected on the terrors of a violent death and repented of my wish; I even thought of returning and praying God to consider it as null, but shame withheld me.”"
وأخبر من رآه بين القتلى ودنا منه فسمعه يقول بصوت ضعيف:,"It is related also that a person saw him lying amongst the slain, and ongoing over to him, heard him utter these words with a feeble voice."
لا يكلم أحد في سبيل الله، والله أعلم بمن يكلم في سبيله، إلا جاء يوم القيامة وجرحه يثعب دما اللون لون دم والريح ريح مسك، كأنه يعيد على نفسه الحديث الوارد في ذلك، قال: ثم قضى على أثر ذلك، وهذا الحديث أخرجه مسلم في حديثه.,"“No one shall be wounded in the cause of God, (and God well knows him who is wounded in that cause! “but will come at the day of resurrection with his wound dropping blood; its color will be that of blood, but its smell that of musk thus repeating to himself the Tradition relative to those who die martyrs. The same person said that he expired immediately after. This Tradition was first given by Muslim in his Hadith, or collection of the Prophet’s sayings."
الرشاطي,AL-RUSHATI
أبو محمد عبد الله بن علي بن عبد الله بن علي بن خلف بن أحمد بن عمر اللخمي المعروف بالرشاطي الأندلسي المريي؛ كانت له عناية كثيرة بالحديث والرجال والرواة والتواريخ،,"Abu Muhammad Abd Allah Ibn Ali Ibn Abd Allah Ibn Khalaf Ibn Ahmad Ibn Omar al-Rushati, a member of the tribe of Lakhm and a native of Almeria in Spain, was assiduously devoted to the study of the Traditions, the Traditionist, the transmitters of oral information and the historians."
وله كتاب حسن سماه كتاب اقتباس الأنوار والتماس الأزهار في أنساب الصحابة ورواة الآثار” أخذه الناس عنه وأحسن فيه وجمع وما أقصر، وهو على أسلوب كتاب أبي سعد ابن السمعاني الحافظ الذي سماه “بالأنساب” – وسيأتي ذكره إن شاء الله تعالى -.”,"He is the author of a good work on the genealogy of Muhammad’s companions and of the persons by whom the history of deeds was handed down; it is entitled Iktibas al-Anwar wa Iltimas al-Azhar (acquisition of lights arid search for flowers. This compilation, which is drawn up with no inferior talent, was explained by al-Rushati himself to his pupils: it is arranged on the same plan as the Ansab, a genealogical treatise composed by Abi Saad al-Samaani."
ومولد الرشاطي صبيحة يوم السبت لثمان خلون من جمادى الآخرة سنة ست وستين وأربعمائة بقرية من أعمال مرسية، يقال لها أوريوالة: بفتح الهمزة وسكون الواو وكسر الراء وضم الياء المثناة من تحتها وفتح الواو وبعد الألف لام مفتوحة بعدها هاء.,"Al-Rushati was born at Oriuwala a town in the dependencies of Murcia, on Saturday morning, the eighth of the latter Jumada, A. H. four hundred and sixty six (February, A. D. one thousand and seventy four)."
وتوفي شهيدا بالمرية عند تغلب العدو عليها صبيحة يوم الجمعة العشرين من جمادى الأولى سنة اثنتين وأربعين وخمسمائة، رحمه الله تعالى.,"he died a martyr at Almeria when that city was taken by the enemy on Friday morning, the twentieth of the first Jumada, A.H. five hundred and forty two (the seventeenth of October, A.D. one thousand one hundred and forty seven)."
والرشاطي: بضم الراء وفتح الشين المعجمة وبعد الألف طاء مهملة مكسورة ثم ياء مثناة من تحتها، هذه النسبة ليست إلى قبيلة ولا إلى بلد بل ذكر في كتابه المذكور أن أحد أجداده كانت في جسمه شامة كبيرة وكانت له خادمة جمية تحضنه في صغره، فإذا لاعبته قالت له: رشطاله، وكثر ذلك منها، فقيل له: الرشاطي.,"Rushati; this relative adjective is derived neither from the name of a tribe nor from that of a place, but originated, as he himself states in his work, from the following circumstance: One of his ancestors had a mole on his body, and when a child he was nursed by a Persian (or a foreign slave, who when playing with him used to call him Rushtata, whence he became known by the name of Rushati."
ابن بري,IBN BARI
أبو محمد عبد الله بن أبي الوحش بري بن عبد الجبار بن بري المقدسي الأصل المصري الإمام المشهور في علم النحو واللغة والرواية والدراية؛ كان علامة عصره وحافظ وقته ونادرة دهره.,"Abu Muhammad Abd Allah Ibn Abi al-Wahsh Bari Ibn Abd al-Jabbar Ibn Bari was a native of Egypt, but his family belonged to Jerusalem. His talents as a grammarian and philologer, the abundance and exactness of the oral information which he transmitted, and his general instruction obtained for him the reputation of the most learned man of the time, the greatest hafts of the age, and the phenix of the epoch."
أخذ علم العربية عن أبي بكر محمد ابن عبد الملك الشنتريني النحوي وأبي طالب عبد الجبار بن محمد بن علي المعافري القرطبي وغيرهما، وسمع الحديث على أبي صادق المديني وأبي عبد الله الرازي وغيرهما،,"He studied grammar under Abu Bakr Muhammad Ibn Abd al-Malik al-Shantarini, Abu Talib Abd al-Jabbar Ibn Muhammad Ibn Ali al-Maafiri al-Kortubi, and other masters in that art; he was taught Traditions by Abu Sadik al-Madini, Abu Abd Allah al-Razi, and others."
واطلع على أكثر كلام العرب، وله على كتاب الصحاح” للجوهري حواش فائقة أتى فيها بالغرائب، واستدرك عليه فيها مواضع كثيرة، وهي دالة على سعة علمه وغزارة مادته وعظم اطلاعه، وصحبه خلق كثير اشتغلوا عليه وانتفعوا به،”,"The greater part of the language spoken by the Arabs of the Desert was familiar to him, and he composed a book of excellent notes on al-Jawhari’s lexicon, the Sahah, in which he brought forward many curious examples and pointed out numerous mistakes committed by that author; this work is a proof of his extensive information, his great abilities, and his profound learning."
ومن جملة من أخذ عنه أبو موسى الجزولي صاحب المقدمة في النحو – وسيأتي ذكره إن شاء الله تعالى – وذكره في مقدمته ونقل عنه في آخرها. وكان عارفا بكتاب سيبويه وعلله،,"Amongst the crowd of pupils who studied under him and profited by his tuition, one of the most conspicuous was Abu Musa al-Jazuli, the author of the Mukaddama, or introduction to the science of grammar, of whom further notice shall be taken (in this volume). Al-Jazuli speaks of his master in the Mukaddama, and towards the end of it he gives some traditional information which he had learned from him. Ibn Bari was well acquainted with Sibawaih’s Kitab and with the examples adduced by that grammarian in support of his doctrines."
وكان إليه التصفح في ديوان الإنشاء، لا يصدر كتاب عن الدولة إلى ملك من ملوك النواحي إلا بعد أن يتصفحه ويصلح ما لعله فيه من خلل خفي، وهذه كانت وظيفة ابن بابشاذ – وقد ذكرت ذلك في ترجمته في حرف الطاء.,"He was supervisor of the Chancery Office (of Egypt, and every letter addressed by the government to foreign princes laid to pass through his hands before it could be sent off; his duty being to peruse it and correct the faults which might have escaped notice. Such also was the post held by Ibn Babshad, as we have already stated."
ولقيت بمصر جماعة من أصحابه وأخذت عنهم رواية وإجازة؛ ويحكى أنه كانت فيه غفلة، ولا يتكلف في كلامه، ولا يتقيد بالإعراب بل يسترسل في حديثه كيفما اتفق، حتى قال يوما لبعض تلامذته ممن يشتغل عليه بالنحو:,"I met in Egypt a number of persons who had studied under him, and they communicated to me some of the traditional information which they had obtained from him; in testimony of this, I procured from them certificates of license. It is related that Ibn Bari spoke his language very carelessly and that he paid little attention to the final vowels, using whichever came uppermost. This he carried to such an extent, that he said one day to a pupil who was studying grammar under him:"
اشتر لي قليل هندبا بعروقو، فقال له التلميذ: هندبا بعروقه، فعز عليه كلامه وقال له: لا تأخذه إلا بعروقو، وإن لم يكن بعروقو فما أريده. وكانت له ألفاظ من هذا الجنس لا يكترث بما يقوله ولا يتوقف على إعرابها.,"“Buy me a small quantity of spin age with the roots on hindabah bioruku.” The other replied (in correcting him): “Yes, hindabah biorukih.” Provoked with the observation, he exclaimed: “Do not take it without the roots bioruku; (repeating the fault) if it be without roots, I will not have it.” He used many other expressions of a similar kind, being quite indifferent to the manner in which he spoke, and paying no attention to the final vowels.”"
ورأيت له حواشي على درة الغواص في أوهام الخواص” للحريري، وله جزء لطيف في أغاليط الفقهاء، وله الرد على أبي محمد ابن الخشاب – المذكور في هذا الحرف – في الكتاب الذي بين فيه غلط ابن الحريري في المقامات، وانتصر لابن الحريري وما أقصر فيما عمله.”,"I have seen a collection of notes made by him on al-Hariri’s Durrat al-Ghawass; there is also a little book by him in which he points out the mistakes into which jurisconsults have fallen. Besides these works he composed an able defense of al-Hariri against Ibn al-Khashab, who had written a work in order to expose the blunders committed in the Makamas."
وكانت ولادته بمصر في الخامس من رجب سنة تسع وتسعين وأربعمائة. وتوفي بمصر ليلة السبت السابعة والعشرين من شوال سنة اثنتين وثمانين وخمسمائة، رحمه الله تعالى.,"Ibn Bari was born at Cairo on the fifth of Rajab, A. H. four hundred and ninety nine (March, A. D. one thousand one hundred and six); he died in the same city on the eve of Sunday, the twenty seventh of Shawwal, A.H. five hundred and eighty two (January, A. D. one thousand one hundred and eighty seven)."
وبري: بفتح الباء الموحدة وتشديد الراء المكسورة وبعدها ياء، وهو اسم علم يشبه النسبة.,"Bari is a proper name, though by its form it resembles a relative adjective."
العاضد,AL-AADID
أبو محمد عبد الله الملقب العاضد بن يوسف بن الحافظ بن محمد المستنصر بن الظاهر بن الحاكم بن العزيز بن المعز بن المنصور بن القائم بن المهدي، آخر ملوك مصر من العبيديين – وقد تقدم ذكر جماعة من أهل بيته وسيأتي ذكر الباقين؛,Abu Muhammad Abd Allah was the son of Yusuf Ibn al-Hafiz Ibn Muhammad Ibn al-Mustansir Ibn al-Zahir Ibn al-Hakim Ibn al-Aziz Ibn al-Muzz Ibn al-Mansur Ibn al-Kaem Ibn al-Mahdi. He bore the surname of al-Aadid and was the last Obaidite (Fatimitc) sovereigns of Egypt. We have already given notices on some members of his family and shall speak of the others in the ensuing portion of this work.
ولي المملكة بعد وفاة ابن عمه الفائز في التاريخ المذكور في ترجمته، وكان أبوه يوسف أحد الأخوين اللذين قتلهما عباس بعد الظافر – وقد سبق ذلك في ترجمة الظافر في حرف الهمزة – واستقر الأمر للعاضد المذكور اسما وللصالح بن رزيك – المذكور في حرف الطاء – جسما.,"AI-Aadid was raised to the throne on the death of his cousin al-Faez (in the month of Rajab, A. H. five hundred and fifty five). His father Yusuf was one of the two brothers who were assassinated hv Abbas on the death of al-Zafir, an event already noticed. Al-Aadid held merely a nominal authority, all the real power being in the hands of al-Salih Ibn Ruzzik."
وكان العاضد شديد التشيع متغاليا في سب الصحابة، رضوان الله عليهم وإذا رآى سنيا استحل دمه، وسار وزيره الصالح بن رزيك في أيامه سيرة مذمومة فإنه احتكر الغلات فارتفع سعرها، وقتل أمراء الدولة خشية منهم،,"This prince was a violent Shiite, most bitter in his execrations on the companions of Muhammad (who were partisan of Allah), and whenever he met a Sunnite he ordered him to be put to death. During his reign, the vizir al-Salih Ibn Ruzzik pursued a line of conduct highly reprehensible, forestalling all the provisions in order to raise their price, assassinating the great officers of the empire lest they should turn against him."
وأضعف أحوال الدولة المصرية فقتل مقاتلتها وأفنى ذوي الآراء والحزم منها، وكان كثير التطلع إلى ما في أيدي الناس من الأموال، وصادر أقواما ليس بينه وبينهم تعلق.,"and weakening all the resources of Egypt. He put the bravest of its officers to death, and left not a man of prudence or resolution in the country, whilst he displayed great ardor in seizing on the property of others and inflicting heavy fines on persons who never had the slightest business with him."
وفي أيام العاضد ورد أبو عبد الله الحسين بن نزار بن المستنصر من المغرب ومعه عساكر وحشود، فلما قارب بلاد مصر غدر به أصحابه وقبضوه وحملوه إلى العاضد فقتله صبرا، وذلك في سنة سبع وخمسين وخمسمائة في شهر رمضان، وقيل إن ذلك كان في أيام الحافظ عبد المجيد – هكذا قاله صاحب كتاب الدول المنقطعة” والله أعلم، ثم أعاد ذلك في أيام العاضد كما ذكرته أولا، والله أعلم بالصواب – وكان قد تلقب بالمنتصر بالله.”,"In the reign of al-Adid,his relation [Abu Abd Allah] al-Husain Ibn Nizar Ibn al-Mustansir advanced from Western Africa with a large body of troops, but, on approaching the Egyptian territory, he was betrayed by his followers and delivered up to al-Aadid, by whose orders he was put to death. This event occurred in the month of Ramadan, A. H. five hundred and fifty seven; but according to another statement, it happened in the reign of al-Hafiz Abd al-Majid. Al-Husain had assumed the title of al-Muntasir billah."
وقد تقدم في ترجمة شاور وأسد الدين شيركوه في حرف الشين ما يغني عن الإطالة في سبب انقراض دولته، واستيلاء الغز عليها وسيأتي في أخبار السلطان صلاح الدين، رحمه الله تعالى في حرف الياء طرف من ذلك أيضا.,In the life of Shawar and in that of Shirkuh we have noticed the causes which contributed to the fall of the Fatimite dynasty and placed the Ghozz family on the throne of Egypt; further observations on the same subject shall be presented to the reader in the life of Salah al-din; it is therefore unnecessary for us to enter into a long exposition of them here.
وسمعت من جماعة من المصريين يقولون: إن هؤلاء القوم في أوائل دولتهم قالوا لبعض العلماء: تكتب لنا ورقة تذكر فيها ألقابا تصلح للخلفاء، حتى إذا تولى واحد لقبوه ببعض تلك الألقاب،,"I have heard a number of Egyptians relate that when these people (the Fatimites) commenced their reign, they told one of the learned to write on a leaf of paper a series of surnames fitted to be borne by caliphs, so that they might select one of them for each of their princes when he came to the throne."
فكتب لهم ألقابا كثيرة، وآخر ما كتب في الورقة العاضد” فاتفق أن آخر من ولي منهم تلقب بالعاضد، وهذا من عجيب الاتفاق. وأيضا فإن العاضد في اللغة القاطع، يقال: عضدت الشيء فأنا عاضد له، إذا قطعته، فكأنه عاضد لدولتهم، وكذا كان لأنه قطعها.”,"This person wrote down a great many surnames, and the last on the list was al-Aadid; a singular coincidence with the fact, the last of their sovereigns bore that very title; it was observed also that, as a word employed in the language, al-Aadid means the cutter, and in fact it might be said that this al-Aadid rut short their dynasty."
وأخبرني أحد علماء المصريين أيضا أن العاضد المذكور في أواخر دولته رأى في منامه وهو بمدينة مصر وقد خرجت إليه عقرب من مسجد هو معروف بها، فلدغته فلما استيقظ ارتاع لذلك، فطلب بعض معبري الرؤية وقص عليهم المنام,"I was also informed by a learned Egyptian that, towards the end of his reign, al-Aadid dreamt, when in Old Cairo, that a scorpion came out of a well-known mosque there and stung him. When he awoke, he reflected with dread on what he had seen, and caused an interpreter of dreams to be brought in, to whom he related the vision."
فقال له: ينالك مكروه من شخص مقيم في هذا المسجد، فطلب والي مصر وقال له: تكشف عمن هو مقيم في المسجد الفلاني، وكان العاضد يعرف ذلك المسجد، فإذا رأيت به أحدا تحضره عندي.,"The answer he received was, that he should receive harm from a person sojourning in that mosque. Al-Aadid immediately sent for the governor of Old Cairo and ordered him to make a perquisition in a certain mosque which he named, and if he found any person sojourning in it, to bring him into his presence."
فمضى الوالي إلى المسجد فرأى فيه رجلا صوفيا فأخذه ودخل به على العاضد، فلما رآه سأله: من أين هو ومتى قدم البلاد وفي أي شيء قدم وهو يجاوبه عن كل سؤال، فلما ظهر له منه ضعف الحال والصدق والعجز عن إيصال المكروه إليه أعطاه شيئا وقال له: يا شيخ ادع لنا، وأطلق سبيله، فنهض من عنده وعاد إلى مسجده.,"The governor went there and found at it a Sufi man, whom he brought before al-Aadid. On seeing him, the prince asked where he was from, how long he had been in that country, and what motive had induced him to come there; to these questions he received satisfactory answers. Struck with the apparent veracity of the d/i, and believing that a person so miserable as he could not possibly do him any harm, he said to him: “O shaikh! pray for us;” and then dismissed him with a present. The returned again to his mosque,"
فلما استولى السلطان صلاح الدين وعزم على القبض على العاضد واستفتى الفقهاء في قتله، أفتوه بجواز ذلك لما كان عليه العاضد وأشياعه من انحلال العقيدة وفساد الاعتقاد وكثرة الوقوع في الصحابة والإستهتار بذلك.,"but when the sultan Salah al-din became master of the Country and formed the intention of seizing on al-Aadid and his partisans, he consulted the doctors of the law on the legality of the measure; they declared it lawful, inasmuch as al-Aadid followed heterodox opinions, to the perversion of the true belief, and frequently insulted the memory of the Prophet’s companions in the most public manner."
وكان أكثرهم مبالغة في الفتيا الصوفي المقيم في المسجد، وهو الشيخ نجم الدين الخبوشاني – الآتي ذكره في حرف الميم إن شاء الله تعالى – فإنه عدد مساوئ هؤلاء القوم وسلب عنهم الإيمان وأطال الكلام في ذلك، فصحت بذلك رؤيا العاضد.,"Now the strongest fatwa of any was that given by the Sufi who lived in the mosque just mentioned, and he was no less than the shaikh Najm al-din al-Khubashani, the jurisconsult whose life will be found in this volume. In his declaration, he summed up at great length the misdeeds of those people (the Fatimites) and declared them infidels. Al-Aadid’s dream was thus fulfilled."
وكانت ولادة العاضد يوم الثلاثاء لعشر بقين من المحرم سنة ست وأربعين وخمسمائة. وتوفي ليلة الاثنين لإحدى عشرة ليلة خلت من المحرم سنة سبع وستين وخمسمائة،,"This prince was born on Tuesday, the twentieth of Muharram, A.H. five hundred and forty six (May, A. D. one thousand one hundred and fifty one); he died on the eve of Monday, the twelfth of Muharram, A. H. five hundred and sixty seven (September, A.D. one thousand one hundred and seventy one)."
وقيل إن العاضد حصل له غيظ من شمس الدولة توران شاه بن أيوب أخي صلاح الدين فسم نفسه فمات، والله أعلم، رحمه الله تعالى. وقيل إنه مات يوم عاشوراء.,"It is reported that, in a paroxysm of rage against Shams al-Dawlat Turan Shah, he ended his days by poison. According to some accounts, he expired on the night of Ashuraa (the night preceding the tenth day of Muharram)."
ابن الرداد المؤذن,ABU AL-RADDAD
أبو الرداد عبد الله بن عبد السلام بن عبد الله بن الرداد المؤذن البصري، صاحب المقياس بمصر؛ كان رجلا صالحا وتولى مقياس النيل الجديد بجزيرة مصر، وجمع إليه جميع النظر في أمره وما يتعلق به في سنة ست وأربعين ومائتين، واستمرت الولاية في ولده إلى الآن.,"Abu al-Raddad Abd Allah Ibn Abd al-Salam Ibn Abd Allah Ibn al-Raddad, the muezzin and guardian of the Nilometer, was a native of Basra and a man of holy life. In the year two hundred and forty six of the Hijra (A.D. eight hundred and sixty or eight hundred and sixty one) he was appointed keeper of the new Nilometer erected in the island of (Rawda, near) Cairo, with the inspection and direction of everything connected with it. This office continues to be exercised by his descendants to the present time."
وتوفي في سنة تسع وسبعين ومائتين، وقيل سنة ست وستين ومائتين، والله أعلم.,"He died A. H. two hundred and seventy nine (A. D. eight hundred and ninety two or eight hundred and ninety three), or two hundred and sixty six (eight hundred and seventy nine or eight hundred and eighty)."
ذكره القضاعي في خطط مصر” وذكر قضية الجارية التي كانت تلقى في النيل، وذلك في فصل المقياس.”,"Al-Kuda’i speaks of him in his topographical description of Cairo, and also of the young girl whom they used formerly to throw into the Nil. These passages are to be found in the chapter on the Nilometer."
عبيد الله بن عبد الله,OBAID ALLAH IBN ABD ALLAH
أبو عبد الله عبيد الله بن عبد الله بن عتبة بن مسعود بن عاقل بن حبيب بن شمخ بن مخزوم بن صبح بن كاهل بن الحارث بن تميم بن سعد بن هزيل بن مدركة بن إلياس بن مضر بن نزار بن معد بن عدنان الهذلي، أحد الفقهاء السبعة بالمدينة – وقد تقدم ذكر أربعة منهم –,Abu Abd Allah Obaid Allah Ibn Abd Allah Ibn Otba Ibn Masud Ibn Aakil Ibn Habib Ibn Shamakh Ibn Makhzum Ibn Subh Ibn Kahil Ibn al-Harith Ibn Tamim Ibn Saad Ibn Hudail Ibn Mudrika Ibn al-Yas Ibn Mudar Ibn Nizar Ibn Maadd Ibn Adnan al-Hudali was one of the seven great jurisconsults of Medina. for these doctors four have been already noticed.)
وهذا عبيد الله ابن أخي عبد الله بن مسعود الصحابي، رضي الله عنه، وهو من أعلام التابعين، لقي خلقا كثيرا من الصحابة، رضوان الله عليهم، وسمع من ابن عباس وأبي هريرة وأم المؤمنين عائشة، رضي الله عنهم أجمعين،,"This Obaid Allah was grandson to the brother of Abd Allah Ibn Masud, one of Muhammad’s partisans. He held a high rank amongst the Tabis, having met and conversed with a great number of the Prophet’s companions; besides which he received Traditions from Ibn Abbas, Abu Huraira, and Aisha."
وروى عنه أبو الزناد والزهري وغيرهما، وقال الزهري: أدركت أربعة بحور، فذكر فيهم عبيد الله المذكور، وقال: سمعت من العلم شيئا كثيرا فظننت أني قد اكتفيت حتى لقيت عبيد الله فإذا كأني ليس في يدي شيء.,"Traditions were given on his authority by Abd al-Zinad, al-Zuhri, and others. The last-named hafiz said that he had seen four oceans (of knowledge), and that one of them was this Obaid Allah. He said again: “I received a great deal of traditional knowledge on the Science (of the law), and I thought that I had acquired a sufficiency; but on meeting Obaid Allah, I felt as if I possessed not the slightest particle of it.”"
وقال عمر بن عبد العزيز: لأن يكون لي مجلس من عبيد الله أحب إلي من الدنيا؛ وقال: والله إني لأشتري ليلة من ليالي عبيد الله بألف دينار من بيت المال،,(The caliph) Omar Ibn Abd al-Aziz was heard to say that for him a conversation with Obaid Allah was more precious than the world and all it contained. He said another time: “By Allah! for the advantage of passing of an evening with Obaid Allah I would give one thousand pieces of gold out of the public treasury.”
فقالوا: يا أمير المؤمنين، تقول هذا مع تحريك وشدة تحفظك فقال: أين يذهب بكم والله إني لأعود برأيه وبنصيحته وبهدايته على بيت مال المسلمين بألوف وألوف، إن في المحادثة تلقيحا للعقل، وترويحا للقلب، وتسريحا للهم، وتنقيحا للأدب.,"On hearing this, the persons present said: “How can you say so, Commander of the faithful! You who are so strict and scrupulous in such matters?” To this he replied: “Whither do your imaginations lead you? By Allah! to obtain his advice and counsel and guidance, I should have recourse to the public treasury for a thousand, nay for thousands of dinars: conversation like his gives fecundity to the intelligence and repose to the heart; it dissipates care and improves social manners.”"
وكان عالما ناسكا. وكانت وفاته سنة اثنتين ومائة، وقيل سنة تسع وتسعين، وقيل ثمان وتسعين للهجرة بالمدينة، رضي الله عنه.,"Obaid Allah was as pious as learned; he died at Medina, A. H. one hundred and two (A. D. seven hundred or seven hundred and one), but other statements say ninety nine or ninety eight."
ولما قال هذا الشعر قيل له: أتقول مثل هذا فقال: في اللدود، راحة المفؤود. وهو القائل: لابد للمصدور من أن ينفث.,"When he first pronounced these verses, he was asked how he (who was a grave man) could express himself in such a manner, to which he replied: “The man whose heart is wounded finds solace in complaining.” He was the author of the expression: “The man whose lungs are diseased cannot help spitting.”"
والهذلي: بضم الهاء وفتح الذال المعجمة وبعدها لام، هذه النسبة إلى هذيل بن مدركة كما تقدم في نسبه، وهي قبيلة كبيرة، وأكثر أهل وادي نخلة المجاور لمكة، حرسها الله تعالى، من هذه القبيلة.,"Hudali means belonging to Hudail; this is a large tribe, and the majority of those who inhabit Wadi Nakhla, near Mecca, belong to it."
وتوفي والده عبد الله سنة ست وثمانين للهجرة، رضي الله عنه، وكانت الرياسة في الجاهلية إلى جده صبح بن كاهل.,"Abd Allah, Obaid Allah’s father, died A. H. eighty six (A. D. seven hundred and five). At a time previous to the introduction of Islamism, the chieftainship of this tribe was exercised by his ancestor Subh Ibn Kahil."
المهدي عبيد الله,OBAID ALLAH THE MAHDI
أبو محمد عبيد الله، الملقب بالمهدي؛ وجدت في نسبه اختلافا كثيرا، قال صاحب تاريخ القيروان” هو عبيد الله بن الحسن بن علي بن محمد بن علي بن موسى بن جعفر بن محمد بن علي بن الحسين بن علي بن أبي طالب رضي الله عنه،”,"The genealogy of Abu Muhammad Obaid Allah, surnamed al-Mahdi (the directed by God, is a subject on which I have met with statements of the most discordant kind; the author of the History of Kairawan says that he was the son of al-Hasan Ibn Ali Ibn Muhammad Ibn Ali Ibn Musa Ibn Jaafar Ibn Muhammad Ibn Ali Ibn al-Husain Ibn Ali Ibn Abi Talib.”"
وقال غيره: هو عبيد الله بن محمد بن إسماعيل بن جعفر المذكور، وقيل هو علي بن الحسين بن أحمد بن عبد الله بن الحسن بن محمد بن علي بن الحسين بن علي بن أبي طالب رضي الله عنه،,"another historian calls him Obaid Allah the son of Muhammad Ibn Ismail Ibn Jaafar (Ibn Muhammad Ibn Ali, etc.) as before; a third states that his grandfather Ismail was the son of Ali Ibn al-Husain Ibn Ahmad Ibn Abd Allah Ibn al-Hasan Ibn Muhammad Ibn Ali Ibn al-Husain Ibn Ali Ibn Abi Talib."
وقيل هو عبيد الله بن التقي بن الوفي بن الرضي، وهؤلاء الثلاثة يقال لهم المستورون في ذات الله، والرضي المذكور بن محمد بن إسماعيل بن جعفر المذكور، واسم التقي الحسين، واسم الوفي أحمد، واسم الرضي عبد الله،,"others again call him the son of al-Taky (the fearer of God who was the son of al-Wafi (the perfect’, who was the son of al-Rida (him with whom God is well pleased! which three persons art- designated as the concealed m the essence of God; Rida was the son of Muhammad Ibn Ismail Ibn Jaafar (this Jaafar is the same person as he mentioned above); the real name of al-Taky was Husain, that of al-Wafi was Ahmad, and that of al-Rida was Abd Allah."
وإنما استتروا خوفا على أنفسهم لأنهم كانوا مطلوبين من جهة الخلفاء من بني العباس، لأنهم علموا أن فيهم من يروم الخلافة أسوة غيرهم من العلويين وقضاياهم ووقائعهم في ذلك مشهورة.,"they were called the concealed, because they lay hid through dread of being apprehended by the Abbasside who had been informed that one of them aspired to the caliphate, as others of Ali’s descendants, w hose adventures and enterprises are well known, had done before."
وإنما تسمى المهدي عبيد الله استتارا، هذا عند من يصحح نسبه، ففيه اختلاف كثير.,"the Mahdi was called Obaid Allah to conceal him more effectually. Such are the statements made by those who consider him to be really descended from al-Husain the son of Ali, and it may he observed how much their accounts are at variance:"
وأهل العلم بالأنساب من المحققين ينكرون دعواه في النسب، وقد تقدم في ترجمة الشريف عبد الله بن طباطبا ما جرى بينه وبين المعز عند وصوله إلى مصر وما كان من جواب المعز له، وفيه أيضا دلالة على ذلك، فإنه لو عرف نسبه لذكره وما احتاج إلى ذلك المجلس الذي ذكرناه هناك.,"moreover, among the persons learned in genealogies, the most exact investigators reject Obaid Allah’s pretensions to such an origin, and we have already related in the life of Abd Allah Ibn Tabataba what passed between that sharif and al-Muzz on the arrival of the latter in Egypt, with the answer which al-Muzz made to him when questioned on the subject; the words of that prince are in themselves a proof that he did not spring from al-Husain, otherwise he would have set forth his genealogy without having had recourse to the meeting of which we have there spoken."
ويقولون أيضا: إن اسمه سعيد ولقبه عبيد الله، وزوج أمه الحسين بن أحمد بن محمد بن عبد الله بن ميمون القداح، وسمي قداحا لأنه كان كحالا يقدح العين إذا نزل فيها الماء.,"They say also that his true name was Said, and Obaid Allah his surname; according to them, his mother was the wife of al-Husain Ibn Ahmad Ibn Muhammad Ibn Abd Allah Ibn Maimun; this Maimun was surnamed al-Kaddah the piercer, because he was an oculist and lanced eyes in which humors had settled."
وقيل إن المهدي لما وصل إلى سجلماسة ونما خبره إلى اليسع مالكها، وهو آخر ملوك بني مدرار، وقيل له: إن هذا هو الذي يدعو إلى بيعته أبو عبد الله الشيعي بأفريقية – وقد تقدم الكلام على ذلك في ترجمة أبي عبد الله في حرف الحاء – أخذه اليسع واعتقله،,"It is said also that when al-Mahdi arrived at Sijilmasa, Alyasaa, the sovereign of that city and the last prince of the Midrar dynasty, was informed that the stranger was the person whose rights Abu Abd Allah the Shiite was then proclaiming in the province of Africa; (of these proceedings we have already spoken). In consequence of this, Alyasaa imprisoned Obaid Allah."
فلما سمع أبو عبد الله الشيعي باعتقاله حشد جمعا كثيرا من كتامة وغيرها، وقصد سجلماسة لاستنقاذه، فلما بلغ اليسع خبر وصولهم قتل المهدي في السجن، فلما دنت العساكر من البلد هرب اليسع،,"but the Shiite, on learning the circumstance, collected a large body of troops from different tribes, and especially from that of Kitama, and marched against Sijilmasa with the intention of delivering the captive. Alyasaa, being informed of his design, put al-Mahdi to death in the prison, and then fled the city on the approach of the hostile army."
فدخل أبو عبد الله إلى السجن فوجد المهدي مقتولا وعنده رجل من أصحابه كان يخدمه، فخاف أبو عبد الله أن ينتقض عليه ما دبره من الأمر إن عرفت العساكر بقتل المهدي، فأخرج الرجل وقال: هذا هو المهدي؛ وبالجملة فأخباره مشهورة فلا حاجة إلى الإطالة فيها.,"Abu Abd Allah immediately entered the place in which al-Mahdi was confined, and found a servant of his, a devoted follower, staying by the corpse of his murdered master. Apprehending that all his plans, hitherto so successful, would come to ruin if the troops learned what had happened, he brought the servant out to them and said: “This is the Mahdi The rest of his history is so well known that it is needless to repeat it.”"
وهو أول من قام بهذا الأمر من بيتهم وادعى الخلافة بالمغرب، وكان داعيه أبا عبد الله الشيعي – المذكور في حرف الحاء – ولما استتب له الأمر قتله وقتل أخاه – كما ذكرناه في ترجمته –,"He was the first of that family who established his authority in Maghrib and maintained with success his pretensions to the caliphate. When he got the power into his own hands, he put his missionary Abu Abd Allah the Shiite and that person’s brother to death, as we have already mentioned."
وبنى المهدي بأفريقية وفرغ من بنائها في شوال سنة ثمان وثلثمائة، وكان شروعه فيها في ذي القعدة سنة ثلاث وثلثمائة، وبنى سور تونس وأحكم عمارتها وجدد فيها مواضع، فنسبت [المهدية] إليه.,"In the month of Zu al-Kaada, A. H. three hundred and three (May, A. D. nine hundred and sixteen), he laid the foundations of the city of al-Madhya in the province of Africa, and he finished its construction in the month of Shawwal, A. H. three hundred and eight (February-March, A. D. nine hundred and twenty one). He also fortified Tunis with a wall of great strength and repaired a number of its buildings. Al-Madhya was so called after him."
وملك بعده ولده القائم، ثم المنصور ولد القائم – وقد تقدم ذكره – ثم المعز بن المنصور، وهو الذي سير القائد جوهرا وملك الديار المصرية وبنى القاهرة، واستمرت دولتهم حتى انقرضت دولتهم على يد السلطان صلاح الدين رحمه الله تعالى.,"He was succeeded by his son al-Kaiem, on whose death al-Mansur, the son of al-Kaiem, ascended the throne. Of al-Mansur we have already spoken. After him came his son al-Muzz, he who sent his general Jawhar to the conquest of Egypt, where he founded Cairo. Their dynasty continued to reign in that country till overturned by Salah al-din."
وقد تقدم ذكر جماعة من حفدته وسيأتي ذكر باقيهم، إن شاء الله تعالى. ولأجل نسبتهم إليه يقال لهم العبيديون”، وهكذا ينسب إلى عبيد الله.”,"We have already given the lives of some of the princes descended from Obaid Allah, and shall notice the remainder in the sequel of this work: they were denominated Obaidites on account of their descent from him."
وكانت ولادته في سنة تسع وخمسين، وقيل سنة ستين ومائتين، وقيل ست وستين ومائتين بمدينة سلمية، وقيل بالكوفة، ودعي له بالخلافة على منابر رقادة والقيروان يوم الجمعة لتسع بقين من شهر ربيع الآخر سنة سبع وتسعين ومائتين، بعد رجوعه من سجلماسة، وقد جرى له بها ما جرى.,"His birth took place in the town of Salamiya, A. H. two hundred and fifty nine (A. D. eight hundred and seventy two or eight hundred and seventy three), or by other accounts in the year two hundred and sixty or two hundred and sixty six; but some say that he was born at Kuta. Prayers were first offered up for him as caliph from the pulpits of al-Rakkada and Kairawan, on Friday the twentieth of the latter Rabi, A. H. two hundred and ninety seven (January, A. D. nine hundred and ten); this was subsequently to his return from Sijilmasa and after his adventure there."
وكان ظهوره بسجلماسة يوم الأحد لسبع خلون من ذي الحجة سنة ست وتسعين ومائتين، وخرجت بلاد المغرب عن ولاية بني العباس. وتوفي ليلة الثلاثاء منتصف شهر ربيع الأول سنة اثنتين وعشرين وثلثمائة بالمهدية، رحمه الله تعالى.,"He made his appearance at Sijilmasa on Sunday the seventh of Zi Al-Hijja, A.H. two hundred and ninety six (August, A,D. nine hundred and nine). The province of Maghrib was thus withdrawn from the domination of the Abbasides. Obaid Allah died on the eve of Tuesday, the fifteenth of the first Rabi, A. H. three hundred and twenty two (March, A. D. nine hundred and thirty four), at al- Mahdiya."
وسلمية: بفتح السين المهملة واللام وكسر الميم وتشديد الياء المثناة من تحتها وتخفيفها أيضا مع سكون الميم، وهي بليدة بالشام من أعمال حمص.,"Salamiya is a town of Syria, situated in the government of Emessa."
ورقادة: بفتح الراء وتشديد القاف وبعد الألف دال مهملة ثم هاء ساكنة، بلدة بأفريقية،,Rakkada is a town in the province of Africa.
عبيد الله بن عبد الله بن طاهر,OBAID ALLAH IBN ABD ALLAH IBN TAHIR
أبو أحمد عبيد الله بن عبد الله بن طاهر بن الحسين بن مصعب بن رزيق بن ماهان الخزاعي؛ – تقدم ذكر أبيه وجده وما كانا عليه من التقدم وعلو المنزلة عند المأمون، وتوليتهما خراسان وغيرها –,"Abu Ahmad Obaid Allah al-Khuza’i was the son of Abd Allah Ibn Tahir Ibu al-Husain Ibn Musab Ibn Ruzaik Ibn Mahan. We have already spoken of his father and grandfather, and mentioned the high favor and esteem in which they were held by al-Mamun; we have also related how he appointed them to the government of Khorasan and other provinces."
وكان عبيد الله المذكور أميرا، ولي الشرطة ببغداد خلافة عن أخيه محمد بن عبد الله، ثم استقل بها بعد موت أخيه، وكان سيدا، وإليه انتهت رياسة أهله، وهو آخر من مات منهم رئيسا,"Obaid Allah held a military command under the caliph, and acted for some time as lieutenant for his brother Muhammad Ibn Abd Allah, who was chief of the police-guards (Shurta) at Baghdad; on the death of his brother, he was promoted to the vacant place, he ranked amongst the most eminent of the tribe of Kuda’a, and succeeded to the chieftainship over them; he was the last of the family who died in possession of that post."
ولهم من الكتب المصنفة كتاب الإشارة في أخبار الشعراء” وكتاب “رسالة في السياسة الملوكية” وكتاب مراسلاته لعبد الله بن المعتز، وكتاب “البراعة والفصاحة” وغير ذلك. وحدث عن الزبير بن بكار وغيره، وكان مترسلا شاعرا لطيفا حسن المقاصد جيد السبك رقيق الحاشية.”,"A number of works were composed by him, such as the Ishara indication containing a history of the poets; an epistolary treatise on government; a collection of letters addressed by him to Abd Allah Ibn al-Mutazz; the Kitab al-Baraat wa al-Fasahat (on the excellence of style and perspicuity), etc. He transmitted also some oral information on the authority of al-Zubair Ibn Bakkar and others. As an epistolary writer and a poet, he displayed an elegant imagination, a delicate taste, and a talent for conceiving and expressing with propriety the finest thoughts."
"ومن شعره، ثم وجدتها لأبي الطريف شاعر المعتمد الخليفة العباسي وزعم الصولي أن البحتري أنشده هذه الأبيات لنفسه، والله أعلم، وهي:
أتهجرون فتى أغري بكم تيها… لحق دعوة صب أن تجيبوها
أهدى إليكم على نأي تحيته… حيوا بأحسن منها أو فردوها","In one of his pieces he says: Does pride make you fly a youth who has disclosed your name (a hen whom he adore it), The supplications of a lover are entitled to an answer I From a distant land he sends you his salutation; return one yet kinder, or else return it simply."
"زموا المطايا غداة البين واحتملوا… وخلفوني على الأطلال أبكيها
شيعتهم فاسترابوا بي فقلت لهم… إني بعثت مع الأجمال أحدوها
قالوا فما نفس يعلو كذا صعدا… وما لعينك لا ترقا مآقيها","They bridled their camels on the morn of separation and departed with their loaded caravan, leaving me behind to weep over their abandoned dwellings. But I followed in their steps, and, to remove the suspicions [of the jealous guardian who surrounded my beloved), I said that I had been sent to drive the camels and cheer them with my song. “And what means, said they, “that sigh so deeply drawn? wherefore droop those eyelids?””"
"قلت التنفس من إدمان سيركم… ودمع عيني جار من قذى فيها
حتى إذا انجذبوا والليل معتكر… رفعت في جنحه صوتي أناديها
يا من به أنا هيمان ومختبل… هل لي إلى الوصل من عقبى أرجيها","“That sigh,” said I, “comes from this long and weary journey, and those tears are caused by some grains of dust which have fallen into my eyes.” But when they entered the land of Najd, and night had spread its deepest shades around, I raised my voice in the darkness to call on my beloved: “O thou who hast disordered my reason and enslaved my heart I shall I hope for the happiness of a fortunate meeting?”"
"ومن شعره:
واحربا من فراق قوم… هم المصابيح والحصون
والأسد والمزن والرواسي… والأمن والخفض والسكون
لم تتنكر لنا الليالي… حتى توفتهم المنون
فكل نار لنا قلوب… وكل ماء لنا عيون","Another of his pieces is as follows: O what deadly pangs were ours on the loss of those friends who were lights to guide, and forts to protect us! (In battle they were) Hons, (beneficence) gushing showers, (in danger) firm as mountains, (and for us) a safeguard and (sources of ease and tranquility. Fortune was never unkind to us till death removed them to another world. But now each burning fire is (an emblem of)our hearts, and each spring of water (the likeness of) our eyes."
"وله:
إن الأمير هو الذي… يضحي أميرا يوم عزله
إن زال سلطان الولا… ية لم يزل سلطان فضله","By the same: The true prince is he who, though deprived of authority, is still a prince (at heart]. Worldly power he may lose, but the power which his virtues give him can never cease."
"وله:
اقضي الحوائج ما استطع… ت وكن لهم أخيك فارج
فلخير أيام الفتى… يوم قضى فيه الحوائج وله ديوان شعر ونقتصر من نظمه على هذا القدر.","By the same: Render service as much as thou art able, and be ever ready to dispel the affliction of thy brother. The best days of a man’s life are those in which he renders service."
"وكان عبيد الله قد مرض فعاده الوزير، فلما انصرف عنه كتب إليه:
ما اعرف أحدا جزى العلة خيرا غيري، فإني جزيتها الخير، وشكرت نعمتها علي، إذ كانت إلى رؤيتك مؤدية، فأنا كالأعرأبي الذي جزى يوم البين خيرا فقال:”","Obaid Allah having fallen sick, was visited by the vizir, to whom, when he withdrew, he addressed a note containing these words: “I know of none but myself who ever felt gratitude to sickness; I feel obliged and grateful to it for its kindness, since it procured me the pleasure of seeing you. It is with me as with the Arab of the Desert, who blessed the day on which his beloved and her tribe departed for a distant land: ‘ Blessings,’ said be."
"جزى الله يوم البين خيرا فإنه… أرانا على علاته أم ثابت
أرانا ربيبات الخدور، ولم نكن… نراهن إلا بانتعات النواعت “","‘Blessings be on the day of separation despite the pains it causes I it was such a day which gave me a sight of (my beloved) Om Thabit. It allowed me to see maidens brought up in the inmost recesses of the tents, and whom I could never have seen but in the descriptions of those kind females who spoke to me of their beauty.’"
"قلت: ومثل هذا ما كتبه البحتري إلى أبي غانم وقد مرض فعاده الوزير، وهو قوله:
يا أبا غانم غنمت ولا زا… لت عهاد الوسمي تسقي بلادك
ليت أنا مثل اعتلالك نعت… ل على أن يعودنا من عادك
أبهجت زورة الوزير أودا… ك جميعا وأرغمت حسادك","A note similar to this was written by al-Bohtori to Abu Ghanim, who had fallen sick and was visited by the vizir: ‘You have been a gainer, O Aba Ghanim t and may genial showers never cease to shed abundance on your land! I should willingly consent to suffer as you have done, ‘were I to receive the visit of him who went to you. The honor which the vizir thus conferred upon you has caused joy to your friends and vexation to your enemies.’"
وكانت ولادته سنة ثلاث وعشرين ومائتين. وكانت وفاته ليلة السبت لاثنتي عشرة ليلة خلت من شوال سنة ثلثمائة ببغداد، ودفن بمقابر قريش، رحمه الله تعالى.,"He was born A.H. two hundred and twenty three (A.D. eight hundred and thirty seven or eight hundred and thirty eight); he died at Baghdad on the eve of Saturday the twelfth of the month of Shawwal, A. H. three hundred (May, A. D. nine hundred and thirteen), and was interred in the Cemetery of the Quraish tribe."
ولما مات أخوه سليمان بن عبد الله بن طاهر في سنة خمس وستين ومائتين وقف أخوه عبيد الله المذكور على قبره متكئا على قوسه ونظر إلى قبور أهله، وأنشد:,"He once visited the grave of his brother Suleiman Ibn Abd Allah, who died A. H. two hundred and sixty five, and there, leaning on his bow, he contemplated the family-tomb, and gave utterance to his feelings in the following lines."
"النفس ترقى بحزن في تراقيها… ودمعة العين تجري من مآقيها
لبقعة ما رأت عيني كقلتها… ولا ككثرة أحباب ثووا فيها","Sighs of sadness mount from my bosom, and tears flow from the orbits of my eyes, on beholding a spot so small inhabited by those for whom my affection was so great."
أبو الحكم المغربي,ABU Al-HAKAM Al-MAGHRIBI
أبو الحكم عبيد الله بن المظفر بن عبد الله بن محمد الباهلي، الحكيم الأديب المعروف بالمغربي؛ أصله من أهل المرية بالأندلس – وتقدم ذكرها – ومولده ببلاد اليمن.,"Abu al-Hakam Obaid Allah Ibn al-Muzaffar Ibn Abd Allah Ibn Muhammad al-Bahili, surnamed al-Maghribi, a physician and an elegant scholar, was born in Yemen, but he drew his descent from a family which inhabited Almeria in Spain."
ذكر أبو شجاع محمد بن علي بن الدهان الفرضي – الآتي ذكره إن شاء الله تعالى – في تاريخ جمعه أن أبا الحكم المذكور قدم بغداد وأقام بها مدة يعلم الصبيان، وأنه كان ذا معرفة بالأدب والطب والهندسة؛ انتهى كلام أبي شجاع وذكر مولده ووفاته.,"In an historical work compiled by Abu Shujaa Muhammad Ibn al-Dahhan al-Faradi ‘see his life in this work), it is stated that Abu al-Hakam went to Baghdad, where he kept a hoy’s school for some time, and that he had a knowledge of the belles-lettres, medicine, and geometry; then follow the dates of his birth and death.”"
وقال غيره: كان كامل الفضيلة، جمع بين الأدب والحكمة، وله ديوان شعر جيد، والخلاعة والمجون غالبة عليه.,"Another writer says of him: “He was a man of the highest accomplishments, and cultivated with equal success the belles-lettres and philosophy. There exists an edition of his poetical works, which are very good, “but their tone is in general licentious.”"
وذكر العماد الأصبهاني في  الخريدة ” أن أبا الحكم المذكور كان طبيب البيمارستان الذي كان يحمله أربعون جملا المستصحب في معسكر السلطان محمود السلجوقي حيث خيم، وكان السديد أبو الوفاء يحيى بن سعيد بن يحيى المظفر المعروف بابن المرخم الذي صار أقضى القضاة ببغداد في أيام الإمام المقتفي فاصدا وطبيبا في هذا البيمارستان،”,"The katib Imad al-din mentions in the Kharida that this Aba al-Hakam was attached as a physician to the camp-hospital which always followed the army of the Seljuk sultan Mahmud, and for the transporting of which forty camels were allotted. He says also that al-Sadid Abu al-Wafa Yahya Ibn Saied Ibn Yahya Ibn al-Muzaffar, who was afterwards chief kadi of Baghdad in the reign of the caliph al-Muktafi (liamr illah), and is better known by the surname of Ibn al-Murakhim, was a phlebotomist and a physician in the same hospital."
ثم إن العماد أثنى على أبي الحكم المذكور، وذكر فضله وما كان عليه، وذكر أن له كتابا سماه نهج الوضاعة لأولي الخلاعة”. ثم إن أبا الحكم المذكور انتقل إلى الشام وسكن دمشق، وله فيها أخبار وماجرايات ظريفه تدل على خفة روحه.”,"The katib then mentions Abi al-Hakam’s talents and conduct with high approbation and notices a work composed by him under the title of Nahj al-Wada’a Leoli al-Khala’a (path of humility marked out for the dissolute). He proceeds to state that Abu al-Hakam removed to Syria and settled at Damascus, where he had many amusing adventures indicative of his light-hearted disposition."
رأيت في ديوانه أن أبا الحسين أحمد بن منير الطرابلسي – المقدم ذكره في حرف الهمزة – كان عند الأمراء بني منقذ بقلعة شيزر، وكانوا مقبلين عليه، وكان بدمشق شاعر يقال له أبو الوحش سبع بن خلف بن محمد بن هبة الله الفقعسي، وكانوا يصغرون كنيته فيقولون وحيش” وكانت فيه دعابة، وبينه وبين أبي الحكم مودة وألفة متحدة، فعزم أبو الوحش أن يتوجه إلى شيزر يمدح بني منقذ ويسترفدهم،”,"I read the following anecdote respecting him in his Diwan: “Abi al-Husain Ibn Munir al-Tarabolusi” the same of whom we have spoken, was stopping at the castle of Shaizar with the emirs of the Munkid family, by whom he was treated with great attention, when a poet of Damascus, named Abu al-Wahsh, whose facetious disposition “rendered him the intimate friend and companion of Abu al-Hakam, resolved on visiting Shaizar, that he might recite laudatory poems to the Munkid princes and obtain gifts in return."
"فالتمس من أبي الحكم المذكور كتابا إلى ابن منير بالوصية عليه، فكتب أبو الحكم:
أبا الحسين استمع مقال فتى… عوجل فيما يقول فارتجلا
هذا أبو الوحش جاء ممتدح ال… قوم فنوه به إذا وصلا
واتل عليهم بحسن شرحك ما… أتلوه من حديثه جملا","He therefore asked Ahu ’l-Hakam for a letter of recommendation to Ibn Munir, and obtained one written in these terms: Hearken, Aba al-Husain! to the words of a man who, obliged to speak unprepared, utters his thoughts off-hand. Here is Abu al-Wahsh, who goes to praise the family [with whom you are residing); Taunt then his merit when he arrives, and repeat to them in your own excellent language, what I now relate to you respecting him."
"وخبر القوم أنه رجل… ما أبصر الناس مثله رجلا
تنوب عن وصفه شمائله… لا يبتغي عاقل به بدلا
وهو على خفة به أبدا… معترف أنه من الثقلا
يمت بالثلب والرقاعة والس… خف، وأما بما سواه فلا
إن أنت فاتحته لتخبر ما… يصدر عنه فتحت منه خلا","Tell them that he is a man the like of whom was never seen before: the qualities which they will find in him render unnecessary any description of mine; any other information than this no sensible man need require. Notwithstanding his continual levity (of conduct) he acknowledges that he is a heavy fellow. He is allied to silliness, stupidity, and folly; for other connections, he has none. If you essay to open him with the intention of discovering what he contains, you will open a vacuity. If he sojourn with you, treat him with indignity and contempt, but when he intends to set off, be officious in helping him."
"فسمه إن حل خطة الخسف وال… هون ورحب به إذا رحلا
وسقه السم إن ظفرت به… وأمزج له من لسانك العسلا","Give him poison to drink if you find the opportunity, and mix it for him with the honey of your tongue (flattering language).’"
"وله أشياء مستملحة، منها مقصورة هزلية ضاهى بها مقصورة ابن دريد، من جملتها:
وكل ملموم فلابد له… من فرقة لو لزقوه بالغرا","One of his most admired pieces is a humorous maksura (poem rhyming in a short a), written in imitation of Ibn Duraid’s, and which contains this verse: Things joined in close union must one day separate, even were they stuck together with glue."
وله مرثية في عماد الدين زنكي بن آق سنقر الأتابك – المقدم ذكره – شاب فيها الجد بالهزل والغالب على شعره الانطباع.,"He composed also an elegy on the death of Imad al-din Zinki, the son of Ak Sunkur; in this piece he has combined the opposite extremes of gravity and humor. The greater part of his poetry is characterized by the natural simplicity of its ideas and style."
وكانت ولادته في سنة ست وثمانين وأربعمائة باليمن، على ما حكاه ابن الدبيثي في ذيله. وتوفي ليلة الأربعاء رابع ذي القعدة سنة تسع وأربعين وخمسمائة، وقال ابن الدبيثي: توفي لساعتين خلتا من ليلة الأربعاء سادس ذي القعدة بدمشق، وهو الأصح، ودفن بباب الفراديس، رحمه الله تعالى.,"He was born in Yemen, A. H. hundred and eighty six. A. D. one thousand and ninety three or one thousand and ninety four), according to Ibn al-Dubaithi, in his supplement (to the History of Baghdad); he died at Damascus on the eve of Wednesday, the fourth of Zu al-Kaada, A. H. five hundred and forty nine (January, A. D. one thousand one hundred and fifty five); but Ibn al-Dubaithi says that his death took place after the second hour of the night which preceded the sixth day of Zu al-Kaada, which day was a Wednesday. He was interred at the Gate of al-Faradis."
والقاضي ابن المرخم المذكور هو الذي يقول فيه أبو القاسم هبة الله ابن الفضل الشاعر المعروف بابن القطان – الآتي ذكره إن شاء الله تعالى:-,"The kadi Ibn al-Murakhim, mentioned in this article, is the same person on whom the following lines were made by Hibat Allah Ibn al-Kattan, a poet of whom we shall give an account in this work."
"يا ابن المرخم صرت فينا قاضيا… خرف الزمان تراه أم جن الفلك
إن كنت تحكم بالنجوم فربما… أما بشرع محمد من أين لك","Ibn al-Murakhim, you have now become a kadi amongst us! say if it be fortune which has gone mad, or is it a prank of the stars? Were your judicial practice confined to judicial astrology, your decisions might be sometimes right, but how did you come to know the laws of Muhammad?."
عبد الرحمن بن أبي ليلى,ABD AL-RAHMAN IBN ABI LAILA
أبو عيسى عبد الرحمن بن أبي ليلى يسار، وقيل داود، بن بلال بن أحيحة ابن الجلاح الأنصاري ، وفي اسم أبيه خلاف غير هذا، كان من أكابر تابعي الكوفة،,"Abd Isa Abd al-Rahman Ibn Abi Laila Yasar Ibn Bilal Ibn Ohaiha Ibn al-Jullah al-Ansari was one of the principal Tabi who settled at Kufa. Different opinions are held respecting the true name of his father Abu Laila; some say it was Yasar, others Dawud, etc."
سمع علي بن أبي طالب وعثمان بن عفان وأبا أيوب الأنصاري وغيرهم، رضي الله عنهم، ويروى أنه سمع من عمر، رضي الله عنه، والحفاظ لا يثبتون سماعه من عمر،,"Ibn Abi Laila learned Traditions from Ali Ibn Abi Talib, Othman Ibn Affan, Abu Ayyub al-Ansari, and others; it is mentioned also that he received some Traditions from Omar, but this is a fact which no hafiz considers as well established."
وأبوه أبو ليلى له رواية عن النبي، صلى الله عليه وسلم، وشهد وقعة الجمل وكانت راية علي بن أبي طالب رضي الله عنه، معه. وسمع من عبد الرحمن: الشعبي ومجاهد وعبد الملك بن عمير وخلق سواهم، رضي الله عنهم.,"His father Abd Laila handed down a saying which he had heard uttered by the Prophet himself, and it was he who bore the standard of Ali at the battle of the Camel. Ibn Abi Laila received also Traditions from Abd al-Rahman al-Shabi, Mujahid, Abd al-Malik Ibn Omair, and a great number of others."
ولد لست سنين بقين من خلافة عمر، وقتل بدجيل، وقيل غرق في نهر البصرة، وقيل فقد بدير الجماجم سنة ثلاث وثمانين في وقعة ابن الأشعث، وقيل سنة إحدى، وقيل سنة اثنتين وثمانين للهجرة، رضي الله عنه.,"He was born (A. H. twenty one, A. D. six hundred and forty two) two years before the death of Omar, and was slain at the river Dujail, or drowned in the river of Basra; some say however that he was one of the missing after the battle with Ibn al-Ashath at Dair al-Jamajim in A. H. eighty three (A. D. seven hundred and two). Other accounts place his death in the years eighty one and eighty two of the Hijra."
الأوزاعي,AL-AWZAIE
أبو عمرو عبد الرحمن بن عمرو بن يحمد الأوزاعي إمام أهل الشام؛ لم يكن بالشام أعلم منه، قيل إنه أجاب في سبعين ألف مسألة، وكان يسكن بيروت.,"Abu Amr Abd al-Rahman Ibn Amr Ibn Yahmid al-Awzaie, the chief imam, or doctor of the law, among the Muslims of Syria, was the most learned man of that country in the science of jurisprudence. It is said that he gave the solution of seventy thousand legal questions. He dwelt at Beirut."
روي أن سفيان الثوري بلغه مقدم الأوزاعي فخرج حتى لقيه بذي طوى، فحل سفيان رأس بعيرة عن القطار ووضعه على رقبته، فكان إذا مر بجماعة قال: الطريق للشيخ. سمع من الزهري وعطاء وروى عنه الثوري وأخذ عنه عبد الله بن المبارك وجماعة كبيرة.,"It is related that when Sofian al-Thawri heard that al-Awzaie was coming, He went out to meet him, as far as Zi Tawa, and taking the halter of al-Auzaie’ camel, he placed it about his own neck, and as he went on, he called out to die different hands of people whom he met: “Make way for the master!” Al-Auzaie learned the Traditions from (Ibn Shihab) al-Zuhri and Ata (Ibn Abi Rabbah);he taught them to al-Thawri, who gave some on his authority, and he had besides a great number of other pupils, amongst whom was Abd Allah Ibn Al-Mubarak."
وكانت ولادته ببعلبك سنة ثمان وثمانين للهجرة، وقيل سنة ثلاث وتسعين. ومنشؤه بالبقاع، ثم نقلته أمه إلى بيروت. وكان فوق الربعة خفيف اللحية به سمرة، وكان يخضب بالحناء.,"He was born at Baalbek, A. H. eighty eight (A.D. seven hundred and seven), or ninety three; his childhood was passed at al-Bikaa, whence his mother removed him to Beirut. In stature he was above the middle size; his beard was thin, his complexion tawny, and his hair was usually dyed with henna."
وتوفي سنة سبع وخمسين ومائة يوم الأحد لليلتين بقيتا من صفر، وقيل في شهر ربيع الأول بمدينة بيروت، رحمه الله تعالى، ورثاه بعضهم بقوله:,"His death took place on Sunday, the twenty seventh of Safar (some say in the first Rabi), A. H. one hundred and fifty seven (January, A. D. seven hundred and seventy four), at the town of Beirut."
"جاد الحيا بالشام كل عشية… قبرا تضمن لحده الأوزاعي
قبر تضمن فيه طود شريعة… سقيا له من عالم نفاع
عرضت له الدنيا فأعرض مقلعا… عنها بزهد أيما إقلاع","May genial rains descend each evening on the tomb In Syria whose cavity contains al-Awzaie! a tomb which contains a mountain of legal knowledge blessings on that tomb from Him who knows, and who worketh good! The world offered itself to him, but he turned away in pious abnegation; Oh, with what resolution!"
وقبره في قرية على باب بيروت يقال لها حنتوس، وأهلها مسلمون، وهو مدفون في قبلة المسجد، وأهل القرية لا يعرفونه، بل يقولون: ها هنا رجل صالح ينزل عليه النور؛ ولا يعرفه إلا الخواص من الناس.,"His tomb is in a village called Hantus, situated outside the gate of Beirut and inhabited solely by Muslims. He lies buried in the kiblah of the mosque, but the people of the place do not know who is interred there; they merely say."
ذكر الحافظ ابن عساكر في تاريخ دمشق” أن الأوزاعي دخل الحمام ببيروت وكان لصاحب الحمام شغل، فأغلق الحمام عليه وذهب، ثم جاء ففتح الباب فوجده ميتا، قد وضع يده اليمنى تحت خده وهو مستقبل القبلة؛ وقيل أن امرأته فعلت ذلك، ولم تكن عامدة لذلك، فأمرها سعيد بن عبد العزيز بعتق رقبة.”,"It is stated by the hafiz Ibn Asakir, in his History of Damascus, that al-Awzaie went into a bath at Beirut, and the master of the establishment happening to be called away on some business, locked the door. When he returned, he went in and found al-Awzaie dead, with his left hand placed Under his cheek and his face turned towards Mecca. Others relate that it was his wife who locked I lie door undesignedly, and that Said Ibn Abd al-Aziz ordered her to set free a slave in expiation of her fault."
والأوزاعي: بفتح الهمزة وسكون الواو وفتح الزاي وبعد الألف عين مهملة هذه النسبة إلى الأوزاع، وهي بطن من ذي الكلاع من اليمن، وقيل بطن من همدان، واسمه مرثد بن زيد،,"Awzaie means belonging to Awzaa, which is a branch of a tribe in Yemen called Zi Kaliaa. Others state that his ancestor Awzaa belonged to the tribe of Hamdan, and that his real name was Marthad Ibn Zaid."
وقيل الأوزاع قرية بدمشق على طريق باب الفراديس، ولم يكن أبو عمرو منهم، وإنما نزل فيهم فنسب إليهم وهو من سبي اليمن.,"Some again say that al-Awzaie is a village near Damascus on the road proceeding from the Gate of al-Faradis, and that he drew his surname from thence; it-is true, say they, that he was not a native of the place, but he resided there for some time, having been one of the captives made by the Muslims when they first subdued Yemen."
وبيروت: بفتح الباء الموحدة وسكون الياء المثناة من تحتها وضم الراء وسكون الواو وفي آخرها تاء مثناة، وهي بليدة بساحل الشام أخذها الفرنج من المسلمين يوم الجمعة عاشر ذي الحجة سنة ثلاث وتسعين وخمسمائة.,"Hair At is a village on the coast of Syria; the Franks look it from the Muslims on Friday the tenth of Zi al-Hijja, A. H. five hundred and ninety three (A. D. one thousand one hundred and ninety three)."
ابن القاسم المالكي,IBN AL-KASIM AL-MALIKI
أبو عبد الله عبد الرحمن بن القاسم بن خالد بن جنادة العتقي بالولاء، الفقيه المالكي؛ جمع بين الزهد والعلم وتفقه بالإمام مالك رضي الله عنه ونظرائه، وصحب مالكا عشرين سنة،,"Abu Abd Allah Abd al-Rahman Ibn al-Kasim Ibn Khalid Ibn Junada, surnamed al-Otaki, by right of adoption, was a doctor of the sect of Malik, and not less distinguished for his knowledge of the law than for his severe self-mortification. He studied jurisprudence under Malik and other teachers of the same epoch, and he continued, during the space of twenty years, to follow Malik as a pupil."
وانتفع به أصحاب مالك بعد موت مالك، وهو صاحب المدونة” في مذهبهم، وهي من أجل كتبهم، وعنه أخذها سحنون.”,"On the death of that imam, his disciples studied with great profit under Ibn al-Kasim. He is the author of the Mudawannah (written collection), containing the doctrines peculiar to the Malikites, and esteemed by them as one of their very best works on the subject, he gave lessons to Suhnun in jurisprudence."
وكانت ولادته في سنة اثنتين، وقيل ثلاث وثلاثين ومائة، وقيل ثمان وعشرين وتوفي سنة إحدى وتسعين ومائة، ليلى الجمعة لسبع ليال مضين من صفر بمصر، ودفن خارج باب القرافة الصغرى قبالة قبر أشهب الفقيه المالكي، وزرت قبريهما، وهما بالقرب من السور، رحمهما الله تعالى.,"His birth is placed diversely, in the years one hundred and thirty two, one hundred and thirty three, and one hundred and twenty eight (A. D. seven hundred and forty five); he died at Old Cairo on the eve of Friday, the seventh of Safar, A. H. one hundred and ninety one (December, A. D. Eight hundred and six), and was interred in the cemetery outside the gate of the Lesser Karafa, opposite to the tomb of Ashhab, the Malikite doctor. I have visited those two monuments, which are situated near the city wall."
والعتقي: بضم العين وفتح التاء المثناة من فوقها وبعدها قاف، هذه النسبة إلى العتقاء، وليسوا من قبيلة واحدة بل هم من قبائل شتى، منهم حجر حمير، ومن سعد العشيرة، ومن كنانة مضر وغيرهم، وعامتهم بمصر.,"Otaki means belonging to the Otakaa (the liberated); these people were not all of the same tribe; some being descended from Hajar of (the tribe of) Himyar; others from Saad al-Ashira; others again from the Mudarite tribe of Kinana, etc. The great majority of them resided at Old Cairo,"
وعبد الرحمن المذكور مولى زبيد بن الحارث العتقي، وكان زبيد من حجر حمير، وقال عبد الله القضاعي: وكانت القبائل التي نزلت الظاهر العتقاء، وهم جماع من القبائل كانوا يقطعون على من أراد النبي صلى الله عليه وسلم، فبعث إليهم فأتى بهم أسرى فأعتقهم، فقيل لهم العتقاء.,"and the Abd al-Rahman of whom we are now speaking was a mawla to Zubaid Ibn al-Harith al-Otaki, who himself drew his descent from Hajar of Himyar. Abu Abd Allah al-Kuda’i says: “The tribes which settled in the Zahir (back ground) of Cairo were the Otakaa; this body of people consisted of hands belonging to various tribes, which waylaid the persons who went to visit the Prophet. In consequence of this conduct, he sent an expedition against them and had them all brought to him prisoners; he then gave them their liberty, and for this reason they were called the Otakaa.”"
ولما فتح عمرو بن العاص مصر، وكان ذلك يوم الجمعة مستهل المحرم سنة عشرين للهجرة، كان العتقاء معه معدودين في أهل الراية، وإنما قيل له أهل الراية لأن العرب كانوا يجعلون لكل بطن منهم راية يعرفون بها، ولم يكن لكل بطن من بطون أهل الراية من العدد ما يجعلون لكل بطن راية، فقال عمرو بن العاص:,"“When Amr Ibn al-Aas conquered Egypt, an event which took place on Friday, the first of Muharram, A. H. Twenty the Otakaa were with him and formed a portion of “the People of the Standard. These were so denominated for the following reason: The Arabs of each tribe had taken a distinctive standard, but some of the tribes were in such small numbers that a standard could not be granted to them; on which Amr Ibn al-Aas said."
أنا أجعل راية لا أنسبها إلى أحد، فتكون دعوتكم عليها، ففعلوا، فكان هذا الاسم كالنسب الجامع، وعليها كان ديوانهم.,"‘I shall establish a standard bearing the name of no particular tribe, and it shall be your rallying point.’ They consented to his proposal, and the title of the People of the Standard became a general denomination for them all, and such was the name by which they were designated on the muster-roll."
ولما فتحوا الإسكندرية ورجع عمرو إلى الفسطاط اختط الناس بها خططهم، ثم جاء العتقاء بعدهم فلم يجدوا موضعا يختطون فيه عند أهل الراية، فشكوا ذلك إلى عمرو، فقال معاوية ين حديج، وكان يتولى أمر الخطط: أرى لكم أن تظهروا على هذه القبائل فتتخذونه منزلا وتسمونه الظاهر،,"When Alexandria was taken, Amr returned to Fustat, and the different tribes marked out the grounds where they intended to build their dwellings. The Otakaa arrived afterwards, but not finding building-room where the People of the Standard had laid out their settlement, they made a complaint to Amr on the subject, and Muawiya Ibn Hudaij, who was director of the works, advised them to settle outside the other tribes and call the spot where they fixed their residence al-Zahir (the outside)."
ففعلوا ذلك، فقيل له أهل الظاهر” لذلك، ذكر هذا كله أبو عمرو محمد بن يوسف بن يعقوب التجيبي في كتاب “خطط مصر” وهي فائدة غريبة يحتاج إليها، فأحببت ذكرها.”,"They adopted his counsel, and they then became known by the name of the People of the Zahir. All this is taken from a Khitat, or topographical description of Cairo, by Abu Amr Muhammad Ibn Yusuf Ibn Yakub al-Tujibi; it is a useful piece of information and necessary to be known, for which reason I am induced to give it."
أبو سليمان الداراني,ABU SULEIMAN AL-DARANI
أبو سليمان عبد الرحمن بن أحمد بن عطية العنسي، الداراني الزاهد المشهور أحد رجال الطريقة؛ كان من جلة السادات، وأرباب الجد في المجاهدات.,"Abu Suleiman Abd al-Rahman Ibn Ahmad Ibn Aliya al-Ansi al-Darani, a person celebrated for his mortified life and one of the men of the path, held an eminent rank among the holy ascetics, and was one of those who were the most successful in their efforts to attain the communion with the divinity."
ومن كلامه: من أحسن في نهاره كفي في ليله، ومن أحسن في ليله كفي في نهاره، ومن صدق في ترك شهوة ذهب الله سبحانه وتعالى بها من قلبه، والله تعالى أكرم من أن يعذب قلبا بشهوة تركت له. ومن كلامه: أفضل الأعمال خلاف هوى النفس.,"A saying of his was: “He who doeth good works by day is protected (by Providence) during the night, and he who doeth good works by night is protected during the day.” He said also: “When a man seriously renounces his lusts, Almighty God removes them from his heart and he would lie too just to punish a heart for the lusts left in it (by Himself).” He said again: “The best of works is to resist the passions of one’s mind.”"
وقال: نمت ليلة عن وردي فإذا بحوراء تقول لي: تنام وأنا أربى لك في الخدور منذ خمسمائة عام وله كل معنى مليح. وكانت وفاته سنة خمس ومائتين، وقيل سنة خمس عشرة ومائتين، رضي الله عنه.,"He related also as follows: “I was saying my daily task of prayer, when sleep overcame me, and behold! a maiden of paradise stood before me, and said: ‘Thou sleeps, and yet I have been brought up for thee under the shelter of curtains during five hundred years!’” He pronounced a great number of fine maxims. His death happened in A. H. two hundred and five, or A. H. two hundred and fifteen."
والعنسي: بفتح العين المهملة وسكون النون وبعدها سين مهملة، هذه النسبة إلى بني عنس بن مالك بن أدد حي من مذحج ينسب أبو سليمان إليها.,"Ami means belonging to the tribe of Ant, who was the son of Malik Ibn Odad; it is a branch of the tribe of Madhij."
والداراني: بفتح الدال المهملة وبعد الألف راء مفتوحة وبعد الألف الثانية نون، هذه النسبة إلى داريا وهي قرية بغوطة دمشق، والنسبة إليها على هذه الصورة من شواذ النسب، والياء في داريا مشددة.,Darani means belonging to Dariya; Dariya is a village in the Ghuta or cultivated country around Damascus: this relative adjective is formed irregularly.
الفوراني,AL-FURANI
أبو القاسم عبد الرحمن بن محمد بن أحمد بن فوران الفوراني المروزي الفقيه الشافعي؛ كان مقدم الفقهاء الشافعية بمرو، وهو أصولي فروعي، أخذ الفقه عن أبي بكر القفال الشاشي،,Abu al-Kasim Abd al-Rahman Ibn Muhammad Ibn Ahmad Ibn Furan al-Furani was a native of Marw and chief doctor of the Shafiites in that city. He was profoundly learned in the dogmas of religion and the developments of the law. His master in jurisprudence was Abu Bakr al-Kaffal al-Shashi.
وصنف في الأصول والمذهب والخلاف والجدل والملل والنحل، وانتهت إليه رياسة الطائفة الشافعية، وطبق الأرض بالتلامذة، وله في المذهب الوجوه الجيدة، وصنف في المذهب كتاب الإبانة” وهو كتاب مفيد.”,"He composed works on the dogmas of the faith, on the doctrines of his sect, on the points of controversy subsisting between his sect and the others, on dialectics, and on the different religions and sects. Being then appointed the chief of the Shafiite community, he filled the land with disciples. In explaining the doctrines of al-Shafie, he treated some portions of them in a manner peculiar to himself and denoting great soundness of judgment. On these doctrines he drew up an instructive treatise, entitled al-Ibana (the elucidation)."
وسمعت بعض فضلاء المذهب يقول: إن إمام الحرمين كان يحضر حلقته وهو شاب يومئذ، وكان أبو القاسم لا ينصفه ولا يصغي إلى قوله لكونه شابا، فبقي في نفسه منه شيء، فمتى قال في  نهاية المطلب ” وقال بعد المصنفين كذا وغلط في ذلك، وشرع في الوقوع فيه، فمراده أبو القاسم الفوراني.”,"and I heard one of the learned say that when the Imam al-Haramain was a boy, he went to al-Furani’s lessons; but, on account of his youth, his remarks and observations did not receive from his master the attention which they deserved: from that time he always preserved a feeling of rancor against al-Furani, and it was he whom he had in view each time he says in his Nihayat al-Matlab: A certain author tags so and o, but is mistaken, which words he always follows up by an attack."
وكانت وفاته في شهر رمضان سنة إحدى وستين وأربعمائة بمدينة مرو، وهو ابن ثلاث وسبعين سنة، رحمه الله تعالى.,"Al-Furani died at Marw, in the month of Ramadan, A. H. four hundred and sixty one (June-July, A. D. one thousand and sixty nine) at the age of seventy-three years."
وذكره الحافظ عبد الغافر بن إسماعيل بن عبد الغافر الفارسي في سياق تاريخ نيسابور” وأثنى عليه.”,"The hafiz Abd al-Ghafir al-Farisi mentions him in his Siak, or continuation of History of Naisapur."
والفوراني: بضم الفاء وسكون الواو وفتح الراء وبعد الألف نون، هذه النسبة إلى جده فوران المذكور، هكذا ذكره السمعاني.,"“Furani is a relative adjective formed from Furan, the name of his great-grandfather.” Such is the observation made by al-Samaani."
أبو سعد المتولي,ABU SAAD AL-MUTAWALLI
أبو سعد عبد الرحمن بن محمد واسمه مأمون بن علي، وقيل إبراهيم، المعروف بالمتولي الفقيه الشافعي النيسابوري؛ كان جامعا بين العلم والدين وحسن السيرة وتحقيق المناظرة، له يد قوية في الأصول والفقه والخلاف،,"Abu Saad Abd al-Rahman the son of Muhammad (whose real name was Mamun, the son of Ali (or of Ibrahim it is said), and surnamed al-Mutawalli, was a doctor of the sect of al-Shafie and a native of Naisapur. To his great learning he united a profound spirit of piety; the rectitude of his conduct was not more admired than the scrupulous care with which he investigated legal questions; and in dogmatic theology, jurisprudence, and controversy he displayed abilities of the highest order."
تولى التدريس بالمدرسة النظامية بمدينة بغداد بعد وفاة الشيخ أبي إسحاق الشيرازي، رحمه الله تعالى، ثم عزل عنها قي بقية سنة ست وسبعين وأربعمائة وأعيد أبو النصر ابن الصباغ صاحب الشامل”، ثم عزل ابن الصباغ في سنة سبع وسبعين وأعيد أبو سعد المذكور واستمر عليها إلى حين وفاته.”,"On the death of the shaikh Abu Ishak al-Shirazi, he was appointed professor in the Nizamiya College at Baghdad; but towards the close of the year four hundred and seventy six (A. D. one thousand and eighty four), he was superseded by Abu Nasr Ibn al-Sabbagh, the author of the Shamil, who thus filled that post a second time, but was again removed from it in the following year, when Abu Saad al-Mutawalli was reinstated and continued to hold it till his death."
وذكر أبو عبد الله محمد بن عبد الملك بن إبراهيم الهمذاني في كتابه الذي ذيله على طبقات الشيخ أبي إسحاق الشيرازي في ذكر الفقهاء ما مثاله: حدثني أحمد بن سلامة المحتسب قال: لما جلس للتدريس أبو سعد عبد الرحمن واسمه مأمون بن علي المتولي بعد شيخنا، يعني أبا إسحاق الشيرازي، أنكر عليه الفقهاء استناده موضعه، وأرادوا منه أن يستعمل الأدب في الجلوس دونه،,"In the supplement to Abu Ishak al-Shirazi’s Tabakat, or Classification of the Jurisconsults, which was written by Abu Abd Allah Muhammad Ibn Abd al-Malik al-Hamadani, this author says: ‘‘Ahmad Ibn Salama the muhtasib related to me as follows: When Abu Saad al-Mutawalli took his seat as professor, on the death of our shaikh (meaning Abu Ishak al-Shirazi), the jurisconsults disapproved of his sitting in the place which had been occupied by their former doctor, and wished that he had given a mark of deference to his predecessor by sitting lower."
ففطن وقال له: اعلموا أنني لم أفرح في عمري إلا بشيئين: أحدهما إني جئت من وراء النهر ودخلت سرخس وعلي أثواب أخلاق لا تشبه ثياب أهل العلم، فحضرت مجلس أبي الحارث ابن أبي الفضل السرخسي، وجلست في أخريات أصحابه، فتكلموا في مسألة فقلت واعترضت، فلما انتهيت في نوبتي أمرني أبو الحارث بالتقدم، فتقدمت،,"Their feelings on the subject did not escape the penetration of Abu Saad, and he said to them: ‘Know that, during the course of my life, two events only gave me pleasure; the first, that I came from beyond the Oxus and entered Sarakhs in garments much used and not such as are worn by persons of learning: I then went to the conference held by Abu al-Harith Ibn Abi al-Fadl al-Sarakhsi and sat down behind his pupils: they then discussed a question, and I spoke upon it and made objections; when it came to my turn to speak again, Abu al-Harith bid me come forward and I obeyed."
ولما عادت نوبتي استدناني وقربني حتى جلست إلى جنبه، وقام بي وألحقني بأصحابه، فاستولى علي الفرح، والشيء الثاني حين أهلت للاستناد في موضع شيخنا أبي إسحاق، رحمه الله تعالى، فذلك أعظم النعم، وأوفى القسم.,"I again spoke in my turn, and he told me to draw nearer, till at last he called me to him and seated me by his side; he then stood up with me and admitted me into the number of his disciples. On this occasion I was over-powered with joy. The second circumstance which gave me pleasure was, to be judged worthy of succeeding our shaikh Abu Ishak, which is the greatest delight and favor I could ever hope to enjoy.’"
وتخرج على أبي سعد جماعة من الأئمة، وأخذ الفقه بمرو عن أبي القاسم عبد الرحمن الفوراني – المذكور قبله – وبمرو الروذ عن القاضي حسين بن محمد، وببخارى عن أبي سهل أحمد بن علي الأبيوردي،,"A number of eminent jurisconsults finished their studies under him; he himself had studied the law at Marw under Abi al-Kasim Abd al-Rahman al-Furani, at Marw al-Rauz under the Kadi Husain, and at Bokhara under Abi Sahl Ahmad Ibn Ali al-Abiwardi."
وسمع الحديث وصنف في الفقه كتاب تتمة الإبانة” تمم به “الإبانة” تصنيف شيخه الفوراني لكنه لم يكلمه وعاجلته المنية قبل إكماله،”,"He learned also the Traditions, and composed a work on jurisprudence, entitled Tatimmat al-Ibana, intended to form the completion of his master al-Furani’s treatise, the Ibana, but he did not live to finish it."
وكان قد انتهى فيه إلى كتاب الحدود، وأتمه من بعده جماعة منهم أبو الفتوح أسعد العجلي – المذكور في حرف الهمزة – وغيره، ولم يأتوا فيه بالمقصود ولا سلكوا طريقه، فإنه جمع في كتابه الغرائب من المسائل والوجوه الغريبة التي لا تكاد توجد في كتاب غيره،,"It only went as far as the chapter on punishments, but was terminated afterwards by the joint labors of some doctors, one of whom, Abu al-Futuh Asaad al-Ijli has been already noticed. They did not, however, follow the plan nor attain the object of the original author, who had collected into that treatise legal questions of the rarest occurrence, and extraordinary cases, scarcely ever to be found in any other book."
وله في الفرائض مختصر صغير وهو مفيد جدا، وله في الخلاف طريقة جامعة لأنواع المآخذ، وله في أصول الدين أيضا تصنيف صغير، وكل تصانيفه نافعة.,"Al-Mutawalli composed also a short but very instructive treatise on the division of inheritances, and he drew up a system of controversy containing the indication of the different manners in which questions may be discussed. Another of his works is a short treatise on the dogmas of the Muslim faith. All his writings are highly instructive."
وكانت ولادته سنة ست وعشرين وأربعمائة، وقيل سنة سبع وعشرين، بنيسابور، وتوفي ليلة الجمعة ثامن عشر شوال سنة ثمان وسبعين وأربعمائة ببغداد، ودفن بمقبرة باب أبرز، رحمه الله تعالى.,"He was born at Naisapur, A.H. four hundred and twenty six (A.D. one thousand and thirty four or one thousand and thirty five), some say A.H. four hundred and twenty seven; he died at Baghdad on the eve of Friday, the eighteenth of Shawwal, A. H. four hundred and seventy eight (February, A. D. one thousand and eighty six), and was interred in the cemetery at the Abrez Gate."
والمتولي: بضم الميم وفتح التاء المثناة من فوقها والواو وتشديد اللام المكسورة، ولم أعلم لأي معنى عرف بذلك، ولم يذكر السمعاني هذه النسبة.,"I do not know for what reason he received the surname of al-Mutawalli, neither does al-Samaani mention it."
فخر الدين ابن عساكر,FAKHR AL-DIN IBN ASAKIR THE JURISCONSULT
أبو منصور عبد الرحمن بن محمد بن الحسن بن هبة الله بن عبد الله بن الحسين الدمشقي الملقب فخر الدين المعروف بابن عساكر الفقيه الشافعي؛ كان إمام وقته في علمه ودينه،,"Abu Mansur Abd al-Rahman Ibn Muhammad Ibn al-Hasan Ibn Hibat Allah Ibn Abd Allah Ibn al-Husain al-Dimishki (native of Damascus, surnamed Fakhr al-din (glory of the faith) and generally known by the appellation of Ibn Asakir al-Fakih (the jurisconsult, was a doctor of the sect of al-Shafie, and the most eminent person of that age for his learning and piety."
تفقه على الشيخ قطب الدين أبي المعالي مسعود النيسابوري – الآتي ذكره في حرف الميم إن شاء الله تعالى – وصحبه زمانا وانتفع بصحبته وتزوج ابنته ثم استقل بنفسه ودرس بالقدس زمانا وبدمشق واشتغل عليه خلق كثير وتخرجوا عليه وصاروا أئمة وفضلاء.,"He studied jurisprudence under Kutb al-din Abu al-Maali Masud al-Naisapuri a shaikh whose life will be found in this work, and derived great profit from his tuition during the period in which he lived with him as a pupil. He then married the daughter of his master, and, confiding in his own abilities, he professed for some time at Jerusalem and Damascus. Many of those who attended his lessons and completed their studies under him rose to distinction as imams of great talent."
وكان مسددا في الفتاوى، وهو ابن أخي الحافظ أبي القاسم علي ابن عساكر صاحب تاريخ دمشق” – الآتي ذكره إن شاء الله تعالى – وخرج من بيتهم جماعة من العلماء والرؤساء.”,"The legal opinions which he gave as a mufti were held in high esteem for their correctness. He was brother’s son to the hafiz Abu al-Kasim Ali Ibn Asakir, author of the history of Damascus. This family produced a number of men eminent for their learning and for the exalted posts which they filled."
وكانت ولادته سنة خمسين وخمسمائة، ظنا، وكتب بخطه أن مولده سنة خمسين وخمسمائة. وتوفي في العاشر من رجب يوم الأربعاء سنة عشرين وستمائة بدمشق، رحمه الله تعالى، وزرت قبره مرارا بمقابر الصوفية ظاهر دمشق.,"Fakhr al-din was born, to the best of my opinion, A. H. five hundred and fifty (A. D. one thousand one hundred and fifty five or one thousand one hundred and fifty six), and a note in his own handwriting states that his birth took place in that year. He died at Damascus on Wednesday, the tenth of Rajab, A. H. six hundred and twenty (August, A. D. one thousand one hundred and twenty three). I have visited his tomb, which is situated in the Cemetery of the Sufis, outside Damascus."
أبو القاسم الزجاجي,ABU AL-KASIM AL-ZAJJAJI
أبو القاسم عبد الرحمن بن إسحاق الزجاجي النحوي البغدادي دارا ونشأة، النهاوندي أصلا ومولدا؛ كان إماما في علم النحو، وصنف فيه كتاب الجمل الكبرى” وهو كتاب نافع لولا طوله بكثرة الأمثلة.”,"Abu al-Kasim Abd al-Rahman Ibn Ishak al-Zajjaji was an inhabitant of Baghdad from his early youth, but by his birth he belonged to Nahawend, which was also the native place of his family. He was a master of the highest authority in the science of grammar, on which subject he wrote his Kitab al-Jumal al Kubra(the greater collection}, which is an instructive work, but extended to too great a length by the number of examples."
أخذ النحو عن محمد بن العباس اليزيدي وأبي بكر ابن دريد وأبي بكر ابن الأنباري، وصحب أبا إسحاق إبراهيم بن السري الزجاج – وقد تقدم ذكره – فنسب إليه وعرف به، وسكن دمشق وانتفع الناس به وتخرجوا عليه.,"He learned grammar from Muhammad Ibn al-Abbas al-Yazidi, Abu Bakr Ibn Du raid, and Abi Bakr Ibn al-Anbari; he had been also the private pupil of Abu Ishak Ibrahim Ibn al-Sari al-Zajjaj, and from this circumstance he obtained the surname of al-Zajjaji. Great numbers profited by his tuition and finished their studies under him at Damascus, where he had fixed his residence."
وتوفي في رجب سنة سبع وثلاثين، وقيل تسع وثلاثين وثلثمائة، وقيل في شهر رمضان سنة أربعين، والأول أصح، بدمشق وقيل بطبرية، رحمه الله تعالى. وكان قد خرج من دمشق مع ابن الحارث عامل الضياع الإخشيديه فمات بطبرية.,"His death took place in that city, in the month of Rajah, A. H. three hundred and thirty seven (January, A.D. nine hundred and forty nine); some say, but erroneously, in A. H. three hundred and thirty nine, or in Ramadan, A.H. three hundred and forty. It has been stated also that he died at Tiberias. (I have since discovered that) he left Damascus in company with Ibn al-Harith, the administrator of the estates belonging to the Ikhshide family, and (that) he died at Tiberias."
وكتابه الجمل” من الكتب المباركة لم يشتغل به أحد إلا وانتفع به، ويقال إنه صنفه بمكة، حرسها الله تعالى، وكان إذا فرغ من باب طاف اسبوعا ودعا الله تعالى أن يغفر له وأن ينفع به قارئه.”,"His work, the Junta!. is most instructive, and none ever studied it without deriving great profit from the information it conveys. It is said that he composed it at Mecca, and that on finishing each chapter, he went seven times round the Kaaba, praying the Almighty to pardon his sins and render his book useful to those who read it."
ابن يونس صاحب تاريخ مصر,IBN YUNUS THE HISTORIAN
أبو سعيد عبد الرحمن بن أبي الحسن أحمد بن أبي موسى يونس بن عبد الأعلى بن موسى بن ميسرة بن حفص بن حيان الصدفي المحدث المؤرخ المصري؛ كان خبيرا بأحوال الناس، ومطلعا على تواريخهم عارفا بما يقوله،,"Abu Saied Abd al-Rahman Ibn Abi ’l-Hasan Ahmad Ibn Abi Musa Yunus Ibn Abd al-Aala Ibn Musa Ibn Maisara Ibn Hafs Ibn Haiyan al-Sadafi was a native of Egypt, a traditionist and an historian. The information which he had acquired respecting eminent men, his acquaintance with the works in which their history was set forth, and the correctness of the facts which he adduces front personal knowledge, entitle him to the highest confidence."
جمع لمصر تاريخين: أحدهما وهو الأكبر يختص بالمصريين، والآخر وهو صغير يشتمل على ذكر الغرباء الواردين على مصر، وما أقصر فيهما، وقد ذيلهما أبو القاسم يحيى بن علي الحضرمي وبنى عليهما.,"He composed two Egyptian histories, the greater, containing the lives of natives of that country; and the less, giving an account of the most remarkable foreigners by whom it was visited. These works display no inferior talent, and have been continued, on the same plan, by Abu al-Kasim Yahya Ibn Ali al-Hadrami."
وهذا أبو سعيد المذكور هو حفيد يونس بن عبد الأعلى صاحب الإمام الشافعي رضي الله عنه، والناقل لأقواله الجديدة – وسيأتي ذكره في حرف الياء إن شاء الله تعالى –,"Ibn Saad was a grandson of Yunus Ibn Abd al-Aala, one of al-Shafie’s most distinguished disciples and a transmitter of that imam’s modern sayings; we shall give his life in this work."
وكانت وفاته يوم الأحد ودفن يوم الاثنين لست وعشرين ليلة خلت من جمادى الآخرة سنة سبع وأربعين وثلثمائة، رحمه الله تعالى، وصلى عليه أبو القاسم ابن الحجاج،,"Ibn Yunus died on Sunday, the twenty sixth of the latter Jumada, A. H. three hundred and forty seven (September, A. D. nine hundred and fifty eight); the funeral prayers were said over him the next day by Abu al-Kasim Ibn Hajjaj."
"ورثاه أبو عيسى عبد الرحمن بن إسماعيل بن عبد الله بن سليمان الخولاني الخشاب المصري النحوي العروضي بقوله:
بثثت علمك تشريقا وتغريبا… وعدت بعد لذيذ العيش مندوبا
أبا سعيد وما نألوك أن نشرت… عنك الدواوين تصديقا وتصويبا","and the following elegy was composed on his death by the grammarian and prosodial Abu Isa Abd al-Rahman Ibn Ismail Ibn Abd Allah Ibn Suleiman al-Khawlani al-Khashab, who was a native of Egypt: By thy books and thy lessons thou bast spread learning throughout the world, and after a happy life thou art become one of the lamented. And we, Abu Saied! shall not relax our dutiful efforts, till thy works, confirming and correcting (the statements of historians), have obtained a wide renown."
"ما زلت تلهج بالتاريخ تكتبه… حتى رأيناك في التاريخ مكتوبا
أرخت موتك في ذكري وفي صحفي… لمن يؤرخني إذ كنت محسوبا
نشرت عن مصر من سكانها علما… مبجلا بجمال القوم منصوبا
كشفت عن فخرهم للناس وما سجعت… ورق الحمام على الأغصان تطريبا","In writing history, thy ardor did not cease, till thy name appeared to us, enregistered in its annals. I have inscribed this fatal date on my mind and written it in my pages, that he may know’ it who records my death, if it happen that I leave a friend to regret me. Thou hast displayed a standard to make known the fame of those who dwell in Egypt, and hast set it up on the basis of their merit. Thou hast revealed their glory, among mankind as long as the voice of the turtle-dove is heard resounding in the groves."
"أعربت عن عرب نقبت عن نجب… سارت مناقبهم في الناس تنقيبا
أنشرت ميتهم حيا بنسبته… حتى كأن لم يمت إذ كان منسوبا
إن المكارم للإحسان موجبة… وفيك قد ركبت يا عبد تركيبا
حجبت عنا وما الدنيا بمظهرة… شخصا وإن جل إلا عاد محجوبا
كذلك الموت لا يبقي على أحد… مدى الليالي من الأحباب محبوبا","Thou hast pointed out their brilliant genius; thou hast selected the eminent; men whose talents attract investigation. Thou hast spread the fame of the illustrious dead, and they still live in the notices wherein thou traces their descent; mentioned thus, they seem not to have died. Noble qualities oblige to noble deeds; and in thee, O Abd al-Rahman! these qualities were firmly implanted. Thou art now hidden from our eyes; and let the world produce the greatest man it may, he too must disappear. Such are death’s doings; he never spares him who is cherished by his friends."
والصدفي: بفتح الصاد والدال المهملتين وبعدهما فاء، هذه النسبة إلى الصدف بن سهل، وهي قبيلة كبيرة من حمير نزلت مصر. والصدف بكسر الدال، وإنما تفتح في النسب كما قالوا في النسب إلى نمرة نمري، وهي قاعدة مطردة، وفيه لغة أخرى أنه الصدف – بفتح الدال.,"Sadafi means belonging to the tribe of al-Sadaf, the son of Sahl, a great branch of the tribe of Himyar, which settled in Egypt. This relative adjective is pronounced with an a in the second syllable, although the word from which it is derived has that syllable with ant; it is thus also with Namari, derived from namiry, and such is indeed the general rule (when the primitive has an t in the second syllable). [It must however be remarked that al-Sadif is sometimes pronounced al-Sadaf.]"
وتوفي أبو عيسى عبد الرحمن بن إسماعيل صاحب الأبيات المذكورة في صفر سنة ست وستين وثلثمائة، رحمه الله تعالى.,"Abu Isa Abd al-Rahman, author of the verses just given, died in the month of Safar, A. H. three hundred and sixty six (October, A.D. nine hundred and seventy six)."
ابن الأنباري النحوي,IBN AL-ANBARI THE GRAMMARIAN
أبو البركات عبد الرحمن بن أبي الوفاء محمد بن عبيد الله بن محمد بن عبيد الله بن أبي سعيد محمد بن الحسن بن سليمان الأنباري، الملقب كمال الدين، النحوي؛ كان من الأئمة المشار إليهم في علم النحو،,"Abu al-Barakat Abd al-Rahman Ibn Abi al-Wafa Muhammad Ibn Obaid Allah Ibn Abi Saied al-Anbari the grammarian, surname Kamal al-din (perfection of religion), was one of the most distinguished masters in the science he professed."
وسكن بغداد من صباه إلى أن مات، وتفقه على مذهب الشافعي، رضي الله عنه، بالمدرسة النظامية وتصدر لإقراء النحو بها،,"From his early youth till the time of his death he resided at Baghdad, where he studied, at the Nizamiya college, the system of jurisprudence peculiar to the Shafie sect, and gave lessons in grammar."
وقرأ اللغة على أبي منصور ابن الجواليقي، وصحب الشريف أبا السعادات هبة الله بن الشجري – الآتي ذكره في حرف الهاء إن شاء الله تعالى – وأخذ عنه وانتفع بصحبته، وتبحر في علم الأدب، واشتغل عليه خلق كثير وصاروا علماء، ولقيت جماعة منهم،,"He learned philology from Abu Mansur Ibn al-Jawaliki and had lived as a private pupil with the sharif Abu al-Saadat Hibat Allah Ibn al-Shajari, under whose tuition he made great progress and attained a profound knowledge of philology. His own lessons were attended by great numbers who afterwards became conspicuous for their learning, and with some of whom I was acquainted."
وصنف في النحو كتاب أسرار العربية” وهو سهل المأخذ كثير الفائدة، وله كتاب “الميزان” في النحو أيضا، وله كتاب في “طبقات الأدباء” جمع فيه المتقدمين والمتأخرين مع صغر حجمه، وكتبه كلها نافعة، وكان نفسه مباركا ما قرأ عليه أحد إلا وتميز.”,"He is the author of a grammatical work, easy to be understood and highly instructive, entitled Asrar al-Arabiya (secrets of the Arabic language); he composed also another treatise on the same subject, bearing the title of al-Mizan (the balance]. In a third work, which, though short, is comprehensive, he gives a chronological list Tabakat of the literary men, both ancient and modern. All his productions are replete with information, and his personal instructions were, by divine favor, so highly successful that none ever received them without rising to distinction."
وانقطع في آخر عمره في بيته مشتغلا بالعلم والعبادة وترك الدنيا ومجالسة أهلها، ولم يزل على سيرة حميدة.,"Towards the close of his life, he renounced the world and worldly society, and shut himself up in his chamber that he might pass his time in study and prayer; thus holding to the last a most praiseworthy conduct."
وكانت ولادته في شهر ربيع الآخر سنة ثلاث عشرة وخمسمائة، وتوفي ليلة الجمعة تاسع شعبان سنة سبع وسبعين وخمسمائة ببغداد، ودفن بباب أبرز بتربة الشيخ أبي إسحاق الشيرازي ، رحمه الله تعالى.,"His birth took place in the month of the latter Rabi, A. H. five hundred and thirteen, and his death on the eve of Friday, the nineth of Shaaban, A.H. five hundred and seventy seven (December, A.D.one thousand one hundred and eighty one), at Baghdad. He was interred at the Abrez Gate, in the mausoleum erected over the grave of Abu Ishak al-Shirazi."
والأنباري: بفتح الهمزة وسكون النون وبعدها باء موحدة وبعد الألف راء، هذه النسبة إلى الأنبار، بلدة قديمة على الفرات، بينها وبين بغداد عشرة فراسخ، وسميت الأنبار لأن كسرى كان يتخذ فيها أنابير الطعام، والأنابير: جمع الأنبار جمع نبر بكسر النون وبعدها راء، مثل نقس وأنقاس، والنبر: الهري الذي تجعل فيه الغلة، والنقس: بكسر النون وسكون القاف وبعده سين مهملة وهو المداد.,"Anbari means belonging to al-Anbar, which is a town of great antiquity situated on the Euphrates, at the distance of ten parasangs from Baghdad. It was so called because the Kosrae (or Persian king} had established granaries (anabir) there. Anabir is the plural of nibr, like the plural of Niks and Ankas."
أبو الفرج ابن الجوزي,ABU AL-FARAJ IBN AL-JAWZI
أبو الفرج عبد الرحمن بن أبي الحسن علي بن محمد بن علي بن عبيد الله بن عبد الله بن حمادى بن أحمد بن محمد بن جعفر الجوزي بن عبد الله بن القاسم بن النضر بن القاسم بن محمد بن عبد الله بن عبد الرحمن بن القاسم بن محمد بن أبي بكر الصديق ، رضي الله عنه، وبقية النسب معروف،,His genealogy is traced up as follows: Abu al-Faraj Abd al-Rahman Ibn Abi al-Hasan Ali Ibn Muhammad Ibn Air Ibn Obaid Allah Ibn Abd Allah Ibn Hummada Ibn Ahmad Ibn Muhammad Ibn Jaafar al-Jawzi Ibn Abd Allah Ibn al-Kasim Ibn al-Nadr Ibn al-Kasim Ibn Muhammad Ibu Abd Allah Ibn Abd al-Rahman Ibn al-Kasim Ibn Muhammad Ibn Abi Bakr al-Siddiq: the rest of the ancestry is well known.
القرشي التيمي البكري البغدادي الفقيه الحنبلي الواعظ الملقب جمال الدين الحافظ؛,"The hafiz Abu al-Faraj Ibn al-Jawzi, surnamed Jamal al-din (the beauty of religion), a celebrated preacher, a doctor of the sect of Ibn Hanbal and a native of Baghdad, was a member of the tribe of Taim, a branch of that of Quraish, and a descendant of the caliph Abu Bakr; he therefore bore the appellations of ab Korashi, al-Taimi, and al-Bakri."
كان علامة عصره وإمام وقته في الحديث وصناعة الوعظ. صنف في فنون عديدة، منها زاد المسير في علم التفسير” أربعة أجزاء أتى فيه بأشياء غريبة،”,"Ibn al-Jawzi was the most learned man of his time, the ablest traditionist and the first preacher of that epoch. He composed works on a variety of subjects, and one of them, the Zad al-Masir fi Elm al-Tafsir ‘provisions for the journey, being a treatise on the science of Quranic interpretation), forms four volumes and contains many novel facts and observations."
وله في الحديث تصانيف كثيرة، وله المنتظم” في التاريخ، وهو كبير، وله “الموضوعات” في أربعة أجزاء، ذكر فيها كل حديث موضوع، وله “تلقيح فهوم الأثر” على وضع كتاب “المعارف” لابن قتيبة، وبالجملة فكتبه أكثر من أن تعد.”,"He wrote also numerous treatises on the Traditions, and a great historical work, entitled al-Muntazim (the regularly arranged). Another of his productions, the Mawdus (forgeries), in four volumes, contains all the false traditions relative to Muhammad. He composed also the Talkih Fuhum al-Athar fructification of the intellect, for the use of those who are engaged in historical researches, which is drawn up on the plan of Ibn Kutaiba’s Kitab al-Maarif. We shall close this list by merely stating that his works are too numerous to be counted."
وكتب بخطه شيئا كثيرا، والناس يغالون في ذلك حتى يقولوا: إنه جمعت الكراريس التي كتبها وحسبت مدة عمره وقسمت الكراريس على المدة فكان ما خص كل يوم تسع كراريس، وهذا شيء عظيم لا يكاد يقبله العقل.,"The quantity of sheets which he wrote with his own hand was very great, but people exaggerate when they say that on summing up the number of kurrasas written by him and taking into account the length of his life, if the former he divided by the latter, it will give nine kurrasas a-day; but this is a result so extraordinary, that it can hardly be admitted by any reasonable man."
ويقال إنه جمعت براية أقلامه التي كتب بها حديث رسول الله صلى الله عليه وسلم فحصل منها شيء كثير، وأوصى أن يسخن بها الماء الذي يغسل به بعد موته، ففعل ذلك، فكفت وفضل منها.,"It is related also that the parings of the reed-pens with which he wrote the Traditions were gathered up and formed a large heap; these, in pursuance to his last orders, were employed to heat the water for washing his corpse, and there was even more than enough for the purpose."
"وله أشعار لطيفة، أنشدني له بعض الفضلاء يخاطب أهل بغداد:
عذيري من فتية بالعراق… قلوبهم بالجفا قلب
يرون العجيب كلام الغريب… وقول القريب فلا يعجب
ميازيبهم إن تندت بخير… إلى غير جيرانهم تقلب
وعذرهم عند توبيخهم… مغنية الحي ما تطرب","He composed some pretty verses, and the following, in which he addresses the people of Baghdad, were repeated to me by a person of talent: There are people in Iraq for whom I feel no friendship, but my excuse is this: their hearts are formed of churlishness. They listen with admiration to the words of a stranger, but those of their own townsmen attract no attention. If a neighbor profited by the water which Rowed from the roofs of their houses, they would turn the spout in another direction. And when reproached, their excuse is: That the voice of the songstress has no charms for the tribe to which she belongs."
وله أشعار كثيرة. وكانت له في مجالس الوعظ أجوبة نادرة، فمن أحسن ما يحكى عنه أنه وقع النزاع ببغداد بين أهل السنة والشيعة في المفاضلة بين أبي بكر وعلي، رضي الله عنهما، فرضي الكل بما يجيب به الشيخ أبو الفرج، فأقاما شخصا سأله عن ذلك وهو على الكرسي في مجلس وعظه،,"The quantity of verses which he composed is very great. At the assemblies which met to hear him preach, he had occasionally to answer questions addressed to him, and this he did with great readiness of wit. It is related that on a dispute between the Sunnites and Shiites of Baghdad about the relative merits of Abi Bakr and Ali, both parties agreed to abide by the opinion of the shaikh Abu al-Faraj: they in consequence deputed a person who questioned him on the subject when he was seated in the preacher’s chair."
فقال: أفضلهما من كانت ابنته تحته، ونزل في الحال حتى لا يراجع في ذلك، فقالت السنة: هو أبو بكر لأن ابنته عائشة رضي الله عنها تحت رسول الله صلى الله عليه وسلم، وقالت الشيعة: هو علي لأن فاطمة ابنة رسول الله صلى الله عليه وسلم، وهذا من لطائف الأجوبة، ولو حصل بعد الفكر التام وإمعان النظر كان في غاية الحسن فضلا عن البديهة.,"The reply which be made bears in Arabic two different meanings; the first, that the best of them was he whose daughter was married to the other man; and the second, that the best of them was lie who had married the daughter of the other man. He then withdrew promptly lest he should be questioned farther, and the Sunnites said: “He means Abu Bakr, because his daughter Aisha was married to the Prophet.” “Nay,” said the Shiites, “he means A li, because Fatima the “Prophet’s daughter, was married to him.” The answer was certainly very clever; had it even been the result of long reflexions and deep consideration, it would have been admirable, but coming as it did, without any previous preparation, it was still more so."
وله محاسن كثيرة يطول شرحها. وكانت ولادته بطريق التقريب سنة ثمان، وقيل عشر وخمسمائة.,It would he too long to enumerate the particular circumstances in which his character and talents appeared to great advantage. His birth is placed by approximation in A.H. five hundred and eight (A. D. one thousand one hundred and fourteen or one thousand one hundred and fifteen); but some accounts refer it to the year five hundred and ten.
وتوفي ليلة الجمعة ثاني عشر شهر رمضان سنة سبع وتسعين وخمسمائة ببغداد ودفن بباب حرب، وتوفي والده في سنة أربع عشرة وخمسمائة رحمهما الله تعالى.,"he died at Baghdad on the eve of Friday, the twelfth of Ramadan, A. H. five hundred and ninety seven (June, A. D. one thousand two hundred and one), and was interred at the gate of Harb. His father’s death took place in five hundred and fourteen (A. D. one thousand one hundred and twenty or one thousand one hundred and twenty one)."
والجوزي: بفتح الجيم وسكون الواو وبعدها زاي، هذه النسبة إلى فرضة الجوز، وهو موضع مشهور.,Jawzi means belonging to the port of al-Jawz which is a well-known place.
السهيلي,AL-SUHAILI
أبو القاسم وأبو زيد عبد الرحمن بن الخطيب أبي محمد عبد الله ابن الخطيب أبي عمر أحمد بن أبي الحسن أصبغ بن حسين بن سعدون بن رضوان بن فتوح، وهو الداخل إلى الأندلس. قال الحافظ أبو الخطاب ابن دحية: هكذا أملى علي نسبه – الخثعمي السهيلي,"Abu al-Kasim, surnamed also Abu Zaid, Abd al-Rahman al-Khathami al-Suhaili was the son of the khatib, or preacher, Abu Muhammad Abd Allah, the son of the khatib Abu Omar Ahmad, the son of Abu al-Hasan Asbagh, the son of Husain, the sun of Saadun, the son of Ridwan, the son of Futuh, who was the first of the family who came into Spain. “Such,” says Ibn Dihya, “is his genealogy as I took it down from his own lips.”"
الإمام المشهور صاحب كتاب الروض الأنف” في شرح سيرة رسول الله صلى الله عليه وسلم وله كتاب “التعريف والإعلام فيما أبهم في القرآن من الأسماء الأعلام”،”,"This is the celebrated imam who composed the commentary on (Ibn Hisham’s Sirat al-Rasul, or Life of the Prophet, entitled al-Rawd al-Onuf (the gardens of delight). In another work, the Kitab al-Tarif wa al-E’lam (book of information and indications, he has elucidated the proper names of doubtful pronunciation (or derivation) contained in the Quran."
وله كتاب نتائج الفكر” ومسألة رؤية الله تعالى في المنام، ورؤية النبي صلى الله عليه وسلم، ومسألة السر في عور الدجال، ومسائل كثيرة مفيدة. وقال ابن دحية: أنشدني وقال: إنه ما سأل الله تعالى بها حاجة إلا أعطاه إياها وكذلك من استعمل إنشادها وهي:”,"He wrote also the Nataij al-Fikr (offspring of reflexion); a treatise on the appearance of the Divinity or of the Prophet in dreams; another, entitled al-Sirr (the mystery), in which he examines why al-Dajjal (or Antichrist) is to be blind of one eye, with many other instructive disquisitions. The following piece of verse is given by Ibn Dihya, to whom al-Suhaili recited it with this remark: “I and every person who repeated it, when asking a favor from “Almighty God, obtained the fulfilment of their desire:”"
"يا من يرى ما في الضمير ويسمع… أنت المعد لكل ما يتوقع
يا من يرجى للشدائد كلها… يا من إليه المشتكى والمفزع
يا من خزائن رزقه في قول كن… امنن فإن الخير عندك أجمع
ما لي سوى فقري إليك وسيلة… فبالإفتقار إليك فقري أدفع","O Thou who knows the secret thoughts of soul, Thou are his ready support when misfortune befalls him. O Thou in whom the afflicted place their hopes of deliverance! Thou to whom they address their complaints and fly for refuge! Thou, the treasures of whose bounty are produced by a sole word of thine Be! grant my prayer, for with Thee is all good. My only mediator with Thee is my poverty, and that is yet more oppressive, joined as it is to the need in which I stand of your assistance."
"ما لي سوى قرعي لبابك حيلة… فلئن رددت فأي باب أقرع
ومن الذي أدعو وأهتف باسمه… إن كان فضلك عن فقيرك يمنع
حاشا لمجدك أن يقنط عاصيا… الفضل أجزل والمواهب أوسع","My only resource is now to knock at thy door; and if I am repulsed, at what door shall I knock? O Thou whom I implore and whose name I invoke, if Thy bounty be withheld from me. Thy needy creature, yet let not Thy glory plunge a sinner into despair; for Thy grace is abundant and Thy bounties are immense."
وأشعاره كثيرة وتصانيفه ممتعة، وكان ببلده يتسوغ بالعفاف ويتبلغ بالكفاف، حتى نمي خبره إلى صاحب مراكش فطلبه إليها وأحسن إليه، وأقبل بوجه الإقبال عليه، وأقام بها نحو ثلاثة أعوام.,"He composed a great deal of poetry, and as for other works, they are replete with information. He continued in his native place, leading a life of purity and subsisting on very slender means, till the sovereign of Morocco heard of his merit and invited him to that city. On his arrival, he met with a most favorable reception from the prince and was treated with the greatest kindness till his death, which occurred about three years afterwards."
ومولده سنة ثمان وخمسمائة بمدينة مالقة. وتوفي بحضرة مراكش يوم الخميس ودفن وقت الظهر، وهو السادس والعشرون من شعبان سنة إحدى وثمانين وخمسمائة، رحمه الله تعالى؛ وكان مكفوفا.,"He was born at Malaga, A. H. five hundred and eight (A.D. one thousand one hundred and fourteen or one thousand one hundred and fifteen, and he died at the city of Morocco on Thursday, the twenty sixth of Shaban, A.H. five hundred and eighty one (November, A.D. one thousand one hundred and eighty five); he was interred the same day at the hour of afternoon prayer. Al-Suhaili was deprived of the use of his sight."
والخثعمي: بفتح الخاء الموحدة وسكون الثاء المثلثة وفتح العين المهملة وبعدها ميم، هذه النسبة إلى خثعم بن أنمار، وهي قبيلة كبيرة، وفيه اختلاف.,"Khathami means belonging to Khatham Ibn Anmar, a great tribe so called, but other derivations are given of this adjective."
والسهيلي: بضم السين المهملة وفتح الهاء وسكون الياء المثناة من تحتها وبعدها لام، هذه النسبة إلى سهيل، وهي قرية بالقرب من مالقة، سميت باسم الكوكب لأنه لا يرى في جميع بلاد الأندلس إلا من جبل مطل عليها.,"Suhaili means belonging to Suhail, a village near Malaga, which received this name, because the only spot in all Spain from which the star Suhail could be seen was on the summit of a mountain at the foot of which this place was situated."
ومالقة: بفتح الميم وبعد الألف لام مفتوحة ثم قاف مفتوحة وبعدها هاء، وهي مدينة كبيرة بالأندلس، وقال السمعاني: بكسر اللام وهو غلط.,"Malaga is a great city in Spain; al-Samaani pronounces it Malign, but erroneously."
أبو مسلم الخراساني,ABU MUSLIM AL-KHORASANI
أبو مسلم عبد الرحمن بن مسلم، وقيل عثمان، الخراساني القائم بالدعوة العباسية، وقيل هو إبراهيم بن عثمان بن يسار بن شذوس بن جودرن من ولد بزرجمهر بن البختكان الفارسي، قال له إبراهيم الإمام ابن محمد بن علي بن عبد الله بن العباس بن عبد المطلب: غير اسمك فما يتم لنا الأمر حتى تغير اسمك، فسمى نفسه عبد الرحمن، والله أعلم.,"Abu Muslim Abd al-Rahman the son of Muslim, some say of Othman, al-Khorasani, was the champion and assertor of the rights of the Abbasides to the caliphate. According to some accounts, his name was Ibrahim the son of Othman Ibn Yasar Ibn Shadus Ibn Judern, a descendant of Buzarjmihr Ibn Bakhtikan the Persian, but he changed it to Abd al-Rahman at the desire of Ibrahim the imam Ibn Muhammad Ibn Ali Ibn Abd Allah Ibn al-Abbas Ibn Abd al-Muttalib, who said to him: “Change thy name or else our enterprise will not succeed.” God knows if this be true."
كان أبوه من رستاق فريذين من قرية تسمى سنجرد وكانت هذه القرية له مع عدة قرى، وقيل: إنه من قرية يقال لها ماخوان، على ثلاث فراسخ من مرو، وكان بعض الأحيان يجلب إلى الكوفة مواشي، ثم إنه قاطع على رستاق فريذين، فلحقه فيه عجز، وأنفذ عامل البلد إليه من يشخصه إلى الديوان،,"His father belonged to a village called Sanjird, situated in the canton (rustak) of Faridin; but some say that he was a native of Makhwan, a village three parasangs from Marw. This village and some others were his own property, and from time to time he exported cattle to Kufa. He then contracted to farm the revenue of Faridin, but at one period, in consequence of his inability to keep his engagements, the government agent sent a person to bring him before the court of administration."
وكان له عند أذين بنداذ ابن وستجان جارية اسمها وشيكة جلبها من الكوفة، فأخذ الجارية معه وهي حامل، وتنحى عن مؤدى خراجه آخذا إلى أذربيجان،,"He possessed at that time a slave girl called Washika, whom he had purchased at Kufa and confided to the care of Azin Ibn Bundad Ibn Wastijan; her, then pregnant, he took with him, and, to avoid meeting the officers empowered to make him pay in the amount of his yearly rent, he proceeded towards Azerbaijan."
فاجتاز على رستاق فاتق بعيسى بن معقل بن عمير أخي إدريس بن معقل جد أبي دلف العجلي فأقام عنده أياما، فرأى في منامه كأنه جلس للبول فخرج من إحليله نار وارتفعت في السماء وسدت الأفاق وأضاءت الأرض ووقعت بناحية المشرق،,"On his way, he passed through the canton of Fatik, when he met Isa Ibn Makil Ibn Omair, the brother of the Idris Ibn Makil who was grandfather to Abu Dulaf al-Ijli. He stopped with Isa for some days, and had there a dream in which it seemed to him that a fire proceeded from his loins and then mounted to the sky, whence it illuminated the earth as far as the horizon, after which it fell in an eastern direction."
فقص رؤياه على عيسى بن معقل فقال له: ما أشك أن في بطنها غلاما، ثم فارقه ومضى إلى أذربيجان ومات بها.,"He told his dream to Isa Ibn Makil, who replied: “I have no doubt but that she will bear a boy.” On quitting his host he went to Azerbaijan where he died."
ووضعت الجارية أبا مسلم، ونشأ عند عيسى، فلما ترعرع اختلف مع ولده إلى المكتب، فخرج أديبا لبيبا يشار إليه في صغره.,"and his slave brought forth Abu Muslim, who passed his first years at the house of Isa. When grown a boy, Aba Muslim went to the same school with Isa’s son, and on finishing his studies there, he attracted general attention by the learning and intelligence which he displayed at so early an age."
ثم إنه اجتمع على عيسى بن معقل وأخيه إدريس جد أبي دلف العجلي بقايا من الخراج تقاعدا من أجلها عن حضور مؤدى الخراج بأصبهان، فأنهى عامل أصبهان خبرهما إلى خالد بن عبد الله القسري والي العراقين، فأنفذ خالد من الكوفة من حملهما إليه بعد قبضه عليهما، فتركهما خالد في السجن، فصادفا فيه عاصم بن يونس العجلي محبوسا بسبب من أسباب الفساد، وقد كان عيسى بن معقل قبل أن يقبض عليه أنفذ أبا مسلم إلى قرية من رستاق فاتق لاحتمال غلتها،,"Soon after Isa Ibn Makil and his brother Edris allowed their arrears with the state to run up so high that they avoided going to the receivers of the revenue at Ispahan, and the admit of that place made the circumstance know n to Khalid Ibn Abd Allah al-Kasri, the governor of Arabian and Persian Iraq. Khalid, who was then at Kufa, had them arrested and brought before him, after which he cast them into prison, where they found (a relation of theirs) Asim Ibn Yunus al-Ijli, confined for some misdeed. Previously to this, Isa had sent Abu Muslim to bring him the crops from the territory of a certain village in the canton of Fatik."
فلما اتصل به خبر عيسى بن معقل باع ما كان احتمله من الغلة وأخذ ما كان اجتمع عنده من ثمنها ولحق بعيسى بن معقل، فأنزله عيسى بداره في بني عجل، وكان يختلف إلى السجن ويتعهد عيسى وإدريس ابني معقل.,"On his way back, Abu Muslim received information of his patron’s imprisonment, on which he sold all the corn he was bringing with him and took the price thereof to Isa, who immediately sent him to lodge in his own palace, in the quarter of the city inhabited by the people of the Ijlite tribe. He then made frequent visits to Isa and his brother Idris in their prison."
وكان قد قدم الكوفة جماعة من نقباء الإمام محمد بن علي بن عبد الله بن العباس بن عبد المطلب – الآتي ذكره إن شاء الله تعالى – مع عدة من الشيعة الخرسانية، فدخلوا على العجليين السجن مسلمين، فصادفوا أبا مسلم عندهم، فأعجبهم عقله ومعرفته وكلامه وأدبه، ومال هو إليهم,"and it happened that a number of nakibs (lieutenants) in the service of Muhammad Ibn Ali Ibn Abd Allah Ibn al-Abbas Ibn Abd al-Muttalib, who had just arrived at Kufa in company with some natives of Khorasan, devoted partisans of the Abbasides, and who went to the prison with the intention of paying their respects to the Ijlite prisoners, found Abu Muslim with them. His intelligence and knowledge, his elegant language and his learning struck them with admiration, nor were his own feelings less biased in their favor."
ثم عرف أمرهم وأنهم دعاة، واتفق مع ذلك هرب عيسى وإدريس من السجن، فعدل أبو مسلم من دور بني عجل إلى هؤلاء النقباء، ثم خرج معهم إلى مكة، حرسها الله تعالى، فأورد النقباء على إبراهيم بن محمد الإمام – المذكور في ترجمة أبيه محمد بن علي وقد تولى الإمامة بعد وفاة أبيه – عشرين ألف دينار ومائتي ألف درهم،,"Their intentions then became known to him, and he learned that they were missionaries in the service of the Abbaside family. Towards the same time, Isa and Idris effected their escape from. Prison, and Abo Muslim left the quarter where the Ijlites resided, and joined these nakibs, with whom he sometime afterwards proceeded to Mecca. On arriving there, they went to Ibrahim the son of Muhammad the Abbaside, who had succeeded to the imamate on the death of his father; and they presented him with twenty thousand pieces of gold and two hundred thousand pieces of silver. (Of this Ibrahim we shall speak again in the life of his father.)"
وأهدوا إليه أبا مسلم، فأعجب به وبمنطقه وعقله وأدبه، وقال لهم: هذا عضلة من العضل. وأقام أبو مسلم عند الإمام إبراهيم يخدمه حضرا وسفرا.,"They then introduced Abu Muslim, and Ibrahim, struck with his language, intelligence, and instruction, said to them: “This youth will be a calamity to crush the foe.” From that moment, Abu Muslim remained in Ibrahim’s service, accompanying him in his travels, and staying with him wherever he took up his residence."
ثم إن النقباء عادوا إلى إبراهيم الإمام وسألوه رجلا يقوم بأمر خراسان، فقال: إني قد جربت هذا الأصبهاني وعرفت ظاهره وباطنه فوجدته حجر الأرض، ثم دعا أبا مسلم وقلده الأمر وأرسله إلى خراسان وكان من أمره ما كان.,"After some time the nakibs called openly on the people to espouse the cause for them, and they asked Ibrahim for a man capable of directing the proceedings of their party in Khorasan. His reply was: “I have put this lspahanite to the test, and know his interior as well as his exterior; he is the whole rock of the earth (and trill crush all before him’.” He then called him in, and having appointed him to the direction of affairs, he dispatched him to Khorasan. Such was the commencement of Abu Muslim’s public career."
وكان إبراهيم الإمام قد أرسل إلى أهل خراسان سليمان بن كثير الحراني يدعوهم إلى أهل البيت، فلما بعث أبا مسلم أمر من هناك بالسمع والطاعة له، وأمره أن لا يخالف سليمان بن كثير، فكان أبو مسلم يختلف ما بين إبراهيم وسليمان.,"Previously to this, Ibrahim had commissioned Suleiman Ibn Kathir al-Harrani to proceed to Khorasan and make an appeal in favor of the People of the House. On sending Abu Muslim thither, he directed his partisans in that province to obey him as their chief, and at the same time he ordered Ahu Muslim to obey Suleiman Ibn Kathir; Abu Muslim then became the envoy who kept up the communications between Suleiman and the imam Ibrahim."
وقال المأمون، وقد ذكر أبو مسلم عنده: أجل ملوك الأرض ثلاثة، وهم اللذين قاموا بثقل الدول: الاسكندر وأردشير وأبو مسلم الخراساني.,"The caliph al-Mamun once said, on hearing Abu Muslim’s name mentioned: “The greatest princes of the earth were three in number, and each of them caused an empire to pass from one dynasty to another; I mean Alexander, Ardashir, and Abu Muslim the Khorasani.”"
وكان أبو مسلم يدعو الناس إلى رجل من بني هاشم وأقام على ذلك سنين وفعل في خراسان وتلك البلاد ما هو مشهور ولا حاجة إلى الإطالة بذكره.,"During a number of years, Abu Muslim continued his appeals to the people in favor of a person belonging to the family of Hashim, and performed in Khorasan and the neighboring places those deeds which are too well known to require relation here."
وكان مروان بن محمد، آخر ملوك بني أمية، يحتال على الوقوف على حقيقة الأمر وأن أبا مسلم إلى من يدعو منهم، فلم يزل على ذلك حتى ظهر له أن الدعاء لإبراهيم الإمام، وكان مقيما عند اخوته وأهله بالحميمة – الآتي ذكرها في ترجمة جده علي بن عبد الله بن العباس رضي الله عنهما –,"Marwan Ibn Muhammad (the last of the Omaiyides] employed every artifice to discover the true nature of these proceedings and the real person for whom Abu Muslim was making such exertions; and he found at length that this person was Ibrahim the imam, who was then residing with his brothers and relatives at al-Humaima, a place of which we shall speak again in the life of Ali Ibn Abd Allah Ibu al-Abbas."
فأرسل إليه وقبض عليه وأحضره إلى حران فأوصى إبراهيم بالأمر من بعده لأخيه عبد الله السفاح. ولما وصل إبراهيم إلى حران حبسه مروان بها ثم غمه بجراب طرح فيه نورة وجعل فيه رأسه وسد عليه إلى أن مات، وذلك في صفر سنة اثنتين وثلاثين ومائة،,"He immediately sent to have him arrested and brought to Harran; on which Ibrahim delegated his rights and authority to his ow n brother Abd Allah al-Saffah. When he arrived at Harran he was kept in confinement by Marwan, but after some time the latter had him thrust head foremost into a leather sack containing a quantity of quicklime; the mouth of the sack was then tied up and kept closed till the victim perished. This event took place in the month of Safar, A. H. one hundred and thirty two (Sept.-Oct. seven hundred and forty nine)."
وقيل إنه قتله غير هذه القتلة لكن هذا هو الأكثر، وكان عمره إحدى وخمسين سنة، وكان دفنه هناك داخل حران.,"It is said by some, that he was put to death in a different manner, but that which we have mentioned is borne out by the general opinion. Ibrahim was then fifty-one years of age; he was buried somewhere within the walls of Harran."
ثم صار أبو مسلم يدعو الناس إلى أبي العباس عبد الله بن محمد الملقب السفاح. وكان بنو أمية يمنعون بني هاشم من نكاح الحارثية للخبر المروي في ذلك أن هذا الأمر يتم لابن الحارثيه،,"and Abu Muslim immediately called on the people to support the rights of Abu al-Abbas Abd Allah Ibn Muhammad, surnamed al-Saffah. It had been a rule with the Omaiyides to prevent the descendants of Hashim from marrying any woman belonging to the tribe of Harith, on account of a prediction which declared that this business (of the Abbaside conspiracy) would terminate successfully by the accession of a Harithide female’s son (Ibn al-Harithiya’ to the supreme power."
فلما قام عمر بن عبد العزيز بالأمر أتاه محمد بن علي وقال: إني أردت أن اتزوج ابنة خالي من بني الحارث بن كعب، أفتأذن لي قال: تزوج من شئت، فتزوج ريطة بنت عبيد الله بن عبد الله بن عبد المدان بن الركال بن قطن بن زياد بن الحارث بن كعب، فأولدها السفاح المذكور، فتولى الخلافة.,"When Omar Ibn Abd al-Aziz was raised to the caliphate, Muhammad Ibn Ali went to him and said: “I wish to marry the daughter of my maternal uncle, who is of the tribe of Harith Ibn Kaab; will you give me your permission?” ”Marry whom you like,” replied Omar; on which he took to wife Raita the daughter of Obaid Allah, who was the son of Abd Allah al-Madan, the son of al-Rakkal, the son of Katan, the son of Ziad, the son of al-Harith Ibn Kaab. This woman bore him a son who was the al-Saffah above-mentioned."
ووصف المدائني أبا مسلم فقال: كان قصيرا أسمر جميلا حلوا نقي البشرة أحور العين عريض الجبهة حسن اللحية وافرها طويل الشعرة طويل الظهر قصير الساق والفخذ خافض الصوت، فصيحا بالعربية والفارسية حلو المنطق راوية للشعر عالما بالأمور، لم ير ضاحكا ولا مازحا إلا في وقته ولا يكاد يقطب في شيء من أحواله،,"Al-Madaini gives the following description of Abu Muslim’s person: “He was low in stature, of a tawny complexion, with handsome features and engaging manners; his skin was clear, his eyes large, his forehead lofty, his beard ample and bushy, his hair long and his back also, his legs and thighs short, and his voice soft; he spoke Arabic and Persian with’ elegance and discoursed agreeably; he could recite many poems, and had groat skill in conducting public affairs. He was never observed to laugh, and he never condescended to jest except at proper times."
تأتيه الفتوحات العظام فلا يظهر عليه أثر السرور، وتنزل به الحوادث الفادحة فلا يرى مكتئبا، وإذا غضب لم يستفزه الغضب، ولا يأتي النساء في السنة إلا مرة واحدة، ويقول: الجماع جنون ويكفي الإنسان أن يجن في السنة مرة، وكان من أشد الناس غيرة,"The gravest events could hardly disturb the serenity of his countenance; he received news of the most important victories without expressing the least symptom of joy; under the greatest reverses of fortune he never betrayed the slightest uneasiness; and when angered, he never lost his self-command. He abstained from intercourse with females, except once in each year. ‘Such an act,’ said he, ‘is a “sort of folly, and it is quite enough for a man to be mad once a year.’ With all this, he was the most jealous of mortals."
وكان له إخوة من جملتهم يسار جد علي بن حمزة بن عمارة بن حمزة بن يسار الأصبهاني. وكانت ولادته في سنة مائة للهجرة، والخليفة يومئذ عمر بن عبد العزيز رضي الله عنه، في رستاق فاتق، بقرية يقال لها ناوانه، ويدعي أهل مدينة جي الأصبهانية أن مولده بها.,"Abu Muslim had some brothers, one of whom was Yasar, the grandfather of Ali Ibn Hamza Ibn Omara Ibn Hamza ibn Yasar al-Ispahani. The birth of Abu Muslim took place A.H. one hundred (A. D. seven hundred and eighteen or seven hundred and nineteen) in the caliphate of Omar Ibn Abd al-Aziz, at a village called Nawanah in the canton of Fatik. The natives of Jai, the quarter of Ispahan so called, pretend that he was born in their city."
"ولما ظهر بخراسان كان أول ظهوره بمرو يوم الجمعة لتسع بقين، وقال الخطيب لخمس بقين من شهر رمضان سنة تسع وعشرين ومائة، والوالي بخراسان يومئذ نصر بن سيار الليثي من جهة مروان بن محمد آخر ملوك بني أمية، فكتب نصر إلى مروان:
أرى جذعا إن يئن لم يقو ريض… عليه، فبادر قبل أن يثني الجذع","He made his first public appearance in Khorasan at the city of Marw, on Friday the twenty first, or according to al-Khatib (al-Baghdadi) on the twenty fifth of Ramadan, A. H. one hundred and twenty nine (June, A. D. seven hundred and forty seven). Nasr Ibn Saiyar al-Laithi, who was then governor of Khorasan for Marwan Ibn Muhammad, the last of the Omaiyides and who discovered what was pasting’, then wrote the following line to the caliph: I see here a young horse who will never be broken in, if once he casts his first teeth; hasten then, before he gets his second teeth."
وكان مروان مشغولا عنه بغيره من الخوارج بالجزيرة الفراتية وغيرها منهم الضحاك بن قيس الحروري وغيره فلم يجبه عن كتابه، وأبو مسلم يوم ذاك في خمسين رجلا، فكتب إليه ثانية قول أبي مريم عبد الله بن إسماعيل البجلي الكوفي وهو من جملة أبيات كثيرة، وكان أبو مريم منقطعا إلى نصر بن سيار وكان له مكتب بخراسان:,"To this, Marwan made no reply, being then engaged in quelling some insurrections which had broken out in Mesopotamia and other provinces [one of which was headed by al-Dahhak Ibn Kais al-Haruri. Abu Muslim had at that time only fifty followers. The governor then wrote to Marwan a second letter, containing the following verses [extracted from a long poem composed by a poet whom he had in his service, and who kept a school in Khorasan. This poet, whose name was Abu Maryam Abd Allah Ibn Ismail, was a member of the tribe of Bajila and a native of Kufa."
"أرى خلل الرماد وميض نار… ويوشك أن يكون لها ضرام
فإن النار بالزندين تورى… وإن الحرب أولها كلام
لئن لم يطفها عقلاء قوم… يكون وقودها جثث وهام
أقول من التعجب ليت شعري… أأيقاظ أمية أم نيام
فإن كانوا لحينهم نياما… فقل قوموا فقد حان القيام","I see fire glimmer under the ashes, and it will soon burst out in flames. Fire is produced by the friction of wood, and war has its beginning in discourses. If men of prudence do not extinguish it, human heads and bodies will be its fuel. O that I knew whether the sons of Omaiya be awake or sunk in sleep. If they are sleeping in such times as these, say to them: “Arise, the hour is come!”"
واشتدت شوكة أبي مسلم فهرب نصر من خراسان وقصد العراق، فمات في الطريق بناحية ساوة، وقيل أنه مرض بالري وحمل إلى ساوة وهي بالقرب من همذان، فمات بها في شهر ربيع الأول سنة إحدى وثلاثين ومائة، وكانت ولايته بخراسان عشر سنين.,"The answer to this did not arrive, and Ahu Muslim’s power became so great that Nasr had to abandon Khorasan, and was retreating to Iraq when he died on the way, near Sawa, a place not far from Hamadan. His death took place in the month of the first Rabi, A. H. one hundred and thirty one (November, A.D. seven hundred and forty eight). [He had governed Khorasan ten years."
وفي يوم الثلاثاء لليلتين بقيتا من المحرم سنة اثنتين وثلاثين ومائة وثب أبو مسلم على علي بن جديع بن علي الكرماني بنيسابور فقتله بعد أن قيده وحبسه، وقعد في الدست وسلم عليه بالإمرة وصلى وخطب ودعا للسفاح أبي العباس عبد الله بن محمد أول خلفاء بني العباس،,"On Tuesday the twenty eighth of Muharram, A. H. one hundred and thirty two (September, A.D. seven hundred and forty nine), Abu Muslim attacked and imprisoned Ali Ibn Judai’ Ibn Ali al-Kirmani at Naisapur; he then put him to death, and having seated himself in the chair of state, he was saluted governor, after which he officiated at the public prayer and pronounced the khutbah, imploring the blessing of God on al-Saffah Abu al-Abbas Abd Allah Ibn Muhammad, the first caliph of the family of al-Abbas."
وصفت له خراسان وانقطعت عنها ولاية بني أمية. ثم سير العساكر لقتال مروان بن محمد، وظهر السفاح بالكوفة وبويع بالخلافة ليلة الجمعة لثلاث عشرة ليلة خلت من شهر ربيع الآخر وقيل الأول سنة اثنتين وثلاثين ومائة، وقيل غير هذا التاريخ.,"Khorasan then submitted to him without resistance, and the authority of the Omaiyides having ceased throughout the province, he dispatched an army against Marwan Ibn Muhammad. The same year, on the eve of Friday the thirteenth of the latter Rabi (the twenty fifth of November, A. D. seven hundred and forty nine), al-Saffah was proclaimed caliph at Kufa, where he suddenly made his appearance. Other dates are assigned, however, to this event."
وتجهزت العساكر الخراسانية وغيرها من جهة السفاح لقصد مروان بن محمد ومقدمها عبد الله بن علي عم السفاح، فتقدم مروان إلى الزاب، النهر الذي بين الموصل وإربل، وكانت الوقعة على كشاف – بضم الكاف وهي قرية هناك -، وانكسر عسكر مروان وهرب إلى الشام، فتبعه عبد الله بجيوشه، فهرب إلى مصر، فأقام عبد الله بدمشق وأرسل جيشا وراء مروان مع الأصفر – وقيل: مصفر – وعامر بن إسماعيل الجرجاني.,"The Khorasanites and the other troops were then placed under the orders of Abd Allah Ibn Ali, the uncle of al-Saffah, and they marched against Marwan who had advanced as far as the Zab [the river between Mosul and Arbela, and in an engagement which took place at Kushaf [a village in that neighborhood], Marwan’s army was defeated. He then retreated to Syria, but being closely pursued by AW Allah, who followed with all his forces, he retreated to Egypt. [AW Allah halted at Damascus, but sent a body of troops under the orders of al-Asfar (who is named also Musfar or Aamir) Ibn Ismail al-jurjani, in pursuit of the prince."
فلما وصل إلى بوصير القرية التي عند الفيوم قتل بها ليلة الأحد لثلاث بقين من ذي الحجة سنة اثنتين وثلاثين ومائة، رحمه الله تعالى، وقيل في ذي القعدة من السنة، قتله عامر المذكور، واحتزوا رأسه وبعثوه إلى السفاح، فبعثه السفاح إلى أبي مسلم وأمره يطيف به في بلاد خراسان.,"Marwan then arrived at Busir, a village near al-Faiyum (in Egypt, and was slain on the eve of Sunday, the twenty sixth of Zi Al-Hijja, A. H. one hundred and thirty two (the fifth of August, A. D. seven hundred and fifty); [or, it is said, in the month of Zu al-Kaada. He fell by the hand of the Aamir above mentioned, who then cut off his head and sent it to al-Saffah, by whose orders it was carried to Abu Muslim, that it might be exposed to public view in the towns of Khorasan."
وقيل لمروان: ما الذي أصارك إلى هذا قال: قلة مبالاتي بكتب نصر بن سيار لما استنصرني وهو بخراسان. فاستقل السفاح بالخلافة، وخلا له الوقت من منازع.,"When Marwan reached his last moments some person asked him what had reduced him to such a state, and he replied: “The little attention which I paid to Nasr Ibn Saiyar’s letters when he wrote to me from Khorasan for assistance.” The fall of Marwan is an event well known, and the consequence of it was that al-Saffah took possession of the caliphate without meeting any further resistance."
وكان السفاح كثير التعظيم لأبي مسلم لما صنعه ودبره، وكان أبو مسلم عند ذلك ينشد في كل وقت:,He afterwards treated Abi Muslim with the highest honor for his services and for the talent he displayed in directing this important enterprise. From that period the following lines were very often repeated aloud by Abu Muslim.
"أدركت بالحزم والكتمان ما عجزت… عنه ملوك بني مروان إذ حشدوا
ما زلت أسعى بجهدي في دمارهم… والقوم في غفلة بالشام قد رقدوا
حتى ضربتهم بالسيف فانتبهوا… من نومة لم ينمها قبلهم أحد
ومن رعى غنما في أرض مسبعة… ونام عنها تولى رعيها الأسد","By resolution and secrecy I succeeded in an undertaking which the sons of Marwan had vainly combined their forces to resist. I never ceased my efforts to work their ruin, whilst they slumbered in Syria, heedless of danger. I then struck them with the sword, and roused them from a deeper sleep than any had ever slept before. When a shepherd feeds his flock in a land haunted by beasts of prey, if he yields to sloth and neglects his duty, the lion will undertake the tending of the sheep."
ولما مات السفاح في ذي الحجة سنة ست وثلاثين ومائة بعلة الجدري – وكانت وفاته بالأنبار – وتولى الخلافة أخوه أبو جعفر المنصور يوم الأحد لثلاث عشرة ليلة خلت من ذي الحجة من السنة وهو بمكة، صدرت من أبي مسلم أسباب وقضايا غيرت قلب المنصور عليه فعزم على قتله،,"Al-Saffah died at al-Anbar of the small-pox, in the month of Zi Al-Hijja, A. H. one hundred and thirty six (May-June, A. D. seven hundred and fifty four), and his brother Abu Jaafar al-Mansur, who was then at Mecca, succeeded to the caliphate on Sunday, the thirteenth of the same month. From that moment the conduct of Abi Muslim was marked by a number of particularities which produced a total change in the caliph’s feelings towards him and made him resolve his death."
وبقي حائرا بين الاستبداد برأيه في أمره أو الاستشارة، فقال يوما لسلم بن قتيبة بن مسلم الباهلي: ما ترى في أمر أبي مسلم قال:  لو كان فيهما آلهة إلا الله لفسدتا ” الأنبياء:22 ” فقال: حسبك يا ابن قتيبة، لقد أودعتها أذنا واعية.”,"During some time he hesitated whether to take the advice of his counsellors on this matter or follow his own determination, and in this state of mind he said one day to Muslim Ibn Kutaiba: “What do you think of the manner in which Abi Muslim is getting on?” To this Muslim made answer: “Were any other god but God in the world, heaven and earth would be destroyed (by such a man).” ”It suffices; “O Ibn Kutaiba!” replied the caliph, “you have confided your thought to safe ears.”"
فلم يزل المنصور يخدعه بالرسائل حتى أحضره إليه، وكان أبو مسلم ينظر في كتب الملاحم ويجد خبره فيها وأنه مميت دولة ومحيي دولة وأنه يقتل ببلاد الروم، وكان المنصور يومئذ برومية المدائن التي بناها كسرى، ولم يخطر بقلب أبي مسلم أنها موضع قتله، بل راح وهمه إلى بلاد الروم،,"All the efforts of al-Mansur being then directed to inspire Abu Muslim with a false security, he at length succeeded in drawing him to the palace. (Another circumstance contributed to away Abu Muslim’s apprehensions:) He used to consult books of predictions, and he found therein his own history; that he was to destroy a dynasty, create a dynasty, and be slain in the land of Rum (Asia Minor). Al-Mansur was then at Rumiyat al-Madain, a place founded by one of the Persian kings, and Abu Muslim never suspected that he should meet with his death there, as he fancied that it was the land of the Greeks which was meant by the oracle."
فلما دخل على المنصور رحب به ثم أمره بالانصراف إلى مخيمه، وانتظر المنصور فيه الفرص والغوائل، ثم إن أبا مسلم ركب إليه مرارا فأظهر له التجني،,"On entering into al-Mansur’s presence, he met with a most favorable reception, and was then told to retire to his tent; but the caliph only awaited a favorable opportunity in order to take him unawares. Abu Muslim then rode a number of times to visit al-Mansur, who commenced reproaching him with some pretended misdeeds."
ثم جاءه يوما فقيل له: إنه يتوضأ للصلاة، فقعد تحت الرواق، ورتب المنصور له جماعة يقفون وراء السرير الذي خلف أبي مسلم، فإذا عاتبه لا يظهرون فإذا ضرب يدا على يد ظهروا وضربوا عنقه؛ ثم جلس المنصور ودخل عليه أبو مسلم فسلم فرد عليه,"At last he went to the palace one day, and being informed that the caliph was making a general ablution previously to prayers, he sat down in the antechamber; but in the meantime, al-Mansur posted some persons behind the sofa on which Abu Muslim was to sit, and ordered them not to appear till he, the caliph, clapped his hands; on this signal, they were to strike off Abu Muslim’s head. Al-Mansur then took his seat on the throne, and Abu Muslim being introduced, he made his salutation, which the caliph returned."
وأذن له في الجلوس وحادثه ثم عاتبه وقال: فعلت وفعلت، فقال أبو مسلم: ما يقال هذا لي بعد سعيي واجتهادي وما كان مني، فقال له: يا ابن الخبيثة إنما فعلت ذلك بجدنا وحظنا، ولو كان مكانك أمة سوداء لعملت عملك، ألست الكاتب إلي تبدأ بنفسك قبلي ألست الكاتب تخطب عمتي آسيا وتزعم أنك ابن سليط بن عبد الله بن العباس,"Al-Mansur then permitted him to sit down, and having commenced the conversation, he proceeded to reproaches: “Thou hast done this,” said he, “and thou hast done that! “Why say you so to me,” replied Abu Muslim, “after all my efforts and my services?” “Son of a prostitute!” exclaimed al-Mansur, “thou owes thy success to our own good fortune; had a negress slave been in thy place, she had done as much as thee! Was it not thou who, in writing to me, didst place thy name before mine? Was “it not thou who wrote to obtain in marriage my aunt Asya, pretending, indeed, that thou was a descendant from Salit, the son of Abd Allah Ibn Abbas?.”"
لقد ارتقيت لا أم لك مرتقى صعبا. فأخذ أبو مسلم بيده يعركها ويقبلها ويعتذر إليه، فقال له المنصور وهو آخر كلامه: قتلني الله إن لم أقتلك، ثم صفق بإحدى يديه على الأخرى، فخرج إليه القوم وخبطوه بسيوفهم، والمنصور يصيح:,"Thou hast undertaken, infamous wretch! to mount where thou canst not “reach!” On this Abu Muslim seized him by the hand, which he kissed and pressed, offering excuses for his conduct; but al-Mansur’s last words to him were: “May God not spare me, if I spare thee!” He then clapped his hands, on which the assassins rushed out upon Abu Muslim and struck him with their swords; al-Mansur exclaiming all the time:"
اضربوا قطع الله أيديكم، وكان أبو مسلم قد قال عند أول ضربة: استبقني يا أمير المؤمنين لعدوك، قال: لا أبقاني الله أبدا إذا، وأي عدو أعدى منك,"“God cut your hands off, rascals! “strike!” On receiving the first blow, Abu Muslim said: “Commander of the “faithful! spare me, that I may be useful against thy enemies.” But the caliph replied: “May God never spare me if I do! where have I a greater enemy than thee?”"
وكان قتله يوم الخميس لخمس بقين من شعبان، وقيل لليلتين، وقيل يوم الأربعاء لسبع ليال خلون منه، سنة سبع وثلاثين ومائة، وقيل سنة ست وثلاثين، وقيل سنة أربعين وهذا القول ضعيف، وكان قتله برومية المدائن، وهي بلدة بالقرب من بغداد على دجلة بالجانب الغربي معدودة من مدائن كسرى.,"The murder of Abu Muslim was perpetrated on Thursday, the twenty fourth of Shaaban, A. H. one hundred and thirty seven (February, A. D. seven hundred and fifty five), or by other statements on the twenty seventh of the month; or on Wednesday the twenty second; others again say that he was put to death in the year one hundred and thirty six or one hundred and forty, This occurred at Rumiyat al-Madain, a village on the east bauk of the Tigris and in the neighborhood of al-Anbar; it is counted as one of the Madaains, or cities built by the Persian King."
ولما قتله أدرجه في بساط فدخل عليه جعفر بن حنظلة فقال له المنصور: ما تقول في أمر أبي مسلم فقال: يا أمير المؤمنين، إن كنت أخذت من رأسه شعرة فاقتل ثم اقتل ثم اقتل، فقال المنصور: وفقك الله، ها هو في البساط، فلما نظر إليه قتيلا قال: يا أمير المؤمنين عد هذا اليوم أول خلافتك،,"When Abu Muslim was slain, his body was rolled up in a carpet, and soon after, Jaafar Ibn Hanzala entered. “What think you of Abi Muslim?” said the caliph to him. “Commander of the faithful,” answered the other, “if you have ever the misfortune to pull a single hair out of his head, there is no resource for you but to kill him, and to kill him and to kill him again.” ”God has given thee understanding;” replied al-Mansur, “here he is in the carpet.” On seeing him dead, Jaafar said: “Commander of the faithful! count this as the first day of your reign.”"
"فأنشد المنصور:
فألقت عصاها واستقرت بها النوى… كما قر عينا بالإياب المسافر","Al-Mansur then recited this verse: She threw away her staff {of travel) and found repose after a long journey; she felt as the traveler on his return, when his eyes are delighted by the tight of home."
"ثم أقبل المنصور على من حضره، وأبو مسلم طريح بين يديه وأنشد:
زعمت أن الدين لا يقتضى… فاستوف بالكيل أبا مجرم
اشرب بكأس كنت تسقي بها… أمر في الحلق من العلقم","After this he turned towards the persons present, and recited these lines over the prostrate body: Thou didst pretend that our debt towards thee could never be paid I receive now thy account in full, O Aba Mujrim! Drink of that draught which thou didst so often serve to others; a draught more bitter to the throat than gall."
"وقد اختلف الناس في نسب أبي مسلم، فقيل إنه من العرب، وقيل من العجم، وقيل من الأكراد، وفي ذلك يقول أبو دلامة المقدم ذكره:
أبا مجرم ما غير الله نعمة… على عبده حتى يغيرها العبد
أفي دولة المنصور حاولت غدرة… ألا إن أهل الغدر آباؤك الكرد
أبا مجرم خوفتني القتل فانتحى… عليك بما خوفتني الأسد الورد","Different opinions were held respecting Abu Muslim’s origin: some stated that he was of Arabian descent, others of Persian, and others again of Kurdish. It is in allusion to the last opinion that Abu Dulama said: O Aba Mujrim, God never replaces by afflictions the favors which he grants to his creatures, unless his creatures misapply them. Ah I thou wouldst meditate treason against the empire of al-Mansur I is it not true that thy own progenitors, the Kurds, were always a race of traitors? Thou didst menace me with death, Abu Mujrim! but that lion with which thou didst threaten me, has turned upon thyself!"
ورومية: بضم الراء وسكون الواو وكسر الميم وفتح الياء المثناة من تحتها وبعدها هاء ساكنة، بناها الإسكندر ذو القرنين لما أقام بالمدائن، وكان قد طاف الأرض شرقا وغربا، كما أخبر عنه الباري تعالى في القرآن الكريم ولم يختر منها منزلا سوى المدائن فنزلها، وبنى رومية المذكورة إذ ذاك، والله أعلم.,"Rumiya was built by Alexander Zu al-Karnain when he was stopping at al-Madaain, after having traversed the earth from west to east, as the Creator informs us in the Quran, He chose no other place of residence in the earth than al-Madaain, where he then built Rumiya; but this God knows best!"
الخطيب ابن نباتة,IBN NUBATA THE KHATIB
الخطيب أبو يحيى عبد الرحيم بن محمد بن إسماعيل بن نباتة، الحذاقي الفارقي صاحب الخطب المشهورة؛ كان إماما في علوم الأدب، ورزق السعادة في خطبه التي وقع الإجماع على أنه ما عمل مثلها، وفيها دلالة على غزارة علمه وجودة قريحته.,"The khatib, or preacher, Abu Yahya Abd al-Rahim Ibn Muhammad Ibn Ismail Ibn Nubata al-Hudaki al-Fariki, the author of the celebrated khutbas, or sermons, was a perfect master of all the sciences connected with general literature. The divine grace bestowed upon him is conspicuous in his khutbas, which are unanimously considered as unrivalled and which remain a proof not only of his extensive learning, but of his fine genius."
وهو من أهل ميافارقين، وكان خطيب حلب وبها اجتمع بأبي الطيب المتنبي في خدمة سيف الدولة بن حمدان، وقالوا: إنه سمع عليه بعض ديوانه. وكان سيف الدولة كثير الغزوات فلهذا أكثر الخطيب من خطب الجهاد ليحض الناس عليه، ويحثهم على نصرة سيف الدولة، وكان رجلا صالحا.,"He was a native of Maiyafarikin, and he held the post of khatib at Aleppo. In that city he met Abu al-Tayeb al-Mutanabbi at the court of Saif al-Dawlat, and learned from him, it is said, a number of his poems. As Saif al-Dawlat was frequently warring against the enemies of the faith, a large portion of the khutab’s sermons are on the duty of holy warfare, and were intended by him to stimulate the people and encourage them to support that prince. Ibn Nubata was a man of great holiness."
وذكر الشيخ تاج الدين الكندي بإسناده المتصل إلى الخطيب ابن نباتة أنه قال: لما عملت خطبة المنام وخطبت بها يوم الجمعة رأيت ليلة السبت في منامي كأني بظاهر ميافارقين عند الجبانة فقلت: ما هذا الجمع فقال لي قائل: هذا النبي صلى الله عليه وسلم ومعه أصحابه، فقصدت إليه لأسلم عليه، فلما دنوت منه التفت فرآني فقال: مرحبا يا خطيب الخطباء، كيف تقول وأومأ إلى القبور؛ قلت: لا يخبرون بما إليه آلوا، ولو قدروا على المقال لقالوا، قد شربوا من الموت كأسا مرة، ولم يفقدوا من أعمالهم ذرة، وآلى عليهم الدهر ألية برة، ألا يجعل لهم إلى دار الدنيا كرة، كأنهم لم يكونوا للعيون قرة، ولم يعدوا في الأحياء مرة، أسكتهم والله الذي أنطقهم، وأبادهم الذي خلقهم، وسيجدهم كما أخلقهم، ويجمعهم كما فرقهم,"and he once dreamt that he was standing in the cemetery, when the Prophet appeared to him and said, pointing to the tombs: “O khatib! what sayest thou?” “And I replied,” said Ibn Nubata: “They tell not of the state to which they are come; and were they “able to speak, they would do so; they have drunk the bitter cup of death, and are now as if they had never rejoiced the eyes of their friends as if they had never been counted among the living. He who gave them speech has brought them to silence; he who created them has caused them to perish: but as he wore them out, so will he renew them; as he scattered their frame, so will he reunite it"
ثم تفل في في وقال: وفقك الله، قال: فانتبهت من النوم وبي من السرور ما يجل عن الوصف فأخبرت أهلي بما رأيت.,"The Prophet then spat in his mouth, and the khatib awoke with a brightness on his face which had not been there before: he then related his dream and mentioned that the Prophet had honored him with the title of khatib."
وعاش بعد ذلك ثمانية عشر يوما لا يستطعم فيها طعاما ولا شرابا من أجل تلك التفلة وبركتها. وهذه الخطبة التي فيها هذه الكلمات تعرف بالمنامية لهذه الواقعة.,"For eighteen days after, he lived without eating or drinking, by the grace of that spittle. The khutba from which the foregoing passage is taken continues to be known by the title of al-khutba al-manamiya (the sermon of the vision)."
وهذا الخطيب لم أر أحدا من المؤرخين ذكر تاريخه في المولد والوفاة سوى ابن الأزرق الفارقي في تاريخه، فإنه قال: ولد في سنة خمس وثلاثين وثلثمائة. وتوفي في سنة أربع وسبعين وثلثمائة بميافارقين ودفن بها، رحمه الله تعالى.,"The only historian in whose works I have been able to discover the dale of the khatib’s birth and death, is Ibn al-Azrak al-Fariki, who says in his History of Maiyafarikin: “Ibn Nubata was born A. H. three hundred and thirty five (A. D. nine hundred and forty six or nine hundred and forty seven), and he died A. H. three hundred and seventy four (A. D. nine hundred and eighty four or nine hundred and eighty five) at Maiyafarikin, in which city he was interred.”"
ورأيت في بعض المجاميع قال الوزير أبو القاسم ابن المغربي: رأيت الخطيب ابن نباتة في المنام بعد موته فقلت له: ما فعل الله بك فقال: دفع لي ورقة فيها سطران بالأحمر وهما:,"I read the following passage in a collection of anecdotes: “The vizir Abu al-Kasim Ibn al-Maghribi said: ‘I saw the khatib Ibn Nubata in a dream, after his death, and I asked him how God had treated him; to which he replied: ‘A leaf was handed to me on which these two lines were written in red letters."
"قد كان أمن لك من قبل ذا… واليوم أضحى لك أمنان
والصفح لا يحسن عن محسن… وإنما يحسن عن جاني
قال: فانتبهت من النوم وأنا أكررهما.","‘Before this, thou wert in safety, but to-day thou art doubly safe. Pardon is not for the worker of good; it is only for the transgressor!’ “I then awoke, repeating these verses.”"
والحذاقي: بضم الحاء المهملة وفتح الذال المعجمة وبعد الألف قاف، هذه النسبة إلى حذاقة بطن من قضاعة، وقال ابن قتيبة في كتاب أخبار الشعراء”: وحذاق قبيلة من إياد، والله أعلم.”,"Hudaki means belonging to Hudaka, a branch of the tribe of Kuda’a; but Ibn Kutaiba says, in his History of the Poets, that II it dak is a branch of the tribe of Iyad; God knows best!"
القاضي الفاضل,AL-KADi AL-FADIL
أبو علي عبد الرحيم ابن القاضي الأشرف بهاء الدين أبي المجد علي ابن القاضي السعيد أبي محمد الحسن بن الحسن بن أحمد بن الفرج بن أحمد اللخمي العسقلاني المولد المصري الدار، المعروف بالقاضي الفاضل الملقب مجير الدين؛ وزر للسلطان الملك الناصر صلاح الدين، رحمه الله تعالى، وتمكن منه غاية التمكن، وبرز في صناعة الإنشاء، وفاق المتقدمين، وله فيه الغرائب مع الإكثار.,"Abu Ali Abd al-Rahim al-Lakhmi al-Askalani (a member of the tribe of Lakhm and a native of Askalon), generally known by the title of al-Kadi al-Fadil (the talented kadi) and surnamed Mujir al-din (the protector of religion), was the son of al-Kadi al-Ashraf (the most noble kadi) Bahaa al-din Abi al-Majd Ali, who was the son of al-Kadi al-Said (the fortunate kadi) Abu Muhammad al-Hasan Ibn al-Hasan Ibn Ahmad Ibn al-Faraj Ibn Ahmad. Al-Kadi al-Fadil, surnamed also al-Misri because he resided in Misr, or Egypt, was vizir to the sultan al-Malik al-Nasir Salah al-din, by whom he was always treated with the very highest favor. As a writer of epistles he reached preeminence and surpassed every predecessor; and in his productions, numerous as they were, he constantly displayed novel beauties of style and thought."
أخبرني أحد الفضلاء الثقات المطلعين على حقيقة أمره أن مسودات رسائله في المجلدات والتعليقات في الأوراق إذا جمعت ما تقصر عن مائة مجلد، وهو مجيد في أكثرها.,"I have been informed by a man of talent and veracity, who was well acquainted with every tiling respecting the Kadi, that the books containing the rough draughts of his epistles, and the loose sheets on which his talikas (memoranda) were written, would certainly form a collection of one hundred volumes, and that the greater part of these documents are masterpieces."
قال العماد الأصبهاني في كتاب الخريدة” في حقه: رب القلم والبيان، واللسن واللسان، والقريحة الوقادة، والبصيرة النقادة، والبديهة المعجزة، والبديعة المطرزة، والفضل الذي ما سمع في الأوائل بمن لو عاش في زمانه لتعلق بغباره، أو جرى في مضماره،”,"The katib I mad al-din al-Ispahani speaks of him in the Kharida in these terms; “He was the master of the pen and of lucid expression, of eloquence, and of language; his genius was brilliant, his sagacity penetrating, and his style marked by originality and beauty. His abilities were so great that we know not of any ancient writers who could have entered into competition with him or even approached him, had they lived in the same time."
فهو كالشريعة المحمدية التي نسخت الشرائع، ورسخت بها الصنائع، يخترع الأفكار، ويفترع الأبكار، ويطلع الأنوار، ويبدع الأزهار، وهو ضابط الملك بآرائه، رابط السلك بآلائه، إن شاء أنشأ في يوم واحد بل في ساعة واحدة ما لو دون لكان لأهل الصناعة خير بضاعة، أين قس عند فصاحته وابن قيس في مقام حصافته ومن حاتم وعمرو في سماحته وحماسته وأطال القول في تقريظه.,"He was like the law of Muhammad, which annulled every preceding law and became itself the basis of all science; to him belonged novelty of thought, originality of ideas, display of brilliancy, and production of the fairest flowers; it was be who conducted the empire by his counsels, and fastened the pearls (of style) on the thread (of discourse): when he pleased, he could compose in a day, nay in a single hour, documents which, were they preserved, would be considered by masters of the epistolary art as the most precious materials they could possess. How far was Kais beneath him in eloquence, and Kais in prudence! Compared with him in generosity, what was Hatim? and in bravery, what was Amr?.” He then continues his eulogium in the highest terms."
ونذكر له رسالة لطيفة كتبها على يد خطيب عيذاب إلى صلاح الدين يتشفع له في توليته خطابة الكرك وهي: أدام الله السلطان الملك الناصر وتبته، وتقبل عمله بقبول صالح وأنبته، وأخذ عدوه قائلا أو بيته، وأرغم أنفه بسيفه وكبته، خدمة المملوك هذه واردة على يد خطيب عيذاب، ولما نبا به المنزل عنها، وقل عليه المرفق فيها،”,"We shall give a letter by al-Kadi al-Fadel, addressed to Salah al-din and presented to him by the khatib (preacher) of Aidab; in it he recommends the bearer as a proper person to fill the place of preacher at al-Karak: “May God preserve the sultan al-Malik al-Nasir and fortify him; may He grant a favorable acceptance to his acts and make them fructify; may He crush his enemies unawares, when they slumber by day or sleep by night! and may He quell their insolence by means of his servant’s sword and cast them prostrate! This letter, bearing the humble service of thy slave, will be presented by the khatib of Aidab, forced to quit that place which was for him an unpleasant and inconvenient residence."
وسمع بهذه الفتوحات التي طبق الأرض ذكرها ووجب على أهلها شكرها، هاجر من هجير عيذاب وملحها، ساريا في ليلة أمل كلها نهار فلا يسأل عن صبحها. وقد رغب في خطابة الكرك وهو خطيب، وتوسل بالمملوك في هذا الملتمس وهو قريب، ونزع من مصر إلى الشام ومن عيذاب إلى الكرك وهذا عجيب، والفقر سائق عنيف، والمذكور عائل ضعيف، ولطف الله بالخلق بوجود مولانا لطيف، والسلام.”,"Having heard of those victories, the fame of which has filled the earth, and which entitle thee to the gratitude of its inhabitants, he abandoned “the burning atmosphere and the salt soil of Aidab, and travelled forth in a night of hope, brilliant as day; judge then what the morning itself must be! He is anxious to obtain the preacher ship of al-Karak, for he is a preacher; and he employs the mediation of thy humble servant to address this request, which can be easily granted. He removes from Egypt to “Syria, from Aidab to al-Karak; a change singular enough: but poverty impels with violence; his family being large and his means small. The bounty of God to mankind in preserving our sovereign master is most gracious. “Adieu.”"
وله من جملة رسالة في صفة قلعة شاهقة ولقد أبدع فيها، ويقال إنها قلعة كوكب وهذه القلعة عقاب في عقاب، ونجم في سحاب، وهامة لها الغمامة عمامة، وأنملة إذا خضبها الأصيل كان الهلال لها قلامة .”,"In one of his epistles he describes, in the following original strain, a castle situated on a lofty hill: “This castle is an eagle among precipices; a star in the clouds; a head turbaned with vapors; a finger which, when dyed by the rays of the evening, has for its nail the new moon.”"
وله في النظم أيضا أشياء حسنة، منها ما أنشده عند وصوله إلى الفرات في خدمة السلطان صلاح الدين، رحمه الله تعالى، ويتشوق نيل مصر:,"His compositions abound in originality and beauty; he wrote also some good poetry, such, for instance, as the piece he recited on arriving at the Euphrates in the retinue of the sultan Salah al-din, and in which he expresses his desire of again seeing the Nile of Egypt."
"بالله قل للنيل عني إنني… لم أشف من ماء الفرات غليلا
وسل الفؤاد فإنه لي شاهد… إن كان جفني بالدموع بخيلا
يا قلب كم خلفت ثم بثينة… وأعيذ صبرك أن يكون جميلا","Bear from me a message to the Nile; tell it I never could quench my thirst with water from the Euphrates. Ask my heart if I say the truth; it will be a sufficient witness for me, even did my eyes withhold their tears. O my heart! how many Buthaina hast thou left there after thee, but God forbid that thou support thy sorrows with patient resignation (Jamil)."
"ومن شعره أيضا:
بتنا على حال يسر الهوى… وربما لا يمكن الشرح
بوابنا الليل، وقلنا له:… إن غبت عنا دخل الصبح","The following lines were composed by him: We passed the night in the gratification of our desires; but there are pleasures which it is not possible to describe. The guardian of our door was the night, and we said to her: “Leave us not, or the morning will break in.”"
"وشعره أيضا كثير.
وكانت ولادته يوم الاثنين في خامس عشر جمادى الآخرة سنة تسع وعشرين وخمسمائة بمدينة عسقلان، وتولى أبوه القضاء بمدينة بيسان فلهذا نسبوا إليها، وفي ترجمة الموفق يوسف بن الخلال – في حرف الياء – صورة مبدإ أمره وقدومه الديار المصرية واشتغاله عليه بصناعة الإنشاء، فلا حاجة إلى ذكره ها هنا.","A l-Kadi al-Fadil composed a great quantity of poetry. He was born at Askalon on the fifteenth of the latter Jumada, A.H. five hundred and twenty nine (April, A.D. one thousand one hundred and thirty five); his father held for some lime the post of kadi at the city of Baisan; and for this reason, all the family received the surname of al-Baisani. In the life of al-Muwaffak Yusuf Ibn al-Khallal, we shall relate how al-Kadi l-Fadil began the world, and how he went to Egypt, where he was employed to draw up documents in the chancery-office by al-Khallal; it is not therefore necessary for us to repeat the same account here."
ثم إنه تعلق بالخدم في ثغر الاسكندرية وأقام به مدة، وقال الفقيه عمارة اليمني في كتاب النكت العصرية في أخبار الوزراء المصرية” في ترجمة العادل ابن الصالح بن رزيك:”,"He was then attached to the service of the sultan at Alexandria, where he remained for some time. The jurisconsult Omara al-Yamani speaks of him in his work on the history of the Egyptian vizirs, entitled al-Nukat al-Asrya, where he gives the life of al-Adil Ibn al-Salih Ibn Ruzzik."
ومن محاسن أيامه وما يؤرخ عنها، بل هي الحسنة التي لا توازى، بل هي اليد البيضاء التي لا تجازى، خروج أمره إلى والي الاسكندرية بتسيير القاضي الفاضل إلى الباب، واستخدامه بحضرته وبين يديه في ديوان الجيش، فإنه غرس منه للدولة بل للملة، شجرة مباركة متزايدة النماء، أصلها ثابت وفرعها في السماء، تؤتي أكلها كل حين بإذن ربها.,"“Among the actions,” says he, “which redound to his honor, and merit to be enregistered in the history of his life or rather, I should say, incomparably the best deed he ever performed and a favor (to the world) not to be repaid was his dispatching an order to the governor of Alexandria, with directions to send al-Kadi al-Fadel to court; after which he took him in his service and employed him as his secretary in the army office. He thus planted a tree from which not only the state, but religion drew profit; a blessed tree of rapid growth and firmly rooted, bearing its branches to the sky, and furnishing good fruit at all seasons, by the permission of the Lord.”"
وقد تقدم ذكر ما آل إليه أمره من وزارة السلطان صلاح الدين، وترقي منزلته عنده، وبعد وفاة صلاح الدين استمر على ما كان عليه عند ولده الملك العزيز في المكانة والرفعة ونفاذ الأمر، ولما توفي العزيز وقام ولده الملك المنصور بالملك بتدبير عمه الملك الأفضل نور الدين كان أيضا على حاله. ولم يزل كذلك إلى أن وصل الملك العادل وأخذ الديار المصرية،,"We have already mentioned that he was appointed vizir by Salah al-din, and gradually mounted in favor till that sultan’s death. During the reign of al-Malik al-Aziz, the son and successor of that prince, al-Kadi al-Fadil maintained his rank and influence; al-Malik al-Aziz’s son, al-Malik al-Mansur, then succeeded to the throne in consequence of the measures taken by his uncle al-Malik al-Afdal Nur al-din; and al-Kadi al-Fadil continued to hold his rank and honors to the last moment of his life."
وعند دخوله القاهرة توفي القاضي الفاضل، وذلك في ليلة الأربعاء سابع شهر ربيع الآخر سنة ست وتسعين وخمسمائة بالقاهرة، فجأة، ودفن في تربته من الغد بسفح المقطم في القرافة الصغرى، وزرت قبره مرارا، وقرأت تاريخ وفاته على الرخام المحوط حول القبر كما هو ها هنا، رحمه الله تعالى؛ وكان من محاسن الدهر وهيهات أن يخلف الزمان مثله,"He expired suddenly at Cairo on the eve of Wednesday, the seventh of the latter Rabi, A. H. five hundred and ninety six, at the time of al-Malik al-Adil’s entry into that city, when taking possession of Egypt. He was buried the next morning in the mausoleum bearing his name, and situated in the lesser Karafa Cemetery, at the foot of Mount Mukattam. I visited his tomb more than once, and I saw the date of his death, as it is here given, engraved on the marble enclosure which surrounds the monument. He was one of the ornaments of the age, and time will not readily produce another fit to replace him."
وبنى بالقاهرة مدرسة بدرب ملوخية، ورأيت بخطه أنه استفتح التدريس بها يوم السبت مستهل المحرم من سنة ثمانين وخمسمائة. وأما لقبه فإن أهله يقولون:,"He founded a madrasa at Cairo in the street called Darb al-Malukhiya, and I noticed a note in his own handwriting, wherein it was stated that on Saturday, the first of Muharram, A. H. five hundred and eighty (April, A. D. one thousand one hundred and eighty four), this establishment was first opened for the instruction of pupils."
إنه كان يلقب محيي الدين، ورأيت مكاتبة الشيخ شرف الدين عبد الله بن أبي عصرون – المقدم ذكره – إليه وهو يخاطبه بمجير الدين، والله أعلم بالصواب.,"As for his surname, his family say that it was Muhi al-din (reviver of religion), but in a document addressed to him by Ibn Abi Usrun, I find him styled Mujir al-din."
وكان ولده القاضي الأشرف بهاء الدين أبو العباس أحمد ابن القاضي الفاضل كبير المنزلة عند الملوك، وكان مثابرا على سماع الحديث وتحصيل الكتب، ومولده في المحرم سنة ثلاث وسبعين وخمسمائة بالقاهرة، وتوفي بها في ليلة الاثنين سابع جمادى الآخرة سنة ثلاث وأربعين وستمائة، ودفن بسفح المقطم إلى جانب قبر أبيه،,"His son Abu al-Abbas Ahmad, surnamed al-Kadi al-Ashraf Bahaa al-din (the most noble kadi, the luster of the faith) lived in high favor with the princes (of the family of Salah al-din); he was most assiduous in learning Traditions and indefatigable in collecting books. His birth took place at Cairo in the month of Muharram, A.H. five hundred and seventy three (July, A.D. one thousand one hundred and seventy seven), and he died at the same city on the eve of Monday, the seventh of the latter Jumada, A. H. six hundred and forty three (October, A. D. one hundred and two hundred and forty five). He was buried at the side of his father’s tomb."
وكان الملك الكامل ابن الملك العادل ابن أيوب قد سيره من مصر في رسالة إلى بغداد، فأنشد الوزير من نظمه:,"Al-Kadi al-Ashraf, having been commissioned by the prince al-Malik al-Kamil Ibn al-Malik al-Aadi! Ibn Ayyub to proceed from Cairo on a mission to Baghdad, he addressed to the vizir these lines of his own composing."
"يا أيها المولى الوزير ومن له… منن حللن من الزمان وثاقي
من شاكر عني نداك فإنني… من عظم ما أوليت ضاق نطاقي
منن تخف على يديك، وإنما… ثقلت مؤونتها على الأعناق","O my lord vizir! you whose favors dissolve the pact which bound me to adverse fortune! How can I thank you for your kindness, feeling that I can hardly sustain the honor conferred upon me. Those favors are light in your hands, but their burden is weighty on the shoulders of those who receive them."
ابن جريج,IBN JURAIJ
أبو خالد وأبو الوليد عبد الملك بن عبد العزيز بن جريج، القرشي بالولاء المكي، مولى أمية بن خالد بن أسيد، ويقال إن جريجا كان عبدا لأم حبيب بنت جبير زوجة عبد العزيز بن عبد الله بن خالد بن أسيد بن أبي العيص بن أمية فنسب ولاؤه إليه.,"Abu Khalid Abd al-Malik, surnamed also Abu al-Walid, the son of Abd al-Aziz Ibn Juraij, was a native of Mecca, and a member, by adoption, of the tribe of Quraish; Omaiya Ibn Khalid Ibn Osaid being his patron. According to another statement, (hit grandfather) Juraij was a slave to Om Habib, the daughter of Jubair and the wife of Abd al-Aziz Ibn Abd Allah Ibn Khalid Ibn Osaid Ibn Abi al-Eis Ibn Omaiya; and for this reason he was considered as the matt la of the latter."
وكان عبد الملك أحد العلماء المشهورين، ويقال إنه أول من صنف الكتب في الإسلام، وكان يقول: كنت مع معن بن زائدة باليمن، فحضر وقت الحج فلم تحضرني نية، فخطر ببالي قول عمر بن أبي ربيعة:,"Abd al-Malik was one of the most celebrated men (of that age) for his learning; it is said that he was the first who, after the promulgation of Islamism, composed books. He frequently related the following anecdote: “I was in Yemen with Maan Ibn Zaida, and the period of the pilgrimage came round without my having any intention of making it, till the following verses of Omar Ibn Abi Rabia’s came suddenly to my recollection."
"بالله قولي له من غير معتبة… ماذا أردت بطول المكث في اليمن
إن كنت حاولت دنيا أو نعمت بها… فما أخذت بترك الحج من ثمن","Say to him, I pray you, but not reproachfully: Why do you make so long a stay in Yemen? If you be in search of fortune or if you have obtained her favors, what sum have you received for neglecting the pilgrimage?’"
قال: فدخلت على معن فأخبرته أني قد عزمت على الحج، فقال لي: ما يدعوك إليه ولم تكن تذكره فقلت له: ذكرت بيتين لعمر بن أبي ربيعة، وأنشدته إياهما، فجهزني وانطلقت.,"I immediately went to Maan and told him that it was my intention to make the pilgrimage, on which he asked me what could have induced me to form such a design, as I never before had spoken to him on the subject. I then related to him the circumstance and repeated Ibn Abi Rabia’s verses, on which he provided me with the expenses of my journey and sent me of it."
وكانت ولادته سنة ثمانين للهجرة، وقدم بغداد على أبي جعفر المنصور. وتوفي سنة تسع وأربعين ومائة، وقيل سنة خمسين، وقيل إحدى وخمسين ومائة، رحمه الله تعالى.,"Ibn Juraij was born A.H. eighty (A. D. six hundred and ninety nine or seven hundred); he went to Baghdad to see Abu Jaafar al-Mansur, and died A. H. one hundred and forty nine (A.D. seven hundred and sixty six); some say, one hundred and fifty or one hundred and fifty one."
عبد الملك بن عمير,ABD AL-MALIK IBN OMAIR
أبو عمر، ويقال أبو عمرو، عبد الملك بن عمير بن سويد بن حارثة بن املاص بن شنيف بن عبد شمس بن سعد بن الوسيع بن الحارث بن يثيع بن أزدة بن حجر بن جزيلة بن لخم اللخمي الكوفي القبطي الفرسي؛ كان قاضيا على الكوفة بعد الشعبي، وهو من مشاهير التابعين وثقاتهم ومن كبار أهل الكوفة، رأى علي بن أبي طالب، رضي الله عنه، وروى عن جابر بن عبد الله.,"Abu Omar, and Abu Amr, Abd al-Malik Ibn Omair Ibn Suwaid, surnamed al-Kibti al-Farsi, was a member of the tribe of Lakhm and one of the principal inhabitants of Kufa, where he filled the place of kadi on the death of al-Shabi. He ranked among the most distinguished of the Tabis and was also one of the most trustworthy as a transmitter of Traditions. He saw Ali Ibn Abi Talib and gave Traditions on the authority of Jabir Ibn Abd Allah."
ومن أخباره أنه قال: كنت عند عبد الملك بن مروان بقصر الكوفة حين جيء برأس مصعب بن الزبير فوضع بين يديه، فرآني قد ارتعت، فقال لي: ما لك فقلت: أعيذك بالله يا أمير المؤمنين،,"The following circumstance of his life is related by himself: “I was with Abd al-Malik Ibn Marwan at the castle of Kufa when the head of Musab Ibn al-Zubair was brought in and presented to him. On seeing me shudder, he asked me what was the matter, and I replied: ‘May God preserve the Commander of the faithful!"
كنت بهذا القصر بهذا الموضع مع عبيد الله بن زياد فرأيت رأس الحسين بن علي بن أبي طالب رضي الله عنه بين يديه في هذا المكان، ثم كنت فيه مع المختار بن أبي عبيد الثقفي فرأيت رأس عبيد الله بن زياد بين يديه ثم كنت فيه مع مصعب بن الزبير هذا فرأيت رأس المختار فيه بين يديه، ثم هذا رأس مصعب بن الزبير بين يديك. قال: فقام عبد الملك من موضعه، وأمر بهدم ذلك الطاق الذي كنا فيه.,"I was in this castle, and in this very room, with Obaid Allah Ibn Ziad when the head of al-Husain the son of Ali Ibn Abi Talib was placed before him; I was then here with al-Mukhtar Ibn Abi Obaid al-Thakafi, when Obaid Allah Ibn Ziad’s head was brought to him; I was here again when al-Mukhtar’s head was presented to Musab Ibn al-Zubair, and behold now the head of Musab!’ On hearing these words, Abd al-Malik rose from his place and ordered the pavilion in which we wero to be levelled to the ground.”"
ومرض عبد الملك بن عمير مرة، فاعتذر إليه رجل من تخلفه عن عيادته، فقال له: ما كنت لألوم على ترك عيادتي رجلا لو مرض لما عدته. وكانت وفاته سنة ست وثلاثين ومائة في ذي الحجة ، وهو ابن مائة سنة وثلاث سنين.,"Ibn Omair was at one time taken ill, and a person sent his excuses for not going to visit him, on which he answered: “I cannot reproach a person for not visiting “me, whom I myself should not go to visit were he sick.” He died on or about A. H. one hundred and thirty six (A. D. seven hundred and fifty three or hundred and fifty four), aged one hundred and three years."
والقبطي: بكسر القاف وسكون الباء الموحدة وكسر الطاء المهملة، هذه النسبة إلى القبطي، وهو فرس سابق كان له فنسب إليه.,"The relative adjective Kibti is formed from Kibt; he possessed an excellent race-horse so called, and from this circumstance he derived his surname."
والفرسي: بالفاء والراء المفتوحتين والسين المهملة، نسبة إلى هذا الفرس أيضا وأكثر الناس يصحفونه بالقرشي، رحمه الله تعالى.,"Farsi is derived from Far (horse), and was applied to him for the same reason."
ابن الماجشون,IBN AL-MAJISHUN
أبو مروان عبد الملك بن عبد العزيز بن عبد الله بن أبي سلمة الماجشون، واسمه ميمون، وقيل دينار، القرشي التيمي المنكدري مولاهم، المدني الأعمى الفقيه المالكي؛,"Abu Marwan Abd al-Malik Ibn Abd al-Aziz Ibn Abd Allah Ibn Abi Salama al-Majishun, the Malikite doctor, was a native of Medina and a client to the Munkadirs, a family which drew its origin from Taim, a descendant of Quraish: he was therefore surnamed al-Qurashi, al-Taimi, al-Munkadiri; he bore also the appellation of al-Aama (the blind), because he did not possess the sense of sight, or because he lost it towards the close of his life. His ancestor Abu Salama was surnamed al-Majishun, but his real name is uncertain; some say that he was called Maimun, and others, Dinar."
تفقه على الإمام مالك، رضي الله عنه، وعلى والده عبد العزيز وغيرهما. وقيل إنه عمي في آخر عمره، وكان مولعا بسماع الغناء، قال أحمد بن حنبل: قدم علينا ومعه من يغنيه.,"Ibn al-Majishun studied jurisprudence under his father Abd al-Aziz, the imam Malik, and others. He took great pleasure in hearing vocal music, and it was said he was blinded in his last days, Ahmad Ibn Hanbal hears testimony: “He came to visit us,” said he, “and was accompanied by a “person whose business it was to sing to him.”"
وحدث وكان من الفصحاء، روي أنه كان إذا ذاكره الإمام الشافعي رضي الله عنه لم يعرف الناس كثيرا مما يقولان، لأن الشافعي تأدب بهذيل في البادية وعبد الملك تأدب في خؤولته من كلب بالبادية.,"He was also noted for his talent as a narrator of anecdotes and for the purity of his style: relative to this it is related that, when the imam al-Shafie conversed with him (on literature), the persons present understood very little of what they said; the reason was that al-Shafie had acquired his knowledge of pure Arabic by living for some time in the desert with the tribe of Hudai), and Ibn al-Majishun had learned it in the same manner from the tribe of Kalb, who were his relations by the mother’s side."
وقال يحيى بن أحمد بن المعذل: كلما تذكرت أن التراب يأكل لسان عبد الملك صغرت الدنيا في عيني. وسئل أحمد بن المعذل فقيل له: أين لسانك من لسان أستاذك عبد الملك فقال: كان لسان عبد الملك إذا تعايا أحيى من لساني إذا تحايا.,"It was said by Yahya Ibn Ahmad Ibn al-Muaddal: “When I reflect that Abd al-Malik’s tongue must sooner or later molder into dust, the world loses its value in my sight.” The same person being asked how great was the difference between his own talent as a correct speaker and that of his master Abd al-Malik, he made this reply: “The tongue of Abd al-Malik, when embarrassed, was more lively than mine when animated."
ومات عبد الملك المذكور سنة ثلاث عشرة ومائتين، وقال أبو عمر ابن عبد البر: توفي سنة اثنتي عشرة، وقيل سنة أربع عشرة ومائتين، رحمه الله تعالى.,Ibn al-Majishun died A. H. two hundred and thirteen (A.D. eight hundred and twenty eight or eight hundred and twenty nine) but it is mentioned by Abu Omar Ibn Abd al-Barr that his death took place in two hundred and twelve; others again place this event in two hundred and fourteen.
والماجشون: بفتح الميم وبعد الألف جيم مكسورة ثم شين معجمة مضمومة وبعد الواو نون، وهو المورد، ويقال: الأبيض الأحمر، وهو لقب أبي يوسف يعقوب بن أبي سلمة المذكور، وهو عم والد عبد الملك المذكور، لقبته بذلك سكينة بنت الحسين بن علي، رضي الله عنهم،,"Majishun signifies tinged with a rote color, or, according to some, tinged with white and red; it was the surname of Abu Yusuf Yakub the son of Abu Salama Abd al-Malik’s great-grandfather, and the uncle of Abd al-Malik’s father. This surname was given him by Sukaina the daughter of al-Husain Ibn Ali Ibn Abi Talib."
وجرى هذا اللقب على أهل بيته من بنيه وبني أخيه، وقيل إن أصلهم من أصبهان، فكان إذا سلم بعضهم على بعض قال: شوني، شوني، فسمي الماجشون، حكاه الحافظ أبو بكر أحمد بن إبراهيم الجرجاني،,"And it passed to all his children and to those of his brother. But the origin of this appellation has been explained in another manner: as they were originally from Ispahan, they used to salute one another, when they met, with the words shuni shuni, and they were called Majishun for that reason: this we give on the authority of the hafiz Abu Bakr Ahmad Ibn Ibrahim al-Jurjani."
وقال أبو داود: كان عبد الملك الماجشون لا يعقل الحديث، قال ابن البرقي: دعاني رجل أن أمضي إليه، فجئناه فإذا هو لا يدري الحديث أيش هو، وذكره محمد بن سعد في الطبقات الكبرى” وقال: كان له فقه ورواية.”,"It was said by Abu Dawud that Ibn al-Majishun did not understand the Traditions, and Ibn al-Barki relates that a man having requested him to go and see Abd al-Malik, he went and found that he had no conception of what a Tradition was. Muhammad Ibn Saad mentions him in his greater Tabakat, and says: “He had a knowledge of jurisprudence and “handed down orally traditional information.”"
والمنكدري: منسوب إلى المنكدر بن عبد الله بن هدير القرشي التيمي والد محمد وأبي بكر وعمر بني المنكدر، وقد استوفى ابن قتيبة حديثهم في كتاب المعارف” في ترجمة محمد بن المنكدر.”,"Munkadiri means derived from al-Munkadir the son of Abd Allah Ibn Hudair, a member of the family of Taim, which is a branch of the tribe of Quraish. He was the father of the Muhammad, Abu Bakr, and Omar, whose history is given in full by Ibn Kutaiba, in the Kitab al-Maarif, under the head of Muhammad Ibn al-Munkadir."
إمام الحرمين,IMAM AL-HARAMAIN
أبو المعالي عبد الملك ابن الشيخ أبي محمد عبد الله بن أبي يعقوب يوسف بن عبد الله بن يوسف بن محمد بن حيويه، الجويني، الفقيه الشافعي الملقب ضياء الدين، المعروف بإمام الحرمين؛,"The Shafiite doctor, Abu al-Maali Abd al-Malik, surnamed Diaa al-din (splendor of religion} and generally known by the title of the imam al-Haramain, was sou to the shaikh Abu Muhammad Abd Allah Ibn Abi Yakub Yusuf I bn Abd Allah Ibn Yusuf Ibn Muhammad Ibn Haiywya al-Juwaini."
أعلم المتأخرين من أصحاب الإمام الشافعي على الإطلاق، المجمع على إمامته المتفق على غزارة مادته وتفننه في العلوم من الأصول والفروع والأدب وغير ذلك، وقد تقدم ذكر والده في العبادلة،,"He was, without exception, the most learned doctor of the Shafie sect in later times, and is universally considered as a (mujtahid) imam; it is also agreed on by all that he stood preeminent by the extent of his information and his skill in many different branches of science, such as dogmatic theology, jurisprudence, philology, etc. (We have spoken of his father)."
ورزق من التوسع في العبارة ما لم يعهد من غيره، وكان يذكر دروسا يقع كل واحد منها في عدة أوراق ولا يتلعثم في كلمة منها، وتفقه في صباه على والده أبي محمد، وكان يعجب بطبعه وتحصيله وجودة قريحته وما يظهر عليه من مخايل الإقبال،,"By a favor of the divine grace, he was enabled to carry the practices of devotion to an unexampled pitch of fervor; he repeated also from memory, and without the least hesitation, lessons to his pupils, each of which would have filled a number of leaves. When a youth, he was instructed in jurisprudence by his father Abu Muhammad, who was struck with his capacity, acquirements, excellent disposition, and other prognostics of future eminence."
فأتى على جميع مصنفات والده وتصرف فيها، حتى زاد عليه في التحقيق والتدقيق. ولما توفي والده قعد مكانه للتدريس، وإذا فرغ منه مضى إلى الأستاذ أبي القاسم الإسكافي الإسفرايني بمدرسة البيهقي حتى حصل عليه علم الأصول،,"Abd al-Malik having thus gone through all his parent’s works and mastered their contents, surpassed him in accuracy of knowledge and subtleness. On his father’s death, he replaced him as a teacher, and, having accomplished that duty, he went to the Madrasa of al-Baihaki and mastered the science of dogmatic theology under the tuition of the ustad Abu al-Kasim al-Iskafi, a native of Isfarain."
ثم سافر إلى بغداد ولقي بها جماعة من العلماء، ثم خرج إلى الحجاز وجاور بمكة أربع سنين، وبالمدينة، يدرس ويفتي ويجمع طرق المذهب، فلهذا قيل له إمام الحرمين،,"From thence he travelled to Baghdad, where he met a number of the learned; he then proceeded to Hijaz, where he made a residence of four years, partly al Mecca and partly at Medina. During this period he filled the duties of a professor and a mufti, whilst the rest of his time was devoted to the task of collecting the Shafiite doctrines from all the various channels through which they had passed down. It was on account of his residence in these two holy cities that he received the surname of the Imam al-Haramain (imam of the two sanctuaries)."
ثم عاد إلى نيسابور في أوائل ولاية السلطان ألب أرسلان السلجوقي، والوزير يومئذ نظام الملك، فبنى له المدرسة النظامية بمدينة نيسابور، وتولى الخطابة بها، وكان يجلس للوعظ والمناظرة،,"Towards the commencement of Alp Arslan’s reign, he returned to Naisapur, and Nizam al- Mulk, that sultan’s vizir, founded there a Nizamiya College for the express purpose of establishing the Imam in it as a professor. This doctor filled besides the place of khatib, or chief preacher of the city, and held assemblies in which he gave exhortations and presided at discussions on points of doctrine."
وظهرت تصانيفه، وحضر دروسه الأكابر من الأئمة وانتهت إليه رياسة الأصحاب، وفوض إليه أمور الأوقاف، وبقي على ذلك قريبا من ثلاثين سنة غير مزاحم ولا مدافع، مسلم له المحراب والمنبر والخطابة والتدريس ومجلس التذكير يوم الجمعة.,"The works which he had written became then generally known, and his lectures were attended by doctors of the highest eminence; the presidency of the Shafie sect devolved on him; and (he administration of the wakfs, or religious endowments, was confided to his care. During a space of nearly thirty years he continued in undisputed possession of these places, and held with general con-sent the posts of officiating imam at public prayers, of preacher in the principal mosque, of professor, and of president at the assemblies which met every Friday to hear pious exhortations."
وصنف في كل فن: منها كتاب نهاية المطلب في دراية المذهب” الذي ما صنف في الإسلام مثله، قال أبو جعفر الحافظ: سمعت الشيخ أبا إسحاق الشيرازي يقول لإمام الحرمين: يا مفيد أهل المشرق والمغرب، أنت اليوم إمام الأئمة.”,"He composed works on very many subjects, and Islamism has never produced one equal to his treatise, the Nihayat al-Matlab fi Dirayat al-Mazhab (gat is factory results to inquiry, being a guide to the knowledge of the Shafie doctrines. The hafiz Abu Jaafar relates that he heard Aim Ishak al-Shirazi say to the Imam al-Haramain: “O instructor of the people of the East and of the West! thou art today the imam (chief) of the imams.”"
وسمع الحديث من جماعة كبيرة من علمائه، وله إجازة من الحافظ أبي نعيم الأصبهاني صاحب حلية الأولياء”. ومن تصانيفه “الشامل” في أصول الدين، و “البرهان” في أصول الفقه، و “تلخيص التقريب” و “الإرشاد” و “العقيدة النظامية” و “مدارك العقول” لم يتمه، وكتاب “تلخيص نهاية المطلب” لم يتمه، و “غياث الأمم في الإمامة” و “مغيث الخلق في اختيار الأحق” و “غنية المسترشدين” في الخلاف وغير ذلك من الكتب.”,"The Imam al-Haramain was taught Traditions by a great number of the learned in that branch of knowledge, and he possessed a license from Abu Noaim al-Ispahani, the author of the Hilyat al-Audio, authorizing him to teach those which he had communicated to him. His other works are the Shamil (comprehensive) on the dogmas of religion; the Burhan (proof), on the fundamentals of jurisprudence; the Talkhis al-Takrib, an abridgment of (al-Kasim Ibn Muhammad treatise on jurisprudence), the Takrib; the Irshad (direction, on the fundamentals of jurisprudence}; al-Akida al-Nizamiya; the Madarik al-Okul (results of the utmost efforts of human reason), which work was left unfinished; an unfinished abridgment of the Nihayat al-Matlab; the Ghiath al-Umam (help for the nations), in which he treats of the imams or presidency over the whole Muslim community; the Mugith al-Khalk assister of God’s creatures), leading to the choice of the true way; the Ghunyat al-Mustarshidin (sufficient help for those who desire guidance), being a treatise on controversy. He composed also some other works."
وكان إذا شرع في علوم الصوفية وشرح الأحوال أبكى الحاضرين، ولم يزل على طريقة حميدة مرضية من أول عمره إلى آخره.,"Whenever he entered into an explanation of the sciences peculiar to the Sufis and of the state of ecstatic exaltation to which they sometimes reached, he would draw tears from all present. During the entire course of his life he never swerved from a fine of conduct most praiseworthy and agreeable to God."
أخبرني بعض المشايخ أنه وقف على جلية أمره في بعض الكتب، وأن والده الشيخ أبا محمد، رحمه الله تعالى، كان في أول أمره ينسخ بالأجرة، فاجتمع له من كسب يده شيء اشترى به جارية موصوفة بالخير والصلاح، ولم يزل يطمعها من كسب يده أيضا إلى أن حملت بإمام الحرمين، وهو مستمر على تربيتها بكسب الحل، فلما وضعته أوصاها أن لا تمكن أحدا من إرضاعه،,"I was told by a shaikh that he had read a full account of the Imam al-Haramain’s fife in a certain treatise, and that his father Abu Muhammad began the world as a professional book copyist: he amassed some money by his labors, he bought a slave-girl hearing a high character for piety and virtue, and her he supported with the lawful gains furnished him by his trade. She bore him a son, afterwards known as the Imam al-Haramain, and he told her not to allow any person but herself to suckle the child."
فاتفق أنه دخل عليها يوما وهي متألمة والصغير يبكي، وقد أخذته امرأة من جيرانهم وشاغلته بثديها فرضع منه قليلا، فلما رآه شق عليه وأخذه إليه ونكس رأسه ومسح على بطنه وأدخل إصبعه في فيه ولم يزل يفعل به ذلك حتى قاء جميع ما شربه، وهو يقول: يسهل علي أن يموت ولا يفسد طبعه بشرب لبن غير أمه.,"but it happened one day, that on going into her apartment, he found her indisposed, and as the child was crying, a woman who was one of the neighbors, gave it the breast for a short time to quiet it. When the father saw this, he felt much vexed, and taking the child, he held it with its head downwards, stroked its tally, and put his linger into its mouth, till he succeeded in making it throw’ up what it had swallowed: “I would rather see him die,” said he, than have his natural disposition spoiled by the milk of one who was not his mother.”"
ويحكى عن إمام الحرمين أنه كان تلحقه بعض الأحيان فترة في مجلس المناظرة فيقول: هذا من بقايا تلك الرضعة.,"It is related also of the Imam himself that a languor of mind sometimes came over him during the conferences at which he presided, and that he attributed it to the effects of that milk, a portion of which had remained in his stomach."
ومولده في ثامن عشر المحرم سنة تسع عشرة وأربعمائة، ولما مرض حمل إلى قرية من أعمال نيسابور، يقال لها بشتنقان موصوفة باعتدال الهواء وخفة الماء،,"He was born on the eighteenth of Muharram, A. H. four hundred and nineteen (February, A.D. one thousand and twenty eight); in his last illness he was borne to Bashtanikan, a village situated in the province of Naisapur and noted for the sobriety of its air and water."
فمات بها ليلة الأربعاء وقت العشاء الآخرة الخامس والعشرين من شهر ربيع الآخر سنة ثمان وسبعين وأربعمائة، ونقل إلى نيسابور تلك الليلة ودفن من الغد في داره، ثم نقل بعد سنين إلى مقبرة الحسين فدفن بجنب أبيه، رحمهما الله تعالى،,"he died at that place on Wednesday, the twenty fifth of the latter Rabi, A. H. four hundred and seventy eight (August, A. D. one hundred and eighty five), just as the evening had closed in. His body was taken to Naisapur that night, and was buried the next morning in the court of) his house, but, some years later, it was removed to the al-Husain Cemetery and interred beside the grave of his father."
وصلى عليه ولده أبو القاسم، فأغلقت الأسواق يوم موته وكسر منبره في الجامع وقعد الناس لعزائه وأكثروا فيه المراثي.,"The funeral prayers were said over. him by his son Abu ’l-Kasim, and on the day of his death, all the shops were shut, the pulpit in the great mosque from which he preached was broken to pieces, and the whole population mourned for him as for a relation. A great number of elegies were composed on his death."
"ومما رثي به:
قلوب العالمين على المقالي… وأيام الورى شبه الليالي
أيثمر غصن أهل العلم يوما… وقد مات الإمام أبو المعالي","and one of them we shall give here: it is as follows: The hearts of mankind were in torture and the days of mortals became dark in nights! Can the tree of science ever again bear fruit, now that the imam Abu al-Maali is no more?."
وكانت تلامذته يومئذ قريبا من أربعمائة واحد، فكسروا محابرهم وأقلامهم وأقاموا على ذلك عاما كاملا.,"At the moment of his death, his scholars, who were four hundred and one in number, broke their pens and inkhorns and let a full year pass over before they resumed their studies."
الأصمعي,AL-ASMA’I
أبو سعيد عبد الملك بن قريب بن عبد الملك بن علي بن أصمع بن مظهر بن رياح بن عمرو بن عبد شمس بن أعيا بن سعد بن عبد بن غنم بن قتيبة بن معن بن مالك بن أعصر بن سعد بن قيس عيلان بن مضر بن نزار بن معد بن عدنان،,"The celebrated philologer Abu Saied Abd al-Malik Ibn Kuraib al-Asma’i drew his descent from Adnan, his father Kuraib being the son of Abd al-Malik Ibn Ali Ibn Asma’ Ibn Mazhar Ibn Riah Ibn Amr Ibn Abd Shams Ibn Aaya Ibn Saad Ibn Abd Ibn Ghanam Ibn Kutaiba Ibn Maan Ibn Malik Ibn Aasar Ibn Saad Ibn Kais Ailan Ibn Mudar Ibn Nizar Ibn Maad Ibn Adnan."
المعروف بالأصمعي الباهلي، وإنما قيل له الباهلي وليس في نسبه اسم باهلة لأن باهلة اسم امرأة مالك بن أعصر، وقيل إن باهلة ابن أعصر.,"Al-Asma’i bore also the surname of Bahili (descended from Bahila) and yet no such name appears in his genealogy; he was so entitled, however, because his ancestor Malik Ibn Aasar was the husband of the female named Bahila; others say that Bahila was the name of a son of Aasar."
كان الأصمعي المذكور صاحب لغة ونحو، وإماما في الأخبار والنوادر والملح والغرائب،,"Al-Asma’i was a complete master of the Arabic language, an able grammarian, and the most eminent of all those persons who transmitted orally historical narrations, singular anecdotes, amusing stories, and rare expressions of the language."
سمع شعبة بن الحجاج والحمادين ومسعر بن كدام وغيرهم، وروى عنه عبد الرحمن ابن أخيه عبد الله وأبو عبيد القاسم بن سلام وأبو حاتم السجستاني وأبو الفضل الرياشي وغيرهم، وهو من أهل البصرة، وقدم بغداد في أيام هارون الرشيد.,"He received his information from Sho’ba Ibn al-Hajjaj, the two Hammads, Misar Ibn Kidam, and others; his own authority was cited by his brother’s son Abd al-Rahman Ibn Abd Allah, Abu Obaid al-Kasim Ibn Sallam, Abu Halim al-Sijistani, Abu al-Fadl al-Riashi, and others. He was a native of Basra, but be removed to Baghdad in the reign of Harun al-Rashid."
قيل لأبي نواس: قد أحضر أبو عبيدة والأصمعي إلى الرشيد، فقال: أما أبو عبيدة فإنهم إن أمكنوه قرأ عليهم أخبار الأولين والآخرين، وأما الأصمعي فبلبل يطربهم بنغماته.,"Some person then said to Abi Nuwas that Abu Obaida and al-Asma’i had been just presented to al-Rashid, on which he replied: “As for Abu Obaida, he will recite to them, if allowed, the history of the ancients and the moderns; but as for al-Asma’i, he is a nightingale to charm them with his melodies.”"
وقال عمر بن شبة: سمعت الأصمعي يقول: أحفظ ستة عشر ألف أرجوزة. وقال إسحاق الموصلي: لم أر الأصمعي يدعي شيئا من العلم فيكون أحد أعلم به منه.,"It is related by Omar Ibn Shabba, that he heard al-Asma’i say that he knew by heart sixteen thousand pieces of verse composed in the measure called Urjuza; and it was observed by Ishak al-Mausili that he never heard al-Asma’i profess to know a branch of science without discovering that none knew it better than he."
وقال الربيع بن سليمان: سمعت الشافعي، رضي الله عنه، يقول: ما عبر أحد من العرب بأحسن من عبارة الأصمعي. وقال أبو أحمد العسكري: لقد حرص المأمون على الأصمعي وهو بالبصرة أن يصير إليه فلم يفعل واحتج بضعفه وكبره، فكان المأمون يجمع المشكل من المسائل ويسيرها إليه ليجيب عنها.,"Al-Rabi Ibn Suleiman relates that he heard al-Shafie pronounce these words: “None ever explained better than al-Asma’i the idiom of the desert Arabs.” And it was mentioned by Abu Ahmad al-Askari that when al-Asma’i was at Basra, he received most pressing invitations from al-Mamun to go and sec him, but refused on the pretext of his feebleness and advanced age; al-Mamun then used to draw up collections of questions on doubtful points (of literature) and send them to him that he might resolve them."
وقال الأصمعي: حضرت أنا وأبوعبيدة معمر بن المثنى عند الفضل بن الربيع فقال لي: كم كتابك في الخيل فقلت: جلد واحد، فسأل أبا عبيدة عن كتابه فقال: خمسون مجلدة، فقال له: قم إلى هذا الفرس وأمسك عضوا عضوا منه وسمه، فقال: لست بيطارا، وإنما هذا شيء أخذته عن العرب،,"The following anecdote was related by al-Asma’i: “I and Abu Obaida went to see al-Fadl Ibn Rabi who asked me in how many volumes was my work on horses, and I replied: ‘One only!’ He then made the same question to Aba Obaida respecting his work on the same subject, and he answered; Fifty volumes.’ Fadl then said to him: ‘Go over to that horse and place your hand successively on all the parts of his body, naming them at the same time.’ ‘l am not a farrier,’ replied Abu Obaida, ‘but all I have compiled on this subject was procured by me from the Arabs of the desert.’"
فقال لي: قم يا أصمعي وافعل ذلك، فقمت وأمسكت ناصيته وشرعت أذكر عضوا عضوا وأضع يدي عليه وأنشد ما قالت العرب فيه، إلى أن فرغت منه، فقال: خذه، فأخذته، وكنت إذا أردت أن أغيظ أبا عبيدة ركبته إليه.,"Al-Fadl then told me to do it, on which I went over to the horse, and, taking hold of his mane, I commenced naming the different parts of his body as I placed my hand successively upon them; repeating at the same lime the verses in which the Arabs of the desert mentioned them. When I had finished, he bid me keep the animal, and whenever I wished to annoy Abu Obaida, I rode on that horse to pay him a visit.”"
وكن شديد الإحتراز في تفسير الكتاب والسنة، فإذا سئل عن شيء منهما يقول: العرب تقول معنى هذا كذا، ولا أعلم المراد منه في الكتاب والسنة أي شيء هو. وأخباره ونوادره كثيرة،,"Al-Asma’i carefully abstained from explaining any of the obscure expressions occurring in the Quran and the Sunna, and when questioned on a point of this kind, he would answer: “The Arabs of the desert say that such and such an expression means so and “so, but I do not know what may its signification in the Quran and the “Sunna” His adventures and the anecdotes related of him are very numerous."
وكان جده علي بن أصمع سرق بسفوان فأتوا به علي بن أبي طالب رضي الله عنه، فقال: جيئوني بمن يشهد أنه أخرجها من الرحل، قال فشهد عليه بذلك عنده، فأمر به فقطع من أشاجعه،,"His grandfather Ali Ibn Asma’ committed a theft at Safawan (for which he was arrested and taken before Ali Ibn Abi Talib. “Bring me witnesses,” said Ali, “to prove that he purloined the object out of the saddle-bag.” The person who tells this story proceeds to say that evidence to that effect was given before Ali, who immediately ordered the fingers of his hand to be cut off."
فقيل له: يا أمير المؤمنين ألا قطعته من زنده، فقال: يا سبحان الله، كيف يتوكأ كيف يصلي كيف يأكل فلما قدم الحجاج بن يوسف البصرة أتاه علي بن أصمع فقال: أيها الأمير، إن أبوي عقاني فسمياني عليا، فسمني أنت، فقال: ما أحسن ما توسلت به، قد وليتك سمك البارجاه، وأجريت لك في كل يوم دانقين فلوسا، ووالله لئن تعديتهما لأقطعن ما أبقاه علي من يدك.,"On this some person said to him: “Commander of the faithful! why not cut it off by the wrist” “God forbid!” exclaimed the caliph; how could he then lean on his staff? How could he pray? How “could he eat?” When al-Hajjaj Ibn Yusuf arrived at Basra, Ali Ibn Asma went to him and said: “O emir! my parents treated me most foully in naming me Ali; give me another name.” “You come,” replied al-Hajjaj, “with an excellent pretext to excite my interest; I appoint you director of the fisheries at al-Baraja with a daily salary of two danaks in copper-money; but, by Allah! if you go beyond that sum, I shall cut off the portion of your hand which Ali left on.”"
وكانت ولادة الأصمعي سنة اثنتين، وقيل ثلاث وعشرين ومائة. وتوفي في صفر سنة ست عشرة، وقيل أربع عشرة وقيل خمس عشرة وقيل سبع عشرة ومائتين بالبصرة، وقيل بمرو، رحمه الله تعالى.,"Al-Asma’i was born A. H. one hundred and twenty two (A. D. seven hundred and forty) or one hundred and twenty three, and he died at Basra in the month of Safar, A. H. two hundred and sixteen (March-April, A. D. eight hundred and thirty one); some say, two hundred and fourteen or two hundred and seventeen; and others mention that his death took place at Marw."
وقال الخطيب أبو بكر: بلغني أن الأصمعي عاش ثمانيا وثمانين سنة. ومولد أبيه قريب سنة ثلاث وثمانين للهجرة، ولم أقف على تاريخ وفاته، رحمه الله تعالى.,"The khatib Abu Bakr says: “I have been informed that al-Asma’i lived to the age of eighty-eight.” Kuraib, al-Asma’i’s father, was born A.H. eighty three (A. D. seven hundred and two), but l have not been able to discover in what year he died."
وقريب: بضم القاف وفتح الراء وسكون الياء المثناة من تحتها وبعدها باء موحدة، وهو لقب له قال المرزباني وأبو سعيد السيرافي: اسمه عاصم وكنيته أبو بكر وغلب عليه لقبه. والأصمعي: نسبة إلى جده أصمع.,"Kuraib was only a byname, but he was not generally known by any other appellation; according to al-Mazrubani and Abu Saied al-Sirafi, his real name was Asim and his surname Abu Bakr. Asma’i is a patronymic derived from the name of his grandfather."
وسفوان: بفتح السين المهملة والفاء والواو وبعد الألف نون وهو اسم موضع عند البصرة ومن قصد البحرين من البصرة يخرج إلى سفوان ثم إلى كاظمة ومنها يتوجه إلى هجر، وهي مدينة البحرين. والبارجاه: موضع بالبصرة.,"Safwan is the name of a place near Basra; [the road from Basra to Bahrain passes successively through Safawan and Kazima to Hajar, the capital of Bahrain. Al-Barajah is the name of a place at Basra."
"قال: وجذبني أبو العالية الشامي وأنشدني واسم أبي العاليه الحسن بن مالك:
لا در در بنات الأرض إذ فجعت… بالأصمعي لقد أبقت لنا أسفا
عش ما بدا لك في الدنيا فلست ترى… في الناس منه ولا من علمه خلفا
قال: فعجبت من اختلافهما فيه.","“I was then accosted by Abu al-Aalya al-Hasan Ibn Malik al-Shami, who “recited to me the following lines: ‘God doesn’t increase the goodness of the daughters of the earth cease to flow; afflicted as they now are by the death of al-Asma’i, They [will flown, yet) do not wash away our grief. Live in the world as long as you may, you will never meet a man like him, or with learning such as his.’ “I was much struck with the difference of these two persons’ feelings towards the deceased.”"
وللأصمعي من التصانيف كتاب خلق الإنسان” وكتاب “الأجناس” وكتاب “الأنواء” وكتاب “الهمز” وكتاب “المقصور والمدود” وكتاب “الفرق” وكتاب “الصفات” وكتاب “الأبواب” وكتاب “الميسر والقداح” وكتاب “خلق الفرس” وكتاب ” الخيل ” وكتاب ” الإبل ” وكتاب ” الشاء ” وكتاب ” الأخبية ” وكتاب ” الوحوش ” وكتاب ” فعل وأفعل ” وكتاب ” الأمثال ” وكتاب ” الأضداد ” وكتاب ” الألفاظ ” وكتاب ” السلاح ” وكتاب ” اللغات ” وكتاب ” مياه العرب ” وكتاب ” النوادر ” وكتاب ” أصول الكلام ” وكتاب ” القلب والإبدال ” وكتاب ” جزيرة العرب ” وكتاب ” الاشتقاق ” وكتاب ” معاني الشعر ” وكتاب ” المصادر ” وكتاب ” الأراجيز ” وكتاب ” النخلة ” وكتاب ” النبات ” وكتاب ” ما اتفق لفظه واختلف معناه ” وكتاب ” غريب الحديث ” وكتاب ” نوادر الاعراب ” وغير ذلك.”,"Al-Asma’i composed treatises on the following subjects: the human frame, the different species of animals, on the anwaa, or influence of the stars on the weather, on the letter hamza, on the long and the short elif, on the difference between the names given to the members of the human body and those given to the same members in animals, on epithets, on the doors of tents, on games of chance played with arrows, on the frame of the horse, on horses, on camels, on sheep, on tents, on wild beasts, on the first and fourth form of certain verbs, on proverbs, on words bearing each two opposite significations, a vocabulary, on weapons, on dialects, on the springs of water frequented by the nomadic Arabs, a collection of anecdotes, on the principles of discourse, on the heart, on synonymous terms, on the Arabian peninsula, on the formation of derivative words, on the ideas which usually occur in poetry, on nouns of action, on rajaz verses, on the palm tree, on plants, on homonymous terms, on the obscure expressions met with in the Traditions, on the witticisms of the desert Arabs, etc."
ابن هشام صاحب السيرة,"IBN HISHAM, THE AUTHOR OF THE SWAT"
أبو محمد عبد الملك بن هشام بن أيوب الحميري المعافري؛ قال أبو القاسم السهيلي عنه في كتاب الروض الأنف” – شرح سيرة رسول الله صلى الله عليه وسلم -:”,"Abu Muhammad Abd al-Malik Ibn Hisham Ibn Ayyub al-Himyari al-Maafiri, the author of the Sirat al-Rasul, or history of the Prophet, is spoken of in these terms by Abu al-Kasim al-Suhaili in his work entitled al-Rawd al-Inuf, which is a commentary on the Sirat."
إنه مشهور بحمل العلم، متقدم في علم النسب والنحو، وهو من مصر وأصله من البصرة، وله كتاب في أنساب حمير وملوكها، وكتاب في شرح ما وقع في أشعار السير من الغريب فيما ذكر لي. وتوفي بمصر في سنة ثلاث عشرة ومائتين، رحمه الله تعالى.,"“He was celebrated for bis learning and possessed superior information in genealogy and grammar; his native place was Old Cairo, but his family were of Basra. He composed a genealogical work on the tribe of Himyar and its princes; and I have been told that he wrote another work in which he explained the obscure passages of the poetry cited in ashaar al-Siar. His death occurred at Old Cairo, “A. H. two hundred and thirteen (A. D. eight hundred and twenty eight or eight hundred and twenty nine).”"
قلت وهذا ابن هشام هو الذي جمع سيرة رسول الله صلى الله عليه وسلم من المغازي والسير” لابن إسحاق وهذبها لخصها وشرحها السهيلي المذكور، وهي الموجودة بأيدي الناس المعروفة بسيرة ابن هشام.”,"This Ibn Hisham is the person who extracted and drew up the History of the Prophet from Ibn Ishak’s (work entitled al-Maghazi wa al-Siar; al-Suhaili explained its synopsis in a commentary, and it is now found in the hands of the public under the title of Sirat Ibn Hisham (Ibn Hisham’s Sirat or History)."
وقال أبو سعيد عبد الرحمن بن أحمد ين يونس صاحب تاريخ مصر” المقدم ذكره في تاريخه الذي جعله للغرباء القادمين على مصر: إن عبد الملك المذكور توفي لثلاث عشرة ليلة خلت من شهر ربيع الآخر سنة ثماني عشرة ومائتين بمصر، والله أعلم بالصواب، وقال: إنه ذهلي. والحميري قد تقدم الكلام عليه.”,"Abu Saied Abd al-Rahman Ibn Yunus, the Egyptian historian, says, in his work on the eminent men who came to Egypt from foreign parts, that this Abd al-Malik died on the thirteenth of the latter Rabi, A. H. two hundred and eighteen (May, A. D. eight hundred and thirty three); God knows best which is the true date of his death! Ibn Yunus says also that he belonged to the tribe of zohal."
المعافري: بفتح الميم والعين المهملة وبعد الألف فاء مكسورة ثم راء، هذه النسبة إلى المعافر بن يعفر قبيل كبير ينسب إليه بشر كثير عامتهم بمصر.,"Al Maafiri means descended from Maafir Ibn Yafur, the progenitor of a great tribe to which a great number of persons, principally inhabitants of Egypt, trace their origin."
الثعالبي,AL-THAALIBI AL-NAISAPURI
أبو منصور عبد الملك بن محمد بن إسماعيل الثعالبي النيسابوري؛ قال ابن بسام صاحب الذخيرة” في حقه: “كان في وقته راعي تلعات العلم، وجامع أشتات النثر والنظم، رأس المؤلفين في زمانه، وإمام المصنفين بحكم قرانه،”,"Abu Mansur Abd al-Malik Ibn Muhammad Ibn Ismail al-Thaalibi an-Naisapuri (a native of Naisapur) is spoken of in these terms by Ibn Bassam, the author of the Dakhira: “In that age, he was the man who pastured his genius on the loftiest summits of knowledge; the great compiler of prose and verse; the chief author of his time, and the ablest also in the opinion of that epoch."
سار ذكره سير المثل، وضربت إليه آباط الإبل، وطلعت دواوينه في المشارق والمغارب طلوع النجم في الغياهب، وتواليفه أشهر مواضع وأبهر مطالع وأكثر راو لها وجامع، من أن يستوفيها حد أو وصف، أو يوفيها حقوقها نظم أو رصف،”,"“his reputation spread abroad like a proverb which circulates far and wide; the camels (which bore travelers to see him there constantly) arriving, their “breasts panting from the rapidity of their speed; his compilations rose over the horizon not only in the East but in the West, and they ascended (to the zenith of fame) as the stars ascend through the darkness; his works hold a place of high eminence, shining with refulgence even from their first appearance; the number of persons who learned them by heart or who collected them can neither be defined nor described, and it would be vain to essay, even in the finest and most harmonious style, to do full justice to the merits of his writings.”"
"وذكر له طرفا من النثر وأورد شيئا من نظمه فمن ذلك ما كتبه إلى الأمير أبي الفضل الميكالي:
لك في المفاخر معجزات جمة… أيدا لغيرك في الورى لم تجمع
بحران: بحر في البلاغة شانه… شعر الوليد وحسن لفظ الأصمعي","Ibn Bassam then quotes some passages of al-Thaalibi’s composition in prose and verse; one of the latter is the following piece addressed to the emir Abu al-Fadl al-Mikali (governor of the province of Fars): Your talents are admirable and so numerous that no other mortal ever possessed as many. Two of them are oceans; one, an ocean of eloquence composed of al-Walid’s poetic spirit and the charming style of al-Asma’i."
"[وترسل الصابي يزين علوه… خط ابن مقلة ذو المحل الأرفع]
كالنور أو كالسحر أو كالبدر أو… كالوشي في برد عليه موشع
شكرا فكم من فقرة لك كالغنى… وافى الكريم بعيد فقر مدقع
وإذا تفتق نور شعرك ناضرا… فالحسن بين مرصع ومصرع
أرجلت فرسان الكلام ورضت أف… راس البديع وأنت أمجد مبدع ونقشت في فص الزمان بدائعا… تزري بآثار الربيع الممرع","the other, a skill in epistolary writing equal to that of al-Sabi, and embellished in its superiority by a penmanship which, like Ibn Mokla’s, merits the first rank. Let us give thee thanks! how many admirable passages have come from you (to), as wealth comes abundantly on the noble-minded man who, but a moment before, was borne down by poverty When the buds of thy poetry unfold and blossom, their beauty is displayed in an ornamented phrase, forming two hemistiches. You have dismounted the horsemen of eloquence, and broken in the horses of original invention; for you are yourself an illustrious and original genius. You have engraved charming devices on the seal of time; devices which surpass in beauty the meadows of spring."
"ومن شعره:
لما بعثت فلم توجب مطالعتي… وأمعنت نار شوقي في تلهبها
ولم أجد حيلة تبقي على رمقي… قبلت عيني رسولي إذ رآك بها","By the same: When I sent (to my beloved) and, alas I my representations were fruitless the fire of passion raged fiercer ‘in my bottom) and, to preserve my life, I kissed those eyes with which my messenger had seen her."
وله من التواليف يتيمة الدهر في محاسن أهل العصر” وهو أكبر كتبه وأحسنها وأجمعها، وفيها يقول أبو الفتوح نصر الله قلاقس الإسكندري الشاعر المشهور – وسيأتي ذكره أن شاء الله تعالى:”,"One of his longest, finest, and most comprehensive works is that entitled Yatima al-Dahr fi Mahasin Ahl al-Asr (the pearl of the aye, treating of the merits of our contemporaries) (The following lines were composed on this hook hv the celebrated Alexandrian poet Abu al-Futuh Nasr Allah Ibn Kalakis, whose life will be given later."
"أبيات أشعار اليتيمه… أبكار أفكار قديمه
ماتوا وعاشت بعدهم… فلذاك سميت اليتيمه","The verses of the poems in the Yatima are virgin daughters of the spirits who lived of old. They are now dead, but their daughters survive, whence the work bears the name of Yatima."
وله أيضا كتاب فقه اللغة” و “سحر البلاغة وسر البراعة” و “من غاب عنهم المطرب” و “مؤنس الوحيد” وشيء كثير جمع فيها أشعار الناس ورسائلهم وأخبارهم وأحوالهم وفيها دلالة على كثرة اطلاعه. وله أشعار كثيرة.”,"Al-Thaalibi composed also the Fiqh al Loghat laics of language the Sihr al-Balagha (magic of eloquence], the Sirr al-Bara’a secret of excellence), kitab man ghab anhum al-Mutrib (book for him who has no one to amuse him, the Munis al-Wahid (companion for the solitary, and many other works besides, containing anecdotes of eminent men, notices on their lives, and extracts from their poetry and epistles; all these productions are indicative of vast information in the author, He himself composed a great deal of poetry."
وكانت ولادته سنة خمسين وثلثمائة وتوفي سنة تسع وعشرين وأربعمائة رحمه الله تعالى.,"His birth took place A. H. three hundred and fifty (A. D. nine hundred and sixty one), and his death in the year four hundred and twenty nine (A. D. one thousand and thirty seven or one thousand and thirty eight)."
والثعالبي: بفتح الثاء المثلثه والعين المهملة وبعد الألف باء مكسورة وبعدها لام موحدة هذه النسبة إلى خياطة جلود الثعالب وعملها، قيل له ذلك لأنه كان فراء.,Thaalibi means one who sews together and dresses foxes’ skins; he was so denominated because he had been a furrier.
سحنون,SUHNUN
أبو سعيد عبد السلام بن سعيد بن حبيب بن حسان بن هلال بن بكار بن ربيعة التنوخي الملقب سحنون الفقيه المالكي، قرأ على ابن القاسم وابن وهب وأشهب ثم انتهت الرياسة في العلم بالمغرب إليه، وكان يقول قبح الله الفقر، أدركنا مالكا وقرأنا على ابن القاسم.,"Abu Saied Abd al-Salam Ibn Saied al-Tanukhi (a member of the tribe of Tanukh, and surnamed Sukhumi, was a doctor of the sect of Malik. He studied under Ibn al-Kasim, Ibn Wahb, and Ashhab, after which he became the head of the science, or chief imam, in Maghrib. He used to say: “God’s curse on poverty! I was a contemporary of Malik, but (having no means of going to see him,) I was obliged to take lessons from Ibn al-Kasim.’’"
كان أصله من الشام من مدينة حمص قدم به أبوه مع جند أهل حمص وولي القضاء بالقيروان وعلى قوله المعول بالمغرب. وصنف كتاب المدونة” في مذهب الإمام مالك رضي الله عنه، وأخذها عن ابن القاسم”,"He held the post of kadi at Kairawan, and on points of doctrine his opinions are of standard authority in Maghrib. He is the author of the Mudawwana (digest) containing the doctrines of the imam Malik; this work, die contents of which he had received (by oral transmission)from Ibn al-Kasim, is the main authority relied on by the people of Kairawan."
وكان أول من شرع في تصنيف المدونة” أسد بن الفرات الفقيه المالكي بعد رجوعه من العراق وأصلها أسئلة سأل عنها ابن القاسم فأجابه عنها، وجاء بها أسد إلى القيروان وكتبها عنه سحنون،”,"The first who undertook to draw up a Mudawwana was the Malikite doctor Asad Ibn al-Furat, when he returned from Iraq. It originally consisted in questions proposed by him to Ibn al-Kasim with their solutions by the latter; he then took them with him to Kairawan, and Suhnun wrote them out under his dictation."
وكانت تسمى الأسدية” ثم رحل بها سحنون إلى ابن القاسم في سنة ثمان وثمانين ومائة فعرضها عليه وأصلح فيها مسائل ورجع بها إلى القيروان في سنة إحدى وتسعين ومائة، وهي في التأليف على ما جمعه أسد ابن الفرات أولا غير مرتبة المسائل ولا مرسمة التراجم، فرتب سحنون أكثرها وبوبه على ترتيب التصانيف واحتج لبعض مسائلها بالآثار من روايته من موطإ ابن وهب وغيره،”,"it was called the Asadiya (Asad Ibn al-Furat), but as the questions were put down without any order in this first sketch, Suhnun drew them up under separate heads and augmented their number; besides which, he resolved some by means of the Traditions with which his memory was furnished when he learned by heart Ibn Wahb’s edition of the Mwatta."
وبقيت منها بقية لم يتمم فيها سحنون هذا العمل المذكور، ذكر هذا كله القاضي عياض وغيره.,"Some points remained, however, which Suhnun left incomplete."
وحصل له من الأصحاب والتلامذة ما لم يحصل لأحد من أصحاب مالك مثله وعنه انتشر علم مالك بالمغرب.,"Suhnun had a greater number of pupils than any other of Malik’s disciples, and it was by his means that the doctrines of that imam were propagated throughout Maghrib."
وكانت ولادته أول ليلة من شهر رمضان سنة ستين ومائة، وتوفي في يوم الثلاثاء لتسع خلون من رجب سنة أربعين ومائتين، رحمه الله تعالى.,"He was born A. H. one hundred and sixty (A. D. seven hundred and seventy six or seven hundred and seventy seven), and he died in the month of Rajab, A. H. two hundred and forty (Nov. Dec. A. D. eight hundred and fifty four)."
وسحنون: بفتح السين المهملة وضمها وسكون الحاء المهملة وضم النون وبعد الواو نون ثانية، وفي فتح السين وضمها كلام من جهة العربية يطول شرحه وليس هذا موضعه، وقد صنف فيه أبو محمد ابن السيد البطليوسي جزءا وقفت عليه، وقد استوفى الكلام فيه كما ينبغي وهو مجيد في كل ما يصنعه، وقد تقدم ترجمته. ولقب سحنون باسم طائر حديد بالمغرب يسمونه سحنونا لحدة ذهنه وذكائه،,"Sahnun or Suhnun is the name of a bird found in Maghrib and remarkable for its sagacity; it was for this reason that Abu Saied was so surnamed. The pronunciation of this word with an a or with and involves a question of grammatical forms peculiar to the Arabic language, but it would be too long to expose it here, neither is this the proper place for such a disquisition; it has besides been fully and properly treated by Ibn al-Sid al-Batalyusi, who has always executed in the best manner whatever task he undertook."
أبو هاشم الجبائي,ABU HASHIM AL-JUBBAlE
أبو هاشم عبد السلام بن أبي علي محمد الجبائي بن عبد الوهاب بن سلام بن خالد بن حمران بن أبان مولى عثمان بن عفان رضي الله عنه، المتكلم المشهور العالم ابن العالم؛ كان هو وأبوه من كبار المعتزلة،,"Abu Hashim Abd al-Salam was the son of Abu Ali Muhammad al-Jubbaie Ibn Abd al-Wahab Ibn Salam Ibn Khalid Ibn Humran Ibn Aban; litis last was a mania to the caliph Othman Ibn Allan. Abu Hashim al-Jubbaie, a cell brand scholastic theologian, a learned doctor and the son of a man of learning, was, like his father, one of the principal heads of the Mutazilites."
ولهما مقالات على مذهب الاعتزال، وكتب الكلام مشحونة بمذاهبهما واعتقادهما، وكان له ولد يسمى أبا علي، وكان عاميا لا يعرف شيئا، فدخل يوما على الصاحب بن عباد، فظنه عالما فأكرمه ورفع مرتبته، ثم سأله عن مسألة فقال: لا أعرف نصف العلم، فقال له الصاحب: صدقت يا ولدي، إلا أن أباك تقدم بالنصف الآخر.,"both of them taught doctrines peculiar to that sect, and all the works on scholastic theology are filled with their opinions and systematic views. Abu Hashim had a son called Abu Ali, who was quite a simpleton and knew nothing; he went one day into the presence of the Sahib Ibn Abbad, who, imagining that he should be a person of some learning, received him politely and seated him in the place of honor: he then proposed to him a question, and obtained this reply: “I do not know even the half of all the science.” “True, my “soul” replied the Sahib, and your father went away with the other half.”"
وكانت ولادة أبي هاشم المذكور سنة سبع وأربعين ومائتين. وتوفي يوم الأربعاء لاثنتي عشرة ليلة بقيت من شعبان سنة إحدى وعشرين وثلثمائة ببغداد، ودفن في مقابر البستان من الجانب الشرقي، وفي ذلك اليوم توفي أبو بكر محمد بن دريد اللغوي المشهور – وسيأتي ذكر والده إن شاء الله تعالى – رضي الله عنهم أجمعين.,"The birth of Abu Hashim took place A. H. two hundred and forty seven (A. D. eight hundred and sixty one or eight hundred and sixty two); He died at Baghdad on Wednesday, the seventeenth of Shaaban, A.H. three hundred and twenty one (August, A. D. nine hundred and thirty three), and was interred in the cemetery called the Bustan, or garden, which lies on the east hank of the river. The celebrated philologer Abu Bakr Muhammad Ibn Duraid died on the same day. We shall give the life of Muhammad, Abu Hashim’s father."
والجبائي: بضم الجيم وتشديد الباء الموحدة، هذه النسبة إلى قرية من قرى البصرة خرج منها جماعة من العلماء،,"Jubbaie means native of Jubbaa, a village in the dependencies of Basra, which has given birth to a number of learned men."
ديك الجن,DIK AL-JININ
أبو محمد عبد السلام بن رغبان بن عبد السلام بن حبيب بن عبد الله بن رغبان بن زيد بن تميم الكلبي الملقب ديك الجن، الشاعر المشهور؛ وذكر ابن الجراح في كتاب الورقة” أنه مولى لطيء، والله أعلم؛ أصله من أهل سلمية، ومولده بمدينة حمص، وتميم أول من أسلم من أجداده على يد حبيب بن مسلمة الفهري، أخذ محاربا، وكان يفخر على العرب ويقول:”,"The celebrated poet Abu Muhammad Abd al-Salam Ibn Raghban Ibn Abd al-Salam Ibn Habib Ibn Abd Allah Ibn Raghban Ibn Zaid Ibn Tamim, a member’ of the tribe of Kalb and surnamed Dik al-Jinn, was born at Emessa, but his family belonged to Salamiya. Tamim was the first of his ancestors who embraced Islamism; he made his profession of faith to Habib Ibn Maslama al-K-Fihri, when taken prisoner of war; and he then contested the pre-eminence of the Arabs, saying."
ما لهم فضل علينا، أسلمنا كما أسلموا. وهو من شعراء الدولة العباسية، ولم يفارق الشام ولا رحل إلى العراق ولا إلى غيره منتجعا بشعر، ولا متصديا لأحد، وكان يتشيع تشيعا حسنا، وله مراث في الحسين، رضي الله عنه. وكان ماجنا خليعا عاكفا على القصف واللهو متلافا لما ورثه، وشعره في غاية الجودة.,"“They have no advantage over us; we have turned Muslims as they did.” Dik al-Jinn was one of the poets who flourished under the Abbaside dynasty; he always remained in Syria, and was never induced to derive profit from his poetical talents by travelling to Iraq or other countries for the purpose of celebrating the praises of the great. In his religious opinions he was a moderate Shuts, and some elegies composed by him on the death of al-Husain are still extant, his conduct was disorderly and licentious, being so strongly addicted to pleasure and amusements, that he wasted all his patrimony. His poetry is the acme of perfection."
حدث عبد الله بن محمد بن عبد الملك الزبيدي قال: كنت جالسا عند ديك الجن، فدخل عليه حدث فأنشده شعرا عمله، فأخرج ديك الجن من تحت مصلاه درجا كبيرا فيه كثير من شعره فسلمه إليه وقال: يا فتى تكسب بهذا واستعن به على قولك.,"The following anecdote is related by Abd Allah Ibn Muhammad Ibn Abd al-Malik al-Zubaidi: “We were sitting with Dik al-Jinn when a youth came in and recited to him some verses of his composition, on which Dik al-Jinn drew from under his praying- carpet a large roll of papers containing pieces of his own poetry, and gave it to the young man, saying: ‘Make use of this, my hoy! and take it as a help when you compose verses.’"
فلما خرج سألته عنه فقال: هذا فتى من أهل جاسم، يذكر أنه من طيء، يكنى أبا تمام، واسمه حبيب بن أوس، وفيه أدب وذكاء وله قريحة وطبع، قال: وعمر الملقب ديك الجن إلى أن مات أبو تمام ورثاه.,"The youth then withdrew, and we asked who he was, to which Dik al-Jinn replied: ‘That boy is a native of Jasim and he says that he belongs to the tribe of Tai; he is surnamed Abu Tammam, and his name is Habib Ibn Aws; he possesses instruction, intelligence, and great natural abilities.’ “Al-Zubaidi says also that Dik al-Jinn outlived Abu Tammam and composed au elegy on his death."
ومولد ديك الجن سنة إحدى وستين ومائة وعاش بضعا وسبعين سنة، وتوفي في أيام المتوكل سنة خمس أو ست وثلاثين ومائتين.,"The birth of Dik al- Jinn took place A. H. one hundred and one (A.D. seven hundred and seventy seven or seven hundred and seventy eight) and his death in the reign of al-Mutawakkil, A. H. two hundred and thirty five (A.D. eight hundred and forty nine or eight hundred and fifty) or two hundred and thirty six; he was then aged upwards of seventy years."
ولما اجتاز أبو نواس بحمص قاصدا مصر لامتداح الخصيب بن عبد الحميد سمع ديك الجن بوصوله، فاستخفى منه خوفا أن يظهر لأبي نواس أنه قاصر بالنسبة إليه، فقصده أبو نواس في داره وهو بها، فطرق الباب واستأذن عليه، فقالت الجارية: ليس هو ها هنا؛,"When Abu Nuwas passed through Emessa on his way to Egypt, where he intended reciting to al-Khasib some poems which he had composed in his honor, Dik al-Jinn heard of his arrival and concealed himself through the apprehension of betraying to him his own relative inferiority as a poet. He was at home when Abu Nuwas knocked at the door and asked admission, but the maid answered that her master was not within."
"فعرف مقصده فقال لها: قولي له اخرج فقد فتنت أهل العراق بقولك:
موردة من كف ظبي كأنما… تناولها من خده فأدارها فلما سمع ديك الجن ذلك خرج إليه واجتمع به وأضافه.","Abu Nuwas immediately perceived the motive which prevented him from appearing, and said to her: “Tell him to come forth, for he has thrown the people of Iraq into ecstasy with this verse of his: When Dik al-Jinn heard the message, he went forth to meet Abu Nuwas and received him as his guest."
"وهذا البيت من جملة أبيات وهي:
بها غير معذول فداو خمارها… وصل بحبالات الغبوق ابتكارها
ونل من عظيم الوزر كل عظيمة… إذا ذكرت خاف الحفيظان نارها
وقم أنت فاحثث كأسها غير صاغر… ولا تسق إلا خمرها وعقارها","This verse is taken from the following piece: Fear no reproach, but bring hero the wine; let water remove its intoxicating qualities, and let our morning draughts be protracted till the hour comes for passing round the evening cup. Dispel every care from one who is burdened with affliction; at the very mention of that wine, the eyes shrink from its brightness. Arise I bear it quick!) round in a cup of no puny size! nay, pour it out in all its strength and purity."
"فقام يكاد الكأس يحرق كفه… من الشمس أو من وجنتيه استعارها
ظللنا بأيدينا نتعتع روحها… فتأخذ من أقدامنا الراح ثارها
موردة من كف ظبي كأنما… تناولها من خده فأدارها","She rose with a glass, brilliant and sparkling so as nearly to burn her hand; she must have taken the refulgence of her own bright forehead or of the sun to form therewith that dazzling goblet. Throughout that day our hands shed the blood of the wine-cup, but the wine revenged itself upon our legs; a rosy liquor, received from the hand of a gazelle-like nymph, who seemed to have extracted it from her cheeks and then passed it round."
وذكر الجهشياري في كتاب أخبار الوزراء” أن حبيب بن عبد الله بن رغبان المذكور في هذا النسب كان كاتبا في أيام الخليفة المنصور، وكان يتقلد الاعطاء، وكان موجودا في سنة ثلاث وأربعين ومائة، وأن ديك الجن الشاعر من ولده، وإليه ينسب مسجد ابن رغبان بمدينة السلام، وأنه مولى حبيب ابن مسلمة الفهري.”,"It is mentioned by al-Jihshiari in his History of the Vizirs that the Habib Ibn Abd Allah Ibn Raghban of the genealogy given above, was a katib under the caliph al-Mansur, and lire president of the Donation Office; he was still living, by that writer’s account, in the year one hundred and forty three (A. D. seven hundred and sixty or seven hundred and sixty one). He adds that Dik al-Jinn the poet was one of his descendants, and that the Mosque of Ibn Raghban at Baghdad was named after him. This Habib, says he again, was a mawla to Habib Ibn Maslama al-Fihri."
قلت: وحبيب بن مسلمة كان من خواص معاوية، وله معه في وقعة صفين آثار شكرها له، ولما استقر الأمر لمعاوية سير حبيبا في بعض مهامه، فلقيه الحسن بن علي، رضي الله عنهما، وهو خارج فقال له: يا حبيب، رب مسير لك في غير طاعة الله،,"I may here add some remarks: Habib Ibn Maslama al-Fihri (of the tribe of Quraish) was one of Muawiya’s favorite officers, having rendered him signal service at the battle of Siffin. Muawiya, when his authority was firmly established, dispatched Habib on a mission of importance, and when the latter was leaving’ the palace, he was met by al-Hasan, the son of (the caliph) Ali, who said to him: “It may be, O Habib I that the journey you are about to undertake is an act of rebellion against God.”"
فقال له حبيب: أما إلى أبيك فلا، فقال له الحسن: بلى والله، ولقد طاوعت معاوية على دنياه، وسارعت في هواه، فلئن قام بك في دنياك فقد قعد بك في دينك، فليتك إذ أسأت الفعل أحسنت القول، فتكون كما قال الله تعالى وآخرون اعترفوا بذنوبهم خلطوا عملا صالحا وآخر سيئا” “التوبة: 102” ولكنك كما قال الله تعالى “كلا بل ران على قلوبهم ما كانوا يكسبون” “المطففين: 14″.”,"”By no means,” retorted Habib; “I am not going to join your father.” “Say, rather,” replied al-Hasan, “that you conform to Muawiya’s humors because he enjoys prosperity; but the more he has exalted you in the world, the more he has weakened your religious principles; and though you act foully, you should at least speak fairly; then we might apply to you these words of God’s: And other acknowledge their crimes, who had mixed a good with an evil deed (but, unfortunately, you are as those of whom God said: Say rather, “that their sinful deeds have choked up their hearts”."
وكنية حبيب هذا أبو عبد الرحمن، ولاه معاوية أرمينية فمات بها سنة اثنتين وأربعين للهجرة ولم يبلغ خمسين سنة.,"This Habib bore the surname of Abu Abd al-Rahman; he was appointed governor of Armenia by Muawiya, and he died there A. H. forty two (A. D. six hundred and sixty two or six hundred and sixty three), before reaching his fiftieth year."
وكانت لديك الجن جارية يهواها اسمها دنيا، فاتهمها بغلامه الوصيف فقتلها ثم ندم على ذلك فأكثر من التغزل فيها، فمن ذلك قوله:,"Dik al-Jinn had a slave-girl called Dunia, of whom he was passionately fond, but having suspected her of improper conduct with Wasif, his slave-boy, he put her to death: an act of which he afterwards repented. He then composed numerous poems expressive of the love he bore her, and one of these pieces is as follows."
"يا طلعة طلع الحمام عليها… وجنى لها ثمر الردى بيديها
رويت من دمها الثرى ولطالما… روى الهوى شفتي من شفتيها
مكنت سيفي من مجال خناقها… ومدامعي تجري على خديها
فوحق نعليها وما وطئ الحصى… شيء أعز علي من نعليها
ما كان قتليها لأني لم أكن… أبكي إذا سقط الغبار عليها
لكن بخلت على سواي بحبها… وأنفت من نظر الغلام إليها","O bunch of dates, destruction has fallen upon thee. With thy blood I have watered the earth, yet how often did my lips absorb from thine the draught of love. I gave my sword power over the circuit of her neck, and my tears now flow upon her cheeks. By the merits of her sandals I declare that nothing ever trod on the sands, dearer to me than her sandals. I did not slay her, for I could never avoid weeping when the dust fell upon her face; but I was unwilling that another should love her, and I could not bear that the boy should cast his eyes on her."
"وله فيها:
جاءت تزور فراشي بعد ما قبرت… فظلت ألثم نحرا زانه الجيد
وقلت قرة عيني قد بعثت لنا… فكيف ذا وطريق القبر مسدود
قالت هناك عظامي فيه مودعة… تعيث فيها بنات الأرض والدود
وهذه الروح قد جاءتك زائرة… هذي زيارة من في القبر ملحود","In another of those pieces he says: She visited my couch after her burial, and I bestowed lengthened kisses on that neck which was adorned by its grace alone. And I said: “Joy of my eyes I thou “hast been sent to me at last I but how was that possible, since the way from the tomb is ever closed?” She answered: “There my bones are deposited, the sport of worms and the other offspring of the earth, but this is my spirit come to visit thee; such are the visits paid by those who are entombed.”"
"وله فيها، وقيل أن هذه الأبيات لها في ولدها منه، واسمه رغبان:
بأبي نبذتك بالعراء المقفر… وسترت وجهك بالتراب الأعفر
بأبي بذلتك بعد صون للبلى… ورجعت عنك صبرت أو لم أصبر
لو كنت أقدر أن أرى أثر البلى… لتركت وجهك ضاحيا لم يقبر","The following verses also were composed by him on her; but some say that she herself made them on the death of her son Raghban: O thou for whom I should sacrifice my father’s life! I have abandoned thee in the wide desert and shrouded thy face with the dust of the earth, O thou whom, after all my care, I have given over to corruption, and left there, to support my absence either with impatience or indifference were I able to look on and watch the progress of corruption, I should have left thy face uncovered, not entombed."
وقد تقدم الكلام على سلمية في ترجمة المهدي عبيد الله.,His writings abound with fine ideas. We have spoken of Salamia in the life of al-Mahdi Obaid Allah.
أبو القاسم الداركي,ABU AL-KASIM AL-DARIKI
أبو القاسم عبد العزيز بن عبد الله بن محمد بن عبد العزيز الداركي، الفقيه الشافعي؛ كان أبوه محدث أصبهان في وقته، وكان أبو القاسم من كبار فقهاء الشافعيين،,Abu al-Kasim Abd al-Aziz Ibn Abd Allah Ibn Muhammad Ibn Abd al-Aziz al-Daraki ranks among the greatest of the Shafiite doctors; and his father was held to be the chief traditionist of Ispahan for the age in which he lived.
نزل نيسابور سنة ثلاث وخمسين وثلثمائة ودرس الفقه بها سنين، ثم انتقل إلى بغداد وسكنها إلى حين وفاته،,"Abu Al-Kasim settled at Naisapur, A. H. three hundred and fifty three (A. D. nine hundred and sixty four), and during some years he professed the science of jurisprudence in that city, after which he removed to Baghdad, where he continued to reside till his death."
وأخذ الفقه عن أبي إسحاق المروزي، وعليه تفقه الشيخ أبو حامد الإسفرايني بعد موت أبي الحسن ابن المرزبان، وأخذ عنه عامة شيوخ بغداد وغيرهم من أهل الآفاق. وكان يدرس ببغداد في مسجد دعلج بن أحمد بدرب أبي خلف من قطيعة الربيع، وله حلقة في الجامع للفتوى والنظر، وانتهى التدريس إليه ببغداد وانتفع به خلق كثير.,"He studied the law under Abu Ishak al-Marwazi, and was Abu Hamid al-Isfaraini’s master in that science after the death of Abd al-Hasan Ibn al-Marzuban. Most of the sheikhs at Baghdad, and a number of persons from other countries, attended his lessons. On his first arrival there, he commenced by teaching in the Mosque of Daalaj Ibn Ahmad, situated in the street of Abu Khalaf, in the Grant of al-Rabi; he opened a class also in the great mosque for the discussion of points of law and the instruction of pupils who aspired to the rank of mufti. The place of heal-professor of the Shafiite doctrines at Baghdad then devolved to him, and great numbers pursued their studies in a most successful manner under his tuition."
وله في المذهب وجوه جيده دالة على متانة علمه، وكان يتهم بالاعتزال، وكان الشيخ أبو حامد الإسفرايني يقول: ما رأيت أحدا أفقه من الداركي، وأخذ الحديث عن جده لأمه الحسن بن محمد الداركي. وكان إذا جاءته مسألة تفكر طويلا ثم يفتي فيها، وربما أفتى على خلاف مذهب الإمامين الشافعي وأبي حنيفة، رضي الله عنهما،,"In developing the principles of Shafie jurisprudence, he followed, in some cases, a system peculiar to himself, and which attested, by its excellence, the soundness of his information. He was suspected, however, of holding Mutazilite opinions, (but the sheikh Abu Hamid al-Isfaraini declared that he never saw an abler doctor of the law. Al-Da- raki learned the Traditions from his maternal grandfather al-Hasan Jim Muhammad al-Daraki. When consulted on a point of law, he always took a long time to reflect before giving an opinion; and it sometimes happened that his decisions were completely opposed to those of the two imams, al-Shafie and Abu Hanifa."
فيقال له في ذلك، فيقول: ويحكم، حدث فلان عن فلان عن رسول الله صلى الله عليه وسلم بكذا وكذا، والأخذ بالحديث أولى من الأخذ بقول الإمامين.,"When observations were made to him on this subject, he used to answer by citing an appropriate Tradition and tracing it up to the Prophet, after which he would observe that it was better to follow the Traditions than the opinions announced by either of the two imams."
وتوفي ببغداد يوم الجمعة لثلاث عشرة ليلة خلت من شوال سنة خمس وسبعين وثلثمائة، عن نيف وسبعين سنة، رحمه الله تعالى، وقيل: إنه توفي في ذي القعدة، والأول أصح. وكان ثقة أمينا.,"He died at Baghdad on Friday, the thirteenth of Shawwal, A. H. three hundred and seventy five (Feb. A. D. nine hundred and eighty six), aged upwards of seventy-years. Some say, but erroneously, that his death occurred in the month of Zu al-Kaada. His exactitude as a traditionist is universally admitted, and bis authority as a doctor is held to be of the highest order."
والداركي: بفتح الدال المهملة وبعد الألف راء مفتوحة وبعدها كاف، قال السمعاني: هذه النسبة إلى دارك، وظني أنها من قرى أصبهان، وقال: هو عبد العزيز بن الحسن بن أحمد الداركي، والله أعلم بالصواب.,"According to al-Samaani, Daraki means belonging to Darak; this place I believe to be one of the villages in the neighborhood of Ispahan. The same author calls him Abd al-Aziz Ibn al-Hasan Ibn Ahmad al-Daraki; whether he be right or not, God knows."
ابن نباتة الشاعر,IBN NUBATA THE POET
أبو نصر عبد العزيز بن عمر بن محمد بن أحمد بن نباتة بن حميد بن نباتة بن الحجاج بن مطر بن خالد بن عمرو بن رزاح بن رياح بن سعد بن ثجير بن ربيعة بن كعب بن سعد بن زيد مناة بن تميم بن مر، التميمي السعدي، وبقية النسب معروف؛,"The poet Abu Nasr Abd al-Aziz, surnamed Ibn Nubata, drew bis descent from the tribe of Saad, a branch of that of Tamim; his genealogy, which we give here, will render this evident: his father Omar was the son of Muhammad Ibn Ahmad Ibn Nubata Ibn Humaid Ibu Nubata Ibn al-Hajjaj Ibn Malar Ibn Khalid Ibn Amr Ibn Razah Ibn Riah Ibu Saad Ibn Thujair Ibn Rabia Ibn Kaab Ibn Saad Ibn Zaid Manat Ibn Tamim Ibn Murr: the remainder of the genealogy is well known."
كان شاعرا مجيدا، جمع بين حسن السبك وجودة المعنى، طاف البلاد ومدح الملوك والوزراء والرؤساء، وله في سيف الدولة بن حمدان غر القصائد ونخب المدائح، وكان قد أعطاه فرسا أدهم أغر محجلا فكتب إليه:,"This able poet, whose compositions display the combined excellencies of style and thought, went from country to country for the purpose of reciting to princes, vizirs, and other great men, the poems which he had composed in their praise. Some brilliant qasidas and exquisite eulogiums addressed by him to Saif al-Dawlat Ibn Hamdan are still preserved, and one of these pieces we shall give here: it was written by him in a letter to that prince, who had just made him a present of a black horse with a white forehead and legs."
"يا أيها الملك الذي أخلاقه… من خلقه ورواؤه من رائه
قد جاءنا الطرف الذي أهديته… هاديه يعقد أرضه بسمائه
أولاية وليتنا فبعثته… رمحا سبيب العرف عقد لوائه
نحتل منه على أغر محجل… ماء الدياجي قطرة من مائه","O prince! thou whose generous qualities are the offspring of thy natural disposition, and whose pleasing aspect is the emblem of thy mind; I have received the present which you sent me, a noble steed whose portly neck seems to unite the heavens to the earth on which he treads. Hast thou then conferred a government upon me, since thou sends me a spear to which a flowing mane serves as a banner. We take possession of what thou hast conferred and it to be a horse whose forehead and legs are marked with white, and whose body is so black, that a single drop extracted from that color would suffice to form night’s darkest shades."
"فكأنما لطم الصباح جبينه… فاقتص منه فخاض في أحشائه
متمهلا والبرق من أسمائه… متبرقعا والحسن من أكفائه
ما كانت النيران يكمن حرها… ولو كان للنيران بعض ذكائه
لا تعلق الألحاظ في أعطافه… إلا إذا كفكفت من غلوائه
لا يكمل الطرف المحاسن كلها… حتى يكون الطرف من أسرائه","It would seem that the morning had struck him on the forehead [and thus made it while’), for which reason he took his revenge by wading into the entrails of the morning, (and thus whitening hi leg).He paces slowly, yet one of his names is Lightning; he wears a veil [having hi face covered with while, a if to conceal il),and yet beauty itself would be his only rival. Had the sun and the moon a portion only of his ardor, it would be impossible to withstand their heat. The eye cannot follow his movements, unless you {ran Aim in and) restrain his impetuosity. The glances of the eye cannot seize all his perfections, unless the eye be lead away captive by his beauty (and he thus enabled to follow him)."
وهذا المعنى الذي وقع له في صفة الغرة والتحجيل في غاية الإبداع، وما أظنه سبق إليه.,"In describing thus the whiteness of his horse’s forehead and legs, the poet had an inspiration of great originality; and I do not think that a similar train of thought was ever expressed before."
"وله في سيف الدولة أيضا قصيدة لامية طويلة ومن جملة أبياتها قوله:
قد جدت لي باللها حتى ضجرت بها… وكدت من ضجري أثني على البخل
إن كنت ترغب في أخذ النوال لنا… فاخلق لنا رغبة أو لا فلا تنل
لم يبق جودك لي شيئا أؤمله… تركتني أصحب الدنيا بلا أمل","He composed also a long qasida rhyming in L and containing the praises of Saif al-Dawlat; from it we extract these verses: You have showered down gifts upon me till I felt them irksome, and was almost tempted to extol the passion of avarice (in a patron). If you still wish to bestow favors upon me, give me also the desire to obtain them, or else bestow them not. Your generosity has left me naught to wish for; and you are the cause that I live in the world devoid of hope."
"وهذا المعنى فيه إلمام بقول البحتري ، أعني البيت الأول:
إني هجرتك إذ هجرتك وحشة… لا العود يذهبها ولا الإبداء
أخجلتني بندى يديك فسودت… ما بيننا تلك اليد البيضاء
وقطعتني بالجود حتى إنني… متخوف أن لا يكون لقاء
صلة غدت في الناس وهي قطيعة… عجب وبر راح وهو جفاء","In the first verse of this extract, the poet comes near to the idea expressed by al-Bohtori in the following lines: Heft you from a feeling of estrangement which nothing can efface; your generosity put me to the blush, and your favors cast a shade over the sunshine of our friendship. By the abundance of your gifts you repelled me from you, so that I fear we shall never meet again, how strange that presents should cause a rupture of friendship, and that marks of kindness should be felt as an insult."
"وفي معناه أيضا قول دعبل بن علي الخزاعي المقدم ذكره يمدح المطلب بن عبد الله بن مالك الخزاعي أمير مصر:
زمني بمطلب سقيت زمانا… ما كنت إلا روضة وجنانا","A similar idea is also expressed in a poem addressed by Dibil Ibn Ali to al-Muttalib Ibn Abd Allah al-Khuza’i, the emir of Egypt; the verses to which we allude begin thus: O for the days passed with al-Muttalib……"
وهو معنى مطروق تداولته الشعراء، وأكثرت استعماله، فمنهم من يستوفيه ومنهم من يقصر فيه، وكتب به علي بن جبلة المعروف بالعكوك – الآتي ذكره إن شاء الله تعالى – إلى أبي دلف العجلي في أبيات رائية، ولولا خوف الإطالة لذكرتها،,"It is now a hackneyed thought, having passed from one poet to another, and being frequently employed by them all; some of them spreading it out, and others expressing it with concision: thus I met with it in a piece of verse composed by Ali Ibn Jabala al-Akawwak (a poet whose life we shall give), and addressed by him in a letter to Abu Dolaf al-ljli; I should give the piece here were it not so long."
"وما ألطف قول أبي العلاء المعري فيه:
لو اختصرتم من الإحسان زرتكم… والعذب يهجر للإفراط في الخصر","With what grace has Abu al-Alaa al-Maarri expressed the same thought in this line: Did you moderate your kindness, I should visit you; but the sweetest water is repulsive, if its coolness be too great."
"رجعنا إلى ذكر أبي نصر المذكور:
ومعظم شعره جيد، وله ديوان كبير، وكان قد وصل إلى مدينة الري، وامتدح أبا الفضل محمد بن العميد وجرى بينهما مفاوضة يأتي شرحها في ترجمته إن شاء الله تعالى.","Let us return to our subject: Ibn Nubata’s poetry fills a large volume, and the greater part of his verses is good. He at one time went to Rai anti recited to Aba al-Fadl Muhammad Ibn al-Amid some qasidas which he had composed in his praise; he had also a conversation with him, the particulars of which we shall relate in the life of the latter."
وكانت ولادته في سنة سبع وعشرين وثلثمائة، وتوفي يوم الأحد بعد طلوع الشمس ثالث شوال سنة خمس وأربعمائة ببغداد، ودفن قبل الظهر في مقبرة الخيزران من الجانب الشرقي، رحمه الله تعالى.,"He was born A. H. three hundred and twenty seven (A. D. nine hundred and thirty eight or nine hundred and thirty nine), and he died at Baghdad on Sunday, the third of Shawwal, A. H. four hundred and five, shortly after sunrise. His interment took place before the hour of noon, in the Khaizuran cemetery, situated on the cast hank of the Tigris."
قال أبو غالب محمد بن أحمد بن سهل: دخلت على أبي الحسن محمد بن علي بن نصر البغدادي صاحب الرسائل وصاحب كتاب المفاوضة” – قلت: وهو أخو القاضي عبد الوهاب المالكي، وسيأتي ذكرهما في ترجمة عبد الوهاب إن شاء الله تعالى – قال: وكان في مرض موته بواسط، فقعدت عنده قليلا ثم قمت لأنه كان به قيام، فأنشدني بيت أبي نصر عبد العزيز وهو:”,"The following anecdote was related by Abu Ghalib Muhammad Ibn Ahmad Ibn Saied: “I went to visit Abu al-Hasan Muhammad Ibn Ali Ibn Nasr al-Baghdadi, the author of the Epistles and of the work called al-Mufawada (conversation) this Abu al-Hasan was the brother of the Malikite kadi Abd al-Wahhab, and we shall speak of him again in the life of the latter; ”he was then at Wasit and in his last illness. I sat with him for some time, but, as he felt a diarrhea coming on, I rose to withdrew, on which he repeated to me this verse, by Abi Nasr Abd al-Aziz."
متع لحاظك من خل تودعه… فما إخالك بعد اليوم بالوادي,Let your eyes enjoy a parting look at the friend whom you are about to leave; for I do not think that I shall ever see you again in the valley.
ثم قال لي أبو الحسن المذكور: عدت أبا نصر ابن نباتة في اليوم الذي توفي فيه فأنشدني هذا البيت، وودعته وانصرفت، فأخبرت في طريقي أنه توفي، قال الشيخ أبو غالب: وفي تلك الليلة توفي أبو الحسن المذكور، وقد ذكرت تاريخ ذلك في ترجمة عبد الوهاب [المالكي].,"He then said: ‘I went to see Abi Nasr himself the very day on which he died, and be recited to me this verse as I was taking leave of him; and on my way home I was informed of his death.’ On the night of that day Abu al-Hasan himself expired.” We shall give the date of bis death in the life of Abd al-Wahhab."
وقال أبو علي محمد بن وشاح بن عبد الله: سمعت أبا نصر ابن نباتة يقول: كنت يوما قائلا في دهليزي، فدق عليه الباب، فقلت: من فقال: رجل من أهل المشرق، فقلت: ما حاجتك فقال: أنت القائل:,"It is related by Abu Ali Muhammad Ibn Washah Ibn Abd Allah that he heard Abu Nasr say: “I was one day making the siesta in the vestibule of mv house, when a person knocked at the door. ‘Who is there?’ said I. ‘A native of the East,’ was the answer. ‘What is your “business?’ ‘ Are you not the author of this verse:"
ومن لم يمت بالسيف مات بغيره… تنوعت الأسباب والداء واحد,"He who dies not by the sword must die some other way; the modes of death are various, but that evil still remains the same?’"
فقلت: نعم، فقال: أرويه عنك فقلت: نعم، فمضى، فلما كان أخر النهار دق عليه الباب، فقلت: من قال رجل من أهل تاهرت من الغرب، ما حاجتك فقال: أنت القائل:,"“To this I answered that I was the author. ‘Will you allow me then to repeat it as having been authorized to do so by yourself?’ ‘Certainly.’ The person then went away. Towards the end of the same day, I beard another knock at the door, and on asking who was there, I received this answer: An “inhabitant of Tahart, in the West country.’ ‘What is your business?’ ‘Are you the author of this verse."
ابن مغلس الأندلسي,IBN MUGHALLIS AL-ANDALUSI
أبو محمد عبد العزيز بن أحمد بن السيد بن مغلس القيسي الأندلسي؛ كان من أهل العلم باللغة والعربية مشارا إليه فيهما، رحل من الأندلس وسكن مصر واستوطنها، وقرأ الأدب على أبي العلاء صاعد بن الحسن الربعي صاحب كتاب الفصوص” – وقد سبق ذكره في حرف الصاد – وعلى أبي يعقوب يوسف بن يعقوب النجيرمي بمصر،”,"Abu Muhammad Abd al-Aziz Ibn Ahmad Ibn al-Sid Ibn Mughallis al-Kaisi al-Andalusi (a member of the tribe of Kais and a native of Spain) was a highly distinguished philologer and grammarian. Having left Spain, he settled in Egypt, where he pursued his literary studies under the tuition of Abu Yakub Yusuf Ibn Yakub al-Najirmi; he took lessons also from Abu al-Alaa Said al-Rabai, the author of the Fusus."
"ودخل بغداد واستفاد وأفاد، وله شعر حسن، فمن ذلك قوله:
مريض الجفون بلا علة… ولكن قلبي به ممرض
أعان السهاد على مقلتي… بفيض الدموع فما تغمض
وما زار شوقا ولكن أتى… يعرض لي أنه معرض","At Baghdad, he increased his stock of information and contributed to that of others. There exists some good poetry of his composition, such as the following piece: Her eyes are languishing, but not with sickness, yet my heart is sick (of tote) for her. She has accustomed my eyes to sleeplessness by drawing from them a gush of tears which prevents them from closing, She paid me a visit, not through love, but to let me perceive her dislike."
وله أشعار كثيرة، وكانت بينه وبين أبي الطاهر إسماعيل بن خلف صاحب كتاب العنوان” معارضات في قصائد هي موجودة في ديوانيهما، ولولا خوف الإطالة لأتيت بشيء منها.”,"He composed a great quantity of verses. Abu al-Tahir Ibn Khalaf, the author of the Onwan, maintained a contest with him for superiority, and the qasidas in which they strived to surpass each other are still preserved in the volumes containing their poetical works. To avoid prolixity, we shall not give any passages from them."
وتوفي يوم الأربعاء لست بقين من جمادى الأولى سنة سبع وعشرين وأربعمائة، بمصر، وصلى عليه الشيخ أبو الحسن علي بن إبراهيم الحوفي صاحب التفسير في مصلى الصدفي، ودفن عند بني إسحاق، رحمهم الله أجمعين.,"He died at Old Cairo on Wednesday, the twenty fourth of the first Jumada, A.H. four hundred and twenty seven (March, A.D. one thousand and thirty six); the funeral service was said over him, in the Musalla of al-Sadafi, by the shaikh Abu al-Hasan Ali Ibn Ibrahim al-Hawfi, the author of the Tafsir, or commentary on the Quran; he was interred near the Bani Ishak."
عبد الصمد بن علي الهاشمي,ABD AL-SAMAD IBN ALI AL-HASHIMI
أبو محمد عبد الصمد بن علي بن عبد الله بن العباس بن عبد المطلب الهاشمي؛ ذكر الحافظ أبو الفرج ابن الجوزي في كتاب شذور العقود” أنه كانت فيه عجائب،”,"Abu Muhammad Abd al-Samad al-Hashimi (a descendant from Hashim, Muhammad’s great-grandfather), was the son of Ali Ibn Abd Allah Ibn al-Abbas Ibn Abd al-Muttalib. The hafiz Abu al-Faraj Ibn al-Jawzi mentions, in his work entitled Shdur al-Okad, some strange particularities relative to this person."
ولد في سنة أربع ومائة، وولد أخوه محمد بن علي والد السفاح والمنصور في سنة ستين للهجرة، فبينهما في المولد أربع وأربعون سنة، وتوفي في سنة ست وعشرين ومائة،,"“He was born,” says he, “A.H. one hundred and four (A. D. seven hundred and twenty two or seven hundred and twenty three), and his brother Muhammad Ibn Ali, the father of (the caliph al-Saffah and al-Mansur, came into the world “A.H. sixty (A. D. six hundred and seventy nine or six hundred and eighty); there was thus an interval of forty-four years between the births of each."
وتوفي عبد الصمد المذكور في سنة خمس وثمانين ومائة، فكان بينهما في الوفاة تسع وخمسون سنة، ومنها أنه حج يزيد بن معاوية في سنة خمسين للهجرة وحج عبد الصمد بالناس سنة وخمسين ومائة، وهما في النسب إلى عبد مناف سواء،,"Abd al-Samad died A. H. one hundred and eighty five (A. D. eight hundred and one), and Muhammad, A. H. one hundred and twenty six (A. D. seven hundred and forty three or seven hundred and forty four); their deaths were thus separated by a period of fifty-nine years. In the year fifty (A. D. six hundred and seventy or six hundred and seventy one), Yazid the son of Muawiya made the pilgrimage, and in the year one hundred and fifty (A. D. seven hundred and sixty seven or seven hundred and sixty eight) Abd al-Samad led the pilgrim caravan to Mecca, yet they were both in the same degree of descent from Abd Manaf."
لأن يزيد بن معاوية بن أبي سفيان صخر بن حرب بن أمية بن عبد شمس بن عبد مناف، فبين يزيد وعبد مناف خمسة أجداد، وبين عبد الصمد وعبد مناف خمسة، لأن عبد المطلب بن هاشم بن عبد مناف،,"Yazid being the son of Muawiya, the son of Abi Sofian Sakhr, the son of Harb, the son of Omaiya, the son of Abd Shams, the son of Abd Manaf; and Abd al-Samad being the son of Ali, the son of Abd Allah, the son of al-Abbas, the son of al-Muttalib, the son of His him, the son of Abd Manaf: whence it appears that in their respective genealogies five links intervened between each of them and Abd Manaf."
ومنها أنه أدرك السفاح والمنصور وهما ابنا أخيه، ثم أدرك المهدي بن المنصور وهو عم أبيه، ثم أدرك الهادي وهو عم جده، ثم أدرك الرشيد وفي أيامه مات.,"Abd al-Samad witnessed the reigns of al-Saffah and al-Mansur, who were both the sons of his brother; he then lived to see the reign of al-Mahdi, to whose father he was paternal uncle; then the reign of al-Hadi, whose grandfather was his nephew; and he died in the reign of al-Rashid."
وقال يوما للرشيد: يا أمير المؤمنين، هذا مجلس فيه أمير المؤمنين وعم أمير المؤمنين وعم عم أمير المؤمنين وعم عم عمه، وذلك أن سليمان بن أبي جعفر عم الرشيد، والعباس عم سليمان، وعبد الصمد عم العباس. ومنها أنه مات بأسنانه التي ولد بها، ولم يثغر، وكانت قطعة واحدة من أسفل.,"He said one day to this last caliph: ‘Commander of the faithful! in this assembly there are a commander of the faithful, a commander of the faithful’s paternal uncle, the paternal uncle of a commander of the faithful’s paternal uncle, and the paternal uncle of one was a paternal uncle to a paternal uncle of a commander of the faithful.’ “And this was the fact, for Suleiman, the son of Abu Jaafar was uncle to al-Rashid, and al-Abbas was uncle to Suleiman and Abd al-Samad was uncle to al-Abbas. He died without having east his first teeth, and those of the lower jaw were united into one mass.”"
وذكر ابن جرير الطبري في تاريخه أن عبد الصمد المذكور ولد في رجب سنة ست ومائة، ومات في جمادى الآخرة سنة خمس وسبعين ومائة. وقال غيره: كانت وفاته ببغداد، وقال غيره: ولد في سنة تسع، وقيل في سنة خمس بالحميمة من أرض البلقاء، والله أعلم.,"It is stated by Ibn Jarir al-Tabari, in his History, that Abd al-Samad was born in the month of Rajab, A. H. one hundred and six, and that he died in the month of the latter Jumada, A. H. one hundred and seventy five (October, A. D. seven hundred and ninety one); another historian says that his death took place at Baghdad, and some persons place his birth in A. H. one hundred and nine, or one hundred and five, at al-Humaima, a town situated in the country called the Balkaa."
"وأمه كبيرة التي يقول فيها عبيد الله بن قيس الرقيات الشاعر المشهور قصيدته التي أولها:
عاد له من كبيرة الطرب… وعمي في أخر عمره.","His mother was the Kabira in whose praise Obaid Allah Ibn Kais al-Rukaiyat composed his qasida, which begins thus: The sight of Kabira renews his joy. Abd al-Samad became blind towards the end of his life."
وسيأتي ذكر والده وأخيه إن شاء الله تعالى-.,We shall give the life of his father Ali and his brother Muhammad.
ابن بابك,IBN BABAK THE POET
أبو القاسم عبد الصمد بن منصور بن الحسن بابك الشاعر المشهور؛ أحد الشعراء المجيدين المكثرين، رأيت ديوانه في ثلاث مجلدات، وله أسلوب رائق في نظم الشعر، وجاب البلاد، ولقي الرؤساء، ومدحهم، وأجزلوا جائزته,"Abu al-Kasim Abd al-Samad Ibn Mansur Ibn al-Hasan Ibn Hit bah was a poet noted for the quantity and the excellence of his productions. I have seen his collected poetical works in three volumes. The cast of his poetry is peculiarly pleasing, and the eulogistic pieces addressed by him to the great men of the numerous countries which he visited were retributed in the most generous manner."
"ومن شعره قوله:
وأغيد معسول الشمائل زارني… على فرق والنجم حيران طالع
فلما جلا صبغ الدجى قلت حاجب… من الصبح أو قرن من الشمس لامع
إلى أن دنا والسحر رائد طرفه… كما ريع ظبي بالصريمة راتع","The following passages may give an idea of his style: A graceful nymph, gifted by nature with the sweetest charms, came to visit me with trembling steps, whilst the Pleiades were rising and still hesitating in their career. As she dispelled the shades of night [with the tight of her beauty), I exclaimed: “Is it the eye of the morning which opens, or a sunbeam darting through the cloud?” She drew near, glancing magic from her eyes, and trembling like a gazelle which crops its food in the lonely desert."
"فنازعته الصهباء والليل دامس… رقيق حواشي البرد والنسر واقع
عقار عليها من دم الصب نفضة… ومن عبرات المستهان فواقع
تدير إذا شجت عيونا كأنها… عيون العذارى شق عنها البراقع
معودة غضب العقول كأنما… لها عند ألباب الرجال ودائع","During the dark of that night, which spread over us the softest folds of its mantle, we partook of the purple liquor till the constellation of the Eagle began to sink towards the horizon. We shared a wine which bore on its surface bubbles like the drops from a lover’s wounded heart, or like the tears from a love-struck suitor’s eyes. When we mixed it with water, it rose in revolving circlets, which trembled like the eyes of a virgin when the veil which conceals her features is torn away. That liquor is accustomed to take away the reason, and it seems to hold mastery over the thoughts deposited in men’s hearts."
"فبتنا وظل الوصل دان وسرنا… مصون ومكتوم الصبابة ذائع
إلى أن سلا عن ورده فارط القطا… ولاذت بأطراف الغصون السواجع
فولى أسير السكر يكبو لسانه… فتنطق عنه بالوداع الأصابع","We passed the night in secret joy; our mutual love stood revealed and our long-hidden passion was disclosed. But towards the hour in which the kata; that has outstripped its fellows returns from the spring where it took its morning draught, at the time in which the plaintive doves take refuge in the branches, she withdrew, vanquished by wine, and as her filtering tongue refused its office, she bade me adieu with her hand."
"وله:
يا صاحبي امزجا كأس المدام لنا… كيما يضيء لنا من نورها الغسق
خمرا إذا ما نديمي هم يشربها… أخشى عليه من اللألاء يحترق
لو رام يحلف أن الشمس ما غربت… في فيه كذبه في وجهه الشفق","My dearest friends! mix for us a cup of wine, and let its brightness dispel the shades of night from around us. Let the bubbles spark on its surface, so that I tremble lost they burn my companion when he intends to drink. And then let none deny that the sun has set in my friend’s mouth, for the radiance of his cheeks will give them the lie."
"وله من قصيد بيت من في غاية الرقة وهو:
ومر بي النسيم فرق حتى… كأني قد شكوت إليه ما بي وكانت وفاته في سنة عشر وأربعمائة ببغداد، رحمه الله تعالى.","One of his qasidas contains a remarkably tender verse; it is this: The zephyr swept by me, and sighed so tenderly, that it seemed to have heard me as I complained of my sufferings. This poet died at Baghdad, A. H. four hundred and ten (A.D. one thousand and nineteen or one thousand and twenty)."
أبو المحاسن الروياني,ABU AL-MAHASIN AL-RUYANI
أبو المحاسن عبد الواحد بن إسماعيل بن أحمد بن محمد الروياني الفقيه الشافعي؛ من رؤوس الأفاضل في أيامه مذهبا وأصولا وخلافا، سمع أبا الحسين عبد الغافر بن محمد الفارسي بميافارقين ومن أبي عبد الله محمد بن بيان بن محمد الكازروني وتفقه عليه على مذهب الشافعي، وروى عنه زاهر بن طاهر الشحامي وغيره.,"Abu al-Mahasin Abd al-Wahid Ibn Ismail Ibn Ahmad Ibn Muhammad al-Ruyani, a Shafie jurisconsult, was one of the most eminent men of his age as a dogmatic theologian, a controvertist, and a teacher of die doctrines peculiar to his sect. He took lessons from Abu Abd Allah Muhammad Ibn Bayan [Ibn Muhammad] al-Kazruni, and from Aba al-Husain Abd al-Ghafir Ibn Muhammad al-Farisi at Maiyafarikin; the traditional knowledge which he had received was transmitted through Zahir Ibn Tahir al-Shahhami and others to the following generation."
وكان له الجاه العظيم والحرمة الوافرة في تلك الديار، وكان الوزير نظام الملك كثير التعظيم له لكمال فضله. رحل إلى بخارى وأقام بها مدة ودخل غزنة ونيسابور، ولقي الفضلاء، وحضر مجلس ناصر المروزي,"The highest respect and veneration were shown to him in the country (where the Seljuks ruled), and the vizir Nizam al-Mulk honored hint with special favor on account of his eminent merit. After residing for some time in Bokhara, he proceeded to Ghazna and Naisapur, where he frequented the society of the learned, and attended the conferences presided by Nasir al-Marwazi."
وعلق عنه وسمع الحديث، وبنى بآمل طبرستان مدرسة، ثم انتقل إلى الري ودرس بها، وقدم أصبهان وأملى بجامعها،,"He then drew up a taalika composed of the observations made by that doctor, and he learned Traditions also. A college was founded by him at Amul in Tabaristan, and he subsequently proceeded to Rai, where he filled the functions of a professor. From thence he went to Ispahan and made dictations in the principal mosque."
وصنف الكتب المفيدة: منها بحر المذهب” وهو من أطول كتب الشافعيين وكتاب “مناصيص الإمام الشافعي” وكتاب “الكافي” وكتاب “حلية المؤمن” وصنف في الأصول والخلاف، ونقل عنه أنه كان يقول: لو احترقت كتب الشافعي لأمليتها من خاطري.”,"Some instructive works were composed by him, such as the Bahr al-Mazhab (ocean of the doctrine, one of the most voluminous treatises which the Shafiites possess on their jurisprudence; the Man Ash, or opinions pronounced by the imam al-Shafie on points of law; the Kafi (sufficient), and the Hilyat al-Mumin ‘ornament of the true believer): he wrote also some treatises on dogmatic theology and on controversy. It is related that he used to say; “Were all al-Shafie’s works burned, could dictate them from memory.”"
وذكره القاضي أبو محمد عبد الله بن يوسف الحافظ في طبقات أئمة الشافعية” فقال: أبو المحاسن الروياني باقرة العصر إمام في الفقه، وذكره الحافظ أبو زكرياء يحيى بن منده، وروى الحديث عن خلق كثير في بلاد متفرقة.”,"The kadi and hafiz Abu Muhammad Abd Allah Ibn Yusuf makes mention of him in his Tabakat, or chronological biography, of the Shafiite imams: “Abu al-Mahasin al-Ruyani,” says he, “the pearl of the age and the imam of jurisprudence.” Notice is taken of him also by Abu Zakariya Yahya Ibn Manda. He taught the Traditions in different countries, and gave them on the authority of an immense number of persons from whom he had received them."
"وكانت ولادته في ذي الحجة سنة خمس عشرة وأربعمائة، وقال الحافظ أبو طاهر السلفي:
بلغنا أن أبا المحاسن الروياني أملى بمدينة آمل، وقتل بعد فراغه من الإملاء بسبب التعصب في الدين، في المحرم سنة اثنتين وخمس مائة.","His birth took place in the month of Zi Al-Hijja, A. H. four hundred and fifteen (February, A. D. one thousand and twenty five). The hafiz Abu Tahir al-Salafi says: “We received intelligence that Abu al-Mahasin al-Ruyani was “murdered at Amul in the month of Muharram, A. H. five hundred and two (August-Sept. A.U.one thousand one hundred and eight), as he had just finished one of his dictations; he fell a victim to the u irritated spirit of sectarian fanaticism.”"
والروياني: بضم الراء وسكون الواو وفتح الياء المثناة من تحتها وبعد الألف نون، هذه النسبة إلى رويان، وهي مدينة بنواحي طبرستان خرج منها جماعة من العلماء؛ وآمل مدينة هنالك وقد سبق ذكرها.,"al-Ruyani means belonging to Ruyan, a city in Tabaristan which has produced many learned men. Amul is a city in the same region; we have already spoken of it"
الببغاء,AL-BABBAGHAA
أبو الفرج عبد الواحد بن نصر بن محمد المخزومي الشاعر المعروف بالببغاء؛ ذكره الثعالبي في يتيمة الدهر” وقال: هو من أهل نصيبين، وبالغ في الثناء عليه وذكر جملة من رسائله ونظمه وما دار بينه وبين أبي إسحاق الصابي، وأشياء يطول شرحها.”,"Abu al-Faraj Abd al-Wahid Ibn Nasr Ibn Muhammad al-Makhzumi (a member of the tribe of Makhzum) is the poet who is generally known by the surname of al-Babbaghaa. Al-Thaalibi says in his Yatima that he was a native of Nisibin and speaks of his talents in the highest terms; he gives also a number of epistles and pieces of verse composed by him, and inserts (the poetical correspondence) which passed between him and Abu Ishak al-Sabi, with other circumstances too long to relate."
"ومن شعره:
يا سادتي هذه روحي تودعكم… إذ كان لا الصبر يسليها ولا الجزع
قد كنت أطمع في روح الحياة لها… فالآن إذ بنتم لم يبق لي طمع
لا عذب الله روحي بالبقاء فما… أظنها بعدكم بالعيش تنتفع","The following are specimens of his poetry: you who reign over my heart! my soul is departing and bids you adieu: it found not patience to console it (for your cruelty); nay, it (became insensible and) ceased to feel the anguish (of unrequited lore). It was once my hope long to enjoy the breath of life, but now, since you abandon me, that hope subsists no more. May God inflict on me no longer the pains of existence! When you are absent, I can find no happiness in life."
"وله:
خيالك منك أعرف بالغرام… وأرأف بالمحب المستهام
ولو يسطيع حين حظرت نومي… علي لزار في غير المنام","Thy image which I see so often in my dreams knows better than thyself how much I love thee, and feels more compassion for thy afflicted suitor than thou dost. When thy cruelty drove sleep from my eyes, that image would have visited my waking hours, could it possibly have done so."
"وله أيضا:
ومهفهف لما اكتست وجناته… خلع الملاحة طرزت بعذاره
لما انتصرت على أليم جفائه… بالقلب كان القلب من أنصاره
كملت محاسن وجهه فكأنما اق… تبس الهلال النور من أنواره
وإذا ألح القلب في هجرانه… قال الهوى لا بد منه فداره","remember a graceful maid whose countenance was clothed in a robe of beauty and encircled with a broidery of ringlets. When I called upon my heart for strength to endure the pains her cruelty inflicted, that heart became her ally. So perfect are the charms of her face, that the moon seems to have borrowed all her radiance there. When my heart urges roe to fly from her tyranny, love says: “Naught can avail against her; try and soothe her by submission.”"
"وله في التشبيه وقد أبدع فيه:
وكأنما نقشت حوافر خيله… للناظرين أهلة في الجلمد
وكأن طرف الشمس مطروف وقد… جعل الغبار له مكان الإثمد","In one of his comparisons he employs the following original idea: The hoofs of his rapid steeds stamp on the very rock the image of a crescent. The eye of the sun was dazzled (by their speed), and the dust which they raised seemed applied to it as Ithmad."
"وله في سعيد الدولة بن سيف الدولة بن حمدان:
لا غيث نعماه في الورى خلب ال… برق ولا ورد جوده وشل
جاد إلى أن لم يبق نائله… مالا ولم يبق للورى أمل","Speaking of Said al-Dawlat the (grand/son of Saif al-Dawlat Ibn Hamdan, he says: The cloud of his generosity overshadowed mankind; and its lightnings, the foreboders of a grateful shower, never deluded our hopes. His beneficence was no trickling streamlet; he bestowed till nothing more remained for him to give, or for mortals to desire."
وقد سبق نظير هذا المعنى في شعر أبي نصر ابن نباتة السعدي.,In the life of Abu Nasr Ibn Nubata. we have already given some passages containing a similar thought.
وأكثر شعر أبي الفرج المذكور جيد ومقاصده فيه جميلة. وكان قد خدم سيف الدولة بن حمدان مدة، وبعد وفاته تنقل في البلاد.,"The greater part of al-Babbaghaa’s poetry is characterized by the excellence (of its style) and the beauty of its ideas. He had been for some time in the service of Saif al-Dawlat Ibn Hamdan, but, on that prince’s death, he travelled from one country to another."
وتوفي يوم السبت سلخ شعبان سنة ثمان وتسعين وثلثمائة، وقال الخطيب في تاريخه: توفي في ليلة السبت لثلاث بقين من شعبان سنة ثمان وتسعين وثلثمائة، والله أعلم، رحمه الله تعالى.,"and at length died on Saturday, the twenty ninth of Shaaban, A. H. three hundred and ninety eight (May, A. D. one thousand and eight). It is stated however by the Khatib, in his History, that he died on the eve of Saturday, the twenty sixth of Shaaban, A. H. three hundred and ninety eight."
وقال الثعالبي: وسمعت الأمير أبا الفضل الميكالي يقول عند صدوره من الحج ودخوله بغداد في سنة تسعين وثلثمائة: ورأيت بها أبا الفرج الببغاء شيخا عالي السن متطاول الأمد، قد أخذت الأيام من جسمه وقوته ولم تأخذ من ظرفه وأدبه.,"Al-Thaalibi says: “I heard the emir Abu al-Fadl al-Mikali relate that, on returning from the pilgrimage in the year three hundred and ninety, he entered Baghdad and met there Abu al-Faraj al-Babbaghaa, who was then far advanced in age, his body enfeebled by years, but his mind still possessing its usual vigor and elegance.”"
والببغاء: بفتح الباء الأولى وتشديد الباء الثانية وفتح الغين المعجمة وبعدها ألف، وهو لقب وإنما لقب به لحسن فصاحته، وقيل: للثغة كانت في لسانه. ووجد بخط أبي الفتح ابن جني النحوي الففغاء، بفاءين، والله أعلم بالصواب.,"He was surnamed Babbaghaa (parrot) for the fluency of his language, or, as some say, for an impediment in his speech which made him lisp: l met with a note in the band writing of Ibu Jinni the grammarian, in which it is stated that this name is to be written Faffaghaa, but God best knows which is the right orthography."
أبو منصور البغدادي.,ABU MANSUR AL-BAGHDADI.
الأستاذ أبو منصور عبد القاهر بن محمد البغدادي الفقيه الشافعي الأصولي الأديب؛ كان ماهرا في فنون عديدة خصوصا علم الحساب، فإنه كان متقنا له وله فيه تواليف نافعة، منها كتاب التكملة”.”,"The ustad Abu Mansur Abd al-Kahir Ibn Muhammad al-Baghdadi (a native of Baghdad), a dogmatic theologian and a member of the sect of al-Shafie, was well acquainted with the belles-lettres, and versed in a great number of other sciences, particularly arithmetic; of the last he was a complete master and wrote on it some instructive works, one of which bears the title of al-Takmila (the completion)."
وكان عارفا بالفرائض والنحو، وله أشعار ، وذكره الحافظ عبد الغافر بن إسماعيل الفارسي في سياق تاريخ نيسابور”.”,"He possessed great skill in the art of calculating tin- shares to which the different heirs of an inheritance are entitled, and he composed also a great quantity of poetry. The hafiz Abd al-Ghaffir al-Farisi mentions him in the Siak, or continuation of the History of Naisapur, and says."
وقال: ورد مع أبيه نيسابور، وكان ذا مال وثروة وأنفقه على أهل العلم والحديث ولم يكتسب بعلمه مالا، وصنف في العلوم وأربى على أقرانه في الفنون ودرس في سبعة عشر فنا.”,"“He came to Naisapur with his father, and possessed great riches, which he “spent on the learned people and on the Traditionists: he never made “of his information a source of profit. He composed treatises on different “sciences and surpassed his contemporaries in every branch of learning, seven- “teen of which he taught publicly."
وكان قد تفقه على أبي إسحاق الإسفرايني وجلس بعده للإملاء في مكانه بمسجد عقيل فأملى سنين، واختلف إليه الأئمة فقرأوا عليه، مثل ناصر المروزي وزين الإسلام القشيري وغيرهما”.,"He studied jurisprudence under Abu Ishak “al-Shirazi, and, on that doctor’s death, he filled his place as a professor in “the mosque of Akil; during some years he gave lessons there, which were assiduously attended by doctors of the greatest eminence; amongst his pupils “were Nasir al-Marwazi and Zain al-Islam al-Kushairi.”"
وتوفي سنة تسع وعشرين وأربعمائة بمدينة إسفراين، ودفن إلى جانب شيخه الأستاذ أبي إسحاق، رحمهما الله تعالى.,"He died in the city of Isfarain, A. H. four hundred and twenty nine (A. D. one thousand and thirty seven or one thousand and thirty eight), and was interred beside the grave of his master Abu Ishak."
أبو النجيب السهروردي,ABU AL-NAJIB AL-SUHRAWARDY.
أبو النجيب عبد القاهر بن عبد الله بن محمد بن عمويه، واسمه عبد الله، بن سعد بن الحسين بن القاسم بن علقمة بن النضر بن معاذ بن عبد الرحمن بن القاسم بن محمد بن أبي بكر الصديق، رضي الله عنه، الملقب ضياء الدين السهروردي.,"Abd al-Najib Abd al-Kahir al-Suhrawardy, surnamed Diaa al-din [splendor of religion), was a descendant of the caliph Abu Bakr; his father Abd Allah being the son of Muhammad Ibn Ammuya Abd Allah Ibn Saad Ibn al-Husain Ibn al-Kasim Ibn Alkama Ibn al-Nadr Ibn Muaz Ibn Abd al-Rahman Ibn al-Kasim Ibn Muhammad Ibn Abi Bakr al-Siddiq. But Ibn al-Najjar says in his History of Baghdad."
وقال محب الدين بن النجار في” تاريخ بغداد : نقلت نسب الشيخ أبي النجيب من خطه وهو:”,I give here the genealogy of the shaikh Abi al-Najib as I found it “in his own handwriting.
عبد القاهر بن عبد الله بن محمد بن عمويه، واسمه عبد الله، بن سعد بن الحسين بن القاسم بن النضر بن سعد بن النضر عبد الرحمن بن القاسم بن محمد بن أبي بكر الصديق، رضي الله عنه، وإذا كان بخطه هكذا فهو أصح.,"Abd al-Kahir Ibn Abd Allah Ibn Muhammad Ibn “Ammuya Abd Allah Ibn Saad Ibn al-Husain Ibn al-Kasim Ibn al-Nadr Ibn al-Kasim Ibn Saad Ibn al-Nadr Ibn Abd al-Rahman Ibn al-Kasim Ibn Muhammad Ibn Abi Bakr al-Siddiq. ”This list must be more correct than the former, since it was written out by Abu al-Najib himself."
كان شيخ وقته بالعراق، وولد بسهرورد سنة تسعين وأربعمائة تقريبا.,"Abu al-Najib, the first teacher of his age in Iraq, was born at Suhraward on or about the year four hundred and ninety (A. D. one thousand and ninety seven)."
وقدم بغداد وتفقه بالمدرسة النظامية على أسعد الميهني – المقدم ذكره – وغيره، ثم سلك طريق الصوفية وحبب إليه الانقطاع والعزلة فانقطع عن الناس مدة مديدة، وأقبل على الاشتغال بالعمل لله تعالى وبذل الجهد في ذلك.,"He went to Baghdad and studied jurisprudence at the Nizamiya College under Asaad al-Mihani and other masters; he then walked in the path of Sufism, and, having conceived a strong passion for retirement and an aversion for worldly concerns, he abstained, for a long period of time, from all intercourse with mankind, and sedulously devoted his efforts to the task of obtaining the divine favor."
ثم رجع ودعا جماعة إلى الله تعالى وكان يعظ ويذكر، فرجع بسببه خلق كثير إلى الله تعالى.,He afterwards returned to the world and converted great numbers from their evil courses by his exhortations and admonitions.
وبنى رباطا على الشط من الجانب الغربي ببغداد وسكنه جماعة من أصحابه الصالحين، ثم ندب إلى التدريس بالمدرسة النظامية فأجاب ودرس بها مدة، وظهرت بركته على تلامذته.,"A convent was built by him on the west bank of the Tigris at Baghdad, in which he lodged a number of holy men who were his disciples. He was then induced to give lessons in the Nizamiya College, and, during the period of his professorship, the effects of the divine grace with which he was favored were manifested in the rapid progress of his pupils."
وكانت ولايته في السابع والعشرين من المحرم سنة خمس وأربعين وخمسمائة، وصرف عنها في رجب سنة سبع وأربعين. وروى عنه الحافظ أبو سعد السمعاني وذكره في كتابه.,"His appointment took place on the twenty seventh of Muharram, A. H. five hundred and forty five (May, A. D. one thousand one hundred and fifty), and his removal from office in the month of Rajah, five hundred and forty seven. The hafiz Abu Saad al-Samaani has handed down some Traditions on his authority, and he mentions him also in his work."
وقدم الموصل مجتازا إلى الشام لزيارة البيت المقدس في سنة سبع وخمسين وخمسمائة، وعقد بها مجلس الوعظ بالجامع العتيق.,"Abu al-Najib set out on a pilgrimage to Jerusalem, and on his arrival at Mosul, A. H. five hundred and fifty seven (A. D. one thousand one hundred and sixty two), he gave pious exhortations at sittings held by him in the Old Mosque."
ثم توجه إلى الشام فوصل إلى دمشق، ولم تتفق له الزيارة لانفساخ الهدنة بين المسلمين والفرنج، خذلهم الله تعالى، فأكرم الملك العادل نور الدين محمود صاحب الشام مورده.,"he then proceeded to Syria, but on reaching Damascus, he was prevented from visiting the holy city by the rupture of the truce which had been concluded between the Muslims and the Franks, whose projects may God frustrate! On his arrival at Damascus, a most honorable reception was granted to him by al-Malik al-Adil Nur al-din Mahmud, the sovereign of Syria."
وأقام بدمشق مدة يسيرة وعقد بها مجلس الوعظ وعاد إلى بغداد، وتوفي بها يوم الجمعة وقت العصر سابع عشر جمادى الآخرة سنة ثلاث وستين وخمسمائة.,"He there held regular assemblies at which he preached, but, after a short stay, he returned to Baghdad, in which city he died, on Friday, the seventeenth of the latter Jumada, A. H. five hundred and sixty three (March, A. D. one thousand one hundred and sixty eight), at the hour of evening prayers."
ودفن بكرة الغد في رباطه. وكان مولده تقديرا سنة تسعين وأربعمائة، كذا ذكره ابن أخيه شهاب الدين في مشيخته.,"Early the next morning, he was interred in the convent founded by himself. His birth was on or about the year four hundred and ninety (A. D. one thousand and ninety seven), according to the statement of Shihab al-din, his brother’s son."
وهو عم شهاب الدين أبي حفص عمر السهروردي، وسيأتي اسمه، رحمهما الله تعالى.,His nephew Shihab al-din Abi Hafs Omar al-Suhrawardy shall be spoken of in another part of this work.
أبو القاسم القشيري,ABU AL-KASIM AL-KUSHAIRI.
أبو القاسم عبد الكريم بن هوزان بن عبد الملك بن طلحة بن محمد القشيري الفقيه الشافعي؛ كان علامة في الفقه والتفسير والحديث والأصول والأدب والشعر والكتابة وعلم التصوف، جمع بين الشريعة والحقيقة.,"Abu al-Kasim Abd al-Karim Ibn Hawzan Ibn Abd al-Malik Ibn Talha Ibn Muhammad al-Kushairi, a doctor of the sect of al-Shafie, was one of the most learned men of the age in the science of jurisprudence, Quranic exegesis, the Traditions, dogmatic theology, the literature, and poetry; he possessed also great skill in penmanship and a profound knowledge of Sufism, to the practices of which he united a perfect acquaintance with the law."
أصله من ناحية أستوا من العرب الذين قدموا خراسان، توفي أبوه وهو صغير، وقرأ الأدب في صباه.,"He drew’ his descent from one of the Arabs who settled in Khorasan (on the first conquest of that country by the Muslims), and his family inhabited a place there called Ustuwa. At an early age he lost his father, and his youth was devoted to the study of K Arabic) literature."
وكانت له قرية مثقلة الخراج بنواحي أستوا فرى من الرأي أن يحضر إلى نيسابور يتعلم طرفا من الحساب ليتولى الاستيفاء ويحمي قريته من الخراج، فحضر نيسابور على هذا العزم.,"He possessed a village in the neighborhood of Ustuwa, and, as it was oppressed by excessive taxation, he resolved on proceeding to Naisapur that he might acquire a knowledge of arithmetic sufficient to qualify him as an assessor, and thus enable him to protect his village from the rapacity of the revenue officers."
فاتفق حضوره مجلس الشيخ أبي علي الحسن بن علي النيسابوري المعروف بالدقاق، وكان إمام وقته، فلما سمع كلامه أعجبه ووقع في قلبه فرجع عن ذلك العزم، وسلك طريق الإرادة.,"On arriving in that city, he happened to attend an assembly presided by the shaikh Abu Ali al-Hasan Ibn Ali al-Dakkak, who was the great master (of Sufism) in that age; the discourse which he heard excited bis admiration, and left so deep an impression on his mind, that he abandoned his former project and entered as a candidate on the path of Sufism."
فقبله الدقاق وأقبل عليه، وتفرس فيه النجابة فجذبه بهمته وأشار عليه بالاشتغال بالعلم.,"Al-Dakkak, remarking in his countenance the indications of a noble character, received him with kindness and admitted him (into the order);he then excited his generous ambition and advised him to cultivate the science (of the law)."
فخرج إلى درس أبي بكر محمد بن أبي بكر الطوسي، وشرع في الفقه حتى فرغ من تعليقه.,"Abu Kasim was thus induced to attend the lessons of Abu Bakr Muhammad Ibn Bakr al-Tusi, under whom he pursued the study of jurisprudence till he had noted down the whole course as delivered by that teacher."
ثم اختلف إلى الأستاذ أبي بكر ابن الإسفرايني، وقعد يسمع درسه أياما فقال الأستاذ: هذا العلم لا يحصل بالسماع ولابد من الضبط بالكتابة.,"He then went to the course held by Abu Ishak al-Isfaraini, and during the first days he remained seated as a simple auditor, till Abu Ishak at length told him that the science which he taught could not be learned by mere listening, and that it was absolutely necessary to take it down in writing."
فأعاد عليه جميع ما سمعه تلك الأيام.,"Upon this, Abu al-Kasim repeated to him the whole of the lectures which he had heard on the preceding days."
فعجب منه وعرف محله فأكرمه وقال له:,"Abu Ishak was struck with admiration at a circumstance so extraordinary, and fully appreciating his pupil’s great abilities, he treated him with marled honor and said."
ما تحتاج إلى درس بل يكفيك أن تطالع مصنفاتي.,“It is not necessary “that you should attend my lectures; all you have to do is to read my works.”
فقعد وجمع بين طريقته وطريقة ابن فورك، ثم نظر في كتب القاضي أبي بكر بن الطيب الباقلاني وهو مع ذلك يحضر مجلس أبي علي الدقاق، وزوجه ابنته مع كثرة أقاربها.,"Abu al-Kasim then continued his studies at home, and having acquired a complete acquaintance with the systems of doctrine peculiar to the two professors, Ibn Furak and Ibn Ishak, he perused the books composed by the kadi Abu Bakr al-Bakillani, During this time he regularly followed the sittings held by al-Dakkak and obtained from him his daughter in marriage, although she had many relations entitled to her hand."
وبعد وفاة أبي علي سلك مسلك المجاهدة والتجريد وأخذ في التصنيف، فصنف التفسير الكبير قبل سنة عشر وأربعمائة، وسماه” التيسير في علم التفسير” وهو من أجود التفاسير، وصنف الرسالة” في رجال الطريقة .”,"About this time he began to compose his works, and before the year four hundred and ten (A. D. one thousand and nineteen) he finished his great commentary on the Quran, entitled al-Taisir fi Elm al-Tafsir (the science of the Quranic exegesis made easy), which is one of the best works on the subject; another of his productions is a treatise on the Men of the Path."
وخرج إلى الحج في رفقة فيها الشيخ أبو محمد الجويني والد إمام الحرمين وأحمد بن الحسين البيهقي وجماعة من المشاهير، فسمع معهم الحديث ببغداد والحجاز.,"In making the pilgrimage to Mecca, he met in the caravan, with the shaikh Abu Muhammad al-Juwaini, the father of the Imam al-Haramain, Ahmad Ibn al-Husain al-Baihaki, and a number of other eminent men, from whom he learned the Traditions both at Baghdad and in the Hijaz."
وكان له في الفروسية واستعمال السلاح يد بيضاء، وأما مجالس الوعظ والتذكير فهو إمامها، وعقد لنفسه مجلس الإملاء في الحديث سنة سبع وثلاثين وأربعمائة.,"He was an expert horseman and well skilled in the use of arms. By the excellence of his sermons and exhortations, he held the first rank as a preacher, and in the year four hundred and thirty seven (A.D. one thousand and forty five or one thousand and fifty). He opened a class wherein he taught the Traditions."
وذكره أبي الحسن علي الباخرزي في كتاب” دمية القصر” وبالغ في الثناء عليه، وقال في حقه: لو قرع الصخر بصوت تحذيره لذاب ولو ربط إبليس في مجلسه لتاب.,"Abu al-Hasan Ali al-Bakharzi mentions him with high commendation in the Dumyat al-Qasr, and says that had he struck a rock with the whip of his admonition, it would have melted; and if Satan had attended at his exhortations, he would have been converted to God."
وذكره الخطيب في تاريخه وقال: قدم علينا – يعني إلى بغداد – في سنة ثمان وأربعين وأربعمائة وحدث ببغداد وكتبنا عنه.,"The Khatib speaks of him in these terms in his History of Baghdad: “He came to ns (at Baghdad) in the year four hundred and forty eight and taught the Traditions, which we wrote down under his dictation."
وكان ثقة وكان يقص وكان حسن الوعظ مليح الإشارة.,As a traditionist he was a “trustworthy authority. He used also to relate anecdotes; he preached with “great elegance and his arguments were most powerful.
وكان يعرف الأصول على مذهب الأشعري والفروع على مذهب الشافعي.,"In dogmatic theology he followed the principles of al-Ashari, and in the developments of “the law he held the doctrines of the Shafiites.”"
وذكره عبد الغافر الفارسي في تاريخه. وقال أبو عبد الله محمد بن الفضل الفراوي: أنشدنا عبد الكريم بن هوازن القشيري لنفسه:,"Abd al-Ghafir al-Farisi notices him also in his History, and it is related by Abu Abd Allah Muhammad Ibn al-Fadl al-Farawi, that he heard Abd al-Karim al-Kushairi recite the following verses of his own composing."
سقى الله وقتا كنت أخلو بوجهكم… وثغر الهوى في روضة الأنس ضاحك.,"God’s blessing on the hour in which we were alone and when I saw your face I A smile then mantled on the mouth of love, in the garden of familiarity."
أقمنا زمانا والعيون قريرة… وأصبحت يوما والجفون سوافك وقال أبو الفتح محمد بن محمد بن علي الواعظ الفراوي: وكان أبو القاسم القشيري كثيرا ما ينشد لبعضهم وهو ذو القرنين ابن حمدان المقدم ذكره في حرف الذال:,"We passed a time of pleasure for our eyes, but the next morning their lids were moist with tears. It is mentioned by the shaikh Abu al-Fath Muhammad Ibn Muhammad Ibn Ali al-Farawi the preacher, that Abu al-Kasim al-Kushairi frequently recited these verses, composed by one of the brothers. These lines are by Zu al-Karnain Ibn Hamdan, of whom we have already spoken."
"لو كنت ساعة بيننا ما بيننا… وشهدت كيف تكرر التوديعا
أيقنت أن من الدموع محدثا… وعلمت أن من الحديث دموعا","Had you been with us at the moment of our separation and witnessed our repeated adieus, you would have learned that there is a discourse in tears, and that tears are a part of discourse."
ولد في شهر ربيع الأول سنة ست وسبعين وثلثمائة؛ وتوفي صبيحة يوم الأحد قبل طلوع الشمس سادس عشر ربيع الآخر سنة خمس وستين وأربعمائة بمدينة نيسابور.,"Abd al-Karim al-Kushairi was born in the month of the first Rabi, A.H. three hundred and seventy six (July-August, A.D. nine hundred and eighty six); he died at Naisapur on the morning of Sunday, the sixteenth of the latter Rabi, A. H. four hundred and sixty five (December, A. D. one thousand and seventy two), before the hour of sunrise."
ودفن بالمدرسة تحت شيخه أبي علي الدقاق، رحمه الله تعالى، ورأيت في كتابه المسمى بالرسالة بيتين أعجباني، فأحببت ذكرهما:,"He was buried in the Madrasa, at the foot of the grave in which his master Abu Ali al-Dakkak was interred. I met in his work entitled al-Ressala with two verses which pleased me so much, that I am induced to give them here."
"ومن كان في طول الهوى ذاق سلوة… فإني من ليلى لها غير ذائق
وأكثر شيء نلته من وصالها… أماني لم تصدق كخطفة بارق (100).","Some may taste of consolation after having long suffered the pains of love; but in my passion for Laila, I shall never taste of consolation. And yet all that I ever obtained from her intercourse were hopes never fulfilled and transitory as the flash of the thunder-cloud."
وكان ولده أبو نصرعبد الرحيم إماما كبيرا أشبه أباه في علومه ومجالسه.,"His son Abu Nasr Abd al-Rahim was an eminent imam and resembled his father in the sciences which he cultivated and in holding, like him, assemblies at which he preached."
ثم واظب دروس إمام الحرمين أبي المعالي حتى حصل طريقته في المذهب والخلاف.,"He afterwards followed with great assiduity the lessons of the Imam al-Haramain, till he acquired a perfect knowledge of that jurisconsult’s manner of treating the Shafiite doctrines and discussing controverted points."
ثم خرج للحج فوصل إلى بغداد وعقد بها مجلس وعظ، وحصل له قبول عظيم.,"He then set out to make the pilgrimage, and, on arriving at Baghdad, He held regular assemblies, at which he gave exhortations with a most impressive effect."
وحضر الشيخ أبو إسحاق الشيرازي مجلسه وأطبق علماء بغداد على أنهم لم يروا مثله.,"The shaikh Abu Ishak al-Shirazi attended at these assemblies, and the learned men of Baghdad unanimously agreed that they had never heard a preacher like him."
وكان يعظ في المدرسة النظامية ورباط شيخ الشيوخ، وجرى له مع الحنابلة خصام بسبب الاعتقاد لأنه تعصب للأشاعرة.,He pronounced his admonitory discourses in the Nizamiya College and monastery of the chief of the Sufis (shaikh al-Skuyukh); but his zealous attachment for the doctrines of al-Ashari led him into a controversy with the Hanbalites on points of faith.
وانتهى الأمر إلى فتنة قتل فيها جماعة من الفريقين، وركب أحد أولاد نظام الملك حتى سكنها.,"This caused a riot, in which a number of lives were lost on both sides, and one of Nizam al-Mulk’s sons was obliged to ride out and allay the tumult."
وبلغ الخبر نظام الملك وهو بأصبهان، فسير إليه وإستدعاه فلما حضر عنده زاد في إكرامه ثم جهزه إلى نيسابور.,"When intelligence of this event reached Nizam al-Mulk, who was then in Ispahan, he sent for Abu Nasr, and having shown him every mark of respect, he gave him an escort of honor to Naisapur."
فلما وصلها لازم الدرس والوعظ إلى أن قارب انتهاء أمره فأصابه ضعف في أعضائه وأقام كذلك مقدار شهر، ثم توفي ضحوة نهار الجمعة الثامن والعشرين من جمادى الآخرة سنة أربع عشرة وخمسمائة بنيسابور، ودفن في المشهد المعروف بهم، رحمه الله تعالى.,"On arriving there, Abu Nasr resumed his lessons and exhortations, and continued to fill that duty till nearly the last moment of his life. About a month before he died, he was struck with a weakness in his limbs, and he expired at Naisapur, on the forenoon of Friday, the twenty eighth of the latter Jumada, A. H. five hundred and fourteen (Sept, A. D. one thousand one hundred and twenty). He was interred in the funeral chapel which is called the Kushairite Mausoleum."
وكان يحفظ من الشعر والحكايات شيئا كثيرا، ورأيت له في بعض المجاميع هذه الأبيات، وذكرها السمعاني في” الذيل” أيضا:,"He knew by heart a great number of poetical pieces and anecdotes, and the following lines, which I met in some composition or other, and afterwards in a-Samaani’s work, the Zail, were composed by himself."
"القلب نحوك نازع… والدهر فيك منازع
جرت القضية بالنوى… ما للقضية وازع
الله يعلم أنني… لفراق وجهك جازع","My heart abandons me to sense you, and time endeavors (, but in vain, to make me forget) you. Fate decided that we should separate, and what can control its decrees? God alone knows the depth of my affliction when obliged now to quit you forever!"
وتوفي شيخه أبو علي الدقاق المذكور في سنة اثنتي عشرة وأربعمائة.,The shaikh Abu Ali al-Dakkak died A. H. four hundred and twelve (A. D. one thousand and twenty one).
والقشيري: بضم القاف وفتح الشين المعجمة وسكون الياء المثناة من تحتها وبعدها راء، هذه النسبة إلى قشير بن كعب، وهي قبيلة كبيرة. وأستوا: بضم الهمزة وسكون السين المهملة وضم التاء المثناة من فوقها أو فتحها وبعدها واو ثم ألف، وهي ناحية بنيسابور كثيرة القرى خرج منها جماعة من العلماء.,"Kushairi means descended from Kushair Ibn Kaab, the progenitor of a great (Arabian) tribe. Ustuwa a near Naisapur, is a district covered with villages, which has produced a number of learned men."
ابن السمعاني,ABU SAAD AL-SAMAANI.
تاج الإسلام أبو سعد عبد الكريم بن أبي بكر محمد بن أبي المظفر المنصور بن محمد بن عبد الجبار بن أحمد بن محمد بن جعفر بن أحمد بن عبد الجبار بن الفضل ابن الربيع بن مسلم بن عبد الله بن عبد المجيد التميمي السمعاني المروزي الفقيه الشافعي الحافظ الملقب قوام الدين؛,"The hafiz Abu Saad Abd al-Karim al-Samaani, surnamed Taj al-Islam (the crown of Islamism), was a doctor of the sect of al-Shafie and a native of Marw. He belonged by birth to the tribe of Tamim and his genealogy though incomplete) is as follows: Abd al-Karim Ibn Abi Bakr Muhammad Ibn Abi al-Muzaffar al-Mansur Ibn Muhammad Ibn Abd al-Jabbar Ibn Ahmad Ibn Muhammad Ibn Jaafar Ibn Ahmad Ibn Abd al-Jabbar Ibn al-Fadl Ibn al-Rabi Ibn Muslim Ibn Abd Allah Ibn Abd al-Majid al-Tamimi."
ذكره الشيخ عز الدين أبو الحسن علي بن الأثير الجزري في أول مختصره فقال:,"The shaikh Izz al-din Ali Ibn al-Athir speaks of him in these terms, towards the commencement of his Mukhtasir (or abridgment of al-Samaani’s work, the Ansab)."
كان أبو سعد واسطة عقد البيت السمعاني وعينهم الباصرة ويدهم الناصرة، وإليه انتهت رياستهم، وبه كملت سيادتهم.,"“Abu Saad was the middle “pearl of the collar of the Samaani family; their vigilant eye and their helping “hand; when he became the head of the family, he rendered its influence complete."
رحل في طلب العلم والحديث إلى شرق الأرض وغربها وشمالها وجنوبها، وسافر إلى ما وراء النهر وسائر بلاد خراسان عدة دفعات، وإلى قومس والري وأصبهان وهمذان، وبلاد الجبال والعراق والحجاز والموصل والجزيرة والشام وغيرها من البلاد التي يطول ذكرها ويتعذر حصرها.,"To acquire knowledge and learn the Traditions, he journeyed to the “East and to the West, to the North and to the South. He travelled to Transoxiana and visited repeatedly all the cities of Khorasan j he Went also to Kumas, Rai, Ispahan, Hamadan, the two Iraqs, Hijaz, Mosul, Mesopotamia, “Syria, and other places too numerous to he mentioned and too difficult to he enumerated."
ولقي العلماء وأخذ عنهم وجالسهم وروى عنهم واقتدى بأفعالهم الجميلة وآثارهم الحميدة، وكان عدة شيوخه تزيد على أربعة آلاف شيخ، وذكر في بعض أماليه فقال:,"he there met the men of learning, received from them information, frequented their society, obtained Traditions from them, and took for “model their virtuous deeds and praiseworthy conduct. The number of his “teachers surpassed four thousand.” During one of his dictations, or lectures, he related as follows."
ودعني عبد الله بن محمد بن غالب أبو محمد الجيلي الفقيه نزيل الأنبار، وبكى وأنشدني:,"“Abu Muhammad Abd Allah Ibn Muhammad Ibn Ghalib al-Jili, a jurisconsult who had settled at al-Anbar, “incited to me these lines on bidding me adieu."
"ولما برزنا لتوديعهم… بكوا لؤلؤا وبكينا عقيقا
أداروا علينا كؤوس الفراق… وهيهات من سكرها أن نفيقا
تولوا فأتبعتهم أدمعي… فصاحوا الغريق فصحت الحريقا","When we went forth to bid them adieu, they wept pearls (tan) and we wept rubies (blood). They handed round to us the cups of separation, and it will be long before we recover from the effects of that draught. They departed, and I sent after them a torrent of my tears; on which they exclaimed: “We shall be drowned” and I cried out; shall be burned (with grief)!”’"
وصنف التصانيف الحسنة الغزيرة الفائدة ، فمن ذلك” تذييل تاريخ بغداد” الذي صنعه الحافظ أبو بكر الخطيب وهو نحو خمسة عشر مجلدا، ومن ذلك” تاريخ مرو” يزيد على عشرين مجلدا،.,"He composed some most instructive and excellent works, such as the Supplement, in fifteen volumes, to the Khatib’s History of Baghdad; the History of the city of Marw, forming upwards of twenty volumes;"
وكذلك” الأنساب” نحو ثماني مجلدات وهو الذي اختصره عز الدين المذكور واستدرك عليه، وهو في ثلاث مجلدات، والمختصر هو الموجود بأيدي الناس والأصل قليل الوجود.,"the Ansab (explanation of patronymic Atid other relative adjectives), in eight volumes. This last is the work which Izz al-din Ibn al-Athir connected and reduced to three volumes; the abridgment is in every person’s hands, but the original is very scarce."
ذكر أبو سعد السمعاني المذكور في ترجمة والده أن أباه حج سنة سبع وتسعين وأربعمائة، ثم عاد إلى بغداد وسمع بها الحديث من جماعة من المشايخ.,"Abu Saad al-Samaani says in the biographical notice which he gives of his father: “in “the year four hundred and ninety seven (A. D. one thousand one hundred and three or one thousand one hundred and four) my parent made the pilgrimage, and, on his “return to Baghdad, he learned Traditions from a number of teachers."
وكان يعظ الناس في المدرسة النظامية، ويقرأ عليه الحديث، ويحصل الكتب، وأقام كذلك مدة، ثم رحل إلى أصبهان فسمع بها من جماعة كبيرة، ثم رجع إلى خراسان وأقام بمرو إلى سنة تسع وخمسمائة، وخرج إلى نيسابور.,"He “then gave public exhortations in the Nizamiya College, instructed pupils in the “Traditions and collected books. When some time had thus elapsed, he “travelled to Ispahan and received oral information from a great many persons; “he then returned to Khorasan and continued to reside at Marw till the year five hundred and nine, when he went to Naisapur."
قال أبو سعد: وحملني وأخي إليها، وسمعنا الحديث من أبي بكر عبد الغفار بن محمد الشيروي وغيره من المشايخ،,"He took me and my brother with him, “and we learned Traditions from Abu Bakr Abd al-Ghaffar Ibn Muhammad al-Shirawi and other masters."
"وعاد إلى مرو، وأدركته المنية وهو شاب ابن ثلاث وأربعين سنة
وكانت ولادة أبي سعد المذكور بمرو يوم الاثنين الحادي والعشرين من شعبان سنة ست وخمسمائة.","He subsequently returned to Marw, where he “was overtaken by death at the early age of forty-three years.” Abu Saad was born at Marw on Monday, the twenty first of Shaaban, A. H. five hundred and six (February, A. D. one thousand one hundred and thirteen)."
وتوفي بمرو في ليلة غرة شهر ربيع الأول سنة اثنتين وستين وخمسمائة، رحمه الله تعالى.,"and he died in the same city, on the night preceding the first day of the first month of Rabi, A. H. five hundred and sixty two."
وكان أبوه محمد إماما فاضلا مناظرا محدثا فقيها شافعيا حافظا، وله الإملاء الذي لم يسبق إلى مثله، تكلم على المتون والأسانيد، وأبان مشكلاتها ، وله عدة تصانيف، وكان له شعر غسله قبل موته.,"His father Muhammad was an imam, a man of talent, a skillful investigator of the truth, a traditionist, a doctor of the sect of al-Shafie, and a hafiz. His Imlaa (dictation) is a work of an entirely original cast, containing observations on the texts and isnads (of the Traditions) with elucidations to clear up the doubtful points. He wrote many other works besides, and composed some pretty poetry, which he destroyed a little before his death."
وكانت ولادته في جمادى الأولى سنة ست وستين وأربعمائة، وتوفي وقت فراغ الناس من صلاة الجمعة ثاني صفر سنة عشر وخمسمائة، ودفن يوم السبت عند والده أبي المظفر بسفحوان إحدى مقابر مرو، رحمه الله تعالى.,"He was born in the month of the first Jumada, A. H. four hundred and sixty six (January, A. D. one thousand and seventy four), and he died at the end of public prayers, on Friday, the second of Safar, A. H. five hundred and ten (June, A. D. one thousand one hundred and sixteen). The next day, Saturday, he was interred near the grave of his father, Abu al- Muzaffar, in the Safhawan, which is one of the cemeteries at Marw."
وكان جده المنصور إمام عصره بلا مدافعة، أقر له بذلك الموافق والمخالف،,Abu Saad’s grandfather al-Mansur was incontrovertibly the greatest imam of the age in which he lived; this is a point on which his supporters and his adversaries both agreed.
وكان حنفي المذهب متعينا عند أئمتهم، فحج في سنة اثنتين وستين وأربعمائة وظهر له بالحجاز ما اقتضى انتقاله إلى مذهب الإمام الشافعي، رضي الله عنه.,"He followed the doctrines of Abu Hanifa and was looked up to with deference by the other imams of that sect; But, in the year four hundred and sixty two, when he was making the pilgrimage, a circumstance fell under his observation in the province of Hijaz, which obliged him to pass over to the sect of al-Shafie."
فلما عاد إلى مرو لقي بسبب انتقاله محنا وتعصبا شديدا، فصبر على ذلك، وصار إمام الشافعية بعد ذلك يدرس ويفتي.,"On his return to Marw, he underwent violent persecutions on this account, and had much to suffer from the spirit of party-zeal; but he supported these trials with great firmness and became the chief imam of the Shafiites. In the fulfilment of this office, be acted as a professor and a mufti."
وصنف في مذهب الشافعي رضي الله عنه وفي غيره من العلوم تصانيف كثيرة، منها” منهاج أهل السنة” و” الانتصار” و” الرد على القدرية” وغيرها.,"and drew up a great number of treatises on the doctrines of the imam al-Shafie and on other branches of knowledge. Of these works the most remarkable are: the Minhaj Ahl al-Sunna, path of the Sunnites’; the Intisar (vindication); a Refutation of the Principles held by the Kadarites [the partisans of man’s free-will),etc."
وصنف في الأصول” القواطع” وفي الخلاف” البرهان” يشتمل على قريب من ألف مسألة خلافية، و” الأوسط” و” الاصطلام” رد فيه على أبي زيد الدبوسي، وأجاب عن الأسرار التي جمعها، وله تفسير القرآن العزيز، وهو كتاب نفيس.,"In another work, the Kawati in arguments), he treats of the dogmas of Islamism, and in his Burhan, or proof ‘containing a defense of the Shafiite doctrines) he discusses nearly one thousand points of controversy. His Awsat, or medium, and his Istilam, or eradication of errors, are refutations of Abu Zaid al-Dabusi’s compilation, entitled al-Asrar. He wrote also a valuable commentary on the Quran."
وجمع في الحديث ألف حديث عن مائة شيخ، وتكلم عليها فأحسن، وله وعظ مشهور بالجودة.,"and he formed a collection of one thousand Traditions received by him from one hundred masters, and which he illustrated with great ability in discourses affixed to them. He was highly celebrated also for the excellence of his sermons."
وكانت ولادته في سنة ست وعشرين وأربعمائة في ذي الحجة، وتوفي في شهر ربيع الأول سنة تسع وثمانين وأربعمائة بمرو، رحمه الله تعالى.,"His birth took place in the month of Zi Al-Hijja, A. H. four hundred and twenty six (October, A. D. one thousand and thirty five), and his death in the month of the first Rabi, A. H. four hundred and eighty nine (March, A. D. one thousand and ninety six), at Marw."
وفي بيتهم جماعة كثيرة علماء رؤساء.,This family produced a great number of other persons remarkable for learning and the exalted posts which they filled.
والسمعاني: بفتح السين المهملة وسكون الميم وفتح العين المهملة وبعد الألف نون، هذه النسبة إلى سمعان، وهو بطن من تميم، وسمعت بعض العلماء يقول: يجوز بكسر السين أيضا.,"Samaani means belonging to Samaan, a branch of the tribe of Tamim. I have heard some learned men observe that this name may be also pronounced Simaan."
وكان لأبي سعد عبد الكريم ولد يقال له أبو المظفر عبد الرحيم بكر به والده في سماع الحديث وطاف به في بلاد خراسان وما وراء النهر.,"Abu Saad Abd al-Karim had a son named Abu al-Muzaffar Abd al-Rahim whom, when yet a boy, he took with him to learn Traditions from his father (Abu Bakr Muhammad]; he then travelled with him through Khorasan and Transoxiana."
وأسمعه الحديث وحصل له النسخ وجمع له معجما لمشايخه في ثمانية عشر جزءا، وعوالي في مجلدين ضخمين،,"for the purpose of letting him hear the Traditions delivered by all the great masters in these countries, and of obtaining (them in) written copies, He drew up also, for his son’s use, a Mojam, or biographical dictionary of his own masters, in eighteen volumes, and an Awala, or collection of Traditions supported by the highest authority, in two thick volumes."
وشغله بالفقه والأدب والحديث حتى حصل من كل واحد طرفا صالحا، وحدث بالكثير ورحل إليه الطلاب،,"He then made him study jurisprudence, the belles-lettres, and the Traditions, till he acquired considerable information in these branches of learning. Abd al-Karim taught the Traditions on the authority of numerous masters, and students travelled from all parts to learn them from him."
وكان محترما ببلاده، ومولده في ليلة الجمعة لسبع عشرة ليلة خلت من ذي القعدة سنة سبع وثلاثين وخمسمائة بنيسابور، وتوفي بمرو ما بين سنة أربع عشرة وستمائة، رحمه الله تعالى.,"He was highly venerated in his native country. His birth took place at Naisapur, on the eve of Friday, the seventeenth of Zu al-Kaada, A. H. five hundred and thirty seven (June, A. D. one thousand one hundred and forty three ), and he died at Marw between A. H. six hundred and fourteen (A.D. one thousand two hundred and seventeen) and six hundred and sixteen (A.D. one thousand two hundred and twenty)."
ابن حمديس الشاعر الصقلي,IBN HAMDIS AL-SAKALLI.
أبو محمد عبد الجبار بن أبي بكر ابن محمد بن حمديس الأزدي الصقلي الشاعر المشهور؛ قال ابن بسام في حقه:,"Abu Muhammad Abd al-Jabbar Ibn Ali Bakr Ibn Muhammad Ibn Hamdis al-Azdi (a member of the tribe of Azd) al-Sakalli (a Motive of Sicily), and a celebrated poet, is spoken of in these terms by Ibn Bassam."
هو شاعر ماهر يقرطس أغراض المعاني البديعة، وبعبر عنها بالألفاظ النفيسة الرفيعة، ويتصرف في التشبيه المصيب، ويغوص في بحر الكلم على در المعنى الغريب، فمن معانيه البديعة قوله في صفة نهر:,"“He was a poet of consummate abilities, who aimed at originality of ideas and reached his mark; who “expressed them in terms elegant and noble; who had a perfect command of “metaphors the most appropriate, and who dived into the ocean of language for “the pearl of novelty in thought.” The original east of his ideas is fully displayed in the following piece descriptive of a rivulet."
"ومطرد الأجزاء تصقل متنه… صبا أعلنت للعين ما في ضميره
جريح بأطراف الحصى كلما جرى… عليها شكا أوجاعه بخريره
كأن حبابا ريع تحت حبابه… فأقبل يلقي نفسه في غديره","There is an object whose component parts are in progressive motion, and whose surface is polished by the zephyr, so that it reveals to the eye that which is contained in its bosom. The pebbles wound it with their sharp points, and, as it passes over them, it expresses by its murmurs the pains which they indict. It might be thought that a despairing lover had put on the form of its waters, and hastened to throw himself into the pond which it supplies."
"وله من قصيد:
بت منها مستعيدا قبلا… كن لي منها على الدهر اقتراح
وأروي غلل الشوق بما… لم يكن في قدرة الماء القراح",In one of his qasidas he says: I passed the night in asking for another and another kiss; such are the favors for which I shall never cease to sue her; and I quenched the thirst of love at {her tip) a source surpassing in virtues the purest water of the spring.
"وله من قصيدة أولها:
قم هاتها من كف ذات الوشاح… فقد نعى الليل بشير الصباح
باكر إلى اللذات واركب لها… سوابق اللهو ذوات المراح
من قبل أن ترشف شمس الضحى… ريق الغوادي من ثغور الأقاح","In another of his qasidas he begins thus: Arise! and let the {maiden)wearer of the scarf hand here the cup I the harbinger of morning has announced to the night that its last hour has come. Hasten towards the pleasures which await us, and, to reach them, take for coursers the forerunners of enjoyment, so rapid in their speed. Hasten before the morning sun has sipped the dews of the night off the lips of the flowers."
"ومن معانيه النادرة قوله:
زادت على كحل الجفون تكحلا… ويسم نصل السهم وهو قتول وله من جملة قصيد يتشوق صقلية:
ذكرت صقلية والأسى… يجدد للنفس تذكارها
فإن كنت أخرجت من جنة… فإني أحدث أخبارها
ولولا ملوحة ماء البكاء… حسبت دموعي أنهارها","One of his original ideas is thus expressed: To increase die blackness of her eyes, she has applied antimony around them; thus adding poison to the dart which was already sufficient to give death. In another poem he thus expresses his longing desire of seeing Sicily again; I thought of Sicily, and sadness renewed in my mind the remembrance of that isle. Though expelled from paradise, I shall always speak of its delights. Were my tears not bitter, I should take them for the streams which flow in that happy region."
وكان قد دخل إلى الأندلس سنة إحدى وسبعين وأربعمائة، ومدح المعتمد بن عباد فأحسن إليه وأجزل عطاياه.,"In the year four hundred and seventy one (A. D. one thousand and seventy eight or one thousand and seventy nine) he went to Spain and there celebrated in his verses the praises of al-Mutamid Ibn Abbad, by whom he was most generously recompensed."
ولما قبض المعتمد وحبس بأغمات – كما سيأتي في ترجمته إن شاء الله – سمع ابن حمديس المذكور له أبياتا عملها [المعتمد] في الاعتقال، فأجابه عنها بقوله:,"When Ibn Abbad was afterwards led into captivity and Imprisoned at Aghmat, Ibn Hamdis heard some verses recited which that prince had composed during his confinement, on which be addressed him the following lines in reply."
"أتيأس من يوم يناقض أمسه… وشهب الدراري في البروج تدور
ولما رحلتم بالندى في أكفكم… وقلقل رضوى منكم وثبير
رفعت لساني بالقيامة قد دنت… فهذي الجبال الراسيات تسير وقد ألم في البيت الأخير بقول عبد الله بن المعتز في مرثيته للوزير أبي القاسم عبيد الله بن سليمان بن وهب:
قد استوى الناس ومات الكمال… وقال صرف الدهر أين الرجال
هذا أبو القاسم في نعشه… قوموا انظروا كيف تزول الجبال","Do you despair of seeing a day the evening of which will differ from the morning? Reflect that the brilliant planets themselves must [undergo and) pass through the zodiac’s various signs. When you left us, and bore off in your hand generosity itself, whilst the mountains of thy liberality were shaken to their basis, I raised my voice and exclaimed: “The hour of judgment has come I behold the firm mountains “pass away!” The idea contained in the last of these verses is nearly similar to that expressed by Abd Allah Ibn al-Motazz in the following lines; they are taken from an elegy composed by him on the death of the vizir Abu al-Kasim Obaid Allah Ibn Suleiman Ibn Wahb: The human race remain unmoved, and yet perfection itself is dead; and the vicissitudes of time exclaim: “Where shall we find more men?” Behold Abi al-Kasim on his bier! arise, and see how mountains are removed from their places!."
وله ديوان شعر أكثره جيد.,"The poetical works of Ibn Hamdis have been collected into a diwan, and the greater portion of his poetry is very good."
وتوفي في شهر رمضان سنة سبع وعشرين وخمسمائة بجزيرة ميورقة ودفن إلى جنب قبر ابن اللبانة الشاعر المشهور، وكان قد عمي، وقيل ببجاية، وأبياته الميمية التي في الشيب والعصا تدل على أنه بلغ الثمانين، رحمه الله تعالى.,"He died in the isle of Maiyorka (Majorca)., A.H. five hundred and twenty seven (A.D. one thousand one hundred and thirty two or one thousand one hundred and thirty three) [and was interred near the tomb of Ibn al-Labbana the celebrated poet]; some say, however, that he died at Bajaya (Bugia in North Africa). In one of his poems, rhyming in the letter M, he speaks of his grey hairs and his staff; this indicates that he had then reached his eightieth year."
والصقلي: بفتح الصاد المهملة والقاف وبعدها لام مشددة – هذه النسبة إلى جزيرة صقلية وهي في بحر المغرب بالقرب من إفريقية انتزعها الفرنج من المسلمين في سنة أربع وستين وأربعمائة.,"Sakalli means belonging to Sakalliya (Sicily) an island in the sea of Maghrib, near North Africa"
أبو طالب المعافري,ABU TALIB AL-MAAFIRI
أبو طالب عبد الجبار بن محمد بن علي بن محمد المعافري المغربي؛ كان إماما في اللغة وفنون الأدب.,Abu Talib Abd al-Jabbar Ibn Muhammad Ibn Ali Ibn Muhammad al-Maafiri al-Maghribi was a master of the first authority in the science of philology and in all the branches of the belles-lettres.
جاب البلاد وانتهى إلى بغداد وقرأ بها، واشتغل عليه خلق كثير وانتفعوا به، ودخل الديار المصرية في سنة إحدى وخمسين وخمسمائة، وقرأ عليه بها الشيخ العلامة أبو محمد عبد الله بن بري – المقدم ذكره.,"In his travels be visited Baghdad, where he continued his studies and gave lessons to a number of pupils, who all profited under his tuition. In the year five hundred and fifty one (A. D. one thousand one hundred and fifty six or one thousand one hundred and fifty seven) he arrived in Egypt, where he had for a disciple the learned shaikh Abu Muhammad Ibn Bari."
وكتب بخطه كثيرا، وهو حسن الخط على طريق المغاربة، وأكثر ما كتب في الأدب، ورأيت منه شيئا كثيرا، وقد أتقن ضبطه غاية الإتقان، ورأيت بخطه على ظهر كتاب” المذيل” في اللغة بيتين وهما:,"He wrote a great deal, and his handwriting was very good, but in the Maghrib character; the greater part of these writings is on literature. I have seen a considerable quantity of them, and observed that his orthography was extremely correct. I saw the two following lines inscribed by his own hand on the cover of the work entitled al-Muzil fi al-Loghat"
"أقسم بالله على كل من… أبصر خطي حيثما أبصره
أن يدعو الرحمن لي مخلصا… بالعفو والتوبة والمغفرة","I implore whatever person sees my writing to address a sincere prayer for me to the merciful God, that he may be turned towards me with indulgence and grant me forgiveness."
وكتاب” المسلسل” للشيخ أبي الطاهر محمد بن يوسف بن عبد الله التميمي وهو يروي الكتاب عن مؤلفه – وقد ذكرت ذلك في ترجمة أبي الطاهر المذكور في حرف الميم في ترجمة المحمدين.,"He taught the contents of the work called al-Musalsil with the authorization of the author, Abi al-Tahir Muhammad Ibn Yusuf Ibn Abd Allah al-Tamimi; of this we shall speak again in the life of Abu al-Tahir, which will be found among those of the Muhammads."
"وتوفي في سنة ست وستين وخمسمائة وهو عائد إلى المغرب من الديار المصرية، رحمه الله تعالى.
والمعافري: بفتح الميم والعين المهملة وبعد الألف فاء مكسورة ثم راء، هذه النسبة إلى المعافر بن يعفر، وهي قبيل كبير، عامتهم بمصر.",Abu Talib died A. H. five hundred and sixty six (A. D. one thousand one hundred and seventy or one thousand one hundred and seventy one) as he was returning from Egypt to Maghrib. Maafiri means belonging to the tribe of Maafir Ibn Yafur; this tribe is very numerous and the greater portion of it inhabits Egypt.
عبد الرزاق الصنعاني,ABD AL-RAZZAK AL-SANAANI.
أبو بكر عبد الرزاق بن همام بن نافع الصنعاني، مولى حمير.,"Abu Bakr Abd al-Razzak Ibn Hammam Ibn Nafi al-Sanaani was allied, by right of enfranchisement, to the tribe of Himyar."
قال أبو سعد ابن السمعاني: قيل ما رحل الناس إلى أحد بعد رسول الله صلى الله عليه وسلم مثل ما رحلوا إليه.,"Abu Saad al-Samaani says of him: “It is stated that, after the death of the Prophet, no one had so many visitors from “distant countries as he.”"
يروي عن معمر بن راشد الأزدي مولاهم البصري والأوزاعي وابن جريج وغيرهم، وروى عنه أئمة الإسلام في ذلك العصر منهم سفيان بن عيينة وهو من شيوخه وأحمد بن حنبل ويحيى بن معين وغيرهم.,"He taught the Traditions on the authority of Maa- mar Ibn Rashid, a mawla of the tribe of Azd and a native of Basra, al-Awza’i, Ibn Juraij, and others. The chief imams of Islamism in that period cited him as their authority for some of the Traditions which they taught; amongst the number were Sofian Ibn Oyaina (who was one of his own masters), Ahmad Ibn Hanbal and Yahya Ibn Main."
وكانت ولادته في سنة ست وعشرين ومائة. وتوفي في شوال سنة إحدى عشرة ومائتين باليمن، رحمه الله تعالى.,"He was born A. H. one hundred and twenty six (A. D. seven hundred and forty three or seven hundred and forty four), and he died in the month of Shawwal, A. H. two hundred and eleven (January, A. D. eight hundred and twenty seven) in Yemen."
والصنعاني: بفتح الصاد المهملة وسكون النون وفتح العين المهملة وبعد الألف نون، هذه النسبة إلى مدينة صنعاء، وهي من أشهر مدن اليمن، وزادوا النون في النسبة إليها، وهي نسبة شاذة، كما قالوا في بهراء: بهراني.,"Sanaani means belonging to Sanaa, one of the most celebrated cities in Yemen. In forming this relative adjective an n is added, as in Bahran derived from Bahraa, but such cases are of rare occurrence."
ابن الصباغ صاحب الشامل,ABU NASR IBN AL-SABBAGH.
أبو نصر عبد السيد بن محمد بن عبد الواحد بن أحمد بن جعفر، المعروف بابن الصباغ، الفقيه الشافعي؛ كان فقيه العراقين في وقته، وكان يضاهي الشيخ أبا إسحاق الشيرازي، وتقدم عليه في معرفة المذهب.,"Abu Nasr Abd al-Sayed Ibn Muhammad Ibn Abd al-Wahid Ibn Ahmad Ibn Jaafar, generally known by the name of Ibn al-Sabbagh (the son of the dyer), was chief Shafiite jurisconsult of Persian and Arabian Iraq. (By his learning)be equaled Abu Ishak al-Shirazi, and by his knowledge of the Shafiite doctrines he surpassed him."
وكانت الرحلة إليه من البلاد، وكان تقيا حجة صالحا، ومن مصنفاته كتاب” الشامل” في الفقه، وهو من أجود كتب أصحابنا، وأصحها نقلا وأثبتها أدلة.,"Persons came from all countries to study under him, and his veracity as a traditionist, his piety, and his virtuous conduct, which showed him to be a model set up by God to confound the perverse on the day of judgment, were all equally conspicuous. His principal works are the Shamil (comprehensive), which is not only one of the best treatises possessed by the Shafiites on their system of jurisprudence, but also one of the most authentic in its traditional contents and the most conclusive in its reasonings."
وله كتاب” تذكرة العالم والطريق السالم” و” العدة” في أصول الفقه، وتولى التدريس بالمدرسة النظامية ببغداد أول ما فتحت، ثم عزل بالشيخ أبي إسحاق، وكانت ولايته لها عشرين يوما، ولما توفي أبو إسحاق أعيد لها أبو نصر المذكور.,"the Tazkirat al-Aalim wa al-Tarik al-Salim (remembrancer of the learned and safe path}; the Odda (supply provided for emergencies); these two last are on the principles of jurisprudence. On the. opening of the Nizamiya College at Baghdad, he acted as chief professor, but was replaced, after a lapse of twenty days, by Abu Ishak al-Shirazi; he was reinstated, however, on the death of the latter."
وذكر أبو الحسن محمد بن هلال بن الصابئ في تاريخه أن المدرسة النظامية بدئ بعمارتها في ذي الحجة من سنة سبع وخمسين وأربعمائة، وفتحت يوم السبت عاشر ذي القعدة من سنة تسع وخمسين،,"Abu al-Hasan Muhammad Ibn Hilal Ibn al-Sabi says in his History: “The erection of the Nizamiya College was commenced in the month of Zi Al-Hijja, A. H. four hundred and fifty seven (November, A. D. one thousand and fifty five), and this establishment was opened on Saturday, the tenth of “Zu al-Kaada, four hundred and fifty nine (September, A. D. one thousand and sixty seven)."
وكان نظام الملك أمر أن يكون المدرس بها أبا إسحاق الشيرازي، وقرروا معه الحضور في هذا اليوم للتدريس، فاجتمع الناس ولم يحضر، وطلب فلم يوجد، فنفذ إلى أبي نصر ابن الصباغ فأحضر ورتب بها مدرسا، وظهر الشيخ أبو إسحاق في مسجده ولحق أصحابه من ذلك ما بان عليهم وفتروا عن حضور درسه.,"Nizamal-Mulk having given directions that the place of chief professor in it should be filled by Abu Ishak al-Shirazi, it was settled with him that he should come forward and give “lessons on that day. When the people were assembled, Abu Ishak did not “appear, and after a fruitless search, they decided on sending for Abu Nasr Ibn al-Sabbagh, who came and was installed. Abu Ishak then showed himself in the mosque where he used to teach, and by this conduct he excited the manifest displeasure of his pupils, who ceased to attend his lessons."
وراسلوه إن لم يدرس بها مضوا إلى ابن الصباغ وتركوه، فأجاب إلى ذلك، وعزل ابن الصباغ، وجلس أبو إسحاق يوم السبت مستهل ذي الحجة فكان مدة تدريس ابن الصباغ عشرين يوما.,"and wrote to him that if he did not choose to profess in the Nizamiya, they would quit him for Abu Nasr Ibn al-Sabbagh. He consented to their wishes, and on “Saturday, the first of Zi Al-Hijja, Ibn al-Sabbagh was removed and Abu Ishak “seated in his place, Ibn al-Sabbagh had occupied the post during twenty days.”"
وقال ابن النجار في ”تاريخ بغداد: ولما مات أبو إسحاق تولى أبو سعد المتولي ثم صرف في سنة ست وسبعين، وأعيد ابن الصباغ ثم صرف في سنة سبع وسبعين، وأعيد أبو سعد إلى أن مات، وقد ذكرت ذلك في ترجمته.”,"Ibn al-Najjar says in his History of Baghdad: “On the death of Abu Ishak, Abu “Saad al-Mutawalli was established in the vacant place; but, in the year four hundred and seventy six (A. D. one thousand and eighty three or one thousand and eighty four), he was removed, and Ibn al-Sabbagh reappointed; the latter “held the post till four hundred and seventy, when it was again conferred on Abu Saad, who held “it till his death.”"
وقد سبق في ترجمة الشيخ أبي إسحاق في حرف الهمزة طرف من هذه القضية.,We have already mentioned something of this in the life of Abu Ishak al-Shirazi.
وكانت ولادته سنة أربعمائة ببغداد، وكف بصره في آخر عمره. وتوفي في جمادى الأولى سنة سبع وسبعين وأربعمائة ببغداد، وقيل بل توفي يوم الخميس منتصف شعبان من السنة المذكورة، رحمه الله تعالى.,"Ibn al-Sabbagh was born at Baghdad, A. H. four hundred (A. D. one thousand and nine or one thousand and ten, and he died in the same city, in the month of the first Jumada, A. H. four hundred and seventy seven (September, A. D. one thousand and eighty four); or, by another account (given as a rectification of the preceding date), on Thursday, the fifteenth of Shaaban of that year. Towards the close of his life, Ibn al-Sabbagh lost his sight."
القاضي عبد الوهاب المالكي,ABD AL-WAHHAB AL-MALIKI.
القاضي أبو محمد عبد الوهاب بن علي بن نصر بن أحمد بن الحسين بن هارون بن مالك بن طوق التغلبي البغدادي الفقيه المالكي، وهو من ذرية مالك بن طوق التغلبي صاحب الرحبة.,"The kadi Abu Muhammad Abd al-Wahhab Ibn Ali Ibn Nasr Ibn Ahmad Ibn al-Husain Ibn Harun Ibn Malik Ibn Tauk al-Thalabi, a native of Baghdad and a doctor of the sect of Malik, drew his descent from Malik Ibn Tauk al-Thalabi, the lord of Rahaba."
كان فقيها أديبا شاعرا، صنف في مذهبه كتاب” التلقين” وهو مع صغر حجمه من خيار الكتب وأكثرها فائدة، وله كتاب” المعونة” و” شرح الرسالة” وغير ذلك عدة تصانيف.,"He was an able jurisconsult, an elegant scholar, and a poet. He composed a treatise on the doctrines peculiar to his sect, and this work, entitled al-Talkin, is one of the most instructive on the subject, although it forms but a small volume. Among his other numerous productions, may be specified the Mauna, or aid, and a commentary on the Risala."
ذكره الخطيب في” تاريخ بغداد” فقال:,"The Khatib (Abu Bakr Ahmad al-Baghdadi) speaks of him in the history of Baghdad, and says:"
سمع أبا عبد الله بن العسكري وعمر بن محمد بن سبنك وأبا حفص ابن شاهين، وحدث بشيء يسير. كتبت عنه، وكان ثقة، ولم يلق من المالكيين أحدا أفقه منه، وكان حسن النظر جيد العبارة، وتولى القضاء ببادرايا وباكسايا، وخرج في آخر عمره إلى مصر فمات بها.,"“He received lessons from Abu Abd Allah Ibn “al-Askari, Omar Ibn Muhammad Ibn Sabannak, and Abu Hafs Ibn Shahin. He transmitted from his masters a small portion of traditional information, and I wrote down (some of it) from his own lips. He was a trust- “worthy traditionist, and an abler jurisconsult than he was never met with among the Malikite doctors. In the examination of legal points he displayed “great acuteness, and the exposition of the results to which he thus attained was marked by great clearness. He filled the place of kadi at Badaraya and Bakusaya; towards the latter period of his life he travelled to Egypt, in which “country he died.”"
وذكره ابن بسام في كتاب” الذخيرة” فقال:,Ibn Bassam speaks of him in the Dakhira in the following terms.
كان بقية الناس، ولسان أصحاب القياس، وقد وجدت له شعرا معانيه أجلى من الصبح وألفاظه أحلى من الظفر بالنجح.,"“He was the last remnant of (the illustrious) men, and the (sole) tongue (to set forth the doctrines of)the followers of analogy; I met with some “poetry of his containing thoughts brighter than the morning, and expressed “in words sweeter than is the obtaining of success in undertakings."
ونبت به بغداد كعادة البلاد بذوي فضلها، وعلى حكم الأيام في محسني أهلها، فخلع أهلها، وودع ماءها وظلها، وحدثت أنه شيعه يوم فصل عنها من أكابرها وأصحاب محابرها جملة موفورة وطوائف كثير.,"Baghdad “rejected him, as is the old established custom of cities towards their men of “merit; and such is the rule of conduct which Fortune follows, in every “epoch, towards people of talent: he therefore bade adieu to its inhabitants, and said farewell to its waters and its shades. I was told that, on the day of his “departure, its great men and its eminent writers formed a large company “and a numerous troop to escort him out of the city."
وأنه قال لهم: لو وجدت بين ظهرانيكم رغيفين كل غداة وعشية، ما عدلت ببلدكم بلوغ أمنية.,"and that he said to them: ‘Had I found among you a roll of bread every morning and every evening, I should not have turned from your town, as l would then have obtained all I wished for.’"
"وفي ذلك يقول:
سلام على بغداد في كل موطن… وحق لها مني سلام مضاعف
فوالله ما فارقتها عن قلى لها… وإني بشطي جانبيها لعارف
ولكنها ضاقت علي بأسرها… ولم تكن الأرزاق فيها تساعف
وكانت كخل كنت أهوى دنوه… وأخلاقه تنأى به وتخالف","He used to express his feelings on this subject in “some verses which I shall give here: Of all the abodes on earth, let Baghdad receive my salutation; it is entitled to repealed salutations (of farewell) from me. I left it, not through hatred, and yet I knew the quarters on both sides of the river. But large as it was, I could find no ease within it, and even the means of subsistence were refused me. ‘That city is like a friend whose company is anxiously desired, but whose character removes him (from our affection) and counteracts his good qualities.’"
واجتاز في طريقه بمعرة النعمان، وكان قاصدا مصر، وبالمعرة يومئذ أبو العلاء المعري فأضافه، وفي ذلك يقول من جملة أبيات:,"“He then set out for Egypt, and as he passed through Maarrat al-Noman he met Abu al-Alaa al-Maarri, who received him with hospitality, “and afterwards alluded to the circumstance in one of his poems. These “are his words:"
"والمالكي ابن نصر زار في سفر… بلادنا فحمدنا النأي والسفرا
إذا تفقه أحيا مالكا جدلا… وينشر الملك الضليل إن شعرا","Ibn Nasr the Malikite visited our country on his journey, and we praised the misfortunes which force a man to abandon his native place and to travel. When he explains a point of law, his reasonings give new life to Malik, and when he utters verses, the Wandering King seems to revive in his person.’"
ثم توجه إلى مصر فحمل لواءها، وملأ أرضها وسماءها، واستتبع سادتها وكبراءها، وتناهت إليه الغرائب، وانثالت في يديه الرغائب، فمات لأول ما وصلها من أكلة اشتهاها فأكلها، وزعموا أنه قال وهو يتقلب، ونفسه يتصعد ويتصوب: لا إله إلا الله، إذا عشنا متنا.,"“On arriving in Egypt, he bore the standard (of superiority) and filled it far and wide width; he drew after him its chiefs and its princes; “there the signal favors of fortune reached him and gifts the most desirable “poured like a torrent into his hands. But he had scarcely arrived there, when “he longed to eat of a particular dial), and, having partaken thereof, he died. “They relate that, when he rolled in agony, his soul mounting and descending “in his throat, he exclaimed, There is no god but God! when we began to live, we died!’”"
"وله أشعار رائقة طريفة، فمن ذلك قوله:
ونائمة قبلتها فتنبهت… فقالت تعالوا واطلبوا اللص بالحد
فقلت لها إني فديتك غاصب… وما حكموا في غاصب بسوى الرد
خذيها وكفي عن أثيم ظلامة… وإن أنت لم ترضي فألفا على العد
فقالت: قصاص يشهد العقل أنه… على كبد الجاني ألذ من الشهد
فباتت يميني وهي هميان خصرها… وباتت يساري وهي واسطة العقد
فقالت: ألم أخبر بأنك زاهد… فقلت بلى ما زلت أزهد في الزهد","He composed some charming verses, such, for instance, as the following: I kissed that sleeping beauty, and she awoke, exclaiming: “Hasten to chastise the “the thief.” I replied: “May my life be sacrificed for thy welfare! I am (not a thief, but) an extortioner, and as such I can only be sentenced to restitution. Receive then “the kiss and abstain from tyranny; if that kiss suffice thee not, I shall add a thou “sand to it.” She answered: “(No! I must have) retaliation! this, as reason tells us, “is sweeter than honey to the heart of the self-avenger.” the rest of that night, my right arm was the girdle which encircled her waist, and my left arm was the necklace on her bosom. She then said: “Did you not declare that you abstained from all worldly “pleasure?” “No!” I replied, “but it is from abstinence, that I abstain!”"
"ومن شعره أيضا:
بغداد دار لأهل المال طيبة… وللمفاليس دار الضنك والضيق
ظللت حيران أمشي في أزقتها… كأنني مصحف في بيت زنديق.","Baghdad is a delightful residence for those who have money, but for the poor it is an abode of misery and suffering. I walked all day through its streets bewildered and desolate; I was (treated with neglect) like a Quran in the house of an atheist."
وكان على خاطري أبيات لا أعرف لمن هي، ثم وجدتها في عدة مواضع للقاضي عبد الوهاب المذكور وهي:,"I had some verses on my mind, the author of which I did not know; but I have since found them attributed, in a number of places, to the kadi Abd al- Wahhab; they are as follows."
"متى يصل العطاش إلى ارتواء… إذا استقت البحار من الركايا
ومن يثني الأصاغر عن مراد… وقد جلس الأكابر في الزوايا
وأن ترفع الوضعاء يوما… على الرفعاء من إحدى الرزايا
إذا استوت الأسافل والأعالي… فقد طابت منادمة المنايا","How can we hope to quench our thirst if the seas exact water from the wells? ( How prevent the vile from attaining their ends, if thou great retire from the world to the pious solitude of the cell? The elevation of the base over the noble would be a great misfortune. When the low and the exalted are on an equality, then we would find pleasure in the society of death."
وذكر صاحب” الذخيرة” أنه ولي القضاء بمدينة اسعرد وقال غيره: كان قاضيا في بادرايا وباكسايا وهما بليدتان من أعمال العراق.,"(Bassam) the author of the Dakhira mentions that Abd al-Wahhab held the office of kadi in the city of Isird, and another writer states that he Ailed that function at the towns of Badaraya and Bakusaya in Iraq."
وسئل عن مولده فقال: يوم الخميس السابع من شوال سنة اثنتين وستين وثلثمائة ببغداد.,"On being questioned concerning the time of his birth, he replied: “I was born at Baghdad on Thursday, the seventh of Shawwal, A. H. three hundred and sixty two (July, A. D. nine hundred and seventy three).”"
وتوفي ليلة الاثنين الرابعة عشرة من صفر سنة اثنتين وعشرين وأربعمائة بمصر.,"He died at Old Cairo on the eve of Monday, the fourteenth of Safar, A.H. four hundred and twenty two (February, A. D. one thousand and thirty one)."
وقيل: إنه توفي في شعبان من السنة المذكورة رحمه الله تعالى. ودفن في القرافة الصغرى وزرت قبره فيما بين قبة الإمام الشافعي، رضي الله عنه، وباب القرافة، بالقرب من ابن القاسم وأشهب، رحمهما الله تعالى.,"some say, however, that his death occurred in the month of Shaaban of (hat year. He was interred in the lesser Karafa cemetery, between the sepulchral chapel of the imam al-Shafie and the gate of the Karafa, near the graves of Ibn al-Kasim and Ashhab; I have visited his tomb."
وكان أبوه من أعيان الشهود المعدلين ببغداد.,His father (Ali Ibn Nasr was one of the most eminent scriveners of Baghdad.
وكان أخوه أبو الحسن محمد بن علي بن نصر أديبا فاضلا صنف كتاب” المفاوضة” للملك العزيز جلال الدولة أبي منصور ابن أبي طاهر بهاء الدولة بن عضد الدولة بن بويه، جمع فيه ما شاهده، وهو من الكتب الممتعة في ثلاثين كراسة.,"His brother, Abu al-Hasan Muhammad Ibn Ali Ibn Nasr was a learned scholar and drew up a work, entitled al-Mufawada (conversation), for the amusement of al-Malik al-Aziz. Jalal al-Dawlat Abu Mansur, the son of Abu Tahir, the son of Bahaa al-Dawlat. the son of Adad al-Dawlat Ibn Buwaih; in this book, which is very interesting and contains about thirty sheets, he relates various events of which he had been a witness."
وله رسائل، ومولده ببغداد في إحدى الجماديين في سنة اثنتين وسبعين وثلثمائة، وتوفي يوم الأحد لثلاث بقين من شهر ربيع الآخر سنة سبع وثلاثين وأربعمائة بواسط وكان قد صعد إليها من البصرة فمات بها.,"He composed also some epistles. His birth took place at Baghdad in one of the months of Jumada, A. H. three hundred and seventy two (A. D. nine hundred and eighty two); he died on Sunday, the twenty sixth of the latter Rabi, A. H. four hundred and thirty seven (November, A. D. one thousand and forty five) at Wasit, whither he had gone up from Basra."
وتوفي أبوهما أبو الحسن علي يوم السبت ثاني شهر رمضان المعظم إحدى وتسعين وثلثمائة رحمهم الله تعالى.,"Their father Abu al-Hasan Ali (Ibn Nasr) died on Saturday, the second of Ramadan, A. H. three hundred and ninety one (July, A. D. one thousand and one)."
الحافظ عبد الغني,THE HAFIZ ABD AL-GHANI IBN SAIED.
أبو محمد عبد الغني بن سعيد بن علي سعيد بن بشر بن مروان بن عبد العزيز الأزدي الحافظ المصري؛ كان حافظ مصر في عصره.,"Abu Muhammad Abd al-Ghani Ibu Said Ibn Ali Ibn Saied Ibn Bishr Ibu Marwan Ibn Abd al-Aziz al-Azdi (a member of the tribe of Azd) and a native of Egypt, was the most eminent hafiz of the age in that country."
وله تواليف نافعة منها” مشتبه النسبة” وكتاب” المؤتلف والمختلف” وغير ذلك.,"He composed some useful works, such as a Mushtabih an-Nisba, or treatise on those relative adjectives the derivation of which might be mistaken, another on those (geographical) names each of which designate different places (al-Mutalif wa al-Mukhtalif) etc."
وانتفع به خلق كثير وكانت بينه وبين أبي أسامة جنادة اللغوي وأبي علي المقرئ الأنطاكي مودة أكيدة.,"Great numbers studied under him with much profit to themselves. A close intimacy and friendship subsisted between him, Abu Osama Junada the philologer, and Abi Ali al-Mukri al-Antaki (a teacher of the readings of the Quran and a native of Antioch)."
واجتماع في دار الكتب ومذاكرات فلما قتلهما الحاكم صاحب مصر استتر بسبب ذلك الحافظ عبد الغني خوفا أن يلحق بهما لاتهامه بمعاشرتهما وأقام مستخفيا مدة حتى حصل له الأمن فظهر – وقد تقدم في ترجمة أبي أسامة خبر ذلك.,"These three used to meet at the library (founded by al-Hakim) and discuss literary subjects; but when Abu Osama and Abu Ali were put to death by al-Hakim the sovereign of Egypt, the hafiz Abd al-Ghani retired to a place of concealment, lest he should experience the same fate on account of his having frequented their society, and he did not appear in public till he received a full pardon. Of this we have already spoken in the life of Abu Osama Abd al-Ghani."
وكانت ولادة الحافظ عبد الغني لليلتين بقيتا من ذي القعدة سنة اثنتين وثلاثين وثلثمائة. وتوفي ليلة الثلاثاء ودفن يوم الثلاثاء سابع صفر سنة تسع وأربعمائة بمصر ودفن بحضرة مصلى العيد، رحمه الله تعالى.,"was born on the twenty eighth of Zi Al-Hijja, A. H. three hundred and thirty two (August, A. D. nine hundred and forty four), and he died at Old Cairo on the eve of Tuesday, the seventh of Safar, A. H. four hundred and nine (June, A. D. one thousand and eighteen): he was interred, the following day, in the Musalla of the Festival."
وذكر أبو القاسم يحيى بن علي الحضرمي المعروف بابن الطحان في تاريخه الذي جعله ذيلا لتاريخ ابن يونس المصري أن عبد الغني بن سعيد المذكور مولده في سنة ثلاث وثلاثين وثلثمائة، والله أعلم.,"It is stated by Abu al-Kasim Yahya Ibn Ali al-Hadrami, surnamed Ibn al-Tahhan, in the historical work designed by him as a continuation to that of Ibn Yunus al-Misri, that Abd al-Ghani Ibu Said was born A. H. three hundred and thirty three (A. D. nine hundred and forty four or nine hundred and forty five)."
وتوفي والده سعيد المذكور سنة ثمان وثلاثين وثلثمائة، وعمره ثلاث وأربعون سنة، رحمه الله تعالى، وقال ولده الحافظ عبد الغني: لم أسمع من والدي شيئا.,"His father Said died A. H. three hundred and thirty eight, aged forty-three years. Abd al-Ghani himself mentioned that he had never received any traditional information from his father, Said."
الحافظ عبد الغافر الفارسي,ABD AL-GHAFIR AL-FARISI.
أبو الحسن عبد الغافر بن إسماعيل بن عبد الغافر بن محمد بن عبد الغافر بن أحمد بن محمد بن سعيد الفارسي الحافظ؛ كان إماما في الحديث والعربية.,The hafiz Abu al-Hasan Abd al-Ghafir Ibn Ismail Ibn Abd al-Ghafir Ibn Muhammad Ibn Abd al-Ghafir Ibn Ahmad Ibn Muhammad Ibn Saied al-Farisi [native of the province of Pars)was a traditionist and a grammarian of the highest rank.
وقرأ القرآن الكريم، ولقن الاعتقاد بالفارسية وهو ابن خمس سنين، وتفقه على إمام الحرمين أبي المعالي الجويني صاحب” نهاية المطلب” في المذهب والخلاف ولازمه مدة أربع سنين وهو سبط الإمام أبي القاسم عبد الكريم القشيري – المقدم ذكره –,"At the age of live years he was able to read the Quran, and could repeat the creed in Persian (his native language], He studied jurisprudence with great assiduity, during four years, under Abu al-Maali Imam al-Haramain, the author of the Nihayat al-Matlab, which is a treatise on the doctrines of the Shafiite sect and on points of controversy. He was a daughter’s son of the imam Abi al- Kasim al-Kushairi."
وسمع عليه الحديث الكثير، وعلى جدته فاطمة بنت أبي علي الدقاق وخاليه أبي سعد وأبي سعيد ولدي أبي القاسم القشيري ووالده أبي عبد الله إسماعيل بن عبد الغافر ووالدته أمة الرحيم ابنة أبي القاسم القشيري وجماعة كبيرة سواهم.,"and learned from him a great quantity of Traditions, as also from his grandmother Fatima, the daughter of Abi Ali al-Dakkak, his maternal uncles Abu Saad and Abu Saied, the sons of Abi al-Kasim al-Kushairi, his own parents Abu Abd Allah Ismail and Amat al- Rahim (the handmaid of the Clement, daughter to Abd al-Karim al-Kushairi, and a great number of other teachers."
ثم خرج من نيسابور إلى خوارزم ولقي بها الأفاضل، وعقد له المجلس، ثم خرج إلى غزنة ومنها إلى الهند، وروى الأحاديث، وقرئ عليه لطائف الإشارات بتلك النواحي.,"He then left Naisapur and proceeded to Khwarazm, where he continued his studies under the most eminent masters of that country, and opened a private course for the instruction of pupils. He travelled from thence to Ghazna, and then to India, teaching the Traditions and explaining (his grandfather’s work) the Ltaaif al-Isharat (subtle indications)."
ثم رجع إلى نيسابور وولي الخطابة بها، وأملى بها في مسجد عقيل أعصار يوم الاثنين سنين، ثم صنف كتبا عديدة منها” المفهم لشرح غريب صحيح مسلم” و” السياق لتاريخ نيسابور” وفرغ منه في أواخر ذي القعدة سنة ثماني عشرة وخمسمائة، وكتاب” مجمع الغرائب” في غريب الحديث، وغير ذلك من الكتب المفيدة.,"On his return to Naisapur he officiated as a preacher, and, during a number of years, he gave lessons every Monday evening in the mosque of Akil; he then composed his numerous works, of which the principal are the Mufhim (elucidator), in which he explains the obscure points in the Sahih of Muslim; the Siak, or continuation of history of Naisapur, which work he finished towards the end of Zu Al-Kaada, A. H. five hundred and eighteen; the Majma al-Gharaib (collection of observations little known),in which he elucidates the rare expressions occurring in the Traditions; he Wrote besides many other instructive works."
وكانت ولادته في شهر ربيع الآخر سنة إحدى وخمسين وأربعمائة؛ وتوفي في سنة تسع وعشرين وخمسمائة بنيسابور، رحمه الله تعالى.,"He was born in the month of the latter Rabi, A. H. four hundred and fifty one (May-June, A. D. one thousand and fifty nine), and he died at Naisapur, A. H. five hundred and twenty nine (A. D. one thousand one hundred and thirty four or one thousand one hundred and thirty five)."
أبو الوقت,ABU AL-WAKT AL-SIJAZI.
أبو الوقت عبد الأول بن أبي عبد الله عيسى بن شعيب بن إبراهيم بن إسحاق السجزي؛ كان مكثرا من الحديث عالي الاسناد ، طالت مدته وألحق الأصاغر بالأكابر.,"Abu al-Wakt Abd al-Awal Ibn Abi Abd Allah Isa Ibn Shoaib Ibn Ishak al-Sijazi knew by heart a great quantity of Traditions handed down from the highest authorities, he lived to an advanced age, and became the link which united the Traditionists of the rising generation to those of the past."
سمعت صحيح البخاري بمدينة إربل في بعض شهور سنة إحدى وعشرين وستمائة على الشيخ الصالح أبي جعفر محمد بن هبة الله بن المكرم بن عبد الله الصوفي البغدادي.,In the year six hundred and twenty one (A. D. one thousand two hundred and twenty four) I heard al-Bokhari’s Sahih explained by the shaikh Abu Jaafar Muhammad Ibn Hibat Allah Ibn al-Mukarram Ibn Abd Allah al-Sufi.
بحق سماعه في المدرسة النظامية ببغداد من الشيخ أبي الوقت المذكور، في شهر ربيع الأول سنة ثلاث وخمسين وخمسمائة، بحق سماعه من أبي الحسن عبد الرحمن بن محمد بن مظفر الداودي في ذي القعدة سنة خمس وستين وأربعمائة.,"a roan of holy life; he taught this work by right of his having studied it at the Nizamiya College, under the tuition of this Abu al-Wakt, in the year five hundred and fifty three. Abu al-Wakt had learned it in the month of Zu al-Kaada, A. H. four hundred and sixty five (July, A.D. one thousand and seventy three), from Abu al-Hasan Abd al-Rahman Ibn Muhammad Ibn Muzaffar al-Dawudi."
بحق سماعه من أبي محمد عبد الله بن أحمد بن حمويه السرخسي في صفر سنة إحدى وثمانين وثلثمائة.,"who taught it with the authorization of Abu Muhammad Abd Allah Ibn Ahmad Ibn Hammuya al-Sarakhsi, under whom he studied it in the month of Safar, A. H. three hundred and eighty one (April-May, A.D. nine hundred and ninety one)."
بحق سماعه من أبي عبد الله محمد بن يوسف بن مطر الفربري سنة ست عشرة وثلثمائة.,"Ibn Hammuya had been authorized to teach it by his own master Abu Abd Allah Muhammad Ibn Yusuf Ibn Matar al-Ferbari, in A.H. three hundred and sixteen (A.D. nine hundred and twenty eight)."
بحق سماعه من مؤلفه الحافظ أبي عبد الله محمد بن إسماعيل البخاري مرتين، إحداهما سنة ثمان وأربعين ومائتين والثانية سنة اثنتين وخمسين ومائتين، رحمهم الله أجمعين.,"and al-Ferbari taught it with the permission of the author al-Bukhari, under whose tuition he had read it twice; the first lime in A.H. two hundred and forty eight (A.D. eight hundred and sixty two or eight hundred and sixty three), and the second in two hundred and fifty two (A. D. eight hundred and sixty six)."
وكان الشيخ أبو الوقت صالحا يغلب عليه الخير، وانتقل أبوه إلى مدينة هراة وسكنها فولد له بها أبو الوقت في ذي القعدة سنة ثمان وخمسين وأربعمائة. وتوفي في ليلة الأحد سادس ذي القعدة سنة ثلاث وخمسين وخمسمائة، رحمه الله تعالى.,"Abu ’l-Wakt led a life of holiness and passed most of his time in the practice of piety. He was born in the month of Zu al-Kaada, A. H. four hundred and fifty eight (October, A. D. one thousand and sixty six), at Herat, where his father had settled, and he died on the eve of Sunday, the sixth of Zu al-Kaada, A. H. five hundred and fifty three (November, A. D. one thousand one hundred and fifty eight)."
وكان قد وصل إلى بغداد يوم الثلاثاء الحادي والعشرين من شوال سنة اثنتين وخمسين وخمسمائة، ونزل في رباط فيروز وبه مات.,"at Baghdad, where he had arrived on Tuesday, the twenty first of Shawwal, A. H. five hundred and fifty two, and taken up his abode in the Ribat of Fairuz. He died in that convent."
وصلي عليه فيه ثم صلوا عليه الصلاة العامة بالجامع، وكان الإمام في الصلاة الشيخ عبد القادر الجيلي، وكان الجمع متوفرا، ودفن بالشونيزية في الدكة المدفون بها رويم الزاهد.,"and prayers were said over him there; but afterwards, the funeral service was celebrated in the presence of a great concourse of people, at the principal mosque, by the shaikh Abd al-Kadir al-Jili. He was interred in the Shunizi Cemetery under the same seat (dakka) in which the body of the celebrated ascetic Ruwaim was deposited."
وكان سماعه الحديث بعد الستين والأربعمائة، وهو آخر من روى في الدنيا عن الداودي، رحمه الله تعالى.,"Abu al-Wakt commenced learning the Traditions somewhat later than the year four hundred and sixty (A. H. one thousand and sixty seven one thousand and sixty eight), and he was the sole survivor of those who taught Traditions on the authority of al-Dawudi."
"وتوفي والده سنة بضع عشرة وخمسمائة، رحمه الله تعالى.
وقد تقدم الكلام على السجزي، وهي من شواذ النسب.","His father died between die years five hundred and ten and five hundred and twenty of the Hijra. Sijazi means belonging to Sijistan, as has been already observed; this relative adjective is formed irregularly."
وكانت ولادة شيخنا أبي جعفر محمد بن هبة الله بن المكرم الصوفي المذكور في ليلة السابع والعشرين من شهر رمضان سنة ثمان وثلاثين وخمسمائة، وقيل سنة ست، وقيل سنة سبع وثلاثين.,"My master Abu Jaafar Muhammad Ibn Hibat Allah Ibn al-Mukarram al-Sufi was born on the eve of the ‘twenty seventh of Ramadan, A. H. five hundred and thirty eight (‘April, A. D. one thousand one hundred and forty four)."
وتوفي ليلة الخميس من المحرم سنة إحدى وعشرين وستمائة ببغداد، ودفن من الغد بالشونيزية، رحمهم الله أجمعين.,"he died at Baghdad on the eve of the fifth of Muharram, A. H. six hundred and twenty one (January, one thousand two hundred and twenty one). He was buried in the Shunizi Cemetery."
ابن كليب الحراني,IBN KULAIB AL-HARRANI.
أبو الفرج عبد المنعم بن أبي الفتح عبد الوهاب بن سعد بن صدقة بن الخضر بن كليب، الملقب شمس الدين، الحراني الأصل البغدادي المولد والدار الحنبلي المذهب.,"Abu al-Faraj Abd al-Munim Ibn Abi al-Fath Abd al-Wahhab Ibn Saad Ibn Sadaka Ibn al-Khedr Ibn Kulaib al-Harrani, sur named Shams al-din (the of religion) was a merchant and a member of the sect of Ahmad Ibn Hanbal. His family belonged to Harran, but he himself was born in Baghdad and made his residence in that city."
كان تاجرا وله في الحديث السماعات العالية، وانتهت الرحلة إليه من أقطار الأرض وألحق الصغار بالكبار لا يشاركه في شيوخه ومسموعاته أحد.,"As he knew a quantity of Traditions supported by the highest authorities, persons came from all parts to learn them from him, and he became the link which connected the rising generation of Traditionists with the past. By his extensive acquirements in the Traditions, and by the number of masters from whom he had received them, he surpassed all his contemporaries."
وكانت ولادته في صفر سنة خمس خمسمائة. وتوفي ليلة الاثنين السابع والعشرين من شهر ربيع الأول سنة ست وتسعين وخمسمائة ببغداد، ودفن من الغد بمقبرة الإمام أحمد بن حنبل، رضي الله عنه، بباب حرب، عند أبيه وأهله.,"He was born in the month of Safar, A. H. five hundred and five (August-Sept., A. D. one thousand one hundred and eleven), and he died at Baghdad on the eve of Monday, the twenty seventh of the first Rabi, A. H. five hundred and ninety six (January, A.D. one thousand two hundred). The next morning, he was buried near the spot where his father and family were interred, in the cemetery called after Ahmad Ibn Hanbal, and situated at the Harb Gate."
وكان صحيح الذهن والحواس إلى أن مات، وتسرى مائة وثمانيا وأربعين جارية، رحمه الله تعالى.,He preserved die vigor of his mind and all his bodily faculties till the last. In the course of his life he had no less than one hundred and forty-eight concubines.
عبد الحميد الكاتب,THE KATIB ABD AL-HAMID.
عبد الحميد بن يحيى بن سعد مولى بني عامر بن لؤي بن غالب، الكاتب البليغ المشهور؛ وبه يضرب المثل في البلاغة، حتى قيل.,"Abu Ghalib Abd al-Hamid Ibn Yahya Ibn Saad, a mawla to the tribe of Aamir Ibn Luai Ibn Ghalib, was a katib so highly celebrated for the elegance of his style that his talent became proverbial."
فتحت الرسائل بعبد الحميد، وختمت بابن العميد.,"“Epistolary writing,” it was said, “began “with Abd al-Hamid and finished with Ibn al-Amid.”"
وكان في الكتابة وفي كل فن من العلم والأدب إماما، وهو من أهل الشام، وكان أولا معلم صبية يتنقل في البلدان.,"It was not only as a katib that he possessed abilities; he was also a perfect master of the belles-lettres and of all the branches of science. Syria was his native place, but when he commenced life as a boys’ teacher, he travelled from one country to another."
وعنه أخذ المترسلون، ولطريقته لزموا ولآثاره اقتفوا، وهو الذي سهل سبيل البلاغة في الترسل، ومجموع رسائله مقدار ألف ورقة.,Writers of epistles copied his style and followed closely in his footsteps; and it was he who first smoothed the way to the introduction of eloquence into letter writing. His collected epistles fill nearly one thousand leaves (one thousand pages).
وهو أول من أطال الرسائل واستعمل التحميدات في فصول الكتب، فاستعمل الناس ذلك بعده، وكان كاتب مروان بن محمد بن مروان بن الحكم الأموي آخر ملوك بني أمية المعروف بالجعدي، فقال له يوما وقد أهدى له بعض العمال عبدا أسود فاستقله: اكتب إلى هذا العامل كتابا مختصرا، وذمه على ما فعل.,"It was also he who first lengthened the epistle and employed complimentary eulogiums in certain parts of it, which improvement was adopted by his successors. He was katib, or secretary, to Marwan Ibn Muhammad al-Jaadi, the last of the Omaiyides sovereigns. Marwan one day received from a provincial administrator the present of a black slave; displeased with the exiguity of the gift, this prince ordered his secretary to write a short letter to that aamil, blaming him for his conduct."
فكتب إليه” لو وجدت لونا شرا من السواد وعددا أقل من الواحد لأهديته، والسلام”.,"and Abu Ghalib wrote these words: “Had thou “found a worse color than black and a number less than unity, thou wouldst “have sent them. Adieu!”"
ومن كلامه أيضا: القلم شجرة ثمرتها الألفاظ، والفكر بحر لؤلؤه الحكمة.,"A saying of his was: “The pen is a tree the fruits of which are words, and reflexion is a sea the pearls of which are wisdom.”"
وقال إبراهيم بن العباس الصولي، وقد ذكر عبد الحميد المذكور عنده: كان والله الكلام معانا له، ما تمنيت كلام أحد من الكتاب قط أن يكون لي مثل كلامه. وفي رسالة له” والناس أخياف مختلفون، وأطوار متباينون، منهم علق مضنة لا يباع، وغل مظنة لا يبتاع”.,"Ibrahim Ibn al-Abbas al-Suli once said of him, on hearing his name mentioned: “Language was his element; I never wished to possess the language “of any katib so ardently as I wished for his.” In one of his epistles Abu Ghalib says: “Mankind are of various classes and different characters; sonic are “precious jewels, not to be sold for any price; and others so liable to be surfeited, that no one would buy them.”"
وكتب على يد شخص كتابا بالوصاة عليه إلى بعض الرؤساء فقال:” حق موصل كتابي إليك عليك كحقه علي إذ رآك موضعا لأمله، ورآني أهلا لحاجته، وقد أنجزت حاجته، فصدق أمله”. ومن كلامه” خير الكلام ما كان لفظه فحلا ومعناه بكرا”. وكان كثيرا ما ينشد:,"A letter in which he recommends the bearer to a man in power is thus worded: “The person who delivers you “this letter has the same right to your benevolence as to mine; having judged “you the only one on whom to place his hopes, and me the only one to assist him “in his project; I here fulfil his wish, do you realize his expectations.” He said also: “The best style is that whereof the words are exalted and the “thoughts original.” The following verse was often repeated by him:"
إذا جرح الكتاب كانت دويهم… قسيا وأقلام الدوي لها نبلا وله رسائل بليغة.,"When katibs are insulted, their ink become bows, and their pens, arrows."
وكان حاضرا مع مروان في جميع وقائعه عند آخر أمره، وقد سبق في أخبار أبي مسلم الخراساني طرف من ذلك.,He accompanied Marwan Ibn al-Hakam in his last campaign and was present at all his battles; of these events we have taken some notice in the life of Abu Muslim.
ويحكى أن مروان قال له حين أيقن بزوال ملكه:,"It is related that when Marwan was reduced to the conviction that his power was drawing to an end, he said to Abu Ghalib."
قد احتجت أن تصير مع عدوي وتظهر الغدر بي، فإن إعجابهم بأدبك وحاجتهم إلى كتابتك يحوجهم إلى حسن الظن بك، فإن استطعت أن تنفعني في حياتي، وإلا لم تعجز عن حفظ حرمي بعد وفاتي.,"“It is “necessary for me that you side with the enemy and appear to desert me; their “admiration for you as a learned scholar and the necessity which they lie under of having a katib like you, will induce them to place confidence in you. “when you may perhaps be able to do me some help whilst I yet live; and, in case “of my death, you will certainly be the means of protecting my harem from “dishonor.’’"
فقال له عبد الحميد: إن الذي أشرت به علي أنفع الأمرين لك وأقبحهما بي، وما عندي إلا الصبر حتى يفتح الله تعالى أو أقتل معك؛ وأنشد:,"To this, Abu Ghalib replied: “The course which you advise “me to take is the most advantageous one for you, and the most decomposable “for me; my opinion is, that we must bear with patience till Almighty God “favor us with success; and if he do not, let us die together.” He then recited this line."
أسر وفاء ثم أظهر غدرة… فمن لي بعذر يوسع الناس ظاهر ذكر ذلك أبو الحسن المسعودي في كتاب” مروج الذهب.,I am to conceal fidelity in my heart and bear the exterior of a traitor; but where shall I find an excuse sufficiently clear to satisfy all men. The foregoing anecdote is related by Abu al-Hasan al-Masudi in his Muruj al-Dahab (meadows of gold).
ثم إن عبد الحميد قتل مع مروان، وكان قتل مروان يوم الاثنين ثالث عشر ذي الحجة سنة اثنتين وثلاثين ومائة، بقرية يقال لها بوصير من أعمال الفيوم بالديار المصرية، رحمهما الله تعالى.,"Abu Ghalib Abd al-Hamid was then slain with Marwan on Monday, the thirteenth of Zi Al-Hijja, A. H. one hundred and thirty two (July, A.D. seven hundred and fifty) at Busir, a village in the province of al-Faiyum, in Egypt."
ورأيت بخطي في مسوداتي أنه لما قتل مروان بن محمد الأموي استخفى عبد الحميد بالجزيرة، فغمز عليه، فأخذ ودفعه أبو العباس، وأظنه السفاح، إلى عبد الجبار بن عبد الرحمن صاحب شرطته، فكان يحمي له طستا بالنار ويضعه على رأسه حتى مات.,"I find among my rough notes the following passage in my own handwriting: “On the death of Marwan Ibn “Muhammad the Omaiyide, Abd al-Hamid sought for concealment in Mesopotamia, but, being betrayed, he was arrested and sent by Abu al-Abbas” the caliph al-Saffah, I should think “to Abd al-Jabbar Ibn Abd al-Rahman, the “commander of the police guards, who caused a tray to be heated in the fire and “then placed on the prisoner’s head till he expired."
وكان من أهل الأنبار وسكن الرقة، وشيخه في الكتابة سالم مولى هشام بن عبد الملك.,"Abd al-Hamid was a native “of al-Anbar, but he dwelt at al-Rakka. His master in penmanship was “Salim, the lord of Hisham Ibn Abd al-Malik.”"
وكان ولده إسماعيل كاتبا ماهرا نبيلا معدودا في جملة الكتاب المشاهير.,His son Ismail was an able katib and is counted amongst the most famous of them.
وكان يعقوب بن داود وزير المهدي – الآتي ذكره إن شاء الله تعالى – كاتبا بين يدي عبد الحميد المذكور، وممن تخرج عليه وتعلم منه.,"Yakub Ibn Daw Ad, the vizir to al-Mahdi, and whose life we intend to give, was at first a katib in Abd al- Hamid’s office and under his orders; it was from him he learned his business."
ويقال: إن مروان لما وصل إليها منهزما والعساكر في طلبه قال: ما اسم هذه القرية فقيل له: بوصير، فقال: إلى الله المصير، فقتل بها، وهي واقعة مشهورة.,"When Marwan was flying before the army of his adversary, he reached Husband asked what was the name of the place. On being informed that it was Busir, he said: “Ela Allah il-Masir it is now that tee must appear before God!)” He was slain in that place, as is well known."
وقال إبراهيم بن جبلة: رآني عبد الحميد الكاتب أخط خطا رديئا فقال لي:,"Ibrahim Ibn Jabala related as follows: “The katib Abd al-Hamid perceived me writing a very bad hand, on “which he said to me:"
أتحب أن تجود خطك فقلت: نعم، فقال: أطل جلفة قلمك وأسمنها، وحرف قطتك وأيمنها، ففعلت فجاد خطي.,"‘Do you wish your writing to be good?’ ‘Yes,’ I “replied. ‘Then,’ said he, let the stem of your reed-pen be long and thick, “let its point be fine, and cut it sloping towards the right hand.’ I followed “his advice, and my writing became good.”"
عبد المحسن الصوري,ABD AL-MUHSIN IBN GHALBUN AL-SURI.
أبو محمد عبد المحسن بن محمد بن أحمد بن غالب بن غلبون الصوري الشاعر المشهور؛ أحد المحسنين الفضلاء، المجيدين الأدباء، شعره بديع الألفاظ حسن المعاني، رائق الكلام مليح النظام، من محاسن الشام، له ديوان شعر أحسن فيه كل الإحسان، فمن محاسنه قوله:,"Abu Muhammad Abd al-Muhsin Ibn Muhammad Ibn Ahmad Ibn Ghalib Ibn Ghalbun al-Suri (a native of Tyre) was a good poet, a talented scholar, and one of the ornaments of Syria. His verses, equally remarkable for elegance of style, beauty of thought, charm of expression, and pleasing regularity of imagery, form a diwan of masterpieces. One of his poems contains the following fine passage."
"أترى بثأر أم بدين… علقت محاسنها بعيني
في لحظها وقوامها… ما في المهند والرديني
وبوجهها ماء الشبا… ب خليط نار الوجنتين
بكرت علي وقالت اخ… تر خصلة من خصلتين
إما الصدود أو الفرا… ق فليس عندي غير ذين
فأجبتها ومدامعي… تنهل مثل المأزمين
لا تفعلي، إن حان ص… دك أو فراقك حان حيني
فكأنما قلت انهضي… فمضت مسارعة لبيني
ثم استقلت أين حل… ت عيسها رميت بأين
ونوائب أظهرن أيا… مي إلي بصورتين
سودنها وأطلنها… فرأيت يوما ليلتين ومنها:
هل بعد ذلك من يع… رفني النضار من اللجين
فلقد جهلتهما لبع… د العهد بينهما وبيني
متكسبا بالشعر يا… بئس الصناعة في اليدين
كانت كذلك قبل أن… يأتي علي بن الحسين
فاليوم حال الشعر ثا… لثة لحال الشعريين
أغنى وأعفى مدحه ال… عافين عن كذب ومين","Is it to punish (my indiscretion) or to compel me to pay a tribute (of admiration} that the image of her charms never leaves my sight. Her glances and her stature possess the qualities of the sword and of the spear (sharpness and slenderness).The water of youth is in her face, mixed with the fire (carnation) of her cheeks. One morning she came to me and said: “Take your choice my aversion or absence; I can offer no “other conditions.” I replied, whilst my tears flowed in a torrent, like the rushing of the pilgrims through the pass of al-Mazamain: “Do not so; if the time for your “aversion or absence come, my death comes also!” In pronouncing these words I seemed to have given her the order to retire, for she arose and hastened to leave me. She then set out with the caravan may their camels be overwhelmed with fatigue wherever they first alight (then may be able to overtake them.) The vicissitudes of fortune showed me my life under two aspects; I marked my days with black, and I passed them in lingering agony; each day was for me equal to two nights of affliction. Who then can make me understand the difference between gold and silver? both are to me unknown, so long is it since I saw them, whilst I sought my livelihood by my poetic talent, the worst of menial trades! Such was my case till Ali Ibn al-Husain came (to my assistance),and to-day (for luster and exaltation) poetry holds the third rank, being only surpassed by Sirius and Canopus."
وهذه القصيدة عملها عبد المحسن في علي بن الحسين والد الوزير أبي القاسم بن المغربي، وهي قصيدة طويلة جيدة ولها حكاية ظريفة، وهي أنه كان بمدينة عسقلان رئيس يقال له ذو المنقبتين، فجاءه بعض الشعراء وامتدحه بهذه القصيدة وجاء في مديحها:,"The qasida from which these verses are taken was composed by Abd al-Muhsin on Ali Ibn al-Husain, (he father of the vizir Abu ’l-Kasim Ibn al-Maghribi. Respecting this piece, which is of considerable length and great merit, the following curious anecdote is told: There was in the city of Askalon a man of high rank, called Zu al-Mankabatain (the possessor of the two merits), to whom a certain poet went one day and recited this piece in his praise; on coming to that part of it where the eulogium is generally introduced, he added."
ولك المناقب كلها… فلم اقتصرت على اثنتين,You are the possessor of every merit; why then confine yourself to two?
فأصغى الرئيس إلى إنشاده واستحسنها وأجزل جائزته، فلما خرج من عنده قال له بعض الحاضرين: هذه القصيدة لعبد المحسن.,"The reis listened with attention to the verses, and expressed his admiration, after which he gave a considerable reward to the poet; but when the latter withdrew, one of the persons present observed to him, that the poem he had just heard was by Abd al-Muhsin."
فقال: أعلم هذا وأحفظ القصيدة، ثم أنشدها، فقال له ذلك الرجل: فكيف حتى عملت معه هذا العمل من الإقبال عليه والجائزة السنية فقال: لم أفعل ذلك إلا لأجل البيت الذي ضمنها، وهو قوله:,"I am aware of that,” replied the reis, “and I know it by heart.” He then recited it, on which the other said to him: “That induced you then to treat that fellow with so much attention and reward him so generously?” To this the reis answered: “I did it solely on “account of that verse which he inserted in the poem, namely."
ولك المناقب كلها… فإن هذا البيت ليس لعبد المحسن، وأنا ذو المنقبتين، فأعلم قطعا أن هذا البيت ما عمل إلا في، وهو في نهاية الحسن.,"You are the possessor of every merit, etc.; it is not Abd al-Muhsin’s, and I am perfectly convinced that it could have been made on me only, and it is really very fine.”"
ومن شعره أيضا، وذكر الثعالبي في كتابه الذي جعله ذيلا على” يتيمة الدهر ، هذه الأبيات لأبي الفرج ابن أبي حصين علي بن عبد الملك الرقي أصلا.”,"We shall now give another passage of Abd al-Muhsin’s poetry, but must observe that al-Thaalibi, in his continuation of the Yatima, attributes it to Abu al-Faraj Ibn Abi Hasin Ali Ibn Abd al-Malik, a native of Rakka."
وكان أبوه قاضي حلب، والله أعلم، ولكنها في ديوان عبد المحسن – والثعالبي قد نسب أشياء إلى غير أربابها وغلط فيها، ولعل هذا من جملة الغلط أيضا – وذكر في ديوانه أنه عملها في أخيه عبد الصمد، وهي:,"and whose father had been kadi of Aleppo; but as these very verses are to be found in Abd al-Muhsin’s diwan, and as al-Thaalibi sometimes falls into mistakes, attributing pieces to the wrong author, this may perhaps be one of his blunders; the lines are as follow."
"وأخ مسه نزولي بقرح… مثلما مسني من الجوع قرح
بت ضيفا له كما حكم الده… ر وفي حكمه على الحر قبح
فابتداني يقول وهو من السك… رة بالهم طافح ليس يصحو
لم تغربت قلت قال رسول الله… والقول منه نصح ونجح
سافروا تغنموا، فقال: وقد قا… ل تمام الحديث صوموا تصحوا","I stopped at (an avaricious} friend’s, who suffered as much from my visit as I did from hunger; and I passed the night with him as a guest; such was the decree of fate, so often unjust to the man of noble mind. His reason was troubled by the uneasiness my presence caused him, and he had not well recovered, when he addressed me in these terms: “Why do you travel abroad?” To which I answered: “The Prophet, whose “words always furnish good counsel and lead to prosperity, has said: ‘Travel; you get rich.’ “To this my host replied: “But he ended his saying thus: fast; you “trill enjoy good health.”"
"وذكر له صاحب” اليتيمة” هذين البيتين:
عندي حدائق شكر غرس جودكم… قد مسها عطش فليسق من غرسا
تداركوها وفي أغصانها رمق… فلن يعود اخضرار العود إن يبسا","The two verses which follow are attributed to hint by the author of the Yatima: Your generosity has planted a garden of gratitude in my heart; but that garden now suffers from drought; let him who planted it give it water. Hasten to revive it whilst life lingers in its branches; once the shrub is dried up, its verdure cannot be restored."
"واجتاز يوما بقبر صديق له فأنشده:
عجبا لي وقد مررت على قب… رك كيف اهتديت قصد الطريق
أتراني نسيت عهدك يوما… صدقوا ما لميت من صديق","Happening to pass one day near the tomb of a friend, he recited these lines: On passing by thy tomb, I marveled how my steps had been so well directed towards it. It may seem to thee that I have at length forgotten our mutual acquaintance: ah! how true the words of those who say: “The dead have no friends.”"
"ولما ماتت أمه ودفنها وجد عليها وجدا كثيرا فأنشد:
رهينة أحجار ببيداء دكدك… تولت فحلت عروة المتمسك
وقد كنت أبكي إن تشكت وإنما… أنا اليوم أبكي أنها ليس تشتكي","When his mother died he was deeply afflicted, and, on her burial, He pronounced these verses: {The object of my affection it now deposited as)a pledge underneath the stones in the sandy desert. She is gone and the ties which held me to her have been broken. I used to weep when she complained of her sufferings; but now I weep because she complains no longer."
"وهذا المعنى مأخوذ من قول المتنبي:
وشكيتي فقد السقام لأنه… قد كان لما كان لي أعضاء وقد استعمل أبو محمد عبد الله بن محمد المعروف بابن سنان الخفاجي الحلبي
هذا المعنى في بيت من جملة قصيدة طويلة فقال:
بكى الناس أطلال الديار وليتني… وجدت ديارا للدموع السواكب ومحاسنه كثيرة، والاقتصار أولى.","This idea is taken from al-Mutanabbi, who says: I complain because I no longer feel the pains of sickness; I suffered from them once, but then I had my limbs. The same thought is thus expressed in a verse of a long qasida composed by Abu Muhammad Abd Allah Ibn Muhammad, a native of Aleppo, and generally known by the name of Ibn Sinan al-Khafaji: Others weep over the ruins of the dwellings where their friends once resided that I had such a motive to shed tears, The merits of Abd al-Muhsin are great and numerous; but I am obliged to be concise."
وتوفي يوم الأحد تاسع شوال سنة تسع عشرة وأربعمائة، وعمره ثمانون سنة أو أكثر، رحمه الله تعالى.,"He died on Sunday, the ninth of Shawwal, A. H. four hundred and nineteen (October, A. D. one thousand and twenty eight), aged eighty years, or perhaps somewhat more."
الحافظ عبد المجيد العبيدي,AL-HAFIZ AL-OBAIDI.
أبو الميمون عبد المجيد، الملقب الحافظ، ابن أبي القاسم محمد بن المستنصر بن الظاهر بن الحاكم بن العزيز بن المعز بن المنصور بن القائم بن المهدي عبيد الله – وقد تقدم ذكر المهدي وجماعة من حفدته.,"Abu Al-Maimun Abd al-Hamid, surnamed al-Hafiz (the guardian’}, was the son of Muhammad Ibn al-Mustansir Ibn al-Zahir Ibn al-Hakim Ibn al-Aziz Ibn al- Muzz Ibn al-Mansur Ibn al-Kaim Ibn ai-Mahdi Obaid Allah: we have already spoken of al-Mahdi and some of his descendants."
بويع الحافظ بالقاهرة يوم مقتل ابن عمه الآمر بولاية العهد وتدبير المملكة حتى يظهر الحمل المخلف عن الآمر – حسبما يأتي شرحه في آخر هذه الترجمة إن شاء الله تعالى – فغلب عليه أبو علي أحمد بن الأفضل شاهان شاه ابن أمير الجيوش بدر الجمالي في صبيحة يوم مبايعته.,"Al-Hafiz received the oath of fidelity from the people of Cairo as regent and immediate successor to the throne, tin the same day in which his cousin al-Aamir was murdered, and he engaged to act in that capacity till the delivery of the female whom al-Aamir had left in a state of pregnancy. Of this last circumstance we shall again speak towards the end of this article. On the same morning, the vizir Abu Ali Ahmad, the son of al-Afdal Shahan shah, the son of Amir al-Juyush Badr al-Jamali."
فأخرجه الجند من الاعتقال لما قتل الآمر وبايعوه سار إلى القصر وقبض على الحافظ المذكور واستقل بالأمر وقام به أحسن قيام.,"l received from the troops the oath of allegiance to himself, and having proceeded to the palace, he put al-Hafiz into confinement, took all the authority into his own hands and governed most equitably."
ف ورد على المصادرين أموالهم، وأظهر مذهب الإمامية وتمسك بالأئمة الاثني عشر، ورفض الحافظ وأهل بيته، ودعا على المنابر للقائم في أخر الزمان المعروف بالإمام المنتظر على زعمهم وكتب اسمه على السكة، ونهى أن يؤذن” حي على خير العمل .”,"He restored to the former possessors the sums which had been extorted from them, and having made open profession of his faith as a follower of the twelve imams, he rejected the pretensions maintained by al-Hafiz and the Obaidite family, and caused public prayers to be offered up from the pulpits for the Kaim, him who is to rise up at the end of time, and whom, in their mistaken belief, they designate as the expected imam (al-Imam al-Muntazir). By his orders, al-Kaim’s name was inscribed on the coinage, and the words hasten to the excellent work were omitted in the izan, or call to prayer."
وأقام كذلك إلى أن وثب عليه رجل من الخاصة بالبستان الكبير بظاهر القاهرة في النصف من المحرم سنة ست وعشرين وخمسمائة فقتله، وكان ذلك بتدبير الحافظ، فبادر الأجناد بإخراج الحافظ وبايعوه ولقبوه الحافظ، ودعي له على المنابر.,"Things continued in this state, till an officer of the court attacked and slew him in the Groat Garden (al-Bustan al-Kabir’, outside of Cairo. This event happened on the fifteenth of Muharram, A. H. five hundred and twenty six (December, A. D. one thousand one hundred and thirty one), and was the result of a plot devised by al-Hafiz. The troops. immediately hastened to deliver the prince, and having proclaimed him sovereign under the title of al-Hafiz, public prayers were offered up for him from all the pulpits of the kingdom."
وكان مولده بعسقلان في المحرم من سنة سبع وستين وأربعمائة، وقيل سنة ست وستين، وكان قد بويع بالعهد يوم قتل الآمر – وسيأتي تاريخه في ترجمته في حرف الميم إن شاء الله تعالى – ثم بويع بالاستقلال يوم قتل أحمد بن الأفضل في التاريخ المذكور.,"Al-Hafiz was born at Askalon, in the month of Muharram, A. H. four hundred and sixty seven (September, A. D. one thousand and seventy four), and was proclaimed regent on the day in which al-Aamir was murdered. (See his life in this work.) On the death of Ahmad Ibn al-Afdal he received the oath of allegiance as sovereign."
وتوفي أخر ليلة الأحد لخمس خلون من جمادى الآخرة سنة أربع، وقيل ثلاث وأربعين وخمسمائة، رحمه الله تعالى. وقيل أنه ولد في الثالث عشر وقيل الخامس عشر من شهر رمضان سنة ثمان وستين وأربعمائة.,"and he died towards the close of Sunday eye, the fifth of the latter Jumada, A. H. five hundred and forty four (October, A. D. one thousand one hundred and forty nine); some say, five hundred and forty three. According to another statement, his birth took place on the thirteenth of Ramadan, A. H. four hundred and sixty eight."
وكان سبب ولادته بعسقلان أن أباه خرج إليها من مصر في أيام الشدة والغلاء المفرط الذي حصل بمصر في زمان جده المستنصر – حسبما هو مشروح في ترجمته في حرف الميم – فأقام بها ينتظر أيام الرخاء وزوال الشدة، فولد له الحافظ المذكور هناك، هكذا قاله شيخنا عز الدين بن الأثير في تاريخه الكبير، والله أعلم.,"The reason of his being born at Askalon was this: During the severe dearth which afflicted Egypt under the reign of his grandfather al-Mustansir, (and of which we shall mention some particulars in our life of that prince,) his father left the country and retired to Askalon, where he awaited the cessation of the famine and the return of abundance; and it was whilst he resided there that al-Hafiz was born. This we give on the authority of our master Izz al-din Ibn al-Athir, who states it as a fact in his great historical work."
ولم يتول الأمر من ليس أبوه صاحب الأمر من بيتهم سواه وسوى العاضد عبد الله – وقد تقدم ذكره في العبادلة – وكان سبب توليته أن الآمر لم يخلف ولدا وخلف امرأة حاملا.,"Al-Hafiz and al-Aadid were the only two sovereigns of that dynasty whose fathers had not reigned before them. (Of al-Aadid we have already spoken. As for al-Hafiz, his accession to the supreme power resulted from the circumstances which we shall here relate: al-Aamir died without male children, but left a wife in a state of pregnancy."
فماج أهل مصر وقالوا: هذا البيت لا يموت إمام منهم حتى يخلف ولدا ذكرا وينص عليه بالإمامة، وكان الآمر قد نص على الحمل، فوضعت له المرأة بنتا.,"this caused great agitation among the people of Egypt, and they said: “No imam of this family dies without leaving a male child, to whom he transmits “the imamate by a special declaration; (what is to be done now? But a declaration to that effect had already been made by him in favor of the child still in the womb, which however happened to be a girl."
فكان ما شرحناه من حديث الحافظ المذكور وأحمد بن الأفضل أمير الجيوش، ولهذا السبب بويع الحافظ بولاية العهد ولم يبايع بالإمامة مستقلا، لأنهم كانوا ينتظرون ما يكون من الحمل.,"Then occurred the events of which we have already noticed where we relate what passed between al-Hafiz and Ahmad Ibn al-Afdal. Al-Hafiz was therefore declared regent, but, for the reason just stated, the absolute authority attached to the imamate was withheld from him, as they had resolved on waiting till the child was born."
وهذا الحافظ كان كثير المرض بعلة القولنج فعمل له شيرماه الديلمي – وقيل موسى النصراني – طبل القولنج الذي كان في خزائنهم لما ملك السلطان صلاح الدين، رحمه الله تعالى، الديار المصرية، وكسره السلطان المذكور، وقصته مشهورة.,"Al-Hafiz was subject to violent attacks of cholic, and it was for him that Shirmah the Dailamite, or Musa al-Nasrani ‘Moses the Cristian) as some say, made the instrument called the drum of the cholic, which was preserved in the treasury of this dynasty till the accession of Salah al-din, who ordered it to be broken. The history of this drum is well known."
وأخبرني حفيد شيرماه المذكور أن جده ركب هذا الطبل من المعادن السبعة والكواكب السبعة في إشرافها كل واحد منها في وقته، وكان من خاصته أن الإنسان إذا ضربه خرج الريح من مخرجه، ولهذه الخاصية كان ينفع من القولنج.,"I was informed by the grandson of the Shirmah above mentioned, that his grandfather had formed it out of the seven metals, which he combined (successively) together at the moments in which each of the seven planets reached its point of culmination. The nature of this drum was such that when any person heat it, wind escaped from his body through the natural vent; it was this which rendered it so serviceable in cases of cholic."
عبد المؤمن صاحب المغرب,ABD AI-MUMIN AI-KUMI.
أبو محمد عبد المؤمن بن علي القيسي الكومي الذي قام بأمره محمد بن تومرت المعروف بالمهدي؛ كان والده وسطا في قومه، وكان صانعا في عمل الطين يعمل منه الآنية فيبيعها، وكان عاقلا من الرجال وقورا.,"Abu Muhammad Abd al-Mumin Ibn Ali al-Kaisi al-Kumi was the sovereign indebted for his authority to the exertions of Muhammad Ibn Tumart, better known by the name of the Mahdi. Abd al-Mumin’s father, a man of consummate prudence and gravity, held an eminent rank in the tribe of Kumiya, and sold earthen vessels of his own manufacture."
ويحكى أن عبد المؤمن في صباه كان نائما تجاه أبيه وأبوه مشتغل بعمله في الطين ، فسمع أبوه دويا من السماء، فرفع رأسه فرأى سحابة سوداء من النحل قد هوت مطبقة على الدار، فنزلت كلها مجتمعة على عبد المؤمن وهو نائم، فغطته ولم يظهر من تحتها ولا استيقظ لها.,"It is related that as he was one day engaged at his usual work, with his child Abd al-Mumin sleeping near him, he heard a humming in the air, and on looking up, saw a swarm of bees like a dark cloud which descended towards the house and settled on Abd al-Mumin, so as to cover him entirely, but without awakening him."
فرأته أمه على تلك الحال فصاحت خوفا على ولدها، فسكتها أبوه فقالت: أخاف عليه، فقال: لا بأس عليه، بل إني متعجب مما يدل عليه ذلك.,"His mother screamed with terror at the sight, but the father told her that the child was in no danger. “I only wonder,” said he, “what this may portend.”"
ثم إنه غسل يديه من الطين ولبس ثيابه ووقف ينتظر ما يكون من أمر النحل.,"He then washed the clay off his hands, and having dressed himself, be waited to see what the bees would do."
فطار عنه بأجمعه، فاستيقظ الصبي وما به من ألم، فتفقدت أمه جسده فلم تر به أثرا، ولم يشك إليها ألما.,"They at length flew aw-ay, and the child awoke unharmed; not the least trace of hurt appeared on his body, although his mother examined him carefully, neither did he utter the slightest complaint."
وكان بالقرب منهم رجل معروف بالزجر، فمض أبوه إليه فأخبره ما رآه من النحل مع ولده.,"There was a man in the neighborhood noted as a diviner, and to him the father went and related what had occurred."
فقال الزاجر: يوشك أن يكون له شأن، يجتمع على طاعته أهل المغرب، فكان من أمره ما اشتهر.,"“This boy,” said the diviner, “will soon come to “something great; the people of Maghrib will be all united in obedience unto “him.” The subsequent history of Abu al-Mumin is well known."
ورأيت في بعض تواريخ المغرب أن ابن تومرت كان قد ظفر بكتاب يقال له” الجفر” وفيه ما يكون على يده وقصة عبد المؤمن وحليته واسمه.,"I read in a history of Maghrib that Ibn Tumart had got into his possession the book called al-Jafr, and that it contained an indication of all that he was to accomplish, of the history of Abd al-Mumin, of his personal appearance, and of his very name."
وأن ابن تومرت أقام مدة يتطلبه حتى وجده وصحبه وهو إذ ذاك غلام، وكان يكرمه ويقدمه على أصحابه، وأفضى إليه بسره وانتهى به إلى مراكش وصاحبها يومئذ أبو الحسن علي بن يوسف بن تاشفين ملك الملثمين، وجرى له معه فصول يطول شرحها، وأخرجه منها فتوجه إلى الجبال وحشد واستمال المصامدة.,"A considerable time, says this author, was passed by Ibn Tumart till he at length found Abd al-Mumin, who was still a boy; and thenceforward he treated him with marked honor and placed him at the head of his disciples. He then communicated to him the secret (of his destiny) and proceeded with him to the city of Morocco, which was at that time under the rule of Abu al-Hasan Ali Ibn Yusuf Ibn Tashifin, the king of the al-Mulathamin; it would be too long to relate what passed between that prince and him; we shall merely state that the former expelled him from the city, on which he proceeded to the mountains, where he levied troops and gained over to his cause the tribe of Musamada."
وبالجملة فإنه لم يملك شيئا من البلاد، بل عبد المؤمن ملك بعد وفاته بالجيوش التي جهزها ابن تومرت والترتيب الذي رتبه.,"We shall only state in a summary manner, that the Mahdi did not make any conquests, but that it was by means of the troops which he had raised, and of the system which he had organized, that his successor Abd al-Mumin effected tbc conquest of that country."
وكان أبدا يتفرس فيه النجابة وينشد إذا أبصره:,"Ibn Tumart was always predicting in noble qualities which his disciple was to display, and, every time he saw him, he recited these verses."
"تكاملت فيك أوصاف خصصت بها… فكلنا بك مسرور ومغتبط
السن ضاحكة والكف مانحة… والنفس واسعة والوجه منبسط","You possess in perfection all the qualities with which thou hast been favored; and hence proceed joy and happiness for us all. Thine is the smiling mouth, the liberal hand, the noble soul, and the open countenance."
وهذان البيتان وجدتهما منسوبين إلى أبي الشيص الخزاعي الشاعر المشهور.,"I have found these verses attributed to Abi al-Shis al-Khuza’i, the celebrated poet."
وكان يقول لأصحابه: صاحبكم هذا غلاب الدول، ولم يصح عنه أنه استخلفه، بل راعى أصحابه في تقديمه إشارته فتم له الأمر وكمل.,"The Mahdi Ibn Tumart used also to say to his disciples: “Your “comrade will be the conqueror of kingdoms.” It is not true that he nominated Abd al-Mumin as his successor; but his disciples judged that the preference which their master showed him was a sufficient intimation of his intention, and they acknowledged him for their chief."
وأول ما أخذ من البلاد وهران ثم تلمسان ثم فاس ثم سلا ثم سبتة، وانتقل بعد ذلك إلى مراكش وحاصرها أحد عشر شهرا ثم ملكها، وكان أخذه لها في أوائل سنة اثنتين وأربعين وخمسمائة.,"It was thus that the authority of Abd al-Mumin was established. The first city which he took was Oran, then Tilimsen, then Fez, then Sala, and then Cebta; after these conquests he proceeded to Morocco, which he besieged eleven months, and carried towards the beginning of A. H. five hundred and forty two."
واستوثق له الأمر، وامتد ملكه إلى المغرب الأقصى والأدنى وبلاد إفريقية وكثير من بلاد الأندلس.,"Having thus grounded his power, he extended his domination over al-Maghrib al-Aksa, al-Maghrib al-Adna, the other provinces of North Africa, and the greater portion of Spain."
وتسمى أمير المؤمنين، وقصدته الشعراء وامتدحته بأحسن المدائح، وذكر العماد الأصبهاني في كتاب” الخريدة” أن الفقيه أبا عبد الله محمد بن أبي العباس التيفاشي لما أنشده:,"He then received the title of Amir al-Muminin, and the poets celebrated his glory in eulogistic poems of the greatest beauty. The katib Imad al-din mentions in his Kharida that Abu Abd Allah Muhammad Ibn Abi al-Abbas, a jurisconsult of Tifashi, addressed him in a qasida beginning thus."
ما هز عطفيه بين البيض والأسل… مثل الخليفة عبد المؤمن بن علي.,"Never was a braver deportment seen among the hostile swords and spears than that of the caliph Abd al-Mumin, the son of Ali."
أشار عليه بأن يقتصر على هذا البيت وأمر له بألف دينار.,"On hearing this verse, the prince motioned to him that what he had said was quite sufficient, and he ordered him a reward of one thousand gold pieces."
ولما تمهدت له القواعد وانتهت أيامه خرج من مراكش إلى مدينة سلا، فأصابه بها مرض شديد، وتوفي منه في العشر الأخير من جمادى الآخرة السابع والعشرين منه سنة ثمان وخمسين وخمسمائة.,"When Abd al-Mumin had established his authority on a solid basis, and had attained an advanced age, he left Morocco and entered Sale, where a violent attack of sickness carried him off. He expired on one of the last ten days the twenty seventh of the month of the latter Jumada, A. H. five hundred and fifty eight."
وقيل أنه حمل إلى تين مل المذكورة في ترجمة المهدي محمد بن تومرت، ودفن هناك، والله أعلم، وكانت مدة ولايته ثلاثا وثلاثين سنة وأشهرا، وكان عند موته شيخا نقي البياض.,"after a reign of thirty-three years and some months. It is said that his body was taken to Tinmal, the place mentioned in the life of the Mahdi Muhammad Ibn Tn- mart, and there interred. Towards the latter period of his life, he was an aged man with hair completely white."
ونقلت من تاريخ فيه سيرته وحليته، فقال مؤلفه: رأيته شيخا معتدل القامة عظيم الهامة أشهل العينين كث اللحية شثن الكفين طويل القعدة واضح بياض الأسنان، بخده الأيمن خال، رحمه الله تعالى.,"I copy the following passage from an historical work containing an account of his life with a description of his person; its author who speaks: “I saw an aged man of upright stature, with a large head, “dark-blue eyes, a bushy beard, callous hands, tall even when seated, with “teeth of the purest white, and a mole on his right cheek.”"
وقيل إن ولادته كانت سنة خمسمائة، وقيل سنة تسعين وأربعمائة، والله أعلم. وعهد إلى ولده أبي عبد الله محمد فاضطرب أمره وأجمعوا على خلعه في شعبان من سنة ولايته، وبويع أخوه يوسف – على ما سيأتي ذكره إن شاء الله تعالى.,"The year of his birth is uncertain; some say A. H. five hundred (A. D. one thousand one hundred and six), and others, A. H. four hundred and ninety. He nominated as successor to the throne his son Abu Abd Allah Muhammad, but the authority of this prince was soon shaken, and himself deposed in the mouth of Shaaban, in the first year of his reign. His brother Yusuf (whose life shall be given in this life) was then proclaimed sovereign."
والكومي: بضم الكاف وسكون الواو وبعدها ميم، هذه النسبة إلى كومية، وهي قبيلة صغيرة نازلة بساحل البحر من أعمال تلمسان، ومولده في قرية هناك يقال لها تاجرة.,"Kumi means belonging to Kumiya. a small tribe established on the sea-coast in the province of Tilimsen. Abd al-Mumin was born at Tajira, a village in that region."
وأما كتاب” الجفر” فقد ذكره ابن قتيبة في أوائل كتاب” اختلاف الحديث” فقال بعد كلام طويل واعجب من هذا التفسير تفسير الروافد للقرآن الكريم وما يدعونه من علم باطنه بما وقع إليهم من الجفر الذي ذكره سعد بن هارون العجلي وكان رأس الزيدية فقال:,"As for the hook called the Jafr, it is spoken of by Ibn Kutaiba towards the beginning of his work entitled Ikhtilaf al-Hadith, where he concludes a long dissertation with these words: “And something stranger than the foregoing mode of interpreting is that followed by the Rafidites in their interpretation of the “Quran and their pretended knowledge of its hidden meaning, conveyed to “them by the Jafr, a work mentioned in these verses by Saad Ibn Harun al-ljli, “the chief of the Zaidites."
"ألم تر أن الرافضين تفرقوا… فكلهم في جعفر قال منكرا
فطائفة قالوا إمام ومنهم… طوائف سمته النبي المطهرا
ومن عجب لم أقضه جلد جفرهم… برئت إلى الرحمن ممن تجفرا","Behold the Rafidites torn by dissensions, yet all holding shocking opinions respecting Jaafar. Some call him an imam, and others the Immaculate Prophet; but what causes my inexpressible astonishment is their volume the Jafr!, I renounce before God to all the followers of the Jafr."
والأبيات أكثر من هذا فاقتصرت منها على هذا لأنه المقصود بذكر الجفر، ثم قال ابن قتيبة بعد الفراغ من الأبيات:” وهو جلد جفر ادعوا أنه كتب لهم فيه الإمام كل ما يحتاجون إليه وكل ما يكون إلى يوم القيامة”. قلت: وقولهم” الإمام” يريدون به جعفرا الصادق، رضي الله عنه، وقد تقدم ذكره.,"There are many more verses in the same piece, but I confine my quotation to these, because they make mention of the Jafr, and that is all I require. After giving the whole piece, Ibn Kutaiba continues thus: “This is the jild (or skin) of the Jafr, in which they pretend that the Imam wrote whatever was “requisite for them to know, and everything which is to happen till the day “of judgment; but God knows best (if its contents be true).” I must add that by the imam they mean Jaafar al-Sadik, him of whom we have already spoken."
وإلى هذا الجفر أشار أبو العلاء المعري بقوله من جملة أبيات:,"Abu al-Alaa al-Maarri alludes to the Jafr in the following lines, taken from one of his poems."
"لقد عجبوا لأهل البيت لما… أتاهم علمه في مسك جفر
ومرآة المنجم وهي صغرى… أرته كل عامرة وقفر","They wonder at the family of the Prophet, because they got their knowledge from the skin of a kid {jafr);yet the mirror of the astrologer, small though it be, shows him all the inhabited regions of the world and the deserts."
وقوله” في مسك جفر” المسك، بفتح الميم وسكون السين المهملة، الجلد. والجفر، بفتح الجيم وسكون الفاء وبعدها راء، من أولاد المعز ما بلغ أربعة أشهر، وجفر جنباه، وفصل عن أمه، والأنثى جفرة، وكانت عاداتهم ذلك الزمان أنهم يكتبون في الجلود والعظام والخزف وما شاكل ذلك.,"The word jafr signifies a four months kid, at which age its sides swrell out (jafara) and it quits the dam. The feminine of this word has a final h. In that time it was their custom to write on skins, blade-bones, potsherds, and all things of that sort."
أبو القاسم الأنماطي,ABU AL-KASIM AL-ANMATI.
أبو القاسم عثمان بن سعيد بن بشار الأحول الأنماطي الفقيه الشافعي؛ كان من كبار الفقهاء الشافعية أخذ الفقه عن المزني والربيع بن سليمان المرادي.,"Abu al-Kasim Othman Ibn Saied Ibn Bashar al-Anmati, surnamed also al-Ahwal (the squinter), an eminent doctor of the Shafiite sect, studied jurisprudence under al-Muzani, and al-Rabi Ibn Suleiman al-Muradi."
وأخذ عنه أبو العباس ابن سريج وغيره، وكان هو السبب في نشاط الناس ببغداد في كتب الشافعي وتحفظها.,"Amongst his own disciples, he counted Abu al-Abbas Ibn Suraij. It was through him that the people of Baghdad were inspired with such ardor as they then showed to procure and learn by heart the writings of al-Shafie."
وقال عن المزني: أنا أنظر في كتاب” الرسالة” عن الشافعي، رضي الله عنه، منذ خمسين سنة ما أعلم أني نظرت فيه مرة إلا وأنا أستفيد منه شيئا كثيرا، لم أكن عرفته. وتوفي في شوال سنة ثمان وثمانين ومائتين ببغداد، رحمه الله تعالى.,"He states that he heard al-Muzani say: “For the last fifty years I have read the treatise (on jurisprudence) transmitted down “from al-Shafie, and I do not recollect having read it a single time without “deriving from it a great quantity of information which I did not possess before.” Al-Anmati died at Baghdad in the month of Shawwal, A. H. two hundred and eighty eight (Sept.-Oct. A. D. nine hundred and one)."
وقال أبو حفص عمر بن علي المطوعي في كتاب” المذهب في ذكر أئمة المذهب” اسم أبي القاسم عبيد الله بن أحمد بن بشار الأنماطي، رحمه الله تعالى.,"Abu Hafs Omar Ibn Ali al-Mutawa’i mentions an Abu al-Kasim Abd Allah Ibn Ahmad Ibn Bashar al-Anmati (a relation of the preceding) in his, work entitled Kitab al-Muzhab fi Zikri Aimmat il-Mazhab."
والأنماطي: بفتح الهمزة وسكون النون وفتح الميم وبعد الألف طاء مهملة، هذه النسبة إلى الأنماط وبيعها ، وهي البسط التي تفرش وغير ذلك من آلة الفرش من الأنطاع والوسائد، وأهل مصر يسمون هذه الآلات الأنماط وبائعها الأنماطي، والله أعلم.,"Anmati means a maker and seller of anmat, or bed furniture, such as rugs, mats, pillows, etc. It is the people of Egypt who call them by this name and who give to the seller of such wares the appellation of Anmati."
ضياء الدين شارح المهذب,DIAA AL-DIN AL-HADBANI.
أبو عمرو عثمان بن عيسى بن درباس بن فير بن جهم بن عبدويس الهذباني الماراني الملقب ضياء الدين؛ كان من أعلم الفقهاء في وقته بمذهب الإمام الشافعي، وهو أخو القاضي صدر الدين أبي القاسم عبد الملك الحاكم بالديار المصرية – كان – وناب عنه في الحكم في القاهرة.,"A Amr Othman Ibn Isa Ibn Dirbas Ibn Fir Ibu Jahm Ibn Abdwis al-Hadbani al-Marani, surnamed Diaa al-din (splendor of religion), was one of the most learned doctors of the age in Shafiite jurisprudence. He was a brother of the kadi Sadr al-din Abu al-Kasim Abd al-Malik, hakim of Egypt, and acted as his deputy at Cairo."
واشتغل في صباه بإربل على الشيخ أبي العباس الخضر بن عقيل – المقدم ذكره في حرف الخاء – ثم انتقل إلى دمشق وقرأ على الشيخ أبي سعد عبد الله بن أبي عصرون – المقدم ذكره – وتمهر في المذهب وأصول الفقه وأتقنهما.,"When a boy, he studied in Arbela under the shaikh al-Khedr Ibn Akil; after which he went to Damascus, where he put himself under the tuition of Abd Allah Ibn Abi Usrun, and acquired a profound knowledge of the general principles of jurisprudence and of Shafiite law."
وشرح” المذهب” شرحا شافيا لم يسبق إلى مثله في قريب من عشرين مجلدا ولم يكمله، بل بقي من كتاب الشهادات إلى آخره، وسماه” الاستقصاء لمذاهب الفقهاء” وشرح” اللمع” في أصول الفقه للشيخ أبي إسحاق الشيرازي شرحا مستوفى في مجلدين وصنف غير ذلك.,"The first satisfactory commentary ever composed on Abi Ishak al-Shirazi’s Muhaddab was written by him; it forms nearly twenty volumes, but remains incomplete, as the author only went as far as the chapter on evidence, which, with the remaining chapters, he left uncommented: this work he entitled al-Istiksaa li-Mazahib il-Fokahaa (diligent examination of the different systems established by the jurisconsults). He composed also, amongst other works, a full commentary, in two volumes, on Abu Ishak al-Shirazi’s treatise on the general principles of jurisprudence, the Luma."
وقبل أن مات القاضي صدر الدين، رحمه الله تعالى – وكان موته في الليلة الخامسة من رجب ليلة الأربعاء سنة خمس وستمائة – عزل ضياء الدين المذكور عن النيابه، فوقف عليه الأمير جمال الدين خشترين الهكاري مدرسة أنشأها بالقصر بالقاهرة وفوض تدريسها إليه.,"(Some years) previously to the death of the kadi Sadr al-din, an event which occurred on the eve of Wednesday, the fifth of Rajab, A. H. six hundred and five (January, A. D. one thousand two hundred and nine), he was removed from the place of deputy and appointed to fill the post of professor in a college founded for him in the Castle of Cairo by the emir Jamal al-din Khushtorin al-Hakkari."
ولم يزل بها إلى أن توفي في ثاني عشر ذي القعدة سنة اثنتين وستمائة بالقاهرة ودفن بالقرافة الصغرى وقد قارب تسعين سنة، رحمه الله تعالى.,"He held this post during the remainder of his life, and expired at Cairo on the twelfth of Zu Al-Kaada, A. H. six hundred and two (June, A. D. one thousand two hundred and six), aged early ninety years."
ثم توفي صدر الدين في التاريخ المذكور، ودفن في تربته بالقرافة الصغرى.,He was interred in the lesser Karafa Cemetery. The kadi Sadr al-din was buried in the mausoleum bearing his name and situated in the same cemetery.
وكان يتردد في مولده: هل هو في أواخر سنة ست عشرة أو أوائل سنة سبع عشرة وخمسمائة؛,"When this kadi was asked the date of his birth, he indicated the end of the year five hundred and sixteen (A. D. one thousand one hundred and twenty three), or the beginning of five hundred and seventeen, being in doubt respecting the precise epoch."
والماراني: بفتح الميم وبعد الألف راء مفتوحة وبعد الألف الثانية نون، هذه النسبة إلى بني ماران بالمروج تحت الموصل.,"Marani means belonging to the Band Maran, a Trible inhabiting the Muruj below Mosul."
تقي الدين ابن الصلاح,TAKI AL-DIN IBN AL-SALAH
أبو عمرو عثمان بن عبد الرحمن بن عثمان بن موسى بن أبي نصر النصري الكردي الشهرزوري المعروف بابن الصلاح، الشرخاني الملقب تقي الدين، الفقيه الشافعي.,Abu Amr Othman Ibn Abd al-Rahman Ibn Othman Ibn Musa Ibn Abi al-Nasr al-Nasri al-Kurdi al-Sharuzuri (a descendant of Abi Nasr the Kurd and a native of Shahrzur) was a jurisconsult of the sect of al-Shafie. He bore the surname of Taki al-din ( pirns in religion) and was generally known by the name of Ibn al-Salah al-Sharakhani.
كان أحد فضلاء عصره في التفسير والحديث والفقه وأسماء الرجال وما يتعلق بعلم الحديث ونقل اللغة، وكانت له مشاركة في فنون عديدة، وكانت فتاويه مسددة وهو أحد أشياخي الذين انتفعت بهم.,"This doctor was one of the most eminent men of his time by his deep acquaintance with the sciences of Quranic interpretation, Traditions, jurisprudence, names of men (or biography of Traditionists), and every branch of knowledge connected with the Traditions and with the oral transmission of philological learning. He possessed also a considerable degree of information in many other departments of science. His fatwas, or legal opinions, were considered of great validity, and he was one of the masters front whose tuition I derived great profit."
قرأ الفقه أولا على والده الصلاح وكان من جلة مشايخ الأكراد المشار إليهم، ثم نقله والده إلى الموصل واشتغل بها مدة، وبلغني أنه كرر على جميع كتاب” المهذب” ولم يطر شاربه.,"He made his first studies in jurisprudence under his father al-Salah, who was one of the most distinguished sheikhs among the Kurds; he was then taken by his parent to Mosul, where he studied for some time, and I have been told that he had repeatedly gone over the whole of (Abu Ishak al-Shirazi’s’ Muhaddab with his masters, before his mustaches were grown."
ثم إنه تولى الإعادة عند الشيخ العلامة عماد الدين أبي حامد ابن يونس بالموصل أيضا.,He was then employed at Mosul as an under-tutor by the learned shaikh Imad al-din Abu Hamid Ibn Yunus.
وأقام قليلا ثم سافر إلى خراسان فأقام بها زمانا وحصل علم الحديث هناك، ثم رجع إلى الشام وتولى التدريس بالمدرسة الناصرية بالقدس المنسوبة إلى الملك الناصر صلاح الدين يوسف بن أيوب، رحمه الله تعالى.,"After a short slay in that city, He travelled to Khorasan, where he remained for some time, occupied in acquiring a knowledge of the Traditions extant in that country; he then returned to Syria and was appointed professor in the Nasiriya College at Jerusalem, founded by al-Malik al-Nasir Salah al-din."
وأقام بها مدة، واشتغل الناس عليه وانتفعوا به، ثم انتقل إلى دمشق وتولى تدريس المدرسة الرواحية التي أنشأها الزكي أبو القاسم هبة الله بن عبد الواحد ابن رواحة الحموي، وهو الذي أنشأ المدرسة الرواحية بحلب أيضا. ولما بنى الملك الأشرف ابن الملك العادل بن أيوب، رحمه الله تعالى.,"During his residence in that city he successfully directed numerous pupils in their studies, and he afterwards removed to Damascus, where he obtained the professorship in the college, called the Rawahiya after its founder al-Zaki Abu al-Kasim Hibat Allah Ibn Abd al-Wahid Ibn Rawaha al-Hamawi (native of Hamat, the same person who founded the Rawahiya College at Aleppo."
دار الحديث بدمشق فوض تدريسها إليه. واشتغل الناس عليه بالحديث، ثم تولى تدريس ست الشام زمرد خاتون بنت أيوب – وهي شقيقة شمس الدولة توران شاه بن أيوب المقدم ذكره التي هي داخل البلد قبلي البيمارستان النوري.,"When the Dar al-Hadith (or school for teaching the Traditions) was erected at Damascus by al-Malik al-Ashraf, the son of al-Malik al-Adil Ibn Ayyub, he was nominated to that professorship and taught the Traditions to numbers of pupils; he subsequently became professor in the Madrasa Sitt al-Sham, a college within the city walls, founded by Sitt al-Shani Zaman Khatun, the daughter of Ayyub and the uterine sister of Shams al-Dawlat Toran Shah. It lies to the south of (the hospital founded by Nur al-din and named after him) al-Bimaristan al-Nuri."
وهي التي بنت المدرسة الأخرى ظاهر دمشق، وبها قبرها وقبر أخيها المذكور وزوجها ناصر الدين بن أسد الدين شيركوه صاحب حمص.,"Sitt al-Sham erected also the college outside Damascus which contains her tomb, the tomb of her brother, and that of her husband Nasir al-din, the son of Asad al-din Shirkuh, and sovereign of Emessa."
فكان يقوم بوظائف الجهات الثلاث من غير إخلال بشيء منها إلا لعذر ضروري لابد منه، وكان من العلم والدين على قدم حسن، وقدمت عليه في أوائل شوال سنة اثنتين وثلاثين وستمائة، وأقمت عنده بدمشق ملازم الاشتغال مدة سنة.,"Ibn al-Salah held simultaneously those three places and filled with strict punctuality his duties in each, never interrupting the regular course of his lectures unless forced to do so by unavoidable circumstances; he was (indeed)firmly grounded in learning and piety. I went to him in the beginning of the month of Shawwal, A.H. six hundred and thirty two (end of June, A.D. one thousand two hundred and thirty five), and resided with him at Damascus for a year, which time I passed in close study."
وصنف في علوم الحديث كتابا نافعا، وكذلك في مناسك الحج جمع فيه أشياء حسنة يحتاج الناس إليها، وهو مبسوط، وله إشكالات على كتاب” الوسيط” في الفقه، وجمع بعض أصحابه فتاويه في مجلد.,"He composed an instructive work on the sciences connected with the Traditions, and another on the rites of the Pilgrimage, in which he treated the subject at length, and inserted many observations useful and requisite to be known. His Ishkalat is an elucidation of the obsequious in (Abu Hamid al-Ghazzali’s treatise on jurisprudence, the Wasit, and his fatawa also have been collected by one of his pupils and form a volume."
ولم يزل أمره جاريا على سداد وصلاح حال واجتهاد في الاشتغال والنفع.,"He continued till the last to lead a righteous life, passed in piety, application to study and assiduity in teaching."
إلى أن توفي يوم الأربعاء وقت الصبح، وصلي عليه بعد الظهر، وهو الخامس والعشرون من شهر ربيع الآخر سنة ثلاث وأربعين وستمائة بدمشق، ودفن بمقابر الصوفية خارج باب النصر، رحمه الله تعالى. ومولده سنة سبع وسبعين وخمسمائة بشرخان.,"His death took place at Damascus on Wednesday morning, the twenty fifth of the latter Rabi, A. H. six hundred and forty three (September, A. D. one thousand two hundred and forty five); on the afternoon of the same day, the funeral service was said over ‘him, and he was interred in the cemetery of the Sufis, outside the gate of Nasr, He was born A. H. five hundred and seventy seven (A. D. one thousand one hundred and eighty one or one thousand one hundred and eighty two) at Sharakhan."
وتوفي والده الصلاح ليلة الخميس السابع والعشرين من ذي القعدة سنة ثمان عشرة وستمائة بحلب، ودفن خارج باب الأربعين في الموضع المعروف بالجبل بتربة الشيخ علي بن محمد الفارسي.,"His father al-Salah died at Aleppo on the eve of Thursday, the twenty seventh of Zu al-Kaada, A. H. six hundred and eighteen (Jan. A. D. one thousand two hundred and twenty two), and was buried at a place called al-Jabal, outside the gate of Arbaeen, in the tomb of the shaikh Ali Ibn Muhammad al-Farisi."
وكان مولده في سنة تسع وثلاثين وخمسمائة تقديرا لأنه كان لا يتحققه.,"His birth is placed by approximation in the year five hundred and thirty nine (A. D. one thousand one hundred and forty four), as he did not himself know the exact date."
وتولى بحلب تدريس المدرسة الأسدية المنسوبة إلى أسد الدين شيركوه بن شاذي – المقدم ذكره – وكان قد دخل بغداد واشتغل بها، واشتغل أيضا على شرف الدين بن أبي عصرون – المقدم ذكره.,"He held the professorship in the Asadiya College, founded at Aleppo by Asad al-din Shirkuh; before his nomination he had studied at Baghdad, and taken lessons from Sharaf al-din Ibn Abi Usrun."
وشر خان: بفتح الشين المثلثة والراء والخاء المعجمة وبعد الألف نون، قرية من أعمال إربل قريبة من شهرزور.,"Sharakhan is a village in the province of Arbela, near Shahrzur."
وتوفي الزكي ابن رواحة المذكور يوم الثلاثاء سابع رجب سنة اثنتين وعشرين وستمائة بدمشق ودفن في مقابر الصوفية، وذكر الشهاب عبد الرحمن المعروف بأبي شامة في تاريخه المرتب على السنين أنه مات سنة ثلاث وعشرين.,"Al-Zaki Ibn Rawaha died at Damascus on Tuesday, the seventh of Rajab, A. H. Six hundred and twenty two (July, A. D. one thousand two hundred and twenty five), and was buried in the cemetery of the Sufis. It is stated by Shihab al-din Abd al-Rahman Abu Shama, in his Annals, that Ibn Rawaha died A. H. six hundred and twenty three."
وتوفيت ست الشام بنت أيوب المذكورة في سنة ست عشرة وستمائة يوم الجمعة سادس عشر ذي القعدة، رحمها الله تعالى.,"Sitt al-Sham, the daughter of Ayyub, died on Friday, the sixteenth of Zu al-Kaada, A.H. six hundred and sixteen (January, A. D. one thousand two hundred and twenty)."
ابن جني,IBN JINNI.
أبو الفتح عثمان بن جني الموصلي النحوي المشهور؛ كان إماما في علم العربية، قرأ الأدب على الشيخ أبي علي الفارسي – المقدم ذكره في حرف الحاء – وفارقه وقعد للإقراء بالموصل.,"Abu al-Fath Othman Ibn Jinni, a native of Mosul, was one of the great masters in the science of grammar. He studied the belles-lettres under Abu Ali al-Farisi, and, on quitting him, he commenced as teacher in Mosul."
"فإن أصبح بلا نسب… فعلمي في الورى نسبي
على أني أؤول إلى… قروم سادة نجب
قياصرة إذا نطقوا… أرم الدهر ذو الخطب
أولاك دعا النبي لهم… كفى شرفا دعاء نبي” أرم” بمعنى سكت.","Was I sprung from nothing, my learning would be a title of nobility. Bat I come of princes powerful and noble, Caesars, whose voice silenced the threats of adversity. For them the Prophet prayed, and the prayer of a prophet is glory sufficient."
وله أشعار حسنة، ويقال أنه كان أعور، وفي ذلك يقول – وقيل إن هذه الأبيات لأبي منصور الديلمي:,"He composed some fine poetry. The following lines of his indicate that he had only one eye, which is said to have been really the case; but some attribute them to Abu Mansur al-Dailami."
"صدودك عني ولا ذنب لي… يدل على نية فاسده
فقد وحياتك مما بكيت… خشيت على عيني الواحده
ولولا مخافة أن لا أراك… لما كان في تركها فائده","Thy rigor towards me who have committed no fault denotes an evil intention. I swear by thy life I that I wept till I felt afraid for my single eye. And yet were it not that I should never see thee again, it would be no advantage for me to preserve my sight."
وكان بفرد عين، وله في ذلك أشياء مليحة فمن ذلك قوله:,"also had but one eye, and on this defect he composed some fine verses, such as these."
"يا ذا الذي ليس له شاهد… في الحب معروف ولا شاهده
شواهدي عيناي إني بها… بكيت حتى ذهبت واحدة
وأعجب الأشياء أن التي… قد بقيت في صحبتي زاهده","O you have no witnesses to prove that you were in hive! know that mine are my eyes, with which I wept till one of them was lost. And jet how strange it is, that the eye which I have still remaining, abstains."
وله في غلام جميل الصورة بفرد عين، وقد أبدع فيه:,He made also the following ingeniously turned verse on a handsome boy who had but one eye.
له عين أصابت كل عين… وعين قد أصابتها العيون,"He has one eye which strikes all eyes {with admiration),and another which was struck by (my) eyes."
أبو عمرو ابن الحاجب,ABU AMR IBN AL-HAJIB.
أبو عمرو عثمان بن عمر بن أبي بكر ابن يونس الدوني ثم المصري الفقيه المالكي المعروف بابن الحاجب، الملقب جمال الدين.,"Abu Amr Othman Ibn Omar Ibn Abi Bakr, surnamed Jamal al-din (beauty of religion),and generally known by the appellation of Ibn al-Hajib (the son of the chamberlain), was a jurisconsult of the sect of Malik."
كان والده حاجبا للأمير عز الدين موسك الصلاحي وكان كرديا.,His father was a Kurd and served the emir Izz al-din Musak al-Salahi in the capacity of a chamberlain.
واشتغل ولده أبو عمرو المذكور بالقاهرة في صغره بالقرآن الكريم، ثم بالفقه على مذهب الإمام مالك، رضي الله عنه، ثم بالعربية والقراءات، وبرع في علومه وأتقنها غاية الإتقان.,"His son Abu Amr was yet a boy when he studied the Quran at Cairo; he then applied himself successively to Malikite jurisprudence, Arabic grammar, and the reading of the Quran, sciences in all the branches of which he acquired a consummate knowledge and attained distinction."
ثم انتقل إلى دمشق ودرس بجامعها في زاوية المالكية.,"He then proceeded to Damascus, where he opened a class in that comer of the Great Mosque which is appropriated to the Malikites."
واكب الخلق على الاشتغال عليه، والتزم لهم الدروس وتبحر في الفنون، وكان الأغلب عليه علم العربية.,"Multitudes attended his lessons, and nothing could abate his zeal as a professor. He was deeply versed in a great number of sciences, but grammar became his favorite study."
وصنف مختصرا في مذهبه، ومقدمة وجيزة في النحو، وأخرى مثلها في التصريف وشرح المقدمتين.,"His (principal) works are an abridgment of the Malikite doctrines, a short introduction to grammar, entitled the Kafiya (sufficient), and a treatise of a similar kind on the grammatical inflexions, entitled al-Shafiya [satisfactory);to illustrate each of these works, he composed a commentary."
وصنف في أصول الفقه، وكل تصانيفه في نهاية الحسن والإفادة.,"He wrote also on the principles of jurisprudence, and’ all his productions are highly elegant and instructive."
وخالف النحاة في مواضع، وأورد عليهم إشكالات وإلزامات تبعد الإجابة عنها، وكان من أحسن خلق الله ذهنا.,"He contradicted the grammarians on some particular points and quoted, to confute them and bring their rules into doubt, examples (from ancient authors) extremely difficult to solve: he was (indeed)gifted with great penetration."
م عاد إلى القاهرة وأقام بها والناس ملازمون للاشتغال عليه.,"Having left Damascus, he returned to Cairo, where he settled, and had crowds of pupils who assiduously attended his lessons."
وجاءني مرارا بسبب أداء شهادات، وسألته عن مواضع في العربية مشكلة، فأجاب أبلغ إجابة بسكون كثير وتثبت تام.,"(When I was a kadi there) he came before me repeatedly to give evidence, and I then questioned him on obscure points of grammar, to which he made most satisfactory replies, with great sedateness of manner and complete self-possession"
ومن جملة ما سألته عن مسألة اعتراض الشرط على الشرط في قولهم” إن أكلت إن شربت فأنت طالق” لم تعين تقديم الشرب على الأكل بسبب وقوع الطلاق حتى لو أكلت ثم شربت لا تطلق.,"One of the questions which I proposed to him was relative to the incidental conditional phrase employed in another phrase of the same kind, as it occurs in this expression: in akalti in sharabti faanti taliku (wife! if you eat (if you drink), you are divorced by the fact! and I asked him how it could be shown that, in this phrase, the priority of the act of drinking to that of eating is implicitly declared; and that such is the case is proved by the fact that the divorce then takes place (by law),whereas had she eaten first and drunk afterwards, she would not have been divorced."
وسألته عن بيت أبي الطيب المتنبي وهو قوله:,I consulted him also on this verse of al-Mutanabbi’s.
لقد تصبرت حتى لات مصطبر… فالآن أقحم حتى لات مقتحم,"I endeavored to support my woes till I could endure them no longer [Iata muatabari), and I faced every danger till no more remained for me to face [Iata muktahami."
ما السبب الموجب لخفض مصطبر ومقتحم، ولات ليست من أدوات الجر فأطال الكلام فيهما وأحسن الجواب عنهما، ولولا التطويل لذكرت ما قاله.,"Respecting this verse, I asked him what was the reason that mustabar and muktaham were here in the genitive, although Iata is not one of those parts of speech which have the power of governing a noun in that case? On both these questions he spoke at some length and gave an excellent solution to each; and were his answers not so long, I would give them here."
ثم انتقل إلى الإسكندرية للإقامة بها، فلم تطل مدته هناك، وتوفي بها ضاحي نهار الخميس السادس والعشرين من شوال سنة ست وأربعين وستمائة، ودفن خارج باب البحر بتربة الشيخ الصالح ابن أبي شامة؛ وكان مولده في آخر سنة سبعين وخمسمائة بأسنا، رحمه الله تعالى.,"Ibn al-Hajib afterwards removed to Alexandria with the intention of taking up his residence there, but he had not been long in that city, when he died. This event took place after sunrise on Thursday, the twenty sixth of Shawwal, A. H. six hundred and forty six (February, A. D. one thousand two hundred and forty nine), and he was buried outside the gate which opens towards the sea (Bab al-Bahr). His birth took place towards the end of the year five hundred and seventy (A. D. one thousand one hundred and seventy five) at Asna."
وأسنا: بفتح الهمزة وسكون السين المهملة وفتح النون وبعدها ألف، وهي بليدة صغيرة من الأعمال القوصية بالصعيد الأعلى من مصر.,"a small village in the dependencies of al-Kusiya, which place is situated in Upper Said, a province of Egypt."
الملك العزيز ابن صلاح الدين,AL-MALIK AL-AZIZ THE SON OF SALAH AL-DIN
الملك العزيز عماد الدين أبو الفتح عثمان ابن السلطان صلاح الدين يوسف بن أيوب؛ كان نائبا عن أبيه في الديار المصرية لما كان أبوه بالشام.,"Abu al-Fath Othman, surnamed al-Malik al-Aziz Imad al-din (the mighty prince, column of the faith},acted as viceroy of Egypt during the absence of his father, the sultan Salah al-din Yusuf Ibn Ayyub, in Syria."
وتوفي أبوه بدمشق، فاستقل بملكتها باتفاق من الأمراء، كما هو مشهور فلا حاجة إلى شرحه.,"On the demise of his father at Damascus, he took possession of the supreme power with the unanimous consent of the great military officers of the empire. This is an event so well known that any relation of it is unnecessary."
وكان ملكا مباركا كثير الخير واسع الكرم محسنا إلى الناس معتقدا في أرباب الخير والصلاح.,"His conduct as a sovereign was marked by such piety, virtue, magnanimity, and beneficence, as entitled him to the reputation of sanctity."
وسمع بالإسكندرية الحديث من الحافظ السلفي والفقيه أبي الطاهر ابن عوف الزهري، وسمع بمصر من العلامة أبي محمد ابن بري النحوي وغيرهم.,"He learned Traditions at Alexandria from the hafiz al-Silafi and the jurisconsult Abu al-Tahir Ibn Auf al-Zuhri; at Cairo he received lessons from the learned grammarian Abu Muhammad Ibn Bari, and other eminent masters."
ويقال إن والده كان يؤثره على بقية أولاده.,It is said that his father preferred him to all his other children.
ولما ولد له الملك المنصور ناصر الدين محمد كان والده بالشام والقاضي الفاضل بالقاهرة فكتب إليه يهنئه.,Al-Malik al-Aziz was in Syria when his son al-Malik al-Mansur Nasir al-din Muhammad came into the world; and the letter of congratulation which al-Kadi al-Fadil wrote to him from Cairo.
المملوك يقبل الأرض بين يدي مولانا الملك الناصر، دام رشده وإرشاده، وزاد سعده وإسعاده، وكثرت أولياؤه وعبيده وأعداده، واشتد بأعضاده فيهم اعتضاده، وأنمى الله عدده حتى يقال هذا آدم الملوك وهذه أولاده.,"announcing the happy event, was worded in these terms: “The humble servant of our master al-Malik an-Nasir kisses the ground before “him, and prays God to preserve his well-directed and exemplary life! may “He increase his happiness for the happiness of others! may the number of his “friends, servants, and followers be multiplied so that his authority have “therein an arm of might! may God so augment the abundance of his offspring that it may be said: There it the Adam of kings, and these are hit sons!"
وينهي أن الله تعالى وله الحمد رزق الملك العزيز عز نصره ولدا مباركا عليا، ذكرا سريا، برا زكيا تقيا نقيا، من ذرية كريمة بعضها من بعض، وبيت شريف كادت ملوكه تكون ملائكة في السماء ومماليكه ملوكا في الأرض”.,"“His servant now informs him that the Almighty, to whom all dominion belongs, hath favored him, al-Malik al-Aziz, (may his arms be triumphant!) “with a signal blessing, a young prince, pure and holy, sprung from a generous stock the branches of which are engrafted one on the other, and produced by a noble family of which the princes are nearly equal to the angels “of heaven, and of which the slaves are sovereigns on this earth."
وكانت ولادة الملك العزيز بالقاهرة في ثامن جمادى الأولى سنة سبع وستين وخمسمائة، وكان قد توجه إلى الفيوم، فطرد فرسه وراء صيد فتقطر به فأصابته الحمى من ذلك وحمل إلى القاهرة، فتوفي بها في الساعة السابعة من ليلة الأربعاء الحادي والعشرين من المحرم سنة خمس وتسعين وخمسمائة، رحمه الله تعالى.,"”Al-Malik al-Aziz was born at Cairo on the eighth of the first Jumada, A. H. five hundred and sixty seven (January, A. D. one thousand one hundred and seventy two);. (His death was the result of an accident;) having gone to (the province of) al-Fayum, he rode out to hunt, and as he was galloping full speed after a beast of chase, his horse fell with him, and the injury which he sustained brought on a fever: he was borne in that state to Cairo, and he died there on the seventh hour of the night preceding Wednesday, the twenty first of Muharram, A. H. five hundred and ninety five (November, A. D. one thousand one hundred and ninety eight)."
ولما مات كتب القاضي الفاضل إلى عمه الملك العادل رسالة يعزيه، من جملتها:” فنقول في توديع النعمة بالملك العزيز: لا حول ولا قوة إلا بالله، قول الصابرين، ونقول في استقبالها بالملك العادل: الحمد لله رب العالمين، قول الشاكرين.,"This event was announced to his uncle al-Malik al-Adil in a letter of consolation addressed to him by al-Kadi al-Fadel, and a passage, of which we shall transcribe here: “And we now say, in bidding farewell to the blessing of al-Malik al-Aziz’s existence: There no power and no might but in God the words of those who endure with resignation; “and we say moreover, inasmuch as a blessing still subsists among us by “the existence of al-Malik al-Adil: Praise be to God, the lord of all creatures “the words of those who utter thanksgiving.”"
وقد كان من أمر هذه الحادثة ما قطع كل قلب، وجلب كل كرب، ومثل وقوع هذه الواقعة لكل أحد ولا سيما لأمثال المملوك، ومواعظ الموت بليغة، وأبلغها ما كان في شباب الملوك، فرحم الله ذلك الوجه ونضره، ثم السبيل إلى الجنة يسره.,"From this unfortunate event “has resulted that every heart is broken, and that the extreme of affliction is “drawn (down upon us);an occurrence such as this is for every individual (and “especially for those who resemble your humble servant,) one of death’s most “effective admonitions, and how much the more effective when exemplified “in the fate of a youthful king! May the mercy and blessing of God be shed “over his countenance; and may the Divine favor make easy for him the path “to paradise!"
وإذا محاسن أوجه بليت… فعفا الثرى عن وجهه الحسن.,"And if the beauty of other countenances is effaced [by death), may the earth abstain from obliterating the beauty of his."
والمملوك في حال تسطير هذه الخدمة جامع بين مرضي قلب وجسد، ووجع أطراف وغليل كبد، فقد فجع المملوك بهذا المولى والعهد بوالده غير بعيد، والأسى في كل يوم جديد، وما كان ليندمل ذلك القرح، حتى أعقبه هذا الجرح.,"“Thy humble servant, whilst he thus traces these lines in respectful duty, is “undergoing the combined sufferings of mind and body; having pains in the “limbs, and sadness parching the heart, he is the more afflicted by the loss of “such a master, as it was not long since that he saw the father of that master “among the living; each day his grief has been renewed, and the first wound “was scarcely healed when it was opened by a second!"
فالله تعالى لا يعدم المسلمين بسلطانهم الملك العادل السلوة، كما لم يعدمهم بنبيهم صلى الله عليه وسلم الأسوة.,May God not deprive “the Muslims of the consolation which they find in the existence of their “sultan al-Malik al-Adil! inasmuch as he hath not refused to them a befitting “model of patience in the conduct of their blessed Prophet.
ودفن بالقرافة الصغرى في قبة الإمام الشافعي، رضي الله عنه، وقبره معروف هناك.,"Al-Malik al-Aziz was buried in the lesser Karafa, in the sepulchral chapel erected over the grave of the imam al-Shafie. His tomb is a conspicuous object in that cemetery."
عدي الهكاري,THE SHAIKH ADI IBN MUSAFIR AL-HAKKARI.
الشيخ عدي بن مسافرالهكاري مسكنا، العبد الصالح المشهور الذي تنسب إليه الطائفة العدوية.,"The shaikh Adi Ibn Musafir al-Hakkari was an ascetic, celebrated for the holiness of his life, and the founder of a religious order called after him al-Adawia."
سار ذكره في الآفاق، وتبعه خلق كثير.,His reputation spread to distant countries and the number of his followers increased to an immense multitude.
وجاوز حين اعتقادهم فيه الحد، حتى جعلوه قبلتهم التي يصلون إليها، وذخيرتهم في الآخرة التي يعولون عليها.,"Their belief in his sanctity was so excessive that, in saying their prayers they took him for their kibla and imagined that, for the next life, they would have in him their most precious treasure and their best support."
وكان قد صحب جماعة كثيرة من أعيان المشايخ والصلحاء المشاهير ثم انقطع إلى جبل الهكارية من أعمال الموصل، وبنى له هناك زاوية، ومال إليه أهل تلك النواحي كلها ميلا لم يسمع لأرباب الزوايا مثله.,"Before this, he had followed as a disciple a great number of eminent shaikh and men remarkable for their holiness; he then retired from the world and fixed his residence in the mountain of the Hakkari tribe, near Mosul, where he built a cell (or monastery) and gained the favor of the people in that country to a degree unexampled in the history of the anchorites."
وكان مولده في قرية يقال لها بيت فار من أعمال بعلبك، والبيت الذي ولد فيه يزار إلى الآن.,"It is said that the place of his birth was a village called Bait Far, situated in the province of Baalbek, and that the house in which he was born is still visited (as a place of sanctity)."
وتوفي الشيخ سنة سبع، وقيل خمس وخمسين وخمسمائة، في بلده بالهكارية ودفن بزاويته، رحمه الله تعالى.,"He died A. H. five hundred and fifty seven (A.D. one thousand one hundred and sixty two), or, as some say, A. H. five hundred and fifty five, in the town where he resided, [in the Hakkari country,] and was interred in the monastery which he had erected."
وقبره عندهم من المزارات المعدودة، والمشاهد المقصودة.,"His tomb is much frequented, being considered by his followers as one of the most sacred spots to which a pilgrimage can be made."
وحفدته إلى الآن بموضعه يقيمون شعاره ويقتفون آثاره، والناس معهم على ما كانوا عليه زمن الشيخ من جميل الاعتقاد وتعظيم الحرمة.,"His descendants continue to wear the same distinctive attire as he did and to walk in his footsteps; the confidence placed in their merits is equal to that formerly shown to their ancestor, and like him they are treated with profound respect."
وذكره أبو البركات ابن المستوفي في” تاريخ إربل” وعده من جملة الواردين على إربل.,"Abu al-Barakat Ibn al-Mustawfi notices the shaikh Adi in his history of Arbela, and places him in the list of those persons who visited that city."
"وكان مظفر الدين صاحب إربل، رحمه الله تعالى، يقول: رأيت
الشيخ عدي بن مسافر وأنا صغير بالموصل، وهو شيخ ربعه أسمر اللون، وكان يحكي عنه صلاحا كثيرا، وعاش الشيخ عدي تسعين سنة، رحمه الله تعالى.","Muzaffar al-din, the sovereign of Arbela, said that, when a boy, he saw the shaikh Adi at Mosul: ‘according to him, he was a man of middle size and tawny complexion; he related also many circumstances indicative of his great sanctity The shaikh died at the age of ninety years."
عروة بن الزبير,ORWA IBN AL-ZUBAIR.
أبو عبد الله عروة بن الزبير بن العوام بن خويلد بن أسد بن عبد العزى بن قصي بن كلاب القرشي الأسدي، وبقية النسب معروف؛ هو أحد الفقهاء السبعة بالمدينة – وقد تقدم ذكر خمسة منهم كل واحد في بابه.,"Abu Abd Allah Orwa Ibn al-Zubair, surnamed al-Kurashi al-Asadi (a descendant of Asad and a member of the tribe of Quraish), was one of the seven great jurisconsults of Medina (we have already noticed five of them in this work under the proper heads)."
وأبوه الزبير بن العوام أحد الصحابة العشرة المشهود لهم بالجنة.,His father al-Zubair Ibn al-Awwam was one of the ten companions to whom Muhammad declared that they should enter paradise.
وهو ابن صفية عمة النبي، صلى الله عليه وسلم.,"And of Safiya, the paternal aunt of the Prophet."
وأم عروة المذكور أسماء بنت أبي بكر الصديق، رضي الله عنه، هي ذات النطاقين وإحدى عجائز الجنة.,"The mother of Orwa was Asmaa the daughter of Abu Bakr al-Siddiq; the same who was surnamed Zat an-Nitakain (the wearer of the two girdles), and designated as one of the old women of paradise."
وعروة شقيق أخيه عبد الله ابن الزبير، بخلاف أخيهما مصعب فإنه لم يكن من أمهما.,"Orwa was the uterine brother of Abd Allah Ibn al-Zubair; the third brother, Musab, being born of another woman."
وقد وردت عنه الرواية في حروف القرآن، وسمع خالته عائشة أم المؤمنين رضي الله عنها.,"He has handed down a particular manner of reading certain words (hurf) of the Quran, and he received Traditions from his maternal aunt, Aisha, the Mother of the faithful"
وروي عنه ابن شهاب الزهري وغيره.,Ibn Shihab al-Zuhri and others (U)have given Traditions on his authority.
وكان عالما صالحا، وأصابته الأكلة في رجلة وهو بالشام عند مجلس الوليد بن عبد الملك، فقطعت رجله في مجلس الوليد، والوليد مشغول عنه بمن يحدثه، فلم يتحرك.,"Orwa was a man of learning and holy life; when in Syria with al-Walid Ibn Abd al-Malik, a mortification settled in his foot and he was obliged to have it amputated. The operation was performed in the room where al-Walid was sitting, but as his attention was engaged by persons who were conversing with him, and as Orwa made not the slightest movement."
م يشعر الوليد أنها قطعت حتى كويت فوجد رائحة الكي.,he was not aware what was doing till he perceived the smell caused by the hot iron which had been applied to the wound.
ول هكذا قال ابن قتيبة في كتاب” المعارف”.,This fact is mentioned by Ibn Kutaiba in his Kitab al-Maarif.
ولم يترك ورده تلك الليلة.,"That same night, Orwa did not omit reciting his usual task of prayers."
ويقال: إنه مات ولده محمد في تلك السفرة فلما عاد إلى المدينة قال: {لقد لقينا من سفرنا هذا نصبا}.,"It is related that when he was making this visit (to Syria), his son Muhammad died, and that, on his return to Medina, he merely said: ‘‘We have had sufferings in “our journey."
وعاش بعد قطع رجله ثماني سنين.,”He survived the amputation of his foot eight years.
ولما قتل أخوه عبد الله قدم عروة على عبد الملك بن مروان فقال له يوما: أريد أن تعطيني سيف أخي عبد الله.,"On the death of his brother Abd Allah, he went to Abd al-Malik Ibn Marwan and said to him one day: “I wish you to give me the sword which belonged to my “brother Abd Allah."
فقال له: هو بين السيوف ولا أميزه من بينها.,"“It is (in the armory)” answered the caliph, “with “the other swords, and I should not know it amongst them."
فقال عروة: إذا حضرت السيوف ميزته أنا.,"Let them be “brought here,” replied Orwa, “and I will point it out."
فأمر عبد الملك بإحضارها، فلما حضرت أخذ منها سيفا مفلل الحد.,"By Abd al-Malik’s orders the swords were brought in, and Orwa selected from among them one very much hacked on the edge."
وقال عبد الملك: كنت تعرفه قبل الأن فقال: لا.,"“Did you know it before?” said the prince, “No,” replied the other."
فقال: كيف عرفته قال: بقول النابغة الذبياني:,How then have you recognized it?” ”By these words of the poet al-Nabigha.
ولا عيب فيهم غير أن سيوفهم… بهن فلولا من قراع الكتائب.,"“Their only fault lies in their swords, which are broken-edged with striking hostile “squadrons ”"
وعروة هذا هو الذي احتفر بئر عروة التي بالمدينة وهي منسوبة إليه وليس بالمدينة بئر أعزب من مائها.,It was this Orwa who dug the well at Medina which bears his name; none of the other wells in the city furnish better water than it does.
وكانت ولادته سنة اثنتين وعشرين، وقيل ست وعشرين للهجرة.,He was born A.H. twenty two (A.D. six hundred and forty two or six hundred and forty three); but some say A. H. twenty six.
وتوفي في قرية له بقرب المدينة. يقال لها فرع – بضم الفاء وسكون الراء – وهي من ناحية الربذة، بينها وبين المدينة أربع ليال، وهي ذات نخيل ومياه، سنة ثلاث وتسعين، وقيل أربع وتسعين، ودفن هناك، قاله ابن سعد، وهي سنة الفقهاء، رضي الله عنهم، وسيأتي ذكر ولده هشام إن شاء الله تعالى.,"He died A.H. ninety three (A.D. seven hundred and eleven or seven hundred and twelve), or A. H. ninety four, at Fura, a village belonging to him and situated near Medina. Fura was also the place of his interment, according to (Muhammad) Ibn Saad. The year ninety four was called the year of the jurisconsult. We shall speak of his son Hisham."
وذكر العتبي أن المسجد الحرام جمع بين عبد الملك بن مروان وعبد الله بن الزبير وأخويه مصعب وعروة المذكور أيام تألفهم بعهد معاوية بن أبي سفيان، فقال بعضهم: هلم فلنتمنه، فقال عبد الله بن الزبير: منيتي أن أملك الحرمين وأنال الخلافة.,"The following anecdote is related by (Abu Abd al-Rahman Muhammad) al-Otbi: Abd al-Malik Ibn Marwan, Abd Allah Ibn al-Zubair, and his two brothers Musab and Orwa were assembled together within the precincts of the Sacred Temple (at Mecca) at the time in which they acknowledged the authority of Muawiya Ibn Abi Sofian, when one of them exclaimed: “Come, let us each make a wish” On this Abd Allah Ibn al-Zubair said: “My wish is to possess the two Holy Cities and obtain the caliphate."
وقال مصعب: منيتي أن أملك العراقين وأجمع بين عقيلتي قريش سكينة بنت الحسين وعائشة بنت طلحة.,"Mine,” said Musab, “is to possess the two Iraqs and to have for “wives the two pearls of the tribe of Quraish, Sukaina the daughter of al-Husain and Aisha the daughter of Talha.”"
وقال عبد الملك بن مروان: منيتي أن أملك الأرض كلها وأخلف معاوية.,"”My wish,” said Abd al-Malik, “is to possess all the earth and succeed to Muawiya."
وقال عروة: لست في شيء مما أنتم فيه، منيتي الزهد في الدنيا والفوز بالجنة في الآخرة وأن أكون ممن يروى عنه هذا العلم.,"Orwa then said: “I care not for those things which you desire; my wish is self-mortification in this life, the possession of paradise in the next, and the honor “of being one of those whose authority will be cited as transmitters of the “science of the law."
قال: فصرف الدهر من صرف إلا أن بلغ كل واحد منهم إلى أمله. وكان عبد الملك لذلك يقول: من شره أن ينظر إلى رجل من أهل الجنة فلينظر إلى عروة بن الزبير.,"The vicissitudes of time effected at length the fulfilment of their wishes; and Abd al-Malik Ibn Marwan used to say: “If anyone has a “desire to see a man (who will be)one of the inhabitants of paradise, let him “look at Orwa Ibn al-Zubair.”"
ركن الدين الطاوسي.,RUKN AL-DIN AL-TAWUSI.
أبو الفضل العراقي بن محمد العراقي القزويني، الملقب ركن الدين، المعروف بالطاوسي؛ كان إماما فاضلا مناظرا محجاجا، قيما بعلم الخلاف ماهرا فيه.,"Abu al-Fadl al-Iraqi Ibn Muhammad Ibn al-Iraqi al-Kazwini, surnamed Rukn al-din (column of the faith), and generally known by the appellation of al-Tawisi, was an imam of great abilities and a controvertist of the highest talent."
اشتغل به على الشيخ رضي الدين النيسابوري الحنفي صاحب الطريقة في الخلاف وبرز فيه.,"He studied controversy under the Hanifite doctor Rady al-din al-Naisapuri, the author of the Tarikat fi al-Khilaf (system of controversy), and attained great skill in this science."
صنف ثلاث تعاليق في الخلاف: مختصرة وثانية وثالثة مبسوطة.,"He drew up on it three Talikas, one of them an abridgment, the other a Medium treatise, and the third a full exposition."
وواجتمع عليه الطلبة بمدينة همذان، وقصدوه من البلاد البعيدة والقريبة للاستفادة عليه، وعلقوا تعاليقه.,"Students flocked to Hamadan from countries far and near, that they might place themselves under the tuition of such a master, and it was by them that his Talikas were put down in writing."
وبنى له الحاجب جمال الدين بهمذان مدرسة تعرف بالحاجبية.,"A college called the al-Hijabiya was built for him at Hamadan by the Hajib, or chamberlain, Jamal al-din."
وطريقته الوسطى أحسن من طريقتيه الأخريين لأن فقهها كثير وفوائدها جمة، وأكثر اشتغال الناس في هذا الزمان بها.,"His medium treatise is better than the two others, because he displays in it more legal knowledge and furnishes more abundant information; at the present day, this work is more generally studied than any other on the same subject."
واشتهر صيته في البلاد وحملت طريقته إليها.,"The reputation of the author spread abroad, and his systems of controversy were introduced into distant countries."
وتوفي بهمذان في رابع عشر جمادى الآخرة سنة ستمائة، رحمه الله تعالى.,"He died at Hamadan on the fourteenth of the latter Jumada, A. H. six hundred (February, A. D. one thousand two hundred and seven)."
ولم أعلم نسبة الطاوسي إلى أي شيء ولا ذكرها السمعاني، والله أعلم.,"I do not know, neither does al- Samaani mention, the derivation of the word."
وسمعت جماعة من الفقهاء من أهل بلاده يقولون: إن في قزوين خلقا كثيرا ينتسبون هذه النسبة، ويزعمون أنهم من نسل طاووس بن كيسان التابعي المذكور قبل هذا، فلعله منهم، والله أعلم.,"but I have heard a number of jurisconsults, who were bis fellow-countrymen, say that this surname is borne by a great many persons in Kazwin, and that they all claim to be descended from Tawus Ibn Kaisan; al-Tawusi may perhaps be one of those."
شيذلة,SHAIZALA.
أبو المعالي عزيزي بن عبد الملك بن منصور الجيلي، المعروف بشيذلة، الفقيه الشافعي الواعظ؛ كان فقيها فاضلا واعظا ماهرا فصيح اللسان حلو العبارة كثير المحفوظات.,"Abu al-Maali Azizi Ibn Abd al-Malik Ibn Mansur al-Jili, generally known by the name of Shaizala, was an able doctor of the sect of al-Shafie and an eminent preacher; highly distinguished by the elegance of his language, the unction of his style, and his well-stored memory."
صنف في الفقه وأصول الدين والوعظ، وجمع كثيرا من أشعار العرب.,"He drew up some works on jurisprudence, the principles of the Muslim religion, and pulpit oratory; he collected also a great quantity of poetry composed by the Arabs of the desert."
وتولى القضاء بمدينة بغداد بباب الأزج، وكانت في أخلاقه حدة.,"The place of kadi in the suburb of al-Azaj at Baghdad was filled by him for some lime, and he was remarkable for the perspicacity of his judgment."
وسمع الحديث الكثير من جماعة كثيرة، وكان يتظاهر بمذهب الأشعري.,"He had learneda great quantity of Traditions from many masters, and he professed openly the doctrines of al-Ashaari."
ومن كلامه: إنما قيل لموسى، عليه السلام، لن تراني لأنه لما قيل له انظر إلى الجبل نظر إليه.,"One of his sayings was this: “It was said to Musa: “Thou shalt not see me, because he was told to look at the mountain and “did so."
فقيل له: يا طالب النظر إلينا لم تنظر إلى سوانا,"Then it was said to him: O thou who seeks to see us, why look at any “thing else?”"
"يا مدعي بمقاله… صدق المحبة والإخاء
لو كنت تصدق في المقا… ل لما نظرت إلى سوائي
فسلكت سبل محبتي… واخترت غيري في الصفاء
هيهات أن يحوي الفؤا… د محبتين على استواء","O you who pretend, in word, to be a sincere friend and brother; did you say the truth, you would not look at any other but me! You have walked the path of one who loved me, but you chose another object for the sincerity of your attachment; shame! how can a heart love equally two persons?"
وتوفي يوم الجمعة سابع عشر صفر سنة أربع وتسعين وأربعمائة ببغداد، ودفن بباب أبرز محاذيا للشيخ أبي إسحاق الشيرازي، رحمهما الله تعالى.,"Sliaizala died at Baghdad on Friday, the seventeenth of Safar, A. H. four hundred and ninety four (December, A. D. one thousand one hundred), and was interred outside the Abrez Gate, opposite the tomb of Abu Ishak al-Shirazi."
وشيذلة: بفتح الشين المعجمة وسكون الياء المثناة من تحتها وفتح الذال المعجمة والام وبعدها هاء ساكنة، وهو لقب عليه، ولا أعرف معناه من كثرة كشفي عنه.,"Shaizala was a surname which he received, but its signification is unknown to me."
عطاء بن أبي رباح,ATAA IBN ABI RABAH.
أبو محمد عطاء بن أبي رباح أسلم – وقيل سالم – بن صفوان مولى بني فهر أو جمح المكي، وقيل إنه مولى أبي ميسرة الفهري. من مولدي الجند.,"Abu Muhammad Ataa Ibn Abi Rabah Aslam (or Salim) Ibn Safwan was a mulatto, born at al-Janad, and a mawla to the Fihr family of Mecca, or to the family of Jumah: some, however, consider him as a mawla to Abu Maisara al-Fihri."
كان من أجلاء الفقهاء وتابعي مكة وزهادها، سمع جابر بن عبد الله الأنصاري وعبد الله بن عباس وعبد الله بن الزبير وخلقا كثيرا من الصحابة، رضوان الله عليهم.,"He held a high rank at Mecca as a jurisconsult, a tabi, and a devout ascetic, and he derived (his knowledge of the law and the Traditions) from the lips of Jabir Ibn Abd Allah al-Ansari, Abd Allah Ibn Abbas, Abd Allah Ibn al-Zubair, and many others of Muhammad’s companions."
وروى عنه عمرو بن دينار والزهري وقتادة وملك بن دينار والأعمش والأوزاعي وخلق كثير، رحمهم الله تعالى وإليه وإلى.,"His own authority as a traditionist was cited by Amr Ibn Dinar, al-Zuhri, Katada, Malik Ibn Dinar, al-Aamash, al-Awza’i, and a great number of others who had heard him teach."
وإلى مجاهد انتهت فتوى مكة في زمانهما.,"The office of mufti at Mecca devolved to him and to Mujahid, and was filled by them whilst they lived."
قال قتادة: أعلم الناس بالمناسك عطاء. وقال إبراهيم بن عمر ابن كيسان: أذكرهم في زمان بني أمية يأمرون في الحج صائحا يصيح: لا يفتي الناس إلا عطاء بن أبي رباح.,"Katada declared him to be the most learned of all men in the rites of the pilgrimage, and Ibrahim Ibn Omar Ibn Kaisan said: “I remember that, in the time of the Omaiyides, a crier was “ordered by them to proclaim to the pilgrims that no one should apply for “fatawas to any person but Ataa Ibn Abi Rabah."
"وإياه عنى الشاعر بقوله:
سل المفتي المكي هل في تزاور… وضمة مشتاق الفؤاد جناح","It is to him that the poet alludes in these lines: Ask the mufti of Mecca if it be a crime in him whose heart is inflamed with love, to visit the object of his passion and clasp her in his arms?"
فقال معاذ الله أن يذهب التقى… تلاصق أكباد بهن جراح فلما بلغه البيتان قال: والله ما قلت شيئا من هذا.,"The mufti replied: “God forbid that piety should refuse to bleeding hearts the means of closing their wounds.” When these two verses were repeated to him, he exclaimed (with great simplicity’: “By Allah! I never said any such thing."
ونقل أصحابنا عن مذهبه أنه كان يرى إباحة وطء الجواري بإذن أربابهن؛ وحكى أبو الفتوح العجلي – المقدم ذكره في حرف الهمزة – في كتاب” شرح مشكلات الوسيط والوجيز” في الباب الثالث من كتاب الرهن ما مثاله: وحكي عن عطاء أنه كان يبعث بجواريه إلى ضيفانه.,"It has been handed down by doctors of our sect (the Shafiite) that Ataa held it lawful to have commerce with female slaves when their masters authorized it; and Abu al-Futuh al-Ijli inserts the following observation on this subject in his elucidation of the obscure passages in the Wasit and the Wajiz, where he explains the third chapter of the section on deposits: “It is related that Ataa sent his female slaves to his guests."
والذي أعتقد أنا أن هذا بعيد، فإنه ولو رأى الحل لكن المروءة والغيرة تأبى ذلك فكيف يظن هذا بمثل ذلك السيد الإمام ولم أذكره إلا لغرابته.,"”But in my opinion this is highly improbable, for even were it considered lawful, jealousy and manly feelings would prevent it; and how could an illustrious imam like him be even suspected of such a thing: my only motive for speaking of it here is the singularity of the doctrine itself."
وكلن أسود أعور أفطس أشل أعرج، ثم عمي، مفلفل الشعر.,"Ataa was black in color, blind of an eye, flat nosed, having the use of only one arm, lame of a leg, and woolly-haired; when advanced in life he lost the use of his sight."
قال سليمان بن رفيع: دخلت المسجد الحرام والناس مجتمعون على رجل فاطلعت فإذا عطاء بن أبي رباح جالس كأنه غراب أسود.,"Suleiman Ibn Rafi’ said: “I went into the Sacred Mosque and saw all the people assembled around some “person, and on looking to see who it was, behold! there was Ataa sitting on the ground and looking like a black crow."
توفي سنة خمس عشرة ومائة، وقيل أربع عشرة ومائة، وعمره ثمان وثمانون سنة.,"He died A. H. one hundred and fifteen (A. D. seven hundred and thirty three or seven hundred and thirty four); some say one hundred and fourteen, at the age of eighty-eight years."
رضي الله عنه، وقال ابن أبي ليلى: حج عطاء سبعين حجة وعاش مائة سنة، والله أعلم.,"It is related, however, by Ibn Abi Laila that Ataa performed the pilgrimage seventy times and lived to the age of one hundred."
والجند: بفتح الجيم والنون وبعدها دال مهملة، وهي بلدة مشهورة باليمن خرج منها جماعة من العلماء، رحمهم الله تعالى.,"Al-Janad is the name of a well-known town in Yemen, which has produced many learned men."
المقنع الخراساني,AL-MUKANNA AL-KHORASANI.
اسمه عطاء، ولا أعرف اسم أبيه وقيل اسمه حكيم، والأول أشهر؛ وكان في مبدأ أمره قصارا من أهل مرو.,"Al-Mukanna al-Khorasani (the veiled impostor of Khorasan), whose real name was Ataa, but whose father’s name is unknown to me, began his life as a fuller at Marw."
وكان يعرف شيئا من السحر والنيرجات فادعى الربوبية من طريق المناسخة، وقال لأشياعه والذين اتبعوه: إن الله سبحانه وتعالى تحول إلى صورة آدم، ولذلك قال للملائكة: اسجدوا له فسجد إلا إبليس فاستحق بذلك السخط.,"Having acquired some knowledge of (natural) magic and incantations, he pretended to he animated by the divinity, which had passed to him by transmigration, and he said to his partisans and followers: “Almighty God “entered into the figure of Adam, and it was for that reason that he told the “angels to adore Adam, and they adored him except Iblis, who proudly refused, “and who thus justly merited the divine wrath."
ثم تحول من آدم إلى صورة نوح عليه السلام، ثم إلى صورة واحد فواحد من الأنبياء عليهم السلام والحكماء حتى حصل في صورة أبي مسلم الخراساني – المقدم ذكره – ثم زعم أنه انتقل إليه منه.,"From the figure of Adam, “God passed info that of Noah, and from Noah to each of the prophets successively, and of the sages, till he appeared in the figure of Abu Muslim al-Khorasani, from whom he passed into me."
فقبل قوم دعواه وعبدوه وقاتلوا دونه، مع ما عاينوا من عظيم ادعائه وقبح صورته.,"”His assertions having obtained belief with some people, they adored him and took up arms in his defense, notwithstanding the horrible extravagance of his pretensions and tike deformity of his person."
لأنه كان مشوه الخلق أعور ألكن قصيرا، وكان لا يسفر عن وجهه بل اتخذ وجها من ذهب فتقنع به، فلذلك قيل له” المقنع .”,"He was low in stature, ill made, blind of an eye, and a stutterer; he never let his face be seen, but always veiled it with a mask of gold, and it was from this circumstance that he received his name."
وإنما غلب على عقوله بالتمويهات التي أظهرها لهم بالسحر والنيرجات.,The influence which he exercised over the minds of his followers was acquired by the delusive miracles which he wrought in their sight by means of magic and incantations.
وكان في جملة ما أظهر لهم صورة قمر يطلع ويراه الناس من مسافة شهرين من موضعه، ثم يغيب، فعظم اعتقادهم به، وقد ذكر أبو العلاء المعري هذا القمر في قوله:,"One of the deceptions which he exhibited to them was the image of a moon, which rose so as to be visible to the distance of a two months journey, after which it set; and he thus inspired them with the firmest belief in his words. It is to this moon that Abu al-Alaa al-Maarri. alludes in the following line."
أفق إنما البدر المقنع رأسه… ضلال وغي مثل البدر المقنع.,"Awake {from the delusions)! that the moon whose head is shrouded in a veil is a false and delusive object, like the moon of the veiled impostor."
وهذا البيت من جملة قصيدة طويلة.,This verse forms part of a long qasida.
وإليه أشار أبو القاسم هبة الله بن سناء الملك الشاعر – الآتي ذكره – في جملة قصيدة طويلة بقوله:,"Abu al-Kasim Hibat Allah Ibn Sinaa al-Mulk, another poet whose life we shall give in this work, speaks of this moon also in a long poem of his, where he says."
إليك فما بدر المقنع طالعا… بأسحر من ألحاظ بدر المعمم.,Beware! the veiled [impostor’s] rising moon is not more pregnant with magic than the glances of that turbaned moon.
ولما اشتهر أمر المقنع وانتشر ذكره ثار عليه الناس، وقصدوه في قلعته التي كان اعتصم بها وحصروه.,"When the reputation of al-Mukanna’s conduct became public, the people rose up against him and laid siege to the castle which served him as a place of refuge."
فلما أيقن بالهلاك جمع نساءه وسقاهن سما فمتن منه ثم تناول شربة من ذلك السم فمات.,"Perceiving that death was inevitable, he assembled his women and gave them a poisoned drink; after which be swallowed a draught of the same liquor and expired."
ودخل المسلمون قلعته فقتلوا من فيها من أشياعه وأتباعه.,"On entering the castle, the Muslims put all his followers to the sword."
وذلك في سنة ثلاث وستين ومائة، لعنه الله تعالى، ونعوذ بالله من الخذلان.,This occurred A. H. one hundred and sixty three (A. D. seven hundred and seventy nine or seven hundred and eighty): may God’s curse be upon him! and may God protect us from deceptions!
قلت: ولم أر أحدا ذكر هذه القلعة وأين هي حتى أذكرها، ثم رأيت في كتاب الشهاب ياقوت الحموي – الآتي ذكره إن شاء الله تعالى – الذي وضعه في معرفة المواضع المشتركة، فقال في باب سنام بفتح السين: إنها أربعة مواضع والموضع الرابع منها سنام قلعة عمرها المقنع الخارجي بما وراء النهر، والله أعلم.,"I never found the name or the situation of this castle mentioned by any person, till I read in Shihab ad¬din (Yakut) al-Hamawi’s work, wherein he treats of the places which bear the same name, that there are four places called Sanam, and that one of them, situated in Transoxiana, had been inhabited by al-Mukanna al-Khariji (the heretic rebel). This appears to be the castle in question."
والظاهر أنها هذه القلعة، ثم وجدت في أخبار خراسان أنها هي، وأنها من رستاق كش، والله أعلم.,"I have since found, in the history of Khorasan, that it is the very one, and that it is situated in the canton of Kassli."
عكرمة,IKRIMA.
أبو عبد الله عكرمة بن عبد الله مولى عبد الله بن عباس، رضي الله عنهما؛ أصله من البربر من أهل المغرب.,"Vim Abd Allah Ikrima Ibn Abd Allah, a mawla of Abd Allah Ibn Abbas, drew his origin from the Berbers of Maghrib."
كان لحصين بن الحر العنبري، فوهبه لابن عباس رضي الله عنهما، حين ولي البصرة لعلي بن أبي طالب رضي الله عنه.,"He belonged first to al-Husain Ibn al-Hirr al-Anbari, by whom he was given to Ibn Abbas, who was then governor of Basra for Ali Ibn Ali Talib."
واجتهد ابن عباس في تعليمه القرآن والسنن وسماه بأسماء العرب.,"His new master took great pains in teaching him the Quran and the Sunna, and gave him (the) Arabic names (by which he was thenceforward known)"
حدث عن عبد الله بن عباس وعبد الله بن عمر وعبد الله بن عمرو بن العاص وأبي هريرة وأبي سعيد الخدري والحسن بن علي بن وعائشة، رضي الله عنهم.,"Ikrima transmitted Traditions on the authority of Ibn Abbas, Abd Allah Ibn Omar, Abd Allah Ibn Amr Ibn al-Aas, Abu Huraira, Abu Saied al-Khudari, al-Hasan Ibn Ali Ibn Abi Talib, and Aisha."
وهو أحد فقهاء مكة وتابعيها، وكان ينتقل من بلد إلى بلد.,"He was one of the principal tabis and jurisconsults of Mecca, (but) he was constantly removing from one town to another."
روي أن ابن عباس قال له: انطلق فأفت الناس.,It is related that Ibn Abbas himself had ordered him to go forth and give fatwa to the people.
وقيل لسعيد بن جبير: هل تعلم أحدا أعلم منك قال: عكرمة.,"Said Ibn Jubair having been asked if he knew of any person more learned than himself, answered: “Ikrima."
وقد تكلم الناس في لأنه كان يرى رأي الخوارج.,The Kharijite opinions held by Ikrima exposed him to the animadversion of the public.
وروى عن جماعة من الصحابة، رضي الله عنهم، وروى عنه الزهري وعمرو بن دينار والشعبي وأبو إسحاق السبيعي وغيرهم.,"He taught Traditions (as has been just said)on the authority of a number of Muhammad’s companions, and Traditions were given on his authority by al-Zuhri, Amr Ibn Dinar, al-Shaabi, Abu Ishak al-Sabiie, and others."
ومات مولاه ابن عباس وعكرمة على الرق ولم يعتقه، فباعه ولده علي بن عبد الله بن عباس من خالد بن يزيد بن معاوية بأربعة آلاف دينار، فأتى عكرمة مولاه عليا، فقال له: ما خير لك، بعت علم أبيك بأربعة آلاف دينار.,"His master Ibn Abbas died without giving him his liberty, and Ali, the son of Ibn Abbas, sold him to Khalid Ibn Yazid Ibn Muawiya for four thousand dinars, but Ikrima went to him and said: “There is no good in you; you have sold your father’s learning for four thousand “dinars."
فاستقاله وأقاله وأعتقه.,"”On this Ali obtained Khalid’s consent to annul the bargain, and granted Ikrima his liberty."
وقال عبد الله بن الحارث: دخلت على علي بن عبد الله بن عباس وعكرمة موثق على باب كنيف، فقلت: أتفعلون هذا بمولاكم قال: إن هذا يكذب على أبي.,"Abd Allah Ibn al-Harith relates as follows: “I went to visit Ali the son of Abd Allah Ibn Abbas, and I saw Ikrima tied up “at the door of a privy, on which I said: Is it thus that you treat your slave?’. “To which he replied: ‘Know that that fellow has told lies of my father."
وتوفي عكرمة في سنة سبع ومائة، وقيل سنة ست، وقيل سنة أربع. وقيل سنة خمس، وقيل سنة خمس عشرة، والله أعلم، وعمره ثمانون، وقيل أربع وثمانون سنة.,"Ikrima died A. H. one hundred and seven (A. D. seven hundred and twenty five or seven hundred and twenty six); others say one hundred and six, or one hundred and five, or one hundred and fifteen; he was then aged eighty or eighty-four years."
وروى محمد بن سعد عن الواقدي عن خالد بن القاسم البياضي قال: مات عكرمة وكثير عزة الشاعر في يوم واحد، سنة خمس ومائة، فرأيتهما جميعا صلي عليهما في موضع الجنائز بعد الظهر.,"Muhammad Ibn Saad relates the following circumstances on the authority of al-Wakidi, who states that he learned them from Khalid Ibn al-Kasim al-Bayadi: “Ikrima and the poet Kuthair, the lover of Azza, died in the year one hundred and five and on the same day; in the afternoon, funeral prayers were said over them at the usual place; I was present at the ceremony."
فقال الناس: مات أفقه الناس وأشعر الناس، رحمهما الله تعالى.,and the people said: Our most learned jurisconsult and our best poet are dead.
وكان موتهما بالمدينة، وقيل إن عكرمة مات بالقيروان، والأول أصح.,"They both died at Medina, but some state, erroneously however, that Ikrima’s death took place at al-Kairawan."
وكان عكرمة كثير التطواف والجولان في البلاد: دخل خراسان وأصبهان ومصر وغيرها من البلاد.,"Ikrima was much addicted to travelling in distant countries, and he visited, amongst other places, Khorasan, Ispahan, and Egypt."
وعكرمة: بكسر العين المهملة وسكون الكاف وكسر الراء وفتح الميم وبعدها هاء ساكنة، وهو في الأصل اسم الحمامة الأنثى، فسمي به الإنسان.,"The primitive signification of the word Ikrima is a hen-pigeon, but it was subsequently employed as a proper name for persons."
وعمارة بن حمزة مولى المنصور الموصوف بالتيه من أولاده، وقال الخطيب البغدادي: هو ابن ابنة عكرمة المذكور، والله أعلم.,"Omara Ibu Hamza, the man of al-Mansur, so noted for his vanity, was descended from Ikrima; according to the Khatib he was the son of Ikrima’s daughter."
زين العابدين,ZAIN AL-AABIDIN.
أبو الحسن علي بن الحسين بن علي بن أبي طالب، رضي الله عنهم أجمعين، المعروف بزين العابدين، ويقال له علي الأصغر.,"Abu al-Hasan Ali, the son of al-Husain, the son of Ali Ibn Abi Talib, is generally known by the appellation of Zain al-Aabidin (the ornament of the adorns), but was sometimes designated as Ali the Less."
وليس للحسين، رضي الله عنه، عقب إلا من ولد زين العابدين هذا.,"As none of the other children of al-Husain left issue, all his descendants are sprung from this son."
وهو أحد الأئمة الاثني عشر ومن سادات التابعين.,"Zain al-Aabidin is one of the twelve imams, and ranks among the principal Tabis."
قال الزهري: ما رأيت قرشيا أفضل منه.,It was observed by al-Zuhri that he never met a member of the tribe of Quraish possessing nobler qualities than he.
وأمه سلافة بنت يزدجرد آخر ملوك فارس، وهي عمة أم يزيد بن الوليد الأموي المعروف بالناقص.,"His mother Sulafa was daughter to Yazdegerd, the last of the kings of Persia, and she was aunt to the mother of Yazid Ibn al-Walid the Omaiyide, surnamed al-Nakis."
وكان قتيبة بن مسلم الباهلي أمير خراسان لما تتبع دولة الفرس وقتل فيروز بن يزدجرد المذكور بعث بابنتيه إلى الحجاج بن يوسف الثقفي – المقدم ذكره – وكان يومئذ أمير العراق وخراسان وقتيبة نائبه بخراسان.,"When Kutaiba Ibn Muslim al-Bahili, the lieutenant-governor of Khorasan, had overthrown the royal dynasty of Persia and slain Fairuz the son of Yazdegerd, he sent the two daughters of the latter to al-Hajjaj Ibn Yusuf al-Thakafi, who was then governor of Iraq and Khorasan."
فأمسك الحجاج إحدى البنتين لنفسه وأرسل الأخرى إلى الوليد بن عبد الملك، فأولدها يزيد الناقص، واسمها شاه فريذ، وسمي بالناقص لأنه نقص أعطية الجند.,"Al-Hajjaj kept one of them for himself and sent the other, whose name was Shah Farid, to al-Walid Ibn Abd al-Malik, and she bore him his son Yazid, who was afterwards surnamed al-Nakis (the diminisher), because he diminished the donations, or pay, granted to the troops."
وكان يقال لزين العابدين ابن الخيرتين، لقوله صلى الله عليه وسلم” لله تعالى من عباده خيرتان، فخيرته من العرب قريش ومن العجم فارس”.,"Zain al-Aabidin was also called Ibn al-Khiaratain (the ton of the two preferred ones’) because the Prophet had said: “Of all the human race, “Almighty God has preferred two (families); the tribe of Quraish amongst “the Arabs, and the Persians amongst the foreign nations."
وذكر أبو القاسم الزمخشري في كتاب” ربيع الأبرار” أن الصحابة، رضي الله عنهم، لما أتوا المدينة بسبي فارس في خلافة عمر بن الخطاب، رضي الله عنه، كان فيهم ثلاث بنات ليزدجرد.,"”Abu al-Kasim al-Zamakshari relates the following circumstance in his work entitled Rabi al-Abrar: “Amongst the number of the Persian captives brought to Medina by the Companions, in the caliphate of Omar Ibn al-Khattab, were “three daughters of Yazdegerd."
فباعوا السبايا، وأمر عمر ببيع بنات يزدجرد أيضا، فقال له علي بن أبي طالب، رضي الله عنه:,"When they had sold the oilier prisoners, “Omar ordered them to sell the daughters of Yazdegerd also, but Ali said."
إن بنات الملوك لا يعاملن معاملة غيرهن من بنات السوقة، فقال: كيف الطريق إلى العمل معهن.,“The daughters of kings are not to be treated as those of the common “people And what must be done with them?’ said Omar”
قال: يقومن مهما بلغ ثمنهن قام به من يختارهن فقومن.,"Ali replied: “Let a price be set upon them, to be paid by him who wishes to possess them. This proposal having received Omar’s consent."
وأخذهن علي، رضي الله عنه، فدفع واحدة لعبد الله بن عمر وأخرى لولده الحسين وأخرى لمحمد بن أبي بكر الصديق.,"Ali bought them all, “and gave one of them to Abd Allah Ibn Omar, another to his own son al-Husain, and the third to his ward Muhammad, the son of Abu Bakr al-Siddiq."
وكان ربيبه، رضي الله عنهم أجمعين، فأولد عبد الله أمته ولده سالما، وأولد الحسين زين العابدين، وأولد محمد ولده القاسم.,"Abd Allah’s concubine bore him a son named Salim, al-Husain’s bore “Zain al-Aabidin, and Muhammad’s bore al-Kasim."
فهؤلاء الثلاثة بنو خالة ، وأمهاتهم بنات يزدجرد.,"These three children “were cousins by the mothers’ side, and their mothers were daughters to Yazdegerd."
وحكى المبرد في كتاب” الكامل” ما مثاله: يروى عن رجل من قريش لم يسم لنا قال: كنت أجالس سعيد بن المسيب، فقال لي يوما: من أخوالك فقلت له: أمي فتاة.,"Al-Mubarrad gives the following anecdote in his Kamil: “man of the tribe of Quraish, whose name was not mentioned to me, made a “relation which I here give: I used to sit in company with Said Ibn al- “Musaiyab; and he asked me one day who were my maternal uncles? to which I replied that my mother was a slave-girl."
فكأني نقصت من عينه، فأمهلت حتى دخل سالم بن عبد الله بن عمر بن الخطاب، رضي الله عنهم.,"It seemed to “me that this answer diminished his regard for me, but I waited for some time, “and Salim, the son of Abd Allah, the son of Omar Ibn al-Khattab entered."
فلما خرج من عنده قلت: يا عم من هذا فقال: سبحان الله، أتجهل مثل هذا من قومك هذا سالم بن عبد الله بن عمر بن الخطاب.,"When “he withdrew, I said: ‘Pray, sir, who is that?’ ‘Good God!’ exclaimed he, “how is it possible that you do not know so eminent a person of your own “tribe? why, that is Salim, the son of Abd Allah, the son of Omar Ibn al-Khattab."
قلت: فمن أمه قال: فتاة.,"And who,’ said I, ‘was his mother?’ ‘A slave-girl,’ was his reply."
قال: ثم أتاه القاسم بن محمد بن أبي بكر الصديق، رضي الله عنه، فجلس عنده ثم نهض، قلت: يا عم، من هذا فقال: أتجهل من أهلك مثله ما أعجب هذا، هذا القاسم بن محمد بن أبي بكر الصديق.,"“Then came in Kasim, the son of Muhammad Ibn Abi Bakr, who sat down for “sometime and then retired ‘Pray, sir,’ said I, ‘who is that?’ ‘ How!’ “exclaimed he, ‘you do not know so eminent a person of your own family? “how very strange! why, that is al-Kasim the son of Muhammad Ibn Abi Bakr al-Siddiq."
قلت: فمن أمه قال: فتاة، قال: فأمهلت شيئا حتى جاءه علي بن الحسين بن علي بن أبي طالب، رضي الله عنه فسلم عليه.,"And who,’ said I, ‘was his mother?’ ‘A slave girl’ “I waited yet longer, and Ali, the son of al-Husain, the son of Ali Ibn Talib entered."
ثم نهض، فقلت: يا عم، من هذا قال: هذا الذي لا يسع مسلما أن يجهله، هذا علي بن الحسين بن علي بن أبي طالب، رضي الله عنه، فقلت: من أمه قال: فتاة.,"When he went away, I said to Ibn al-Musaiyab: ‘ Pray, sir, who is “that?’ ‘ That is a person,’ replied he, ‘ whom it is impossible for a Muslim “not to know; that is Ali, the son of al-Husain, the son of Ali Ibn Abi Talib!’ ‘ Who was his mother?’ said I. ‘ A slave-girl!’ he replied."
فقلت: يا عم، رأيتني نقصت في عينك لما علمت أن أمي فتاة، أفما لي في هؤلاء أسوة قال: فجللت في عينه جدا.,"On this I “addressed him in these terms: I remarked, sir, that your regard for me was “lessened when you learned that my mother was a slave-girl; but do not these “persons resemble me in the same respect?’ From that moment I acquired “increased favor in the sight of al-Musaiyab."
وكان أهل المدينة يكرهون اتخاذ أمهات الأولاد حتى نشأ فيهم علي بن الحسن والقاسم بن محمد وسالم بن عبد الله، ففاقوا أهل المدينة فقها وورعا، فرغب الناس في السراري.,"The people of Medina had a dislike to taking concubines, but their feelings on this point were completely changed when Ali, the son of al-Husain, al-Kasim the son of Muhammad, and Salim the son of Abd Allah grew up and surpassed every person in the city by their piety and their knowledge of the law"
وكان زين العابدين كثير البر بأمه، حتى قيل له:,"Zain al-Aabidin was most attentive to his mother, and it was said to him."
إنك أبر الناس بأمك، ولسنا نراك تأكل معها في صحفة، فقال: أخاف أن تسبق يدي إلى ما سبقت إليه عينها فأكون قد عققتها،,"“You are certainly a most dutiful son, but why do we not see you eat out of “the same dish with her?” To which he replied: “Because I should be “afraid that in stretching forth my hand to take a morsel, that morsel might “he one on which she had already cast her eyes; and I should have thus committed an undutiful act."
وهذا ضد قصة أبي المخش مع ابنه. فإنه قال: كانت لي ابنة تجلس معي على المائدة فتبرز كفا كأنها طلعة في ذراع كأنه جمارة فما تقع عينها على لقمة نفيسة إلا خصتني بها.,"”The story of Abu al-Mikhassh with his son is quite the contrary of the foregoing, for he said: “I had a daughter who sat at “table with me, and put forth a hand like a bunch of dates, joined to an arm “long and white) like the crown-bud of the palm-tree, and she never cast her “eyes on a good morsel without offering it to me."
فزوجتها، فصار يجلس معي على المائدة ابن لي فيبرز كفا كأنها كرنافة في ذراع كأنه كربة، فوالله ما تسبق عيني إلى لقمة طيبة إلا سبقت يده إليها.,"I found a husband for her, “and I had after that a son who sat with me at table, and put forth a hand “(broad and black) like the scale of a palm-tree, joined to an arm like the “cross post of a tent-frame; and, by Allah! he never cast his eyes on a nice “bit, but his hand had already seized it."
وحكى ابن قتيبة في كتاب” المعارف” أن أم زين العابدين سندية يقال لها سلافة ويقال غزالة والله أعلم بالصواب، وأنه زوجها بعد أبيه بن بزبيد مولى أبيه، وأعتق جارية له وتزوجها.,"Ibn Kutaiba says in his Kitab al-Maarif that on the death of Zain al-Aabidin’s father, his mother married Zubaid, his father’s mawla, and he himself enfranchised one of his slave-girls and married her."
فكتب إليه عبد الملك بن مروان يعيره ذلك، فكتب إليه زين العابدين:” لقد كان لكم في رسول الله أسوة حسنة، وقد أعتق رسول الله، صلى الله عليه وسلم، صفية بنت حيي بن أخطب وتزوجها وأعتق زيد بن حارثة وزوجه بنت عمته زينب بنت جحش”.,"This conduct drew upon him a letter of reproaches from Abd al-Malik Ibn Marwan, but he replied to it in these words: “Ye have in the apostle of God an excellent example, and he manumitted and married Saliva “the daughter of Huaiy Ibn Akhtab; he manumitted also Zaid Ibn Haritha “and gave him in marriage Zainab Bint Jahsh, the daughter of his paternal “aunt."
وفضائل زين العابدين ومناقبه أكثر من أن تحصر.,The merits and excellencies of Zain al-Aabidin are beyond enumeration.
وكانت ولادته يوم الجمعة في بعض شهور سنة ثمان وثلاثين للهجرة، وتوفي سنة أربع وتسعين وقيل تسع وتسعين وقيل اثنتين وتسعين للهجرة بالمدينة، ودفن في البقيع في قبر عمه الحسن بن علي، رضي الله تعالى عنه، في القبة التي فيها قبر العباس، رضي الله عنه.,"He was born on a Friday, in one of the months of A. H. thirty eight (A. D. six hundred and fifty eight or six hundred and fifty nine); he died at Medina, A. H. ninety four (A. D. seven hundred and twelve or seven hundred and thirteen), some say ninety six [or ninety two], and was interred in the cemetery of al-Baki, in the tomb of his uncle al-Hasan Ibn Ali. The mausoleum in which they are deposited contains also the tomb of al-Abbas."
علي الرضا,ALI AL-RIDA.
أبو الحسن علي الرضا بن موسى الكاظم بن جعفر الصادق بن محمد الباقر بن علي زين العابدين المذكور قبله؛ وهو أحد الأئمة الاثني عشر على اعتقاد الإمامية.,"Abu al-Hasan Ali al-Rida, the son of Musa al-Kazim, the son of Jaafar al-Sadik, the son of Muhammad al-Bakir, the son of Ali Zain al-Aabidin, him whose life has been just given, is considered by (that sect of the Shiites called) the Imamites as one of the twelve imams."
وكان المأمون قد زوجه ابنته أم حبيب في سنة اثنتين ومائتين وجعله ولي عهده، وضرب اسمه على الدينار والدرهم.,"Al-Mamun married him to his daughter Omni Habib, and having nominated him successor to the caliphate, he caused his name to be inscribed (as such) on the gold and silver coinage."
وكان السبب في ذلك أنه استحضر أولاد العباس الرجال منهم والنساء، وهو بمدينة مرو من بلاد خراسان، وكان عددهم ثلاثة وثلاثين ألفا ما بين الكبار والصغار.,"In executing this resolution, al-Mamun proceeded in the following manner: When in the city of Marw, he had a census taken of all the male and female descendants of al-Abbas, and found that their number was thirty-three thousand, old and young."
واستدعى عليا المذكور فأنزله أحسن منزلة، وجمع خواص الأولياء وأخبرهم أنه نظر في أولاد العباس وأولاد علي بن أبي طالب، رضي الله عنهما، فلم يجد في وقته أحدا أفضل ولا أحق بالأمر من علي الرضا.,"He then sent for Ali (al-Rida) and having granted him a most honorable reception, he convoked the principal officers of the empire and informed them that, after examining throughout the descendants of al-Abbas and those of Ali Ibn Abi Talib, he did not find amongst them a more excellent person than Ali (al-Rida, nor one better entitled to the empire."
فبايعه، وأمر بإزالة السواد من اللباس والأعلام.,"He then declared him his successor, and ordered the black standards and livery (of the Abbasides) to be suppressed."
ونمي الخبر إلى من بالعراق من أولاد العباس، فعلموا أن في ذلك خروج الأمر عنهم، فخلعوا المأمون وبايعوا إبراهيم بن المهدي – المقدم ذكره – وهو عم المأمون.,"When intelligence of these proceedings reached those descendants of al-Abbas who were in Iraq, they felt that resolute measures were necessary to prevent the supreme authority from passing out of the hands of their family, and they in consequence pronounced the deposition of al-Mamun and took the oath of fealty to his uncle, Ibrahim Ibn al-Mahdi, whom they declared caliph."
وذلك يوم الخميس لخمس خلون من المحرم سنة اثنتين، وقيل سنة ثلاث ومائتين، والشرح في ذلك يطول والقصة مشهورة، وقد اختصرته في ترجمة إبراهيم بن المهدي.,"This event took place on Thursday, the fifth of Muharram, A. H. two hundred and two (the twenty fifth of July, A.D. eight hundred and seventeen; some say, however, that it occurred in A. H. two hundred and three. It would be too long to relate the particulars of this event, the results of which are well known; we have besides given a summary sketch of them in the life of Ibrahim Ibn al-Mahdi."
وكانت ولادة علي الرضا يوم الجمعة في بعض شهور سنة ثلاث وخمسين ومائة بالمدينة، وقيل بل ولد سابع شوال، وقيل ثامنه، وقيل سادسه، سنة إحدى وخمسين ومائة.,"Ali al-Rida was born at Medina, on a Friday, in the year one hundred and fifty three (A. D. seven hundred and seventy), but this is contradicted by other statements, which place his birth in A. H. one hundred and fifty one, on the seventh or eighth of Shawwal, or on the sixth of that month."
وتوفي في آخر يوم من صفر سنة اثنتين ومائتين، بل توفي خامس ذي الحجة، وقيل ثالث عشر ذي القعدة سنة ثلاث ومائتين، بمدينة طوس.,"He died in the city of Tus on the last day of Safar, A. H. two hundred and two (September, A. D. eight hundred and seventeen), or, according to others, on the fifth of Zi Al-Hijja, or the thirteenth of Zu al-Kaada, A. H. two hundred and three (May, A. D. eight hundred and nineteen)."
وصلى عليه المأمون ودفنه ملاصق قبر أبيه الرشيد.,Al- Mamun said the funeral service over him and had him buried near the tomb of his own father al-Rashid.
وكان سبب موته أنه أكل عنبا فأكثر منه، وقيل بل كان مسموما فاعتل منه ومات، رحمه الله تعالى.,His death was caused by eating too many grapes; but some attribute it to a slow poison.
وفيه يقول أبو نواس:,It is of him that Abu Nuwas speaks in the following lines.
وكان سبب قوله هذه الأبيات أن بعض أصحابه قال له: ما رأيت أوقح منك، ما تركت خمرا ولا طردا ولا معنى إلا قلت فيه شيئا، وهذا علي بن موسى الرضا في عصرك لم تقل فيه شيئا.,"He composed these verses because one of his companions had said to him: “I never saw a more shameless fellow’ than you; there is not a sort of wine nor “beast of chase but you have made some verses on it; and here is Ali Ibn Musa “al-Rida, living in your own time, and yet you have never noticed him."
فقال: والله ما تركت ذلك إلا إعظاما له، وليس قدر مثلي أن يقول في مثله، ثم أنشده بعد ساعة هذه الأبيات.,"”To this Abu Nuwas replied: “By Allah! my silence has no other motive than “the respect I bear for him; it befits not a person of my rank to compose verses on “a man like him ”Sometime after this, he recited the piece here given."
وفيه يقول أيضا [وله ذكر في” شذور العقول” في سنة إحدى أو اثنتين ومائتين]:,"The following lines were pronounced by him also in praise of al-Rida, (and mention is made of the circumstance in the Shuzur al-Okoul under the year ‘two hundred and one or two hundred and two."
"من لم يكن علويا حين تنسبه… فما له في قديم الدهر مفتخر
الله لما برا خلقا فأتقنه… صفاكم واصطفاكم أيها البشر
وأنتم الملأ الأعلى وعندكم… علم الكتاب وما جاءت به السور","He whose descent you cannot trace up to Ali, has no title to boast of ancient ancestry, When God created and established the world, he made you pure, O mortals, and chose you for his own; but you (tons of All!) are the noblest of mankind; it is you who possess the knowledge of book and of the meaning conveyed by its surats."
وقال المأمون يوما لعلي بن موسى الرضا المذكور: ما يقول بنو أبيك في جدنا العباس بن عبد المطلب فقال: ما يقولون في رجل فرض الله طاعة بنيه على خلقه وفرض طاعته على بنيه، فأمر له بألف ألف درهم.,"Al-Mamun said one day to Ali Ibn Musa: “What do your brethren say of “our grandfather al-Abbas Ibn Abd al-Muttalib?” “That,” replied Ali, “which they ought to say of a man (to highly favored) that, when God imposed “on his creatures obedience to the Prophet, He prescribed to the Prophet the “duly of obedience towards him” On receiving this answer, al-Mamun ordered him a present of one million of dirhams."
وكان قد خرج أخوه زيد بن موسى بالبصرة على المأمون، وفتك بأهلها، فأرسل إليه المأمون أخاه عليا المذكور يرده عن ذلك.,"His brother Zaid Ibn Musa having revolted at Basra against al-Mamun and given the inhabitants a prey to violence and rapine, this caliph sent Ali Ibn Musa to turn him from his evil courses."
فجاءه وقال له: ويلك يا زيد، فعلت بالمسلمين بالبصرة ما فعلت، وتزعم أنك ابن فاطمة بنت رسول الله، صلى الله عليه وسلم!,"On meeting him Ali said: “Woe be to thee, O Zaid! thou hast “treated the Muslims of Basra most cruelly, and yet thou call thyself a son of Fatima, the daughter of the Prophet."
والله لأشد الناس عليك رسول الله، صلى الله عليه وسلم، يا زيد ينبغي لمن أخذ برسول الله، صلى اله عليه وسلم، أن يعطي به.,"By Allah! the Prophet himself is “thy greatest foe Know that he who pretends to derive honorable qualities “from God’s Prophet, should manifest the same to others."
فبلغ كلامه المأمون، فبكى وقال: هكذا ينبغي أن يكون أهل بيت رسول الله، صلى اله عليه وسلم.,"”When this discourse was related to al-Mamun, he burst into tears and exclaimed: “It is “thus that all the members of the Prophet’s family should be!"
قلت: وآخر هذا الكلام مأخوذ من كلام علي زين العابدين – المقدم ذكره –,”The last words of Ali Ibn Musa’s reprimand convey an idea which he had borrowed from a saying of Zain al-Aabidin’s (him whose life has been just given).
فقد قيل: إنه كان إذا سافر كتم نفسه، فقيل له في ذلك فقال: أنا أكره أن آخذ برسول الله، صلى اله عليه وسلم، ما لا أعطي به.,"That imam always travelled incognito, and when asked his motive, he replied: “I detest “assuming the qualities to which my descent from the Prophet entitles me, “when I cannot manifest them to others.”"
أبو الحسن العسكري,ABU L-HASAN AL-ASKARI.
أبو الحسن علي الهادي بن محمد الجواد بن علي الرضا – المقدم ذكره – وهو حفيد الذي قبله، فلا حاجة إلى رفع نسبه، ويعرف بالعسكري؛ وهو أحد الأئمة الاثني عشر عند الإمامية، كان قد سعي به إلي المتوكل.,"Abu al-Hasan Ali al-Askari, surnamed al-Hadi (the director), and held by the imamite Shiites as one of the twelve imams, was the son of Muhammad al-Jawad and the grandson of Ali al-Rida; having just given the life of the latter, it is unnecessary for us to trace up the genealogy farther (and it will be found there)."
وقيل إن في منزله سلاحا وكتابا وغيرها من شيعته، وأوهموه أنه يطلب الأمر لنفسه، فوجه إليه بعدة من الأتراك ليلا فهجموا عليه في منزله على غفلة.,"Secret information having been given to al-Mutawakkil that this imam had a quantity of arms, books, and other objects for the use of his followers concealed in his house, and being induced by malicious reports to believe that he aspired to the empire, he sent one night some soldiers of the Turkish guard to break in on him when he least expected such a visit."
فوجدوه وحده في بيت مغلق وعليه مدرعة من شعر، وعلى رأسه ملحفة من صوف وهو مستقبل القبلة يترنم بآيات من القرآن في الوعد والوعيد، ليس بينه وبين الأرض بساط ألا الرمل والحصى.,"They found him quite alone and locked up in his room, clothed in a hair-shirt, his head covered with a woolen cloak, and turned with his face in the direction of Mecca; chanting, in this attitude, sonic verses of the Quran expressive of God’s promises and threats, and having no other carpet between him and the earth than sand and gravel."
فأخد على الصورة التي وجد عليها وحمل إلى المتوكل في جوف الليل، فمثل بين يديه والمتوكل يستعمل الشراب وفي يده كأس.,"He was carried off in that attire and brought, in the depth of the night, before al-Mutawakkil, who was then engaged in drinking wine."
فلما رآه أعظمه وأجلسه إلى جنبه، ولم يكن في منزله شيء مما قيل عنه ولا حالة يتعلق عليه بها، فناوله المتوكل الكأس الذي كان بيده.,"On seeing him, the caliph received him with respect, and being informed that nothing had been found in his house to justify the suspicions cast upon him, he seated him by his side and offered him the goblet which he held in his hand."
قال: يا أمير المؤمنين، ما خامر لحمي ودمي قط فأعفني منه.,"“Commander of the faithful!” said Abu al-Hasan, “a liquor such as that was “never yet combined with my flesh and blood; dispense me therefore from “taking it."
فأعفاه ، وقال: أنشدني شعرا أستحسنه، فقال: إني لقليل الرواية للشعر، قال: لابد أن تنشدني فأنشده:,"The caliph acceded to his request and then asked him to repeat some verses which might amuse him. Abu al-Hasan replied that he knew by heart very little poetry; but al-Mutawakkil having insisted, He recited these lines."
قال: فأشفق من حضر على علي وظن أن بادرة تبدر إليه، فبكى المتوكل بكاء كثيرا حتى بلت دموعه لحيته وبكى من حضره.,"Every person present was filled with apprehension for Abu al-Hasan Ali’s safely; they feared that al-Mutawakkil, in the first burst of indignation, would have vented his wrath upon him; but they perceived the caliph weeping bitterly, the tears trickling down his beard, and all the assembly wept with him."
ثم أمر برفع الشراب ثم قال: يا أبا الحسن، أعليك دين قال: نعم أربعة آلاف دينار، فأمر بدفعها إليه ورده إلى منزله مكرما.,"Al-Mutawakkil then ordered the wine to be removed, after which he said: “Tell me! “Aba al-Hasan! are you in debt?” “Yes,” replied the other, “I owe four “thousand dinars. ”The caliph ordered that sum to be given him, and sent him home with marks of the highest respect."
وكانت ولادته يوم الأحد ثالث عشر رجب، وقيل يوم عرفة سنة أربع عشرة وقيل ثلاث عشرة ومائتين.,"Abu al-Hasan was born at Medina, A. H. two hundred and fourteen, on Sunday, the thirteenth of Rajab (Sept. A. D. eight hundred and twenty nine); others say on the day of Arafa the ninth of Zi Al-Hijja; some persons again place his birth in the year two hundred and thirteen."
ولما كثرت السعاية في حقه عند المتوكل أحضره من المدينة وكان مولده بها، وأقره بسر من رأى وهي تدعى بالعسكر.,"Al-Mutawakkil was at length induced, by the numerous unfavorable accounts which he received of Abu al-Hasan’s conduct, to have him taken from Medina and sent to Sarr-man-raa. This town was also called al-Askar (the army)."
لأن المعتصم لما بناها انتقل إليها بعسكره، فقيل لها العسكر، ولهذا قيل لأبي الحسن المذكور العسكري لأنه منسوب إليها.,"because al-Mutasim, the prince who built it, removed his army (from Baghdad) to that station, It was on account of his residence there that Abu al-Hasan was surnamed al-Askar."
فأقام بها عشرين سنة وتسعة أشهر. وتوفي بها يوم الاثنين لخمس بقين من جمادى الآخرة. وقيل لأربع بقين منها وقيل في رابعها، وقيل في ثالث رجب سنة أربع وخمسين ومائتين، ودفن في داره، رحمه الله تعالى.,"He passed twenty years and nine months at that place, and he died there on Monday, the twenty fourth of the latter Jumada, A. H. two hundred and fifty four (June, A. D. eight hundred and sixty eight). Others place his death on the twenty fifth or on the fourth of that month; some again say that he died on the third of Rajab of the year just mentioned. He was interred in the house where he dwelt."
علي بن عبد الله بن العباس,ALI IBN ABD ALLAH IBN AL-ABBAS.
أبو محمد علي بن عبد الله بن العباس به عبد المطلب بن هاشم الهاشمي، وهو جد السفاح والمنصور الخليفتين؛ كان سيدا شريفا بليغا، وهو أصغر ولد أبيه. وكان أجمل قرشي على وجه الأرض وأوسمه,"Abu Muhammad Ali Ibn Abd Allah Ibn al-Abbas Ibn Abd al-Muttalib Ibn Hashim al-Hashimi, grandfather to the caliph al-Saffah and al-Mansur, was the youngest son of his father. Distinguished for the eminence of his rank, the nobleness of his descent, and his talent as an elegant speaker, he was equally conspicuous for his beauty, wherein he surpassed every other member of the tribe of Quraish."
وكان له خمسمائة أصل زيتون يصلي في كل يوم إلى كل أصل ركعتين، وكان يدعى” ذا الثفنات”.,"“He possessed five hundred olive-trees, and he said every “day a prayer of two rakaas at the foot of each: he was called Zu Al-Thafinat."
هكذا قاله المبرد في” الكامل، وقال أبو الفرج ابن الجوزي الحافظ: ذو الثفنات هو علي بن الحسين، يعني زين العابدين، وإنما قيل له ذلك لأنه كان يصلي في كل يوم ألف ركعة فصار في ركبتيه مثل ثفن البعير، ذكر ذلك في كتاب” الألقاب”.”,"So says al-Mubarrad in his Kamil, but the hafiz Abu al-Faraj Ibn al-Jawzi states, in his Kitab al-Alkab, that the person who bore this surname was Ali Ibn al-Husain Zain al-Aabidin) and that he was so denominated because he prayed one thousand rakaas every day, so that callosities thafina were formed on his knees like those on the limbs of camels."
وروي أن علي بن أبي طالب رضي الله عنه، افتقد عبد الله بن العباس، رضي الله عنه في وقت صلاة الظهر، فقال لأصحابه: ما بال أبي العباس لم يحضر الظهر فقالوا: ولد له مولود، فلما صلى علي، رضي الله عنه قال أمضوا بنا إليه.,"It is related that Ali Ibn Abi Talib missed Ibn Abbas one day at the prayer of noon and asked the persons present what could lie his motive for staying away; they replied that a son was born to him, and when the prayer was over, Ali said: “Let us go and see him"
فأتاه فهناه فقال: شكرت الواهب، وبورك لك في الموهوب ما سميته.,"”On entering, he congratulated Ibn Abbas and then said: “I thank the Giver and “may thou find a blessing in the gift! what name has he received from you?”"
فقال: أو يجوز لي أن أسميه حتى تسميه فأمر به فأخرج إليه فأخذه فحنكه ودعا له ثم رده إليه وقال: خذ إليك أبا الأملاك، وقد سميته عليا وكنيته أبا الحسن.,"“Would it be right for me,” replied Ibn Abbas, “to give him a name and not “wait till thou should do it?” Ali then told them to bring the child, and having taken it in his arm, he chewed a date and rubbed the roof of its mouth with it); he then handed it to the father, saying; “Here! take it, Abu al-Amlak); I give it Ali for a name and Abu al-Hasan for a surname."
فلما قام معاوية خليفة قال لابن عباس: ليس لكم اسمه وكنيته وقد كنيته أبا محمد، فجرت عليه هكذا قاله المبرد في” الكامل”.,"When Muawiya got possession of the caliphate, he said to Ibn Abbas: “None of your “family should bear the same name and surname as that man; I shall call the “child Abu Muhammad” This appellation then became as his surname."
وقال الحافظ أبو نعيم في كتاب” حلية الأولياء”: إنه لما قدم على عبد الملك بن مروان قال له: غير اسمك وكنيتك، فلا صبر لي على اسمك وكنيتك.,"It is al-Mubarrad who relates this anecdote in his Kamil, but the hafiz Abu Noaim says in his Hilyat al-Awliaa: “When Ali Ibn Abd Allah went to sec “Abd al-Malik Ibn Marwan, that caliph said to him: ‘Change thy name and thy surname, for I cannot bear to hear them pronounced"
قال: أما الاسم فلا، وأما الكنية فأكتني بأبي محمد، فغير كنيته؛ انتهى كلام أبي نعيم.,"The other replied: ‘As for the name, no; but as for the surname, give me that of Abu “Muhammad ’ It was thus that his surname was changed."
قلت أنا: وإنما قال له عبد الملك هذه المقالة لبغضه في علي بن أبي طالب رضي الله عنه، فكره أن يسمع اسمه وكنيته.,"I must observe that Abd al-Malik’s motive in speaking so was the hatred which he bore to Ali Ibn Abi Talib, and this was so excessive that he could not endure to hear his name and surname pronounced."
وقال الواقدي: ولد أبو محمد المذكور في الليلة التي ولد فيها علي بن أبي طالب رضي الله عنه والله أعلم بالصواب.,Al-Wakidi says that Ahu Muhammad was born on the night in which Ali was murdered ‘a statement in contradiction to that made by al-Mubarrad) and God alone knows the truth.
وقال المبرد أيضا: وضرب علي بالسياط مرتين كلتاهما ضربه الوليد بن عبد الملك:,"AI-Mubarrad says also: “Ali (Ibn Abd Allah) was flogged twice, and, each time, by the older “of al-Walid Ibn Abd al-Malik."
إحداهما في تزوجه لبابة ابنة عبد الله بن جعفر بن أبي طالب.,The first time was for having married Lubaba the daughter of Abd Allah Ibn Jaafar Ibn Abi Talib.
وكانت عند عبد الملك فعض تفاحة ثم رمى بها إليها.,"She had been “already married to Abd al-Malik, but one day he took a bite out of an apple and “handed her the rest"
وكان أبخر فدعت بسكين فقال: ما تصنعين بها فقالت: أميط عنها الأذى.,"Now, as he had a bad breath, she called for a knife, “and being asked by him what she wanted to do with it, she replied: ‘To cut off the part of the apple which is spoiled."
فطلقها فتزوجها علي بن عبد الله المذكور فضربه الوليد وقال: إنما تتزوج بأمهات الخلفاء لتضع منهم، لأن مروان بن الحكم إنما تزوج بأم خالد بن يزيد بن معاوية ليضع منه.,"He immediately divorced her, and “she was taken in marriage by this Ali Ibn Abd Allah. In consequence of this, “al-Walid flogged him, saying: ‘Ah! you mean to degrade the caliphs by “marrying their mothers.’ (For it was a motive of this kind which led Marwan Ibn al-Hakam (al-Walid’s grandfather) to marry the mother of Khalid, “the son of Yazid, the son of Muawiya."
فقال علي بن عبد الله إنما أرادت الخروج من هذا البلد وأنا ابن عمها فتزوجتها لأكون لها محرما.,"Ali Ibn Abd Allah replied: ‘My “intention was to quit this town; and, as I am her cousin, I married her to be “her protector."
وقلت ما هذا الذي نسبوك فيه إلى الكذب قال: بلغهم عني أني أقول: إن هذا الأمر سيكون في ولدي، ووالله ليكونن فيهم حتى تملكهم عبيدهم الصغار العيون، العراض الوجوه الذي كأن وجوههم المجان المطرقة.,"On this, I went up to him and said: ‘What is the reason of “their calling you a liar?’ and he answered: ‘They were told that I had declared that the sovereign authority would be exercised later by my two sons; “and, by Allah! their descendants shall continue to hold it till they be mastered by their own slaves; a small-eyed race, with broad faces like doubly strengthened shields."
قلت: ذكر ابن الكلبي في كتاب” النسب” أن الذي تولى ضرب علي بن عبد الله بن العباس، رضي الله عنهم، هو كلثوم بن عياض بن وحوح بن قشير بن الأعور بن قشير، كان والي الشرطة للوليد بن مروان، ثم أنه تولى إفريقية لهشام بن عبد الملك وقتل بها.,"“Ibn al-Kalbi says, in his Jamharat al-Nisab, that the person who presided at the flogging of Ali Ibn Abd Allah Ibn al-Abbas was Kulthum Ibn Ayad Ibn Wahwah Ibn Kushair Ibu al-Aawar Ibn Kushair, the commander of the caliph al-Walid Ibn Abd al-Malik’s police guards: he afterwards governed North Africa in the name of Hisham Ibn Abd al-Malik, and he was slain in that province."
وقال غير بن الكلبي: كان قتله في ذي الحجة سنة ثلاث وعشرين ومائة.,"Another author mentions that Kulthum was slain in the month of Zi Al-Hijja, A.H. one hundred and twenty three (Oct.-Nov. A. D. seven hundred and forty one)."
وروى أن علي بن عبد الله دخل على سليمان بن عبد الملك، وهو غلط، بل الصحيح أنه هشام بن عبد الملك معه ابنا الخليفتان وهما السفاح والمنصور ابنا محمد بن علي المذكور، فأوسع له على سريره وبره وسأله عن حاجته فقال: ثلاثون ألف درهم علي دين فأمر بقضائها ثم قال له:,"“Ali Ibn Abd Allah, ”says a narrator, “went with his two grandsons, the (future caliphs al-Saffah and “al-Mansur, into the presence of Suliman Ibu Abd al-Malik” this is a mistake; it was with Hisham Ibn Abd al-Malik that the circumstance occurred “and that caliph made room for him on his throne, showed him great kindness “and asked him what he required, Ali answered; I am thirty thousand dirhams in debt;’ on which the caliph gave orders to pay the sum for him."
وتستوصي بابني هذين خيرا.,He then said: ‘You will recommend that my two boys he well treated.
ففعل، فشكره وقال: وصلتك رحم.,"The caliph gave orders to that effect, and Ali thanked him and said: ‘You and “they are relations by blood."
فلما ولى علي قال هشام لأصحابه: إن هذا الشيخ قد اختل وأسن وخلط فصار يقول: إن هذا الأمر سينتقل إلى ولده.,"When Ali turned to withdraw, Hisham said to “the company: ‘That sheikh has grown old and has fallen into dotage; he says “that the authority which we exercise will pass into the hands of his children."
فسمعه علي فقال: والله ليكونن ذلك وليملكن هذان.,"“Those words were overheard by Ali, who exclaimed: ‘ And so it shall be, by “Allah! these two shall reign."
وكان علي المذكور عظيم المحل عند أهل الحجاز، حتى قال هشام بن سليمان المخزومي:,Ali was held in the highest respect by the people of Hijaz: Hisham Ibn Suleiman al-Makhzumi related on this subject as follows.
إن علي بن عبد الله كان إذا قدم مكة حاجا أو معتمرا عطلت قريش مجالسها في المسجد الحرام وهجرت مواضع حلقها ولزمت مجلسه إعظاما وإجلالا وتبجيلا له، فإن قعد قعدوا وإن نهض نهضوا وإن مشى مشوا جميعا حوله.,"“Whenever Ali Ibn Abd Allah came to Mecca to perform the pilgrimage or to visit the temple, the Quraish suspended the assemblies which ‘ ‘ they held in the Sacred Mosque and deserted the places where public lessons “were usually given, for the purpose of keeping him company and giving him a “mark of the profound respect and veneration which they bore him: when he “sat down, they sat down; when he stood up, they stood up; and when he “walked, they all crowded around him and walked with him."
ولا يزالون كذلك حتى يخرج من الحرم.,This they continued to do till he left the Sacred Territory.
وكان آدم جسيما له لحية طويلة.,"”He was of a fair complexion, large in body, and wore a long heard."
وكان عظيم القدم جدا لا يوجد له نعل ولا خف حتى يستعمله.,"His feet were so large, that he could find no shoes or boots to lit him, unless they were made on purpose by his orders."
وكان مفرطا في الطول، إذا طاف كأنما الناس حوله مشاة وهو راكب من طوله.,"He was so extremely tall, that when he performed the circuits around the Temple on foot, with the rest of the people about him, he seemed to be on horseblock."
وكان مع هذا الطول يكون إلى منكب أبيه عبد الله وكان عبد الله إلى منكب أبيه العباس وكان العباس إلى منكب أبيه عبد المطلب.,"Yet, tall as he was, he only came up to the elbow’ of his father Abd Allah, and he only came up to the elbow of his father al-Abbas, whose stature was surpassed, in an equal degree, by that of his father Abd al-Muttalib."
ونظرت عجوز إلى علي وهو يطوف وقد فرع الناس – فرع بالعين المهملة: أي علا عليهم – فقالت: من هذا الذي فرع الناس فقيل: علي بن عبد الله بن العباس.,"An old woman who saw Ali Ibn Abd Allah making the circuits around the Kaaba and surpassing in height every person there, asked who he was, and being informed that he was Ali Ibn Allah, the grandson of al-Abbas."
فقالت: لا إله إلا الله، إن الناس ليرذلون، عهدي بالعباس يطوف بهذا البيت كأنه فسطاط أبيض. ذكر هذا كله المبرد في” الكامل”.,"she exclaimed: “There is no god but God! people would doubt my memory, were I to say that “I saw al-Abbas going round this sacred House, and that he looked like a “white tent."
وذكر أيضا أن العباس كان عظيم الصوت وجاءتهم مرة غارة وقت الصباح فصاح بأعلى صوته: واصباحاه، فلم تسمعه حامل في الحي إلا وضعت.,"”All this is mentioned by al-Mubarrad in his Kamil; he states also that al-Abbas had a powerful voice, and that, one morning at daybreak, a hostile troop having come down upon them, he cried out as loud as he could, “The enemy! to arms!” and that every pregnant female who heard him miscarried."
وذكر أبو بكر الحازمي في كتاب” ما اتفق لفظه وافترق مسماه” في أول حرف الغين في باب عانة وغابة، وقال: كان العباس بن عبد المطلب يقف على سلع، وهو جبل عند المدينة، فينادي غلمانه وهم في الغابة فيسمعهم.,"Abu Bakr al-Hazimi says in his (geographical) work containing the list of those names which are borne by more than one place, under the letter ghain, where he notices two places called Aana wa Ghaba: “Al-Abbas Ibn Abd al-Muttalib would stand on Sala, a hill near Medina, and call to his slave-boys at al-Ghaba, loud enough to be heard by them."
وذلك من آخر الليل، وبين الغابة وسلع ثمانية أميال.,This he did towards the end of the night; and there are eight miles between Sala and al-Ghaba.
وكانت وفاة علي بن عبد الله سنة سبع عشرة ومائة بالشراة بالحميمة وهو ابن ثمانين سنة.,"Ali Ibn Abd Allah died at al-Sharat, A.H. one hundred and seventeen, aged eighty years."
وقال الواقدي: ولد في الليلة التي قتل فيها علي بن أبي طالب، رضي الله عنه، وكان قتل علي، رضي الله عنه، في ليلة الجمعة سابع عشر شهر رمضان من سنة أربعين للهجرة، وقيل غير ذلك.,"He was born, according to al-Wakidi, on the night in which Ali Ibn Abi Talib was murdered; namely, the eve of Friday, the seventeenth of Ramadan, A. H. forty (January, A. D. six hundred and sixty one); but other dates are assigned to his birth."
وتوفي علي بن عبد الله سنة ثماني عشرة ومائة، وقال غير الواقدي: إن وفاته كانت في ذي القعدة، وقال خليفة بن خياط: مات في سنة أربع عشرة، وقال في موضع آخر: سنة ثماني عشرة، وقال غيره: سنة تسع عشرة، والله أعلم.,"(He says also that Ali Ibn Abd Allah died A. H. one hundred and eighteen. Another historian places his death in the month of Zu al-Kaada; Khalifa Ibn Khayat, in A. H. one hundred and fourteen, and a fourth, in A. H. one hundred and nineteen."
وكان يخضب بالسواد، وابنه محمد والد السفاح والمنصور يخضب بالحمرة، فيظن من لا يعرفهما أن محمدا علي وأن عليا محمد، رضي الله عنهما.,"He wore his hair dyed black, and his son Muhammad, the father of al-Saffah and al-Mansur, dyed his red, so that the persons who did not know them, mistook one for the other."
والشراة: بفتح الشين المعجمة والراء وبعد الألف هاء مثناة، صقع بالشام في طريق المدينة من دمشق بالقرب من الشوبك وهو من إقليم البلقاء.,"Al-Sharat is a place in Syria, on the road leading from Damascus to Medina; it is situated near al-Shaubek, in the province of al-Balkaa."
وفي بعض نواحيه القرية المعروفة بالحميمة – بضم الحاء المهملة وفتح الميم وسكون الياء المثناة من تحتها وفتح الميم الثانية وبعدها هاء ساكنة – وهذه القرية كانت لعلي المذكور وأولاده في أيام بني أمية، وفيها ولد السفاح والمنصور وبها تربيا ومنها انتقلا إلى الكوفة، وبويع السفاح بالخلافة فيها كما هو مشهور –,"In the environs lies the village called al-Humaima, which was the properly of this Ali and of his children during the reign of the Omaiyide dynasty: al-Saffah and al-Mansur were born and brought up there; they proceeded from thence to Kufa, where, as is well known, al-Saffah was proclaimed caliph."
وسيأتي ذكر ولده محمد إن شاء الله تعالى.,"We shall give the life of Muhammad, the son of Ali Ibn Abd Allah"
وذكر الطبري في تاريخه أن الوليد بن عبد الملك بن مروان أخرج علي بن عبد الله بن العباس من دمشق وأنزله الحميمة في سنة خمس وتسعين للهجرة.,"Al-Tabari says, in his History, that al-Walid Ibn Abd al-Malik Ibn Marwan removed Ali Ibn Abd Allah Ibn al-Abbas from Damascus and assigned him al- Humaima as a residence, in A. H. ninety three (A. D. seven hundred and thirteen or seven hundred and fourteen)."
ولم يزل ولده بها إلى أن زالت دولة بني أمية وولد له بها نيف وعشرون ولدا ذكرا.,"His descendants continued to dwell there till the fall of the Omaiyides, and he had upwards of twenty male children born to him in that place."
القاضي أبو الحسن الجرجاني,THE KADI ABU AL-HASAN AL-JURJANI.
القاضي أبو الحسن علي بن عبد العزيز الجرجاني الفقيه الشافعي؛ كان فقيها أديبا شاعرا.,"The kadi Abu al-Hasan Ali Ibn Abd al-Aziz al-Jurjani was a doctor of the sect of al-Shafie, an elegant scholar and a poet."
ذكره الشيخ أبو إسحاق الشيرازي في كتاب” طبقات الفقهاء” وقال: له ديوان شعر.,"The shaikh Abu Ishak al-Shirazi mentions him in the Tabakat al-Fokahaa (biographical dictionary of jurisconsults, and remarks that bis poetical works have been collected into a diwan."
"وهو القائل:
يقولون لي فيك انقباض وإنما… رأوا رجلا عن موقف الذل أحجما.","It was the kadi al-Jurjani who composed these lines: They said to me: “You are full of backwardness;”{why not celebrate the praises of the great?)They might have seen, however, that I was a man who shunned a station in which dishonor had been his lot."
وهي أبيات طويلة ومشهورة، فلا حاجة إلى ذكرها.,"The piece which contains this verse is of great length, and so well known that it is needless to give it here."
وذكره الثعالبي في كتاب” يتيمة الدهر” فقال:” هو فرد الزمان، ونادرة الفلك، وإنسان حدقة العلم، وقبة تاج الأدب، وفارس عسكر الشعر.,"Al-Thaalibi speaks of him in these terms in the Yatima: “He was the pearl of the age, the wonder of the world, the pupil “of the eye of science, the pinnacle of the diadem of the belles-lettres, and the “cavalier of the army of poetry."
يجمع خط ابن مقلة إلى نثر الجاحظ ونظم البحتري.,"To a penmanship like that of Ibn Mukla, be “united the prose-style of al-Jahiz and the poetic talent of al-Bohtori."
وقد كان في صباه خلف الخضر في قطع الأرض وتدويخ بلاد العراق والشام وغيرها، واقتبس من أنواع العلوم والآداب ما صار به في العلوم علما، وفي الكمال عالما.,"In his “youth be acted as the lieutenant of al-Khidr, journeying throughout the “earth and travelling to the provinces of Iraq, Syria, and elsewhere; during which expeditions he acquired such a stock of varied information and instruction, as rendered him a beacon in the regions of science, and in learning, perfection itself."
وأورد له مقاطيع كثيرة من الشعر، فمن ذلك قوله:,"”He then gives numerous extracts from his poetry, and, “amongst others, the following lines."
"قد برح الحب بمشتاقك… فأوله أحسن أخلاقك
ولا تجفه وارع له حقه… فإنه آخر عشاقك","Thy lover is tormented by his passion; let him experience thy kindness; be not cruel, but appreciate his merit, for he is the last {and most patient) of thy lovers."
وأنشدني صاحبنا الحسام عيسى بن سنجر بن بهرام المعروف بالحاجري – الآتي ذكره – لنفسه دوبيت في هذا المعنى وهو:,"A distich expressing a similar thought was recited to me by my friend Hussam al-din Isa Ibn Sinjar al-Hajiri, of whom I shall again speak. It was composed by himself and runs as follows."
"يا عارضه فديت بالأحداق… لم يبق على العهود غيري باقي
ناشدتك إلا ما عسى ترفق بي… في الحب فإني آخر العشاق",O thou for whose cheeks I should give my eyes; none {of thy lover)have kept their plighted faith but me; let me implore thee to show me a moment’s kindness; I am the last {and mott patient)of them all.
"وله من أبيات:
وقالوا توصل بالخضوع إلى الغنى… وما علموا أن الخضوع هو الفقر
وبيني وبين المال شيئان حرما… علي الغنى: نفسي الأبية والدهر
إذا قيل هذا اليسر أبصرت دونه… مواقف خير من وقوفي بها العسر","The following verses are by al-Jurjani: They told me to employ humility as a step to wealth, but they knew not that abasement is {at bad as} poverty. There are two things which prohibit me from riches; my honest pride and fortune’s unkindness. When I am told that wealth is within my reach, I look and perceive that, before I attain it, I must pass through stations worse than poverty itself."
"وله أيضا:
وقالوا اضطرب في الأرض فالرزق واسع… فقلت ولكن موضع الرزق ضيق
إذا لم يكن في الأرض حر يعينني… ولم يك لي كسب فمن أين أرزق","By the same: They told me to roam through the earth, and that the means of livelihood are always ample. I replied: They are ample, but to reach them is difficult. If I have not in the world a generous patron to assist me or a profession to support me, where shall I find a means of livelihood?"
"وله أيضا في الصاحب بن عباد:
ولا ذنب للأفكار أنت تركتها… إذا احتشدت لم تنتفع باحتشادها
سبقت لأفراد المعاني وألفت… خواطرك الألفاظ بعد شرادها
فأن نحن حاولنا اختراع بديعة… حصلنا على مسروقها ومعادها","In an address to the Sahib Ibn Abbad he says: Let us not blame the (poetic) ideas which you rejected, if they produce no effect when brought together. All originality of thought was engrossed by the promptness of your genius, and the rarest terms, the most fleeting modes of expression, became familiar to your mind. So, when we aim at originality, we only find ideas stolen from you and repeated to satiety."
"وله فيه يهنيه بالعافية من جملة أبيات:
أفي كل يوم للمكارم روعة… لها في قلوب المكرمات وجيب
تقسمت العلياء جسمك كله… فمن أين للأسقام فيه نصيب
إذا ألمت نفس الوزير تألمت… لها أنفس تحيا بها وقلوب
ووالله لاحظت وجها أحبه… حياتي ، وفي وجه الوزير شحوب
وليس شحوبا ما أراه بوجهه… ولكنه في المكرمات ندوب
فلا تجزعن تلك السماء تغيمت… وعما قليل تبتدي فتصوب","A piece addressed by him to the vizir, in which he felicitates him on his restoration to health, contains this passage: Must every day renew our fears for the cessation of noble deeds? deeds which cause all noble hearts to vibrate with sympathy, Thy body received a share of every perfection; how then did sickness fell to its lot? When the soul of the vizir is afflicted, the souls and hearts which hold their life from his are filled with anguish. By Allah! I shall never look with pleasure on a beloved face whilst the face of the vizir is emaciated by sickness. I mistake; that extenuation results from his ancient soul inciting him to noble deeds. Cease then to grieve because that sky is overcast; it will soon begin to shed showers."
"وله:
ما تطعمت لذة العيش حتى… صرت للبيت والكتاب جليسا
ليس شيء أعز عندي من العل… م فما أبتغي سواه أنيسا
إنما الذل في مخالطة النا… س فدعهم وعش عزيزا رئيسا","By the same: I never enjoyed the pleasure of existence except when at home, with a book for my companion. Nothing is dearer to me than science, and I desire no other society. Inter-course with mankind is a degradation and the only one; avoid the world, and live in honor and authority."
"وله:
ما لي وما لك يا فراق… أبدا رحيل وانطلاق
يا نفس موتي بعدهم… فكذا يكون الاشتياق","By the same: Alas! what means this separation? why those journeyings forth and departures without end? When these dear friends have left me, let me die; I shall then have obtained my last remaining wish."
وشعره كثير وطريقه فيه سهل، وله كتاب” الوساطة بين المتنبي وخصومه” أبان فيه عن فضل غزير واطلاع كثير ومادة متوفرة.,"He composed a great quantity of poetry, all in a simple style, and he wrote a work entitled al-Wasata, etc. (mediation between al-Mutanabbi and his adversaries in which he displayed great abilities, vast learning, and extensive information."
وذكر الحاكم أبو عبد الله ابن البيع في” تاريخ النيسابوريين” أنه توفي في سلخ صفر سنة ست وستين وثلثمائة بنيسابور وعمره ست وسبعون سنة، رحمه الله تعالى.,"The Hakim Abu Abd Allah Ibn al-Bai states, in his history of the eminent men of Naisapur, that he died in that city on the last day of Safar, A. H. three hundred and sixty six (October, A. D. nine hundred and seventy six), at the age of seventy-six years."
وقال غيره: إنه كان حسن السيرة في قضائه صدوقا، ورد به أخوه محمد نيسابور في سنة سبع وثلاثين وثلثمائة وهو صغير غير بالغ.,"The following relation is furnished by another historian: “He (al-Jurjani) was a man of strict veracity, and “his conduct as a kadi was most commendable; when he arrived at Naisapur “with his brother Muhammad, in the year three hundred and thirty seven (A. D. nine hundred and forty eight or nine hundred and forty nine), he had not “reached the age of puberty."
وسمعا من سائر الشيوخ، ومات بالري وهو قاضي القضاة في سنة اثنتين وتسعين وثلثمائة، وحمل تابوته إلى جرجان ودفن بها.,"They both took lessons from the different “masters there, and he died, in the post of grand-kadi, at Rai, A. H. three hundred and ninety two “(A. D. one thousand and one or one thousand and two). His body was transported to Jurjan and there interred."
ونقل الحاكم أثبت وأصح.,”The statement of the Hakim is however the most authentic and the truest.
وجرجان: بضم الجيم وسكون الراء وفتح الجيم الثانية وبعد الألف نون، وهي مدينة عظيمة من ناحية خراسان.,Jurjan is the name of a great city in the province of Khorasan.
ابن المرزبان,IBN AL-MARZUBAN.
أبو الحسن علي بن أحمد بن المرزبان البغدادي الفقيه الشافعي.,"Abu al-Hasan Ali Ibn Ahmad Ibn al-Marzuban, the Shafie doctor, was a native of Baghdad."
كان فقيها ورعا من جلة العلماء.,His talents as a jurisconsult and his profound piety ranked him as one of the most illustrious among the learned.
أخذ الفقه عن أبي الحسين ابن القطان، وعنه أخذ الشيخ أبو حامد الإسفرايني أول قدومه بغداد.,"He studied jurisprudence under Abi al-Husain Ibn al-Kattan, and gave lessons in the same science to Ahu Hamid al-lsfaraini, on the first arrival of the latter at Baghdad."
وحكي عنه أنه قال: ما أعلم أن لأحد علي مظلمة، وقد كان فقيها يعلم أن الغيبة من المظالم.,"It is related that he used to say: ‘‘I do not know any person who can complain of “being wronged by me;” he was a jurisconsult, however, and well knew that speaking ill of any person in his absence is a wrong done to him."
وكان مدرسا ببغداد وله وجه في مذهب الشافعي.,"He filled the post of professor at Baghdad, and had a peculiar manner of setting forth the system of al-Shafie’s doctrine."
وتوفي في رجب سنة ست وستين وثلثمائة، رحمه الله تعالى.,"He died in the month of Rajab, A. H. three hundred and sixty six (Feb. March, A. D. nine hundred and seventy seven)."
والمرزبان: بفتح الميم وسكون الراء وضم الزاي وفتح الباء الموحدة وبعد الألف نون، وهو لفظ فارسي معناه صاحب الحد، ومرز هو الحد، وبان صاحب.,"Marzuban is a Persian word meaning master ‘or ford) of the frontier; mars signifies frontier, and ban, master."
وهو في الأصل اسم لمن كان دون الملك.,This was originally a title given to those who were next in rank to the king.
الماوردي.,AL-MAWARDI.
أبو الحسن علي بن محمد بن حبيب البصري، المعروف بالماوردي، الفقيه الشافعي؛ كان من وجوه الفقهاء الشافعية ومن كبارهم.,"Abu al-Hasan Ali Ibn Muhammad Ibn Habib, a native of Basra and generally known by the surname of al-Mawardi, was one of the most distinguished and eminent jurisconsults of the Shafiite sect."
أخذ الفقه عن أبي القاسم الصيمري بالبصرة، ثم عن الشيخ أبي حامد الإسفرايني ببغداد.,"He studied law at Basra under Abu al-Kasim al-Saimari, and then at Baghdad under Abu Hamid al-lsfaraini."
وكان حافظا للمذهب وله فيه كتاب” الحاوي” الذي لم يطالعه أحد إلا وشهد له بالتبحر والمعرفة التامة بالمذهب.,"The knowledge which he had acquired, from oral transmission, of the doctrines of his seek was most extensive, and it is impossible to read the Hawi (or comprehensive), a work composed by him on that subject, without acknowledging his profound learning and perfect acquaintance with the whole system of Shafiite jurisprudence."
وفوض إليه القضاء ببلدان كثيرة، واستوطن بغداد في درب الزعفراني وروى عنه الخطيب أبو بكر صاحب” تاريخ بغداد” وقال: كان ثقة.,"The office of kadi in a great number of towns was (successively conferred upon him, and be Cat length; took up his residence at Baghdad, in the darb, or street, of al-Zaafaran, Abu Bakr al-Khatib, the author of the History of Baghdad, gives some traditional information on his authority and remarks that he held the highest character for veracity."
وله من التصانيف غير” الحاوي”  تفسير القرآن الكريم” و” النكت والعيون” و” أدب الدين والدنيا” و” الأحكام السلطانية” و” قانون الوزارة” و” سياسة الملك” و” الإقناع” في المذهب، وهو مختصر، وغير ذلك.”,"Besides the Hawi, he composed many other works, of which we may mention his Explanation of the Quran, another treatise (on the same subject) entitled al-Nukat wa ‘l-Oyun; the Adab al-din wa al-Dunia (instructions for this world and the next); the al-Ahkam al-Sultaniya (the Kanun al-Wizara (organization and functions of the vizirate); the Siasit al-Mulk (administration of the state); and the lknaa fi ’l-Mazhab, the doctrine sect Shafie, which last is an abridged treatise."
وصنف في أصول الفقه والأدب وانتفع الناس به.,"He draw up some other works on the fundamentals of jurisprudence and on literature, and he contributed greatly by his labors to the general stock of information."
وقيل: إنه لم يظهر شيئا من تصانيفه في حياته، وإنما جمع كلها في موضع، فلما دنت وفاته قال لشخص يثق إليه:,"It is said that, whilst he lived, he did not publish any of his works, but put them all up together in a (safe) place, and that, on the approach of death, he said to a person who possessed his confidence."
الكتب التي في المكان الفلاني كلها تصنيفي، وإنما لم أظهرها لأني لم أجد نية خالصة لله تعالى لم يشبها كدر.,"“The hooks in such a place were composed by me, but I abstained from publishing them, because I suspected that, although my intention in writing them “was to work in God’s service, that feeling, instead of being pure, was sullied “by baser motives."
فإن عاينت الموت ووقعت في النزع فاجعل يدك في يدي، فإن قبضت عليها وعصرتها فاعلم أنه لم يقبل مني شيء منها، فاعمد إلى الكتب وألقها في دجلة ليلا، وإن بسطت يدي ولم أقبض على يدك فاعلم أنها قبلت وأني قد ظفرت بما كنت أرجوه من النية الخالصة.,"Therefore, when you perceive me on the point of death “and falling into agony, take my hand in yours, and if I press it, you will “know thereby that none of these works has been accepted from me; in this “ease, you must take them all and throw them, by night into the Tigris; but “if I open my hand and close it not, that is the sign of their having been accepted, and that my hope in the admission of my intention as sincere and “pure has been fulfilled."
قال ذلك الشخص: فلما قارب الموت وضعت يدي في يده فبسطها ولم يقبض على يدي، فعلمت أنها علامة القبول، فأظهرت كتبه بعده.,"“When al-Mawardi’s death drew near,” said that person, “I took him by the hand and he opened it without closing it on mine “whence I knew that his labors had been accepted, and I then published his “works."
وذكر الخطيب في أول” تاريخ بغداد” عن الماوردي المذكور، قال: كتب أخي إلي من البصرة وأنا ببغداد:,"Towards the beginning of the History of Baghdad, the Khatib has “the following passage: “Al-Mawardi told me that he was in Baghdad wheat “his brother wrote him these lines from Basra."
"طيب الهواء ببغداد يشوقني… قدما إليها وإن عاقت مقادير
فكيف صبري عنها الآن إذ جمعت… طيب الهواءين ممدود ومقصور","I have long desired to visit Baghdad and enjoy the sweetness of its air, but fate refused my wish! How then can I support my absence from it now, since it possesses sweetness of air {hated and the dearest object of my love’"
وقال أبو العز أحمد بن عبيد الله بن كادش: أنشدني أبو الحسن الماوردي، قال: أنشدنا أبو الخير الكاتب الواسطي بالبصرة لنفسه:,"“Abu al-Izz Ahmad Ibn Obaid Allah Ibn Kadish relates as follows: Abu al-Hasan al-Mawardi repeated to me the following lines as having been recited to him at Basra by their author, the katib Abu al-Khair of Wasit."
"جرى قلم القضاء بما يكون… فسيان التحرك والسكون
جنون منك أن تسعى لرزق… ويرزق في غشاوته الجنين",The pen of destiny traces future events; ’tis therefore all the same to labor or to repose. Tis folly in you to toil for subsistence; the child in the womb receives its fall provision!.
ويقال إن أبا الحسن الماوردي لما خرج من بغداد راجعا إلى البصرة كان ينشد أبيات العباس بن الأحنف – المقدم ذكره – وهي:,"It is related that, on his return from Baghdad to Basra, al-Mawardi recited these words of al-Abbas Ibn al-Ahnaf’s."
"أقمنا كارهين لها فلما… ألفناها خرجنا مكرهينا
وما حب البلاد بنا ولكن… أمر العيش فرقة من هوينا
خرجت أقر ما كانت لعيني… وخلفت الفؤاد بها رهينا وإنما","I dwelt in it for a time with dislike; but when accustomed to it, I left it against my will. It was not that the place pleased me, but it embittered my life to quit those I loved. I departed from it, though its aspect gave pleasure to my eyes; but I left my heart as a hostage behind me."
قال ذلك لأنه من أهل البصرة وما كان يؤثر مفارقتها، فدخل بغداد كارها لها ثم طابت له بعد ذلك ونسي البصرة فشق عليه فراقها، وقد قيل إن هذه الأبيات لأبي محمد المزني الساكن بما وراء النهر، كذا قال السمعاني، والله أعلم.,"His reason for reciting these verses was, that he belonged to Basra and had no wish to leave it; wherefore he went to Baghdad against his will: after some time, he became reconciled to the place and forgot Basra, so that it gave him great pain to quit it. Al-Samaani attributes the foregoing lines to Abu Muhammad al-Muzani, an inhabitant of Transoxiana."
وتوفي يوم الثلاثاء سلخ شهر ربيع الأول سنة خمسين وأربعمائة، ودفن من الغد في مقبرة باب حرب ببغداد، وعمره ست وثمانون سنة، رحمه الله تعالى.,"Al-Mawardi died at Baghdad on Tuesday, the thirtieth of the first Rabi, A. H. four hundred and fifty (May A. D. one thousand and fifty eight), aged eighty-six years; he was interred the next morning in the cemetery at the Gate of Harb."
والماوردي: نسبة إلى بيع الماورد، هكذا قاله الحافظ ابن السمعاني.,"Al-Samaani says that Mawardi means a seller of maward, or rose-water."
أبو الحسن الأشعري,ABU AL-HASAN AL-ASHARI.
أبو الحسن علي بن إسماعيل بن أبي بشر إسحاق بن سالم بن إسماعيل بن عبد الله بن موسى بن بلال بن أبي بردة عامر بن أبي موسى الأشعري صاحب رسول الله، صلى الله عليه وسلم.,"Abu al-Hasan Ali al-Ashari drew his descent from Ibn Abi Musa, one of the Prophet’s companions; he was the son of Ismail Ibn Abi Bishr Ishak Ibn Salim Ibn Ismail Ibn Abd Allah Ibn Musa Ibn Bilal Ibn Abi Burda Aamir Ibn Abi Musa."
هو صاحب الأصول والقائم بنصرة مذهب السنة، وإليه تنسب الطائفة الأشعرية، وشهرته تغني عن الإطالة في تعريفه.,"This able dogmatic theologian and defender of the Sunnite doctrines was the founder of the sect called the Asharites, and his celebrity is sufficiently great to dispense us from making a long article on him."
والقاضي أبو بكر الباقلاني ناصر مذهبه ومؤيد اعتقاده.,The kadi Abi Bakr al-Bakillani was the great champion and supporter of his peculiar doctrines.
وكان أبو الحسن يجلس أيام الجمع في حلقة أبي إسحاق المروزي الفقيه الشافعي في جامع المنصور ببغداد.,"Abu al-Hasan al-Ashari used to attend, every Friday, the lessons given in the mosque of al-Mansur at Baghdad, by the Shafiite doctor Abu Ishak al-Marwazi; and he would then take his place amongst the other pupils."
ومولده سنة سبعين، وقيل ستين ومائتين بالبصرة. وتوفي سنة نيف وثلاثين وثلثمائة، وقيل: سنة أربع وعشرين وثلثمائة، وقيل: سنة ثلاثين [فجأة] – حكاه ابن الهمذاني في” ذيل تاريخ الطبري” ببغداد.,"He was born in Basra, A. H. two hundred and seventy (A. D. eight hundred and eighty three or eight hundred and eighty four); some say two hundred and sixty; and he died at Baghdad between A. H. three hundred and thirty and three hundred and forty (A. D. nine hundred and fifty one or nine hundred and fifty two); it is stated however by Ibn al-Hamadani, in his continuation of al-Tabari’s History, that al-Ashari died A. H. three hundred and thirty, and another account refers his death to the year three hundred and twenty four."
ودفن بين الكرخ وباب البصرة، رحمه الله تعالى.,He was interred between the suburb of al-Karkh and the Basra Gate.
وقد تقدم ذكر جده أبي بردة في أول حرف العين.,Mention has been already made of his ancestor Abu Burda.
والأشعري: بفتح الهمزة وسكون الشين المعجمة وفتح العين المهملة وبعدها راء، هذه النسبة إلى أشعر، واسمه نبت بن أدد بن زيد بن يشجب، وإنما قيل له أشعر لأن أمه ولدته والشعر على بدنه، هكذا قال السمعاني، والله أعلم.,"”Ashari means descended from Ashar; the “real name of Ashar was Nabt, the son of Odad Ibn Zaid Ibn Yashjub: he was “surnamed Ashar (the hairy) because he came into the world with hair on his “body.” Such are the words of al-Samaani"
وقد صنف الحافظ أبو القاسم ابن عساكر في مناقبه مجلدا.,The hafiz Abu al-Kasim Ibn Asakir has written a volume on the merits of al-Ashari.
وكان أبو الحسن الأشعري أولا معتزليا، ثم تاب من القول بالعدل وخلق القرآن في المسجد الجامع بالبصرة يوم الجمعة.,"Abu al-Hasan al-Ashari was at first a Mutazilite, but he then made a public renunciation of his belief in man’s free-will (adil), and of the opinion that the Quran was created This occurred in the great mosque of Basra, on a Friday."
ورقي كرسيا ونادى بأعلى صوته: من عرفني فقد عرفني ومن لم يعرفني فأنا أعرفه بنفسي، أنا فلان بن فلان.,"he was sitting in the chair from which he taught, when he cried out as loud as he could: “They who “know me, know whom I am; as for those who do not know me, I shall tell “them: I am Ali Ibn Ismail al-Ashari."
كنت أقول بخلق القرآن وأن الله لا تراه الأبصار وأن أفعال الشر أنا أفعلها، وأنا تائب مقلع، معتقد للرد على المعتزلة مخرج لفضائحهم ومعايبهم. وكان فيه دعابة ومزاح كثير.,"and I used to hold that the Quran was “created, that the eyes (of men) shall not see God, and that we ourselves are “the authors of our evil deeds; now, I have returned to the truth; I renounce these opinions and I take the engagement to refute the Mutazilites “and expose their infamy and turpitude. ”He was strongly inclined to gaiety and humor."
وله من الكتب كتاب” اللمع” وكتاب” الموجز” وكتاب” إيضاح البرهان” وكتاب” التبيين عن أصول الدين” وكتاب” الشرح والتفصيل في الرد على أهل الإفك والتضليل”.,"His works are the Luma (lashes’, the Mujaz ‘abridgment’, the Idah al-Burhan (elucidation of the work called the Burhan); the Tabiyan (illustration) treating of the dogmas of religion: the kitab al-Sharh wa al-Tafsil (explanation and exposition t, being a refutation of the people of falsehood and error (the Mutazilites)."
وهو صاحب الكتب في الرد على الملاحدة وغيرهم من المعتزلة والرافضة والجهمية والخوارج، وسائر أصناف المبتدعة.,"He is also the author of the treatises containing the refutation of the Malahida (impious) belonging to the various Mutazilite, Kalidite, Jahmite, Kharijite, and other heretic sects."
ودفن في مشرعة الزوايا في تربة إلى جانبها مسجد وبالقرب منها حمام وهو عن يسار المار من السوق إلى دجلة.,"He was interred in the Mashra al-Zawaya (street of the cells); his sepulchral monument has a mosque at one side and lies near a bath: it is situated on the left hand, when going from the bazar to the Tigris."
وكان يأكل من غلة ضيعة وقفها جده بلال بن أبي بردة ابن أبي موسى على عقبه، وكانت نفقته في كل يوم سبعة عشر درهما.,"Al-Ashari supported himself on the produce of a landed estate which his ancestor Bilal Ibn Abi Burda had erected into a track, for the support of his descendants; and his daily expense was seventeen dirhams."
هكذا قاله الخطيب.,The foregoing observations are taken from the Khatib.
وقال أبو بكر الصيرفي: كانت المعتزلة قد رفعوا رؤوسهم حتى أظهر الله الأشعري فجحرهم في أقماع السمسم. وقال أبو محمد علي بن حزم الأندلسي: إن أبا الحسن له من التصانيف خمسة وخمسون تصنيفا.,Abu Bakr al-Sirafi said: “The “Mutazilites went with their heads up till such time as God produced al-Ashari “to the world.” al-Ashari’s works are fifty-five in number.
الكيا الهراسي,AL-KIYA AL-HARRASI.
أبو الحسن علي بن محمد بن علي الطبري، الملقب عماد الدين، المعروف بالكيا الهراسي الفقيه الشافعي.,"Abu Al-Hasan Ali Ibn Muhammad I bn Ali al-Tabari (a native of Tabaristan, and generally known by the appellation of al-Kiya al-Harrasi, was a doctor of the sect of al-Shafie."
كان من أهل طبرستان، وخرج إلى نيسابور وتفقه على إمام الحرمين أبي المعالي الجويني مدة إلى أن برع.,"On leaving bis native place, he proceeded to Naisapur and studied jurisprudence under the Imam al-Haramain till he excelled in that science."
وكان حسن الوجه جهوري الصوت فصيح العبارة حلو الكلام.,"His countenance was handsome, his voice clear and loud, his style elegant, and his language agreeable."
ثم خرج من نيسابور إلى بيهق ودرس بها مدة، ثم خرج إلى العراق وتولى تدريس المدرسة النظامية ببغداد إلى أن توفي.,"From Naisapur he removed to Baihak, where he taught publicly for some time and then went to Iraq, where he was appointed heal-professor at the Nizamiya college of Baghdad. This place he continued to hold till his death."
وذكره الحافظ عبد الغافر بن إسماعيل الفارسي – المقدم ذكره – في” سياق تاريخ نيسابور” فقال:,"In the Siak, or continuation of the History of Naisapur, the hafiz Abd al-Ghafir al-Farisi speaks of him in these terms."
كان من رؤوس معيدي إمام الحرمين في الدرس. وكان ثاني أبي حامد الغزالي، بل آصل وأصلح وأطيب في الصوت والنظر.,"“He was one of the Imam al-Haramain’s principal under-tutors; a second “Abi Hamid al-Ghazali; nay, more profound in learning, more holy in life, “more pleasing invoice, and more agreeable in countenance."
ثم اتصل بخدمة مجد الملك بركياروق بن ملك شاه السلجوقي – المذكور في حرف الباء – وحظي عنده بالمال والجاه وارتفع شأنه.,"”After his arrival in Baghdad, al-Kiya al-Harrasi was attached to the service of Majd al-Mulk Bark yuruk, the son of the Seljuk sultan Malak Shah, and was raised by his favor to wealth and honor."
وتولى القضاء بتلك الدولة، وكان محدثا يستعمل الأحاديث في مناظراته ومجالسه.,"Under that dynasty, he filled the duties of chief kadi, he possessed great information in the science of the Traditions, and he used to cite them with success in his discussions and conferences."
ومن كلامه: إذا جالت فرسان الأحاديث في ميادين الكفاح، طارت رؤوس المقاييس في مهاب الرياح.,"On this subject, one of his sayings was: “When the horseman of the Traditions gallops “about in the hippodrome of contestation, the heads of analogical deductions “are struck off and given to the winds."
وحدث الحافظ أبو طاهر السلفي قال:,”The following relation was made by the hafiz Abu al-Tahir al-Silafi.
استفتيت شيخنا أبا الحسن المعروف بالكيا الهراسي ببغداد في سنة خمس وتسعين وأربعمائة لكلام جرى بيني وبين الفقهاء بالمدرسة النظامية، وصورة الاستفتاء:” ما يقول الإمام وفقه الله تعالى في رجل أوصى بثلث ماله للعلماء والفقهاء، هل تدخل كتبة الحديث تحت هذه الوصية أم لا”.,"“When I was in Baghdad, in the year four hundred and ninety five, I asked a fatwa legal opinion from our master Abu al-Hasan on a point “which I had argued with the jurisconsults in the Nizamiya College; the “question I proposed to him was expressed in these terms: ‘ What does the “imam (whom God may favor!) say of this; a man willed one-third of his “property to the learned and to the jurisconsults; are the writers of the Traditions included in the legacy or not."
فكتب الشيخ تحت السؤال” نعم، كيف لا وقد قال النبي، صلى الله عليه وسلم:,Under this question the shaikh wrote “as follows: ‘They are; and why should they not? has not the Prophet said.
من حفظ على أمتي أربعين حديثا من أمر دينها بعثه الله يوم القيامة فقيها عالما .”,"He who, for the advantage of my people, preserves forty Traditions relating to their religion, shall he raised up by God, on the day of the resurrection, as a jurisconsult and a learned man.””"
وسئل الكيا أيضا عن يزيد بن معاوية فقال: إنه لم يكن من الصحابة لأنه ولد في أيام عمر بن الخطاب، رضي الله عنه.,"Al-Kiya’s opinion having been asked respecting (the legality of cursing’ Yazid the son of Muawiya, he returned the following answer: “He was not one of the Companions, for he was born in the “days of Omar Ibn al-Khattab."
وأما قول السلف ففيه لأحمد قولان تلويح وتصريح، ولمالك قولان تلويح وتصريح، ولأبي حنيفة قولان تلويح وتصريح، ولنا قول واحد التصريح دون التلويح.,"As for the opinion of the early imams on “this subject, we shall state that Ahmad Ibn Hanbal has expressed himself twice on it; once he said that the curse might be implied, and another time that it should be openly expressed. Malik has delivered two similar opinions, and Abu Hanifa also; but I hold one only that it should be openly “expressed."
وكيف لا يكون كذلك وهو اللاعب بالنرد والمتصيد بالفهود ومدمن الخمر، وشعره في الخمر معلوم.,"And why should it not? Was not Yazid a player at nerd, a “hunter with trained leopards, and an inveterate wine-bibber, on which subject “his poetry is sufficiently known."
"ومنه قوله:
أقول لصحب ضمت الكأس شملهم… وداعي صبابات الهوى يترنم
خذوا بنصيب من نعيم ولذة… فكل وإن طال المدى يتصرم","One of these pieces ran as follows: When the wine-cup assembled my companions, and the musician sung to excite the joys of love, I bade them take a full share of pleasures and delight, for even the things which last the longest must have an end.’"
وكتب فصلا طويلا، ثم قلب الورقة وكتب: لو مددت ببياض لمددت العنان في مخازي هذا الرجل.,"He continued his answer in the same strain, and wrote on the back of the leaf: “Had I space enough left, I should slack the rein in exposing the “infamies of this man."
"وكتب فلان بن فلان.
وقد أفتى الإمام أبو حامد الغزالي، رحمه الله تعالى، في مثل هذه المسألة بخلاف ذلك.","Signed, Ali Ibn Muhammad.” The imam Abu Hamid al-Ghazali was once consulted on the same subject, and be gave an opinion altogether contrary to the foregoing."
فإنه سئل عمن صرح بلعن يزيد: هل يحكم بفسقه أم هل يكون ذلك مرخصا فيه وهل كان مريدا قتل الحسين، رضي الله عنه، أم كان قصده الدفع وهل يسوغ الترحم عليه أم السكوت عنه أفضل ينعم بإزالة الاشتباه مثابا.,"The questions proposed to him were these: “Should a person who openly cursed Yazid be considered as a reprobate, or “should he be treated with indulgence? Had Yazid the intention of slaying al-Husain, or was it done in self-defense? Is it permitted to say God have mercy on him when speaking of Yazid, or is it better to suppress the prayer? May “the mufti be rewarded with the divine favor for dissipating our doubts!”."
فأجاب: لا يجوز لعن المسلم أصلا، ومن لعن مسلما فهو الملعون، وقد قال رسول الله صلى الله عليه وسلم: (المسلم ليس بلعان).,"His answer was as follows: “It is absolutely forbidden to curse a Muslim, and “he who curses a Muslim is himself the accursed; the blessed Prophet having said The Muslim is not a curser."
وكيف يجوز لعن المسلم ولا يجوز لعن البهائم وقد ورد النهي عن ذلك، وحرمة المسلم أعظم من حرمة الكعبة بنص النبي، صلى الله عليه وسلم.,"And how should it be allowable to curse a “Muslim, when it is not permitted to curse the beasts of the field? The prohibition from doing so has been transmitted down to us; and moreover, the “dignity of a Muslim is greater than the dignity of the Kaaba, according to the positive declaration of the blessed Prophet."
ويزيد صح إسلامه، وما صح قتله الحسين، رضي الله عنه، ولا أمره لا رضاه بذلك، ومهما لم يصح ذلك منه لا يجوز أن يظن ذلك به.,"Now, it is certain that Yazid was a “Muslim, but it is hot certain that he slew al-Husain, or that he ordered or “consented to his death; and as long as these circumstances remain undecided, “it is not allowable to believe that he acted so."
فإن إساءة الظن بالمسلم أيضا حرام، وقد قال تعالى: (اجتنبوا كثيرا من الظن إن بعد الظن، وقال النبي، صلى الله عليه وسلم: (إن الله حرم من المسلم دمه وماله وعرضه وأن يظن به ظن السوء).,"Besides, it is forbidden to think “ill of a Muslim, since Almighty God has said: Be not ready to entertain unadmirable opinions of another), for sometimes those opinions are a crime, and “the blessed Prophet has declared that the blood, the wealth, and the reputation “of the Muslim are sacred, and of him no ill should be thought."
ومن زعم أن يزيد أمر بقتل الحسين، رضي الله عنه، أو رضي به فينبغي أن يعلم به غاية حماقة، فإن من قتل من الأكابر والوزراء والسلاطين في عصره لو أراد أن يعلم حقيقة من أمر بقتله ومن الذي رضي به ومن الذي كرهه لم يقدر على ذلك.,"Moreover, if any “person assert that Yazid ordered al-Husain’s death or consented to it, he gives “thereby an evident proof of his extreme folly; for, were he to endeavor to “discover the true circumstances of the death of such great men, vizirs, and “sultans as perished in his own time were he to essay to find out who ordered “the deed to be committed, who consented to it, and who disapproved of it, “he would not succeed."
وإن كان قد قتل في جواره وزمانه وهو يشاهده، فكيف لو كان في بلد بعيد وزمن قديم قد انقضى.,not even if the murder were perpetrated in his neighborhood and in his presence. How then could he pretend to know the particulars of a similar occurrence which took place in a distant country and in a “by-gone age?
فكيف يعلم ذلك فيما انقضى عليه قريب من أربعمائة سنة في كان بعيد وقد تطرق التعصب في الواقعة فكثرت فيها الأحاديث من الجوانب فهذا أمر لا تعرف حقيقته أصلا، وإذا لم يعرف وجب إحسان الظن بكل مسلم يمكن إحسان الظن به.,"And how can he know the truth (of Yazid’s conduct), now “that nearly four hundred years have elapsed, and that the crime was committed in a place for remote? It must be considered also that this event was “taken up by party-spirit, and that (false) statements respecting it abounded on “all sides; the true circumstances of it cannot therefore be known; and such “being the case, it is incumbent on us to think well of every Muslim who can “possibly deserve it."
ومع هذا فلو ثبت على مسلم أنه قتل مسلما فمذهب الحق أنه ليس بكافر، والقتل ليس بكفر بل هو معصية، وإذا مات القاتل فربما مات بعد التوبة.,"To this we shall add some observations: suppose that “there he positive proof of one Muslim’s having murdered another, the doctrine “of the orthodox jurisconsults is, that the murderer is not an infidel, because “the act itself is not an act of infidelity, but of disobedience (towards God). “It may also happen that the murderer repent before he dies."
والكافر لو تاب من كفره لم تجز لعنته، فكيف من تاب عن قتل وبم يعرف أن قاتل الحسين رضي الله عنه، مات قبل التوبة وهو الذي يقبل التوبة عن عباده.,"And if an infidel “he converted from his infidelity, it is not allowable to curse him; how much “the less then is it allowable to curse him who repents of having committed “murder? Besides, how can it be known that the murderer of al-Husain died “unrepenting? and He (God) accepts the repentance of his creatures."
فإذا لا يجوز لعن أحد ممن مات من المسلمين، ومن لعنه كان فاسقا عاصيا لله تعالى.,"Wherefore, in as much as it is not lawful to curse a Muslim after his death, he who “curses him is a reprobate and disobedient to God."
ولو جاز لعنه فسكت لم يكن عاصيا بالإجماع، بل لو لم يلعن إبليس طول عمره لا يقال له يوم القيامة: لم لم تلعن إبليس، ويقال للاعن: لم لعنت ومن أين عرفت أنه مطرود ملعون.,"Suppose even that it were “permitted to curse him, the abstaining therefrom would be no crime, according to the unanimous opinion of the imams; nay, the man who never once, “during the course of his existence, cursed Satan, will not be asked on the day “of judgment why he cursed him not. And as for him who cursed Satan, he shall be asked his motives for so doing, and how he knew that Satan was rejected and accursed."
والملعون وهو المبعد من الله عز وجل، وذلك غيب لا يعرف إلى فيمن مات كافرا فإن ذلك علم بالشرع، وأما الترحم عليه جائز، بل هو مستحب، بل هو داخل في قولنا في كل صلاة (اللهم اغفر للمؤمنين والمؤمنات) ، فإنه كان مؤمنا والله أعلم؛ كتبه الغزالي.,"The accursed are those who are far removed from Almighty God, but who those may be is a mystery, except in the case of such persons as die infidels; for we know by the divine law that they are accursed, As “for the invoking of the divine mercy on Yazid, it is allowable, nay, acceptable “(in the fight of God}, nay, it is included in these words which we utter in “every prayer: O God! pardon the men and the women who believe; for Yazid was a believer. God knows if my opinion be right. Signed al-Ghazali."
وكانت ولادة الكيا في ذي القعدة سنة خمسين وأربعمائة. وتوفي يوم الخميس وقت العصر مستهل المحرم سنة أربع وخمسمائة ببغداد، ودفن في تربة الشيخ أبي إسحاق الشيرازي، رحمه الله تعالى.,"Al-Kiya al-Harrasi was born in the month of Zu al-Kaada, A. H. four hundred and fifty (Dec.-Jan. A. D. one thousand and fifty eight or one thousand and fifty nine); he died at Baghdad on the afternoon of Thursday, the first of Muharram, A. H. five hundred and four (July, A. D. one thousand one hundred and ten), and was buried in the funeral chapel elected over the tomb of the shaikh Abu Ishak al-Shirazi."
وحضر دفنه الشيخ أبو طالب الزينبي وقاضي القضاة أبو الحسن ابن الدامغاني، وكان مقدمي الطائفة الحنفية، وكان بينه وبينهما في حال الحياة منافسة، فوقف أحدهما عند رأسه والأخر عند رجليه، فقال ابن الدامغاني متمثلا:,"The shaikh Abu Talib al-Zainabi and the kadi al-Kudat Abu al-Hasan Ibn al-Damaghani, who were the chiefs of the Hanifite sect at that time, attended his funeral notwithstanding the coldness which had subsisted between them and him; one of them stood at the head of the corpse, the other at the foot, and Ibn al-Damaghani recited this appropriate verse."
ما تغني النوادب والبواكي… وقد أصبحت مثل حديث أمس,"The wailings and lamentations of the female mourners are useless! like words uttered yester even, thou exists for us no longer."
وأنشد الزينبي متمثلا أيضا:,The following verse was then pronounced by al-Zainabi.
عقم النساء فما يلدن شبيهه… إن النساء بمثله عقيم,Women are sterile and have produced none like him; nay. they will never produce his equal.
ولم أعلم لأي معنى قيل له الكيا، وفي اللغة العجمية الكيا هو الكبير القدر المقدم بين الناس، وهو بكسر الكاف وفتح الياء المثناة من تحتها وبعدها ألف.,I do not know for what reason he received the name of al-Kiya which is a Persian word signifying a man of rank and influence.
وكان في خدمته بالمدرسة النظامية أبو إسحاق إبراهيم بن عثمان الغزي الشاعر المشهور – المقدم ذكره في حرف الهمزة – فرثاه إرتجالا بهذه الأبيات على ما حكاه الحافظ ابن عساكر في تاريخه الكبير، وهي:,"The hafiz Ibn Asakir states, in his great historical work, that the celebrated poet Abu Ishak Ibrahim al- Ghazzi. passed sometime under al-Kiya’s tuition at the Nizamiya college, and that he composed the following extempore lines on his death."
"هي الحوادث لا تبقي ولا تذر… ما للبرية من محتوفها وزر
لو كان ينجي علو من بوائقها… لم تكسف الشمس بل لم يخسف القمر
قل للجبان الذي أمسى على حذر… من الحمام متى رد الردى الحذر
بكى على شمسه الإسلام إذ أفلت… بأدمع قل في تشبيهها المطر
حبر عهدناه طلق الوجه مبتسما… والبشر أحسن ما يلقى به البشر
لئن طوته المنايا تحت أخمصها… فعلمه الجم في الأفق منتشر","Behold the work of Fate, which spares none and lets none escape! Mankind has no place of refuge from Fate’s decrees. Were exalted station a protection against its attacks, no eclipse would ever obscure the brightness of the sun and moon. Ask the dastard who lives in apprehension of death, if precaution ever availed against it? Islamism weeps the absence of its sun, and sheds floods of tears, compared to which the rain would be found less copious. Behold that learned divine who used to receive us with an open and smiling countenance; with that look of pleasure which, to a visitor, was the best of welcomes. Death may tread him under foot, but his vast learning has spread abroad to distant climes."
"سقى ثراك عماد الدين كل ضحى… صوب الغمام ملث الودق منهمر
عند الورى من أسى أيقنته خبر… فهل أتك من استيحاشهم خبر
أحيا ابن إدريس درس كنت تورده… تحار في نظمه الأذهان والفكر
من فاز منه بتعليق فقد علقت… يمينه بشهاب ليس ينكدر
كأنما مشكلات الفقه يوضحها… جباه دهم لها من لفظه غرر
ولو عرفت له مثلا دعوت له… وقلت دهري إلى شرواه مفتقر","O thou who wert the pillar of the faith I may the clouds of heaven shed a copious shower, each morning, on thy tomb Thou hast left us in affliction, and the news of this misfortune has reached all mankind has the news of their desolation at length reached thee? Thy instructive lessons gave new life to (al-Shafie) Ibn Idris, and at [the beauty of) their composition, intelligence and reflexion stood amazed. He who was so fortunate as to note them down, possesses now a flambeau of unlading brightness. The obscurities of jurisprudence, elucidated by thy words, are like the foreheads of brown horses marked with a white star. Did I know thy equal, I should invoke him and exclaim: “The age is impoverished and “requires succor from thy riches.”."
الحافظ المقدسي,THE HAFIZ ABU L-HASAN AL-MAKDISI.
أبو الحسن علي بن الأنجب أبي المكارم المفضل بن أبي الحسن علي بن أبي الغيث مفرج بن حاتم بن الحسن بن جعفر بن إبراهيم بن الحسن اللخمي المقدسي الأصل، الاسكندراني المولد والدار، المالكي المذهب؛ كان فقيها فاضلا في مذهب الإمام مالك، رضي الله عنه.,"Abu al-Hasan Ali, the son of al-Anjab Abu al-Makarim al-Mufaddal Ibn Abi al-Hasan Ali Ibn Abi al-Ghaith Mufarrij Ibn Hatim Ibn al-Hasan Ibn Jaafar Ibn Ibrahim Ibn al-Hasan al-Lakhmi al-Makdisi (a member of the tribe of Lakhm and sprung from a family belonging to Jerusalem), was an eminent doctor of the Mali kite sect."
ومن أكابر الحفاظ المشاهير في الحديث وعلومه.,and a hafiz of the highest reputation for his learning in the Traditions and the sciences connected with them.
صحب الحافظ أبا الطاهر السلفي الأصبهاني نزيل الاسكندرية، رحمه الله تعالى، وانتفع به، وصحبه شيخنا الحافظ العلامة زكي الدين أبو محمد عبد العظيم بن عبد القوي بن عبد الله المنذري، ولازم صحبته وبه انتفع وعليه تخرج.,"Alexandria was the place of his birth and residence. When the hafiz al-Silafi settled in that city, Abu al-Hasan al-Makdisi became his disciple and profiled greatly under his tuition; such was also the case with our learned master Zaki al-din Abd al-Azim al-Mundiri, who completed his education under the same hafiz."
وذكر عنه فضلا غزيرا وصلاحا كثيرا، وأنشدني له مقاطيع عديدة؛ فمما أنشدني قال، أنشدني الحافظ أبو الحسن المقدسي المذكور لنفسه:,"Al-Mundiri spoke of his accompaniment as a person of great talent and holiness of life; he recited to me numerous pieces of verse composed by him, such as those which follow."
"تجاوزت ستين من مولدي… فأسعد أيامي المشترك
يسائلني زائري حالتي… وما حال من حل في المعترك","I have now passed my sixtieth year, and must declare that the happiest of my days were mixed with affliction. Visitors ask me how I am? Judge what is the slate of him who has settled in a field of battle!"
"وأنشدني أيضا قال أنشدني الحافظ لنفسه:
أيا نفس بالمأثور عن خير مرسل… وأصحابه والتابعين تمسكي
عساك إذا بالغت في نشر دينه… بما طاب من نشر له أن تمسكي
وخافي غدا يوم الحساب جهنما… إذا لفحت نيرانها أن تمسك","O my soul! hold firm by the doctrines transmitted from the best of prophets, from his companions and his Tabis. When thou hast used thy efforts in propagating his religion, thou hold perhaps be perfumed with the sweet odor of that pious work. To-morrow, on the day of reckoning, when the fires of hell shall rage intensely, fear lest thou becomes! a prisoner there."
"وأنشدني أيضا قال، أنشدني لنفسه:
ثلاث باءات بلين بها:… البق والبرغوث والبرغش
ثلاثة أوحش ما في الورى… ولست أدري أيها أوحش","There are three b’s which torment us, bakk (bugs), burguth (fleas),and barghash (gnats),: the three fiercest species of created beings, and I know not which is the worst."
"وأنشدني أيضا قال، أنشدني لنفسه:
ولمياء تحيي من تحيي بريقها… كأن مزاج الراح بالمسك في فيها
وما ذقت فاها غير أني رويته… عن الثقة المسواك وهو موافيها","There was a maid with rosy lips, whose kiss gave new life to him whom she saluted; wine mixed with musk seemed to be contained within them. I tasted not her lips, but I state the fact on good authority; I learned it from the toothpick which had been with herself."
وهذا معنى مستعمل قد سار في كثير من أشعار المتقدمين والمتأخرين، فمن ذلك قول بشار بن برد من جملة أبيات:,"This is now a common idea, having been rendered familiar to us by the verses of the ancients and the modems. It is thus that Bashar Ibn Burd says in one his pieces."
يا أطيب الناس ريقا غير مختبر… إلا شهادة أطراف المساويك,"O thou whose lips are the sweetest in the world I not that I have made the test, but the evidence of the toothpicks suffices."
"وقول الأبيوردي من جملة أبيات:
وأخبرني أترابها أن ريقها… على ما حكى عود الأراك لذيذ ونقتصر على هذا القدر.",And al-Abiwardi says in one of his poems: Her companions told me that they learned from the toothpick of arak-oud that her lips were sweet.
وكان الحافظ المذكور ينوب في الحكم بثغر الاسكندرية المحروس، ودرس به بالمدرسة المعروفة به هناك، ثم انتقل إلى مدينة القاهرة المحروسة ودرس بها بالمدرسة الصاحبية، وهي مدرسة الوزير صفي الدين أبي محمد عبد الله بن علي المعروف بابن شكر، واستمر بها إلى حين وفاته.,"The hafiz al-Makdisi was deputy for al-Hukm at Alexandria, and professed in that city at the college which hears his name; he then removed to Cairo and continued, till his death, to fill the place of professor in the Sahibiya college, founded by the vizir Safi al-din Abu Muhammad Abd Allah Ibn Ali, better known by the surname of Ibn Shukr."
وكانت ولادته ليلة السبت الرابع والعشرين من ذي القعدة سنة أربع وأربعين وخمسمائة بالثغر المحروس. وتوفي يوم الجمعة مستهل شعبان سنة إحدى عشرة وستمائة بالقاهرة، رحمه الله تعالى.,"He was born at Alexandria on die eve of Saturday, the twenty fourth of Zu al-Kaada, A.H. five hundred and forty four (March, A.D. one thousand one hundred and fifty), and he died at Cairo on Friday, the first of Shaaban, A. H. six hundred and eleven (December, A.D. one thousand two hundred and fourteen)."
وتوفي والده القاضي الأنجب أبو المكارم المفضل في رجب سنة أربع وثمانين وخمسمائة، وكان مولده في سنة ثلاث وخمسمائة، رحمهما الله تعالى.,"His father al-Kadi al-Anjab (the mott noble kadi) Abu al-Makarim al-Mufaddal died in the month of Rajab, A. H. five hundred and eighty four (Aug.-Sept. A. D. one thousand one hundred and eighty eight); he was born A. H. five hundred and three (A.D. one thousand one hundred and nine or one thousand one hundred and ten)."
والمقدسي: بفتح الميم وسكون القاف وكسر الدال المهملة وفي آخرها سين مهملة، هذه النسبة إلى بيت المقدس.,"Makdisi means belonging to Bait al-Makdis (the House of the Holy Place, or Jerusalem)."
السيف الآمدي,SAIF AL-DIN AL-AAMIDI.
أبو الحسن علي بن أبي علي بن محمد بن سالم التغلبي الفقيه الأصولي، الملقب سيف الدين الآمدي.,"Abu al-Hasan Ali Ibn Abi Ali Ibn Muhammad Ibn Salim al-Taghlabi native of the tribe of Taghlaba and surnamed Saif al-din ‘sword of the faith) al-Aamidi, was a dogmatic theologian."
كان في أول اشتغاله حنبلي المذهب، وانحدر إلى بغداد وقرأ بها على ابن المني أبي الفتح نصر بن فتيان الحنبلي ، وبقي على ذلك مدة ثم انتقل إلى مذهب الإمام الشافعي، رضي الله عنه، وصحب الشيخ أبا القاسم بن فضلان واشتغل عليه في الخلاف وتميز فيه.,"On commencing his studies, he went down to Baghdad, and as he belonged to the sect of Ahmad Ibn Hanbal, he put himself under the tuition of the Hanbalite doctor Ibn al-Manni Abu al-Fath Nasr Ibn Fetyan, after some time, he passed over to the sect of al-Shafie and attended the lessons of the shaikh Abu al-Kasim Ibn Fadlan, under whose direction he studied controversy and rose to distinction by his acquirements in that science."
وحفظ طريقة الشريف وزوائد طريقة أسعد الميهني – المقدم ذكره – ثم انتقل إلى الشام واشتغل بفنون المعقول وحفظ منه الكثير وتمهر فيه وحصل منه شيئا كثيرا، ولم يكن في زمانه أحفظ منه لهذه العلوم.,"Having committed to memory the Tarika, or system of controversy, composed by the Sharif and the Zwaid, or appendix to the controversial treatise of Asaad al-Mihani, he passed into Syria and studied the intellectual sciences with such success, that he was pronounced to be the most learned person of the age in these branches of knowledge."
ثم انتقل إلى الديار المصرية وتولى الإعادة بالمدرسة المجاورة لضريح الإمام الشافعي، رضي الله عنه، التي بالقرافة الصغرى.,"He then removed to Egypt and occupied the post of under-tutor in the college situated in the lesser Karafa cemetery, near the tomb of the imam al-Shafie."
وتصدر بالجامع الظافري بالقاهرة مدة، واشتهر بها فضله واشتغل عليه الناس وانتفعوا به.,"He then became professor in the mosque at Cairo, called al-Joint al-Zafiri, and bis increased reputation attracted numerous pupils.”"
ثم حسده جماعة من فقهاء البلاد وتعصبوا عليه ونسبوه إلى فساد العقيدة وانحلال الطوية والتعطيل ومذهب الفلاسفة والحكماء.,"The successful results of his tuition excited at length the jealousy of some native jurisconsults, who formed a party against him, and accused him of heterodoxy, laxity of moral principle, atheism, and attachment to the doctrines of the (ancient Greek) philosophers and sages."
وكتبوا محضرا يتضمن ذلك، ووضعوا فيه خطوطهم بما يستباح به الدم.,"They then drew lip a complaint in which they denounced him guilty of these crimes, and affixed to it their signatures with the declaration that he deserved the punishment of death."
وبلغني عن رجل منهم فيه عقل ومعرفة أنه لما رأى تحاملهم عليه وإفراط التعصب كتب في المحضر وقد حمل إليه ليكتب فيه مثل ما كتبوا فكتب:,"I have been informed by one of those doctors, who was a man of intelligence and instruction, that, on remarking the excessive animosity by which the cabal was actuated, he inscribed the following verse with his signature on the document, when it was brought to him that he might insert in It a declaration similar to that of the others."
حسدوا الفتى إذ لم ينالوا سعيه… فالقوم أعداء له وخصوم والله أعلم، وكتب فلان بن فلان.,“They envied the man because they could not equal him in merit; such are his foes “and accusers.”
ولما رأى سيف الدولة تألبهم عليه وما اعتمدوه في حقه، ترك البلاد وخرج منها مستخفيا وتوصل إلى الشام.,"When Saif al-din perceived his enemies combined against him and discovered their projects, he withdrew secretly from the country and proceeded to Syria."
"واستوطن مدينة حماة.
وصنف في أصول الفقه والدين والمنطق والحكمة والخلاف، وكل تصانيفه مفيدة.","He then settled in the city of Hamat and composed a number of instructive works on dogmatic theology, the fundamentals of jurisprudence, logic, philosophy, and controversy."
فمن ذلك كتاب” أبكار الأفكار” في علم الكلام واختصره في كتاب سماه” منائح القرائح” و” رموز الكنوز” وله” دقائق الحقائق” و” لباب الألباب” و” منتهى السول في علم الأصول .”,"Of these we shall indicate the Abkar al-Afkar (original ideas) on scholastic theology; an abridgment of the same, entitled Manaih al-Karaih (borrowings from natural genius); the Rumuz al-Kunuz (indications of hidden treasures’; the Dakaik al-Hakaik; the Lubab al-Albab (care of the hearts); the Muntiha al-Sul (results of inquiry), being a treatise on the fundamentals (of faith and jurisprudence)."
وله طريقة في الخلاف، ومختصر في الخلاف أيضا وشرح جدل الشريف، وله مقدار عشرين تصنيفا.,"He composed also a system of controversy, an abridgment of the same, and a commentary on the Sharif’s Jadl, or treatise on dialectics. The number of his works amounted to about twenty."
وانتقل إلى دمشق ودرس بالمدرسة العزيزية وأقام بها زمانا، ثم عزل عنها لسبب تهم فيه وأقام بطالا في بيته. وتوفي على تلك الحال في رابع صفر يوم الثلاثاء سنة إحدى وثلاثين وستمائة ودفن بسفح جبل قاسيون. وكانت ولادته في سنة إحدى وخمسين وخمسمائة، رحمه الله تعالى.,"Having removed to Damascus, he obtained the professorship in the Aziziya college, but after a lapse of sometime he was deprived of his place, on account of some suspicions- which had been cast upon him. From that period till his death, he remained unoccupied and confined himself to his house. He died on the third of Safar, A. H. six hundred and thirty one (November, A.D. one thousand two hundred and thirty three), and was buried at the foot of Mount Kasiyun. His birth took place A. H. five hundred and fifty one (A. D. one thousand one hundred and fifty six)."
والآمدي: بالهمزة الممدودة والميم المكسورة وبعدها دال مهملة، هذه النسبة إلى آمد، وهي مدينة كبيرة في ديار بكر مجاورة لبلاد الروم.,"Aamidi means belonging lo Aamid, a large city in Diar Bakr, near the country of Rum (Asia Minor)."
وكان أبو الفتح نصر بن فتيان بن المني المذكور فقيها محدثا، انتفع به جماعة كبيرة. ومولده سنة إحدى وخمسمائة، وتوفي خامس شهر رمضان سنة ثلاث وثمانين وخمسمائة، رحمه الله تعالى.,"Abu al-Fath Nasr Ibn Fetyan Ibn al-Manni was a doctor of the law and a traditionist. He instructed numerous disciples. Born A. H. five hundred and one (A. D. one thousand one hundred and seven or one thousand one hundred and eight); died, fifth Ramadan, five hundred and eighty three (November, A. D. one thousand one hundred and eighty seven)."
الكسائي,AL-KISAIE.
أبو الحسن علي بن حمزة بن عبد الله بن بهمن بن فيروز، الأسدي بالولاء الكوفي المعروف بالكسائي؛ أحد القراء السبعة.,"Abu al-Hasan Ali Ibn Hamza Ibn Abd Allah Ibn Bahman Ibn Fairuz, surnamed al-Kisaie, a tribe of Asad and a native of Kufa, was one of the seven readers of the Quran."
كان إماما في النحو واللغة والقراءات، ولم تكن له في الشعر يد، حتى قيل: ليس في علماء العربية أجهل من الكسائي بالشعر.,"In grammar, philology, and the Quranic readings he displayed abilities of the highest order, but in poetry his skill was in inferior that it was currently said: “Amongst all the learned in grammar, “there is not one who knows less of poetry than al-Kisaie."
وكان يؤدب الأمين بن هارون الرشيد ويعلمه الأدب.,”He was tutor in al-Amin the son of Harun al-Rashid and instructed him in the belles-lettres.
ولم يكن له زوجة ولا جارية، فكتب إلى الرشيد يشكو العزبة.,"Having neither wife nor slave-girl, he addressed some verses to al-Rashid, complaining of his celibacy."
فأمر له الرشيد بعشرة آلاف درهم وجارية حسناء بجميع آلاتها وخادم وبرذون بجميع آلته.,"and that caliph ordered him a present of ten thousand pieces of silver, a beautiful slave-girl with all her attire, a eunuch, and a horse completely harnessed."
واجتمع يوما بمحمد بن الحسن الفقيه الحنفي في مجلس الرشيد فقال الكسائي: من تبحر في علم تهدى إلى جميع العلوم،,"Being one day in company with Muhammad Ibn al-Hasan, the Hanifite jurisconsult, at an assembly held by al-Rashid, he remarked that a person versed in one science could find his way in all the others."
فقال له محمد: ما تقول فيمن سها في سجود السهو، هل يسجد مرة أخرى قال الكسائي: لا، قال: لماذا قال: لأن النحاة تقول: التصغير لا يصغر.,"on which Muhammad said to him: “What is then your opinion of a man who, “in making the satisfactory prostrations which some neglect or irregularity “in the prescribed prayers rendered necessary, again commits an irregularity? “must he renew his prostrations, to this he replied in the negative, and gave for reason that a noun which has already assumed the diminutive form cannot he diminished again."
"هكذا وجدت هذه الحكاية في عدة مواضع؛ وذكر الخطيب في” تاريخ بغداد” أن هذه القضية جرت بين محمد بن الحسن المذكور والفراء – الآتي ذكره إن شاء الله تعالى – وهما ابنا خالة، والله أعلم بالصواب.
رجعنا إلى بقية الحكاية:","It is thus that I found this anecdote related in a number of places, but the Khatib says, in his History of Baghdad, that the conversation took place between Muhammad Ibn al-Hasan and al-Farraa, who were sisters’ sons."
فقال محمد: فما تقول في تعليق الطلاق بالملك قال: لا يصح، قال: لم قال: لأن السيل لا يسبق المطر.,"Muhammad then asked him if the sentence of divorce joined to the condition of possession was valid? Al-Kisaie answered dial it was not, and gave for reason that the torrent does not precede the rain."
وله مع سيبويه وأبي محمد اليزيدي مجالس ومناظرات – سيأتي ذكر بعضها في تراجم أربابها إن شاء الله تعالى.,"He had some conferences and discussions with Sibawaih and Abi Muhammad al-Yazidi, of which we shall take further notice in the lives of these two grammarians."
روى الكسائي عن أبي بكر ابن عياش وحمزة الزيات وابن عيينة وغيرهم وروى عنه الفراء وأبو عبيد القاسم بن سلام وغيرهما. وتوفي سنة تسع وثمانين ومائة بالري وكان قد خرج إليها صحبة هارون الرشيد.,"The traditional knowledge handed down by al-Kisaie was received by him from Aim Bakr Ibn Aiyash, Hamza al-Zaiyat, ibn Oyaina, and others; among the persons who transmitted the information furnished by al-Kisaie were al-Farraa and Ahu Obaid al-Kasim ibn Sallam. Al-Kisaie died A. H. one hundred and eighty nine (A. D. eight hundred and four or eight hundred and five) at Rai, to which city he had accompanied Harun al-Rashid."
قال السمعاني: وفي ذلك اليوم توفي محمد بن الحسن المذكور بالري أيضا – كما سيأتي في ترجمته إن شاء الله تعالى – وكذا قال ابن الجوزي في” شذور العقود ، توفي برنبويه قرية من قرى الري – ورنبويه مذكورة في ترجمة محمد بن الحسن -“,"Al-Samaani observes that the death of Muhammad Ibn al-Hasan occurred on the same day and at the same place, but Ibn al-Jawzi remarks, in his Shuzur al-Okud, that he (the latter) died at Ranbawaih, a village in the canton of Rai."
وقال السمعاني أيضا: وقيل إن الكسائي مات بطوس سنة اثنتين أو ثلاث وثمانين ومائة، والله أعلم.,"Al-Samaani slates again that al-Kisaie died at Taws in A. H. one hundred and eighty two (A. D. seven hundred and eight or seven hundred and nine), or one hundred and eighty three. God knows best the truth!"
ويقال إن الرشيد كان يقول: دفنت الفقه والعربية بالري.,It is related that al-Rashid said on this occasion: “The sciences of jurisprudence and grammar have been “interred at Rai.
والكسائي: بكسر الكاف وفتح السين المهملة وبعدها ألف ممدودة، وإنما قيل له الكسائي لأنه دخل الكوفة وجاء إلى حمزة بن حبيب الزيات وهو ملتف بكساء، فقال حمزة: من يقرأ فقيل له: صاحب الكساء، فبقي عليه ، وقيل بل أحرم في كساء فنسب إليه، رحمه الله تعالى.,"Kisaie means a nearer of a kisaa or cloak: he received this name because, on his arrival at Kufa, he went wrapped up in a cloak to Hamza Ibn Habib al-Zaiyat, who (being then engaged in giving lessons to his pupils) asked which of them wished to read? To this one of them replied: “He with “the cloak (al-Kisaie)”Others state that he was so called because he had used a cloak instead of an ihram when performing the pilgrimage."
الدارقطني,AL-DARAKUTNI.
أبو الحسن علي بن عمر بن أحمد بن مهدي البغدادي الدارقطني الحافظ المشهور.,"Abu al-Hasan Ali Ibn Omar Ibn Ahmad Ibn Mahdi, a hafiz of great learning and celebrity, and a jurisconsult of the sect of al-Shafie, was a native of Baghdad."
كان عالما حافظا فقيها على مذهب الإمام الشافعي، رضي الله عنه، أخذ الفقه عن أبي سعيد الإصطخري الفقيه الشافعي، وقيل بل أخذه عن صاحب لأبي سعيد.,"He acquired his knowledge of the law from Abu Saied al-Istakhri the Shafiite doctor; but this statement is contradicted by some, who pretend that one of Abu Saied’s disciples was his master in that science."
وأخذ القراءة عرضا وسماعا عن محمد بن الحسن النقاش وعلي بن سعيد القزاز ومحمد بن الحصين الطبري ومن في طبقتهم.,"He learned the reading of the Quran, by audition and repetition, under Muhammad Ibn al-Hasan al-Nakkash, Ali Ibn Saied al-Kazzaz, Muhammad Ibn al-Husain al-Tabari, and other eminent teachers of the same period."
وسمع من أبي بكر بن مجاهد وهو صغير، وانفرد بالإمامة في علم الحديث في دهره، ولم ينازعه في ذلك أحد من نظرائه.,"When a were boy, he began to learn Traditions from Aim Bakr Ibn Mujahid, and having at length come to be considered as the sole imam (or first master of the age in that science, none of his contemporaries ever disputed his title."
وتصدر في آخر أيامه للإقراء ببغداد.,"Towards the end of his life, he commenced leaching the Quran readings at Baghdad"
وكان عارفا باختلاف الفقهاء ويحفظ كثيرا من دواوين العرب.,"He was well informed on the points wherein the doctors of the different sects disagree, and he knew by heart many of the diwans, or collected poetical works, of the desert Arabs."
منها ديوان السيد الحميري، فنسب إلى التشيع لذلك.,"As one of these diwans consisted of the poems composed by al-Saiyid al-Himyari, he was held by some for a follower of the Shiite doctrines."
وروى عنه الحافظ أبو نعيم الأصبهاني صاحب” حلية الأولياء” وجماعة كثيرة، وقبل القاضي ابن معروف شهادته في سنة ست وسبعين وثلثمائة، فندم على ذلك، وقال: كان يقبل قولي على رسول الله، صلى الله عليه وسلم، بانفرادي، فصار لا يقبل قولي على نقلي إلا مع آخر.,"Traditional information was given on his authority by Abu Noaim, the author of the Hilyat al-Awliaa, and by many other persons. In the year three hundred and seventy six (A.D. nine hundred and eighty six or nine hundred and eighty seven) he gave evidence as a witness before the kadi Ibn Maruf, an act of which he afterwards repented, “because,” said he, “the statements which I furnished relative to the blessed Prophet were admired on my own authority as exact, whereas my declaration in a court of justice is not receivable unless corroborated by that of another person."
وصنف كتاب” السنن” و” المختلف والمؤتلف” وغيرهما.,"”Amongst the works composed by him are a Sunan, or collection of Traditions, and a Mukhtalif tea Mutalif."
وخرج من بغداد إلى مصر قاصدا أبا الفضل جعفر بن الفضل المعروف بابن حنزابة وزير كافور الإخشيدي – المذكور في حرف الجيم – فإنه بلغه أن أبا الفضل عازم على تأليف مسند.,"He was induced to leave Baghdad and travel to Egypt by the intelligence which he received that Aba al-Fadl Jaafar Ibn Hinzaba, the vizir of Kafur, had the intention of composing a Musnad."
فمضى إليه ليساعده عليه، وأقام عنده مدة، وبالغ أبو الفضل في إكرامه وأنفق عليه نفقة واسعة وأعطاه شيئا كثيرا وحصل له بسببه مال جزيل. ولم يزل عنده حتى فرغ المسند.,"As he wished to assist in that work, he undertook the journey and remained with the vizir for some time, during which he received from him marks of the highest honor, with a liberal subvention for his expenses, and an abundance of presents. He thus, by the favor of Ibn Hinzaba, became possessor of a large fortune, and he remained with him till the completion of the work."
وكان يجتمع هو والحافظ عبد الغني بن سعيد – المقدم ذكره – على تخريج المسند وكتابته إلى أن نجز.,"During that period, he and the hafiz Abd al-Ghani Ibn Saied contributed their joint efforts to the task of extracting (the materials of) the Musnad and writing them out."
وقال الحافظ عبد الغني المذكور: أحسن الناس كلاما على حديث رسول الله، صلى الله عليه وسلم، ثلاثة: علي بن المديني في وقته، وموسى بن هارون في وقته، والدارقطني في وقته.,"The Hafiz Abd al-Ghani used to say: “The persons who discoursed the best of talk on the Traditions of the Prophet were three; Ali Ibn al-Madini in his age, Musa Ibn Harun in “his, and al-Darakutni in ours."
سأل الدارقطني يوما أحد أصحابه: هل رأى الشيخ مثل نفسه فامتنع من جوابه،,"One of al-Darakutni’s pupils having asked him if he ever saw a person equal to himself (in learning, he returned no direct answer."
وقال: قال الله تعالى: (فلا تزكوا أنفسكم).,"but merely observed that God had said: Justify, not yourselves."
فألح عليه، فقال: إن كان في فن واحد فقد رأيت من هو أفضل مني، وإن كان من اجتمع فيه ما اجتمع في فلا.,"The other insisted notwithstanding, and al-Darakutni at length replied: “If “you mean in a single science, I have seen (persons) more able than myself; “but if you mean in all the branches of knowledge which I possess, why then “I never met my equal."
وكان مفننا في علوم كثيرة وإماما في علوم القرآن.,"”He was versed in a great variety of sciences, and was a master of the highest rank in those connected with the Quran."
وكانت ولادة الحافظ المذكور في ذي القعدة سنة ست وثلثمائة، وتوفي يوم الأربعاء لثمان خلون من ذي القعدة، وقيل ذي الحجة، سنة خمس وثمانين وثلثمائة ببغداد.,"His birth took place in the month of Zu al-Kaada, three hundred and six, and his death occurred at Baghdad on Wednesday the eighth (‘some say the second) of Zu al-Kaada, A. H. three hundred and eighty five (December, A. D. one thousand and five)."
وصلى عليه الشيخ أبو حامد الإسفرايني الفقيه المشهور المقدم ذكره. ودفن قريبا من معروف الكرخي، في مقبرة باب الدير، رحمه الله تعالى.,"Some place his death in the month of Zi al-Hijja The funeral service was said over him by Abu Hamid al-Isfaraini, and he was buried in the cemetery at the Convent Gate bab al-Dair), near the tomb of Maruf al-Karkhi."
والدارقطني: بفتح الدال المهملة وبعد الألف راء مفتوحة ثم قاف مضمومة وبعدها طاء مهملة ساكنة ثم نون، هذه النسبة إلى دار القطن وكانت محلة كبيرة ببغداد.,"Darakutni means belonging to Dar al-Qutn, cotton house an extensive quarter of Baghdad."
الرماني,AL-RUMMANI.
أبو الحسن علي بن عيسى بن علي بن عبد الله الرماني النحوي المتكلم؛ أحد الأئمة المشاهير، جمع بين علم الكلام والعربية، وله تفسير القرآن الكريم.,Abu al-Hasan Ali Ibn Isa Ibn Ali Ibn Abd Allah al-Rummani was a learned imam in the sciences of grammar and scholastic theology. He is also the author of an interpretation of the Quran.
أخذ الأدب عن أبي بكر ابن دريد وأبي بكر ابن السراج، وروى عنه أبو القاسم التنوخي وأبو محمد الجوهري وغيرهما.,"His masters in general literature were Abu Bakr Ibn Duraid and Abu Bakr (Muhammad) Ibn al-Sarraj; and some of the information which he acquired was transmitted down from him by Abu al-Kasim (Muhammad) al-Tanukhi, Abu Muhammad al-Jauhari, and others."
وكانت ولادته ببغداد سنة ست وتسعين ومائتين، وتوفي ليلة الأحد حادي عشر جمادى الأولى سنة أربع وثمانين، وقيل اثنتين وثمانين وثلثمائة، رحمه الله تعالى؛ وأصله من سر من رأى.,"He was born at Baghdad, A. H. two hundred and ninety six (A. D. nine hundred and eight or nine hundred and nine), and he died on the eve of Sunday, the eleventh of the first Jumada, A. H. three hundred and eighty four (June, A. D. nine hundred and ninety four); according to another statement, he died A. H. three hundred and eighty two. His family belonged to Sarr-man-raa."
والرماني: بضم الراء وتشديد الميم وبعد الألف نون، هذه النسبة يجوز أن تكون إلى الرمان وبيعه، ويمكن أن تكون إلى قصر الرمان، وهو قصر بواسط معروف.,"Al-Rummani may here possibly signify a teller of Rumman or pomegranates, but it may also serve to designate a native of Kasr al-Rumman, a well- known castle at Wasit."
وقد نسب إلى هذا وهذا خلق كثير، ولم يذكر السمعاني أن نسبة أبي الحسن المذكور إلى أيهما، والله أعلم.,"A great number of persons have received this surname for one or the other reason, but which of these it was that procured it for Abu al-Hasan is not specified by al-Samaani."
الحوفي صاحب التفسير,ABU AL-HASAN AL-HAUFI.
أبو الحسن علي بن إبراهيم بن سعيد بن يوسف الحوفي النحوي؛ كان عالما بالعربية وتفسير القرآن الكريم، وله تفسير جيد.,"Abu al-Hasan Ali I bn Ibrahim Ibn Saied Ibn Yusuf al-Haufi was a learned grammarian and an able expositor of the Quran, on which last subject he left an excellent work."
واشتغل عليه خلق كثير وانتفعوا به ورأيت خطه على كثير من كتب الأدب قد قرئت عليه وكتب لأربابها بالقراءة كما جرت عادة المشايخ.,"He directed the studies of numerous pupils with great success, and I have remarked, in many books on philological subjects, certificates in his own handwriting to prove that the possessors of these books had read them under his tuition; in this he followed the general custom of teachers."
وتوفي بكرة يوم السبت مستهل ذي الحجة سنة ثلاثين وأربعمائة، رحمه الله تعالى.,"He died on Saturday morning, the first of Zi Al-Hijja, A. H. four hundred and thirty (Aug. A.D. one thousand and thirty nine)."
والحوفي: بفتح الحاء المهملة وسكون الواو وفي آخرها فاء هذه النسبة إلى حوف، قال السمعاني: ظني أنها قرية بمصر، حتى قرأت في تاريخ البخاري أنها من عمان منها أبو الحسن المذكور.,"Relative to Hauf, from which the surname of Haufi is derived, al-Samaani says: “I imagined that it was a village in Egypt, till I saw in al-Bukhari’s historical work that it is situated in Oman. Abu ’l-Hasan al-Haufi drew his origin from “this place."
ثم قال: وكان عنده من تصانيف النحاس أبي جعفر المصري قطعة كثيرة.,he possessed a great portion of the works composed by Abu Jaafar “al-Nahhas.
قلت: قوله قرية بمصر، ليس كذلك، بل الناحية المعروفة بالشرقية التي قصبتها مدينة بلبيس جميع ريفها يسمونه الحوف، ولا أعلم ثم قرية يقال لها حوف، والله أعلم، وأبو الحسن من حوف مصر.,"”On this I must observe that Hauf is not, as he supposes, a village in Egypt, but a well-known tract of country in the province of Sharqiyah, the capital of which is Bilbies: they give the name of Hauf to all the Rif, or cultivated part, of that country, but I do not know of any village there so called. Abu ’l-Hasan belonged to the Hauf in Egypt."
وبعد أن فرغت من ترجمة أبي الحسن الحوفي على هذه الصورة ظفرت بترجمته مفصلة.,The preceding article had been finished some time when I met with a notice containing the particulars of al-Haufi’s life.
وذلك أنه من قرية يقال لها شبرا اللنجة من أعمال الشرقية المذكورة، وأنه دخل مصر وقرأ على أبي بكر الأدفوي، ولقي جماعة من علماء المغرب وأخذ عنهم، وتصدر لإفادة العربية ، وصنف في النحو مصنفا كبيرا وصنف في إعراب القرآن كتابا في عشر مجلدات، وله تصانيف كثيرة يشتغل بها الناس.,"From this it appears that he belonged to a village called Shubra al-Nakhla, in the province of Sharkiya; he then went to Old Cairo (Masr), where he studied under Abu Bakr al-Adfuwi, and met with a number of learned Moroccan, from whom he derived considerable information; he then commenced as a professor of grammar, and composed a large work on that science, and another, in ten volumes, containing the grammatical analysis of the Quran. A great number of his treatises are still studied."
الأخفش الأصغر,AL-AKHFASI AL-ASGHAR.
أبو الحسن علي بن سليمان بن الفضل المعروف بالأخفش الأصغر النحوي؛ كان عالما.,"Abu al-Hasan Ali Ibn Suleiman Ibn al-Fadl, better known by the appellation of al-Akhfash al-Asghar (al-Akhfash the less),was a learned grammarian."
روى عن المبرد وثعلب وغيرهما، وروى عنه المرزباني وأبو الفرج المعافى الجريري وغيرهما، وكان ثقة،,"The information which he communicated to his pupils was given by him on the authority of al-Mubarrad, Thalab, and other great masters; his own authority was cited by al-Marzubani, Abu al-Faraj al-Moafa al-Jariri, and others. His character as a trustworthy transmitter of additional knowledge is well established."
وهو غير الأخفش الأكبر والأخفش الأوسط.,"He must not be confounded with al-Akhfash al-Akbar, or with al-Akhfash al-Awsat."
فإن الأخفش الأكبر هو أبو الخطاب عبد الحميد بن عبد المجيد من أهل هجر من مواليهم.,"al-Akhfash al-Akbar, whose real names were Abu aI- Khattab Abd al-Hamid Ibn Abd al-Majid, was a native of Hajar and a mawla to one of the tribes inhabiting that region."
وكان نحويا لغويا وله ألفاظ لغوية انفرد بنقلها عن العرب.,"He was a grammarian, a philologer, and a transmitter of expressions peculiar to the Arabs of the desert, some of which were made known, for the first time, by himself."
وأخذ عنه سيبويه وأبو عبيدة ومن في طبقتهما.,"Sibawaih, Abu Obaida, and other eminent scholars of the same period, received a portion of their information from him."
ولم أظفر له بوفاة حتى أفرد له ترجمة،,"As I was unable to discover the date of his death, I could not devote a special article to him in this work."
والأخفش الأوسط أبو الحسن سعيد بن مسعدة – وقد تقدم ذكره في حرف السين – وهو صاحب سيبويه.,"As for al-Akhfash al-Awsat, whose name was Said Ibn Masada, and who had been a pupil of Sibawaih, he has been already noticed."
وكان بين الأخفش المذكور وبين ابن الرومي الشاعر منافسة، فكان الأخفش يباكر داره ويقول عند بابه كلاما يتطير به ، وكان ابن الرومي كثير التطير، فإذا سمع كلامه لم يخرج ذلك اليوم من بيته.,"Al-Akhfash al-Asghar and the poet Ibn al-Rumi were at enmity with each other, and as the latter was very superstitious, al-Akhfash used to go to his door, early in the morning, and pronounce words of ill omen: this prevented Ibn al-Rumi from stirring out during that day."
فكثر ذلك منه، فهجاه ابن الرومي بأهاج كثيرة، وهي مثبتة في ديوانه، وكان الأخفش يحفظها ويوردها في جملة ما يوردها استحسانا لها وافتخارا بأنه نوه بذكره إذ هجاه، فلما علم ابن الرومي بذلك أقصر عنه.,"Being provoked at length by this annoyance, the poet attacked his enemy in a number of satires, which are still extant in die collection of his works; but al-Akhfash got them off by heart and cited them with approbation in his lessons; testifying at the same time how proud he was of the honor done to him by Ibn al-Rumi in satirizing him. When this came to the ears of the poet, he discontinued his attacks."
وقال المرزباني: لم يكن الأخفش بالمتسع في الرواية للأشعار والعلم بالنحو؛ وما علمته صنف شيئا البتة ولا قال شعرا.,"“The stock of poetry,” says al-Marzubani, “which al-Akhfash knew by heart and taught with the authorization of his “preceptors, was very limited; this was also the case with his grammatical “information. He never drew up a single work, nor pronounced a line of “poetry composed by himself."
وكان إذا سئل عن مسألة في النحو ضجر وانتهر من يسأله.,"and when questioned on a point of grammar, “he would lose patience and dismiss the applicant with an abrupt refusal."
وكان وفاة أبي الحسن المذكور في ذي القعدة، وقيل شعبان، سنة خمس عشرة، وقيل ست عشرة وثلثمائة، فجاءة ببغداد، ودفن بمقبرة قنطرة بردان.,"”He died suddenly at Baghdad, in the month of Zu al-Kaada, A. H. three hundred and fifteen (Dec.-Jan. A. D. nine hundred and twenty seven or nine hundred and twenty eight); others say, in the month of Shaaban of that year, or in the year three hundred and sixteen. He was interred in the cemetery at the bridge of Baradan."
ودخل مصر سنة سبع وثمانين ومائتين، وخرج منها إلى حلب سنة ست وثلثمائة، رحمه الله تعالى.,"In the year two hundred and eighty seven (A. D. nine hundred) he visited Egypt, and in three hundred (A. D. nine hundred and eighteen or nine hundred and nineteen) he proceeded from that country to Aleppo."
والأخفش: بفتح الهمزة وسكون الخاء المعجمة وفتح الفاء وبعدها شين معجمة، وهو الصغير العين مع سوء بصرها.,Akhfash means having little eyes and a bad sight.
وبردان: بفتح الباء الموحدة والراء والدال المهملة وبعد الألف نون، وهي قرية من قرى بغداد خرج منها جماعة من العلماء وغيرهم.,Baradan is the name of a village in the dependencies of Baghdad; it has produced a number of learned men and other remarkable persons.
وقال أبو الحسن ثابت بن سنان: كان الأخفش المذكور يواصل المقام عند أبي علي ابن مقلة، وأبو علي يراعيه ويبره.,"This al-Akhfash, ”says Abu al-Hasan Thabit Ibn Sinan, “used to pay “assiduous court to Abu Ali Ibn Mukla, by whom he was treated with “great attention and kindness."
فشكا إليه في بعض الأيام ما هو فيه من وشدة الفاقة وزيادة الإضاقة، وسأله أن يكلم الوزير أبا الحسن علي بن عيسى في أمره، ويسأله إقرار رزق له في جملة من يرتزق من أمثاله.,"He one day complained to him of the extreme “indigence to which he was reduced, and requested him to acquaint the vizir “Abu al-Hasan Ali Ibn Isa with his situation, and pray him to inscribe his “name on the list of literary men who received pensions."
فخاطبه أبو علي في ذلك، وعرفه اختلال حاله وتعذر القوت عليه في أكثر أيامه، وسأله أن يجري عليه رزقا أسوة بأمثاله.,"Abu Ali spoke to “the vizir on the subject, informing him that al-Akhfash was in very reduced “circumstances and had not any means of existence; for which reason he “begged of him to settle a sustenance for him as on the other literary men of the “time."
فانتهره الوزير انتهارا شديدا ، وكان ذلك في مجلس حافل.,"To this the vizir gave a positive refusal expressed in the rudest manner, and that in the presence of a large company."
فشق ذلك على أبى علي وقام من مجلسه، وصار إلى منزله لائما نفسه على سؤاله، ووقف الأخفش على الصورة.,"Abu Ali felt so highly “offended at the vizir’s conduct that he retired from the assembly and went “home, repenting of having asked anything from him. As for al-Akhfash, “he remained in his former state and became quite dispirited."
فاغتم لها وانتهت به الحال إلى أكل السلجم النيئ، فقيل إنه قبض على فؤاده، فمات فجأة في التاريخ المذكور.,"His misery at “length reached to such a pitch, that he was obliged by hunger to eat raw beet-roots. It is said that he died suddenly of a spasm of the heart.”"
الواحدي,AL-WAIHIDI.
أبو الحسن علي بن أحمد بن محمد بن علي بن متويه الواحدي المتوي صاحب التفاسير المشهورة، كان أستاذ عصره في النحو والتفسير.,"Abu al-Hasan Ali Ibn Ahmad Ibn Muhammad Ibn Ali Ibn Mattuya al-Wahidi al-Mattuwi, the author of the celebrated commentaries (on the Quran), was the first master of his time in the sciences of grammar and Quranic exegesis."
ورزق السعادة في تصانيفه، وأجمع الناس على حسنها وذكرها المدرسون في دروسهم.,"The divine grace which attended him is manifest in his works; they were universally considered as excellent, and were frequently cited by professors in their lessons."
منها” البسيط” في تفسير القرآن الكريم، وكذلك” الوسيط” وكذلك” الوجيز” ومنه أخذ أبو حامد الغزالي أسماء كتبه الثلاثة.,"Three of them, the Basit, the Wasit (medium), and the Wajiz (compendium), are on the interpretation of the Quran, and their titles have been adopted by Abu Hamid al-Ghazzali for three of his own works."
وله كتاب” أسباب النزول” و” التحبير في شرح أسماء الله تعالى الحسنى” وشرح ديوان أبي الطيب المتنبي شرحا مستوفى، وليس في شروحه مع كثرتها مثله، وذكر فيه أشياء غريبة منها أنه في شرح هذا البيت وهو:,"He composed also a treatise on the motives for which the different portions of the Quran were revealed; a work called the Tahbir (indication), containing an explanation of the (ninety-nine) excellent names given to God; a full commentary on the poems of al-Mutanabbi, surpassing in excellence all the numerous works on the same subject, and containing many curious observations: it is thus that after explaining the following verse."
وإذا المكارم والصوارم والقنا… وبنات أعوج كل شيء يجمع,"When noble deeds, swords, spears, the daughters of Auwaj all are assembled together."
تكلم على البيت ثم قال في أعوج: إنه فحل كريم كان لبني هلال بن عامر.,"He adds: “Auwaj was a stallion of noble race, belonging to the tribe of Hilal “Ibn Aamir."
وإنه قيل لصاحبه: ما رأيت من شدة عدوه فقال: ضللت في بادية وأنا راكبه، فرأيت سرب قطا يقصد الماء فتبعته، وأنا أغض من لجامه، حتى توافينا الماء دفعة واحدة.,"The owner was once asked what was the greatest degree of speed “which he ever remarked in him, and he replied: ‘ I was riding him and lost ‘my way in the desert, but, seeing a flock of katas going in quest of water, I followed them with a tight rein, and we all arrived at the spring in a single heat."
وهذا أغرب شيء يكون، فإن القطا شديد الطيران، وإذا قصد الماء اشتد طيرانه أكثر من غير قصد الماء.,"This was a most extraordinary thing, for katas are very swift of flight, and when they make towards a watering-place, their speed is much “greater than ordinary. This, however, was not sufficient for the Arab in his description."
ثم ما كفى حتى قال: كنت أغض من لجامه، ولو ذلك لكان يسبق القطا، وهذه مبالغة عظيمة، وإنما قيل له أعوج لأنه:,"and he added that he kept in his horse with a tight rein; had he not done so, he would have outstripped the katas; which is a fine specimen “of amplification The horse was named Auwaj (the crooked) for this reason."
كان صغيرا وقد جاءتهم غارة فهربوا منها وطرحوه في خرج وحملوه لعدم قدرته على متابعتهم لصغره، فاعوج ظهره من ذلك فقيل له أعوج.,"“when he was a foal, a hostile troop came down to attack the tribe, on which “they took to flight, and as the little animal had not sufficient strength to keep “up with them, they put him into a sack and carried him off. His back got a “twist from this treatment, and he was therefore called Auwaj."
وهذا البيت من جملة القصيدة التي رثى بها فاتكا المجنون.,The verse just cited is taken from the poem in which the author laments the death of Fatik al-Majnun.
وكان الواحدي المذكور تلميذ الثعلبي صاحب التفسير – المقدم ذكره في حرف الهمزة – وعنه أخذ علم التفسير وأربى عليه.,"Al-Wahidi was a pupil of al-Thalabi, the author of the celebrated commentary on the Quran; he learned from him the science of Quranic interpretation, and ended by surpassing him."
وتوفي عن مرض طويل في جمادى الآخرة سنة ثمان وستين وأربعمائة بمدينة نيسابور، رحمه الله تعالى.,"He died of a lingering disease in the month of the latter Jumada, A. H. four hundred and sixty eight (Jan.-Feb. A. D. one thousand and seventy six, at Naisapur."
ومتويه: بفتح الميم وتشديد التاء المثناة من فوقها وضمها وسكون الواو وبعدها ياء مفتوحة مثناة من تحتها ثم هاء ساكنة، ونسبة المتوي إلى هذا الجد.,Mattuya means descended from Mattuwi
لم أعرف هذه النسبة إلى أي شيء هي، ولا ذكرها السمعاني، ثم وجدت هذه النسبة إلى الواحد بن الدين بن مهرة، ذكره أبو أحمد العسكري.,"I do not know the origin of the relative adjective Wahidi, neither does al-Samaani mention it. I have since discovered that Abu Ahmad al-Askari derives it from al-Wahid, the name of a person who was the son of al-Din Ibn Mahra."
ابن ماكولا,IBN MAKULA.
الأمير سعد الملك أبو نصر علي بن هبة الله بن علي بن جعفر بن علكان بن محمد بن دلف بن أبي دلف القاسم بن عيسى بن إدريس بن معقل بن عمير العجلي، المعروف بابن ماكولا – وبقية نسبه مستوفاة في ترجمة جده أبي دلف القاسم بن عيسى في حرف القاف –,"The emir Abu Nasr Ali, surnamed Saad al-Mulk the good fortune of the kingdom and generally known by the name of Ibn Makula, was the son of Hibat Allah Ibn Ali Ibn Jaafar Ibn Abakan Ibn Muhammad Ibn Dulaf Ibn Abi Dulaf al-Kasim Ibn Isa al-Ijli: the remainder of the genealogy is given in the life of his ancestor Abi Dulaf al-Kasim."
وأصله من جرباذقان من نواحي أصبهان، ووزر أبوه أبو القاسم هبة الله للإمام القائم بأمر الله.,"His family belonged to Jarbazakan, a place near Ispahan, and his father Abu al-Kasim Hibat Allah was vizir to the imam (caliph al-Kaim biamr Allah)."
"وتولى عمه أبو عبد الله الحسين بن علي قضاء بغداد.
سمع الحديث الكثير وصنف المصنفات النافعة، وأخذ عن مشايخ العراق وخراسان والشام وغير ذلك.","His paternal uncle Abu A bd Allah al-Hasan Ibn Ali, who filled the place of kadi at Baghdad, had learned a great quantity of Traditions; be composed also some instructive works, after studying under the most eminent masters in Iraq, Khorasan, Syria, and other countries."
وكان أحد الفضلاء المشهورين، تتبع الألفاظ المشتبهة في الأسماء الأعلام وجمع منها شيئا كثيرا.,"Abu Nasr (Ibn Makula, a man celebrated for his talents and learning, was sedulously and successfully devoted to the research of such names, as were uncertain in their meaning and derivation."
وكان الخطيب أبو بكر صاحب” تاريخ بغداد” قد أخذ كتاب الحافظ أبي الحسن الدارقطني المسمى المختلف والمؤتلف” وكتاب الحافظ عبد الغني بن سعيد الذي سماه” مشتبه النسبة” وجمع بينهما، وزاد عليهما، وجعله كتابا مستقلا سماه” المؤتنف تكملة المختلف .”,"The Khatib Abu Bakr, author of the History of Baghdad, had taken the Mukhtalif wa Mutalif of al-Darakutni, and the Mushtabih al-Nisba of the hafiz Abd al-Ghani and combined them together, with some additions of his own; forming thus a new work to which he gave the title of al-Mntanif Takmilat al-Mukhtalif (the recommenced, being the completion of the Mukhtalif)."
وجاء الأمير أبو نصر المذكور وزاد على هذا” المؤتنف” وضم إليه الأسماء التي وقعت له، وجعله أيضا كتابا مستقلا سماه” الإكمال” وهو في غاية الإفادة في رفع الالتباس والضبط والتقييد، وعليه اعتماد المحدثين وأرباب هذا الشأن.,"The emir A bn Nasr augmented this Takmila with the names which he had discovered, and made it into a new work under the title of al-Ikmal (the completion This last is extremely useful for fixing the orthography and pronunciation of proper names, and clearing up the uncertainties which may subsist on these points: it is the standard authority of the persons engaged in this study and of the traditionists, in as much as it surpasses all similar productions by its intrinsic excellence."
فإنه لم يوضع مثله ولقد أحسن فيه غاية الإحسان. ثم جاء ابن نقطة – الآتي ذكره إن شاء الله تعالى – وذيله وما أقصر فيه أيضا.,"A supplement, composed with no inferior talent, was added to it afterwards by Ibn Nukta, (“traditional) whose life shall be given in this work."
وما يحتاج الأمير المذكور مع هذا الكتاب إلى فضيلة أخرى، وفيه دلالة على كثرة اطلاعه وضبطه وإتقانه.,"The talent displaced by the emir Ibn Makula in his Ikmal is quite sufficient for his reputation; it is a monument of the extensive acquirements, solid learning, and correct information of the author."
"ومن الشعر المنسوب إليه:
قوض خيامك عن أرض تهان بها… وجانب الذل إن الذل يجتنب
وارحل إذا كان في الأوطان منقصة… فالمندل الرطب في أوطانه حطب",The following lines are attributed to him: Strike thy tent and quit the land where thou art despised; avoid humiliation; humiliation should always be avoided. Depart from the place where thy merit is not acknowledged; the aloes-wood is employed for common uses in its native land.
وكانت ولادته في عكبرا في خامس شعبان سنة إحدى وعشرين وأربعمائة، وقتله غلمانه بجرجان في سنة نيف وسبعين وأربعمائة. وذكر أبو الفرج ابن الجوزي في كتاب” المنتظم” أنه قتل في سنة خمس وسبعين وأربعمائة، وقيل في سنة سبع وثمانين، وقال غيره: في سنة تسع وسبعين بخوزستان، وقيل بالأهواز,"He was born at Okbara on the fifth of Shaaban, A. H. four hundred and twenty one (August, A. D. one thousand and thirty), and he was murdered at Jurjan by his servants between the years four hundred and seventy and four hundred and eighty. Ibn al-Jawzi mentions, in his Kitab al-Muntazim, that he was killed in A. H. four hundred and seventy five (A. D. one thousand and eighty two or one thousand and eighty three), or in four hundred and eighty seven, according to some. Another authority gives four hundred and seventy nine as the year, and Khorasan as the place of his death; but al-Ahwaz is also indicated as the country where he met with his fate."
وقال الحميدي: خرج إلى خراسان ومعه غلمان له أتراك فقتلوه بجرجان وأخذوا ماله وهربوا، وطاح دمه هدرا، رحمه الله تعالى.,Al-Humaidi says: “He set out for Khorasan with some young Turkish slaves who belonged “to him; but they murdered him at Jurjan and fled with his money. The “crime remained unpunished.
ومدحه الشاعر المعروف بصر در – الآتي ذكره إن شاء الله تعالى – ومدحه في ديوانه موجود.,"”The poet Surr-Durr (whose life we shall give) celebrated the praises of Ibn Makula, and this eulogium is still extant in his collected poetical works."
وماكولا: بفتح الميم وبعد الألف كاف مضمومة وبعدها واو ساكنة ثم لام ألف، ولا أعرف معناه، ولا أدري سبب تسميته بالأمير، هل كان أميرا بنفسه أم لأنه من أولاد أبي دلف العجلي – وسيأتي ذكره إن شاء الله تعالى.,"The meaning of the word Makula is unknown to me; and I am unable to say whether the title of mir was given to him because he was really one, or because he was a descendant of (the emir) Abu Dulaf al-Ijli."
وعكبرا قد تقدم القول عليها في ترجمة الشيخ أبي البقاء.,Of Okbara I have already spoken in the life of Abi al-Bakaa.
أبو الفرج الأصبهاني,ABU AL-FARAJ AL-ISPAHANI.
أبو الفرج علي بن الحسين بن محمد بن أحمد بن الهيثم بن عبد الرحمن بن مروان بن عبد الله بن مروان بن محمد بن مروان بن الحكم بن أبي العاص بن أمية بن عبد شمس بن عبد مناف، القرشي الأموي الكاتب الأصبهاني صاحب كتاب” الأغاني” وجده مروان بن محمد المذكور آخر خلفاء بني أمية.,"Abu al-Faraj Ali, the katib and author of the Kitab al-Aghani, was a member of the tribe of Quraish and a descendant of Marwan Ibn Muhammad, the last of the Omaiyide caliphates. His genealogy is thus given: Abu al-Faraj Ali Ibn al-Husain Ibn Muhammad Ibn Ahmad Ibn al-Haitham Ibn Abd al-Rahman Ibn Marwan Ibn Abd Allah Ibn Marwan Ibn Muhammad Ibn Marwan Ibn al-Hakam Ibn Abi al-Aas Ibn Omaiya Ibn Abd Shams Ibn Abd Manaf."
وهو أصبهاني الأصل بغدادي المنشأ، كان من أعيان أدبائها، وأفراد مصنفيها، وروى عن عالم كثير من العلماء يطول تعدادهم، وكان عالما بأيام الناس والأنساب والسير.,"His family inhabited Ispahan, but he passed his early youth in Baghdad, and became the most distinguished scholar and most eminent author of that city. It would be too long to enumerate the learned men from* whom he received and transmitted down his information. He was well acquainted with the days or contests, of the Arabs, their genealogy and history."
قال التنوخي: ومن المتشيعين الذين شاهدناهم أبو الفرج الأصبهاني.,"“Amongst the persons whom we met with says al-Tanukhi, “and who professed Shiite opinions, was Abu al-Faraj al-Ispahani."
كان يحفظ من الشعر والأغاني والأخبار والآثار والأحاديث المسندة والنسب ما لم أر قط من يحفظ مثله، ويحفظ دون ذلك من علوم أخر منها اللغة والنحو والخرافات والسير والمغازي، ومن آلة المنادمة شيئا كثيرا، مثل علم الجوارح والبيطرة ونتف من الطب والنجوم والأشربة وغير ذلك.,"I never found a person knowing by heart such a quantity “as he did of poems, songs, historical relations, anecdotes of ancient times, authentic narratives and genealogies; besides which he possessed information “in other sciences, such as philology, grammar, story-telling, biography, and “the history of the Muslim conquests; he was acquainted also with the branches of knowledge requisite for a boon-companion, such as falconry, farrier, the “preparation of beverages, a smattering of medicine and astrology, etc."
وله شعر يجمع إتقان العلماء وإحسان الظرفاء الشعراء.,”His verses combine the learning of the scholar with the grace and elegance of the poet.
وله المصنفات المستملحة منها: كتاب” الأغاني” الذي وقع الاتفاق على أنه لم يعمل في بابه مثله.,"his other works are excellent, and one of them, the Kitab al-Aghani (book of songs) (is unanimously considered as unequalled."
يقال إنه جمعه في خمسين سنة، وحمله إلى سيف الدولة بن حمدان فأعطاه ألف دينار واعتذر إليه.,"It is said that he was fifty years in compiling it, and that he took it to Saif al-Dawlat Ibn Hamdan, who remunerated him with one thousand pieces of gold, regretting at the same time his inability to offer a more adequate recompense."
وحكي عن الصاحب بن عباد أنه كان في أسفاره وتنقلاته يستصحب حمل ثلاثين جملا من كتب الأدب ليطالعها، فلما وصل إليه كتاب” الأغاني” لم يكن بعد ذلك يستصحب سواه، استغناء به عنها.,"It is related that when the Sahib Ibn Abbad was travelling or changing residence, he took with him for perusal thirty camel-loads of books on literary subjects; but, on receiving the Kitab al-Aghani, be found he could dispense with all the others and took it alone."
ومنها: كتاب” القيان” وكتاب” الإماء الشواعر” وكتاب” الديارات” وكتاب” دعوة التجار” وكتاب” مجرد الأغاني” وكتاب” أخبار جحظة البرمكي” و” مقاتل الطالبيين” وكتاب” الحانات” و” آداب الغرباء”، وحصل له ببلاد الأندلس كتب صنفها لبني أمية ملوك الأندلس يوم ذاك وسيرها إليهم سرا وجاءه الإنعام منهم سرا.,"The other works of Abu al-Faraj are: the Kitab al-Kiyan (history of female musicians); the Kitab al-Imaa al-Shwaer (history of the female slaves who were poets); the Kitab al-Diyarat (book of monasteries); the Kitab Dawet al-Tujar (on the mercantile profession); a collection of songs without note or comment; the Adventures of Jahzat al-Barmaki; the Kitab Makatil al-Talibiyin account of the tragical fate of Ali Ibn Abi Talib‘s descendants); the Kitab al-Hanat (book of taverns) (and the Adab al-Ghurabaa (manners or literary studies of foreigners).A number of works composed by him for the Omaiyides of Spain are still extant in that country; he forwarded them privately to these princes, and the marks of their beneficence were transmitted to him in the same manner."
فمن ذلك كتاب” نسب بني عبد شمس” وكتاب” أيام العرب” ألف وسبعمائة يوم، وكتاب” التعديل والانتصاف” في مآثر العرب ومثالبها، وكتاب” جمهرة النسب” وكتاب” نسب بني شيبان” وكتاب” نسب المهالبة” وكتاب” نسب بني تغلب” و” نسب بني كلاب” وكتاب” الغلمان المغنين” ذلك.,"Amongst these works were the following: Genealogy of the descendants of Abd Shams; Battle-days of the Arabs, containing an account of one thousand seven hundred days; the Kitab al-Taadil wa al-Intisaf impartial examination and appreciation of the noble deeds and the opprobrious actions of the Arabs;the Jamharat al-Nisab (comprehensive genealogical treatise; the Genealogy of the descendants of Shaiban; the Genealogy of the Muhallabite family; the Genealogy of the descendants of Taghlab; the Genealogy of the descendants of Kilab; History of the slave-boys who were good singers, etc."
وكان منقطعا إلى الوزير المهلبي وله فيه مدائح، فمن ذلك قوله فيه:,"Abu al-Karaj was exclusively attached to the vizir al-Muhallabi, and he composed some pieces of poetry in his praise, one of which is as follows:"
"ولما انتجعنا لائذين بظله… أعان وعنى ومن وما منا
وردنا عليه مقترين فراشنا… وردنا نداه مجدبين فأخصبنا","When we sought for means of subsistence and took shelter under his protection, he gave relief yet spared our feelings; he was beneficent, yet vaunted not the greatness of his favors. We went to him poor, and he restored us to wealth; we had recourse to his liberality in our distress, and he placed in the midst of abundance."
"وله فيه من قصيدة تهنئة بمولود جاءه من سرية رومية:
اسعد بمولود أتاك مباركا… كالبدر أشرق جنح ليل مقمر
سعد لوقت سعادة جاءت به… أم حصان من بنات الأصفر
متبجح في ذروتي شرف الورى… بين المهلب منتماه وقيصر
شمس الضحى قرنت إلى بدر الدجى… حتى إذا اجتمعا أتت بالمشتري","A Greek concubine belonging to the vizir having been delivered of a son, the poet congratulated him on the happy event in the following lines: Receive a pledge of happiness in the birth of that infant, which heaven has sent thee as a blessing, The moon, pervading with its luster the depths of night, is but an emblem of its beauty. Blessed be the propitious hour in which a virtuous mother, a daughter of the Asfars, brought it forth It rejoices in its exaltation on the two highest pinnacles of mortal glory I sprung, as it is, from the united stocks of the Muhallabs and the Caesars. The sun of the morning was in conjunction with the moon of the night, and their union has produced Jupiter."
وكتب إلى بعض الرؤساء وكان مريضا:,The following lines were written by him to a man of rank who was suffering from sickness.
"أبا محمد المحمود يا حسن ال… إحسان والجود يا بحر الندى الطامي
حاشاك من عود عواد إليك ومن… دواء داء ومن إلمام آلام","O Aba Muhammad! thou so worthy of praise, O thou who art so fair in thy noble deeds and thy generosity! O swollen sea of liberality! Mayest thou be preserved from sick-bed visitors, from the remedies of illness and from the approach of pain."
وشعره كثير، ومحاسنه شهيرة.,"He composed a great deal of poetry, and his talents have rendered him illustrious."
وكانت ولادته سنة أربع وثمانين ومائتين، وفي هذه السنة مات البحتري الشاعر. وتوفي يوم الأربعاء رابع عشر ذي الحجة سنة ست وخمسين وثلثمائة ببغداد، وقيل سنة سبع وخمسين، والأول أصح، وكان قد خلط قبل أن يموت، رحمه الله تعالى.,"His birth look place, A.H. two hundred and eighty four (A.D. eight hundred and ninety seven or eight hundred and ninety eight), the year in which the poet al-Bohtori died; he expired at Baghdad on Wednesday, the fourteenth of Zi Al-Hijja, A. H. one hundred and fifty (November, A. D. nine hundred and seven); some say, but erroneously, that he died A. H. one hundred and fifty seven. Previously to his death, his intellect became disordered."
وهذه سنة ست وخمسين مات فيها عالمان كبيران وثلاثة ملوك كبار، فالعالمان أبو الفرج المذكور وأبو علي القالي – وقد ذكرناه في حرف الهمزة – والملوك الثلاثة سيف الدولة بن حمدان، ومعز الدولة بن بويه وكافور الإخشيدي، وهو مذكور في ترجمة كل واحد.,"Two men of great learning and three powerful princes died in the year one hundred and fifty; namely: this Abu al-Faraj, Abu Ali al-Kali, Saif al-Dawlat Ibn Hamdan, Muzz al-Dawlat Ibn Buwaih, and Kafur al-Ikhshidi; (see their lives in this work."
الحافظ ابن عساكر,IBN ASAKIR THE HAFIZ.
الحافظ أبو القاسم علي بن أبي محمد الحسن بن هبة الله أبي الحسن بن عبد الله بن الحسين المعروف بابن عساكر، الدمشقي الملقب ثقة الدين كان محدث الشام في وقته.,"The hafiz Abu al-Kasim Ali Ibn Abi Muhammad al-Hasan Ibn Hibat Allah Ibn Abd Allah Ibn al-Husain, generally known by the appellation of Ibn Asakir and surnamed Thikat al-din (sincere in faith), was a native of Damascus and chief traditionist of Syria in that age."
ومن أعيان الفقهاء الشافعية، غلب عليه الحديث فاشتهر به وبالغ في طلبه إلى أن جمع منه ما لم يتفق لغيره.,"He ranked also among the most eminent jurisconsults of the sect of al-Shafie, but, having made of the Traditions his favorite study, he acquired in that science a degree of superiority which no other had ever attained, and it was to his proficiency therein that he was indebted for his reputation."
ورحل وطوف وجاب البلاد ولقي المشايخ، وكان رفيق الحافظ أبي سعد عبد الكريم بن السمعاني في الرحلة، وكان حافظا دينا جمع بين معرفة المتون والأسانيد.,"His seal in this pursuit and his desire of communicating personally with the teachers of the Traditions led him to visit distant countries and travel to and from through various regions, in company with the hafiz Abi Saad Abd al-Karim al-Samaani. In committing lo memory the text of each Tradition, he never neglected learning hv heart the isnad from which is derived its authority; he was, indeed, a pious and conscientious hafiz."
سمع ببغداد سنة عشرين وخمسمائة من أصحاب البرمكي والتنوخي والجوهري، ثم رجع إلى دمشق ثم رحل إلى خراسان ودخل نيسابور وهراة وأصبهان والجبال، وصنف التصانيف المفيدة وخرج التخاريج.,"In the year five hundred and twenty, he heard the disciples of al-Barmaki, al-Tanukhi, and al-Jauhari deliver Traditions at Baghdad; after which he proceeded to Khorasan and visited Naisapur, Herat, Ispahan, and Persian Iraq; at that time, he made his extracts from different authors and composed his own instructive works."
وكان حسن الكلام على الأحاديث، محظوظا في الجمع والتأليف.,"He discussed with great eloquence the traditional information which he had collected, and he displayed a most happy talent in compiling and drawing up the materials of his works."
صنف التاريخ الكبير لدمشق في ثمانين مجلدة، أتى فيه بالعجائب، وهو على نسق” تاريخ بغداد”.,"He composed a great (biographical) history of Damascus in eighty volumes, containing most curious information, and written on the plan of (the Khatib’s) History of Baghdad."
قال لي شيخنا الحافظ العلامة زكي الدين أبو محمد عبد العظيم المنذري حافظ مصر أدام الله به النفع، وقد جرى ذكر هذا التاريخ، وأخرج لي منه مجلدا وطال الحديث في أمره واستعظامه:,"I was one day with my master Abd al-Azim al-Mundiri, the chief hafiz of Egypt, (may God prolong his days for our instruction!) and the conversation happening to fall on this history, he brought me out a volume of it, and spoke longley on its merits and excellence."
ما أظن هذا الرجل إلى عزم على وضع هذا التاريخ من عقل على نفسه، وشرع في الجمع من ذلك الوقت، وإلا فالعمر يقصر عن أن يجمع فيه الإنسان مثل هذا الكتاب بعد الاشتغال والتنبه.,"I cannot but think, ”said he, that the author must have made the resolution of composing this history on the very day in which his intelligence could form a reasonable conception, and that he began from that moment to collect the materials; for the ordinary life of a man, passed in study and devoted to the subject, would he insufficient for the task of assembling so much information as that book contains."
ولقد قال الحق، ومن وقف عليه عرف حقيقة هذا القول ، ومتى يتسع للإنسان الوقت حتى يضع مثله وهذا الذي ظهر هو الذي اختاره، وما صح له هذا إلا بعد مسودات ما يكاد ينضبط حصرها.,"”This observation is perfectly true, and its correctness will be admitted by every person who examines the work; for how could any man find time enough to compose one like it? and it must be also taken into consideration that the published text consists of passages selected, after verification, from an immense mass of written notes."
وله غيره تواليف حسنة وأجزاء ممتعة، وله شعر لا بأس به، فمن ذلك قوله على ما قيل:,"He composed some other good and instructive works, and a considerable quantity of poetry, of which we may give the following passage."
"ألا إن الحديث أجل علم… وأشرفه الأحاديث العوالي
وأنفع كل نوع منه عندي… وأحسنه الفرائد في الأمالي
وإنك لن ترى للعلم شيئا… يحققه كأفواه الرجال
فكن يا صاح ذا حرص عليه… وخذه عن الرجال بلا ملال
ولا تأخذه من صحف فترمى… من التصحيف بالداء العضال","The science of Traditions forms an important part of knowledge, and its fairest branch is that of well-authenticated statements. But the most useful, in my opinion, and the finest consists in instructive information conveyed by dictation. You will find that nothing gives more certitude, to science than its utterance from the lips of men. Be ardent, then, my friend l in its acquisition, and receive it with untiring zeal from the mouths of men. Take it not from books, or the faults of the copyists will overwhelm you with vexation."
"ومن المنسوب إليه أيضا:
أيا نفس ويحك جاء المشيب… فماذا التصابي وماذا الغزل
تولى شبابي كأن لم يكن… وجاء مشيبي كأن لم يزل
كأني بنفسي على غرة… وخطب المنون بها قد نزل
فيا ليت شعري ممن أكون… وما قدر الله لي بالأزل","The following piece also is attributed to him: Alas, my heart! grey hairs have cornel what mean thy youthful passions and those verses expressive of thy love? My youth has fled; it seems as if that time had never been! Hoary age has gone; I feel as if it had always been my companion! Preoccupied by my thoughts, the strokes of fate fell upon me unawares. O that I knew with whom I shall be (daunt on the day of judgment), and what may be the lot which God will declare to be mine for all eternity."
وقد التزم فيها مالا يلزم، وهو الزاي قبل اللام، والبيت الثاني هو بيت علي بن جبلة المعروف بالعكوك، وهو قوله:,"In the (original Arabic) of this last piece, the poet imposed on himself the unnecessary obligation of making the two last syllables of each verse rhyme together. The second verse is taken, with very slight alteration, as may be seen, from a poem of Ali Ibn Jabala al-Akawwak), where he says."
شباب كأن لم يكن… وشيب كأن لم يزل,"Youth, as if it had never been; and hoary age as if it had never ceased to be."
وكانت ولادة الحافظ المذكور في أول المحرم سنة تسع وتسعين وأربعمائة. وتوفي ليلة الاثنين الحادي عشر من رجب سنة إحدى وسبعين وخمسمائة بدمشق.,"The hafiz Ibn Asakir was born on the first of Muharram, A. H. four hundred and ninety seven, and he died at Damascus on the eve of Monday, the twenty first of Rajab, A. H. five hundred and seventy one (February, A. D. one thousand one hundred and seventy)."
ودفن عند والده وأهله بمقابر باب الصغير، رحمهم الله تعالى. وصلى عليه الشيخ قطب الدين النيسابوري – الآتي ذكره إن شاء الله تعالى – وحضر الصلاة عليه السلطان صلاح الدين، رحمه الله تعالى.,"He was buried in the cemetery at the Lesser Gate (al-Dab al-Saghir), near the spot where his father and other people of his family were interred. Funeral prayers were said over him by the shaikh Kutb al-din al-Naisapuri, and the sultan Salah al-din was present at the ceremony."
وتوفي ولده أبو محمد القاسم الملقب بهاء الدين ابن الحافظ في التاسع من صفر سنة ستمائة بدمشق، ودفن من يومه خارج باب النصر، ومولده بها ليلة النصف من جمادى الأولى سنة سبع وعشرين وخمسمائة، رحمه الله تعالى، وكان أيضا حافظا.,"His son Abu Muhammad al-Kasim, surnamed Bahaa al-din (splendor of religion), who was also al-Hafiz, died at Damascus on the ninth of Safar, A.H. six hundred (Oct. A. D. one thousand two hundred and nine), and was buried the same day outside the gate called Bab al-Nasr. His birth took place in that city on the eve of the fifteenth of the latter Jumada, A.H. five hundred and twenty seven (April, A. D. one thousand one hundred and ninety three)"
وتوفي أخوه الفقيه المحدث الفاضل صائن الدين هبة الدين بن الحسن بن هبة الله يوم الأحد الثالث والعشرين من شعبان سنة ثلاث وستين وخمسمائة بدمشق، ودفن من الغد بمقبرة باب الصغير.,"His brother Hibat Allah Ibn al-Hasan Ibn Hibat Allah, surnamed Sain al-din (custodian of religion) was a learned jurisconsult and traditionist; he died at Damascus on Sunday, the twenty third of Shaaban, A. H. five hundred and nine (June, A.D. one thousand one hundred and eight), and was buried, the next morning, at the Lesser-Gate Cemetery."
ومولده على ما ذكر أخوه الحافظ المذكور في العشر الأول من رجب سنة ثمان وثمانين وأربعمائة.,"According to the statement of his brother the hafiz, He was born on one of the first ten days of the month of Rajab, A. H. four hundred and eighty eight (July, A.D. one thousand and ninety five)."
وقدم بغداد سنة عشرين وخمسمائة، وقرأ على أسعد الميهني – المقدم ذكره – وابن برهان، وعاد إلى دمشق، ودرس بالمقصورة الغربية في جامع دمشق وأفتى وحدث، رحمه الله تعالى.,"He went to Baghdad, A. H. five hundred and twenty (A. D. one thousand one hundred and twenty), and after studying under Asaad al-Mihani; and Ibn Barhan, he returned to Damascus and gave lessons in the western Maksura of the Great Mosque. He gave also opinions, as a mufti, on points of law, and taught the Traditions."
السمسماني,AL-SIMSIMANI.
أبو الحسن علي بن عبيد الله بن عبد الغفار السمسماني اللغوي؛ كان قيما بعلم اللغة مشهورا؛ وكتب الأدب التي عليها خطه مرغوب فيها.,"Abu M-Hasan Ali Ibn Abd Allah Ibn Abd al-Ghaffar al-Simsimani was celebrated for his abilities as a philologer, and the books on literary subjects which contain notes in bis handwriting are sought after with avidity."
ولا أعرف شيئا من أحواله سوى أنه سمع أبا بكر ابن شاذان وأبا الفضل ابن المأمون، وذكره الخطيب في تاريخه وقال: كتبت عنه، وكان صدوقا، وكتب الكثير، وخطه في غاية الإتقان والصحة.,"All I know respecting bis personal history is, that be received lessons from Abu Bakr Ibn Shazan and Abu Al-Fadl Ibn al-Mamun. His veracity as a transmitter of traditional information was generally acknowledged. The Khatib mentions him in the History of Baghdad and says: “I Jook notes when he dictated his “lessons; He wrote a great deal, and his penmanship was extremely elegant and correct."
وتصدر ببغداد للرواية وإقراء الأدب، وأكثر كتبه بخطه، وحصلت بعده عند ابن دينار الواسطي الأديب وأدركها الغرق ففسد أكثرها. وتوفي يوم الأربعاء رابع المحرم سنة خمس عشرة وأربعمائة، رحمه الله تعالى.,"He commenced bis career as a professor at Baghdad by transmitting “orally to his pupils the pieces of general literature which he had received in “the same manner from his own masters, and by instructing them in a portion “of the same science which had been already committed to writing. The greater part of his books were written out by himself, and, on his death, they “came into the possession of the learned scholar Ibn Dinar al-Wasiti, but most of them were destroyed by an inundation. He died on Wednesday, the fourth of Muharram, A. H. four hundred and fifteen (March, A. D. one thousand and twenty five)."
ولا أعرف نسبته إلى ماذا هي، وهي بكسر السينين المهملتين وسكون الميم الأولى وفتح الثانية وبالنون، ثم وجدت في” درة الغواص” للحريري ما مثاله: ويقولون في النسبة إلى الفاكهة والباقلاء والسمسم: فاكهاني، وباقلاني، وسمسماني، فيخطئون فيه.,"I did not know the origin of the surname Simsimani, till I found the following passage in al-Hariri’s Durrat al-Ghauass: “When they the vulgar) wish to employ the relative adjectives “derived from fakiha (fruit), bakillaa (greens), and simsim ‘sesame), they say “fakihani {fruitier), bakilani (greengrocer), and simsimani (seller of sesame); but “they are wrong."
وبين وجه الخطأ، ثم قال بعد ذلك: ووجه الكلام أن يقال في المنسوب إلى السمسم سمسمي، وتمم الكلام إلى آخره. فلما وقفت على هذا علمت أن نسبة أبي الحسن المذكور إلى السمسم، وأنه استعمل على اصطلاح الناس، والله أعلم.,"He then points out the nature of the fault, and continues: “The proper form of locution is simsimi, to designate a seller of sesame; ”he then adds further observations with which he concludes his dissertation. When I met this passage, I became aware that Abu al-Hasan’s surname Simsimani was derived from simsim, and that it was a word employed conventionally by the vulgar."
الشريف المرتضى,THE SHARIF AL-MURTADA.
الشريف المرتضى أبو القاسم علي بن الطاهر ذي المناقب أبي أحمد الحسين بن موسى بن محمد بن موسى بن إبراهيم بن موسى الكاظم بن جعفر الصادق بن محمد الباقر بن علي زين العابدين بن الحسين بن علي بن أبي طالب، رضي الله عنه؛ كان نقيب الطالبيين وكان إماما في علم الكلام والأدب والشعر، وهو أخو الشريف الرضي – وسيأتي ذكره إن شاء الله تعالى –,"The sharif Abu al-Kasim Ali, surnamed al-Murtada nakib, or chief, of that class of Muslims who drew their descent from Ali Ibn Abi Talib, was the brother of the sharif al-Rida, whose life we shall give, and the son of al-Tahir Zi al-Manakib, the son of Abu Ahmad al-Husain, the son of Musa, the son of Muhammad, the son of Ibrahim, the son of Musa al-Kazim, the son of Jaafar al-Sadik, the son of Muhammad al-Bakir, the son of Ali Zain al-Aabidin, the son of al-Husain, the son of Ali, the son of Abi Talib He possessed the highest abilities in scholastic theology, general literature, and poetry,"
وله تصانيف على مذهب الشيعة ومقالة في أصول الدين، وله ديوان شعر كبير.,"and is author of some works on the system of doctrine held by the Shiites; he composed also a discourse on the fundamentals of the Muslim religion, and a great quantity of poetry, which has been collected into a diwan."
وإذا وصف الطيف أجاد فيه، وقد استعمله في كثير من المواضع.,"In describing the taif, or image of the beloved seen by the lover in his dreams, he displays great talent, and he recurs to the subject very’ frequently."
وقد اختلف الناس في كتاب” نهج البلاغة” المجموع من كلام الإمام علي بن أبي طالب، رضي الله عنه، هل هو جمعه أم جمع أخيه الرضي وقد قيل: إنه ليس من كلام علي، وإنما الذي جمعه ونسبه إليه هو الذي وضعه، والله أعلم. وله الكتاب الذي سماه” الغرر والدرر”,"It is a controverted point whether the hook entitled Nahj al-Balagha (high-road of precision in discourse),and containing a collection of sayings by the imam Ali Ibn Abi Talib, was it compiled by al-Murtada or by his brother al-Rida: it has been even stated that these sayings were never uttered by Ali, and that the person who collected them and attributed them to that imam was himself the author of them: of this God is the best judge! He wrote also a work under the title of al-Ghurar wa al-Durar (stars and pearls)."
وهي مجالس أملاها تشتمل على فنون من معاني الأدب تكلم فيها على النحو واللغة وغير ذلك.,"consisting of discourses which he had pronounced at assemblies presided by himself; they embrace a variety of subjects connected with general literature, and contain observations on points of grammar, philology, etc."
وهو كتاب ممتع يدل على فضل كثير، وتوسع في الاطلاع على العلوم.,"It is an instructive work and indicates not only the great talent of the author, but bis extensive information in the sciences."
وذكره ابن بسام الأندلسي في أواخر كتاب” الذخيرة” فقال: كان هذا الشريف إمام أئمة العراق، بين الاختلاف والاتفاق، إليه فزع علماؤها، وعنه أخذ عظماؤها.,"Ibn Bassam speaks of him towards the end of the Dakhira: “This sharif says he, “was generally considered as the “greatest imam of Iraq; to him the learned of that country had recourse, and “from him its great men received instruction."
صاحب مدارسها، وجماع شاردها وآنسها، ممن سارت أخباره، وعرفت له أشعاره، وحمدت في ذات الله مآثره وآثاره، إلى تواليفه في الدين، وتصانيفه في أحكام المسلمين، مما يشهد أنه فرع تلك الأصول، ومن أهل ذلك البيت الجليل، وأورد له عدة مقاطيع، فمن ذلك قوله:,"He was the master of its schools, “and the possessor of the rare (information) and the familiar (knowledge) there “subsisting. He was one of those whose reputation spread abroad, whose name “gained publicity for his verses, whose virtues and deeds found praise in the “sight of God. Add to this, his compositions on religious subjects and his “works on the principles of Muslim science; treatises which declare him a “branch of that (noble)stem and a member of that illustrious (family, the) “house (of Ali).”He gives also some pieces of verse by al-Murtada, one of which is as follows."
"ضن عني بالنزر إذ أنا يقظا… ن وأعطى كثيره في المنام
والتقينا كما اشتهينا ولا عي… ب سوى أن ذاك في الأحلام
وإذا كانت الملاقاة ليلا… فالليالي خير من الأيام","She granted me favors with reluctance in my waking hours, but when I slept, she bestowed them in abundance. Then we met, and I enjoyed my wishes; it was happiness unalloyed, had it not been all a dream. Since night is then the time of lovers’ meetings, night is surely better than day."
قلت: وهذا من قول أبي تمام الطائي:,"This thought is borrowed from the lines of Abu Tammam al-Tai, in which he says."
"استزارته فكرتي في المنام… فأتاني في خفية واكتتام
يا لها زورة تلذذت الأر… واح فيها سرا من الأجسام
مجلس لم يكن لنا فيه عيب… غير أنا في دعوة الأحلام","My imagination called on her to visit my sleeping hours, and she came in secret and unseen. O what a meeting is that wherein the souls enjoy delight whilst the bodies are not aware! Such interviews as these have for us but ono defect we are then under the influence of a dream."
"ومن شعره أيضا:
يا خليلي من ذؤابة قيس… في التصابي رياضة الأخلاق
عللاني بذكرهم تطرباني… واسقياني دمعي بكأس دهاق
وخذا النوم من جفوني فإني… قد خلعت الكرى على العشاق","Another of al-Murtada’s pieces is the following: My two dearest friends I chief ornaments of the tribe of Kais I love subdues man’s character to mildness. Let me turn my thoughts towards you, so that I may for a moment forget my cares; thus you will delight me: and let me quench my thirst with repeated draughts from the cup which my tears have filled. Let sleep not approach my eyelids; I bestow it upon lovers (who require it)."
فلما وصلت هذه الأبيات إلى البصروي الشاعر قال: المرتضى قد خلع ما لا يملك على من لا يقبل.,"When these lines came to the knowledge of the poet al-Busrawi, he observed that al-Murtada bestowed what he did not possess on persons who would not receive it."
"ومن شعره أيضا:
ولما تفرقنا كما شاءت النوى… تبين ود خالص وتودد
كأني وقد سار الخليط عشية… أخو جنة مما أقوم وأقعد","He says in another piece: When a distant journey willed that we should separate, that moment discovered whose love was sincere and whose affected; and on the evening of the caravan’s departure, I seemed, from my restless agitation, like a man distracted."
ومعنى البيت الأول مأخوذ من قول المتنبي في مديح عضد الدولة بن بويه من جملة قصيدته الكافية التي ودعه بها لما عاد من خدمته من شيراز إلى العراق وقتل في الطريق، كما هو مشروح في ترجمة المتنبي وهو:,"The idea expressed in the first of these verses is taken from a poem rhyming in K, which was composed by al-Mutanabbi in praise of Adud al-Dawlat Ibn Buwaih. As the poet was then on the point of leaving the court of the prince and proceeding from Shiraz to Iraq, he addressed him this poem as a farewell. It was in this journey that al-Mutanabbi lost his life, as we have already observed. The following is the passage to which we allude."
"وفي الأحباب مختص بوجد… وآخر يدعي معه اشتراكا
إذا اشتبهت دموع في خدود… تبين من بكى ممن تباكى","Amongst the lovers was one distinguished by the ardor of his passion and another who pretended to partake therein; but when the visages were drowned in tears, he that really wept was easily distinguished from the pretender."
ونقلت من كتاب” جنان الجنان ورياض الأذهان” الذي صنفه القاضي الرشيد أبو الحسين أحمد المعروف بابن الزبير الغساني – المقدم ذكره – ما نسبه إلى الشريف المرتضى المذكور، وهو:,"I extract the following verses from the jinan al-Janan, in which they are given as al-Murtada’s by the kadi al-Rashid Ahmad Ibn al-Zubair, the author of that work."
"بيني وبين عواذلي… في الحب أطراف الرماح
أنا خارجي في الهوى… لا حكم إلا للملاح",I and those who blamed me lor loving are at daggers-drawing: I am a Kharijite in love (and hold that) none but the fairest have a right to power.
"ونسب إليه أيضا:
مولاي يا بدر كل داجية… خذ بيدي قد وقعت في اللجج
حسنك ما تنقضي عجائبه… كالبحر حدث عنه بلا حرج
بحق من خط عارضيك ومن… سلط سلطانها على المهج
مد يديك الكريمتين معي… ثم ادع لي من هواك بالفرج","The same writer attributes to him also the lines which follow: Mistress of my heart! full-moon (of beauty) resplendent in the darkest shades of night!, take me by the hand and draw me from the abyss into which I have fallen. The miracles wrought by thy beauty never cease; like the sea, we may speak of its marvels without restraint. I conjure thee, in the name of Him who formed thy cheeks and gave them sovereign power over our hearts, to stretch forth thy dear hands, as I do mine, and pray that I may be delivered from the passion which thou hast awakened in my bosom."
"وذكر له أيضا:
قل لمن خده من اللحظ دام… رق لي من جوانح فيك تدمى
يا سقيم الجفون من غير سقم… لا تلمني إن مت منهن سقما
أنا خاطرت في هواك بقلب… ركب البحر فيك إما وإما","He gives also as al-Murtada’s the following verses: Bear from me this message to one whose cheeks have been wounded by glances: “Let those features, wounded as they are, “beam kindness upon me. O thou whose eyes are languishing, but not from feeble “health I blame me not if I die of the malady which they have caused. I have adventured into [the octan of) thy love, with a heart which has embarked on the same sea, “to reach thee or to perish.’’"
وحكى الخطيب أبو زكرياء يحيى بن علي التبريزي اللغوي أن أبا الحسن علي ابن أحمد بن علي بن سلك الفالي الأديب كانت له نسخة بكتاب” الجمهرة” لابن دريد في غاية الجودة، فدعته الحاجة إلى بيعها فباعها.,"The following anecdote is related by the khatib Abu Zakariya Yahya al-Tabrizi, the philologer: “Abu al-Hasan All Ibn Ahmad Ibn Ali Ibn Sallak al-Fali, “a man well-versed in the belles-lettres, possessed an extremely correct copy of “Ibn Duraid’s Jamhara, which poverty compelled him to sell."
واشتراها الشريف المرتضى أبو القاسم المذكور بستين دينارا، وتصفحها فوجد بها أبياتا بخط بائعها أبي الحسن الفالي وهي:,"It was bought “by the sharif al-Murtada for sixty dinars, and on turning over the leaves, “he found in it the following lines in the handwriting of al-Fali, the person who “sold it."
"أنست بها عشرين حولا وبعتها… لقد طال وجدي بعدها وحنيني
وما كان ظني أنني سأبيعها… ولو خلدتني في السجون ديوني
ولكن لضعف وافتقار وصبية… صغار عليهم تستهل شؤوني
فقلت ولم أملك سوابق عبرة… مقالة مكوي الفؤاد حزين:
 وقد تخرج الحاجات يا أم مالك… كرائم من رب بهن ضنين” “","It was my companion for twenty years, and yet I sold it! my sorrow and regret will long endure under that privation. I could never have thought that I should have sold it, even had my debts retained me forever in prison. But I was constrained to it by misery and poverty and the state of my children, over whom I wept in sadness, liable to suppress my gushing tears, I said (to my wife) like one heart-broken and afflicted: O Om Malik I necessity forces the most precious objects from even the miser’s hands."
وهذا الفالي منسوب إلى فالة – بالفاء – وهي بلدة بخوزستان قريبة من إيذج.,"This al-Fali drew his surname from Fala, a town in Khuzestan near Aidaj."
أقام بالبصرة لمدة طويلة، وسمع بها من أبي عمرو ابن عبد الواحد الهاشمي وأبي الحسن ابن النجاد وشيوخ ذلك الوقت، وقدم بغداد واستوطنها وحدث بها.,"He had been a long time an inhabitant of Basra and had studied there under Abu Amr Ibn Abd al-Wahid al-Hashimi and other eminent roasters of the epoch; be then removed to Baghdad, where he settled and taught the Traditions."
وأما جده سلك فهو بفتح السين المهملة وتشديد اللام وفتحها وبعدها كاف، هكذا وجدته مقيدا، ورأيت في موضع آخر بكسر السين وسكون اللام، والله أعلم بالصواب.,"His grandfather’s name is to be pronounced Sallak, but, in another place, I found it written Silk."
وملح الشريف المرتضى وفضائله كثيرة. وكانت ولادته في سنة خمس وخمسين وثلثمائة. وتوفي يوم الأحد الخامس والعشرين من شهر ربيع الأول سنة ست وثلاثين وأربعمائة ببغداد، ودفن في داره عشية ذلك النهار، رحمه الله تعالى.,"Al-Murtada was equally distinguished for the elegance of his genius and for bis virtues, He was born A. H. three hundred and fifty five (A. D. nine hundred and sixty five or nine hundred and sixty six), and he died at Baghdad on Sunday, the twenty fifth of the first Rabi, A. H. four hundred and thirty six (Sept. A. D. one thousand and forty four). He was interred in (the court of) his bouse on the evening of the same day."
وكانت وفاة أبي الحسن الفالي المذكور في ذي القعدة سنة ثمان وأربعين وأربعمائة ليلة الجمعة ثامن الشهر المذكور، ودفن في مقبرة جامع المنصور.,"Abu al-Hasan al-Fali died on the eve of Friday, the eighth of Zu al-Kaada, A. H. four hundred and forty eight (January, A. D. one thousand and fifty seven), and was buried in the cemetery at the Jami (or mosque) of al-Mansur."
وكان أديبا شاعرا. روى عنه الخطيب أبو بكر صاحب” تاريخ بغداد” ، وأبو الحسين ابن الطيوري وغيرهما، رحمهم الله أجمعين.,"He was an elegant scholar and a poet. Some historical relations are given on his authority by the khatib Abu Bakr in his History of Baghdad, by Abu al-Husain [Ibn] al-Tuyuri, and others."
الخلعي,AL-KHILAI.
أبو الحسين علي بن الحسن بن الحسين بن محمد القاضي، المعروف بالخلعي، الموصلي الأصل المصري الشافعي، صاحب” الخلعيات” المنسوبة إليه؛ سمع أبا الحسن الحوفي وأبا محمد ابن النحاس وأبا الفتح العداس وأبا سعد الماليني وأبا القاسم الأهوازي وغيرهم.,"The kadi Abu al-Husain Ali Ibn al-Hasan Ibn al-Husain Ibn Muhammad, surnamed al-Khilai, and the author of the (work on the Traditions, called after him al-Khilaiyat, was a follower of the sect of al-Shafie and an inhabitant of Egypt, but his family belonged to Mosul, He studied under Aba al-Hasan al-Haufi, Aba Muhammad Ibn al-Nahhas, Abu al-Fath al-Addas, Abu Saad al-Malini, Abu al-Kasim al-Ahwazi, and other roasters."
قال القاضي عياض اليحصبي: سألت أبا علي الصدفي عنه، وكان قد لقيه لما رحل إلى البلاد الشرقية، فقال: فقيه له تواليف، ولي القضاء وقضى يوما واحدا واستعفى وانزوى بالقرافة الصغرى.,"The kadi Ayad al-Yahsubi relates as follows: “I asked Abu Ali al-Sadafi respecting al-Khilai whom he had met with in his journey to the East, and he “replied: ‘he was a jurisconsult and composed some good works; having “‘ been appointed kadi, he filled the duties of this office for one day only, and obtained permission to resign; he then retired into a hermitage in the Karafa."
وكان مسند مصر بعد الحبال.,On the death of al-Habbal he became chief traditionist of Egypt.
وذكره القاضي أبو بكر ابن العربي فقال: شيخ معتزل في القرافة له علو في الرواية وعنده فوائد.,"“Mention is made of him also by the kadi Abu Bakr Ibn al-Arabi, who says: “This shaikh lived, retired from the world, in the Karafa; “He was the sole transmitter of certain Traditions founded on the highest authority, and also the sole possessor of some curious and useful information on “a variety of points."
وقد حدث عنه الحميدي وكنى عنه بالقرافي.,Al-Humaidi gave Traditions on his authority and “designated him by the surname of al-Karafi.
وقال غيره: ولي الخلعي قضاء فامية، وخرج له أبو نصر أحمد بن الحسن الشيرازي أجزاء من مسموعاته.,"”Another writer says: “Al-Khilai held the post of kadi at Famiya, and Abu Nasr Ahmad Ibn al-Hasan “al-Shirazi selected some portions of the information which he had heard at “his lectures (and taught them to others)."
آخر من رواها عنه أبو رفاعة.,The last survivor of those who transmitted the same information on Abu Nasr’s authority was Abu Rifa’a.
ونقلت منها عن الأصمعي، قال: كان نقش خاتم أبي عمرو ابن العلاء:,I obtained from these notes the knowledge of a fact which was thus handed down “by al-Asma’i: ‘The seal of Abu Amr Ibn al-Alaa bore the following inscription.
وإن امرءا دنياه أكبر همه… لمستمسك منها بحبل غرور,"The man whose worldly prospects are his chief concern, clings to a rope that will surely fail him."
فسألته عن ذلك فقال: كنت في ضيعتي نصف النهار أدور فيها، فسمعت قائلا يقول هذا البيت ونظرت فلم أر أحدا فكتبته على خاتمي.,"I asked Abu Amr about it, and he told me that as he was one day, at noon, “ taking a walk round his farm, he heard a voice reciting this verse, but could see no person. He then had it engraved on his ring."
قال أبو العباس ثعلب: هذا البيت لهانئ بن توبة بن سحيم بن مرة المعروف بالشويعر الحنفي.,"Abu al-Abbas Thalab attributes the verse to Hani Ibn Tawba Ibn Suhaim Ibn Murra, generally known by the surname of al-Shuwaier al-Hanafi."
وقال الحافظ أبو طاهر السلفي: كان أبو الحسن الخلعي إذا سمع عليه الحديث يختم مجالسه بهذا الدعاء: اللهم ما مننت به فتممه، وما أنعمت به فلا تسلبه، وما سترته فلا تهتكه، وما علمته فاغفره.,"The hafiz Abu Tahir al-Silafi says: “When Abu al-Husain al-Khilai was teaching the Traditions, “he concluded the sitting with the following prayer: ‘O God! complete the favors which thou hast granted; take not away the graces which thou hast “‘bestowed; discover not the faults over which thou hast cast a veil, and pardon those which thou hast rendered public."
وكانت ولادة الخلعي في المحرم سنة خمس وأربعمائة بمصر. وتوفي بها في ثامن عشر ذي الحجة يوم السبت سنة اثنتين وتسعين وأربعمائة، وقيل في السادس والعشرين من الشهر المذكور.,"“Al-Khilai was born at Egypt (Old Cairo) in the month of Muharram, A. H. four hundred and five (July, A.D. one thousand and fourteen), and he died there on Saturday, the eighteenth of Zi Al-Hijja, A. H. four hundred and ninety two (December, A. D. one thousand and ninety nine); others say that his death took place on the twenty sixth of the month."
وتوفي أبوه في شوال سنة ثمان وأربعين وأربعمائة، رحمهما الله تعالى.,"His father died in the month of Shawwal, A. H. four hundred and forty eight (December, A. D. one thousand and fifty six)."
والخلعي: بكسر الخاء المعجمة وفتح اللام وبعدها عين مهملة، هذه النسبة إلى الخلع ونسب إليها أبو الحسن المذكور لأنه كان يبيع بمصر الخلع لأملاك مصر، فاشتهر بذلك وعرف به.,Khilai is derived from khila (pelisses); Abu al-Husain was so surnamed because he sold pelisses to the princes of Egypt.
وأما القرافة: بفتح القاف والراء المخففة وبعد الألف فاء، فهما قرافتان الكبرى منهما ظاهر مصر، والصغرى ظاهر القاهرة، وبها قبر الإمام الشافعي، رضي الله عنه.,"The Karafas are two in number, the Greater and the Less; the former lies outside Misr (Old Cairo),and the latter outside Cairo; this last contains the tomb of the imam al-Shafie."
وبنو قرافة: فخذ من المعافر بني يعفر، نزلوا هذين المكانين فنسبا إليه.,"The Banu Karafa, a branch of the tribe of al-Maafir Ibn Yafur had settled in these two places which were therefore named after them."
وفامية: بالفاء وبعد الألف ميم مكسورة وبعدها ياء مثناة من تحتها ثم هاء قد يزاد فيها الألف فيقال: أفامية، وهي قلعة ورستاق من أعمال حلب الآن.,"Famiya, or, as it is sometimes written, Afamiya is the name of a castle and canton in the province of Aleppo."
الشابشتي,Al-SHABUSHTI.
أبو الحسين علي بن محمد الشابشتي الكاتب؛ كان أديبا فاضلا، تعلق بخدمة العزيز بن المعز العبيدي صاحب مصر، فولاه أمر خزانة كتبه، وجعله دفترخوان يقرأ له الكتب ويجالسه وينادمه، وكان حلو المحاورة، لطيف المعاشرة.,"The katib Abu al-Husain Ali Ibn Muhammad al-Shabushti, an elegant scholar and a man of talent, was attached to the service of al-Aziz Ibn al-Muzz the Obaidite (Fatimite), sovereign of Egypt, as private librarian and reader (defter khuan); and his agreeable conversation and pleasing manners rendered him the companion of his master’s social and convivial coalition."
وله مصنفات حسنة، منها: كتاب” الديارات” ذكر فيه كل دير بالعراق والموصل والشام والجزيرة والديار المصرية وجميع الأشعار المقولة في كل دير وما جرى فيه.,"He wrote some good works, one of which, entitled Kitab al-Diarat (book of convents),contains the indication of every convent in Iraq, Mosul, Syria, Mesopotamia, and Egypt, with all the poems composed on each of them and an account of what passed in them."
وهو على أسلوب” الديارات” للخالديين وأبي الفرج الأصبهاني، مع أن هذه الديارات قد جمع فيها تواليف كثيرة.,"This book is drawn up on the plan of the similar works, bearing the same title, which were composed by the two Khalidites and by Abu al-Faraj al-Ispahani: a great number of books have been written on this subject."
وله كتاب” اليسر بعد العسر” وكتاب” مراتب الفقهاء” وكتاب” التوقيف والتخويف” وله مكاتبات ومراسلات مضمنة شعرا وحكما، وغير ذلك من المصنفات في الأدب وغيره.,"His other works are the Kitab al-Yusr baad al-Osr (ease after pain); the Maratib al-Fokahaa (classified list of jurisconsults); the Kitab al-Tawkif wa al-Takhwif [attention arrested and apprehension inspired),and a number of letters and epistolary essays, containing passages of poetry and moral maxims. He composed also some treatises on literary and other subjects."
وتوفي سنة تسعين وثلثمائة، وقال الأمير المختار المعروف بالمسبحي: توفي سنة ثمان وثمانين وثلثمائة، وزاد غيره فقال: ليلة الثلاثاء منتصف صفر، رحمه الله تعالى، وكانت وفاته بمصر.,"His death took place A. H. three hundred and ninety (A. D, one thousand), or, according to the emir al-Mukhtar al-Musabbihi, in three hundred and eighty eight; another author names the day, which was Tuesday eve, the fifteenth of Safar. He died in Old Cairo."
والشابشتي: بفتح الشين المعجمة وبعد الألف باء موحدة مضمومة ثم شين معجمة ساكنة وبعدها تاء مثناة من فوقها – كشفت عن هذه النسبة كثيرا فلم أعرفها، ثم بعد هذا بسنين كثيرة وجدت في كتاب” التاجي” تصنيف أبي إسحاق الصابي أن الشابشتي حاجب وشمكير بن زيار الديلمي، قتل في سنة ست وعشرين وثلثمائة بالقرب من أصبهان.,"I repeatedly- made researches to discover the origin of the surname Shabushti, but all my pains were fruitless, till I found, some years afterwards, in Abu Ishak al-Sabi’s work, the Taji, that the chamberlain to the Dailamite prince Washmakuir Ibn Ziar was called al-Shabushti, and that he was killed, near Ispahan, A. H. three hundred and twenty six (A. D. nine hundred and three seven or nine hundred and thirty eight)."
قلت: وهذا اسم ديلمي يشبه النسبة وليس بنسبة.,"It appears therefore that this is a Dailamite name, and that it resembles a relative adjective in no other point but its form."
ويحتمل أن يكون صاحب هذه الترجمة منسوبا إليه، بأن يكون أحد أجداده من أصحابه فنسب إليه، وبقي النسب على أولاده كذلك. وهكذا وشمكير هو والد الأمير قابوس – الآتي ذكره إن شاء الله تعالى.,"It is possible that the katib Abu al-Husain may have been a descendant of this person, and was therefore designated by the appellation of Shabushti, which patronymic he transmitted to his descendants. The Washmakuir just mentioned was the father of the emir Kabus, whose life will be found farther on."
القابسي,IBN AL-KABISI.
أبو الحسن علي بن محمد بن خلف المعافري القروي، المعروف بابن القابسي ؛ كان إماما في علم الحديث ومتونه وأسانيده وجميع ما يتعلق به، وكان للناس فيه اعتقاد كثير.,"Abu al-Hasan Ali Ibn Muhammad Ibn Khalaf al-Maafiri al-Karawi (a member of the tribe of Maafir, a native of Karaw), and generally known by the appellation of Ibn al-Kabisi (son of the native of Kabis, was a master of high authority in the science of the Traditions, their isnads, and everything connected with them; and great reliance was placed on his veracity."
وصنف في الحديث كتاب” الملخص” جمع فيه ما اتصل إسناده من حديث مالك بن أنس، رضي الله عنه، في كتاب” الموطإ” رواية أبي عبد الله عبد الرحمن بن القاسم المصري، وهو على صغر حجمه جيد في بابه.,"He composed a work entitled ai-Mulakhas (chosen selection, containing all those Traditions, supported by an unbroken chain of authorities, which are contained in Ibn Kasim’s edition of Malik’s Muwatta. This treatise, though short, is one of the best on the subject."
وكانت ولادة أبي الحسن المذكور في يوم الاثنين لست مضين من رجب سنة أربع وعشرين وثلثمائة، ورحل إلى الشرق يوم السبت لعشر مضين من شهر رمضان سنة اثنتين وخمسين وثلثمائة، وحج سنة ثلاث وخمسين، وسمع كتاب البخاري بمكة من أبي زيد.,"Ibn al-Kabisi was born on Monday, the seventh of Rajab, A. H. three hundred and twenty four (June, A. D. nine hundred and thirty six); he set out for the East on Saturday, the tenth of Ramadan, A. H. three hundred and fifty two (October, A. D. nine hundred and sixty three), and in A. H. three hundred and fifty three, he made the pilgrimage to Mecca, where he heard al-Bukhari’s Sheikh explained by Abu Zaid."
ورجع إلى القيروان فوصلها غداة الأربعاء أول شعبان أو ثانيه سنة سبع وخمسين كذا قاله أبو عبد الله مالك بن وهيب.,"He then returned to Kami wan, where he arrived on Wednesday morning, the first or second of Shaaban, A. H. three hundred and fifty seven. This we give on the authority of Abu Abd Allah Malik Ibn Wuhaib."
وذكر الحافظ السلفي في” معجم السفر” أن شخصا قال في مجلس القابسي وهو بالقيروان: ما قصر المتنبي في معنى قوله:,"It is related by the hafiz al-Silafi, in his work the Mojam al-Safar, that a person said at an assembly presided by Ibn al-Kabisi at Kaira- wan: “Al-Mutanabbi has expressed the following thought with no inferior “talent."
يراد من القلب نسيانكم… وتأبى الطباع على الناقل,"‘Our heart is required to forget thee, but nature resists the efforts of him who would ‘ change its ways."
فقال له: يا مسكين أين أنت عن قوله تعالى:,"On this, Ibn al-Kabisi replied: “I pity your intelligence! what has prevented “you from recollecting these words of God where the thought is expressed much “better."
(لا تبديل لخلق الله، ذلك الدين القيم ولكن أكثر الناس لا يعلمون) (الروم: 30).,‘No change (can be wrought) on what God has created; that is (a principle of) the right religion: but the greater part of mankind know it not.
وتوفي ليلة الأربعاء ثالث شهر ربيع الآخر سنة ثلاث وأربعمائة، ودفن يوم الأربعاء وقت العصر بالقيروان.,"“Ibn al-Kabisi died on the eve of Wednesday, the third of the latter Rabi, A. H. four hundred and three (October, A. D. one thousand and twelve), and was interred on the afternoon of the following day at Kairawan."
"وبات عند قبره من الناس خلق عظيم، وضربت الأخبية، وأقبل الشعراء بالمراثي، رحمه الله تعالى.
ولما طعن في السن كان كثيرا ما ينشد قول زهير بن أبي سلمى المزني:","A multitude of people passed the night at his tomb; tents were erected in the neighborhood, and poets came forward, reciting elegies on his death, When far advanced in age, he used to repeat the following verse of Zuhair Ibn Abi Salma’s the author of the Muallaka)."
سئمت تكاليف الحياة، ومن يعش… ثمانين حولا لا أبا لك يسأم,I suffer the afflictions of existence; but know that he who has lived eighty years roust undergo afflictions.
والقابسي: بفتح القاف وبعد الألف باء موحدة مكسورة ثم سين مهملة، هذه النسبة إلى قابس، وهي مدينة بإفريقية بالقرب من المهدية، ولما فتحها الأمير تميم بن المعز بن باديس – المقدم ذكره – قال ابن محمد خطيب سوسة قصيدة طائلة أولها:,"Kabisi means belonging to Kabis, which is a city in the province of Africa, near al-Mahdiya. When it fell into the possession of Tamim Ibn al-Muzz Ibn Badis, Ibn Muhammad, the khatib, or preacher, of Susa, pronounced a long qasida, which began thus."
"ضحك الزمان وكان يدعى عابسا… لما فتحت بحد عزمك قابسا
أنكحتها عذراء ما أصدقتها… إلا قنا وبواترا وفوارسا
الله يعلم ما جنيت ثمارها… إلا وكان أبوك قبلك غارسا
من كان بالسمر العوالي خاطبا… أضحت له بيض الحصون عرائسا","Fortune, though called the frowning, smiled (upon thee) when the vigor of thy resolution forced Kabis to open its gates. Thou hast espoused it, a virgin fortress, and the dowry it received consisted in spears, swords, and horsemen. It was the will of God that thou should gather the fruit of the tree which had been planted by thy father. He that presses his suit with the point of the spear obtains stately castles for brides."
ابن القطاع,IBN AL-KATTAA.
أبو القاسم علي بن جعفر بن علي بن محمد بن عبد الله بن الحسين بن أحمد بن محمد ابن زيادة الله بن محمد بن الأغلب السعدي بن إبراهيم بن الأغلب بن سالم بن عقال ابن خفاجة بن عبد الله بن عباد بن محرث بن سعد بن حرام بن سعد بن مالك بن سعد بن زيد مناة بن تميم بن مر بن أد بن طابخة بن إلياس بم مضر ابن نزار بن معد بن عدنان، المعروف بابن القطاع السعدي، الصقلي المولد المصري الدار والوفاة، اللغوي.,"The philologer Abu al-Kasim Ali, surnamed Ibn al-Kattaa, a member of the tribe of Saad, a Sicilian by birth, but an Egyptian by residence and death, was the son of Ali Ibn Jaafar Ibn Ali Ibn Muhammad Ibn Abd Allah Ibn al-Husain Ibn Ahmad Ibn Muhammad Ibn Ziadat Allah Ibn Muhammad Ibn al-Aghlab al- Saadi Ibn Ibrahim Ibn al-Aghlab Ibn Salam Ibn Ikal Ibn Khafaja Ibn Abd Allah Ibn Abbad Ibn Mahrath Ibn Saad Ibn Haram Ibn Saad Ibn Malik Ibn Saad Ibn Zaid Manat Ibn Tamim Ibn Murr Ibn Udd Ibn Tabikha Ibn al-Yas Ibn Mudar Ibn Nizar Ibn Maad Ibn Adnan."
هكذا وجدت هذا النسب بخطي في مسوداتي، وما أعلم من أين نقلته. والمنقول من خطه أنه علي بن جعفر بن علي بن محمد بن عبد الله بن الحسين الشنتريني السعدي، أحد بني سعد بن زيد مناة بن تميم، والله أعلم.,"Such is the genealogy which I found in my own handwriting among my rough notes, but I do not know from what source I drew it, and there exists another list copied from the handwriting of Ibn al-Kattaa himself; it is as follows: Ali the son of Jaafar Ibn Ali Ibn Muhammad Ibn Abd Allah Ibn al-Husain al-Saadi al-Shantarini (belonging to Santarem), a descendant of the tribe of Saad Ibn Zaid Manat Ibn Tamim. I am unable to say which is the more correct."
كان أحد أئمة الأدب خصوصا اللغة.,"Ibn al-Kattaa held a high rank by his acquirements in literature, and especially in philology."
وله تصانيف نافعة، منها كتاب” الأفعال” أحسن فيه كل الإحسان، وهو أجود من” الأفعال” لابن القوطية وإن كان ذلك قد سبقه إليه.,"He composed some instructive works, such as the Book of Verbs, which is admirably executed and surpasses the former work, that of Ibn al-Kutiya, on the same subject."
وله كتاب” أبنية الأسماء” جمع فيه فأوعب، وفيه دلالة على كثرة اطلاعه.,"Another work of his, containing a most complete collection of the Forms of Nouns, remains a proof of his extensive information."
وله عروض حسن جيد، وكتاب” الدرة الخطيرة في المختار من شعراء الجزيرة” وكتاب” لمح الملح” جمع فيه خلقا من شعراء الأندلس.,"He wrote also a good and elegant treatise on prosody; a work containing extracts from the productions of the poets who were natives of the Island, and entitled al-Durra al-Khatira (the precious pearl); and the Lumah al-Mulah, or glimpses at beauties, containing a collection of (notices on) many of the poets of Spain."
وكانت ولادته في العاشر من صفر سنة ثلاث وثلاثين وأربعمائة بصقلية، وقرأ الأدب على فضلائها كابن البر اللغوي وأمثاله. وأجاد في النحو غاية الإجادة.,"He was born in Sicily on the tenth of Safar, A.H. four hundred and thirty three (October, A. D. one thousand and forty one), and he studied the belles-lettres under the most eminent masters in that island, such as Ibn al-Barr the philologer and others."
ورحل عن صقلية لما أشرف على تملكها الفرنج ، ووصل إلى مصر في حدود سنة خمسمائة، وبالغ أهل مصر في إكرامه.,"When Sicily was on the point of falling into the possession of the (Norman) Franks, he left the country, and in A.H. five hundred (A.D. one thousand one hundred and six or one thousand one hundred and seven) he arrived in Egypt, where he was received with every mark of honor."
وكان ينسب إلى التساهل في الرواية، ونظم الشعر في سنة ست وأربعين، ومن شعره في ألثغ:,"As an oral transmitter of pieces of literature preserved by tradition, he was accused of incorrectness and carelessness. In the year four hundred and forty six he began to compose verses, of which the following may serve as specimens. On a young female who had an impediment in her speech."
"وشادن في لسانه عقد… حلت عقودي وأوهنت جلدي
عابوه جهلا بها فقلت لهم… أما سمعتم بالنفث في العقد","Behold a gazelle whose tongue is knotted, but yet undoes my knots and weakens my fortitude. Those who knew not her worth reproached me for loving her, but I said to them: “Have you never heard of the [enchantments wrought by) “breathing on knots?”."
"وله من جملة قصيدة:
فلا تنفدن العمر في طلب الصبا… ولا تشقين يوما بسعدى ولا نعم
ولا تندبن أطلال مية باللوى ولا تسفحن ماء الشؤون على رسم
فإن قصارى المرء إدراك حاجة وتبقى مذمات الأحاديث والإثم","From one of his qasidas: Consume not thy life in the pursuits of love; let not [the cruelty of) Sada or [of] Naam afflict thee any longer. Lament not over the ruined cottage on the edge of the desert, where Maiya) once resided; and shed not the drops of thy eyelids over moldering wall. The true object of man’s life is to obtain one necessary thing), but [the memory of him) culpable discourses and conduct subsists after him)."
وله شعر كثير.,A great deal of poetry was composed by him.
وتوفي بمصر في صفر سنة خمس عشرة وخمسمائة، رحمه الله تعالى.,"He died at Old Cairo in the month of Safar, A. H. five hundred and fifteen (April-May, A.D. one thousand one hundred and twenty one)."
ابن حزم الظاهري,IBN HAZM AL-ZAHIRI.
أبو محمد علي بن أحمد بن سعيد بن حزم بن غالب بن صالح بن معدان بن سفيان بن يزيد، مولى يزيد بن أبي سفيان صخر بن حرب بن أمية بن عبد شمس الأموي، وجده يزيد أول من أسلم من أجداده.,"Abu Muhammad Ali (generally known by the appellation of Ibn Hazm al-Zahiri)was the son of Ahmad Ibn Saied Ibn Haim Ibn Ghalib Ibn Salih Ibn Khalaf Ibn Maadan Ibn Sofian Ibn Yazid. His ancestor Yazid was a mawla to Yazid Ibn Abi Sofian Sakhr Ibn Harb Ibn Omaiya Ibn Abd Shams the Omaiyide, and the first of the family who embraced Islamism."
وأصله من فارس، وجده خلف أول من دخل الأندلس من آبائه.,"They were originally, from Persia, and Khalaf was the first of his forefathers who went to Spain."
ومولده بقرطبة من بلاد الأندلس يوم الأربعاء قبل طلوع الشمس سلخ شهر رمضان سنة أربع وثمانين وثلثمائة في الجانب الشرقي منها.,"Ibn Hazm was born in the eastern quarter of Cordova, on Wednesday morning, before sunrise, the thirtieth of Ramadan, A. H. three hundred and eighty four (November, A. D. nine hundred and ninety four)."
وكان حافظا عالما بعلوم الحديث وفقهه.,"He was a learned, versed in all the sciences connected with the Traditions and in their application to jurisprudence."
مستنبطا للأحكام من الكتاب والسنة بعد أن كان شافعي المذهب، فانتقل إلى مذهب أهل الظاهر.,"he possessed also great skill in deducing from them and from the Quran the solution of questions touching the secondary principles of the law. He was a first a follower of the Shafiite sect, but abandoned it for that of the Zahirites."
وكان متفننا في علوم جمة، عاملا بعلمه، زاهدا في الدنيا بعد الرياسة التي كانت له ولأبيه من قبله في الوزارة وتدبير الممالك.,"His knowledge was of the most varied kind, and although he, as his father before him, had held an exalted post in the vizirate and the administration of the empire, he manifested the utmost indifference to worldly advantages."
متواضعا ذا فضائل جمة وتواليف كثيرة، وجمع من الكتب في علوم الحديث والمصنفات والمسندات شيئا كثيرا، وسمع سماعا جما.,"His profound humility equaled the greatness of his talents; the number of works composed by him was very considerable; and, possessing a large collection of hooks, formed by himself, on the Traditions, traditional information, and original subjects, he had also a memory richly stocked with such information as could only be supplied by oral transmission."
وألف في فقه الحديث كتابا سماه” الإيصال إلى فهم كتاب الخصال الجامعة لحمل شرائع الإسلام في الواجب والحلال والحرام والسنة والإجماع” أورد فيه أقوال الصحابة والتابعين ومن بعدهم من أئمة المسلمين، رضي الله عنهم أجمعين، في مسائل الفقه، والحجة لكل طائفة وعليها.,"He composed a work on the application of the Traditions to jurisprudence, and entitled Kitab al-Isal ila fahmi Kitab al-Khisal, etc. guidance to the understanding of the book called al-Khisal), being a collection of laws on the duties of Muslims, on what is lawful and what unlawful, on the Sunna, on the Ijmaa, and containing, besides, the opinions of the companions, of the Tabis, and of the imam of Islamism their successors, on questions relating to jurisprudence and the rites of the pilgrimage. This is an extensive compilation, and contains the arguments employed by the different orthodox sects for and against the points in which they disagree."
وهو كتاب كبير، وله كتاب” الإحكام لأصول الأحكام” في غاية التقصي وإيراد الحجج، وكتاب” الفصل في الملل في الأهواء والنحل” وكتاب في الإجماع ومسائله على أبواب الفقه، وكتاب في مراتب العلوم وكيفية طلبها وتعلق بعضها ببعض، وكتاب” إظهار تبديل اليهود والنصارى للتوراة والإنجيل وبيان تناقض ما بأيديهم من ذلك مما لا يحتمل التأويل” وهذا معنى لم يسبق إليه.,"His Kitab al-Ihkam li Osul al-Akham is a treatise drawn up with great care, containing the proofs (on which the author founded his principles). His other works are, the Kitab al-Fasl (a distinctive view of religions, and of the philosophical and religious sects); a treatise on the Ijmaa; Questions on points in the different sections of jurisprudence; the maratib al-Olum, being a classification of the sciences, an indication of the manner in which they are to be studied, and an exposition of their mutual connection; the Izhar Tabdil al-Yahud wa al-Nasara (exposure of the alterations made by the Jews and the Christians in the Pentateuch and the Gospel, and indication of those passages still extant with them which they cannot explain away); he was the first whoever treated this subject."
كتاب” التقريب بحد المنطق والمدخل إليه بالألفاظ العامية والأمثلة الفقهية” فإنه سلك في بيانه وإزالة سوء الظن عنه وتكذيب الممخرقين به طريقة لم يسلكها أحد قبله.,"His other works are, the Takrib, etc. (study made easy}, being an introduction to logic, written in the plainest language, and illustrated by examples drawn from the science of jurisprudence; this treatise is drawn up on an original plan, as it was the author’s intention to make known the real nature of the science and remove the prejudices which were entertained against it as a futile study."
وكان شيخه في المنطق محمد بن الحسن المذحجي القرطبي المعروف بابن الكتاني ، وكان أديبا شاعرا طبيبا له في الطب رسائل، وكتب في الأدب، ومات بعد الأربعمائة.,"“His master in logic was a native of Cordova named Muhammad Ibn al-Hasan “al-Madhiji, generally known by the name of Ibn al-Kattani, who was a “good scholar, a poet, a physician, and the author of some treatises on medicine and the belles-lettres. He died later than A. H. four hundred (A.D. one thousand and nine)."
ذكر ذلك ابن ماكولا في كتاب” الإكمال” في باب الكتامي والكتاني، نقلا عن الحافظ أبي عبد الله الحميدي. وله كتاب صغير سماه” نقط العروس” جمع كل غريبة نادرة، وهو مفيد جدا.,"”Such are the observations given, on the authority of Abu Abd Allah al-Humaidi, by Ibn Makula in his Ikmal, under the head of al-Kattani, where he notices two persons of the name. A little volume of Ibn Hazm’s, entitled Nukat al-Arus, furnishes much information and contains a great quantity of curious and interesting matter."
وقال ابن بشكوال في حقه: كان أبو محمد أجمع أهل الأندلس قاطبة لعلوم الإسلام، وأوسعهم معرفة مع توسعه في علم اللسان ووفور حظه من البلاغة والشعر والمعرفة بالسير والأخبار.,"Ibn Bashkuwal speaks of him in these terms; “Of all “the natives of Spain, Ibn Hazm was the most eminent by the universality and “the depth of his learning in the sciences cultivated by the Muslims; add to “this his profound acquaintance with the (Arabic) tongue, and his vast abilities “as an elegant writer, a poet, a biographer, and an historian."
أخبر ولده أبو رافع الفضل أنه اجتمع عنده بخط أبيه من تأليفه نحو أربعمائة مجلد، تشتمل على قريب من ثمانين ألف ورقة.,"It was stated “by his son Abi Rafi al-Fadl that he possessed about four hundred volumes, “containing nearly eighty thousand leaves, which had been composed and “written out by his father."
وقال الحافظ أبو عبد الله محمد بن فتوح الحميدي: ما رأينا مثله فيما اجتمع له من الذكاء وسرعة الحفظ وكرم النفس والتدين، وما رأيت من يقول الشعر على البديهة أسرع منه.,"We never saw his like, ”says the hafiz Abu Abd Allah al-Humaidi, “for penetration, promptitude in learning by heart, nobleness of character and piety. I never met a person who could extemporize “poetry more rapidly than he."
"ثم قال: أنشدني لنفسه:
لئن أصبحت مرتحلا بجسمي… فروحي عندكم أبدا مقيم
ولكن للعيان لطيف معنى… له سأل المعاينة الكليم","He recited to me the following verses as his own: Though now on a distant journey and absent from thee in body, my soul abides near thee forever; nay, a faint image of myself) still fleets before the sense of sight, and [my) eyes, struck by that aspect, pour forth a stream of tears.’"
"وروى له الحافظ الحميدي أيضا:
أقمنا ساعة ثم ارتحلنا… وما يغني المشوق وقوف ساعه
كأن الشمل لم يك ذا اجتماع… إذا ما شتت البين اجتماعه","The following verses are given as his by the hafiz al-Humaidi: We remained a moment together and then departed, but a moment’s interview can give no solace to the heart inflamed with passionate desire. The coming of lovers together seems not a meeting, if their reunion is again to be dissolved by separation."
"وقال الحميدي أيضا: أنشدني أبو محمد علي بن أحمد بن حزم – يعني المذكور – لعبد الملك بن جهور:
إن كانت الأبدان بائنة… فنفوس أهل الظرف تأتلف
يا رب مفترقين قد جمعت… قلبيهما الأقلام والصحف","Al-Humaidi mentions also that the following lines were recited to him by Ibn Hazm, as having been composed by Abd al-Malik Ibn Jahwar: Though persons of genius may be dwelling far apart, their souls can still hold converse. How often have pen and paper enabled the hearts of separated lovers to meet again!"
"ومن شعره أيضا:
وذي عذل فيمن سباني حسنه… يطيل ملامي في الهوى ويقول
أفي حسن وجه لاح لم تر غيره… ولم تدر كيف الجسم أنت قتيل
فقلت له أسرفت في اللوم ظالما… وعندي رد لو أردت طويل
ألم تر أني ظاهري وأنني… على ما بدا حتى يقوم دليل","In one of his pieces he says: A severe censor blamed me on account of one whose beauty had made me captive, and he long reproached me for my love: “How, ”said he, “can you have fallen a victim “to the beauty of the only [female) face you ever saw, and yet you know not how her “body may be? ”I answered: “The excess of thy blame proceeds from injustice; and, “if I pleased, I could make a long defense; sees thou not that I am a Zahirite, and place my trust in what is visible, till farther proof be given?”"
وكانت بينه وبين أبي الوليد سليمان الباجي – المذكور في حرف السين – مناظرات وما جرايات يطول شرحها، وكان كثير الوقوع في العلماء المتقدمين، لا يكاد يسلم أحد من لسانه.,"Ibn Hazm had arguments and discussions with Abu al-Walid al-Baji, too long to be explained here. He was so ardent in his attacks against the learned men who preceded him, that hardly a single one could escape the virulence of his tongue."
فنفرت عنه القلوب واستهدف لفقهاء وقته، فتمالأوا على بغضه وردوا قوله واجمعوا على تضليله وشنعوا عليه وحذروا سلاطينهم من فتنته ونهوا عوامهم عن الدنو إليه والأخذ منه.,"By this conduct he estranged the hearts of his contemporaries and became an object of hostility to the jurisconsults of the epoch. These persons, animated by their enmity, concurred in refuting his opinions, exposing them as false, treating him as a reprobate, cautioning their rulers against the dangers of his proceedings, and forbidding the public to have any intercourse with him or to listen to his lessons."
فأقصته الملوك وشردته عن بلاده حتى انتهى إلى بادية لبلة فتوفي بها آخر نهار الأحد لليلتين بقيتا من شعبان سنة ست وخمسين وأربعمائة، وقيل إنه توفي في منت ليشم، وهي قرية ابن حزم المذكور، رحمه الله تعالى.,"In consequence of this, the sovereigns of the different (Spanish^ provinces expelled him from their states, and he was driven to the open country near Labla (Niebla), where he breathed his last on Sunday afternoon, the twenty seventh of Shaaban, A. H. four hundred and fifty six (August, A.D. one thousand and sixty four); some say, however, that he died at Manta Lisham, a village of which he was the possessor."
وفيه قال أبو العباس ابن العريف – المقدم ذكره -: كان لسان ابن حزم وسيف الحجاج بن يوسف شقيقين، وإنما قال ذلك لكثرة وقوعه في الأئمة.,It was of him that Abu al-Abbas Ibn al-Arif said: “The tongue of Ibn Hazm and the sword of al-Hajjaj Ibn Yusuf were brothers.”His reason for making this remark was the frequency of Ibn Hazm’s attacks upon the imams.
وكانت وفاة والده أبي عمر أحمد في ذي القعدة سنة اثنتين وأربعمائة، وكان وزير الدولة العامرية، وهو من أهل العلم والأدب والخير والبلاغة.,"His father Abu Omar Ahmad was a vizir under (the hajib al-Mansur, the founder of) the Aamirite dynasty, an accomplished scholar, an elegant writer, a man of learning and holy life. He died in the month of Zu al-Kaada, A. H. four hundred and two (June, A.D. one thousand and twelve)."
وقال ولده أبو محمد المذكور: أنشدني والدي الوزير في بعض وصاياه لي رحمه الله تعالى:,The following verse is mentioned by Abu Muhammad Ibn Hazm as forming part of the admonitions addressed to him by his father the vizir.
إذا شئت أن تحيا غنيا فلا تكن… على حالة إلا رضيت بدونها,"If you wish to pass your life in wealth, adopt such a mode of life as will not cause you discontent if reduced to an inferior station."
وذكر الحميدي في كتاب” جذوة المقتبس” أن الوزير المذكور كان جالسا بين يدي مخدومه المنصور أبي عامر محمد بن أبي عامر في بعض مجالسه العامة ، فرفعت إليه رقعة استعطاف لأم رجل مسجون كان المنصور اعتقله حنقا عليه لجرم استعظمه منه، فلما قرأها اشتد غضبه، وقال: ذكرتني والله به.,"Al-Humaidi relates the following anecdote in his Jadwa al-Muktabis: The vizir Abu Omar Ahmad was sitting at a public audience given by his master al- Mansur Abu Aamir Muhammad Ibn Abi Aamir, when a supplication was presented to him by a woman in favor of her son who had incurred al-Mansur’s anger by some heinous crime which he had committed, and was then detained in prison by his order. The perusal of the paper excited al-Mansur’s wrath to an extreme, and he exclaimed: “By Allah! thou has reminded me of “him."
وأخذ القلم وأراد أن يكتب: يصلب، فكتب: يطلق، ورمى الورقة إلى وزيره المذكور، وأخذ الوزير القلم وتناول الورقة وجعل يكتب بمقتضى التوقيع إلى صاحب الشرطة.,"”He then took a pen with the intention of writing on the document the word yuslab (lei him be crucified), after which he handed the paper to the vizir, who immediately drew up a regular order conformable to the decision, and addressed to the commander of the shorta, or police guards."
فقال له المنصور: ما هذا الذي تكتب قال: بإطلاق فلان، فحرد، وقال: من أمر بهذا فناوله التوقيع، فلما رآه قال: وهمت، والله ليصلبن، ثم خط على التوقيع، وأراد أن يكتب” يصلب” فكتب” يطلق .”,"What have you written there? said al-Mansur to him. “An order for his liberty,” replied Abu Omar. ”And who directed you to do so? ”exclaimed al-Mansur in a passion. The vizir handed him the supplication on which al-Mansur had written by mistake the word yutlak let him be set free).“By Allah! ”said al-Mansur, on seeing it, meant to write let him be crucified, He then struck out the word with the intention of writing yuslab, but he again traced the word yutlak."
فأخذ الوزير الورقة، وأراد أن يكتب إلى الوالي بالإطلاق، فنظر إليه المنصور وغضب أشد من الأول، وقال: من أمر بهذا فناوله التوقيع، فرأى الخط، فخط عليه، وأراد أن يكتب” يصلب” فكتب” يطلق .”,"The vizir then took the paper, and was drawing up an order for the prisoner’s liberation, when al-Mansur remarked it, and exclaimed, in a more violent passion than at first: “Who hid you do so? ”The vizir showed him the decision in his own handwriting, and the prince effaced it, but again committed the same mistake."
وأخذ الوزير التوقيع وشرع في الكتابة إلى الوالي، فرآه المنصور فأنكر أكثر من المرتين الأوليين، فأراه خطه بالإطلاق، فلما رآه عجب من ذلك، وقال: نعم يطلق على رغمي، فمن أراد الله سبحانه إطلاقه لا أقدر أنا على منعه.,"The vizir then commenced a new order of liberation addressed to the wali, or commander, and al-Mansur, who observed him, flew into a greater rate than ever. Abu Omar then showed him the paper on which, for the thin! time, he had written yutlak. Struck with the singularity of the circumstance, al-Mansur exclaimed: “Be it so! let him be set at liberty in spite of me; for “when God wills that a man should be set free, I cannot prevent it."
وكان لأبي محمد ولد نبيه سري فاضل يقال له أبو رافع الفضل ابن أبي محمد علي، وكان في خدمة المعتمد بن عباد صاحب إشبيلية وغيرها من بلاد الأندلس.,"Abu Muhammad (Ibn Hazm) had a son, gifted with a noble character and great talents, whose name was Abu Rafi al-Fadl; he was employed in the service of al-Motamid Ibn Abbad, the sovereign of Seville and other cities of Spain."
وكان المعتمد قد غضب على عمه أبي طالب عبد الجبار بن محمد بن إسماعيل بن عباد وهم بقتله لأمر رابه منه.,"It happened that the suspicions and anger of al-Motamid were excited against one of his uncles, Abu Talib Abd al-Jabbar Ibn Muhammad Ibn Ismail Ibn Abbad, and he thought of putting him to death."
فاستحضر وزراءه وقال لهم: من يعرف منكم في الخلفاء أو ملوك الطوائف من قتل عمه عندما هم بالقيام عليه فتقدم أبو رافع المذكور، وقال: ما نعرف أيدك الله إلا من عفا عن عمه بعد قيامه عليه، وهو إبراهيم بن المهدي عم المأمون من بني العباس، فقبله المعتمد بين عينيه وشكره، ثم أحضر عمه وبسطه وأحسن إليه.,"The vizirs were therefore called in, and he said to them: “Does any of you know if there was ever a caliph or a prince who “put his uncle to death for conspiracy against him? ”On this Abu Rafi stepped forward and said: “May God’s assistance never fail you! we know of none who “ever did so, but we know of one who pardoned his uncle who had revolted “against him, al-Mamun, namely, who forgave Ibrahim Ibn al-Mahdi”. When al-Motamid heard these words, he kissed the speaker between the eyes and gave him thanks, after which he sent for his uncle and treated him with affability and kindness."
وقتل أبو رافع المذكور في وقعة الزلاقة مع مخدومه المعتمد في يوم الجمعة منتصف رجب سنة تسع وسبعين وأربعمائة –,"Abu Rafi was slain at the battle of al-Zallaka, on Friday, the fifteenth of Rajab, A. H. four hundred and seventy nine (October, A. D. one thousand and eighty six)"
وقد استوفيت خبر هذه الواقعة في ترجمة يوسف بن تاشفين فلينظر هناك.,We have given a full account of this engagement in the life of Yusuf Ibn Tashifin.
ولبلة: بفتح اللامين، وبينهما باء موحدة ساكنة، وفي الأخير هاء ساكنة، بلدة بالأندلس.,Labla (Niebla) is a town in Spain.
ومنت ليشم: بفتح الميم وسكون النون وفتح التاء المثناة من فوقها وكسر اللام وسكون الياء المثناة من تحتها وفتح الشين المعجمة وفي آخرها ميم، وهي قرية من أعمال لبلة كانت ملك ابن حزم المذكور، وكان يتردد إليها.,Manta Lisham is a village in the dependencies of Labia; it belonged to Ibn Hazm and he visited it from time to time.
ابن سيده,IBN SIDA.
الحافظ أبو الحسن علي بن إسماعيل المعروف بابن سيده المرسي؛ كان إماما في اللغة والعربية حافظا لهما وقد جمع في ذلك جموعا.,"The hafiz Abu al-Hasan Ali Ibn Ismail, surnamed Ibn Sida, and a native of Murcia, was highly distinguished by his learning in philology and grammar, and by his acquirements in such portions of these sciences as were preserved by oral transmission."
من ذلك كتاب” المحكم” في اللغة، وهو كتاب كبير جامع مشتمل على أنواع اللغة.,"On (his matter he composed some works, one of which, the Muhkam (fixed), is very voluminous and contains information on the various branches of philology."
وله كتاب” المخصص” في اللغة أيضا وهو كبير.,Another extensive work of his on the same subject is entitled al-Mukhassis (the specifier).
وكتاب” الأنيق” في شرح الحماسة في ست مجلدات، وغير ذلك من المصنفات النافعة.,"He composed also a commentary, in six volumes, on the Hamasa, entitled Kitab al-Anik, and a number of other instructive treatises."
وكان ضريرا، وأبوه ضريرا، وكان أبوه أيضا قيما بعلم اللغة، وعليه اشتغل ولده في أول أمره، ثم على أبي العلاء صاعد البغدادي – المقدم ذكره – وقرأ أيضا على أبي عمر الطلمنكي.,"Ibn Sida was a blind man, as his father also; he made his first studies in philology under his father, who was well versed in that science, and he then received lessons from Said al-Baghdadi and Ali Ibn Omar al-Talamanki."
قال الطلمنكي: دخلت مرسية فتشبث بي أهلها يسمعون علي” غريب المصنف” فقلت لهم: انظروا لي من يقرأ لكم وأمسك أنا كتابي.,"The latter reverts to this circumstance in the following anecdote: “When I went to Murcia, the inhabitants requested me most ear neatly to explain the Gharib al-Musannaf, on which I told them to look for “a person to read the book to them, and that I would follow him in my own copy of it."
فأتوني برجل أعمى يعرف بابن سيده، فقرأه علي من أوله إلى آخره، فتعجبت من حفظه. وكان له في الشعر حظ وتصرف.,"On this, they brought me a blind man, called Ibn Sida, who “repeated its contents from the beginning to the end, and I was much struck at “the excellence of his memory. Ibn Sida possessed considerable abilities as a poet."
وتوفي بحضرة دانية عشية يوم الأحد لأربع بقين من شهر ربيع الآخر سنة ثمان وخمسين وأربعمائة، وعمره ستون سنة أو نحوها.,"He died at Dania on Sunday evening, the twenty fifth of the latter Rabi, A. H. four hundred and fifty eight (March, A. D. one thousand and sixty six), at the age of about sixty years."
رأيت على ظهر مجلد من” المحكم” بخط بعض فضلاء الأندلس أن ابن سيده المذكور كان يوم الجمعة قبل يوم الأحد المذكور صحيحا سويا إلى وقت صلاة المغرب، فدخل المتوضأ فأخرج منه وقد سقط لسانه وانقطع كلامه.,"I read cm the cover of a copy of the Muhkam a note written by some learned native of Spain, in which it is said that Ibn Sida was in good health previously to the morning prayer of the Friday (before his death), and that he continued so till the hour of evening prayer, when he entered the water-closet and came out with his tongue paralyzed, and unable to utter a word."
فبقي على تلك الحال إلى العصر من يوم الأحد ثم توفي، رحمه الله تعالى؛ وقيل سنة ثمان وأربعين وأربعمائة، والأول أصح وأشهر.,"he remained in that state till the afternoon of the Sunday above mentioned, when he died. Some place his death in the year four hundred and forty eight (A. D. one thousand and fifty six), but the former date is more authentic and is generally admitted."
والمرسي: بضم الميم وسكون الراء وبعدها سين مهملة، هذه النسبة إلى مرسية، وهي مدينة في شرق الأندلس.,Murcia is a city in the east of Spain.
والطلمنكي: بفتح الطاء المهملة واللام والميم وسكون النون وبعدها كاف، هذه النسبة إلى طلمنكة وهي مدينة في غرب الأندلس.,"Talamanki means belonging to Taklamanka (Salamanca?), which is a city in the west of Spain."
ودانية: بفتح الدال المهملة وبعد الألف نون مكسورة ثم ياء مثناة من تحتها مفتوحة وبعدها هاء ساكنة، وهي مدينة في شرق الأندلس أيضا.,Dania is a city in the east of the same country.
أبو الحسن الحصري,ABU AL-HASAN AL-HUSRI.
أبو الحسن علي بن عبد الغني الفهري المقرئ الضرير الحصري القيرواني الشاعر المشهور.,"Abu al-Hasan Ali Ibn Abd al-Ghani al-Husri al-Fihri (a member of the tribe of Quraish), and a native of Kairawan, was a poet of celebrity, and, although afflicted with blindness, a teacher of the Quran-readings."
قال ابن بسام صاحب” الذخيرة” في حقه: كان بحر براعة، ورأس صناعة، وزعيم جماعة.,"Ibn Bassam, the author of the Dakhira, speaks of him in these terms: “He was a sea of eloquence, the master of his art and the chief of the company (of poets)."
طرأ على جزيرة الأندلس منتصف المائة الخامسة من الهجرة بعد خراب وطنه من القيروان.,"He proceeded to Spain towards the middle of the fifth century of the Hijra, on the ruin of Kairawan, “the place of his abode."
والأدب يومئذ بأفقنا نافق السوق، معمور الطريق، فتهادته ملوك طوائفها تهادي الرياض بالنسيم، وتنافسوا فيه تنافس الديار في الأنس المقيم، على أنه كان فيما بلغني ضيق العطن، مشهور اللسن، يتلفت إلى الهجاء تلفت الظمأن إلى الماء.,"In those days polite literature was highly encouraged “and sedulously cultivated in our country; he was therefore caressed by the provincial sovereigns, of the meadows are caressed Ivy the zephyr; they were “all desirous of possessing him, as houses are desirous of possessing inhabitants; “although, as I have been informed, he was of a disagreeable character, notorious for his evil tongue, and as keen for satire- as a thirsty man for water."
ولكنه طوي على غره ، واحتمل بين زمانته وبعد قطره، ولما خلع ملوك الطوائف بأفقنا اشتملت عليه مدينة طنجة، وقد ضاق ذرعه، وتراجع طبعه.,"“They give in, however, to his humor, and supported with patience the frequency of his caprices and the rarity of his affable moments. When those “sovereigns were deprived of their possessions by Yusuf Ibn Tashifin) he settled “at Tanger, much reduced in circumstances and relapsed into (the former moroseness of his character."
قلت: وهذا أبو الحسن ابن خالة أبي إسحاق الحصري صاحب” زهر الآداب .”,"”Abu al-Hasan, the subject of this article, was cousin by the mother’s side to Abu Ishak al-Husri, the author of the Zahr al-Adab."
وذكره ابن بشكوال في كتاب” الصلة” والحميدي أيضا، وقال: كان عالما بالقراءات وطرقها، وأقرأ الناس القرآن الكريم بسبتة وغيرها، وله قصيدة نظمها في قراءة نافع عدد أبياتها مائتان وتسعة، وله ديوان شعر، فمن قصائده السائرة القصيدة التي أولها:,"Ibn Bashkuwal makes mention of him in the Silat, and al-Humaidi says that he was well acquainted with the readings of the Quran and the mode by which each of them had been transmitted down; that he gave public lessons in Quran-reading at Ceuta and elsewhere, and that he composed a qasida in two hundred and ninety verses, setting forth the points peculiar to Nafi’s system of Quran-reading. His collected poetical works are still extant, and one of his pieces is the widely diffused qasida which begins thus."
"يا ليل الصب متى غده… أقيام الساعة موعده
رقد السمار فأرقه… أسف للبين يردده","O night of the afflicted lover when will thy morning arrive? Is it deferred to the day of judgment? The friends who passed the evening in conversation are now asleep, but he, separated from his beloved, is kept awake by the visits of grief."
وهي مشهورة فلا حاجة إلى إيرادها. وقد وازنها صاحبنا الفقيه نجم الدين موسى بن محمد بن موسى بن أحمد بن عيسى الكناني أبو الفضائل المعروف بالقمراوي، رحمه الله تعالى – والقمراوي بفتح القاف وسكون الميم وبعد الراء ألف ثم واو، هذه النسبة إلى قمراء وهي ضيعة بالشام من أعمال صرخد – والأبيات:,"This poem is so well known that it is unnecessary to insert it; and a counterpart of it, in the same rhyme and measure, has been composed by my friend Najm al-din Musa al-Kamrawi the jurisconsult, in which he says."
"قد مل مريضك عوده… ورثى لأسيرك حسده
لم يبق جفاك سوى نفس… زفرات الشوق تصعده
هاروت يعنعن في السح… ر إلى عينيك ويسنده
وإذا أغمدت اللحظ فتك… ت فكيف وأنت تجرده","Bear to my beloved this message: “The friends of him whom thou hast reduced to sickness are weary of visiting his couch, and those who envied thy captive lover now deplore his misery. Thy cruelty has left him only that breath of life which each sigh raises from his breast. Harut himself acknowledges that the power of magic is “derived solely from thy eyes. When thou sheathes thy glances in thy eyelids, they “inflict deadly wounds: what most they be when thou draws them from their scabbards!."
"ومنها:
كم سهل خدك وجه الرضا… والحاجب منك يعقده
ما أشرك فيك القلب فلم… في نار الهجر تخلده","How often has thy cheek been smoothed to an expression of benignity, whilst “thy eyebrow formed an arch above it. My heart acknowledged no other power but “thine; why then condemn it eternally to the flames of separation?”."
"ومن شعر الحصري أيضا:
أقول له وقد حيا بكأس… لها من مسك ريقته ختام
أمن خديك تعصر قال كلا… متى عصرت من الورد المدام","The lines which follow are by al-Husri: When she offered me the cup of welcome on which her lips bad impressed a seal of musk, I said to her: “Was this ruby liquor extracted from thy cheeks?” “No, she replied; “When was wine ever extracted from rose?”."
ولما كان مقيما بمدينة طنجة أرسل غلامه إلى المعتمد بن عباد صاحب إشبيلية، واسمها في بلادهم حمص، فأبطأ عنه، وبلغه أن المعتمد ما احتفل به، فعمل:,"At the time in which he resided at Tanger, he sent his servant-boy to al-Motamid Ibn Abbad, the sovereign of Seville, which city was called Hims (Emmesa) by the people of that country; he then waited in fruitless expectation of the boy’s return, and having been informed that al-Motamid took no notice of him, he composed these lines."
"نبه الركب الهجوعا… ولم الدهر الفجوعا
حمص الجنة قالت… لغلامي لا رجوعا
رحم الله غلامي… مات في الجنة جوعا
وقد التزم في هذه الأبيات لزوم ما لا يلزم.","Awake the drowsy caravan and reproach Fortune with her cruelty. Hims is a paradise, and it said to my boy: “Thou shalt not return from this!” May God have mercy on my boy! he has died of hunger in paradise. In the original Arabic, the poet makes each of these verses end in a double rhyme, although the rules of prosody by no means placed him under such a restraint."
وحكى تاج الدين العلا أبو زيد المعروف بالنسابة، قال: حدثني أبو أصبغ نباتة ابن الأصبغ بن زيد بن محمد الحارثي الأندلسي عن جده زيد بن محمد، قال: بعث المعتمد بن عباد صاحب إشبيلية إلى أبي العرب الزبيري خمسمائة دينار، وأمره أن يتجهز بها ويتوجه إليه.,"The following relation was delivered by Taj al-Ola Abu Zaid, surnamed al-Nassaba (the genealogist): “I was told by Abu al-Asbagh Nubata Ibn “al-Asbagh Ibn Zaid Ibn Muhammad al-Harithi al-Andalusi that he heard his “grandfather Zaid Ibn Muhammad relate as follows: Al-Motamid Ibn Abbad “the sovereign of Seville, sent five hundred pieces of gold to Abi al-Arab al-Zubairi with the order to come to him, and employ the sum for his travelling “expenses."
وكان بجزيرة صقلية وهو من أهلها – وهو أبو العرب مصعب بن محمد بن أبي الفرات القرشي الزبيري الصقلي الشاعر.,"Abu ’l-Arab was then in Sicily, his native country. His names were Abu ’l-Arab Musab Ibn Muhammad Ibn Abi al-Furat al-Korashi (of the tribe of Quraish) al-Zubairi al-Sakalli (native of Sicily), the poet."
وبعث مثلها إلى أبي الحسن الحصري وهو بالقيروان، فكتب إليه أبو العرب:,"“He sent also “a similar sum to Abu al-Hasan al-Husri, who was then at Kairawan. In reply “to his invitation, Abu ’l-Arab wrote him these verses:"
"لا تعجبن لرأسي كيف شاب أسى… واعجب لأسود عيني كيف لم يشب
البحر للروم لا تجري السفين به… إلا على غرر والبر للعرب","Wonder not at my head, how grief has turned it grey; but wonder that the pupil of my eyes are not turned grey (and blinded with weeping}. The sea is in the power of the Christians (rum), and no ship can sail on it without danger, but the land belongs to the Arabs."
"وكتب إليه الحصري:
أمرتني بركوب البحر أقطعه… غيري لك الخير فاخصصه بذا الراء
ما أنت نوح فتنجيني سفينته… ولا المسيح أنا أمشي على الماء","“As for al-Husri, he replied in these terms: ‘You order me to take ship and cross the sea; make that proposal to some other, ‘and blessings be upon you! You are not a Noah to save me in his ark, nor a Messiah. with whom I may walk upon the waters.’"
ثم دخل الأندلس بعد ذلك، وامتدح المعتمد وغيره. وتوفي سنة ثمان وثمانين وأربعمائة بطنجة، رحمه الله تعالى.,"“Sometime after, he went to Spain and sang the praises of al-Motamid and “other princes.”He died at Tanger, A. H. four hundred and eighty eight (A. D. one thousand and ninety five)."
ومولد القمراوي سنة إحدى وتسعين وخمسمائة تقديرا، وتوفي راجعا من اليمن في أواخر صفر سنة إحدى وخمسين وست مائة، على ساحل بحر عيذاب بموضع يقال له رأس دواير بين عيذاب وسواكن، ودفن في بر عيذاب مقابل موضع موته.,"The birth of al-Kamrawi (the person incidentally mentioned in this article) may be placed, by approximation, in A. H. five hundred and ninety one (A. D. one thousand one hundred and ninety four or one thousand one hundred and ninety five); he died towards the end of the month of Safar, A. H. six hundred and fifty one (April, A. D. one thousand two hundred and fifty three), on his return from Yemen, at a place called Raas al-Dawair, situated between Aidab and Sawakin, on the coast of the Sea of Aidab (the Red Sea),"
"والحصري: قد تقدم الكلام عليه في حرف الهمزة.
وطنجة: بفتح الطاء وسكون النون وفتح الجيم، وهي بلدة بالمغرب، بينها وبين سبتة مرحلتان من تلك الناحية.","Of Him we have already spoken. Tanja (Tanger) is a town in the West Country (al-Gharb, at two days’ journey from Sista (Ceuta’, another town in the same region."
وأما أبو العرب الزبيري فإنه ولد بصقلية سنة ثلاث وعشرين وأربعمائة، وخرج منها لما تغلب الروم عليها سنة أربع وستين وأربعمائة قاصدا للمعتمد بن عباد، قال ابن الصيرفي: وبلغني أنه في سنة سبع وخمسمائة حي بالأندلس.,"Abu al-Arab al-Zubairi was born in Sicily, A. H. four hundred and twenty three (A. D. one thousand and thirty two); on its conquest by the (Norman) Christians (Rum) in A. H. four hundred and sixty four (A. D. one thousand and seventy two), he emigrated to Spain and sought the protection of al-Motamid Ibn Abbad. “I have been informed,” says Ibn al-Sairafi, “that he was still alive, in Spain, in “A. H. five hundred and seven.”"
ابن خروف,IBN KHARUF.
أبو الحسن علي بن محمد بن علي الحضرمي، المعروف بابن خروف النحوي الأندلسي الإشبيلي؛ كان فاضلا في علم العربية.,"Abu Hasan Ali Ibn Muhammad Ibn Ali al-Hadrami, a native of Seville, in Spain, and generally known by the name of Ibn Kharuf, possessed high abilities as a grammarian."
وله فيها مصنفات شهدت بفضله وسعة علمه، شرح كتاب سيبويه شرحا جيدا، وشرح أيضا كتاب” الجمل” لأبي القاسم الزجاجي وما أقصر فيه.,"The works which he composed on this subject afford a testimony of his great talents and extensive information; such are his excellent commentary on Sibawaih’s Kitab, and his able elucidation of Abu al-Kasim al-Zajjaji’s treatise, the Jumal."
وكان قد تخرج على ابن طاهر النحوي الأندلسي المعروف بالخدب.,"The master under whom he completed his studies was a native of Spain, surnamed al-Khidabb Ibn Tahir."
وتوفي سنة عشر وستمائة، وقيل إنه توفي سنة تسع وستمائة بإشبيلية، رحمه الله تعالى.,"He died at Seville, A. H. six hundred and ten (A. D. one thousand two hundred and thirteen or one thousand two hundred and fourteen); some say A. H. six hundred and nine."
والحضرمي: بفتح الحاء المهملة وسكون الضاد المعجمة وفتح الراء وبعدها ميم، هذه النسبة إلى حضرموت، وقد تقدم الكلام عليها. وخروف: بفتح الخاء المعجمة – وهو غير ابن خروف الشاعر، وسيأتي ذكر ذلك أيضا إن شاء الله تعالى في رسالته التي كتبها إلى بهاء الدين بن شداد، رحمه الله تعالى -.,"Hadrami means native of Hadramout. He must not he confounded with another Ibn Kharuf, who was a poet, and addressed an epistle to Baha al-din Ibn Shaddad, in which he alludes to the resemblance of the names. This epistle will be noticed in the life of Ibn Shaddad."
الربعي النحوي,AL-RABAIE THE GRAMMARIAN.
أبو الحسن علي بن عيسى بن الفرج بن صالح الربعي النحوي، البغدادي المنزل الشيرازي الأصل؛ كان إماما في النحو متقنا له، شرح كتاب” الإيضاح” لأبي علي الفارسي فأجاد فيه.,"Abu al-Hasan Ali Ibn Isa Ibn al-Faraj Ibn Salih al-Rabaie al-Baghdadi, a native of Shiraz, but settled at Baghdad, and a grammarian of the first rank by his perfect knowledge of the science, is author of a good commentary on Abu Ali al-Farisi’s Idah."
اشتغل ببغداد على السيرافي ثم خرج إلى شيراز فقرأ على أبي علي الفارسي عشرين سنة ثم رجع إلى بغداد.,"He studied at Baghdad under al-Sirafi, and then proceeded to Shiraz, where he passed twenty years under the tuition of Abu Ali al-Farisi, after which he returned to the former city."
وقال أبو علي: قولوا لعلي البغدادي لو سرت من الشرق إلى الغرب لم تجد أنحى منك.,"Abu Ali once said: “Tell Ali al-Baghdadi that, if he were to travel from the East to the West, “he would not meet with an alder grammarian than himself."
وقال أبو علي أيضا لما انفصل عنه: ما بقي له شيء يحتاج يسأل عنه.,"He observed also, when his pupil was quitting him, that there did not remain a single point on which he would need to ask information."
وله عدة تواليف في النحو منها” شرح مختصر الجرمي”.,"Al-Rabaie composed a number of works on grammar, one of which was a commentary on al-Jarmi’s Abridgment."
وانتفع بالاشتغال عليه خلق كثير. وذكره ابن الأنباري في كتاب” طبقات الأدباء”.,The number of pupils who profited by his lessons was very great. Ibn al-Anbari mentions him in the Tabakat al-Udabaa.
وكانت ولادته سنة ثمان وعشرين وثلثمائة. وتوفي ليلة السبت لعشر بقين من المحرم سنة عشرين وأربعمائة ببغداد، رحمه الله تعالى.,"He was born, A. H. three hundred and twenty eight (A. D. nine hundred and thirty nine or nine hundred and forty), and he died at Baghdad on the eve of Saturday, the twentieth of Muharram, A. H. four hundred and twenty (February, A. D. one thousand and twenty nine)."
والربعي: بفتح الراء والباء الموحدة وبعدها عين مهملة، هذه النسبة إلى ربيعة، ولا أعلم أهو ربيعة بن نزار أم غيره، فقد جاءت هذه النسبة إلى جماعة اسم كل واحد منهم ربيعة، والله أعلم.,"Rabaie mains from Rabia, but I do not know whether it be Rabia, the son of Nizar, who was his ancestor, or some other person of the name; for there were many Rabia whose descendants all bore the surname of Rabaie."
الفصيحي,AL-FASIHI.
أبو الحسن علي بن أبي زيد محمد بن علي النحوي، المعروف بالفصيحي الإستراباذي؛ أخذ النحو عن عبد القاهر الجرجاني صاحب” الجمل الصغرى” وتبحر فيه حتى صار أعرف أهل زمانه به.,"The grammarian Abu al-Hasan Ali Ibn Abi Zaid Muhammad Ibn Ali al-Istirabadi, better known by the appellation of al-Fasihi, studied grammar with such success under Abd al-Kahir al-Jurjani, the author of the Lesser Jumal, that he became the most learned man of the age in that science."
وقدم بغداد واستوطنها ودرس النحو بالمدرسة النظامية مدة.,"Having proceeded to Baghdad, he settled there and taught grammar, for some time, in the Nizamiya College."
وكان يكتب خطا في غاية الصحة، وكتب كثيرا من كتب الأدب.,"He transcribed a great number of books on general literature, and was a most correct copyist."
وانتفع به خلق كثير، ومن جملة من أخذ عنه ملك النحاة الحسن بن صافي – وقد تقدم ذكره – وروى عنه الحافظ أبو الطاهر السلفي الأصبهاني.,"Amongst the numerous pupils who pursued their studies under him was Malik al-Nuhat Ibn Safi, and some traditional information was delivered on his authority by the hafiz al-Silafi."
وقال: جالسته ببغداد وسألته عن أحرف من العربية، وقال: أنشدني لبعض النحاة:,"“I was sitting with him at Baghdad,” says this “and I questioned him on some points of grammar, to which he replied by citing the following “verses which were composed by a grammarian."
"النحو شؤم كله فاعلموا… يذهب بالخبز من البيت
خير من النحو وأصحابه… ثريدة تعمل بالزيت","Know that grammar is a disastrous study, and drives prosperity out of doors. Better than grammar and its professors is a slice of bread seasoned with olive oil."
وتوفي يوم الأربعاء ثالث عشر ذي الحجة سنة ست عشرة وخمسمائة ببغداد، رحمه الله تعالى.,"Al-Fasihi died at Baghdad on Wednesday, the thirteenth of Zi Al-Hijja, A. H. five hundred and sixteen (February, A. D. one thousand one hundred and twenty three)."
ولم أعرف نسبته بالفصيحي: إلى كتاب” الفصيح” لثعلب، أم إلى شيء آخر.,"He may have received the surname of Fasihi because (he made a particular study) of Thalab’s work, the Forth, but of this I have no certainty."
والإستراباذي: بكسر الهمزة وسكون السين المهملة وكسر التاء المثناة من فوقها وفتح الراء وبعد الألف باء موحدة مفتوحة وبعد الألف الثانية ذال معجمة، هذه النسبة إلى إستيراباذ، وهي بلدة من أعمال مازندران بين سارية وجرجان.,"Istirabadi means belonging to Istirabad, a village in the province of Mazandaran, situated between Saria and Jurjan."
ابن العصار,IBN AL-ASSAR.
أبو الحسن علي بن أبي الحسين عبد الرحيم بن الحسن بن عبد الملك بن إبراهيم السلمي الرقي الأصل، البغدادي المولد والدار، الملقب مهذب الدين، المعروف بابن العصار اللغوي.,"The philologer Abu al-Hasan Ali Ibn Abi al-Husain Abd al-Rahim Ibn al-Hasan Ibn Abd al-Malik Ibn Ibrahim al-Sulami (a member of the tribe of Sulaim), surnamed Muhaddab al-din, and generally known by the name of Ibn al-Assar (son of the oil-press man), was a native of Baghdad by birth and by residence, but his family belonged to the town of al-Rakka in Mesopotamia)"
كان من الأدباء المشاهير، وحصل له منه أشياء غريبة.,"He held a high reputation as an accomplished scholar, and he possessed (by heart) some of the rarest (pieces of Arabic literature)."
وقرأ الأدب على الشريف أبي السعادات ابن الشجري وأبي منصور ابن الجواليقي، وبرع في فنه.,"His masters in that science were the Sharif Abu al-Saadat Ibn al-Shajari and Abu Mansur al-Jawaliki, under whose tuition he attained great proficiency."
وأقرأ الناس زمانا، ورحل إلى مصر واجتمع بأبي محمد ابن بري والموفق بن الخلال كاتب الإنشاء.,"He then gave lessons for some time, after which he went to Egypt, where he met Abu Muhammad Ibn Bari and al-Muwaffak Yusuf) Ibn al-Khallal, the secretary of state."
وكان عارفا بديوان أبي الطيب المتنبي علما ورواية، وقرأه عليه جمع كثير في العراق والشام ومصر.,"He knew by heart and understood perfectly the poems of al-Mutanabbi, and he explained them to numerous pupils in Iraq, Syria, and Egypt."
وكتب بخطه الكثير من كتب الأدب وشعر العرب، ويقع في خطه الغلط مع كثرة ضبطه واحترازه.,"A great quantity of books, treating of philology or containing poems by the Arabs of the desert, was transcribed by him, but faults are occasionally observable in these copies, notwithstanding all his care and attention."
وقيل إنه لم ذكيا، ولم يكن في النحو كما هو في اللغة.,"It is said that his genius was not of the brightest order, and that he evinced less talent as a grammarian than as a philologer."
وكانت طريقته في الخط حسنة، والناس يتنافسون في خطه ويغالون به.,"The style of his penmanship was remarkable for elegance, and his handwriting are in great request and bear high prices."
وكان حريصا على الفوائد وطلبها وسطرها على كتبه.,"He was a curious collector of receipts and other scraps of information, and it was his custom to write them down in his books."
ورأيت جماعة ممن لقيه وأخذ عنه.,I met with a number of persons who saw him and studied under him.
وكانت ولادته في سنة ثمان وخمسمائة. وتوفي يوم السبت بعد صلاة الظهر ثالث المحرم سنة ست وسبعين وخمسمائة ببغداد. ودفن بمقبرة الشونيزي ببغداد، رحمه الله تعالى، بجنب قبر أبيه يوم الأحد.,"He was born A. H. five hundred and eight (A. D. one thousand one hundred and forty four or one thousand one hundred and forty five), and he died at Baghdad, A. H. five hundred and seventy six, on Sunday, the third of Muharram (May, A. D. one thousand one hundred and eighty), just as the afternoon prayer was ended. The next day, he was interred in the Shunizi cemetery, dose to his father’s grave."
شميم الحلي,SHUMAIM AL-HILLI.
أبو الحسن علي بن الحسن بن عنتر بن ثابت، الملقب مهذب الدين، المعروف بشميم الحلي؛ كان أديبا فاضلا خبيرا بالنحو واللغة وأشعار العرب حسن الشعر.,"Abu al-Hasan Ali Ibn al-Hasan Ibn Antar Ibn Thabit al-Hilli (native of Hilla in Iraq), surnamed Muhaddab al-din, and generally known by the appellation of Shumaim, was an eminent scholar, deeply versed in grammar, philology, and the poems of the desert Arabs; be composed also in verse with great elegance."
وكان اشتغاله ببغداد على أبي محمد ابن الخشاب ومن في طبقته من أدباء ذلك الوقت، ثم سافر إلى ديار بكر والشام ومدح الأكابر وأخذ جوائزهم، واستوطن الموصل.,"His first studies were made at Baghdad under Ibn al-Khashab and other eminent scholars of that period; he then visited Diar Bakr and Syria, celebrating in his poems the praises of the great and obtaining gifts from them in return. He finally settled at Mosul."
وله عدة تصانيف، وجمع من نظمه كتابا سماه” الحماسة” رتبه على عشرة أبواب، وضاهى به كتاب” الحماسة” لأبي الطيب الطائي.,"A number of works were written by him, and he drew up, out of his own poetry, a book in ten sections, which he named the Hamasa, in imitation of Abu Tammam’s compilation hearing the same title."
وكان جم الفضيلة إلا أنه كان بذيء اللسان كثير الوقوع في الناس مسلطا على ثلب أعراضهم، لا يثبت لأحد في الفضل شيئا.,"He was possessed of great talents, but he had an evil tongue and was continually attacking the character of others, without acknowledging or respecting merit where it really existed."
ذكره أبو البركات ابن المستوفي في” تاريخ إربل” وقبح ذكره بأشياء نسبها إليه: من قلة الدين وتركه للصلوات المكتوبة ومعارضته للقرآن الكريم واستهزائه بالناس.,"Abu al-Barakat Ibn al-Mustawfi has given him a place in his History of Arbela, and commences his notice with a series of anecdotes respecting him, and which would imply that he had but little religion, that he neglected the prescribed prayers, impugned the sacred Quran and laughed at the public."
وذكر مقاطيع من شعره. وفي شعره تعسف.,"He gives also some fragments of his poetry, which certainly betray a malignant disposition."
وقال: سئل لم سمي شميما، فقال أقمت مدة آكل كل يوم شيئا من الطين فإذا وضعته عند قضاء الحاجة شممته فلا أجد له رائحة، فسميت لذلك شميما،,"“He was once asked, says Ibn al-Mustawfi, “why he had obtained the surname of Shumaim, and he returned this answer: ‘ At one time I used to eat every day a quantity of clay, and, when I Passed it, I would examine if it had any odor, but could perceive none. It was for this reason I received the name of Shumaim."
وتوفي ليلة الأربعاء الثامن والعشرين من شهر ربيع الآخر سنة إحدى وستمائة بالموصل، ودفن بمقبرة المعافى، رحمه الله تعالى.,"“He died at Mosul on the eve of Wednesday, the twenty eighth of the latter Rabi, A. H. six hundred and one (December, A. D. one thousand two hundred and four), and was interred in the cemetery which is called after al-Muafa Ibn Imran."
وشميم: بضم الشين المعجمة وفتح الميم وسكون الياء المثناة من تحتها وبعدها ميم، وهو من الشم.,The word shumaim is derived from the root shamm Jo smell).
العلم السخاوي,ALAM AL-DIN AL-SAKHAWI.
أبو الحسن علي بن محمد بن عبد الصمد بن عبد الأحد بن عبد الغالب الهمداني المصري السخاوي المقرىء النحوي، الملقب علم الدين.,"Abu al-Hasan Ali Ibn Muhammad Ibn Abd al-Samad Ibn Abd al-Ahad Ibn Abd al-Ghalib al-Hamdani (a member of the tribe of Hamdan) al-Sakhawi, surnamed Alam al-din (beacon of religion), was a native of Egypt, a teacher of the Quran-reading and a grammarian."
كان قد اشتغل بالقاهرة على الشيخ أبي محمد القاسم الشاطبي المقرىء – المذكور في حرف القاف – وأتقن عليه علم القراءات والنحو واللغة، وعلى أبي الجود غياث بن فارس بن مكي المقرىء.,"He studied at Cairo under the shaikh Abu Muhammad al-Kasim al-Shatibi (whose life will be found farther on’, and he acquired under his tuition a sound knowledge of the Quran-readings, grammar, and philology; another of his masters there, was Abu al-Jaud Ghiath Ibn Faris Ibn Makki, a teacher of these readings."
وسمع بالإسكندرية من السلفي وابن عوف، وبمصر من البوصيري وابن ياسين.,"At Alexandria he took lessons from al-Silafi and Ibn Auf, and at Old Cairo from al-Busiri and Ibn Yasin."
ثم انتقل إلى مدينة دمشق وتقدم بها على علماء فنونه واشتهر، وكان للناس اعتقاد عظيم.,"He then proceeded to Damascus, where he surpassed all the learned men who cultivated the sciences which were the subject of his own studies; and, with the rapid progress of his reputation, he acquired a most exalted place in public opinion."
وشرح” المفصل” للزمخشري في أربع مجلدات، وشرح القصيدة الشاطبية في القراءات، وكان قد قرأها على ناظمها.,"He composed a commentary, in four volumes, on al-Zamakhshari’s Mufassal and another on the Shatibiya Qasida, which poem he had studied under the author."
وله خطب وأشعار، وكان متعينا في وقته.,He left also some sermons (khutbas) and poems. The highest respect was shown to him during his life.
ورأيته بدمشق والناس يزدحمون عليه في الجامع لأجل القراءة، ولا تصح لواحد منهم نوبة إلا بعد زمان.,"and when I was at Damascus, I saw die people crowding round him in the great mosque, for the purpose of reading the Quran under his tuition, and they had to wait a considerable time till their turn came."
ورأيته مرارا يركب بهيمة وهو يصعد إلى جبل الصالحين وحوله اثنان وثلاثة وكل واحد يقرأ ميعاده في موضع غير الآخر، والكل في دفعة واحدة، وهو يرد على الجميع.,"I more than once saw him riding up to the Mountain of the Saints Jabal al-Salihiyin (accompanied by two or three persons, all reading their lessons to him at the same time, and each in a different part of the book, whilst he made his observations first to one and then to another."
ولم يزل مواظبا على وظيفته إلى أن توفي بدمشق ليلة الأحد ثاني عشر جمادى الآخرة سنة ثلاث وأربعين وستمائة، وقد نيف على تسعين سنة، رحمه الله تعالى.,"He continued in the assiduous discharge of his duty to the last, and he died on the eve of Sunday, the twelfth of the latter Jumada, A. H. six hundred and forty three (November, A. D. one thousand two hundred and forty five); he had then passed his ninetieth year."
ولما حضرته الوفاة أنشد لنفسه:,"When his death drew near, he recited these verses, composed by himself."
"قالوا غدا نأتي ديار الحمى… وينزل الركب بمغناهم
وكل من كان مطيعا لهم… أصبح مسرورا بلقياهم
قلت: فلي ذنب فما حيلتي… بأي وجه أتلقاهم
قالوا: أليس العفو من شانهم… لا سيما عمن ترجاهم","They said that oil to-morrow I should arrive at the grounds reserved by the tribe; that the caravan would slop at their place of dwelling; and that all who obeyed them, would receive a welcome to rejoice them. I replied: “I am culpable towards them; “what pretext can I allege in my excuse? how shall I dare to meet them? They answered: “Is it not their nature to show forgiveness, and especially to those who placed “in them their hope?."
ثم ظفرت بتاريخ مولده في سنة ثمان وخمسين وخمسمائة بسخا، والله أعلم.,"I have since discovered that he was born A. H. fifty hundred and fifty eight (A. D. one thousand one hundred and sixty three), at Sakha."
والسخاوي: بفتح السين المهملة والخاء المعجمة وبعدها ألف، هذه النسبة إلى سخا، وهي بليدة بالغربية من أعمال مصر، وقياسه سخوي، لكن الناس أطبقوا على النسبة الأولى.,"Sakhawi means belonging to Sakha, which is a village in Gharbiya, a province of Egypt. Sakhawi would be the regular form, but all agree in employing the word Sakhawi."
ابن البواب الكاتب,IBN AL-BAWWAB THE KATIB.
أبو الحسن علي بن هلال المعروف بابن البواب الكاتب المشهور؛ لم يوجد في المتقدمين ولا المتأخرين من كتب مثله ولا قاربه.,"Abu Hasan Ali Ibn Hilal, generally known by the appellation of Ibn al-Bawwab, was a celebrated katib, possessing a skill in penmanship to which no person ever attained in ancient or modern times."
وإن كان أبو علي ابن مقلة أول من نقل هذه الطريقة من خط الكوفيين، وأبرزها في هذه الصورة.,"It was Abu Ali Ibn Mukla who first took the present system (of written characters; from the (style of) writing employed by the people of Kufa, and brought it out under its actual form."
وله بذلك فضيلة السبق وخطه أيضا في نهاية الحسن، لكن ابن البواب هذب طريقته ونقحها وكساها طلاوة وبهجة.,"He had therefore the merit of priority, and it may be added that his handwriting was very elegant; but to Ibn al-Bawwab pertains the honor of rendering the character more regular and simple, and of clothing it in grace and beauty."
وقيل إن صاحب الخط المنسوب المشهور ليس أبا علي المذكور، وإنما هو أخوه أبو عبد الله الحسن – وهو مذكور في ترجمة أخيه أبي علي المذكور في المحمدين فلينظر هناك.,"But it is said that the author of the written character (called) al-Mansub was not Abu Ali, but his brother Abu Abd Allah al-Hasan, of whom mention is made in the life of Aim Alt; it will be found among those of the persons whose names were Muhammad."
ولما شاهد أبو عبيد البكري الأندلسي صاحب التصانيف خط ابن مقلة أنشد:,"When Abu Obaid al-Bakri, the native of Spain and the author of the works (which are so well known), cast his eyes on the handwriting of Ibn Mukla, he recited this line."
خط ابن مقلة من أرعاه مقلته… ودت جوارحه لو أصبحت مقلا,"When a man feeds his eyes (mukla) with the sight of Ibn Mukla’s handwriting, all the members of his body would like to be eyes."
والكل معترفون لأبي الحسن بالتفرد، وعلى منواله ينسجون، وليس فيهم من يلحق شأوه ولا يدعي ذلك، مع أن في الخلق من يدعي ما ليس فيه.,"It is agreed by all that Abi al-Hasan (Ibn al-Bawwab) stood apart (in his superiority); it is his system which is yet followed, but none have ever reached or pretended to reach his pitch of excellence, and yet there are people in the world who lay claim to (talents) which they do not possess."
ومع هذا فما رأينا ولا سمعنا أن أحدا ادعى ذلك، بل الجميع أقروا له بالسابقة وعدم المشاركة.,"We may add, that for a person to maintain such a pretension is a thing which we never saw nor heard of; all agree that he surpassed competition and that he never had a rival."
ويقال له” ابن الستري” أيضا لأن أباه كان بوابا والبواب ملازم ستر الباب، فلهذا نسب إليه.,"He was called also Ibn al-Sitri (the son of the curtain-man), because his father was a bawwab!porter or usher), whose duty it is to stay by the curtain (sitr) which is drawn across the door-way (of the hall of audience)."
وكان شيخه في الكتابة ابن أسد الكاتب المشهور ، وهو أبو عبد الله محمد بن أسد بن علي بن سعيد القارىء الكاتب البزاز البغدادي.,"His master in writing was Ibn Asad the celebrated katib, whose names are Ahu AIKI Allah Muhammad Ibn Asad Ibn Ali Ibn Saied al-Kari (the Quran-reader) al-Katib (the penman) al-Bazzaz (the linen-merchant) al-Baghdadi (native of Baghdad)."
[سمع أبا بكر أحمد بن سليمان النجاد وعلي بن محمد بن الزبير الكوفي وجعفر الخلدي وعبد الملك بن الحسن السقطي، وجماعة من هذه الطبقة، وكان صدوقا.,"The traditional information which he possessed was received by him from the lips of Ahu Bakr Ahmad Ibn Suleiman al-Najjad, Ali Ibn Muhammad Ibn al- Zubair al-Kufi, Jaafar al-Khuldi, Abd al-Malik Ibn al-Hasan al-Sakati, and others of the same standing; he was himself considered as a trustworthy (transmitter of such information)."
مات محمد بن أسد في يوم الأحد لليلتين خلتا من المحرم سنة عشر وأربعمائة، ودفن بالشونيزي.,"Muhammad Ibn Asad died on Sunday, the second of Muharram, A. H. four hundred and ten (May, A.D. one thousand and nineteen), and was interred in the Shunizi Cemetery."
وتوفي ابن البواب يوم الخميس ثاني جمادى الأولى سنة ثلاث عشرة وأربعمائة ببغداد، ودفن جوار الإمام أحمد بن حنبل، رضي الله عنه.,"Ibn al-Bawwab died at Baghdad on Thursday, the second of the first Jumada, A.H. four hundred and twenty three (April, A.D. one thousand and thirty two); some say, A. H. four hundred and thirteen. He was interred near the grave of Ahmad Ibn al-Hanbal."
وأنشدني بعض العلماء بيتين ذكر أنه رثي بهما ابن البواب وهما:,"The two verses which follow were recited to me by one of our learned men, and he informed me at the same time they were composed as an elegy on Ibn al-Bawwab’s death."
"استشعر الكتاب فقدك سالفا… وقضت بصحة ذلك الأيام
فلذاك سودت الدوي كآبة… أسفا عليك وشقت الأقلام
وهذا معنى حسن جدا.","Thy loss was felt by the writers of former times, and each successive day justifies their grief. The ink-bottles are therefore black with sorrow, and the pens are rent through affliction. The idea contained in these verses is very fine."
وسألني بعض الفقهاء بمدينة حلب عن قول بعض المتأخرين من جملة أبيات في صفة كتاب:,"When I was at Aleppo, jurisconsult asked me the meaning of the following verse, which is contained in a poem composed by a modern, wherein he describes a letter."
كتاب كوشي الروض خطت سطوره… يد ابن هلال عن فم ابن هلال,"It was a letter like a meadow enameled with flowers; its lines were traced by the hand of Ibn Hilal, and its contents taken from the lips of Ibn Hilal."
فقلت له: هذا يقول إن خطه في الحسن مثل خط ابن البواب وفي بلاغة ألفاظه مثل رسائل الصابىء، لأنه ابن هلال أيضا – كما تقدم في ترجمته –,"I answered him that the poet’s meaning was, that its writing equaled in beauty the penmanship of Ibn al-Bawwab, and that in elegance of style it resembled the epistles of al-Sabi. We have already mentioned that the latter was an Ibn Hilal (son of Hilal)."
ثم سألت الفقيه المذكور عن بقية الأبيات التي منها هذا البيت، فأنشدنيها، وهي:,"I then asked the jurisconsult what was the rest of the piece, and he repeated it to me, as follows."
"ولما أتى منك الكتاب الذي حوى… قلائد سخر للبيان حلال
وقفت على ربع من الفضل آهل… وقوفي بربع للأحبة خال
أرقرق من دمعي وأدمن لثمه… وأسأل أطلالا تجيب سؤالي
وهمت به حتى توهمت لفظه… نجوم ليال أم سموط لآلي
كتاب كوشي الروض خطت سطوره… يد ابن هلال عن فم ابن هلال","When I received thy letter adorned with the jewels of lawful magic that of style; it seemed to me like a mansion peopled with every excellence, and I contemplated it as I would a dwelling where my friends resided no longer. Tears trickled from my eyes; I impressed repeated kisses on the paper, and asked of the characters traced upon it an answer to my hopes. I pondered over it till I thought its words were the stars of night, or strings of pearls. It was a letter like a meadow enameled with flowers; its lines were traced by the hand of Ibn Hilal, and its contents taken from the lips of Ibn Hilal."
ومما يتعلق بالكتابة أن أول من خط بالعربي إسماعيل عليه السلام، والصحيح عند أهل العلم أنه مرامر بن مروة من أهل الأنبار، وقيل إنه من بني مرة.,"Relative to the art of writing, (it is said)that Ismail (the patriarch) was the first who wrote in Arabic; but what the learned hold to be the truth is, that Muramir Ibn Marwa, a native of al-Anbar, was the first who did so. It is said that he belonged to the tribe of Murra."
ومن الأنباء انتشرت الكتابة في الناس.,And from al-Anbar the art of writing spread through the people.
قال الأصمعي: ذكروا أن قريشا سألوا: من أين لكم الكتابة فقالوا: من الحيرة، وقيل لأهل الحيرة: من أين لكم الكتابة فقالوا: من الأنبار.,"Al-Asma’i states that it was related of the tribe of Quraish that, on being asked whence they had received the art of writing, they answered: from Hira. The same question, says he, was then addressed to the inhabitants of Hira, and they replied: from al-Anbar."
وروى ابن الكلبي والهيثم بن عدي أن الناقل لهذه الكتابة من الحيرة إلى الحجاز هو حرب بن أمية بن عبد شمس بن عبد مناف القرشي الأموي.,"It is related by Ibn al-Kalbi and al-Haitham Ibn Adi that the person who introduced the art of writing from Hira to Hijaz was Harb the son of Omaiya, the son of Abd Shams, the son of Abd Manaf, of the tribe of Quraish."
وكان قدم الحيرة فعاد إلى مكة بهذه الكتابة.,He had visited Hira and brought hack with him this art to Mecca.
وقالا: قيل لأبي سفيان ابن حرب: ممن أخذ أبوك هذه الكتابة فقال: من أسلم بن سدرة، وقال: سألت أسلم: ممن أخذت هذه الكتابة فقال: من واضعها مرامر بن مرة.,"The two hafiz just mentioned relate also that Abu Sofian, the son of Harb, was asked from whom his father had learned the art of writing, and he answered: “From Aslam Ibn Sidra,” and he (Harb) stated that he had addressed the same question to Aslam, and that he replied: “From “its inventor, Muramir Ibn Murra."
فحدوث هذه الكتابة قبل الإسلام بقليل.,”It hence appears that this (art of Arabic) writing came into existence at but a very short time before Islamism.
وكان لحمير كتابة تسمى المسند، وحروفها منفصلة غير متصلة، وكانوا يمنعون العامة من تعلمها، فلا يتعاطاها أحد إلا بإذنهم.,"(Tribe of) Himyar had a sort of writing called al-Musnad, the letters of which were separated, not joined together; they prevented the common people from learning it, and none dared to employ it without their permission."
فجاءت ملة الإسلام وليس بجميع اليمن من يقرأ ويكتب.,"Then came the religion of Islamism, and there was not, in all Yemen, a person who could read or write."
وجميع كتابات الأمم من سكان الشرق والغرب اثنتا عشرة كتابة، وهي: العربية والحميرية واليونانية والفارسية والسريانية والعبرانية والرومية والقبطية والبربرية والأندلسية والهندية والصينية.,"The systems of writing among the nations of the east and west amount to twelve: the Arabic, the Himyarite, the Greek, the Persian, the Syrian, the Hebrew, the Roman, the Coptic, the Berber, the Andalusian, the Indian, and the Chinese."
فخمس منها اضمحلت وبطل استعمالها وذهب من يعرفها، وهي: الحميرية واليونانية والقبطية والبربرية والأندلسية.,"Of these five are extinct, their usage having (teased, and the persons who knew them being no longer in existence; the Himyarite, namely, and the Greek, and the Coptic, and the Berber, and the Andalusian."
وثلاث قد بقي استعمالها وعدم من يعرفها في بلاد الإسلام، وهي: الرومية والهندية والصينية، وحصلت أربع هي مستعملات في بلاد الإسلام وهي: العربية والفارسية والسريانية والعبرانية.,"Three still exist in the countries where they are employed, but no one in the land of Islamism is acquainted with them; these are the Roman, the Indian, and the Chinese; the remaining four, namely, the Arabic, the Persian, the Syrian, and the Hebrew, are employed in Islamic countries."
شيخ الإسلام,SHAIKH AL-ISLAM AL-HAKKARI.
أبو الحسن علي بن أحمد بن يوسف بن جعفر بن عرفة الهكاري الملقب شيخ الإسلام؛ هو من ولد عتبة بن أبي سفيان صخر بن حرب بن أمية.,"Abu al-Hasan Ali Ibn Ahmad Ibn Yusuf Ibn Jaafar Ibn Arafa al-Hakkari, surnamed Shaikh al-Islam (the shaikh of Islamism), drew his descent from Otba the son of Abu Sofian Sakhr Ibn Harb Ibn Omaiya."
وكان كثير الخير والعبادة، وطاف البلاد واجتمع بالعلماء والمشايخ وأخذ عنهم الحديث.,"He was a man of great virtue and piety, and had travelled through many countries for the purpose of gathering Traditions from the lips of sheikhs and other learned men."
ورجع إلى وطنه وانقطع به وأقبل الناس عليه وكان لهم فيه اعتقاد حسن.,"Having returned to his native place, he renounced the world and gained ‘by his character) the inspect and confidence of the people."
ولقي الشيخ أبا العلاء المعري وسمع منه.,In one of his journeys he saw Abu al-Alaa al-Maarri and took lessons from him.
فلما انفصل عنه سأله بعض أصحابه عما رآه منه وعن عقيدته، فقال: هو رجل من المسلمين.,"When they separated, he was asked by one of his companions what he thought of that poet’s conduct and religious belief; to which he replied that Abu al-Alaa was a Muslim."
وسمعت أن بعض الأكابر قال له: أنت شيخ الإسلام، فقال: بل أنا شيخ في الإسلام.,"I have been informed that a man in high rank said to al-Hakkari: “Are you Shaikh al-Islam?’ and that he replied: “No, but I am a shaikh in Islamism."
وخرج من أولاده وحفدته جماعة تقدموا عند الملوك وعلت مراتبهم، منهم فقهاء ومنهم أمراء.,"”A number of his sous and grandchildren were jurisconsults or emirs, and rose to high favor in the service of different princes."
وكانت ولادته سنة تسع وأربعمائة. وتوفي في أول المحرم سنة ست وثمانين وأربعمائة، رحمه الله تعالى.,"He was born A. H. four hundred and nine (A. D. one thousand and eighteen or one thousand and nineteen), and he died on the first of Muharram, A. H. four hundred and eighty six (February. One thousand and ninety three)."
والهكاري: بفتح الهاء وتشديد الكاف وبعد الألف راء، هذه النسبة إلى قبيلة من الأكراد لهم معاقل وحصون وقرى من بلاد الموصل من جهتها الشرقية.,"Hakkari means belonging to the Kurdish tribe of Hakkar, which possesses numerous fortresses, castles, and villages in the country to the east of Mosul"
الشيخ علي الهروي السائح,ALI AL-HARAWI AL-SAIEH.
أبو الحسن علي بن أبي بكر بن علي الهروي الأصل الموصلي المولد، السائح المشهور نزيل حلب.,"The celebrated traveler Abu al-Hasan Ali Ibn Abi Bakr Ali, surnamed al-Harawi because his family belonged to Herat, was born at Mosul and settled at length at Aleppo."
طاف البلاد وأكثر من الزيارات، وكاد يطبق الأرض بالدوران، فإنه لم يترك برا ولا بحرا ولا سهلا ولا جبلا من الأماكن التي يمكن قصدها ورؤيتها إلا رآه، ولم يصل إلى موضع إلا كتب خطه في حائطه، ولقد شاهدت ذلك في البلاد التي رأيتها مع كثرتها.,"There was neither sea nor land, plain nor mountain, to which access could be obtained, which he had not seen; and in every place to which he went, he wrote his name upon the walls, as I myself have observed in all the cities which I visited, and their number is certainly very great."
ولما سار ذكره بذلك واشتهر به ضرب به المثل فيه.,"To this he was indebted for his reputation, and his name as a traveler became proverbial."
ورأيت لبعض المعاصرين، وهو ابن شمس الخلافة جعفر – المقدم ذكره – بيتين في شخص يستجدي من الناس بأوراقه وقد ذكر فيهما هذه الحالة وهما:,"I saw two verses composed by one of our contemporaries, Jaafar Ibn Shams al-Khilafa, on a pertinacious writer of begging-poems, and containing an allusion to the circumstance just mentioned; they ran as follows."
"أوراق كديته في بيت كل فتى… على اتفاق معان واختلاف روي
قد طبق الأرض من سهل إلى جبل… كأنه خط ذاك السائح الهروي","These lying sheets are in the house of every man, and though the rhyme may differ, the meaning is always the same. The earth, both hill and plain, is filled with them, as with the scribbling of the vagabond al-Harawi."
وإنما ذكرت البيتين استشهادا بهما على ما ذكرته من كثرة زياراته وكتب خطه، وكان مع هذا فيه فضيلة، وله معرفة بعلم السيمياء، وبه تقدم عند الملك الظاهر ابن السلطان صلاح الدين صاحب حلب، وأقام عنده، وكان كثير الرعاية له.,"Al-Hasan was not, however, devoid of talent; and, by the skill which he possessed in natural magic, he obtained the favor of the lord of Aleppo, al-Malik al-Zahir, the son of the sultan Salah al-din. That prince lodged him in his palace, and having conceived a great regard for him."
وبنى له مدرسة بظاهر حلب وفي ناحية منها قبة هو مدفون بها.,he founded a college outside Aleppo and placed it under the direction of his favorite. This establishment now encloses a mausoleum erected over the grave of al-Harawi.
وبتلك المدرسة بيوت كتب على باب كل بيت ما يليق به.,"It contains a number of rooms filled with books, and an appropriate inscription has been placed by him on the door of each."
ورأيته كتب على باب الميضأة” بيت المال في بيت الماء .”,I remarked that he had even written the following inscription on the door of the water-closet; Bait al-Mal fi Bait al-Maa.
ورأيت في قبته معلقا عند رأسه غصنا وهو حلقة خلقية ليس فيه صنعة، وهو أعجوبة، وقيل إنه رآه في بعض سياحاته.,"I saw also in the mausoleum a branch of a tree hung at the head of his tomb; this branch or rod had naturally assumed the form of a hoop, (the end being completely united) without the assistance of human art; it is a very curious object, and is said to have been discovered by him in one of his journeys."
فاستصحبه وأوصى أن يكون عند رأسه ليعجب منه من يراه.,His last injunctions were that it should be suspended in that place to excite the astonishment of spectators.
وله مصنفات: منها كتاب” الإشارات في معرفة الزيارات” وكتاب” الخطب الهروية” وغير ذلك.,"He composed the following works: Kitab al-Isharat fi Marifat al-Ziarat (indication to make known the places of pilgrimage); Kitab al-Khutab al-Harawiya (book of khutbah, or sermons, by al-Harawi), etc."
ورأيت في حائط الموضع الذي تلقى فيه الدروس من المدرسة المذكورة بيتين مكتوبين بخط حسن، وكأنهما كتابة رجل فاضل نزل هناك قاصدا الديار المصرية، فأحببت ذكرهما لحسنهما وهما:,"I saw two verses inscribed in a fair hand on the wall of die mom in the college where he gave his lessons; they appear to have been written by some well-educated person, who had stopped there on his way to Egypt, and their merit induces me to insert them here."
"رحم الله من دعا لأناس… نزلوا هاهنا يريدون مصرا
نزلوا والخدود بيض فلما… أزف البين عدن بالدمع حمرا","May the mercy of God be shown to him who offers up a prayer for the welfare of people who stopped here, on their way to Egypt. When they halted at this place, their cheeks were pale [with fatigue); but when the hour of departure drew near, they were red with weeping."
وتوفي في شهر رمضان في العشر الوسط سنة إحدى عشرة وستمائة في مدرسته المذكورة ودفن في القبة، رحمه الله تعالى.,"Al-Harawi died in the above-mentioned college between the tenth and the twentieth of the month of Ramadan, A. H. six hundred and eleven (January, A. D. one thousand two hundred and fifteen). He was buried in the mausoleum of which we have spoken."
والهروي: بفتح الهاء والراء وبعدها واو، هذه النسبة إلى مدينة هراة، وهي أحد كراسي مملكة خراسان، فإنها مملكة عظيمة، وكراسيها أربعة:,"Harawi means belonging to Herat, which is one of the four capitals of Khorasan; the others are Naisapur, Balkh, and Marw."
نيسابور ومرو وبلخ وهراة، والباقي مدن كبار، لكنها ما تنتهي إلى هذه الأربعة؛ وهراة بناها الإسكندر ذو القرنين عند مسيره إلى المشرق.,"This extensive kingdom contains a number of other great cities, but none of them equal to these. Herat was built by Alexander Zu al-Karnain on his expedition to the East."
عز الدين ابن الأثير الجزري,IZZ AL-DIN IBN AL-ATHIR AL-JAZARI.
أبو الحسن علي بن أبي الكرم محمد بن محمد بن عبد الكريم بن عبد الواحد الشيباني، المعروف بابن الأثير الجزري، الملقب عز الدين، ولد بالجزيرة ونشأ بها.,"Abu al-Hasan Ali Ibn Abi al-Karam Muhammad Ibu Muhammad Ibn Abd al- Karim Ibn Abd al-Wahid al-Shaibani (a member of the tribe of Shaiban), generally known by the appellation of Ibn al-Athir al-Jazari and surnamed Izz al-din ‘majesty of religion), was born at al-Jazira, and his first years were spent in that place."
ثم سار إلى الموصل مع والده وأخويه – الآتي كرهما إن شاء الله تعالى – وسكن الموصل وسمع بها من أبي الفضل عبد الله أحمد الخطيب الطوسي ومن فيه طبقته.,"Having accompanied his two brothel’s and his father to Mosul, he took lessons in that city from the khatib Abi al-Fadl Abd Allah Ibn Ahmad al-Tusi (a native of Tus) and from other eminent masters of that epoch."
وقدم بغداد مرارا حاجا ورسولا من صاحب الموصل وسمع بها من الشيخين أبي القاسم يعيش بن صدقة الفقيه الشافعي وأبي أحمد عبد الوهاب بن علي الصوفي وغيرهما.,"He went to Baghdad repeatedly, either as a pilgrim (to Mecca) or as an envoy from the governor of Mosul; and, during these visits, he received lessons from Abu al-Kasim Yaish Ibn Sadaka the Shafiite doctor, Abu Ahmad Abd al-Wahhab Ibn Ali the Sufi, and other learned men."
ثم رحل إلى الشام والقدس وسمع هناك من جماعة، ثم عاد إلى الموصل ولزم بيته منقطعا إلى التوفر على النظر في العلم والتصنيف، وكان بيته مجمع الفضل لأهل الموصل والواردين عليها.,"Having then proceeded to Syria and Jerusalem, he pursued his studies under different masters, after which he returned to Mosul, where he confined himself within doors, and devoted all his moments to study and to the composition of his works. His house then became a center of union for the learned men of the city and for strangers."
وكان إماما في حفظ الحديث ومعرفته وما يتعلق به، وحافظا للتواريخ المتقدمة والمتأخرة، وخبيرا بأنساب العرب وأخبارهم وأيامهم ووقائعهم، صنف في التاريخ كتابا كبيرا سماه” الكامل” ابتدأ فيه من أول الزمان إلى آخر سنة ثمان وعشرين وستمائة وهو من خيار التواريخ.,"His knowledge of the Traditions and his acquaintance with that science in its various branches placed him in the first rank, and his learning as an historian of the ancients and moderns was not less extensive; he was perfectly familiar with the genealogy of the Arabs, their adventures, combats, and history; whilst his great work, the Kamil, or complete, embracing the history of the world from the earliest period to the year six hundred and twenty eight of the Hijra, merits its reputation as one of the best productions of the kind."
واختصر كتاب” الأنساب” لأبي سعد عبد الكريم بن السمعاني، واستدرك عليه فيه مواضع ونبه على أغلاط وزاد أشياء أهملها.,"He composed also an abridgment, in three volumes, of Abi Saad al-Samaani’s Ansab, in which he points out the errors of that author and repairs his omissions."
وهو كتاب مفيد جدا، وأكثر ما يوجد اليوم بأيدي الناس هذا المختصر، وهو في ثلاث مجلدات، والأصل في ثمان وهو عزيز الوجود ولم أره سوى مرة واحدة بمدينة حلب، ولم يصل إلى الديار المصرية سوى المختصر المذكور.,"It is an extremely useful book and is now very common; but the original work, forming eight volumes, is so extremely rare that I never saw it but once, and that was at Aleppo; it has never reached Egypt, where its contents are only known by the abridgment."
وله كتاب” أخبار الصحابة”، رضوان الله عليهم، في ست مجلدات كبار.,"Another of Ibn al-Athir’s works is the Akhbar al-Sahaba (history of the most eminent among the Companions of Muhammad), in six volumes."
ولما وصلت إلى حلب في أواخر سنة ست وعشرين وستمائة كان عز الدين المذكور مقيما بها في صورة الضيف عند الطواشي شهاب الدين طغريل الخادم أتابك الملك العزيز ابن الملك الظاهر صاحب حلب، وكان الطواشي كثير الإقبال عليه حسن الاعتقاد فيه مكرما له.,"On my arrival at Aleppo, towards the close of the year six hundred and twenty six (November, A. D. one thousand two hundred and twenty nine), Ibn al-Athir was receiving the kindest attention and every mark of esteem and honor from the Tawashi (eunuch) Shihab al-din Toghril, the atabek, or guardian, of the prince of Aleppo, al-Malik al-Aziz the son of al-Malik al-Zahir, and was living with him as a guest."
فاجتمعت به فوجدته رجلا مكملا في الفضائل وكرم الأخلاق وكثرة التواضع.,"I then met him frequently, and found him to be a man of the highest accomplishments and the most excellent qualities, but extremely modest."
فلازمت الترداد إليه، وكان بينه وبين الوالد، رحمه الله تعالى، مؤانسة أكيدة، فكان بسببها يبالغ في الرعاية والإكرام.,"I was his constant visitor, and, as a close intimacy had subsisted between him and my lamented father, he received roe with the utmost regard and kindness."
ثم إنه سافر إلى دمشق في أثناء سنة سبع وعشرين، ثم عاد إلى حلب في أثناء سنة ثمان وعشرين، فجريت معه على عادة الترداد والملازمة. وأقام قليلا ثم توجه إلى الموصل.,"He afterwards made a journey to Damascus, A. H. six hundred and twenty seven (A. D. one thousand two hundred and twenty nine or one thousand two hundred and thirty), and, on his return to Aleppo in the following year, I continued to cultivate his society with unceasing assiduity, but, after a short stay, he removed to Mosul."
وكانت ولادته في رابع جمادى الأولى سنة خمس وخمسين وخمسمائة بجزيرة ابني عمر، وهم من أهلها. وتوفي في شعبان سنة ثلاثين وستمائة، رحمه الله تعالى، بالموصل.,"Ibn al-Athir was born on the fourth of the first Jumada, A.H. five hundred and fifty five (May, A. D. one thousand one hundred and sixty), at Jazirat ibni Omar, the native place of his family; and he died at Mosul, in the month of Shaaban, A. H. six hundred and thirty (May-June, A. D. one thousand two hundred and thirty three)."
وسيأتي ذكر أخويه مجد الدين أبي السعادات المبارك، وضياء الدين أبي الفتح نصر الله، إن شاء الله تعالى.,I shall take occasion to speak again of his brothers Majd al-din Al-Mubarak and Diaa al-din Nasr Allah.
والجزيرة المذكورة أكثر الناس يقولون: إنها جزيرة ابن عمر، ولا أدري من ابن عمر [وقيل إنها منسوبة إلى يوسف بن عمر الثقفي أمير العراقين].,"The Jazira, or isle above mentioned, is generally considered to be the same which is called Jasirat ibni Omar (the isle of the son of Omar), but I do not know who this Ibn Omar was; some, it is true, say that it was so called after Yusuf Ibn Omar al-Thakafi, the emir of the two Iraqs."
ثم إني ظفرت بالصواب في ذلك، وهو أن رجلا من أهل برقعيد من أعمال الموصل بناها وهو عبد العزيز بن عمر فأضيفت إليه.,"I have since discovered the true reason, namely, this town was built by Abd al-Aziz Ibn Omar, a native of Barkid in the province of Mosul, and was therefore called after him."
ورأيت في بعض التواريخ أنها جزيرة ابني عمر أوس وكامل، ولا أدري أيضا من هما.,"In some historical works I find it named Jazirat ibnai Omar Aus wa Kamil (the island of the two sons of Omar, Aus and Kamil), but who these were I know not."
ثم رأيت في تاريخ ابن المستوفي في ترجمة أبي السعادات المبارك بن محمد أخي أبي الحسن المذكور أنه من جزيرة أوس وكامل ابني عمر بن أوس التغلبي.,"I have since read in Ibn al-Mustawfi’s History, where he gives the life of Al-Mubarak, the brother of this Abu al-Hasan Ibn al-Athir, that he belonged to the Island of Ads and Kamil, the sons of Omar (Ibnai Omar) Ibn Aus al-Taghlibi."
العكوك,AL-AKAWWAK.
أبو الحسن علي بن جبلة بن مسلم بن عبد الرحمن، المعروف بالعكوك الشاعر المشهور ؛ أحد فحول الشعراء المبرزين.,"Abu al-Hasan Ali Ibn Jabala Ibn Muslim Ibn Abd al-Rahman, generally known by the appellation of al-Akawwak, was a poet of eminent abilities."
[قال الجاحظ في حقه: كان أحسن خلق الله إنشادا، ما رأيت مثله بدويا ولا حضريا].,"Al-Jahiz declares that, for reciting poetry (extempore), he was the most admirable of God’s creatures, and that he never saw his equal among the Arabs of the desert or those of the towns."
وكان من الموالي وولد أعمى، وكان أسود أبرص.,"He belonged to the class of mawlas, and was born blind; his complexion was black and his skin spotted with leprosy."
"ومن مشهور شعره قوله:
بأبي من زارني مكتتما… خائفا من كل شيء جزعا
زائر نم عليه حسنه… كيف يخفي الليل بدرا طلعا
رصد الغفلة حتى أمكنت… ورعى السامر حتى هجعا
ركب الأهوال في زروته… ثم ما سلم حتى ودعا","A well-known piece of his is that which follows: For her who came in disguise to see me, and whom every object filled with apprehension, I would sacrifice my father’s life I But that visitor was betrayed by her beauty; how could the night conceal the {refulgence of tuck a) rising moon? She awaited the moment when the spies forgot their duty; she watched the people at their evening conversations, till they yielded to sleep; and then she faced every danger to visit me; but no sooner had she offered the salutation of meeting, than she bid me farewell."
وله في أبي دلف العجلي وأبي غانم حميد بن عبد الحميد الطوسي غر المدائح، فمن قصائده الفائقة في أبي دلف القصيدة التي أولها:,He composed a number of splendid eulogiums on Abu Dulaf al-Kasim Ibn Isa al-Ijli and on Abi Ghanim Humaid Ibn Abd al-Hamid al-Tusi. One of his finest qasidas on Abi Dulaf begins thus.
ذاد ورد الغي عن صدره… فارعوى واللهو من وطره.,"He (the poet) repelled from his bosom the approaches of wanton folly; he turned from his errors, though pleasure was his occupation."
يقول في مدحها:,"In that part of the poem where the eulogium is introduced, he says."
"إنما الدنيا أبو دلف… بين مغزاه ومحتضره
فإذا ولى أبو دلف… ولت الدنيا على أثره","Let Abu Dulaf be marching against the foe, or enjoying repose at home, his presence and the world. If Abu Dulaf turn away {from us),the world {and Fortune turn from us, to) follow in his steps."
"ومنها:
كل من في الأرض من عرب… بين باديه إلى حضره
مستعير منك مكرمة… يكتسيها يوم مفتخره","Every Arab upon earth, both the dwellers in the desert and those who sojourn in towns, must borrow from him their noble qualities to form therewith a raiment, on the day in which they enter the lists of glory."
وهي طويلة عددها ثمانية وخمسون بيتا، ولولا خوف الإطالة لأثبتها كلها لأجل حسنها.,"It is a long poem of fifty-eight verses, and so beautiful that I should insert it here, did I not wish to avoid prolixity."
ولقد سئل شرف الدين بن عنين – الآتي ذكره إن شاء الله تعالى – وكان من أخبر الناس بنقد الشعر، عن هذه القصيدة وقصيدة أبي نواس الموازنة لها التي أولها:,"Sharaf al-din Ibn Onain, a poet whose life shall be given in this work, and an excellent judge of poetry, was once asked which merited preference, the qasida of al-Akawwak or the charming poem composed by Abu Nuwas in the same rhyme and measure, and which begins thus."
أيها المنتاب من عفره… لست من ليلي ولا سمره,"O thou who suffers from the visits of adversity, thou canst no longer pretend to the love of Laila or of Samara."
وهي من نوادر الشعر أيضا، فلم يفضل إحداهما عن الأخرى، وقال: ما يصلح أن يفاضل بين هاتين إلا شخص يكون في درجة هذين الشاعرين.,Ibn Onain abstained from giving a direct answer to this question and merely said: “To judge between these two poems would require a person equal in talent to the poets who composed them.
ورأيت لأبي العباس المبرد كلاما في وصف قصيدة أبي نواس المذكورة، فإنه قال بعد ذكر القصيدة: ما أحسب شاعرا جاهليا ولا إسلاميا يبلغ هذا المبلغ فضلا أن يزيد عليه جزالة وفخامة.,"”I read some observations written by Abu al-Abbas al-Mubarrad on this qasida of Abu Nuwas, wherein he says, after in sorting the piece: “I do not think that any poet, either of the times before or “after Islamism, ever reached such a pitch of elegance and majesty, much less “that he surpassed it."
ويحكى أن العكوك مدح حميد بن عبد الحميد الطوسي بعد مدحه لأبي دلف بهذه القصيدة.,"”It is related that al-Akawwak, after he had celebrated the noble qualities of Abu Dulaf in this poem, composed another in praise of Humaid Ibn Abd al-Hamid."
فقال له حميد: ما عسى أن تقول فينا وما أبقيت لنا بعد قولك في أبي دلف: إنما الدنيا أبو دلف… وأنشد البيتين، فقال: أصلح الله الأمير، قد قلت فيك ما هو أحسن من هذا.,"who said to him: “What is it possible for you now “to say of me? what merit do you leave for me to claim as mine? you who have “spoken of Abu Dulaf in these terms: The pretense of Abu Dulaf is for us the “world: if Abu Dulaf turn away, the world follows in his steps!” To this the poet replied: “May God direct the emir! I can say of you something better than “that."
"قال: وما هو فأنشد:
إنما الدنيا حميد… وأياديه الجسام
فإذا ولى حميد… فعلى الدنيا السلام","”He then recited these verses: Humaid and his vast beneficence are {for us)the world. If Humaid turn away from us, adieu to the world"
قال: فتبسم ولم يحر جوابا، فأجمع من حضر المجلس من أهل المعرفة والعلم بالشعر أن هذا احسن مما قاله في أبي دلف، فاعطاه وأحسن جائزته.,"Humaid smiled, On hearing these line but remained silent, whilst every person of the assembly who knew what good poetry was, declared them finer than those on Abu Dulaf Humaid then bestowed an ample reward on the author."
وقال ابن المعتز في” طبقات الشعراء”: ولما بلغ المأمون خبر هذه القصيدة غضب غضبا شديدا وقال: اطلبوه حيثما كان وائتوني به.,"The narration which follows is made by Ibn al-Mutazz in his Tabakat al-Shuraa: “When al-Mamun was told of this qasida, his wrath was excessive, and he ordered the poet to be sought for and brought before him."
فطلبوه فلم يقدروا عليه لأنه كان مقيما بالجبل، فلما اتصل به الخبر هرب إلى الجزيرة الفراتية.,"As al-Akawwak was then residing on the mountain, they were unable to find him, and when the intelligence reached him, he fled to Mesopotamia."
وقد كانوا كتبوا إلى الآفاق أن يؤخذ حيث كان، فهرب من الجزيرة حتى توسط الشامات، فظفروا به فأخذوه وحملوه مقيدا إلى المأمون، فلما صار بين يديه قال له:,"Written orders to arrest him being now dispatched in every direction, his apprehensions led him to fly from Mesopotamia, and he had got into the region called al-Shamat, when he was discovered and taken prisoner. Having bound him in chains, they took him before al-Mamun, who exclaimed, on seeing him."
يا بن اللخناء، أنت القائل في قصيدتك للقاسم بن عيسى، وهو أبو دلف:,"O, Son of a prostitute! it was you who said in a poem addressed to al-Kasim Ibn Isa: Every Arab upon earth, etc. He here repeated the two verses."
كل من في الأرض من عرب… وأنشد البيتين، جعلتنا ممن يستعير المكارم منه والافتخار به.,You have thus placed me among those who must borrow from him their noble qualities and their titles to glory!’.
قال: يا أمير المؤمنين: أنتم أهل بيت لا يقاس بكم لأن الله اختصكم لنفسه من عباده وآتاكم الكتاب والحكم وآتاكم ملكا عظيما، وإنما ذهب في قولي إلى أقران وأشكال القاسم بن عيسى من هذا الناس.,"Commander of the faithful!’ replied al-Akawwak, you belong to a family with which no other can be put in comparison; God chose yours as his own from amongst the human race, and gave it the sacred book, and supreme authority, and a vast empire. But what I said was solely applied to those who were on an equality with al-Kasim Ibn Isa."
فقال: والله ما أبقيت أحدا، ولقد أدخلتنا في الكل، وما استحل دمك بكلمتك هذه، ولكني استحله بكفرك في شعرك حيث قلت في عبد ذليل مهين فأشركت بالله العظيم وجعلت معه مالكا قادرا وهو:,"By Allah!’ exclaimed al-Mamun, you made no exceptions, but included us in the number, however I shall not spill your blood on account of these lines, but I shall order your death for the impiety of your verses, in which you assimilate a vile and miserable creature to the Almighty and represent him as the partner of his power: you have said."
"أنت الذي تنزل الأيام منزلها… وتنقل الدهر من حال إلى حال
وما مددت مدى طرف إلى أحد… إلا قضيت بأرزاق وآجال ذاك الله عز وجل يفعله، أخرجوا لسانه من قفاه، فأخرجوا لسانه من قفاه فمات، وكان ذلك في سنة ثلاث عشرة ومائتين ببغداد، ومولده سنة ستين ومائة.","“The events of each day are accomplished under thy control, and fortune is directed “by thee in her changes. A look of thine was never cast on mortal, but he received a “lasting favor or a certain death. But it is God alone who can do so; pluck out his tongue by the root!’ The order was immediately executed, and al-Akawwak thus perished. This event took place at Baghdad, A. H. two hundred and thirteen (A. D. eight hundred and twenty eight or eight hundred and twenty nine); he was born A. H. one hundred and sixty (A. D. seven hundred and seventy six or seven hundred and seventy seven)."
وقيل إنه أصابه الجدري وهو ابن سبع سنين فذهب بصره منه، وهذا خلاف ما قيل في الأول.,"It is said that he lost his sight by the small-pox at the age of seven years, but this is in contradiction with what has been stated previously."
قلت: هكذا ذكر ابن المعتز هذه القصة، وكذلك قال أيضا أبو الفرج الأصبهاني في كتاب” الأغاني” ، ورأيت في كتاب” البارع في أخبار الشعراء المولدين” تأليف أبي عبد الله ابن المنجم هذين البيتين مع بيت ثالث، لخلف بن مرزوق مولى علي بن ريطة، وهو:,"”Such are the terms in which Ibn al-Mutazz speaks respecting this qasida, and a similar account is also given by Abu al-Faraj in his Kitab al-Aghani. I met these two verses. accompanied by another in Abu Abd Allah Ibn al-Munajjim’s Kitab al-Bari’, a work containing a history of the later poets, but he attributes them to Khalaf Ibn Marwari, a man of Ali Ibn Raita; the third verse is as follows."
"تزور سخطا فتمسي البيض راضية… وتستهل فتبكي أعين المال
 والله أعلم بالصواب.","When thou visits with thy wrath, thy sword returns well pleased; and when thou smiles, the eyes of [thy) riches melt into tears."
"ومن مديحه حميدا قوله:
تكفل ساكني الدنيا حميد… فقد أضحوا له فيها عيالا
كأن أباه آدم كان أوصى… إليه أن يعولهم فعالا","In one of his eulogiums on Humaid, he says: Humaid provides nourishment for all who inhabit the world, and they have thus become his family. It would seem as if his forefather Adam had enjoined him to feed the human race, and he therefore gives them food."
"وقوله أيضا فيه:
دجلة تسقي وأبو غانم… يطعم من تسقي من الناس
فالناس جسم وإمام الهدى… رأس، وأنت العين في الراس","In another of his pieces he says: The Tigris quenches the people’s thirst, and you, Abu Ghanim, furnish them with food. The people are the body, the (caliph) imam of the true direction is the head, and you are the eye of the head."
ولما مات حميد في يوم عيد الفطر سنة عشر ومائتين رثاه بقصيده من جملتها:,"Humaid died on the festival of the fast-breaking first of Shawwal), A. H. two hundred and ten January, A. D. eight hundred and twenty six), and his loss was deplored by our poet in a qasida, of which one of the verses was."
فأدبنا ما أدب الناس قبلنا… ولكنه لم يبق للصبر موضع,We also have received that moral lesson which others received before us (in the (hath of the great and good); but alas I we have no room left for patience under grief.
"ورثاه أبو العتاهية بقوله:
أبا غانم أما ذراك فواسع… وقبرك معمور الجوانب محكم
وما ينفع المقبور عمران قبره… إذا كان فيه جسمه يتهدم","Abu al-Atahiya also lamented the death of Humaid in these lines. O Aba Ghanim, vast was the court of thy (hospitable) dwelling, and numerous are the {grateful) visitors who now surround thy lofty tomb I But a tomb frequented by visitors avails not the person whose body lies moldering within it."
وأخبار العكوك كثيرة، ونقتصر منها على هذا القدر.,"Numerous anecdotes are related of al-Akawwak, but we must confine ourselves to the above."
والعكوك: بفتح العين المهملة والكاف وتشديد الواو وبعدها كاف ثانية، وهو السمين القصير مع صلابة، رحمه الله تعالى.,"The word akawwak means a fat and short man, but stout."
وأما حميد الطوسي فإن الطبري ذكر في تاريخه تاريخ وفاته كما ذكرته ها هنا، وغالب ظني أنه توفي بفم الصلح، لأنه كان مع المأمون لما توجه إليها للدخول على بوران، حسب ما شرحته في ترجمتها في هذا التاريخ.,"The date which wo have here given of Humaid al-Tusi’s death is that mentioned by al-Tabari in his history, and I am strongly inclined to believe that he breathed his last at Famm al-Salh, to which place he had accompanied al-Mamun when that caliph went to consummate his marriage with Buran."
علي بن الجهم,ALI IBN AL-JAHM.
أبو الحسن علي بن الجهم بن بدر بن الجهم بن مسعود بن أسيد بن أذينة بن كرار بن كعب بن [جابر] بن مالك بن عتبة بن جابر بن الحارث بن قطن بن مدلج بن قطن بن أحزم بن ذهل بن عمرو بن مالك بن عبيدة بن الحارث بن سامة ابن لؤي بن غالب القرشي السامي الشاعر المشهور.,"Abu al-Hasan Ali Ibn al-Jahm, a poet of well-deserved celebrity, drew his descent from Sama Ibn Luai of the tribe of Quraish, and bore the surname of al-Sami for that reason. His genealogy is thus set forth by the Khatib, in the History of Baghdad, when giving the life of al-Jahm, Abu al-Hasan’s father: Ali Ibn al-Jahm Ibn Badr Ibn al-Jahm Ibn Mas Ad Ibn Asid Ibn Ozaina Ibn Karrar Ibn Kaab Ibn Jahir Ibn Malik Ibn Otba Ibn Jabir Ibn al-Harith Ibn Katan Ibn Mudlij Ibn Katan Ibn Ahzam Ibn Dohl Ibn Amr Ibn Malik Ibn Obaida Ibn al-Harith Ibn Sama Ibn Luai Ibn Ghalib."
أحد الشعراء المجيدين، هكذا ساق الخطيب في” تاريخ بغداد” نسبه في ترجمة والده الجهم، وذكره أيضا في ترجمة مفردة، فقال: له ديوان شعر مشهور، وكان جيد الشعر عالما بفنونه، وله اختصاص بجعفر المتوكل، وكان متدينا فاضلا؛ انتهى كلامه.,"The same historian has an article on Ali, the son of al-Jahm, in which he says: “His elected poetical works are “well known; he was a good poet, skilled in all the branches of the art, and a “favorite with (the caliph) Jaafar al-Mutawakkil; he was not less conspicuous “for his piety than for his talents."
وكان – مع انحرافه عن علي بن أبي طالب، رضي الله عنه، وإظهاره التسنن – مطبوعا مقتدرا على الشعر عذب الألفاظ.,"”His enmity to Ali Ibn Abi Talib and his ostentatious display of attachment to the Sunnite doctrines (may detract in some degree from his character),but, as a poet, he certainly possessed a natural genius and great abilities, whilst his style and expression were remarkable for sweetness."
وكان من ناقلة خراسان إلى العراق ثم نفاه المتوكل إلى خراسان في سنة اثنتين وثلاثين، وقيل تسع وثلاثين ومائتين، لأنه هجا المتوكل.,"He was one of those who passed (with al-Mamun) from Khorasan to Iraq, but in the year two hundred and thirty two (A.D. eight hundred and forty six or eight hundred and forty seven), or by another account, in two hundred and thirty nine, he was sent back again by al-Mutawakkil whom he had attacked in a satire."
وكتب إلى طاهر بن عبد الله بن طاهر بن الحسين أنه إذا ورد عليه صلبه يوما.,"The caliph wrote at the same time to Tahir Ibn Abd Allah Ibn Tahir directing him to tie up Ali Ibn al-Jahm on a cross the moment he arrived, and keep him in that position for the space of a day."
فوصل إلى شاذياخ نيسابور، فحبسه طاهر ثم أخرجه فصلبه مجردا نهارا كاملا، فقال في ذلك:,"When Ali reached Shadiyakh in the dependencies of Naisapur, he was imprisoned by Tahir, and afterwards brought forth and exposed naked on a cross during an entire day. In allusion to this circumstance. Ali pronounced the following verses."
"لم ينصبوا بالشاذياخ صبيحة ال… إثنين مسبوقا ولا مجهولا
نصبوا بحمد الله ملء قلوبهم… شرفا وملء صدورهم تبجيلا وهي أبيات كثيرة مشهورة.","It was not a person of inferior merit or a man unknown whom they crucified on Monday morning at Shadiyakh. They had their hearts’ content in that exposition; but thanks be to God! their victim was a man of honor and noble soul. The piece contains many more verses, but it is too well known to require insertion here."
ثم رجع إلى العراق ثم خرج إلى الشام.,The poet then returned to Iraq and proceeded from thence to Syria.
وبعد ذلك ورد على المستعين كتاب من صاحب البريد بحلب أن علي بن الجهم خرج من حلب متوجها إلى العراق، فخرجت عليه وعلى جماعة معه خيل من بين كلب، فقاتلهم قتالا شديدا.,"Sometime afterwards, (the caliph) al-Mustain received a letter from the master of the post-horse establishment at Aleppo, informing him that Ali Ibn al-Jahm had set out from that city for Iraq in company with some other persons, and that they had sustained a desperate conflict with some horsemen of the tribe of Kalb, by whom they were attacked on the way."
ولحقه الناس وهو جريح بأخر رمق، فكان مما قال:,"When succor came up, Ali was found wounded and at his last gasp, but he was able to pronounce these words"
"أزيد في الليل ليل… أم سال بالصبح سيل
ذكرت أهل دجيل… وأين مني دجيل","Has fresh darkness been added to the night? or has the morning been removed from its station! I thought of the people at Dujail! but O, how far am I from Dujail."
وكان منزله ببغداد في شارع الدجيل، وكان ورود الكتاب في شعبان سنة تسع وأربعين ومائتين، وتوفي في وقته.,"It must be here remarked that his place of residence in Baghdad was in the Shari, or street, of Dujail. The above-mentioned letter was received in the month of Shaaban, A.H. two hundred and forty nine (Sept.-Oct. A.D. eight hundred and sixty three), and that suffices to mark the epoch of his death."
ولما نزعت ثيابه بعد موته وجدت فيها رقعة وقد كتب فيها:,"When his body was stripped, a paper was found on it containing the following verses."
"يا رحمتا للغريب في البلد الن… ازح ماذا بنفسه صنعا
فارق أحبابه فما انتفعوا… بالعيش من بعده ولا انتفعا","May the mercy of God be on the stranger in a distant land I what a misfortune has he brought upon himself I He has left his friends, and neither he nor they shall again enjoy the pleasures of life."
وكانت بينه وبين أبي تمام مودة أكيدة، وإليه كتب أبو تمام الأبيات التي يودعه فيها التي أولها:,"A close friendship subsisted between him and Abu Tammam, and the latter addressed him some farewell lines beginning thus."
هي فرقة من صاحب لك ماجد… فغدا إراقة كل دمع جامد,It is today the departure of one whose acquaintance was an honor; and for tomorrow are reserved the tears which flow not now.
وديوان شعره صغير، فمنه قوله وهو معنى مليح:,Ali Ibn al-Jahm’s collected poetical works form a small volume; they contain this fine thought.
"بلاء ليس يعدله بلاء… عداوة غير ذي حسب ودين
يبيحك منه عرضا لم يصنه… ويرتع منك في عرض مصون","An affliction not to be equaled is the enmity of a man without honor or religion. He freely abandons you his own reputation, and attacks yours which you so carefully preserve."
وهذان البيتان قالهما في مروان بن أبي حفصة لما عمل فيه:,"These verses were directed by him against Mar watt Ibn Abi Hafsa, who had com posed on him the following epigram."
"لعمرك ما الجهم بن بدر بشاعر… وهذا علي بعده يدعي الشعرا
ولكن أبي قد كان جارا لأمه… فلما ادعى الأشعار أوهمني أمرا","Jahm Ibn Badr was surely not a poet, and yet this son of his pretends to make verses. It is true, my father was a neighbor to his mother; and when Ali claims to be a poet, he makes me suspect something."
وهذا المعنى مأخوذ من قول كثير عزة، وقد أنشد الفرزدق شعرا له فاستحسنه فقال له: يا أبا صخر، هل كانت أمك ترد البصرة فقال: لا، ولكن أبي كثيرا ما يردها.,"This idea was taken from Kuthayir, the lover of Azza, who, having one time recited some verses to the poet al-Farazdak by whom they were approved, was then addressed by him in these terms: “Tell me, Abu Sakhr! did your “mother ever go to Basra?” “No, replied Kuthayir, “but my father did frequently.”"
وله وقد حبس أبياته المشهورة التي أولها:,"”When Ibn al-Jahm was in prison, he composed the well- known verses which begin thus."
قالت حبست فقلت ليس بضائري… حبسي، وأي مهند لا يغمد,"Thou art now in prison said they, but I answered: “The prison harms not my “body; where is the sword which has not been confined in a scabbard?”"
وهي أبيات جيدة في هذا المعنى لم يعمل مثلها، ولولا طولها لذكرتها.,"“This is the best piece ever written on such a subject, and I would give it all here were it not so long."
"وله أيضا:
يا ذا الذي بعذابي ظل مفتخرا… هل أنت إلا مليك جار إذ قدرا
لولا الهوى لتجارينا على قدر… فإن أفق منه يوما ما فسوف ترى.
وله أشياء حسنة.","The lines which follow are also of his composition: O (cruel)thou who rejoices in the torments I endure, thou art as a king, acting like a tyrant because he has the power. Were it not for love, I should match thee (in haughtiness); but if ever I recover from that passion, thou shall experience more than thou expects!"
والسامي: بفتح السين المهملة وبعد الألف ميم، هذه النسبة إلى سامة بن لؤي المذكور في نسبه، ويتصحف على كثير من الناس بالشامي، بالشين المعجمة، وهو غلط.,"Sami means detrended from Sama, the son of Luai; many persons write this name Shami, but they are mistaken."
ودجيل: بضم الدال المهملة وفتح الجيم وسكون الياء المثناة من تحتها [وبعدها لام] – تصغير دجلة، تصغير ترخيم – وهو نهر بأعلى بغداد.,"Dujail, the diminutive form of the word Dijla Tigris’, is the name given to a canal situated higher up the river than Baghdad."
مخرجه من دجلة، مقابل القادسية في الجانب الغربي بين تكريت وبغداد، عليه مدن وقرى.,"It derives its waters from the Tigris and branches off from it on the west bank, opposite to al-Qadisiya, between Tikrit and Baghdad; a number of towns and villages are situated on its banks."
وهو غير دجيل الأهواز، وهو أيضا نهر عليه قرى ومدن ومخرجه من جهة أصبهان، حفره أردشير بن بابك بن ساسان أول ملوك الفرس.,"It must not be confounded with the Dujail (in the province) of al-Ahwaz, which also waters a number of towns and villages, but flows from the neighborhood of Ispahan; this last was dug hv Ardashir Ibn Babek Ibn Sasan, the first of the (Sasanide monarchies of Persia."
ابن الرومي,IBN AL-RUMI.
أبو الحسن علي بن العباس بن جريج، وقيل جورجيس، المعروف بابن الرومي، مولى عبيد الله بن عيسى بن جعفر بن المنصور بن محمد بن علي بن عبد الله بن العباس بن عبد المطلب، رضي الله عنه.,"Abu al-Hasan Ali, surnamed Ibn al-Rumi the son of the Christian, was the son of al-Abbas, the son of Juraij, or of Jurjis (Georgius) as some say, and a mawla to Obaid Allah Ibn Isa Ibn Jaafar Ibn al-Mansur Ibn Muhammad Ibn Ali Ibn Abd Allah Ibn al-Abbas Ibn Abd al-Muttalib."
الشاعر المشهور صاحب النظم العجيب، والتوليد الغريب، يغوص على المعاني النادرة فيستخرجها من مكامنها ويبرزها في أحسن صورة.,"This celebrated poet, whose verses are so admirable for beauty of expression and originality of thought, was a diver (it might be said) for novel ideas, bringing them forth from their secret recesses and producing them to the best advantage."
ولا يترك المعنى حتى يستوفيه إلى آخره ولا يبقي فيه بقية، وكان شعره غير مرتب.,"Every thought which he treated was developed to the utmost, and not a shade of it was left by him unnoticed."
ورواه عنه المسيبي ، ثم عمله أبو بكر الصولي ورتبه على الحروف، وجمعه أبو الطيب وراق ابن عبدوس من جميع النسخ، فزاد على كل نسخة مما هو على الحروف وغيرها نحو ألف بيت.,"His poems, which were transmitted down orally by al-Mutanabbi, who learned them from himself, were devoid of order till Abu Bakr al-Suli undertook the task of arranging them according to the letters in which they rhymed; and Abu al-Tayib, the book-copyist of Ibn Abdus (I collected them again from all the copies then existing, both those containing the poems arranged by the letter of the rhyme and those where they were given indiscriminately, and he augmented the whole by the addition of about one thousand verses."
وله القصائد المطولة والمقاطيع البديعة، ولو في الهجاء كل شيء ظريف، وكذلك في المديح.,"Ibn al-Rumi composed not only long qasida, but short pieces also of admirable beauty, and he has employed in some of them every tone which satire or praise can assume."
"فمن ذلك قوله:
المنعمون وما منوا على أحد… يوم العطاء ولو منوا لما مانوا
كم ضن بالمال أقوام وعندهم… وفر، وأعطى العطايا يدان","It is thus dial he says: Those generous men bestowed without rebuking, or, if they rebuked, they deferred not their gifts, flow many there are, possessing great wealth yet avaricious; whilst others make presents, although obliged to borrow."
"وله أيضا، وقال: ما سبقني إلى هذا المعنى أحد:
آراؤكم ووجوهكم وسيوفكم… في الحادثات إذا دجون نجوم
منها معالم للهدى ومصابح… تجلو الدجى والأخريات رجوم","In the following lines he expresses a thought which, he says, had never occurred to any poet before him: Your counsels and your faces and your swords shine like stars when misfortune sheds darkness around. They are signals of guidance, and beacons to dispel the shades of night, when the results of our enterprises are merely objects of conjecture."
"ومن معانيه البديعة قوله:
وإذا امرؤ مدح امرءا لنواله… وأطال فيه فقد أراد هجاءه
لو لم يقدر فيه بعد المستقى… عند الورود لما أطال رشاءه","Another singular idea of his is expressed thus: When a man praises another to obtain his gifts and lengthens his eulogium, his intentions are satirical. Had he not judged the water to be low in the well, he would not have taken so long a rope to draw it up."
وكذلك قوله في ذم الخضاب، قال أبو الحسين جعفر بن علي الحمداني: ما سبقه أحد إلى هذا المعنى:,"In the following lines he blames the custom of dyeing the hair black; and, according to Abu al-Husain Jaafar Ibn Muhammad Ibn Ali al-Hamdani, they contain an idea never expressed before."
"إذا دام للمرء السواد وأخلقت… شبيبته ظن السواد خضابا
فكيف يظن الشيخ أن خضابه… يظن سوادا أو يخال شبابا","When a man’s hair continues black, though his youth is worn out, that dark tint will be thought artificial, flow then can an old man expect that the factitious blackness of his hair should be considered natural, or that he himself should be taken for a youth?"
وله في بعض الرؤساء وقد سأله حاجة فقضاها له وكان لا يتوقع منه خيرا:,"He once asked a man of rank to render him a service, and although he did not expect any good of him, his request was granted on this occasion he expressed his feelings in these lines."
وهذه الأبيات تنسب إلى ابن وكيع التنيسي أيضا – وقد سبق ذكره واسمه الحسن – والله أعلم، وبالجملة فإن محاسنه كثيرة فلا حاجة إلى الإطالة.,These verses are attributed to Ibn Waki al-Tinnisi To avoid lengthening this article we shall merely slate that his poetical works abound with beauties.
وكانت ولادته يوم الأربعاء بعد طلوع الفجر لليلتين خلتا من رجب سنة إحدى وعشرين ومائتين ببغداد، في الموضع المعروف بالعقيقية ودرب الختلية في دار بإزاء قصر عيسى بن جعفر بن المنصور.,"His birth took place at Baghdad on a Wednesday morning after sunrise, which was the second day of the month of Rajab, A. H. two hundred and twenty one (June, A. D. eight hundred and thirty six): the house in which he was born is situated in the place which beat’s the two names of al-Akikiya, and the street of al-Khataliya; this house lies opposite to the palace (kasr) of Isa Ibn Jaafar, grandson of al-Mansur."
"وفي بغداد يقول وقد غاب عنها في بعض أسفاره:
بلد صحبت به الشبيبة والصبا… ولبست ثوب العيش وهو جديد
فإذا تمثل في الضمير رأيته… وعليه أغصان الشباب تميد","In one of his journeys he composed these lines on Baghdad: In that city, youth and its passions were my consorts, and there I wore the robe of life in its newness. When l call lip its image to my mind, I see therein the youthful beauties whom I once loved, and their slender waists gracefully bending."
وتوفي يوم الأربعاء لليلتين بقيتا من جمادى الأولى سنة ثلاث وثمانين، وقيل أربع وثمانين، وقيل ست وسبعين ومائتين ببغداد.,"He died at Baghdad on Wednesday, the twenty eighth of the first Jumada, A. H. two hundred and eighty three (July, A. D. eight hundred and ninety six; some however placed his death in two hundred and eighty four or two hundred and seventy six."
ودفن في مقبرة باب البستان، وكان سبب موته، رحمه الله تعالى، أن الوزير أبا الحسين القاسم بن عبيد الله بن سليمان بن وهب وزير الإمام المعتضد كان يخاف من هجوه وفلتات لسانه بالفحش، فدس عليه ابن فراس ، فأطعمه خشكنانجة مسمومة وهو في مجلسه.,"He was interred in the cemetery at the Garden Gate (Bab al-Bustan) The cause of his death is thus related: Al-Kasim Ibn Obaid Allah Ibn Suleiman Ibn Wahb, the vizir of the imam (caliph) al-Mutadid dreaded incurring the satirical attacks of Ibn al-Rumi and the outbursts of his malignant tongue; he therefore suborned (a person called) Ibn Firas, who gave him a poisoned biscuit, whilst he was sitting in company with the vizir."
فلما أكلها أحس بالسم فقام، فقال له الوزير: إلى أين تذهب، فقال: إلى الموضع الذي بعثتني إليه، فقال له: سلم على والدي، فقال: ما طريقي على النار.,"When Ibn al-Rumi had eaten it, he perceived that he was poisoned, and rose to withdraw, on which the vizir said to him: “Where are you going?” “To the place, replied Ibn al-Rumi, “where you sent me. “Well,” observed the vizir,” you will present my “respects to my father.” ”I am not taking the road to hell;” retorted the poet."
وخرج من مجلسه وأتى منزله وأقام أياما ومات.,He then retired to his house and died some days afterwards.
وكان الطبيب يتردد إليه ويعالجه بالأدوية النافعة للسم، فزعم أنه غلط في بعض العقاقير.,"The physician who attended him administered medicines to counteract the effects of the poison, but it was reported that he employed by mistake a wrong drug."
قال إبراهيم بن محمد بن عرفة الأزدي المعروف بنفطويه: رأيت ابن الرومي يجود بنفسه فقلت: ما حالك فأنشد:,"It is related by Ibrahim Ibn Muhammad Niftawaih that he saw Ibn al-Rumi at the point of death and asked him how he was, and that the poet answered by reciting these verses."
"غلط الطبيب علي غلطة مورد… عجزت موارده عن الإصدار
والناس يلحون الطبيب وإنما… غلط الطبيب إصابة المقدار","The physician has made a mistake to my cost, a mistake like that of the man who went down into the well for water and could not get up again. People will say it was a blunder of the doctor’s, but doctors’ blunders are strokes well aimed by fate."
وقال أبو عثمان الناجم الشاعر: دخلت على ابن الرومي أعوده فوجدته يجود بنفسه، فلما قمت من عنده قال لي:,"The relation which follows was made by the poet Ahu Othman al-Najim: “I went to see Ibn al-Rumi in his illness, and I found him at the last extremity; “on rising to take leave of him, he said to me."
"أبا عثمان أنت حميد قومك… وجودك للعشيرة دون لومك
تزود من أخيك فما أراه… يراك ولا تراه بعد يومك","Aba Othman! you deserve the praises of your people, and your beneficence is readier for your friends than your reproaches. Behold thy brother and lake thy fill of the ‘ sight; for I am thinking that he shall not see you again, nor you him, once this day is past.’"
وكان الوزير المذكور عظيم الهيبة شديد الإقدام سفاكا للدماء، وكان الكبير والصغير منه على وجل لا يعرف أحد من أرباب الأموال معه نعمة.,"The vizir Ibn Obaid Allah was a man greatly feared, and always displaying an excessive propensity to bloodshed; high and low were in dread of him, for he never discovered a man to be rich without making him suffer for it."
وتوفي الوزير المذكور عشية الأربعاء لعشر خلون من شهر ربيع الآخر سنة إحدى وتسعين ومائتين في خلافة المكتفي، وعمره نيف وثلاثون سنة، وفي ذلك يقول عبد الله بن الحسن بن سعد:,"He died on the eve of Wednesday, the tenth of the latter Rabi, A. H. two hundred and ninety one (March, A. H. one thousand and four), in the caliphate of al-Muktafi (billah), being then somewhat more than thirty years of age. The following verses were made on his death by Abd Allah Ibn al-Hasan Ibn Saad."
"شربنا عشية مات الوزير… سرورا، ونشرب في ثالثه
فلا رحم الله تلك العظام… ولا بارك الله في وارثه","We tasted of joy on the evening of the vizir’s death, and we shall continue to taste of it for three evenings longer. May God grant no mercy to his bones and no blessing to his heir."
وكان لهذا الوزير أخ يقال له أبو محمد الحسن، فمات في حياة أبيه والوزير، فعمل أبو الحارث النوفلي، وقيل البسامي وهو الأصح – وسيأتي ذكره بعد هذا إن شاء الله تعالى.,"This vizir had a brother named Abd Muhammad al-Hasan, whom he and his father outlived, and some verses (which we shall give him later) were composed on this event by Abu al-Harith al-Naufali, or rather by al-Bassami, a poet whose life will be found immediately after this."
ثم رأيت في” الذيل” للسمعاني في ترجمة علي بن مقلد بن عبد الله بن كرامة البواب أن أبا الحارث النوفلي قال: كنت أبغض القاسم بن عبيد الله لمكروه نالني منه، فلما مات أخوه الحسن قلت على لسان ابن بسام، وأنشد هذه الأبيات.,"I have since read in al-Samaani’s Zail supplement here he gives the life of the chamberlain (al-bawwab) Ibn Mukallad Ibn Abd Allah Ibn Karama, that Aba al-Harith al-Naufali said: “I detested al-Kasim Ibn Obaid Allah for an injustice which he had done me, and, “on the death of his brother al-Hasan, I composed these verses and placed “them in the mouth of Ibn Bassam al-Bassami."
وقال السمعاني قبل هذا الكلام: قال أبو بكر الصولي النديم: وقد رأيت أبا الحارث هذا، وكان رجلا صدوقا، وهي هذه:,"”Before this passage, al-Samaani inserts these words: “Ahu Bakr al-Suli, who was so remarkable for “his social talents, mentions that he had seen Aba al-Harith and that he was a “man of veracity.” The verses are."
وعمل آخر في المعنى أيضا ولا أعرفه، ثم وجدت هذه الأبيات له أيضا:,The following verses were composed also on the same subject by a poet whom I have since discovered to be this same Abu al-Harith.
البسامي الشاعر,AL-BASSAMI THE POET.
أبو الحسن علي بن محمد بن منصور بن نصر بن بسام، الشاعر المعروف بالبسامي الشاعر المشهور؛ كانت أمه أمامة ابنة حمدون النديم.,"Abu al-Hasan Ali Ibn Muhammad Ibn Nasr Ibn Mansur Ibn Bassam, generally known by the surname of al-Bassami, was a poet of great celebrity. His mother Umama was daughter to Hamdun al-Nadim."
وروى عنه أبو بكر الصولي وأبو سهل بن زياد وغيرهما.,"His (poetry) was transmit led down orally by Abu Bakr al-Suli, Abu Sabi Ibn Ziad, and others had learned portions of it by heart."
وكان من أعيان الشعراء ومحاسن الظرفاء لسنا مطبوعا في الهجاء، لم يسلم منه أمير ولا وزير ولا صغير ولا كبير، وهجا أباه وإخوته وسائر أهل بيته.,"The elegance of his verses and the facility of his genius entitled him to an eminent rank amongst the poets, but he was particularly noted for the keenness of his tongue and his natural turn for satire: none indeed could escape him; princes and vizirs, high and low, nay even bis own father, brothers, and other members of the family had to suffer from his satire."
"فمن قوله في أبيه:
هبك عمرت عمر عشرين نسرا… أترى أنني أموت وتبقى
فلئن عشت بعد موتك يوما… لأشقن جيب مالك شقا","To bis father he addressed the following lines: Were you to live the lives of twenty eagles, do you think I could die and let you survive? If I outlive you a single day, I shall show my grief by rending the bosom of tin purse."
"وله:
أقصرت عن طلب البطالة والصبا… لما علاني للمشيب قناع
لله أيام الشباب ولهوه… لو أن أيام الشباب تباع
فدع الصبا يا قلب واسل عن الهوى… ما فيك بعد مشيبك استمتاع
وانظر إلى الدنيا بعين مودع… فلقد دنا سفر وحان وداع
والحادثات موكلات بالفتى… والناس بعد الحادثات سماع","In another of his pieces he says: When greyness cast a veil over my head, I abandoned the pursuit of vain amusements and of love. O for the days of my youth and their pleasures. O that the days of youth could be retrieved with money l Renounce all amorous follies, O my heart! and forget the passion which warmed thee; now, that grey hairs are come, thou art good for nothing! Cast a parting look on the world; the time for journeying forth approaches and the hour of farewell is come. Misfortunes keep guard over man; and, after his misfortunes, he leaves only a transient reputation behind."
وله في الوزير ابن المرزبان، وكان قد سأله برذونا فمنعه إياه:,"He once asked the vizir Ibn al-Marzuban for the present of a horse, but was refused, on which he pronounced these lines."
"بخلت عني بمقرف عطب… فلن تراني ما عشت أطلبه
وإن تقل صنته فما خلق… الله مصونا وأنت تركبه","Your avarice refused me a vile broken-down horse, and you shall never see me ask for him again. You may say that you reserve him for your own use, but that which you ride was never created by God to be reserved."
وله في أسد بن جهور الكاتب:,The following verses were composed hv him on the katib Asad Ibn Jahwar.
"تعس الزمان لقد أتى بعجاب… ومحا رسوم الظرف والآداب
وأتى بكتاب لو انبسطت يدي… فيهم رددتهم إلى الكتاب
أو ما ترى أسد بن جهور قد غدا… متشبها بأجلة الكتاب","Curses light on Fortune, she has brought strange things to pass and having effaced the last vestiges of polite learning and refined taste, she gives us katibs whom I should send back to school, could I lay my hands on them. Behold an example of this in Asad Ibn Jahwar who assumes the air of an able katib."
"وله أيضا:
وكانت بالصراة لنا ليال… سرقناهن من ريب الزمان
جعلناهن تاريخ الليالي… وعنوان المسرة والأماني","In another piece he says: When at Sarat, we purloined some nights [of pleasure)from the vigilance of adverse fortune, and they now serve as dates in the sad pages of our life, and as titles announcing future joys and hopes to be fulfilled."
وكان أبوه محمد بن نصر رجلا مترفا في نهاية السرو وحسن الزي، ظاهر المروءة، متخصصا في هيئته ومطعمه وملبسه وتجمل داره.,"His father Muhammad Ibn Nasr enjoyed a large fortune and lived in a style of princely magnificence; he was remarkable for his manly and generous character, the elegance of his person, the delicacy of his table, the splendor of his dress, and the richness of the furniture which embellished his palace."
ويحكى أن الوزير القاسم بن عبيد الله المذكور قبله دخل على المعتضد يوما وهو يلعب بالشطرنج وينشد قول ابن بسام هذا:,"It is related that the vizir al-Kasim Ibn Obaid Allah went one day to al-Mutadid, whom he found playing at chess, and overheard him repeating this verse."
"حياة هذا كموت هذا… فلست تخلو من المصائب
وقد تقدم ذكر الأبيات الثلاثة.",The life of this one is as the death of that; in neither case hast thou escaped misfortune.
ثم رفع المعتضد رأسه، فنظر إلى الوزير فاستحيا منه، فقال له يا قاسم، اقطع لسان ابن بسام عنك، فخرج مبادرا لقطع لسانه.,"The caliph then raised his eyes, and perceiving, with some confusion, that al-Kasim was present, he said to him: “O Kasim! cut Ibn Bassam’s tongue off, so that it wound you no more."
فبلغ ذلك المعتضد فاستدعاه وقال له: لا تعرض إليه بسوء، بل اقطعه بالبر والشغل، فولاه البريد والجسر بجند قنسرين والعواصم من أرض الشام.,"”Al-Kasim immediately hastened away to cut out the poet’s tongue, but al-Mutadid, being informed of his intention, called him hack and said: “Do him no harm, but cut his tongue off by showing him kindness and giving him some lucrative employment.” In consequence of this order, al-Kasim make him director of the post-horse establishment in al-Awasim and the Jund of Kinisrin, and receiver-general of the tolls arising from the bridges of these districts."
وتوفي ابن بسام المذكور في صفر سنة اثنتين، وقيل ثلاث وثلثمائة، رحمه الله تعالى، عن نيف وسبعين سنة.,"Ibn Bassam died in the month of Safar, A. H. three hundred and two (Aug.-Sept. A.D. nine hundred and fourteen); some say, A. H. three hundred and three, He was then aged upwards of seventy."
وجده نصر بن منصور ممدوح أبي تمام.,The praises of his grandfather Nasr Ibn Mansur were celebrated by (the poet) Abu Tammam
والعواصم: كورة متسعة بالشام قصبتها أنطاكية، وذكرها المعري بقوله:,"Al-Awasim is a large district in Syria, and its capital is Antioch. Abu al-Alaa al-Maarri mentions it in this verse."
متى سألت بغداد عني وأهلها… فإني عن أهل العواصم سآل,"When Baghdad and its people ask concerning me, I ask concerning the people of al-Awasim."
وإنما قال هذا لأن بلاده معرة النعمان من جملة العواصم.,"The poet expressed himself thus because bis native place, Maarrat al-Noman, lay in the territory of al-Awasim."
وذكر الطبري في تاريخه أن هارون الرشيد عزل الثغور كلها عن بلاد الجزيرة وقنسرين وجعلها حيزا واحدا، وسميت العواصم، وذلك في سنة سبعين ومائة.,"Al-Tabari mentions in his history that, in the year one hundred and seventy (A. D. seven hundred and eighty six or seven hundred and eighty seven), Harun al-Rashid constituted all the (northern) frontier of Mesopotamia and Kinsrin into a separate district, under the name of al-Awasim (the protecting fortresses)."
ولما هدم المتوكل على الله قبر الحسين بن علي بن أبي طالب، رضي الله عنهما، في سنة ست وثلاثين ومائتين عمل البسامي:,"When al-Mutawakkil destroyed the tomb of al-Husain, the son of Ali Ibn Abi Talib, in A. H. two hundred and thirty six (A. D. eight hundred and fifty or eight hundred and fifty one), al-Bassami composed the following verses on the occasion."
"تالله إن كانت أمية قد أتت… قتل ابن بنت نبيها مظلوما
فلقد أتاه بنو أبيه بمثله… هذا لعمرك قبره مهدوما
أسفوا على أن لا يكونوا شاركوا… في قتله فتتبعوه رميما","If the Omaiyides impiously murdered the son of the Prophet’s daughter, their descend-ants have committed as foul a deed behold the tomb of al-Husain reduced to ruins! They regretted to have borne no share in his murder, and they therefore wreaked then- hatred on his ashes."
وكان المتوكل كثير التحامل على علي وولديه الحسن والحسين، رضي الله عنهم أجمعين، فهدم هذا المكان بأصوله ودوره وجميع ما يتعلق به وأمر أن يبذر ويسقى موضع قبره ومنع الناس من إتيانه، هكذا قال أرباب التواريخ، والله أعلم.,"This tomb, with the adjoining edifices and dependencies, was razed to the foundations by al-Mutawakkil, through detestation for the memory of Ali and his sons al-Hasan and al-Husain; he even ordered the spot on which the tomb was erected to be sown with grain and irrigated, and no person was permitted to visit it. This is stated as a fact by historians, but whether it be true or not is known to God alone."
ولابن بسام المذكور في التصانيف” أخبار عمر بن أبى ربيعة” ولم يستقص أحد في بابه أبلغ منه، وكتاب” أخبار الأحوص” وكتاب” مناقضات الشعراء” وكتاب” ديوان رسائله” وغير ذلك.,"Ibn Bassam composed some works, such as a history of Omar Ibn Abi Rabia, which is the fullest and most satisfactory treatise ever written on the subject; the History of al-Ahwas); the Munakidat al-Shuaraa (contradictions of the poets); an edition of his own epistles, etc."
القاضي التنوخي,AL-KADI AL-TANUKHI.
أبو القاسم علي بن محمد بن أبي الفهم داود بن إبراهيم بن تميم بن جابر بن هانئ بن زيد بن عبيد بن مالك بن مريط بن سرح بن نزار بن عمرو بن الحارث بن صبح بن عمرو بن الحارث، وهو أحد ملوك تنوخ الأقدمين، ابن فهم بن تيم الله بن أسد بن وبرة بن تغلب بن حلوان بن عمران بن إلحاف بن قضاعة، التنوخي، الأنطاكي.,The kadi Abu M-Kasim Ali al-Tanukhi was a native of Antioch and drew his descent from Kuda’a by the following line: his father Muhammad was tlukh son of Abu al-Fahm Dawud Ibn Ibrahim Ibn Tamim Ibn Jabir Ibn Hani Ibn Zaid Ibn Obaid Ibn Malik Ibn Murit Ibn Sarh Ibn Nizar Ibn Amr Ibn al-Harith Ibn Subh Ibn Amr Ibn al-Harith this last was one of the ancient kings of the tribe of Tanukh Ibn Fahm Ibn Taint Allah Ibn Asad Ibn Wabara Ibn Taghlib Ibn Hulwan Ibn Imran Ibn al-Ilhaf Ibn Kuda’a.
كان عالما بأصول المعتزلة والنجوم.,Abu al-Kasim al-Tanukhi was deeply learned in the doctrines of the Mutazilites and in astrology.
قال الثعالبي في حقه:” هو من أعيان أهل العلم والأدب، وأفراد الكرم وحسن الشيم، وكان كما قرأته في فصل للصاحب بن عباد: إن أردت فإني سبحة ناسك، وإن أحببت فإني تفاحة فاتك، أو اقترحت فإني مدرعة راهب، أو آثرت فإني تحية شارب”.,"Al-Thaalibi speaks of him in these terms: “He ranked among the men the most distinguished “for their learning in the law) and their acquaintance with general literature; “his noble character and excellent qualities placed him in a class apart, and the “following description, which I read in a chapter of the Sahib Ibn Abbad’s “works might he applied to him with justice: If you desire it, I shall be (serious as) the rosary of a devotee; and, if you like, I shall be (sweet as) the apple of Fatik; if you require it, I shall be (grace as) the frock of a monk, or, if you prefer it, I shall be (exhilarating as) the choicest wine of the drinker."
وكان تقلد قضاء البصرة والأهواز بضع سنين، وحين صرف عنه ورد حضرة سيف الدولة بن حمدان زائرا ومادحا.,"He filled the place of kadi at Basra and al-Ahwaz for some years, and, on “his removal from that office, he proceeded to the court of Saif al-Dawlat Ibn “Hamdan as a visitor and eulogist."
فأكرم مثواه واحسن قراه، وكتب في معناه إلى الحضرة ببغداد حتى أعيد إلى عمله، وزيد في رزقه ورتبته.,"“That prince gave him an honorable “reception, and having granted him a considerable sum for his support, he wrote to the court of Baghdad requesting the kadi’s reinstatement. And al-Kasim then obtained an increase of salary and high preferment."
وكان الوزير المهلبي وغيره من رؤساء العراق يميلون إليه ويتعصبون له ويعدونه ريحانة الندماء، وتاريخ الظرفاء.,the vizir al-Muhallabi and other powerful men of Iraq took him into favor and became “the ardent partisans of one whom they considered as the standard of elegant “taste and the sweetest flower of their convivial meetings.
وكان في جملة الفقهاء والقضاة الذين ينادمون الوزير المهلبي، ويجتمعون عنده في الأسبوع ليلتين على اطراح الحشمة والتبسط في القصف والخلاعة.,"He was one of the “hand of kadis and jurisconsults who formed the vizir al-Muhallabi’s social parties which met on two evenings of each week; all reserve was then discarded, “and they freely indulged in the pleasures of the table and gave loose to gaiety."
وهم: القاضي أبو بكر ابن قريعة وابن معروف والتنوخي المذكور وغيرهم، وما منهم إلا أبيض اللحية طويلها، وكذلك كان المهلبي.,"Such were the kadi Abu Bakr Ibn Kuraiya, Ibn Maruf, Abu al-Kasim al-Tanukhi, and others, not one of whom but had a long grey heard; and this “was also the case with al-Muhallabi himself."
فإذا تكامل الأنس وطاب المجلس ولذ السماع وأخذ الطرب منهم مأخذه، وهبوا ثوب الوقار للعقار، وتقلبوا في أعطاف العيش بين الخفة والطيش، ووضع في يد كل واحد منهم طاس ذهب فيه ألف مثقال، مملوء شرابا قطربليا أو عكبريا، فيغمس لحيته فيه بل ينقعها حتى تتشرب أكثره ويرش بها بعضهم بعضا.,"“At these meetings, when once a “perfect familiarity was established and sociability prevailed, their ears were “gratified with the charms of music, and, yielding to the excitement of gaiety, “they divested themselves of the robe of gravity to indulge in wine; then, as they “passed through all the degrees of enjoyment, from hilarity to extravagance, “a golden cup, weighing one thousand mithqals), and filled with the delicious liquor of Kutrubul (or of Okbara), was placed in the hand of each; in “these they dipped, or rather steeped their beards, till the contents were nearly “all absorbed, and they then sprinkled each other by shaking off the drops."
ويرقصون بأجمعهم وعليهم المصبغات ومخانق المنثور والبرم.,"“During this, they danced about in variegated dresses and in necklaces formed of while violets and the odoriferous seeds of the gum-acacia."
فإذا أصبحوا عادوا كعادتهم في التوقر والتحفظ بأبهة القضاء وحشمة المشايخ الكبراء. وأورد من شعره قوله:,"The next “morning, their habitual gravity and guarded conduct were resumed with the “emblems or their judicial functions and the reserved deportment of venerable “doctors.” Al-Thaalibi then gives numerous passages of his poetry, and from these we select the following."
"وراح من الشمس مخلوقة… بدت لك في قدح من نهار
هواء ولكنه جامد… وماء ولكنه غير جار
كأن المدير لها باليمين… إذا مال للسقي أو باليسار
تدرع ثوبا من الياسمين… له فرد كم من الجلنار","A liquor composed of sunbeams is presented in a vase formed of the light of day; or of air, were it not solid or else of water, were it not devoid of fluidity. When the page who bears it round to the right or to the left, leans forward to pour forth its contents. he seems to be clothed in a jasmine rose. with one single sleeve of (a red color like) the pomegranate blossom."
"وأورد له أيضا:
بأبي حسنك لو أش… بهه منك صنيع
أنت بدر ما له في… فلك الوصل طلوع","How highly should I prize thy beauty, did thy kindness towards me correspond to it! Thou art a full moon; but, alas! the sky in which thou rises is not the sky of love."
"وأورد له:
رضاك شباب لا يليه مشيب… وسخطك داء ليس منه طبيب
كأنك في كل النفوس مركب… فأنت إلى كل النفوس حبيب وذكر له شيئا كثيرا غير هذا.","Youth to which hoary age succeeds not, such is thy friendship; an evil for which there is no physician, such is thy hatred. A portion of every soul seems combined in thine, and thou art therefore a friend to every soul."
وقال المسعودي في كتاب” مروج الذهب”: وقد عارض أبو القاسم التنوخي المذكور أبا بكر ابن دريد في مقصورته، وذكر منها أبياتا، ومدح فيها تنوخ وقومه من قضاعة.,"Al-Masudi states, in his Muruj al-Dahab, that Abu al-Kasim al-Tanuki composed a qasida in imitation of Ibn Duraid’s, and he then quotes some lines from it in praise of Tanukh and Kuda’a, the tribe to which the author belonged."
وقال غيره: حكى أبو محمد الحسن بن عسكر الصوفي الواسطي قال: كنت ببغداد في سنة إحدى وعشرين وخمسمائة جالسا على دكة بباب أبرز للفرجة إذ جاء ثلاث نسوة فجلسن إلى جانبي، فأنشدت متمثلا:,"Another writer relates the following anecdote which he had received from Abu Muhammad al-Hasan Ibn Askar, al-Sufi, and a native of Wasit: “In the year. five hundred and twenty one. I happened to be at Baghdad, and was sitting on the one seat of the Abraz Gate for recreation, when three females came and sat “down beside me. I immediately recited the following verse, meaning to apply “it to them."
هواء ولكنه جامد… وماء ولكنه غير جار,"“Air, were it not solid; water, were it not devoid of fluidity."
وسكت، فقالت إحداهن: هل تحفظ لهذا البيت تماما فقلت: ما أحفظ سواه، فقالت: أن أنشدك أحد تمامه وما قبله ماذا تعطيه فقلت: ليس لي شيء أعطيه، ولكني أقبل فاه، فأنشدتني الأبيات المذكورة، وزادت بعد البيت الأول:,"“One of them then asked me if I knew the best of the piece, and I replied “that I knew that verse only. On this she said: If anyone were to recite to you the lines which precede, and those which terminate the piece, what would you give that person?’ I replied that I had nothing to give, but that would kiss the person on the mouth. She then recited to me. the verses already, mentioned, but after the first she introduced these."
"إذا ما تأملتها وهي فيه… تأملت نورا محيطا بنار
فهذا النهاية في الابيضاض… وهذا النهاية في الاحمرار","“When you consider il and its contents, you have before your eyes a white flower “enclosing a fire. One is the extreme of whiteness, and the other of redness."
فحفظت الأبيات منها، فقالت لي: أين الوعد تعني التقبيل، أرادت مداعبتي بذلك.,"“When I had got the verses by heart, she said in jesting: ‘Where is your promise?’ meaning the kiss."
وقال الخطيب: إنه ولد بأنطاكية يوم الأحد لأربع بقين من ذي الحجة سنة ثمان وسبعين ومائتين، وقدم بغداد وتفقه بها على مذهب الإمام أبي حنيفة، رضي الله عنه، وسمع الحديث [وكان معتزليا]. وتوفي بالبصرة يوم الثلاثاء لسبع خلون من شهر ربيع الأول سنة اثنتين وأربعين وثلثمائة، رحمه الله تعالى.,"The Khatib states that Abu al-Kasim al-Tanukhi was born at Antioch on Sunday, the twenty fifth of Zi Al-Hijja, A. H. two hundred and seventy eight (March, A.D. eight hundred and ninety two); that he went to Baghdad, where he learned Traditions and studied Hanifite jurisprudence, and that he died at Basra on Tuesday, the seventh of the first Babi, A. H. three hundred and forty two (July, A. D. nine hundred and fifty three)."
ودفن من الغد في تربة اشتريت له، بشارع المربد.,"He was interred the next morning in a mausoleum, situated in the street of al-Mirbad, which was bought for him."
وسيأتي ذكر ولده المحسن في حرف الميم إن شاء الله تعالى – وكل واحد منهما له ديوان شعر.,"Mention shall be made of his son al-Muhassin in the letter M. Both of them have left a diwan, or collection of poetry."
الناشئ الأصغر,AL-NASHI AL-ASGHAR.
أبو الحسن علي بن عبد الله بن وصيف، المعروف بالناشئ الأصغر، الحلاء الشاعر المشهور؛ وهو من الشعراء المحسنين، وله في أهل البيت قصائد كثيرة.,"Abu al-Hasan Ali Ibn Abd Allah Ibn Wasif al-Hallaa, surnamed an-Nashi al- Asghar (or the less), was a poet of merited celebrity for his talents, and the author of numerous qasidas on the family of the Prophet."
وكان متكلما بارعا، أخذ علم الكلام عن أبي سهل إسماعيل بن علي بن نوبخت المتكلم، وكان من كبار الشيعة، وله تصانيف كثيرة.,"He displayed also great abilities in scholastic theology, which science he had learned from Abu Sahl Ismail Ibn Ali Ibn Nubakht, and he held an eminent rank among the Shiites Numerous works were composed by him."
وكان جده وصيف مملوكا وأبوه عبد الله عطارا.,"His grandfather Wasif was a slave, and his father Abd Allah a druggist."
والحلاء: بفتح الحاء المهملة وتشديد اللام ألف، وإنما قيل له ذلك لأنه كان يعمل حلية من النحاس.,The surname of al-Hallaa was given to him because he made trinkets (hilya) of brass.
قال أبو بكر الخوارزمي: أنشدني أبو الحسن الناشئ بحلب لنفسه، وهو مليح جدا:,"Abu Bakr al-Khwarizmi states that the following charming verses, composed by al-Nashi al-Asghar, were recited to him at Aleppo by their author."
"إذا أنا عاتبت الملوك فإنما… أخط بأقلامي على الماء أحرفا
وهبه ارعوى بعد العتاب، ألم تكن… مودته طبعا فصارت تكلفا","When I rebuked my friend [whom unrequited love had rendered) weary of the world, I might as well have written on water. Had he even renounced his passion after my reprimand, that love which was at first a spontaneous movement would have still remained a duty."
ومضى إلى الكوفة في سنة خمس وعشرين وثلثمائة، وأملى شعره بجامعها، وكان المتنبي وهو صبي يحضر مجلسه بها.,"In the year three hundred and twenty five (A. D. nine hundred and thirty six or nine hundred and thirty seven) he went to Kufa and taught his own poetry m the great mosque; al-Mutanabbi, who was then a boy, attended his lessons and took them down in writing."
وكتب من إملائه لنفسه من قصيدة:,The following passage from one of al-Nashi’s qasidas was written down by al-Mutanabbi under the author’s dictation.
"كأن سنان ذابله ضمير… فليس عن القلوب له ذهاب
وصارمه كبيعته بخم… مقاصدها من الخلق الرقاب","As a secret thought is the point of his spear, it is always buried deep in the heart. His sword is like the pact made with Aim at Ghadir Khumm; the necks of mankind are formed to receive it."
"فنظم المتنبي هذا وقال:
كأن الهام في الهيجا عيون… وقد طبعت سيوفك من رقاد
وقد صغت الأسنة من هموم… فما يخطرن إلا في فؤاد","The same thought has been thus versified by al-Mutanabbi: In the tumult of battle the enemy’s heads are as eyes, and thy sword then seems to have been formed out of sleep. Thy lances also are made of thoughts, for it is into the hearts alone that they enter."
وكان قد قصد حضرة سيف الدولة بن حمدان بحلب، ولما عزم على مفارقته، وقد غمره بإحسانه، كتب إليه يودعه:,"An-Nashi had visited the court of Saif al-Dawlat Ibn Hamdan at Aleppo, and that prince overwhelmed him with the marks of his generosity. When he decided on taking bis departure, be addressed the following farewell lines to his patron."
"أودع لا أني أودع طائعا… وأعطي بكرهي الدهر ما كنت مانعا
وأرجع لا ألفي سوى الوجد صاحبا… لنفسي إن ألفيت بنفسي راجعا
تحملت عنا بالصنائع والعلا… فنستودع الله العلا والصنائعا
راعاك الذي يرعى بسيفك دينه… ولقاك روض العيش أخضر يانعا","I bid farewell, but that reluctantly; and, forced by fate, I make a sacrifice to which I should never have willingly consented. I depart in grief, which is now the only companion of my soul; if indeed I can depart and not leave my soul behind. You removed from me a weight of misery in loading me with favors and with honors; and these we refer to God alone for retribution. May He protect you whose religion is protected by thy sword I May He conduct you to a garden of happy life, ever green and ever flourishing."
ومن شعره أيضا، عزاها إليه الثعالبي، ثم عزاها إلى أبي محمد ابن المنجم:,"The lines which follow are attributed to him by al-Thaalibi, but in a subsequent part of this writer’s work, he gives them as the production of Abu Muhammad Ibn al-Munajjim."
"إذا لم تنل همم الأكرمين… وسعيهم وادعا فاغترب
فكم دعة أتعبت أهلها… وكم راحة نتجت من تعب","If you cannot attain the honors which are coveted by noble minds, cease your efforts and seek a foreign land. How often has a life of ease become irksome I and how often have fatigues and toils yielded repose!"
"وله أيضا:
إني ليهجرني الصديق تجنيا… فأريه أن لهجره أسبابا
وأخاف إن عاتبته أغريته… فأرى له ترك العتاب عتابا
وإذا بليت بجاهل متغافل… يدعو المحال من الأمور صوابا
أوليته مني السكوت وربما… كان السكوت عن الجواب جوابا","This piece also is by al-Nashi: If the feelings of a friend be alienated from me wrongfully, I try to give him reasons to justify his conduct; I expostulate not, lest I should irritate him more, and I make him Peel that my silence is a reproach sufficient. And if I am tormented by an ignorant pretender to knowledge, over ready to assert the wrong for the right, I honor him with my silence, for silence often answers for an answer."
وفي أشعاره مقاصد جميلة.,His poetry contains a number of fine thoughts.
وتوفي سنة ست وستين وثلثمائة، رحمه الله تعالى، وقيل أنه توفي يوم الاثنين لخمسة خلون من صفر من سنة خمس وستين ببغداد. ومولده في سنة إحدى وسبعين ومائتين.,"He died A. H. three hundred and sixty six (A. D. nine hundred and seventy six or nine hundred and seventy seven), but some say that he expired on Wednesday, the fifth of Safar, A. H. three hundred and sixty five (October, A.D. nine hundred and seventy five), at Baghdad. His birth took place, A.H. two hundred and seventy one."
الزاهي الشاعر,AL-ZAHI THE POET.
أبو القاسم بن علي بن إسحاق بن خلف البغدادي المعروف بالزاهي الشاعر المشهور.,"Abu al-Kasim Ali Ibn Ishak Ibn Khalaf, generally known by the surname of al-Zahi, was a celebrated poet and a native of Baghdad."
وكان وصافا محسنا كثير الملح.,"He excelled in description, and his productions abound with beauties."
ذكره الخطيب في” تاريخ بغداد” فقال: إنه حسن الشعر في الشبيهات وغيرها، وأحسب شعره قليلا، وأشار إلى أنه كان قطانا، وكان دكانه في قطيعة الربيع.,"The Khatib speaks of him in the History of Baghdad, and, after mentioning that his poetry offers many fine examples of simile and other figures of rhetoric, he states his belief that his poetical compositions are not numerous, and he then gives us to understand that he was a seller of cottons and kept a shop in the Grant of al-Rabi."
وذكره عميد الدولة أبو سعد ابن عبد الرحيم في” طبقات الشعراء” فقال: ولد يوم الاثنين لعشر ليال بقين من صفر سنة ثماني عشرة وثلثمائة، وتوفي يوم الأربعاء لعشر بقين من جمادى الآخرة سنة اثنتين وخمسين وثلثمائة ببغداد، ودفن في مقابر قريش.,"Amid al-Dawlat Abu Saad Ibn Abd al-Rahim gives him a place in his Tabakat al- Shuraa and says: “He was born on Monday, the nineteenth of Safar, A. H. three hundred and eighteen “March, A. D. nine hundred and thirty); he died at Baghdad on Wednesday, the nineteenth of the latter “Jumada, A. H. three hundred and fifty two (July, A. D. nine hundred and sixty three), and was buried in the cemetery of the “Quraish."
وشعره في أربعة أجزاء، وأكثر شعره في أهل البيت، ومدح سيف الدولة والوزير المهلبي وغيرهما من رؤساء وقته.,"His poetical works fill four volumes, and the greater part are in “honor of the family of Muhammad, or in praise of Saif al-Dawlat, the vizir al-Muhallabi, and other great men of the epoch."
وقال في جميع الفنون؛ وذكر له:,"”He adds that al-Zahi composed pieces in all the various styles of poetry, and quotes the following lines as his."
"صدودك في الهوى هتك استتاري… وعاونه البكاء على اشتهاري
ولم أخلع عذاري فيك إلا… لما عاينت من حسن العذار
وكم أبصرت من حسن ولكن… عليك لشقوتي وقع اختياري","Thy aversion for my love has tom the veil off my passion, and my tears serve only to expose me more. I did not reject the control of prudence, till I saw the beauty of the ringlets which adorned thy cheeks. Yet I often before saw handsome faces, but, to my misfortune, my choice fell on thine."
"وللزاهي المذكور في تشبيه البنفسج:
ولازوردية أوفت بزرقتها… بين الرياض على زرق اليواقيت
كأنها فوق قامات ضعفن بها… أوائل النار في أطراف كبريت","In describing the violet, al-Zahi employs the following comparison: Azure flowers from the garden, surpassing the sapphire in color and borne on stems too feeble to support them; they appear like the first flame given out by a match tip-ped with Sulphur."
"وله:
ومدامة لضيائها في كأسها… نور على فلك الأنامل بازغ
رقت وغاب عن الزجاجة لطفها… فكأنما الإبريق منها فارغ","By the same: A wine so transparent in the cup that it resembles the light which dawns over the do-main of man. It is so clear and limpid in the glass that it appears not, and the vase which contains it seems to be empty."
"ومن محاسن شعره قوله:
وبيض بألحاظ العيون كأنما… هززن سيوفا واستللن خناجرا
تصدين لي يوما بمنعرج اللوى… فغادرن قلبي بالتصبر غادرا
سفرن بدورا وانتقبن أهلة… ومسن غصونا والتفتن جآذرا
وأطلعن في الأجياد بالدر أنجما… جعلن لحبات القلوب ضرائرا","The following is one of the beautiful passages offered by his poems: Fair ladies, the glances of whose eyes are such, that they seem to brandish swords and unsheathe daggers. They accosted me one day in the recess of the valley, and they deluded my heart, which was deluding itself with assumed insensibility. When they unveiled, they were full moons; when they drew their veil, they wore crescents; when they moved with dignity, their waists were pliant wands; and when they turned their heads, they displayed the tender looks of the gazelle. From their necks encircled with pearls, their heads seemed to rise like stars; they were formed to do harm to our hearts."
وهذا تقسيم عجيب، وقد استعمله جماعة من الشعراء، ولكنهم ما أتوا به على هذه الصورة، فإنه أبدع فيه، وهو مثل قول المتنبي:,"This mode of enumerating female charms has been often employed by poets, but was never given under so admirable a form as this. Al-Mutanabbi has said on the subject."
بدت قمرا ومالت خوط بان… وفاحت عنبرا ورنت غزالا,"In her aspect, a moon; in her movements, a branch of willow: in odor, ambergris; in looks, a gazelle."
وذكر الثعالبي لبعض شعراء عصره على هذا الأسلوب في وصف مغن:,"And al-Thaalibi quotes the following description of a musician by a contemporary poet, which is in the same style."
"فديتك يا أتم الناس ظرفا… وأصلحهم لمتخذ حبيبا
فوجهك نزهة الأبصار حسنا… وصوتك متعة الأسماع طيبا
وسائلة تسائل عنك قلنا… لها في وصفك العجب العجيبا
رنا ظبيا وغنى عندليبا… ولاح شقائقا ومشى قضيبا","I devote my life for thou, O most charming of mortals and fittest object of a lover’s attachment! Thy countenance is, by its beauty, the solace of our eyes; and thy voice, by its sweetness, the delight of our ears. When ladies asked me to describe thee, I told them the strangest tale: “In looks,” said I, “she is a gazelle, in song a nightingale, in countenance an anemone, and in graceful port a wand."
ولولا خوف التطويل لذكرت له نظائر.,"To avoid lengthening this notice, we shall abstain from giving other examples of the same kind."
والزاهي: بفتح الزاي وكسر الهاء بعد الألف قال السمعاني: هذه النسبة إلى قرية من قرى نيسابور ونسب إليها جماعة، ثم قال: وأما أبو الحسن علي بن إسحاق بن خلف الشاعر البغدادي المعروف بالزاهي.,"“Zahi” says al-Samaani, “is a relative adjective derived “from (Zah) the name of a village in the dependencies of Naisapur, to which “place a number of persons are indebted for their surname ”He then adds: “But as for Abu ’l-Hasan Ali Ibn Ishak Ibn Khalaf al-Baghdadi, who was surnamed al-Zahi."
فلا أدري نسب إلى هذه القرية أم لا، غير أنه بغدادي، وكان حسن الشعر.,"I cannot say whether he derived that appellation from the “village of which we are speaking or not; all I know of him is, that he was a “native of Baghdad and a good poet.”"
علي بن المنجم,IBN AL-MUNAJJIM AL-NADIM.
أبو الحسن علي بن يحيى بن أبي منصور المنجم؛ كان نديم المتوكل على الله ومن خواصه وجلسائه المتقدمين عنده، ثم انتقل إلى من بعده من الخلفاء، ولم يزل مكينا عندهم حظيا لديهم يجلس بين يدي أسرتهم ويفضون إليه بأسرارهم ويأمنونه على أخبارهم، ولم يزل عندهم في المنزلة العلية.,"Abu al-Hasan Ali Ibn Yahya Ibn Abi Mansur al-Munajjim was the boon companion (Nadim) of al-Mutawakkil and a member of his intimate society. On the death of his patron, he continued in the highest favor with the caliphs who succeeded: being permitted to sit in their presence when they gave audience from the throne, and enjoying their confidence to such a degree that they entrusted him with the knowledge of all their secret intentions and proceedings. The favor in which they held him, high as it was, continued without intermission to the last."
وكان قبل اتصاله بالخلفاء يلوذ بمحمد بن إسحاق بن إبراهيم المصعبي، ثم اتصل بالفتح بن خاقان وعمل له خزانة كتب أكثرها حكمة، واستكتب له شيئا عظيما يزيد على ما كان في خزانته أضعافا مضاعفة مما لم تشتمل عليه خزانته.,"Before his connection with the caliphs, he had placed himself under the patronage of Muhammad Ibn Ishak Ibn Ibrahim al-Musabi; he then became acquainted with al-Fath Ibn Khakan, for whose use he formed a library consisting chiefly of philosophical treatises; and he augmented that vizir’s collection of books manifold by the immense number of works which he had copied for the express purpose, and none of which existed therein before."
وكان راوية للأشعار والأخبار حاذقا في صنعة الغناء، أخذ عن إسحاق بن إبراهيم الموصلي، وشاهده، وصنف عدة كتب منها كتاب” الشعراء القدماء والإسلاميين” وكتاب” أخبار إسحاق بن إبراهيم الموصلي” وكتاب في الطبيخ، وغير ذلك.,"He knew by heart and could repeat correctly a great quantity of ancient poems and historical narrations, but his skill lay principally in vocal music, (and the airs which he sung there; obtained by him from Ishak Ibn Ibrahim al-Mausili, with whom he had been personally acquainted. He is the author of some works, such as an account of the ancient Islamic and the Muslim poets, a life of Ishak Ibn Ibrahim al-Mausili, a treatise on cooking, etc."
وكان شاعرا محسنا، فمن شعره قوله في الطيف:,That he had a talent for poetry is proved by the following verses of his on the taif.
"بأبي والله من طرقا… كابتسام البرق إذ خفقا
زادني شوقا برؤيته… وحشا قلبي به حرقا
من لقلب هائم كلف… كلما سكنته خفقا
زارني طيف الحبيب فما… زاد أن أغرى بي الأرقا","bearer to me. by Allah! than my father, is that object which appeared to me in the darkness, like the smile of the glimmering morn. Its aspect increased my passion and filled my heart with flames. Who can cure a heart smitten and enamored, which beats yet stronger the more I strive to calm it? The image of my beloved made me a visit (in my dream), but that has only served to destroy my repose forever."
وله أشعار حسان، وعاش إلى أن خدم المعتمد على الله وتوفي في أواخر أيامه، وذلك في سنة خمس وسبعين ومائتين بسر من رأى، رحمه الله تعالى.,"Sonic other elegant passages in verse composed by him are still extant, he lived long enough to pay his court to al-Motamid, and he died in the latter part of that caliphs reign. It was at Sarra-man-raa that he breathed his last, A. H. two hundred and seventy five. A.D. eight hundred and eighty eight."
وخلف جماعة من الأولاد، وكلهم نجباء علماء ندماء – وسيأتي ذكر بعضهم في مواضعهم من هذا الكتاب إن شاء الله تعالى.,"He left a number of sons, all of them distinguished for their honorable character and convivial talents: notices of some of them will be found in this work under the proper heads."
علي بن هارون المنجم,IBN AL-MUNAJJIM THE POET.
أبو الحسن علي بن أبي عبد الله هارون بن علي بن يحيى بن أبي منصور المنجم الشاعر المشهور؛ ذو نسب عريق في ظرفاء الأدباء وندماء الخلفاء والوزراء،.,"Abu ’l-Hasan Ali Ibn Abi Abd Allah Harun Ibn All Ibn Yahya Ibn Abi Mansur al-Munajjim, the celebrated poet, belonged to a family which produced many elegant scholars, men of refined taste, whose agreeable qualities rendered them the companions of caliphs and vizirs in their parties of pleasure."
وله مع الصاحب ابن عباد مجالس، وفي تشريفه يقول الصاحب:,"The Sahib Ibn Abbad admitted him into his society, and composed the following verses in his honor."
"لبني المنجم فطنة لهبيه… ومحاسن عجمية عربيه
وما زلت أمدحهم وأنشر فضلهم… حتى عرفت بشدة العصبيه","The descendants of al-Munajjim are gifted with a vivid intellect, and their literary talents are conspicuous in Persian and in Arabic. I persevered in praising them and extolling their merit, till I was accused for excessive partiality."
ولأبي الحسن المذكور أشعار نادرة، ومما يتغنى به من شعره قوله:,Among the number of charming verses composed by Abu al-Hasan Ibn al- Munajjim are some which have been set to music. One of his pieces is as follows.
"بيني وبينك في الهوى أسباب… وإلى المحبة ترجع الأنساب
بيني وبين الدهر فيك عتاب… سيطول إن لم يمحه الإعتاب
يا غائبا بوصاله وكتابه… هل يرتجى من غيبتيك إياب
لولا التعلل بالرجا لتقطعت… نفس عليك شعارها الأوصاب
لا يأس من روح الإله فربما… يصل القطوع وتحضر الغياب","Motives for affection subsist between thee and me; and the relationship which we bear each other is that of love. (Sighing for that) I blame time for its delay, and my reproaches shall long continue, unless they effect an amendment by which that delay may be annulled. O thou who refuses me thy presence and thy letters I tell me if I am to hope that this double privation may cease? Were it not for the allurements of hope, a heart arrayed in the garb of suffering had been broken on thy account. But let us not despair of divine favor; the separated are sometimes reunited, and the absent may perhaps return again."
وكتب إلى ابن الخوارزمي وقد وثئت رجله من عثرة لحقته:,"He addressed the following lines to Ibn al-Khwarizmi, who had hurt his foot by a fall."
"كيف نال العثار من لم يزل من… هـ مقيلا في كل خطب جسيم
أو ترقى الردى إلى قدم لم… تخط إلا إلى مقام كريم
وأشعاره ونوادره كثيرة.","How could a stumble hurt the man who, in affairs of importance, never made a false step but he recovered from it? How could harm reach a foot which always trod in the path of honor. He composed a great deal of poetry, and numerous amusing anecdotes art told of him."
وله من التصانيف كتاب” شهر رمضان” عمله للإمام الراضي، وكتاب” النيروز والمهرجان” وكتاب” الرد على الخليل” في العروض، وكتاب ابتدأ فيه بنسب أهله، عمله للوزير المهلبي ولم يتمه.,"His other works are, a treatise on the month of Ramadan, drawn up’ by him for the caliph al-Radi; the Kitab al-Niruz wa al-Mihrigan (book of the vernal and autumnal equinoxes); a refutation of al-Khalil Ibn Ahmad’s, system of prosody; a work commencing with the genealogy of his own family, undertaken at the request of the vizir al-Muhallabi, but left unfinished."
وكتاب رسالة في الفرق بين إبراهيم بن المهدي وإسحاق الموصلي في الغناء وكتاب” اللفظ المحيط بنقض ما لفظ به اللقيط” وهو يعارض كتاب أبي الفرج الأصبهاني الذي سماه” الفرق والعيار بين الأوغاد والأحرار”. وهو ولد صاحب كتاب” البارع في اختيار شعر المحدثين” – وسيأتي ذكره في حرف الهاء إن شاء الله تعالى – وحفيد أبي الحسن المذكور قبله.,"an essay on the difference between the style of Ibrahim Ibn al-Mahdi and that of Ishak al-Mausili in the art of vocal music; the Kitab al-Lafz: al Muhit, etc. (the comprehensive declaration, being a refutation of the assertions made by al-Lakit); this is an answer to Abu al-Faraj al-lspahani’s work, entitled al-Fark wa al-Eiyar bain al-Aughad wa al-Ahrar (difference between the noble and the rabble and appreciation of their relative north. This Ibn al-Munajjim was son to the author of the Kitab al-Bari, a work containing a choice of extracts from the productions of the later poets, and grandson to the Abi al-Hasan Ibn al-Munajjim of whom an account has been given in the preceding article."
وكانت ولادته لتسع خلون من صفر سنة ست، وقيل سنة سبع وسبعين ومائتين. وتوفي يوم الأربعاء لثلاث عشرة ليلة بقيت من جمادى الآخرة سنة اثنتين وخمسين وثلثمائة، رحمه الله تعالى، وكان يخضب إلى أن توفي.,"His birth look place on the ninth of Safar, A. H. two hundred and seventy six (June, A. D. eight hundred and eighty); some say in two hundred and seventy seven; he died on Wednesday, the sixteenth of the latter Jumada, A. H. three hundred and fifty two (July, A. D. nine hundred and sixty three). He persevered till the end of his life in the custom of wearing his hair dyed."
التهامي الشاعر,AL-TIHAMI THE POET.
أبو الحسن علي بن محمد التهامي الشاعر المشهور؛ قال ابن بسام الأندلسي في كتاب” الذخيرة” في حقه: كان مشتهر الإحسان، ذرب اللسان، مخلى بينه وبين ضروب البيان، يدل شعره على فوز القدح، دلالة برد النسيم على الصبح، ويعرب عن مكانه من العلوم، إعراب الدمع على سر الهوى المكتوم.,"Abu al-Hasan Ali Ibn Muhammad al-Tihami, a celebrated poet, is spoken of in these terms by Ibn Bassam in bis Dakhira: “He was renowned for his abilities and possessed a cutting tongue; between him and all the varied modes “of expression the path was free; his poetry indicated as clearly (the talents “which had fallen to his lot, as the coolness of the zephyr denotes the presence “of the morn, and it disclosed his exalted station in science as plainly as the “tear reveals the secret of love."
قلت: وله ديوان شعر صغير أكثره نخب. ومن لطيف نظمه قوله من جملة قصيدة طويلة مدح بها الوزير أبا القاسم ابن المغربي – المقدم ذكره في حرف الحاء:,"”His collected poetical works form a small volume, bill the greater portion of the pieces is exquisite; one of his most graceful passages is contained in a long qasida, composed in praise of the vizir Abu al-Kasim Ibn al-Maghribi, where he says."
"قلت لخلي وثغور الربا… مبتسمات وثغور الملاح
أيهما أحلى ترى منظرا… فقال: لا أعلم، كل أقاح","When the lips of the flowers on the hills and those of our [mortal) beauties were smiling, I asked my friend which were the fairest to the sight: “I know not,” said he; “all of them are anthemis blossoms."
ومثل هذا ما ينسب إلى ابن سناء الملك – الآتي ذكره – وهو:,"A similar thought is expressed in the following lines, attributed to (Hibat Allah) Ibn Sanaa al-Mulk, a poet whose life will he found in this work."
"فتحيرت أحسب الثغر عقدا… لسليمى وأحسب العقد ثغرا
فلثمت الجميع قطعا لشكي… وكذا فعل كل من يتحرى","I hesitated, thinking the teeth {of my beloved) Sulaima to be anthemis bids, and taking these for teeth. I therefore kissed them all, to dispel my doubts; and every person who feels earnest (in such matter) would do the same."
وله في المديح وقد بالغ فيه:,"In one of his eulogistic passages he has surpassed all competition, where he says."
"أعطى وأكثر فاستقل هباته… فاستحيت الأنواء وهي هوامل
فاسم السحاب لديه وهو كنهور… آل، وأسماء البحور جداول","His gifts are ample; yet he thinks them small, though the copious rains of autumn are shamed (by their abandonee). Compared with the beneficence which he sheds around, the swollen cloud would be called a vapor, and oceans, rivulets."
وله مرثية في ولده، وكان قد مات صغيرا، وهي في غاية الحسن ولم يمنعني من الإتيان بها إلا أن الناس يقولون: إنها محدودة، فتركتها، لكن من جملتها بيتان في الحساد ومعناهما غريب فأثبتهما:,"He composed a most beautiful elegy on the loss of his son, who died a hoy; and I am only prevented from giving it here because people say that it brings ill luck; but as two of the verses, descriptive of envious men, contain an unusual (but elegant) idea; I shall insert them."
"إني لأرحم حاسدي لحر ما… ضمت صدورهم من الأوغار
نظروا صنيع الله بي فعيونهم… في جنة، وقلوبهم في نار","I pity those who envy me, because hatred burns within their bosoms. They see God’s kindness towards me, and thus their eyes are in paradise whilst their hearts are in hell."
"ومنها في ذم الدنيا:
طبعت على كدر وأنت تريدها… صفوا من الأقذاء والأكدار
ومكلف الأيام ضد طباعها… متطلب في الماء جذوة نار
وإذا رجوت المستحيل فإنما… تبني الرجاء على شفير هار","In the same piece he thus expresses his contempt for the world: It is composed of turbid elements, yet you hope to find it free from dregs and lees I He who requires of time what is contrary to its nature, is as the man who seeks in water for a brand of fire. He who expects what is impossible, builds his hopes on, the brink of a tottering sand-bank."
"ومنها:
جاورت أعدائي وجاور ربه… شتان بين جواره وجواري
وتلهب الأحشاء شيب مفرقي… هذا الشعاع شواظ تلك النار","In this piece also he says: I reside in the vicinity of foes, but he [whom I have lot) sojourns near his lord; how different that neighborhood from mine! The parching heat which consumes my heart has changed my hair to grey, and this light color is the flame of that inward fire."
ومعنى هذا البيت مأخوذ من قول أبي نصر سعيد بن الشاه، وهو:,"The idea expressed in the last verse is taken from a piece by Abi Nasr Said Ibn al-Shah, where he says."
"قالت اسود عارضاك بشعر… وبه تقبح الوجوه الحسان
قلت أشعلت في فؤادي نارا… فعلى وجنتي منه دخان","“Thy cheeks,” said she, “are darkened with hair, and that spoils the fairest faces. I replied: “Thou hast kindled a fire in my heart, and the smoke has settled on my “cheeks.””"
وله من جملة قصيدة طويلة:,The following verses belong to one of his long qasidas.
"كم قلت إياك الحجاز فإنه… ضريت جآذره بصيد أسوده
وأردت صيد مها الحجاز فلم يسا… عدك القضاء فصرت بعض صيوده","How often have I warned you against the land of Hafiz, for its gazelles (maiden) are accustomed to make its lions (Arrow) their prey. You wished to pursue the hinds of Hijaz; but, unfavored by fate, ’twas you who became their prey."
"ومن شعره المشهور قوله:
بين كريمين مجلس واسع… والود حال يقرب الشاسع
والبيت إن ضاق عن ثمانية… متسع بالوداد للتاسع","One of his best-known pieces is this: In the company of noble-minded men there is always room for another; friendship, it is true, renders difficulties easy. A house may be too small for eight persons, yet friendship will make it hold a ninth."
وله بيت بديع من جملة قصيدة وهو:,A fine verse from one of his qasidas is the following.
وإذا جافاك الدهر وهو أبو الورى… طرا فلا تعتب على أولاده,"If Time, who is the father of mortals, treats you ill, reproach not then his children when they do the same."
وكان التهامي المذكور قد وصل إلى الديار المصرية مستخفيا، ومعه كتب كثيرة من حسان بن مفرج بن دغفل البدوي وهو متوجه إلى بني قرة، فظفروا به، فقال: أنا من بني تميم.,"“Al-Tihami arrived secretly in Egypt with a great number of letters which “he was bearing to the Bani Hurra from Hassan Ibn Mufarrij Ibn Daghfal “al-Badawi; and being arrested, he represented himself as a member of the “tribe of Tamim."
فلما انكشفت حاله عرف أنه التهامي الشاعر، فاعتقل في خزانة البنود، وهو سجن بالقاهرة المحروسة، وذلك لأربع بقين من شهر ربيع الآخر سنة ست عشرة وأربعمائة.,"On a closer examination, he was discovered to be al-Tihami “the poet, and they cast him into the prison of Cairo called Khizanat al-Bunud. “This occurred on the twenty fifth of the latter Rabi, A. H. four hundred and sixteen (June, A. D. one thousand and twenty five)."
ثم قتل سرا في سجنه في تاسع جمادى الأولى من السنة المذكورة، رحمه الله تعالى. وكان أصفر اللون.,"“On the ninth of the first Jumada in the same year, he was put to death secretly, “in the place where he was confined. He was of a tawny complexion."
هكذا نقلته من بعض تواريخ المصريين، وهو مرتب على الأيام، قد كتب مؤلفه كل يوم وما جرى فيه من الحوادث، رأيت منه مجلدا واحدا، ولا أعلم كم عدد مجلداته.,"”I extracted the foregoing passage from an historical work by a native of Egypt, in which he gives an account, day by day, of the events which passed in that country. I have seen only one volume of it, and do not know how many it consisted of."
وبعد موته رآه بعض أصحابه في النوم، فقال له: ما فعل الله بك فقال: غفر لي، فقال: بأي الأعمال فقال: بقولي في مرثية ولدي الصغير:,"Sometime after al-Tihami’s death, he was seen in a dream by one of his friends, who asked him how God had treated him? to which he replied: “He has pardoned me. “For which of your deeds?” said the friend. ”For having said in an elegy on the death of a little boy of mine."
جاورت أعدائي وجاور ربه… شتان بين جواره وجواري,"I reside in the vicinity of foes, but he sojourns near his Lord; how different that neighborhood from mine."
والتهامي: بكسر التاء المثناة من فوقها وفتح الهاء وبعد الألف ميم، هذه النسبة إلى تهامة، وهي تنطلق على مكة، حرسها الله تعالى، ولذلك قيل للنبي صلى الله عليه وسلم: تهامي لأنه منها.,"Tihami is the relative adjective derived from Tihama, a name given to Mecca. It is for this reason that the blessed Prophet was surnamed al-Tihami."
وتنطلق أيضا على جبال تهامة وبلادها، وهي خطة متسعة بين الحجاز وأطراف اليمن، ولا أعلم هل نسبة هذا الشاعر إلى مكة أم إليها، والله أعلم.,The same name is also given to the mountains and other regions which form the extensive province between Hijaz and the frontiers of Yemen. I do not know whether it was from the city or from the province that the poet took his surname.
ابن نوبخت,IBN NUBAKHT THE POET.
أبو الحسن علي بن أحمد بن نوبخت الشاعر؛ كان شاعرا مجيدا، إلا أنه كان قليل الحظ من الدنيا، لم يزل رقيق الحال ضعيف المقدرة، وتوفي بمصر في شعبان سنة ست عشرة وأربعمائة، وهو على حاله من الضرورة وشدة الفاقة، رحمه الله تعالى.,"Abu al-Hasan Ali Ibn Ahmad Ibn Nubakht, a good port, but unkindly used by fortune, led a life of uninterrupted misery and privation, and died at Misr in the month of Shaaban, A.H. four hundred and sixteen (October, A.D. one thousand and twenty five)."
وكفنه ولي الدولة أبو محمد أحمد بن علي المعروف بابن خيران الكاتب الشاعر، وهذا ابن خيران كان متولي كتب السجلات عن الظاهر بن الحاكم صاحب مصر.,"He was interred at the expense of the katib and poet Wali al-Dawlat Abu Muhammad Ahmad Ibn Ali, surnamed Ibn Khairan, who was recorder of the diplomas and commissions issued by al-Zahir Ibn al-Hakim, sovereign of Egypt."
وله ديوان شعر أيضا صغير الحجم ومن شعره البيتان المشهوران وهما:,"He also left a small volume of poetry, in which are found these well-known lines."
"سعى إليك بي الواشي فلم ترني… أهلا لتكذيب ما ألقى من الخبر
ولو سعى بك عندي في ألذ كرى… طيف الخيال لبعت النوم بالسهر","You listen to slanderers traducing me, and you hold me in such slight esteem that you contradict not their false reports. But were thy image to visit me in the sweetest of dreams and slander thee, I should even renounce sleep I."
وإنما ذكرت ابن خيران في هذه الترجمة، ولم أفرده بترجمة، لأني لم أقف على تاريخ وفاته، وقد التزمت في هذا الكتاب ذكر أرباب الوفيات.,"I mention Ibn Khairan here, without allotting him a separate article, because the date of his death is unknown to me, and in this work I confined my notice to persons the time of whose decease is ascertained."
ثم إني وجدت في كتاب” طبقات الشعراء” تأليف الوزير أبي سعد محمد بن الحسين بن عبد الرحيم الملقب عميد الدولة ترجمة ولي الدولة ابن خيران المذكور، وذكر له شعرا وقال: كان شابا حسن الوجه، ورد الخبر بوفاته في شهر رمضان من سنة إحدى وثلاثين وأربعمائة.,"I have since discovered an account of his life, with some extracts from his poetry, in the Tabakat al-Shuraa of the vizir Abi Saad Amid al-Dawlat: “he was a handsome young man,” says this writer, “and intelligence of his death was brought to us in the month “of Ramadan, A. H. four hundred and thirty one (May-June, A. D. one thousand and forty)."
وكان وقوفي على هذا الفصل في أواخر سنة خمس وسبعين وستمائة بالقاهرة ، والله أعلم.,"”I became acquainted with this passage when at Cairo, towards the end of the year six hundred and seventy five (A.D. one thousand two hundred and seventy six)."
صريع الدلاء,SARI AL-DILAA.
أبو الحسن علي بن عبد الواحد الفقيه البغدادي، المعروف بصريع الدلاء قتيل الغواشي ذي الرقاعتين الشاعر المشهور.,"Abu al-Hasan Ali Ibn Abd al-Wahid, a jurisconsult of Baghdad and a poet of considerable reputation, was generally known by the appellations of Sari al-Dilaa the slam by blandishments), Katil al-Ghawashi (the victim of sudden misfortunes and Zi al-Rakaatain (the afflicted with double madness)."
ذكره الرشيد أبو الحسين أحمد بن الزبير المذكور في حرف الهمزة في كتاب” الجنان ، فقال:” كان يسلك في شعره مسلك أبي الرقعمق ، وله قصيدة في المجون ختمها ببيت لو لم يكن له في الجد سواه لبلغ به درجة الفضل وأحرز معه قصب السبق.”,"Al-Rashid Abu al- Husain Ahmad Ibn al-Zubair, the same whose life has been given, names him in the Kitab al-Jinan, and then says: “In poetry he took the same path as Abu al-Rakaamak, and a humorous qasida was composed by him, the concluding verse of which is such that, if he had never “made another on the same subject, it would have sufficed to place him in the highest degree of eminence and obtain for him the palm of victory."
"وهو قوله:
من فاته العلم وأخطاه الغنى… فذاك والكلب على حال سوا",It is the “following: He who has missed acquiring either knowledge or riches is on a level with the dogs.
وقدم مصر سنة اثنتي عشرة وأربعمائة ومدح الظاهر لإعزاز دين الله ؛ انتهى كلام ابن الزبير.”,"“He came to Egypt A. H. four hundred and twelve (A. D. one thousand and twenty one or one thousand and twenty two), and celebrated the praises of “the caliph) al-Zahir li-Izaz din Illah."
ورأيت في نسخة من ديوان شعره أنه أبو الحسن محمد بن عبد الواحد القصار البصري، والله أعلم بالصواب. وكانت وفاته في سابع رجب سنة اثنتي عشرة وأربعمائة، فجأة، من شرقة لحقته عند الشريف البطحائي.,"”I read, in a copy of his collected poetical works, that his name is Abu al-Hasan Muhammad Ibn Abd al-Wahid al-Kassar al-Basri (the fuller of Basra); God best knows which of us is right! This poet died suddenly) A.H. four hundred and twelve (A. D. one thousand and twenty one or one thousand and twenty two), of an obstruction of the windpipe, which took him at the house of the Sharif al-Bathaie."
وغالب ظني أنه توفي بمصر، رحمه الله تعالى، لأني نقلت تاريخ وفاته من التاريخ الذي ذكرته في ترجمة التهامي، ومبناه على الحوادث الكائنة بمصر يوما فيوما.,"I am inclined to think that this occurred at Misr Old Cairo), for I took the dale of his death from the diary of which I have spoken in the life of al-Tihami."
"ويؤيد ذلك أن ابن الزبير قد ذكر أنه قدم مصر في سنة اثنتي عشرة، وهي السنة التي توفي فيها، والله أعلم.
وفيه قال أبو العلاء المعري:",My opinion is confirmed also by Ibn al-Zubair’s statement that he came to Egypt in that very year. It was of him that Abu al-Alaa says in one of his poems.
"دعيت بصارع فتداركته… مبالغة فرد إلى فعيل
كان طلب منه شرابا وما يليق به، فسير له قليل نفقة، واعتذر بهذه الأبيات.","Thou was called Sari [the vanquisher), but this word underwent the intensitive. permutation and assumed the form of fail. In the piece from which this line is taken, Abu al-Alaa excuses himself for not furnishing Sari al-Dilaa with wine and other requisites for a social party, but informs bill} that he has sent him a small sum to defray the expenses."
صردر الشاعر,SURR-DURR.
الرئيس أبو منصور علي بن الحسن بن علي بن الفضل الكاتب المعروف بصردر الشاعر المشهور؛ أحد نجباء شعراء عصره.,"The reis and katib Abu Mansur Ali Ibn al-Hasan Ibn Ali Ibn al-Fadl, generally known by surname of Surr-Durr, was one of the most eminent poets of his time."
جمع بين جودة السبك وحسن المعنى، وعلى شعره طلاوة رائقة وبهجة فائقة.,"He combined in his compositions excellence of expression with beauty of thought, and his verses bear the stamp of grace and brilliancy."
وله ديوان شعر وهو صغير، وما ألطف قوله من جملة قصيدة:,"His collected poetical works form a small volume, and how exquisitely has he said in one of these qasidas."
"نسائل عن ثمامات بحزوى… وبان الرمل يعلم ما عنينا
فقد كشف الغطاء فما نبالي… أصرحنا بذكرك أم كنينا
ولو أني أنادي يا سليمى… لقالوا ما أردت سوى لبينى
ألا لله طيف منك يسقي… بكاسات الكرى زورا ومينا
مطيته طوال الليل جفني… فكيف شكا إليك وجى وأينا
فأمسينا كأنا ما افترقنا… وأصبحنا كأنا ما التقينا","We ask how are the ferns of Najd, but the willow of the sands knows best what we mean. The mask is now thrown off, and we care no longer whether we name thee openly or designate thee by a surname, were I to exclaim; O Sulaima t people would tell me that I only mean Lubaina. How dear to me is thy image, visiting my dreams and pouring forth illusions and false happiness from the cup of sleep. Throughout the night my eyelids were its steed; why then should it complain to thee of fatigue and pain. Thus, by night we seemed never to have parted, and by day never to have met."
"وقوله في الشيب:
لم أبك أن رحل الشباب، وإنما… أبكي لأن يتقارب الميعاد
شعر الفتى أوراقه، فإذا ذوى… جفت على آثاره الأعواد","In describing his grey hairs be says: I weep not the departure of my youth, but I weep because my appointed time draws near. Hair are the leaves of the human tree, and when they wither, the branches are soon dried up."
"وله في جارية سوداء، وهو معنى حسن:
علقتها سوداء مصقولة… سواد قلبي صفة فيها
ما انكسف البدر على تمه… ونوره إلا ليحكيها
لأجلها الأزمان أوقاتها… مؤرخات بلياليها","Speaking of a dark-complexioned girl, he has the following’ pretty thought: I loved her for her darkness and smoothness; the dark spot of my heart was an image of her color. It was only to resemble her that the full moon ever consented to suffer an eclipse. It is in honor of her that the epochs of time are dated by nights."
وإنما قيل له” صردر” لأن أباه كان يلقب” صربعر” لشحه، فلما نبغ ولده المذكور وأجاد في الشعر قيل له: صردر، وقد هجاه بعض الشعراء وقته وهو الشريف أبو جعفر مسعود المعروف بالبياضي الشاعر – وسيأتي ذكره إن شاء الله تعالى:,"His father’s avarice procured him the nickname of Surr-Baar bag of dung, but his son, having unexpectedly displayed a superior talent for poetry, received the surname of Surr-Durr bag of pearls). A poet of that age, and whose life we shall give, Abu Jaafar Masud al-Bayadi, attacked him in these lines."
"لئن لقب الناس قدما أباك… وسموه من شحه صر بعرا
فإنك تنثر ما صره… عقوقا له وتسميه شعرا","For his avarice your father was named Bag of Dung; but you ungratefully scatter abroad what he treasured up, and call it poetry."
ولعمري ما أنصفه هذا الهاجي، فإن شعره نادر، وإنما العدو لا يبالي بما يقوله.,"I must say, however, that this satirist is unjust, for Surr-Durr’s poetry is charming; but an enemy cares not what he says."
وكانت وفاة صردر في سنة خمس وستين وأربعمائة، وكان سبب موته أنه تردى في حفرة حفرت للأسد في قرية بطريق خراسان.,"Surr-Durr lost his life accidentally A. H. four hundred and sixty five (A. D. one thousand and seventy two or one thousand and seventy three); a pitfall for taking lions had been dug at a village on the road to Khorasan, and into this he fell."
وكانت ولادته قبل الأربعمائة – وسيأتي ذكره في ترجمة الوزير فخر الدولة بن جهير ، واسمه محمد، وله هناك شعر بديع.,He was born somewhat earlier than the year four hundred (A. D. one thousand and nine). We shall speak of him again in the life of the vizir Fakhr al-Dawlat Muhammad Ibn Jahir.
الباخرزي,AL-BAKHARZI.
أبو الحسن علي بن الحسن بن علي بن أبي الطيب الباخرزي الشاعر المشهور؛ كان أوحد عصره في فضله وذهنه، والسابق إلى حيازة القصب في نظمه ونثره.,"Abu al-Hasan Ali Ibn al-Hasan Ibn Ali Ibn Abi al-Tayib al-Bakharzi, an illustrious poet, was the pearl of his age for talent and genius, and bore away the palm in prose and verse."
كان في شبابه مشتغلا بالفقه على مذهب الإمام الشافعي، رضي الله عنه، واختص بملازمة درس الشيخ أبي محمد الجويني والد إمام الحرمين، ثم شرع في فن الكتابة، واختلف إلى ديوان الرسائل.,"When a young man, he studied the Shafiite system of jurisprudence, and attended with assiduity the lectures of Abu Muhammad al-Juwaini, the father of the Imam al-Haramain; he next cultivated the art of penmanship, and obtained occasional employment in the office of the secretary’ of state."
وارتفعت به الأحوال وانخفضت، ورأى من الدهر العجائب سفرا وحضرا.,"He passed his life in an alternation of riches and poverty, and experienced surprising vicissitudes of fortune in his travels and sojourning."
وغلب أدبه على فقهه، فاشتهر بالأدب وعمل الشعر، وسمع الحديث.,"His taste for literature having prevailed over his inclination for the law, he gained the reputation of an elegant scholar, and devoted his time to the double task of learning Traditions respecting the Prophet and of composing verses."
وصنف كتاب” دمية القصر وعصرة أهل العصر” وهو ذيل” يتيمة الدهر” التي للثعالبي، وجمع فيها خلقا كثيرا.,"He drew up a continuation to al-Thaalibi’s Yatimat al-Dahr, and entitled it Dumyat al-Kasr wa Osrat ahl il-Asr (statue of the palace, and the essence extracted from our contemporaries)."
وقد وضع على هذا الكتاب أبو الحسن علي بن زيد البيهقي كتابا سماه” وشاح الدمية” وهو كالذيل له، هكذا سماه السمعاني في” المذيل ، وقال العماد في” الخريدة “: هو شرف الدين أبو الحسن علي بن الحسن البيهقي، والله أعلم.”,"This work, which includes a great number (of poets), received a supplement, entitled Wishah al-Dumya (girdle of the statue), from the pen of Abu al-Hasan Ali Ibn Zaid al-Baihaki: it is thus that al-Samaani gives the author’s name in his treatise, the Zail, or Supplement, but Imad al-din, in his Kharida, calls him Sharaf al-din Abu al-Hasan Ali Ibn al-Hasan al-Baihaki."
وذكر أشياء من شعره، فمن ذلك:,The latter writer gives also some extracts from his poems.
وديوان شعره مجلد كبير والغالب عليه الجودة، فمن معانيه الغريبة قوله:,"The diwan, or collection of al-Bakharzi’s poetical works, forms a large volume, and the majority of the pieces is very good. An original idea of his is the following."
"وقوله من جملة أبيات:
يا فالق الصبح من لألاء غرته… وجاعل الليل من أصداغه سكنا
بصورة الوثن استعبدني، وبها… فتنتني، وقديما هجت لي شجنا
لا غرو أن أحرقت نار الهوى كبدي… فالنار حق على من يعبد الوثنا","O Thou who hast disclosed the brightness of morning from the pearly teeth (of my beloved),and caused the night to dwell in her ringlets I Thou hast made me the slave of an idol formed by thyself; by it thou hast tempted me, and long hast thou excited my sadness I No wonder that the lire of passion consumes my heart; fire is the meet desert of him who serves idols."
وقتل الباخرزي في مجلس الأنس بباخرز في ذي القعدة سنة سبع وستين وأربعمائة، وذهب دمه هدرا، رحمه الله تعالى.,"Al-Bakharzi was murdered at Bakharz, whilst engaged in a party of pleasure; this occurred in the month of Zu al-Kaada, A.H. four hundred and sixty seven (June-July, A.D. one thousand and seventy five), and the crime remained unpunished."
وباخرز: بفتح الباء الموحدة وبعد الألف خاء موحدة مفتوحة ثم راء ساكنة وبعدها زاي، وهي ناحية من نواحي نيسابور تشتمل على قرى ومزارع، خرج منها جماعة من الفضلاء وغيرهم.,"Bakharz is the name of a tract of country near Naisapur, including a number of villages and grounds under cultivation; it has produced many eminent men."
ابن أفلح الشاعر,IBN AFLAH THE POET.
جمال الملك أبو القاسم علي بن أفلح العبسي الشاعر المشهور؛ شاعر ظريف حسن المديح كثير الهجاء.,"Abu al-Kasim Ali Ibn Aflah al-Absi, surnamed Jamal al-Mulk (the beauty of the kingdom was a poet of considerable reputation, fully justified by the elegance of his genius, the beauty of his eulogiums, and the number of his satires."
مدح الخلفاء فمن دونهم من أرباب المراتب، وجاب البلاد ولقي رؤساها وأكابرها.,"He celebrated the praises not only of the caliphates, but of the persons holding a subordinate rank; and having travelled to the different provinces of the empire, he visited the princes and the men in high station ‘obtaining solid tokens of their satisfaction in return for his panegyrics."
رأيت ديوانه في مجلد وسط وقد جمعه بنفسه وعمل له خطبة وقفاه، وذكر عدد ما في كل قافية في بيت، واعتنى بأمره وهذبه.,"I have seen the diwan, or collection, of his poetical works; it is a middle-sized volume, drawn up by himself and accompanied by an introduction and a postscript of his own composition. He there mentions the precise number which it contains of verses having the same rhyme, and the whole is digested with much care and attention."
نقلت منه قوله يخاطب محبوبه:,I extracted from it the following lines in which he addresses his beloved.
"يا جاهلا قدر المحبة ساءني… ما ضاع من كلفي ومن تبريحي
سيان عندك مغرم بك هائم… وخلي قلب فيك غير قريح
لو كنت أعلم أن طبعك هكذا… لم أعص يوم نصحت فيك نصيحي
ما كان في عزمي السلو وإنما… ألزمتنيه بكثرة التقبيح","O thou who knows not the force of that love which torments me who conceives not my fruitless pains and sufferings, Thou shows equal indifference towards the lover captivated by thy charms, and him whose heart is free from thy power and without a wound. Had I known that thy character was such, I had not rejected my friend’s advice when he warned me against thee. It was never my intention to forget thee, till forced thereto by the excess of thy cruelty."
"وله في غلام ناقص الجمال:
وما عشقي له وحشا لأني… كرهت الحسن واخترت القبيحا
ولكن غرت أن أهوى مليحا… وكل الناس يهوون المليحا","On a girl who was far from being handsome-: It was not because I disliked the handsome and preferred the ugly that I loved her with a passion so fantastic; but I was too jealous to love a fair one, seeing that all men love the fair."
ولابن المعتز في هذا المعنى أيضا، أي في ناقص الجمال:,Ibn al-Mutazz has the following lines on a similar subject.
"قلبي ميال إلى ذا وذا… ليس يرى شيئا فيأباه
يهيم بالحسن كما ينبغي… ويرحم القبح فيهواه","My heart leans from this one to that one, and sees nothing to dislike; it is passionate for beauty, as it should be; but it pities her bereft of charms, and loves her."
"وله في غلام أعرج، أي لابن أفلح المذكور:
بأبي من رأيته يتثنى… فهو من لينه يحل ويعقد
حسدوه على الجمال فقالوا… أعرج والمليح مازال يحسد
هو غصن والحسن في الغصن النا… عم ما كان مائلا يتأود","On a girl who was lame, by Ibn Aflah: How dearly I cherish her whom I perceive there wavering in her gait! what stiffness, yet what freedom in her movements! Her beauty raises envy, and they say she halts; but handsome persons are always envied. She is a branch, and the beauty of a tender branch is in its bending."
وله في بعض الرؤساء، وقد وصل إلى بابه، فمنعه البواب من الدخول إليه:,The following lines were addressed by him to a great man whose porter had refused him admittance.
"حمدت بوابك إذ ردني… وذمه غيري على رده
لأنه قلدني نعمة… تستوجب الإغراق في حمده
أراحني من قبح ملقاك لي… وكبرك الزائد في حده","I am grateful to your porter for refusing to admit me, and I leave to others whom he has repulsed the task of abusing him. For he has rendered me a service which merits my highest praise; he saved me from a rude reception and from your inordinate it pride."
وله نوادر كثيرة.,His compositions abound with striking passages.
وتوفي يوم الخميس ثاني شعبان سنة خمس، وقيل ست، وقيل سبع وثلاثين وخمسمائة، وعمره أربع وستون سنة وثلاثة أشهر وأربعة عشر يوما، وكانت وفاته ببغداد، ودفن بالجانب الغربي بمقابر قريش، رحمه الله تعالى.,"He died at Baghdad on Thursday, the second of Shaaban, A. H. five hundred and thirty five (March, A. D. one thousand one hundred and forty one), aged sixty-four years, three months,and fourteen days. Some place his death a year, or two years, later. He was interred on the west side (of the Tigris;, in the Quraish cemetery."
وهو اسم لعدة قبائل، ولا أعلم إلى أيها ينسب المذكور، وهو يتصحف بالعنسي، مثل الأول لكن بدل الباء نون، وهي قبيلة أيضا.,"a number of tribes bear this name, and I know not to which of them Ibn Aflah belonged. This surname is sometimes confounded with that of Ansi derived from Ans, which is also the name of a tribe."
ابن مسهر الموصلي,IBN MUSHIR AL-MAUSILI.
أبو الحسن علي بن أبي الوفاء سعد بن أبي الحسن علي بن عبد الواحد بن عبد القاهر بن أحمد بن مسهر الموصلي، الملقب مهذب الدين؛ كان شاعرا بارعا رئيسا مقدما، تنقل في أكثر ولايات الموصل ومدح الخلفاء والأمراء.,"Abu al-Hasan Ali Ibn Abi al-Wafaa Saad Ibn Abi al-Hasan Ali Ibn Abd al-Wahid Ibn Abd al-Kahir Ibn Ahmad Ibn Mushir al-Mausili (native of Mosul, surnamed Muhaddab al-din, was an excellent poet and held a high rank under government, having successively filled the greater part of the places connected with the administration of Mosul. He composed panegyrics on the caliphs, the princes, and the emirs."
رأيت ديوان شعره في مجلدين ، وذكر في ديوانه أنه ولد بمدينة آمد، ومن محاسن شعره قوله في صفة فهد:,"I met with the collection of his poetical works forming two volumes, and in it he mentions that he was born at the town of Aamid. A fine passage from his poetry is the following, in which he describes a panther."
"والشمس مذ لقبوها بالغزالة أع… طته الرشا حسدا من لونها اليقق
ونقطته حباء كي يسالمها… على المنايا نعاج الرمل بالحدق
هذا ولم يبرزا مع سلم جانبه… يوما لناظره إلا على فرق","When the sun was styled al-Ghazala (the gazelle), he bribed this panther with a body of the same color as his light; and the roes of the desert gave him spots from the pupils of their eyes, to induce him to live io peace with them and spare their lives. And yet, quiet as he is, they never appear in his sight without trembling."
وهذه الأبيات مع أنها جيدة مأخوذة من أبيات الأمير أبي عبد الله محمد بن أحمد السراج الصوري، وكان معاصره، وهي من جملة قصيدة:,"The idea of these verses is taken from a qasida composed by the emir Abu Abd Allah Muhammad Ibn Ahmad al-Sarraj al-Suri, a contemporary poet. The passage to which we allude is the following."
"شثن البراثن في فيه وفي يده… ما في الصوارم والعسالة الذبل
تنافس الليل فيه والنهار معا… فقمصاه بجلباب من المقل
والشمس منذ دعوها بالغزالة لم… تبرز لناظره إلا على وجل","Claws are rough, nod he bears in his mouth and paws the qualities of the sword and the pliant spear. The night and the day rivalled in adorning him; they arrayed him in a garment spotted with eyes, and the sun, since the time he was named the gazelle, never appears in his sight without apprehension."
ومن شعر ابن مسهر أيضا بيتان كتبهما إلى بعض الرؤساء:,The following verses were addressed by Ibn Mushir to a person of rank.
"ولما اشتكيت اشتكى كل ما… على الأرض واعتل شرق وغرب
لأنك قلب لجسم الزمان… وما صح جسم إذا اعتل قلب","When you complain in anguish, all on earth complain, and the suffering is general from East to West; for you are a heart to the body of the epoch, and the body cannot be well when the heart is sick."
ومن غريب الاتفاق ما حكاه السمعاني عن أبي الفتح عبد الرحمن بن أبي الغنائم محمد بن أحمد بن علي بن عبد الغفار المعروف بابن الأخوة البيع الأديب الكاتب، أنه رأى في منامه منشدا ينشد:,"The following relation of a very singular coincidence is given by al-Samaani on the authority of Abu al-Fath Abd al-Rahman Ibn Abi al-Ghanaim Muhammad Ibn Ahmad Ibn Ali Ibn Abd al-Ghaffar, generally known by the name of Ibn al-Ukhwa al-Baii, who was an accomplished scholar and a katib. “I saw in a “dream,” said Abi al-Fath, “a person who recited these verses."
"وأعجب من صبري القلوص التي سرت… بهودجك المزموم أنى استقلت
وأطبق أحناء الضلوع على جوى… جميع وصبر مستحيل مشتت","And stranger still than my patience (under affliction} was to see the camel depart with thy well-girthed litter, and able to support its burden; and I bear enclosed within my curbed ribs an ardent (Mission unabating, and an assumed patience completely broken.’"
قال أبو الفتح المذكور: فلما انتبهت جعلت دأبي السؤال عن قائل هذين البيتين مدة، فلم أجد مخبرا عنهما، ومضى على ذلك عدة سنين، ثم اتفق نزول أبي الحسن علي بن مسهر المذكور في ضيافتي، فتجاذبنا في بعض الليالي ذكر المنامات.,"“On awaking I made it my business to inquire respecting the author of these “verses, but could find no person capable of giving me that information; it “happened, however, that some years afterwards, Abdi al-Hasan Ibn Mushir “stopped at my house as a guest, and one evening, our conversation fell on the “subject of dreams."
فذكرت له حال المنام الذي رأيته، وأنشدته البيتين المذكورين، فقال: أقسم بالله أنهما من شعري من جملة قصيدة.,"I then related to him the dream which I had, and repeated “the verses: ‘By Allah, I exclaimed he, these verses belong to a piece of my “composition."
"وأنشدني منها:
إذا ما لسان الدمع نم على الهوى… فليس بسر ما الضلوع أجنت
فوالله ما أدري عشية ودعت… أناحت حمامات اللوى أم تغنت
وأعجب من صبري القلوص التي سرت… بهودجك المزموم أنى استقلت
أعاتب فيك اليعملات على النوى… وأسأل عنك الريح من حيث هبت
وأطبق أحناء الضلوع على جوى… جميع وصبر مستحيل مشتت","”He then proceeded to recite me this passage from one of his “qasidas: When the tongue of tears declares the secret of love, the feelings enclosed within the bosom are concealed no longer. On the evening she bade me farewell, I knew not, by Allah, whether the doves of the valley were cooing with sorrow or with joy. I think of thee and reproach the active camels for our separation; I ask every wind which blows to tell me how thou art, and I bear enclosed within my curbed ribs an ardent passion unabating, and an assumed patience completely broken.’"
قال: فعجبنا من هذا الاتفاق، ثم تذاكرنا بقية ليلتنا بأنواع الأدب.,"“We were much struck with the coincidence, and the rest of our night was passed in literary discussions."
وتوفي في أواخر صفر سنة ثلاث وأربعين وخمسائة رحمه الله تعالى. وقال العماد الكاتب في” الخريدة” سنة ست وأربعين.,"Ibn Mushir died towards the end of the month of Safar, A.H. five hundred and forty three (July, A.D. one thousand one hundred forty eight). The katib Imad al-din, however, mentions in his Kharida that his death occurred in the year five hundred and forty six."
ابن الساعاتي,IBN AL-SAATI.
أبو الحسن علي بن رستم بن هردوز المعروف بابن الساعاتي، الملقب بهاء الدين، الشاعر المشهور؛ شاعر مبرز في حلبة المتأخرين.,"Abu al-Hasan Ali Ibn Rustum Ibn Harduz, surnamed Bahaa al-din splendor of religion), and generally known by the appellation of Ibn al-Saati, was one of the leaders in the band of the modern poets."
له ديوان شعر يدخل في مجلدين، أجاد فيه كل الإجادة، وديوان أخر لطيف سماه” مقطعات النيل”.,"He left two diwans, or collections of his poems, one in two volumes, filled with pieces of the highest excellence, and the other forming a small volume and entitled Mukattaat al-Nile (the cutting- places of the Nile)."
"نقلت منه قوله:
لله يوم في سيوط وليلة… صرف الزمان بأختها لا يغلط
بتنا وعمر الليل في غلوائه… وله بنور البدر فرع أشمط
والطل في سلك الغصون كلؤلؤ… رطب يصافحه النسيم فبسقط
والطير يقرأ والغدير صحيفة… والريح تكتب والغمامة تنقط","From the latter I extract the following passage: O the happy day and night we passed at Suyut! time, in its blind vicissitudes, will never again bring about the like. The night was in its youth, vet its head was hoary in the moonlight; the dew-drops were strung on the branches, like orient pearls, and fell to the ground when touched by the zephyr. The birds chanted; the lake was their book, the breeze wrote the lines, and the cloud-drops pointed the letters."
وهذا تقسيم بديع؛ ونقلت منه أيضا:,The metaphor is here perfectly wrought out in every point. I shall now give another extract from the same work.
"وقد نزلت بروضة حزنية… رتعت نواظرها بها والأنفس
فظللت أعجب حيث يحلف صاحبي… والمسك من نفحاتها يتنفس
ما الجو إلا عنبر والدوح… إلا جوهر والروض إلا سندس
سفرت شقائقها فهم الأقحوا… ن بلثمها فرنا إليه النرجس
فكأن ذا خد وذا ثغر يحا… وله وذا أبدا عيون تحرس","We landed at a meadow clothing the rugged soil with herbage, and offering pasture to our eyes and to our souls. Reclining in the shade, I admired the beauties of the place, whilst the perfumes were borne around on the breath of the flowers, and my companion swore that the (clear) sky was of amber, the [blooming) groves, of jewels, and the meadow, of silk. The (red) anemones smiled, and the (while) anthemis blossom wished to kiss them, although the narcissus was looking on. That seemed a cheek, this a mouth striving to press it, and there were the eyes always watching them."
وله كل معنى مليح.,The poetry of Ibn al-Saati abounds with charming ideas.
أخبرني ولده بالقاهرة المحروسة أن أباه توفي يوم الخميس الثالث والعشرين من شهر رمضان سنة أربع وستمائة بالقاهرة، ودفن بسفح المقطم وعمره إحدى وخمسون سنة وستة أشهر وأثنا عشر يوما.,"I learned from his son, at Cairo, that he died in that city on Thursday, the twenty third of Ramadan, A.H. six hundred and four (April, A. D. one thousand and twenty eight), at the age of fifty-one years, six months, and twelve days, and that he was buried at the foot of Mount Mukattam."
ورأيت بخط بعض المشايخ وقد وافق في تاريخ الوفاة ولكنه قال: عاش ثمانيا وأربعين سنة وسبعة أشهر واثني عشر يوما وأنه ولد بدمشق، رحمه الله تعالى. والله أعلم بالصواب.,"I have read a note on him, in the handwriting of some learned shaikh, wherein the date of the death corresponds with that given here, but he says that he lived forty-eight years, seven months, and twelve days, and that he was born at Damascus. God best knows which statement is true."
وسيوط: بضم السين المهملة والياء المثناة من تحتها وسكون الواو وبعدها طاء مهملة، وهي بلدة بصعيد مصر، ومنهم من يقول أسيوط بزيادة همزة مضمومة [وسكون السين],Suyut is a town in Upper Egypt (Said); some pronounce this name Asyut.
ابن الآمدي قاضي واسط,IBN AL-AAMIDI THE KADI.
أبو الفضائل علي بن أبي المظفر يوسف بن أحمد بن محمد بن عبيد الله بن الحسين بن أحمد بن جعفر، الآمدي الأصل الواسطي المولد والدار؛ هو من بيت معروف بواسط بالصلاح والروايه والعدالة.,"Abu al-Fadail Ali Ibn Abi al-Muzaffar Yusuf Ibn Ahmad Ibn Muhammad Ibn Obaid Allah Ibn al-Husain Ibn Ahmad Ibn Jaafar al-Aamidi was born at Was it of a family which came originally from Aamid and was noted, at the former place, for producing transmitters of traditional knowledge and men of piety and integrity."
قدم بغداد وأقام بها مدة متفقها على مذهب الإمام الشافعي، رضي الله عنه، على الشيخ أبي طالب المبارك بن المبارك صاحب ابن الخل، ثم من بعده على أبي القاسم يعيش بن صدقة الفراتي. وأعاد له درسه بالمدرسة الثقتية بباب الأزج.,"Having proceeded to Baghdad, he there devoted some time to the, study of the Shafiite system of jurisprudence under the tuition of the shaikh Abu Talib Al-Mubarak Ibn Al-Mubarak, the disciple of Ibn al-Khall, and then under Abu al-Kasim Yaish Ibn Sadaka al-Furati. He assisted the latter in the capacity of a ‘repeater), and repeated, in his name, the lessons which he had received from him, to a class held in the Thikatiya college, at the Gate of al-Azaj."
وكان حسن الكلام في المناظرة، وسمع الحديث من جماعة كبيرة ببلده وببغداد.,"He displayed great elegance of language in the discussion of doubtful points, and he knew by heart a considerable quantity of Traditions which he had learned from the lips of numerous teachers at Baghdad and other cities."
وتولى القضاء بواسط في أواخر صفر سنة أربع وستمائة، وصار إليها في شهر ربيع الأول من السنة المذكورة، وأضيف إليه أيضا الاشراف بالأعمال الواسطية.,"In the year six hundred and four, towards the end of the month of Safar he was appointed to the place of kadi at Wasit; he arrived there in the following month, and was then entrusted with the additional duty of controlling the administration of the cantons which form the dependencies of that."
وكان له معرفة بالحساب، وله أشعار رائقة، فمن ذلك الأبيات السائرة وهي:,"He was a skillful arithmetician and a good poet, having composed these charming verses, which are now so widely circulated."
"واها له ذكر الحمى فتأوها… ودعا به داعي الصبا فتولها
هاجت بلابله البلابل فانثنت… أشجانه تثني عن الحلمي النهى
فشكا جوى وبكى أسى وتنبه ال… وجد القديم ولم يزل متنبها
قالوا وهى جلدا ولو علق الهوى… بيلملم يوما تأوه أو وهى","Admire that passionate lover, he recalls to mind the well protected park and sighs aloud; he hears the call of love and stops bewildered. The nightingales awaken the trouble of his heart, and his pains, now redoubled, drive all prudence from his mind. An ardent passion excites his complaints; sadness moves him to tears; his old affections awake, but these were never dormant. His friends say that his fortitude has failed; but the very mountain of Yalamlam would ‘groan, or sink oppressed, under such a weight of love."
"لا تكرهوه على السلو فطائعا… حمل الغرام فكيف يسلو مكرها
ياعتب لا عتب عليك فسامحي… وصلي فقد بلغ السقام المنتهى
علمت بان الجزع ميل غصونه… لما خطرت عليه في حلل البها
ومنحت غنج اللحظ غزلان النقا… فلذاك أحسن ما يرى عين المها","Think not that compulsion will lead him to forget her; willingly he accepted the burden of love; how then could he cast it off against his will? O Otba, faultless in thy charms! be indulgent, be kind, for thy lover’s sickness has reached its height. By thee the willow of the hill was taught to wave its branches with grace, when thy form, robed in beauty, first appeared before it. Thou hast lent thy tender glances to the gazelles of the desert, and therefore the fairest object to be seen is the eye of the antelope."
"لولا دلالك لم أبت متقسم ال… عزمات مسلوب الرقاد متيها
لي أربع شهداء في صدق الولا… دمع وحزن مفرط وتدلها
وبلابل تعتادني لو أنها… في يذبل يوما لأصبح كالسها","Sick with the pains of love, bereft of sleep and confounded, I should never have outlived my nights, unless revived by the appearance of thy favor, deceitful as it was, These four shall witness the sincerity of my attachment: tears, melancholy, a mind deranged, and care, my constant visitor; could Yazbul feel this last, it would become like al-Suha."
"لام العواذل في هواك وما أرعوى… ونهاه عنك اللائمون ومن انتهى
قالوا اشتهاك وقد رآك مليحة… عجبا وأي مليحة لا تشتهى
أنا أعشق العشاق فيك ولا أرى… مثلي ولا لك في الملاحة مشبها","Some reproach me for loving thee, but I am not to be reclaimed; others bid me forbear, but I heed them not. They tell thee that I desire thee for thy beauty; how very strange! and where is the beauty which is not an object of desire? For thee I am the most hiving of lovers; none, I know, are like me (sincerity) or like thee in beauty."
وله غيرها أشعار رقيقة.,He has left other poems equally remarkable for tenderness of sentiment.
قلت: هكذا وجدت هذه الأبيات منسوبة إليه ولا أتحقق صحتها، والله أعلم.,"I have given the foregoing verses as his, because I found them attributed to him; but am unable to verify the fact."
ثم وجدت بخطي في مسودتي أن توفي ابن الآمدي الشاعر سنة إحدى وخمسين وخمسمائة ، وكان في طبقة الغزي والأرجاني، ولم أقف على اسمه ونسبه حتى أعلم من هو.,"I have discovered, however, in my rough notes, that a person called Ibn al-Aamidi the poet died A.H. five hundred and fifty one (A.D. one thousand one hundred and fifty six or one thousand one hundred and fifty seven), and that he was a contemporary of al-Ghazzi and al-Arrajani, but I am unable to determine his real name and patronymic so as to identify him."
لكنه قال: وكان من أهل النيل، يعني البليدة التي في العراق، وكان قد زاد على تسعين سنة، فيحتمل أن تكون له هذه الأبيات المذكورة في هذه الترجمة، ويحتمل أن تكون لهذا الثاني المجهول الاسم والنسب، والله أعلم، لكن يترجح الأول لأنه كان قاضي واسط فهو الفقيه، وهذا الشاعر.,"The author whom I copied from says that he was a native of al-Nil, the village in Iraq so called, and that he died, aged upwards of ninety years, it is therefore possible that he may be the author of the piece inserted above, but it is equally possible that it may have been composed by him whose life is here given; I am inclined, however, to adopt the former opinion, because Abu al-Fadail Ibn al-Aamidi, the kadi of Wasit was a jurisconsult, and the other is designated as a poet."
وكانت ولادته بواسط في الخامس والعشرين من ذي الحجة سنة تسع وخمسين وخمسمائة. وتوفي ليلة الاثنين ثالث شهر ربيع الأول سنة ثمان وستمائة بواسط.,"Abu al-Fadail was born at Wasit, on the twenty fifth of Zi Al-Hijja, A. H. five hundred and fifty nine (November, A. D. one thousand one hundred and sixty four), and he died in the same city on the eve of Monday, the third of the first Rabi, A. H. six hundred and eight August, A. D. one thousand two hundred and eleven)."
وصلي عليه يوم الاثنين، ودفن عند أبيه وأهله بظاهر البلد، رحمه الله تعالى، وقد تقدم الكلام على الآمدي، وأن نسبته إلى آمد.,"The funeral prayer was said over him the next morning, and he was interred outside the city, near the graves of his father and family."
عماد الدوله ابن بويه,IMAD AL-DAWLAT IBN BUWAIH.
عماد الدولة أبو الحسن علي بن بويه بن فناخسرو الديلمي صاحب بلاد فارس.,Imad al-Dawlat the column of the date’s Abu al-Hasan Ali Ibn Buwaih Ibn Fannakhosru al-Dailami was sovereign of Persia.
وقد تقدم تمام نسبه في ترجمة أخيه معز الدولة أحمد بن بويه في حرف الهمزة فأغنى عن الإعادة.,The remainder of his genealogy has been already given.
وعماد الدولة المذكور أول من ملك من بني بويه، وكان أبوه صيادا وليست له معيشة إلا من صيد السمك، وكانوا ثلاثة إخوة: عماد الدولة أكبرهم، ثم ركن الدولة الحسن وهو والد عضد الدولة – وقد تقدم ذكره في حرف الحاء – ثم معز الدولة.,"This was the first of the Buwaih family who came to the throne. His father was a fisherman, and had no other means of support; he had two brothers, both younger than himself, Rukn al-Dawlat al-Hasan, father to Adud al-Dawlat, and Muzz al-Dawlat."
والجميع ملكوا. وكان عماد الدولة سبب سعادتهم وانتشار صيتهم، واستولوا على البلاد وملكوا العراقين والأهواز وفارس وساسوا أمور الرعية أحسن سياسة.,"All of them reigned, but Imad al-Dawlat was the author of their fortune and their wide renown. Persian and Arabian Iraq, al-Ahwaz and the province of Fars acknowledged their authority, and their administration was successfully devoted to the welfare of their subjects."
ثم لما ملك عضد الدولة بن ركن الدولة اتسعت مملكته، وزادت على ما كان لأسلافه.,"After them, Adud al-Dawlat, the son of Rukn al-Dawlat, exercised the supreme power, and, under him, the bounds of the empire formed by his predecessors received a wide extension."
ولولا خوف الإطالة لذكرت طرفا من سبب تملك عماد الدولة المذكور وكيفية أمره من أول الحال.,"Were I not apprehensive of lengthening this article too much, I should relate how Imad al-Dawlat obtained the throne, and trace his history from the commencement."
وذكر أبو محمد هارون بن العباس المأموني في تاريخه أن عماد الدولة المذكور اتفقت له أسباب عجيبة كانت سببا لثبات ملكه: منها أنه لما ملك شيراز في أول ملكه اجتمع أصحابه وطالبوه بالأموال، ولم يكن معه ما يرضيهم به.,"Abu Muhammad Martin Ibn al-Abbas al-Mamuni says in his History: “Amongst the strange events which happened to Imad al-Dawlat and contributed to (he “establishment of his authority was the following: When he took Shiraz, in “the beginning of his reign, his followers assembled and required money from “him, but he had not the means of satisfying their demands."
وأشرف أمره على الانحلال، فاغتم لذلك، فبينما هو مفكر قد استلقى على ظهره في مجلس قد خلا فيه للفكرة والتدبير إذ رأى حية قد خرجت من موضع من سقف ذلك المجلس ودخلت موضعا آخر منه.,"Overcome with “anxiety at the prospect of the speedy ruin with which his enterprises were “threatened, he remained alone in the council-chamber, that he might reflect upon his situation and devise some remedy for the danger. Having thrown “himself on his back, he continued to ruminate over his misfortune, when he “perceived a serpent come forth from a hole in the ceiling and creep into another."
فخاف أن تسقط عليه، فدعا الفراشين وأمرهم بإحضار سلم، وأن تخرج الحية.,"Fearing that it might drop down on him, he called in the tent cleaners and told them to bring a ladder and catch the reptile."
فلما صعدوا وبحثوا عن الحية وجدوا ذلك السقف يفضي إلى غرفة بين سقفين، فعرفوه ذلك.,"On climbing “up to look for the serpent, they discovered a room between the ceiling and the “roof, and informed him of the circumstance."
فأمرهم بفتحه ففتحت فوجد فيها عدة صناديق من المال والمصاغات قدر خمسمائة ألف دينار.,"He ordered them to open it, and within was found a number of chests filled with money and merchandise to the amount of five hundred thousand dinars."
فحمل المال إلى بين يديه، فسر به وأنفقه في رجاله، وثبت أمره بعد أن كان قد أشفى على الانخرام.,"Elated at the sight of the money which had now been brought down to him, he distributed it to his “soldiers and thus retrieved his affairs, which were on the brink of ruin."
ثم أنه قطع ثيابا وسأل عن خياط حاذق، فوصف له خياط كان لصاحب البلد قبله.,"He then caused a dress to be cut out for his own use, and having inquired for a skillful tailor to make it up, they told him of a person who had served the “former governor of the town in that capacity."
فأمر بإحضاره، وكان أطروشا، فوقع له أنه قد سعي به إليه في وديعة كانت عنده لصاحبه ، وأنه طلبه لهذا السبب.,"In pursuance of his orders, this man was brought to him; and the fellow, happening to be deaf, imagined “that secret information had been lodged against him for retaining in his possession some property which his former master had confided to his care."
فلما خاطبه حلف أنه ليس عنده إلا اثنا عشر صندوقا لا يدري ما فيها.,"“Impressed with this belief, he swore, when spoken to by the prince, that he “had only twelve chests in his house, and did not know what they contained."
فعجب عماد الدولة من جوابه، ووجه معه من حملها، فوجد فيها أموالا وثيابا بجملة عظيمة.,"“Surprised at such an answer, Imad al-Dawlat sent for the chests, which were discovered to be filled with money and dresses to an immense amount."
فكانت هذه الأسباب من أقوى دلائل سعادته، ثم تمكنت حاله واستقرت قواعده.,"“These occurrences were most striking proofs of the good fortune which attended him, and from that moment his success was assured, and the foundations of his power solidly grounded."
وكانت وفاته يوم الأحد لأربع عشرة ليلة بقيت من جمادى الأولى سنة ثمان وثلاثين، وقيل تسع وثلاثين وثلثمائة بشيراز.,"”He died at Shiraz on Sunday, the sixteenth of the first Jumada, A. H. three hundred and thirty eight (Nov. A. D. nine hundred and forty nine); some say A. H. three hundred and thirty nine."
ودفن في دار المملكة، وأقام في المملكة ست عشر سنة، وعاش سبعا وخمسين سنة ولم يعقب، رحمه الله تعالى.,"He was buried at the seat of the empire, His reign lasted sixteen years, and his life fifty-seven. He left no issue."
وأتاه في مرضه أخوه ركن الدولة واتفقا على تسليم بلاد فارس إلى عضد الدولة بن ركن الدولة فتسلمها.,"In his last illness, he received the visit of his brother Rukn al-Dawlat, and in consequence of the agreement which they then made, the province of Fars was given to Adud al-Dawlat."
سيف الدولة بن حمدان,SAIF AL-DAWLAT IBN HAMDAN.
سيف الدولة أبو الحسن علي بن عبد الله بن حمدان – وقد تقدم تتمة نسبه في ترجمة أخيه ناصر الدولة الحسن في حرف الحاء فلا حاجة إلى إعادته.,"Abu al-Hasan Ali, Surnamed Saif al-Dawlat the word of the empire), was the son of Abd Allah Ibn Hamdan. The remainder of his genealogy having been already given in the life of his brother Nasir al-Dawlat, it is needless to repeat it."
قال أبو منصور الثعالبي في كتاب” يتيمة الدهر”: كان بنو حمدان ملوكا أوجههم للصباحة، وألسنتهم للفصاحة، وأيديهم للسماحة، وعقولهم للرجاحة، وسيف الدولة مشهور بسيادتهم، ووساطة قلادتهم.,"Al-Thaalibi describes him thus in his Yatima: The sons of Hamdan were princes whose faces were formed for beauty; whose “tongues, for eloquence; whose hands, for liberality; and whose minds, for preeminence; Saif al-Dawlat was renowned as their chief and the middle pearl of their necklace."
وحضرته مقصد الوفود، ومطلع الجود، وقبلة الآمال، ومحط الرحال، وموسم الأدباء، وحلبة الشعراء.,"His court was the attraction of visitors, the point where “(the sun of beneficence rose, the kiblah to which the hopes (of the needy) were turned, the spot where the caravans discharged their loads of traveler, the “place of concourse for literary men, and the list where poets contended."
ويقال: إنه لم يجتمع بباب أحد من الملوك بعد الخلفاء ما اجتمع ببابه من شيوخ الشعر ونجوم الدهر.,"It is “said that never at the door of any other prince, except the caliphs, were assembled so many masters in the poetic art, stars of the age."
وإنما السلطان سوق يجلب إليها ما ينفق لديها.,But sovereignty is “the mart to which such wares are brought as can be best disposed of there.
وكان أديبا شاعرا محبا لجيد الشعر شديد الاهتزاز له.,"“Saif al-Dawlat was an accomplished scholar, a poet, and a lover of good “poetry, in which he took the greatest delight."
وكان كل من أبي محمد عبد الله بن محمد الفياض الكاتب وأبي الحسن علي بن محمد الشمشاطي قد اختار من مدائح الشعراء لسيف الدولة عشرة آلاف بيت.,"A collection of ten thousand “verses, selected from the panegyrics composed on him, was formed by the “katib Abu Muhammad Abd Allah Ibn Muhammad al-Fayyad and by Abu al-Hasan Ali Ibn Muhammad al-Shimshati."
ومن محاسن شعر سيف الدولة في وصف قوس قزح وقد أبدع فيه كل الإبداع، وقيل: إن هذه الأبيات لأبي الصقر القبيصي ، والأول ذكره الثعالبي في كتاب” اليتيمة”:,"”The following admirable description of the rainbow is due to Saif al-Dawlat; some, it is true, attribute it to Abu al-Sakr al-Kabisi, but al-Thaalibi declares it, in the Yatima, to be the production of this prince:"
"وساق صبيح للصبوح دعوته… فقام وفي أجفانه سنة الغمض
يطوف بكاسات العقار كأنجم… فمن بين منقض علينا ومنفض
وقد نشرت أيدي الجنوب مطارفا… على الجو دكنا والحواشي على الأرض
يطرزها قوس السحاب بأصفر… على أحمر في أخضر تحت مبيض
كأذيال خود أقبلت في غلائل… مصبغة، والبعض أقصر من بعض","I called the handsome cupbearer to pour me out the morning draught, and he arose with slumber on his eyelids, ne passed round the wine-cups which shout) like stars, some descending towards us, and others just drained off. The hands of the southern breeze spread dark mantles over the sky, their trains sweeping the ground, and embroidered by the rainbow with yellow upon red, joined to green overlaid with white; like maidens who approach, arrayed in gowns of different colors, and each of which is shorter than the next."
وهذا من التشبيهات الملوكية التي لا يكاد يحضر مثلها للسوقة.,This piece offers one of those princely comparisons which could hardly occur to a plebeian.
والبيت الأخير أخذ معناه أبو علي الفرج بن محمد بن الأخوة المؤدب البغدادي، فقال في فرس أدهم محجل:,"The idea expressed in the last verse was afterwards borrowed by Abu Ali al-Faraj Ibn Muhammad Ibn al-Ukhwa, a preceptor and a native of Baghdad, who thus describes a black horse having the forehead and legs white."
"لبس الصبح والدجنة بردي… ن فأرخى بردا وقلص بردا
وقيل إنها لعبد الصمد بن المعذل.","He is arrayed in light and darkness, as in two mantles; one he has let down, and the other he wears tucked up. This verse is attributed by some to Abd al-Samad Ibn al-Muaddal."
وكانت له جارية من بنات ملوك الروم في غاية الجمال، فحسدها بقية الحظايا لقربها منه ومحلها من قلبه.,"Saif al-Dawlat possessed a most beautiful slave-girl, the daughter of a Greek prince; and the jealousy of his other concubines was excited by the favor which she enjoyed and the place which she held in his heart."
وعزمنا على إيقاع مكروه بها من سم أو غيره.,They therefore resolved to avenge themselves on her by poison or other means.
فبلغه الخبر وخاف عليها، فنقلها إلى بعض الحصون احتياطا، وقال:,"The prince was informed of their intentions, and living apprehensive for her safely, he removed her to a castle where she might be secure from danger, and pronounced these lines."
"راقبتني العيون فيك فأشفق… ت ولم أخل قط من إشفاق
ورأيت العدو يحسدني في… ك مجدا يا أنفس الأعلاق
فتمنيت أن تكوني بعيدا… والذي بيننا من الود باق
رب هجر يكون من خوف هجر… وفراق يكون خوف فراق","Jealous eyes observed me to account of thee; I trembled and have never since been free from apprehension. I saw the enemy betray the excess of envy; dearest of all I possess, I therefore wished thee far away, our mutual lore still subsisting. Thus absence is sometimes caused through fear of absence, and separation through dread of separation."
ورأيت هذه الأبيات بعينها في ديوان عبد المحسن الصوري، والله أعلم لمن هي منهما.,I have seen these identical verses in the collected poetical works of Abd al- Muhsin al-Suri. and I am unable to decide which of the two was the author of them.
"ومن شعره أيضا:
أقبله على جزع… كشرب الطائر الفزع
رأى ماء فأطعمه… وخاف عواقب الطمع
وصادف خلسة فدنا… ولم يلتذ بالجرع","Saif al-Dawlat says in another of his pieces: I kissed her in trembling, like the timorous bird taking a hurried drink. It saw water and desired it, but it feared the consequences of desire. It seized the moment and drew near, but found no pleasure in the drench."
ويحكى أن ابن عمه أبا فراس – المقدم ذكره في حرف الحاء – كان يوما بين يديه في نفر من ندمائه، فقال لهم سيف الدولة: أيكم يجيز قولي، وليس له إلا سيدي، يعني أبا فراس:,"It is related that, one day, being in company with his boon companions, and his own nephew Abu Farras among the number, he challenged them to compose a second couplet to a verse which he was about to recite them, but observed that the only person capable of doing it was his lordship, meaning Abu Farras."
"لك جسمي تعله… فدمي لم تحله فارتجل أبو فراس
وقال:
قال إن كنت مالكا… فلي الأمر كله","He then pronounced the following lines: You are mistress of my body nod hast caused it to languish: but how can you lawfully shed my blood. Here Abu Farras recited extempore; She replied: “If sovereign power be mine, my authority extends over everything.”"
فاستحسنه وأعطاه ضيعة بأعمال منبج المدينة المعروف تغل ألفي دينار في كل سنة.,"Saif al-Dawlat was so highly pleased with the impromptu, that he bestowed on the author a landed estate in the province of Manbij, producing a yearly income of two thousand pieces of gold."
"ومن شعر سيف الدولة أيضا قوله:
تجنى علي الذنب والذنب ذنبه… وعاتبني ظلما وفي شقه العتب
إذا برم المولى بخدمة عبده… تجنى له ذنبا وإن لم يكن ذنب
وأعرض لما صار قلبي بكفه… فهلا جفاني حين كان لي القلب","Another of Saif al-Dawlat’s pieces is the following; She accused me wrongfully, for the crime was hers; she blamed me unjustly, but on her side lay the fault. When a master is weary of the slave who serves him, he finds him in fault where no fault existed. She turned from me disdainfully when mistress of my heart; why was she not cruel whilst my heart was still my own?"
وأنشدني الفقير أيدمر الصوفي المسمى إبراهيم لنفسه دوبيت في معنى البيت الثالث:,"The following distich, reproducing the idea expressed in this last line, was recited to me by Ibrahim Aidmor."
"قوم نقضوا عهودنا بالشعب… من غير جناية ولا من ذنب
صدوا وتعتبوا وقد همت بهم… هلا هجروا وكان قلبي قلبي","In the valley (where lover meet) they plighted us their faith, and yet, without crime or fault of ours, they broke their vows. They shunned me and reproached me, though I loved them; why did they not spurn me when my heart was still my own."
ويحكى أن سيف الدولة كان يوما بمجلسه والشعراء ينشدونه، فتقدم أعرأبي رث الهيئة وأنشد وهو بمدينة حلب:,"It is related that Saif al-Dawlat was one day giving audience in the city of Aleppo, and poets were reciting verses in his praise, when an Arab of the desert, in squalid attire, stepped forward and repeated these lines;"
"أنت علي وهذه حلب… قد نفذ الزاد وانتهى الطلب
بهذه تفخر البلاد وبال… أمير تزهى على الورى العرب
وعبدك الدهر قد أضر بنا… إليك من جور عبدك الهرب","Thou art the exalted, for this is Aleppo! my means are spent, but I have reached my journey’s end. This is the glory of all other cities, and thou, emir! art the ornament whereby the Arabs surpass the rest of men. Fortune, thy slave, has wronged us; and to thee we have recourse against thy slave’s injustice."
فقال سيف الدولة: أحسنت والله، وأمر له بمائتي دينار.,"“By Allah!” exclaimed the prince, “thou hast done it admirably. ”He then ordered him a present of two hundred gold pieces."
وقال أبو القاسم عثمان بن محمد العراقي قاضي عين زربة: حضرت مجلس الأمير سيف الدولة بحلب، وقد وافاه القاضي أبو نصر محمد بن محمد النيسابوري، فطرح من كمه كيسا فارغا ودرجا فيه شعر استأذن في إنشاده، فأذن له، فأنشد قصيدة أولها:,"Abu al-Kasim Othman Ibn Muhammad, a native of Iraq and kadi of Ain Zorba, relates as follows: “I “was at an audience given by Saif al-Dawlat at Aleppo, when the kadi Abu Nasr Muhammad Ibn Muhammad al-Naisapuri ‘native of Naisapur went up “to him, and having drawn an empty purse and a roll of paper out of his “sleeve, he asked and obtained permission to recite a poem which was written “on the paper. He then commenced his qasida, the first line of which was."
حباؤك معتاد وأمرك نافذ… وعبدك محتاج إلى ألف درهم,"Thy wonted generosity is still the same; thy power is uncontrolled, and thy servant ‘ stands in need of one thousand pieces of silver.’"
فلما فرغ من إنشاده ضحك سيف الدولة ضحكا شديدا، وأمر له بألف درهم، فجعلت في الكيس الفارغ الذي كان معه.,"“When the poet had finished, Saif al-Dawlat burst into a fit of laughter and “ordered him a thousand pieces of gold, which were immediately put into the “purse he had brought with him."
وكان أبو بكر محمد وأبو عثمان سعيد ابنا هاشم المعروفان بالخالديين الشاعرين المشهورين، وأبو بكر أكبرهما، قد وصلا إلى حضرة سيف الدولة ومدحاه، فانزلهما وقام بواجب حقهما.,"Abu Bakr Muhammad and Abu Othman Said, the sons of Hashim, and generally known as the two Khalidites, were in high repute as poets. Abu Bakr was the elder. They went to the court of Saif al-Dawlat, and having recited to him the panegyrics which they had composed, they were lodged by him and treated in a manner suitable to their desert."
وبعث لهما مرة وصيفا ووصيفة ومع كل واحد منهما بدرة وتخت ثياب من عمل مصر، فقال أحدهما من قصيدة طويلة:,"He one time sent them a present of a male and a female slave, each of them bearing a purse of money and a portmanteau filled with clothes of Egyptian workmanship. One of these poets recited to the prince, on this occasion, a long qasida, in which was this passage."
"لم يغد شكرك في الخلائق مطلقا… إلا ومالك في النوال حبيس
خولتنا شمسا وبدرا أشرقت… بهما لدينا الظلمة الحنديس
رشأ أتانا وهو حسنا يوسف… وغزالة هي بهجة بلقيس
هذا ولم تقنع بذاك وهذه… حتى بعثت المال وهو نفيس
أتت الوصيفة وهي تحمل بدرة… وأتى على ظهر الوصيف الكيس
وحبوتنا مما أجادت حوكه… مصر وزادت حسنه تنيس
فغدا لنا من جودك المأكول وال… مشروب والمنكوح والملبوس","Had thy wealth not been consecrated to deeds of beneficence, the gratitude of mortals had not been universal as it is. Thou hast bestowed on us a sun and a moon {of beauty) by whose luster the darkness [of misfortune) which overshadowed us has been enlightened. A fawn has come to us, in beauty a Joseph; and a gazelle, in radiance a Balkis. Not content with bestowing two such gifts, thou bast sent us money; nay, the sum is large. The girl came bearing a purse, and on the boy’s shoulder was a sack. Thou bast given us also clothes wrought with all the art of Misr and embellished by the workmanship of Tinnis. We thus possess, from thy generosity, meat, drink, clothing, and a bedfellow."
فقال له سيف الدولة: أحسنه إلا في لفظة” المنكوح” فليست مما يخاطب الملوك بها.,"On hearing these verses, Saif al-Dawlat observed that they were very good, only that the last word was not fit to be uttered in the hearing of princes."
وأخبار سيف الدولة كثيرة مع الشعراء، خصوصا مع المتنبي والسري الرفاء والنامي والببغاء والوأواء وتلك الطبقة، وفي تعدادهم طول.,"Numerous are the anecdotes related of Saif al-Dawlat with his poets, particularly al-Mutanabbi al-Sari al-Rafaa, al-Nami, al-Babbaghaa, al-Wawaa, and others of that band, too numerous to be mentioned."
وكانت ولادته يوم الأحد سابع عشر ذي الحجة سنة ثلاث وثلثمائة، وقيل سنة إحدى وثلثمائة. وتوفي يوم الجمعة ثالث ساعة، وقيل رابع ساعة، لخمس بقين من صفر سنة ست وخمسين وثلثمائة بحلب.,"He was born on Sunday the seventeenth of Zi Al-Hijja, A.H. three hundred and three (June, A.D. nine hundred and sixteen), some say A. H. three hundred and one, and he expired at Aleppo on the sixth hour of Friday. others say the fourth the twenty fourth of the month of Safar, A.H. three hundred and fifty six (February, A. D. nine hundred and sixty seven)."
ونقل إلى ميافارقين، ودفن في تربة أمه، وهي داخل البلد، وكان مرضه عسر البول.,"His body was transported to Maiyafarikin and interred in the mausoleum erected over the grave of his mother, and situated within the city walls, he died of a retention of urine."
وكان قد جمع من نفض الغبار الذي يجتمع عليه في غزواته شيئا وعمله لبنة بقدر الكف، وأوصى أن يوضع خده عليها في لحده، فنفذت وصيته في ذلك.,"The dust which settled on his clothes in his campaigns was shaken off and carefully collected by his orders; it was then formed into a brick about as large as the hand, and this, by his dying injunctions, was placed under his head in the tomb."
وملك حلب في سنة ثلاث وثلاثين وثلثمائة، انتزعها من يد أحمد بن سعيد الكلابي صاحب الإخشيد.,"It was in the year three hundred and thirty three (A. D. nine hundred and forty four or nine hundred and forty five) that he got possession of Aleppo, having wrung it from the hands of Ahmad Ibn Saied al-Kilabi, a partisan of al-Ikhshid."
ورأيت في” تاريخ حلب” أن أول من ولي حلب من بني حمدان الحسين بن سعيد ، وهو أخو أبي فراس ابن حمدان، وأنه تسلمها في رجب سنة اثنتين وثلاثين وثلثمائة، وكان شجاعا موصوفا، وفيه يقول ابن المنجم:,"I have read, in the history of Aleppo, that the first of the Hamdan family who ruled in that city was al-Husain Ibn Saied, brother of Abu Farras, who had gotten it into his possession in the month of Rajab, A. H. three hundred and thirty two (March, A. D. nine hundred and forty four). (Al-Husain) was renowned for bravery, and it is of him that Ibn al-Munajjim said."
وإذا رأوه مقبلا قالوا ألا… إن المنايا تحت راية ذاكا,"On seeing him advance, the foes exclaim: Are not those the fates which march under that man’s standard?."
وتوفي يوم الاثنين لأربع عشرة ليلة بقيت من جمادى الآخرة سنة ثمان وثلاثين وثلثمائة بالموصل، ودفن بالمسجد الذي بناه في الدير الأعلى.,"He died at Mosul on Monday, the sixteenth of the latter Jumada, A. H. three hundred and thirty eight (Dec. A. D. nine hundred and forty nine), and was interred in the mosque which he had erected at al-Dair al-Aala (the Upper Convent)."
وكنت أظن أن دير سعيد الذي بظاهر الموصل منسوب إلى أبيه حتى رأيته في كتاب الديرة منسوبا إلى سعيد بن عبد الملك بن مروان الأموي.,"This I supposed to be the same as the Dair Said (Convent of Said), outside Mosul, and so called after him; but I have since read in the kitab al-Diara (book of convents) that the latter was named after the Omaiyide prince Said Ibn Abd al-Malik Ibn Mar wan."
وكان سيف الدولة قبل ذلك مالك واسط وتلك النواحي، وتقلبت به الأحوال وانتقل إلى الشام وملك دمشق أيضا وكثيرا من بلاد الشام وبلاد الجزيرة.,"Saif al-Dawlat, before taking Aleppo, was master of Wasit and that neighborhood; he then underwent various vicissitudes and passed into Syria, where he got possession of Damascus and most of the cities in that country, and of Mesopotamia besides."
وغزواته مع الروم مشهورة، وللمتنبي في أكثر الوقائع قصائد، رحمه الله تعالى.,"His numerous campaigns against the Greeks are well known, and most of his battles have been celebrated by al-Mutanabbi in his qasidas."
وملك بعده ولده سعد الدولة أبو المعالي شريف بن سيف الدولة ، وطالت مدته أيضا في المملكة، ثم عرض له قولنج وأشفى منه على التلف.,"He was succeeded by his son Saad al- Dawlat (good fortune of the empire) Abu al-Maali Sharif, who reigned a long time. This prince had an attack of cholera, which brought him to the brink of death."
وفي اليوم الثالث من عافيته واقع جاريته، فلما فرغ منها سقط عنها وقد جف شقه الأيمن.,"On the third day of his convalescence, he had intercourse with one of his slave- girls, but the result was that he fell to the ground, having lost the power of his right side."
فدخل عليه طبيبه، فأمر ان يسجر عنده الند والعنبر، فأفاق قليلا.,"The physician who was called in, ordered perfumes of aloes-wood and ambergris to be burned near him, and this recovered him a little."
فقال له الطبيب: أرني مجسك، فناوله يده اليسرى، فقال: أريد اليمين، فقال: ما تركت لي اليمين يمينا، وكان قد حلف وغدر.,"He then asked to feel his pulse, and the patient held out his left hand. “It is the right which I want,” said the doctor. I have left it in a state,” replied the other, no longer a right hand for me; it swore and “deceived (me, and l have therefore punished it)."
وتوفي ليلة الأحد لخمس بقين من شهر رمضان من سنة إحدى وثمانين وثلثمائة وعمره أربعون سنة وستة أشهر وعشرة أيام.,"”He expired on the eve of Sunday, the twenty fifth of Ramadan, A. H. three hundred and eighty one (December, A. D. nine hundred and ninety one). aged forty years, six months, and ten days."
وتولى بعده ولده أبو الفضائل سعد، ولم أقف على تاريخ وفاته، وبموته انقرض ملك بني سيف الدولة.,"He was succeeded by his son Abu al-Fadail Saad, the date of whose death I have not discovered. With the termination of Abu al-Fadail’s existence, the empire founded by Saif al-Dawlat came also to an end."
وتوفي أبو علي ابن الأخوة المذكور يوم الجمعة رابع عشر جمادى الآخرة سنة ست وأربعين وخمسمائة، وكان شاعرا مجيدا.,"Abu Ali Ibn al-Ukhwa, the person mentioned in this article, died on Friday, the fourteenth of the latter Jumada, A. H. five hundred and forty six (September, A. D. one thousand one hundred and fifty one). He was a good poet."
الظاهر العبيدي,AL-ZAHIR AL-OBAIDI.
أبو هاشم علي، الملقب الظاهر لإعزاز دين الله.,"Abu Hashim Ali, the (Obaidite or Fatimite sovereign of Egypt and surnamed al-Zahir li-Izaz Din illah the (mister in exalting God’s religion)."
ابن الحاكم بن العزيز بن المعز ابن المنصور بن القائم بن المهدي عبيد الله صاحب مصر، وقد تقدم ذكر جماعة من أهل بيته.,was the son of al- Hakim Ibn al-Aziz Ibn al-Muzz Ibn al-Mansur Ibn al-Kaim Ibn al-Mahdi Obaid Allah. We have already noticed some of the princes of this dynasty.
كانت ولايته بعد فقد أبيه بمدة، لأن أباه فقد في السابع والعشرين من شوال سنة إحدى عشرة وأربعمائة – كما سيأتي في ترجمته إن شاء الله تعالى.,"His reign commenced sometime after the disappearance of his father, which event occurred on the twenty seventh of Shawwal, A.H. four hundred and eleven (February, A. D. one thousand and twenty one), as we shall state in his life."
وكان الناس يرجون ظهوره ويتتبعون آثاره إلى أن تحققوا عدمه.,"The people expected that he would appear again, but, on tracing his footsteps, they came to the conviction that he was gone forever."
فأقاموا ولده المذكور في يوم النحر من السنة المذكورة.,"On the Day of Sacrifice (the tenth of Zi Al-Hijja, in the same year, they placed his son al-Zahir on the throne."
وكانت مملكته الديار المصرية وإفريقية وبلاد الشام.,"The empire (of the Fatimites) was composed, at that time, of Egypt, Africa, and Syria."
فقصد صالح بن مرداس الكلابي – المذكور في حرف الصاد – مدينة حلب وحاصرها، وفيها مرتضى الدولة بن لؤلؤ الجراحي غلام أبي الفضائل ابن شريف بن سيف الدولة الحمداني نيابة عن الظاهر المذكور.,"Salih Ibn Mirdas al-Kilabi then marched against Aleppo, which he besieged and wrested from the hands of Murtada al-Dawlat Ibn Lulu al-Jarrahi, formerly a slave Ghulam) of Abi al- Fadail Ibn Sharif Ibn Saif al-Dawlat al-Hamdani, and now governing that city as lieutenant to al-Zahir."
فانتزعها منه واستولى على ما يليها، وتغلب حسان بن مفرج بن دغفل البدوي صاحب الرملة على أكثر بلاد الشام، وتضعضعت دولة الظاهر وجرت أمور وأسباب يطول شرحها.,"All the neighboring country then submitted to Ibn Mirdas, and Hassan Ibn Mufarrij Ibn Daghfal al-Badawi (chief of the Bedouin Arabs and) lord of Ramla), having conquered the greater part of Syria, the power of al-Zahir was humbled, and a number of events succeeded, too long to relate."
واستوزر نجيب الدولة أبا القاسم علي بن أحمد الجرجرائي ، وكان أقطع اليدين من المرفقين، قطعهما الحاكم والد الظاهر في شهر ربيع الآخر سنة أربع وأربعمائة على باب القصر البحري بالقاهرة المحروسة، وحمل إلى داره.,"This prince took for vizir Najib al-Dawlat Abu al-Kasim Alt Ibn Ahmad al-Jarjaraie, him whose arms had been cut off at (he elbows by al-Hakim in the month of the latter Rabi, A. H. four hundred and four. This punishment was inflicted on him at the gate of Cairo called Bab al-Kasr al-Bahri (the Castle Gate on the road to the river), after which he was carried home."
وكان يتولى بعض الدواوين فظهرت عليه خيانة قطع بسببها.,"He held, at that time, the direction of one of the government offices, but being discovered in peculation, he incurred the punishment just mentioned."
ثم بعد ذلك ولي ديوان النفقات سنة تسع وأربعمائة، ثم وزر للظاهر سنة ثماني عشرة وأربعمائة.,"In the year four hundred and nine (A. D. one thousand and eighteen or one thousand and nineteen), he was appointed director of the pension-office (Diwan al-Nafacat, and, in A. H. four hundred and eighteen, nominated vizir to al-Zahir."
وهذا كله بعد أن تنقل في الخدم بالأرياف والصعيد.,"Previously to this, he had held different posts under government, in Upper and Lower Egypt."
ولما استوزر كان يكتب عنه العلامة القاضي أبو عبد الله القضاعي صاحب كتاب” الشهاب” – وسيأتي ذكره إن شاء الله تعالى.,"When raised to the dignity of vizir, he authorized the kadi Abu Abd Allah al-Kudai, the author of the book called al-Shihab, to write his alama."
وكانت علامته” الحمد لله شكرا لنعمته”.,It consisted of these words: al-Hamdu lillahi Shukran li-Nimatih (Praise be to God in gratitude for his bounty).
واستعمل العفاف والأمانة الزائدة والاحتراز والتحفظ، وفي ذلك يقول جاسوس الفلك:,"Al-Jarjaraie affected a rigid purity of conduct, strict integrity, and an extreme precaution in avoiding sin; to this Jasus al-Fulk alluded in the following verses."
"يا أحمقا اسمع وقل… ودع الرقاعة والتحامق
أأقمت نفسك في الثقا… ت وهبك فيما قلت صادق
فمن الأمانة والتقى… قطعت يداك من المرافق","Fool that thou art! listen and make answer! leave that feigned stupidity. Dost thou set thyself up for an honest man? Well I let us suppose thy words to be true, and tell us if it was for honesty and piety that thy arms were cut off at the elbows?"
وهو منسوب إلى جرجرايا – بفتح الجيمين بينهما راء ساكنة ثم راء مفتوحة وبين الألفين ياء مثناة من تحتها – وهي قرية من أرض العراق.,"Jarjaraie means belonging to Jarjaraya, a village in Iraq."
وكانت ولادة الظاهر يوم الأربعاء عاشر شهر رمضان سنة خمس وتسعين وثلثمائة بالقاهرة. وتوفي أخر ليلة الأحد منتصف شعبان سنة سبع وعشرين وأربعمائة، رحمه الله تعالى.,"Al-Zahir was born at Cairo, on Wednesday, the tenth of Ramadan, A. H. three hundred and ninety five (June, A. D. one thousand and five); he died towards the end of Saturday night, the fifteenth of Shaaban, A. H. four hundred and twenty seven (June, A. D. one thousand and thirty six)."
وسمعت أنه توفي ببستان الدكة، وكان بالمقس في الموضع المعروف بالدكة، والله أعلم.,"I was told that he breathed his last in the Garden of the Strand Bustan al-Dakka, situated in al-Maks at a place called the Strand (al-Dakka)."
وتوفي وزيره الجرجرائي سنة ست وثلاثين وأربعمائة، رحمه الله تعالى، في سابع شهر رمضان.,"Al-Jarjaraie died on the seventh of Ramadan, A. H. four hundred and thirty six (March, A. D. one thousand and forty five)."
وكانت مدة وزارته للظاهر وولده المستنصر سبع عشرة سنة وثمانية أشهر وثمانية عشر يوما.,"He held the vizirate under al-Zahir and al-Mustansir, that prince’s son, for the space of seventeen years, eight months, and eighteen days."
علي بن منقذ,ALI IBN MUNKID.
أبو الحسن علي بن مقلد ، بن نصر بن منقذ الكناني، الملقب سديد الملك، صاحب قلعة شيزر؛ كان شجاعا مقدما قوي النفس كريما، وهو أول من ملك قلعة شيزر من بني منقذ، لأنه كان نازلا مجاور القلعة بقرب الجسر المعروف اليوم بجسر بني المنقذ، وكانت القلعة بيد الروم فحدثته نفسه بأخذها، فنازلها وتسلمها بالأمان في رجب سنة أربع وسبعين وأربعمائة،,"Abu al-Hasan Ali Ibn Mukallad Ibn Nasr Ibn Munkid al-Kinani, surnamed Sadid al-Mulk and lord of the castle of Shaizar, was a brave, enterprising, resolute, and generous prince, he was the first of the Munkid family who established his authority in that castle, having obtained possession of it in the following manner: Happening to dwell for some time at the bridge ‘afterwards) called Jisr bani Munkid (bridge of the Munkid family, in the neighborhood of the castle, which was then in the hands of the Greeks, he conceived hopes of getting it into his power, and, having laid siege to it, the garrison surrendered on condition of receiving quarter. This occurred in the month of Rajah, A. H. four hundred and seventy four (Dec.-Jan. A. D. one thousand and eighty one or one thousand and eighty two)."
ولم تزل في يده ويد أولاده إلى أن جاءت الزلزلة في سنة اثنتين وخمسين وخمسمائة فهدمتها وقتلت كل من فيها من بني منقذ وغيرهم تحت الهدم. وشغرت ، فجاءها نور الدين محمود بن زنكي صاحب الشام في بقية السنة وأخذها.,"It continued in his possession and in that of his descendants till overturned by the earthquake of A.H. five hundred and fifty two (A.D. one thousand one hundred and fifty seven), when all the members of the family, and other persons besides, perished in the ruins. It remained uninhabited till the end of the year, when it was occupied by Nur al-din Mahmud Ibn Zinki, the sovereign of Syria."
وذكر بهاء الدين بن شداد في كتاب” سيرة صلاح الدين” أنه جاءت زلزلة بحلب، وأخربت كثيرا من البلاد، وذلك في الثاني عشر من شوال سنة خمس وستين وخمسمائة، وهذه غير تلك، فلا يظن الواقف عليه أن هذا غلط، بل هما زلزلتان، والأول ذكره ابن الجوزي في” شذور العقود” وغيره أيضا.,"Baha al-din Ibn Shaddad states, in his life of Salah al-din, that on the eighteenth of Shawwal, A. H. five hundred and sixty five (July, A. D. one thousand one hundred and seventy), Aleppo and many other cities suffered severely from an earthquake, but the reader must not suppose that this is a mistake, for these were really two different events; the first is noticed moreover) by Ibn al-Jawzi in his Shuzur al-Okud and by other historians."
وكان سديد الملك المذكور مقصودا، وخرج من بيته جماعة نجباء أمراء فضلاء كرماء، ومدحه جماعة من الشعراء كابن الخياط والخفاجي وغيرهما ، وكان له شعر جيد أيضا، فمنه قوله وقد غضب على مملوك له وضربه:,"This Sadid al-Mulk possessed such great influence that his favor was universally courted, and many of his descendants acquired renown as brave chieftains, generous patrons, and accomplished scholars. His own praises were celebrated by Ibn al-Khaiyat, al-Khafaji, and other, poets. He composed some good verses himself, such, for instance, as those which he pronounced on having beaten one of his young slaves in a fit of anger."
"أسطو عليه وقلبي لو تمكن من… كفي غلهما غيظا إلى عنقي
وأستعير إذا عاقبته حنقا… وأين ذل الهوى من عزة الحنق","I used him harshly; but had my heart been master of my hands, it would have chained them to my neck. When I punished him, my anger was assumed; how great the distance between the depth of affection and the height of passion."
وكان موصوفا بقوة الفطنة، وتنقل عنه حكاية عجيبة، وهي أنه كان يتردد إلى حلب قبل تملكه شيرز، وصاحب حلب يومئذ تاج الملوك محمود بن صالح بن مرداس.,"He was particularly noted for quickness of penetration, of which the following anecdote is related as an example Before he had obtained possession of Shaizar, he made frequent visits to Aleppo, which was then under the rule of Taj al-Muluk Mahmud Ibn Salih Ibn Mirdas."
فجرى أمر خاف سديد الملك المذكور على نفسه منه، فخرج من حلب إلى طرابلس الشام وصاحبها يومئذ جلال الملك بن عمار، فأقام عنده.,"An occurrence which excited his apprehensions obliged him to leave that city and proceed to Tripoli (in Syria’, where the governor, Jalal al-Mulk Ibn Ammar, lodged him in his palace."
فتقدم محمود بت صالح إلى كاتبه أي نصر محمد بن الحسين علي بن النماس الحلبي أن يكتب إلى سديد الملك كتابا يتشوقه ويستعطفه ويستدعيه إليه.,"Mahmud Ibn Salih then directed his secretary Abu Nasr Muhammad Ibn al-Husain Ibn Ali an-Nahhas, a native of Aleppo, to write to Sadid al-Mulk a kind and flattering letter, inviting him to return."
ففهم الكاتب أنه يقصد له شرا، وكان صديقا لسديد الملك، فكتب الكتاب كما أمر إلى أن بلغ إلى” إن شاء الله تعالى” فشدد النون وفتحها، فلما وصل الكتاب إلى سديد الملك عرضه على ابن عمار صاحب طرابلس ومن بمجلسه من خواصه، فاستحسنوا عبارة الكتاب واستعظموا ما فيه من رغبة محمود فيه وإيثاره لقربه.,"The secretary, who was a friend to Sadid al-Mulk, perceived that his master had some ill design; so, on writing out the letter as he was ordered, and finishing it With the usual formula, in sha Allah (if God to pleases), he traced over the letter n of tn the sign of duplication with the mark indicating the vowel a thus, On receiving the letter, Sadid al-Mulk presented it to Ibn Ammar, who was then sitting with some particular friends, and they all admired the elegance of its style and remarked the extreme desire which Mahmud manifested of enjoying his society."
فقال سديد الملك إني أرى في الكتاب ما لا ترون، ثم أجابه عن الكتاب بما اقتضاه الحال.,"Sadid al-Mulk here observed that he saw more in the letter than they did, and then wrote an appropriate answer to the secretary."
وكتب في جملة الكتاب” أنا الخادم المقر بالانعام” وكسر الهمزة من أنا وشدد النون.,"In this reply one of the phrases was: I am humble servant, who am grateful for your Annam; but under the first’ letter he put the mark indicating tin? vowel I, and over the second the sign of duplication (thus, wind)."
فلما وصل الكتاب إلى محمود ووقف عليه الكاتب سر بما فيه وقال لأصدقائه: قد علمت أن الذي كتبته لا يخفى على سديد الملك، وقد أجاب بما طيب نفسي؛,"When Mahmoud received it, the secretary remarked with pleasure this peculiarity, and said to those with whom he was intimate: “I knew that what I wrote would “not escape Sadid al-Mulk’s attention, and he has answered in a way that quiets “my uneasiness."
وكان الكاتب قد قصد قول الله تعالى: (إن الملأ يأتمرون بك ليقتلوك) (القصص:20).,"”By the word inna the secretary intended to remind his friend of this passage of the Quran: Inna al-Mala Yatamiruna, etc. (verily, the great men are deliberating concerning thee, to put thee to death)."
فأجاب سديد الملك بقوله تعالى: (إنا لن ندخلها أبدا ما داموا فيها) (المائدة:24),"and by the word inna, Sadid al-Mulk meant to answer: Inna Lan nadkhulaha abadan, etc. (tee will never enter therein whilst they stay in)."
فكانت هذه معدودة من تيقظه وفهمه؛ وهكذا ساق هذه الحكاية أسامة في مجموعه إلى الرشيد بن الزبير في ترجمة ابن النحاس.,"This was ever afterwards considered as a striking example of his sharpness and sagacity, and the anecdote is told in these very terms by Osama, in the collection of notes addressed by him to al-Rashid Ibn al-Zubair, and inserted in the life of Ibn al-Nahhas (the secretary above mentioned)."
وكانت وفاته في سنة خمس وسبعين وأربعمائة، رحمه الله تعالى.,Sadid al-Mulk Ibn Munkid died A.H. four hundred and seventy five (A. D. one thousand and eighty two and one thousand and eighty three).
وقد تقدم ذكر حفيده أسامة بن مرشد بن علي المذكور في حرف الهمزة وسيأتي ذكر والده في حرف الميم إن شاء الله تعالى.,"We have already spoken of his grandson Osama, and shall notice his father in the letter M."
وذكرهم العماد الأصبهاني في الخريدة، وبالغ في الثناء عليهم. [وذكر أيضا في كتاب” السيل والذيل” أنه توفي تحت الهدم لما هدمت الزلزلة حصن شيزر يوم الاثنين ثالث رجب سنة اثنتين وخمسين وخمسمائة، والله أعلم],"The katib Imad al-din al Ispahani mentions them all with high commendation in his Kharida, and in his Kitab al-Sail wa al- Zail, he speaks of a person who was crushed to death under the ruins of the castle of Shaizar, when it was overturned by an earthquake on Monday, the third of Rajab, A. H. five hundred and fifty two (August, A. D. one thousand one hundred and fifty seven), This confirms the date previously given."
الصليحي,AL-SULAIHI.
أبو الحسن علي بن محمد بن علي الصليحي القائم باليمن؛ كان أبوه محمد قاضيا باليمن سني المذهب، وكان أهله وجماعته يطيعونه.,"Abu al-Hasan Ali Ibn Muhammad Ibn Ali al-Sulaihi, the chief of the revolt in Yemen, was the son of a kadi in that province, who professed the Sunnite doctrine and exercised the greatest influence over his own family and all the persons under his jurisdiction."
وكان الداعي عامر بن عبد الله الزواحي يلاطفه ويركب إليه، لرياسته وسؤدده وصلاحه وعلمه، فلم يزل عامر المذكور حتى استمال قلب ولده علي المذكور وهو يومئذ دون البلوغ ولاحت له فيه مخايل النجابة.,"This kadi’s favor was assiduously courted by the (Fatimite) missionary Aamir Ibn Abd Allah al-Zawwahi, who frequently rode to visit him on account of his power, virtue, and learning, and at length succeeded in gaining the confidence of the son, who had not as yet reached the age of puberty, but whose looks announced him to possess a spirit of a superior order."
وقيل كانت عنده حلية علي الصليحي في كتاب” الصور” وهو من الذخائر القديمة، فأوقفه منه على تنقل حاله وشرف مآله، وأطلعه على ذلك سرا من أبيه وأهله.,"It is even said that the missionary had found the description of (Abu al-Hasan Ali) al-Sulaihi’s person in a book called Kitab al-Suar, which was one of the treasures transmitted down from ancient times. He showed to the boy that passage of it wherein were indicated the events of his future life and the illustrious rank which he was destined to obtain; but this communication was a secret, of which the father and the family had no suspicion."
ثم مات عامر عن قرب وأوصى له بكتبه وعلومه.,"Aamir died soon after, leaving al-Sulaihi the depository of his books and of his knowledge."
ورسخ في ذهن علي من كلامه ما رسخ، فعكف على الدرس، وكان ذكيا، فلم يبلغ الحلم حتى تضلع من معارفه التي بلغ بها وبالجد السعيد غاية الأمل البعيد.,"Ali (al-Sulaihi’s) mind received a deep impression from the words of the missionary, and having devoted himself to study, he mastered, by the acuteness of his intellect, and even before the age of puberty, those sciences which, joined to the propitious aid of fortune, raised him to the summit of his utmost hopes."
فكان فقيها في مذهب الدولة الإمامية مستبصرا في علم التأويل.,"It was thus that he became a learned doctor in the system of jurisprudence which regulated the Imamite (F(limits’) empire, and that he obtained a deep insight into the science of allegorical interpretation as applied to the Quran (Tawil)."
ثم إنه صار يحج بالناس دليلا على طريق السراة والطائف خمس عشرة سنة وكان الناس يقولون له: بلغنا أنك ستملك اليمن بأسره ويكون لك شأن، فيكره ذلك وينكره على قائله، مع كونه أمرا قد شاع وكثر في أفواه الناس، الخاصة والعامة.,"He then passed fifteen years as a guide to the pilgrims on the road which passes through al-Sarat and Taif; during this period, he often heard persons say to him: “We have been told that thou art to possess all “Yemen and become a man of note;” but these observations he received with ills dislike, and although a prediction to this effect had spread abroad and was continually repeated by men of all ranks, he always contradicted those who spoke to him on the subject."
ولما كان في سنة تسع وعشرين وأربعمائة ثار في رأس مسار ، وهو أعلى ذروة في جبال [اليمن] ، وكان معه ستون رجلا قد حالفهم بمكة في موسم سنة ثمان وعشرين وأربعمائة على الموت والقيام بالدعوة وما منهم إلا من هو من قومه وعشائره في منعة وعدد كثير.,"At length, in the year four hundred and twenty nine (A. D. one thousand and thirty seven or one thousand and thirty eight), he commenced his revolt by occupying the summit of Masar, one of the highest mountains in Yemen; having then with him sixty men, all of powerful families and possessing numerous connections, whom he had bound by oath, at the fair of Mecca, in A.H. four hundred and twenty eight, to die in defense of his cause."
ولم يكن برأس الجبل المذكور بناء، بل كان قلة منيعة عالية، فلما ملكها لم ينتصف نهار ذلك اليوم الذي ملكها في ليلته إلا وقد أحاط به عشرون ألف ضارب سيف وحصروه وشتموه وسفهوا رأيه.,"This mountain was crowned by a lofty pinnacle of difficult access, on which no edifice had ever been erected; he took possession of it by night, and before noon, the next day, he found himself surrounded and blockaded by twenty thousand swordsmen, all reviling him in the grossest terms and railing at his folly."
وقالوا له: إن نزلت وإلا قتلناك أنت ومن معك بالجوع، فقال لهم: لم أفعل هذا إلا خوفا علينا وعليكم أن يملكه غيرنا، فإن تركتموني أحرسه وإلا نزلت إليكم، فانصرفوا عنه؛ ولم تمض عليه أشهر حتى بناه وحصنه وأتقنه.,"They then offered him the alternative of coming down or being starved to death with his companions; but he replied that, in acting as he had done, his only motive was to protect his own friends and themselves from danger, as he apprehended that some other person would occupy a position so advantageous. “Therefore,” said he, “if you allow me, I shall guard it; but if not, I shall go down to you. ”These words induced them to retire, and before a month was elapsed, he had built a strong hold upon the mountain and strengthened it with fortifications."
واستفحل أمر الصليحي شيئا فشيئا، وكان يدعو للمستنصر صاحب مصر في الخفية.,"From that time his power gradually increased, and his eHurts were employed in gaining partisans for al-Mustansir, the sovereign of Egypt."
ويخاف من نجاح صاحب تهامة ويلاطفه ويستكين لأمره، وفي الباطن يعمل الحيلة في قتله.,"He was obliged, however, to keep these proceedings a secret, through dread of Rajah, the lord of (the province of) Tihama, whose favor he was obliged to cultivate, and whose power he appeared to acknowledge, though secretly plotting his death."
ولم يزل حتى قتله بالسم مع جارية جميلة أهداها إليه، وذلك في سنة اثنتين وخمسين وأربعمائة بالكدراء.,"In this project he at length succeeded, having made him a present of a handsome female slave, by whom he was poisoned at al-Kadraa, in A. H. four hundred and fifty two (A. D. one thousand and sixty or one thousand and sixty one)."
وفي سنة ثلاث وخمسين كتب الصليحي إلى المستنصر يستأذنه في إظهار الدعوة ، فأذن له، فطوى البلاد طيا وفتح الحصون والتهائم، ولم تخرج سنة خمس وخمسين إلا وقد ملك اليمن كله سهله ووعره وبره وبحره.,"The following year, he wrote to al-Mustansir for permission to assert openly the (Fatimite) claims, and, having obtained that prince’s consent, he crossed and recrossed I he province, taking castles and subduing the open country. Before the expiration of A. H. four hundred and fifty five, he was master of all Yemen, hill and dale, land and sea."
وهذا أمر لم يعهد مثله في جاهلية ولا إسلام، حتى قال يوما وهو يخطب الناس في جامع الجند: وفي مثل هذا اليوم نخطب على منبر عدن، ولم يكن ملكها بعد.,"An occurrence of this nature had never been witnessed before, either in the times which preceded Islamism or in those which followed; and (as an example of his good fortune, it may be related) that, one day, when preaching from the pulpit at al-Janad, he said that, on the same day (of the next year), he should preach from the pulpit in Aden; a city of which he had not yet obtained possession."
فقال بعض من حضر مستهزئا: سبوح قدوس، فأمر بالحوطة عليه، وخطب الصليحي في مثل ذلك اليوم على منبر عدن، فقام ذلك الإنسان وتغالى في القول وأخذ البيعة ودخل في المذهب.,"A person who was present at the sermon and heard these words, exclaimed in derision: “O most adorable! most holy!” Al-Sulaihi ordered the man to be taken into custody, and on that day (of the next year), he preached at Aden. The same man was again present; and now, after most extravagant professions of admiration, he took the covenant and joined the sect."
ومن سنة خمس وخمسين استقر حاله في صنعاء، وأخذ معه ملوك اليمن الذين أزال ملكهم، وأسكنهم معه وولى في الحصون غيرهم، واختط بمدينة صنعاء عدة قصور.,"From the year four hundred and fifty five (A. D. one thousand and sixty three) his heal-quarters were established at Sanaa, where he caused a number of palaces to be erected. (In his next expeditions) he took with him the princes whom he had dethroned and lodged them near his own person, after having confided the command of their fortresses to other hands."
وحلف أن لا يولي تهامة إلا لمن وزن مائة ألف دينار، فوزنت له زوجته أسماء عن أخيها أسعد بن شهاب.,"Having sworn that no person should receive from him the government of Tihama without previously weighing out one hundred thousand pieces of gold, that sum was paid down to him by his own wife Asmaa, in the name of her brother Asaad Ibn Shihab."
فولاه، وقال لها: يا مولاتنا أنا لك هذا. فقالت: (هو من عند الله إن الله يرزق من يشاء بغير حساب) (آل عمران:37),"“Where didst thou get this, mistress?” said he. “From God,” she replied; “he bestows on him whom he chooses, and without taking reckoning."
فتبسم وعلم أنه من خزانته، فقبضه وقال: (هذه بضاعتنا ردت إلينا، ونمير أهلنا ونحفظ أخانا) (يوسف:65).,"”Perceiving that the sum came from his own treasury, he smiled, and took it, saying: “Here is our money restored unto us; and we will provide food for our “family and take care of my brother."
ولما كان في سنة ثلاث وسبعين وأربعمائة عزم الصليحي على الحج، فأخذ معه الملوك الذين كان يخاف منهم أن يثوروا عليه، واستصحب زوجته أسماء ابنة شهاب، واستخلف مكانه ولده الملك المكرم أحمد، وهو ولدها أيضا.,"”In the year four hundred and seventy three (A. D. one thousand and eighty or one thousand and eighty one) al-Sulaihi resolved to make the pilgrimage, and taking with him his wife Asma, the daughter of Shihab, and those princes who, he apprehended, might revolt against him, he appointed al-Malik al-Mukarram (the most honorable prince) Ahmad, the son whom he had by her, to rule as his lieutenant."
وتوجه في ألفي فارس فيهم من آل الصليحي مائة وستون شخصا، حتى إذا كان بالمهجم، ونزل في ظاهرها بضيعة يقال لها أم الدهيم وبئر أم معبد، وخيمت عساكره والملوك التي معه من حوله.,"He then set out with two thousand horsemen, of whom one hundred and sixty were members of the Sulaih family; and, on arriving at al-Mahjam, he halted outside the town, at a farm called Om al-Duhaim, or Bir Om Maabad, and encamped with his troops around him and the (captive) princes near him."
لم يشعر الناس حتى قيل: قد قتل الصليحي، فانذعر الناس وكشفوا عن الخبر.,"Suddenly the alarm was given that al-Sulaihi was murdered, and the people of his escort hurried in trepidation to verify the fact."
فكان سعيد الأحول ابن نجاح المذكور التي قتلته الجارية بالسم قد استتر في زبيد، وكان أخوه جياش في دهلك، فسير إليه وأعلمه أن الصليحي متوجه إلى مكة، فتحضر حتى نقطع عليه الطريق ونقتله.,"He had fallen by the hand of Said al-Ahwal (the squinter), son to the Najah who had been poisoned by the slave-girl. Said had remained in concealment at Zabid, but then went to his brother Jaiyash at Dahlak, and informed him of al-Sulaihi’s departure for Mecca: “Come,” said he, “and let us stop him “on the way and slay him."
فحضر جياش إلى زبيد، وخرج هو وأخوه سعيد ومعهما سبعون رجلآ بلا مركوب ولا سلاح، بل مع كل واحد جريدة في رأسها مسمار حديد.,"”Jaiyash immediately proceeded to Zabid and set out from that city with his brother and seventy followers on foot and without arms, having no other weapons than palm-sticks, each of which was headed with an iron spike."
وتركوا جادة الطريق وسلكوا طريق الساحل، وكان بينهم وبين المهجم مسيرة ثلاثة أيام للمجد.,They avoided the main road and took that which follows the sea-shore; their distance from al-Majham being then as much as an active man could accomplish in three days.
وكان الصليحي قد سمع بخروجهم، فسير خمسة آلاف حربة من الحشة الذين في ركابه لقتالهم.,"information of their departure was brought to al-Sulaihi, and he immediately sent against them five thousand Abyssinian spearmen who accompanied him on foot."
فاختلفوا في الطريق، فوصل سعيد ومن معه إلى طرف المخيم.,"This troop, however, mistook the way, and Said with his companions came up to the bounds of the camp."
وقد أخذ منهم التعب والحفاء وقلة المادة، فظن الناس أنهم من جملة عبيد العسكر، ولم يشعر بهم إلا عبد الله أخو علي الصليحي، فقال لأخيه: يا مولانا اركب، فهذا والله الأحول سعيد بن نجاح، وركب عبد الله، فقال الصليحي لأخيه: إني لا أموت إلا بالدهيم وبئر أم معبد، معتقدا أنها أم معبد التي نزل بها رسول الله، صلى الله عليه وسلم، لما هاجر إلى المدينة.,"As they had suffered from fatigue and want of provisions (so as to be hardly recognized), they were supposed to be some of the slaves who accompanied the army, but Abd Allah, the brother of al-Sulaihi, perceived who they were, and cried out to him: “To horse, my lord! by Allah! here comes that squinting rascal, “Said the son of Najah!’ Saying this, he mounted his own horse, but al-Sulaihi merely observed that he was not to die till he arrived at al-Duhaim and the Well (Bir) of Om Maabad; thinking that Om Maabad to be the female at whose tent the blessed Prophet had stopped when retiring from Mecca to Medina."
فقال له رجل من أصحابه: قاتل عن نفسك، فهذه والله الدهيم وهذه بئر أم معبد.,"On hearing his words, one of those who accompanied him said: “Defend then thy life! for, by Allah! this is al-Duhaim and here is the Well of “Om Maabad."
فلما سمع الصليحي ذلك لحقه زمع اليأس من الحياة، وبال.,"”When al-Sulaihi heard these words, he remained thunderstruck, and losing all hopes of escape, he urinate with affright."
ولم يبرح من مكانه حتى قطع رأسه بسيفه وقتل أخوه معه وسائر الصليحين، وذلك في الثاني عشر من ذي القعدة سنة ثلاث وسبعين وأربعمائة.,"His head was cut off on the spot with his own sword, and his brother was slain also, with all the other persons of his family. This occurred on the twelfth of Zu al-Kaada, A. H. four hundred and seventy three (April, A. D. one thousand and eighty one)."
ثم إن سعيدا أرسل إلى خمسة الآلاف التي أرسلها الصليحي لقتالهم، وقال لهم: إن الصليحي قد قتل، وأنا رجل منكم، وقد أخذت ثأر أبي.,"Said then sent to the five thousand men who had been dispatched against him by al-Sulaihi, and informed them that their master was dead, but that he was one of themselves, and had only avenged his father’s death."
فقدموا عليه وأطاعوه، واستعان بهم على قتال عسكر الصليحي، فاستظهر عليهم قتلا وأسرا ونهبا.,"They immediately came up and placed themselves under his orders; with their assistance he attacked the troops of al-Sulaihi, and having slain some and made others prisoners, he put them to rout and pillaged their camp."
ثم رفع رأس الصليحي على عود المظلة، وقرأ القارئ: (قل اللهم مالك الملك)… الآية (آل عمران:26). ورجع إلى زبيد، وقد حاز الغنائم ملكا عقيما.,"Al-Sulaihi’s head was then stuck on the top of his own state-umbrella, and this verse of the Quran was chanted aloud: Say, O God I the possessor of the kingdom! thou gives the kingdom unto whom thou wilt; and thou takes away the kingdom from whom thou wilt. Thou exalts whom thou wilt, and thou humblest whom thou wilt. In thy hand a good, for thou art almighty Said then returned to Zabid, and obtained as a spoil the empire, of which the possession had been so fatal to his father."
ودخلها في السادس عشر من ذي القعدة من السنة وملكها، وملك بلاد تهامة. ولم يزل على ذلك حتى قتل في سنة إحدى وثمانين وأربعمائة بتدبير الحرة، وهي امرأة من الصليحيين، وخبر ذلك يطول.,"He entered the city on the sixteenth of Zu al-Kaada, the same year, and, having established his authority in the province of Tihama, he continued to rule till A. H. four hundred and eighty one (A. D. four hundred and eighty eight or four hundred and eighty nine), when he lost his life in a conspiracy which had been got up by al-Hurra, the widow of one of the Sulaihites; but the relation of this event would lead us too far."
ولما قتل الصليحي ورفع رأسه على عود المظلة – كما تقدم ذكره – عمل في ذلك القاضي العثماني:,"When al-Sulaihi’s head was stuck on the top of his umbrella, the following lines were composed on the subject by the kadi al-Othmani."
"بكرت مظلته عليه فلم ترح… إلا على الملك الأجل سعيدها
ما كان أقبح وجهه في ظلها… ما كان أحسن رأسه في عودها
سود الأراقم قابلت أسد الشرى… وارحمتا لأسودها من سودها","In the morning, that umbrella was borne over him; but in the evening, it shaded as noble prince whose triumph it thus announced, if al-Sulaihi’s visage was hateful under it, his bead was a pleasing object on it. Black serpents attacked the lions of al-Shara; woe to the lions from the blacks."
"ولعلي الصليحي شعر جيد، فمن ذلك قوله:
أنكحت بيض الهند سمر رماحهم… فرؤوسهم عوض النثار نثار
وكذا العلا لا يستباح نكاحها… إلا بحيث تطلق الأعمار","Al-Sulaihi himself composed some good verses, such as these: I married our bright swords to their yellow-hafted spears; but, instead of sweetmeats scattered to the guests, we scattered their heads around. Tis thus with glory; none espouse it but at the cost of many lives."
وذكره العماد في” الخريدة” فقال: ومن شعره، وقيل لغيره على لسانه:,"The following verses also are given as his by Imad al-din, in the Kharida; but some say that they were merely put in his mouth by some other person who was the real author."
"ألذ من قرع المثاني عنده… في الحرب ألجم يا غلام وأسرج
خيل بأقصى حضرموت أشدها… وصهيلها بين العراق ومنبج","More delightful to him than the striking of the lyre is the cry, before battle, of did “Page! bridle and saddle the steeds ”I gallop them in the distant lands of Hadramout, and their snorting is heard from Iraq to Manbij."
العادل ابن السلار,AL-ADIL IBN AL-SALLAR.
أبو الحسن علي بن السلار، المنعوت بالملك العادل سيف الدين، ورأيت في مكان أخر أنه أبو منصور علي بن إسحاق، عرف بابن السلار، وزير الظافر العبيدي صاحب مصر.,"Abu al-Hasan Ali Ibn al-Sallar, surnamed al-Malik al-Adil Saif al-din (the just prince, the sword of religion), and generally known as Ibn al-Sallar, was vizir to al-Zafir, the Obaidite (Fatimite) sovereign of Egypt."
رأيت في بعض تواريخ المصريين: أنه كان كرديا زرزاريا.,"I have found stated elsewhere that his name was Abu Mansur Ali Ibn Ishak; and I have read, in a history of Egypt, that he was of Kurdish origin and belonged to the tribe of Zarzari."
وكان تربية القصر بالقاهرة وتقلبت فيه الأحوال في الولايات بالصعيد وغيره إلا أن تولى الوزارة للظافر المذكور في رجب سنة ثلاث وأربعين وخمسمائة.,"Having been brought up in the Castle of Cairo, he successively occupied different posts under government, in Upper Egypt and elsewhere, till he finally became vizir to al-Zafir, in the month of Rajab, A. H. five hundred and forty three November-December, A. D. one thousand one hundred and forty eight."
ثم وجدت في مكان أخر أن الظافر المذكور استوزر نجم الدين أبا الفتح سليم بن محمد مصال في أول ولايته. وكان ابن مصال من أكابر أمراء الدولة.,"I have since found, in another work, that Al-Zafir, in the commencement of his reign, chose for vizir Najm al-din (the star of religion) Abu al-Fath Salim Ibn Muhammad Ibn Masai, one of the great emirs of the empire; but he."
ثم تغلب عليه العادل بن سلام وعدى ابن مصال إلى الجيزة ليلة الثلاثاء رابع عشر شعبان سنة أربع وأربعين وخمسمائة، عندما سمع بوصول ابن السلار من ولاية الإسكندرية طالبا للوزارة.,"being vanquished by al-Adil Ibn al-Sallar, crossed over to Giza on the eve of Tuesday, the fourteenth of Ramadan, A. H. five hundred and forty four (January, A. D. one thousand one hundred and fifty), on learning that his adversary was advancing from Alexandria, of which he was governor, with the intention of obtaining the vizirship."
ودخل ابن السلار القاهرة في الخامس عشر من الشهر المذكور وتولى تدبير الأمور ونعت بالعادل أمير الجيوش.,"Ibn al-Sallar entered Cairo on the fifteenth of the same month, and having taken the direction of the state into his own hands, he received the titles of al-Adil (the just) and Amir al-Juyush (commander of the troops)."
وحشد ابن مصال جماعة من المغاربة وغيرهم، وجرد العادل العساكر للقائه، فكسره بدلاص من الوجه القبلي.,"Ibn Masal then collected a body of Maghribis and other soldiers, but was defeated at a place to the south (of Cairo), called Dilas, by the troops which al-Adil sent against him."
وأخذ رأسه ودخل به إلى القاهرة على رمح يوم الخميس الثالث والعشرين من ذي القعدة من السنة المذكورة واستمر العادل إلى أن قتل.,"His head was cut off and brought into Cairo on the point of a lance, on Thursday, the twenty third of Zu al-Kaada (March) in the same year. Al-Adil then remained in authority till he lost his life."
وهذا القول أصح من الأول، والله أعلم.,This account seems more correct than the foregoing.
وكان ابن مصال من أهل لك – بضم اللام وتشديد الكاف – وهي بليدة عند برقة من أعمالها.,"Ibn Masai was a native of Lukk, a village near Barka, and in its dependencies."
وكان هو وأبوه يتعاطيان البيزرة والبيطرة، وبذلك تقدما، وكانت وزارة ابن مصال نحوا من خمسين يوما.,"He and his father were horse-breakers and falconers, and it was by means of this profession that they obtained their advancement. Ibn Masai held the place of vizir about fifty days."
وكان [ابن السلار] شهما مقداما مائلا إلى أرباب الفضل والصلاح.,"Ibn al-Sallar was acute, courageous, and always inclined to favor men of talent and virtue."
عمر بالقاهرة مساجد، ورأيت بظاهر مدينة بلبيس مسجدا منسوبا إليه، وكان ظاهر التسنن شافعي المذهب.,"He erected a number of mosques at Cairo, and I saw one outside Bilbies which It was his name. He openly professed the Sunnite doctrines, in which he followed the sect of al-Shafie."
ولما وصل الحافظ أبو طاهر السلفي، رحمه لله تعالى، إلى ثغر الإسكندرية المحروس وأقام به – كما ذكرته في ترجمته – ثم صار العادل المذكور واليا به احتفل به وزاد في إكرامه وعمر له هناك مدرسة فوض تدريسها إليه، وهي معروفة به إلى الآن، ولم أر بالإسكندرية مدرسة للشافعية سواها.,"When al-Adil was nominated governor of Alexandria, sometime after the arrival of al-Hafiz al-Silafi in that city, he treated the learned doctor with marked attention and honor. A college was then built by his orders, and the professorship therein entrusted to al-Silafi, by whose name it is still known. No other Shafiite college but that existed at Alexandria."
وكان مع هذه الأوصاف ذا سيرة جائرة وسطوة قاطعة يؤاخذ الناس بالصغائر والمحقرات. ومما يحكى عنه أنه قبل وزراته بزمان، وهو يومئذ من آحاد الأجناد.,"These laudable points of character were unfortunately blemished by a violent spirit of injustice and cruelty; he punished severely the very slightest faults, and his tyranny may be conceived from the following relation: Previously to his appointment as vizir, being then in the army."
دخل يوما على الموفق أبي الكرم ابن معصوم التنيسي، وكان يتولى الديوان، فشكا إليه حاله من غرامة لزمته بسبب تفريطه في شيء من لوازم الولاية بالغربية.,"he went one day to al-Muwaffak Abu al-Karam Ibn Masum, a native of Tinnis, who was at that time secretary of war, and represented to him that, having been obliged to defray some extraordinary expenses which he had incurred during his administration in the province of al-Gharbiya, he was now oppressed with debt."
فلما أطال عليه الكلام قال له أبو الكرم: والله إن كلامك ما يدخل في إذني.,"To this complaint and the long representations which he made, Abu al-Karam merely replied: “By Allah! thy discourse enters not my ear."
فحقد عليه ذلك. فلما ترقى إلى درجة الوزارة طلبه.,"This answer Ibn al-Sallar never forgave, and when elevated to the rank of vizir, he ordered strict search to be made for him."
فخاف منه واستتر مدة، فنادى عليه في البلد، وأهدر دم من يخفيه، فأخرجه الذي خبأه عنده، فخرج في زي امرأة بإزار وخف.,"Abu al-Karam’s apprehensions being thus awakened, he remained in concealment for some time; but the vizir having caused a public proclamation to be made for his discovery, and threatening with death whoever might harbor him, he was expelled from the house where he had retired by the master of the dwelling, and he went forth dressed as a female, in a cloak and boots."
فعرف فأخذ وحمل إلى العادل، فأمر بإحضار لوح خشب ومسمار طويل وأمر به.,"Being soon recognized, he was arrested and taken before al-Adil, who ordered a board and a long nail to be brought in."
فألقي على جنبه وطرح اللوح تحت أذنه، ثم ضرب المسمار في الأذن الأخرى.,"The prisoner was then placed on his side with the hoard under his ear, and the nail was hammered into the other."
وصار كلما صرخ يقول له: دخل كلامي في أذنك بعد أم لا ولم يزل كذلك حتى نفذ المسمار من الأذن التي على اللوح، ثم عطف المسمار على اللوح ويقال: إنه شنقه بعد ذلك.,"At every cry the victim uttered, al-Adil exclaimed: “Doth my discourse yet enter thy ear or not?” The nail being at length driven out through the other ear, and into the board, it was riveted by bending the end. Some say that he was then hanged up by his directions."
وكان قد وصل من إفريقية إلى الديار المصرية أبو الفضل عباس بن أبي الفتوح ابن يحيى بن تميم بن المعز بن باديس الصنهاجي وهو صبي ومعه أمه واسمها بلارة فتزوجها العادل المذكور وأقامت عنده زمانا.,"(In the year five hundred and three) Bullara the wife of Abu al-Futuh, the son of Yahya, the son of Tamim, the son of al-Muzz Ibn Badis, arrived in Egypt with her son Abu al-Fadl Abbas Ibn Abi al-Futuh, who was then a child; and al-Adil having married her at a later period, she dwelt with him for some time."
ورزق عباس ولدا سماه نصرا فكان عند جدته في دار العادل والعادل يحنو عليه ويعزه.,"Abbas had afterwards a son named Nasr, who was brought up with his grandmother in the palace of al-Adil, and was treated by the latter with (he utmost kindness and affection."
ثم إن العادل جهز عباسا إلى جهة الشام بسبب الجهاد، وكان معه أسامة بن منقذ – المذكور في حرف الهمزة – فلما وصل إلى بلبيس وهو مقدم الجيش الذي صار في صحبته تذاكرا طيب طيب الديار المصرية وحسنها وما هي عليها، وكونه يفارقها ويتوجه للقاء العدو ويقاسي البيكار.,"At a later period, Abbas was sent by al-Adil to Syria, that he might serve in the holy war (against the Franks), and he was accompanied by Osama Ibn Munkid, the emir whose life has been given. On arriving at Bilbies to take the command of the army which was to inarch with him, the prince began to converse with Osama about the delightful climate of Egypt and the beauty of the country which he was on the point of leaving, and that, for the sole purpose of encountering foes and suffering the hardships of a military life."
فأشار عليه أسامة على ما قيل بقتل العادل، ويستقل هو بالوزارة ويستريح من البيكار.,"On this, Osama suggested to him (it is said ) that he might avoid all those inconveniences by killing al-Adil and taking the office of vizir on himself."
وتقرر بينهما أن ولده نصرا يباشر ذلك إذا رقد العادل، فإنه ومعه في الدار ولا ينكر عليه ذلك.,"It was then settled between them that his son Nasr should do the deed when al-Adil was sleeping, for he dwelt with him and would not refuse to execute his father’s orders."
وحاصل الأمر أن نصرا قتله على فراشه يوم الخميس سادس المحرم سنة ثمان وأربعين وخمسمائة، بدار الوزارة بالقاهرة المحروسة، رحمه الله تعالى، وتفصيل الواقعة يطول.,"The result was, that Nasr murdered him in his bed, on Thursday, the fifth of Muharram, A. H. five hundred and forty eight (April, A. D. one thousand one hundred and fifty three), in the palace of the vizirate at Cairo. To relates the particulars of this event would be too long."
وقيل إنه قتل يوم السبت حادي عشر المحرم من السنة المذكورة.,"Some say that al-Adil was killed on Saturday, the eleventh of Muharram, of that year."
وكان والده في صحبة سقمان بن أرتق صاحب القدس، فلما أخذ الأفضل أمير الجيوش القدس من سقمان – كما هو مذكور في ترجمة أبيه أرتق.,"Sallar the father of al-Adil, was in the service of Sokman Ibn Ortuk, the lord of Jerusalem, when he was deprived of that city by al-Afdal Amir al-Juyush, as has been already mentioned."
وجد فيه طائفة من عسكر سقمان، فضمهم الأفضل إليه؛ وكان في جملتهم السلار والد العادل المذكور، فأخذه الأفضل إليه، وتقدم عنده، وسماه” ضيف الدولة” وأكرم ولده هذا.,"Al-Afdal having found there a troop of Sokman’s soldiers, took them into his own service, and Sallar, who was one of the number, having been attached to the person of his new master, mounted gradually into favor, and received from him the title of Saif al-Dawlat (sword of the empire."
وجعل في صبيان الحجر، ومعنى صبيان الحجر عندهم: أن يكون لكل واحد منهم فرس وعدة، فإذا قيل له عن شغل، ما يحتاج أن يتوقف فيه، وذلك على مثال الداوية والاسبتار.,"His son al-Adil experienced also al-Afdal’s kindness, as he was placed by him among the boys of the chambers (Subyan al-Hujar). By this term they designated a body of youth each of whom was provided with a horse and arms, and bound to execute, without hesitation, whatever order he might receive. This institution was similar to those of the Knights Templars (al-Dawiya) and Knights Hospitallers (al-Asbitar)."
فإذا تميز صبي من هؤلاء بعقل وشجاعة قدم للإمرة.,"When any of the youths distinguished himself by intelligence and courage, he was advanced to the rank of emir (commander)."
فترجح العادل بهذه الصفات وزاد عليها بالحزم والهيبة وترك المخالطة، فأمره الحافظ، وولاه الإسكندرية.,"Al-Adil surpassed his companions in these qualities, and possessed moreover great resolution, respect for superiors, and prudence in abstaining from intrigues. This induced (the caliph) al-Hafiz. to give him a command, and he appointed him governor of Alexandria."
وكان يعرف برأس البغل، ثم تقدم.,"He was then known by the nickname of Ras al-Baghl (mule-head), and his rise commenced from that period."
وهذا نصر بن عباس هو الذي قتل الظافر إسماعيل بن الحافظ، صاحب مصر، وقد ذكرته في ترجمته في أوائل هذا الكتاب.,"This Nasr, son of Abbas, is the same who murdered al-Zafir, sovereign of Egypt."
الملك الأفضل ابن صلاح الدين,"AL-MALIK AL-AFDAL, THE SON OF SALAH AL-DIN."
أبو الحسن علي، الملقب الملك الأفضل نور الدين، ابن السلطان صلاح الدين يوسف بن أيوب؛ سمع بالإسكندرية من الإمام أبي الطاهر إسماعيل بن مكي بن عوف الزهري، وبمصر من العلامة أبي محمد عبد الله بن بري النحوي.,"Abu al-Hasan Ali, son to the sultan Salah al-din Yusuf Ibn Ayyub, and surnamed al-Malik al-Afdal (the most excellent prince) Nur al-din (the light of the faith), made his studies at Alexandria under the imam Ibn Auf al-Zuhri, and at Old Cairo under the learned grammarian Ibn Bari."
وأجاز له أبو الحسين أحمد بن حمزة بن علي السلمي، وأبو عبد الله محمد بن علي بن صدقة الحراني، وغيرهما من الشاميين، وأجاز له أبو القاسم هبة الله بن علي بن مسعود وأبو عبد الله بن أحمد بن حامد وغيرهما من المصريين.,"In Syria also he received certificates of proficiency from Abu al-Husain Ahmad Ibn Hamza Ibn Ali al- Sulami, Abu Abd Allah Muhammad Ibn Ali Ibn Sadaka al-Harrani, and other masters, and in Egypt from Abu al-Kasim Hibat Allah Ibn Ali Ibn Masud, Abu Abd Allah Muhammad Ibn Ahmad Ibn Hamid, and others."
وكان يكتب خطا حسنا، واجتمعت فيه فضائل.,He wrote a fair hand and possessed many other accomplishments.
وكان أكبر أولاد أبيه وإليه كانت ولاية عهده.,"This prince was the eldest of Salah al-din’s sons, and his acknowledged successor."
فلما توفي بدمشق رحمه الله تعالى – كما سيأتي في ترجمته – وكان الملك الأفضل في صحبته، استقل بمملكة دمشق واستقل أخوه الملك العزيز عماد الدين عثمان بالديار المصرية – كما سبق في ترجمته – وبقي الملك الظاهر أخوهما بحلب.,"On the death of his father, al-Malik al-Afdal (the subject of this article) was then with him at Damascus, and took possession of that kingdom, whilst his brother al-Malik al-Aziz obtained that of Egypt, as has been already mentioned, and their brother al-Malik al-Zahir continued to hold Aleppo."
ثم إن الملك الأفضل جرت له مع أخيه وقائع في أسباب يطول شرحها، وآخر الأمر أن العزيز والملك العادل عمه حاصرا دمشق وأخذاها من الأفضل,"It would be too long to trace here the causes of the dissension which sprung up between al-Malik al-Afdal and his brother (al-Malik al-Aziz); we shall merely state that it terminated by his losing Damascus, which was besieged and taken from him by his brother and his uncle al-Malik al-Adil."
وأعطياه صرخد. فمضى إليها وأقام بها قليلا، فمات العزيز بمصر وتولى ولده الملك المنصور محمد وكان صغيرا، فطلب الملك الأفضل من صرخد ليكون أتابكه، وكان طلبه يوم الأربعاء التاسع والعشرين من صفر سنة خمس وتسعين وخمسمائة، عقيب موت أخيه العزيز عثمان.,"He then removed to the city of Sarkhad, which they had granted to him on his defeat, but he had resided there for a short time only, when his presence was required in Egypt, that he might act as atabek to the young prince al-Malik al-Mansur Muhammad, who had succeeded to the government of that province on the death of his father al-Malik al-Aziz. He received this summons on the eve of Wednesday, the twenty ninth of Safar, A. H. five hundred and ninety five. after his brother’s death."
ومشى في ركاب المنصور محمد ابن العزيز، ثم أن الملك العادل قصد الديار المصرية وأخذها، ودفع للأفضل عدة بلاد بالشرق ، فمضى إليها، فلم يحصل له سوى سميساط فأقام بها، ولم يزل بها إلى أن مات.,"On his arrival, he walked by the side of the horse, whenever his nephew rode out; but a short time after, al-Malik al-Adil entered Egypt and took it into his own possession. Al-Malik al-Afdal was then presented by him with the gift of some cities in the eastern part of the empire, but on proceeding thither, he was unable to obtain possession of any other except Sumaisat, where he spent the remainder of his life."
وما أحسن كلام القاضي الفاضل، من جملة كتاب كتبه في أثناء هذه الوقائع:” أما هذا البيت فإن الآباء منه اتفقوا فملكوا، والأبناء اختلفوا فهلكوا، وإذا غرب نجم فما في الحيلة تشريقه، وإذا بدا خرق ثوب فما يليه إلا تمزيقه، وهيهات أن يسد على قدر طريقه، وقد قدر طروقه، وإذا كان الله مع خصم على خصم، فمن كان الله معه فمن يطيقه”.,"One of the finest passages from al-Kadi al-Fadil’s pen is contained in a letter written during these events; he says: “The fathers of “this illustrious house lived in concord, and they reigned; but the sons were “disunited, and they perished! It is thus that, when a star descends towards “the west, no means exist of bringing it back to the east; and when a rent “appears in a garment, it must end by being torn in pieces! How can fate he “stopped in its progress, when its issue is predestined V What mortal can “contend against an adversary who has God on his side?” Al-Malik al-Afdal was a man of talent and information, a good penman, and gifted with a noble mind; he favored the learned and showed them profound respect."
وكان الأفضل فيه فضيلة ومعرفة وكتابة ونباهة، وكان يحب العلماء ويعظم حرمتهم، وله شعر. فمن المنسوب إليه أنه كتبه إلى الإمام الناصر يشكو من عمه العادل وأخيه العزيز لما أخذ منه دمشق:,"Some verses composed by him are still preserved, and amongst the pieces attributed to him is the following, which he is said to have addressed to the imam (the caliph) al-Nasir, complaining of his uncle al-Malik al-Adil (Abu Bakr) and his nephew al-Malik al-Aziz, who had deprived him of Damascus."
"مولاي إن أبا بكر وصاحبه… عثمان قد غصبا بالسيف حق علي
وهو الذي كان قد ولاه والده… عليهما فاستقام الأمر حين ولي
فخالفاه وحلا عقد بيعته… والأمر بينهما والنص فيه جلي
فانظر إلى حظ هذا الاسم كيف لقي… من الأواخر ما لقي من الأول","My lord! Abu Bakr and his companion Othman have wrested away the just rights of Ali by the sword. And yet it was he whom his father had appointed to rule over them; and whilst he ruled, all things went right. But they opposed him and broke the pact which bound them; their guilt is mutual, and the law is clear. Observe how misfortune accompanies this name; an Ali has experienced from those of modern times the same treatment which (the caliph) Ali received in days of old."
"فجاء جواب الإمام الناصر وفي أوله:
وافى كتابك يا ابن يوسف معلنا… بالود يخبر أن أصلك طاهر
غصبوا عليا حقه إذ لم يكن… بعد النبي له بيثرب ناصر
فأبشر فإن غدا عليه حسابه… واصبر فناصرك الإمام الناصر","The answer which he received from the Imam an-Nasir commenced with these verses Thy letter has arrived, O son of Yusuf, declaring such love as proves thy unsullied origin. They deprived Ali of his rights, because none remained in Yathrib Medina to assist him when the Prophet was no more. But rejoice; a day of reckoning awaits them, and thy assister will be the Imam (al-Nasir)."
وكانت ولادته يوم عيد الفطر وقت العصر سنة ست، وقيل خمس وستين وخمسمائة بالقاهرة، ووالده يومئذ وزير المصريين.,"Al-Malik al-Afdal was born at Cairo, A. H. five hundred and sixty six some say five hundred and sixty five on the afternoon of the Eid al-Fitr (June, A. D. one thousand one hundred and seventy one), whilst his father was acting as vizir to the Egyptians."
وتوفي في صفر سنة اثنتين وعشرين وستمائة فجأة بسميساط، رحمه الله تعالى، ونقل إلى حلب، ودفن في تربته بظاهر حلب بالقرب من مشهد الهروي.,"He died suddenly at Sumaisat, in the month of Safar, A. H. six hundred and twenty two (Feb.-March, A. D. one thousand two hundred and twenty five) His body was borne to Aleppo and interred in the mausoleum which bears his name and lies outside the city, near the Mashhad, or funeral chapel, of al-Harawi."
وسميساط: بضم السين المهملة وفتح الميم وسكون الياء المثناة من تحتها وفتح السين الثانية وبعد الألف طاء مهملة، وهي قلعة في بر الشام على الفرات في ناحية بلاد الروم بين قلعة الروم وملطية.,"Sumaisat is a fortress of Syria, five hundred and eighteen situated on the Syrian side of the Euphrates between Kalat al-Rum and Malatya. It touches the confines of Asia Minor (Bilad al-Rum)."
ابن الفرات,ABU AL-HASAN ALI IBN AL-FURAT.
أبو احسن علي بن محمد بن موسى بن الحسن بن الفرات وزير المقتدر بالله بن المعتضد بالله، وزر له ثلاث دفعات.,"Abu al-Hasan Ali Ibn Muhammad Ibn Musa Ibn al-Hasan Ibn al-Furat acted three times as vizir to the caliph al-Muktadir billah, the son of al-Mutadid billah."
فالأولى منهن بثمان خلون من شهر ربيع الأول، وقيل لسبع بقين منه، سنة ست وتسعين ومائتين، ولم يزل وزيره إلى أن قبض عليه الأربع خلون من ذي الحجة سنة تسع وتسعين ومائتين ونكبه ونهب داره وأمواله.,"His first appointment was on the eighth of the first Rabi some say, the twenty third, A. H. two hundred and ninety six (December, A. D. nine hundred and eight); and he remained in office till the fourth of Zi al- Hijja, A. H. two hundred and ninety nine (July, A. D. nine hundred and twelve), when the caliph arrested him and seized on all his riches with the property contained in his palace."
واستغل من أملاكه إلى أن عاد إلى الوزارة في المرة الثانية سبعة آلاف ألف دينار.,"From that time till he was reinstated, the produce of his estates (to the public treasury) amounted to seven millions of dinars."
وذكروا عنه أنه كتب إلى الأعراب أن يكبسوا بغداد، والله أعلم.,"It is said that he (was the author of his own misfortune) having addressed a letter to the Arabs of the desert, inviting them to come and take Baghdad by surprise; but this accusation is by no means well established."
ثم عاد إلى الوزارة يوم الاثنين لثمان خلون من ذي الحجة سنة أربع وثلثمائة، وخلع عليه سبع خلع، وحمل إليه ثلثمائة ألف درهم لغلمانه وخمسون بغلا لثقله وعشرون خادما وغير ذلك من العدد والآلات.,"His second appointment was on Monday, the eighth of Zi al-Hijja, A.H. three hundred and four (June, A. D. nine hundred and seventeen), and, on this occasion, the caliph arrayed him in seven pelisses of honor, and sent to his house three hundred thousand dirhams to (be distributed amongst) his pages, fifty mules to carry his baggage, twenty eunuchs, and furniture of all sorts."
وزاد في ذلك اليوم في ثمن الشمع في كل من قيراط ذهب لكثرة استعماله إياه، وكان ذلك النهار شديد الحر، فسقي في ذلك النهار وتلك الليلة في داره أربعون ألف رطل ثلج.,"On that day, the quantity of wax-lights required for him was so great, that the price augmented by a carat of gold to each man; and, as the weather was excessively hot, forty thousand pounds’ weight of snow Was used in cooling the liquors served to the company."
ولم يزل على وزارته إلى أن قبض عليه يوم الخميس لثلاث بقين من جمادى الأول سنة ست وثلثمائة، ثم عاد إلى الوزارة يوم الخميس لسبع ليال بقين من ربيع الآخر سنة إحدى عشرة وثلثمائة.,"He continued in place till Thursday, the twenty second of the first Jumada, A. H. three hundred (October, A. D. nine hundred and eighteen), when he was arrested and detained in prison; but was liberated on Thursday, the twenty second of the latter Rabi, A. H. three hundred and eleven (August, A. D. nine hundred and twenty three), and again restored to his post."
وكان يوم خرج من الحبس مغتاظا، فصادر الناس، وأطلق يد ولده المحسن فقتل حامد بن العباس الوزير الذي كان قبل أبيه، وسفك الدماء.,"On the day of his release from confinement, he gave vent to his ill humor by exacting heavy sums from different persons, and he left free career to the rapacity and violence of his son Abu al-Muhassin, who immediately put to death Hamid Ibn al-Abbas, his father’s predecessor in the vizirship, and indulged in his passion for bloodshed."
ولم يزل وزيرا إلى أن قبض عليه لتسع ليلي خلون من شهر ربيع الآخر سنة اثنتي عشر وثلثمائة، [وقيل قبض عليه يوم الثلاثاء لتسع خلون من شهر ربيع الأول].,"On the ninth of the latter Rabi, A. H. three hundred and twelve (July, A.D. nine hundred and twenty four), the caliph again caused Ibn al-Furat to be arrested; but some say that this occurred on Tuesday, the seventh of the first Rabi."
وكان يملك أموالا كثيرة تزيد على عشرة آلاف ألف دينار، وكان يستغل من ضياعه في كل سنة ألفي ألف دينار ينفقها.,"He was then in possession of great wealth (upwards of ten millions of dinars), and his lauded estates produced him a yearly revenue of one million of dinars, which sum he employed for his ordinary expenses."
قال أبو بكر محمد بن يحيى الصولي: مدحته بقصيدة، فحصل لي في ذلك اليوم ستمائة دينار.,"Abu Bakr al-Suli relates that, having one day recited to the vizir a qasida in his praise, he received from him six hundred dinars."
وكان كاتبا كافيا خبيرا، قال الإمام المعتضد بالله لعبيد الله بن سليمان: قد دفعت إلى ملك مختل وبلاد خراب ومال قليل، وأريد أعرف ارتفاع الدنيا لتجري النفقات عليه.,"Ibn al-Furat was a katib of the highest capacity and information; the caliph al-Mutadid said (some lime after his accession) to (his vizir) Obaid Allah Ibn Suleiman: “I have received a kingdom in disorder, a country in ruin, “and a treasury nearly empty; I therefore wish to he informed what maybe “the revenues of the state, so as to regulate the expenditure accordingly.”"
فطلب عبيد الله ذلك من جماعة من الكتاب، فاستمهلوه شهرا.,"Obaid Allah applied to a number of the katibs for an answer to this demand, but they all required a month to draw one up."
وكان أبو الحسن ابن الفرات وأخوه أبو العباس محبوسين منكوبين، فأعلما بذلك، فعملاه في يومين وأنفذاه.,"Abu al-Hasan Ibn al-Furat and his brother al-Abbas, who were at that time out of place and detained in prison, received intelligence of what was going forward, and, in the space of two days, they drew up the answer and sent it in."
فعلم عبيد الله أن ذلك لا يخفى على المعتضد، فكلمه فيهما ووصفهما، فاصطنعهما.,"As Obaid Allah knew that it would be impossible to conceal from the caliph who were the authors of the document, he mentioned them to him with commendation, and they were taken into favor."
وكانت في دار أبي الحسن ابن الفرات حجرة شراب يوجه الناس على اختلاف طبقاته إليها غلمانهم يأخذون منها الأشربة والفقاع والجلاب إلى دورهم.,"Ibn al-Furat had in his palace a room for the preparation of beverages (Hujra sharab), to which persons of all classes sent their servant boys to bring home whatever sherbets, beer, and sirops they required."
وكان يجري الرزق على خمسة آلاف من أهل العلم والدين والبيوت والفقراء أكثرهم مائة درهم في الشهر، وأقله خمسة دراهم، وما بين ذلك.,"He pensioned five thousand persons chosen from among the learned, the pious, the persons of respectable family, and the poor; most of them received one hundred dinars a month, and a few only five dinars or intermediate sums."
قال الصولي: ومن فضائله التي لم يسبق إليها أنه كان إذا رفع إليه قصة فيها سعاية خرج من عنده غلام فنادى:,"Al-Suli says: “And one meritorious part of his conduct, wherein no one had as yet set the example, was, that when papers were received by him containing accusations against any “individual, one of his pages came into the antechamber and called out."
أين فلان بن فلان الساعي فلما عرف الناس ذلك من عادته امتنعوا من السعاية بأحد.,"“Where is such a one, the informer (meaning the author of the paper)’!’ When “people discovered this to be his regular custom, they abstained from all such “secret accusations."
واغتاظ يوما من رجل فقال: اضربوه مائة صوت، ثم أرسل رسولا فقال: اضربوه خمسين، ثم أرسل أخر وقال: لا تضربوه، وأعطوه عشرين دينارا.,"”One day, in a burst of anger, he ordered a hundred lashes of a whip to be inflicted on a man with whom he was displeased; he then sent word to give him fifty lashes only; and then he sent again to forbid the flogging and to give him twenty pieces of gold."
فكفاه ما مر به المسكين من الخوف.,This sum made the poor fellow amends for his fright.
قال الصولي: قام من مرضه – وقد اجتمعت الكتب والرقاع عنده – فنظر في ألف كتاب، ووقع في ألف رقعة.,"Al-Suli says that, on the vizir’s recovery from an attack of sickness, he examined the letters and written applications which had accumulated during the interval, and (in that sitting) he perused one thousand letters and wrote his approval or negative on one thousand memorials."
فقلنا له: بالله لا يسمع بهذا أحد، خوفا من العين عليه.,"“We then said to each other,” adds al-Suli: ‘ By Allah! let no one know of “this, lest the evil eye of some jealous person light upon him."
قال الصولي: ورأيت من أدبه أنه دعا خاتم الخلافة ليختم به كتابا، فلما رآه قام على رجليه تعظيما للخلافة. قال: ورأيته جالسا للمظالم.,"I remarked, says the same narrator, “as a striking example of his courtly manners, that “when he called for the caliphate’s signet in order to seal any document, he stood “up to receive it, denoting thereby his high respect for the caliphate dignity. “I saw him one day giving a public audience for the redress of grievances."
فتقدم إليه خصمان في دكاكين في الكرخ، فقال لأحدهما: رفعت إلي قصة في سنة اثنتين وثمانين ومائتين في هذه الدكاكين.,"“and two men who were in litigation about some shops in al-Karkh (the suburb “of Baghdad; having come before him, he said to one of them: ‘You presented me“‘ a memorial concerning these very shops in the year two hundred and eighty two."
ثم قال: سنك يقصر عن هذا، فقال له: ذاك كان أبي، قال: نعم وقعت له على قصة رفعها.,"He then added: “Yet you are too young to have been the person.’ ‘It was my father, replied the man. ‘That is it,’ said the vizir, and I wrote my decision on his memorial."
وكان إذا مشى الناس بين يديه غضب وقال: أنا لا أكلف هذا غلماني فكيف أكلف أحرارا لا إحسان لي عليهم.,"“When he went out, he felt much displeased if persons walked on foot before him to testify their respect: “I do not require such a thing of “my servants,” he would exclaim; “why then should I require it from free-born men who are under no obligation to me?” This."
وقتل نازوك صاحب الشرطة أبا الحسن ابن الفرات المذكور وابنه المحسن يوم الاثنين ثلاثة عشرة ليلة خلت من شهر ربيع الآخر سنة اثني عشر وثلثمائة.,"Abu al-Hassan Ibn al- Furat and his son al-Muhassin were put to death by Nazuk, the commander of the police guards, on Monday, the thirteenth of the latter Rabi, A. H. three hundred and twelve (July, A. D. nine hundred and twenty four)."
وقال بعض المؤرخين: كان مولده لتسع خلون من ربيع الآخر سنة إحدى وأربعين ومائتين، وكان عمر ابنه المحسن يوم قتل ثلاثا وثلاثين سنة.,"He was born on the twenty third of the latter Rabi, A.H. two hundred and forty one (September, A.D. eight hundred and fifty five). His son al-Muhassin died at the age of thirty-three years."
قال الصاحب أبو القاسم ابن عباد المقدم ذكره: أنشدني أبو الحسن ابن أبي بكر العلاف – وهو المشهور بكثرة الأكل – قصيدة أبيه أبي بكر في الهر وقال: إنما كنى بالهر عن المحسن بن أبي الحسن ابن الفرات أيام محنتهم، لأنه لم يجسر أن يذكره يرثيه. قلت: وقد سبق ذكر المرثية في ترجمة أبي بكر العلاف.,"The following particularity is mentioned by the Sahib Ibn Abbad: “Abu al-Hasan, the son of Abu Bakr al-Allaf, he who was so notorious for his immoderate appetite, recited to me the poems composed by his father on the cat, and told me that, by the cat, he meant al-Muhassin; not “daring, during the disasters of the family, to lament his fate openly or pronounce his name."
ومن غرائب الأخبار أن زوجة المحسن ابن الفرات أرادت أن تختن أبنها بعد قتل أبيه فرأت المحسن في منامها، فذكرت له تعذر النفقه، فقال لها: إن لي عند فلان عشرة آلاف دينار أودعته إياها.,"”We shall here insert a most extraordinary anecdote: “Sometime after al-Muhassin’s death, his wife wished to celebrate the circumcision of his son, and happening to see her husband in a dream, she mentioned to him that she should have much difficulty in providing for the expense “of the ceremony; on which he told her that he had deposited a sum of ten “thousand dinars in the hands of a person whom he named."
فانتبهت، وأخبرت أهلها فسألوا الرجل فأعترف وحمل المال عن آخره.,"When she awoke, “she informed the family of the circumstance, and they questioned the man, “who acknowledged that he had the money, and brought it all to them immediately."
وكان أبو العباس أحمد بن محمد بن الفرات أخو أبي الحسن المذكور أكتب أهل زمانه وأضبطهم للعلوم والآداب، وللبحتري فيه القصيدة التي أولها:,"Abu al-Abbas Ahmad Ibn Muhammad Ibn al-Furat, the brother of Abu al-Hasan, was the most elegant penman of the age, and surpassed them also by his learning in the sciences and general literature. It was on him that the poet al-Bohtori composed the qasida which begins thus."
بت أبدي وجدا وأكتم وجدا… لخيال قد بات لي منك يهدى,"I passed the night displaying a feeling and concealing a feeling (of joy) for the presence of thy image, sent me by thyself (to console me in my dreams)."
وتوفي أبو العباس المذكور يوم الثلاثاء منتصف شهر رمضان سنة إحدى وتسعين ومائتين.,"Abu al-Abbas died on the eve of Saturday, the fifteenth of Ramadan, A. H. two hundred and ninety one( August, A.D. nine hundred and four)."
وأما أخوه أبو الخطاب جعفر بن محمد بن الفرات فإنه عرضت عليه الوزارة فأباها، وتولاها ابنه أبو الفتح الفضل بن جعفر، وكان كاتبا مجودا، وهو المعروف بابن حنزابة.,"Another brother of his, Ahu Khattab Jaafar Ibn Muhammad, was offered the place of vizir, which, on his refusal, was given to his son Abu al-Fath al-Fadl Ibn Jaafar, an able katib and generally known by the name of Ibn Hinzaba."
وهي أمه، وكانت جارية رومية.,His mother Hinzaba was a Greek slave.
قلده المقتدر الوزارة يوم الاثنين لليلتين بقيتا من ربيع الآخر سنة عشرين وثلثمائة [وقيل خلع عليه في أول شهر ربيع الآخر سنة عشرين وثلثمائة، والله أعلم] ولم يزل وزيره إلى أن قتل المقتدر لأربع بقين من شوال سنة عشرين وثلثمائة.,"Al-Muktadir billah conferred the vizirship on him, in A. H. three hundred and twenty, on Monday, the twenty eighth of the latter Rabi (May, A.D. nine hundred and thirty two); some say that he was invested with that dignity on the first of the month just mentioned. He remained in office till the twenty fifth of Shawwal, A. H. three hundred and twenty (October, A.D. nine hundred and thirty two), the day on which al-Muktadir was murdered."
وتولى الخلافة أخوه القاهر بالله، فاستتر أبو الفتح ابن حنزابة، فولى القاهر أبا علي محمد بن علي بن مقلة الكاتب – الآتي ذكره إن شاء الله تعالى – الوزارة.,"Al-Kahir billah was then raised to the caliphate, and as Abu Fath Ibn Hunzaba had retired to a place of concealment, the vizirship was conferred on Muhammad Ibn Ali Ibn Mukla the katib."
ثم تولى أبو الفتح الدواوين في أيام القاهر أيضا، وخلع القاهر وسملت عيناه في يوم الأربعاء لست خلون من جمادى الأولى سنة اثنتين وعشرين وثلثمائة.,"Abu al-Fath was afterwards nominated director- general of the government offices under the same caliph. Al-Kahir was deposed and blinded with a hot iron on Wednesday, the sixth of the first Jumada, A. H. three hundred and twenty two (April, A. D. nine hundred and thirty four)."
وولي الخلافة الراضي بالله ابن المقتدر بالله المقدم ذكره، فقلد أبا الفتح ابن حنزابة الشام، فتوجه إليها، ثم إن الراضي بالله ولاه الوزارة، وهو يومئذ مقيم بحلب، وعقد له الأمر فيها يوم الأحد لثلاث عشرة ليلة خلت من شعبان سنة خمس وعشرين وثلثمائة.,"His successor al-Radi billah, the son of al-Muktadir billah, conferred the government of Syria on Abu al-Fath Ibn Hinzaba, who proceeded to his post, and was residing at Aleppo when the same caliph chose him for vizir and signed the act of his nomination on Sunday, the thirteenth of Shaaban, A. H. three hundred and twenty five."
وكوتب بالمسير إلى الحضرة، فوصل إلى بغداد يوم الخميس لست خلون من شوال من السنة.,"A letter was then dispatched to him, by which he was directed to repair to the capital, and, on Thursday the sixth of Shawwal, in the same year, he arrived at Baghdad."
فأقام ببغداد قليلا ، فرأى الأمور مضطربة.,"He remained there, however, but a short time, as he perceived that everything was falling into confusion."
وقد استولى الأمير أبو بكر محمد بن رائق على الحضرة، فتحدث أبو الفتح مع ابن رائق في أنه يعود إلى الشام، وأطمعه في حمل الأموال إليه من مصر والشام.,"Finding the emir Abu Bakr Muhammad Ibn Raik master of the city, he had a conference with him and was induced to return to Syria by the promise that the revenues of that province and of Egypt would he paid into his hands."
فعاد إليها في الثالث عشر من شهر ربيع الأول سنة ست وعشرين.,"He arrived there on the thirteenth of the first Rabi, A. H. three hundred and twenty six (January, A.D. nine hundred and thirty eight), and died at Ghazza or at Ramla."
فأدركه أجله بغزة، وقيل بالرملة، وجاءت الكتب إلى الحضرة بموته في يوم الأحد لثمان خلون من جمادى الأولى سنة سبع وعشرين وقيل ست وعشرين والأول أصح ودفن في داره بالرملة.,"Letters were sent to Baghdad announcing this event, and in them it was stated that his death took place on Sunday, the eighth of the first Jumada, A. H. three hundred and twenty seven (March, A. D. nine hundred and thirty nine)."
وكان مولده في ليلة السبت لسبع ليال بقين من شعبان سنة تسع وسبعين ومائتين، وكانت الكتب تصدر باسمه في الشام.,"He was born on the eve of Saturday, the twenty second of Shaaban, A. H. two hundred and seventy nine (November, A. D. eight hundred and ninety two). During his administration in Syria, all official documents were promulgated in his name."
وأما ابنه أبو الفضل جعفر بن الفضل فقد سبق ذكره في حرف الجيم من هذا الكتاب ، وتاريخ وفاته ومولده، رحمهم الله تعالى أجمعين.,"Of his son, Abu al-Fadl Jaafar Ibn al-Fadl, we have already spoken, and given the dates of his birth and death."
وهذا الذي ذكرته في هذه الترجمة نقلته من عدة مواضع: منها كتاب” أخبار الوزراء” تأليف الصاحب ابن عباد، وكتاب” عيون السير” تأليف محمد بن عبد الملك الهمداني، وكتاب” الوزراء” تأليف أبي عبد الله محمد بن أحمد الفارسي.,"The facts contained in this article were extracted by me from different sources, such as the History of the Vizirs by the Sahib Ibn Abbad, the Oyun al-Siar (sources of history), by Muhammad Ibn Abd al-Malik al-Hamadani, and the Kitab al-Wuzraa (book of vizirs)by Abu Abd Allah Muhammad Ibn Ahmad al-Farisi."
وما منهم أحد تعرض إلى قضية عبد الله بن المعتز.,But none of those writers allude to the affair of Abd Allah Ibn al-Mutazz.
وترجمة ابن الفرات المذكور تترتب على قضية ابن المعتز فلا بد من ذكر شيء من أحوالها، وأصح التواريخ نقلا تاريخ أبي جعفر محمد بن جرير الطبري، فنذكر ما قاله في حوادث سنة ست وتسعين ومائتين: إن القواد والكتاب اجتمعوا على خلع الخليفة المقتدر، وتناظروا فيمن يجعلونه موضعه، فأجمعوا رأيهم على عبد الله بن المعتز.,"although it is closely connected with the history of Ibn al-Furat; it is therefore necessary that some notice of this occurrence should be taken here; and, as the Chronicle of Abu Jaafar Ibn Jarir al-Tabari surpasses all other historical works in the authenticity of its statements, we shall merely copy what that author says under the head of Various Events in A. H. two hundred and ninety six: “The leaders (of the troops) and the katibs (officers of the civil administration) met for the purpose of deposing the caliph al-Muktadir, and, a discussion arising as to whom they should put in his place, they agreed unanimously to fix their choice on Abd Allah Ibn al-Mutazz."
وناظروه في ذلك، فأجابهم إليه على أنه لا يكون في ذلك سفك دم ولا حرب.,"After “some contestation, he expressed his readiness to accede to their wishes, on “condition that there should be neither bloodshed nor war."
فأخبروه أن الأمر يسلم إليه عفوا، وأن جميع من وراءهم من الجند والقواد والكتاب قد رضوا، فبايعهم على ذلك.,"To this they “replied that the sovereign power would pass into his hands without opposition, and that all the soldiers, officers, and katibs under their orders, were “ready to acknowledge him. They then took the oath of fealty towards him as caliph."
وكان الرأس في ذلك محمد بن داود بن الجراح وأبا المثنى أحمد بن يعقوب القاضي، وواطأ محمد بن داود جماعة من القواد على الفتك بالمقتدر والعباس بن الحسن؛ قلت: وكان وزير المقتدر يومئذ.,"The persons at the head of this plot were Muhammad Ibn Dawud Ibn “al-Jarrah and Abu al-Muthanna Ahmad Ibn Yakub the kadi, the former of “whom induced a number of the general-officers to employ violent measures “against al-Muktadir and al-Abbas Ibn al-Hasan” this last was then acting as vizir to the caliph."
قال الطبري: وكان العباس بن الحسن على ذلك قد واطأ جماعة من القواد على خلع المقتدر والبيعة لعبد الله بن المعتز.,”Al-Abbas Ibn al-Hasan was himself engaged in the conspiracy and had gained over a number of the generals to this project of dethroning al-Muktadir and taking the oath of allegiance to Abd Allah Ibn “al-Mutazz.
فلما رأى أمره مستوسقا له مع المقتدر على ما يحب بدا له فيما كان قد عزم عليه من ذاك، فحينئذ وثب به الآخرون فقتلوه.,"and when he found that his influence over al-Muktadir was sufficiently established, he judged it time to execute his design, but, at that “moment, the other conspirators fell upon him and slew him."
يعني الوزير المذكور، وقال الطبري: وكان الذي تولى قتله [بدر الأعجمي] والحسين بن حمدان ووصيف بن صوارتكين.,”Al-Tabari means to say that they slew the vizir. ”The perpetrators of this act were al- “Husain Ibn Hamdan and Wasif Ibn Sawartikin.
وذلك يوم السبت لإحدى عشرة ليلة بقيت من شهر ربيع الأول، ولما كان من غد هذا اليوم، وهو يوم الأحد، خلع المقتدر الكتاب والقواد وقضاة بغداد ، وبايعوا عبد الله بن المعتز ولقبوه الراضي بالله.,"This occurred on Saturday, the nineteenth of the first Rabi, and, on the next morning, Sunday, the katibs, “generals and kadis deposed al-Muktadir at Baghdad and took the oath of fealty to Abd Allah Ibn al-Mutazz, whom they then surnamed al-Radi billah (the “pleasing by God’s favor)."
وكان الذي يأخذ البيعة على القواد ويلي استحلافهم والدعاء بأسمائهم محمد بن سعيد الأزرق كاتب الجيش.,"The person who administered the oath to the “generals in the name of Ibn al-Mutazz and called them forth successively, was “Muhammad Ibn Saied al-Azrak, katib of the army (secretary-general of the war department."
وفي هذا اليوم كانت بين الحسين بن حمدان وبين غلمان الدار حرب شديدة من غدوة إلى انتصاف النهار.,"The same day, from morning till noon, al-Husain Ibn Hamdan “had to sustain an obstinate combat against the pages of the palace."
وفي هذا اليوم انفضت الجموع التي كان ابن داود جمعها لبيعة ابن المعتز عنه.,"the same day, the assembly convened by Muhammad Ibn Dawud for the purpose of taking the oath of fealty to Ibn al-Mutazz was dispersed by force."
وذلك أن الخادم الذي يدعى مؤنسا حمل غلاما من غلمان الدار في الشذوات – قلت: وهي عندهم المراكب – قال: فصاعد بها وهم فيها وهي في دجلة.,"The “manner in which this happened was, that the eunuch called Munis took some “of the pages of the palace in shazawats” this word, with the people (of Baghdad), signifies boats “and mounted the Tigris with them."
فلما جاوزوا الدار التي فيها ابن المعتز ومحمد بن داود صاحوا بهم ورشقوهم بالنشاب.,"As they passed “the house in which Ibn al-Mutazz and Muhammad Ibn Dawud were, they raised an outcry against them and shot at them with arrows."
فتفرقوا وهرب من كان في الدار من الجند والقواد والكتاب وهرب ابن المعتز.,"The meeting “was thus obliged to disperse; the soldiers, generals, and katibs who were in the “house took to flight, and Ibn al-Mutazz fled also."
ولحق بعض الذين بايعوا ابن المعتز بالمقتدر، فاعتذروا إليه بأنهم منعوا من المصير إليه، واستخفى بعضهم، فطلبوا وأخذوا وقتلوا.,"Some of those who had “sworn him fidelity now went to al-Muktadir, and made excuses for their conduct by stating that they had been forcibly prevented from joining him; others concealed themselves, but were sought after and put to death."
وانتبهت العامة دور ابن داود، وأخذ ابن المعتز فيمن أخذ؛ انتهى كلام الطبري في ذلك.,"The palaces “belonging to Ibn Dawud were pillaged by the mob, and Ibn al-Mutazz was one of those made prisoners.” Such is al-Tabari’s statement."
فنذكر ما قال غيره، جمعته من مواضع متفرقة، حاصله أن عبد الله بن المعتز رتب للوزارة في ذلك اليوم محمد بن داود المذكور، وللقضاء أبا المثنى المذكور.,"We shall now give some facts which we have collected from various other sources: On that day, Al)d Allah Ibn al-Mutazz had chosen Muhammad Ibn Dawud for vizir, and Abu al-Muthanna for kadi."
فلما انتقض أمره وأخذ ابن المعتز استتر ابن داود، وكان من فضلاء أهل عصره وله عدة تصانيف منها كتاب” الورقة في أخبار الشعراء” وكتاب” الوزراء” وغير ذلك، ثم ظهر لمؤنس الخادم المذكور، وخافه أبو الحسن علي ابن الفرات المذكور، فأشار على مؤنس بقتله، فقتل وأخرج وطرح في سقاية عند المأمونية، فحمل إلى منزله.,"On the failure of the enterprise, Ibn al-Mutazz was taken prisoner, and Ibn Dawud, who was one of the most accomplished men of his time and had composed a number of works, such as the Kitab al-Waraka (book of leaves), containing the lives of the poets, and the Kitab al-Wuzraa (book of vizirs) retired to a place of concealment, and then discovered himself to Munis, the eunuch just mentioned; but Abu al-Hasan Ali Ibn al-Furat was afraid of him and advised Munis to put him to death, which was done. His body was cast into a ditch near al-Mamounia, but was afterwards carried home."
وكان قتله في شهر ربيع الآخر من السنة، ومولده في سنة ثلاث وأربعين ومائتين في الليلة التي توفي فيها إبراهيم ابن العباس الصولي المقدم ذكره.,He was executed in the latter Rabi of that year; his birth took place in A. H. two hundred and forty three (A. D. eight hundred and fifty seven or eight hundred and fifty eight) on the very night in which Ibrahim Ibn al-Abbas al-Suli expired.
ولما عاد أمر المقتدر إلى ما كان عليه وقد قتل وزيره العباس بن الحسن في التاريخ الذي ذكره الطبري استوزر أبا الحسن علي بن الفرات المذكور.,"Al-Muktadir was then reinstated in his former authority, and, as his vizir al-Abbas Ibn al-Hasan had been put to death on the day mentioned by al-Tabari, he raised Abu ’l-Hasan Ali Ibn al Furat to the vacant post."
فأول ما ظهر من محاسنه أنه حمل إليه من دار ابن المعتز صندوقان عظيمان، فقال: أعلمتم ما فيهما قيل: نعم، جرائد بأسماء من بايعه.,"One of the first proofs which the new vizir gave of his generous character was this: Two large coffers were brought to him from the house of Ibn al-Mutazz, and he said to the hearers: “Do you know what is in them?” “Yes” they replied, “they contain lists of the names of such persons as took the oath of allegiance to him.”"
فقال: لا تفتحوهما، ودعا بنار فطرح الصندوقين فيها.,"”Open them not,” he exclaimed; and then ordering a fire to be brought, he threw the coffers into it."
فلما احترقا قال: لو فتحتهما وقرأت ما فيهما فسدت نيات الناس بأجمعهم علينا، واستشعروا منا، ومع ما فعلناه قد هدأت القلوب وسكنت النفوس.,"When they were consumed, he said: “Had I opened “them and read what was in them, I should have alienated from me the feelings of “all the people, and given them cause of dreading me; but, by what I have done, “their hearts will be calmed and their minds set at ease."
ومما يتعلق بهذه الترجمة أن القاهر بالله لما خلع وسملت عيناه كما ذكرناه آل به الأمر إلى أن خرج إلى جامع المنصور ببغداد، فعرف الناس بنفسه، وسألهم التصدق عليه.,"We may state, as a circumstance connected with this biographical notice, that, when the caliph al- Kahir hi Huh was deposed and deprived of his sight, he was reduced to the necessity of going to the Mosque of al-Mansur at Baghdad and asking charity, mentioning at the same time who he was."
فقام إليه ابن أبي موسى الهاشمي فأعطاه ألف درهم، وفي ذلك عبرة لأولي الألباب.,On one of those occasions Ibn Abi Musa al-Hashimi rose up and gave him one thousand pieces of silver. What a lesson is there for reflecting men!
وقد سبق ذكر عبد الله بن المعتز في ترجمته، لكن هذه الحاجة دعت إلى إعادتها ها هنا.,"We have already given a notice on Abd Allah Ibn al-Mutazz, but the subject which we have been just treating rendered some repetition necessary."
ونقلت من كتاب” الأعيان والأماثل” تأليف الرئيس أبي الحسن هلال بن المحسن بن أبي إسحاق إبراهيم الصابي: وحدث القاضي أبو الحسين عبيد الله بن عباس أن رجلا اتصلت عطلته، وانقطعت مادته.,"What follows was copied by us from the Kitab al-Ayan wa al-Amathil (History of illustrious and remarkable men) by the reis Abu al-Hasan Hilal Ibn al-Muhassin al-Sabi: “The anecdote which we “here insert is given in the words of the kadi Abu al-Husain Obaid Allah Ibn “Abbas: A man who had been a long time out of employment, and had no “means left for his support."
فزور كتابا من أبي الحسن ابن الفرات إلى أبي زنبور المادرائي عامل مصر في معناه يتضمن الوصاة به والتأكيد في الإقبال عليه والإحسان إليه.,"forged a letter in the name of Abi al-Hasan Ibn al- “Furat and addressed to Ibn Zanbur al-Madraie, the admit of Egypt, “strongly recommending the bearer to him, and requesting that he should be “treated with the utmost favor and kindness."
وخرج إلى مصر فلقيه به، فارتاب أبو زنبور في أمره لتغير الخطاب على ما جرت به العادة وكون الدعاء ألين مما يقتضيه محله.,"On arriving at Old Cairo, he “presented this letter to Ibn Zanbur, who conceived some doubts on the subject, as he perceived that the address was not drawn up in the usual form, and that the complimentary salutation was longer than that to which his rank entitled him."
فرعاه مراعاة قريبة ووصله بصلة قليلة، واحتبسه عنده على وعد وعده به.,"He therefore gave directions that the man should be closely “watched, and, having made him a small present, he detained him in the house with fair promises."
وكتب إلى أبي الحسن ابن الفرات يذكر الكتاب الوارد عليه، وأنفذه بعينه إليه واستثبته فيه.,"He then wrote to Abi al-Hasan Ibn al-Furat, stating that he had received a letter, which he enclosed, and requesting its authenticity to “be confirmed."
فوقف ابن الفرات على الكتاب المزور، فوجد فيه ذكر الرجل وأنه من ذوي الحرمات والحقوق الواجبة عليه، وما يقال في ذلك مما قد استوفي الخطاب فيهن.,"Ibn al-Furat read the forged letter, and found in it that the “bearer, mentioning his name, was a person of high respectability, to whom “the writer had deep obligations, with other similar expressions usually employed in filling up letters of the kind."
وعرضه على كتابه وعرفهم الصورة فيه، وعجب إليهم منها ومما أقدم عليه الرجل، وقال لهم: ما الرأي في أمر هذا الرجل عندك.,"He then passed it to his katibs, and “informed them of the whole circumstance, expressing at the same time his “astonishment at the man’s audacity, and asking what was to be done with him."
فقال بعضهم: تأديبه أو حبسه، وقال آخر: قطع إبهامه لئلا يعاود مثل هذا أو يقتدي به غيره فيما هو أكثر من هذا.,"Some of them replied that he deserved to be Hogged or imprisoned; others, that his thumb should be cut off, so as to prevent him from “again committing such a crime, and discourage others from imitating him in “matters of more importance."
وقال أجملهم محضرا: يكشف لأبي زنبور قصته ويرسم له طرده وحرمانه.,"The opinion of those who were the most indulgent was, that Ibn Zanbur should be informed of the circumstance, and receive “orders to expel the fellow and frustrate his expectations."
فقال ابن الفرات: ما أبعدكم عن الخيرية والحرية وأنفر طباعكم منها! رجل توسل بنا وتحمل المشقة إلى مصر في تأميل الصلاح بجاهنا، واستمداد صنع الله عز وجل بالانتساب إلينا، يكون أحسن أحواله عند أحسنكم محضرا تكذيب ظنه وتخييب سعيه، والله لا كان هذا أبدا!,"On this Ibn al-Furat “replied: ‘How far removed you are from nobleness and goodness! how repulsive are such qualities to your nature! Here is a man who employs our mediation and endures the fatigues of a journey to Egypt, in hopes of furthering his welfare through our influence, and of procuring, through the favor of Almighty God, some advantage for himself by stating that he is connected with us; yet, according to the most indulgent among you, this man is to receive no better treatment than to have his favorable opinion of ourself be lied, and his efforts terminated in disappointment! By Allah! that shall never be!’"
ثم إنه أخذ القلم من دواته وكتب على الكتاب المزور” هذا كتأبي، ولست أعلم لم أنكرت أمره، واعترضتك شبهة فيه، وليس كل من خدمنا وأوجب حقا علينا تعرفه.,"He then took a pen out of his ink-bottle and wrote these words on the “forged letter: ‘This is my letter, and I know not how you could have suspected the bearer or disappointed him; you cannot know all the persons who have served us or placed us under obligations."
وهذا رجل خدمني في أيام نكبتي، وما أعتقده في قضاء حقه أكثر مما كلفتك في أمره من القيام به، فأحسن تفقده ووفر رفده وصرفه فيما يعود عليه نفعه ويصل إلينا فيما يحقق ظنه ويبين موقعه” ورده إلى أبي زنبور من يومه.,"This man has rendered us services in the days of our disgrace, and what we consider a meet recompense for his deserts would far surpass that which we have granted him in recommending him to your patronage; aid him therefore in his pursuit, make him an ample donation, and employ him in some lucrative occupation, so that he may return to us with (o fortune) sufficient to prove that his expectations were just and his reception honorable. On that very day, he sent off the letter to Ibn Zanbur."
فلما مضت على ذلك مدة طويلة دخل على أبي الحسن ابن الفرات رجل ذو هيئة مقبولة وبزة جميلة، وأقبل يدعو له ويثني عليه ويبكي يده وويقبل الأرض.,"A great length of time then elapsed when, one day, a roan of respectable appearance and elegantly dressed came into the presence of Abu al-Hasan Ibn al-Furat, and, going up to him, offered up prayers for his welfare and extolled his virtues; he then burst into tears and kissed the ground “before him."
فقال له ابن الفرات: من أنت بارك الله فيك وكانت هذه كلمته، فقال: صاحب الكتاب المزور إلى أبي زنبور الذي صححه كرم الوزير وتفضله، فعل الله به وصنع.,"God’s blessing be on thee!” exclaimed Ibn al-Furat, ‘who art thou?’ ‘I am the author of the forged letter addressed to Ibn Zanbur, and which was authenticated by thy generosity and kindness; may God reward thee!"
فضحك ابن الفرات وقال: كم وصل إليك منه قال: وصل إلي من ماله وتقسط قسطه على عماله ومعامليه وعمل صرفني فيه عشرون ألف دينار.,"’Ibn al-Furat smiled and said: ‘How much didst thou gain by “him’ ‘The sum which I received from him and the subscriptions which he obtained for me from the agents and other persons under his jurisdiction, joined to the employment which he gave me, have produced me “‘ twenty thousand pieces of gold."
فقال ابن الفرات: الحمد لله، الزمنا، فإنا نعرضك إلى عمل يزداد به صلاح هالك.,"Praise be to God!’ replied Ibn al-Furat; attach thyself to our person, and we shall place thee in a situation whereby ‘thy fortune may be increased still more."
ثم اختبره فوجده كاتبا سديدا، فاستخدمه وأكسبه مالا جزيلا، رحمه الله تعالى ورضي عنه.,"He then put his talents to the “proof, and finding him an able katib, he admitted him into his service, and “thus enabled him to acquire great wealth.”"
ابن يونس المنجم,IBN YUNUS THE ASTRONOMER.
صاحب الزيج الحاكمي أبو الحسن علي بن أبي سعيد عبد الرحمن بن أحمد بن يونس بن عبد الأعلى الصدفي المنجم المصري المشهور، صاحب الزيج الحاكمي المعروف بزيج ابن يونس، وهو زيج كبير رأيته في أربع مجلدات.,"Abu al-Hasan Ali Ibn Abi Saied Abd al-Rahman Ibn Ahmad Ibn Yunus Ibn Abd al-Aala al-Sadafi, a native of Egypt and a celebrated astronomer, is the author of the al-Zij al-Hakimi (the Hakimite tables), called also Zij Ibn Yunus, a large work, of which I have seen a copy in four volumes."
بسط القول والعمل فيه وما أقصر في تحريره، ولم أر في الأزياج على كثرتها أطول منه، وذكر أن الذي أمره بعمله وابتدأه له العزيز أبو الحاكم صاحب مصر – وسيأتي ذكره في حرف النون إن شاء الله تعالى.,"In this treatise amply discusses the subject and indicates the application of the rules which are there given, whilst its correctness testifies the great care with which it was drawn up. I have seen many works containing astronomical tables, but never met with one so full as this. The author states that the person by whose orders he commenced it was al-Aziz, the father of al-Hakim, and sovereign of Egypt."
كان مختصا بعلم النجوم متصرفا في سائر العلوم بارعا في الشعر.,"He made astronomy his particular study, but he was well versed in other sciences and displayed an eminent talent for poetry."
وعلى إصلاحه لزيج يحيى بن منصور تعويل أهل مصر في تقويم الكواكب.,"His work is so highly esteemed for correctness, that, like the Zij of Yahya Ibn Abi Mansur, it is taken by the people of Egypt as their standard authority in calculating the position of the heavenly bodies."
وعدله القاضي أبو عبد الله محمد بن النعمان في جمادى الأولى سنة ثمانين وثلثمائة. وخلف ولدا متخلفا باع كتبه وجميع تصنيفاته بالأرطال في الصابونيين.,"His moral character was so well established that) in the month of the first Jumada, A. H. three hundred and eighty (July-Aug. A.D. nine hundred and ninety), the kadi Muhammad Ibn al-Noman appointed him to act as adl. He left an only son, whose stupidity was so great that he sold to the soap-maker all his father’s books and works at so much a pound."
وكان قد أفنى عمره في الرصد والتسيير للمواليد وعمل فيها ما لا نظير له، وكان يقف للكواكب، قال الأمير المختار المعروف بالمسبحي:,"Ali Ibn Yunus spent his life in making astronomical observations and calculating nativities, wherein he displayed unequalled skill; he would even make long stations in order to get an observation of a star. The emir al-Mukhtar al-Musabbihi says."
أخبرني أبو الحسن المنجم الطبراني أنه طلع معه إلى جبل المقطم وقد وقف للزهرة، فنزع ثوبه وعمامته ولبس ثوبا نساويا أحمر ومقنعة حمراء تقنع بها، وأخرج عودا فضرب به، والبخور بين يديه، فكان عجبا من العجب.,"“I was told by Abu al-Hasan al-Tabarani, the astronomer, that he went up with Ibn Yunus to Mount “Mukattam and made a station there, with the intention of taking an observation of the planet Venus; and that, on arriving, he took off his cloak and tur- “ban, which he replaced by a woman’s gown and hood, both of a red color; “he then produced a guitar, on which he commenced playing, whilst he kept “perfumes burning before him: It was, says he, an astounding sight!."
قال الأمير المختار في تاريخ مصر: كان ابن يونس المذكور أبله مغفلا، يعتم على طرطور طويل ويجعل رداءه فوق العمامة، وكان طويلا، وإذا ركب ضحك منه الناس لشهرته وسوء حاله ورثاثة لباسه.,"”The same writer says, in his History of Egypt: “Ibn Yunus was a careless and ab- “sent man; he would wind his turban-cloth around a high-peaked cap and “place his cloak over that. he was himself very tall, and when he rode out, “the people used to laugh at him for his odd figure, his shabby appearance, “and tattered dress."
وكان له مع هذه الهيئة إصابة بديعة غريبة في النجامة لا يشاركه فيها غيره.,"But, notwithstanding the strangeness of his aspect, he “was singularly fortunate in his astrological predictions, and therein remained without a rival."
وكان أحد الشهود، وكان متفننا في علوم كثيرة ، وكان يضرب بالعود على جهة التأدب.,"”He was versed in a great variety of sciences, and played on the guitar, but merely as an amateur."
"وله شعر حسن فمنه قوله:
أحمل نشر الريح عند هبوبه… رسالة مشتاق لوجه حبيبه
بنفسي من تحيا النفوس بقربه… ومن طابت الدنيا به وبطيبه
لعمري لقد عطلت كأسي بعده… وغيبتها عني لطول مغيبه
وجدد وجدي طائف منه في الكرى… سرى موهنا في خفية من رقيبه
وله شعر كثير.","The following is a passage from his poetry: When the breeze begins to blow, I charge it with a message from a passionate lover to the presence of his beloved. I would sacrifice my life for her, whose aspect gives life to our souls and whose presence perfumes and rejoices the world. I swear that since her departure, I left my wine-cup untouched; it was absent from me, because she was absent. And what renews my passion is her image appearing in my dreams, approaching at midnight, unseen by jealous spies. He composed a great quantity of poetry."
وقد تقدم ذكر والده في حرف العين وهو صاحب التاريخ – وسيأتي ذكر جده في حرف الياء إن شاء الله تعالى.,"We have already spoken of his father, and we shall give a notice on his (great- grandfather in the letter y."
ويحكى أن الحاكم العبيدي صاحب مصر قال وقد جرى في مجلسه ذكر ابن يونس وتغفله: دخل إلى عندي يوما ومداسه بيده، فقبل الأرض وجلس وترك المداس إلى جانبه، وأنا أراه وأراها، وهو بالقرب مني، فلما أراد أن ينصرف قبل الأرض وقدم المداس ولبسه وانصرف.,"It is related that at one of Al-Hakim al-Obaidi the (Fatimite) sovereign of Egypt’s private parties, mention was made of Ibn Yunus and his absence of mind, on which this prince mentioned the following circumstance: “He came into my presence one day with his heavy shoes in his hand, and, after kissing “the ground, he sat down and placed them by bis side; I saw both them and “him, for he was quite near me; and when he thought of retiring, he kissed “the ground, brought forward his shoes, put them on, and withdrew."
وإنما ذكر هذا في معرض غفلته وقلة اكتراثه.,”This anecdote seems given as a proof of his inattention and carelessness.
وقال المسبحي: كانت وفاته بكرة يوم الاثنين لثلاث خلون من شوال سنة تسع وتسعين وثلثمائة فجأة، رحمه الله تعالى.,"Al- Musabbihi says that he died suddenly on Monday morning, the third of Shawwal, A. H. three hundred and ninety nine (June, A. D. one thousand and nine)."
وصلى عليه في الجامع بمصر القاضي مالك بن سعيد [بن أحمد بن محمد بن سليمان بن ثواب] ، ودفن بداره بالفرائين.,"The funeral service was said over him in the principal mosque of Old Cairo by the kadi Malik Ibn Saied Ibn Ahmad Ibn Muhammad Ibn Thawwab, and he was buried in his own dwelling, situated in the quarter inhabited by the furriers."
الفقيه عمارة اليمني,OMARA TAL-YAMANI THE JURISCONSULT.
الفقيه أبو محمد عمارة بن أبي الحسن علي بن ريدان بن أحمد الحكمي اليمني، الملقب نجم الدين، الشاعر المشهور.,"The jurisconsult (al-Fakih) Abu Muhammad Omarat Ibn Abi al-Hasan Ali Ibn Raidan Ibn Ahmad al-Hakami al-Yamani, surnamed Najm al-din (star of religion), bore a high reputation as a poet."
نقلت من بعض تواليفه أنه من قحطان، ثم الحكم بن سعد العشيرة المذحجي، وأن وطنه من تهامة باليمن مدينة يقال لها مرطان من وادي وساع وبعدها من مكة في مهب الجنوب أحد عشر يوما، وبها مولده ومرباه.,"I extracted the following particulars from one of his works: He drew his descent from Kahtan through al-Hakam Ibn Saad al-Ashira of the tribe of Madhij, and was an inhabitant of a city situated in the province of Tihama in Yemen, and called Mertan; it lies in the valley of Wasaa at eleven days’ distance south of Mecca. This was the place of his birth and early youth."
وأنه بلغ الحلم سنة تسع وعشرين وخمسمائة، ورحل إلى زبيد سنة إحدى وثلاثين وخمسمائة، فأقام بها يشتغل بالفقه في بعض مدارسها مدة أربع سنين.,"He attained the age of puberty in A. H. five hundred and twenty nine (A. D. one thousand one hundred and thirty four or one thousand one hundred and thirty five), and, two years after, he proceeded to Zabid, where he took up his residence and studied jurisprudence during four years in one of the colleges (which existed) there."
وأنه حج سنة تسع وأربعين وخمسمائة، وسيره قاسم بن هاشم ابن فليتة صاحب مكة شرفها الله تعالى رسولا إلى الديار المصرية.,"In A.H. five hundred and forty nine (A.D. one thousand one hundred and fifty four or one hundred and fifty five), he made the pilgrimage, and was dispatched by Kasim Ibn Hashim Ibn Falita, the sovereign of Mecca, as his envoy to Egypt."
فدخلها في شهر ربيع الأول سنة خمسين وخمسمائة، وصاحبها يومئذ الفائز بن الظافر، والوزير الصالح ابن رزيك – المذكور في حرف الطاء.,"He entered that country in the month of the first Rabi, A.H. five hundred and fifty (May, A. D. one thousand one hundred and fifty five); the reigning sovereign at that time was al-Faiz, the son of al-Zafir, who had for vizir al-Salih Ibn Ruzzik."
وأنشدهما في تلك الدفعة قصيدته الميمية، وهي:,"On his first presentation, he recited, in the presence of both, his celebrated qasida rhyming in w, which we here give."
"الحمد للعيس بعد العزم والهمم… حمدا يقوم بما أولت من النعم
لا أجحد الحق عندي للركاب يد… تمنت اللجم فيها رتبة الخطم
قربن بعد مزار العز من نظري… حتى رأيت إمام العصر من أمم
ورحن من كعبة البطحاء والحرم… وفدا إلى كعبة المعروف والكرم
فهل درى البيت أني بعد فرقته… ما سرت من حرم إلا حرم
حيث الخلافة مضروب سرادقها… بين النقيضين من عفو ومن نقم","Now, that my resolves are accomplished and my anxiety is past, let praises be given to the camels for the services they rendered. I shall not deny their right to my gratitude, and I reserve for them a recompense which will cause the bridles to envy the honor conferred on the halters. They brought the glorious term of a distant journey within my sight, so that I beheld the imam of the nations in this age. They went forth at eve from the Kaaba of al-Bathaa and the Haram, to visit the Kaaba of generosity and nobleness. Did the temple know, that on leaving it, I should only pass from one haram (sanctuary) to another? They journeyed to the spot where the pavilion of the caliphate is reared aloft between the opposite qualities of mildness and severity."
"وللإمامة أنوار مقدسة… تجلو البغيضين من ظلم ومن ظلم
وللنبوة آيات تنص لنا… على الخفيين من حكم ومن حكم
وللمكارم أعلام تعلمنا… مدح الجزيلين من بأس ومن كرم
وللعلا ألسن تثني محامدها… على الحميدين من فعل ومن شيم","There the rank of imam shines with holy light, to dissipate the hateful mists of ignorance and tyranny. There the prophetic spirit of Muhammad will survive and) shows us signs, declaring the two great truths of justice and of wisdom. There stand the trophies of noble deeds, to teach us how to praise the double grandeur of might and generosity. There the tongues of glorious exploits extol the double merit of manly acts and generous feelings."
"وراية الشرف البذاخ ترفعها… يد الرفيعين من مجد ومن همم
أقسمت بالفائز المعصوم معتقدا… فوز النجاة وأجر البر في القسم
لقد حمى الدين والدنيا وأهلهما… وزيره الصالح الفراج للغمم
اللابس الفخر لم تنسج غلائله… إلا يد الصنعين السيف والقلم","There the triumphant standard of true nobility is borne on high by the two lofty of honor and just ambition. Confident of obtaining salvation and the reward of my sincerity in this oath, I swear by al-Faiz the pure, that he has protected religion, the world, mankind I aided by his vizir al-Salih, the dispeller of afflictions, him who wears a raiment of honor woven by these skillful artisans, the sword and the pen."
"وجوده أوجد الأيام ما اقترحت… وجوده أعدم الشاكين للعدم
قد ملكته العوالي رق مملكة… تعير أنف الثريا عزة الشمم
أرى مقاما عظيم الشأن أوهمني… في يقظتي أنها من جملة الحلم
يوم من العمر لم يخطر على أملي… ولا ترقت إليه رغبة الهمم","In his existence the times find that luster which they wanted; and, through his beneficence, they who complained of want have disappeared. His noble deeds have given him an empire which might furnish to the very Pleiades a prouder exaltation than their own. I see here such majestic dignity, that though awake, the aspect seems to me a dream. This is a day of my life which never entered into my hopes, and to which my most ardent wishes never aspired."
"ليت الكواكب تدنو لي فأنظمها… عقود مدح فما أرضى لكم كلمي
ترى الوزارة فيه وهي باذلة… عند الخلافة نصحا غير متهم
عواطف علمتنا أن بينهما… قرابة من جميل الرأي لا الرحم
خليفة ووزير مد عدلهما… ظلا على مفرق الإسلام والأمم
زيادة النيل نقص عند قبضهما… فما عسى نتعاطى منة الديم","O that, the stars would draw near to me, I should form with them a necklace of eulogium; for, in praising you, I deem words insufficient. Here also the vizirate offers to the caliphate its loyal counsels on which no suspicion was ever cast. I behold those marks of attachment which teach us that they are bound together, not by ties of blood, but by mutual esteem. A caliph and his vizir, whose justice extends a protecting shade over Islamism and the nations. Compared with their generosity, the Nile’s increase is but a diminished stream; and might not even the copious rains be considered as vanquished?."
فاستحسنا قصيدته وأجزلا صلته.,"This qasida was highly admired by them, and procured a large donation for the author."
وأقام إلى شوال من سنة خمسين في أرغد عيش وأعز جانب، ثم فارق مصر في هذا التاريخ وتوجه إلى مكة ومنها إلى زبيد في صفر سنة إحدى وخمسين.,"He remained in Egypt, in the enjoyment of ease and honors, till the month of Shawwal, A.H. five hundred and five (December, A.D. one thousand one hundred and fifty five), when he returned to Mecca, and, in the month of Safar, A. H. five hundred and fifty one (April, A. D. one thousand one hundred and fifty six), he proceeded from thence to Zabid."
ثم حج من عامه فأعاده قاسم صاحب مكة المذكور في رسالة إلى مصر مرة ثانية، فاستوطنها ولم يفارقها بعد ذلك.,"That same year he made the pilgrimage, and was again sent as an envoy to Egypt by Kasim, the sovereign of Mecca. He then settled at Cairo and never left it after."
ورأيت في كتابه الذي جعله تاريخ اليمن أنه فارق بلاده في شعبان سنة اثنتين وخمسين، وكان فقيها شافعي المذهب شديد التعصب للسنة، أديبا ماهرا شاعرا مجيدا محادثا ممتعا.,"I have read, however, in the work designed by him as a history of Yemen, that he left his native place in the month of Shaaban, A. H. five hundred and fifty two. He belonged to the Shafiite sect, and was zealously attached to the doctrines of the Sunna; as an accomplished scholar and a poet his talents were pre-eminent, and in society his conversation was most instructive."
فأحسن الصالح وبنوه وأهله إليه كل الإحسان، وصحبوه مع اختلاف العقيدة لحسن صحبته، وله في الصالح وولده مدائح كثيرة.,"The vizir al-Salih, his sons, and the rest of the family treated him with the very utmost favor, and although their religious opinions differed from his, they made him their constant companion on account of his social qualities. He composed a great number of eulogiums on al-Salih and his sons."
وقد تقدم طرف من خبره في ترجمة شاور السعدي والصالح ، وما رثاه به.,"We have already mentioned something of him in the lives of Shawar and al-Salih, where we have noticed also the elegy which he wrote on the death of that vizir."
وكانت بينه وبين الكامل بن شاور صحبة متأكدة قبل وزارة أبيه، فلما وزر استحال عليه، فكتب إليه:,"A close intimacy subsisted between him and al-Kamil, the son of Shawar, but it was broken off by the latter when his father was raised to the vizirate. On this occasion, the poet addressed to him the following lines."
"إذا لم يسالمك الزمان فحارب… وباعد إذا لم تنتفع بالأقارب
ولا تحتقر كيدا ضعيفا فربما… تموت الأفاعي من سمام العقارب
فقد هد قدما عرش بلقيس هدهد… وخرب فأر قبل ذا سد مأرب","If fortune leave thee not in peace, make war against her; and if your nearest friends serve thee not, remove to afar. Despise not the wiles of the feeble; serpents have been sometimes killed by the envenomed sting of the scorpion. In days of old, a hoopoe shook the throne of Balkis, and, before that, a rat destroyed the dike of Marib."
"إذا كان رأس المال عمرك فاحترز… عليه من الإنفاق في غير واجب
فبين اختلاف الليل والصبح معرك… يكر علينا جيشه بالعجائب
وما راعني غدر الشباب لأنني… أنست بهذا الخلق من كل صاحب
وغدر الفتى في عهده ووفائه… وغدر المواضي في نبو المضارب","Since life is the most precious of our riches, spend it not without necessity. The vicissitudes of night and day form a field of battle where the troops of misfortune assail us in unwonted ways. The faithlessness of youth afflicts me not; I am accustomed to this defect in all my companions. The young man’s deceit lies in his promises and their fulfilment, and that of the sword is when its edge rebounds harmless off the foe."
"ومنها:
إذا كان هذا الدر معدنه فمي… فصونوه عن تقبيل راحة واهب
رأيت رجالا أصبحت في مآدب… لديكم وحالي وحدها في نوادب
تأخرت لما قدمتهم علاكم… علي وتأبى الأسد سبق الثعالب
ترى أين كانوا في مواطني التي… غدوت لكم فيهن أكرم نائب
ليالي أتلو ذكركم في مجالس… حديث الورى فيها بغمز الحواجب","And this following passage: Since my mouth is the mine from which those jewels are taken, preserve it from kissing the hands of the charitable. I have seen men banqueting at thy house, whilst I had no other companions but the mourners. I withdrew when your excellency preferred them to me; the lion scorns to let the foxes precede him. Tell me how they fill the place which I once held as thy preferred lieutenant? Those were the nights in which I sung your praises to the company, who listened in respectful silence, and nodded their approbation."
وزالت دولة المصريين وهو في البلاد. ولما ملك السلطان صلاح الدين، رحمه الله تعالى، مدحه ومدح جماعة من أهل بيته، يتضمن ديوانه جميع ذلك.,"On the fall of the (Fatimite) dynasty and the establishment of the sultan Salah al-din’s authority, Omara, who was still in the country, composed some poems in honor of that prince and of other members of the family, all of which are still to be found in the collection of his poetical works."
وكتب إلى صلاح الدين قصيدة متضمنة شرح حاله وضرورته.,"He addressed to Salah al-din also a qasida, wherein he painted his situation and the misery to which he had been reduced."
وسماها” شكاية المتظلم ونكاية المتألم” وهي بديعة، ورثى أصحاب القصر عند زوال ملكهم بقصيدة لامية طويلة أجاد فيها، وغالب شعره جيد.,"This piece, which he entitled: Shikayat al-Mutzallim wa Nikayat al-Mutaallim (complaint of the oppressed and pains of the afflicted) is embellished with all the graces of composition. He wrote also a long poem, rhyming in L, wherein he deplores the fate of the People of the Palace (the Fatimite family) on the ruin of their power; like most of his pieces, it is beautifully written."
ثم إنه شرع في أمور وأسباب من الاتفاق مع جماعة من رؤساء البلد على التعصب للمصريين وإعادة لدولتهم، فأحس بهم السلطان صلاح الدين، وكانوا ثمانية من الأعيان ومن جملتهم الفقيه عمارة المذكور.,"He then embarked in some proceedings connected with a conspiracy got up by eight of the principal officers of the city, who, being devoted partisans of the Egyptians (the Fat mites’), had conceived the design of restoring them to the throne. But the sultan Salah al-din discovered the plot and had them all strangled, including the jurisconsult."
وشنقهم في يوم السبت ثاني شهر رمضان سنة تسع وستين وخمسمائة بالقاهرة، رحمهم الله تعالى، وكان قبضهم يوم الأحد السادس والعشرين من شعبان من السنة.,"This execution took place at Cairo on Saturday, the second of Ramadan, A.H. five hundred and sixty nine; they had been arrested on Sunday, the twenty sixth of Shaaban of that year."
وله تواليف منها كتاب” أخبار اليمن” وفيه فوائد، ومنها” النكت العصرية في أخبار الوزراء المصرية” وغير ذلك.,"Omarat al-Yamani left a number of works, and, amongst them, a history of Yemen furnishing much important information, and a treatise called al-Nukat al-Asriya fi Akhbar al-Wuzraa al-Misria (contemporary anecdotes respecting the vizirs of Egypt)."
وقال العماد الأصبهاني في كتاب” الخريدة”: إنه صلب في جملة الجماعة الذين نسب إليهم التدبير عليه، يعني السلطان صلاح الدين، ومكاتبة الفرنج واستدعاؤهم إليه، حتى يجلسوا ولدا للعاضد.,The katib Imad al-din al-Ispahani says of him in the Kharida: “His body was exposed oh a cross “with those of the other persons who had been accused of plotting against him” meaning against the sultan Salah al-din “and of inviting the Franks (the “crusaders) by letter to come and assist in placing the son of al-Aadid on the “throne.
وكانوا أدخلوا معهم رجلا من الأجناد ليس من أهل مصر، فحضر عند صلاح الدين وأخبره بما جرى.,"But they had received among them a man belonging to the army, “who was not a native of Egypt, and this person went to Salah al-din and informed him of what was going on."
فأحضرهم فلم ينكروا الأمر ولم يروه منكرا، فقطع الطريق على عمر عمارة، وأعيض بخرابه عن العمارة، ووقعت اتفاقات عجيبة.,"The prince had them brought before him, “and they sought not to deny the accusation, neither did they consider their “conduct as a thing to be denied; he therefore cut short the path of Omara’s “life and replaced his flourishing existence by destruction."
فمن جملتها أنه نسب إليه بيت من قصيدة ذكروا أنه يقول فيها:,"This affair was marked by some peculiar circumstances; the first, that he was accused of composing a qasida which contained this verse."
قد كان أول هذا الدين من رجل… سعى إلى أن دعوه سيد الأمم,This religion [Islamism)took its origin with a man who aspired to be called the lord of nations.’
ويجوز أن يكون البيت معمولا عليه، فأفتى فقهاء مصر بقتله، وحرضوا السلطان على المثلة بمثله.,"“It is possible that this verse was attributed to him falsely, but nevertheless “the jurisconsults of Egypt declared that he merited death, and they importuned “Salah al-din to make an example of him."
ومنها أنه كان في النوبة التي لا تقال عثرتها، ولا يحترم الأديب فيها ولو أنه في سماء النظم والنثر نثرتها.,"The second, that he was engaged “in an affair in which failure is never pardoned, neither is any respect shown to “a literary man, were he even the star of learning in the heavens of poetry and “prose."
ومنها أنه كان قد هجا أميرا فعد ذلك من كبائره، وجرى عليه الردى في جرائره.,"The third, that he had satirized an emir who counted this as one “of his crimes; so destruction came upon him whilst in the midst of his sins."
ثم قال في آخر ترجمته: والعجب من عمارة أنه تأبى في ذلك المقام عن الانتماء إلى القوم [وترك] ، وغطى القدر على بصره حتى أراد أن يتعصب لهم ويعيد دولتهم فهلك.,"”Towards the end of the same article, he says: “A strange thing it was that “Omara, who had refused to attach himself to the doctrines of these people (the Fatimites) when they yet held their station, should have been so completely “blinded by fate as to wish to take their part and restore them to power; an undertaking which cost him his life."
وإنما قال العماد هذا لأجل الأبيات التي كتبها الصالح بن رزيك يرغبه في التشيع، وهي في الورقة التي هي قربها.,"”Here the writer alludes to some verses which were addressed by al-Salih Ibn Ruzzik to Omara, pressing him to become a Shiite. They are given by Imad al-din in the same page where he makes tins observation."
والمذحجي: بفتح الميم وسكون الذال المعجمة وكسر الحاء المهملة وبعدها جيم، هذه النسبة إلى مذحج، واسمه مالك بن أدد بن زيد بن يشجب، وإنما قيل له مذحج لأنه ولد على أكمة حمراء باليمن يقال لها مذحج فسمي بها، وقيل غير ذلك، والله أعلم.,"Madhiji means descended from Madhij; the real name of Madhij was Malik, the son of Odud Ibn Zaid Ibn Yashjub; he was so denominated because he was born at a red hill in Yemen called Madhij, but other reasons have also been given."
عمر بن أبي ربيعة المخزومي,OMAR IBN ABI RABIA.
أبو الخطاب عمر بن عبد الله بن أبي ربيعة ابن المغيرة بن عبد الله بن عمر بن مخزوم بن يقظة بن مرة القرشي المخزومي الشاعر المشهور. لم يكن في قريش أشعر منه، وهو كثير الغزل والنوادر والوقائع والمجون والخلاعة، وله في ذلك حكايات مشهورة.,"Abu al-Khattab Omar Ibn Abd Allah Ibn Abi Rabia Ibu al-Moghaira Ibn Abd Allah Ibn Omar Ibn Makhzum Ibn Yakaza Ibn Murra al-Makhzumi. The best poet ever produced by the tribe of Quraish, is celebrated for his amatory pieces, repartees, adventures, and disorderly life; of these, some stories are (old which are well known."
وكان يتغزل في شعره بالثريا ابنة علي بن عبد الله بن الحارث ابن أمية الأصغر بن عبد شمس بن عبد مناف الأموية.,"The person whom he courted in his verses was al-Thuraya, the daughter of Ali Ibn Abd Allah Ibn al-Harith Ibn Omaiya al-Asghar (the less), Ibn Abd Shams Ibn Abd Manaf, a member of the Omaiyide family."
وقال السهيلي في” الروض الأنف : هي الثريا ابنة عبد الله، ولم يذكر عليا، ثم قال: وقتيلة ابنة النضر جدتها، لأنها كانت تحت الحارث بن أمية، وعبد الله ولدها وهو والد الثريا.”,"Al-Suhaili says, in his al-Raud al-Onuf that she was the daughter of Abd Allah, without mentioning Ali; he then adds: “Kutaila, the daughter of al-Nadr, was “her grandmother, being the wife of al-Harith Ibn Omaiya and the mother “of Abd Allah, the father of al-Thuraya."
وهذه قتيلة هي التي أنشدت رسول الله، صلى الله عليه وسلم، عقيب وقعة بدر الأبيات القافية، وكان قد قتل أباها النضر بن الحارث بن علقمة بن كلدة بن عبد مناف بن عبد الدار بن قصي القرشي العبدري، وقيل كان أخاها.,"”This Kutaila was the same who, after the battle of Badr, recited to the Prophet the verses rhyming in k, when he had put to death her father al-Nadr Ibn al-Harith Ibn Alkama Ibn Kalada Ibn Abd Manaf Ibn Abd al-Dar Ibn Kusai, surnamed al-Abdari (after his ancestor Abd al-Dar). Some say that an-Nadr was her brother."
ومن جملة الأبيات:,Amongst the verses which she recited were these.
"أمحمد ولأنت ضنء نجيبة… من قومها والفحل فحل معرق
ما كان ضرك لو مننت وربما… من الفتى وهو المغيظ المحنق
فالنضر أقرب من تركت وسيلة… وأحقهم إن كان عتق يعتق","O Muhammad, son of the noblest of her race by a generous sire! it had not harmed thee to pardon; the hero, though roused to anger, sometimes pardons. Al-Nadr would have been thy best mediator, had thou left him (alter); and he was the worthiest of liberty, were captives to be set free."
فقال عليه السلام: لو سمعت شعرها قبل أن أقتله لما قتلته.,"On this the Prophet said: “Had I heard her verses before I put him to death, “I should not have done so."
وكان شديد العداوة لرسول الله، صلى الله عليه وسلم، فأسره في يوم بدر، فلما رجع إلى المدينة أمر علي بن أبي طالب، وقيل المقداد بن أسود بقتله.,"”This al-Nadr bore a violent enmity to the Prophet, but, being made prisoner at the battle of Badr and taken to Medina, Muhammad ordered Ali the son of Abu Talib, or according to another account, al- Mikdad Ibn al-Aswad, to execute him."
فقتله صبرا بين يديه بالصفراء، وهي مكان بين المدينة وبدر.,"He was put to death in cold blood, and in Muhammad’s presence, at al-Safraa, a place between Medina and Badr."
وكانت الثريا موصوفة بالجمال، فتزوجها سهيل بن عبد الرحمن بن عوف الزهري، رضي الله عنه، ونقلها إلى مصر.,"Al-Thuraya was renowned for her beauty, and became the wife of Suhail Ibn Abd al-Rahman Ibn Auf al-Zuhri, by whom she was taken to Egypt."
فقال عمر المذكور في زواجها يضرب المثل في الثريا وسهيل النجمين المعروفين:,"It was on this occasion that Omar Ibn Abi Rabia composed the following verses in allusion to the well-known stars Suhail (Canopus) and al-Thuraya ‘the Pleiades, and which have since become proverbial."
"أيها المنكح الثريا سهيلا… عمرك الله كيف يلتقيان
هي شامية إذا ما استقلت… وسهيل إذا استقل يماني","O thou who joins in marriage al-Thuraya and Suhail, tell me, I pray thee, how can they ever meet? The former rises in the north-east, and the latter in the south-east!"
وهذه الثريا وأختها عائشة أعتقتا الغريض المغني المشهور صاحب معبد.,"It was from this al-Thuraya and her sister Aisha that al-Gharid, the celebrated singer and the sahib of Mabad received his liberty."
واسمه عبد الملك وكنيته أبو زيد، وسمي الغريض باسم الطلع، ويقال فيه الغريض والاغريض، وإنما سميلنقاء لونه، وقيل إنما سمي به لطراوته.,"The real name of al-Gharid was Abd al-Malik and his surname Abu Zaid; al-Gharid and al-Ighrid are names given to the flower-bud of the date-tree, and he was so called for his fair complexion or for its freshness."
"ومن شعر عمر المذكور أيضا:
حي طيفا من الأحبة زارا… بعدما صرع الكرى السمارا
طارقا في المنام تحت دجى اللي… ل ضنينا بأن يزور نهارا
قلت ما بالنا جفينا وكنا… قبل ذاك الأسماع والأبصارا
قال إنا كما عهدت ولكن… شغل الحلي أهله أن يعارا","The following verses are by Omar Ibn Abi Rabia: Greet the image of my beloved, come to visit me when slumber prostrated the nocturnal conversers.
 It approached, in a dream, under the shades of night; being unwilling to visit me by day. I exclaimed: “Why am I treated so cruelly? Before this, “I used to hear her and see her. ”The vision replied: “I am as thou hast known me, “but the favor thou demands is too precious to be granted.”"
وكانت ولادته في الليلة التي قتل فيها عمر بن الخطاب، رضي الله عنه، وهي ليلة الأربعاء لأربع بقين من ذي الحجة سنة ثلاث وتسعين للهجرة. وغزا في البحر فأحرقوا السفينة فاحترق في حدود سنة ثلاث وعشرين للهجرة وعمره مقدار سبعين سنة، رحمه الله تعالى، وقال الهيثم بن عدي: مات سنة ثلاث وتسعين للهجرة، وعمره ثمانون سنة، والله أعلم.,"He was born on the night in which Omar Ibn al-Khattab was murdered; this was the eve of Wednesday, the twenty fifth of Zi Al-Hijja, A. H. twenty three (November, A. D. six hundred and forty four). He lost his life in A. H. ninety three (A. D. seven hundred and eleven or seven hundred and twelve), at the age of seventy; being. then embarked on a naval expedition against the infidels, in which they destroyed his ship by Ore. Al-Haitham Ibn Adi stales that he died A. H. ninety three, aged eighty years."
وقتل والده عبد الله في سنة ثمان وسبعين للهجرة بسجستان.,"His father Abd Allah lost his life in Sijistan, A. H. seventy eight (A. D. six hundred and ninety seven or six hundred and ninety eight)."
وكان الحسن البصري، رضي الله عنه، إذا جرى ذكر ولادة عمر بن أبي ربيعة في الليلة التي قتل فيها عمر، رضي الله عنه، يقول: أي حق رفع وأي باطل وضع.,"When it was mentioned in the presence of al-Hasan al-Basri, that Omar Ibn Abi Rabia came into the world on the night in which Omar Ibn al-Khattab fell by the hand of a murderer, he exclaimed: “What worth was removed from the world on that night, and what worthlessness was “brought into it!”"
وكان جده أبو ربيعة يلقب ذا الرمحين، واسمه عمرو، وقيل حذيفة، وقيل اسمه كنيته.,"The poet’s grandfather, Abu Rabia, bore the surname of Zu al-Rumhain (the bearer of the two lances); his real name was Omar or Huzaifa, but some say that he had only a surname."
وكان أبوه عبد الله أخا أبي جهل ابن هشام المخزومي لأمه، وأمهما أسماء بنت مخربة، من بني مخزوم، وقيل من بني نهشل، وهما ابنا عم، يجمعهما المغيرة بن عبد الله.,"His father Abd Allah was the uterine brother of Abu Jahl Ibn Hisham al-Makhzumi; their mother’s name was Asma, the daughter of Mukharriba, of the tribe of Makhzum, or, by another account, of the tribe of Nahshal; Abd Allah and Abu Jahl were also cousins, their fathers, Abu Rabia and Hisham, being the sons of al-Mughaira Ibn Abd Allah."
عمر بن شبة,OMAR IBN SHABBA.
أبو زيد عمر بن شبة، واسمه زيد وشبة لقب ، ابن عبيدة بن زيد، ويقال ابن رايطة، النميري البصري. كان صاحب أخبار ونوادر ورواية واطلاع كثير، وصنف” تاريخ البصرة”.,"Abu Zaid Omar Ibn Shabba Ibn Obaida Ibn Zaid al-Numairi, a man of extensive information and a transmitter of historical relations, anecdotes, and pieces of verse, was a native of Basra. Shabba was merely the surname of bis father, whose real name was Zaid. some also say that his great-grandfather was called Raita d), not Zaid. Omar Ibn Shabba composed a history of Basra."
روى القراءة عن جبلة بن مالك عن المفضل عن عاصم بن أبي النجود.,"He taught Quran-reading with the authorization of his master Jabala Ibn Malik, who had himself been authorized to teach by al-Mufaddal, who had received his own license from Asim Ibn Abi al-Najud."
وسمع الحروف من محبوب بن الحسن، وروى عن عبد الوهاب الثقفي وعمرو بن علي.,"He attended the lectures wherein Mahbub Ibn al-Hasan indicated the words of the Quran which may be pronounced in different manners, and he transmitted pieces of literature with the authorization of his teachers Abd al-Wahhab al-Thakafi and Omar Ibn Ali."
وروى القراءة عنه عبد الله بن سليمان وعبد الله بن عمرو الوراق وأحمد بن فرج، وسمع منه أبو محمد ابن الجارود.,"Quran-reading was taught on his authority by his pupils Abd Allah Ibn Suleiman, Abd Allah Ibn Omar al-Warrak, and Ahmad Ibn Faraj, and pieces of traditional literature were communicated by him to Abu Muhammad Ibn al-Jarud."
وسئل عنه أبو حاتم الرازي فقال: صدوق.,"Abu Hatim al-Razi being questioned concerning his merits (at a transmitter of traditional learning), declared him worthy of the highest confidence."
وروى عنه الحافظ محمد بن ماجة صاحب السنن وغيره. وقد تقدم ذكره في ترجمة العباس بن الأحنف.,"The hafiz Ibn Maja, author of the Sunan, and some others gave traditional information on his authority. We have quoted him in the life of al-Abbas Ibn al-Ahnaf."
وكانت ولادته يوم الأحد مستهل رجب سنة ثلاثة وسبعين ومائة. وتوفي يوم الاثنين لست بقين، وقيل يوم الخميس لأربع بقين من جمادى الآخرة سنة اثنتين، وقيل ثلاث وستين ومائتين بسر من رأى، رحمه الله تعالى.,"He was born on Sunday, the first of Rajab, A. H. one hundred and seventy three (November, A. D. seven hundred and eighty nine), and he died at Sarr man Raa on Monday the twenty third some say Thursday the twenty fifth of the latter Jumada, A. H. two hundred and sixty two (March, A. D. eight hundred and seventy six). According to another statement, he died in the year two hundred and sixty three."
والنميري: بضم النون وفتح الميم وسكون الياء المثناة من تحتها وبعدها راء، هذه نسبة إلى نمير بن عامر بن صعصعة، وهي قبيلة كبيرة ينسب إليها جماعة من العلماء وغيرهم.,"Numairi means descended from Numair Ibn Aamir Ibn Sasaa, the progenitor of a great Arabian tribe; many learned men and other persons have sprung from that tribe, and therefore bore this surname."
الخرقي,AL-KHIRAKI.
أبو القاسم عمر بن أبي علي الحسين بن عبد الله بن أحمد الخرقي الفقيه الحنبلي؛ كان من أعيان الفقهاء الحنابلة.,Abu al-Kasim Omar Ibn Abi Ali al-Husain Ibn Abd Allah Ibn Ahmad al-Khiraki was an eminent jurisconsult of the Hanbalite sect. He composed a great number of works in illustration of the doctrines professed by the followers of Ahmad Ibn Hanbal.
وصنف في مذهبهم كتبا كثيرة من جملتها المختصر الذي يشتغل به أكثر المبتدئين من أصحابهم ، وكان قد أودعها في بغداد لما عزم على السفر إلى دمشق لما ظهر بها – أعني بغداد – من سب السلف، فاحترقت في غيبته.,"One of these treatises is a Mukhtasir (compendium), which still sense as a text-book for young students belonging to that sect; when he set out for Damascus from Baghdad, in consequence of the maledictions which were pronounced in the latter city against some of the early Muslims (al-Salaf), he left this book behind him, and it was burned during his absence)."
وتوفي بدمشق، وقيل ببغداد في سنة أربع وثلاثين وثلثمائة، رحمه الله تعالى.,"He died at Damascus, A. H. three hundred and thirty four (A. D. nine hundred and forty five or nine hundred and forty six)."
وكان والده أيضا من الأعيان، روى عن جماعة، وروت عنه جماعة، رحمهم الله أجمعين.,"His father also was distinguished for his abilities, and transmitted traditional information received by him from many teachers."
والخرقي: بكسر الخاء المعجمة وفتح الراء وبعدها قاف، هذه النسبة إلى بيع الخرق والثياب.,Khiraki means a seller of rags (khirak) and clothes.
عمر بن ذر,OMAR IBN ZARR.
بو ذر عمر بن ذر بن عبد الله بن زرارة بن معاوية بن منبه بن غالب بن وقش بن قسيم بن موهبة بن دعام بن مالك بن معاوية بن صعب بن دومان ابن بكيل بن جشم بن مالك، وهو الخارق بن عبد الله بن كبير بن مالك ابن جشم بن حاشد بن جشم بن خيوان بن نوف بن همدان، هكذا ساق نسبه هشام بن الكلبي في كتاب” جمهرة النسب” الهمداني الكوفي الفقيه القاص.,"Abu Zarr Omar Ibn Zarr, surnamed al-Hamdani, was a native of Kufa, a jurisconsult, and a narrator of historical anecdotes preserved by tradition. His descent from Hamden is thus set forth by Ibn al-Kalbi in his Jamharat al-Nisab: “Abd Allah, the father of Zarr and the grandfather of Omar, was the “son of Zurara Ibn Muawiya Ibn Munabbah Ibn Ghalib Ibn Waksh Ibn Kasim Ibn Mawhaba Ibn Doam Ibn Malik Ibn Muawiya Ibn Saab Ibn Duman Ibn Bakil Ibn Jusham Ibn Malik (this Malik is the same person who is surnamed al-Kharik Ibn Abd Allah Ibn Kabir Ibn Malik Ibn Jusham Ibn Hashid Ibn “Jusham Ibn Khaiwan Ibn Nauf Ibn Hamdan."
أكان صالحا عابدا كبير القدر. روى عن عطاء ومجاهد، وروى عنه وكيع وأهل العراق.,"”The sanctity of Omar Ibn Darr’s life and the fervor of his devotional exercises obtained for him the highest respect. He gave Traditions on the authority of Ataa and Mujahid, and his own authority for Traditions was cited by Waki and the people or Iraq."
وكان ولده ذر كثير البر له شديد التوفر على طاعته، ولما حضرته الوفاة دخل عليه أبوه عمر المذكور وهو يجود بنفسه، فقال له: يا بني، إنه ما علينا من موتك غضاضة، ولا بنا إلى أحد سوى الله من حاجة.,"The conduct of his son Zarr towards him was marked by the deepest affection and dutiful reverence; when he was on the point of death, his father went into the room and said: “My dear son! in thy death I shall suffer “no loss, for the only one of whom I stand in need is God."
فلما قضى صلى عليه ودفنه ووقف على قبره وقال: أما والله يا ذر لقد شغلنا البكاء لك عن البكاء عليك، لأنا ما ندري ما قلت ولا ما قيل لك.,"”When he expired, the father prayed over him, and buried him, and pronounced these words over the grave: “God is my witness, O Zarr, that my weeping on thy “account prevents me from weeping for thy loss; for I know not what thou “hast said (to thy lord) and what has been said to thee."
اللهم إني قد وهبت له ما قصر فيه مما افترضت عليه من حقي، فهب لي ما قصر فيه مما افترضت عليه من حقك واجعل ثوابي عليه له، وزدني من فضلك إني إليك من الراغبين.,"Almighty God! I “forgive him every remissness in his duty towards me; let me then be responsible for every act wherein he may have been remiss in his duty towards “Thee; let the recompense which I may merit be bestowed on him and grant “an increase of Thy bounty unto me, thy earnest suppliant."
وقيل له: كيف كان بر ابنك بك فقال:,A person once said to him: “How did thy son show his duty to thee?” to which he replied.
ما مشيت قط بنهار وهو معي إلا مشى خلفي، ولا بليل إلا مشى أمامي، ولا رقي سطحا وأنا تحته.,"“When we walked together by day, he always kept behind me, and when we “walked together by night, he always went before me, and he never mounted on the roof of a house whilst I was under it."
ويحكى عنه في ذلك أشياء كثيرة.,”Many other anecdotes of a similar kind are related of him.
وكان عمر المذكور يعد من المرجئة. وتوفي سنة ست، وقيل خمس وخمسين ومائة، رحمه الله تعالى.,Omar Ibn Zarr was held to be a partisan of the doctrines professed by the Murjites. He died A. H. one hundred and fifty six (A. D. seven hundred and seventy two or seven hundred and seventy three); some say A.H. one hundred and fifty five.
والهمداني: بفتح الهاء وسكون الميم وفتح الدال المهملة، وقد تقدم الكلام عليها، وإنما قيدتها كيلا تتصحف بالهمذاني.,"Hamdani, a word which means descended from Hamdan, must not be confounded with Hamadani ‘native of the city of Hamadan’."
"وزرارة: بضم الزاي وفتح الراءين بينهما ألف.
وكان أبوه ذر فقيها أيضا.","Zarr, the father of Omar, was also a jurisconsult."
الثمانيني,AL-THAMANINI.
أبو القاسم عمر بن ثابت الثمانيني الضرير النحوي؛ كان قيما بعلم النحو عارفا بقوانينه.,"Abu al-Kasim Omar Ibn Thabit al-Thamanini, surnamed also al-Darir for the blind, became be suffered from that infirmity’), was a professor of grammar, and well acquainted with the rules of that science."
شرح كتاب” اللمع” لابن جني شرحا تاما حسنا أجاد فيه، وانتفع بالاشتغال عليه جمع كبير.,"He composed a full, elegant, and excellent commentary on Ibn Jinni’s Lumu, and a great number of pupils studied with profit under his tuition."
وكان نحويا فاضلا، أخذ النحو عن أبي الفتح ابن جني، وأخذ عنه الشريف أبو المعمر يحيى بن محمد بن طباطبا العلوي الحسيني.,"As a grammarian he possessed great talent, and had Abu al-Fath Ibn Jinni for master; he gave lessons in that science to the sharif Abu al-Mamar Yahya Ibn Muhammad Ibn Tabataba al-Husaini."
وشرح كتاب” اللمع” في التصريف لابن جني أيضا. وكان هو وأبو القاسم ابن برهان متعارضين يقرئان الناس بالكرخ ببغداد، فكان خواص الناس يقرأون على ابن برهان، والعوام يقرأون على الثمانيني.,"He composed abo a commentary on Ibn Jinni’s Tasrif grammatical inflexion. A great rivalry subsisted between him and Abu al-Kasim Ibn Barhan; they both gave public lessons at al-Karkh, the suburb of Baghdad; the course of the latter was frequented by persons of rank and respectability, whilst that of al-Thamanini was only attended by persons of the lower class."
وتوفي في ذي القعدة سنة اثنتين وأربعين وأربعمائة، رحمه الله تعالى.,"He died in the month of Zu al-Kaada, A. H. four hundred and forty two (March-April, A. D. one thousand and fifty one)."
والثمانيني: بفتح الثاء المثلثة والميم وبعد الألف نون مكسورة ثم ياء مثناة من تحتها ثم نون أخرى، هذه النسبة إلى ثمانين، وهي قرية من نواحي جزيرة ابني عمر عند الجبل الجودي.,"Thamanini means belonging to Thamanin, which is a town in the neighborhood of Jazirat Ibn Omar and close to Mount Judi (Ararat)."
وهي أول قرية بنيت بعد الطوفان، وسميت بعدد الجماعة الذين خرجوا من السفينة مع نوح عليه السلام، فإنهم كانوا ثمانين وبنى كل واحد منهم بيتا، فسميت القرية ثمانين، وقد خرج من هذه القرية جماعة.,"It was the first town built after the deluge, and it was called Thamanin (eighty’) from the number of persons who came with Noah out of the ark. This town has produced many remarkable men."
[وتوفي الشريف ابن طباطبا المذكور في شهر رمضان سنة ثمان وسبعين وأربعمائة، رحمه الله تعالى].,"This sharif Ibn Tabataba died in the month of Ramadan, A. H. four hundred and seventy eight (Dec. Jan. A. D. one thousand and eighty five or one thousand and eighty six)."
ابن البزري,IBN AL-BAZRI.
أبو القاسم عمر بن محمد بن أحمد بن عكرمة، المعروف بابن البزري الجزري الفقيه الشافعي إمام جزيرة ابني عمر وفقيهها ومفتيها.,"Abu M-Kasim Omar Ibn Muhammad Ibn Ahmad Ibn Ikrima, surnamed al-Jazari and generally known by the appellation of Ibn al-Bazri, was a jurisconsult of the Shafie sect, and the most eminent doctor and mufti of the town of Jazirat Ibn Omar (from which place he drew his surname)."
تفقه أولا بالجزيرة على الشيخ أبي الغنائم محمد بن الفرج بن منصور بن إبراهيم بن الحسن السلمي الفارقي نزيل جزيرة ابني عمر.,"His first studies in the law were made in Jazirat Ibn Omar under the shaikh Abu ’l-Ghanaim Muhammad Ibn al-Faraj Ibn Mansur Ibn Ibrahim Ibn al-Hasan al-Sulami al-Fariki (a member of the tribe of Sulaim and a native of Maiyafarikin), who had settled in that town."
ثم رحل إلى بغداد، واشتغل على الكيا الهراسي وحجة الإسلام أبي حامد الغزالي، وسمع عليه وعلى أخيه أحمد، وصحب الشاشي صاحب كتاب” المستظهري.,"He then proceeded to Baghdad, and continued his studies under al-Kiya al-Harrasi and Hujjat al-Islam Abu Hamid al-Ghazzali; he attended also the lectures of the latter and of his brother Ahmad al-Ghazzali, and became the pupil of al-Shashi, the author of the Kitab al-Mustazhiri."
وأدرك جماعة من العلماء، واستفاد منهم.,He acquired also much information in the society of many other learned men whom he frequented.
ورجع إلى الجزيرة ودرس بها، وقصد من البلاد للاشتغال عليه وبطريقته.,"Having returned to Jazira, he opened a public course of instruction which attracted students from distant countries, all anxious to receive his lessons and acquire a knowledge of the system in which he had digested the doctrines of the sect."
وصنف كتابا شرح فيه إشكالات كتاب” المهذب” للشيخ أبي إسحاق الشيرازي وغريب ألفاظه وأسماء رجاله.,"He composed a commentary on Abu Ishak al-Shirazi’s Muhaddab, in which he explained the obscurities and the uncommon words occurring in that treatise, and fixed besides the pronunciation of the proper names of those persons who are mentioned in it."
سماه” الأسامي والعلل من كتاب المهذب” وهو مختصر.,"To this work, which is a simple compendium, he gave the title of al-Asami wa al-Elal min Kitab al-Muhaddab(the names and obscurities occurring in the Kitab al-Muhaddab)."
وكان من العلم والدين في محل رفيع، وكان أحفظ من بقي في الدنيا على ما يقال لمذهب الإمام الشافعي، رضي الله عنه.,"In learning and piety he held a high rank, and was said to have been better acquainted than any other hafiz then living with the doctrines of al-Shafie."
وكان الغالب عليه المذهب، وانتفع به خلق كثير.,"His attention was chiefly directed to the study of those points wherein the Shafiite sect differs from others, and the number of persons who enjoyed the benefit of his tuition was very great."
وكان ينعت زين الدين جمال الإسلام.,"(As a doctor) he bore the surnames of Zain al-din Jamal al-Islam (ornament of religion, beauty of Islamism)."
ومولده في سنة إحدى وسبعين وأربعمائة. وتوفي في ثاني شهر ربيع الأول، وقيل الآخر، سنة ستين وخمسمائة بالجزيرة، رحمه الله تعالى.,"He was born A. H. four hundred and seventy one (A. D. one thousand and seventy eight or one thousand and seventy nine), and he died on the second of the first Rabi some say of the latter A. H. five hundred and sixty (January, A. D. one thousand one hundred and sixty five) at al-Jazira."
وما خلف مثله، وله تلاميذ كثيرون.,"Although his disciples were numerous, he did not leave his like in the world."
وتوفي شيخه أبو الغنائم الفارقي المذكور سنة ثلاث وثمانين وأربعمائة، رحمه الله تعالى، وعليه اشتغل الفقيه عيسى بن محمد الهكاري – الآتي ذكره إن شاء الله تعالى – بالجزيرة.,"His master, Abu al-Ghanaim al-Fariki died A. H. four hundred and eighty three (A. D. one thousand and ninety or one thousand and ninety one). It was under Ibn al-Bazri that the doctor Isa Ibn Muhammad al-Hakkari made his studies."
والبزري: بفتح الباء الموحدة وسكون الزاي وبعدها راء، هذه النسبة إلى عمل البزر أو بيعه، والبزر في تلك البلاد اسم للدهن المستخرج من حب الكتان، وبه يستصبحون.,"Bazri means a maker of seller of Bazr; bazr is the name given in that country to the oil extracted from linseed, and which is used by them in their lamps."
شهاب الدين السهروردي,SHIHAB AL-DIN AL-SUHRAWARDY.
أبو حفص عمر بن محمد بن عبد الله بن محمد بن عمويه، واسمه عبد الله، البكري الملقب شهاب الدين السهروردي – وقد تقدم تتمة نسبه إلى أبي بكر الصديق، رضي الله عنه، في ترجمة عمه الشيخ أبي النجيب عبد القاهر، فأغنى عن إعادته؛ كان فقيها شافعي المذهب شيخا صالحا ورعا كثير الاجتهاد في العبادة والرياضة,"Abu Hafs Omar, the son of Muhammad, the son of Abd Allah, the son of Muhammad, the son of Am truly ah whose true name was Abd Allah), al Bakri al- Suhrawardy, surnamed Shihab al-din (flambeau of the faith), was a doctor of the Shafiite sect. As we have given the remainder of his genealogy up to Abu Bakr, in the life of his uncle, Abi al-Najib Abd al-Kahir, we are dispensed from repeating it here. Shihab al-din was a pious and holy sheikh, most assiduous in his spiritual exercises and the practice of devotion."
وتخرج عليه خلق كثير من الصوفية في المجاهدة والخلوة، ولم يكن في آخر عمره في عصره مثله.,"He successfully guided a great number of Sufis in their efforts to obtain perfection, and directed them during the periods of their retirement into solitude; indeed, towards the close of his life, he remained without an equal."
وصحب عمه أبا النجيب وعنه أخذ التصوف والوعظ، والشيخ أبا محمد عبد القادر بن أبي صالح الجيلي وغيرهما، وانحدر إلى البصرة إلى الشيخ أبي محمد ابن عبد.,"He studied under his uncle, Abu al-Najib, from whom he learned Sufism and preaching; another of his masters was the sheikh Abd Muhammad Abd al-Kadir Ibn Abi Salih al-Jili, and he went down to Basra for the purpose of seeing the sheikh Abu Muhammad Ibn Abd."
ورأى غيرهم من الشيوخ، وحصل طرفا صالحا من الفقه والخلاف، وقرأ الأدب.,"He met also with some other sheikhs, and acquired a considerable share of information in the sciences of jurisprudence and controversy."
وعقد مجلس الوعظ سنين.,"He then gave lessons in literature, and held, during some years, regular assemblies, at which he preached."
وكان شيخ الشيوخ ببغداد، وكان له مجلس وعظ، وعلى وعظه قبول كثير وله نفس مبارك.,"When he became shaikh of the sheikhs grand-master of the Sheikhs) at Baghdad, he continued the same practice, and his exhortations had a most impressive effect. He was certainly blessed with the divine grace."
حكى لي من حضر مجلسه أنه أنشد يوما على الكرسي:,"A person who attended his assemblies related to me that Shihab al-din, one day, recited to him these words from the chair"
"لا تسقني وحدي فما عودتني… أني أشح بها على جلاسي
أنت الكريم ولا يليق تكرما… أن يعبر الندماء دور الكاس","Pour not out the draught (of divine hove) for me alone; Thou (O Lord) hast not accustomed me to withhold it from my companions. Thou art the generous, and it suits not generosity that the cup, circulating (round the board), should pass by the other guests."
فتواجد الناس لذلك، وقطعت شعور كثيرة وتاب جمع كبير.,"On hearing these words, the whole assembly was seized with an ecstasy of divine love, and a great number of the persons present cut off their hair, and turned (from the world to God)."
وله تواليف حسنة منها كتاب” عوارف المعارف” وهو أشهرها، وله شعر فمنه:,"He composed some fine works, the most celebrated of which is his Awarif al-Maarif (the divine of, confuting in the different degree of spiritual) knowledge). He is also the author of some poetry, and one of his pieces is the following."
"تصرمت وحشة الليالي… وأقبلت دولة الوصال
وصار بالوصل لي حسودا… من كان في هجركم رثى لي
وحقكم بعد إن حصلتم… بكل ما فات لا أبالي
أحييتموني وكنت ميتا… وبعتموني بغير غالي","The dreariness of the (lover’s solitary) nights was dispelled, and his turn of union (with the beloved) drew near; and my union with thee made those jealous, who used to pity me formerly when suffering from thy aversion. I swear by the truth of thy existence that, since thou art now present, I care not for any of my former disappointments. Thou earnest to me who was deprived of life, and small was the price for which thou didst obtain me."
"تقاصرت عنكم قلوب… فيا له موردا حلا لي
علي ما للورى حرام… وحبكم في الحشا حلا لي
تشربت أعظمي هواكم… فما لغير الهوى وما لي
فما على عادم أجاجا… وعنده أعين الزلال","The hearts (of men) are unable to conceive thee; but, O, the delicious source whereof I am allowed to drink. (I avow that) all which is forbidden to mortals is forbidden also to me; but how sweet in my bosom is the love I bear thee. Love for thee has drenched my very bones; what then have I to do with that which is not love? Bitter thirst oppresses not the destitute when near him are sources of the purest water."
ورأيت جماعة ممن حضروا مجلسه وقعدوا في خلوته وتسليكه، كجاري عادة الصوفية، فكانوا يحكون غرائب مما يطرأ عليهم فيها وما يجدونه من الأحوال الخارقة.,"I saw a number of those who attended his assemblies and who sat with him in private, whilst he directed them, as is customary with the Sufis, in the path of spiritual life; they gave me an account of the strange sensations which then came over them, and of the extraordinary ecstasies which they experienced."
وكان قد وصل رسولا إلى إربل من جهة الديوان العزيز، وعقد بها مجلس وعظ، ولم تتفق لي رؤيته لصغر السن.,"He once arrived at Arbela as an envoy from the August Divan, and he held regular assemblies there, at which he preached; but I had not the advantage of seeing him, as I was then too young."
وكان كثير الحج، وربما جاور في بعض حججه.,"He performed the pilgrimage very often, and on some of these occasions he made a temporary residence in the neighborhood of the sacred Temple."
وكان أرباب الطريق من مشايخ عصره يكتبون إليه من البلاد صورة فتاوى يسألونه عن شيء من أحوالهم.,"The shaikh of that age, who were masters of the path, used to write to him from the countries where they resided, addressing him questions drawn up in the manner of fatwas (or consultations on points of law), in which they asked his opinion on circumstances which concerned them."
سمعت أن بعضهم كتب إليه” يا سيدي إن تركت العمل أخلدت إلى البطالة، وإن عملت داخلني العجب، فأيهما أولى” فكتب جوابه:” اعمل واستغفر الله تعالى من العجب”. وله من هذا شيء كثير.,"I was told that one of them wrote to him as follows. “My lord! if I cease to work, I shall remain in idleness; and if I work, I am filled with self-satisfaction; which is best?” To this al-Suhrawardy wrote, in reply: “Work. and ask of Almighty God to pardon thy self-satisfaction Numerous anecdotes of this kind are told of him."
وذكر في كتابه” عوارف المعارف” أبياتا لطيفة منها:,"He has inserted some charming verses in the Awarif al-Maarif, from which we select the following."
أشم منك نسيما لست أعرفه… أظن لمياء جرت فيك أذيالا,"I perceive in thee, (O valley,) a perfume which I know not, and I suspect that (my beloved) Lumyaa has swept over thee with her train."
"وذكر فيه أيضا:
إن تأملتكم فكلي عيون… أو تذكرتكم فكلي قلوب","And again: If I contemplate you, I am all eyes; and if I think of you, I am all heart."
وكان قد صحب عمه الشيخ أبا النجيب المذكور زمانا، وعليه تخرج.,By his studies under his uncle Aba al-Najib he attained great proficiency.
ومولده بسهرورد في أواخر رجب، أو أوائل شعبان، والشك منه، في سنة تسع وثلاثين وخمسمائة. وتوفي في مستهل المحرم سنة اثنتين وثلاثين وستمائة ببغداد، رحمه الله تعالى. ودفن من الغد بالوردية.,"He was born at Suhraward, towards the latter end of Rajah, or the beginning of Shaaban which of the two is doubtful), A. H. five hundred and thirty nine; and he died at Baghdad, on the first of Muharram, A. H. six hundred and thirty two (Sept. A. D. one thousand two hundred and thirty four). He was interred the next morning in the Wardiya cemetery."
الحافظ ابن دحية,THE HAFIZ IBN DIHYA.
أبو الخطاب عمر بن الحسن بن علي بن محمد الجميل بن فرح بن خلف بن قومس بن مزلال بن ملال بن بدر بن أحمد بن دحية بن خليفة بن فروة الكلبي، المعروف بذي النسبين، الأندلسي البلنسي الحافظ، نقلت نسبه على هذه الصورة من خطه، وكان قد قيده وضبطه كما هو هاهنا.,"The hafiz Abu al-Khattab Omar Ibn al-Hasan Ibn Dihya, a member of the tribe of Kalb, and surnamed Zu al-Nasabain (the posterior of the double pedigree), was a native of Valencia, in Spain. His genealogy, as I found it written by himself, with the indication of the proper pronunciation of the names, inns as follows: Omar Ibn al-Hasan Ibn Ali Ibn Muhammad Ibn al-Jumayil Ibn Farh Ibn Khalaf Ibn Kumis (pronounced also Kaumis) Ibn Mazlal Ibn Mallal Ibn Badr Ibn Ahmad Ibn Dihya (pronounced also Dahya) Ibn Khalifa Ibn Farwa al-Kalbi: Dihya al-Kalbi was one of Muhammad’s companions."
كان يذكر أن أمه أمة الرحمن بنت أبي عبد الله ابن أبي البسام موسى بن عبد الله بن الحسين بن جعفر بن علي بن محمد بن علي بن موسى بن جعفر بن محمد بن علي بن الحسين بن علي بن أبي طالب، رضي الله عنه.,"He mentioned also that his mother, Amat al-Rahman, was the daughter of Abu Abd Allah Ibn Abi al-Bassam Musa Ibn Abd Allah Ibn al-Husain Ibn Jaafar Ibn Ali Ibn Muhammad Ibn Ali Ibn Musa ibn Jaafar Ibn Muhammad Ibn Ali Ibn al-Husain Ibn Ali Ibn Abi Talib."
فلهذا كان يكتب بخطه” ذو النسبين دحية والحسين.,"It was for this reason that he signed himself the possessor of the double pedigree, being descended from Dihya and al-Husain."
رضي الله عنهما” وكان يكتب أيضا” سبط أبي البسام” إشارة إلى ذلك.,"Alluding also to the same circumstance, he wrote himself down as Sibt Abi al-Bassam (the grandson by the female line of Abi al-Bassam."
كان أبو الخطاب المذكور من أعيان العلماء ومشاهير الفضلاء، متقنا لعلم الحديث النبوي وما يتعلق به، عارفا بالنحو واللغة وأيام العرب وأشعارها.,"Abu al-Khattab Omar ibn Dihya was a man eminent for bis learning and illustrious by his talents, a perfect master of the Traditions relative to the Prophet, and of the sciences connected with them, skilled in grammar and philology, and well acquainted with the narrations of the battle-days of the ancient Arabs, and with their poems."
واشتغل بطلب الحديث في أكثر بلاد الأندلس الإسلامية، ولقي بها علماءها ومشايخها، ثم رحل منها إلى بر العدوة ودخل مراكش واجتمع بفضلائها.,"Having made the collecting of Traditions his chief pursuit, he visited most of the Muslim cities in Spain for the purpose of meeting their men of learning and their teachers, after which he crossed the water and entered Morocco, where he became acquainted with the persons of talent who resided in that city."
ثم ارتحل إلى إفريقية ومنها إلى الديار المصرية.,"He then proceeded to the province of Ifrikiya, and thence to Egypt."
ثم إلى الشام والشرق والعراق.,"From that country he travelled to Syria, the East, and Iraq."
[وسمع ببغداد من بعض أصحاب ابن الحصين، وسمع بواسط من أبي الفتح محمد ابن أحمد بن الميداني],"At Baghdad he received Traditions from some of Ibn al-Hasin’s disciples, and at Wasit he heard others from the lips of Abu al-Fath Muhammad Ibn Ahmad al-Maidani."
ودخل إلى عراق العجم وخراسان وما والاها ومازندران، كل ذلك في طلب الحديث والاجتماع بأئمته والأخذ عنهم.,"He then visited Persian Iraq, Khorasan with its neighboring provinces, and Mazandaran, for the sole purpose of collecting Traditions and obtaining them from the great masters in that branch of knowledge whom he met there."
وهو في تلك الحال يؤخذ عنه، ويستفاد منه.,"During this period, he gave lessons to others, and communicated to them his own information."
[وسمع بأصبهان من أبي جعفر الصيدلاني، وبنيسابور من منصور بن عبد المنعم الفراوي],"When at Ispahan he heard Abi Jaafar al-Saidalani teach Traditions, and, at Naisapur, be received some from Mansur Ibn Abd al-Munim al-Farawi."
وقدم مدينة إربل في سنة أربع وستمائة، وهو متوجه إلى خراسان، فرأى صاحبها الملك المعظم مظفر الدين بن زيد الدين، رحمه الله تعالى، مولعا بعمل مولد النبي، صلى الله عليه وسلم، عظيم الاحتفال به. كما هو مذكور في ترجمته في حرف الكاف من هذا الكتاب – فعمل له كتابا سماه” كتاب التنوير في مولد السراج المنير”,"In the year six hundred and four (A. D. one thousand two hundred and seven or one thousand two hundred and eight) he arrived at Arbela, on his way to Khorasan, and perceiving the extreme zeal displayed by the lord of that city, al-Malik al Moazzam Muzaffar al-din, the son of Zain al-din, in his preparations for celebrating the festival of the Prophet’s birth, he composed for that prince the work entitled kitab al-Tanwer fi Mawlid al-Siraj al-Munir {the book of Illumination treating of the birth-day of the enlightening Flambeau). In the letter K, we shall give a description of this solemnity."
وقرأه عليه بنفسه، وسمعناه على الملك المعظم في ست مجالس في جمادى الآخرة سنة خمس وعشرين وستمائة.,"In the month of the latter Jumada, A. H. six hundred and twenty six (May, A. D. one thousand two hundred and twenty nine) we heard Ibn Dihya read this work to al-Malik al Moazzam, in six sittings."
وكان الحافظ أبو الخطاب المذكور قد ختم هذا الكتاب بقصيدة طويلة أولها:,"It concluded with a long poem, the first verse of which was."
لولا الوشاة وهم… أعداؤنا ما وهموا,"Were it not for our enemies, those base informers, people had never suspected [that we were in lure.)"
وقد ذكرت فيما تقدم في ترجمة الأسعد بن مماتي في حرف الهمزة حديث هذه القصيدة فليتأمل هناك.,There is a circumstance connected with this poem which we have noticed in the life of Ibn Mammati and to this we refer the reader.
ولما عمل هذا الكتاب دفع له الملك المعظم المذكور ألف دينار، وله عدة تصانيف.,"When he finished his Kitab al-Tanwer, al-Malik al-Moazzam made him a gift of one thousand pieces of gold. A number of other works were composed by him."
وكانت ولادته في مستهل ذي القعدة سنة أربع وأربعين وخمسمائة. وتوفي في يوم الثلاثاء الرابع عشر من ربيع الأول سنة ثلاث وثلاثين وستمائة بالقاهرة.,"He was born on the first of Zu al-Kaada, A. H. five hundred and forty four (March, A. D. one thousand one hundred and fifty); and he died at Cairo, on Tuesday, the fourteenth of the first Rabi, A. H. six hundred and thirteen (November, A. D. one thousand two hundred and thirty five)."
ودفن بسفح المقطم، رحمه الله تعالى، أخبرني بذلك ولده؛ وأخبرني بعض أصحابنا الموثوق بقولهم أنه سأل ولده المذكور عن مولد أبيه، فقال في ذي القعدة من سنة ثمان وأربعين، وأخبرني ابن أخيه قال: سمعت عمي أبا الخطاب غير مرة يقول: ولدت في مستهل ذي القعدة سنة ست وأربعين وخمسمائة، والله أعلم.,"He was interred at the foot of Mount Mukattam, as I have been informed by his son: he said he was born on Zu al-Kaada A. H. five hundred and forty eight. I was told also, by his brother’s son, that he had heard his uncle more than once say that he was born on the first of Zu al-Kaada, A. H. five hundred and forty six (February, A. D. one thousand one hundred and fifty two)."
والبلنسي: بفتح الباء الموحدة اللام وسكون النون وبعها سين مهملة، هذه النسبة إلى بلنسية، وهي مدينة في شرق الأندلس.,Balansi means belonging to Balansiya (Valencia) which is a city in the east of Spain.
وكان أخوه أبو عمرو عثمان بن الحسن أسن من أخيه أبي الخطاب، وكان حافظا للغة العرب قيما بها.,"Abu Amr Othman Ibn al-Hasan, Ibn Dihya’s elder brother, was well acquainted with the phraseology of the Desert Arabs, which he knew by heart and taught publicly."
وعزل الملك الكامل أبا الخطاب المذكور عن دار الحديث التي كان أنشأها بالقاهرة، ورتب مكانه أخاه أبا عمرو المذكور، ولم يزل بها إلى أن توفي يوم الثلاثاء ثالث عشر جمادى الأولى سنة أربع وثلاثين وستمائة بالقاهرة، ودفن بسفح المقطم.,"When the sultan al-Malik al-Kamil removed Abu al-Khattab Ibn Dihya from his professorship in the Dar al-Hadith (or college of Traditions), which that prince had founded at Cairo, Aba Amr, the brother, was installed in the vacant place, and he continued to hold it till his death. He died at Cairo, on Tuesday, the thirteenth of the first Jumada, A. H. six hundred and thirty four (January, A. D. one thousand two hundred and thirty seven), and was interred at the foot of Mount Mukattam."
وله رسائل استعمل فيها حوشي اللغة.,He left some epistles in which he employed obsolete expressions.
أبو علي الشلوبيني,ABU ALI AL-SHALAUBINI.
أبو علي عمر بن محمد بن عمر بن عبد الله الأزدي، المعروف بالشلوبيني، الأندلسي الإشبيلي النحوي.,"Abu Ali Omar Ibn Muhammad [Ibn Omar] Ibn Abd Allah, surnamed al-Shalaubini, was a member of the tribe of Azd, and a native of Seville, in Spain."
كان إماما في علم النحو مستحضرا له غاية الاستحضار.,"He held the first rank as a grammarian, and possessed in an extraordinary degree the faculty of recalling to mind the various rules of that science."
ولقد رأيت جماعة من أصحابه وكلهم فضلاء، وكل منهم يقول: ما يتقاصر الشيخ أبو علي الشلوبيني عن الشيخ أبي علي الفارسي.,"I met a number of his pupils, all of them men of talent, and they unanimously declared that the shaikh Abu Ali al-Shalaubini was in no degree inferior to the shaikh Abi Ali al-Faris."
ويغالون فيه مغالاة زائدة، وقالوا: فيه مع هذه الفضيلة غفلة وصورة بله في الصورة الظاهرة.,"The terms in which they spoke of him were commendatory in the highest degree; but they observed that, with all his talent, he neglected his personal appearance, and was subject to absence of mind."
حتى قالوا: إنه كان يوما على جانب نهر وبيده كراريس فوقع منه كراسة في الماء وبعدت عنه فلم تصل يده إليها ليأخذها فأخذ كراسة أخرى وجذبها بها فتلفت الأخرى بالماء.,"Of this related as an example, that as he was one day on the bank of a river, with some sheets of a book in his hand, he let one of them fall into the water; and, as it floated off so that he could not reach it with his hand, he took another of the sheets to pull it near him; so that both sheets were spoiled."
وكان له مثل هذه الأسباب الدالة على البله.,Other similar anecdotes are related in proof of his absence of mind.
وشرح المقدمة الجزولية شرحين كبيرا وصغيرا، وله كتاب في النحو سماه” التوطئة”.,"He composed a large and a small commentary on al-Juzuli’s Prolegomena, and a work on grammar, entitled al-Tautiya ‘the beating out of the track)."
وكانت إقامته بإشبيلية، وأخباره متواصلة إلينا وتلامذته واردة في كل وقت.,"He resided at Seville, but pupils of his were occasionally arriving amongst ns and informing us of his proceedings."
وبالجملة فإنه على ما يقال كان خاتمة أئمة النحو.,"On the whole, he really was, as they styled him, the last of the grammarians."
وكانت ولادته بإشبيلية في سنة اثنتين وستين وخمسمائة. وتوفي في أحد الربيعين، وقيل في صفر، سنة خمس وأربعين وستمائة بإشبيلية، رحمه الله تعالى.,"He was born at Seville, A. H. five hundred and sixty two (A. D. one thousand one hundred and sixty six or one thousand one hundred and sixty seven), and he died in the same city, in the month of the latter Rabi, some say of Safar, A. H. six hundred and forty five (August, A. D. one thousand two hundred and forty seven)."
والشلوبيني: بفتح الشين المثلثة اللام وسكون الواو وكسر الباء الموحدة وسكون الياء المثناة من تحتها وبعدها نون، هذه النسبة إلى الشلوبين، وهو بلغة الأندلس الأبيض الأشقر ، هكذا ذكروا، والله أعلم.,"Shalaubini is derived from al-Shalaubin, which is a word of the Spanish language, and means, it is said, the white and red."
ابن طبرزذ,IBN TABARZAD.
أبو حفص عمر بن أبي بكر محمد بن معمر بن أحمد بن يحيى بن حسان المؤدب، المعروف بابن طبرزذ، المحدث المشهور البغدادي. الملقب موفق الدين من أهل الجانب الغربي ببغداد، من ساكني محلة دار القز ولهذا عرف بالدارقزي.,"Abu Hafs Omar Ibn Abi Bakr Muhammad Ibn Muammar Ibn Ahmad Ibn Yahya Ibn Hassan, surnamed al-Muwaddib (the preceptor}, Muwaffak al-din, and generally known by the name of Ibn Tabarzad, was a Traditionist of great celebrity, and a native of Baghdad. He inhabited that quarter of the city, on the west bank of the Tigris, which is called Dar al-Kazz, and he was sometimes styled, for that reason, al-Darakazzi."
وكان عالي الإسناد في سماع الحديث، طاف البلاد وأفاد أهلها وألحق الأصاغر بالأكابر وطبق الأرض بالسماعات والإجازات.,"The Traditions which he had received by oral transmission were remarkable as coining from the highest authorities, and, as he travelled through various countries teaching (them) to others, he became the link which connected the rising generation of Traditionists with the past: he filled the earth with the certificates’ which he gave to those who heard him deliver Traditions, and with the licenses to teach, which he had granted to his disciples."
وامتدت له الحياة فخلا له العصر، وكان فيه صلاح وخير.,"He lived to so advanced an age that he remained without a rival, and his conduct was uniformly marked by piety and virtue."
ومولده في ذي الحجة سنة ست عشرة وخمسمائة، وتوفي في عصر يوم الثلاثاء تاسع رجب سنة سبع وستمائة ببغداد، ودفن من الغد بباب حرب، رحمه الله تعالى.,"He was born in the month of Zi Al-Hijja, A. H. five hundred and sixteen (February, A. D. one thousand one hundred and twenty three), and he died at Baghdad on the afternoon of Tuesday, the ninth of Rajah, A. H. six hundred and seven (December, A. D. one thousand two hundred and ten). The next morning, he was interred in the cemetery at the Harb Gate."
وطبرزذ: بفتح الطاء المهملة والباء الموحدة وسكون الراء وفتح الزاي وبعدها ذال معجمة، وهو اسم لنوع من السكر.,Tabarzad is the name of a sort of sugar (sugar- candy.
الشرف ابن الفارض,AL-SHARAF IBN AL-FARID.
أبو حفص وأبو القاسم عمر بن أبي الحسن علي بن المرشد بن علي، الحموي الأصل، المصري المولد والدار والوفاة، المعروف بابن الفارض، المنعوت بالشرف.,"Abu Hafs, surnamed also Abu al-Kasim, Omar Ibn Abi al-Hasan Ali Ibn Murshid Ibn Ali, generally known by the appellation of Ibn al-Farid and distinguished by the honorary title of al-Sharaf, drew his descent from a family which inhabited Hamat, but he himself was born in Egypt, which was also the country of his residence, and that of his death."
له ديوان شعر لطيف، وأسلوبه فيه رائق ظريف ينحو منحى طريقة الفقراء.,"In bis poetical works, of which the collection forms a thin volume, he displays a cast of style and thought which charms the reader by its grace and beauty, whilst their whole tenor is in accordance with the mystic ideas of the Sufis."
وله قصيدة مقدار ستمائة بيت على اصطلاحهم ومنهجهم.,"He has composed also a qasida of about six hundred verses, wherein he sets forth the doctrines and adopts the technical language of that sect."
وما ألطف قوله في جملة قصيدة طويلة:,"With what elegance has he said, in one of his long poems."
"أهلا بما لم أكن أهلا لموقعه… قول المبشر بعد اليأس بالفرج
لك البشارة فاخلع ما عليك فقد… ذكرت ثم على ما فيك من عوج","How welcome the favor which I never deserved: these words of one announcing deliverance after despair: “To thee I bear good tidings, therefore cast off thy covering! thou art remembered there [above],notwithstanding thy imperfections.”"
"وقوله من قصيدة أخرى:
لم أخل من حسد عليك فلا تضع… سهري بتشنيع الخيال المرجف
واسأل نجوم الليل هل زار الكرى… جفني وكيف يزور من لم يعرف","In another of his qasida she says: I am always envied on account of (the favors I reverie from) thee; put not then an end to my watchfulness by the speedy visit of thy image fleeting [towards me whilst sleep). Ask the stars of the night if sleep has ever visited my eyelids, and how could it visit a person with whom it is not acquainted?"
"ومنها:
وعلى تفنن واصفيه بحسنه… يفنى الزمان وفيه ما لم يوصف","He says again in the same piece: Whilst the admirers of his bat are extolling it in every style of description, time is spent out, and yet some of his charms remain to be described."
وله دوبيت ومواليا وألغاز.,"He has left also some distiches, mawalias, and enigmas."
وسمعت أنه كان رجلا صالحا كثير الخير، على قدم التجرد، جاور بمكة، زادها الله تعالى شرفا، زمانا. وكان حسن الصحبة محمود العشرة.,"I am told that he was a most holy and virtuous man, and that he led a life of continual self-abnegation. During some time, motives of devotion kept him a resident at Mokka: May God increase it in honor! He was a most pleasing companion, and the charms of his society were highly extolled."
أخبرني عنه بعض أصحابه أنه ترنم يوما وهو في خلوة ببيت الحريري، صاحب” المقامات” وهو:,"I have been informed by one of his disciples, that, one day, whilst he was alone, he happened to sing the following verse, composed by al-Hariri, the author of the Makama."
من ذا الذي ما ساء قط… ومن له الحسنى فقط,"Who is he who never wrought evil, and who possesses excellent qualities only."
قال: فسمع قائلا ولم ير شخصه وقد أنشد:,"And he heard a voice repeat these words, but could not discover by whom they were uttered."
محمد الهادي الذي… عليه جبريل هبط,"Muhammad, the director; upon whom Gabriel descended."
وأنشدني له جماعة من أصحابه مواليا في غلام صنعته الجزارة، وهو كيس، ولم أره في ديوانه:,"Some of his disciples recited to me the following mawalia of his, composed on a youth who followed the trade of a butcher; it is very ingeniously done; and I have not seen it in the collection of his works."
"قلتو لجزر عشقتو كم تشرخني… قتلتني قال ذا شغلي توبخني
ومل إلي وبس رجلي يربخني… يريد ذبحي فينفخني ليسلخني","I said to a butcher: I love you, yet you cut me to pieces and slay me. That, replied he, is my trade, and yet you blame me! He then bent towards me and kissed my foot to subjugate me; he wanted to kill me, and blew me that he might skin me."
وقد كتبته على اصطلاحهم فإنهم لا يراعون فيه الإعراب والضبط بل يجوزون فيه اللحن، بل غالبه ملحون، فلا يؤاخذ من يقف عليه.,"I have transcribed it according to their system (of pronunciation!, as they have totally neglected the motions {final vowels)and the rules of orthography; nav more, they have committed faults of pronunciation; or rather, the greater part of it is faulty: the reader is therefore requested to withhold his blame."
وكان يقول: عملت في النوم بيتين، وهما:,I bn al-Farid relates that he composed the two following verses in his sleep.
"وحياة أشواقي إلي… ك وحرمة الصبر الجميل
لا أبصرت عيني سوا… ك ولا صبوت إلى خليل","I swear by the reality of my love for thee and by the respect due to (me for my) patience {under suffering), that my eyes never looked on any but thee, and that I never felt love for any other friend I"
وكانت ولادته في الرابع من ذي القعدة سنة ست وسبعين وخمسمائة بالقاهرة. وتوفي بها يوم الثلاثاء الثاني من جمادى الأولى سنة اثنتين وثلاثين وستمائة ودفن من الغد بسفح المقطم، رحمه الله تعالى.,"This poet was born at Cairo, on the fourth of Zu al-Kaada, A. H. six hundred and seventy six (March, A. D. one thousand one hundred and eighty one), and he died in the same city, on Tuesday, the second of the first Jumada, A. H. six hundred and thirty two (January, A. D. one thousand two hundred and thirty five). The next morning, he was interred at the foot of Mount Mukattam."
تقي الدين صاحب حماة,"TAKI AL-DIN OMAR, PRINCE OF HAMAT."
الملك المظفر تقي الدين أبو سعيد عمر بن نور الدولة شاهنشاه بن أيوب صاحب حماة، وهو ابن أخي السلطان صلاح الدين، رحمه الله تعالى – وقد تقدم ذكر أبيه في حرف الشين.,"Abu Saied Omar, the son of Nur al-Dawlat Shahanshah, the son of Ayyub, was lord of Hamat, and bore the surnames of al-Malik al-Muzaffar (the victorious prince), Taki al-din (pious in religion). His father, Shahanshah, was brother to the sultan Salah al-din."
كان شجاعا مقداما منصورا في الحروب مؤيدا في الوقائع ومواقفه مشهورة مع الفرنج. وكانت له آثار في المصافات دلت عليها التواريخ.,"Taki al-din Omar was brave and intrepid, successful in his wars, victorious in his engagements, renowned for his conflicts with the Franks, and his glorious deeds in battle an signalized by history."
وله في أبواب البر كل حسنة، منها: مدرسة منازل العز التي بمصر، يقال إنها كانت دار سكنه.,"In all the various works of piety, he displayed every excellence, and of these we need only mention one: the founding of the college at Old Cairo, which bears the name of Manazil al-Izz, and which is said to have been previously his own place of residence."
فوقف عليها وقفا كثيرا وجعلها مدرسة. وكانت الفيوم وبلادها إقطاعه، وله بها مدرستان: شافعية ومالكية، وعليهما وقف جيد أيضا ، وبنى بمدينة الرها مدرسة لما كان صاحب البلاد الشرقية، وكان كثير الإحسان إلى العلماء والفقراء وأرباب الخير.,"For the support of this establishment, he erected a large property into a wakf. The city and province of al-Fayum were held by him, and he founded there two colleges, one for the Shafiites, and the other for the Malikites: on these also he settled large wakfs. Another college was erected by him in the city of al-Ruha. He was also sovereign of the Eastern provinces (Mesopotamia). In his conduct towards the learned (in the law),the Sufis (fakirs), and the men of holy life, he manifested great beneficence."
وناب عن عمه صلاح الدين بالديار المصرية في بعض غيباته عنها، فإن الملك العادل كان نائبا عن أخيه السلطان صلاح الدين بالديار المصرية، فلما حاصر الكرك في سنة تسع وسبعين وخمسمائة في رجب طلب أخاه من مصر بالعساكر، وسير إليها تقي الدين في العشر الوسط من شعبان من السنة نائبا عنها.,"He acted at one period as viceroy of Egypt, during the absence of his uncle Salah al-din; the circumstance which led to his appointment was the following: Al-Malik al-Adil held the government of Egypt as lieutenant to his brother, Salah al-din; but, in the month of Rajab, A. H. five hundred and seventy nine (Oct.-Nov., A.D. one thousand one hundred and eighty three), that prince, who was then besieging al-Karak, required his presence with that of the troops under his orders, and Taki al-din, being sent to Egypt to replace him, arrived there towards the middle of the month of Shaaban."
ثم استدعاه إليه بالشام، ورتب بالديار المصرية ولده الملك العزيز عثمان – المقدم ذكره – ومعه الملك العادل.,"He was afterwards recalled to Syria by Salah al-din, who appointed his own son al-Malik al-Aziz to the viceroyalty of Egypt."
فشق ذلك على تقي الدين وعزم على دخوله بلاد المغرب ليفتحها، فقبح أصحابه عليه ذلك، فامتثل قول عمه صلاح الدين وحضر إلى خدمته.,"Taki al-din’s feelings were so deeply hurt at this proceeding, that he resolved to go forth into Maghrib and conquer that country; but this project was strongly opposed by his friends, and he finally acceded to the request of his uncle, Salah al-din, who had invited him to come and serve under him."
وخرج السلطان التقاه بمرج الصفر، واجتمعا هناك في الثالث والعشرين من شعبان سنة اثنتين وثمانين وخمسمائة، وفرح به وأعطاه حماة.,"The sultan went forth as far as Marj al-Suffar to receive him, and they met there on the twenty third of Shaaban, A. H. five hundred and eighty two (Nov., A. D. one thousand one hundred and eighty six). Salah al-din derived great pleasure from the sight of his nephew, and bestowed on him the city of Hamat."
فتوجه إليها وتوجه إلى قلعة منازكرد من نواحي خلاط ليأخذها.,"Taki al-din proceeded thither, and marched afterwards into the province of Khalat, with the intention of taking the castle of Manazkird."
فحاصرها مدة، وتوفي عليها يوم الجمعة تاسع عشر شهر رمضان، سنة سبع وثمانين وخمسمائة وقيل بل توفي ما بين خلاط وميافارقين، ونقل إلى حماة، ودفن بها.,"‘The siege had continued for some time, when he died on Friday, the nineteenth of Ramadan, A. H. five hundred and eighty seven (October, A. D. one thousand one hundred and ninety one). This statement has been contradicted, however, by persons who declare that he died at a place between Khalat and Maiyafarikin."
"وترتب مكانه ولده الملك المنصور ناصر الدين أبو المعالي محمد بن عمر، ومات يوم الاثنين الثاني والعشرين من ذي القعدة سنة سبع عشرة وستمائة بحماة، رحمهما الله تعالى.
ورأيت بخطي في مسوداتي أن تقي الدين مولده سنة أربع وثلاثين وخمسمائة.","His body was transported to Hamat for interment, His son, al-Malik al-Mansur (the victorious prince) Nasir al-din (the champion of the faith} Abu al-Maali Muhammad, was appointed his successor. This prince died at Hamat, on Monday, the twenty second of Zu l-Kaada, A. H. six hundred and seventeen (January, A. D. one thousand two hundred and twenty one)."
أبو إسحاق السبيعي,ABU ISHAK AL-SABIE.
أبو إسحاق عمرو بن عبد الله بن علي بن أحمد بن ذي يحمد بن السبيع السبيعي الهمداني الكوفي من أعيان التابعين؛ رأى عليا وابن عباس وابن عمر وغيرهم من الصحابة، رضي الله عنهم أجمعين.,"Abu Ishak Omar Ibn Abd Allah Ibn Ali Ibn Ahmad Ibn Zi Yahmud Ibn al-Sabi, surnamed al-Sabie, was a member of the tribe of Hamdan, a native of Kufa, and one of the principal Tabis, having seen Ali, Ibn Abbas, Ibn Omar, and others of the Prophet’s companions."
وروى عنه الأعمش وشعبة والثوري وغيرهم، رضي الله عنهم، وكان كثير الرواية.,"Traditions were handed down on his authority by al-Aamash, Shoba, al-Thawri, and others; and a great quantity of traditional information was communicated by him to his disciples."
ولد لثلاث سنين بقين من خلافة عثمان، رضي الله عنه، وتوفي سنة تسع وعشرين، وقيل سبع وعشرين، وقيل ثمان وعشرين ومائة. وقال يحيى بن معين والمدائني: مات سنة اثنتين وثلاثين ومائة، والله أعلم، رضي الله عنه.,"He was born three years before the caliph Othman’s death, and he died A. H. one hundred and twenty seven (A. D. seven hundred and forty four or seven hundred and forty five); others say, one hundred and twenty eight or one hundred and twenty nine; but Yahya Ibn Main and al-Madaini mention that his death look place in A. H. one hundred and thirty two."
والسبيعي: بفتح السين المهملة وكسر الباء الموحدة وسكون الياء المثناة من تحتها وبعدها عين مهملة، هذه النسبة إلى سبيع، وهو بطن من همدان.,"Sabie means descended from Sabi, who himself drew bis origin from the tribe of Hamdan."
وكان أبو إسحاق المذكور يقول: رفعني أبي حتى رأيت علي بن أبي طالب، رضي الله عنه، يخطب وهو أبيض الرأس واللحية.,"Abu Ishak al-Sabie relates as follows: “My father held me up that I might see Ali Ibn Abi Talib preach, and (I perceived that} his hair and his beard were white.”"
عمرو بن عبيد,AMR IBN OBAID.
أبو عثمان عمرو بن عبيد بن باب، المتكلم الزاهد المشهور، مولى بني عقيل، ثم آل عرادة بن يربوع بن مالك. كان جده باب من سبي كابل من جبال السند.,"Abu Othman Amr Ibn Obaid Ibn Bab, a celebrated ascetic and a scholastic theologian, was a match to the Banu Akil, a family which drew its descent from Arada Ibn Yarbu Ibn Malik. His father Bab was one of the prisoners taken at Kabil, a place situated in the mountains of Sind."
وكان أبوه يخلف أصحاب الشرط بالبصرة، فكان الناس إذا رأوا عمرا مع أبيه، قالوا: هذا خير الناس ابن شر الناس، فيقول أبوه: صدقتم، هذا إبراهيم وأنا آزر، وقيل لأبيه عبيد: إن ابنك يختلف إلى الحسن البصري، ولعله أن يكون.,"His father acted as lieutenant to the (successive) chiefs of the police guards at Basra, and the people used to say, when they saw his son Amr with him: “There goes Best-of-men, the son “of Worst-of-men!” on which the father would reply: “You speak truly; this “is Abraham, and I am Aazar, On being told that his son frequented the society of al-Hasan al-Basri, and that some good might therefore come of him, he exclaimed."
فقال: وأي خير يكون من ابني وقد أصبت أمه من غلول وأنا أبوه.,"“What good can come of my son? his mother was “a captive fraudulently purloined from the commonwealth, and it is I who am his father."
وكان عمرو شيخ المعتزلة في وقته – وسيأتي في ترجمة واصل بن عطاء سبب اعتزاله، ولم سموا المعتزلة إن شاء الله تعالى.,"”Amr was the chief of the Mutazilite sect in that age; we shall relate, in the life of Wasil Ibn Ata, the motive which induced him to secede, and the reason why his followers were named Mutazilites."
وكان آدم مربوعا بين عينيه أثر السجود.,"Amr was of a light complexion, a middle size, and marked between the eyes with a callosity produced by his frequent prostrations in prayer."
وسئل الحسن البصري عنه، فقال للسائل:,"Al-Hasan al-Basri was once asked his opinion respecting him, and he replied in these terms:"
لقد سألت عن رجل كأن الملائكة أدبته، وكأن الأنبياء ربته، إن قام بأمر قعد به، وإن قعد بأمر قام به، وإن أمر بشيء كان ألزم الناس له، وإن نهي عن شيء كان أترك الناس له، ما رأيت ظاهرا أشبه بباطن ولا باطنا أشبه بظاهر منه.,"“You question me concerning a man who seems to have been educated by the angels, and brought up “by the prophets; if he rises to perform a task, his mind is impressed therewith “when he sits down; and when he sits down with a resolution, he rises with the same: if he ordered to do a work, he is the most assiduous of men therein; “and if he prohibited from anything, He is the most strict of men in abstaining therefrom; I never saw an exterior so similar to the interior as his; “nor an interior so similar to the exterior."
ودخل عمرو يوما على أبي جعفر المنصور في خلافته، وكان صاحبه وصديقه قبل الخلافة وله معه مجالس وأخبار، فقربه وأجلسه، ثم قال له: عظني.,"”Before Abu Jaafar al-Mansur elevation to the caliphate, Amr I bn Obaid had been his companion and intimate friend, and many anecdotes are related of their sittings and conversations: when al-Mansur came to the throne, Amr went one day into his presence, and was told by him to draw near and sit down, after which the caliphate asked to hear an exhortation from him."
فوعظه بمواعظ ، منها: إن هذا الأمر الذي أصبح في يدك لو بقي في يد غيرك ممن كان قبلك لم يصل إليك، فأحذرك ليلة تمخض بيوم لا ليلة بعده.,"Amr acceded to his request, and addressed him an admonition, in which he said, amongst other things: “The power which thou now wields, had it remained in the hands of thy predecessors, had never come “unto thee; be warned then of that night which shall give birth to a day never “more to be followed by another night."
فلما أراد النهوض قال: قد أمرنا لك بعشرة آلاف درهم.,"When he rose to depart, al-Mansur said: “We have ordered thee ten thousand pieces of silver."
قال: لا حاجة لي فيها، قال: والله تأخذها، قال: والله لا آخذها.,"I stand not in need thereof;” replied Amr. ”By Allah! thou shalt take it, exclaimed the caliph. ”By Allah! I shall not take it answered the other.”"
وكان المهدي ولد المنصور حاضرا، فقال: يحلف أمير المؤمنين وتحلف أنت فالتفت عمرو إلى المنصور وقال: من هذا الفتى.,"On this, al-Mansur’s son, al-Mahdi, who happened to be present, said to Amr: “The Commander of the faithful swears that a thing shall be done; and yet “thou art bold enough to swear that it shall not!” “Who is this youth?” said Amr, turning to al-Mansur."
قال: هذا المهدي ولدي وولي عهدي.,"“He is the declared successor to the caliphate, my son al-Mahdi replied the prince."
فقال: أما لقد ألبسته لباسا ما هو من لباس الأبرار، وسميته باسم ما استحقه، ومهدت له أمرا أمتع ما يكون به أشغل ما يكون عنه.,"“Thou hast clothed him in raiment’ said Amr, “which is not the raiment of the righteous, and thou “hast given him a name which he deserves not, and thou hast smoothed “for him a path wherein the more the profit the less the heed."
ثم التفت عمرو إلى المهدي وقال: نعم يا ابن أخي، إذا حلف أبوك أحنثه عمك، لأن أباك أقوى على الكفارات من عمك.,"He then turned towards al-Mahdi, and addressed him thus: “Yes, I do so, O son of my brother! when thy father makes an oath, thy uncle causes him to be perjured; “for thy father is abler to pay the expiation of broken oaths than is thy uncle."
فقال له المنصور: هل من حاجة قال: لا تبعث إلي حتى آتيك، قال: إذا لا تلقني، قال: هي حاجتي، ومضى، فأتبعه المنصور طرفه، وقال:,"”Al-Mansur then asked him if there was anything which he might require, and Amr made answer: “Send not for me, but wait till I come to “thee. ” I In that case,” said al-Mansur, “thou wilt never meet me.” “That,” replied Amr, “is precisely what I desire. He then withdrew, and al-Mansur kept his eyes fixed upon him and said.”"
كلكم يمشي رويد… كلكم يطلب صيد غير عمرو بن عبيد…,"All of you walk with stealthy steps; all of you are in pursuit of prey; all, except Amr Ibn Obaid!"
ولعمرو المذكور رسائل وخطب، وكتاب التفسير عن الحسن البصري، وكتاب” الرد على القدرية ، وكلام كثير في العدل والتوحيد، وغير ذلك.”,"Amr composed some epistles and sermons; he drew up also an explanation of the Quran, in the words of al Hasan al-Basri; a refutation of the Kadarite sect; a long discourse on the doctrine of justice and the profession of God’s unity; with other treatises besides."
ولما حضرته الوفاة قال لصاحبه: نزل بي الموت ولم أتأهب له، ثم قال: اللهم إنك تعلم أنه لم يسنح لي أمران في أحدهما رضا لك وفي الآخر هوى لي إلا اخترت رضاك على هواي، فاغفر لي.,"When his last hour drew near, he said to a friend:“Death has come unto me, and I am not prepared to receive it.” He then exclaimed: “Thou knows, O Almighty God! that whenever two things were “presented to my choice, one of them pleasing to thee and the other to myself, l “always preferred thy pleasure to my own satisfaction; have therefore mercy on me’"
وكانت ولادته في سنة ثمانين للهجرة. وتوفي سنة أربع وأربعين ومائة، وقيل اثنتين، وقيل ثلاث، وقيل ثمان.,"His birth took place A. H. eighty (A. D. six hundred and ninety nine or seven hundred), and he died A. H. one hundred and forty four (A. D. seven hundred and sixty one or seven hundred and sixty two); others say one hundred and forty two. or one hundred and forty three, or one hundred and forty eight."
وهو راجع من مكة بموضع يقال له مران؛ ورثاه المنصور بقوله:,He expired at a place called al-Marran. on his return from Mecca. Al-Mansur composed the following elegy on his death.
"صلى الإله عليك من متوسد… قبرا مررت به على مران
قبرا تضمن مؤمنا متحنفا… صدق الإله ودان بالعرفان
لو أن هذا الدهر أبقى صالحا… أبقى لنا عمرا أبا عثمان","May God’s blessing be on thee who art reposing in the tomb by which I passed, at Marran a tomb containing an orthodox believer, who placed his faith in God and served him from conviction. Did time ever spare the life of a saint, he would have spared us that of Amr Aba Othman."
ولم يسمع بخليفة رثى من دونه سواه، رضي الله عنه.,That a caliph should thus lament the death of a person beneath him in rank is a circumstance quite unparalleled.
ومران: بفتح الميم وتشديد الراء وبعد الألف نون، موضع بين مكة والبصرة على ليلتين من مكة.,"Marran is a place between Mecca and Basra, at two days’ journey from the former city."
وبه دفن أيضا تميم بن مر الذي تنسب إليه بنو تميم القبيلة الكبيرة المشهورة.,"There also was interred Tamim Ibn Murr, the progenitor of the great and illustrious tribe of Tamim."
واسم جده باب: بباءين موحدتين بينهما ألف، وإنما قيدته لأنه يتصحف بناب.,"I may remark here, that the name of his grandfather Babis sometimes incorrectly written Nab."
سيبويه,SIBAWAIH.
أبو بشر عمرو بن عثمان بن قنبر، الملقب سيبويه، مولى بني الحارث بن كعب، وقيل آل الربيع بن زياد الحارثي؛ كان أعلم المتقدمين والمتأخرين بالنحو، ولم يوضع فيه مثل كتابه.,"Abu Bishr Amr Ibn Othman Ibn Kanbar, surnamed Sibawaih, a man is to the family of al-Harith Ibn Kaab or (according to another statement} to the family of al-Rabi Ibn Ziad al-Harithi was a learned grammarian, and surpassed in this science every person of former and latter times: as for his Kitab, or Book, composed by hint on that subject, it has never had its equal."
وذكره الجاحظ يوما فقال: لم يكتب الناس في النحو كتابا مثله، وجميع كتب الناس عليه عيال.,"Speaking of this work one day, ai-Jahiz said: “Never was the like of such a book written on grammar, and the books of other men have drawn their substance from it."
وقال الجاحظ: أردت الخروج إلى محمد بن عبد الملك الزيات وزير المعتصم ففكرت في شيء أهديه له، فلم أجد شيئا أشرف من كتاب سيبويه.,"He said another time: “Having formed the design of visiting Muhammad Ibn Abd “al-Malik al-Zaiyat, the vizir of al-Mutasim, I considered what present I should offer him, and could find none more precious than the Kitab of Sibawaih."
فلما وصلت إليه قلت له: لم أجد شيئا أهديه لك مثل هذا الكتاب، وقد اشتريته من ميراث الفراء.,"“On my arrival, I said to him: ‘I have not been able to find anything to offer you equal to this book; I bought it after the demise of al-Farraa, at the sale of his properly."
فقال: والله ما أهديت لي شيئا أحب إلي منه.,"By Allah!’ exclaimed the vizir, you could not present me with anything more pleasing to me."
ورأيت في بعض التواريخ أن الجاحظ لما وصل إلى ابن الزيات بكتاب سيبويه أعلمه به قبل إحضاره.,"I read [however, another account of this interview) in a historical work, where it is staled that ai-Jahiz, on arriving at the vizir’s with the book of Sibawaih, informed him of the circumstance before offering it."
فقال له ابن الزيات: أو ظننت أن خزانتنا خالية من هذا الكتاب فقال الجاحظ: ما ظننت ذلك، ولكنها بخط الفراء ومقابلة الكسائي وتهذيب عمرو بن بحر الجاحظ، يعني نفسه، فقال ابن الزيات: هذه أجل نسخة توجد وأعزها، فأحضرها إليه، فسر بها ووقعت منه أجمل موقع.,"On this Ibn al-Zaiyat said to him: “Did you think “that our libraries were without this book?”and al-Jahiz replied: “I did not “think so; but this copy is in the handwriting of al-Farraa; it had been collated “by al-Kisaie, and corrected by Amr Ibn Bahr;” meaning himself. ”It is “the best and most precious copy in existence;” said the vizir. Al-Jahiz then produced it, and Ibn al-Zaiyat manifested such joy in receiving it as proved how highly be appreciated the gift."
وأخذ سيبويه النحو عن الخليل بن أحمد – المقدم ذكره – وعن عيسى ابن عمر ويونس بن حبيب وغيرهم، وأخذ اللغة عن أبي الخطاب المعروف بالأخفش الأكبر وغيره.,"Sibawaih acquired his grammatical information from al-Khalil Ibn Ahmad, Isa Ibn Omar, Yunus Ibn Habib, and others: he learned philology from Abu al-Khattab, surnamed al-Akhfash al- Akbar, and other masters."
"وقال ابن النطاح: كنت عند الخليل بن أحمد فأقبل سيبويه، فقال الخليل:
مرحبا بزائر لا يمل، قال أبو عمر المخزومي وكان كثير المجالسة للخليل: ما سمعت الخليل يقولها لأحد إلا لسيبويه.","Ibn al-Nattah relates that, being one day with al-Khalil Ibn Ahmad, Sibawaih came in; on which al-Khalil said: “Welcome lo “a visitor whose company is never tiresome!” And Abu Amr al-Makhzumi, who had often sat in al-Khalil’s society, remarked that he never heard him say the same thing to any other person but Sibawaih."
وكان قد ورد إلى بغداد من بصرة والكسائي يومئذ يعلم الأمين بن هارون الرشيد، فجمع بينهما وتناظرا وجرى مجلس يطول شرحه، وزعم الكسائي أن العرب تقول: كنت أظن أن الزنبور أشد لسعا من النحلة فإذا هو إياها.,"At the time in which al-Kisaie was preceptor to al-Amin, the son of Harun al-Rashid, Sibawaih happened to arrive at Baghdad from Basra, and they were both brought together: in this meeting, they had a discussion of which it would be too long to give the particulars: Al-Kisaie pretended that the Arabs of the desert would say: I thought that the wasp stung more severely than the bee, and behold! it was so (faiza hua aiyaha)."
فقال سيبويه: ليس المثل كذا، بل فإذا هو هي، وتشاجرا طويلا، واتفقا على مراجعة عربي خالص لا يشوب كلامه شيء من كلام أهل الحضر.,"Sibawaih here observed that the example was not as al-Kisaie gave it, and that it should be faiza hua hia. After a long dispute on this point, they agreed to refer it to a genuine Arab of the desert, speaking a language unmixed with that used by the towns-people."
وكان الأمين شديد العناية بالكسائي لكونه معلمه، فاستدعى عربيا وسأله فقال كما قال سيبويه.,"Al-Amin, who was extremely partial to al-Kisaie, because he had been his preceptor, caused an Arab to be brought in. and questioned him on the subject, but the reply was in accordance with Sibawaih’s assertion."
فقال له: نريد أن تقول كما قال الكسائي، فقال: إن لساني لا يطاوعني على ذلك فإنه ما يسبق إلا إلى الصواب.,"On this, he told the Arab that they wished him to give the phrase as al-Kisaie had done, but the man observed that, in such a ease, he could not master his own tongue, which would certainly pronounce the right expression, notwithstanding his efforts to the contrary."
فقرروا معه أن شخصا يقول: قال سيبويه كذا وقال الكسائي كذا، فالصواب مع من منهما فيقول العربي: مع الكسائي، فقال: هذا يمكن.,"They then proposed to him that a person should say: “Sibawaih said so and so, and al-Kisaie said so and so; which of them is right?”and that to this he should answer: “Al-Kisaie is right.” ”That,” said the Arab, “is a “thing which can be done."
ثم عقد لهما المجلس واجتمعا أئمة هذا الشأن وحضر العربي، وقيل له ذلك.,"”A meeting was then held at which all the principal grammarians were assembled, and, the Arab being brought in, the question was presented to him in that form."
فقال: الصواب مع الكسائي، وهو كلام العرب.,"He immediately answered: “Al-Kisaie is right, and it is thus the Arabs of the desert say it."
فعلم سيبويه أنهم تحاملوا عليه وتعصبوا للكسائي، فخرج من بغداد وقد حمل في نفسه لما جرى عليه، وقصد بلاد فارس فتوفي في قرية من قرى شيراز يقال لها البيضاء في سنة ثمانين ومائة، وقيل سنة سبع وسبعين، وعمره نيف وأربعون سنة.,"Sibawaih perceived by this that they had all conspired against him through partiality for al-Kisaie, and he left Baghdad, filled with indignation at the treatment he had received. He then proceeded to the province of Fars and died at a village near Shiraz, called al-Baidaa, in the year one hundred and eighty (A. D. seven hundred and ninety six or seven hundred and ninety seven); some say one hundred and seventy seven. He was then aged between forty and fifty."
وقال ابن قانع: بل توفي بالبصرة في سنة إحدى وستين ومائة، وقيل سنة ثمان وثمانين، وقال الحافظ أبو الفرج ابن الجوزي: توفي سنة أربع وتسعين ومائة، وعمره اثنتان وثلاثون سنة، وأنه توفي بمدينة ساوة، وذكر الخطيب في” تاريخ بغداد” عن ابن دريد أنه قال: مات سيبويه بشيراز، وقبره بها، والله أعلم.,"Ibn Kani stales that he died at Basra, A. H. one hundred and sixty one, or according to another account, in one hundred and eighty eight; whilst the hafiz Abu l-Faraj Ibn al-Jawzi places his death in A. H. one hundred and ninety four, at the age of thirty-two years, and in the town of Sawa; but the Khatib declares, in his History of Baghdad, on the authority of Ibn Duraid, that Sibawaih died at Shiraz, and that his tomb is there."
وقيل أن ولادته كانت بالبيضاء المذكورة، لا وفاته.,"Some say that it was his birth which took place at al-Baidaa, not his death."
قال أبو سعيد الطوال: رأيت على قبر سيبويه هذه الأبيات مكتوبة، وهي لسليمان بن يزيد العدوي:,Abu Saied al-Tawal mentions that he saw inscribed on the tomb of Sibawaih the following verses by Suleiman Ibn Yazid al-Adawi.
"ذهب الأحبة بعد طول تزاور… ونأى المزار فأسلموك وأقشعوا
تركوك أوحش ما تكون بقفرة… لم يؤنسوك، وكربة لم يدفعوا
قضيا لقضاء وصرت صاحب حفرة… عنك الأحبة أعرض وتصدعوا","The friends are departed whose visits thou didst receive so often; far from the place of meeting are they now! they have retired and abandoned thee forever! They have left the desolate in the wilderness; they soothed thee not, neither did they dispel thy care. The decree of fate has been accomplished, and now thy sole possession is a tomb, but thy friends have turned away and left thee."
وقال معاوية بن بكر العليمي، وقد ذكر عنده سيبويه: رأيته وكان حديث السن، وكنت أسمع في ذلك العصر أنه أثبت من حمل عن الخليل بن أحمد.,"Mention being made of Sibawaih in the presence of Muawiya Ibn Bakr al-Olaimi, he said: I saw him when he was a young man; and I was told that, “at that time, none possessed a more complete acquaintance than he with the “information which had been transmitted by al-Khalil Ibn Ahmad."
وقد سمعته يتكلم ويناظر في النحو، وكانت في لسانه حبسة، ونظرت في كتابه فقلمه أبلغ من لسانه.,"I heard “him discourse, and argue points of grammar; He had an impediment in his “speech, and when I looked over his book, I perceived that his pen expressed his ideas better than his tongue."
وقال أبو زيد الأنصاري: كان سيبويه غلاما يأتي مجلسي وله ذؤابتان، فإذا سمعته يقول: حدثني من أثق بعربيته، فإنما يعنيني.,"Sibawaih was a boy,” said Abu Zaid al-Ansari, “when he attended my lectures; he wore at that time “two locks of hair which hung down over his shoulders; and whenever you “hear him say: ‘ I learned from a person in whose knowledge of pure Arabic I have great confidence,’ you must know that he means me."
وكان سيبويه كثيرا ما ينشد:,”Sibawaih used frequently to me the following verse.
إذا بل من داء به ظن أنه… نجا، وبه الداء الذي هو قاتله,"When a man recovers from illness, he thinks he is safe; but he bears within himself the malady of which he is to die."
وسيبويه: بكسر السين المهملة وسكون الياء المثناة من تحتها وفتح الباء الموحدة والواو وسكون الياء الثانية وبعدها هاء ساكنة، ولا يقال بالتاء البتة، وهو لقب فارسي معناه بالعربية رائحة التفاح.,"In Sibawaih the last letter is an h, not a t; it is a Persian surname, and means scent of the apple."
هكذا يضبط أهل العربية هذا الاسم ونظائره مثل نفطويه وعمرويه وغيرهما.,"It is thus that Arabic scholars pronounced this word and others of a similar form, such as Niftawaih, Amrawaih, etc."
والعجم يقولون” سيبويه” بضم الباء الموحدة وسكون الواو وفتح الياء المثناة بعدها، لأنهم يكرهون أن يقع في آخر الكلمة” ويه” لأنها للندبة.,"but the Persians say Sibuwaih, being averse to terminating the name with the word waih, because it is used in lamentations."
وقال إبراهيم الحربي: سمي سيبويه لأن وجنتيه كانتا كأنهما تفاحتان ، وكان في غاية الجمال، رحمه الله تعالى.,Ibrahim al-Harbi says: He was called Sibawaih because he had cheeks like apples and was extremely handsome.”
أبو عمرو بن العلاء,ABU AMR IBN AL-ALAA.
أبو عمرو بن العلاء بن عمار بن العريان بن عبد الله بن الحصين التميمي المازني البصري.,"Abu Amr Ibn al-Alaa, a member of the tribe of Mazin which is a branch of tribe of Tamim, and a native of Basra, was one of the seven great Quran-readers. His father, al-Alaa, was the son of Ammar Ibn al-Oryan Ibn Abd Allah Ibn al-Husain."
ورأيت بخطي في مسوداتي: هو أبو عمرو بن العلاء بن عمار ابن عبد الله بن الحصين بن الحارث بن جلهم بن خزاعي بن مازن بن مالك بن عمرو بن تميم.,"I found among my rough notes, and in my own handwriting, his genealogy sei forth thus: “Abu Amr Ibn al-Alaa Ibn Ammar Ibn Abd Allah Ibn al-Husain “Ibn al-Harith Ibn Julhum Ibn Khuzaie Ibn Mazin Ibn Malik. Ibn Amr Ibn Tamim."
ويقال: جلهم بن حجر بن خزاعي، واسمه العريان.,"some say that Julhum was the son of Hujr Ibn Khuzaie, and that his real name was al-Oryan."
كان أعلم الناس بالقرآن الكريم والعربية والشعر، وهو في النحو في الطبقة الرابعة من علي بن أبي طالب، رضي الله عنه.,"Abu Amr was the most learned of men in the sacred Quran, the Arabic language, and poetry; as a grammarian, he ranked in the fourth generation from Ali Ibn Abi Talib."
قال الأصمعي: قال أبو عمرو بن العلاء: لقد علمت من النحو ما لم يعلمه الأعمش وما لو كتب لما استطاع أن يحمله.,"It is related by al-Asma’i that he heard Abu Amr say: “I know more grammar than al-Aamash ever did; and were my grammatical information put down in writing, he would “not be able to lift it."
وقال أيضا: سألت أبا عمرو عن ألف مسألة، فأجابني فيها بألف حجة.,"”He said also: “I proposed to Abu Amr one thousand “grammatical queries, and he furnished me with one thousand examples decisive of these questions."
وكان أبو عمرو رأسا في حياة الحسن البصري مقدما في عصره. وقال أبو عبيدة: كان أبو عمرو أعلم الناس بالأدب والعربية والقرآن والشعر.,"”Abu Amr already held a high rank among his contemporaries in the lifetime of al-Hasan al-Basri, and Abu Obaida declared him the most learned of men in philology, grammar, poetry, and the Quran."
وكانت كتبه التي كتب عن العرب الفصحاء قد ملأت بيتا له إلى قريب من السقف، ثم إنه تقرأ – أي تنسك – فأخرجها كلها، فلما رجع إلى علمه الأول لم يكن عنده إلا ما حفظه بقلبه.,"The books containing the expressions which he had written down from the lips of the purest speakers among the Arabs of the desert nearly filled one of his rooms up to the ceiling, but when he look to reading (the Quran, that is, when he commenced the practice of devotion, he threw them all away; and, when he returned to the study of his old science, he possessed nothing on it except what he had learned by heart."
وكانت عامة أخباره عن أعراب قد أدركوا الجاهلية.,The greater part of his (philological) information was derived from Arabs who were already living Indore the promulgation of Islamism.
قال الأصمعي: جلست إلى أبي عمرو بن العلاء عشر حجج، فلم أسمعه يحتج ببيت إسلامي، قال: وفي أبي عمرو بن العلاء يقول الفرزدق:,"Al-Asma’i said: “I frequented Abi Amr’s sittings for ten years, and during that time I never heard him quote a “single verse of those composed subsequently to the promulgation of Islamism, “in support (of his philological and grammatical doctrines’ He said, another time: It was of Abu Amr I bn al-Alaa that al-Farazdak said."
والصحيح أن كنيته اسمه، وقيل اسمه زبان ، وقيل غير ذلك، وليس بصحيح.,"It is certain that the ordinary surname Aba Amr was his real name, although some pretend that he was called Zabban, and others mention other names."
وهو من خزاعي بن مازن، وحكي في نسبه في بعض الروايات أنه أبو عمرو بن العلاء بن عمار بن عبد الله بن الحصين بن الحارث بن جلهم بن خزاعي بن مازن بن مالك بن عمرو بن تميم، ويقال: جلهم بن حجر بن خزاعي ، والله أعلم.,"He drew his descent from Khuzaie Ibn Mazin, and, according to one of the traditional accounts of his genealogy, he was the son of al-Ala Ibn Ammar Ibn Abd Allah Ibn al-Husain Ibn al-Harith Ibn Julhum Ibn Khuzaie Ibn Mazin Ibn Malik Ibn Amr Ibn Tamim; but some say that Julhum was son of Hujr Ibn al-Khuzaie: God best knows the truth."
وحكى أبو عمرو قال: طلب الحجاج بن يوسف الثقفي أبي، فخرج منه هاربا إلى اليمن، فإنا لنسير بصحراء باليمن إذ لحقنا لاحق ينشد:,"The following anecdote was related by Abu Amr: Al-Hajjaj Ibn Yusuf al-Thakafi had caused search to be made for my father, “who, in consequence, fled to Yemen; and, as we were travelling in the desert “of that province, we were overtaken by a person who recited this verse."
ربما تكره النفوس من الام… ر له فرجة كحل العقال,Often our hearts reject a thing which would have brought deliverance (farja) like the undoing of bonds.
قال: فقال أبي: مالخبر قال: مات الحجاج.,“My father then asked him: ‘What news?’ and he answered: Al-Hajjaj is dead.
قال أبو عمرو: فأنا بقوله” له فرجة” أشد سرورا مني بموت الحجاج، قال، فقال أبي: اصرف ركابنا إلى البصرة.,”But I was more delighted to hear the word farja (with which was not acquainted before) than to hear of the death of al-Hajjaj. My father then said: Let us turn our camels towards Basra.
قال أبو عبيدة، قلت لأبي عمرو: كم سنك يوم يومئذ قال: كنت قد خنقت بضعا وعشرين سنة.,"I asked Abu Amr,” said Abu Obaida, what age he was at that time? and he replied: had then“ strangled (outlived) more than twenty years!’"
يقال فرجة بالفتح بين الأمرين وبالضم بين الجبلين.,"“Farja signifies the separation between two things; and furja, the separation between two mountains."
وذكر في كتاب” طبقات النحاة” قال: حدث الأصمعي عن أبي عمرو ابن العلاء في قول رسول الله، صلى الله عليه وسلم” في الجنين غرة عبد أو أمة” لولا أن رسول الله، صلى الله عليه وسلم، أراد بالغرة معنى لقال:” في الجنين عبد أو أمة.,"The passage which follows is taken from the Tabakat al-Nnhat, or classified list of the grammarians: “Al-Asma’i relates that Abu Amr Ibn al-Ala said, in “speaking of these words of the Prophet’s: A person causing miscarriage must “redeem his crime by bestowing a male or a female slate (fi al-janin ghurrat Abdin au amatin),that, unless the Prophet had meant to express some idea by the word ghurra (albedo), he would have said: Fi al-janin abdon au amaton."
ولكنه عنى البياض، ولا يقبل في الدية إلا غلام أبيض أو جارية بيضاء، لا يقبل فيها أسود ولا سوداء، وهذا غريب، ولا أعلم أهل يوافق مذهب أحد من الأئمة المجتهدين أم لا، ولغرابته نقلته.,"but he really did mean the white color, and that none but a white male or female slave should be received as the price of redemption; forbidding thus the accepting of a black male or female slave for that object! ’ “This is a strange opinion, and I am unable to say whether it concords or not with that of any of the mujtahid imams; I give it here merely on account of its singularity."
وذكر في هذا الكتاب أيضا قال الأصمعي: سألت أبا عمرو بن العلاء عن قولهم” أرهبته ورهبته” فقال: ليستا بسواء.,"In the same book we read that al-Asma’i said: “I asked Abu “Amr ibn al-Alaa if the Arabs of the desert made any distinction between the ‘ fourth and the second form of the verb rahaba (to fear), and he replied: The two are not equivalent."
فقلت: رهبته فرقته، وأرهبته أدخلت الفرق في قلبه، قال أبو عمرو: ذهب من يعرف هذا منذ ثلاثين سنة.,"I then said: ‘The second form must mean to frighten greatly, and the fourth to make fear enter the heart;’ on which he “observed that the person who knew the difference died thirty years before."
وقال ابن مناذر: سألت أبا عمرو بن العلاء: حتى متى يحسن بالمرء أن يتعلم قال: ما دامت الحياة تحسن به.,Ibn Munadir said: “l asked Aba Amr Ibn al-Alaa till what period of life a “man should continue acquiring learning? And he made answer: ‘It befits him to do so as long as his life lasts.
وقال أبو عمرو: حدثنا قتادة السدوسي قال: لما كتب المصحف عرض على عثمان بن عفان، رضي الله عنه، فقال: إن فيه لحنا ولتقيمنه العرب بألسنتها.,"Abu Amr states that he received the following relation from Katada al-Sadusi: “When the first copy of the Quran “was written out and presented to (the caliph) Othman Ibn Affan, he said: There are faults of language in it, and let the Arabs of the desert rectify them with their tongues."
وكان أبو عمرو إذا دخل شهر رمضان لم ينشد بيت شعر حتى ينقضي.,“It was Abu Amr’s (pious) custom not to pronounce a single verse from the beginning of the month of Ramadan to the. end of it.
وكان له في كل يوم فلسان يشتري بأحدهما كوزا جديدا يشرب فيه يومه ثم يتركه لأهله، ويشتري بالأخر ريحانا فيشمه يومه فإذا أمسى قال لجاريته: جففيه ودقيه في الأشنان.,"He spent every day a penny for a new (and therefore a pure) pitcher to drink out of that day, and another penny for a nosegay; when he bad done with the pitcher, he gave it to his family, and every evening he would order his maid to dry the nosegay and throw the fragments of the flowers into the water-skins (to perfume them)."
وروى بن يونس بن حبيب النحوي قال: سمعت أبا عمرو بن العلاء يقول: ما زدت في شعر العرب قط إلا بيتا واحدا، وهو:,"Yunus Ibn Habib, the grammarian, relates as follows: “I heard Abu Amr Ibn al-Alaa say: ‘I never interpolated the poems of the desert “‘ Arabs but with one single verse, and that was."
وهذا البيت يوجد في جملة أبيات للأعشى، وهي أبيات مشهورة.,"And this verse is still extant in a celebrated poem, composed by al-Aasha."
وقال أبو عبيدة: دخل أبو عمرو بن العلاء على سليمان بن علي، وهو عم السفاح، فسأله عن شيء فصدقه، فلم يعجبه ما قاله، فوجد أبو عمرو في نفسه وخرج، وهو يقول:,"“Abu Obaida relates as follows: Abu Amr Ibn al-Alaa went to Suleiman Ibn Ali, the uncle of al-Saffah, and this prince asked him a question to which Abu Amr answered, stating the truth; Suleiman was by no means pleased with his frankness, and Abu Amr, being vexed at this, left the room, reciting these lines as he went out."
"أنفت من الذل عند الملوك… وأن أكرموني وإن قربوا
إذا ما صدقتهم خفتهم… ويرضون مني بأن يكذبوا","I disdain to humble myself before princes, even though they honor me and place me near them; when I spoke truth to them, I had to dread their anger, and had I told them lies, I should have pleased them.”"
"وحكى علي بن محمد بن سليمان النوفلي قال: سمعت أبي يقول لأبي عمرو بن العلاء: خبرني عما وضعت مما سميته عربية، يدخل فيه كلام العرب كله فقال: لا، فقلت: فكيف تصنع فيما خالفتك فيه العرب وهو حجة قال:
أعمل على الأكثر، واسمي ما خالفني لغات.","The following anecdote was related by Ali Ibn Muhammad Ibn Suleiman al-Naufali: heard my father say to Abu Amr Ibn al-Alaa: “Tell me of the work you composed on that subject which you call Arabism; does it contain all the language of the desert Arabs?’ Abu Amr answered that it did not, and my father then said: How do you manage when the Arabs furnish you with examples contrary to your own rules?’ To this Abu Amr replied: follow the majority of the cases and call the rest dialects."
وأخبار أبي عمرو كثيرة.,“The anecdotes related of Abu Amr are very numerous.
وكانت ولادته سنة سبعين، وقيل ثمان وستين، وقيل خمس وستين للهجرة بمكة. وتوفي سنة أربع وخمسين، وقيل تسع وخمسين، وقيل ست وخمسين ومائة بالكوفة.,"He was born at Mecca, A.H. seventy (A.D. six hundred and eighty nine or six hundred and ninety); some say A. H. sixty eight or A. H. sixty five; and he died at Kufa, A. H. one hundred and fifty four (A.D. seven hundred and seventy or seven hundred and seventy one); other accounts, however, ‘place his death in A. H. one hundred and fifty nine, and one hundred and fifty seven, and one hundred and fifty six."
وكان قد خرج إلى الشام يجتدي عبد الوهاب بن إبراهيم الإمام والي دمشق، فلما عاد إلى الكوفة توفي بها.,"He had gone to Syria to solicit the benevolence of the governor of Damascus, Abd al-Wahhab, the son of Ibrahim the imam, and he expired on his return to Kufa."
وقال ابن قتيبة: مات في طريق الشام، ونسبوه في ذلك إلى الغلط، فقد ذكر بعض الرواة أنه رأى قبر أبي عمرو بالكوفة مكتوبا عليه” هذا قبر أبي عمرو بن العلاء”.,"Ibn Kutaiba asserts, however, that he died on his way to Syria, but in this he is pronounced to be mistaken; and a certain transmitter of traditional knowledge declares that he saw Abu Amr’s tomb at Kufa, having these words inscribed on it: “This is the tomb of Abu Amr Ibn al-Alaa."
ولما حضرته الوفاة كان يغشى عليه ويفيق، فأفاق من غشية له، فإذا ابنه بشر يبكي، فقال: ما يبكيك وقد أتت علي أربع وثمانون سنة رحمه الله تعالى.,"”When his last hour drew near, he experienced a succession of fainting fits; and as he was recovering from one of them, he perceived his son Bishr shedding tears, on which he said: “Why do you weep, now that eighty-four years have passed over me?”"
ورثاه عبد الله بن المقفع بقوله:,The following elegiac lines were composed on his dead) by Abd Allah Ibn al-Mukaffa.
"رزئنا أبا عمرو ولا حي مثله… فلله ريب الحادثات بمن فجع
فإن تك قد فارقتنا وتركتنا… ذوي خلة ما في انسداد لها طمع
فقد جر نفعا فقدنا لك أننا… أمنا على كل الرزايا من الجزع","We have lost Abu Amr, and none like him survives t O how the strokes of misfortune stun him who is afflicted! Thou hast departed and left a void among us which we can never hope to sec filled up; but thy loss procures us one advantage every new misfortune will find us insensible to affliction."
وقد قيل: إنما رثي بها يحيى بن زياد بن عبيد الله بن عبد الله بن عبد المدان الحارثي الكوفي الشاعر المشهور، وهو ابن خال السفاح أول خلفاء بني العباس، رضي الله عنه.,"Some say, however, that this elegy was composed by him on Yahya Ibn Ziad Ibn Obaid Allah Ibn Abd Allah Ibn Abd al-Madan al-Harithi al-Kufi, a poet of celebrity and a maternal cousin of al-Saffah, the first Abbaside caliph."
وقيل بل رثي بها عبد الكريم بن أبي العوجاء، والأول أشهر، والله أعلم؛ وقيل أن هذه الأبيات لمحمد بن عبد الله بن المقفع، والله أعلم.,"Others again mention that Ibn al-Mukaffa composed it on Abd al-Karim Ibn Abi al-Aujaa, but the first opinion is that generally held. These verses have been also attributed to Muhammad, the son of Abd Allah Ibn al-Mukaffa."
وأقول: إن هذه المرثية إن كانت في أبي عمرو المذكور فما يمكن أن تكون لعبد الله لأنه مات قبل موت أبي عمرو، وإن كانت لمحمد فيمكن ذلك، ولكنها مشهورة في أبي عمر المذكور.,"I shall now observe that if this elegy was made on Abu Amr Ibn al-Alaa, it could not have been composed by Abd Allah Ibn al-Mukaffa, for he died before Abu Amr; but it is possible that it was written by his son, and it is generally believed to refer to Abu Amr."
وإنما أتيت بأبي عمرو في هذا الحرف، وهذه كنية لا اسم، للعذر الذي تقدم في حرف الباء في ترجمة أبي بكر بن عبد الرحمن، فلينظر هناك.,"Although Abu Amr be merely a surname, I have placed Abu Amr Ibn al-Alaa’s life under this letter for the reason already stated in the life of Abu Bakr Ibn Abd al-Rahman, and to that article I shall therefore refer the reader."
وأما عبد الوهاب المذكور فهو ابن إبراهيم المعروف بالإمام المذكور في ترجمة أبيه محمد بن علي بن عبد الله بن العباس، رضي الله عنه.,"As for the Abd al-Wahhab of whom mention has been made in this notice, we may here state that he was the son of the Ibrahim, generally denominated al-Imam, whose name occurs in the life of his father Muhammad Ibn Ali Ibn Abd Allah Ibn al-Abbas."
وكان عبد الوهاب يتولى الشام من جهة عمه المنصور، وكان المنصور يخافه فلما حضرت المنصور الوفاة وهو بباب مكة عند بئر ميمون كما هو مشهور قال لحاجبه الربيع ابن يونس المقدم ذكره:,"Abd al-Wahhab was governor of Syria in the name of his uncle al-Mansur, but this prince felt so apprehensive of his ulterior projects that, when he lay at the point of death near the Well of Maimun, at the gate of Mecca, he said to his chamberlain al-Rabi Ibn Yunus."
ما أخاف إلى صاحب الشام عبد الوهاب بن إبراهيم الإمام، ثم رفع يديه إلى السماء وقال: اللهم اكفني عبد الوهاب، قال الربيع: فلما مات المنصور ودليته في القبر وعرضت عليه الحجارة سمعت هاتفا يهتف من القبر: مات عبد الوهاب، وأجيبت الدعوة.,"The only person (whose intentions) I fear is the “governor of Syria, Abd al-Wahhab, the son of Ibrahim the Imam! “He then raised his hands towards heaven and exclaimed: “Almighty God! deliver me from Abd al-Wahhab!” “When al-Mansur expired,” said al-Rabi Ibn Yunus, “I lowered his body into the grave, and I had just placed the tombstone over it, when I heard a voice from the interior of it pronounce these words: ‘ Abd al-Wahhab is dead, and the prayer is fulfilled."
قال الربيع فهالني ذلك الصوت، وجيء بالخبر بعد سادسة أو سابعة بوفاة عبد الوهاب.,"I was struck with terror at “this occurrence, and six or seven days afterwards, intelligence was brought of “Abd al-Wahhab’s death."
هكذا ذكره ابن بدرون في شرح قصيدة ابن عبدون التي أولها:,"”It is Ibn Badrun who relates this anecdote in his commentary on the qasida of Ibn Abdun, which begins with these words."
"الدهر يفجع بعد العين بالأثر… بعد قوله فيها:
وروعت كل مأمون ومؤتمن… وأسلمت كل منصور ومنتصر والله أعلم.","After (inflicting) the reality [of misfortune), time still torments with the traces of it. He introduces the story when explaining the following verse. Time struck with dread each Mamun and Mutamin, and it betrayed each Mansur (victor) and Muntasir."
الجاحظ,AL-JAHIZ.
أبو عثمان عمرو بن بحر بن محبوب الكناني الليثي المعروف بالجاحظ، البصري العالم المشهور؛ صاحب التصانيف في كل فن.,"Abu Othman Amr Ibn Bahr Ibn Mahbub al-Kinani al-Laithi, generally known by the surname of al-Jahiz and a native of Basra, was a man celebrated for his learning and author of numerous works on every branch of science."
له مقالة في أصول الدين ، وإليه تنتسب الفرقة المعروفة بالجاحظية من المعتزلة.,"He composed a discourse on the fundamentals of religion, and an offset of the Mutazilite sect was called al-Jahiziya after him."
وكان تلميذ أبي إسحاق إبراهيم بن سيار البلخي المعروف بالنظام المتكلم المشهور، وهو خال يموت بن المزرع – الآتي ذكره في حرف الياء إن شاء الله تعالى.,"He had been a disciple of Abu Ishak Ibrahim Ibn Saiyar al-Balkhi, surnamed al-Nazzam, and was maternal uncle to Yamut Ibn al-Muzarra, a person whose life we shall give."
ومن أحسن تصانيفه وأمتعها كتاب” الحيوان” فلقد جمع كل غريبة، وكذلك كتاب” البيان والتبين” وهي كثيرة جدا.,"One of bis Guest and most instructive works is the Kitab al-Haiwan (book of animal), as it contains every sort of curious information. The same may be said of his Kitab al-Bayan wa al-Tabayan (distinction and exposition)."
وكان من فضائله مشوه الخلق، وإنما قيل له” الجاحظ” لأن عينيه كانتا جاحظتين، والجحوظ: النتو، وكان يقال له أيضا” الحدقي” لذلك.,"His productions are extremely numerous, and his talents are fully recognized; but he was deformed in person, and the prominence of bis eyes, which seemed to be starting out of his bead, procured him the surnames of al-Jahiz and al-Hadaki (goggle-eye)."
ومن جملة أخباره أنه قال:,"Amongst the anecdotes concerning him, is the following, related by himself."
ذكرت للمتوكل لتأديب بعض ولده، فلما رآني استبشع منظري فأمر لي بعشرة آلاف درهم وصرفني.,"“I was mentioned to al-Mutawakkil as a proper person to instruct one of his “sons; but, on seeing me, be disliked my looks and dismissed me with a present of ten thousand dirhems."
فخرجت من عنده فلقيت محمد بن إبراهيم وهو يريد الانصراف إلى مدينة السلام، فعرض علي الخروج معه والانحدار في حراقته.,"On leaving the palace, I met with Muhammad Ibn Ibrahim, who was on the point of returning to Madinat al-Salam (Baghdad), and he proposed to me that I should accompany him in his barge."
وكنا بسر من رأى، فركبنا في الحراقة، فلما انتهينا إلى فم نهر القاطول نصب ستارة وأمر بالغناء، فاندفعت عوادة فغنت:,"“I should remark that we were then at Sarra man Raa. I embarked with “him, and, on reaching the mouth of the canal al-Katul, a curtained tent “was set up and he called for music, on which a female lute-player commenced singing an air, of which the words were."
"كل يوم قطيعة وعتاب… ينقضي دهرنا ونحن غضاب
ليت شعري أنا خصصت بهذا… دون ذا الخلق أم كذا الأحباب","Our days are passed in quarrels and reproaches; our time is spent in anger. Can it be that such an affliction is peculiar to me alone, or is it common to every lover?’"
وسكتت، فأمر الطنبورية فغنت:,"“She then stopped, and he told a female guitar-player to begin."
"ورحمتاه للعاشقينا… ما إن أرى لهم معينا
كم يهجرون ويصرمو… ن ويقطعون فيصبرونا",The “words she sung Show pity to true lovers! I see no one to assist them; how often do they part. how often are they severed! how often do they separate! how great must be their patience!’
قال: فقالت لها العوادة: فيصنعون ماذا قالت: هكذا يصنعون.,Here the lute-player said to her: And then what must they do? “To which the other female answered: Tis this they have to do.
وضربت بيدها إلى الستارة فهتكتها وبرزت كأنها فلقة قمر، فألقت نفسها في الماء.,"“She then struck her hand through the curtain, and, coming out at the “rent she thus made, she appeared to us like a half-moon and threw herself “into the water."
وعلى رأس محمد غلام يضاهيها في الجمال، وبيده مذبة، فأتى الموضع ونظر إليها وهي تمر بين الماء، وأنشد:,"A young page who was standing behind Muhammad, with a “fly-flap in his hand, and who resembled her in beauty, went over to the place “where she fell in, and saw her borne away under the water, on which he “recited this verse."
أنت التي غرقتني… بعد القضا لو تعلمينا,Tis thou who drowns me after meeting with thy fate that thou could know it!’
وألقى نفسه في أثرها، فأدار الملاح الحراقة، فإذا بهما معتنقان ثم غاصا فلم يريا.,"He then sprung in after her, and the rowers having turned the barge “round, perceived them sinking and clasped in each other’s arms. They were “never seen after."
فاستعظم محمد ذلك وهاله أمره، ثم قال: يا عمرو، لتحدثني حديثا يسليني عن فعل هذين، وإلا الحقتك بهما، قال: فحضرني حديث يزيد بن عبد الملك، وقد قعد للمظالم يوما وعرضت عليه القصص، فمرت به قصة فيها:” إن رأى أمير المؤمنين أن يخرج إلي جاريته فلانة حتى تغنيني ثلاثة أصوات فعل.,"Muhammad was greatly shocked at the circumstance, but “he at length said to me: O Abu Amr! tell me some story which may diminish my grief for the death of that unfortunate couple, or else I shall send thee to join them!’ I immediately recollected an occurrence which happened to Yazid Ibn Abd al-Malik, and I related as follows: The caliph Yazid “Ibn Abd al-Malik was holding a public sitting for the redressing of grievances, “and amongst the memorials which passed under his examination, he found one “containing these words: ‘ If it be the pleasure of the Commander of the “faithful, he will have such and such a slave-girl of his brought out to me, “so that she may sing me three airs."
فاغتاظ يزيد من ذلك، وأمر من يخرج إليه ويأتيه برأسه، ثم أتبع الرسول برسول آخر يأمره أن يدخل إليه الرجل، فأدخله.,"On reading this note. Yazid was seized “with anger, and he sent out a person with orders to bring in the writer’s head, “but he then dispatched another messenger after the first, with directions to “bring in the individual himself."
فلما وقف بين يديه قال له: ما لذي حملك على ما صنعت.,"When the man appeared before him, the caliph addressed him thus: ‘What induced thee to do what thou hast done?’"
قال: الثقة بحلمك والاتكال على عفوك.,"‘My confidence in thy mildness,’ replied the man, ‘and my trust in thy “‘ indulgence."
فأمره بالجلوس حتى لم يبق أحد من بني أمية إلا خرج، ثم أمر فأخرجت الجارية ومعها عودها.,"Here the prince ordered all the assembly to withdraw, not excepting the members of the Omaiyide family, and the girl was brought in “with a lute in her hand."
"فقال لها الفتى غني:
أفاطم مهلا بعض هذا التدلل… وإن كنت قد أزمعت صرمي","The youth then said to her: ‘Sing these words: ‘Gently, O Fatima I moderate thy disdain I if thou hast resolved to sever our attachment, yet be gentle.’"
فأجملي فغنته، فقال له يزيد: قل، فقال: غني:,"“When she had sung it, Yazid said to him: ‘Speak;’ and the other said: Sing."
تألق البرق نجديا فقلت له… يا أيها البرق إني عنك مشغول,"‘The lightning gleamed in the direction of Najd, and I said: O lightning! I am too much engaged to watch thee.’"
فغنته، فقال له يزيد: قل، قال: تأمر لي برطل شراب، فأمر له.,“And she sung it. Yazid then said to him: ‘Speak;’ and he said: ‘Order me a pint of wine;’ and it was brought to him.
فما استتم شربه حتى وثب وصعد على أعلى قبة ليزيد، فرمى نفسه على دماغه فمات.,"He had hardly drunk it off, when he sprung up, and, having climbed to the top of the dome under “which Yazid was sitting, he threw himself down and dashed out his brains."
فقال يزيد: إنا لله وإنا إليه راجعون، أتراه الأحمق الجاهل ظن أني أخرج إليه جاريتي وأردها إلى ملكي، يا غلمان خذوا بيدها واحملوها إلى أهله إن كان له أهل، وإلا فبيعوها وتصدقوا بثمنها عليه.,"We belong to God,’ exclaimed Yazid (horror-struck), ‘ and unto him we must “‘ return! See that madman! he was silly enough to think that if I brought out my slave-girl to him, I should take her back again into my own pos- “‘session Pages! lead her out and bear her to his family, if he have a family; and if not, sell her and let the price be distributed as alms in his name."
فانطلقوا بها إلى أهله، فلما توسطت الدار نظرت إلى حفيرة في وسط دار يزيد قد أعدت للمطر فجذبت نفسها من أيديهم، وأنشدت:,"They immediately departed with her for the man’s family, but, on “crossing the court of the palace, she saw an excavation prepared for preserving the rain-waters, on which she burst from their hands, and recited “this line."
من مات عشقا فليمت هكذا… لا خير في عشق بلا موت,"Those that die of love, let them die thus; there is no good in love without death."
وألقت نفسها في الحفيرة على دماغها فماتت.,"“And throwing herself head foremost into the cistern, she died on the spot."
فسري عن محمد وأجزل صلتي.,"“Muhammad received some distraction from this narration, and he made me a “large present."
وقال أبو القاسم السيرافي: حضرنا مجلس الأستاذ أبي الفضل ابن العميد الوزير – الآتي ذكره إن شاء الله تعالى – فجرى ذكر الجاحظ، فغض منه بعض الحاضرين وأزرى به.,"”The following anecdote is related by Abu al-Kasim al-Sirafi: “We went to the assembly held by the lord vizir Abu al-Fadl Ibn al-Amid, and, the name of al-Jahiz happening to be mentioned, a person present depreciated his abilities and spoke of him slightingly."
وسكت الوزير عنه، فلما خرج الرجل قلت له: سكت أيها الأستاذ عن هذا الرجل في قوله مع عادتك في الرد على أمثاله.,"The vizir made no observation, and, when the man had retired, I said to him: ‘My lord! why did you not reply to that fellow, you who are accustomed to refute the assertions of persons like him?’"
فقال: لم أجد في مقابلته أبلغ من تركه على جهله، ولو وافقته وبينت له لنظر في كتبه وصار بذلك إنسانا يا أبا القاسم، فكتب الجاحظ تعلم العقل أولا والأدب ثانيا، ولم أستصلحه لذلك.,"To this the vizir replied: ‘ I thought any reply less effectual than leaving him in his ignorance; had I argued with “ him and brought proofs against him, he would then have commenced reading the works of al-Jahiz, and that, Abu al-Kasim! would have made a man of him; for they teach us to reason first, and instruct us in literature next; and I did not think that fellow worthy of such an advantage."
وكان الجاحظ في أواخر عمره قد أصابه الفالج، فكان يطلي نصفه الأيمن بالصندل والكافور لشدة حرارته، والنصف الأيسر لو قرض بالمقاريض لما أحس به من خدره وشدة برده.,"“Towards the close of his life, al-Jahiz had an attack of palsy, and one of his sides was so much inflamed, dial he had to rub it with sandal-ointment and camphor, whilst the latter was so cold and benumbed that, were it seized with pincers, it had been insensible."
وكان يقول في مرضه: اصطلحت على جسدي الأضداد. إن أكلت باردا أخذ برجلي، وأن أكلت حارا أخذ برأسي.,"During his illness be used to say: “Maladies of a contrary nature “have conspired against my body; if I eat any tiling cold, it seizes on my feet, “and if I eat anything hot, it seizes on my head."
وكان يقول: أما من جانبي الأيسر مفلوج فلو قرض بالمقاريض ما علمت به، ومن جانبي الأيمن منقرس فلو مر به الذباب لألمت.,"”He would say again: “My left side is paralyzed to such a degree that, if it were torn with pincers, I “should not be aware of it; and my right side is so affected with gout, that “if a fly walked on it, it would give me pain."
وبي حصاة لا ينسرح لي البول معها وأشد ما علي ست وتسعون سنة.,"I am afflicted also with gravel, “which prevents me from passing urine; but what bears hardest on me is the “weight of ninety-six years."
"وكان ينشد:
أترجو أن تكون وأنت شيخ… كما قد كنت أيام الشباب
لقد كذبتك نفسك ليس ثوب… دريس كالجديد من الثياب","”He would then repeat these verses: Didst thou, who art an aged man, hope to be as thou was in the days of thy youth? Thou deceives thyself; a threadbare garment is not like one that is new."
وحكى بعض البرامكة قال: كنت تقلدت السند، فأقمت بها ما شاء الله، ثم اتصل بي إني صرفت عنها.,"The following anecdote was related by a member of the Barmek family: “Having been appointed governor of Sind, I remained there for a considerable “time, till I learned that I had been removed from office."
وكنت كسبت بها ثلاثين ألف دينار، فخشيت أن يفجأني الصارف فيسمع بمكان المال فيطمع فيه، فصغته عشرة آلاف إهليلجة في كل إهليلجة ثلاثة مثاقيل.,"Having gained thirty “thousand dinars during any administration, and fearing, if my successor arrived suddenly, that he would learn where the money was deposited and try “to seize it, I had it melted down into ten thousand plum-shaped masses) each “of them weighing three mithqals."
ولم يمكث الصارف أن أتى، فركبت البحر وانحدرت إلى البصرة.,"My successor arrived soon after, on “which I took ship and arrived at Basra."
فخبرت أن الجاحظ بها وأنه عليل بالفالج، فأحببت أن أراه قبل وفاته، فسرت إليه.,"Being informed that Al-Jahiz was “in that city, laid up with the palsy, I felt desirous of seeing him before he “died; and, therefore went to find him."
فأفضيت إلى باب دار لطيف فقرعته فخرجت إلي خادمة صفراء فقالت: من أنت.,"On arriving at his house, which was “but a small one, I knocked at the door, and a female slave of a tawny complexion came out and asked me what I wanted."
قلت: رجل غريب وأحب أن أسر بالنظر إلى الشيخ.,"‘I am from a foreign country,’ said I, and wish to have the pleasure of seeing the sheikh’."
فبلغته الخادم ما قلته، فسمعته يقول: قولي له وما تصنع بشق مائل ولعاب سائل ولون حائل، فقلت للجارية: لابد من الوصول إليه، فلما بلغته قال:,"She “then went to inform him of my desire, and I heard him utter these words: Say to him: What would you have with a body bent to one side, a mouth“‘ driveling, and a complexion faded?’ On this I told the girl that I should “insist on seeing him, and he said, on being informed of my determination."
هذا رجل قد اجتاز بالبصرة وسمع بعلتي فقال: أراه قبل موته لأقول: قد رأيت الجاحظ، ثم أذن لي فدخلت فسلمت عليه ورد ردا جميلا، وقال:,"This is some man passing through Basra, who, hearing that I was unwell, has said to himself: I should like to get a sight of him before he dies, so that I may say: I have seen al-Jahiz, He then consented to receive me, and, on entering his room, I saluted him. He answered me most politely, and said."
من تكون أعزك الله فانتسبت له، فقال: رحم الله أسلافك وآباءك السمحاء الأجواد، فلقد كانت أيامهم رياض الأزمنه، ولقد انجبر بهم خلق كثير فسقيا لهم ورعيا، فدعوت له وقلت: أنا أسألك أن تنشدني شيئا من الشعر، فأنشدني:,"Who are you? May God exalt you.’ I informed him of my name and family, “on which he replied: ‘May God have mercy on your ancestors and forefathers, the generous and beneficent! their days were as gardens in the path of time,“‘ and many were those whom they restored to prosperity! May the divine favor and blessing be upon them!’ In return, I offered up an invocation “for his own welfare, and said: I request of you to recite me some of your poetry, on which he pronounced the following verses."
"لئن قدمت قبلي رجال فطالما… مشيت على رسلي فكنت المقدما
ولكن هذا الدهر تأتي صروفه… فتبرم منقوضا وتنقض مبرما","Though now some have outstripped me, how often in former times did I advance leisurely, and yet outstrip all rivals. But here is time with its vicissitudes, ruining what was firm and renewing what was ruined.’"
ثم نهضت، فلما قاربت الدهليز قال: يا فتى أرأيت مفلوجا ينفعه الإهليلج قلت: لا، قال: فإن الإهليلج الذي معك ينفعني فابعث لي منه، فقلت: نعم، وخرجت متعجبا من وقوعه على خبري مع كتماني له، وبعثت له مائة إهليلجة.,"“I then rose up to retire, but, as I was entering the court of the house, he “called out: ‘Tell me, sir! did you ever see a palsied man derive advantage from plums?’ ‘No,’ said I. ‘I ask you the question, replied he, ‘because “‘ plums such as you have would do me good; send some to me!’ I told him that I would, and left the house, wondering in myself how he could have “discovered a secret which I had concealed so carefully. I then sent him one hundred of those plums."
"وقال أبو الحسن البرمكي: أنشدني الجاحظ:
وكان لنا أصدقاء مضوا… تفانوا جميعا فما خلدوا
تساقوا جميعا كؤوس المنون… فمات الصديق ومات العدو","Abu al-Hasan al-Barmaki said: “Al-Jahiz recited to me these lines: We had once friends, but they are now departed and passed away; they were not suffered to live forever, They all passed about the cup of death; the friend is dead, and so is the foe."
وكانت وفاة الجاحظ في المحرم سنة خمس وخمسين ومائتين بالبصرة، وقد نيف على تسعين سنة، رحمه الله تعالى.,"Al-Jahiz died at Basra in the month of Muharram, A. H. two hundred and fifty five (Dec. Jan. A. D. eight hundred and sixty eight or eight hundred and sixty nine); aged upwards of ninety years."
والليثي: بفتح اللام وسكون الياء المثناة من تحتها وبعدها ثاء مثلثة، هذه النسبة إلى ليث بن بكر بن عبد مناة بن كنانه بن خزيمة.,Laithi means descended from Laith Ibn Bakr Ibn Abd Manat Ibu Kinana Ibn Khuzaima.
عمرو بن مسعدة,AMR IBN MASADA.
عمرو بن مسعدة بن سعيد بن صول الكاتب وكنيته أبو الفضل، أحد وزراء المأمون.,"Abu al-Fadl Amr Ibn Masada Ibn Saied Ibn Sul, the katib, was one of al-Mamun’s vizirs."
ذكر الخطيب في” تاريخ بغداد” أنه ابن عم إبراهيم بن العباس الصولي الشاعر – وقد تقدم ذكره – وكان كاتبا بليغا جزل العبارة وجيزها سديد المقاصد والمعاني.,"The Khatib mentions, in his History of Baghdad, that he was an uncle’s son to Ibrahim Ibn al-Abbas al-Suli. As a katib, Amr Ibn Masada acquired great distinction by an elegant style, pregnant with meaning and concise, clear in purport and precise in thought."
ولما كان الفضل بن سهل أخو الحسن بن سهل وزير المأمون لم يكن لأحد معه كلام، لاستيلائه على المأمون، فلما قتل سلم عليه الوزراء بعد ذلك.,"When al-Fadl Ibn Sahl, the brother of al-Hasan Ibn Sahl, held the post of vizir under al-Mamun, he acquired such predominant influence that no one could find means of speaking to that prince; but, when he was put to death, the persons who were afterwards vizirs obtained the opportunity of offering their respects to their sovereign."
وهم: أحمد بن أبي خالد الأحول وعمرو بن مسعدة المذكور وأبو عباد.,"These were Ahmad Ibn Abi Khalid al-Ahwal, Amr Ibn Masada and Abu Abbad."
وكان المأمون قد أمره أن يكتب لشخص كتابا إلى العمال بالوصية عليه والاعتناء بأمره، فكتب له” كتابي إليك كتاب واثق بمن كتبت إليه، معني بمن كتبت له، ولن يضيع بين الثقة والعناية موصله، والسلام”.,"Al-Mamun ordered him, one day, to write to one of the provincial agents a letter of recommendation for a person whom he wished to be well received, and the following note was drawn up by him in consequence: “This, u my letter to thee, is that of a person relying on him to whom he writes, and “interested for him in whose favor he writes. So, between reliance (on thee)and (my) interest (for him, the bearer will not lose his pains Adieu!"
وقيل إن هذا من كلام الحسن بن وهب، والأول أصح وأشهر.,"”Some say that this note was composed by al-Hasan Ibn Wahb, but the general and, at the same time, the right opinion is, that Ibn Masada was the author."
وقال عمرو بن مسعدة المذكور: كنت أوقع بين يدي جعفر بن يحيى البرمكي فرفع إليه غلمانه ورقة يستزيدونه في رواتبهم.,"The following anecdote was related by Amr Ibn Masada: “I was writing answers to memorials in the presence of Jaafar Ibn Yahya the Barmekide, “when one of the pages presented him a paper containing a request for an “increase of salary."
فرمى بها إلي، وقال: أجب عنها، فكتبت” قليل دائم خير من كثير منقطع” فضرب بيده على ظهره، وقال: أي وزير في جلدك وله كل معنى بديع.,"He banded the letter to me, telling me to answer it, and I wrote as follows: Small and lasting (pensions) are better than large and transitory ones. Having perused it, he clapped me on the back and said: What a vizir is contained in your skin!’ “The style of Amr Ibn Masada was replete with line ideas."
وتوفي في سنة سبع عشرة ومائتين بموضع يقال له أذنة، وذكر الجهشياري في كتاب” الوزراء” أنه توفي في شهر ربيع الأخر سنة خمسة عشرة ومائتين، والله أعلم.,"He died A. H. two hundred and seventeen (A. D. eight hundred and thirty two or eight hundred and thirty three) at a place called Adana, but al-Jihshuari states, in bis book of vizirs, that he died in the month of the latter Rabi, A. H. two hundred and fifteen (June, A. D. eight hundred and thirty)."
ولما مات رفعت إلى المأمون رقعة أنه خلف ثمانين ألف ألف درهم، فوقع في ظهرها” هذا قليل لمن اتصل بنا وطالت خدمته لنا، فبارك الله لولده فيما خلف، وأحسن لهم النظر فيما ترك”.,"On his death, al-Mamun received a memorial in which it was staled that he had left a fortune of eighty millions of dirhams and that he must hare therefore defrauded the state), but the caliph wrote on the hack of it: “This is but little for one who was attached to our service so long; may his sons enjoy, with the blessing of God, what he has left, and may He guide them in its management."
وذكر المسعودي في كتاب” مروج الذهب” أنه لما مات عرض لماله ولم يعرض لمال وزير غيره، رحمه الله تعالى.,"”Al-Masudi mentions, in his Muruj al-Dahab, that, when Ibn Masada died, (the government made an inventory of his properly, which had never been the case with any other vizir."
وأذنة: بفتح الهمزة والذال المعجمة والنون، وهي بليدة بساحل الشام عند طرسوس، بني حصنها سنة أربع وأربعين ومائة.,"Adana is the name of a town on the coast of Syria, near Tarsus; its castle was erected A. H. one hundred and forty four (A. D. seven hundred and sixty one or seven hundred and sixty two)."
وبعد انتهائي إلى هذا الموضع ظفرت له برسالة بديعة كتبها إلى بعض الرؤساء وقد تزوجت أمه فساءه ذلك، فلما قرأها ذلك الرئيس تسلى بها وذهب عنه ما كان يجده، فآثرت الإتيان بها لحسنها.,"Having written thus far, I discovered a very elegant epistle of his, addressed to a person of high rank who was greatly displeased at his mother’s contracting a second marriage; on perusing it, he felt quite consoled, and was delivered from his addiction. It is so beautiful a production that I am induced to insert it here."
وهي” الحمد لله الذي كشف عنا ستر الحيرة، وهدانا لستر العورة، وجدع بما شرع من الحلال أنف الغيرة، ومنع من عضل الأمهات، كما منع من وأد البنات، استنزالا للنفوس الأبية، عن الحمية حمية الجاهلية.,"“Praise be to God who has removed from us the veil of passion, and guided us to the concealing of our disgrace! who, by declaring certain things lawful, has refunded our jealous pride, and forbidden us to hinder mothers from marrying again, as he “hath forbidden us to bury daughters alive! thus reducing disdainful minds from haughtiness such as that which prevailed in pagan times."
ثم عرض لجزيل الأجر من استسلم لواقع قضائه، وعوض جليل الذخر من صبر على نازل بلائه.,"“He then held out an ample recompense to him who awaits with resignation the accomplishment of his decrees, and promised a vast treasure to him who hears “with patience the trials which he sends him."
وهناك الذي شرح للتقوى صدرك، ووسع في البلوى صبرك، وألهمك من التسليم لمشيئته، والرضا بقضيته، ما وفقك له من قضاء الواجب في أحد أبويك، ومن عظم حقه عليك، وجعل تعالى جده ما تجرعته من أنف، وكظمته من أسف، معدودا فيما يعظم به أجرك، ويجزل عليه ذخرك، وقرن بالحاضر من امتعاضك بفعلها، المنتظر من ارتماضك بدفنها.,"May He who hath opened thy heart to piety, increased thy patience under afflictions, and inspired, thee with “resignation to his will and submission to his judgments, grant thee to enjoy “the blessing of that grace by which he disposed thee to fulfil thy duty to a parent, one who has the highest of claims upon thee. May He, whose glory should ever be extolled, grant that this mortification of thy pride and this grief which thou strives to suppress, be counted as titles to an increase of recompense and to an augmentation of treasure (in the world to come) To thy present anger at her conduct may He join thy future sorrow at her burial."
فتستوفى بها المصيبة، وتستكمل عنها المثوبة، فوصل الله لسيدي ما استشعره من الصبر على عرسها، ما يستكسبه من الصبر على نفسها، وعوضه من أسرة فرشها، أعواد نعشها، وجعل تعالى جده ما ينعم به عليه بعدها من نعمة، معرى من نقمة، وما يوليه من بعد قبضها من منحة، مبرأ من محنة.,"so that the stroke of affliction may be complete and thy reward perfect! May God permit that “the bitterness which thy Lordship felt at her marriage he united to the patience with which thou shall endure her loss; and may He soon replace, for thy sake, “this nuptial conch by the bier! May God whose glory should ever he extolled, “grant that the satisfaction thou mayest feel at her death be unattended by his “displeasure, and that the gifts which He may bestow thee on taking her to himself be unmixed with future probations."
فأحكام الله تعالى جده وتقدست أسمائه جارية على غير مراد المخلوقين، لكنه تعالى يختار لعباده المؤمنين، ما هو خير لهم في العاجلة، وأبقى لهم في الآجلة، اختار الله لك في قبضها إليه، وقدومها عليه، ما هو أنفع لها، وأولى بها، وجعل القبر كفؤا لها، والسلام”.,"! The judgments of God may his “glory be exalted and his name hallowed! hold their course in spite of human “will; but He, may he be exalted! choses for his servants, the true believers, “that which is best for them in this transitory world and more lasting for them “in the other life. May God, in taking her to himself, chose what is best for “her and most profitable, and make the tomb her fit abode."
وقيل: إن هذا الرسالة لأبي الفضل ابن العميد – الآتي ذكره إن شاء الله تعالى.,"Adieu!” This letter is quoted by someone to al-Fadl Ibn al-Amid, whose life we shall give later."
ولقد أذكرتني هذه الرسالة بيتين للصاحب بن عباد في شخص زوج أمه، وهما:,and it recalls to my mind two verses which were composed by the Sahib Ibn Abbad on a person who got a new husband for his mother; they are as follows.
"عذلت لتزويجه أمه… فقال: فعلت حلالا يجوز
فقلت: صدقت، حلالا فعلت… ولكن سمحت بصدع العجوز","I blamed him for allowing his mother to marry, but he answered: “I have done a “thing lawful. “True,” I replied; “what you have done is lawful, but you have “given away the cracked pitcher."
وكتب عمرو إلى بعض أصحابه في حق شخص يعز علي” أما بعد فموصل كتابي إليك سالم، والسلام ؛ أراد قول الشاعر:”,Amr Ibn Masada wrote to one of his friends the following letter of recommendation in favor of a person to whom he was greatly attached; “The bearer of my letter to you is Salim. Adieu!” this he alluded to a verse wherein a poet says
يديرونني عن سالم وأديرهم… وجلدت بين العين والأنف سالم أي: يحل مني هذا المحل.,"They withhold me from Salim and I repel them; his very skin is Salim (in safety}between my eyes and my nose. That is: This person is so dear to me that, if it were possible, I should place him in that spot."
وأنشد محمد بن داود بن الجراح لمحمد البيدق النصيبي في عمرو بن مسعدة وقد اشتكى:,"The following lines wen given, by Muhammad Ibn Dawud Ibn al-Jarrah as having been composed by Muhammad al-Baidak al-Nasibi on Amr Ibn Masada, who had been complaining of his health."
وكان بين عمرو المذكور وبين إبراهيم بن العباس الصولي – المقدم ذكره – مودة، فحصل لإبراهيم ضائقة بسبب البطالة في بعض الأوقات، فبعث لهم عمرو مالا.,"Ibrahim Ibn al-Abbas al-Suli having fallen into distress for want of employment, Amr Ibn Masada, who was his friend, sent him a sum of money."
"فكتب إليه إبراهيم:
سأشكر عمرا ما تراخت منيتي… أيادي لم تمنن وإن هي جلت
فتى غير محجوب الغنى عن صديقه… ولا مظهر الشكوى إذ النعل ذلت
رأى خلتي من حيث يخفى مكانها… فكانت قذى عينيه حتى تجلت","Ibrahim then wrote to him these lines: Till the end of my life I shall be thankful to Amr for kindness so freely granted and yet so great, He is one who never refuses money to his friend, and never utters a complaint at his failings. He saw my poverty, though I essayed to conceal it; and it hurt his eyes till it was removed."
وقال أحمد بن يوسف الكاتب – المقدم ذكره -: دخلت على المأمون، وهو يمسك كتابا بيده، وقد أطال النظر فيه زمانا وأنا ملتفت إليه.,"The following anecdote is given by Ahmad Ibn Yusuf al-Katib: “I one day “went in where al-Mamun was, and found him with a letter in his hand. He “kept looking at it for a long time, and I remained observing him."
فقال: يا أحمد، أراك مفكرا فيما تراه مني، قلت: نعم، وقى الله أمير المؤمنين من المكاره وأعاذه من المخاوف، قال: فإنه لا مكروه فيه: ولكنني قرأت كلاما وجدته نظير ما سمعته من الرشيد يقوله في البلاغة، كان يقول: البلاغة التباعد عن الإطالة، والتقرب من معنى البغية، والدلالة بالقليل من اللفظ على المعنى.,"He then “said: ‘O Ahmad! I perceive that my conduct makes thee reflect! ‘It is true, “I replied, and may God avert from the Commander of the faithful every cause of trouble and protect him against every danger’ He answered: ‘ There is nothing in the letter to trouble me, but I found in it a passage which “ struck me by its similarity to an observation which I heard (the caliph) al-Rashid make: speaking of eloquence, he defined it to be: distance from prolixity, closeness to the thought intended, and the expressing of it in few words."
وما كنت أتوهم أن أحدا يقدر على المبالغة في هذا المعنى، حتى قرأت هذا الكتاب، ورمى به إلي، وقال: هذا كتاب من عمرو بن مسعدة إليه، قال: فقرأته فإذا فيه” كتابي إلى أمير المؤمنين.,"I did not think it possible for any person to attain such a degree of perfection, till I read this letter! He then handed it to me, saying: It is ((‘ addressed to me from Amr Ibn Masada, I read it and its contents were these: From the under-signed to the Commander of the faithful."
ومن قبلي من قواده وسائر أجناده في الانقياد والطاعة على أحسن ما تكون عليه طاعة جند تأخرت أرزاقهم، وانقياد كفاة تراخت أعطياتهم، واختلت لذلك أحوالهم، والتائت معه أمورهم”.,"Those of his generals and troops who are under me show such submission as a troop can show whose pay is in arrear, and such obedience as that of brave men whose stipends are withheld. By this, they are disorganized and ruined.’"
فلما قرأته قال: إن استحساني إياه بعثني على أن أمرت للجند قبله بعطائهم لسبعة أشهر، وأنا على مجازاة الكاتب بما يستحقه من حل محله في صناعته.,"“When I had perused the letter, he said: ‘The admiration which it excited in “‘me induced me to give orders that the troops under his command should receive a donation equal to seven months’ pay. And I am considering how to “‘ recompense a writer in a manner befitting one who holds such a rank in his profession! ”"
ابن بانة,IBN BANA.
عمرو بن محمد بن سليمان بن راشد، المعروف بابن بانة، مولى يوسف بن عمر الثقفي؛ أحد المغنين المشهورين المجيدين في طبقة المتقدمين منهم، ذكره أبو الفرج الأصبهاني في كتاب” الأغاني” وقال: كان أبوه صاحب ديوان ووجها من وجوه الكتاب.,"Amr Ibn Muhammad Ibn Suleiman Ibn Rashid, generally known by the appellation of Ibn Bana, was a mawla to Yusuf Ibn Omar al-Thakafi and a singer of the very highest talent. Abu al-Faraj al-Ispahani mentions him in the Kitab al-Aghani and says: “His father was at the head of one of the government offices and held a distinguished rank among the Katibs."
وكان مغنيا مجيدا وشاعرا صالح الشعر، وله كتاب في الأغاني.,"He (himself) was an excellent “singer and a good poet. He left a work on the Aghani, or popular songs."
وكانت تياها معجبا بنفسه، وهو معدود في ندماء الخلفاء ومغنيهم، على ما كان به من الوضح.,"His haughtiness and pride were excessive, and, although afflicted with leprosy, (the caliphs included him in the number of their boon companions and singers."
وتوفي سنة ثماني وسبعين ومائتين بسر من رأى، رحمه الله تعالى؛ وكان خصيصا بالمتوكل على الله آنسا به.,"”He died A. H. two hundred and seventy eight (A. D. eight hundred and ninety one or eight hundred and ninety two),at Sarra man raa. The caliph al-Mutawakkil admitted him into his closest intimacy and familiarity."
أخذ الغناء عن إسحاق بن إبراهيم الموصلي وغيره.,Ibn Bana learned his art from Ishak Ibn Ibrahim al-Mausili and other eminent masters.
وله صنعة في الغناء تدل على حذقه.,The work which he composed on singing is a sufficient proof of his abilities.
وكان منزله بغداد، ويتردد إلى سر من رأى في الأحيان.,"Baghdad was the place of his residence, but he occasionally visited Sarra man raa."
وبانة: بفتح الباء الموحدة وبعد الألف نون مفتوحة ثم هاء ساكنة، وهو اسم أمه، وهي بانة ابنة روح كاتب سلمة الوصيف، وكان ينسب إليها، وقد تقدم في ترجمة طاهر بن الحسين ذكر بيتين من شعره يهجوه بهما.,"His mother, Bana, was the daughter of Ruh, the secretary to Salama al-Wasif. In the life of Tahir Ibn al-Husain we have given two satirical lines of his, directed against that prince."
ابن الموصلايا,IBN AL-MUSALAYA.
أبو سعد العلاء بن الحسن بن وهب بن الموصلايا، الكاتب البغدادي منشئ دار الخلافة، الملقب أمين الدولة.,"The katib Abu Saad al-Ala Ibn al-Hasan Ibu Wahb Ibn al-Musalaya, surnamed Amin al-Dawlat (the trusty servant of the state), was a native of Baghdad and munshi (drawer up of state papers) to the caliphate."
كان نصرانيا وأسلم على يد الإمام المقتدي بالله وحسن إسلامه.,"He had been originally a Christian, but made his profession of Islamism to the caliph al-Muktadi billah and proved himself a sincere convert."
وله الرسائل الرائقة والأشعار الجيدة ، وكل منهما مدون.,"He composed a number of elegant epistles and some good poems, which have been collected and form two volumes, one of prose and one of verse."
وكان كثير الفضل، وخدم بديوان الإنشاء للإمام القائم في سنة اثنتين وثلاثين وأربعمائة. وتوفي بعد أن كف بصره في تاسع عشر جمادى الأولى سنة سبع وتسعين وأربعمائة، رحمه الله تعالى.,"His talents were of the highest order. In the year four hundred and thirty two (A. D. one thousand and forty or one thousand and forty one) he entered into the service of the caliph al-Kaim, as writer in the chancery office. Sometime before his death, he lost his sight. He died on the nineteenth of the first Jumada, A. H. four hundred and ninety seven (February, A. D. one thousand one hundred and four)."
وتوفي ابن أخته تاج الرؤساء أبو نصر هبة الله بن صاحب الخير الحسن ابن علي الكاتب – وكان فاضلا له معرفة بالأدب والبلاغة والخط الحسن، وكان ذا رسائل جيدة، وهي مدونة أيضا ومشهورة.,"He had a sister’s son, called Abu Nasr Hibat Allah Ibn Sahib al-Khair al-Hasan Ibn Ali, and surnamed Taj al-Ruasaa (crown of the chiefs, who was a katib and a man of abilities, possessing a knowledge of the belles letters and a talent for eloquence, He also wrote a beautiful hand, and composed some good epistles which bear a high reputation and have been collected into a volume."
توفى في عشية الاثنين حادي عشر جمادى الأولى سنة ثمان وتسعين وأربع مائة ببغداد، ودفن بباب أبرز، وكان مرضه خمسة أيام، وعمره سبعون سنة رحمه الله تعالى.,"He died at Baghdad, after a five days’ illness, on the eve of Monday, the eleventh of the first Jumada, A. H. four hundred and ninety eight (January, A. D. one thousand one hundred and five), aged seventy years; and was interred at the Abrez Gate."
وكان قد أسلم مع خاله المذكور، وكان إسلامهما في سنة أربع وثمانين وأربعمائة.,"He became a Muslim at the same time as his uncle; this occurred, A. H. four hundred and eighty four (A. D. one thousand and ninety one or one thousand and ninety two)."
والموصلايا: بضم الميم وسكون الواو وفتح الصاد المهملة وبعد اللام ألف ياء مثناة من تحتها وبعدها ألف، وهو من أسماء النصارى.,Musalaya is a name used among Christians.
ابن السوادي,IBN AL-SAWADI.
أبو الفرج العلاء بن علي بن محمد بن علي بن أحمد بن عبيد الله الواسطي، المعروف بابن السوادي الواسطي الكاتب الشاعر.,"Abu al-Faraj al-Alaa Ibn Ali Ibn Muhammad Ibn Ali Ibn Ahmad Ibn Obaid Allah, a native of Wasit and surnamed Ibn al-Sawadi, was a katib and a poet."
كان شاعرا فاضلا ظريفا خليعا مطبوعا من بيت كبير في بلد مشهور بالكتابة والنباهة والتميز.,"In the art of verse he displayed a great natural talent, combined with a subtle wit and some licentiousness of humor. His family was one of the first in the list, and had been noted for producing able katibs and men of talent."
"وله شعر حسن فمنه قوله:
أشكو إليك ومن صدودك أشتكي… وأظن من شغفي بأنك منصفي
وأصد عنك مخافة من إن يرى… منك الصدود فيشتفي من يشتفي","In one of bis pieces which are all very fine he says: I complain to thee of thy own disdain, and, blinded by love, I imagine thou wilt grant me justice. I avoid thee, but it should be seen that thou avoids me; for then my jealous foes would receive some satisfaction."
"وهو مأخوذ من قول بعضهم:
أخفي هواه عن العذول تجلدا… كي لا يرى جزعي عليه فيشتفي","This idea is borrowed from another poet, who says: I strive to conceal the love I bear you from those who might reproach me with folly; I should not wish them to see what pains you cause me, for that would give them satisfaction."
وكنت قد وقفت على هذا البيت قبل وقوفي على بيتي ابن السوادي، فأعجبني المعني، فنظمته في دوبيت، وهو:,"I met this last verse before I knew those of Ibn al-Sawadi, and, being pleased with the idea, I versified it in the following couplet."
"يا غصن نقا قوامه مياد… أيام رضاك كلها أعياد
ما أكتم حزني عندما تهجرني… إلا حذرني أن تشمت الحساد","(Fair maid) wand of the sands I thy stature is pliant; the days of thy kindness are, for me, days of rejoicing. If I conceal my grief when shunned by thee, ’tis done to prevent my envious rivals from exulting."
وقال عماد الدين الكاتب في كتاب” الخريدة : أنشدني لنفسه:”,"I mad al-din mentions, in the Kharida, that Ibn al-Sawadi recited to him the following line of his own composing."
يمينا بما ضم المصلى وما حوت… رحاب منى إني إليك مشوق,"I swear by the (sacred victims)contained in the Musalla} and those within the ample valley of Mina, that for thee my heart yearns with love!"
وهي ثلاثة أبيات اقتصرت منها على هذا لأنه أحسنها.,"There are three verses in all, but, as I think this the best, I abstain from giving the others."
وكان أبو القاسم هبة الله بن الفضل المعروف بابن القطان – الآتي ذكره في حرف الهاء إن شاء الله تعالى – قد هجا قاضي القضاة الزينبي بقصيدته الكافية التي أولها:,"Abu al-Kasim Hibat Allah Ibn al-Fadl, surnamed Ibn al-Kattan, a person whose life we shall give, directed against the kadi al-Kudat al-Zainabi a satirical poem, rhyming in k and beginning thus."
يا أخي الشرط أملك… لست للثلب أترك,Brother I the condition {of my existence) is too strong to be resisted); I cannot refrain from exposing vice.
وهي طويلة عدد أبياتها مائة وثمانية عشر بيتا، وتناقلتها الرواة وسارت عنه.,"It is a long poem, consisting of one hundred and eighteen verses, and, having been transmitted orally from one person to another, it obtained great publicity."
فبلغ ذلك الزينبي المذكور، فأحضر ابن الفضل وصفعه وحبسه لمدة.,"When al-Zainabi heard it, he sent for Ibn al-Fadl and clapped him into prison after boxing his ears."
ثم أفرج عنه، فاتفق أن حضر ابن السوادي المذكور إلى بغداد من واسط عقيب هذه الواقعة، ومدح الزينبي المذكور بقصيدة، فتأخرت عنه الجائزة، وتردد إلى مجلسه كثيرا فما أجدى عليه.,"The poet subsequently recovered his liberty, and it happened that, towards the same period, Ibn al-Sawadi arrived at Baghdad and rented a panegyric on the kadi in his presence. As the recompense which he expected did not make its appearance, he went frequently to the kadis assemblies, but could obtain nothing."
فاجتمع بابن الفضل المذكور وشرح له حاله، وقال: أنا على عزم الانحدار إلى واسط، فإذا وصلت إلى بلدي هجوت الزينبي.,"He then met Ibn al-Fadl and acquainted him with the circumstance, adding that he intended going down to Wasit, his native place, and composing a satire on him."
وكان للزينبي صاحب يقال له أبو الفتح فكتب إليه ابن الفضل أبياتا من جملتها:,"On this Ibn al-Fadl wrote to Abu al-Fath, a friend of al-Zainabi’s, a piece of verse in which was the following passage."
"يا أبا الفتح الهجاء إذا… جاش صدر فهو متسع
وقوافي الشعر واثبة… ولها الشيطان متبع
فاحذروا كافات منحدر… مالكم في صفعه طمع","O, Abu al-Fath, when the heart boils, satire abounds. Rhymes will then assail the victim, and Satan himself will back them. Beware of the verses, rhyming in A, of one who is going down the river and whose ears you and your friends can never hope to box."
فاتصلت الأبيات بالزينبي، فأرسل لابن السوادي جائزة وطيب قلبه.,"These verses came to al-Zainabi’s knowledge, and he immediately sent a present to Ibn al-Sawadi and calmed him."
وكانت ولادة ابن السوادي بواسط سنة اثنتين وثمانين وأربعمائة، منتصف شهر ربيع الآخر ليلة الأربعاء. وتوفي سنة ست وخمسين وخمسمائة بواسط.,"This poet was born at Wasit on the eve of Wednesday, the fifteenth of the first Rabi, A. H. four hundred and eighty two (May, A. D. one thousand and eighty nine), and he died at the same place, A.H. five hundred and fifty six (A. D. one thousand one hundred and sixty one)."
والسوادي: بفتح السين المهملة والواو وبعد الألف دال مهملة، هذه النسبة إلى سواد العراق، وإنما قيل له السواد لأن العرب لما رأت خضرة الأشجار قالت: ما هذا السواد فبقي الاسم عليه.,"Sawadi means belonging to the Sawad (or cultivated plains) of Iraq. This region was so called because the Arabs of die desert, when they first saw the verdure of the trees, exclaimed: “What is that sawad (dark thing)’!”and this ever afterwards continued to be its name."
القاضي عياض,THE KADI IYAD.
القاضي أبو الفضل عياض بن موسى بن عياض بن عمرو بن موسى بن عياض ابن محمد بن موسى بن عياض اليحصبي السبتي؛ كان إمام وقته في الحديث وعلومه والنحو واللغة وكلام العرب وأيامهم وأنسابهم.,"The kadi Abu al-Fadl Iyad Ibn Musa Ibn Iyad Ibn Amr Ibn Musa Ibn Iyad Ibn Muhammad Ibn Musa Ibn Iyad al-Yahsubi was a native of Ceuta (al-Sibti) and the first authority of his time in the Traditions, the sciences connected with them, grammar, philology, and the sayings, feats and genealogies of the Arabs of the desert."
وصنف التصانيف المفيدة منها” الإكمال في شرح كتاب مسلم” كمل به” المعلم في شرح مسلم” للمازري.,"He wrote some highly instructive works, such as the Ikmal, or Completion, being an elucidation of the commentary composed by al-Mazari on Muslim’s collection of the Traditions, and entitled by him al-Muallim."
ومنها” مشارق الأنوار” وهو كتاب مفيد جدا في تفسير غريب الحديث المختص بالصحاح الثلاثة وهي: الموطأ والبخاري ومسلم.,"Another of his productions, the Masharik al-Anwar orbit-points of the lights), contains an explanation of the obscure terms occurring in three Sahihs; namely, the Muwatta, the collection of al-Bukhari and that of Muslim; it is a most instructive book."
وشرح حديث أم زرع شرحا مستوفى، وله كتاب سماه” التنبيهات” جمع فيه غرائب وفوائد ، وبالجملة فكل تواليفه بديعة.,"He wrote also a complete commentary on Om Zara’s Tradition, and, in another work, entitled al-Tanbihat (indications, he compiled much curious and useful information. In short, we may say that all his productions are excellent."
ذكره أبو القاسم بن بشكوال في كتاب” الصلة” فقال: دخل الأندلس طالبا للعلم، فأخذ بقرطبة عن جماعة، وجمع من الحديث كثيرا، وكان له عناية كبيرة به والاهتمام بجمعه وتقييده. وهو من أهل التفنن في العلم والذكاء واليقظة والفهم.,"Ibn Bashkuwal speaks of him in these terms in the Silat: “He came to Spain in pursuit of learning, and received lessons at Cordova from” a number of masters; he collected a great quantity of Traditions, and, in this task, he devoted much pains and care to the “obtaining of them in a correct form. All the various branches of science “were objects of his study, and his acuteness, perspicacity, and intelligence “were most remarkable."
واستقضي ببلده – يعني مدينة سبتة – مدة طويلة حمدت سيرته فيها.,During a long period he acted as kadi in his native “town” Ibn Bashkuwal means Ceuta and discharged the duties of his “place to general satisfaction.
ثم نقل عنها إلى قضاء غرناطة، فلم يطل أمده فيها؛ انتهى كلامه.,"From thence he passed to the judicature of Granada, but this post he did not long hold."
وللقاضي عياض شعر حسن، فمنه ما رواه عنه ولده أبو عبد الله محمد قاضي دانية قال: أنشدني أبي لنفسه في خامات زرع بينها شقائق النعمان هبت عليه ريح:,"”The kadi Iyad composed some good poetry, of which we may quote these verses, given as his by his son Abu Abd Allah Muhammad, kadi of Denia: “My father recited to me,” said he, the following lines descriptive of the khamat, or green stalks of com, when shaken by the wind, with the anemone blossoms appearing among them."
"انظر إلى الزرع وخاماته… تحكي وقد ماست أمام الرياح
كتيبة حمراء مهزومة… شقائق النعمان فيها جراح","Behold the green stalks of the corn-field bending to the gale; they resemble a green squadron put to rout, and the red anemones represent the wounds."
"وأنشد أيضا لأبيه:
الله يعلم أني منذ لم أركم… كطائر خانه ريح الجناحين
فلو قدرت ركبت البحر نحوكم… لأن بعدكم عني جنى حيني","His son gave also the following verses as his: Since I saw thee for the last time, God knows that I am as a bird whose Wings disappoint his efforts. Was I able, I would cross the sea to meet thee, for thy absence causes my death."
ورأيت لابن العريف رسالة كتبها إليه فأحببت ذكرها، ثم أضربت عنها لطولها.,"I met with an epistle addressed to him by Ibn al-Arif, and was tempted to insert it here, but found it too long."
وكان مولد القاضي عياض بمدينة سبتة في النصف من شعبان سنة ست وسبعين وأربعمائة. وتوفي بمراكش يوم الجمعة سابع جمادى الآخرة، وقيل في شهر رمضان سنة أربع وأربعين وخمسمائة، رحمه الله تعالى، ودفن بباب إيلان داخل المدينة.,"The kadi Iyad was born at Ceuta on the fifteenth of Shaaban, A. H. four hundred and seventy six (December, A. D. one thousand and eighty three), and he died at Morocco on Friday, the seventh of the latter Jumada, others say, in Ramadan, A. H. five hundred and forty four (October, A. D. one thousand one hundred and forty nine). He was interred within the city, near the Ilan Gate."
وتولى القضاء بغرناطة سنة اثنتين وثلاثين وخمسمائة.,"The place of kadi at Granada was conferred upon him in the year five hundred and thirty two, A. D. one thousand one hundred and thirty seven or one thousand one hundred and thirty eight)."
وتوفي ولده المذكور سنة خمس وسبعين وخمسمائة، رحمه الله تعالى.,"His son, Abu Abd Allah Muhammad, died A.H. five hundred and seventy five (A. D. one thousand one hundred and seventy nine or one thousand one hundred and eighty)."
واليحصبي: بفتح الياء المثناة من تحتها وسكون الحاء المهملة وضم الصاد المهملة وفتحها وكسرها وبعدها باء موحدة، هذه النسبة إلى يحصب بن مالك قبيلة من حمير.,"Yahsubi, means descended from Yahsub or else Yahsab Ibn Malik, the progenitor of a Himyarite tribe."
وسبتة: مدينة مشهورة بالمغرب، وكذلك غرناطة – بفتح الغين المعجمة وسكون الراء وفتح النون وبعد الألف طاء مهملة ثم هاء – وهي بالأندلس.,Ceuta (Sibta) is a well-known town in Maghrib. Granada is a city of Spain.
عيسى بن عمر الثقفي,ISA IBN OMAR AL-THAKAFI.
أبو عمرو عيسى بن عمر الثقفي النحوي البصري.,Abu Amr Isa Ibn Omar al-Thakafi (o member of tribe Thakaf) was a grammarian and a native of Basra.
قيل كان مولى خالد بن الوليد، رضي الله عنه، ونزل في ثقيف فنسب إليهم.,"Some say that he was a match to Khalid Ibn al-Walid (who belonged to the tribe of Quraish), but that he afterwards settled among the tribe of Thakif, for which reason he obtained that patronymic."
كان صاحب تقعير في كلامه واستعمال للغريب فيه وفي قراءاته.,He had a habit of employing pompous terms and unusual words in ordinary discourse and (even in his reading of the Quran.
وكانت بينه وبين أبي عمرو بن العلاء صحبة، ولهما مسائل ومجالس.,"A close intimacy subsisted between him and Abu Amr Ibn al-Alaa, and some of their epistles with a portion of their sittings, or private literary discussions, are still preserved."
[وأخذ القراءة عرضا عن عبد الله بن أبي إسحاق وروى الحروف عن عبد الله بن كثير وابن محيصن، وسمع الحسن البصري، وله اختيار في القراءة على قياس العربية.,"He learned the reading of the Quran from Abd Allah Ibn Abi Ishak by repeating it aloud under his tuition, and he acquired his knowledge of the various readings of the sacred text from Abd Allah Ibn Kathir and Ibn Muhaisn; he took also lessons from al-Hasan al-Basri, and some curious anecdotes are related of the mode in which he read certain passages of the Quran so as to adapt them to the rules of grammar."
وروى القراءات عنه أحمد بن موسى اللؤلؤي وهارون بن موسى النحوي والأصمعي والخليل بن أحمد وسهل بن يوسف وعبيد بن عقيل].,"The reading of the Quran were transmitted down from him orally by Ahmad Ibn Musa al-Luluy, Harun Ibn Musa the grammarian, al-Khalil Ibn Ahmad Sahl Urn Yusuf, and Obaid Ibn Akil."
وأخذ سيبويه عنه النحو، وله الكتاب الذي سماه” الجامع” في النحو، ويقال إن سيبويه أخذ هذا الكتاب وبسطه وحشى عليه من كلام الخليل وغيره، ولما كمل بالبحث والتحشية نسب إليه، وهو كتاب سيبويه المشهور.,"He taught grammar to Sibawaih, and is the author of the work on that subject, entitled al-Jami the collector It is said that Sibawaih took this hook, and having developed its contents, he inserted in it the observations made by al-Khalil {Ibn Ahmad and others; when he had completed the investigation of the various grammatical points and interpolated these observations, the work was attributed to him, and it is the same which is still known under the title of the Kitab, or book of Sibawaih."
والذي يدل على صحة هذا القول أن سيبويه لما فارق عيسى بن عمر المذكور ولازم الخليل بن أحمد سأله الخليل عن مصنفات عيسى، فقال له سيبويه: صنف نيفا وسبعين مصنفا في النحو، وإن بعض أهل اليسار جمعها وأتت عنده عليها آفة فذهبت ولم يبق منها في الوجود سوى كتابين:,"In proof of the truth of this statement, an anecdote may be inserted here: When Sibawaih left Isa Ibn Omar and went to attend the lessons of al-Khalil Ibn Ahmad, he was questioned by the latter concerning Isa’s works, and his reply was: “He composed upwards of seventy treatises on grammar, which were all collected by a rich amateur and were accidentally destroyed, when in his possession. None “of them remain in existence, except two."
أحدهما اسمه” الإكمال ، وهو بأرض فارس عند فلان، والآخر” الجامع” وهو هذا الكتاب الذي أشتغل فيه وأسألك عن غوامضه.”,"the Ikmal (completion), which is now “in Fars, in the hands of such a one, and the Jami, that which I am now studying and on the obscurities of which I am consulting you."
فأطرق الخليل ساعة ثم رفع رأسه وقال: رحم الله عيسى، وأنشد:,"”Al-Khalil here reflected for some time with down-cast eyes, and then, looking up, he exclaimed: “May God have mercy on Isa! and recited the following lines."
"ذهب النحو جميعا كله… غير ما أحدث عيسى بن عمر
ذاك إكمال وهذا جامع… وهما للناس شمس وقمر","All the science of grammar is lost, except the portion which Isa Ibn Omar discovered to the world. There is the Ikmal and here the Jami; they are a sun and a moon to enlighten mankind."
وكان الخليل قد أخذ عنه أيضا.,Al-Khalil himself received (some grammatical information from him.
ويقال: إن أبا الأسود الدؤلي لم يضع في النحو إلا باب الفاعل والمفعول فقط، وإن عيسى بن عمر وضع كتابا على الأكثر وبوبه وهذبه وسمى ما شذ عن الأكثر لغات.,"and it is said, that whilst Abu al-Aswad al-Duali had treated of the fail and maful (the agent and patient only, Isa Ibn Omar composed a book on grammar, founding his rules on the accordance of the majority of examples; that he had divided it into chapters, drawn it up in a regular form, and styled idioms the exceptions offered by the examples which were in minority."
وكان يطعن على العرب ويخطئ المشاهير منهم، مثل النابغة في بعض أشعاره وغيره.,"He used also to attack the Arabs of the desert (in their productions), and point out the faults into which the most famous of them, such as al-Nabigha and others, had fallen."
وروى الأصمعي قال: قال عيسى بن عمر لأبي عمرو بن العلاء: أنا أفصح من معد بن عدنان، فقال له أبو عمرو: لقد تعديت، فكيف تنشد هذا البيت:,The anecdote which follows is related by al-Asma’i: Isa Ibn Omar said to Abi Amr Ibn al- Ala: “I speak more correctly than Maadd Ibn Adnan ever did. ”On this Abu Amr said to him: “You are going too far; how would you recite this verse.
قد كنا يخبأن الوجوه تسترا… فاليوم حين بدأن للنظار,"Formerly they concealed their faces with a veil, but today, when they appear [badana) to the spectators."
أو” بدين للنظار” فقال عيسى: بدأن للنظار، فقال له أبو عمرو، أخطأت؛ يقال: بدا يبدو إذا ظهر، وبدا يبدأ إذا شرع في الشيء، والصواب” حين بدون للنظار”. وإنما قصد أبو عمرو تغليطه، لأنه لا يقال في هذا الموضع” بدأن” ولا” بدين” بل” بدون”.,"“Would you say badana or badina? “I should say badana, said Isa. “Then you are wrong,” replied the other; the verb bada, with “yabdo, signifies to appear, but the verb bada, with yabda, signifies to “commence a thing; the right reading is badana. It was Abu Amr’s design to lead him into the mistake, for, in this case, the Arabs of the desert neither say badana nor badina but badona.”"
ومن جملة تقعيره في الكلام ما حكاه الجوهري في كتاب” الصحاح” قال: سقط عيسى بن عمر عن حمار له، فاجتمع عليه الناس، فقال: ما لكم تكأكأتم علي تكأكؤكم على ذي جنة، افرنقعوا عني؛ معناه: ما لكم تجمعتم علي تجمعكم على مجنون، انكشفوا عني.,"An example of his pompous language is thus given by al-Jauhari in his Sahah: “Isa Ibn Omar fell off his ass and the people “gathered round him, on which he said: ma lakum? takakatum alaiya takakukum ala zi jinnatin! ifrankio anni; which means: ma lakum? Tajammatum “alaiya tajammukum ala majnun! inkashifu anni (what is the matter with you? “you gather round me as you would round a madman! be off and leave me)."
ورأيت في بعض المجاميع أنه كان به ضيق النفس، فأدركه يوما وهو في السوق، فوقع ودار الناس حوله يقولون: مصروع مصروع، فبين قارئ ومعوذ من الجان.,"I find this story told differently in a collation of anecdotes, where it is said that, being troubled with asthma, he fell down in the street one day, and the people gathered round him, saying: “He has the falling-sickness; “and some began to recite passages of the Quran [to conjure the evil spent out of him), whilst others prayed for protection against the genii."
فلما أفاق من غشيته نظر إلى ازدحامهم فقال هذه المقالة، فقال بعض الحاضرين: إنه جنيه يتكلم بالهندية.,"When he recovered from his swoon and saw the crowd about him, he pronounced the above words and one of the spectators said: “The spirit which possesses him is speaking Indian."
ويروى أن عمر بن هبيرة الفزاري أمير العراقين كان قد ضربه بالسياط، وهو يقول: والله إن كانت إلا أثيابا في أسيفاط قبضها عشاروك. وله من هذا النوع شيء كثير. وتوفي سنة تسع وأربعين ومائة، رحمه الله تعالى.,"It is related also that Omar Ibn Hubaira al-Fazari, the governor of Persian and Arabian Iraq, having inflicted on him the punishment of whipping, the only words he said were: wallahi in kanat illa athayaban fi usaifatin kabadaha asharuka by Allah! it was only some trifles of clothes in small baskets, and your tithe collectors have taken them). Numerous anecdotes of a similar nature are told of him. He died A. H. one hundred and forty nine (A. D. seven hundred and sixty six or seven hundred and sixty seven)."
وقيل إن الذي ضربه كان يوسف بن عمر أمير العراقين- وسيأتي ذكره في حرف الياء إن شاء الله تعالى.,"Some say that it was Yusuf Ibn Omar, another governor of the two Iraqs, who had him punished."
وكان سبب ضربه إياه أنه لما تولى العراقين بعد خالد بن عبد الله القسري تتبع أصحابه، وكان بعض جلسائه قد أودع عند عيسى بن عمر المذكور وديعة فنمي الخبر إلى يوسف، فكتب إلى نائبه بالبصرة يأمره بأن يحمل إليه عيسى بن عمر مقيدا.,"The reason of this was, that, on taking possession of his government as successor to Khalid Ibn Abd Allah al-Kasri, he persecuted all his predecessor’s friends, and one of them having confided some property to Isa, he received information of the circumstance and dispatched a written order to his lieutenant at Basra, directing him to put Isa Ibn Omar in chains and send him to him."
فدعا به ودعا حدادا، وأمره بتقييده: فلما قيده قال له الوالي: لا بأس عليك، إنما أرادك الأمير لتأديب ولده، قال: فما بال القيد إذا فبقيت هذه الكلمة مثلا بالبصرة.,"The lieutenant called in a blacksmith and ordered him to rivet the fetters; this operation being performed, he said to the prisoner: “You have nothing to fear; the emir merely wants you to instruct “his son.” ”And what then is the meaning of the fetters? said Isa; which words passed into a proverb at Basra."
فلما وصل إلى يوسف سأله عن الوديعة فأنكر، فأمر بضربه، فلما أخذه السوط جزع فقال هذه المقالة المقدم ذكرها.,"When brought before Yusuf and questioned concerning the deposit, he denied it, on which the emir ordered him to be flogged; and, on feeling the effects of the first strokes, he pronounced the words a hove mentioned."
الجزولي,ABU MUSA ISA AL-JUZULI.
أبو موسى عيسى بن عبد العزيز بن يللبخت بن عيسى بن يوماريلي الجزولي اليزدكتني؛ كان إماما في علم النحو، كثير الاطلاع على دقائقه وغريبه وشاذه.,"Abu Musa Isa Ibn Abd al-Aziz Ibn Yalalbakht Ibn Isa Ibn Yumarili al-Juzuli al-Yazdaktani was a grammarian of the highest eminence, skilled in the subtilities of the science, and well acquainted with its difficulties and exceptional points."
وصنف في المقدمة التي سماها القانون، ولقد أتى فيها بالعجائب.,"He composed on this subject a mukaddama or introduction which he intitled al-Qanoon (the canon), and wherein he conveyed information of the most curious kind."
وهي في غاية الإيجاز مع الاشتمال على شيء كثير من النحو، ولم يسبق إلى مثلها.,"Though extremely concise, it contains a great quantity of grammatical matter, and this particularity distinguishes it from all previous works on the same subject."
واعتنى بها جماعة من الفضلاء فشرحوها، ومنهم من وضع لها أمثلة، ومع هذا كله فلا تفهم حقيقتها، وأكثر النحاة ممن لم يكن قد أخذوها عن موقف يعترفون بقصور أفهامهم عن إدراك مراده منها، فإنها كلها رموز وإشارات.,"It has drawn the attention of many learned men, some of whom composed commentaries to explain it, and others made collections of examples to illustrate its rules; but all their labors are not sufficient to render the book intelligible, and those grammarians who have not read it under the tuition of a person well qualified to point out and explain its peculiar difficulties acknowledge their inability to seize the meaning of the writer: the fact being, (hat it is alt enigmas and obscure allusions."
ولقد سمعت من بعض أئمة العربية المشار إليه في وقته وهو يقول: أنا ما أعرف هذه المقدمة، وما يلزم من كوني ما أعرفها أن لا أعرف النحو.,"I even heard a grammarian of great note say: “I do not understand this introduction, but it does not therefore result but I have no knowledge of grammar."
وبالجملة فإنه أبدع فيها.,"”In a word, it is a most original production."
وسمعت أن له أمالي في النحو، ولكنها لم تشتهر.,"I have been informed that he made dictations on grammar, but that they were never published."
ورأيت له مختصر” الفسر” لابن جني في شرح ديوان المتنبي، ويقال: إنه كان يدري شيئا من المنطق.,"I saw also a work of his, containing an abridgment of the commentary intitled al-Fasr, which Ibn Jinni composed on al-Mutanabbi’s poems. It is stated that he had also some knowledge of logic."
ودخل إلى الديار المصرية، وقرأ على الشيخ أبي محمد بن بري المقدم ذكره ، وقد نقل عنه شيئا في المقدمة المذكورة، وذكر بعض المتأخرين في تصنيفه أنه كان قد قرأ” الجمل” على ابن بري، وسأله عن مسائل على أبواب الكتاب، فأجابه ابن بري عنها.,"Having made a journey to Egypt, he studied under the tuition of Ibn Bari, whose authority he cites in some passages of the Mukaddama; and a modern author says: “Al-Juzuli read the Jumal under Ibn Bari and consulted him on various points connected with the different sections of (Sibawaih’s Kitab) and obtained satisfactory answers."
وجرى فيها بحث بين الطلبة حصلت منه فوائد علقها الجزولي مفردة.,"These questions having given rise to discussions among the other pupils, some useful remarks were “elicited which al-Juzuli wrote down in a separate book."
فجاءت كالمقدمة فيها كلام غامض وعقود لطيفة وإشارات إلى أصول صناعة النحو غريبة، فنقلها الناس عنه واستفادوها منه.,"These materials “served to form the Mukaddama, an obscure work, abounding in difficulties full of subtle meaning, and indicating the principles of grammar by ingenious allusions. This treatise, with its signification, he taught to his scholars."
ثم قال هذا المصنف: وبلغني أنه كان إذا سئل عنها: هل هي من تصنيفك قال: لا، لأنه كان متورعا، ولما كانت من نتائج خواطر الجماعة عند البحث.,"”He then adds: “I have been told that, when he was asked if he had composed that “work himself, he replied in the negative; being prohibited by his strictly religions sentiments from claiming as his own the results of a discussion which “were in fact the offspring of many minds."
ومن كلام شيخه ابن بري لم يسعه أن يقول: هي من تصنيفي، وإن كانت منسوبة إليه، لأنه هو الذي انفرد بترتيبها.,"It was even said by his master Ibn “Bari that, although the work went under his name because he had drawn it up, he could not possibly claim it as his own."
ثم رجع الجزولي إلى بلاد المغرب بعد أن حج، وأقام بمدينة بجاية مدة، والناس يشتغلون علي، وانتفع به خلق كثير ، ورأيت جماعة من أصحابه.,"”Al-Juzuli then returned to Maghrib after performing the pilgrimage, and took up his residence at Bijaya, where he remained for some time, giving lessons to numerous pupils, with some of whom I was afterwards acquainted."
وتوفي سنة عشر وستمائة بمدينة مراكش ، رحمه الله تعالى، هكذا سمعت جماعة يذكرون تاريخ وفاته، ثم وقفت على ترجمته، وقد رتبها أبو عبد الله ابن الأبار القضاعي فقال: في سنة ست أو سبع وستمائة مات الجزولي.,"and he died at Morocco (Marrakesh, A. H. six hundred and ten (A. D, one thousand two hundred and thirteen or one thousand two hundred and fourteen). Such is the date given me by various persons, but I since met with an account of his life, by Abu Abd Allah Ibn al-Abbar al-Kudai, wherein it is stated that his death occurred in A.H. six hundred and six or six hundred and seven."
"ويللبخت: بفتح الياء المثناة من تحتها واللام وسكون اللام الثانية وفتح الباء الموحدة وسكون الخاء المعجمة وبعدها تاء مثناة من فوقها، وهو اسم بربري.
ويوماريلي: بضم الياء المثناة من تحتها وسكون الواو وفتح الميم وبعد الألف راء مكسورة ثم ياء ساكنة مثناة من تحتها وبعدها لام ثم ياء، وهو اسم بربري أيضا.",Yalalbakht and Yumarili are Berber names.
والجزولي: بضم الجيم والزاي وسكون الواو وبعدها لام، هذه النسبة إلى جزولة، ويقال لها أيضا كزولة – بالكاف – وهي بطن من البربر.,"Juzuli means belonging to Juzula or Kuzula, a tribe of the Berbers."
واليزدكتني: بفتح الياء المثناة من تحتها وسكون الزاي وفتح اللام المهملة وسكون الكاف وفتح التاء المثناة من فوقها وبعدها نون، هذه النسبة إلى فخذ من جزولة.,"Yazdaktani means belonging to Yazdaktan, a branch of the tribe of Juzula."
ورأيت بخطي في مسوداتي أنه تولى الخطابة بجامع مراكش.,"I have since found the following passage among my rough notes: al-Juzuli filled the place of khatib, or preacher, at the principal mosque of Morocco."
وأن قبيلته كزولة من الرحالة يكونون بصحراء بلاد السوس في المغرب الأقصى.,"The tribe of Kuzula is nomadic, and inhabits the plains of Sus, in the farthest extremity of Maghrib."
وكان إماما في القراءات والنحو واللغة، وكان يتصدر في الجامع للاقراء.,"As a teacher of the Quran-readings, grammar, and philology he held the highest rank, and he gave public lessons in the great mosque."
وأنه شرح مقدمته في مجلد كبير أتى فيه بغرائب وفوائد.,"He wrote a large volume as a commentary on his Mukaddama, containing much curious and instructive matter."
وذكر بعض أصحابه أنه حضر عنده ليقرأ عليه قراءة أبي عمرو فقال بعض الحاضرين: أتريد أن تقرأ على الشيخ النحو قال: فقلت: لا، قال: فسألني آخر كذلك، فقلت: لا، فأنشد الشيخ وقال: قل لهم:,"One of his scholars relates that he went to him with the intention of reading over Abi Amr’s edition, or reading, of the Quran under his tuition, and that a person present asked him if he wanted to take lessons in grammar from the master? He replied that he did not, and another asked him the same question and obtained a similar answer; then the shaikh said to him: “Answer them thus: “and recited these verses."
"لست للنحو جئتكم… لا ولا فيه أرغب
خل زيدا لشأنه… أينما شاء يذهب
أنا ما لي ولامرئ… أبد الدهر يضرب","I did not come to you for grammar, and have no wish to learn it. Leave Zaid to mind his business, and let him go wherever he likes. What have I to do with a man who is always beating hit neighbors?."
وكانت وفاته بهسكورة من أعمال مراكش، والله أعلم.,He died at Haskura a canton in the kingdom of Morocco.
الفائز العبيدي,AL-FAIEZ AL-OBAIDI.
أبو القاسم عيسى الملقب الفائز بن الظافر بن الحافظ بن محمد بن المستنصر بن الظاهر بن الحاكم بن العزيز بن المعز بن المنصور بن القائم بن المهدي عبيد الله.,"Abu al-Kasim Isa, surnamed al-Faiez, was the son of al-Zafir Ibn al-Hafiz Ibn Muhammad Ibn al-Mustansir Ibn al-Zahir Ibn al-Hakim Ibn al-Aziz Ibn al-Muzz Ibn al-Mansur Ibn al-Kaim Ibn al-Mahdi."
وقد تقدم ذكر والده وجماعة من أهل بيته، وكيف قتل نصر بن عباس أباه حسبما شرح هناك، وهذا نصر بن عباس هو الذي قتل العادل بن السلار، وقد رفعت هناك في نسبه ، فمن أراد معرفته فلينظره هناك.,"We have already spoken of his father and other members of the family, and related how his father was murdered by Nasr Ibn Abbas, the same person who took away the life of al-Adil Ibn al-Sallar, and, in our notice on the latter, we have indicated Nasr’s origin."
ولما كان صبيحة ليلة قتل فيها الظافر حضر عباس إلى القصر على جاري عادته في الخدمة، وأظهر عدم الاطلاع على قضيته وطلب الاجتماع به.,"On the morning which succeeded to the night of al-Zafir’s death, Abbas went to the Castle to pay his respects as usual, without appearing to have any knowledge of what had occurred, and asked to see the prince."
ولم يكن أهل القصر قد علموا بقتله بعد، فإنه خرج من عندهم في خفية كما ذكر ثم.,"The people of the Castle were not yet aware of his death, for he had gone out secretly, as has been mentioned in the article to which we have just referred."
وما علم أحد بخروجه، فدخل الخدم إلى موضعه ليستأذنوا لعباس فلم يجدوه.,"As none of them knew that he had left the Castle, the eunuchs went in to ask his permission for Abbas to enter, but they found him not."
فدخلوا إلى قاعة الحرم فقيل: إنه لم يبت ها هنا.,"They then proceeded to the hall of the harem, but were informed that he had not passed the night there."
وحاصل الأمر أنهم تطلبوه في جميع مظانه في القصر فلم يقفوا له على خبر، فتحققوا عدمه.,"In short, they sought for him in every part of the Castle where he might be expected to be found, but they could discover no sign of him, and they acquired the conviction that he had disappeared."
فأخرج عباس المذكور أخوي الظافر – وهما جبريل ويوسف وهو أبو العاضد المقدم ذكره في جملة من اسمه عبد الله – وقال لهما: أنتما قتلتما إمامنا وما نعرف حاله إلا منكما.,"Abbas then ordered the two brothers of al-Zafir, Jibril and Yusuf, the father of al-Aadid, to be brought forth and addressed them thus: You two have murdered our imam, and it is from “you alone that we can learn where he is."
فأصرا على الإنكار وكانا صادقين في ذلك، فقتلهما في الوقت لينفي عن نفسه وابنه التهمة.,"”They replied with great earnestness and perfect truth that they were innocent, but Abbas put them to death on the spot, with the hope of thus diverting every suspicion from himself and his son."
ثم استدعى ولده الفائز المذكور وتقدير عمره خمس سنين، وقيل سنتان، فحمله على كتفه ووقف في صحن الدار، وأمر أن يدخل الأمراء، فدخلوا، فقال لهم: هذا ولد مولاكم وقد قتل عماه أباه، وقد قتلتهما كما ترون.,"He then sent for al-Faiez, the son of al-Zafir, a child of about five years old some say, only two and having seated him on his shoulder, he took his station in the palace-yard and gave orders that the emirs should be introduced. When they had entered, he said to them: “Here is the son of your master; his uncles have murdered his father, and I put them to death, as you may perceive."
والواجب إخلاص الطاعة لهذا الطفل.,"What is essential now is, that the authority of this infant should be fully recognized."
فقالوا بأجمعهم: سمعنا وأطعنا، وصاحوا صيحة واحدة اضطرب منها الطفل وبال على كتف عباس.,"”To this they replied: “We hear and we obey! “and they uttered one single shout, so loud that the child was stunned by it and urinate on Abbas’s shoulder."
وسموه الفائز، وسيروه إلى أمه، واختل من تلك الصيحة فصار يصرع في كل وقت ويختلج.,"They then gave him the surname of al-Faiez (the successful) and sent him back to his mother; but that shout had troubled his reason, and ever after, he suffered from constant attacks of falling-sickness and trembling fits."
وخرج عباس إلى داره ودبر لأمور وانفرد بالتصرف ولم يبق على يده يد.,"Abbas now proceeded to his own palace and, taking the direction of the state into his own hands, he ruled with uncontrolled authority."
وأما أهل القصر فإنهم اطلعوا على باطن الأمر، وأخذوا في إعمال الحيلة في قتل عباس وابنه نصر.,"The secret of al-Zafir’s murder was discovered, however, by the people of the Castle, and they secretly plotted the death of Abbas and his son Nasr."
وكاتبوا الصالح بن رزيك الأرمني – المذكور في حرف الطاء – وكان إذ ذاك والي منية بن خصيب بالصعيد، وسألوه الانتصار لهم ولمولاه والخروج على عباس.,"They wrote also to al-Salih Ibn Ruzzik the Armenian who was then governor of Munyat Ibn Khasib in Upper Egypt, asking his assistance for themselves and their master, and encouraging him to revolt against Abbas."
وقطعوا شعورهم وسيروها طي الكتاب وسودوا الكتاب.,"They cut off their hair (as a sign of mourning) and sent it to him in the letter, which was colored in black (for the same reason)."
فلما وقف الصالح عليه أطلع من حوله من الأجناد عليه وتحدث معهم في المعنى.,"On reading the contents, a-Salih communicated them to the soldiers who were about him, and consulted with them on the subject."
فأجأبوا إلى الخروج معه، واستمال جمعا من العرب، وساروا قاصدين القاهرة وقد لبسوا السواد.,"Having obtained their promise to support him, he drew over to his cause a troop of nomadic Arabs, and they all marched in a body towards Cairo, dressed in black (mourning)."
فلما قاربوها خرج إليهم جميع من بها من الأمراء والأجناد والسودان، وتركوا عباسا وحده، فخرج عباس في ساعته من القاهرة هاربا ومعه شيء من ماله.,"On their approach, the emirs, soldiers, and negro troops went forth from the city to join him, and Abbas, finding himself totally abandoned, left Cairo without a moment’s delay, and fled with a portion of his riches."
وخرج معه ولده نصر قاتل الظافر، وأسامة بن منقذ – المذكور في حرف الهمزة – فقد قيل: إنه الذي أشار عليهما بقتل الظافر.,"He was accompanied in his flight by his son Nasr, the assassin of al-Zahir, and by Osama Ibn Munkid, who, it is said, had given them the counsel of murdering their sovereign."
وشرح ذلك يطول وقد تقدم في ترجمة العادل بن السلار ذكره أيضا وأنه الذي أشار بقتله، والله العالم بالخفيات. وكان معهم جماعة يسيرة من أتباعهم، وقصدوا طريق الشام على أيلة.,"Of this we have already spoken in the life of Ibn al-Sallar, but it is God only who knows things hidden! They set out with a small band or followers, and took the road which leads to Syria through Aila."
وذلك في رابع عشر شهر ربيع الأول سنة تسع وأربعين وخمسمائة. وأما الصالح بن رزيك فإنه دخل القاهرة بغير قتال.,"It was on the fourteenth of the first Rabi, A. H. five hundred and forty nine (May, A. D. one thousand one hundred and fifty four), that they left Cairo, and Ibn Ruzzik entered the city without meeting any resistance."
وما قدم شيئا على النزول بدار عباس المعروفة بدار المأمون ابن البطائحي وهي اليوم مدرسة للطائفة الحنفية، وتعرف بالسيوفية.,"His first act was to dismount at the palace where Abbas made his residence, and which then bore the designation of the Dar or palace of al-Mamun al-Balaihi, but which now serves as a Hanifite college and bears the name of al-Madrasa al-Suyufiya."
واستحضر الخادم الصغير الذي كان مع الظافر ساعة قتله، وسأله عن الموضع الذي دفن فيه.,"Having then sent for the little eunuch who had been with al-Zafir when he was murdered, he told him to show where the body was interred."
فعرفه به، وقلع البلاطة التي كانت عليه، وأخرج الظافر ومن معه من المقتولين.,"The eunuch pointed out the spot, and, on tearing up the pavement which had been placed over it, they brought forth the corpse of al-Zahir and those of the persons who had accompanied him and had been slain at the same time."
وحملوا، وقطعت لهم الشعور وانتشر البكاء والنياح في البلد، ومشى الصالح والخلق قدام الجنازة إلى موضع الدفن، وهو في تربة آبائه، وهي معروفة في قصرهم. وتكفل الصالح بالصغير ودبر أحواله.,"The bodies were carried out, and the people cut off their hair (in sign of mourning”, whilst Cairo was filled with grief and lamentation. Al-Salih Ibn Ruzzik, accompanied by all the persons in the city, walked on foot before the bier to the funeral chapel appropriated to the family, and which was a conspicuous object within the precincts of the Castle. He then took charge of the child al-Faiez and administered the state in his name."
وأما عباس ومن معه فإن أخت الظافر كاتبت فرنج عسقلان بسببه وشرطت لهم مالا جزيلا بسببه إذا أمسكوه.,"The sister of al-Zafir wrote to the Franks at Escalon, offering a large sum of money in case they arrested Abbas."
فخرجوا عليه وصادفوه، فتواقعوا وقتلوا عباسا وأخذوا ماله وولده، وانهزم بعض أصحابه إلى الشام، وفيهم ابن منقذ.,"This induced them to sally forth to meet him, and in the combat which ensued, he lost his life, with his treasures, and his son was taken prisoner. Some of their companions escaped to Syria and, amongst the number, Ibn Munkiz."
فسلموا، وسيرت الفرنج نصر بن عباس إلى القاهرة تحت الحوطة في قفص حديد ، فلما وصل تسلم رسولهم ما شرطوا لهم من المال، فأخذوا نصرا المذكور وضربوه بالسياط ومثلوا به، وصلبوه بعد ذلك على باب زويلة.,"The Franks then placed Nasr, the son of Abbas, in an iron cage and sent him under escort to Cairo, where the promised reward was immediately paid into the hands of their envoy. Nasr being then delivered up, was deprived of his nose and ears, paraded through the city, and finally attached to a cross at the Zewaila Gate."
ثم أنزلوه يوم عاشوراء من سنة إحدى وخمسين وخمسمائة ثم أحرقوه، هذه خلاصة الواقعة وإن كان فيها طول.,"The body was taken down and burnt on the day of Ashuraa (the tenth of Muharram) A. H. five hundred and fifty one (March, A. D. one thousand one hundred and fifty six). This, though rather a long relation, is only a summary of what passed."
وكان دخول نصر بن عباس إلى القصر بالقاهرة في السابع والعشرين من شهر ربيع الأول من سنة خمسين وخمسمائة، وأخرج من القصر يوم الاثنين سادس عشر شهر ربيع الآخر من السنة، وكان قد قطعت يده اليمنى وقرض جسمه بالمقاريض، والله أعلم.,"Nasr, the son of Abbas, was taken into the Castle of Cairo on the twenty seventh of the first Rabi, A. H. five hundred and fifty; and he was brought out on Monday, the twenty seventh of the latter Rabi of the same year. In the interval, his right hand had been cut off and his body torn with pincers."
وقيل كان ذلك يوم الجمعة ثامن الشهر المذكور.,"Some say, however, that he was brought out to be exposed on Friday, the eighth of the month."
ولم تطل مدة الفائز في ولايته، وكانت ولادته يوم الجمعة لتسع بقين من المحرم سنة أربع وأربعين وخمسمائة وتولى في تاريخ وفاة والده – وهو مذكور في ترجمته في حرف الهمزة ، واسمه إسماعيل – وتوفي ليلة الجمعة لثلاث عشرة ليلة بقيت من رجب سنة خمس وخمسين وخمسمائة، رحمه الله تعالى.,"As for al-Faiez, he did not reign long; his birth took place on Friday the twenty first of Muharram, A. H. five hundred and forty four (June, A. D. one thousand one hundred and forty nine); he was raised to the throne on the death of his father (in Muharram, A. H. five hundred and forty nine), and he died on the eve of Friday, the seventeenth of Rajab, A. H. five hundred and fifty five (July, A. D. one thousand one hundred and sixty)."
وتولى بعده العاضد – وقد سبق ذكره – وهو آخرهم.,"He had for successor al-Aadid, of whom we have already spoken and who was the last prince of the dynasty"
الملك المعظم ابن العادل,AL-MALIK AL-MUAZZAM IBN AL-ADIL.
الملك المعظم شرف الدين عيسى، ابن الملك العادل سيف الدين أبي بكر بن أيوب صاحب دمشق؛ كان عالي الهمة حازما شجاعا مهيبا فاضلا جامعا شمل أرباب الفضائل محبا لهم، وكان حنفي المذهب متعصبا لمذهبه وله فيه مشاركة حسنة، ولم يكن في بني أيوب حنفي سواه، وتبعه أولاده.,"Al-Malik al-Muazzam ‘the mighty prince) Sharaf al-din (the nobleness of religion) Isa, the son of al-Malik al-Adil (the just prince) Saif al-din (the sword of religion) Abu Bakr, the son of Ayyub, was a sovereign of Damascus, highly respected for his lofty spirit, resolution, courage, and abilities, and in whom every man of talent found a patron and a friend, lie was the first of the Ayyubite family who professed the principles of the Hanifite sect; to this doctrine he displayed a devoted attachment, and, in its study,."
وكان قد حج إلى بيت الله الحرام في سنة إحدى عشرة وستمائة، سار من الكرك على الهجن في حادي عشر ذي القعدة في جماعة من خواصه، وسلك طريق العلا وتبوك.,"he made no inconsiderable progress: the example which he thus set was followed by his children. Having set out from al-Karak to perform the pilgrimage to Mecca, on the eleventh of Zu al-Kaada, A. H. six hundred and eleven (A. D. one thousand two hundred and fifteen). he took for his conveyance the ordinary camels used by travelers, and followed the road of al-Ola and Tabuk, with a band of chosen friends."
وفي هذه السنة أخذ المعظم صرخد من ابن قراجا وأعطاها مملوكه عز الدين أيبك المعروف بصاحب صرخد.,"This was the year in which he took Sarkhad from Ibn Karaja and conferred it on his mamluk Izz al-din Aibek, (afterwards) known by the title of Lord of Sarkhad."
ولم يزل بها إلى أن أخذها منه الملك الصالح نجم الدين أيوب بن الملك الكامل في سنة أربع وأربعين وستمائة، وحمله إلى القاهرة واعتقله بدار الطواشي صواب.,"Aibek held this place till A. H. six hundred and forty four (A. D. one thousand two hundred and forty six or one thousand two hundred and forty seven), when al-Malik al-Salih Najm al-din Ayyub, the son of al-Malik al-Kamil, wrested it from him and sent him to Cairo, where he was imprisoned in the palace of Suwab al-Tawashi (the eunuch)."
وكان المعظم يحب الأدب كثيرا ومدحه جماعة من الشعراء المجيدين فأحسنوا في مدحه، وكانت له رغبة في فن الأدب، وسمعت أشعارا منسوبة إليه ولم أستثبتها فلم أثبت شيئا منها.,"Al-Malik al-Muazzam was a friend to literature, and a number of eminent poets celebrated his merit in their poems; the belles letters were cultivated by him as an amateur, and I have heard some pieces of verse which were stated to be his, but, as I neglected writing them down, I have forgotten them."
وقيل إنه كان قد شرط لكل من يحفظ” المفصل” للزمخشري مائة دينار وخلعة، فحفظه لهذا السبب جماعة.,"It is said that he promised a gift of one hundred pieces of gold and a robe of honor to every person who got by heart al-Zamakhshari’s treatise (on grammar) the Mufassal, and this induced numbers to commit it to memory."
ورأيت بعضهم بدمشق، والناس يقولون: إن سبب حفظهم له كان هذا.,I even met individuals at Damascus who were said to have learned it from this motive.
وقيل إنه لما توفي كان قد انتهى بعضهم إلى أواخره وبعضهم في أثنائه وهم على قدر أوقات شروعهم فيه، ولم أسمع بمثل هذه المنقبة لغيره.,"It is related also that at the period of his death, there were some who had finished the book, and others who had got to the middle, according to the time at which they had begun it. I never heard of any other person’s having done so honorable an act."
وكانت مملكته متسعة من حدود بلد حمص إلى العريش يدخل في ذلك بلاد الساحل الإسلاميه منها وبلاد الغور وفلسطين والقدس والكرك والشوبك وصرخد وغير ذلك.,"His principality was very large, extending from Emessa to al-Arish (on the Egyptian frontier), and coast then possessed by the Muslims, the Ghaur (or valley of the Jordan), Palestine, Jerusalem, al-Karak, al-Shaubak, Sarkhad, and other places."
وكانت ولادته في سنة ثمان وسبعين وخمسمائة، وذكر أبو المظفر يوسف سبط ابن الجوزي في تاريخه” مرآة الزمان” أن المعظم ولد في سنة ست وسبعين وخمسمائة بالقاهرة، وولد أخوه الأشرف موسى قبله بليلة واحدة. وتوفي المعظم يوم الجمعة مستهل ذي الحجة سنة أربع وعشرين وستمائة.,"His birth took place, A. H. five hundred and seventy two (A. D. one thousand one hundred and eighty two) but Sibt Ibn al-Jauzi says in his historical work, the Meraat al-Zaman: Al-Malik al-Muazzam was born, A. H. five hundred and seventy five, at Cairo, and his (half-brother) al-Ashraf Musa came into the world on the night before; he died on the eve of “the first day of Zi Al-Hijja, A. H. six hundred and twenty four (November, A. D. one thousand two hundred and twenty seven)."
والله أعلم بالصواب. وقال غيره: بل توفي يوم الجمعة ثامن ساعة من نهار سلخ ذي القعدة سنة أربع وعشرين وستمائة بدمشق.,"”Another author states, however, that his death happened at Damascus, on the eighth hour of Friday, the thirtieth of Zu al-Kaada, A. H. six hundred and twenty four."
ودفن بقلعتها ثم نقل إلى جبل الصالحية، ودفن في مدرسة هناك بها قبور جماعة من إخوته وأهل بيته تعرف بالمعظمية، وكان نقله ليلة الثلاثاء مستهل المحرم سنة سبع وعشرين.,"His body was interred in the castle of that city, but, on the eve of Tuesday, the first of Muharram, A. H. six hundred and twenty seven (November, A. D. one thousand two hundred and twenty nine), it was removed to the college at Mount Salihiya, which contains the tombs of some of his brothers and other members of the family. This college was founded by himself and therefore bore the designation of the Muazzamiya."
"وكان كثيرا ما ينشد:
ومورد الوجنات أغيد خاله… بالحسن من فرط الملاحة عمه
كحل الجفون وكان في ألحاظه… كحل فقلت سقى الحسام وسمه","He used frequently to recite this passage: The mole on the rosy cheek of that slender-waisted nymph adorns her with an excess of beauty. She darkened her eyes with antimony though already dark of themselves, and I exclaimed: “She gives us to drink of the sword, and has poisoned the draught.”"
وهذا ينظر إلى قول عبد الجبار بن حمديس الصقلي – المقدم ذكره:,This idea is similar to that which Ibn Hamdis al-Sakalli has expressed in the following line.
زادت على كحل الجفون تكحلا… ويسم نصل السيف وهو قتول,To increase the darkness of her eyes she applied antimony around them; poisoning the dart of which the point was already mortal.
رحمه الله تعالى، فلقد كان من النجباء الأذكياء؛ أخبرني جماعة عن شرف الدين بن عنين بأمور كانت تجري بينهما تدل على حسن الإدراك وإصابة المقصد، منها: أنه كان ابن عنين قد مرض فكتب إليه:,"May God have mercy upon this prince; he was so noble and so intelligent! Some anecdotes were related to me of what passed between him and Ibn Onain, wherein the penetration of the prince and the pertinency of his replies appeared to great advantage: one of them was, that Ibn Onain, being unwell, wrote to him these lines."
"انظر إلي بعين مولى لم يزل… يولي الندى وتلاف قبل تلافي
أنا كالذي أحتاج ما تحتاجه… فاغنم ثوابي والثناء الوافي","Look on me with the eye of a master ever beneficent; hasten to relieve me or I perish. Me and what I want, you require not; but gain my gratitude and a just eulogium."
وهذه لو وقعت لأكابر النحاة ومن هو في ممارسته طول عمره لاستعظم منه، لا سيما مثل هذا الملك، وأشياء كثيرة غير هذه يطول شرحها وكان المقصود ذكر أنموذج منها ليستدل بها على الباقي.,"Had this expression occurred to an able professional grammarian, to one who had passed his life in grammatical studies, it would have appeared surprisingly remarkable, coming even from him; how much more so then, when uttered by this prince! Numerous other anecdotes are told of him, too long to relate, but this may give an idea of the rest."
وتولى موضعه: ولده الملك الناصر صلاح الدين داود، وتوفي في السابع والعشرين من جمادى الأولى سنة ست وخمسين وستمائة، في قرية يقال لها البويضاء على باب دمشق، ودفن عند والده.,"He was succeeded by his son al-Malik al-Nasir (the assisting prince) Salah al-din (excellence of religion) Dawud. This prince died on the twenty seventh of the first Jumada, A. H. six hundred and fifty six (May, A. D. one thousand two hundred and fifty eight), at a village called al-Buwaidaa, situated close to the gate of Damascus, and he was interred near his father."
وكانت ولادته يوم السبت، سابع عشر جمادى الأولى سنة ثلاث وستمائة بدمشق.,"His birth took place at Damascus, on Saturday, the seventeenth of the first Jumada, A. H. six hundred and three (December, A. D. one thousand two hundred and six)."
وتوفي عز الدين أيبك صاحب صرخد المذكور في أوائل جمادى الأولى من سنة ست وأربعين وستمائة في موضع اعتقاله بالقاهرة. ودفن خارج باب النصر في تربة شمس الدولة، وحضرت الصلاة عليه ودفنه.,"Izz al-din Aibek, the lord of Sarkhad, died in his prison at Cairo towards the beginning of the first Jumada, A.H. six hundred and forty six (August, A. D. one thousand two hundred and forty eight). He was interred outside the gate called Bab al-Nasr, in the college of Shams al-Dawlat, and I attended his funeral service."
ثم نقل إلى تربته في مدرسته التي أنشأها ظاهر دمشق على الشرف الأعلى مطلة على الميدان الأخضر الكبير.,"His body was afterwards removed to a mausoleum in the college which he had erected on (the hill called) al-Sharaf al-Aala (the loftiest pinnacle), outside Damascus, and which looks down on the Great Green Hippodrome."
الفقيه عيسى الهكاري,ISA AL-HAKKARI THE JURISCONSULT.
الفقيه أبو محمد عيسى بن محمد بن عيسى بن محمد بن أحمد بن يوسف بن القاسم ابن عيسى بن محمد بن القاسم بن محمد بن الحسن بن زيد بن الحسن بن علي بن أبي طالب، رضي الله عنه، هكذا أملى علي نسبه ولد ولد أخيه، ويقال له الهكاري، الملقب ضياء الدين. كان أحد الأمراء بالدولة الصلاحية، كبير القدر وافر الحرمة معولا عليه في الآراء والمشورات.,"The Fakih jurisconsult) Abu Muhammad Isa Ibn Muhammad al-Hakkari, surnamed Diaa al-din (light of the faith), was one of the most influential emirs under Salah al-din, highly respected for his rank and honored (with the sovereign’s) confidence for the justness of his views and the soundness of his advice. His genealogy, as follows here, was dictated to me by his nephew’s son: Isa Ibn Muhammad Ibn Isa Ibn Muhammad Ibn Ahmad Ibn Yusuf Ibn al-Kasim Ibn Isa Ibn Muhammad Ibn al-Kasim Ibn Muhammad Ibn al-Hasan Ibn Zaid Ibn al-Hasan Ibn Ali Ibn Abi Talib."
وكان في مبدأ أمره يشتغل في الفقه بالمدرسة الزجاجية بمدينة حلب، فاتصل بالأمير أسد الدين شيركوه، عم السلطان صلاح الدين – المقدم ذكره – وصار إمامه يصلي به الفرائض الخمس.,"He began his career by studying jurisprudence at the Zajjajiya College in Aleppo; he then became imam to Asad al-din Shirku, the uncle of Salah al-din, and used to say the five prescribed prayers with him every day."
ولما توجه أسد الدين إلى الديار المصرية، وتولى الوزارة – كما سبق شرحه – كان في صحبته. ولما توفي أسد الدين اتفق الفقيه عيسى المذكور والطواشي بهاء الدين قراقوش – الآتي ذكره إن شاء الله تعالى – على ترتيب السلطان صلاح الدين موضعه في الوزارة.,"When the emir Asad al-din proceeded to Egypt and obtained the vizirship of that country, Isa accompanied him, and, on his death, he concerted a plan with the eunuch Bahaa al-din Karakush for raising Salih al-din to the vacant post."
ودققا الحيلة في ذلك حتى بلغا المقصود، وشرح ذلك يطول؛ فلما تولى صلاح الدين رأى له ذلك واعتمد عليه، ولم يكن يخرج عن رأيه، وكان كثير الإدلال عليه، يخاطبه بما لا يقدر عليه غيره من الكلام، وكان واسطة خير للناس نفع بجاهه خلقا كثيرا.,"The consummate address with which they conducted this intrigue was completely successful, but it would be too long to relate the particulars. Salah al-din, being thus invested with authority, felt grateful to Isa for the service he had rendered, and, from that time, he placed the utmost reliance on him as a counsellor, and never rejected his advice. Isa continued to treat him with great familiarity, and spoke to him in terms so unceremonious that no other would have dared to use them."
ولم يزل على مكانته وتوفر حرمته إلى أن توفي في يوم الثلاثاء عند طلوع الشمس، التاسع من ذي القعدة سنة خمس وثمانين وخمسمائة بالمخيم بمنزلة الخروبة، ثم نقل إلى القدس ودفن بظاهرها، رحمه الله تعالى.,"He was the means of doing much good, and numbers profited by the influence he derived from his rank; his favor continued without interruption till the last, and he died at the Camp (al-Mukhayam) near al-Kharruba, on the morning of Tuesday, the ninth of Zu al-Kaada, A. H. five hundred and eighty five (December, A. D. one thousand one hundred and eighty nine). His body was borne to Jerusalem and interred outside the city."
وكان يلبس زي الأجناد ويعتم بعمائم الفقهاء، فيجمع بين اللباسين. ورأيت أخاه الأمير مجد الدين أبا حفص عمر أيضا على هذه الصفة.,"He used to wear the military dress with the turban of a jurisconsult, thus combining the two costumes; and I saw’ his brother, the emir Majd al-din Aba Hafs Omar, attired in a similar manner."
والخروبة: بفتح الخاء المعجمة وتشديد الراء وضمها وسكون الواو وفتح الباء الموحدة وبعدها هاء ساكنة، موضع بالقرب من عكا.,Al-Kharruba is the name of a place near Acre (Akka).
وكانت ولادة أخيه مجد الدين عمر في رجب سنة ستين وخمسمائة. وتوفي في الثالث والعشرين من ذي الحجة سنة ست وثلاثين وستمائة بالقاهرة ودفن بسفح المقطم، وحضرت الصلاة عليه، عليه رحمة الله.,"Majd al-din Omar was born in Rajab, A. H. five hundred and sixty (May-June, A. D. one thousand one hundred and sixty five), and he died at Cairo on the twenty third of Zi al-Hijja, A. H. six hundred and thirty six (July, A. D. one thousand two hundred and thirty nine). He was interred at the foot of Mount Mukattam, and I attended his funeral service."
فخر الدين صاحب تكريت,"FAKIIR AL-DIN ISA IBN MAUDUD, LORD OF TIKRIT."
أبو المنصور عيسى بن مودود بن علي بن عبد الملك بن شعيب، الملقب فخر الدين صاحب تكريت؛ هو من أتراك الشام، وكانت فيه فضائل، وله ديوان شعر حسن ورسائل مطبوعة ودوبيت رقيق، فمن شعره قوله:,"Abu Mansur Isa Ibn Maudud Ibn Ali Ibn Abd al-Malik Ibn Shoaib, surnamed Fakhr al-din (glory of religion), and lord of the city of Tikrit, belonged to one of the Turcoman tribes settled in Syria. He possessed considerable talents, and left a diwan of good poetry, spirited epistles, and tender couplets. As a specimen of his verses we may quote the following:"
"وما ذات طوق في فروع أراكة… لها رنة تحت الدجى وصدوح
ترامت بها أيدي النوى وتمكنت… بها فرقة من أهلها ونزوح
فحلت بزوراء العراق وزغبها… بعسفان ثاو منهم وطليح
تحن إليهم كلما ذر شارق… وتسجع في جنح الدجى وتنوح
إذا ذكرتهم هيجت ذا بلابل… وكادت بمكتوم الغرام تبوح
بأبرح من وجد لذكراكم متى… تألق برق أو تنسم ريح","The ringdove on the acacia branch, cooing plaintively in the darkness driven from home by the hands of absence, and fur removed from its family now settled at the Zawraa of Iraq {Baghdadi whilst its callow brood remain fatigued at Osfan. sighing for them when the sun sheds abroad his rays lamenting and complaining during the hour of night shaken in its afflicted heart by that recollection, and revealing the passion it concealed the sufferings of that dove are less intense than mine, when the lightning-flash [announcing the Meeting of rain) or the (perfumed} breath of the zephyr recall (your country, my friend! or) yourselves to my remembrance."
ومن رسائله على هذا الأسلوب قوله:” ما شوارد أنعام بسباسب فلوات، لم يسمها أخمص دارج، ولم يلج فيها جان من مارج، منحتها أنفاس الهجير، لوافح زفرات السعير، فارجحنت من الأين، وراهقت مداناة الحين، فأتت العمق.,"A passage of a similar cast is the following, taken from one of his epistles: “(Imagine) a straggling flock of gazelles in the wide expanse of a desert where “the foot of man never trod, into which no fire-created demon ever entered, and “which the breath of noon gifted with the parching sighs of burning heat; a flock sinking under fatigue and overcome by the proximity of destruction."
بعد ثلاث تستبق، وقد أدنفها اللغوب، وكادت أن تعلق بها شعوب، فألفت الماء أزرق سلسالا يعثر بصفحاته النسيم، وتعطفه ذوائب التسنيم، غير أن لا سبيل لها إلى مقراته، ولا وصول إلى موارده ونهلاته:,"“after three nights of emulous speed they reach the pool they sought, emaciated “by hardship and almost within the grasp of death; they find the wafer clear, its surface rippling beneath the unsteady tread of the zephyr, and agitated by streamlets gushing from a heavenly source; but they perceive no path “whereby to reach that spot and take repeated draughts:"
"ترنو إليه خوازرا بعيونها… إذ حاولت مضض الجواد عظيما
بأشد من ظمئي إلى لقياكم… من حيث آنس قلبي التسليما","“They eye it askance, impelled by the pains of thirst to make a desperate. “[Well, my friends!) thirst such as theirs is not more ardent than mine for your “presence, since that time wherein my heart was accustomed to your salutations."
فالرغبة والابتهال إلى فارض الفرض، ورب السكون والنبض، أن يحقق الأماني، ويبدل النائي بالداني، إنه سميع الدعاء”.,"“My wish and prayer are therefore addressed to Him who has prescribed duties “to man, Him the lord of whatever moves and whatever remains fixed, that he “realize my hopes and replace our separation by mutual proximity! It is He “who hearkens to the call (of the afflicted)."
"ومن دوبيتياته:
القبض لديك في الهوى والبسط… يا من أملي عذراه المختط
قالوا رشأ فقلت مه لا تخطوا… من أين لساكن الفيافي قرط وله في النظم والنثر شيء كثير ولطيف.","”The following is one of his dubaits, or couplets: Thou art mistress to grant or to refuse thy love; O thou whose waving ringlets revive my hopes. They say thou art a gazelle; I answer: Mistake not! where could the inhabitant of the desert procure earrings? Ibn Maudud left many very elegant pieces in prose and verse."
ومولده بمدينة حماه، وقتله إخوته سنة أربع وثمانين وخمسمائة بقلعة تكريت، رحمه الله تعالى. وكان له أخ اسمه الياس، وهو الذي سلم تكريت إلى الإمام الناصر في شوال سنة خمس وثمانين وخمسمائة.,"He was born in the city of Hamat, and was murdered by his brothers in the Castle of Tikrit, A. H. five hundred and eighty four; the following year, in the month of Shawwal, one of them, named al-Yas, delivered up this place to the caliph al-Nasir."
– وسيأتي في ترجمة مظفر الدين كوكبوري صاحب إربل أن تكريت كانت لأبيه زين الدين –,"It will be perceived, in perusing the life of Muzaffar al-din Kukuburi, lord of Arbela, that Tikrit was one of the possessions of his father Zain al-din."
وكان له غلام من أهل حمص اسمه” تبر” ويقال” طبر” أيضا – بالتاء والطاء – فولاه قلعة العماديه وكانت أيضا له، ثم نقله إلى قلعة تكريت.,"The latter had a page called Tabar (a word written by some with the ordinary) and by others with the accented one), on whom he conferred the government of al-Imadiya, another of his possessions, and afterwards sent him to Tikrit."
فلما كبر زين الدين وعزم على الانتقال إلى إربل كما شرحته في ترجمة ولده مظفر الدين سلم البلاد التي كانت له إلى قطب الدين، فعصى تبر في تكريت وسير إلى قطب الدين مودود صاحب الموصل يقول له: أنت ما تقيم بتكريت، ولابد لك فيها من نائب، وأنا ذلك النائب.,"Zain al-din, having attained an advanced age and formed the resolution of removing to Arbela (see the life of his son Muzaffar al-din), ceded all the cities under his authority to Kutb al-din Maudud, the sovereign of Mosul; but Tabar refused to deliver up Tikrit, and sent to Maudud informing him of his intention to hold it, and, as it was absolutely necessary for him Maudud) to have a lieutenant in that place, that he was the man."
فلم يقدر على مشاقته خوفا أن يسلمها إلى الخليفة، فسكت عنه وأقره على حاله.,"Maudud, not daring to resist his pretensions lest he should deliver Tikrit to the caliph, passed over his conduct in silence and confirmed him in his post."
ولما امتنع تبر من التسليم كان زيد الدين يقول: سود الله وجهك يا تبر كما سودت وجهي مع قطب الدين.,"On Tabar refusal to let Tikrit out of his possession, Zain al-din was frequently heard to exclaim: “May God bring thee to shame, O Tabar! as thou hast brought me to shame “before Kutb al-din."
ولم يزل تبر بها إلى أن مات، ولم يكن له ولد سوى بنت، فتزوجها ابن أخيه، وهو عيسى ابن مودود صاحب هذه الترجمة وملك تكريت.,"”Tabar held the fortress till his death, and left an only daughter, who became the wife of his brother’s son, Isa Ibn Maudud, the subject of this notice."
ثم أنه أحب مطربة فتزوجها وأولدها ولدين: شمس الدين وفخر الدين.,"Isa obtained possession of Tikrit through this marriage, and he afterwards took a second wife, Matariya, by whom he had two sons, Shams al-din, and Fakhr al-din."
وتوصلت المطربة وزوجت ابنها الشمس بابنة حسن بن قفجاق أمير التركمان، وطلبت منه خمسين فارسا تكون عندهم في تكريت لتحفظها.,"Matariya subsequently sought, by a (matrimonial) alliance, to secure the succession to her own offspring, and, having married her son Shams al-din to a daughter of Hasan Ibn Kifjak the emir of the Turkomans, she requested of him a troop of fifty horsemen, to remain with them in Tikrit and guard that fortress."
فلما علم أخوته بذلك، وكانوا اثني عشر رجلا، وثبوا على أخيهم عيسى المذكور فقتلوه خنقا وملكوا تكريت. ثم وقع بينهم الاختلاف، فباعها المقدم منهم للإمام الناصر لدين الله والله أعلم.,"When news of this arrangement came to the knowledge of Isa Ibn Maudud’s brothel’s, who were twelve in number, they attacked him and strangled him. Tikrit then fell into their power, but dissensions having arisen among them, the leading brother sold it to the imam (caliph) al-Nasir lidin illah."
وتكريت: بكسر التاء المثناة من فوقها وسكون الكاف وكسر الراء وسكون الياء المثناة من تحتها، وهي بلدة كبيرة لها قلعة حصينة على دجلة فوق بغداد بنحو ثلاثين فرسخا، وهي في بر الموصل.,"Tikrit is a large town with a strong castle; it is situated on the Tigris, at about thirty parasangs above Baghdad, and on the same side of the river as Mosul."
وسميت تكريت بتكريت بنت وائل أخت بكر بن وائل، وبنى قلعتها سابور بن أردشير بن بابك، وهو ثاني ملوك الفرس.,"Tikrit was so called after Tikrit the daughter of Wail and sister to Bake Ibn Wail. The castle itself was built by Sapur Ibn Ardashir Ibn Babek, the second prince of that Persian dynasty."
الحاجري الإربلي,AL-HAJIRI AL-IRBILI.
أبو يحيى وأبو الفضل عيسى بن سنجر بن بهرام بن جبريل بن خمارتكين بن طاشتكين الإربلي، المعروف بالحاجري الملقب حسام الدين؛ هو جندي ومن أولاد الأجناد.,"Abu Yahya, surnamed also Abu al-Fadl, Isa Ibn Sinjar Ibn Bahrain Ibn Jibril Ibn Khumartikin Ibn Tashtikin al-Irbili (native of Arbela), generally known by the name of al-Hajiri and surnamed Husain al-din (sword, of the faith), was a soldier of the regular troops (gundi), as his father before him."
وله ديوان شعر تغلب عليه الرقة وفيه معاني جيدة.,"He left a diwan of poetry, principally in the sentimental style, and offering beautiful thoughts."
وهو مشتمل على شعر والدوبيت والموالية، وقد أحسن في الكل مع أنه قل من يجيد في مجموع هذه الثلاثة، بل من غلب عليه واحد منها قصر في الباقي.,"This collection consists of poems, couplets (dubait), and mawalias; three species of composition wherein he displayed great talent; this is a circumstance which is seldom observed, as the person who excels in one of them generally fails in the others."
وله أيضا” كان وكان” واتفقت له فيها مقاصد حسان.,"He wrote also some pieces of the kind called kana wa kana, and these he occasionally turned with great elegance."
وكان صاحبي وأنشدني كثيرا من شعره، فمن ذلك قوله وهو معنى جيد:,"He was an acquaintance of mine and recited to me a great deal of his poetry; I shall give here the following passage of his, containing a very good thought."
"ما زال يحلف لي بكل ألية… ألا يزال مدى الزمان مصاحبي
لما جفا نزل العذار بخده… فتعجبوا لسواد وجهه الكاذب","That youth swore by every oath that, as long as time should endure, he would keep me company. He shunned me afterwards, and the izar (dark hair) shaded his cheeks: “Behold,” said I, “how blackness covers the face of the liar!"
"وأنشدني لنفسه أيضا:
لك خال من فوق عر… ش شقيق قد استوى
بعث الصدغ مرسلا… يأمر الناس بالهوى","He recited to me also the following lines: You have there a mole seated on a throne of anemone (a rosy cheek, which has sent thy ringlets as messengers to order mankind to love thee."
وأنشدني لنفسه أيضا أبيات منها في صفة الخال:,"A piece of his composition which he recited to me, descriptive of a mole, contained this verse."
لم يحو ذاك الخد خالا أسوادا… إلا لنبت شقائق النعمان,"That cheek had not borne a mole, were it not designed to resemble the anemone flower."
"وله في الخال أيضا، [وهو معنى لطيف]:
ومهفهف من شعره وجبينه… أمسى الورى في ظلمة وضياء
لا تنكروا الخال الذي في خده… كل الشقيق بنقطة سوداء",On the same subject: Behold that maid with the slender waist; her hair and her forehead shed darkness and light upon mankind. Blame not the mole upon her cheek; all anemones have a black spot.
"هذا قول بن وكيع التنيسي – المقدم ذكره – واسمه الحسن:
إن الشقيق رأى محاسن وجهه… فأراد أن يحكيه في أحواله
فأفاد حمرة لونه من خده… وأفاد لون سواده من خاله","Similar to this are the following lines by Ibn Waki al-Tinnisi: The anemone, on seeing the beauties of her face, wished to imitate them all; it thus borrowed its redness from her cheek and its blackness from her mole."
وأنشدني أيضا أكثر دوبيتياته، فمن ذلك قوله، وقال لي: ما يعجبني فيما عملته مثل هذا الدوبيت، وهو آخر شيء عملته إلى الآن، وهو:,"Al-Hajiri recited to me the greater part of his couplets, and, amongst others, the following, which he told me was one of the last things he composed, and that he was better satisfied with it than with any other piece of the kind which he had ever produced:"
"حيا وسقى الحمى سحاب هامي… ما كان ألذ عامه من عام
يا علوة ما ذكرت أيامكم… إلا وتظلمت على الأيام وكان","A copious shower shed new life over the grounds [of the tribe of my beloved); O, how joyful was that year! {Region of) Aiwa! I shall never think of the days I passed in thy [happy valley) without complaining of the cruelty of later days."
"الله يعلم ما أبقى سوى رمق… مني فراقك يا من قربه الأمل
فابعث كتابك واستودعه تعزية… فربما مت شوقا قبل ما يصل","O thou whoso presence is my sole desire, God well knows that our separation has left me naught but a lingering spark of life. Send then a letter and console therein the friends who may lament me, for I shall probably die before it arrives."
ومع شهرة ديوانه وكثرة وجوده بأيدي الناس لا حاجة إلى الإطالة في إيراد أكثر من هذا.,His collected poetical works are so well-known and so generally read that it is an unnecessary task to lengthen this article by inserting more passages than we have already given.
وكنت خرجت من إربل في أواخر شهر رمضان سنة ست وعشرين وستمائة وهو معتقل بقلعتها لأمر يطول شرحه، بعد أن كان قد حبس في قلعة خفتيدكان ثم نقل منها.,"When I left Arbela towards the end of the month of Ramadan, A. H. six hundred and twenty six (August, A. D. one thousand two hundred and twenty nine) he was detained a prisoner in the citadel there, for reasons too long to relate; he had been confined, first in the fortress of Khuftidakan, and then removed to Arbela."
"وله في ذلك أشعار، فمن ذلك قوله أبيات أولها:
قيد أكابده وسجن ضيق… يا ربي شاب من الهموم المفرق","He composed some poems on his imprisonment, one of them commencing thus: Chains and a narrow prison cause my sufferings; and often is the hair turned grey by anxious thoughts!"
"ومنها:
يا برق إن جئت الديار بإربل… وعلى عليك من التداني رونق
بلغ تحية نازح حسراته… أبدا بأذيال الصبا تتعلق
قل يا جعلت لك الفداء أسير كم… من كل مشتاق إليكم أشوق
والله ما سرت الصبا نجدية… إلا وكدت بدمع عيني أشرق
كيف السبيل إلى اللقاء ودونه… شماء شاهقة وباب مغلق","This poem contains the following passage: O lightning-flash! if you approach the mansions of Arbela, and when your brightness is dimmed by the luster of that proximity, offer there the salutation of an outcast whose sighs still follow closely in the train of love. Say to it for me: “O beloved city, thou “for whose welfare I would die! thy imprisoned son is the most ardent of thy lovers! “By Allah! never did the evening zephyr fleet towards the land of Najd, but I was “always drowned in tears, flow shall we meet, since frowning walls and bolted doors “prevent us?”"
"وله وهو في السجن أيضا:
أحبابنا أي داع بالبعاد دعا… وأي خطب دهانا منه تفريق
لا كان دهر رمانا بالفراق فقد… أضحى له في صميم القلب تمزيق
كانت تضيق بي الدنيا بغيبتكم… فكيف سجن ومن عاداته الضيق","The following lines also were composed by him when in prison: O my friends I what voice pronounces our separation! what misfortune has befallen us to tear us asunder? O, may time never more afflict us with the grief of parting! that grief which has already rent my inmost heart! Absent from you, I was ill at ease in the wide world; how now must I be, shut up in a narrow prison?"
"فكتب في تلك الحال إلى بآتكين المذكور وهو يكابد الموت:
أشكوك يا ملك البسيطة حالة… لم تبق رعبا في عضوا ساكنا
إن تستبح إبلي لقيطة معشر… ممن أومل غير جأشك مازنا
ومن العجائب كيف يمسي خائفا… من بات في حرم الخلافة آمنا","When in the agonies of death, with his bowels protruding from the wound, he penned the following lines to Batikin: To thee, ruler of the land, I address my complaints; behold me in a state of terror which leaves not a member of my body in repose l If a miserable wretch (Lakita) plunder me of my-camels, in whose heart but thine can I hope to find a Mazin? How strange that a man cannot walk without dread, although protected by the sanctuary of the caliphate."
ثم توفي بعد ذلك من يومه في يوم الخميس ثاني شوال سنة اثنتين وثلاثين وستمائة، ودفن في مقبرة باب الميدان، رحمه الله تعالى، وتقدير عمره خمسون سنة.,"He expired the same day, Thursday, the second of Shawwal, A. H. six hundred and thirty two (June, A. D. one thousand two hundred and thirty five), and was interred in the cemetery at the Hippodrome Gate (Bab al-Maidan). He was then aged about fifty years."
وباتكين المذكور كان أرمني الجنس، وهو مملوك أم الخليفة الإمام الناصر لدين الله.,"Batikin was an Armenian by birth, and had been a mamluk to the caliph al-Nasir’s mother."
ولما أخذ التتر إربل في الدفعة الأولى في أواخر سنة أربع وثلاثين وستمائة رجع إلى بغداد ومات بها يوم الأربعاء الثالث والعشرين من شوال سنة أربعين وستمائة، ودفن بالشونيزية.,"When the Tatars took Arbela in their first invasion, towards the end of the year six hundred and thirty four (A. D. one thousand two hundred and thirty seven), he returned to Baghdad, and died there on Wednesday, the twenty third of Shawwal, A. H. six hundred and forty (April, A. D. one thousand two hundred and forty three). His body was interred in the Shunizi cemetery."
والحاجري: بفتح الحاء المهملة وبعد الألف جيم مكسورة وبعدها راء، هذه النسبة إلى حاجر، وكانت بليدة بالحجاز ولم يبق منها اليوم سوى الآثار، ولم يكن الحاجري منها، بل لكونه استعملها في شعره كثيرا نسب إليها.,"Hajiri means native of Hajir; this was a village in Hijaz, but is now in ruins. Al-Hajiri himself did not really belong to this place, but, as he made frequent mention of it in his poems, he obtained that particular surname."
وهو إربلي الأصل والمولد والمنشأ، ولما غلبت عليه هذه النسبة وعرف بها واشتهرت بحيث صارت كالعلم عليه عمل في ذلك دوبيت، وهو:,"Arbela was however the native place of his family, the city in which he himself was born and had passed his youth. Notwithstanding this, the appellation of al-Hajiri prevailed, and became at length for him as a proper name. In allusion to this, he composed the following couplet."
"لو كنت كفيت من هواك البينا… ما بات يحاكي دمع عيني عينا
لولاك لما ذكرت نجدا بفمي… من أين أنا وحاجر من أين","Had I been spared the pains of separation whilst I loved thee, my tears each night had not resembled a gushing spring. Were it not for thee, my mouth had never pronounced the name of Najd; how far, how very far am I from Hajir."
"وذكر ذلك أيضا في أبيات لطيفة أو لها:
أي طرف أحيور… للغزال الأسيمر وآخرها:
أيهذا الأريبلي… هام فيك الحويجري وفي مدينة إربل محلة","He again makes a similar declaration in a passage of a charming poem, which begins thus: “O the pretty dark eyes of that gazelle, the brunette I and of which the last verse is: “O thou little maid of Arbela, the unfortunate Hajiri is captivated by thy love."
يقال لها قرية جبريل بالتصغير ذكر أبو البركات ابن المستوفي في” تاريخ إربل” أنها منسوبة إلى جده جبريل المذكور.,"”Ibn al-Mustaufi mentions, in his History of Arbela, that Kuraiya Jibril, a place in that city, takes its name from the Jibril above mentioned."
وخفتيدكان: بضم الخاء المعجمة وسكون الفاء وكسر التاء المثناة من فوقها وسكون الياء المثناة من تحتها وبعدها دال مهملة وكاف وبعد الألف نون ، وهي قلعة حصينة مشهورة في بلد إربل، ويقال لها خفتيدكان صارم الدين وهي غير خفتيدكان أبي علي.,"Khuftidakan is a well-known fortress in the town of Arbela; it is called the Khuftidakan of Sarim al-din, to distinguish it from the Khuftidakan of Abi Ali."
طويس المغني,TUWAIS THE SINGER.
قال أبو فرج الأصبهاني في كتاب” الأغاني” اسمه عيسى بن عبد الله وكنيته أبو عبد المنعم. وغيرها المخنثون فقالوا: عبد النعيم، وهو مولى بني مخزوم، وطويس لقب عليه.,"Abu al-Faraj al-Ispahani says, in his Kitab al-Aghani, that the real name of Tuwais was Isa Ibn Abd Allah, and that he bore the surname of Abu Abd al-Munim till the Mukhannathun) changed it into Abd al-Naim (the flare of pleasure’). He was a mawla to the Makhzoum family, and bore the surname of Tuwais."
وقال ابن قتيبة في كتاب” المعارف” في فصل عامر بن عبد الله الصحابي، رضي الله عنه: ومن موالي آل كريز طويس مولى أروى بنت كريز، وهي أم عثمان بن عفان، رضي الله عنه، واسمه عبد الملك ويكنى أبا عبد النعيم.,"Ibn Kutaiba says, in his Kitab al-Maarif, in the article where he speaks of Aamir Ibn Abd Allah, the companion of Muhammad: “One of those who were mawlas “to the Kuraiz family was Tuwais, mawla of Arwa, the daughter of Kuraiz, her “who was mother to Othman Ibn Allan. His name was Abd al-Malik and his “surname Aba Abd al-Naim."
وقال الجوهري في كتاب” الصحاح”: واسمه طاوس، فلما تخنث جعله طويسا ويسمى بعبد النعيم.,"”Al-Jauhari says, in his Sahah: “His real name was Tawus (peacock);but, when he became a Mukhannath, they changed it “into Tuwais (little peacock), and he received also the name of Abd al-Naim."
وقد وقع هذا الاختلاف في اسمه كما تراه، وقيل إن الأصح أنه عيسى لتطابق جماعة من العلماء عليه.,"”Such, as the reader may perceive, is the difference in the statements respecting his name; but it is generally said that Isa was his real name, in as much as ii is a point on which the majority of the learned are agreed."
وكان طويس المذكور من المبرزين في الغناء المجيدين فيه، وممن تضرب به الأمثال، وإياه عنى الشاعر بقوله في مدح معبد المغني:,"Tuwais attained so high a reputation as a singer that his talent became proverbial; and it is to him that a certain poet alludes in the following verse, wherein he praises Mabad."
تغنى طويس والسريجي بعده… وما قصبات السبق إلا لمعبد,"Tuwais sang, and after him al-Suraiji; but Mabad alone deserved the palm."
وقد ذكر في كتاب” الأغاني” ترجمته وأطال الحديث في أمره وهو الذي يضرب به المثل في الشؤم، فيقال: أشأم من طويس ، وإنما قيل له ذلك لأنه ولد في اليوم الذي قبض فيه رسول الله، صلى الله عليه وسلم، وفطم في اليوم الذي مات فيه أبو بكر الصديق، رضي الله عنه وختن في اليوم الذي قتل فيه عمر بن الخطاب، وقيل بلغ الحلم في ذلك اليوم.,"A long account of him is given in the Kitab al-Aghani. In the proverb, More inauspicious than Tuwais, he is the person meant, and the reason was this: he came into the world on the day of the Prophet’s death; he was weaned the same day on which Abu Bakr died; he was circumcised on the day in which Dinar Ibn al- Khattab was assassinated, some say that he attained the age of puberty on that day."
وتزوج في اليوم الذي قتل فيه عثمان بن عفان، رضي الله عنه، وولد له مولود في اليوم الذي قتل فيه علي بن أبي طالب، رضي الله عنه، وقيل بل في يوم مات الحسن بن علي، رضي الله عنهما، فلذلك تشاءموا به. وهذا من عجائب الاتفاقات.,"he got married on the day in which Othman was slain; and he became a father on the day in which Ali Ibn Abi Talib was murdered some say, the day in which al-Hasan, the son of Ali, died. This was certainly a singular series of coincidences."
وكان مفرطا في طوله مضطربا في خلقه أحول العين.,"He was extremely tall, awkward in his movements, and squinted."
وكان يسكن المدينة ثم انتقل عنها إلى السويداء، وهي على مرحلتين من المدينة في طريق الشام، فلم يزل بها حتى توفي سنة اثنتين وتسعين للهجرة، رحمه الله تعالى وسامحه، وهو ابن اثنتين وثمانين سنة، وقيل إنه مات بالمدينة، والله أعلم.,"He resided at Medina, but afterwards removed to al-Suwaidaa, a place at the distance of two days’ journey from that city and on the road to Syria; he continued to dwell there till his death, which happened in A. H. ninety two (A. D. seven hundred and ten or seven hundred and eleven), being then eighty-two years of age. Some state that he died at Medina."
وذكر ياقوت الحموي في كتابه” المشترك” أن قبر طويس المخنث في سقيا الجزل، وما ذكر أين هي.,"Yakub al-Hamawi mentions, in his Mushtarik, that Tuwais the Mukhannath was interred at Sukya al-Jazl, but he does not indicate the situation of this place."
وطويس: بضم الطاء المهملة وفتح الواو وسكون الياء المثناة من تحتها وبعدها سين مهملة، وهي تصغير طاوس بعد حذف الزيادات، هكذا قاله الجوهري في” الصحاح ، وله ذكر في كتاب” الأوائل” تأليف أبي هلال العسكري.”,"Tuwais says al-Jauhari, in the Sahah, is the “diminutive of Tawus {peacock), and is “regularly formed after the suppression of the redundant letters in the primitive word.” Mention is made of him by Abu Hilal al-Askari in his work, the Kitab al-Awail."
غازي بن زنكي,SAIF AL-DIN GHAZI IBN ZLNKI.
سيف الدين غازي بن عماد زنكي بن آق سنقر، صاحب الموصل – وقد تقدم ذكر والده في حرف الزاي – وأنه قتل على حصار قلعة جعبر، فلما قتل وكان معه ألب أرسلان بن السلطان محمود المعروف بالخفاجي السلجوقي، المذكور في ترجمة عماد الدين زنكي، اجتمع أكابر الدولة.,"Saif al-din (the sword of the faith) Ghazi, the son of Imad al-din Zinki, the son of Ak Sunkur, was sovereign of Mosul. We have already mentioned that his father Zinki was murdered whilst besieging the castle of Jaabar. Alp Arslan, the son of the Sultan Mahmud, and surnamed al-Khafaji the Seljuk, was there with him. On Zinki’s death, the chief men of the empire assembled."
وفيهم الوزير جمال الدين محمد الأصبهاني، المعروف بالجواد، والقاضي كمال الدين أبو الفضل محمد بن الشهروزي – وسيأتي ذكرهما إن شاء الله تعالى – وقصدوا خيمة ألب أرسلان المذكور، وقالوا له: كان عماد الدين زنكي غلامك ونحن غلمانك، والبلاد لك، وطمنوا الناس بهذا الكلام.,"and with them the vizir Jamal al-din Muhammad al-Ispahani, surnamed al-Jawad (the generous), and the kadi Kamal al-din Abu al-Fadl Muhammad al-Shahrozuri, persons of whom notice will be again taken in another part of this work. They then proceeded to the tent of Alp Arslan, and addressed him thus; “Zinki was thy servant (Ghulam),and we also are thy “servants, and all the country is thine."
ثم إن العسكر افترق فرقتين: فطائفة منهم توجهت صحبة نور الدين محمود بن عماد الدين زنكي – الآتي ذكره إن شاء الله تعالى – إلى الشام، والطائفة الثانية سارت مع ألب أرسلان وعساكر الموصل وديار ربيعة إلى الموصل.,"”By these words they calmed the general agitation, and the army separated in two divisions, one of which marched off for Syria, under the orders of Nur al-din Mahmud, son to Imad al-din Zinki; and the other, being joined by the troops of Mosul and Diar Rabin, proceeded with Alp Arslan towards Mosul."
فلما انتهوا إلى سنجار تخيل ألب أرسلان منهم الغدر فتركهم وهرب، فلحقه بعض العسكر وردوه.,"On their arrival at Sinjar, Alp Arslan suspected treason and took to flight, but was overtaken by a troop of soldiers and brought back."
فلما وصلوا إلى الموصل وصلهم سيف الدين غازي المذكور، وكان مقيما بشهرزور لأنها كانت إقطاعه من جهة السلطان مسعود السلجوقي.,"When they arrived at Mosul, presents were distributed to them by Saif al-din Ghazi, who had been residing till then ai Shahrozur, which place he held as a fief from the Seljuk sultan Masud."
– الآتي ذكره إن شاء الله بعض القلاع، وملك الموصل وما كان لأبيه من ديار ربيعة، وترتبت أحواله، وأخذ أخوه نور الدين محمود – وسيأتي ذكره إن شاء الله تعالى – حلب وما والاها من بلاد الشام، ولم تكن دمشق يومئذ لهم.,"(We shall give the life of this prince.) As soon as Ghazi was established at Mosul, he caused Alp Arslan to be arrested, and sent him to a fortress where he remained a prisoner. Having thus become master of Mosul, and recovered the portion of Diar Bakr which had been possessed by his father, he gave a regular organization to his empire. As for his brother, Nur al-din Mahmud, a prince of whom we shall again have occasion to speak, he obtained possession of Aleppo and the neighboring parts of Syria, but Damascus at that time was in the power of neither."
وكان غازي المذكور منطويا على خير وصلاح يحب العلم وأهله، وبنى بالموصل المدرسة المعروفة بالعتيقة، ولم تطل مدته في المملكة حتى توفي أربعين سنة.,"Ghazi was animated with the spirit of piety and virtue; he loved learning and learned men, and he built a college at Mosul, now known by the name of al-Atika {the Old). His reign was but short, and he expired on the twenty ninth of the latter Jumada, A. H. five hundred and forty four (Nov. A. D. one thousand one hundred and forty nine), aged about forty years."
ودفن في مدرسته المذكورة، رحمه الله تعالى، وتولى بعده أخوه قطب الدين مودود – وسيأتي ذكره في حرف الميم إن شاء الله تعالى.,"He was interred in the college of which we have just spoken. His brother, Kutb al-din Maudud, a prince whose life we shall give, succeeded to the vacant throne."
الغازي ابن مودود,GHAZI IBN MAUDUD.
سيف غازي بن قطب الدين مودود بن عماد الدين زنكي بن آق سنقر، صاحب المزصل، وهو ابن أخي المذكور قبله.,"Saif al-din (the sword of the faith) Ghazi, the son of Kutb al-din Maudud, the son of Zinki, the son of Ak Sunkur, and sovereign of Mosul, was a brother’s son of the prince whose life has just been given."
تقلد المملكة بعد وفاة أبيه مودود.,He succeeded to the empire on the death of his father Maudud.
وهو والد سنجر شاه صاحب جزيرة ابني عمر.,"His son, Sanjar Shah, ruled at Jazirat ibni Omar."
ولما توفي والده – في التاريخ الآتي ذكره في ترجمته – بلغ الخبر الدين وهو بتل باشر، فسار من ليلته طالبا بلاد الموصل إلى الرقة في المحرم سنة ست وستين وخمسمائة وملكها.,"When his father died, the intelligence reached Nur al-din at Tall Bashir, who set out the same night for Mosul. He reached al-Rakka in the month of Muharram, A. H. five hundred and sixty six (Sept. A. D. one thousand one hundred and seventy), and, having taken possession of that city."
وسار منها إلى نصبين فملكها في بقية الشهر، وأخذ سنجار في شهر ربيع الآخر منها، ثم قصد الموصل وقصد أن لايقاتلها.,"he proceeded to Nasibin and occupied it towards the end of the same month; he then reduced Sinjar, in the month of the latter Rabi, and marched from thence towards Mosul."
فعبر بعسكره من مخاضة بلد – وهي سيف الدين المذكور وعرفه صحة قصده، فصالحه ودخل الموصل في ثالث عشر جمادى الأولى، وأقر صاحبها فيها وزوجه ابنته وأعطى أخاه عماد الدين زنكي – المذكور في ترجمة جده عماد الدين زنكي – سنجار.,"Having led his army across the ford at Balad, a village near Mosul, he continued to advance, and finally established his camp opposite the city. Not wishing to reduce it by force, he acquainted Saif al-din, who was his brother’s son, with his real intentions, and, a peace having been concluded between them, he made his entry into Mosul on the thirteenth of the first Jumada (Jan. A. D. one thousand one hundred and seventy one); having then confirmed the reigning sovereign in the possession of the throne, he received his daughter in marriage, and gave up Sinjar to his own brother, Imad al-din Zinki, the same prince of whom mention has been already made in the life of bis grandfather, Imad al-din Zinki."
وخرج من الموصل وعاد إلى الشام ودخل حلب في شعبان من السنة المذكورة.,"On leaving Mosul, he returned to Syria, and entered Aleppo in the month of Shaaban of the same year (April-May)."
فلما مات نور الدين وملك صلاح الدين دمشق ونزل على حلب.,"On the death of Nur al-din, (the sultan)Salah al-din obtained possession of Damascus, and afterwards laid siege to Aleppo."
يحاصرها سير سيف الدين المذكور جيشا مقدمه أخوه عز الدين مسعود – الآتي ذكره إن شاء الله تعالى – والتقوا عند قرون حماة، وسيأتي تفصيل ذلك هناك.,"Saif al-din then sent an army (against him) under the command of his own brother, Izz al-din Masud, a prince whose life will be found in this work, and the two parties came to an engagement at Qurun, near Hamat. The particulars of this action will be given in our biography of Masud."
فلما انكسر عز الدين مسعود تجهز سيف الدين بنفسه وخرج إلى لقائه وتصافا على تل السلطان، وهي قرية بين حلب حماة، وذلك في بكرة الخميس عاشر شوال سنة إحدى وسبعين وخمسمائة.,"Izz al-din Masud having been defeated, Saif al-din marched out in person, and the two armies drew up at Tall al-Sultan, a village between Aleppo and Hamat. This was on Thursday morning, the tenth of Shawwal, A. H. five hundred and seventy one (April, A. D. one thousand one hundred and seventy six)."
قال العماد الأصبهاني في” البرق الشامي” زابن شداد في” سيرة صلاح الدين”: إنه انكسرت ميسرة صلاح الدين بمظفر الدين ابن زين الدين، فإنه كان في ميمنة سيف الدين ثم حمل صلاح الدين بنفسه، فانهزم جيش سيف الدين وعاد إلى حلب، ثم رحل إلى الموصل.,"Imad al-din al-Ispahani states in his work entitled al-Bark al-Shami, as also Ibn Shaddad, in his History of Salah al-din, that the left wing of that prince’s army was broken by Muzaffar al-din, son of Zain al-din, who commanded Saif al-din’s right wing; then Salah al-din charged at the head of his troops, and routed the army of Saif al-din, who returned to Aleppo and proceeded afterwards to Mosul."
ومظفر الدين المذكور هو صاحب إربل – وترجمته في حرف الكاف –,"The Muzaffar al-din of whom we have spoken was sovereign of Arbela, and his life will be found in this volume."
وأقام غازي في المملكة عشر سنين وشهورا، وأصابه مرض مزمن وتوفي يوم الأحد ثالث صفر سنة ست وسبعين وخمسمائة، رحمه الله تعالى، وتولى بعده أخوه عز الدين مسعود – وسيأتي ذكره إن شاء الله تعالى –,"Ghazi continued in possession of his empire, but, being attacked by a chronical disorder, he died on Sunday, the third of Safar, A. H. five hundred and seventy six (June, A. D. one thousand one hundred and eighty), after a reign of ten years and some months. He was succeeded by his brother Izz al-din Masud."
وكان مرضه السل، وطال به، وعاش مقدار ثلاثين سنة.,"The malady which afflicted him was a lingering consumption, and he died at the age of about thirty years."
الملك الظاهر صاحب حلب,"AL-MALIK AL-ZAHIR, SOVEREIGN OF ALEPPO."
أبو الفتح وأبو منصور غازي ابن السلطان صلاح الدين يوسف بن أيوب، الملقب الملك الظاهر غياث الدين صاحب حلب.,"Abu al-Fath Ghazi, surnamed also Abu Mansur, and entitled al-Malik al-Zahir (the protecting prince) Ghiath al-din (aid to the faith), was a son of the Sultan Salah al-din Yusuf Ibn Ayyub, and sovereign of Aleppo."
كان ملكا مهيبا حازما متيقظا كثير الاطلاع على أحوال رعيته وأخبار الملوك، عالي الهمة حسن التدبير والسياسة باسط العدل محبا للعلماء مجيزا للشعراء، أعطاه والده مملكة حلب في سنة اثنتين وثمانين وخمسمائة بعد أن كانت لعمه الملك العادل، فنزل عنها وتعوض غيرها، كما قد شهر.,"The character of this prince procured him general respect; he was resolute, vigilant, studious of the welfare of his subjects, well acquainted with the proceedings of (contemporary’ princes, animated with a lofty spirit, skillful in the administration and government of the empire, diffusing justice throughout the land, fond of the learned, and generous to poets, His father granted him the kingdom of Aleppo in the year five hundred and eighty two (A. D. one thousand one hundred and eighty six or one thousand one hundred and eighty seven), on the abdication of his (al-Zahir) uncle, al-Malik al-Adil, who, as is well known, accepted another post."
ويحكى عن سرعة إدراكه أشياء حسنة: منها أنه جلس يوما لعرض العسكر، وديوان الجيش بين يديه، فكان كلما حضر واحد من الأجناد سأله الديوان عن اسمه لينزلوه.,"From amongst the curious anecdotes told of his quick apprehension, the following may be cited as an example: Having taken his seat one day to review his troops, the (members of the} war office, who were in their places before him, questioned each soldier successively as he came up, and inscribed his name in the register."
حتى حضر واحد فسألوه فقبل الأرض، فلم يفطن أحد من أرباب الديوان لما أراد، فاودوا سؤاله، فقال الملك الظاهر: اسمه غازي، وكان كذلك، وتأدب الجندي أن يذكر اسمه لما كان موافقا لاسم السلطان، وعرف هو مقصوده.,"One of them being asked what he was called, kissed the ground in reply. None of the clerks understood his meaning, and when they repeated the question, al-Malik al-Zahir, who had immediately perceived the motive of his conduct, said: “His name “is Ghazi;” and this was really the case: the soldier having abstained, through respect, from pronouncing a name similar to that of the sultan."
وله من هذا الجنس شيء كثير لا حاجة إلى التطويل فيه.,"Numerous stories of this kind are related of him, but it is needless to lengthen our article by repeating them."
وكانت ولادته بالقاهرة في منتصف رمضان سنة ثمان وستين وخمسمائة، وهي السنة الثانية من استقلال أبيه بمملكة الديار المصرية. وتوفي بقلعة حلب، ليلة الثلاثاء العشرين من جمادى الآخرة، سنة ثلاث عشرة وستمائة.,"He was born at Cairo, on the fifteenth of Ramadan, A. H. five hundred and sixty eight (May, A. D. one thousand one hundred and seventy three), in the eighth year of his father’s reign in Egypt; and he died at the castle of Aleppo, on the eve of the twenty third of the latter Jumada, A. H. six hundred and thirteen (October, A. D. one thousand two hundred and sixteen)."
ودفن بالقلعة، ثم بنى الطواشي شهاب الدين طغريل الخادم اتابك ولده الملك العزيز مدرسة تحت القلعة وعمر فيها تربة ونقله إليها، رحمه الله تعالى.,"He was interred in the castle, but the Tawashi (eunuch) Shihab al-din Toghril, the atabek (tutor) of his son, al-Malik al-Aziz, having founded a college at the foot of the castle, and erected in it a funeral chapel, caused the body of al-Zahir to be removed thither."
والعجب أنه دخل حلب مالكا لها في الشهر بعينه واليوم من سنة اثنتين وثمانين وخمسمائة.,It is a singular coincidence that the very day and very month in which he died were the same in which he made his entry into Aleppo as sovereign in the year five hundred and eighty two.
ورثاه شاعره الشرف راجح بن إسماعيل بن أبي القاسم الأسدي الحلي ، وكنيته أبو الوفاء، بهذه القصيدة، ومدح ولديه السلطان الملك العزيز محمدا وأخاه الملك الصالح صاحب عين تاب، وما أقصر فيها، وهي:,"The poet Abu al-Wafa Sharaf al-din Rajih Ibn Ismail Ibn Abi al-Kasim al-Asadi al-Hilli has displayed no inferior talent in the following qasida, wherein he laments al-Malik al-Zahir’s death, and celebrates the praises of his two sons, the sultan Muhammad al-Malik al-Aziz (the mighty prince’ and (Ahmad) al-Malik al-Salih (the virtuous prince’, the sovereign of Ain Tab."
"سل الخطب إن أصغى إلى من يخاطبه… بمن علقت أنيابه ومخالبه
نشدتك عاتبع على نائباته… وإن كان نائي السمع عمن يعاتبه
لي الله كم أرمي بطرفي ضلالة… إلى أفق مجد قد تهاوت كواكبه
فما لي أرى الشهباء قد حال صبحها… علي دجى لا تستنير غياهبه
أحقا حمى الغازي الغياث بن يوسف… أبيح وعادت خائبات مواكبه","Ask of fate, provided it hearken to him that summons it, whom it has clutched in its beak and its talons? Reproach it, I implore thee, with the calamities it inflicts, even though it. turn away the ear from him who reproaches it. May God protect me I how often, in my amazement, hare I turned my eyes towards a sky of glory of which all the stars have set! What has happened to me? The light of al-Shahbaa (Aleppo) is, for me, changed into impenetrable darkness, Is it then true that the sacred person of the warrior (al-Ghazi, the assister (Ghiath), the son of Yusuf, has not been respected, and that his splendid retinue is frustrated of his presence?."
"نعم كورت شمس المدائح وانطوت… سماء العلا والنجح ضاقت مذاهبه
فمن مخبري عن ذلك الطود هل وهت… قواعده أم لان للخطب جانبه
أجل ضعضعت بعد الثبات وزعزعت… بريح المنايا العاصفات مناكبه
وغيض ذاك البحر من بعد ما طمت… وطمت لغيبان البلاد غواربه
فشلت يمين الخطب أي مهند… برغم العلا سلت وفلت مضاربه","Alas! the sun of our eulogiums is eclipsed; the heavens of glorious deeds have been rolled up, and the paths of prosperity are straitened. Who can tell me about that mountain (of glory)? did its foundations sink? or did its side yield to the stroke of death? Yes! that mountain, firm as it was, has been shaken; and its shoulders have trembled before the storms of fate. That ocean (of beneficence),once overflowing, and whose waves dashed to earth’s remotest bounds, is now dried up! Blasted be the hand of fate! what a spiteful sword did it wield against such glory! broken be the blade of that sword!"
"لئن حبس الغيث الغياثي قطره… فقد سحبت في كل قطر سحائبه
فأنى يلذ العيش بعد ابن يوسف… أبو أمل أكدت عليه مطالبه
فلا أدركت نيل المنى طالباته… ولا بركت في أرض يمن ركائبه
ولا انتجعت إلا معبس حقبة… من الجدب لا تثني عليه حقائبه
مضى من أقام الناس في ظل عدله… وآمن من خطب تدب عقاربه
فكم من حمى صعب أباحت سيوفه… ومن مستباح قد حمته كتائبه","Though the raindrops of Ghiath al-din’s beneficence be now withheld, its showers were once shed over every land. How can the man who lived in hope and now finds his efforts fruitless, how can he feel pleasure in life after the loss of Ibn Yusuf? His desires have obtained no success; his camels have not halted in a land of bounty; their pasture was the parsimonious gift of a frowning year {h)and his [empty) saddle-bag is dissatisfied with its owner. He is gone, the prince who placed mankind under the shadow of his justice, and secured them from the treacherous stings of fate. How many haughty fortresses have been violated by his sword? how many the unprotected whom his squadrons have defended!"
"أرى اليوم دست الملك أصبح خاليا… أما فيكم من مخبر أين صاحبه
فمن سائلي عن سائل الدمع لم جرى… لعل فؤادي بالوجيب يجاوبه
فكم من ندوب في قلوب نضيجة… بنار كروب أججتها نوادبه
أيسلم لم تحطم صدور رماحه… بذب ولم تثلم بضرب قواضبه
ولا اصطدمت عند الحتوف كماته… ولا ازدحمت بين الصفوف جنائبه","I now see the throne of the empire vacant; is there one among you to tell me where is its master? If any ask me wherefore flow my tears, my heart may give him answer with its sighs. How many wounds cover (our) faithful hearts, consumed, alas! with burning grief whilst the female mourners are lamenting! Has he yielded before the points of his spears were broken? before the edges of his swords were blunted in the combat? before his warriors recoiled from the shock of death? before his war horses were overwhelmed by the ranks of the foe?."
"ولا سيم أخذ الثار يوم كريهة… تشق مثار النقع فيها سلاهبه
فيا ملبسي ثوبا من الحزن مسبلا… أيحسن بي أن التسلي سالبه
خدمتك، روض المجد تضفو ظلاله… علي، وحوض الجود تصفو مشاربه
وقد كنت تدنيني وترفع مجلسي… لمفروض مدح ما تعداك واجبه
فما بال إذني قد تمادى ولم يكن… إذا جئت يثنيني عن الباب حاجبه","Was no vengeance taken in a day of dreadful battle, where his steeds might be seen dashing through the clouds of dust? O thou who hast clothed me in an ample robe of grief! would it be right in me to let consolation strip it off? I served thee faithfully whilst the garden of thy glory covered me with its shade, whilst the lake of thy generosity offered its limpid draughts. Thou bade me draw near and sit in a place of honor, because I spoke thy praises; yet these were exacted by thy virtues and could apply to thee alone. But note, thy wonted pretense, why does the permission tarry? I who was never of those whom the usher repelled from the palace-door."
"أرى الشمس أخفت يوم فقدك نورها… فلا كان يوم كاسف الوجه شاحبه
فكيف نبا سيف اعتزامك أو كبا… جواد من الحزم الذي أنت راكبه
فمن لليتامى يا غياث يغيثهم… إذا الغيث لم ينقع صدى العام ساكبه
ومن لملوك كنت ظلا عليهم… ظليلا إذا ما الدهر نابت نوائبه
أيا تاركي ألقى العدو مسالما… متى ساءني بالجد قمت ألاعبه","On the day we lost thee, the sun withheld his light; and yet, that day no eclipse obscured his disk. How could the sword of thy resolution be thus blunted? How could the steed of generosity have stumbled whilst thou wert its rider. O Ghiath! who will shed kindness upon the orphans, when showers quench no longer the thirsty year? Who will now uphold the princes for whom thou wert a protecting shade in every vicissitude of fortune. O thou who hast abandoned me I behold me MOW offer peace to my enemy; when he injures me in earnest. I must take it as a jest."
"سقت قبرك الغر الغوادي وجاده… من الغيث سارية الملث وساربه
فإن يك نور من شهابك قد خبا… فيا طالما جلى دجى الليل ثاقبه
فقد لاح بالملك العزيز محمد… صباح هدى كنا زمانا نراقبه
فتى لم يفته من أبيه وجده… إباء وجد غالبا من يغالبه
ومن كان في المسعى أبوه دليله… تدانى له الشأو الذي هو طاله","May the grey clouds of morning water thy grave; may the copious rains of evening descend upon it! Though the light of thy flambeau be quenched, yet long did its rays dispel the darkness of night. But now, in the mighty prince Muhammad, we find what we were expecting a morning dawn to guide us a hero in whom the lofty pride and dignity of his father’s fail not; who subdues every adversary. But he who had his father for guide in noble enterprises, cannot but reach the object of bis efforts."
"وبالصالح استعلى صلاح رعية… لها منه رعي ليس يقلع راتبه
فحسب الورى من أحمد ومحمد… مليكان من عاداهما ذل جانبه
فما أحرزا علياء غازي بن يوسف… وما ضيعا المجد الذي هو كاسبه
فأفق الورى لولاهما كان أظلمت… مشارقه من بعده ومغاربه
سيحمي على رغم الليالي حماهما… عوالي قنا تردى الأسود ثعالبه","And al-Salih promotes the welfare of his subjects; be is for them a guardian whose salary shall not be withheld. To behold true kings, let mortals look on Ahmad and Muhammad; all other princes will then appear contemptible. They have attained the goal of honor which Ghazi the son of Yusuf already reached, and the glory which he acquired did not fade in their possession. Were it not for them, the horizon of the world had been darkened from east to west on the death of Ghazi. Despite of Fortune, their territories shall be protected by lances the points of which bear death to lions."
"فكم من ملم جل موقع خطبه… فساءت مباديه وسرت عواقبه
فيا قمري سعد أطلا على الدجى… فولى وما ألوى على الأرض هاربه
أيمكث في الشهباء عبد أبيكما… ومادحه أم تستقل نجائبه
فإن شئتما بعد الغياث أغثتما… مصاب سهام فوقتها مصائبه
كأن لم أقف أجلو التهاني أمامه… وتضحك في وجه الأماني مواهبه
فهنيتما ما نلتما وبقيتما… لإعلاء ملك ساميات مراتبه","How many misfortunes whose first stroke was painful, and which yet ended in joy. O, two propitious moons which have dispelled the darkness [of affliction), so that the last of its flying bands turned not back towards the earth. shall thy father’s slave and eulogist remain in Aleppo, or must his camels depart with their burden? We have lost al-Ghaith; but if you will, you can assist a man wounded by the arrows which misfortune aimed against him. I am now as if I had never stood before him, addressing him (on each success) with loud congratulations, whilst his gifts smiled in the faces of my hopes. May you both enjoy the rank you have attained, and may yon be preserved till you reach the highest station in an exalted empire!"
وهذه القصيدة مع جودتها فيها مواضع مأخوذة من مرثية الفقيه عمارة اليمني للصالح بن رزيك.,"This qasida, so remarkable for its elegance, contains some passages borrowed from the elegy composed by Omarat al-Yamani on the death of al-Salih Ibn Ruzzik, and of which we have already quoted a portion."
وبعضها مذكور في ترجمة الصالح، وكأنه قد نسج على منوالها، فإنها على وزنها وإن كان حرف الروي مختلفا، فقد استعمل هاء الوصل كما استعمله عمارة، والظاهر أنه كان قد وقف عليها فقصد مضاهاتها.,"It would seem that our poet had taken that piece for his model; the measure is certainly the same, and although the penultimate letter in which it rhymes is different, the final letter, is the same. He must probably have read Omara’s poem and composed his own in imitation of it."
وقام بالأمر ومملكة حلب من بعده: ولده الملك العزيز غياث الدين أبو المظفر محمد ابن الملك الظاهر، ومولده يوم الخميس خامس ذي الحجة سنة عشر وستمائة بقلعة حلب.,"On the death of al-Malik al-Zahir, the supreme authority and the sovereignty of Aleppo devolved to his son, Abu al-Muzaffar Muhammad, surnamed al-Malik al-Aziz (the mighty prince) Ghiath al-din (aid to the faith)."
وتوفي يوم الأربعاء رابع شهر ربيع الأول سنة أربع وثلاثين وستمائة، وكنت بحلب في ذلك الوقت.,"This prince was born at Aleppo, on Thursday the fifth of Zi al-Hijja, A. H. six hundred and ten (April, A. D. one thousand two hundred and fourteen), and he died in that city on Wednesday, the fourth of the first Rabi, A. H. six hundred and thirty four (November, A. D. one thousand two hundred and thirty six). I was at Aleppo when his death took place."
وذفن بالقلعة، وترتب مكانه ولده الملك الناصر صلاح الدين أبو المظفر يوسف ابن الملك العزيز.,"He was interred in the castle, and his son, Abu ’I- Muzaffar Yusuf, surnamed al-Malik an-Nasir (the helping prince) Salah al-din (the weal of religion), was raised to the throne."
واتسعت مملكته، فإنه ملك عدة بلاد من الجزيرة الفراتية لما كسر الخوارزمية، وكان مقدم جيشه الملك المنصور صاحب حمص، وذلك في أواخر سنة إحدى وأربعين أو أوائل سنة اثنتين وأربعين.,"This prince’s kingdom acquired great extension, as he obtained possession of a number of towns in Mesopotamia after the defeat of the Khowarezmites, towards the latter end of the year six hundred and forty one and the commencement of six hundred and forty two. In that campaign his army was commanded by al-Malik al-Mansur, lord of Emessa."
ثم ملك دمشق والبلاد الشامية يوم الأحد سابع عشر ربيع الآخر سنة ثمان وأربعين وستمائة.,"He then obtained possession of Damascus and the province of Syria, on Sunday, the seventeenth of the latter Rabi, A. H. six hundred and forty eight (July, A. D. one thousand two hundred and fifty)."
ومولده بقلعة حلب في تاسع عشر رمضان سنة سبع وعشرين وستمائة.,"His birth look place in the castle of Aleppo, on the nineteenth of Ramadan, A. H. six hundred and twenty seven (August, A. D. one thousand two hundred and thirty)."
وقصده التتر وملكوا الشام، فخرج من دمشق في صفر سنة ثمان وخمسين، وقتل في الثالث والعشرين من شوال سنة ثمان وخمسين بالقرب من المراغة من أعمال أذربيجان على ما نقل الناقل، والله أعلم، وقصته مشهورة.,"When the Tatars came against him and obtained possession of Syria, He went forth from Damascus, in the month of Safar, A. H. six hundred and fifty eight (Jan.-Feb., A. D, one thousand two hundred and sixty), and lost his life near Maragha, in the province of Adarbaijan, on the twenty third of Shawwal (October) of that year: so, at least, it has been stated. His history is well known."
وتوفي عمه الملك الصالح صلاح الدين أحمد ابن الملك الظاهر صاحب عين تاب في شعبان سنة إحدى وخمسين وستمائة، وكانت ولادته في صفر سنة ستمائة بحلب، ومات بعين تاب، رحمهم الله تعالى أجمعين.,"His uncle Ahmad, sou of al-Malik al-Zahir, lord of Ain Tab, and surnamed al-Malik al-Salih (the virtuous prince Salah al-din (weal of religion), died at that place in the month of Shaaban, A. H. six hundred and fifty one (October, A. D. one thousand two hundred and fifty three). He was born at Aleppo, in the month of Safar, A. H. six hundred (Oct.-Nov. A. D. one thousand two hundred and three)."
وإنما قدموا العزيز وهو الأصغر على أخيه الصالح لأن أمه صفية خاتون بنت الملك العادل بن أيوب، فقدموه في الملك لأجل جده وأخواله اولاد العادل، وأما الصالح فإن أمه جارية.,"Although al-Aziz was younger than his brother al-Salih, they chose him for sovereign, because his mother, Safiya Khatun, was daughter to al-Malik al-Adil Ibn Ayyub; they were decided in their preference by the fact of his descent from such a grandfather, and of his possessing powerful maternal uncles, whilst al-Salih’s mother was only a concubine."
وتوفي الشرف الحلي المذكور في ليلة السابع والعشرين من شعبان سنة سبع وعشرين وستمائة بدمشق، رحمه الله تعالى.,"Al-Sharaf (Sharaf al-din) al-Hilli, one of the most celebrated poets of that time, died at Damascus on the eve of the twenty seventh day of Shaaban, A. H. six hundred and twenty seven (July, A. D. one thousand two hundred and thirty)."
ودفن بظاهرها في جوار مسجد النارنج شرقي مصلى العيد، ومولده في منتصف شهر ربيع الآخر سنة سبعين وخمسمائة بالحلة، وهو من مشاهير شعراء عصره.,"He was interred outside the city, near the mosque of al-Narenj, which edifice is situated to the east of the Musalla of the Festival. He was born in the middle of the month of the latter Rabi, A. H. five hundred and seventy (November, A. D. one thousand one hundred and seventy four)."
ذو الرمة,ZU AL-RUMMA.
أبو الحارث غيلان بن عقبة بن بهيش بن مسعود بن حارثة بن عمرو بن ربيعة بن ساعدة بن كعب بن عوف بن ربيعة بن ملكان بن عدي بن عبد مناة ابن أد بن طانجة بن إلياس بن مضر بن نزار بن معد بن عدنان، الشاعر المشهور المعروف بذي الرمة، أحد فحولة الشعراء.,"Abu al-Harith Ghailan Ibn Okba Ibn Buhaish Ibn Masud Ibn Haritha Ibn Amr Ibn Rabia Ibn Saeda Ibn Kaab Ibn Auf Ibn Rabia Ibn Milkan Ibn Adi Ibn Abd Manat Ibn Udd Ibn Taniga Ibn Ilyas Ibn Mudar Ibn Nizar Ibn Maadd I bn Adnan, generally known by the surname of Zu al-Rumma, was a poet of the first rank and enjoyed great celebrity."
ويقال إنه كان ينشد شعره في سوق الإبل، فجاء الفرزدق فوقف عليه، فقال له ذو الرمة: كيف ترى ما تسمع يا أبا فراس فقال: ما أحسن ما تقول!,"It is related that, as he was reciting his verses in the camel-market, he said to al-Farazdak, who stopped to hear him: “Well, Abu Firas! what dost thou think of that which thou hast heard?”and that al- Farazdak replied: “What thou bast uttered is really admirable."
قال: فما لي لا أذكر مع الفحول قال: قصر بك عن غايتهم بكاؤك في الدمن، وصفتك للأبعار والعطن.,"”Why then,” said the other, “is my name not mentioned with those of the first-rate poets?”"
وهو أحد عشاق العرب المشهورين بذلك، وصاحبته مية ابنة مقاتل بن طلبة بن قيس بن عاصم المنقري.,"”He was one of the celebrated Arabian lovers, and bis mistress Maiya was the daughter of Mukatil Ibn Talaba Ibn Kais Ibn Asim al-Minkari."
وقيس بن عاصم هو الذي قدم على رسول الله صلى الله عليه وسلم في وفد بني تميم فأكرمه، وقال له: أنت سيد أهل الوبر.,This Kais Ibn Asim was the same who went to the prophet with the deputies of the tribe of Tamim; the Prophet received him honorably and said: “Thou art the lord of the people of the hair.
وقال أبو عبيد البكري: هي مية بنت عاصم بن طلبة بن قيس بن عاصم، والله أعلم بالصواب.,"”But Abu Obaid al-Bakri calls her Maiya, the daughter of Asim Ibn Talaba Ibn Kais Ibn Asim."
وكان ذو الرمة كثير التشبيب بها في شعره، وإياهما عنى أبوتمام الطائي بقوله في قصيدته البائية:,"Zu al-Rumma often extolled her beauty in his poems, and it is to this couple of lovers that Abu Tammam alludes in one of his qasidas, where he says."
ما ربع مية معمورا يطيف به… غيلان أبهى ربا من ربعها الخرب,"Maiya’s cottage, inhabited by herself, with Ghailan lurking about it, was not more fair, by its bills, than the cottage of my mistress, though it be now deserted."
وقال ابن قتيبة في كتاب” طبقات الشعراء”: قال أبو ضرار الغنوي: رأيت مية وإذا معها بنون لها، فقلت: صفها لي.,"Ibn Kutaiba relates as follows in bis Tabakat al-Shuaraa: Abu Dirar al-Ghanawi said: I saw Maiya and, behold! she had with her children of her own! ‘Describe her; said I."
قال: مسنونة الوجه طويلة الخد شماء الأنف، عليها وسم جمال، قلت: أكانت تنشدك شيئا مما قال فيها ذو الرمة قال: نعم.,"Her face and cheeks were long,’ said he, ‘her nose was aquiline and her countenance still exhibited traces of beauty!’ ‘Did she repeat to thee any of Zu al-Rumma’s verses?’ ‘She did."
ومكثت مية زمانا تسمع شعر ذي الرمة ولاتراه، فجعلت لله تعالى عليها أن تنحر بدنة يوم تراه.,For a long time Maiya had been hearing the verses of Zi al-Rumma but had never yet seen him; she therefore vowed to sacrifice a camel the very day she cast her eyes upon him.
فلما رأته رأت رجلا دميما أسود، وكانت من أهل الجمال، فقالت: واسوأتاه، وابؤساه! فقال ذو الرمة:,"But when she did sec him, she found him an ugly swarthy man, whilst she herself possessed great beauty: “O how ugly!’’ she exclaimed, how horrid! “and to this Zu al-Rumma replied by the following lines."
"على وجه مي مسحة من ملاحة… وتحت الثياب العار لو كان باديا
ألم تر أن الماء يخبث طعمه… وإن كان لون الماء أبيض صافيا
فواضيعة الشعر الذي لج فانقضى… بمي ولم أملك ضلال فؤاديا","On Maiya’s face is a varnish of beauty, but be assured her dress conceals her ugliness. Knows thou not that the taste of water is bad,, and yet its color is clear and pure? How completely thrown away was that poetry so long continued and which ended in Maiya’s praise, but then I could not control my heart."
"ومن شعره السائر فيها:
إذا هبت الأرواح من نحو جانب… به أهل مي هاج قلبي هبوبها
هوى تذرف العينان منه وإنما… هوى كل نفس حيث كان حبيبها","Amongst the verses of his which have become quite popular, are the following on Maiya: The breezes, blowing from the quarter of Maiya’s people, agitate my heart with a passion which draws tears from my eyes; but every soul loves the spot where its mistress dwells."
وكان ذو الرمة يشبب بخرقاء أيضا، وهي من بني البكاء بن عامر بن صعصعة وسبب تشبيبه بها أنه مر في سفر ببعض البوادي، فإذا خرقاء خاجة من خباء، فنظر إليها فوقعت في قلبه.,"Zu al-Rumma celebrated also the charms of Kharkaa, a member of the tribe of Bakkaa Ibn Aamir Ibn Sasaa. The cause of his praising her beauty was, that, being on a journey, he passed near some Bedouin Arabs, and lo! Kharkaa came forth from a tent. And he looked at her, and she left an impression on his heart."
فخرق إداوته ودنا منها يستطعم كلامها، فقال: إني رجل على ظهر سفر، وقد تخرقت إداوتي، فأصلحيها لي.,"He therefore tore his water-skins and, approaching her that he might taste of her discourse, he said; “lama man (mounted) on the back of travel, and my “water-skins have been torn; so mend them for me."
فقالت: والله ما احسن العمل وإني لخرقاء، والخرقاء التي لا تعمل شغلا لكرامتها على أهلها.,"By Allah!” she exclaimed, a very pretty occupation for me who am the Kharkaa.” The Kharkaa is a female who is allowed to do no work on account of the fondness which her family bear her."
فشبب بها ذو الرمة وسماها خرقاء، وإياها عنى بقوله وهو في غاية المبالغة:,"From that time Zu al-Rumma extolled her beauty and called her Kharkaa, and it is she whom he means in the following verses, which are extremely emphatic:"
"وما شنتا خرقاء واهيتا الكلى… سقى بها ساق ولم يتبللا
بأضيع من عينيك للدمع كلما… تذكرت ربعا أو توهمت منزلا","Kharkaa’s two water-skins, worn and weak in the seams, which the water-carrier wishes to pour out, but finds not therein a single drop, are even more retentive of their contents than thy eyes are of their tears, as often as thou thinks of a vernal cottage or of a station where a tribe sojourns."
وقال المفضل الضبي: كنت أنزل على بعض الأعراب إذا حججت، فقال لي يوما: هل لك أن أريك خرقاء صاحبة ذي الرمة.,"Al-Mufaddal al-Dubbi related as follows: As I was going on the pilgrimage I stopped with a desert Arab, and he said to me one day: ‘Wouldst thou like me to show thee Kharkaa, the beloved of Zi al-Rumma?"
فقلت له: إنن فعلت فقد بررتني، فتوجهنا جميعا نريدها، فعدل بي عن الطريق بقدر ميل، ثم أتينا أبيات شعر، فاستفتح بيتا ففتح له، وخرجت علينا امرأة طويلة حسانة بها قوة، والحسانة أشد حسنا من الحسناء.,"If thou does that,’ said I, thou wilt cure me (of all my pains) We then proceeded together to find her, and he made me turn off the road for about a mile, till we came to some tents covered with hair-cloth. He then asked at a lent to open for him and, on its opening, there came out to us a female, tall, hussana and “in the force of age.” A hussana woman is one greater in beauty than the ‘simple) hum), or handsome."
فسلمت وجلست وتحدثنا ساعة، ثم قالت لي: هل حججت قط: قلت: غير مرة، قالت: فما منعك من زيارتي، أما علمت أني منسك من مناسك الحج قلت: وكيف ذلك قالت: أما سمعت قول ذي الرمة:,"I then saluted, and sat down, and we conversed for a time, when she said to me: ‘ Didst thou ever make the pilgrimage?’ More than once;’ said I. ”And what then has hindered thee from visiting me? Dose thou not know that I am one of the objects to be visited during the pilgrimage?’ ‘And how is that?’ Hast thou never heard what thy uncle Zi al-Rumma said."
تمام الحج أن تقف المطايا… على خرقاء واضعة اللثام,"To complete the pilgrimage, the caravan should stop at Kharkaa’s [abode)whilst she is laying aside her veil.’"
وكان ذو الرمة كثير المديح لبلال بن أبي بردة بن أبي موسى الأشعري رضي الله عنه، وفيه يقول مخاطبا ناقته صيدح، وهذا الاسم علم عليها:,"Zu al-Rumma composed numerous eulogiums on Bilal Ibn Abi Burda, and it is of him he speaks in the following line addressed to his camel Saidah."
إذا ابن أبي موسى بلالا بلغته… فقام بفأس بين وصليك جازر,"When thou reaches Bilal the son of Abi Musa, the butcher may wield his axe to disjoint thy limbs."
وقد أخذ هذا المعنى من قول الشماخ في عرابة الأوسي رضي الله عنه، وهو أيضا يخاطب ناقته من جملة أبيات:,"This idea was taken by him from a verse of a poem addressed by al-Shammakh to Arabat al-Ausi, arid in which he says to his camel."
إذا بلغتني وحملت رحلي… عرابة فاشرقي بدم الوتين,"When thou hast borne me and my baggage to Araba, be thou choked with thy heart’s blood I"
وجاء بعدهما أبو نواس فكشف عن هذا المعنى وأوضحه بقوله في الأمين محمد بن هارون الرشيد:,"After him came Abu Nuwas, who in his poem on al-Amin Muhammad, the son of Ha run al-Rashid, revealed the real nature of the thought and set it forth clearly, saying."
وإذا المطي بنا بلغن محمدا… فظهورهن على الرجال حرام,"When the camels bear us to Muhammad, let their backs be forever interdicted to riders."
حتى قال بعض العلماء، ولا أستحضر الآن من هو القائل، لما وقف على بين أبي نواس: هذا المعنى والله الذي كانت العرب تحوم حوله فتخطئه ولا تصيبه فقال الشماخ كذا، وقال ذو الرمة كذا، وأنشد بيتيهما المذكورين، وما أبانه إلا أبو نواس بهذا البيت، وهو في نهاية الحسن.,"A learned man, whose name I do not at present recollect, expressed himself thus, on reading the verse of Abu Nuwas: “By Allah I this is the very thought about which the Arabs were always turning, but could not hit it: al-Shammakh “expressed it thus, and Zu al-Rumma thus” here he quoted the lines above- mentioned but none of them set it forth in its true light except Abu Nuwas, and he there attained the height of beauty."
والأصل في هذا المعنى قول الأنصارية المأسورة بمكة، وكانت قد نجت على ناقة لرسول الله صلى الله عليه وسلم.,The origin of this idea is to be “found in the words addressed by the Ansarian female who had been imprisoned “at Mecca and succeeded in making her escape on a camel and joining the Prophet.
فلما وصلت إليه قالت: يا رسول الله، إني نذرت إن نجوت عليها أن أنحرها.,"When she reached him, she said: O messenger of God! I vowed “that, if I escaped on this camel I would sacrifice it."
فقال رسول الله صلىالله عليه وسلم لبئس ما جزيتها.,And the Prophet replied: “It is a bad recompense thou makes it.
وتفسير هذا المعنى: إني لست أحتاج أن أرحل إلى غيرك، فقد كفيتني وأغنيتني.,"The thought of which we are “speaking is equivalent to the following: ‘ I have no need of travelling to any “other than thee, for thou bast satisfied my wants and made me rich."
إلا أن الشماخ وعد ناقته بالذبح، وذا الرمة دعا عليها أيضا بالذبح، وأبو نواس حرم الركوب على ظهرها وأراحها من الكد في الأسفار، فهو أتم في المقصود، لكونه أحسن إليها في قبالة إحسانها إليه، حيث أوصلته إلى الممدوح.,"’ But “al-Shammakh promised to his camel that she should be sacrificed, and Zu al-Rumma makes a similar vow; but Abu Nuwas declares that the back of his “shall never be profaned by a rider, and he grants rest to the animal after the “fatigues of its travels; this is the best expression of the sentiment, for he does “good to the camel in return for the service which it rendered by bearing him “to the person whose qualities he means to laud."
وكان لذي الرمة إخوة: هشام وأوفى ومسعود، فمات أوفى ثم مات ذو الرمة بعدة، فقال مسعود يرثيهما.,"Zu al-Rumma had three “brothers, Hisham, Aufa, and Masud;’ Aufa died first, and Zu al-Rumma followed, and Masud lamented their death in the following lines."
هكذا قال ابن قتيبة، وقال في الحماسة في المراثي خلاف هذا، والله أعلم بالصواب – والأبيات التي قالها مسعود:,"”Such are the words of Ibn Kutaiba, but the author of the Hamasa gives a different account of the verses in the elegiac section of his work."
"تعزيت عن أوفى بغيلان بعده… عزاء وجفن العين ملآن مترع
ولم ينسني أوفى المصيبات بعده… ولكن نكء القرح بالقرح أوجع","The loss of Ghailan suspended my grief for Aufa’s death, although my eyes were already filled with tears. My later afflictions did not make me forget Aufa, but a wound on a part already wounded is the most painful of any."
وهي من جملة أبيات، وهذا مسعود هو الذي أشار إليه أبو تمام بقوله:,These verses are merely an extract from Masud’s piece. It is to the same Masud that Abu Tammam alludes in a poem where he says.
إن كان مسعود سقى أطلالهم… سبل الشؤون فلست من مسعود,"Did even Masud water their ruined dwellings with torrents from his eyes, I should not be one of Masud’s (men)."
قال أبو القاسم الآمدي صاحب كتاب الموازنة بين الطائيين في الكلام على هذا البيت: هذا مسعود أخو ذي الرمة، وكان يلوم أخاه ذا الرمة على بكائه الطلول، حتى قال فيه ذو الرمة:,"Speaking of this verse Abu al-Kasim al-Aamidi says in his Muwazina: “Masud was brother to Zi al-Rumma, and he used to blame him for his (composing) lamentations on ruined dwellings (to the desert); this led Zu al-Rumma “to speak of him in these terms."
"عشية مسعود يقول وقد جرى… على لحيي من واكف الدمع قاطر
أفي الدار تبكي إذ بكيت صبابة… وأنت امرؤ قد حلمتك العشائر",On the evening when the teal-drop trickled down my cheek and Masud said: Is it over a [deserted)dwelling that thou weeps when the pains of love excite thy tears? ‘and yet thou art a man whom our people consider as a sage.’
فكأن أبا تمام يقول: إن كان مسعود قد رجع عن ذلك المذهب وصار يبكي على الطلول فلست منه.,"“Abu Tammam means to say (in the verse before these), that if Masud abandoned his opinion and became a weeper over ruins, he would not be (one of) his."
وهذا أبلغ في التبري منه مما إذا كان هذا شأنه، فصار كقول القائل: إن كان حاتم قد بخل أو السموأل قد غدر فلست منهما، وهذا أبلغ من قوله: إن كان البخيل قد بخل والغادر قد غدر فلست منهما.,"Now as Masud really held the opinion (that lamenting over ruins was “absurd), Abu Tammam’s threat of renouncing him is expressed with the utmost ‘energy; indeed it is analogous to the following: If Hatim were avaricious or al-Samul faithless, I should not be one of theirs, and this is certainly much more energic than to say: If the miser were avaricious, and if the traitor were faithless, I should not be one of theirs."
وهذا حاصل ما قاله الآمدي، وإن كان بغير هذه العبارة.,"”Such is the meaning of al-Aamidi’s observations, but he expresses them in other terms."
وأخبار ذي الرمة كثيرة، والاختصار أولى.,The anecdotes told of Zu al-Rumma are very numerous but we prefer being brief.
وكانت وفاته سنة سبع عشرة ومائة، رحمه الله تعالى، ولما حضرته الوفاة قال: أنا ابن نصف الهرم، أنا ابن أربعين سنة، وأنشد:,He died A. H. one hundred and seventeen (A. D. seven hundred and thirty five or seven hundred and thirty six). On the approach of death he said: “I have attained the half of old age; I have reached my fortieth year.” He then recited this verse:
يا قابض الروح عن نفسي إذا احتضرت… وغافر الذنب زحزحني عن النار,"O thou who art to take away my soul when it must appear for judgment, O pardoner of sins I keep me for from the fires of hell."
وإنما قيل له ذو الرمة بقوله في الوتد:,He was called Id ‘r-Rumma for having said of a tent-peg.
أشعث باقي رمة التقليد… والرمة – بضم الراء – الحبل البالي، وبكسرها العظم البالي.,"“A stake fastened “to a piece of an old rope (rumma) which had been used as a halter. ”Rumma means a worn rope, and the same word, but pronounced rimma, signifies a worn bone."
وقال أبو عمرو بن العلاء: ختم الشعر بذي الرمة والرجز برؤبة بن العجاج.,Abu Amr Ibn al-Alaa said: “Poetry finished with Zu al-Rumma and rajas with Ruba Ibn al-Ajjaj.
فقيل له: إن رؤبة حي، فقال: نعم، ولكن ذهب شعره كما ذهب مطعمه وملبسه ومنكحه، فقيل له: فهؤلاء الآخرون فقال: مرقعون مهدمون، إنما هم كل على غيرهم.,"”It was here observed to him that Ruba was still living, on which he answered: “It is true, but his talent “for poetry is worn out like his clothes and gone like his faculty for tasting, and for enjoying sexual pleasure. ”They then said to him: “And these, our later poets (what thinks thou of them)? To which he replied: “They are patchers “and botchers, and a burden to all but themselves. He said again: “Poetry “began with Amr al-Kais and ended with Zu al-Rumma."
[وقال أبو عمرو، قال جرير: لو خرس ذو الرمة بعد قوله قصيدته التي أولها:,”It was related by Abu Amr Ibn al-Ala that Jarir said: “Had Zu al-Rumma kept silent from the time he recited his qasida which begins thus.
ما بال عينيك منها الماء ينسكب… كان أشعر الناس,Why flow those tears from thy eyes?’ he would have been the greatest poet among men.
وقال أبو عمرو: سمعت ذا الرمة يقول: إذا نزل بنا نازل قلنا له: الحليب أحب إليك أم المخيض فإن قال المخيض، قلنا: عبد من أنت: وإن قال الحليب، قلنا: ابن من أنت,"”Abu Amr relates also that he heard Zu al-Rumma say: “When a traveler stops “at our tent, we ask him which he prefers, new milk or buttermilk? and if he “answers: ‘Buttermilk; we say: ‘Whose slave art thou?’ but if he answers: New milk;’ We say:! Who art thou?’"
وقال أبو عمرو: شعر ذي الرمة نقط عروس يضمحل عن قليل، وأبعار ظباء لها شم في أول رائحة، ثم يعود إلى البعر.,"Zu al-Rumma’s verses,” said Abu Amr, “are like the sugal-plums scattered at a marriage feast; they disappear quickly; or they are like the dung of gazelles; at first, it has an odor but it soon becomes mere dung."
وبالجملة فقد كان من مشاهير الشعراء في عصره، وذوي التقدم في النظم في دهره، رحمه الله تعالى.,"”We shall now close our observations by the summary remark that he was one of the most illustrious among the poets of his age, and one of the most able versifiers of his time."
وذكر محمد بن جعفر بن سهل الخرائطي في كتاب – اعتلال القلوب – عن محمد ابن سلمة الضبي قال: حججت، فلما صدرت من الحج تيممت منهلا من المناهل، وإذا بيت بناحية من الطريق.,"Muhammad Ibn Jaafar Ibn Sahl al-Kharaiti states, in his Itilal al-Kulub (distractions for the heart’ that Muhammad Ibn Salama al-Dubbi related as follows: “I made the “pilgrimage, and, on my return, I went towards a certain watering-place; and I saw a house at a distance from the road."
فأنخت بفنائه، فقلت: أنزل فقالت ربة البيت: نعم، فقلت: وادخل قالت: أجل، فدخلت فإذا بجارية أحسن من الشمس، فجلست أحدثها وكأن الدر ينثر من فيها.,"I then halted in the court of it and “said: ‘May I get down?’ And the lady of the house answered: ‘ Gel down. “May I go in? said I; and she replied: ‘ Come in.’ And! there was a “maiden fairer than the sun, and l sat down to convert with her, and (words “like’ pearls were scattered from her lips."
فبينا أنا كذلك إذ خرجت عجوز مؤتزرة بعباءة مشتملة باخرى، فقالت: يا عبد الله، ما جلوسك هاهنا عند هذا الغزال النجدي الذي لا تأمن حباله، ولا ترجو نواله فقالت لها الجارية: أي جدة دعيه يتعلل كما قال ذو الرمة:,"Whilst we were thus engaged, an “old woman, with a coarse cloak wrapped round her loins and another thrown “over her shoulder, came in from (another apartment) and said: O Abd Allah (servant of God) why sits thou here with this gazelle of Najd, from whose toils thou canst not escape, and whose possession thou canst not hope for?’ On this the maiden said to her: Dear grandmother, let him beguile “his feelings to the degree which Zu al-Rumma describes, where he says."
فإن لا يكن إلا تعلل ساعة… قليلا فإني نافع لي قليلها,"And though thou beguiles my hopes, and that but for a short hour, yet that short “hour will suffice me!"
قال: فأقمت يومي وانصرفت، وفي قلبي كجمر الغضا من حبها].,"I passed my day thus, and when I retired, my heart was inflamed with love.’"
فاتك المجنون,FATIK AL-MAJNUN.
أبو شجاع فاتك الكبير المعروف بالمجنون، كان روميا، أخذ صغيرا هو وأخ له وأخت لهما من بلد الروم من موضع قرب حصن يعرف بذي الكلاع.,"The emir Abu Shujaa Fatik the Great, surnamed al-Majnun, was a Greek by birth. He, his brother and his sister had been carried off captives from a place near the castle called Zi al-Kelaa, in Asia Minor."
فتعلم الخط بفلسطين، وهو ممن أخذه الإخشيد من سيده بالرملة كرها بلا ثمن.,"He learned writing in Palestine, and was one of those slaves whom al-Ikhshid took away from Ramla against the will of their masters and without even paying their value."
فأعتقه صاحبه، وكان معهم حرا في عدة المماليك.,"His former master then declared him free, and from that time he continued to live a freeman among the mamluk belonging to the Ikhshid family."
وكان كريم النفس بعيد الهمة شجاعا كثير الإقدام، ولذلك قيل له المجنون، وكان رفيق الأستاذ كافور في خدمة الإخشيد، فلما مات مخدومهما وتقرر كافور في تربية ابن الإخشيد – كما سيأتي في ترجمة كافور إن شاء الله تعالى – أنف فاتك من الإقامة بمصر كيلا يكون كافور أعلى رتبة منه، ويحتاج أن يركب في خدمته.,"He was distinguished for his generosity, lofty spirit, and daring courage, and this quality procured him the surname of al-Majnun (the madman During the life of al-Ikhshid, he and Kafur were both in his service, but, when he died, leaving a son to the care of Kafur, Fatik refused to remain in Old Cairo, lest he should be obliged to give the precedence to his former comrade and ride in his suite."
وكانت الفيوم وأعمالها إقطاعا له، فانتقل إليها واتخذها سكنا له، وهي بلاد وبيئة كثيرة الوخم، فلم يصح له بها جسم.,"He therefore retired to his fief, which consisted of al-Fayum and its territory, and he there took up his residence, although the air and the water of that province were noxious in their qualities and prejudicial to the constitution."
وكان كافور يخافه ويكرمه فزعا منه وفي نفسه منه ما فيها، فاستحكمت العلة في جسم فاتك وأحوجته إلى دخول مصر للمعالجة، فدخلها وبها أبو الطيب المتنبي ضيفا للأستاذ كافور.,"Kafur stood in dread of him, and treated him with high respect whilst he dissimulated his real feelings. Fatik’ indisposition continuing to increase, he was obliged to proceed to Old Cairo for medical assistance, and he arrived there whilst al-Mutanabbi was living as a guest with Kafur."
وكان يسمع بكرم فاتك وكثرة سخائه ، غير أنه لا يقدر على قصد خدمته خوفا من كافور، وفاتك يسأل عنه ويراسله بالسلام.,"The poet had often heard of Fatik’s generous character and undaunted courage, but dared not now wait upon him lest he should offend Kafur; as for Fatik, he inquired after him regularly and sent him polite letters."
ثم التقيا في الصحراء مصادفة من غير ميعاد، وجرى بينهما مفاوضات، فلما رجع فاتك إلى داره حمل لأبي الطيب في ساعته هدية قيمتها ألف دينار، ثم أتبعها بهدايا بعدها.,"They met at length by accident in the desert (outside the city),and had a long conversation. When Fatik returned to his house, he immediately sent to al-Mutanabbi a present to the value of one thousand dinars, and this he followed up by others."
فاستأذن المتنبي الأستاذ كافورا في مدحه فأذن له، فمدحه في التاسع من جمادى الآخرة سنة ثمان وأربعين وثلثمائة بقصيدته المشهورة التي أولها، وهي من غر القصائد:,"The poet then obtained permission from Kafur to celebrate the praises of his benefactor, and, on the ninth of the latter Jumada, A. H. three hundred and forty eight (August, A. H. nine hundred and fifty nine) he pronounced the eulogium of Fatik in the celebrated and splendid qasida which begins thus."
لاخيل عندك تهديها ولا مال… فليسعد النطق إن لم يسعد الحال,"As thou (O poet) hast neither steeds nor wealth to offer, let eloquence aid thee, since fortune aids thee not."
"وما أحسن قوله فيها:
كفاتك ودخول الكاف منقصة… كالشمس قلت وما للشمس أمثال","It is the same poem which contains this admirable verse: (Glory belong only) to the like of Fatik, nay, “the like of weakens the idea; to the like of the sun, then, it befools; but where has the sun it’s like."
ثم توفي فاتك المذكور ليلة الأحد عشاء، لإحدى عشرة ليلة خلت من شوال سنة خمسين وثلثمائة بمصر، فرثاه المتنبي، وكان قد خرج من مصر، بقصيدته التي أولها:,"Fatik died at Old Cairo on the eve of Sunday, the eleventh of Shawwal, A. H. three hundred and fifty (November, A. D. nine hundred and sixty one), and al-Mutanabbi, who had left Egypt sometime before, lamented his death in the qasida which begins thus."
الحزن يقلق والتجمل يردع… والدمع بينهما عصي طيع,"Grief troubles the mind and resignation calms it; thus, between them both, {my) tears are rebellious and obedient."
"وما أرق قوله فيها:
إني لأجبن من فراق أحبتي… وتحس نفسي بالحمام فأشجع
ويزيدني غضب الأعادي قسوة… ويلم بي عتب الصديق فأجزع
تصفو الحياة لجاهل أو غافل… عما مضى منها وما يتوقع
ولمن يغالط في الحقائق نفسه… ويسومها طلب المحال فتطمع
أين الذي الهرمان من بنيانه… ما قومه ما يومه ما المصرع
تتخلف الآثار عن أصحابها… حينا فيدركها الفناء فتتبع 
وهي من المراثي الفائقة.","In this poem we find the following elegant thoughts: I am weak on quitting my friends, but if my soul hears of death and battle, I am strong. I am increased in force by the wrath of the foe; but if a friend even hint a reproach, I tremble with sorrow. The stream of life is limpid for the fool; for him who thinks not of the past and of the future; for him who is blind to inevitable fate, and, in the pursuit of vanity, yields to the delusions of hope. Where is he who built the pyramids? what was his people? what, his life? his death? Monuments remain for a time after their founders; then ruin strikes them and they follow {them to oblivion). The whole elegy is of singular beauty."
ثم عمل بعد خروجه من بغداد يذكر مسيرة من مصر ويرثي فاتكا المذكور، وأنشأها يوم الثلاثاء لتسع خلون من شعبان سنة اثنتين وخمسين وثلثمائة، وأولها:,"When al-Mutanabbi left Baghdad, he composed a poem in which he described his journey from Egypt and deplored the loss of Fatik. This piece, which was recited by him on Tuesday, the ninth of Shaaban, A. H. three hundred and fifty two (September, A. D. nine hundred and sixty three), begins thus."
حتام نحن نساري النجم في الظلم… وما سراه على خف ولا قدم ومنها في ذكر فاتك:,"How long must we travel as the stare do, through the darkness; [the unwearied stare’ which travel not with the feet of camels or with those of men? The following are the lines in which he mentions Fatik."
"لا فاتك آخر في مصر نقصده… ولا له خلف في الناس كلهم
من لا تشابهه الأحياء في شيم… أمسى تشابهه الأموات في الرمم
عدمته وكأني سرت أطلبه… فما تزيدني الدنيا على العدم وله فيه شيء آخر، رحمه الله تعالى.","Egypt has no other Fatik whom we may visit; he has left no successor amongst men. He whom the living could not equal in virtues is now on an equal with the dead in the dust of the tomb. I have lost him, and I seem to be journeying in search of him, but the world only offers me a void."
صاحب قلائد العقيان,AL-FATH IBN KHAKAN.
أبو نصر الفتح بن محمد بن عبيد الله بن خاقان بن عبد الله القيسي الإشبيلي صاحب كتاب قلائد العقيان، له عدة تصانيف منها الكتاب المذكور.,Abu Nasr al-Fath Ibn Muhammad Ibn Obaid Allah Ibn Khakan Ibn Abd Allah al-Kaisi (member of the tribe of Kais) al-Ishbili (native of Seville) was the author of the Kalaid al-Ikiyan rollers of gold) and of other works.
وقد جمع فيه من شعراء المغرب طائفة كثيرة، وتكلم على ترجمة كل واحد منهم بأحسن عبارة وألطف إشارة.,"In the Kalaid he has united (a series of notices on) a great number of Moorish poets, and he employs, in each of these articles, a highly elegant style and the most refined allusions."
وله أيضا كتاب – مطمح الأنفس ومسرح التأنس في ملمح أهل الأندلس – وهو ثلاث نسخ كبرى وصغرى ووسطى، وهو كتاب كثير الفائدة، لكنه قليل الوجود في هذه البلاد،,"He is also the author of the work called Matmah al-Anfus wa Masrah al-Taanus fi Malmah ahl Al-Andalus (the aspiring-pond for souls and open field for familiarity, containing elegant anecdotes of Spaniards). He gave three editions of this treatise, a large one, a medium, and a compendium; it contains much information, but is rarely to be found in our countries (the East)."
وكلامه في هذه الكتب يدل على فضله وغزارة مادته، وكان كثير الأسفار سريع التنقلات.,"In these works the great genius and extraordinary accomplishments of the author are eminently conspicuous. He was a great traveler, and seldom staid long in one place."
وتوفي قتيلا سنة خمس وثلاثين وخمسمائة بمدينة مراكش في الفندق.,"He died a violent death, A.H. five hundred and thirty five (A. D. one thousand one hundred and forty nine), in the funduk or caravan of Morocco."
وقال الحافظ أبو الخطاب ابن دحية في كتابه الذي سماه” المطرب من أشعار أهل المغرب”:,"The hafiz Ibn Dihya says, in his work entitled al-Mutrib Min Ashaar Ahl il-Maghreb (the amusing book, treating of the poetry of the Western Arabs)."
إني لقيت جماعة من أصحابه وحدثوني عنه بتصانيفه وعجائبه، وكان مخلوع العذار في دنياه، لكن كلامه في تواليفه كالسحر الحلال والماء الزلال، قتل ذبحا في مسكنه بفندق من حضرة مراكش صدر سنة تسع وعشرين وخمسمائة، رحمه الله تعالى.,"“I met a number of his disciples, and they spoke to me of his works “and astonishing (talents);in his conduct he was a libertine, but in his written “compositions he displayed a style which might be called’ lawful magic and “limpid water, he was murdered in the funduk where he resided, in the “capital of Morocco, towards the commencement of the year five hundred and twenty nine (Oct.-Nov. “A. D. one thousand one hundred and thirty four)."
وإن الذي أشار بقتله أمير المسلمين أبو الحسن علي بن يوسف بن تاشفين” هذا كله لفظه، والله أعلم بالصواب.,"The person who abetted this crime was the Emir of the Muslims himself, Abu al-Hasan Ali Ibn Yusuf Ibn Tashifin."
وأمير المسلمين المذكور هو أخو أبي إسحاق إبراهيم بن يوسف بن تاشفين الذي ألف له أبو نصر المذكور” قلائد العقيان” وقد ذكره في خطبة الكتاب.,"”This Emir of the Muslims was the brother of Abu Ishak Ibrahim Ibn Yusuf Ibn Tashifin, him for whom Abu Nasr had composed his Kalaid al-Ikiyan, as it appears from his own statement in the preface of the work."
الشهاب فتيان الشاغوري,FITYAN AL-SHAGHURI.
الشهاب فتيان بن علي بن فتيان بن ثمال ، الأسدي الحريمي المعروف بالشاغوري المعلم، كان فاضلا وشاعرا ماهرا.,"Fityan Ibn Ali Ibn Fityan Ibn Thumal, surnamed al-Shihab (Shihab al-din, flambeau of the faith), was a member of the tribe of Asad, a follower of the Hanifite doctrines and a native of Damascus. He bore the designation of al-Shaghuri al-Muallim (the preceptor), and he acquired distinction by his abilities and by his talent for poetry."
خدم الملوك ومدحهم وعلم أولادهم.,"He was engaged in the service of different princes, and their praises were celebrated by him whilst he instructed their children."
وله ديوان شعر فيه مقاطيع حسان، وأقام مدة بالزبداني وله فيها أشعار لطيفة.,"The diwan, or collection, of his poems contains a number of fine passages, and, as he dwelt for a time at al-Zabadani, he made it the subject of some charming pieces."
فمن ذلك قوله في جنة الزبداني، وهي أرض فيحاء جميلة المنظر تتراكم عليها الثلوج في زمن الشتاء وتنبت أنواع الأزهار في زمن الربيع، ولقد أحسن فيها كل الإحسان، وهي:,"One of these, which we here give and in which he has reached the acme of perfection, is on the Garden of al-Zabadani, an extensive tract of country offering a delightful sight in spring for the variety of its flowers, but, in winter, covered with snow."
"قد أجمد الخمر كانون بكل قدح… وأخمد الجمر في الكانون حين قدح
ياجنة الزبداني أنت مسفرة… بحسن وجه إذا وجه الزمان كلح
فالثلج قطن عليك السحب تندفه… والجو يحلجه والقوس قوس قزح","kanun (January) has congealed the wine in cup, nod even extinguished the embers which were lighted in the brasier. O Garden of al-Zabadani I thou displays a handsome face even when the face of the weather is contracted with frowns. The snow which covers thee is like cotton the clouds shake it out, the air cleans it, and the rainbow is the bow."
وله وقد دخل إلى حمام ماؤها شديد الحرارة، وكان قد شاخ [وكبر]:,"Happening, when an old man, to take a bath, and finding the water very hot, he said."
"أرى ماء حمامكم كالحميم… نكابد منه عناء وبوسا
وعهدي بكم تسمطون الجداء… فما بالكم تسمطون التيوسا","I think your water is as hot as hell, and I suffer from it pains and smarting. I remember seeing you scald kids, but what makes you now scald old goats?"
[ثم وجدت في كتاب الخريدة في ترجمة سعد بن إبراهيم الشيباني الاسعردي الملقب بالمجد الكاتب خمسة أبيات، قال العماد الأصبهاني صاحب” الخريدة : أنشدنيها سعد المذكور في ذم حمام، ولم يقل إنها له، والبيت الخامس منها:”,"I have since found, in the Kharida, a piece of five verses, containing the same idea; they are inserted in a biographical notice on the katib Saad Ibn Ibrahim al-Shaibani al-Asardi (a native of Asard in Mesopotamia), and surnamed al-Majd (Majd al-din). or glory of religion). Speaking of these lines, Imad al-din al-Ispahani, the author of the Kharida, says: They were recited to me by “Saad himself to exemplify what could be said in dispraise of a bath, but he “did not give them as his own. ”The fifth verse is as follows"
وقد كان في العرف سمط الجداء… فلم صرتم تسمطون التيوسا,"It was a well-known custom to scald kids, but what has induced you to scald old goats?"
"وقال العماد: وهو إلى سادس شهر ربيع الآخر سنة سبع وثمانين وخمسمائة مقيم بالعسكر المنصور على عكا.
قلت: فقد استعمله فتيان الشاعر تضمينا، فنبهت عليه كيلا يظن أنه لفتيان].","Imad al-din continues: “He (Saad) was still alive on the sixth of the latter Rabi, in the year five hundred and eighty seven (A. D. one thousand one hundred and ninety one) and serving with the victorious army outside Acre.” I warn the reader not to take the verse for Fityan’s he has merely inserted it amongst his own."
وكان قد تعلق بخدمة الأمير بدر الدين مودود بن المبارك شحنة دمشق، وهو أخر عز الدين فروخ شاه ابن أخي السلطان صلاح الدين لأمه.,"Fit van was attached to the service of the emir Nur al-din Maudud Ibn Al-Mubarak, the resident agent at Damascus and brother of Izz al-din Farrukh Shah, the son of the sultan Salah al-din’s brother by the mother’s side."
وكان يعلم أولاده الخط، فكتب إليه شرف الدين بن عنين:,"He was employed to teach Maudud’s children writing, and this induced Ibn Onain to address him the following lines."
"يامن تلقب ظلما بالشهاب وإن… نافى بظلمته في أفقها الشهبا
لا يغررنك من مودود دولته… وإن تمسكت من أسبابها سببا
فلست تنبح فيها غير واحدة… حتى تلف على خيشومك الذنبا","O thou who art wrongly surnamed al-Shihab, for thy darkness would infect even the shooting stars in the heavens I be not too proud of thy place in Maudud’s empire, even though thou thinks to hold it in firm possession. If thou utters a single bark therein, thou wilt have to twist thy tail about thy nose."
وهذا البيت الأخير من أبيات الحماسة وقد استعمله تضمينا، وكانت بينهما مكاتبات ومداعبات يطول شرحها.,"This last verse is borrowed from a passage in the Hamasa. Ibn Onain and al-Shaghuri were in correspondence, and some raillery passed between them, too long to be related."
[ومولده بعد سنة ثلاثين وخمسمائة ببانياس.,"Al-Shaghuri was born at Benyas, somewhat later than A. H. five hundred and thirty (A. D. one thousand one hundred and thirty five or one thousand one hundred and thirty six)."
"ومن شعره:
علام تحركي والحظ ساكن… وما نهنهت في طلب ولكن
أرى نذلا تقدمه المساوي… على حر تؤخره المحاسن","In one of his pieces he says: Why should I be active and stirring, since tranquility is happiness? Yet I do not disapprove the search of fortune; but I see the worthless wretch placed by his vices above the honest man whose advancement is impeded by his virtues.’"
وله ديوان آخر صغير جميع ما فيه دوبيت رأيته بدمشق ونقلت منه:,"He left a second diwan of verses, a small collection, and consisting exclusively of couplets. I saw a copy of it at Damascus and extracted from it the following."
"الورد بوجنتيك زاه زاهر… والسحر بمقلتيك واف وافر
والعاشق في هواك ساه ساهر… يوجر ويخاف فهو شاك شاكر]","The rose in thy chock is brilliant and blooming; the magic in thy eyes is complete and copious; the lover who adores thee is absent-minded and sleeps not; he hopes and fears, complains and is grateful."
وتوفي فتيان المذكور سحر الثاني والعشرين من المحرم سنة خمس عشرة وستماءة، ودفن بمقابر باب الصغير، رحمه الله تعالى.,"He died on the morning of the twenty second of Muharram, A. H. six hundred and fifteen (April, A. D. one thousand two hundred and eighteen), and was interred in the cemetery outside the Lesser Gate (al-Bab al-Saghir, at Damascus)."
والشاغوري: بفتح الشين المعجمة وبعد الألف غين معجمة مضمومة ثم واو ساكنة بعدها راء، هذه النسبة إلى الشاغور، وهي عمارة بظاهر دمشق من جملة ضواحيها.,"Shaguri means belonging to al-Shagur, a habitation in the vicinity of Damascus."
والزبداني: بفتح الزاي والباء الموحدة والدال المهملة وبعد الألف نون مكسورة ثم ياء مثناة من تحتها، وهي قرية بين دمشق وبعلبك كثيرة الأشجار والمياه، رأيتها مرارا، وهي في غاية الحسن والطيبة.,"Al-Zabadani is a village between Damascus and Baalbek, abounding with trees and well-watered; I saw it repeatedly and consider it a most beautiful and delightful spot."
الفضل بن يحيى البرمكي,AL-FADL IBN YAIIYA AL-BARMAKI.
أبو العباس الفضل بن يحيى بن خالد بن برمك البرمكي.,Abu al-Abbas al-Fadl was the son of Yahya Ibn Khalid Ibn Barmak ‘or Bermek) al-Barmaki (the Barmekide).
كان من أكثرهم كرما مع كرم البرامكة وسعة جودهم، وكان أكرم من أخيه جعفر المقدم ذكره ، وكان جعفر أبلغ في الرسائل والكتابة منه، وكان هارون الرشيد قد ولاه الوزارة قبل جعفر، وأراد أن ينقلها إلى جعفر فقال لأبيهما يحيى:,"He surpassed in generosity all the members of the family, beneficent as they were, nay even his brother Jaafar who, however, was his superior as a letter-writer and a katib. Al-Fadl acted as vizir to Harun al-Rashid previously to his brother Jaafar’s appointment, and the caliph, who wished to confer that post on the latter, said to their father Yahya."
يا أبت – وكان يدعوه يا أبت – إني أريد أن أجعل الخاتم الذي لأخي الفضل لجعفر.,"“Dear father;” for he used to call him father, I wish to transport to Jaafar the signet which is now held by my brother al-Fadl."
وكان يدعوه الفضل يا أخي، فإنهما متقاربان في المولد، وكانت أم الفضل قد أرضعت الرشيد، واسمها زبيدة من مولدات المدينة، والخيزران أم الرشيد أرضعت الفضل، فكانا أخوين من الرضاع.,"”He used to call al-Fadl his brother, because they were born nearly at the same time, and his mother al-Khaizuran bad given the breast to al-Fadl whilst al-Fadl’s mother, Zubeida, who was a mulatto girl from Medina, bad given hers to al-Rashid. They were therefore foster-brothers."
وفي ذلك قال مروان بن أبي حفصة يمدح الفضل:,"Alluding to this circumstance, Marwan Ibn Abi Hafsa said in a eulogium on al-Fadl."
"كفى لك فضلا أن أفضل حرة… غذتك بثدي والخليفة واحد
لقد زنت يحيى في المشاهد كلها… كما زان يحيى خالدا في المشاهد","A single advantage is quite sufficient for thy glory; the noblest of free women nourished thee and the caliph with the same breast. Thou art an honor to Yahya in every solemn assembly, as Yahya is an honor to Khalid."
قال الرشيد ليحيى: وقد احتشمت من الكتاب إليه في ذلك فاكفنيه، فكتب والده إليه: قد أمر أمير المؤمنين بتحويل الخاتم من يمينك إلى شمالك فكتب إليه الفضل قد سمعت مقالة أمير المؤمنين في أخي وأطعت، وما انتقلت عني نعمة صارت إليه، ولا غربت عني رتبة طلعت عليه.,"Al-Rashid then said to Yahya: “I am ashamed to write that order to al-Fadl;‘ do it for me.” Yahya in consequence wrote these words to his son al-Fadl: The Commander of the faithful has ordered that the signet should be passed “from thy right hand to thy left.” In reply to this, al-Fadl wrote as follows: I have heard the Commander of the faithful’s words respecting my brother, and I obey them. No favor is lost for me which goes from me to Jaafar, and “no rank has been taken from me when he receives it."
فقال جعفر: لله أخي ما أنفس نفسه، وأبين دلائل الفضل عليه، وأقوى منة العقل فيه، وأوسع في البلاغة ذرعه.,"”On hearing this answer, Jaafar exclaimed: “What an admirable being is my brother! how noble his soul! how clearly the marks of his excellence appear! how great the gift of “intelligence he possesses!, how vast his abilities in the just expressing of his thoughts!"
وكان الرشيد قد جعل ولده محمدا في حجر الفضل بن يحيى، والمأمون في حجر جعفر، فاختص كل واحد منهما بمن في حجره.,"Al-Rashid confided his son Muhammad (al-Amin) to the special care of al-Fadl, and his other son, al-Mamun, to that of Jaafar."
ثم إن الرشيد قلد الفضل بعمل خراسان، فتوجه إليها وأقام بها مدة.,"Al-Fadl being afterwards entrusted by him with the administration of Khorasan, proceeded to that province and remained in it for some time."
فوصل كتاب صاحب البريد بخراسان إلى الرشيد ويحيى جالس بين يديه ومضمون الكتاب أن الفضل بن يحيى متشاغل بالصيد وإدمان اللذات عن النظر في أمور الرعية.,"Al-Rashid then received a letter from the post-master of Khorasan, stating that al-Fadl Ibn Yahya was so much occupied with hunting and the enjoyment of pleasures that he neglected the affairs of the people."
فلما قرأه الرشيد رمى به إلى يحيى، وقال له: يا أبت، اقرأ هذا الكتاب واكتب إليه بما يردعه عن هذا، فكتب يحيى على ظهر كتاب صاحب البريد: حفظك الله يا بني وأمتع بك، قد انتهى إلى أمير المؤمنين مما أنت عليه من التشاغل بالصيد ومداومة اللذات عن النظر في أمور الرعية ما أنكره.,"Having perused the contents of this dispatch, he handed it to Yahya, who was sitting in his presence, and said: “Dear father; read that letter and write to al-Fadl what may turn him from those courses. ”Yahya then wrote on the back of the letter: “God keep thee, my dear son, and grant thee to enjoy the pleasures of life the Commander of the faithful has learned with displeasure that thy passion for hunting and thy continual parties of pleasure make thee neglect the affairs of the people."
فعاود ما هو أزين بك، فإنه من عاد إلى ما يزينه أو يشينه لم يعرفه أهل دهره إلا به، والسلام وكتب في أسفله هذه الأبيات:,“Return to a conduct more becoming to thee; for he who returns to what is “becoming or to what is dishonorable becomes publicly known by that line “which he adopts. Adieu! “At the foot of the letter ho inscribed the following lines.
"انصب نهارا في طلاب العلا… واصبر على فقد لقاء الحبيب
حتى إذ الليل أتى مقبلا… واستترت فيه وجوه العيوب
فكابد اليل بما تشتهي… فإنما الليل نهار الأريب
كم من فتى تحسبه ناسكا… يستقبل الليل بأمر عجيب
غطى عليه الليل أستاره… فبات في لهو وعيش خصيب
ولذة الأحمق مكشوفة… يسعى بها كل عدو رقيب","Pass the day in the pursuit of honors and bear with patience the absence of thy beloved. But when the darkness approaches and veils our faces, pass the night to thy satisfaction, for night is the clever roan’s day. How many the men whom you think devotees, that play strange pranks in the face of the night I It lets down the veils of darkness around them, and they spend their hours in pastime and enjoyments till morning. The fool exposes his pleasures to public gaze, and all his watchful foes denounce the scandal."
والرشيد ينظر إلى ما يكتب ، فلما فرغ قال: أبلغت يا أبت، فلما ورد الكتاب على الفضل لم يفارق المسجد نهارا إلى أن انصرف من عمله.,"Al-Rashid, who was looking on whilst Yahya wrote this letter, exclaimed when it was finished: “Father, thou hast hit the mark!” From the moment al-Fadl received it, he passed all his days in the mosque, till he was removed from his post."
ومن مناقبه أنه لما تولى خراسان دخل إلى بلخ وهو وطنهم، وبها النوبهار وهو بيت النار التي كانت المجوس تعبدها، وكان جدهم برمك خادم ذلك البيت – حسبما هو مشروح في ترجمة جعفر – فأراد الفضل هدم ذلك البيت، فلم يقدر عليه لإحكام بنائه، فهدم منه ناحية وبنى فيها مسجدا.,"One of his deeds is thus related: When the government of Khorasan was conferred on him, he entered the city of Balkh, which was the native place of the family and contained the fire-temple called al-Nubehar. The Magians adored this element, and his ancestor Barmek had been the servant (or priest) of that temple. Al-Fadl now wished to destroy the edifice, but the solidity of its construction resisting his efforts; he could succeed in ruining a portion of it only, and therein he built a mosque."
وذكر الجهشياري في – أخبار الوزراء – أن الرشيد ولى جعفر بن يحيى الغرب كله من الأنبار إلى أفريقية في سنة ست وسبعين ومائة، وقلد الضل الشرق كله من شروان إلى أقصى بلاد الترك.,"Al-Jihshiari mentions, in his History of the Vizirs, that, in the year one hundred and seventy six (A. D. seven hundred and ninety two or seven hundred and ninety three), al-Rashid conferred on Jaafar Ibn Yahya the government of all the western provinces, from al-Anbar to Ifrikiya, and invested al-Fadl with the administration of all the eastern provinces from Sharwan to the farthest extremity of the country of the Turks."
فأقام جعفر بمصر واستخلف على عمله، وشخص الفضل إلى عمله في سنة ثمان وسبعين.,"Jaafar fixed his residence in Egypt and appointed deputies to govern the provinces placed under his care, and, in the year one hundred and seventy eight, al Fadl proceeded to his post."
فلما وصل إلى خراسان أزال سيرة الجور، وبنى المساجد والحياض والربط وأحرق دفاتر البقايا وزاد الجند، ووصل الزوار والقواد والكتاب في سنة تسع بعشرة آلاف درهم، واستخلف على عمله، وشخص في آخر هذه السنة إلى العراق، فتلقاه الرشيد وجمع له الناس وأكرمه غاية الإكرام.,"On arriving in Khorasan, he put an end to the rule of injustice, founded mosques, constructed cisterns, erected ribats, burned the registers of the taxes, increased the pay of the troops, and, in the following year, spent ten millions of dirhems on the military leaders, the katibs, and the persons who went to visit him. Having appointed deputies to administer the provinces, he returned to Iraq towards the close of the year, and was received with the highest honors by al-Rashid and the assembled people."
وأمر الشعراء بمدحه والخطباء بذكر فضله، فكثر المادحون له، ومدحه إسحاق بن إبراهيم الموصلي بأبيات منها:,"This prince even commanded the poets and the khatibs to extol the merits of al-Fadl, so that his eulogists increased manifold. Amongst the number was Ishak Ibn Ibrahim al-Mausili, who composed a piece containing these verses."
"لو كان بيني وبين الفضل معرفة… فضل بن يحيى لأعداني على الزمن
هو الفتى الماجد الميمون طائره… والمشتري الحمد بالغالي من الثمن","Were I known to excellence fadl),to Fadl the son of Yahya, he would assist me in my adversity. He is truly a man; illustrious by bis deeds and fortunate in his under-takings, he risks all to purchase glory."
وكان أبو الهول الحميري قد هجا الفضل، ثم أتاه راغبا إليه، فقال له:ويلك! بأي وجه تلقاني فقال: بالوجه الذي ألقى به الله عز وجل وذنوبي إليه أكثر من ذنوبي إليك، فضحك ووصله.,"Abu al-Haul al-Himyari made a satire on al-Fadl, but afterwards went to ask him a favor. Al-Fadl then said to him: “Shame on thee! with what sort of a face canst thou come into my presence?” “With the same,” replied the other, “with which I shall appear before Almighty God, and certainly I have committed “worse faults against him than against thee. ”On hearing this, al-Fadl laughed and made him a present."
"ومن كلامه: ماسرور الموعود بالفائدة كسروري بالإنجاز.
وقيل له: ما أحسن كرمك لولا تيه فيك، فقال: تعلمت الكرم والتيه من عمارة بن حمزة.","One of his sayings was: “The joy of him who is promised a favor is not equal to mine in granting one. ”A person having observed to him one day that his generous character would be perfect were he not so abrupt in his manner, he made this reply: “I learned generosity and abruptness of “manner from Omara Ibn Hamza."
فقيل له: وكيف ذلك فقال: كان أبي عاملا على بعض كور بلاد فارس، فانكسرت عليه جملة مستكثرة، فحمل إلى بغداد، وطولب بالمال، فدفع جميع ما يملكه، وبقيت عليه ثلاثة آلاف ألف درهم لا يعرف لها وجها، والطلب عليه حثيث، فبقي حائرا في أمره.,"”Being then asked on what occasion, he related as follows: “My father was administering the revenue in a province of “Persia, when he lost an immense sum by a bankruptcy. Being then carried a “prisoner to Baghdad, he was called upon to account for the money, and had to deliver up all his personal property. Three millions of “dirhems, which still remained due, were urgently required, and, as he could devise no means to. procure them, he remained in utter despair."
وكانت بينه وبين عمارة بن حمزة منافرة ومواحشة.لكنه علم أنه ما يقدر على مساعدته إلا هو، فقال لي يوما وأنا صبي:,"There was only “one man, as he knew, capable of assisting him, but that was Omara Ibn Hamza, “and a profound enmity subsisted between them. He at length said’ to me one “day, and I was then a boy."
امض إلى عمارة وسلم عليه عني وعرفه الضرورة التي قد صرنا إليها واطلب منه هذا المبلغ على سبيل القرض إلى أن يسهل الله تعالى باليسرة، فقلت له: أنت تعلم ما بينكما، وكيف أمضي إلى عدوك بهذه الرسالة وأنا أعلم أنه لو قدر على إتلافك لأتلفك فقال: لا بد أن تمضي إليه لعل الله يسخره ويوقع في قلبه الرحمة.,"‘Go to Omara and make him my salutations; (then inform him of the misery to which I am reduced, and request of him this sum as a loan till such time as God may enable me to repay it!’ ‘ Thou no west,’ said I, ‘ your mutual feelings towards each other; why then should I go on such a message to thy enemy. I am certain that if he were able to bring thee to ruin, he would do it!’ ‘Thou must go to him “said my father, ‘God may subdue him and open his heart to pity."
قال الفضل: فلم يمكني معاودته ، وخرجت وأنا أقدم رجلا وأؤخر أخرى، حتى أتيت داره واستأذنت في الدخول عليه، فأذن لي، فلما دخلت وجدته في صدر إيوانه متكئا على مفارش وثيرة، وقد غلف سعر رأسه ولحيته بالمسك، ووجهه إلى الحائط وكان من شدة تيهه لا يقعد إلا كذلك.,"‘To this I could make no reply, and I set out reluctantly, now advancing and then receding, till I at length arrived at Omara’s house. Having obtained permission “to go in, I found him at the farthest extremity of his hall of state, reclining “on soft cushions, his hair perfumed with civet and his beard with musk, “and with his face turned towards the wall.” Omara’s absence of mind was so great that he never sat in any other way."
قال الفضل: فوقفت أسفل الإيوان، وسلمت عليه فلم يرد السلام، فسلمت عليه عن أبي وقصصت عليه القصة، فسكت ساعة ثم قال: حتى ننظر.,"”I stood at the foot of the hall “and offered him my salutation, but he did not return it; I then saluted him “in the name of my father, and told him my business. He remained silent “for a time and at length said: ‘We shall see about it."
فخرجت من عنده نادما على نقل خطاي إليه، موقنا بالحرمان عاتبا على أبي كونه كلفني إذلال نفسي بما لا فائدة فيه، وعزمت على أن لا أعود إليه غيظا منه.,"On this I retired, “bitterly repenting to have directed my steps towards him, and convinced “that he meant to refuse my application; I uttered complaints against my father for exposing me uselessly to such humiliation, and my anger against “Omara was so great that I even resolved not to go back to him."
فغبت عنه ساعة ثم جئته وقد سكن ما عندي، فلما وصلت إلى الباب وجدت أبغالا محملة، فقلت: ما هذه فقيل: إن عمارة قد سير المال.,"I stayed; away about an hour, but, having got cool, I returned and found a number of loaded mules at the door. Having asked what they were, I was informed that Omara was just sending them off to us with the money."
فدخلت على أبي ولم أخبره بشيء مما جرى لي معه كيلا أكدر عليه إحسانه، فمكثنا قليلا، وعاد أبي إلى الولاية وحصلت له أموال كثيرة، فدفع إلي ذلك المبلغ وقال: تحمله إليه.,"I then went home to my father and, not to diminish the value of the favor thus conferred, I abstained from mentioning what bad passed between Omara “and me A short time after, my father was reinstated in his post, and having soon gained great wealth, he gave me the amount of the debt, telling me to take “it to Omara."
فجئت به ودخلت عليه، فوجدته على الهيئة الأولى، فسلمت عليه فلم يرد، فسلمت عليه عن أبي وشكرت إحسانه وعرفته بوصول المال.,"On arriving, I went in and found him as before: I saluted him, but he made no reply; and then offered him my father’s salutation, thanked him for his kindness to us and informed him that I had brought the money."
فقال لي بحرد: ويحك أقسطارا كنت لأبيك اخرج عني لا بارك الله فيك، وهو لك.,"“On hearing these words, he exclaimed, in a passion: ‘Was I then thy father’s banker, scoundrel? be off and be damned to thee! and keep the money."
فخرجت ورددت المال إلى أبي وعجبنا من حاله.,"I immediately withdrew and returned the money to my father, who was as much “astonished as myself at the singularity of Omara’s character."
فقال لي: يا بني، والله ما تسمح نفسي لك بذلك، ولكن خذ ألف ألف درهم واترك لأبيك ألفي ألف درهم، فتعلمت منه الكرم والتيه.,"He then said to me; By Allah! my son, I cannot consent to let thee have it all; so take one million of dirhems and leave two to thy father."
[وحكى الجهشياري في” أخبار الوزراء” هذه الحكاية، لكن بين الحكايتين اختلاف قليل، وذكر أن جملة المال ألف ألف درهم، وكان ذلك في أيام المهدي، وكان يحيى قد ضمن فارس فانكسر عليه المال.,"”The same anecdote, with some slight variations, is related by al-Jihshiari in his History of the Vizirs: thus he states that the sum lent was one million of dirhems; that the occurrence took place in the reign of al-Mahdi; that Yahya was farming the revenues of the province of Fars when he lost his money by the bankruptcy; and that al-Mahdi, who was angry with him,"
وقال المهدي لمن يطالبه بالمال: إن أدى لك المال قبل المغرب من يومنا هذا وإلا فأتني برأسه، وكلن المهدي مغضبا عليه].,"had told the person commissioned to make him pay in his receipts to government, that if he did not receive the amount before sunset, he should bring him Yahya’s head. ”It was thus, continued al-Fadl, “that I learned generosity and abruptness of manner from Omara."
وعمارة المذكور من أولاد عكرمة مولى ابن عباس، وقد تقدم ذكره، وكان كاتب أبي جعفر المنصور ومولاه، وكان تائها معجبا، كريما بليغا فصيحا، أعور.,"”Omara Ibn Hamza descended from Ikrima the mawla of Ibn Abbas, and was himself a mawla and katib to Abu Jaafar al-Mansur. He was hasty, proud, generous, eloquent, and one-eyed."
وكان المنصور وولده المهدي يقدمانه، ويحتملان أخلاقه لفضله وبلاغته ووجوب حقه، وولي لهما الأعمال الكبار.,"Al-Mansur and his son al-Mahdi admitted him to their convivial parties, and bore with his strange humors on account of his merit, his elegant language, and faithful services. He had been employed by them in the highest posts of the (financial) administration."
وله رسائل مجموعة من جملتها رسالة الخميس التي تقرأ لبني العباس.,"A collection of epistles was left by him, and one of them, called Risalat al-Khamis (the Thursday epistle), was usually read to the members of the Abbaside family."
ويحكى أن الفضل دخل عليه حاجبه يوما فقال له: إن بالباب رجلا زعم أن له سببا يمت به إليك، فقال: أدخله فإذا هو شاب حسن الوجه رث الهيئة.,"It is related that al-Fadl’s chamberlain went in to him one day and said: “There is a man at the door who “claims relationship with thee.” “Let him come in,” said al-Fadl; and the stranger was introduced. He was still young and well-looking, but miserably dressed."
فسلم، فأوما إليه بالجلوس فجلس، فقال له بعد ساعة: ما حاجتك قال، أعلمتك بها رثاثة ملبسي ، قال: نعم، فما الذي تمت به إلي.,"When he made his salutation, al-Fadl signed to him to be seated, and he sat down. Al-Fadl waited for some time, and at length asked him what he wanted. ”The shabbiness of my dress,” replied the other, “will inform thee.” “That is true; but how art thou related to me?”"
قال: ولادة تقرب من ولادتك، وجوار يدنو من جوارك، واسم مشتق من اسمك، قال الفضل: أما الجوار فيمكن، وقد يوافق الاسم الاسم، ولكن من أعلمك بالولادة.,"I was born “about the time of thy birth, I lived in thy neighborhood, and my name is “derived from thine.” “As for the neighborhood, that may be,” said al-Fadl, “and the names may be similar, but who told thee of our births?”"
قال: أخبرتني أمي أنها لما ولدتني قيل لها: قد ولد هذه الليلة ليحيى بن خالد غلام وسمي الفضل، فسمتني أمي فضيلا إكبارا لاسمك أن تلحقني به، وصغرته لقصور قدري عن قدرك.,"“It was my mother; when she brought me forth, a person said to her: ‘On this very night Yahya Ibn Khalid has got a son to whom they have given the name of al-Fadl. My mother therefore testified her respect for thy name by bestowing “it on me, but she gave it the diminutive form of Fudail (little Fadl) to indicate “my inferiority."
فتبسم الفضل وقال له: كم أتى عليك من السنين قال: خمس وثلاثون سنة، قال: صدقت، هذا المقدار الذي أعد، قال: فما فعلت أمك قال: ماتت.,”Al-Fadl smiled and asked him his age. “Thirty-five years.” ”True; that is the age I count myself to be. What has become of thy “mother?” ”She is dead.
قال: فما منعك من اللحاق بنا متقدما قال: لم أرض نفسي للقائك، لأنها كانت في عامية معها حداثة تقعدني عن لقاء الملوك، وعلق هذا بقلبي منذ أعوام، فشغلت نفسي بما يصلح للقائك حتى رضيت نفسي.,"And what hindered thee from coming to me long before this?” ”I could not induce myself to do so, because I felt that “my ignorance and youth were obstacles to my entering into the society of “princes; but as this desire had clung to my heart since many years, I made “such studies as might qualify me to meet thee, and this I at length decided to do."
قال: فما تصلح له قال: الكبير من الأمر والصغير، قال: يا غلام، أعطه لكل عام مضى من سنه ألف درهم، وأعطه عشرة آلاف درهم يجمل بها نفسه إلى وقت استعماله. وأعطاه مركوبا سريا.,"”What art thou good for?” “For business of any kind, important “or trifling.” Jaafar immediately ordered his attendant to give the man one thousand dirhems for each year of his age, and ten thousand more to defray his personal expenses till such time as he could be placed. To this he added the present of a noble horse."
ثم إن الرشيد لما قتل جعفرا – على ما تقدم في ترجمته – قبض على أبيه يحيى وأخيه الفضل المذكور، وكان عنده، ثم توجه الرشيد إلى الرقة وهما معه وجميع البرامكة في التوكيل غير يحيى.,"When al-Rashid put Jaafar to death, as we have already related, he arrested his father Yahya, and his brother al-Fadl, who were then living in the palace. On setting out for al-Rakka, he took them both with him, and kept all the members of the Barmekide family in custody, with the exception of Yahya."
فلما وصلوا إليها وجه الرشيد إلى يحيى أن أقم بالرقة أو حيث شئت.,"When they reached al-Rakka, al-Rashid sent to inform Yahya that the might take up his residence in that city or wherever he pleased."
فوجه إليه: إني أحب أن أكون مع ولدي، فوجه إليه: أترضى بالحبس فذكر أنه يرضى به، فحبس معهم، ووسع عليهم.,"Yahya replied that he preferred being with his son, and the caliph then sent to ask him if he would like to dwell in a prison. Yahya declared that he would, and from that time he was kept with al-Fadl in confinement."
ثم كانوا حينا يوسع عليهم وحينا يضيق عليهم حسبما ينقل إليه عنهم، واستصفى أموال البرامكة. ويقال: إن الرشيد سير مسرورا الخادم إلى السجن، فجاءه فقال للمتوكل بهما: أخرج إلي الفضل، فأخرجه.,"At first, they were allowed some liberty, but subsequently they experienced alternations of rigor and relaxation, according to the nature of the reports which leached al-Rashid concerning them, he then confiscated the property of every member of the family. It is said that Masrour the eunuch was sent by him to the prison, and that he told the guardian to bring al-Fadl before him."
فقال له: إن أمير المؤمنين يقول لك: إني قد أمرتك أن تصدقني عن أموالكم ، فزعمت أنك قد فعلت ، وقد صح عندي أنك بقيت لك أموالا كثيرة ، وقد أمرني إن لم تطلعني على المال أن أضربك مائتي سوط، وأرى لك أن لا تؤثر مالك على نفسك.,"When he was brought out, he addressed him thus: “The Commander of the faithful “sends me to say that he ordered thee to make a true statement of thy property, “and that thou didst pretend to do so, but he is assured that thou hast still great “wealth in reserve; and his orders to me are, that, if thou dost not inform me “where the money is, I am to give thee two hundred strokes of a whip. I should therefore advise thee not to prefer thy riches to thyself."
فرفع الفضل رأسه وقال: والله ما كذبت فيما أخبرت به، ولو خيرت بين الخروج من ملك الدنيا وأن أضرب سوطا واحدا لاخترت الخروج، وأمير المؤمنين يعلم ذلك، وأنت تعلم أنا كنا نصون أعراضنا بأموالنا، فكيف صرنا نصون أموالنا بأنفسنا فإن كنت قد أمرت بشيء فامض له.,"”On this al-Fadl looked up at him and said: “By Allah! I made no false statements, and “were the choice offered to me of being sent out of the world or of receiving a “single stroke of a whip, I should prefer the former alternative; that, the Commander of the faithful well knows, and thou also knows full well that we “maintained our reputation at the expense of our wealth; how then could we now shield our wealth at the expense of our bodies? If thou hast really got any orders, let them be executed."
فأخرج مسرورا أسواطا كانت معه في منديل، وضربه مائتي سوط، وتولى ضربه الخدم فضربوه أشد الضرب، وهم لا يحسنون الضرب، فكادوا أن يتلفوه، وتركوه.,"On this, Masrour produced some whips which he brought with him rolled up in a napkin, and ordered his servants to inflict on al-Fadl two hundred stripes. They struck him with all their force, using no moderation in their blows, so that they nearly killed him."
وكان هناك رجل بصير بالعلاج فطلبوه لمعالجته، فلما رآه قال: يكون قد ضربوه خمسين سوطا، فقيل: بل مائتي سوط، فقال: ما هذا إلا أثر خمسين سوطا لا غير.,"There was in that place a man skilled in treating (wounds), who was called in to attend al-Fadl. When he saw him, he observed that fifty strokes had been inflicted on him, and when the others declared that two hundred had been given, he asserted that his back bore tire. traces of fifty and not more."
ولكن يحتاج أن ينام على ظهره على بارية وأدوس صدره، فجزع الفضل من ذلك ثم أجاب إليه، فألقاه على ظهره وداسه، ثم أخذ بيده وجذبه عن البارية، فتعلق بها من لحم ظهره شيء كثير.,"He then told al-Fadl that he must lie down on his back on a reed-mat, so that they might tread on his breast. Al-Fadl shuddered at the proposal, but having at length given his consent, they placed him on his back. The operator then trod on him, after which he took him by the arms and dragged him along the mat, by which means a great quantity of flesh was torn off the back."
ثم أقبل يعالجه، إلى أن نظر يوما إلى ظهره، فخر المعالج ساجدا لله تعالى، فقيل له: ما بالك فقال: قد برئ وقد نبت في ظهره لحم حي.,"He then proceeded to dress the wounds, and continued his services regularly, till one day, when, on examining them, he immediately prostrated himself in thanksgiving to God. They asked him what was the matter, and he replied that the patient was saved, because new flesh was forming."
ثم قال: ألست قلت هذا ضرب خمسين سوما، أما والله لو ضرب ألف سوط ما كان أثرها بأشد من هذا الأثر، وإنما قلت ذلك حتى تقوى نفسه فيعينني على علاجه.,"He then said: “Did I not say that he had received fifty strokes? Well, by Allah! one thousand “strokes could not have left worse marks; but I merely said so that he might take “courage, and thus aid my efforts to cure him."
ثم إن الفضل اقترض من بعض أصحابه عشرة آلاف درهم وسيرها له ، فردها عليه، فاعتقد أنع قد استقلها، فقترض عليها عشرة آلاف أخرى وسيرها فأبى أن يقبلها وقال: ما كنت لآخذ على معالجة فتى من الكرام كراء، والله لو كانت عشرين ألف دينار ما قبلتها.,"Thinking that he had offered too little, he (Al-Fadl), on his recovery, borrowed ten thousand dirhems from a friend and sent them to the doctor, who it turned them. borrowed ten thousand more, but the man refused them and said: “I cannot accept a salary for curing “the greatest among the generous; were it even twenty thousand dinars, I should “refuse them."
فلما بلغ ذلك الفضل قال: والله إن الذي فعله هذا أبلغ من الذي فعلناه في جميع أيامنا من المكارم، وكان قد بلغه ان ذلك المعالج كان في شدة وضائقة.,"”When this was told to al-Fadl, he declared that such an act of generosity surpassed all that he himself had done during the whole course of his life. For he had learned that the doctor was poor and in great distress."
وكان الفضل ينشد وهو في السجن هذه الأبيات، وأظنها لأبي العتاهية، ثم وجدتها لصالح بن عبد القدوس من جملة أبيات قالها وهو محبوس، فقال هذه الأبيات:,"The following verses, which, I believe, are by Abu al-Atahiya, were frequently recited by al-Fadl in his prison: )they form part of a poem which he composed when in prison("
"إلى الله فيما نالنا نرفع الشكوى… ففي يده كشف المضرة والبلوى
خرجنا من الدنيا ونحن من أهلها… فلا نحن في الأموات فيها ولا الأحيا
إذا جاءنا السجان يوما لحاجة… عجبنا وقلنا: جاء هذا من الدنيا","We address our complaints to God in our sufferings, for it is his hand which removes pain and affliction. We have quitted the world, and yet we exist therein; we are not of the living, neither are we of the dead. When the jailer happens to enter our cell, we wonder and exclaim: “This man has come from the world! “"
وقيل إنها لعلي بن الخليل، وكان هو وصالح المذكور يتهمان بالزندقة، فحبسهما الخليفة المهدي بن المنصور.,"Some, however, attribute them to Ali Ibn al-Khalil, who, having been suspected of atheism at the same time as Salih, was imprisoned along with him by the order of the caliph al-Mahdi."
وقد مدح البرامكة جميع شعراء عصرهم، فمن ذلك قول مروان بن أبي حفصة، وقيل إنها لأبي الحجناء في الفضل المذكور:,"The praises of the Barmekides were celebrated by all the contemporary poets. Marwan Ibn Abi Hafsa, or Abi al-Hajnaa as some say, composed the following lines on al-Fadl."
"عند الملوك منافع ومضرة… وأرى البرامك لا تضر وتنفع
إن كان شر كان غيرهم له… والخير منسوب إليهم أجمع
وإذا جهلت من امرئ أعراقه… وقديمه فانظر إلى ما يصنع
إن العروق إذا استسر بها الندى… أشب النبات بها وطاب المزرع","The power of doing good and of harming is in the hands of princes, but the Barmekides do good and harm not. If punishment is to be inflicted, that duty is imposed on. others; but to them all good is justly attributed. When thou knows not the origin and ancestry of a man, examine his acts; when the roots are swollen with moisture, the sprouts flourish and the crop is abundant."
وغضب الرشيد على العتابي فشفع له الفضل فرضي عنه، فقال:,"Al-Attabi the poet incurred the displeasure of al-Rashid, but was pardoned through al-Fadl’s intercession. On this occasion he pronounced these lines."
"ما زلت في غمرات الموت مطرحا… يضيق عني وسيع الرأي والحيل
فلم تزل دائما تسعى بلطفك لي… حتى اختلست حياتي من يدي اجلي","I was cast into the abyss of death, from which neither counsel nor artifice could save me. But your words ceased not in my favor till you snatched my life from the grasp of fate."
"ومدحه أبو نواس بقصائد، قال في بعضها:
سأشكو إلى الفضل بن يحيى بن خالد… هواك لعل الفضل يجمع بيننا","Abu Nuwas praised him also in a qasida wherein he said: I shall complain to al-Fadl, the son of Yahya, the son of Khalid, of the pains of love; perhaps he may unite me to my mistress."
فقيل له: قد أسأت المقال في المخاطبة بهذا القول، فقال: أردت جمع تفضل لا جمع توصل.,"On its being remarked to the poet that he was wrong in addressing such a strange request to al-Fadl, he replied that he meant a union of preference (and affection), not a union of the persons."
"وتبعه المتنبي بقوله:
عل الأمير يرى ذلي فيشفع لي… إلى التي صيرتني في الهوى مثلا","Al-Mutanabbi imitated this where he says: Perhaps the emir may see my abasement, and intercede with her who made me an example of (unrequited) love."
"وعمل فيه بعض الشعراء بيتا واحدا وهو:
ما لقينا من جود فضل بن يحيى… ترك الناس كلهم شعراء","A certain poet composed one single line on al-Fadl, which was this: What we have all experienced from al-Fadl’s generosity has converted the human race into (grateful) poets."
"فاستحسنوا منه ذلك وعابوا عليه كونه مفردا، فقال [أبو] العذافير ورد ابن سعد العمى:
علم المفحمين أن ينظموا الأش… عار منا والباخلين السخاء 
فاستحسنوا منه ذلك.","Fault having been found with this verse because it was isolated, al-Ozafir Ibn Ward Ibn Saad al-Ummi composed the following to match it: He taught the most unprolific geniuses amongst us how to compose in verse, and the avaricious how to show generosity. This line was much admired."
وكان الفضل كثير البر بأبيه، وكان أبوه يتأذى من استعمال الماء البارد في زمن الشتاء. فيحكى أنهما لما كانا في السجن لم يقدرا على تسخين الماء، فكان الفضل ياخذ الإبريق النحاس وفيه الماء فيلصقه إلى بطنه زمانا عساه تنكسر برودته بحرارة بطنه حتى يستعمله أبوه بعد ذلك. واخباره كثيرة.,"The affection of al-Fadl for his father was extreme: it is related that, when they were in prison and unable to procure warm water, which however was necessary for his father, as he could not make use of cold water in winter, al-Fadl took the copper ewer which contained the water for their use and applied it to his stomach, that he might thus, in some measure, diminish its coldness and render it fit for his father’s use. The anecdotes told of al-Fadl are very numerous."
وكانت ولادته لسبع بقين من ذي الحجة سنة سبع وأربعين ومائة [وذكر الطبري في تاريخه في أول خلافة هارون الرشيد أن مولد الفضل بن يحيى سنة ثمان وأربعين، والله أعلم].,"He was born on the twenty second of Zi al-Hijja, A. H. one hundred and forty seven (February, A. D. seven hundred and sixty five), but al-Tabari says, in his History, towards the commencement of his chapter on the reign of Harun al-Rashid: The birth of “al-Fadl Ibn Yahya took place in the year one hundred and forty eight.” God best knows the truth!"
وتوفي بالسجن سنة ثلاث وتسعين ومائة في المحرم غداذ جمعة بالرقة، وقيل إنه توفي في شهر رمضان سنة اثنتين وتسعين ومائة، رحمه الله تعالى.,"He died in prison, al-Rakka, on a Friday morning in the month of al-Muharram, A.H. one hundred and ninety three (Oct.-Nov., A. D. eight hundred and eight); some say, in the month of Ramadan, A. H. one hundred and ninety two."
ولما بلغ الرشيد موته قال: أمري قريب من أمره، وكذا كان، فإنه توفي بطوس سنة ثلاث وتسعين ومائة ليلة السبت لثلاث خلون من جمادى الآخرة، وقيل النصف منه.,"When al-Rashid was informed of his death, he said; “My fate is near unto his;” and so it proved, for he expired at Tus, on the eve of Saturday, the third of the latter Jumada, A. H. one hundred and ninety three (March, A. D. eight hundred and nine); some state, however, that he died on the fifteenth of the month."
وقيل ليلة الخميس النصف من جمادى الأولى، وقال ابن اللبان الفرضي: في شهر ربيع الآخر، مع اتفاقهم على السنة.,"and others, that he breathed his last on the eve of Thursday, the fifteenth of the first Jumada; but Ibn al-Labban al-Faradi mentions that his death occurred in the month of the latter Rabi; they all agree, however, as to the year."
وقد تقدم أنه كان قرينه في الولادة أيضا,We have already slated that al-Fadl and al-Rashid were born about the same time.
[وترتب في الخلافة ولده المين محمد والمأمون صاحب خراسان].,"On the death of al-Rashid, his sons, Muhammad al-Amin and (Abu Jaafar) al-Mansur the governor of Khorasan, were established as his successors in the caliphate."
الفضل بن الربيع,AL FADL IBN AL-RABI.
أبو العباس الفضل بن الربيع بن يونس بن محمد بن عبد الله بن أبي فروة.,Abu al-Abbas al-Fadl was the son of al-Rabi Ibn Yunus Ibn Muhammad Ibn Abd Allah Ibn Abi Furwa.
واسمه كيسان، مولى عثمان بن عفان، رضي الله عنه، وقد تقدم ذكر أبيه في حرف الراء وشيء من أخباره مع المنصور أبي جعفر.,"This Fadl, whose real name was Kaisan, was a Match to (the caliph) Othman Ibn Affan. We have already spoken of his father al-Rabi and mentioned something of what passed between him and Abu Jaafar al-Mansur."
فلما آل الأمر إلى الرشيد واستوزر البرامكة، كان الفضل بن الربيع يروم التشبه بهم ومعارضتهم، ولم يكن له من القدرة ما يدرك به اللحاق بهم ، فكان في نفسه منهم إحن وشحناء، قال عبيد الله بن سليمان بن وهب:,"When the sovereign authority devolved to al-Rashid, this prince chose the Barmekides for his vizirs, and al-Fadl, who had aspired to an equality with them and hoped to rival them in influence, conceived a deep hatred against them on finding all his efforts for that purpose ineffectual: Obaid Allah Ibn Suleiman Ibn Wahb said."
إذا أراد الله تعالى هلاك قوم وزوال نعمتهم جعل لذلك أسبابا، فمن أسباب زوال أمر البرامكة تقصيرهم بالفضل بن الربيع وسعي الفضل بهم وتمكنه من المجالسة مع الرشيد فأوغر قلبه عليهم ومالأه على ذلك كاتبهم إسماعيل بن صبيح حتى كان ما كان.,"“When God wills the destruction of a family (or people)and the ruin of their “prosperity, he disposes certain causes to effect that purpose; and one of the “causes which contributed to the fall of the Barmekides was their disdain for “al-Fadl Ibn al-Rabi. He therefore wrought against them underhand, and “having succeeded in forming a close intimacy with al-Rashid, he turned that prince’s heart against them. In this he was seconded by the katib Ismail Ibn Sabih till the event was brought to pass."
ويحكى أن الفضل المذكور دخل يوما على يحيى بن خالد البرمكي، وقد جلس لقضاء حوائج الناس، وبين يديه ولده جعفر يوقع في القصص، فعرض الفضل عليه عشر رقاع للناس.,"”It is related that Yahya Ibn Khalid al-Barmaki was one day holding a court for the dispatch of public business, with his son Jaafar seated before him to write his decisions on the memorials which were presented, when al-Fadl came in with ten written applications from different persons."
فتعلل يحيى في كل رقعة بعلة ةلم يوقع في شيء منها ألبتة، فجمع الفضل الرقاع وقال: ارجعن خائبات خاسئات ، ثم خرج وهو يقول:,"To each of these Yahya made an objection, and ended by refusing his sanction to every one of them, on which al-Fadl gathered them up, saying: “Go back (to those who sent you! applications) repelled and rejected!” He then turned to go out and recited the following lines."
"عسى وعسى يثني الزمان عنانه… بتصريف حال والزمان عثور
فتقضى لبانات وتشفى حسائف… وتحدث من بعد الأمور","Fortune may yet alter her present course and produce some change; Fortune is apt to stumble in her gait. She may grant certain wishes, procure satisfaction for certain offences, and replace this state of things by another."
أمور فسمعه يحيى وهو ينشد ذلك، فقال له: عزمت عليك يا أبا العباس إلا رجعت، فرجع فوقع له في جميع الرقاع.,"Yahya, overhearing these words, immediately recalled him, saying: “Come “back, Abu al-Abbas! I insist upon it;” and set his approval to all the memorials."
ثم ما كان إلا القليل حتى نكبوا على يده وتولى بعدهم وزارة الرشيد.,"It was very shortly after this, that the fall of the Barmekides was brought about through al-Fadl’s means, and he then became vizir to al-Rashid."
وفي ذلك يقول أبو نواس وقيل أبو حزرة:,"In allusion to this event, Abu Nuwas, or Abu Hazra according to some, recited the following lines."
"ما رعى الدهر آل برمك لما… أن رمى ملكهم بأمر فظيع
إن دهرا لم يرع عهدا ليحيى… غير راع ذمام آل الربيع",Fortune slighted the merits of the Barmekides when she overthrew their power by a fata) stroke. But certainly that same fortune which respected not the deserts of Yahya will have no regard for those of the family of al-Rabi.
وتنازع يوما جعفر بن يحيى والفضل بن الربيع بحضرة الرشيد، فقال جعفر للفضل: يا لقيط، إشارة إلى ما كان يقال عن أبيه الربيع: إنه لا يعرف نسبه وأبوه، حسبما ذكرناه في ترجمته.,"A discussion having arisen one day in the presence of al-Rashid between Jaafar Ibn Yahya and al-Fadl Ibn al-Rabi, the former called his adversary a foundling, in allusion to the circumstance that no one know’ who al-Rabi’s father was."
فقال الفضل: اشهد يا أمير المؤمنين، فقال جعفر للرشيد: تراه عند من يقيمك هذا الجاهل شاهدا يا أمير المؤمنين، وأنت حاكم الحكام.,"Stung with the insult, al-Fadl exclaimed: “Bear witness to that, Commander of the faithful!” On this Jaafar turned to al-Rashid and said: “Commander of the faithful! before whom does this ignorant man cite thee to “bear witness? thee, who art the judge of the judges!”"
ومات الرشيد والفضل مستمر على وزارته [وكان في صحبة الرشيد، فقرر الأمور للأمين محمد بن الرشيد، ولم يعرج على المأمون وهو بخراسان، ولا التفت إليه.,"After the death of al-Rashid, al-Fadl continued to act as vizir; having enjoyed the confidence of that prince, he procured al-Amin’s elevation to the throne, without taking the least notice of al-Mamun, who was then in Khorasan."
فعزم المأمون على إرسال طائفة من عسكره لأن يعترضوه في طريقه لما انفصل عن موضع وفاة الرشيد، وهو طوس حسبما ذكرته في ترجمة الفضل ابن يحيى البرنمي، فأشار عليه وزيره الفضل بن سهل أن لا يعترض له، وخاف عاقبته.,"This prince immediately resolved on dispatching a body of troops to intercept him on his return from Tus, where al-Rashid had breathed his last, but he was dissuaded from his purpose by his vizir al Fadl Ibn Sahl who felt apprehensive of the consequences."
ثم إن الفضل بن الربيع خاف من المأمون إن انتهت الخلافة إليه، فزين للأمين أن يخلع المأمون من ولاية العهد، ويجعل ولي عهده موسى بن الأمين.,"Al-Fadl Ibn al-Rabi then foresaw the danger which awaited him in case of al-Mamun’s accession to the caliphate, and he therefore persuaded al-Amin to deprive him of, his rights as declared successor to the throne, and confer them on his own son Musa Ibn al-Amin."
وحصلت الوحشة بين الأخوين إلى أن سير المأمون جيشا من خراسان مقدمه طاهر بن الحسين المقدم ذكره بإشارة وزيره الفضل بن سهل، وأخرج الأمين من بغداد جيشا بإشارة وزيره الفضل بن الربيع المذكور، مقدمه علي بن عيسى ابن ماهان، فالتقيا، وقتل علي بن عيسى، وذلك في سنة أربع وتسعين ومائة.,"This produced a misunderstanding between the two brothers, and at length al-Mamun, by the advice of his vizir al-Fadl Ibn Sahl, dispatched an army from Khorasan under the command of Tahir Ibn al-Husain. Al-Amin then took counsel of al-Fadl Ibn al-Rabi, and sent Ali Ibn Isa Ibn Mahan at the head of an army from Baghdad to repel the invaders. In the battle which ensued, the latter general lost his life. This occurred A. H. one hundred and ninety four (eight hundred and nine or eight hundred and ten)."
ثم اضطربت أحوال الأمين وقويت شوكة المأمون، ولما رأى الفضل ابن الربيع الأمور مختلة استتر في رجب سنة ست وتسعين ومائة.,"From that moment the affairs of al-Amin fell into confusion and the power of al-Mamun was consolidated; as for al-Fadl Ibn al-Rabi, he retired to a place of concealment in the month of Rajab, A. H. one hundred and ninety six (March-April, A. D. eight hundred and twelve), on perceiving that all his plans had gone to ruin."
ثم ظهر لما ادعى إبراهيم بن المهدي الخلافة ببغداد، كما ذكرته في ترجمته، واتصل به ابن الربيع.,"He appeared in public, sometime after, when Ibrahim Ibn al-Mahdi usurped the caliphate at Baghdad, and he entered into his service."
فلما اختل حال إبراهيم استتر ابن الربيع ثانيا، وشرح ذلك يطول. وخلاصته أن طاهر بن الحسين سأل المأمون الرضا عنه، فأدخله عليه، وقيل غير ذلك.,"On the failure of Ibrahim’s undertaking, al-Rabi concealed himself a second time, and finally obtained his pardon from al-Mamun through the intercession of Tahir Ibn al-Husain, who conducted him into the presence of the prince. This circumstance is sometimes related in a different manner."
إلا أنه لم يزل بطالا إلى أن مات، ولم يكن له في دولة المأمون حظ، والله أعلم.,"From that time till his death he remained unemployed, having never, as far as I can discover, occupied any post under al-Mamun."
وكتب إليه أبو نواس يعزيه في الرشيد، ويهنئه بولاية ولده الأمين:,The poet Abu Nuwas wrote al-Fadl the following lines to console him on the loss of al-Rashid and congratulate him on the accession of al-Amin.
"تعز أبا العباس عن خير هالك… بأكرم حي كان أو هو كائن
حوادث أيام تدور صروفها… لهن مساو مرة ومحاسن
وفي الحي بالميت الذي غيب الثرى… فلا أنت مغبون ولا الموت غابن","O Abu al-Abbas! be consoled in thy sorrows over the noblest of the dead by the aspect of the best that ever was or will be among the living. The vicissitudes of time revolve and now produce evil, now good. The prince who lives repays for him who is dead and hidden in the dust of the grave; thou hast not suffered by the exchange, neither hath the dead deceived (thee by appointing an unworthy succentor’."
"وفيه أيضا قال أبو نواس من جملة أبيات:
وليس لله بمستنكر… أن يجمع العالم في واحد","In another piece of verse composed in praise of al-Amin, Abu Nuwas said of him: It is not repugnant to God that (the good qualities of)all mankind should be united in a single individual."
قال أبو بكر الصولي: ولقد أخذ أحمد بن يوسف الكاتب هذا المعنى وزاد عليه، وكتبه إلى بعض إخوانه، وقد ماتت له ببغاء، وله أخ كثير التخلف يسمى عبد الحميد:,"(,Speaking of the verses given before this last,) Abu Bakr al-Suli said: “The katib Ahmad Ibn Yusuf took the idea of these verses, and having enlarged upon it, he addressed his piece to one of his brethren whose parrot had died, and who had a brother of a most intractable temper, “called Abd al-Hamid, still living.’’ The piece is as follows."
"أنت تبقى ونحن طرا فداكا… أحسن الله ذو الجلال عزاكا
فلقد جل خطب دهر أتاكا… بمقادير أتلفت ببغاكا
عجبا للمنون كيف أتتها… وتخطت عبد الحميد أخاكا
كان عبد الحميد أصلح للمو… ت من الببغا وأولى بذاكا
شملتنا المصيبتان جميعا… فقدنا هذه ورؤية ذاكا","Thou survives; and may our lives be the ransom of thine! May God, the possessor of all grandeur, grant thee consolation! Great was the stroke which fate inflicted on thee when it killed thy parrot. How strange that death should come unto it and miss Abd al-Hamid, thy brother. Abd al-Hamid was a fitter object for death than thy parrot. Every sort of misfortune has come over us; the loss of the one and the presence of the other."
وقد تقدم في ترجمة ابن الرومي ذكر المقطوعين المقولين في الوزير أبي القاسم عبيد الله وولديه الحي والميت ، وذلك المعنى مأخوذ من هذه الأبيات وأبو نواس هو الذي فتح لهم الباب، ومنه أخذ الباقون، وإن كان بينهم مغايرة ما لكن المادة واحدة.,"In the life of Ibn al-Rumi we have inserted two pieces similar to this, and addressed to the vizir Abu al-Kasim Obaid Allah on the death of one of his sons and the existence of the other. The idea is borrowed from the verses just given, but it was Abu Nuwas who opened the way. Succeeding poets appropriated the thought with some slight difference in the mode of its expression."
وكانت وفاة الفضل بن الربيع في ذي القعدة، سنة ثمان ومائتين وسنة ثمان وستون سنة، وقيل في شهر ربيع الآخر، رحمه الله تعالى، وفيه يقول أبو نواس أبياته الدالية التي فيها والخير عادة.,"Al-Fadl Ibn al-Rabi died in the month of Zu al-Kaada, A.H. two hundred and eight (March-April, A. D. eight hundred and twenty four); some say in the month of the latter Rabi. It was on him that Abu Nuwas composed his poem, rhyming in d, which contains the expression: and good works became for him a custom."
الفضل بن سهل,AL-FADL IBN SAHL.
أبو العباس الفضل بن سهل السرخسي أخو الحسن بن سهل – وقد تقدم ذكره في حرف الحاء.,"Abu al-Abbas al-Fadl Ibn Sabi al-Sarakhsi was the brother of al-Hasan Ibn Sahl, him whose life has been given."
أسلم على يد المأمون في سنة تسعين ومائة، وقيل إن أباه سهلا أسلم على يد المهدي، والله أعلم، فوزر للمأمون واستولى عليه حتى ضايقه في جارية أراد شراءها.,"He made his profession of Islamism to al-Mamun in the year one hundred and ninety (A. D. eight hundred and five or eight hundred and six); but some say that it was his father Sahl who made the profession, and that it was al-Mahdi who received it. Al-Fadl Ibn Sahl served Al-Mamun as vizir and domineered over him to such a degree that he once outbid him for a female slave whom he wanted to purchase."
ولما عزم جعفر البرمكي على استخدام الفضل للمأمون، وصفه يحيى بحضرة الرشيد، فقال له الرشيد: أوصله إلي.,"When Jaafar the Barmekide resolved on placing al-Fadl in the servile of al-Mamun, Yahya (Jaafar’s father) spoke of him so favorably in the presence of al-Rashid, that the latter ordered him to be brought in."
فلما وصل إليه أدركته حيرة فسكت.,"On appearing before the caliph, al-Fadl was so completely overcome with confusion that he could not utter a word."
فنظر الرشيد إلى يحيى نظر منكر لاختياره، فقال ابن سهل: يا أمير المؤمنين، إن من أعدل الشواهد على فراهة المملوك أن يملك قلبه هيبة سيده.,"Al-Rashid then turned towards Yahya with the look of one who blamed bis choice, but Fadl {recovered himself and) said: “Commander of the faithful! it is an excellent proof of a servant’s merit that “his heart is seized with respect in the presence of his master."
فقال الرشيد: لئن كنت سكت لتصوغ هذا الكلام فلقد أحسنت، وإن كان بديهة إنه لأحسن وأحسن.,"To this al-Rashid replied; “If you kept silent that you might frame tin’s answer, I must say that you have succeeded well; but if it came to you extempore, “it is still better and better."
ثم لم يسأله بعد ذلك عن شيء إلا أجابه بما يصدق وصف يحيى له.,"To every succeeding question which the caliph addressed him, he replied in a manner suited to justify the character given of him by Yahya."
وكان فيه فضائل، وكان يلقب بذي الرياستين لأنه تقلد الوزارة والسيف.,"Al-Fadl was highly accomplished, and he received the surname of Zi al-Riasatain the holder of the two commands) because he exercised the authority of the vizirate, and that of the sword (as commander or chief of the army)."
وكان يتشيع، وكن من اخبر الناس بعلم النجامة، وأكثرهم إصابة في أحكامه.,"(Like his toaster al-Mamun) he acknowledged the rights of the family of Ali. In astrology he displayed the greatest skill, and most of his predictions received their accomplishment."
حكى أبو الحسين علي بن أحمد السلامي في تاريخ ولاة خراسان: أن طاهر بن الحسين، المقدم ذكره، لما عزم المأمون على إرساله إلى محاربة أخيه محمد بن الأمين نظر الفضل بن سهل في مسألته، فوجد الدليل في وسط السماء، وكان ذا يمينين.,"Abu al-Husain Ali al-Salami relates, in his History of the governors of Khorasan, that, when al-Mamun resolved on sending Tahir Ibn al-Husain against his brother Muhammad al-Amin, al-Fadl Ibn Sahl examined the horoscope of this general, and finding the indicator in the middle of the sky and that it was za yaminain."
فأخبر المأمون بأن طاهرا يظفر بالأمين ويلقب بذي اليمينين، فتعجب المأمون من إصابة الفضل، ولقب طاهرا بذلك، وولع بالنظر في علم النجوم.,"he told al- Mamun that Tahir would conquer al-Amin provided he were surnamed Zu al-Yaminain. Al-Mamun then conceived a high admiration for al-Fadl’s talent, and gave this surname to Tahir; be became also an assiduous student in the science of the stars."
وقال السلامي أيضا: ومما أصاب الفضل بن سهل فيه من أحكام النجوم أنه اختار لطاهر بن الحسين حين سمي للخروج إلى الأمين وقتا، فعقد فيه لواءه وسلمه إليه، ثم قال له: قد عقدت لك لواء لا يحل خمسا وستين سنة.,"The same writer says: “One of al-Fadl Ibn Sahl’s “astrological predictions wherein he perfectly succeeded was the following: “when Tahir Ibn al-Husain was nominated to march forth against al-Amin, “al-Fadl designated a fortunate hour for his departure and, at that moment, “he knotted bis standard and placed it in his hand, saying: ‘I here knot for thee a standard which shall not be untied for six and fifty years."
فكان بين خروج طاهر بن الحسين إلى وجه علي بن عيسى بن هامان، مقدم جيش الأمين، وقبض يعقوب بن الليث الصفار على محمد بن طاهر بن عبد الله بن طاهر ابن الحسين بنيسابور خمس وستون سنة.,"’Now, “from the time of Tahir Ibn al-Husain’s going forth against Ali Ibn Isa, al-Amin’s general, till that of Muhammad Ibn Tahir Ibn Abd Allah Ibn Tahir Ibn al-Husain’s capture at Naisapur by Yakub Ibn al-Laith al-Saffar, precisely six and fifty years intervened."
وكان قبض يعقوب بن الليث على محمد المذكور يوم الأحد لليلتين خلتا من شوال سنة تسع وخمسين ومائتين.,"Ibn Al-Laith took Muhammad prisoner on Sunday, the second of Shawwal, A. H. two hundred and fifty nine (August, A. D. eight hundred and seventy three)."
ومن إصاباته أيضا ما حكم به على نفسه، وذلك أن المأمون طالب والدة الفضل بما خلفه، فحملت إليه سلة مختومة مقفلة.,"”Another instance of his successful predictions was that concerning himself; when al-Mamun obliged al-Fadl’s mother to deliver up all the property which he had left on his decease, she brought to him a coffer, locked and sealed."
ففتح قفلها، فإذا صندوق صغير مختوم، وإذا فيه درج، وفي الدرج رقعة من حرير مكتوب فيها بخطه: بسم الله الرحمن الرحيم، هذا ما قضى الفضل بن سهل على نفسه، قضى أنه يعيش ثمانيا وأربعين سنة، ثم يقتل ما بين ماء ونار فعاش هذه المدة.,"On opening it he found a little box, closed also with a seal, and within it a paper folded up, and containing a piece of silk bearing the following inscription in his own handwriting: “In the name of God, the Merciful, the Clement! This is the “fate which al-Fadl Ibn Sahl has predicted for himself: he will live forty-eight “years, and be killed between water and fire."
ثم قتله غالب خال المأمون في حمام بسرخس – كما سيأتي إن شاء الله تعالى، وله غير ذلك إصابات كثيرة.,"He lived precisely to this age, and was murdered in his bath at Sarakhs, by Ghalib, the maternal uncle of al-Mamun. Many other instances are given of his successful predictions."
ويحكى أنه قال يوما لثمامة بن الأشرس: ما أدري ما أصنع بطلاب الحاجات فقد كثروا علي وأضجروني.,It is related that he one day said to Thumama Ibn al-Ashras: “I know not what “to do; I am overwhelmed by the number of persons who apply to me for favors.
فقال له: زل عن موضعك، وعلي أن لا يلقاك أحد منهم، فقال: صدقت، وانتصب لقضاء أشغالهم.,"Quit thy seat,” said Thumama, “and it shall be my business to “prevent a single one of them from meeting thee. ”Al-Fadl acknowledged the counsel to be good, and from that period Thumama remained charged with all his personal affairs."
وكان من مرض بخراسان وأشفى على التلف، فلما أصاب العافية جلس للناس، فدخلوا عليه وهنوه بالسلامة، وتصرفوا في الكلام.,"During his residence in Khorasan, al-Fadl had a fit of sickness which brought him to the brink of death; on his recovery, he held an audience, in which numerous congratulations, all drawn up with great elegance, were addressed to him."
فلما فرغوا من كلامهم أقبل على الناس وقال: إن في العلل لنعما لا ينبغي للعقلاء أن يجهلوها: تمحيص الذنوب، والتعرض لثواب الصبر.,"When the speakers had finished, he turned to them and said: “Sickness has advantages which no reasonable man can deny: it expiates sins; it prepares for us the reward due to patient suffering."
والإيقاظ من الفغلة، والإذكار بالنعمة في حال الصحة، واستدعاء التوبة، والحض على الصدقة.,"“it rouses us from supineness; it makes us grateful for the benefit of health; it calls us to repentance, and it incites us to charity."
زقد مدحه جماعة من اعيان الشعراء ، وفيه يقول إبراهيم بن العباس الصولي، وقد سبق ذكره:,His praises were celebrated by some of the most eminent poets of the age; thus Ibrahim Ibn al-Abbas al-Suli said of him.
"لفضل بن سهل يد… تقاصر عنها المثل
فنائلها للغنى… وسطوتها للأجل
وباطنها للندى… وظاهرها للقبل","There is no hand like that of al-Fadl Ibn Sahl. Its gifts are wealth, and its stroke is death. Its palm is formed for liberality, and its back to receive grateful kisses."
ومن ها هنا أخذ ابن الرومي قوله في الوزير القاسم بن عبيد الله من جملة أبيات:,It was from this that Ibn al-Rumi took the idea of the following passage; it belongs to one of his poems in which he addresses the vizir al-Kasim Ibn Obaid Allah Ibn Wahb.
"أصبحت بين خصاصة وتجمل… والحر بينهما يموت هزيلا
فامدد إلي يدا تعود بطنها… بذل النوال وظهرها التقبيلا","I am placed between poverty and the necessity of maintaining a respectable appearance; in this position the worthiest of men would die of inanition.
 Stretch then forth to me that hand of which the palm is accustomed to bestow, and the back to be kissed."
وفيه يقول أبو محمد عبد الله بن محمد، وقيل ابن أيوب التميمي:,It was of al-Fadl that Abu Muhammad Abd Allah Ibn Muhammad (some say Ibn Ayyub) al-Tamimi said.
"لعمرك ما الأشراف في كل بلدة… وإن عظموا للفضل إلا صنائع
ترى عظماء الناس للفضل خشعا… إذا ما بدا، والفضل لله خاشع
تواضع لما زاده الله رفعة… وكل جليل عنده متواض","Rest assured that the noblest in every city, great though they be, are all al-Fadl’s inferiors. When it pleases him, you may see the greatest of mankind humbled before him, and he humbles himself only before God. The more God exalts him, the more he is humble and the more each man of rank is humble before him."
وقال فيه مسلم بن الوليد الأنصاري المعروف بصريع الغواني من جملة قصيدة:,"Muslim Ibn al-Walid al-Ansari, surnamed Sari’ al-Ghawani, said of him in one of his qasida."
أقمت خلافة وأزلت أخرى… جليل ما أقمت وما أزلتا,You established one caliphate and overthrew another; great was that which you established and that which you overthrew.
[وحكى الجهشياري أن الفضل بن سهل أصيب بابن له يقال له العباس، فجزع عليه جزعا شديدا، فدخل عليه إبراهيم بن موسى بن جعفر العلوي وأنشده:,"Al-Jihshiari (relates that al-Fadl Ibn Saied having been plunged into the deepest affliction by the loss of a son called al-Abbas, Ibrahim Ibn Musa Ibn Jaafar al-Alawi went in to him and recited this verse."
"خير من العباس أجرك بعده… والله خير منك للعباس
فقال: صدقت، ووصله وتعزى له].","Better for thee than the possession of al-Abbas is that indemnity for his loss which God reserves thee; and a better company than thine for al-Abbas is that of God. Al-Fadl acknowledged the truth of his words and made him a present; from that time, he felt consoled."
ولما ثقل أمره على المأمون دس عليه خاله غالبا [المسعودي الأسود] ، فدخل عليه الحمام بسرخس، ومعه جماعة، وقتلوه مغافصة، وذلك يوم الخميس ثاني شعبان سنة اثنتين ومائتين، وقيل ثلاث ومائتين.,"Al-Mamun at length found the influence which al- Fadl had acquired so onerous to himself, that he suborned his maternal uncle Ghalib al-Masudi the black to murder him. Al-Fadl was at Sarakhs and in his bath, when Ghalib entered suddenly with some others and slew him: this occurred on Thursday, the second of Shaaban, A. H. two hundred and two (February, A. D. eight hundred and eighteen); some say, A. H. two hundred and three."
وعمره ثمان وأربعون سنة، وقيل إحدى وأربعون سنة وخمسة أشهر، والله أعلم.,"He was then aged forty-eight years; some say, forty-one years and five months."
[وذكر الطبري في تاريخه أنه كان عمره ستين سنة، وقيل سنة اثنتين ومائتين يوم الجمعة لليلتين خلتا من شعبان. قلت: وهو الصحيح.,"Al-Tabari states, in his History, that al-Fadl died at the age of sixty; others again say that he was murdered on Friday, the second of Shaaban, A. H. two hundred and two. This last date I consider to be the true one."
ورثاه مسلم بن الوليد ودعبل وإبراهيم بن العباس، رحمه الله تعالى. ومات والده سهل في سنة اثنتين أيضا، بعد قتل ابنه بقليل.,"Elegies were composed on his death by Muslim Ibn al-Walid, Dibil, and Ibrahim Ibn al-Abbas. His father Sahl died abo in the year two hundred and two, soon after the assassination of his son."
وعاشت أمه وأم أخيه الحسن حتى أدركت عرس بوران على المأمون].,"His mother, who was also the mother of his brother al-Hasan, lived to witness the marriage of Buran with al-Mamun."
ولما قتل مضى المأمون إلى والدته ليعزيها، فقال لها: لا تأسي عليه لا تحزني لفقده، فإن الله قد أخلف عليك مني ولدا يقوم مقامه، فمهما كنت تنبسطين إليه فيه فلا تنقبضي عني منه.,"On the death of al-Fadl, this prince went to console his mother and said: “Grieve not for him, neither be afflicted at his “loss; for God has given thee a son in me to replace him; so you need not “conceal from me the sentiments which you used to confide to him."
فبكت ثم قالت: يا أمير المؤمنين، وكيف لا أحزن على ولد أكسبني ولدا مثلك.,”On this she wept and answered “O Commander of the faithful! why should I not “grieve for a son who gained me another such as you?”
والسرخسي: بفتح السين المهملة والراء وسكون الخاء المعجمة وبعدها سين مهملة، هذه النسبة إلى سرخس، وهي مدينة بخراسان.,"Sarakhsi means belonging to Sarakhs, a city in Khorasan."
الفضل بن مروان,AL-FADL IBN MARVVAN.
أبو العباس الفضل بن مروان بن ماسرخس وزير المعتصم.,Abu al-Abbas al-Fadl Ibn Marwan Ibn Masarkhas was vizir to al-Mutasim.
وهو الذي أخذ له البيعة ببغداد وكان المعتصم يومئذ ببلاد الروم، فإنه توجه إليها صحبة أخيه المأمون، فاتفق موت المأمون هناك، وتولى المعتصم بعده، واعتد له المعتصم بها يدا عنده.,"That prince having accompanied his brother al-Mamun to Asia Minor and being with him when he died there, it was al-Fadl Ibn Marwan who administered the oath of fealty to the people. Al-Mutasim, having thus succeeded to his brother, hastened to testify his satisfaction to al-Fadl for his conduct."
[وفوض إليه الوزارة يوم دخوله بغداد، وهو يوم السبت مستهل شهر رمضان سنة ثمان عشرة ومائتين، وخلع عليه، ورد أموره كلها إليه، فغلب عليه بطول خدمته، وتربيته إياه] واستقل بالأمور، وكذلك كان في أواخر ولاية المأمون، فإنه غلب عليه كثيرا.,"and having made his entry into Baghdad on Saturday, the first of Ramadan, A. H. two hundred and eighteen (September, A. D. eight hundred and thirty three), he invested him with the dignity of vizir, confiding to him at the same time the administration of all his affairs. Al-Fadl had directed his education, and, by the length of time thus passed in his service, he acquired the highest influence over him, even before the expiration of al-Mamun’s reign."
وكان نصراني الأصل قليل المعرفة بالعلم حسن المعرفة بخدمة الخلفاء، وله ديوان رسائل وكتاب” المشاهدات والأخبار” التي شاهدها.,"He was originally a Christian, and possessed but a slight knowledge of (Muslim’ science; he displayed, however, a full acquaintance with the duties of his office. A collection has been made of the epistles composed by him, and he left a work al-Mushahidat wa al-Akhbar (observation and narrations), containing an account of the events which had passed under his own observation."
ومن كلامه: مثل الكتاب كالدولاب إذا تعطل انكسر. وكان قد جلس يوما لقضاء أشغال الناس ورفعت إليه قصص العامة، فرأى في جملتها رقعة مكتوبا فيها:,"One of his sayings was: “A kitab is like a wheel for raising “water; he gets out of order if not kept at work.” At an audience which he held one day for the dispatch of public business, he noticed, among the memorials presented to him, a paper on which were inscribed these lilies."
"تفرعنت يا فضل بن مروان فاعتبر… فقبلك كان الفضل والفضل والفضل
ثلاثة أملاك مضوا لسبيلهم… أبادتهم الأقياد والحبس والقتل
وإنك قد أصبحت في الناس ظالما… ستودي كما أودى الثلاثة من قبل","Thou acts like Pharaoh, O Fadl Ibn Marwan, but take warning. Thy predecessors were al-Fadl, and al-Fadl, and al-Fadl; three princes now gone their ways; whom fetters, prison, and violence deprived of life. Thou hast become a tyrant among men, and thou shalt perish as those three before thee have perished."
أراد الفضول الثلاثة الذين تقدم ذكرهم، وهم: الفضل بن يحيى البرمكي، والفضل بن الربيع، والفضل بن سهل.,"The Fadls here meant were those whose lives have been just given; namely al-Fadl Ibn Yahya al-Barmaki, al-Fadl Ibn al-Rabi and al-Fadl Ibn Sahl."
وذكر المرزباني في” معجم الشعراء” هذه الأبيات للهيثم بن فراس السامي، من بني سامة ابن لؤي، وكذا ذكرها الزمخشري في كتاب” ربيع الأبرار”.,"These verses are attributed by al-Marzubani, in his Mojam al-Shuaraa, to al-Haitham Ibn Firas al-Sami, a descendant of Sama Ibn Luai, and al-Zamakhshari makes a similar statement in his Rabi al-Abrar."
ومثل هذه القضية ما جرى لأسد بن زريق الكاتب، فإنه جاء إلى باب أبي عبد الله الكوفي لما قلد مكان أبي جعفر بن شيرزاد ، وانتقل إلى داره، وجلس في دسته، فمنعه البواب من الدخول إليه، فرجع إلى داره وكتب إليه:,"An anecdote of a similar kind is told of Asad Ibn Ruzik the katib: when Abu Abd Allah al-Kufi was appointed to replace Abu Jaafar Ibn Shirzad and had occupied the residence and filled the seat of his predecessor, Asad wished to go into his presence, but the usher refused him admittance. On this he returned home and wrote al-Kufi these lines."
"إنا رأينا حجابا منك قد عرضا… فلا يكن ذلنا فيه لك الغرضا
اسمع مقالي ولا تغضب علي فما… أبغي بذلك لا مالا ولا عرضا
الشكر يبقى ويفنى ما سواه، وكم… سواك قد نال ملكا فانقضى ومضى
في هذه الدار في هذا الرواق على… هذا السرير رأيت العز وانقرضا","We have seen the curtain of thy door drawn against us, but this humiliation was not effected by thy will. Hear my words, and be not angry with me; I seek neither money nor honors: Gratitude survives when all else perishes; how many attained, like thee, a princely station, yet their power ended and they themselves departed. In that palace in that hall on that very throne, I saw the power high exalted which is now overthrown."
فلما وقف أبو عبد الله على هذه الأبيات استدعاه واعتذر إليه وقضى حاجته.,"When Abu Abd Allah read these verses, he sent for the author and after many apologies, he granted the request which he had intended to make."
وقد سبق نظير هذا في ترجمة عبد الملك بن عمير، وما جرى له مع عبد الملك ابن مروان الأموي لما حضر بين يديه رأس مصعب بن الزبير، فلينظر هناك.,"Something similar to this will be found in the life of Abd al-Malik Ibn Omair, where we mention the observation made by him to Abd al-Malik Ibn Marwan, when the head of Musab Ibn al-Zubair was presented to him."
ثم إن المعتصم تغير على الفضل بن مروان، وقبض عليه في رجب سنة إحدى وعشرين ومائتين، ولما قبض عليه قال:,"The feelings of al-Mutasim for al-Fadl Ibn Marwan underwent at length a total change, and he caused him to be arrested in the month of Rajab, A.H. twenty hundred and twenty one (June- July, A. D. eight hundred and thirty six); he said at the same time."
عصى الله في طاعتي فسلطني عليه، ثم خدم بعد ذلك جماعة من الخلفاء، ثم توفي في شهر ربيع الآخر سنة خمسين ومائتين، وعمره ثمانون سنة، رحمه الله تعالى.,"“He was disobedient to God whilst serving me, so God hath given me power over him. ”Al-Fadl was afterwards employed by other caliphs, and he died in the month of the latter Rabi, A. H. two hundred and fifty (May-June, A. D. eight hundred and sixty four); aged eighty years."
وقال في كتاب” الفهرست”: عاش ثلاثا وتسعين سنة، والله أعلم بالصواب.,"It is stated, however, in the Fihrist that he lived to the age of ninety-three: God only knows the truth!"
[وقال الطبري: كانت نكبته في صفر من السنة المذكورة. وقال الصولي:,Al-Tabari places his fall in the month of Safar of the year before mentioned. Al-Suli says.
أخذ المعتصم من داره لما نكبه ألف ألف دينار، وأخذ أثاثا وآنية بألف ألف دينار.,"“When al-Mutasim disgraced him, he seized in his “house one million of dinars and took away, besides, furniture and vases to “the value of another million."
وحبسه خمسة أشهر، ثم أطلقه وألزمه بيته، واستوزر أحمد بن عمار.,"He detained him in prison five months, and “having then ordered him to remain a prisoner in his house, he chose for vizir “Ahmad Ibn Ammar."
ومن كلامه: لا تتعرض لعدوك وهو مقبل، فإن إقباله يعينه عليك، ولا تتعرض له وهو مدبر، فإن إدباره يكفيك أمره].,"”A favorite saying of al-Fadl Ibn Marwan was: “Attack not-thy enemy when he is advancing, for he has thus an advantage“ over thee; neither attack him in his retreat, for thou hast already got rid of “him.”"
الفضيل بن عياض,AL-FUDAIL IBN IYAD AL-TALAKANI.
أبو علي الفضيل بن عياض بن مسعود بن بشر التميمي الطالقاني الأصل، الفنديني ، الزاهد المشهور أحد رجال الطريقة.,"Abu Ali al-Fudail Ibn lyad Ibn Masud Ibn Bishr al-Talakani al-Fundini, a celebrated ascetic and one of the Men of the Path, drew his origin from a family of the tribe of Tamim which had settled at Talakan."
كان في أول أمره شاطرا يقطع الطريق بين أبيورد وسرخس، وكان سبب توبته أنه عشق جارية فبينا هو يرتقي الجدران إليها سمع تاليا يتلو:,"He commenced his life as a highway robber and intercepted travelers on the road from Abiward to Sarakhs, but his conversion was operated by the following circumstance: As he was climbing over a wall to see a girl whom he loved, he heard a voice pronounce this verse of the Quran."
(ألم يأن للذين آمنوا أن تخشع قلوبهم لذكر الله),"It not the time yet come unto those who believe, that their hearts should humbly submit to the admonition of God?."
فقال: يارب قد آن.,"On this, he exclaimed: “O Lord! that time is come."
فرجع، وآواه الليل إلى خربة فإذا فيها رفقة، فقال بعضهم: نرتحل، وقال بعضهم: حتى نصبح، فإن فضيلا على الطريق يقطع علينا، فتاب الفضيل وآمنهم.,"”He then went away from the place, and the approach of night induced him to repair for shelter to a ruined edifice. He there found a band of travelers, one of whom said to the others: “Let us set out;” but another answered: “Let us rather wait till daylight, for al-Fudail is on the road and will stop us.” Al-Fudail then turned his heart to God, and assured them that they had nothing to fear."
وكان من كبار السادات، حدث سفيان بن عيينة قال: دعانا هارون الرشيد فدخلنا عليه، ودخل الفضيل آخرنا مقنعا رأسه بردائه، فقال لي:,"He ranked amongst the greatest of the Sayyids (or saints). Sofian Ibn Oyaina relates the following anecdote concerning him: “Harun al-Rashid called for us, and when “we entered into his presence, al-Fudail followed, with his cloak drawn over “his face, and said to me."
يا سفيان، وأيهم أمير المؤمنين فقلت: هذا، وأومأت إلى الرشيد، فقال له: يا حسن الوجه، أنت الذي أمر هذه الأمة في يدك وعنقك لقد تقلدت أمرا عظيما، فبكى الرشيد، ثم أتي كل رجل منا ببدرة.,"‘Tell me, Sofian! which of these is the Commander of the faithful?’ ‘There he is;’ said I, pointing out al-Rashid. “He then addressed (the caliph) in these terms: thou with the handsome “face! art thou the man whose hand governed this people and who hast taken that duty on thy shoulders? verily, thou hast taken on thyself a heavy burden Al-Rashid wept on hearing these words, and ordered to each of us a purse of money."
فكل قبلها إلا الفضيل، فقال الرشيد: يا أبا علي إن لم تستحل أخذها فأعطها ذا دين أو أشبع بها جائعا أو اكس بها عاريا.,"We all received the gift, except al-Fudail; and al-Rashid said to him: O Abu Ali! if thou dost not think it lawful to accept it, give it to some poor debtor, or else feed therewith the hungry, or clothe the naked."
فاستعفاه منها، فلما خرجنا قلت: يا أبا علي، أخطأت، ألا أخذتها وصرفتها في أبواب البر فأخذ بلحيتي ثم قال: يا أبا محمد، أنت فقيه البلد والمنظور إليه وتغلط مثل هذا الغلط لو طابت لأولئك لطابت لي.,"‘He requested, however, the permission to refuse it; and, when we went out, I said to him: Thou hast done wrong, O, Abu Ali! why didst thou not take it and spend it in works of charity?’ On this he seized me by the beard, and exclaimed: Abu Muhammad! how canst thou, who art the chief jurisconsult of this city and a man whom all look up to, how canst thou make such a blunder? had the money been lawfully acquired by those people (the caliph and his officer it had been lawful for me to accept it."
ويحكى أن الرشيد قال له يوما: ما أزهدك! فقال الفضيل: أنت أزهد مني، قال: وكيف ذلك قال: لأني أزهد في الدنيا، وأنت تزهد في الآخرة، والدنيا فانية والآخرة باقية.,"It is related that al-Rashid once said to him; How great is thy self-abnegation!” to which he made answer: Thine is greater.” How so?” said the caliph. Because I make abnegation of this world, and thou makes abnegation of the next; now, this world is transitory and the next will endure forever."
وذكر الزمخشري في كتاب ربيع الأبرار في آخر باب الطعام أن الفضيل قال يوما لأصحابه: ما تقولون في رجل في كمه ثمر يقعد على رأس الكنيف فيطرحه فيه ثمرة ثمرة قالوا: هو مجنون.,"”The following anecdote is related by al-Zamakhshari in his Rabi al-Abrar, Chapter on Food: Al-Fudail said one day to his companions: What say you of a man who, having some dates in his sleeve, sits down in the privy and throws them into it one after the other?’ They answered that he must be mad."
قال: فالذي يطرحه في بطنه حتى يحشوه فهو أجن منه، فإن هذا الكنيف يملأ من هذا الكنيف.,"Then,’ said he, ‘whoso ever throws them into his belly till he fills it is yet more insane; for that privy is filled from this one."
ومن كلام الفضيل: إذا أحب الله عبدا أكثر غمه، وإذا أبغض عبدا وسع عليه دنياه.,"It was a saying of his that, when God loves a man, he increases his afflictions, and when he hates a man, he increases his world prosperity."
وقال: لو أن الدنيا بحذافيرها عرضت علي على أن لا أحاسب عليها لكنت أتقذرها كما يتقذر أحدكم الجيفة إذا مر بها أن تصيب ثوبه.,"“He said another time: If the world with all it contains were offered to me even on the condition of my not being taken to an account for it, I should shun it as you would shun a carrion, lest it should defile your clothes."
وقال: ترك العمل لأجل الناس هو الرياء، والعمل لأجل الناس هو الشرك.,"The display of devotional works,” said he again, to please men is hypocrisy, and acts of devotion done to please men are acts of polytheism."
وقال: إني لأعصى الله تعالى فأعرف ذلك في خلق حماري وخادمي.,"Other sayings of his were: I am certainly disobedient to God, and I perceive it in considering the tempers of my ass and of my slave ( for they do not always act to please me)."
وقال: لو كانت لي دعوة مستجابة لم أجعلها إلا في إمام، لأنه إذا صلح الإمام أمن البلاد والعباد. وقال: لأن يلاطف الرجل أهل مجلسه ويحسن خلقه معهم خير له من قيام ليله وصيام نهاره.,"If I had the power of offering up a prayer which should be certainly fulfilled, I should ask for nothing else than a proper imam [or head of the Muslim community); for with a good imam, the people “would enjoy peace.” “For a man to be polite to his company and make “himself agreeable to them, is better than to pass nights in prayer and days in “fasting."
وقال أبو علي الرازي: صحبت الفضيل ثلاثين سنة، ما رأيته ضاحكا ولا متبسما إلا يوم مات ابنه علي.,"”Abu Ali al-Razi said: “I kept company with al-Fudail during “thirty years, and I never saw him laugh or smile but on one occasion, and that “was the death of his son."
فقلت له في ذلك، فقال: إن الله أحب أمرا فأحببت ذلك الأمر.,"On my asking him the reason, he replied: ‘Whatever is pleasing to God, is pleasing to me."
وكان ولده المذكور شابا سريا من كبار الصالحين. وهو معدود في جملة من قتلهم محبة الباري سبحانه وتعالى.,"“His son was a generous-minded youth, and ranks among the greatest of the holy men; he was one of those who died through love for the Creator."
وهم مذكورون في جزء سمعناه قديما ولا أذكر الآن من مؤلفه.,"They are all mentioned in a book which I heard read a long time ago, but I cannot now recollect the name of the author."
وكان عبد الله بن المبارك رضي الله عنه يقول: إذا مات الفضيل ارتفع الحزن من الدنيا.,"It was said by Abd Allah Ibn Al-Mubarak that, when al-Fudail was died, sadness in person was removed from the world."
ومناقب الفضيل كثيرة. ومولده بأبيورد، وقيل بسمرقند، ونشأ بأبيورد وقدم الكوفة وسمع الحديث بها، ثم انتقل إلى مكة شرفها الله تعالى وجاور بها إلى أن مات في المحرم سنة سبع وثمانين ومائة، رضي الله عنه.,"He was born at Abiward some say at Samarkand he passed his youth at Abiward and then went to Kufa, where he heard Traditions; from thence he removed to Mecca and continued to reside there till his death, which occurred in the month of Muharram, A.H. one hundred and eighty seven (January, A. D. eight hundred and three)."
والطالقاني: نسبة إلى طالقان خراسان، وقد تقدم الكلام عليها في ترجمة الصاحب بن عباد في حرف الهمزة.,"Talakani means, belonging to Talakan in Khorasan."
[والفنديني: بضم الفاء وسكون النون وكسر الدال المهملة وسكون الياء المثناة من تحتها وفي آخرها نون، هذه النسبة إلى فندين، وهي من قرى مرو].,"Fundini means native of Fundin, a village in the dependencies of Marw."
وأبيورد: بفتح الهمزة وكسر الباء الموحدة وسكون الياء المثناة من تحتها وفتح الواو وسكون الراء وبعدها دال مهملة، بليدة بخراسان.,Abiward is a small town in Khorasan.
وسمرقند: بفتح السين المهملة والميم وسكون الراء وفتح القاف وسكون النون وبعدها دال مهملة، أعظم مدينة بما وراء النهر، قال ابن قتيبة في كتاب” المعارف” في ترجمة شمر بن أفريقش أحد ملوك اليمن: إنه خرج في جيش عظيم ودخل أرض العراق، ثم توجه يريد الصين فأخذ على فارس وسجستان وخراسان وافتتح المدائن والقلاع، وقتل وسبى.,"Samarkand is the greatest city of Transoxiana: Ibn Kutaiba says in his Kitab al-Maarif, under the head of Shamir Ibn Ifrikish, king of Yemen: “This prince went forth with a vast army, and entered Iraq, whence he set out for China; he directed his course through Fars, Sijistan and Khorasan, taking cities and castles, slaying and making captives."
ودخل مدينة الصغد فهدمها فسميت شمركند أي: شمر أخربها، لأن كند بالعجمي معناه بالعربي أخرب.,"“He entered the city of al-Sughd and destroyed it, for which reason it was called “Shamirkend (which means; Shamir destroyed it; and, in Persian, “signifying to destroy."
ثم عربها الناس فقالوا: سمرقند، ثم أعيدت عمارتها، فبقي عليها ذلك الاسم.,This name was then altered to suit the genius of the “Arabic idiom and it became Samarkand This city was afterwards “rebuilt and it still retains the name.”.
عضد الدولة,ADUD AL-DAWLAT IBN BUWAIH.
أبو شجاع فناخسرو، الملقب عضد الدولة بن ركن الدولة أبي علي الحسن ابن بويه الديلمي.,"Abu Shujaa Fanakhosru, surnamed Adud al-Dawlat (the arm of the empire, was the son of Rukn al-Dawlat Abu Ali al-Hasan Ibu Buwaih al-Dailami."
وقد تقدم تمام نسبه في ترجمة عمه معز الدولة أحمد في حرف الهمزة، فليطلب هناك.,The remainder of the genealogy has been already given in the life of his uncle Muzz al-Dawlat Ahmad.
[ولما مرض عمه عماد الدولة بفارس أتاه أخره ركن الدولة واتفقا على تسليم فارس إلى أبي شجاع فناخسرو بن ركن الدولة، ولم يكن قبل ذلك يلقب بعضد الدولة، فتسلمها بعد عمه، ثم تقلب بذلك].,"When his uncle Imad al-Dawlat was on his death-bed in Fars, he received the visit of his brother Rukn al-Dawlat, and they agreed that Abu Shujaa Fannakhosru should be put in possession of that province; it was at this period that he received the title of Adud al-Dawlat."
وقد تقدم أيضا ذكر والده وعمه الأكبر عماد الدولة أبي الحسن علي وابن عمه عز الدولة بختيار بن معز الدولة.,"We have already spoken of his father, of his eldest uncle, Imad al-Dawlat, and of his cousin Bakhtyar."
وهؤلاء كلهم – مع عظم شأنهم وجلالة أقدارهم.، لم يبلغ أحد منهم ما بلغه عضد الدولة من سعة المملكة والاستيلاء على الملوك وممالكهم، فإنه جمع بين مملكة المذكورين كلهم، وقد ذكرت في ترجمة كل واحد منهم ما كان له من المماليك.,"but none of them, notwithstanding their great power and authority.possessed so extensive an empire and held sway over so many kings and kingdoms as Adud al-Dawlat. In fact, he not only united his relations’ states to his, (and we have already mentioned, in the lives of each, what these states were,)."
وضم إلى ذلك الموصل وبلاد الجزيرة وغير ذلك، ودانت له البلاد والعباد ودخل في طاعته كل صعب القياد.,"but he joined thereto Mosul, Mesopotamia, and other provinces; having brought countries and nations into subjection, and reduced the most refractory to obedience."
وهو أول من خوطب بالملك في الإسلام، وأول من خطب بله على المنابر ببغداد بعد الخليفة، وكان من جملة ألقابه تاج الملة ولما صنف له أبو إسحاق الصابي كتاب التاجي في أخبار بني بويه أضافه إلى هذا اللقب، وقد تقدم خبر هذا الكتاب في ترجمته.,"He was the first monarch after the promulgation of Islamism who was addressed by the title of Malik (king), and the first also for whom prayers were offered up from the pulpits of Baghdad after those offered for the prosperity of the caliph. Another of his titles was Taj al-Millat (crown of the faith), and this led Abu Ishak al-Sabi to give the title of al-Taji (the imperial, or coronarius) to the history of the Buwaih family which he composed by this prince’s orders. Of this circumstance we have already spoken."
وكان فاضلا محبا للفضلاء مشاركا في عدة فنون.,"Adud al-Dawlat possessed a considerable degree of information in various sciences, and, being a man of talent, he loved the society of the learned."
وصنف له الشيخ أبو علي الفارسي كتاب الإيضاح والتكملة في النحو – وقد سبق ذكره في ترجمته.,"It was for him that the shaikh Abu Ali al-Farisi composed his grammatical treatises, the Idah and the Takmila."
وقصده فحول الشعراء في عصره، ومدحوه بأحسن المدائح، فمنهم أبو الطيب المتنبي، ورد عليه وهو بشيراز في جمادى الأولى سنة أربع وخمسين وثلثمائة، وفيه يقول من جملة قصيدته المشهورة الهائية:,"The greatest poets of the day visited his court and celebrated his praises in magnificent qasidas; one of them was al-Mutanabbi, who arrived at Shiraz in the mouth of the first Jumada, A. H. three hundred and fifty four (May, A. D. nine hundred and sixty five), and recited his celebrated qasida rhyming in h, wherein he bestows on the prince the following eulogium."
"وقد رأيت الملوك قاطبة… وسرت حتى رأيت مولاها
ومن مناياهم براحته… يأمرها فيهم وينهاها
أبا شجاع بفارس عضد ال… دولة فناخسرو شهنشاها
أساميا لم تزده معرفة… وإنما لذة ذكرناها","Having seen all other kings, I journeyed on till I saw their master him whose hand controls their fate, and who orders it to strike or to spare them. Aba Shujaa of Persia, Adud al-Dawlat Fannakhosru Shahanshah [king of kings). Such are his names: they cannot make him better known, but it gives us pleasure to pronounce them."
وهذه القصيدة أول شيء أنشده، ثم أنشده في هذا الشهر قصيدته النونية التي ذكر فيها شعب بوان، ومنها قوله:,"This was the first qasida he recited in his presence; and a month had not elapsed when he pronounced another, rhyming in N, and containing the following passage, in which he mentions the Valley of Bawwin (Shib Bawwan)."
"يقول بشعب بوان حصاني… أعن هذا يسار إلى الطعان
أبوكم آدم سن المعاصي… وعلمكم مفارقة الجنان
فقلت: إذا رأيت أبا شجاع… سلوت عن العباد وذا المكان
فإن الناس والدنيا طريق… إلى من ماله في الناس ثاني","My steed said (to me) in the Valley of Bawwan: “Must we then quit this [delightful “spot) for the battle-field? Adam, thy forefather, has given thee the example of disobedience and taught thee how to abandon Paradise. I replied: “When thou sees Abu Shujaa, thou wilt forget the rest of men and think of this spot no more; for mankind and the world itself are but a road whereby to reach him who has no equal “amongst men.”"
ومدحه بعد ذلك بعدة قصائد، ثم أنشده قصيدته الكافية يودعه فيها ويعده بالعود إلى حضرته، وذلك صدر شعبان من السنة المذكورة، وهي آخر شعر المتنبي فإنه قتل في عوده من عنده كما سبق في ترجمته، ومن جملة هذه القصيدة:,"He afterwards praised him in a number of other poems, and the same year, in the beginning of Shaaban, he recited to him the qasida rhyming in kt in which he offers his adieu to the prince and promises to revisit his court. This was the last piece composed by al-Mutanabbi, as he was killed on his way home. It contains the following passage."
"أروح وقد ختمت على فؤادي… بحبك أن يحل به سواكا
وقد حملتني شكرا طويلا… ثقيلا لا أطيق به حراكا
أحاذر أن يشق على المطايا… فلاتمشي بنا إلا سواكا
لعل الله يجعله رحيلا… يعين على الإقامة في ذراكا
فلو أني استطعت خفضت طرفي… فلم أبصر به حتى أراكا
وكيف الصبر عنك وقد كفاني… نداك المستفيض وما كفاكا","I now depart after closing up my heart with the seal of thy love, lest any other mortal should essay to harbor there. (depart,) burdened with (a debt of) lasting gratitude, so heavy that I have not strength to move. I fear that its weight will break down my camels; (but) then, they will not bear me (from thee)to another. It is perhaps God’s will that this journey enable me [later) to fix my abode at thy court. Were it possible, I should keep my eyes closed and shut out the sight [of all other mm) till I see thee again. Deprived of thy presence, how shall I endure with patience? thy copious bounties have overwhelmed me, and yet they seemed to thee insufficient."
"وما أحسن قوله فيها:
ومن أعتاض عنك إذا افترقنا… وكل الناس زور ما خلاكا
وما انا غير سهم في هواء… يعود ولم يجد فيه امتساكا","How ingeniously has he said in the same poem: When we part, whom shall I find to replace thee? Since all other men is but a false illusion, I am like an arrow shot into the air; it finds naught to retain it and returns again."
وقصده أيضا أبو الحسن محمد بن عبد الله السلامي – الآتي ذكره إن شاء الله تعالى – وكان عين شعراء العراق، وأنشده قصيدته البديعة التي منها:,"His praises were celebrated also by the greatest poet of Iraq, Abou al-Hasan Muhammad al-Salami, a person whose life will be found in this work. The admirable qasida which he recited to Adud al-Dawlat contains this passage."
"إليك طوى عرض البسيطة جاعل… قصارى المطايا أن يلوح لها القصر
فكنت وعزمي في الظلام وصارمي… ثلاثة أشباه كما اجتمع النسر
وبشرت آمالي بملك هو الورى… ودار هي الدنيا ويوم هو الدهر","To reach thee, a man who made the sight of thy palace the term of his camel’s journey, crossed the wide-extended desert. I, and my courage in the depths of darkness, and my sword, were three [closely-united)companions, like the stars of (A constellation of) the eagle. I encouraged my hopes with the sight of a king who, for me, would replace mankind, of a palace which, for me, would be the world, and of a day of meeting which, to me, would be worth an eternity."
وعلى الحقيقة هذا الشعر هو السحر الحلال كما يقال، وقد أخذ هذا المعنى القاضي أبو بكر أحمد الأرجاني – المقدم ذكره – وعمل:,"Such verses, I must say, do really deserve the name of lawful magic. The idea here expressed has been wrought up by Abu Bakr Ahmad al-Arrajani into this form."
"يا سائلي عنه لما جئت أمدحه… هذا هو الرجل العاري من العار
كم من شنوف لطاف من محاسنه… علقن منه على آذان سمار
لقيته فرأيت الناس في رجل… والدهر في ساعة والأرض في دار","Know that he whom I went to praise is a man without defects. How often, at eve, has the recital of his virtues been suspended, like handsome ear-rings, to the ears of listeners. I saw him, and, for me, he was the human race; eternity was in that hour, and the world in that abode."
ولكن أين الثريا من الثرى وهذا المعنى موجود في الشطر الأخير من بيت المتنبي وهو:,But how far above the earth are the Pleiades! al-Mutanabbi has expressed the very same idea in the last hemistich of a single verse; he says.
هي الغرض الأقصى ورؤيتك المنى… ومنزلك الدنيا وانت الخلائق,"(Thy place) is the sole object of my journey; a sight of thee is all I wish for; thy dwelling is the world, and thou art all created beings."
ولكنه ما استوفاه، فإنه ما تعرض إلى ذكر اليوم الذي جعله السلامي هو الدهر، فليس له طلاوة بيت السلامي.,"He has not, indeed, completed the thought, neither has his verse the beauty of al-Salami’s, because he omitted the day worth an eternity."
"رجعنا إلى ذكر عضد الدولة:
كتب إليه أبو منصور أفتكين التركي متولي دمشق كتابا مضمونه أنه:","Let us return to Adud al-Dawlat: this prince once received a letter from Aba Mansur Iftikin the Turk, governor of Damascus, containing the following communication."
الشام قد صفا وصار في يدي، وزال عنه حكم صاحب مصر، وإن قويتني بالأموال والعدد حاربت القوم في مستقرهم.,"“Syria is free (from the pretense of foreign troops), it is now within our grasp, and “the rule of the monarch of Egypt has ceased therein; aid me therefore with “money and soldiers, so that I may attack those people even in the seat of their “power."
فكتب عضد الدولة جوابه هذه الكلمات، وهي متشابهة في الخط لا تقرأ إلا بعد الشكل والنقط والضبط، وهي غرك عزك فصار قصار ذلك ذلك، فاخش فاحش فعلك فعلك بهذا تهدا ولقد أبدع فيها كل الإبداع.,"”To this, he replied by a note of which (every two words) were similar in their written form, so that it could not be read until the vowels and diacritical points were added; it ran thus: “Thy power has misled thee, and the result of that undertaking would be thy disgrace; fear therefore the dishonor which may attend it. By this, perhaps, thou mayest be guided.” In the composition of this letter he has displayed the utmost ingenuity."
وكان أفتكين المذكور مولى معز الدولة بن بويه فتغلب على دمشق وخرج على العزيز العبيدي صاحب مصر، وقصده بنفسه والتقى جيشاهما، وجرت مقتلة عظيمة بينهما وانكسر أفتكين وهرب، وقطع عليه الطريق دغفل بن الجراح البدوي وحمله إلى العزيز وفي عنقه حبل، فأطلقه وأحسن إليه.,"Iftikin was originally a mawla to Muzz al-Dawlat Ibn Buwaih, and afterwards obtained dominion over Damascus: he marched in person against al-Aziz al-Obaidi, the sovereign of Egypt, and a sanguinary conflict ensued; the troops of Iftikin were routed, and he himself was intercepted in his flight by Daghfal Ibn al-Jarrah al-Badawi who passed a rope about his neck and led him to al-Aziz. That prince set him at liberty and treated him with great kindness."
وأقام يسيرا، ومات سنة اثنتين وسبعين وثلثمائة، رحمه الله تعالى، يوم الثلاثاء لسبع خلون من رجب.,"Iftikin survived his defeat but a short time, and died (in Egypt) on Tuesday, the seventh of Rajab, A. H. three hundred and seventy two (December, A. D. nine hundred and eighty two)."
وكانت لعضد الدولة أشعار، فمن ذلك ما أورده له أبو منصور الثعالبي في كتاب” يتيمة الدهر” وقال: اخترت من قصيدته التي فيها البيت الذي لم يفلح بعده أبياتا، وهي:,"Adud al-Dawlat left some pieces of poetry, and the following passage is quoted from one of his qasidas by al-Thaalibi, in the Yatima; this writer says: “I selected it from that qasida which contains an unequalled verse."
"ليس شرب الراح إلا في المطر… وغناء من جوار في السحر
غانيات سالبات للنهى… ناعمات في تضاعيف الوتر
مبرزات الكأس من مطلعها… ساقيات الراح من فاق البشر
عضد الدولة وابن ركنها… ملك الأملاك غلاب القدر","We drink not wine unless the rain (keep us at home); and in the morning only, we hearken to the song of the maidens, perfect in beauty, stealing away the reason whilst they sing to the double-corded lyre; they bring forth the goblet from its shrine, and pour out the liquor to him who surpasses all mankind the arm of the empire [ Adud al-Dawlat) the son of its pillar Rukn al-Dawlat, the king of kings, the vanquisher of fate."
فيحكى عنه أنه لما احتضر لم يكن لسانه ينطق إلا بتلاوة: (ما أغنى عني ماليه هلك عني سلطانيه) ، ويقال إنه ما عاش بعد هذه الأبيات إلا قليلا.,"It is related that when Adud al-Dawlat was on the point of death, the only words which he could pronounce were the following, and these he did not speak, but chant: “Naught has availed my wealth! my power has expired!” It is said that he died very soon after."
وتوفي بعلة الصرع في يوم الاثنين ثامن شوال سنة اثنتين وسبعين وثلثمائة ببغداد.,"He was carried off by an epileptic attack on Monday, the eighth of Shawwal, A. H. three hundred and seventy two (March, A. D. nine hundred and eighty three) at Baghdad."
ودفن بدار الملك بها، ثم نقل إلى الكوفة ودفن بمشهد أمير المؤمنين علي بن أبي طالب رضي الله عنه، وعمره سبع وأربعون سنة وأحد عشر شهرا وثلاثة أيام، رحمه الله تعالى.,"and his body was interred in the palace, till removed to Kufa, where it was deposited in the Mashhad of Ali Ibn Abi Talib. Adud al-Dawlat died at the age of forty-seven years, eleven months and three days."
والبيمارستان العضدي ببغداد منسوب إليه، وهو في الجاني الغربي، وغرم عليه مالا عظيما، وليس في الدنيا مثل ترتيبه، وفرغ من بنائه سنة ثمان وستين وثلثمائة، وأعد له من الآلات ما يقصر الشرح عن وصفه.,"The Adudi Hospital (al-Bimaristan al-Adudi) situated on the west side (of the river Tigris) was so called after him: he spent an immense sum on this establishment which, for excellent arrangements, has not its equal in the world. He completed its erection in the year three hundred and sixty eight (A. D. nine hundred and seventy eight) and provided it with more furniture and utensils than could possibly be described."
وهو الذي أظهر قبر علي بن أبي طالب رضي الله عنه بالكوفة ، وبنى عليه المشهد الذي هناك، وغرم عليه شيئا كثيرا، وأوصى بدفنه فيه.,"It was he who brought to light the tomb of Ali Ibn Abi Talib, at Kufa, and erected over it the Mashhad, or funeral chapel, which is still subsisting. He spent a large sum on this building, and left directions that he should be buried in it."
وللناس في هذا القبر اختلاف كثير، حتى قيل إنه قبر المغيرة بن شعبة الثقفي، فإن عليا رضي الله عنه لا يعرف قبره، وأصح ما قيل فيه: إنه مدفون بقصر الإمارة بالكوفة، والله أعلم.,"A great difference of opinion prevails respecting the tomb (discovered by Adud al-Dawlat); ‘some consider it to be the tomb of al-Moghaira Ibn Shoba al-Thakafi, and pretend that the place of Ali’s tomb is not known; but the truth, I am inclined to believe, is, that Ali was buried in the government palace (Kasr al-Imara) at Kufa."
وشعب بوان: بكسر الشين المعجمة وسكون العين المهملة وبعدها باء موحدة، ثم باء ثانية مفتوحة بعدها واو مشددة وبعد الألف نون، وهو موضع عند شيراز كثير الأشجار والمياه.,"Shib Bawwan (the valley of Bawwan) is a spot near Shiraz, abounding in trees and water."
[وهو منسوب إلى بوان بن إيران بن الأسود ابن سام بن نوح عليه السلام].,"It was so called after Bawwan, the son of Iran, the son of al-Aswad, the son of Sam, the son of Noah."
قال أبو بكر الخوارزمي: مستنزهات الدنيا أربعة مواضع: غوطة دمشق ونهر الابلة وشعب بوان وصغد سمرقند، وأحسنها غوطة دمشق، والله أعلم.,"Abu Bakr al-Khwarizmi slates that there are four delightful spots in the world: the Ghuta of Damascus, the river al-Obolla, the valley of Bawwan, and the Sughd of Samarkand, but the Ghuta of Damascus, says he, surpasses the others."
القاسم بن محمد بن أبي بكر الصديق,AL-KASIM IBN MUHAMMAD.
أبو محمد القاسم بن محمد بن أبي بكر الصديق، رضي الله عنه، ونسبه معروف فلا حاجة إلى رفعه.,The genealogy of Abu Muhammad al-Kasim Ibn Muhammad Ibn Abi Bakr is so well known that we need not retrace it here.
كان من سادات التابعين، وأحد الفقهاء السبعة بالمدينة، وقد تقدم ذكر ستة منهم، وكان من أفضل أهل زمانه، روى عن جماعة من الصحابة، رضي الله عنهم، وروى عنه جماعة من كبار التابعين.,"He was one of the most eminent of the Tabis, and of the seven great jurisconsults of Medina. In real merit he surpassed all his contemporaries. He handed down Traditions from a great number of Muhammad’s companions, and Traditions were received from him and taught to others by many of the principal Tabis."
قال يحيى بن سعيد: ما أدركنا أحدا نفضله على القاسم بن محمد.,"“I never met “anyone,” said Yahya Ibn Saied, “whom I could pronounce superior in “merit to al Kasim Ibn Muhammad."
وقال مالك: كان القاسم من فقهاء هذه الأمة.,”(The imam) Malik pronounced al-Kasim one of the (great)jurisconsults of the Muslim people.
وقال محمد بن إسحاق: جاء رجل إلى القاسم بن محمد فقال: أنت أعلم أم سالم، فقال: ذاك مبارك سالم.,"The following anecdote is related by Muhammad Ibn Ishak); “man went to al-Kasim and asked hint “whether he or Salim was the most learned in the law; and “he replied: ‘ Such, with the blessing of God, is Salim."
قال ابن إسحاق: كره أن يقول هو أعلم مني فيكذب، أو يقول أنا أعلم منه فيزكي نفسه، وكان القاسم أعلمهما، وكان القاسم بن محمد يقول في سجوده: اللهم اغفر لأبي ذنبه في عثمان.,"He made this reply to avoid telling a falsehood by saying that Salim was more learned than himself, and to avoid extolling his own merits by declaring himself more learned “than Salim; and yet he was really the more learned of the two. ”In making his prostrations during prayer, he used to implore God to pardon his father’s criminal conduct towards Othman."
وقد تقدم في ترجمة زين العابدين علي بن الحسين رضي الله عنهما أنهما كانا ابني خالة، وأن القاسم بن محمد والدته ابنة يزدجرد آخر ملوك الفرس، وكذلك زين العابدين وسالم بن عبد الله بن عمر، والقصة مستوفاة من هناك.,"We have stated in the life of Ali Zain al-Aabidin that he, al-Kasim and Salim Ibn Muhammad were cousins by the mothers’ side, and that their mothers were daughters to Yazdegerd, the last of the Persian kings."
وتوفي سنة إحدى أو اثنتين ومائة، وقيل سنة ثمان، وقيل اثنتي عشرة ومائة بقديد، فقال: كفنوني في ثيابي التي كنت أصلي فيها قميصي وإزاري وردائي.,"Al-Kasim died at Kudaid, A. H. one hundred and one (A. D. seven hundred and nineteen or seven hundred and twenty) or one hundred and two; others say A. H. one hundred and eight or one hundred and twelve. On his death-bed he said; “Shroud me in the clothes which I always wore at prayers; my shirt, my izar, “and my ridaa."
فقال ابنه: يا أبت ألا نزيد ثوبين ، فقال: هكذا كفن أبو بكر في ثلاثة أثواب، والحي أحوج إلى الجديد من الميت، وكان عمره سبعين سنة أو اثنتين وسبعين سنة، رضي الله عنه.,"”To this his daughter replied: “My dear father, shall “we not add two suits more?” and he answered’ “Abu Bakr was thus “shrouded, but the living have more need for new clothes than the dead.”He died at the age of seventy or seventy-two years."
وقديد: بضم القاف وفتح الدال المهملة وسكون الياء المثناة من تحتها وبعدها دال مهملة، وهو منزل بين مكة والمدينة.,Kudaid is a halting place for caravans between Mecca and Medina.
أبو عبيد القاسم بن سلام,ABU OBAID AL-KASIM IBN SALLAM.
أبو عبيد القاسم بن سلام، بتشديد اللام، كان أبوه عبدا روميا لرجل من أهل هراة.,"Sallam, the father of Abu Obaid al-Kasim Ibn Sallam, was a Greek slave belonging to an inhabitant of Herat."
واشتغل أبو عبيد بالحديث والأدب والفقه، وكان ذا دين وسيرة جميلة ومذهب حسن وفضل بارع.,"His son Abu Obaid made the Traditions, philology, and jurisprudence the objects of his studies, and was distinguished for piety, virtuous conduct, orthodox principles and eminent talent."
وقال القاضي أحمد بن كامل: كان أبو عبيد فاضلا في دينه وعلمه، ربانيا متفننا في أصناف علوم الإسلام من القراءات والفقه والعربية والأخبار، حسن الرواية صحيح النقل، ولا أعلم احدا من الناس طعن عليه في شيء من أمر دينه.,"“Abu Obaid,” said the kadi Ahmad Ibn Kamil was conspicuous for piety and learning, a doctor “versed in the various branches of Islamic science, such as the Quran readings, “jurisprudence, grammar, and history, and a correct transmitter of poems and “narrations preserved by oral tradition. Never, to my knowledge, has any “person impeached the sincerity of his faith."
قال إبراهيم الحربي: كان أبو عبيد كأنه جبل نفخ فيه الروح يحسن كل شيء.,"Abu Obaid,” said Ibrahim al-Harbi, “was like a mountain into which the breath of life had “been breathed, so that it produced everything well."
وولي القضاء بمدينة طرسوس ثماني عشرة سنة.,He exercised the functions of kadi in the city of Tarsus (Tarsus) during eighteen years.
وروى عن أبي زيد الأنصاري والأصمعي وأبي عبيدة وابن الأعرابي والكسائي والفراء وجماعة كثيرة غيرهم.,"The traditional knowledge which he handed down was received by him from Abi Zaid al-Ansari, al-Asma’i, Abi Obaida, Ibn al-Aarabi, al-Kisaie, al-Farraa, and many others."
وروى الناس من كتبه المصنفة بضعة وعشرين كتابا في القرآن الكريم والحديث وغريبه والفقه وله الغريب المصنف والأمثال ومعاني الشعر وغير ذلك من الكتب النافعة.,"Of his own productions (kutub musannafa) upwards of twenty, relating to the Quran, the Traditions and the obscure expressions occurring in the Traditions, were delivered down orally. He composed works entitled: al-Gharib al-Musannaf (original collection of rare expressions); al-Amthal (proverbs); Maani al-Shir (the ideas recurring m poetry), and a number of other instructive treatises."
وانقطع إلى عبد الله بن طاهر مدة، ولما وضع كتاب الغريب عرضه على عبد الله بن طاهر، فاستحسنه وقال: إن عقلا بعث صاحبه على عمل هذا الكتاب حقيق ألا يحوج إلى طلب المعاش، وأجري عليه عشرة آلاف درهم في كل شهر.,"He attached himself, for some time, to Abd Allah Ibn Tahir, and, when he wrote out his Gharib, he presented it to this emir, who expressed his satisfaction and said: “A mind which led its master to compose a book like this deserves to be dispensed from the necessity of searching “for him the means of subsistence.” He then settled on him a monthly pension of ten thousand dirhems."
وقال محمد بن وهب المسعري: سمعت أبا عبيد يقول: كنت في تصنيف هذا الكتاب أربعين سنة، وربما كنت أستفيد الفائدة من أفواه الرجال فأصعها في موضعها من الكتاب، فأبيت ساهرا فرحا مني بتلك الفائدة، وأحدكم يجيئني فيقيم أربعة خمسة أشهر فيقول: قد أقمت كثيرا.,"Muhammad Ibn Wahb al-Masuri said: “I heard Abu Obaid relate as follows: ‘I was forty years composing this “‘ work, and whenever I happened to receive a useful hint from the mouths of men, I wrote it down in its proper place in this book, and I was unable to sleep that night, through joy at having procured such a piece of information. ‘Now,’ one of you (scholars) will come to me for four or five months, and then say: I have remained here very long."
وقال الهلال بن العلاء الرقي: من الله تعالى على هذه الأمة بأربعة في زمانهم: بالشافعي تفقه في حديث رسول الله صلى الله عليه وسلم، وبأحمد بن حنبل ثبت في محنة ولولا ذاك لكفر الناس، وبيحيى بن معين نفى الكذب عن حديث رسول الله صلى الله عليه وسلم، وبأبي عبيد القاسم بن سلام فسر غريب الحديث ولولا ذاك لاقتحم الناس الخطأ.,"”Almighty God,” said Hilal Ibn al-Alaa al-Rakki, “bestowed, out of his bounty, four men on this (Muslim “people at different times: he gave them al-Shafie, who founded a system of jurisprudence on the Traditions; Ahmad Ibn Hanbal, who showed “such firmness under persecution that, without his example, the people had relapsed into infidelity; Yahya Ibn Main, who, from among the genuine Traditions relative to the Prophet, expelled those which were false; and Abu Obaid “al-Kasim Ibn Sallam, who explained the obscure terms of the Traditions, and “had he not done so, the people had rushed into error."
وقال أبي بكر ابن الأنباري: كان أبو عبيد يقسم الليل أثلاثا فيصلي ثلثه وينام ثلثه ويضع الكتب ثلثه.,"Abu Bakr Ibn al-Anbari said: “Abu Obaid divided the night in three parts, one of them for prayer, “one for sleep, and one for the composition of his works."
وقال إسحاق بن راهويه: أبو عبيد أوسعنا علما وأكثرنا أدبا وأجمعنا جمعا، إنا نحتاج إلى أبي عبيد وأبو عبيد لا يحتاج إلينا.,"”Abu Obaid,” said Ishak Ibn Rahwaih, “surpasses us all in science, in philological “knowledge, and in the mass of information which he has collected; we stand in “need of Abu Obaid, and he stands not in need of us."
وقال ثعلب: لو كان أبو عبيد في بني إسرائيل لكان عجبا.,"”Thalab declared that if Abu Obaid had been (born) among the children of Israel, he would have been the admiration of his people."
وكان يخضب بالحناء، أحمر الرأس واللحية، وكان له وقار وهيبة.,"Abu Obaid always wore his hair and beard dyed red with henna, and he had a dignified and venerable aspect."
وقدم بغداد فسمع الناس منه كتبه. ثم حج وتوفي بمكة، وقيل بالمدينة، بعد الفراغ من الحج، سنة اثنتين او ثلاث وعشرين ومائتين، وقال البخاري: سنة أربع وعشرين، وزاد غيره: في المحرم.,"On arriving at Baghdad he read his works to the public, after which, in the year two hundred and twenty two (A. D. eight hundred and thirty seven) or two hundred and twenty three, he set out to perform the pilgrimage, and having fulfilled that duty, he died at Mecca, or, according to another statement, at Medina. Al-Bukhari places his death in the year two hundred and twenty four, and another author adds, in the month of Muharram."
وقال الخطيب في تاريخ بغداد: بلغني أنه عاش سبعا وستين سنة، وذكر الحافظ ابن الجوزي أن مولده سنة خمسين ومائة.,"The Khatib says, in his History of Baghdad, that Abu Obaid died at the age of sixty-seven years; the hafiz Ibn al- Jauzi refers his birth to the year one hundred and fifty (A. D. seven hundred and sixty seven or seven hundred and sixty eight)."
وقال أبو بكر الزبيدي في كتاب التقريظ: إن مولده سنة أربع وخمسين ومائة. وذكر أن أبا عبيد لما قضى حجه وعزم على الانصراف واكترى إلى العراق، رأى في الليلة التي عزم على الخروج في صبيحتها النبي صلى الله عليه وسلم في منامه وهو جالس وعلى رأسه قوم يحجبونه وناس يدخلون فيسلمون عليه ويصافحونه.,"and Abu Bakr al-Zubaidi states, in his Kitab al-Takriz, that he was born A. H. one hundred and fifty four. It is related that, when Abu Obaid had accomplished the pilgrimage and hired (camels; to take him back to Iraq, he had a dream on the night preceding his intended departure, and, in this dream, he saw the Prophet sitting, with persons standing near him to keep off the crowd; whilst a number of persons went in and saluted him and placed their hands in his."
قال: فكلما دنوت لأدخل منعت، فقلت لهم: لم لا تخلون بيني وبين رسول الله صلى الله عليه وسلم قالوا: لا والله لا تدخل إليه ولا تسلم عليه وأنت خارج غدا إلى العراق، فقت لهم: إني لا أخرج إذا.,"“As often as I tried to enter,” said Abu Obaid, “the ushers kept me back, and I spoke to them, saying: Why will you “‘ not leave the way free between me and the Apostle of God? ’ to which they “answered: No, by Allah! thou shalt not enter, neither shall thou salute him, because thou intends to go hence tomorrow for Iraq. ’On this I replied: In that case, I shall not depart."
فأخذوا عهدي، ثم خلوا بيني وبين رسول الله صلى الله عليه وسلم، فدخلت وسلمت عليه وصافحني.,"’They then took my engagement to that effect and allowed me to approach the Prophet; and I went in and saluted him, and he took me by the hand."
فأصبحت ففسخت الكراء وسكنت بمكة.,"The next morning, I broke off my “bargain for the hire of the camels, and took up my abode at Mecca."
ولم يزل بها إلى الوفاة ، ودفن في دور جعفر، وقيل إنه رأى المنام بالمدينة ومات بها بعد رحيل الناس عنها بثلاثة أيام، رحمه الله تعالى، ومولده بهراة.,"”He continued to inhabit this city till his death, and he was interred in the quarter called Dur Jaafar. Some say that he had this dream at Medina, and that he died three days after the departure of the pilgrims. He was born at Herat."
وطرسوس: بفتح الطاء المهملة والراء وضم السين المهملة وسكون الواو وبعدها سين ثانية، وهي مدينة بساحل الشام عند السيس والمصيصة بناها المهدي ابن المنصور أبي جعفر في سنة ثمان وستين ومائة، على ما حكاه ابن الجزار في تاريخه.,"Tarsus is a city on the coast of Syria, near al-Sis and al-Missisa. It was (rebuilt by al-Mahdi, the son of al-Mansur, A. H. one hundred and sixty eight, according to Ibn al-Jazzar, in his History."
ومن تصانيفه أيضا” المقصور والممدود” و” القراءات” و” المذكر والمؤنث وكتاب النسب وكتاب الأحداث وأدب القاضي وعدد آي القرآن والأيمان والنذور والحيض وكتاب الأموال وغير ذلك، رحمه الله تعالى.,"Besides the works above-mentioned, Abu Obaid composed treatises on the words which terminate in a long or in a short elif, on the Quran-readings, and on the genders; the book entitled Kitab al-Nisab (book of genealogies),the Kitab al-Ahdath (book of accidents), the Adab al-Kadi (duties of a kadi), on the number of verses contained in the Quran, on Faith, on Vows, on Menstruation, the Kitab al-Amwal (funds), etc."
الحريري صاحب المقامات,ABU AL-KASIM AL-HARIRI.
أبو محمد القاسم بن علي بن محمد بن عثمان الحريري البصري الحرامي صاحب المقامات، كان أحد أئمة عصره، ورزق الحظوة التامة في عمل المقامات، واشتملت علي شيء كثير من كلام العرب: من لغاتها وأمثالها ورموز أسرار كلامها.,"Abd Muhammad al-Kasim Ibn Ali Ibn Muhammad Ibn Othman al-Hariri al- Basri (native of Basra) al-Harami, the author of the Makamat (stations),was one of the ablest writer}, of his time, and obtained the most complete success in the composition of his Makamas, wherein is contained a large portion of the language spoken by the Arabs of the desert, such as its idioms, its proverbs, and its subtle delicacies of expression."
ومن عرفها حق معرفتها استدل بها على فضل هذا الرجل وكثرة اطلاعه وغزارة مادته.,"Any person who acquires a sufficient acquaintance with this book to understand it rightly, will be led to acknowledge the eminent merit of this man, his extensive information and his vast abilities."
وكان سبب وضعه لها ما حكاه ولده أبو القاسم عبد الله قال: كان أبي جالسا في مسجده ببني حرام فدخل شيخ ذو طمرين عليه أهبة السفر رث الحال فصيح الكلام حسن العبارة.,"The circumstance which induced him to compose it is thus related by his son, Abu al-Kasim Abd Allah: “My father was sitting in his mosque, (situated)in the (street of “Basra called) Banu Haram, when came an elderly man dressed in tattered “clothes, carrying the implements of travel, and miserable in his appearance, who spoke with great purity and expressed himself with elegance."
فسألته الجماعة: من أين الشيخ فقال: من سروج، فاستخبروه عن كنيته فقال: أبو زيد، فعمل أبي المقامة المعروفة بالحرامية، وهي الثامنة والأربعون، وعزاها إلى أبي زيد المذكور.,"The assembly asked him whence he came, and he replied: from Saroj; they then “desired to know his name, and he answered: Abu Zaid. In consequence of “this, my father composed the Makama called al-Haramiya, now the forty-eighth “of the collection, and gave it under the name of tills Abi Zaid."
واشتهرت فبلغ خبرها الوزير شرف الدين أبا نصر أنوشروان ابن خالد بن محمد القاشاني وزير الإمام المسترشد بالله، فلما وقف عليها أعجبته، وأشار على والدي أن يضم إليها غيرها، فأتمها خمسين مقامة.,"It then got “into circulation, and its existence came to the knowledge of Sharaf al-din Aba Nasr Anushrewan Ibn Khalid Ibn Muhammad al-Kashani, the vizir of the imam (caliph) al-Mustarshid billah; and he, having read it, was so highly “pleased, that he advised my father to add some more to it. My father “therefore completed his work in fifty Makamas."
وإلى الوزير المذكور أشار الحريري في خطبة المقامات بقوله: فأشار من إشارته حكم، وطاعته غنم، إلى أن أنشئ مقامات أتلو فيها البديع، وإن لم يدرك الظالع شأو الضليع.,"”It is to this vizir that be alludes in the passage of his introduction to the Makamas, wherein he says: “And “one whose advice is an order, and whom all are eager to obey, recommended me to compose some Makamas in the style of Badi al-Zaman’s; “yet (I knew that)the foundered steed could never come up to the point which “the sound one had already reached."
هكذا وجدته في عدة تواريخ، ثم رأيت في بعض شهور سنة ست وخمسين وستمائة بالقاهرة المحروسة نسخة مقامات وجميعها بخط مصنفها الحريري، وقد كتب بخطه أيضا على ظهرها:,"”I found the circumstance thus related in a number of historical works, but I have since met at Cairo, in the year six hundred and fifty six (A. D. one thousand two hundred and fifty eight), with a copy of the Makamas, the whole of it in the handwriting of the author al-Hariri, and I found written on the cover in his own hand also."
إنه صنفها للوزير جلال الدين عميد الدولة أبي علي الحسن بن أبي العز علي بن صدقة وزير المسترشد أيضا، ولا شك أن هذا أصح من الرواية الأولى لكونه بخط المصنف.,"that he had composed the work for the vizir Jamal al-din Amid al-Dawlat Abu Ali al-Hasan Ibn Abi al-Izz Ali Ibn Sadaka. Jamal al-din also was one of al-Mustarshid’s vizirs, and there can be no doubt that this statement is more exact than the former, since it is the author himself who makes it."
وتوفي الوزير المذكور في رجب سنة اثنتين وعشرين وخمسمائة، فهذا كان مستنده في نسبتها إلى أبي زيد السروجي.,"The vizir Jamal al-din died in the month of Rajab, A. H. five hundred and twenty two (July, A. D. one thousand one hundred and twenty eight). Such was al- Hariri’s motive for putting the Makamas under the name of Abi Zaid al-Saruji."
وذكر القاضي الأكرم جمال الدين أبو الحسن علي بن يوسف الشيباني القفطي وزير حلب في كتابه الذي سماه إنباه الرواة على أبناء النحاه أن أبا زيد المذكور اسمه المطهر بن سلار، وكان بصريا نحويا لغويا، صحب الحريري المذكور، واشتغل عليه بالبصرة وتخرج به.,"It is stated by al-Kadi al-Akram Jamil al-din Abu al-Hasan Ali Ibn Yusuf al-Shaibani al-Kifti, the vizir of Aleppo, in his work entitled Anba al-Ruuat ala Abnaa in-Nuhat (relations of historical traditionists concerning the sons of grammarians), that the real name of the person designated as Abu Zaid was al-Mutahhar Ibn Salam, “who was,” says he, “a native of Basra, a grammarian, and a pupil of al-Hariri, under whom he studied in that city, and by “whose lessons he attained proficiency: he was licensed also by al-Hariri to teach orally some pieces of traditional literature which he had communicated to “him."
وروى عنه القاضي أبو الفتح محمد بن أحمد بن المندائي الواسطي ملحة الأعراب للحريري، وذكر أنه سمعها منه عن الحريري وقال: قدم علينا واسط في سنة ثمان وثلاثين وخمسمائة، فسمعتها منه، وتوجه منها مصعدا إلى بغداد فوصلها وأقام بها مدة يسيرة وتوفي بها، رحمه الله تعالى.,"The kadi Abu al-Fath Muhammad Ibn Ahmad Ibn al-Mandai al-Wasiti taught al-Hariri’s Mulhat al-Irab with the authorization of Abu Zaid, and he “mentioned that he had learned it from him as he had learned it from the author. He came to us at Wasit in the year five hundred and eighty three, and we learned that work from “his lips. He then went up to Baghdad and died there after a short residence."
[وكذا ذكره السمعاني في الذيل والعماد في الخريدة وقال: لقبه فخر الدين، وتولى صدرية المشان، ومات بها بعد سنة أربعين وخمسمائة].,"”Such also is the statement made by al-Samaani in his Zail (supplement), and by Imad al-din in the Kharida. The latter adds: “His honorary title was “Fakhr al-din; he exercised the Sadriya (magistracy) at al-Mashan and died there subsequently to the year five hundred and forty (A. D. one thousand one hundred and forty five or one thousand one hundred and forty six)."
وأما تسمية الراوي لها بالحارث بن همام فإنما عنى به نفسه.,"”In choosing the “name of Harith the son of Hammam for the person who is supposed to relate the Makamas, al-Hariri meant to designate himself."
هكذا وقفت عليه في بعض شروح المقامات، وهو مأخوذ من قوله صلى الله عليه وسلم كلكم حارث وكلكم همام فالحارث الكاسب، والهمام الكثير الاهتمام، وما من شخص إلا وهو حارث وهمام، لأن كل واحد كاسب ومهتم بأموره.,"”So I have found it written in some commentaries on that work: and the name itself is taken from the saying of Muhammad: “Every one of you is a Harith and every one of you is a hammam,’’ w herein Harith means a gainer, and hammam, one who has many cares; and there is no person but is Harith and hammam, because everyone is employed in gaming his livelihood and is solicitous about his affairs."
وقد اعتنى بشرحها خلق كثير: فمنهم من طول، ومنهم من اختصر.,"A great number of persons have commented the Makamas, some in long, and others in short, treatises."
ورأيت في بعض المجاميع أن الحريري لما عمل المقامات كان قد عملها أربعين مقامة، وحملها من البصرة إلى بغداد وادعاها.,"I read in a certain compilation that, when al-Hariri had composed his Makamas, which were at first only forty in number, he left Basra and went with the work to Baghdad, where he gave it as his own production."
فلم يصدقه في ذلك جماعة من أدباء بغداد، وقالوا: إنها ليست من تصنيفه، بل هي لرجل مغربي من أهل البلاغة مات بالبصرة ووقعت أوراقه إليه فادعاها.,"But a number of the literary men of that city refused to believe him, and they declared that it was not he who composed it, but a native of Maghrib, an elegant writer, who died at Basra and whose papers al-Hariri had appropriated."
فاستدعاه الوزير إلى الديوان وسأله عن صناعته، فقال: أنا رجل منشيء.,"The vizir therefore called al-Hariri before the diwan, or council, and asked him his profession; to which he replied that he was a munshi."
فاقترح عليه إنشاء رسالة في واقعة عينها، فانفرد في ناحية من الديوان، وأخذ الدواة والورقة ومكث زمانا كثيرا فلم يفتح الله سبحانه عليه بشيء من ذلك، فقام وهو خجلان.,"The vizir then required him to compose an epistle on a subject which he indicated, and al-Hariri retired, with ink and paper, into a corner of the diwan, where he remained a long time without being favored with any inspiration on the subject. he at length rose up and withdrew in confusion."
وكان في جملة من أنكر دعواه في عملها أبو القاسم علي بن أفلح الشاعر – المقدم ذكره – فلما لم يعمل الحريري الرسالة التي اقترحها الوزير أنشد ابن أفلح، وقيل إن هذين البيتين لأبي محمد ابن أحمد المعروف بابن جكينا الحريمي البغدادي الشاعر المشهور:,"Among the persons who denied al-Hariri’s claim to the composition of the Makamas was the poet Abu al-Kasim Ali Ibu Aflah; and he, on this occasion, made the two following verses, which are, however, attributed by others to Abu Muhammad Ibn Ahmad al-Harimi, surnamed Ibn Jakina, a native of Baghdad and a celebrated poet."
"شيخ لنا من ربيعة الفرس… ينتف عثنونه من الهوس
أنطقه الله بالمشان كما… رماه وسط الديوان بالخرس","We have a shaikh, sprung from Rabiat al-Faras, who now plucks his beard through frenzy. May God send him back to prate at al-Mashan, as he already struck him dumb in the diwan."
وكان الحريري يزعم أنه من ربيعة الفرس، وكان مولعا بنتف لحيته عن الفكرة، وكان يسكن في مشان البصرة، فلما رجع إلى بلده عمل عشر مقامات أخر وسيرهن، واعتذر من عيه وحصره في الديوان بما لحقه من المهابة.,"It must be here observed that al-Hariri pretended to draw his origin from Rabiat al-Faras, that he had a custom of plucking his beard when absorbed in thought, and that he inhabited al-Mashan in the neighborhood of Basra. Having returned to his native town, al-Hariri composed ten more Makamas, and sent them (to Baghdad), attributing, at the same time, the embarrassment and inability which he manifested in the diwan to the awful respect with which he had been overcome."
وللحريري تواليف حسان منها درة الغواص في أوهام الخواص ومنها ملحة الاعراب المنظومة في النحو، وله أيضا شرحها، وله ديوان رسائل وشعر كثير غير شعره الذي في المقامات، فمن ذلك قوله وهو معنى حسن:,"Al-Hariri has left some ‘other)fine works; such are the Durrat al-Ghawwas fi awham il-Khawass (the pearl of the diver, being a treatise on the mistakes committed by persons of rank [in speaking Arabic]; the Mulhat al-Irab elegancies of grammar), a treatise in verse which he afterwards explained in a commentary; a diwan, or collection of epistles, and a great number of poetical pieces besides those contained in his Makamas. One of them offers a very fine thought and merits insertion."
"وذكر له العماد الكاتب في الخريدة:
كم ظباء بحاجر… فتنت بالمحاجر
ونفوس نفائس… خدرت بالمخادر
وتثن لخاطر… هاج وجدا لخاطري
وعذار لأجله… عاذلي عاد عاذري
وشجون تضافرت… عند كشف الضفائر","The following verses are given as his by Imad al-din, in the Kharida: How many {there) the gazelles at Hajir which fascinated with their eyes. How many the noble minds struck with amazement by fair maidens. How often did the graceful movements of a nymph, advancing with a stalely gait, excite an ardent passion in (my) bosom. How many were the pretty cheeks whose aspect induced the censurer (of my foolish love} to excuse me. How many pains combined to afflict inv heart, when the ringlets of her I loved were unveiled and disclosed to sight."
وله قصائد استعمل فيها التجنيس كثيرا.,Al-Hariri left some qasidas in which he made a frequent use of the rhetorical ornament called tajnis (alliteration).
ويحكى أنه كان دميما قبيح المنظر، فجاءه سخص غريب يزوره ويأخذ عنه شيئا، فلما رآه استزرى شكله ، ففهم الحريري ذلك منه، فلما التمس منه أن يملي عليه قال له: اكتب:,"It is related that he was dwarfish and ugly: a stranger who went to visit him for the purpose of learning something (of his compositions) from his own lips, could not dissemble his contempt when he saw him. Al-Hariri observed it, and the visitor having asked him to dictate something to him, he replied: “Write down as follows."
"ما أنت أول سار نحره قمر… ورائد أعجبته خضرة الدمن
فاختر لنفسك غيري إنني رجل… مثل المعيدي فاسمع بي ولا ترني","Thou art not the first nocturnal traveler whom moonlight has deceived, nor the first pasture-searcher (of a nomadic tribe) who was pleased at the sight of the green herbs which flourish on dung. Choose someone else, for lam like al-Moaidi; listen to what is said of me, but look not at me.’"
فخجل الرجل منه وانصرف.,These words covered the stranger with confusion and he hastened to withdraw.
وكانت ولادة الحريري في سنة ست وأربعين وأربعمائة، وتوفي سنة ست عشرة، وقيل خمس عشرة وخمسمائة بالبصرة، في سكة بني حرام.,"Al-Hariri was born, A. H. four hundred and forty six (A. D. one thousand and fifty four or one thousand and fifty five), and he died at Basra, in the street of the Banu Haram, A. H. five hundred and sixteen (A. D. one thousand one hundred and twenty two or one thousand one hundred and twenty three); some say A.H. five hundred and fifteen."
[وخلف ولدين، وقال أبو منصور الجواليقي: أجازني المقامات نجم الدين عبد الله وقاضي قضاة البصرة ضياء الإسلام عبيد الله عن أبيهما منشئها].,"He left two sons; Abu Mansur al-Jawaliki said: “I was authorized to teach the “Makamas by Najm al-din Abd Allah and the chief kadi of Basra, Diaa al Islam “Obaid Allah, who had both received a similar authorization from their father, the author of that production."
نسبته بالحراني إلى هذه السكة، رحمه الله تعالى، وهي بفتح الحاء المهملة والراء وبعدها ألف بعده ميم، وبنو حرام: قبيلة من العرب سكنوا في هذه السكة فنسبت إليهم.,Al-Hariri received the surname of al-Harani because he dwelt in the street of the Banu Haram. These people wen; an Arabian tribe which took up their residence in that street and it was called after them.
والحريري: نسبة إلى الحرير وعمله أو بيعه.,Hariri means a manufacturer or seller of harir (silk).
والمشان: بفتح الميم والشين المعجمة وبعد الألف نون، بليدة فوق البصرة كثيرة النخل موصوفة بشدة الوخم، وكان أصل الحريري منها، ويقال إنه كان له بها ثمانية عشر ألف نخلة، وإنه كان من ذوي اليسار.,"Al-Mashan is a village above Basra, abounding with date-trees and notorious for its unhealthiness: it was the native place of al-Hariri’s family; it is said that he possessed there eighteen thousand date-trees and was a wealthy man."
والوزير أنوشروان المذكور كان نبيلا فاضلا جليل القدر، له تاريخ لطيف سماه صدور زمان الفتور وفتور زمان الصدور ونقل منه العماد الأصبهاني في كتاب نصرة الفترة وعصرة الفطرة الذي ذكر فيه اخبار الدولة السلجوقية نقلا كثيرا.,"The vizir Anushrewan held a high eminence by his talents, his learning and his influence; he composed a small historical work entitled: Sudur Zaman il-Futur wa Futur Zaman al-Sudur (the great men of the times of relax merit, and relax merit of the times of great men, from which copious extracts are made by Imad al-din al-Ispahani in his history of the Seljuk dynasty, entitled: Nusrat al-Fitra wa osrat al-Fetra (succor against languor and asylum for the human race)."
وتوفي الوزير المذكور سنة اثنتين وثلاثين وخمسمائة، رحمة الله تعالى.,This vizir died in the year five hundred and thirty two (A. D. one thousand one hundred and thirty seven or one thousand one hundred and thirty eight).
وأما ابن المندائي المذكور فهو أبو الفتح محمد بن أبي العباس أحمد بن بختيار بن علي بن محمد بن إبراهيم بن جعفر الواسطي، المعروف بابن المندائي، وقد أخذ عنه جماعة من الأعيان كالحافظ أبي بكر الحازمي وغيره.,"As for the person called Ibn Mandai, and whose real names were Abu ’l-Fath Muhammad Ibn Abi al-Abbas Ahmad Ibn Bakhtyar Ibn Ali Ibn Muhammad Ibn Ibrahim Ibn Jaafar al-Wasiti (native of Wasit), he had a number of distinguished men for disciples, and, amongst others, Abu Bakr al-Hazimi."
وكانت ولادته في شهر ربيع الآخر سنة سبع وخمسمائة بواسط، وتوفي بها في الثامن من شعبان سنة خمس وستمائة، رحمه الله تعالى.,"He was born at Wasil in the month of the latter Rabi, A. H. five hundred and seventeen (June, A. D. one thousand one hundred and twenty three), and he died in the same city on the eighth of Shaaban, A.H. six hundred and five (Feb. A. D. one thousand two hundred and nine)."
والمعيدي: بضم الميم وفتح العين المهملة وسكون الياء المثناة من تحتها وبعدها دال مهملة مكسورة وياء مشددة، وقد جاء في المثل تسمع بالمعيدي لا أن تراه وجاء أيضا تسمع بالمعيدي خير من أن تراه.,"The name of al-Moaidi occurs in the proverb: Hear speak of al-Moaidi, but avoid seeing him, or, as it is sometimes expressed: Hear speak of al-Moaidi; that is better than to see him."
وقال المفضل الضبي: أول من تكلم به المنذر بن ماء السماء، قاله لشقة بن ضمرة التميمي الدارمي، وكان قد سمع بذكره.,"Al-Mufaddal al-Dubbi states that this saying was first uttered by al-Mundir Ibn Maa al-Samaa in addressing Shikka Ibn Dumra al-Tamimi al-Darimi, of whom he had heard a great deal."
فلما رآه اقتحمته عينه، فقال له هذا المثل وسار عنه، فقال له شقة: أبيت اللعن! إن الرجال ليسوا بجزر يراد منها الأجسام، إنما المرء بأصغريه قلبه ولسانه، فأعجب المنذر ما رأى من عقله وبيانه.,"On seeing him, he was so much struck by his ill looks that he made use of this expression, which thenceforward became proverbial. Shikka then made the following reply: “Prince, mayest thou be preserved from every malediction! men are not to be “chosen for their bodies like animals selected for slaughter; to appreciate a man “thou must examine the two smallest of his members; his heart and his tongue.” Al-Mundir highly admired his answer, as being a proof of his wisdom and his talent for elegant expression."
وهذا المثل يضرب لمن له صيت وذكر ولا منظر له، والمعيدي منسوب إلى معد ابن عدنان، وقد نسبوه بعد أن صغروه وخففوا منه الدال.,"This proverb is employed when speaking of a man who bears a high reputation, but is deficient in personal appearance. The word Moaidi means descended from Maadd the son of Adnan; it is an adjective formed from the diminutive Moaid, which is itself formed regularly from Maadd, after suppressing D."
القاسم بن الشهرزوري,ABU AHMAD AL-KASIM AL-SHAHROZURI.
أبو أحمد القاسم بن المظفر بن علي بن القاسم الشهرزوري، والد قاضي الخافقين أبي بكر محمد والمرتضى أبي محمد عبد الله وأبي منصور المظفر، وهو جد بيت الشهرزوري قضاة الشام والموصل والجزيرة.,"Abu Ahmad al-Kasim Ibn al-Muzaffar Ibn Ali Ibn al-Kasim al-Shahrozuri, the father of the kadi al-Khafikain Abu Bakr Muhammad, of al-Murtada Abu Muhammad Abd Allah, and of Abi Mansur al-Muzaffar, was the progenitor of the Shahrozuri family which gave so many kadis of that surname to Syria, Mosul, and Mesopotamia."
وكلهم إليه ينتسبون، كان حاكما بمدينة إربل مدة ومدينة سنجار مدة.,"He acted for some time as hakim in the city of Arbela, and passed also some time at Sinjar in the discharge of the same functions."
وكان من أولاده وحفدته علماء نجباء كرماء نالوا المراتب العلية وتقدموا عند الملوك وتحكموا وقضوا ونفقت أسواقهم، خصوصا حفيده القاضي كمال الدين محمد ومحيي الدين بن كمال الدين.,"A number of his sons and grand-children, all preeminently distinguished for learning and personal worth, attained the highest posts under government, and merited the special favor of (their) sovereigns; they acted as hakim or as kadis, and their reputation rendered them the marked object of general favor; such were his grandson, the kadi Kamil al-din Muhammad, and his great grandson Muhi al-din, the son of Kamal al-din."
وسيأتي ذكرهما إن شاء الله تعالى.,We shall give notices on these two in a subsequent part of this work.
وإلى الآن من نسله جماعة من الأعيان والقضاة بالموصل.,"The descendants of al-Kasim form a numerous body, and they have continued, till this day, to be the kadis of Mosul and the most eminent persons of the city."
وقدم بغداد غير مرة، وذكره الحافظ أبو سعد السمعاني في كتاب الذيل.,"He visited Baghdad more than once, and the hafiz Abu Saad al-Samaani has spoken of him in the Kitab al-Zail (supplement to the history of Baghdad)."
ثم ذكره في كتاب الأنساب في موضعين: أحدهما في نسبة الإربلي، وقال: كان منها – يعني إربل – جماعة من العلماء، منهم أبو أحمد القاسم المذكور، وقال: إنه شيباني.,"The same writer has also noticed him twice in the Kitab al-Ansab; the first time under the word AL-IRBILI, where he says: “And it, meaning Arbela, “has “produced a number of learned men, one of whom was the kadi Abu Ahmad al-Kasim al-Shahrozuri; to which he adds that he belonged to the tribe of Shaiban."
والثاني في نسبة الشهرزوري، ذكره وذكر ولده قاضي الخافقين المذكور، وأثنى عليه، وذكره أبو البركات ابن المستوفي في تاريخ إربل وأورد له شعرا، فمن ذلك قوله:,"The second time he speaks of him is under the head of AL-SHAHROZURI, where he mentions also his son the kadi al-Khafikain with high commendation. Ibn al-Mustaufi notices him in the History of Ardella, and inserts therein some of his poetry from which we select the following lines."
"همتي دونها السها والزبانى… قد علت جهدها فما تتدانى
فأنا متعب معنى إلى أن… تتفانى الأيام أو نتفانى",My desires extend beyond al-Suha and al-Zubana; the object of my wishes is high exalted and admits not my approach. I shall continue in toil and anxiety till time is no more or till my life has ceased.
ورأيت في كتاب” الذيل” للسمعاني هذين البيتين منسوبين إلى ولده أبي بكر محمد المعروف بقاضي الخافقين، والله أعلم لمن هما منهما.,"Having found the same verses in al-Samaani’s Zail and attributed hv him to the kadi al-Khafikain, I am unable to declare which of the two was their author."
وتوفي القاسم المذكور سنة تسع وثمانين وأربعمائة بالموصل، ودفن في التربة المعروفة به الآن المجاورة لمسجد جده أبي الحسن بن فرغان، رحمه الله تعالى.,"Al-Kasim died at Mosul, A. H. four hundred and eighty nine (A. D. one thousand and ninety six), and was interred in the funeral chapel bearing his name and situated near the mosque erected by his ancestor Abu al-Hasan Ibn Farghan."
وأما ولده المرتضى عبد الله فهو والد القاضي كمال الدين – وقد تقدم ذكره في العبادلة، وأوردت قصيدته اللامية المعروفة بالموصلية.,"His son Abd Allah al-Murtada, the author of the Mousilian Qasida, was the father of Kamal al-din."
وأما قاضي الخافقين فقد قال السمعاني: إنه اشتغل بالعلم على أبي إسحاق الشيرازي، وولي القضاء بعدة بلاد، ورحل إلى العراق وخراسان والجبال وسمع الحديث الكثير، وسمع منه السمعاني.,"As for the Kadi al-Khafikain, al-Samaani says of him that he studied the science of the law) under Abu Ishak al-Shirazi and that he acted as kadi in a number of towns; he travelled to Iraq, Khurasan, and al-Jibal (Persian Iraq) where he received by oral transmission a great quantity of Traditions, some of which he communicated to al-Samaani himself."
وكانت ولادة قاضي الخافقين بإربل سنة ثلاث، أو أربع وخمسين وأربعمائة، وتوفي في جمادى الآخرة سنة ثمان وثلاثين وخسمائة ببغداد، ودفن في باب أبرز، رحمه الله تعالى، وإنما قيل له قاضي الخافقين لكثرة البلاد التي ولي فيها.,"He was born at Arbela, A. H. four hundred and fifty three (A. D. one thousand and sixty one) or four hundred and fifty four; he died at Baghdad in the month of the first Jumada, A. H. five hundred and thirty eight (Nov.-Dec. A. D. one thousand four hundred and forty three), and was interred at the Abrez Gate. The title of Kadi al-Khafikain (kadi of the East and West) was given to him in consequence of his having exercised the functions of that office in a great number of towns."
وأما المظفر فإن السمعاني ذكره أيضا في الذيل فقال: ولد بإربل، ونشأ بالموصل، وورد بغداد وتفقه بها على الشيخ أبي إسحاق الشيرازي.,"His brother Abu Mansur al-Muzaffar is thus noticed by al-Samaani, in his Zail: “He was born at Arbela and brought up at Mosul, whence he removed to Baghdad, and studied under the shaikh Abu Ishak al-Shirazi."
ورجع إلى الموصل، ثم ولي قضاء سنجار على كبر سنه وسكنها، وكان قد أضر.,"He “then returned to Mosul, and, at a very advanced period of life, he accepted the “post of kadi at Sinjar although he had lost his sight."
ثم قال: سألته عن مولده فقال: ولدت في جمادى الآخرة – أو رجب – سنة سبع وخمسين وأربعمائة بإربل، ولم يذكر وفاته.,"I asked him the year of his birth, and he informed me that he was born in the month of the latter “Jumada, or of Rajab, A. H. four hundred and fifty seven (May-June, A. D. one thousand and sixty five), at Arbela. ”He does not indicate the year of his death."
والشهرزوري: بفتح الشين المعجمة وسكون الهاء وضم الراء والزاي وسكون الواو وبعدها راء، هذه النسبة إلى شهرزور، وهي بلدة كبيرة معدودة من أعمال إربل، بناها زور بن الضحاك.,"Shahrozuri means belonging to Shahrozur, a large town which is now counted among the dependencies of Arbela; it was built by Zur, the son of al-Dahhak."
وهي لفظة عجمية معناها بالعربي بلدة زور، ومات بها الإسكندر ذو القرنين عند عوده من بلاد المشرق، وحكى لي بعض أهلها وقد سألته عن قبره فقال: هنك قبر يعرف بقبر إسكندر، ولا يعرف أهلها من هو، وهي مدينة قديمة.,"Shahrozur signifies in Persian, the city of Zur; al-Iskandar (Alexander) Zu al-Karnain died there on his return from the East; I asked a native of the place about his tomb, and he informed me that a tomb did exist there, railed the Tomb of al-Iskandar, but that the inhabitants did not know who this person was. It is a city of great antiquity."
وحكى الخطيب في تاريخ بغداد أن الإسكندر جعل المدائن دار إقامته، أعني مدائن كسرى، ولم يزل بها إلى أن توفي هناك، وحمل تابوته إلى الإسكندرية لأن أمه كانت مقيمة هناك، ودفن عندها، والله أعلم.,"The Khatib says, in his History of Baghdad, that al-Iskandar made Madaain Kisra (Ctesiphon) his residence, and that he continued to inhabit that city till his death; his coffin was then transported to Alexandria, because his mother was dwelling there, and he was interred near her."
الشيخ الشاطبي,IBM FIRRO AL-SHATIBI.
أبو محمد القاسم بن فيرة بن أبي القاسم خلف بن أحمد، الرعيني الشاطبي الضرير المقرئ صاحب القصيدة التي سماها حرز الأماني ووجه التهاني في القراءات، وعدتها ألف ومائة وثلاثة وسبعون بيتا، ولقد أبدع فيها كل الإبداع.,"Abu Muhammad al-Kasim Ibn Firra Ibu Abi al-Kasim Khalaf Ibn Ahmad al-Roaini al-Shatibi al-Darir (the blind) al-Mukri (the teacher of the Quran-readings; is the author of the qasida on the Quran-readings, named by him Hirz al-Amani wa Wajh al-Tahani (Withes accomplished, and open congratulations), consisting of one thousand one hundred and seventy-three verses, and displaying in its composition the utmost ingenuity."
وهي عمدة قراء هذا الزمان في نقلهم، فقل من يشتغل بالقراءات إلا ويقدم حفظها ومعرفتها.,"It is the main authority on which the Quran- readers of this age rely, in their instructions to pupils, and very few persons undertake to study the readings till they have learned this poem by heart and mastered its meaning."
وهي مشتملة على رموز عجيبة وإشارات خفية لطيفة، وما أظنة سبق إلى أسلوبها.,"It is filled with extraordinary allusions, obscure and subtle indications, and I do not believe that any work of a similar kind was ever produced before."
وقد روي عنه أنه كان يقول: لا يقرأ أحد قصيدتي هذه إلا وينفعه الله عز وجل بها، لأني نظمتها لله تعالى مخلصا في ذلك.,He is declared to have said: “No one will read this qasida of mine without Almighty God’s permitting him to derive profit from it; for I “composed it purely and simply with the view of serving Almighty God.
ونظم قصيدة دالية في خمسمائة بيت من حفظها أحاط علما بكتاب التمهيد لابن عبد البر.,"”He composed also another qasida of five hundred verses and rhyming in d, from which, if learned by heart, a complete acquaintance is obtained with the contents of Ibn Abd al-Barr’s Tamhid."
وكان عالما بكتاب الله تعالى قراءة وتفسيرا، وبحديث رسول الله صلى الله عليه وسلم مبرزا فيه، وكان إذا قرئ عليه صحيح البخاري ومسلم والموطأ تصحح النسخ من حفظه، ويملي النكت على المواضع المحتاج إليها.,"Ibn Firra was learned in the reading and interpretation of the Book of God (the Quran, and pre-eminent by his knowledge of the Traditions relative to the Prophet; when pupils read to him out of the Sahih of al-Bukhari, or that of Muslim, or the Muwatta (of Malik), he would correct the text of their copies from memory, and indicate the necessary vowels and diacritical points, wherever their presence was required."
وكان أوحدا في علم النحو واللغة، عارفا بعلم الرؤيا، حسن المقاصد، مخلصا فيما يقول ويفعل.,"In grammar and philology he stood unrivalled; in the interpretation of dreams he displayed great skill; in all his conduct he was actuated by the purest motives, and his deeds, like his words, proceeded from a heart devoted to God."
[وقرأ القرآن الكريم بالروايات على أبي عبد الله محمد بن علي بن محمد بن أبي العاص النفري المقري وأبي الحسن علي بن محمد بن هذيل الأندلسي، وسمع الحديث من أبي عبد الله محمد بن يوسف بن سعادة وأبي عبد الله محمد بن عبد الرحيم الخزرجي وأبي الحسن ابن هذيل والحافظ أبي الحسن ابن النعمة وغيرهم],"He read the Quran, according to the different readings, under Abu Abd Allah Muhammad Ibn Ali Ibn Muhammad Ibn Abi al-Aas al-Nafri, and under Abu al-Hasan Ali Ibn Muhammad Ibn Hudail al-Andalusi; he learned Traditions from Abu Abd Allah Muhammad Ibn Yusuf Ibn Saada, Abu Abd Allah Muhammad Ibn Abd al-Rahim al-Khazraji, Abu al-Hasan Ibn Hudail, the hafiz Abu al-Hasan Ibn al-Nima, and others."
وانتفع به خلق كثير، وأدركت من أصحابه جمعا كثيرا بالديار المصرية.,"A great number of persons studied under him with profit, and I met in Egypt with many of his former pupils."
وكان يجتنب فضول الكلام ولا ينطق إلا على طهارة في هيئة حسنة وتخشع واستكانة، وكان يعتل العلة الشديدة فلا يشتكي ولا يتأوه، وإذا سئل عن حاله قال: العافية، لا يزيد على ذلك.,"In his discourse he avoided prolixness; never, on any occasion, did he pronounce a word without necessity, and he never took his seat to teach the readings of the Quran without being in a state of purity and assuming an air of dignified gravity and profound humility. When suffering under a severe illness, he neither complained nor uttered a groan, and, being asked how he was, he replied: “In health,” without adding another word."
أنشدني بعض أصحابه قال: كان الشيخ كثيرا ما ينشد هذا اللغز، وهو في نعش الموتى فقلت له: فهل هو له فقال: لا أعلم.,"One of his disciples recited some verses to me and said: “Our shaikh frequently “repeated them; they form an enigma the word of which is birr. ”I asked him if they were the sheikh’s, and he replied that he did not know."
ثم إني وجدته بعد ذلك في ديوان الخطيب أبي زكريا يحيى بن سلامة الحصكفي – وسيأتي ذكره إن شاء الله تعالى – وهو:,"Sometime afterwards, I met with them in the diwan of the khatib Yahya Ibn Salama al-Haskafi, a person whose life will be found in this work. These verses are."
"أتعرف شيئا في السماء يطير… إذا سار صاح الناس حيث يسير
فتلقاه مركوبا وتلقاه راكبا… وكل أمير يعتليه أسير
يحض على التقوى ويكره قربه… وتنفر منه النفس وهو نذير
ولم يستزر عن رغبة في زيارة… ولكن على رغم المزور يزور","Do you know an object to which one similar exists in the sky, When it moves forward, people utter loud exclamations. When we meet it, it bears a burden and is borne as one, and every chief who may ride on it is a prisoner. It incites to piety, and yet it is avoided; it admonishes mankind, and yet they shun it. it was not called for through a wish for its presence, but it comes unwelcome to the person visited."
وكانت ولادته في آخر سنة ثمان وثلاثين وخمسمائة، وخطب ببلدة على فتاء سنى.,"Al-Shatibi was born towards the end of A. H. five hundred and thirty eight, and, at a very early age he officiated as khatib preacher) in his native town."
ودخل مصر سنة اثنتين وسبعين وخمسمائة. وكان يقول عند دخوله إليها: إنه يحفظ وقر بعير من العلوم، بحيث لو نزل عليه ورقة أخرى لما احتملها.,"He came to Egypt in the year five hundred and seventy two (A. D. one thousand one hundred and seventy six or one thousand one hundred and seventy seven) and said on arriving: “I know by heart enough of the sciences to load a camel so heavily that, if a single leaf “more were added, it could not support the burden."
وكان نزيل القاضي الفاضل، ورتبه بمدرسته بالقاهرة متصدرا لإقراء القرآن الكريم وقراءاته والنحو واللغة.,"”He lodged at the house of al-Kadi al-Fadil, who appointed him professor of Quran-reading, grammar, and philology."
وتوفي يوم الأحد بعد صلاة العصر، الثامن والعشرين من جمادى الآخرة سنة تسعين وخمسمائة. ودفن يوم الاثنين في تربة القاضي الفاضل بالقرافة الصغرى. وزرت قبره مرارا، رحمه الله تعالى، وصلى عليه الخطيب أبو إسحاق العراقي – المقدم ذكره – خطيب جامع مصر.,"He died on Sunday, the twenty eighth of the latter Jumada, A. H. five hundred and ninety (June, A. D. one thousand one hundred and ninety four), a little later than the hour of the afternoon prayer, and was interred on the Monday following in the funeral chapel of al-Kadi al-Fadil. I have frequently visited his tomb, which is situated in the Lesser Karafa Cemetery. The prayer was said over his grave by Abu Ishak al-Iraqi, the khatib of the Great Mosque of Old Cairo."
وفيره: بكسر الفاء وسكون الياء المثناة من تحتها وتشديد الراء وضمها، وهو بلغة اللطيني من أعاجم الأندلس ومعناه بالعربي: الحديد.,Firra signifies iron in the Latin language of the non-Muslim inhabitants of Spain.
والرعيني: بضم الراء وفتح العين المهملة وسكون الياء المثناة من تحتها وبعدها نون، هذه النسبة إلى ذي رعين، وهو أحد أقيال اليمن، نسب إليه خلق كثير.,"Roaini means descended from Zu Roain, who was one of the princes of Yemen; a great number of persons have drawn their surnames from this ancestor."
والشاطبي: بفتح الشين المعجمة وبعد الألف طاء مكسورة مهملة وبعدها باء موحدة، هذه النسبة إلى شاطبة، وهي مدينة كبيرة ذات قلعة حصينة بشرق الأندلس، خرج منها جماعة من العلماء.,"Shatibi means belonging to Shatiba, a large city with a strong citadel in the east of Spain, which has produced many men eminent for learning."
استولى عليها الفرنج في العشر الأخير من شهر رمضان، سنة خمس وأربعين وستمائة.,"It fell into the power of the Franks on one of the last ten days of Ramadan, A. H. six hundred and forty five (end of January, A. D. one thousand two hundred and forty eight)."
وقيل إن اسم الشيخ المذكور أبو القاسم، وكنيته اسمه، لكن وجدت في إجازات أشياخه له أبو محمد القاسم كما ذكرته ها هنا.,"Some say that al-Shatibi’s name was Muhammad and his surname Abu al-Kasim, but I found his name written Abu Muhammad al-Kasim in different ijazas (licenses to teach and certificates of capacity) granted to him by his masters."
أبو دلف العجلي,ABU DULAF AL-IJLI.
أبو دلف القاسم بن عيسى بن إدريس بن معقل بن عمير بن شيخ بن معاوية ابن خزاعي بن عبد العزى بن دلف بن جشم بن قيس بن سعد بن عجل بن لجيم ابن صعب بن علي بن بكر بن وائل بن قاسط بن هنب بن أفصى بن دعمي بن جديلة بن أسد بن ربيعة بن نزار بن معد بن عدنان، العجلي، أحد قواد المأمون ثم المعتصم من بعده.,"Abu Dulaf al-Kasim Ibn Isa Ibn Idris Ibn Makil Ibn Oman Ibn Shaikh Ibn Muawiya Ibn Khozaie Ibn Abd al-Ozza Ibn Dulaf Ibn Jushm Ibn Kais Ibn Saad Ibn Ijl Ibn Lujaim Ibn Saah Ibn Ali Ibn Bakr Ibn Wail Ibn Kasit Ibn Hinb Ibn Afsa Ibn Domi Ibn Jadila Ibn Asad Ibn Rabia Ibn Nizar Ibn Saad Ibn Adnan al-Ijli was one of al-Mamun’s generals, and served also that caliph’s successor, al-Mutasim, in the same capacity."
وقد تقدم ذكره في ترجمة علي بن جبلة العكوك، وبعض مديح العكوك فيه، وتقدم أيضا في ترجمة أبي مسلم الخراساني أنه كان تربية جده المذكور.,"We have already mentioned his name in the life of al-Akawwak, with some verses composed by that poet in his praise, and we have observed that Abu Muslim al-Khorasani had been brought up under the care of (Isa Ibn Makil, the brother of Idris,) Abu Dulaf’s grandfather."
وتقدم ذكر حفيده الأمير أبي نصر علي بن ماكولا، صاحب كتاب الإكمال.,"The life of the emir Abu Nasr Ali Ibn Makula, the author of the Ikmal and one of Abu Dulaf’s descendants, has also been given in this work."
وكان أبو دلف المذكور كريما سريا جوادا ممدحا شجاعا مقدما ذا وقائع مشهورة وصنائع مأثورة، أخذ عنه الأدباء والفضلاء، وله صنعة في الغناء.,"Abu Dulaf was a spirited, noble, and generous chief, highly extolled for his liberality, courageous and enterprising, noted for his victories and his beneficence; men distinguished in literature and the sciences derived instruction from his discourse, and his talent was conspicuous even in the art of vocal music."
وله من الكتب كتاب البزاة والصيد وكتاب السلاح وكتاب النزه وكتاب سياسة الملوك وغير ذلك.,"Amongst the works which he composed are the following: the Kitab al-Buzat wa al-Sayd (on falcons and game),the Kitab al-Silah (on weapons), the Kitab al-Nuzah (on agreeable country retreats), and the Kitab Siasat al-Muluk on the policy of princes)."
ولقد مدحه أبو تمام الطائي بأحسن المدائح، وكذلك بكر بن النطاح، وفيه يقول:,"His praises were celebrated, in qasidas of the greatest beauty, by Abu Tammam al-Taie, and by Bakr Ibn al-Nattah; the latter said of him:"
"يا طالبا للكيمياء وعلمه… مدح ابن عيسى الكيمياء الأعظم
لو لم يكن في الأرض إلا درهم… ومدحته لأتاك ذاك الدرهم","O thou who pursues the study of alchemy, the great alchemy consists in praising the son of Isa. Was there but one dirham in the world, thou wouldst obtain it by this means."
ويحكى أنه اعطاه على هذين البيتين عشرة ألاف درهم، فأغفله قليلا ثم دخل عليه وقد اشترى بتلك الدراهم قرية في نهر الأبلة، فأنشده:,"It is stated that, for these two verses, Abu Dulaf gave Ibn al-Nattah ten thousand dirhams. The poet then ceased visiting him for some time and employed the money in the purchase of a village ‘or estate on the river Obolla. He afterwards went to see him and addressed him in these words."
"بك ابتعت في نهر الأبلة قرية… عليها قصير بالرخام مشيد
إلى جنبها أخت لها يعرضونها… وعندك مال للهبات عتيد","Thanks to thee, I have purchased an estate on the Obolla, crowned by a pavilion erected in marble. It has a sister beside it which is now on sale, and you have always money to bestow."
فقال له: كم ثمن الأخت فقال: عشرة آلاف درهم.,"“How much, “said Abu Dulaf, “is the price of that sister?” The poet answered: “Ten thousand dirhems."
فدفعها له ثم قال له: تعلم أن نهر الأبلة عظيم وفيه قرى كثيرة، وكل أخت إلى جانبها أخرى، وإن فتحت هذا الباب اتسع علي الخرق.,"”Abu Dulaf gave him the money and said: “Recollect that the Obolla is a large river, with many estates situated on it, and that each of these sister has another at her side; so, if thou opens such a door as that, it will lead to a breach between us."
فاقنع بهذه ونصطلح عليها، فدعا له وانصرف.,"Be content then “with what thou hast now got, and let this be a point agreed on.” The poet then offered up prayers for his welfare and withdrew."
وقد ألم أبو بكر محمد بن هاشم، أحد الخالديين، بمعنى قول بكر بن النطاح المذكور في البيتين الأولين، فقال:,"Abu Bakr Muhammad Ibn Hashim, one of the Khalidites imitated the idea of the first passage (here cited) in the following lines."
"وتيقن الشعراء أن رجاءهم… في مأمن بك من وقوع الياس
ما صح علم الكيمياء لغيرهم… فيمن عرفنا من جميع الناس
تعطيهم الأموال في بدر إذا… حملوا الكلام إليك في قرطاس","The poets are convinced that their hopes in thee are safe from the strokes of despair. Alchemy is a false science for all other mortals whom wo know, but not for them. Thou gives them money in bags when they bring these words on paper."
وكان أبو دلف قد لحق أكرادا قطعوا الطريق في عمله، فطعن فارسا فنفذت الطعنة إلى أن وصلت إلى فارس آخر وراءه رديفه، فنفذ فيه السنان فقتلهما.,"Abu Dulaf, having encountered some Kurds who were intercepting travelers in the province under his rule, struck one rider through with his lance and the point entered into the body of another who was sitting behind him: he thus killed them both at a stroke."
وفي ذلك يقول بكر بن النطاح المذكور:,Ibn an A alt ah took this occasion for composing the following verses.
"قالوا وينظم فارسين بطعنة… يوم الهياج ولا تراه كليلا
لا تعجبوا فلو أن طول قناته… ميل إذا نظم الفوارس ميلا","On the day of battle when his spear, which thou never sees blunted, pierced through two riders, people said: “Wonder not at that; were his lance a mile long, it would pierce through a mile’s length of riders!"
وكان أبو عبد الله أحمد بن أبي فنن صالح مولى بني هاشم، أسود مشوه الخلق، وكان فقيرا.,"Abu Abd Allah Ahmad Ibn Abi Fann Salih, a match to the Hashemite family, was dark complexioned, dwarfish, and very poor."
فقالت له امرأته: يا هذا، إن الأدب أراه قد سقط نجمه وطاش سهمه، فاعمد إلى سيفك ورمحك وقوسك، وادخل مع الناس في غزواتهم، عسى الله أن ينفلك من الغنيمة شيئا.,"His wife once said to him: “I see, my man! that the star of literature has set and that its arrow has missed “the mark; take then thy sword, spear, and bow, and go forth with the others “to the wars; God may perhaps grant thee a share of booty."
"فأنشد:
ما لي وما لك قد كلفتني شططا… حمل السلاح وقول الدارعين قف
أمن رجال المنايا خلتني رجلا… أمسي وأصبح مشتاقا إلى التلف
تمشي المنايا إلى غيري فأكرهها… فكيف أمشي إليها بارز الكتف
ظننت أن نزال القرن من خلقي… أو أن قلبي في جنبي أبي دلف","”In reply, he recited the following verses: What can induce thee to advise such an extravagance to a man like me? to oblige me to bear arms and hear warriors in armor order me to halt! Dost thou suppose me one of those men of death who from morn to eve aspire after destruction? When death approaches another, I observe it with horror; how then could I go and face it myself? Dost thou think that single combats with the foe are my passion, and that my bosom contains the heart of Abi Dulaf?."
فبلغ خبره أبا دلف، فوجه إليه ألف دينار.,"Abu Dulaf heard of this, and sent him a thousand dinars."
وكان أبو دلف لكثرة عطائه قد ركبته الديون، واشتهر ذلك عنه، فدخل عليه بعضهم وأنشده:,"The profusion of Abu Dulaf in his donations involved him in debt, and the circumstance having become public, one of these solicitors went into his presence and said."
"أيا رب المنائح والعطايا… ويا طلق المحيا واليدين
لقد خبرت أن عليك دينا… فزد في رقم دينك واقض ديني",O lord of gifts and donations! O thou of the open countenance and the open hand! I am told that thou art in debt; increase then its amount and discharge what I owe.
فوصله وقضى دينه.,Abu Dulaf made him a present and discharged his debt.
"ودخل عليه بعض الشعراء فأنشده:
الله أجرى من الأرزاق أكثرها… على يديك تعلم يا أبا دلف
ما خط” لا” كاتباه في صحيفته… كما تخطط لا في سائر الصحف
بارى الرياح فأعطى وهي جارية… حتى إذا وقفت أعطى ولم يقف","A poet went in to him one day and recited these lines: When God entrusted thy hand with the distribution of favors, he knew {that he would be well served}. O Abu Dulaf I never have the two (recording angels) written io in the register of thy words, though often it be written in those of other mortals. Thou hast rivalled in beneficence the rapid winds (which bear rain to the regions of the earth; and when they cease to blow, thou ceases not to give."
ومدائحه كثيرة. وله أيضا أشعار حسنة، ولولا خوف التطويل لذكرت بعضها.,"The poems composed in his praise are very numerous; he himself composed some good poetry, from which I should transcribe passages were it not my desire to avoid prolixity."
وكان أبوه قد شرع في عمارة مدينة الكرج وأتمها هو، وكان بها أهله وعشيرته وأولاده.,"He completed the building of the city of al-Karaj (in Pertain Iraq) which had been commenced by his father, and it became the residence of his tribe, family, and children."
وكان قد مدحه وهو بها بعض الشعراء، فلم يحصل له منه ما في نفسه، فانفصل عنه وهو يقول – وهذا الشاعر هو منصور بن باذان، وقيل هو بكر بن النطاح والله أعلم -:,"Whilst he was staying there, a poet (said by some to have been Mansur Ibn Badan, and by others, Bakr Ibn al-Nattah) recited to him a eulogy, but did not obtain a recompense equal to his expectations; he therefore departed, reciting this verse."
دعيني أجوب الأرض في فلواتها… فما الكرج الدنيا ولا الناس قاسم,"Let me go and travel over the deserts of the earth; for al-Karaj is not the whole world, neither is Kasim Abu Dulaf) the human race!"
وهذا مثل قول بعضهم، ولا أدري أيهما أخذ من الآخر:,"Similar to this are the following lines by another poet, but I am unable to state which of them copied the other."
"فإن رجعتم إلى الإحسان فهو لكم… عبد كما كان، مطواع ومذعان
وإن أبيتم فأرض الله واسعة… لا الناس أنتم ولا الدنيا خراسان","If you resume your wonted generosity, it will be, as before, your obedient slave. If you will not, the earth is large; you are not all the human race, neither is Khorasan the world."
وأنشد البيتين.,Here he inserts the verses.
وروي أن الأمير علي بن عيسى بن ماهان صنع مأدبة لما قدم أبو دلف من الكرج ودعاه إليها، وكان قد احتفل بها غاية الاحتفال، فجاء بعض الشعراء ليدخل دار علي بن عيسى فمنعه البواب، فتعرض الشاعر لأبي دلف وقد قصد دار علي بن عيسى، وبيده جزازة فناوله إياها، فإذا فيها مكتوب:,"It is related that when Abu Dulaf returned from al- Karaj, the emir Ali Ibn Isa Ibn Mahan prepared a repast on a most magnificent scale, and invited him to partake of it; but a poet, who then went to Ali’s house and was refused admittance by the porter, awaited the passage of Abu Dulaf and handed him a palm-leaf, on which were inscribed these words."
"قل له إن لقيته… متأن بلا وهج
جئت في ألف فارس… لغداء من الكرج
ما على الناس بعدها… في الدنيات من حرج","If you meet him (Abu Dulaf) lingering carelessly, say: “You come from al-Karaj, with one thousand horsemen, to a feast. After that, let no other men be reproached “for acts of baseness.”"
فرجع أبو دلف، وحلف أنه لا يدخل الدار ولا يأكل شيئا من الطعام.,"Abu Dulaf immediately returned, swearing that he would neither enter the house nor eat a morsel of that dinner."
ورأيت في بعض المجاميع أن هذا الشاعر هو عباد بن الحريش، وكانت المأدبة ببغداد.,"I have read in a compilation of anecdotes that the name of this poet was Abbad Ibn al-Harish, and that the repast was given at Baghdad."
ورأيت في بعض المجاميع أيضا أن أبا دلف لما مرض مرض موته حجب الناس عن الدخول عليه لثقل مرضه.,"I read in another compilation that, when Abu Dulaf was suffering from the malady of which he died, his indisposition became so grave that the public were refused admittance into his presence."
فاتفق أنه أفاق في بعض الأيام، فقال لحاجبه: من بالباب من المحاويج فقال: عشرة من الأشراف، وقد وصلوا من خراسان، ولهم بالباب عدة أيام لم يجدوا طريقا.,"It happened, however, that, one day, feeling much better, he asked the chamberlain what applicants might be then at the palace-door, and was informed that ten Sharifs (descendants of Muhammad) from Khorasan had been waiting many days, without being able to enter."
فقعد على فراشه واستدعاهم، فلما دخلوا رحب بهم وسألهم عن بلادهم وأحوالهم وسبب قدومهم.,"He immediately sat up on his bed and having sent for them, he received them with great politeness, and asked them the news of their country, what might be their private circumstances, and the motive of their visit."
فقالوا: ضاقت بنا الأحوال، وسمعنا بكرمك فقصدناك.,"The replied that, being in narrow circumstances and hearing of his generous character, they had come to apply to him."
فأمر خازنه بإحضار بعض الصناديق، وأخرج منه عشرين كيسا في كل كيس ألف دينار، ودفع لكل واحد منهم كيسين، ثم أعطى كل واحد مؤونة طريقه.,"On this, he ordered his treasurer to bring in one of the money-chests, and having taken out of it twenty bags, containing each one thousand pieces of gold, he gave two of them to each of his visitors, with an additional sum for their travelling expenses home."
وقال لهم: لا تمسوا الأكياس حتى تصلوا بها سالمة إلى أهلكم، واصرفوا هذا في مصالح الطريق.,"“Touch not the bags,” said he, “till you arrive in safety and join your families; here is “a sum to defray your journey."
ثم قال: ليكتب لي كل واحد منكم خطه: أنه فلان بن فلان حتى ينتهي إلى علي ابن أبي طالب رضي الله عنه، ويذكر جدته فاطمة بنت رسول الله صلى الله عليه وسلم.,"But, let each of you write for me a note, stating that he is the son of such a one, the son of such a one, etc., the son of “Ali Ibn Abi Talib, by Fatima, the daughter of the Apostle of God."
ثم ليكتب: يا رسول الله إني وجدت إضاقة وسوء حال في بلدي وقصدت أبا دلف العجلي، فأعطاني ألفي دينار كرامة لك، وطلبا لمرضاتك، ورجاء لشفاعتك، فكتب كل واحد منهم ذلك، وتسلم الأوراق.,"Let him “then add these words: ‘O Apostle of God! I was suffering from distress and misery in my native town, and I went to Abu Dulaf al-Ijli who gave me two thousand pieces of gold through respect for thee and through the desire of conciliating thy favor, hoping thus to procure thy intercession. ’Each of the sharifs wrote out a note in these terms and delivered it to him."
وأوصى من يتولى تجهيزه إذا مات أن يضع تلك الأوراق في كفنه، حتى يلقى بها رسول الله صلى الله عليه وسلم ويعرضها عليه.,"He then directed by his will that, when he died, the person who arranged his corpse for burial should place these papers in his winding-sheet, so that he might present them to the Apostle of God."
ومع هذا فقد حكي أنه قال يوما: من لم يكن مغاليا في التشيع فهو ولد زنا، فقال له ولده: إني لست على مذهبك، فقال له أبوه: لما وطئت أمك وعلقت بك ما كنت بعد قد استبرأتها، فهذا من ذاك، والله أعلم.,"Another proof of his respect to the family of Ali is given in a relation of what passed one day between him and his son: he happened to say that whosoever did not carry to the utmost pitch his attachment to the family of Ali was conceived in fornication; on which his son observed that, for himself, he did not hold such principles: “There is a good reason for that,” said the father; when thy mother conceived thee, I had not given her time to perform the istibraa. ”The authenticity of this anecdote is best known to God."
ومع هذا فقد حكى جماعة من أرباب التواريخ أن دلف بن أبي دلف قال: رأيت في المنام آتيا أتاني فقال لي: أجب الأمير.,"A number of historical writers give the following narration as having been made by Dulaf, the son of Abu Dulaf: “I saw in a dream a person come towards me and say: The emir requires thy presence."
قمت معه، فأدخلني دارا وحشة وعرة سوداء الحيطان مقلعة السقوف والأبواب وأصعدني على درج منها، ثم أدخلني غرفة في حيطانها أثر النيران وفي أرضها أثر الرماد، وإذا بأبي وهو عريان واضع رأسه بين ركبتيه، فقال لي كالمستفهم: دلف قلت: دلف: فأنشأ يقول:,"I went with him and he took me into a deserted and miserable “house with blackened walls, roofless and without doors: he led me up a flight of stairs and made me enter into a garret, of which the walls bore the marks of fire, and the floor was strewed with ashes: I there saw my father, quite naked and leaning his head on his knees; he said to me in an interrogative “tone: ‘ Dulaf? and I replied Dulaf; on which he repeated these verses."
"أبلغن أهلنا ولا تخف عنهم… ما لقينا في البرزخ الخناق
قد سئلنا عن كل ما قد فعلنا… فارحموا وحشتي وما قد ألاقي","‘Tell our family, and conceal it not from them, what we have met with in the narrow tomb. We have been questioned as to all our deeds; O pity my desolation ‘and my sufferings’"
"ثم قال: فهمت قلت: نعم، ثم أنشد:
فلو كنا إذا متنا تركنا… لكان الموت راحة كل حي
ولكنا إذا متنا بعثنا… ونسأل بعده عن كل شي","He here said: ‘Do you understand me? and I answered ‘Yes; and he “then recited as follows: ‘If, after death, we were left in death would be a repose for all living beings; but when we die, we are raised up again and questioned respecting all we ever did."
فراسخ من البصرة، وهي اليوم من البصرة، وهي من جنان الدنيا، وإحدى المستنزهات الأربع، وقد سبق ذكرها في ترجمة عضد الدولة بن بويه مع شعب بوان وغيره.,"parasangs from Basra; it is now included in the district of that city. It is, as we have said of Shib Bawwan and other places, in the life of Adud al-Dawlat. an earthly paradise and one of the four most delightful spots in the world."
والكرج: بفتح الكاف والراء وبعدها جيم، وهي مدينة بالجبل، بين أصبهان وهمذان.,"Al-Karaj is a city of al-Jabal, between Ispahan and Hamadan."
والجبل: إقليم كبير بين بلاد العراق وخراسان، والعامة تسميه عراق العجم، وفيه مدن كبار منها: همذان وأصبهان والري وزنجان، وغير ذلك.,"Al-Jabal is an extensive territory between Iraq and Khorasan; the common people call it Iraq al-Ajam (the Iraq of the Persian or Persian Iraq). It contains some large cities, such as Hamadan, Ispahan, al-Rai and Zanjan."
شمس المعالي قابوس,KABUS IBN WUSHMAGHIR.
الأمير شمس المعالي أبو الحسن قابوس بن أبي طاهر وشمكير بن زيار بن وردانشاه الجيلي، أمير جرجان وبلاد الجيل وطبرستان.,"Shams al-Maali (The sun of exalted qualities) Abu al-Hasan Kabus al-Jili, the son of Abu Tahir Wushmaghir, the son of Ziar, the son of Wardan Shah, emir of Jurjan and Tabaristan."
قال الثعالبي في اليتيمة: أنا أختم هذا الجزء بذكر خاتم الملوك، وغرة الزمان، وينبوع العدل والإحسان، ومن جمع الله سبحانه له إلى عزة العلم بسطة القلم، وإلى فصل الحكمة فصل الحكم. ثم قال: ومن مشهور ما ينسب إليه من الشعر قوله:,"is spoken of in these terms by al-Thaalibi, in the Yatima: “I shall conclude this section by mentioning the “greatest of princes, the star of the age, the source of justice and beneficence; one in whose person Almighty God hath united power and learning, the gift of wisdom and the plenitude of authority,” Further on, he says: “And amongst the best known of the pieces attributed to him are the following."
"قل للذي بصروف الدهر عيرنا… هل حارب الدهر إلا من له خط
أما ترى البحر تعلو فوقه جيف… وتستقر بأقصى قعره الدرر
فإن تكن عبثت أيدي الزمان بنا… ومسنا من تمادي بؤسه ضرر
ففي السماء نجوم ما لها عدد… وليس يكسف إلا الشمس والقمر","‘O thou who reproaches! us with our misfortunes I knows thou not that adversity ‘wars only with the truly great? Hast thou not observed that putrid corpses float on ‘the surface of the sea, whilst the pearls dwell in its lowest depths? If we have become the sport of Fortune if we have suffered from her protracted cruelty, recollect ‘ that in the heavens are stars without number, but only the sun and the moon suffer an eclipse.’"
"وينسب إليه أيضا:
خطرات ذكرك تستثير مودتي… فأحس منها في الفؤاد دبيبا
لا عضو لي إلا وفيه صبابة… فكأن أعضائي خلقن قلوبا","Each time thy memory bursts upon my mind, it excites my love to flame, and I feel its thrill in my heart. Every member of my body contains a portion of that love, and they might be said to have become hearts."
وذكر له جملة من النثر أيضا.,The author quotes also a quantity of passages from his prose compositions.
وكان خطه في نهاية الحسن. وكان الصاحب بن عباد إذا رأى خطه قال:,"Kabus wrote a most beautiful hand, and when the Sahib Ibn Abbad saw pieces in his handwriting, he used to say."
هذا خط قابوس، أم جناح طاووس، وينشد قول المتنبي:,“This is either the writing of Kabus or the wing of a peacock;” and he would then recite these verses of al-Mutanabbi’s.
"في خطه من كل قلب شهوة… حتى كأن مداده الأهواء
ولكل عين قرة في قربه… حتى كأن مغيبه الأقذاء","In every heart is a passion for his handwriting; it might be said that the ink which he employed was (a count of) love. His presence is a comfort for every eye, and his absence an affliction."
وكان الأمير المذكور صاحب جرجان وتلك البلاد، وكانت من قبله لأبيه.,"The emir Kabus ruled over Jurjan and the neighboring provinces, as did his father before him."
وكانت وفاة أبيه في المحرم سنة سبع وثلاثين وثلثمائة بجرجان.,"his father died in the month of Muharram, A. H. three hundred and thirty seven (Jun-Aug. A. D. nine hundred and forty eight) at Jurjan."
ثم انتقلت مملكة جرجان عنهم إلى غيرهم، وشرح ذلك يطول.,the empire of Jurjan fell into the possession of another family; but it would be long to relate the history of these events.
وملكها قابوس المذكور في شعبان سنة ثمان وثمانين وثلثمائة، وكانت المملكة قد انتقلت إلى أبيه من أخيه مرداويج بن زيار بن وردانشاه الجيلي.,"Kabus came to the throne in the month of Shaaban, A. H. three hundred and eighty eight. The kingdom of Jurjan had passed to his father of the death of Merdawij Ibn Ziar, his father’s brother."
وكان ملكا جليل القدر بعيد الهمة. وكان عماد الدولة أبو الحسن علي بن بويه – المقدم ذكره- من أحد أتباعه ومقدمي أمرائه، وبسببه ترقى إلى درجة الملك.,"This Merdawij was a powerful and aspiring prince; Imad al-Dawlat Abu al-Hasan Ali Ibn Buwaih had served under him as commander in chief, and this circumstance mainly contributed to raise him to a throne."
وكان قابوس من محاسن الدنيا وبهجتها، غير أنه كان، على ما خص به من المناقب والرأي البصير بالعواقب مر السياسة، لا يساغ كأسه، ولا يؤمن بحال سطوته وبأسه، يقابل زلة القدم، بإراقة الدم، لا يذكر العفو عند الغضب.,"Kabus was an honor and ornament to the world, but, with all his noble qualities and political foresight, the cup of his (domination) was ungrateful to the taste; no one felt secure from the outbursts of his violence and severity; the least slip was requited with bloodshed, and, in his anger, he never thought of mercy."
فما زال على هذا الخلق حتى استوحشت النفوس منه، وانقلبت القلوب عنه، فأجمع أعيان عسكره على خلعه ونزع الأيدي عن طاعته، فوافق هذا التدبير منهم غيبته عن جرجان إلى المعسكر ببعض القلاع.,"The ferocity of his character at length discontented all minds and alienated all hearts; the principal officers of his army conspired to depose him and submit no longer to his orders, and, as he happened at that time to be absent from Jurjan at a camp near one of his fortresses, these proceedings escaped his observation."
فلم يشعر بهذا التدبير لذلك ولم يحس بهم إلا وقد قصدوه وأرادوا قبضه، ونهبوا أمواله وخيله، فحامى عنه من كان في صحبته من خواصه، فرجعوا إلى جرجان.,He did not become aware of their design till they came to arrest him and plundered him of his treasures and his horses; but the band of chosen adherents who then accompanied him made so brave a defense that the conspirators returned to Jurjan.
وملكوها، وبعثوا إلى ولده أبي منصور منوجهر، وهو بطبرستان، يستحثونه على الوصول إيهم لعقد البيعة له.,"Having taken possession of the city, they dispatched a messenger to his son Abu Mansur Menugeher, who was then in Tabaristan, requiring him to come without delay and receive their homage as sovereign."
فأسرع في الحضور، وصل إليهم أجمعوا على طاعته إن خلع أباه، فلم يسعه في تلك الحال إلا المداراة والإجابة خوفا على خروج الملك عن بيتهم.,"He set out immediately, and, on his arrival, they promised to acknowledge his authority provided he dethroned his father."
ولما رأى الأمير قابوس صورة الحال توجه إلى ناحية بسطام بمن معه من الواص لينتظر ما يستقر عليه الأمر.,"Apprehensive that the empire might escape from the hands of his family if he rejected their offers, he felt himself obliged to comply, and the emir Kabus, perceiving the turn which affairs had taken, retired with his adherents to the neighborhood of Bastam, where he resolved to await tin result."
فلما سمع الخارجون عليه انحيازه إلى تلك الجهة حملوا ولده منوجهر على قصده وإزعاجه من مكانه، فسار معهم مضطرا.,"When the mutineers were informed of this movement, they forced his sou Menugeher to march out with them, that they might expel their former master from the place of his retreat."
فلما وصل إلى أبيه اجتمع به وتباكيا وتشاكيا، وعرض الولد نفسه أن يكون حجابا بينه وبين أعاديه، ولو ذهبت نفسه فيه.,"On arriving there, the son had an interview with the father, and, after much weeping and lamentation on both sides, he offered to stand up in defense of his parent against every enemy, though it cost him his life."
ورأى الوالد أن ذلك لا يجدي، وأنه أحق بالملك من بعده، وسلم خاتم المملكة إليه، واستوصاه خيرا بنفسه ما دام في قيد الحياة، واتفقا على أن يكون في بعض القلاع إلى أن يأتيه أجله، فانتقل إلى تلك القلعة.,"Kabus perceived, however, that such a proceeding would be of no use, and feeling that he could not have a better successor than his son, he delivered the royal signet into his hands, with the request that he himself might be treated with kindness whilst he remained in the bonds of life; and it was therefore agreed on between them that he should reside in a certain castle till he reached the term of his existence."
وشرع الولد في الإحسان إلى الجيش، وهو لا يطمئنون خشية قيام الوالد، ولو يزالوا حتى قتل.,"After the removal of Kabus to the place of his detention, the son proceeded to load the troops with favors, but so apprehensive were they of the father’s coming again into power that they never rested till they effected his death."
وذلك في سنة ثلاث وأربعمائة، ودفن بظاهر جرجان، رحمه الله تعالى، وقيل إنه لما حبس في القلعة منع من الغطاء والدثار، وكان البرد شديدا فمات من ذلك.,"He was murdered, A. H. four hundred and three (A. D. one thousand and twelve or one thousand and thirteen) and interred outside the city of Jurjan. It is said that, on his imprisonment in the castle, they refused give him a cloak or any warm covering, and the extreme coldness of the weather deprived him of life."
والجيلي: بكسر الجيم وسكون الياء المثناة من تحتها وبعدها لام، هذه النسبة إلى جيل، وهو اسم رجل كان أخا ديلم، وقد نسب إلى كل واحد منهما.,"Jili here means belonging to Jil; Jil was the brother of Dailam, and they each left descendants who were surnamed after them respectively."
وهذه النسبة غير نسبة الجيلي إلى الإقليم وراء طبرستان، فليعلم ذلك، فقد يقع فيه الالتباس، فلهذا نبهت عليه.,"It is necessary to remark that this surname is quite different from that of Jili, signifying native of (Jilan,) the country beyond Tabaristan. As they have been sometimes confounded together, I think it right to warn the reader."
وقد تقدم الكلام على جرجان فلا حاجة إلى إعادته.,"We have already spoken of Jurjan, and we need not therefore repeat our observations here."
مجاهد الدين قايماز الزيني,MUJAHID AL-DIN KAIMAZ AL-ZAINI.
أبو منصور قايماز بن عبد الله الزيني، الملقب مجاهد الدين الخادم، كان عتيق زين الدين أبي سعيد علي بن بكتكين والد الملك المعظم مظفر الدين صاحب إربل.,"Abu Mansur Kaimaz Ibn Abd Allah al-Zaini (was freedman of Zain al-din), surnamed Mujahid al-din (champion of the faith}, was a eunuch and an enfranchised slave of Zain al-din Ali Ibn Baktikin, the father of al-Malik al-Muazzam Muzaffar al-din, sovereign of Arbela."
وهو من أهل سجستان، أخذ منها صغيرا، وكان أبيض اللون، وكانت مخايل النجابة لائحة عليه، فقدمه معتقه وجعله أتابك أولاده.,"He was of a white complexion and a native of Tabaristan, whence he had been carried off when a child; and, as he gave tokens of great abilities, his patron promoted him and appointed him atabek ( or tutor) to his children."
وفوض إليه أمور إربل في خامس شهر رمضان سنة تسع وخمسين وخمسمائة، فأحسن السيرة وعدل في الرعية.,"On the fifth day of the month of Ramadan, A. H. five hundred and fifty nine (July, A. D. one thousand one hundred and sixty four), he entrusted him with the whole management of public affairs at Arbela, and, in this office, Kaimaz distinguished himself by the excellence of his administration and the justice with which he ruled the prince’s subjects."
وكان كثير الخير والصلاح، بنى بإربل مدرسة وخانقاه وأكثر وقفهما.,"Ever actuated by the spirit of virtue and piety, he built at Arbela a college and a Muslim convent, on which he settled large estates (wakf)."
ثم انتقل إلى الموصل في سنة إحدى وسبعين وخمسمائة وسكن قلعتها وتولى أمور تدبيرها وراسل الملوك وراسلوه، وكان يبلغ منهم بكتبه ما لا يبلغ سواه.,"In the year five hundred and seventy one (A. D. one thousand one hundred and seventy five) he removed to Mosul, and, having fixed his residence in the citadel, he took in hand the direction of affairs, and, in his correspondence with the neighboring princes, he acquired more influence over them by his letters than any other had ever done before."
وفوض إليه الأتابك سيف الدين غازي بن مودود – المقدم ذكره – صاحب الموصل الحكم في سائر بلاده لما رآه من حسن مقاصده، واعتمد عليه في جميع أحواله، وكان نائبه وهو السلطان في الحقيقة.,"The atabek Saif al-din Ghazi Ibn Maudud, the sovereign of Mosul, struck with the uprightness of his conduct, confided to him the government of all his possessions and placed full reliance on him in every circumstance, so that the lieutenant in title was the sultan in reality."
وكان يحمل إليه أكثر أموال إربل، وأثر بالموصل آثارا جميلة، منها أنه بنى بظاهرها جامعا كبيرا ومدرسة وخانقاه، والجميع متجاورة.,"The greater part of the revenues of Arbela was delivered over to him, and he left many fair monuments of his piety at Mosul, such as the great mosque, the college, and the (Muslim) convent which he erected outside the city, and all close to each other."
ووقف أملاكا كثيرة على خبز الصدقات، وأنشأ مكتبا للأيتام، وأجرى لهم جميع ما يحتاجون إليه، ومد على شط الموصل جسرا غير الجسر الأصلي، ووجد الناس به رفقا كثيرا لعدم كفايتهم بالجسر الأصلي، وله شيء كثير من وجوه البر.,"He endowed the public charitable fund with numerous estates: he founded and provided for an orphan school, and he threw a new bridge across the river of Mosul, to the great convenience of the public for whose service the old bridge was insufficient. He founded many other charitable institutions."
ومدحه جماعة من الشعراء منهم حيص بيص وسبط ابن التعاويذي – الآتي ذكره إن شاء الله تعالى – بقصيدته التي أولها:,"A number of poets celebrated his praises, Hais Bais amongst others, and Sibt Ibn al-Taawizi; the latter, whose life will be found in this work, composed a qasida in his honor, commencing thus."
"عليل الشوق فيك متى يصح… وسكران بحبك كيف يصحو
وبين القلب والسلوان حرب… وبين الجفن والعبرات صلح","When will he be restored to health who languishes with desire for thy presence? How can he ever recover who has been intoxicated with thy love? My heart and consolation are at war, but my eyes and tears are at peace (and inseparable’."
وهي من قصائده المختارة، وسيرها إليه من بغداد فأجازه جائزة سنية، وسير له معها بغلة.,"This poem, which is one of his best, was sent by him from Baghdad to Kaimaz, who forwarded to him, in return, an ample pecuniary recompense and the present of a mule."
فوصلت إليه وقد هزلت من تعب الطريق، فكتب إليه:,"When the latter arrived, he found it very much fallen away from the fatigue of the journey, and wrote these lines to his patron:"
"مجاهد الدين دمت ذخرا… لكل ذي فاقة وكنزا
بعثت لي بغلة ولكن… قد مسخت في الطريق عنزا","Mujahid al-din, mayest thou be always a resource and a treasure for the indigent! Thou hast sent me a mule, but, on the way, it was metamorphosed into a goat."
ومدحه بهاء الدين أبو المعالي أسعد بن يحيى السنجاري – المقدم ذكره – بقصيدته المشهورة التي يتغنى بها، ومن جملتها:,"Baha al-din Asaad al-Sinjari composed also a poem in his honor, which is much celebrated and has been set to music. One of its passages is this:"
"يا قلب تبا لك من صاحب… كان البلا منك ومن ناظري
لله أيامي على رامة… وطيب أوقاتي على حاجر
تكاد بالسرعة في مرها… أولها يعثر بالآخر","Beshrew my heart for a wearisome companion, it and my eyes have caused the torments which I suffer. How happy the days I spent at Rama, how sweet the hours I passed at Hajir, they fled so quickly, that the first moments touched the last"
[وعمل له أبو المعالي أسعد بن علي الحظيري – المقدم ذكره – كتاب” الإعجاز في حل الأحاجي والألغاز برسم الأمير مجاهد الدين قايماز”.,"It was in pursuance of the emir Mujahid al-din’s orders that Abu al-Maali Saad al-Haziri composed his work, entitled Kitab al-Ijaz fi Hall il-Ahaji wa al- Alghaz the book of superiority, on the solution of enigmatical questions."
وحمله إليه لما كان بإربل، وأقام عنده مدة، فاشتاق إلى أهله بالحظيرة فقال:,"He then took it to him at Arbela and resided in the palace for some time, but feeling at length a longing desire to revisit his family al-Hazira, he said."
"ألا من لصب قليل العزاء… غريب يحن إلى المنزل
ينادي بإربل أحبابه… وأنى الحظيرة من إربل]","Who will condole with a fond parent who has but little consolation, and who now, in a distant city, sighs for his home? In Arbela he calls on those he loves; but O, how far is al-Hazira from Arbela."
وكان يحب الأدب والشعر، أنشدني بعض أصحابنا قال: كثيرا ما كان ينشد أبياتا من جملتها:,Kaimaz loved literature and poetry; one of my acquaintances informed me that he frequently recited a piece of verse which contained the following passage.
"إذا أدمت قوارصكم فؤادي… صبرت على أذاكم وانطويت
وجئت إليكم طلق المحيا… كأني ما سمعت وما رأيت","When thy sarcasms wound my heart, I support the pain with patience; I conceal my sufferings and visit thee with a smiling countenance, as if I had heard nothing and seen nothing."
[وهذان البيتان من جملة أبيات لأسامة بن منقذ – المقدم ذكره] وقد تقدم في ترجمة العلم أبي علي الحسن بن سعيد الشاتاني ذكر بيتين عملهما فيه لما قبض عليه وبالجملة فآثاره مشهورة.,"The piece to which these verses belong is by (Hama Ibn Munkid. Of Mujahid al-din Kaimaz we may say, in a word, that he left a wide renown."
وكان مجد الدين أبو السعادات المبارك بن الأثير الجزري صاحب جامع الأصول كاتبا بين يديه ومنشئا عنه إلى الملوك.,"Majd al-din Al-Mubarak Ibn al-Athir, the author of the Jami al-Osul, was employed by him as secretary, and drew up the documents which he addressed to the neighboring princes."
وكان قد مات الأتابك سيف الدين وتولى أخوه عز الدين مسعود، فسعى أهل الفساد إليه في حقه، وكثير ذلك منهم فقبض عليه في سنة تسع وثمانين وخمسمائة.,"On the death of the atabek Saif al-din Ghazi, his brother and successor, Izz al-din Masud, listened to the frequent insinuations of evil-minded men relative to the conduct of Kaimaz, and, in the year five hundred and eighty nine (A. D. one thousand one hundred and ninety three), he caused him to be arrested."
ثم ظهر له فساد رأيه في ذلك، فأطلقه وأعاده إلى ما كان عليه.,"Having afterwards discovered that he had been deceived, he set his prisoner at liberty and reinstated him in his former post."
واستمر على ذلك إلى أن توفي في منتصف شهر ربيع الأول، وقيل في سادسه، وقال ابن المستوفي في تاريخ إربل: في صفر سنة خمس وتسعين وخمسمائة بقلعة الموصل. وكان شروعه في عمارة جامعه بالموصل في سنة اثنتين وسبعين وخمسمائة، رحمه الله تعالى.,"During the rest of his life, Kaimaz continued in office. He died in the Castle of Mosul on the fifteenth of the first Rabi some say the sixth A. H. five hundred and ninety five (January, A. D. one thousand one hundred and ninety nine). Ibn al-Mustaufi states, in his History of Arbela, that his death took place in the month of Safar of that year. It was in A. H. five hundred and seventy two (A. D. one thousand one hundred and seventy six) that he commenced the erection of the mosque at Mosul which bears his name."
قتادة السدوسي,KATADA IBN DIAMA AL-SADUSI.
أبو الخطاب قتادة بن دعامة بن عزيز بن عمرو بن ربيعة بن عمرو بن الحارث ابن سدوس، السدوسي البصري الأكمه، كان تابعيا وعالما كبيرا، قال أبو عبيدة: ما كنا نفقد في كل يوم راكبا من ناحية بني أمية ينيخ على باب قتادة فيسأله عن خبر أو نسب أو شعر، وكان قتادة أجمع الناس.,"Abu al-Khattab Katada Ibn Drama Ibn Aziz Ibn Omar Ibn Rabia Ibn Amr Ibn al-Harith Ibn Sadus al-Sadusi, a native of Basra and one of the Tabis, was, though blind from his birth, a man of the greatest learning: Not a day “passed,” said Abu Obaida, “without our seeing a messenger arrive from some of the Omaiyide family, and stop his camel at Katada’s door; being sent for the express purpose of questioning him on some point of history, genealogy, or poetry. The fact was that Katada surpassed all his contemporaries by the quantity of information which he had collected."
وقال معمر: سألت أبا عمرو بن العلاء عن قوله تعالى: (وما كنا له مقرنين)، فلم يجبني، فقلت: إني سمعت قتادة يقول: مطيقين، فسكت، فقلت له: ما تقول يا أبا عمرو؟,"Mamar said also: I asked Abu Amr Ibn al-Alaa the meaning of these words of the Quran (wma kunna laho mokaranen), and, as he made me no answer, I mentioned that I had heard Katada explain the word by (mutekeen); as he still remained silent, I said: And what is thy opinion, Abu Amr?"
فقال: حسبك قتادة، فلولا كلامه في القدر – وقد قال صلى الله عليه وسلم إذا ذكر القدر فأمسكوا – لما عدلت به أحدا من أهل دهره.,"To which “he replied: Let Katada’s opinion always suffice thee, except when he discoursed of free-will and predestination (kadar); had not the Prophet himself said: kadar if spoken of avoid the subject, I should put none of Katada’s “‘contemporaries on a level with him."
وقال أبو عمرو: كان قتادة من أنسب الناس، كان قد أدرك دغفلا.,"”Katada,’ said Abu Amr, was the most learned genealogist of his time, and, in his youth, he met Daghfal."
وكان يدور البصرة أعلاها وأسفلها بغير قائد، فدخل مسجد البصرة، فإذا بعمرو بن عبيد ونفر معه قد اعتزلوا من حلقة الحسن البصري وحلقوا.,"“He used to go from one end of Basra to the other without a guide, and, one day, he entered the mosque of Basra when Amr Ibn Obaid and some others had just gone apart from the circle of al-Hasan al-Basri’s auditors “and formed one of their own."
وارتفعت أصواتهم، فأمهم وهو يظن أنها حلقة الحسن، فلما صار معهم عرف أنها ليست هي، فقال: إنما هؤلاء المعتزلة، ثم قام عنهم، فمذ يومئذ سموا المعتزلة.,"As they were speaking in a loud tone, he went “over to them, imagining it to be al-Hasan’s circle, but as he found, on joining “them, that it was not so, he said: These are the seceders (al-Mutazila) and, standing up, he left them; from that time they were called the Mutazilites (seceders."
وكانت ولادته سنة ستين للهجرة. وتوفي سنة سبع عشرة ومائة بواسط، وقيل ثماني عشرة، رضي الله عنه.,"”Katada was born A. H. sixty (A. D. six hundred and seventy nine or six hundred and eighty), and he died at Wasit on A. H. one hundred and seventeen (A. D. seven hundred and thirty five or seven hundred and thirty six); some say, one hundred and eighteen."
والسدوسي: بقتح السين المهملة وضم الدال المهملة وسكون الواو وبعدها سين ثانية، هذه النسبة إلى سدوس بن شيبان، وهي قبيلة كبيرة كثيرة العلماء وغيرهم.,"Sadusi means descended from Sadus Ibn Shaiban, the progenitor of a great tribe which has produced many remarkable men, some of them eminent for learning."
ودغفل: بفتح الدال المهملة وسكون الغين المعجمة وفتح الفاء ثم لام، هو ابن حنظلة السدوسي النسابة، أدرك النبي صلى الله عليه وسلم ولم يسمع منه شيئا، وقدم على معاوية، وكان أنسب العرب، وقتلته الأزارقة.,"Daghfal, the ablest of the Arabian genealogists, was the son of Hanzala al-Sadusi; he saw the Prophet, but did not hear him deliver any of his sayings. He afterwards joined Muawiya and was killed by the Azarika."
[وقيل إنه غرق بدجيل في وقعة دولاب، وهو الأصح].,"According to another, and a more authentic statement, he was drowned in the Dujail at the battle of Dulab."
قتيبة بن مسلم,KUTAIBA IBN MUSLIM.
أبو حفص قتيبة بن أبي صالح مسلم بن عمرو بن الحصن بن ربيعة بن خالد بن أسيد الخير بن قضاعي بن هلال بن سلامة بن ثعلبة بن وائل بن معن بن مالك بن أعصر بن سعد بن قيس عيلان بن مضر بن نزار بن معد بن عدنان، الباهلي أمير خراسان زمن عبد الملك بن مروان من جهة الحجاج بن يوسف الثقفي لأنه كان أمير العراقين، وكل من كان يليهما كانت خراسان مضافة إليه.,The emir Kutaiba Ibn Abi Salih Muslim Ibn Amr Ibn al-Hesn Ibn Rabia Ibn Khalid Ibn Asid al-Khair Ibn Kudai Ibn Hilal Ibn Salama Ibn Thalaba Ibn Wail Ibn Maan Ibn Malik Ibn Aasar Ibn Saad Ibn Kais Ibn Ghailan Ibn Mudar Ibn Nizar Ibn Adnan al-Bahili was emir of Khorasan in the reign of Abd al-Malik Ibn Marwan.
وأقام بها ثلاث عشرة سنة، وكان من قبلها على الري [وتولى خراسان بعد يزيد ابن المهلب بن أبي صفرة وفي ترجمة يزيد شرح ذلك] وهو الذي افتتح خوارزم وسمرقند وبخارى، وقد كانوا كفروا.,"He ruled this province during thirteen years, and he held his appointment from al-Hajjaj Ibn Yusuf al-Thakafi, who, as governor of the two Iraqs and the neighboring countries, had Khorasan in his jurisdiction. Previously to this, Kutaiba bad been governor of Rai, but, on the deposition of Yazid Ibn al-Muhallab Ibn Abi Sufra, he was appointed ruler over Khorasan. In the life of Yazid we shall indicate the particulars of this event. It was Kutaiba Ibn Muslim who reduced Khowarezm, Samarkand, and Bukhara, the inhabitants of which had broken their treaties."
وكان شهما مقداما نجيبا، وكان أبوه مسلم كبير القدر عند يزيد بن معاوية، وهو صاحب الحرون، وكان الحرون من الفحول المشاهير يضرب به المثل.,"Cleal-sightedness, intrepidity, and generosity formed the leading features of his character. His father Muslim possessed the greatest influence at the court of Yazid Ibn Muawiya, and was the owner of the celebrated horse [al-Harun, whose qualities gave rise to a proverb."
ثم فتح قتيبة فرغانة في سنة خمس وتسعين في أواخر أيام الوليد بن عبد الملك.,"In the year ninety five (A. D. seven hundred and thirteen or seven hundred and fourteen), towards the close of al-Walid Ibn Abd al-Malik’s reign, Kutaiba Ibn Muslim took the city of Farghana."
[وقال أهل التاريخ: بلغ قتيبة بن مسلم في غزو الترك والتوغل في بلاد ما وراء النهر وافتتاح القلاع واستباحة البلاد وأخذ الأموال وقتل الفتاك ما لم يبلغه المهلب بن أبي صفرة ولا غيره.,"Historians declare that, by his wars with the Turks, his expeditions into the heart of the regions beyond the Oxus, his taking of fortresses, his subduing of provinces, his carrying off of wealth and his slaying of brigands, Kutaiba surpassed al-Muhallab Ibn Ali Sufra and every other general."
حتى إنه فتح بلاد خوارزم وسمرقند في عام واحد، ولما فتح هاتين المدينتين الجليلتين عادت السغد وحملت الاتاوة.,"As an example of his activity it may be stated that he effected the conquest of Khowarezm and Samarkand in a single year; by the capture of two such great cities, prosperity was re-established in the country and contributions were brought in from all quarters."
ودعا قتيبة لما تمت له هذه الأحوال نهار بن توسعة شاعر المهلب بن أبي صفرة وبنيه، وقال له: أين قولك في المهلب لما مات:,"When Kutaiba had achieved these deeds, he sent for Nahar Ibn Tausia, the favorite poet of al-Muhallab and his sons, and said to him: “What has now become “of your verses on the death of al-Muhallab? You said:"
ألا ذهب الغزو المقرب للغنى… ومات الندى والجود بعد المهلب أفغزو هذا يا نهار قال: لا بل هذا حشر. ثم قال نهار وأنا القائل:,"‘The expeditions which placed wealth within our reach are at an end; generosity and beneficence have ceased with the life of al-Muhallab! “Do you consider this last act of GUI’S an expedition or not? Nay,” said the poet, “it is something better; I too have said."
"ولا كان مذ كنا ولا كان قبلنا… ولا هو فيما بعدنا كابن مسلم
أعم لأهل الترك قتلا بسيفه… وأكثر فينا مقسما بعد مقسم","‘Never since we lived have we seen the like of Ibn Muslim; his equal never existed ‘ before our time, and will never appear after us. With his sword he wrapped the whole Turkish nation in death, and shared the booty amongst us in donations ample and ‘oft-repeated."
ثم إنه لما بلغ الحجاج ما فعل قتيبة من الفتوحات والقتل والسبي قال: بعثت قتيبة فتى غزاء فما زدته باعا إلا زادني ذراعا.,"When al-Hajjaj (Ibn Yusuf) received intelligence of Kutaiba’s conquests, the number of enemies whom he slew and of prisoners whom he carried off, he said: “I sent out Kutaiba quite an inexperienced boy, and I never gave him an inch without his giving me an ell in return."
] فلما مات الوليد في سنة ست وتسعين وتولى الأمر أخوه سليمان بن عبد الملك وكان يكره قتيبة لأمر يطول شرحه.,"”In the year ninety six (A. D. seven hundred and fourteen or seven hundred and fifteen) the caliph al-Walid died, and was succeeded by his brother Suleiman Ibn Abd al-Malik, who disliked Kutaiba for reasons too long for us to relate."
فخاف منه قتيبة وخلع بيعة سليمان وخرج عليه وأظهر الخلاف.,"The apprehensions of Kutaiba being excited by this event, he renounced his allegiance and rose in open revolt against his sovereign."
فلم يوافقه على ذلك أكثر الناس، وكان قتيبة قد عزل وكيع بن حسان بن [قيس بن يوسف بن كلب بن عوف بن مالك بن غدانة واسم غدانة أشرس] وكنيه وكيع أبو المطرف الغداني عن رياسة بني تميم، فحقد وكيع عليه وسعى في تأليب الجند سرا وتقاعد عن قتيبة متمارضا.,"but the great majority of those under his orders withheld their concurrence. Sometime previously, he had deprived Waki Ibn Hassan I bn Kais of his commandment over the tribe of Tamim, and this Waki, who bore the surname of Abu al-Mutarrif al-Ghudani, now labored underhand to seduce the troops, and kept away from Kutaiba’?. presence under the pretext of sickness."
ثم خرج عليه وهو بفرغانة فقتله مع أحد عشر من أهله، وذلك في ذي الحجة سنة ست وتسعين للهجرة، وقيل سنة سبع وتسعين.,"He then attacked him at Farghana and slew him with eleven other persons of the family, in the month of Zi al-Hijja, A. H. ninety six (Aug.-Sept. A. D. seven hundred and fifteen); some say, A. H. ninety seven."
ومولده سنة تسع وأربعين، وتولى خراسان تسع سنين وسبعة أشهر، هكذا قال السلامي في تاريخ ولاة خراسان وهو خلاف ما قيل أولا [وقال الطبري: تولى خراسان سنة ست وثمانين].,"Kutaiba Ibn Muslim was born in the year four nine (A. D. six hundred and sixty nine or six hundred and seventy). Al-Salami says, in his History of the governors of Khorasan: “He ruled over Khorasan nine years and seven “months;” but this is in contradiction with what is stated above. Al-Tabari gives the year eighty six as that of his nomination."
وفي قتله يقول جرير:,"Alluding to his death, Jarir pronounced the following lines."
"ندمتم على قتل الأغر ابن مسلم… وأنتم إذا لاقيتم الله أندم
لقد كنتم من غزوة في غنيمة… وأنتم لمن لاقيتم اليوم مغنم
على أنه أفضى إلى حور جنة… وتطبق بالبلوى عليكم جهنم","You repented having slain the noble son of Muslim; but, when you appear before God, you will repent still more. Thanks to his victories, you reveled in spoil; but now you are yourselves the spoil of every opponent. He has been transported to the dark-eyed maidens of Paradise, and you Hell shall enclose you with its torments."
وقتل أبوه مسلم بن عمرو مع مصعب بن الزبير في سنة اثنتين وسبعين للهجرة.,"Muslim Ibn Amr, the father of Kutaiba, was slain with Musab Ibn al-Zubair, A. H. seventy two (A. D. six hundred and ninety one or six hundred and ninety two)."
وقتيبة المذكور جد [أبي عمرو] سعيد بن سلم بن قتيبة بن مسلم، وكان سعيد المذكور سيدا كبيرا ممدحا، وفيه يقول عبد الصمد بن المعذل يرثيه:,"Abu Omar Said Ibn Muslim, the grandson of Kutaiba, was a powerful chief, highly celebrated (by the poets). Abd al-Samad Ibn al-Muaddal, note lamented his death in these lines:"
"كم يتيم نعشته بعد يتم… وفقير أغنيته بعد عدم
كلما عضت النوائب نادى… رضي الله عن سعيد بن سلم","“How many the orphans whom you protected in their destitution, how many the indigent whom you raised from poverty to riches (Each of them note) exclaims, when adversity shows its fangs: “May God’s blessing be on Said, the son of Muslim! ”"
وتولى سعيد أرمينية والموصل والسند وطبرستان وسجستان والجزيرة، وتوفي سنة سبع عشرة ومائتين، ومن أخباره أنه قال:,"Said governed Armenia, Mosul, Sind, Tabaristan, Sijistan, and Mesopotamia; he died A. H. two hundred and seventeen (A. D. eight hundred and thirty two or eight hundred and thirty three). The following anecdote was related by himself."
لما كنت واليا بأرمينية أتاني أبو دهمان الغلابي فقعد على بابي أياما فلما وصل إلي جلس قدامي بين السماطين، وقال:,"M When I was governor of Armenia, Abu Dahman al-Ghalabi came to see me and staid for some days at my door (waiting for admittance). When he “entered, he sat down before me, in the open space left by the other visitors “who were drawn up in two lines reaching from my throne to the door, and be then pronounced these words."
والله إني لأعرف أقواما لو علموا أن سف التراب يقيم أود أصلابهم لجعلوه مسكة لأرماقهم إيثارا للتنزه عن عيش رقيق الحواشي، أما والله إني لبعيد الوثبة، بطيء العطفة.,"By Allah! I know people who, if they were informed that, by swallowing dust, they could straighten the curvature of their reins (raise themselves from a humble loan exalted station), would take it for nourishment through their desire of escaping from a modest station of life; but I, by Allah! make a distant leap and am slow in turning aside (from my purpose)."
إنه والله ما يثنيني عليك إلا مثل ما يصرفك عني، ولأن أكون مقلا مقربا أحب إلي من أن أكون مكثرا مبعدا، والله ما نسأل عملا لا نضبطه، ولا مالا إلا ونحن أكثر منه، إن هذا الأمر الذي صار في يديك قد كان في يد غيرك فأمسكوا والله حديثا إن خيرا فخير وإن شرا فشر.,"The only thing which averts me from thee is that which repels thee from me, and thou cognitive me because I am poor, but I prefer poverty with the favor of God to wealth with reprobation. And, by Allah! we (Sufis) never ask the gift of a government but we receive it, or of wealth but we obtain more than we require. This power which is now in thy hands was once in the hands of others, and by Allah! nothing remains of them here but their reputation; it is good if they did good, and bad, if they wrought evil."
فتحبب إلى عباد الله بحسن البشر ولين الحجاب، فإن حب عباد الله موصول بحب الله، وهم شهداء الله على خلقه، ورقباء على من اعوج عن سبيله، والسلام.,Answer then (the applications) of God’s servants by receiving them with affability and granting them an easy access unto thee; for the love shown to God’s servants is allied to the love due to God; and they are chosen by God to bear witness as to the conduct of his creatures and to observe those who turn away from the path of righteousness. Peace be with you.
ولما مات ولده عمرو بن سعيد المذكور رثاه أبو عمرو أشجع بن عمرو السلمي الرقي نزيل البصرة الشاعر المشهور بقوله:,"On the death of Omar, the son of Said Ibn Muslim, the following elegy was pronounced by Abu Amr Ashja Ibn Amr al-Sulami, a celebrated poet of Rakka who inhabited Basra."
"مضى ابن سعيد حين لم يبق مشرق… ولا مفرب إلا له فيه مادح
وما كنت أدري ما فواضل كفه… على الناس حتى غيبته الصفائح
وأصبح في لحد من الأرض ضيق… وكانت به حيا تضيق الصحاصح","The son of Said departed when not a spot of the East and of the West remained without some person to extol his virtues. I did not know with what profusion his hands bestowed their gifts, till the tombstone had hidden him from our sight. That man is now in a narrow cavity underground, whose the extended plains of the earth could not contain."
"سأبكيك ما فاضت دموعي فإن تغض… فحسبك مني ما تجن الجوانح
فما أنا من رزء وإن جل جازع… ولا بسرور بعد موتك فارح
كأن لم يمت حي سواك ولم يقم… على أحد إلا عليك النوائح
لئن حسنت فيك المرائي وذكرها… لقد حسنت من قبل فيك المدائح","As long as my tears flow, I shall weep thy loss, and, if I exhaust them, let that (heart) which my bosom encloses answer for my feelings. Now. since thou art dead, I shall remain untroubled, even by the greatest afflictions, and unmoved by any joys. [We grieve for thee) as if thou had been the only person who ever died the only one over whom the female mourners ever raised {the funeral cry). It now becomes (us) to lament thee in elegies, as it formerly became US to praise thee in eulogiums."
وهذه المرثية من محاسن المراثي، وهي في كتاب” الحماسة” والبيت الأخير منها مثل قول مطيع بن إياس في يحيى بن زياد من جملة أبيات:,This beautiful elegy is extracted from the Hamasa. The idea expressed in the last verse is similar to that contained in the following.
يا خير من يحسن البكاء له ال… يوم ومن كان أمس للمدح,"O, best of those who today are worthiest of lamentations, and who yesterday were worthiest of praise!"
وهذه الأبيات في” الحماسة” في باب المراثي.,"This verse is taken from a piece composed by Muti Ibn Iyas Ibn Yahya Ibn Ziad, and which is given in the Hamasa."
وأخباره كثيرة.,The numerous deeds of Kutaiba Ibn Muslim occupy a place in History.
وقد تقدم الكلام على الباهلي في ترجمة الأصمعي، وأن هذه النسبة إلى أي شيء هي.,"In our notice on al-Asma’i, we have spoken of the word Bahili and given its derivation."
وكانت العرب تستنكف من الانتساب إلى هذه القبيلة حتى قال الشاعر:,The Arabs of the desert (who were member of the tribe of Bahila had an extreme repugnance to hearing this surname; this feeling was so general that a poet said.
وما ينفع الأصل من هاشم… إذا كانت النفس من باهله,It avails a man nothing to be descended from Hashim if he bears within him a Bahilite soul.
"وقال الآخر:
ولو قيل للكلب يا باهلي… عوى الكلب من لؤم هذا النسب","And another poet has pronounced that: If the words thou Bahili! were addressed to a dog, the animal would howl from the ignominy of such an appellation."
وقيل لأبي عبيدة: يقال إن الأصمعي دعي في نسبه إلى باهلة، فقال: هذا ما يمكن، فقيل: ولم فقال: لأن الناس إذا كانوا من باهلة تبرأوا منها، فكيف يجيء من ليس منها وينتسب إليها.,"It was observed to Abu Obaida that al-Asma’i claimed to be descended from Bahila, but he declared that could never have been the case. On being asked the reason, he replied: “Persons belonging to the tribe of Bahila disclaim all connection with it; how then is it possible that a man who did not belong to it “should come forward and claim to belong to it?."
ورأيت في بعض المجاميع أن الأشعث ابن قيس الكندي قال لرسول الله صلى الله عليه وسلم: أتتكافأ دماؤنا فقال: نعم، ولو قتلت رجلا من باهلة لقتلتك به.,"“I read in a collection of anecdotes that al-Ashath Ibn Kais al-Kindi said to the Prophet: “Are we all equally subjected to the law of talion?” and he made answer: “Yes; even if “you stayed a man of the tribe of Bahila, I should stay you to avenge him."
وقال قتيبة بن مسلم المذكور لهبيرة بن مسروح: أي رجل أنت لو كان أخوالك من غير سلول فلو بادلت بهم، فقال: أصلح الله الأمير، بادل بهم من شئت من العرب وجنبني باهلة.,"”Kutaiba Ibn Muslim said to Hubaira Ibn Masruh: “What a man thou wouldst “he did thy maternal ancestors not belong to the tribe of Salul I Suppose that I change them for others?” To this Hubaira replied: “May God “prosper the emir! change them for whom thou wilt of all the Arabic tribes, “but spare me from Bahila."
ويحكى أن أعرابيا لقي شخصا في الطريق فسأله: ممن أنت فقال: من باهلة.,”It is related also that an Arab of the desert met a person on the road and asked him who he was? The other replied that he belonged to the tribe of Bahila.
فرثى له الأعرابي، فقال ذلك الشخص: وأزيدك أني لست من صميمهم، ولكن من مواليهم، فأقبل الأعرابي عليه يقبل يديه ورجليه، فقال له: ولم ذاك.,"The Arab having expressed his commiseration for such a misfortune, the man said: “I must inform thee, moreover, that I am “not sprung from that race, but am one of their staves.” The Arab immediately went over to him and kissed his hands and feet. “Why does thou so?” exclaimed the man."
فقال: لأن الله تبارك وتعالى ما ابتلاك بهذه الرزية في الدنيا إلا ويعوضك الجنة في الآخرة.,"The other answered: “Almighty God, blessed be his “name! would not inflict on thee such a misfortune in this life, unless he “intended to remunerate thee with Paradise in the next."
وقيل لبعضهم: أيسرك أن تدخل الجنة وأنت باهلي فقال: نعم، بشرط ألا يعلم أهل الجنة أني باهلي، والأخبار في ذلك كثيرة، رحمهم الله أجمعين.,"An Arab was asked if he would consent to be a Bahilite on the condition of entering into Paradise, and he replied; “Yes, provided that the inhabitants of Paradise are not informed of my being a Bahilite. ”They tell many anecdotes of this kind."
وسئل حسين بن بكر الكلابي النسابة عن السبب في اتضاع باهلة وغني عند العرب، فقال: لقد كان بينهما غناء وشرف، ولم يضعهما إلا إشراف أخويهما فزارة وذبيان عليهما بالمآثر، فدنؤا بالإضافة إليهما [ذكر ذلك الوزير أبو القاسم المغربي في كتاب” أدب الخواص ].”,"Husain Ibn Bakr al-Kilabi, the genealogist, being asked why the tribes of Bahila and Ghani were held in such depreciation by the Arabs, he replied: “They were once “possessed of riches and honor, but what abased their reputation was, that “being surpassed by their brethren of the tribes of Fazara and Dubian in a rivalry of glorious deeds, their own merit appeared slight in comparison. ”This circumstance is stated by the vizir Abu al-Kasim al-Maghribi. in his Adab al-Khawass."
وقد تقدم الكلام على قتيبة في ترجمة عبد الله بن مسلم بن قتيبة.,We have spoken of Kutaiba in the life of Abd Allah Ibn Muslim Ibn Kutaiba.
بهاء الدين قراقوش,KARAKUSH.
أبو سعيد قراقوش بن عبد الله الأسدي، الملقب بهاء الدين، كان خادم صلاح الدين، وقيل خادم أسد الدين شيركوه عم السلطان صلاح الدين، فأعتقه.,"The emir Karakush Ibn Abd Allah al-Asadi client of Asad al-din), surnamed Bahaa al-din (splendor of religion}, was a slave to the sultan Salah al-din, or, by another account, to that prince’s uncle, Asad al-din Shirkuh, from whom he received his liberty."
وقد تقدم ذكره في ترجمة الفقيه عيسى الهكاري.,We have already made mention of him in the life of the jurisconsult Isa al-Hakkari.
ولما استقل صلاح الدين بالديار المصرية جعله زمام القصر، ثم ناب عنه مدة بالديار المصرية، وفوض أمورها إليه واعتمد في تدبير أحوالها عليه.,"When Salah al-din established his dominion in Egypt, he confided to Karakush the government of the palace, and, at a later period, he nominated him his lieutenant in Egypt, and entrusted him with the entire direction of public affairs."
وكان رجلا مسعودا وصاحب همة عالية.,Karakush was a man of lofty spirit and singularly favored by fortune in all his proceedings.
وهو الذي بنى السور المحيط بالقاهرة ومصر وما بينهما وبنى قلعة الجبل، وبنى القناطر التي بالجيزة على طريق الأهرام، وهي آثار دالة على علو الهمة.,It was he who built the wall which encloses Old and New Cairo with the intervening grounds; he built also the Qalat al-Jabal and the bridges at Giza on the road leading to the Pyramids. All those monuments are proofs of an exalted mind.
وعمر بالمقس رباطا، وعلى باب الفتوح بظاهر القاهرة خان سبيل.,"He erected a ribat, or convent, at al-Maks, and the Khan Sabil outside Old Cairo, at (the gate called) Bab al-Futuh."
وله وقف كثير لا يعرف مصرفه، وكان حسن المقاصد جميل النية.,"He founded besides a great number of wakfs, producing revenues to an unknown amount. In all his intentions anil proceedings he was actuated by the purest motives."
ولما أخذ صلاح الدين مدينة عكا من الفرنج سلمها إليه، ثم لما عادوا واستولوا عليها حصل أسيرا في أيديهم، ويقال إنه افتك نفسه بعشرة آلاف دينار.,"When the sultan Salah al-din took Acre from the Franks (A. H. five hundred and eighty three, A. D. one thousand one hundred and eighty seven or one thousand one hundred and eighty eight), he gave (the command of)the city to Karakush, who, when the enemy returned and obtained possession of it a second time, remained a prisoner in their bands. It is stated that he paid ten thousand dinars for his ransom."
وذكر شيخنا القاضي بهاء الدين بن شداد في سيرة صلاح الدين أنه انفك من الأسر في يوم الثلاثاء حادي عشر شوال سنة ثمان وثمانين وخمسمائة، ومثل في الخدمة الشريفة السلطانية، ففرح به فرحا شديدا، وكان له حقوق كثيرة على السلطان وعلى الإسلام والمسلمين.,"Our sheikh, the kadi Bahaa al-din Ibn Shaddad says, in his History of Salah al-din, that Karakush was delivered from captivity on Tuesday, the eleventh of Shawwal, A. H. five hundred and eighty eight (October, A. D. one thousand one hundred and ninety two), and came to pay his respects to the sultan; this prince manifested an extreme joy on again seeing a person to whom he, Islamism, and the Muslims were so deeply indebted."
واستأذن في المسير إلى دمشق ليحصل مال القطيعة، فأذن له في ذلك، وكان – على ما ذكر – ثلاثين ألفا.,"Karakush then asked and obtained permission to go and procure money for his ransom, which was stated to be thirty thousand pieces (of gold)."
والناس ينسبون إليه أحكاما عجيبة في ولايته، حتى إن الأسعد بن مماتي – المقدم ذكره – له جزء لطيف سماه الفاشوش في أحكام قراقوش وفيه أشياء يبعد وقوع مثلها منه.,"A number of extraordinary decisions are attributed to Karakush, as having been pronounced by him during his administration; nay, things have gone so far that al-Asaad Ibn Mammati composed a small volume under the title of Kitab (al-Fashush fi Ahkam Karakush stupidity, or the decisions of Karakush), and containing things which it is highly improbable that such a man as Karakush could have said or done."
والظاهر أنها موضوعة، فإن صلاح الدين كان معتمدا في أحوال المملكة عليه، ولولا وثوقه بمعرفته وكفايته ما فوضها إليه.,"They are manifestly mere inventions, for Salah al-din would not have confided to him the affairs of the empire unless he had an entire confidence in his knowledge and abilities."
وكانت وفاته في مستهل رجب سنة سبع وتسعين وخمسمائة بالقاهرة، ودفن في تربته المعروفة به بسفح المقطم بقرب البئر والحوض اللذين أنشأهما على شفير الخندق، رحمه الله تعالى.,"Karakush died at Cairo, on the first of Rajab, A. H. five hundred and ninety seven (April, A. D. one thousand two hundred and one), and was interred at the foot of Mount Mukattam, in the funeral chapel which bears his name. This monument is situated near the well and pond which he. had caused to be made at the border of the trench (which surrounds the city)."
وقراقوش: بفتح القاف والراء وبعد الألف قاف ثانية ثم واو وبعدها شين معجمة، وهو لفظ تركي تفسيره بالعربي العقاب، الطائر المعروف، وبه سمي الإنسان، والله أعلم.,Karakush is the Turkish name of the bird called Okab (eagle) in Arabic; it is employed also as a proper name of a man.
قطري بن الفجاءة,KATARI IBN AL-FUJAA.
أبو نعامة قطري بن الفجاءة، واسمه جعونة، بن مازن بن يزيد بن زياد ابن خنثر بن كابية بن حرقوص بن مازن بن مالك بن عمرو بن تميم بن مر، المازني الخارجي، خرج زمن مصعب بن الزبير.,Abu Naama Katari Ibn al-Fujaa Jouna Ibn Mazin Ibn Yazid Ibn Zaid Ibn Khanthar Ibn Kabya Ibn Hurkus Ibn Mazin Ibn Malik Ibn Amr Ibn Tamim Ibn Murr al-Mazini al-Khariji (the Kharijite) commenced his revolt when Musab Ibn al-Zubair was governing Iraq as lieutenant of his brother Abd Allah Ibn al-Zubair.
لما ولي العراق نيابة عن أخيه عبد الله بن الزبير وكانت ولاية مصعب في سنة ست وستين للهجرة فبقي قطري عشرين سنة يقاتل ويسلم عليه بالخلافة، وكان الحجاج بن يوسف الثقفي يسير إليه جيشا بعد جيش وهو يستظهر عليهم.,"Musab was appointed to this post, A. H. sixty six (A. D. six hundred and eighty five or six hundred and eighty six), and Katari continued, during twenty years, to wage war and to be saluted by the title of caliph. Al-Hajjaj Ibn Yusuf al-Thakafi sent army after army against him, but they were always defeated."
وحكي عنه أنه خرج في بعض حروبه وهو على فارس أعجف وبيده عمود خشب، فدعا إلى المبارزة.,"It is related that, in one of his battles, he rode forth from the ranks on a lean horse, with a cudgel in his hand, and challenged the opposite party to send out a man to fight him."
فبرز إليه رجل، فحسر له قطري عن وجهه، فلما رآه الرجل ولى عنه، فقال له قطري: إلى أين فقال: لا يستحيي الإنسان أن يفر منك.,"One of them sallied forth to encounter him, but immediately fled when Katari removed the covering off his face to let him see who he was. “Where art thou going? “exclaimed Katari. “No man need be ashamed of flying from thee,” answered his adversary."
وقد ذكر أبو العباس المبرد في كتاب الكامل من أخبارهم ومحارباتهم قطعة كبيرة.,Abu al-Abbas al-Mubarrad has a long section in his Kamil on the history and wars of these Kharijites.
ولم يزل الحال بينهم كذلك حتى توجه إليه سفيان بن الأبرد الكلبي، فظر عليه وقتله في سنة ثمان وسبعين للهجرة، وكان المباشر لقتله سودة بن أبجر الدارمي.,"Katari held his career without interruption till Sofian Ibn al-Abrad al-Kalbi marched against him, defeated and slew him in the year seventy eight (A. D. six hundred and ninety seven or six hundred and ninety eight). He fell by the hand of Sauda Ibn Abgar al-Darimi."
وقيل إن قتله كان بطبرستان في سنة تسع وسبعين، وقيل عثر به فرسه فاندقت فخذه فمات، فأخذ رأسه فجيء به إلى الحجاج.,"Some say that he lost his life in Tabaristan, A. H. seventy nine, and others state that he died in consequence of his having broken his thigh by his horse falling with him. His head was cut off and sent to al-Hajjaj."
قلت: هكذا قال أهل التاريخ والله أعلم أنه أقام عشرين سنة يقاتل ويسلم عليه بالخلافة، وتاريخ خروجه وقتله بخلاف ذلك فتأمله.,"I must here notice a statement of historians which I am unable to explain; according to them, Katari waged war and bore the title of caliph for the space of twenty years, yet this is contradicted by the dates of his first revolt and of his death. This is a point to which I call the attention of the reader. Katari left no posterity."
ولا عقب لقطري، وإنما قيل لأبيه الفجاءة لأنه كان باليمن، فقدم على أهله فجاءة، فسمي به وبقي عليه، وقطري هو الذي عناه الحريري في المقامة السادسة بقوله: فقلدوه في هذا الأمر الزعامة، تقليد الخوارج أبا نعامة.,"His father was called Fujaa because he had gone to Yemen and returned to his family quite unexpectedly (fujaa). They then gave him this surname, and it stuck to him ever after. It is Katari to whom al-Hariri alludes in the following passage of his sixth Makama: “And they entrusted him with the management of this business, as the Kharijites entrusted (theirs) to Abu Naama."
وكان رجلا شجاعا مقداما كثير الحروب والوقائع، قوي النفس لا يهاب الموت، وفي ذلك يقول مخاطبا لنفسه:,"”He was a man of courage and daring, noted for his frequent wars and numerous battles, his intrepidity and contempt of death. On this last subject he composed the following lines:"
وهذه الأبيات مذكورة في الحماسة في الباب الأول، وهي تشجع أجبن خلق الله، وما أعرف في هذا الباب مثلها، وما صدرت إلا عن نفس أبية وشهامة عربية.,"These verses are inserted in the first section of the Hamasa; they would give courage to the greatest coward God ever created, and I know of nothing on the subject to be compared with them; they could only have proceeded from a haughty spirit, ardently aspiring after glory."
وهو معدود في جملة خطباء العرب المشهورين بالبلاغة والفصاحة.,Katari is counted as one of the Arabian pulpit-orators the most celebrated for precision of thought and elegance of style.
روي أن الحجاج قال لأخيه: لأقتلنك، فقال: لم ذلك قال: لخروج أخيك.,It is related that al-Hajjaj said to the brother of Katari; “I shall “surely put thee to death.’ “Why so?” replied the other. “On account “of thy brother’s revolt;” answered al-Hajjaj.
قال: فإن معي كتاب أمير المؤمنين أن لا تأخذني بذنب أخي، قال: هاته، قال: فمعي ما هو أوكد منه، قال: ما هو قال: كتاب الله عز وجل، حيث يقول: (ولا تزر وازرة وزر أخرى)، فعجب منه وخلى سبيله.,"“But I have a letter from the “Commander of the faithful, ordering thee not to punish me for the fault of “my brother.” “Produce it.” “I have with me something stronger than “that.” “What is it?” ”The book of Almighty God, wherein he says: And “no burdened tout shall bear the burden of another. ”Al-Hajjaj was struck with his answer, and gave him his liberty."
وفي قطري قال حصين بن حفصة السعدي من أبيات:,Hosain Ibn Hafsa al-Saadi said of Katari in one of his poems.
وأنت الذي لا نستطيع فراقه… حياتك لا نفع وموتك ضائر,"“Thou art he whose loss we cannot support; though useless thy life, thy death was “a calamity.”"
وقد ضبطت أسماء أجداده ضبطا يغني عن التقييد، ففيه تطويل، فمن كتبه فليعتمد على هذا الضبط ففيه كفاية، وكذلك الألفاظ التي في الأبيات مضبوطة.,"I have marked the pronunciation of the names of his ancestors; it is therefore unnecessary for me to lengthen this article by indicating the orthography of each, letter by letter; and the persons who copy this work may rely on the genuineness of what we have there marked; I have also put the vowel points to all the words in the verses."
وقد قيل: إن قولهم قطري ليس باسم له، ولكنه نسبة إلى موضع بين البحرين وعمان، وهو اسم بلد كان منه أبو نعامة المذكور، فنسب إليه، وقيل إنه هو قصبة عمان، والقصبة هي كرسي الكورة.,"It is said by some that Katari was not his name, but a surname, and that it is derived from the name of a town situated between al-Bahrain and Oman; Abu Naama, being a native of it, received this appellation. Some say also that it is the kasaba of Oman; the word kasaba means the capital of a province (lit. the throne of a region."
كافور الإخشيدي,KAFUR AI.IKHSHIDI.
أبو المسك كافور بن عبد الله الإخشيدي – وقد سبق شيء من خبره في ترجمة فاتك.,Abu al-Misk (the father of musk) Kafur (camphor) was the son of Abd Allah and bore the surname of al-Ikhshidi (enfranchised slave of al-Ikhshid) We have already mentioned some circumstances respecting him in the life of Fatik.
وكان كافور عبدا لبعض أهل مصر، ثم اشتراه أبو بكر محمد ابن طغج الإخشيد – الآتي ذكره إن شاء الله تعالى – في سنة اثنتي عشرة وثلثمائة بمصر من محمود بن وهب بن عباس وترقى عنده إلى أن جعله أتابك ولديه.,"He had been possessed as a slave by a native of Old Cairo, but, in the year three hundred and twelve (A. D. nine hundred and twenty four or nine hundred and twenty five), he was sold in that city by his master Mahmud Ibn Wahb Ibn Abbas to Abu Bakr Muhammad Ibn Toghj al-Ikhshid, a person whose life we intend to give. He then rose into such favor with al-Ikhshid that the latter appointed him atabek (guardian) of his two sons."
ولما توفي الإخشيد في التاريخ المذكور في ترجمته تولى مملكة مصر والشام ولده الأكبر وهو أبو القاسم أنوجور، ومعناه بالعربي محمود، بعقد الراضي له.,"When al-Ikhshid died (A. H. three hundred and thirty four, A. D. nine hundred and forty six), his eldest son, Abu al-Kasim Anujur (the word anujur signifies Mahmud (praised in Arabic), obtained the government of Egypt and Syria from the caliph al-Radi, who issued a written instrument to that effect."
وقام كافور بتدبير دولته أحسن قيام إلى أن توفي أنوجور يوم السبت لثمان [وقيل لسبع] خلون من ذي العقدة سنة تسع وأربعين وثلثمائة، وحمل إلى القدس ودفن عند أبيه.,"Kafur continued to administer the state with great ability till the death of Anujur. This event took place on Saturday, the eighth some say the seventh of Zu al-Kaada, A. H. three hundred and forty nine (December, A. D. nine hundred and sixty). his body was transported to Jerusalem and interred near that of his father."
وكانت ولادته بدمشق يوم الخميس لتسع خلون من ذي الحجة سنة تسع عشرة وثلثمائة، رحمه الله تعالى.,"he was born at Damascus on Thursday, the ninth of Zi al-Hijja, A. H. three hundred and nineteen (December, A. D. nine hundred and thirty one)."
وتولى بعدة أخوه أبو الحسن علي، وملك الروم في أيامه حلب والمصيصة وطرسوس وذلك الصقع أجمع، فاستمر كافور على نيابته وحسن إيالته.,"His brother Abu al-Hasan Ali succeeded to the throne; in this prince’s reign the Greeks took Aleppo, Missisa, Tarsus, and all that territory, whilst Kafur continued to act as his faithful guardian and the deputy of his power."
إلى أن توفي علي المذكور في سنة خمس وخمسين وثلثمائة، وقيل بل توفي لإحدى عشرة ليلة خلت من المحرم سنة أربع وخمسين، وكانت ولادته يوم الثلاثاء لأربع بقين من صفر سنة ست وعشرين وثلثمائة بمصر، رحمه الله تعالى.,"Ali died on the eleventh of Muharram, A. H. three hundred and fifty five (January, A. D. nine hundred and sixty six); he was born at Old Cairo on Tuesday, the twenty fifth of Safar, A. H. three hundred and twenty six (January, A. D. nine hundred and thirty eight)."
ثم استقل كافور بالمملكة من هذا التاريخ وأشير عليه بإقامة الدعوة لولد أبي الحسن علي بن الإخشيد، فاحتج بصغر سنة، وركب بالمطارد.,"From this epoch, Kafur assumed the uncontrolled government of the empire, and, when advised to proclaim the son of Abu al-Hasan Ali, he answered that so young a boy was not fit to reign."
وأظهر خلعا جاءته من العراق وكتابا بتكنيته، وركب بالخلع [يوم الثلاثاء لعشر خلون من صفر سنة خمس وخمسين وثلثمائة] وكان وزيره أبا الفضل جعفر بن الفرات – المقدم ذكره.,"He then rode out escorted by spearmen, and exhibited the pelisses of investiture which had been sent to him from (the court of the caliph); he published also a document conferring on him an honorary title (at governor of Egypt and at length, on Tuesday, the tenth of Safar, A. H. three hundred and fifty five (February, A. D. nine hundred and sixty six), he rode out wearing these pelisses. Abu al-Fadl Jaafar Ibn al-Furat served him in the capacity of vizir."
وكان كافور يرغب في أهل الخير ويعظمهم، وكان أسود اللون شديد السواد بصاصا، واشتراه الإخشيد بثمانية عشر دينارا على ما نقل، وقد سبق في ترجمة الشريف ابن طباطبا شيء من خبره معه.,"Kafur loved the society of virtuous men, and treated them with marked honor. He was a negro of a deep black color, with a smooth shining skin. It has been delivered down that al-Ikhshid purchased him for eighteen pieces of gold (dinars). In the life of the sharif Ibn Tabataba will be found an anecdote respecting him."
وكان أبو الطيب المتنبي قد فارق سيف الدولة بن حمدان – المقدم ذكره – مغاضبا له، وقصد مصر وامتدح كافورا بأحسن المدائح.,"When Abu al-Tayeb al-Mutanabbi departed in anger from the court of Saif al-Dawlat Ibn Hamdan, he proceeded to Egypt, and celebrated the praises of Kafur in some qasidas of great beauty."
فمن ذلك قوله في أول قصيدة أنشأها له في جمادى الآخرة سنة ست وأربعين وثلثمائة، وقد وصف فيها الخيل ثم قال:,"In the month of the latter Jumada, A. H. three hundred and forty six (Sept. A. D. nine hundred and fifty seven) he recited to him one of these pieces wherein he says, when describing the horses (which bore him to Egypt)."
"قواصد كافور توارك غيره… ومن قصد البحر استقل السواقيا
فجاءت بنا إنسان عين زمانه… وخلت بياضا خلفها ومآقيا","They went to Kafur and neglected all other men; for he who seeks the sea, despises the rivulets. They bore us to the {dark) pupil of the eye of the age, and left behind them the white [of the eye) and its corners."
ولقد أحسن في هذا غاية الإحسان.,Here the poet has attained the acme of perfection.
وأنشده أيضا في شوال سنة سبع وأربعين قصيدته البائية التي يقول فيها:,"In the month of Shawwal, three hundred and forty seven (Dec. Jan. A. D. nine hundred and fifty eight or nine hundred and fifty nine), he recited to Kafur the poem rhyming in B, wherein he says."
"وأخلاق كافور إذا شئت مدحه… وإن لم أشأ تملي علي فأكتب
إذا ترك الإنسان أهلا وراءه… ويمم كافورا فما يتغرب","Whether I wish or not to praise Kafur, his noble qualities dictate to me and ( must write. When a man leaves his family behind and visits Kafur, he again finds himself at home. The same poem contains the following passage."
"ومن جملتها:
يضاحك في ذا العيد كل حبيبه… حذائي وأبكي من أحب وأندب أحن إلى أهلي وأهوى لقاءهم… وأين من المشتاق عنقاء مغرب
فإن لم يكن إلا أبو المسك أو هم… فإنك أحلى في فؤادي وأعذب
وكل امرئ يولي الجميل محبب… وكل مكان ينبت العز طيب","On that day of rejoicing every man meets his friend with smiles, but I weep and lament (the absence of) those I love. I sigh for my family and long to meet them, but how far is that distant Ankaa removed from my ardent wishes. If a choice must be made between thee) Abu al-Misk and them, thou art sweeter to my heart than they are. The beneficent man is ever beloved, and the land which produces the plant of noble generosity is ever delightful."
[وحكي عن المتنبي أنه قال: كنت إذا دخلت على كافور أنشده يضحك إلي ويبش في وجهي، إلى أن أنشدته:,"It is related that al-Mutanabbi said: “When I went into Kafur’s presence “with the intention of reciting verses to him, he always laughed on seeing me “and smiled in my face, but when I repeated to him these lines."
"ولما صار ود الناس خبا… جزيت على ابتسام بابتسام
وصرت أشك فيمن أصطفيه… لعلمي أنه بعض الأنام","“Since friendship has become a mere deception, I am repaid for my smiles with “smiles; and when I choose a friend, my mind misgives me, for I know he is but a man."
قال: فما ضحك بعدها في وجهي إلى أن تفرقنا، فعجبت من فطنته وذكائه].,"“He never did so again, as long as I remained with him. I was astonished “at this proof of his sagacity and intelligence."
وآخر شيء أنشده في شوال سنة تسع وأربعين ولم يلقه بعدها قصيدته البائية وشابها بطرف من العتب، ومنها:,"In the month of Shawwal, A. H. three hundred and forty nine (Nov. Dec. A. D. nine hundred and sixty), al-Mutanabbi recited verses in his presence for the last time, and never went to see him again. The qasida which he repeated to him on this occasion rhymes in B, and contains some passages in which the poet betrays his dissatisfaction. We extract from it the following passage."
"أرى لي بقربي منك عينا قريرة… وإن كان قربا بالبعاد يشاب
وهل نافعي أن ترفع الحجب بيننا… ودون الذي أملت منك حجاب
أقل سلامي حب ما خف عنكم… وأسكت كيما لا يكون جواب
وفي النفس حاجات وفيك فطانة… سكوتي بيان عندها وخطاب
وما أنا بالباغي على الحب رشوة… ضعيف هوى يبغي عليه ثواب
وما شئت إلا أن أدل عواذلي… على أن رأيي في هواك صواب
وأعلم قوما خالفوني فشرقوا… وغربت أنى قد ظفرت وخابوا","When near to thee, my eyes are rejoiced, but that nearness is combined with the remoteness (of those I love). Does it profit me to approach thy person, if that which I desire be refused me? I visit thee seldom, that I may not be burdensome; and I keep silent to spare thee the trouble of a reply. What I want I declare not; thou art gifted with sagacity, and my silence is a sufficient explanation, nay, a plain request. But yet I am not one of those who require to be bribed into love, and whose attachment must be strengthened by rewards. I came to confound my calumniators, and my confidence in thy friendship was fully justified; I came to prove to persons who were hostile to me and went to (praise the princes) East, that I, who visited the West, was successful when they foiled Opinions differ."
"جرى الخلف إلا فيك أنك واحد… وأنك ليث والملوك ذئاب
وأنك إن قويست صحف قارئ… ذئابا ولم يخطئ فقال ذباب
وإن مديح الناس حق وباطل… ومدحك حق ليس فيه كذاب
إذا نلت منك الود فالمال هين… وكل الذي فوق التراب تراب
وما كنت لولا أنت إلا مهاجرا… له كل يوم بلدة وصحاب
ولكنك الدنيا إلي حبيبة… فما عنك لي إلا إليك ذهاب","except respecting thee; thou art without a rival, and a lion where other kings are mere wolves. Nay, in this comparison, if the words were not pointed and the reader took it for flies, he would make no mistake. Praise bestowed on other men is falsehood mixed with truth, but that which thou receives! is truth pure from alloy When I obtain proofs of thy friendship, I condemn wealth and look on all other men as dust. Were it not for thee, I had been always a traveler, every day changing town and companions. For me thou art the world; to that world I am attached; and, were I to leave thee, I should be obliged to return to thee again."
وأقام المتنبي بعد إنشاده هذه القصيدة بمصر سنة لا يلقى كافورا غضبا عليه لكنه يركب في خدمته خوفا منه ولا يجتمع به، واستعد للرحيل في الباطن، وجهز جميع ما يحتاج إليه، وقال في يوم عرفة سنة خمسين وثلثمائة قبل مفارقته مصر بيوم واحد قصيدته الدالية التي هجا كافورا فيها.,"After reciting this poem, al-Mutanabbi remained a year in Egypt without going to see Kafur, against whom he was greatly incensed; he merely rode out in his train to avoid incurring his displeasure. Having then made secret preparations for his departure, and everything being arranged, he recited, on the ninth of Zi al-Hijja, A. H. three hundred and fifty (January, A. D. nine hundred and sixty two), the qasida rhyming in d wherein he satirized Kafur. The next day he left Cairo."
"وفي آخر هذه القصيدة:
من علم الأسود المخصي مكرمة… أقومه البيض أم آباؤه الصيد
[أم أذنه في يد النحاس دامية… أم قدره وهو بالفلسين مردود]
وذاك أن الفحول البيض عاجزة… عن الجميل فكيف الخصية السود","This poem ends with the following lines: Who could teach noble sentiments to this castrated negro? his white masters? or his ancestors who were hunted like wild beasts? or his ear, bleeding under the hands of the coppersmith or the price set upon him, when none would give two fils to purchase him? But so it is I the best of the whites are incapable of honorable deeds; how then could any be expected from black eunuchs?"
وله فيه أهاج كثيرة تضمنها ديوانه، ثم فارقه بعد ذلك، ورحل إلى عضد الدولة بن بويه بشيراز – حسبما تضمنه ترجمته.,"He composed many more satires against Kafur, all of which are inserted in the collection of his poems. On leaving him he went to Adud al-Dawlat, at Shiraz, as we have already related."
ورأيت في بعض المجاميع قال بعضهم: حضرت مجلس كافور الإخشيدي، فدخل رجل ودعا له وقال في دعائه: أدام الله أيام مولانا، بكسر الميم من أيام.,"In a compilation of anecdotes, I read the following relation: “I was at the court of Kafur al-Ikhshidi, when a man “came in and prayed for him, saying: ‘ May God prolong the days of our master! ’ but the word daft he pronounced as if it were in the genitive case."
فتحدث جماعة من الحاضرين في ذلك وعابوه عليه، فقام رجل من أوساط الناس وأنشد مرتجلا وهو أبو اسحاق إبراهيم بن عبد الله بن محمد بن حشيش النجيرمي اللغوي الاخباري كاتب كافور، والذي دعا لكافور ولحن هو أبو الفضل ابن عياش:,"“Some of the company began to converse about this mistake and blamed the man for making it, when a person of eminent rank, who happened to be present, repeated extempore these lines: The author of these lines was the philologer and historian Abu Ishak Ibrahim Ibn Abd Allah Ibn Muhammad Ibn Hashish, one of Kafur’s katibs, and the person who prayed for Kafur and made the blunder was Abu al-Fadl Ibn Ayyash."
"لا غرو أن لحن الداعي لسيدنا… أو غض من دهش بالريق أو بهر
فتلك هيبته حالت جلالتها… بين الأديب وبين القول بالحصر
فإن يكن خفض الأيام من غلط… في موضع النصب لا عن قلة النظر
فقد تفاءلت في هذا لسيدنا… والفأل مأثورة عن سيد البشر
بأن أيامه خفض بلا نصب… وأن أوقاته صفر بلا كدر","Wonder not if the man who invokes God’s blessing on our master commit a fault of grammar, or that, struck with confusion, he falter and stammer. For the awe which the prince’s aspect inspires is so great, that it renders the man of education embarrassed in his speech. If it be a fault to put days in the genitive instead of the accusative, it was not committed through heedlessness; he thus offered a good omen to our master; and the belief in omens has been transmitted to us from [Muhammad) the chief of the human race. He meant to pray that the prince’s days should be ‘ days of enjoyment, not days of affliction, and that his life should be free from trouble."
وأخبار كافور كثيرة.,The anecdotes told of Kafur are very numerous.
ولم يزل مستقلا بالأمر بعد أمور يطول شرحها إلى أن توفي يوم الثلاثاء لعشر بقين من جمادى الأولى سنة خمس وخمسين وثلثمائة بمصر.,"having obtained possession of the sovereign authority after a series of occurrences too long to relate, he continued to hold it till his death. This event took place at Old Cairo, on Tuesday, the twentieth of the first Jumada, A. H. three hundred and fifty six (May, A. D. nine hundred and sixty seven)."
وقيل إنه توفي يوم الأربعاء، وقيل توفي سنة خمس وخمسين وثلثمائة، وقيل سنة سبع وخمسين [وهو قول القضاعي في كتاب الخطط، والله أعلم، وكذا قال الفرغاني في تاريخه أيضا، رحمه الله تعالى] والأول أصح.,"but some say that he died on a Wednesday, and others place his death in the year three hundred and fifty five or three hundred and fifty seven; this last is the date given by al-Kudai in his work, the Khitat, and al-Farghani indicates the same date in his History."
ودفن بالقرافة الصغرى، وقبته مشهورة هناك، ولم تطل مدته في الاستقلال على ما ظهر من تاريخ موت علي بن الإخشيد إلى هذا التاريخ.,"Kafur was interred in the Lesser Karafa, and his tomb is a well-known object in that cemetery. His reign did not continue long, as may he perceived, since it commenced on the death of Ali Ibn al-Ikhshid."
وكانت بلاد الشام في مملكته أيضا مع مصر وكان يدعى له على المنابر بمكة والحجاز جميعه والديار المصرية وبلاد الشام من دمشق وحلب وأنطاكية وطرسوس والمصيصة وغير ذلك، وكان تقدير عمره خمسا وستين سنة على ما حكاه القرغاني في تاريخه، والله أعلم.,"His dominion extended not only over Egypt, but Syria also, and public prayers were offered up for him from the pulpits of Mecca, Hijaz, Egypt, and the cities of Syria, including Damascus, Aleppo, Antioch, Tarsus, and al-Missisa. According to al-Farghani, in his History, he died at the age of sixty-five years."
[وكانت أيامه سديدة جميلة، ووقع الخلف فيمن ينصب للأمر بعده، إلى أن تقرر الأمر وتراضت الجماعة بولد أبي الحسن علي بن الإخشيد، وكانت ولاية كافور سنتين وثلاثة أشهر إلا سبعة أيام.,"Kafur ruled with justness and mildness; on his death, contestations arose respecting the choice of a successor, but it was at length unanimously decided that the son of Abu al-Hasan Ali Ibn al-Ikhshid should be raised to the throne. Kafur reigned two years, two months, and twenty-three days."
وخطب لأبي الفوارس أحمد بن علي بن الإخشيد يوم الجمعة لسبع بقين من جمادى الأولى سنة سبع وخمسين، وبقية خبرهم مذكورة في ترجمة جده محمد الإخشيد].,"On Friday, the twenty third of the first Jumada, A. H. three hundred and fifty seven (April, A. D. nine hundred and sixty eight), public prayers were offered up for Abu al-Fawaris Ahmad Ibn Ali Ibn al-Ikhshid. The history of these princes will be given in the life of their grandfather, Muhammad al-Ikhshid."
كثير عزة,KUTHAYIR THE LOVER OF AZZA.
أبو صخر كثير بن عبد الرحمن بن أبي جمعة الأسود بن عامر بن عويمر الخزاعي، أحد عشاق العرب المشهورين به.,Abu Sakhr Kuthayir Ibn Abd al-Rahman Ibn Abi Gomaa al-Aswad Ibu Aamir Ibn Owaimir al-Khuzaie was one of the most celebrated Arabian lovers.
وقال ابن الكلبي في جمهرة النسب: هو كثير بن عبد الرحمن بن الأسود بن عويمر بن مخلد بن سعيد بن سبيع بن خثعمة بن سعد بن مليح بن عمرو بن ربيعة بن حارثة بن عمرو مزيقياء بن عامر ماء السماء بن حارثة بن امرئ القيس بن ثعلبة بن مازن بن الأزد، وبقية النسب معروفة.,"Ibn al-Kalbi gives his genealogy as follows, in the Jamharat al-Nisab: “Kuthayir Ibn Abd al-Rahman Ibn al-Aswad Ibn Owaimir Ibn Makhlad Ibn Saied Ibn Sobai Ibn Khathama Ibn Saad Ibn Malih Ibn Amr Ibn Rabia Ibn Haritha Ibn Amr Ibn “Muzaikiyaa Ibn Aamir Maa al-Samaa Ibn Haritha Ibn Amri al-Kais Ibn Thaalaba Ibn Mazin Ibn al-Azd.” The remainder of this genealogy is well known."
وربيعة بن حارثة هو لحي، وابنه عمرو بن لحي هو الذي رآه النبي صلى الله عليه وسلم يجر قصبه في النار.,"“The Rabia Ibn Haritha mentioned in this list is the same person as Luhai, and it was Amr, the son of this Luhai whom the blessed “Prophet saw dragging bis own entrails in hell."
وهو أول من سيب السوائب وبحر البحيرة وغير دين إبراهيم عليه السلام، ودعا العرب إلى عبادة الأصنام.,"Amr Ibn Luhai was the first who introduced the custom of making camels saibas and bahras, who altered the religion of Abraham, and called on the Arabs to worship idols."
وهذا لحي وأخوه أفصى ابنا حارثة هما خزاعة، ومنهما تفرقت.,"Luhai and Afsa, the sons of Haritha, were the persons denominated “Khuzaa, and, from them, the tribe bearing this name drew its descent."
وإنما قيل لهم خزاعة لأنهم انقطعوا عن الأزد لما تفرقت الأزد من اليمن أيام سيل العرم وأقاموا بمكة، وسار الآخرون إلى المدينة والشام وعمان.,"“They were called Khuzaa because they separated from the tribe of Azd, when it left Yemen at the epoch of the Torrent of the Dike (Sail al-Aram); they then settled at Mecca, and the rest of their people proceeded to Medina, Syria, and Oman."
وقال ابن الكلبي أيضا قبل هذا بقليل: والأشيم وهو أبو جمعة بن خالد بن عبيد بن مبشر بن رباح، وهو جد كثير بن عبد الرحمن صاحب عزة أبو أمه إليه ينسب].,"”A little before this, Ibn al-Kalbi says: Al-Ashyam, the same person as Abu Gomaa, was the son of Khalid Ibn Obaid “Ibn Mubashir Ibn Rabah, and father of the mother of Kuthayir, the lover “of Azza; for this reason, Kuthayir was called the grandson of Abu Gomaa."
وهو صاحب عزة بنت جميل بن حفص بن إياس بن عبد العزى بن حاجب ابن غفار بن مليل بن ضمرة [بن بكر بن عبد مناة بن كنانة بن خزيمة ابن مدركة بن إلياس بن مضر بن نزار بن معد بن عدنان.,"His mistress, Azza, was the daughter of Jamil Ibn Hafs Ibn Aiyas Ibn Abd al-Ozza Ibn Hajib Ibn Ghaffar Ibn Malik Ibn Damra Ibn Bakr Ibn Abd Manaf “Ibn Kinana Ibn Khuzaima Ibn Mudrika Ibn Ilyas Ibn Mudar Ibn Nizar Ibn Maad Ibn Adnan."
وقال السمعاني: جميل ابن وقاص بن حفص بن إياس، والله أعلم]. وله معها حكايات ونوادر وأمور مشهورة، وأكثر شعره فيها.,"”It is stated, however, by al-Samaani, that Jamil was the son of Wakkas Ibu Hafs Ibn Aiyas. The anecdotes told of Kuthayir’s affection for Azza and of his interviews with her are numerous and well known. The greater part of his poems were composed in her praise."
وكان يدخل على عبد الملك بن مروان وينشده، وكان رافضيا شديد التعصب لآل أبي طالب، حكى ابن قتيبة في” طبقات الشعراء” أن كثيرا دخل يوما على عبد الملك فقال له عبد الملك: بحق علي بن أبي طالب هل رأيت أحدا أعشق منك.,"Although a Rafidi and ardently devoted to the cause of the family of Abu Talib, he used to go to the court of the (Omaiyides caliph) Abd al-Malik Ibn Marwan, and recite poems in his presence: Ibn Kutaiba relates, in his Tabakat al-Shuaraa, that Kuthayir went one day into the presence of Abd al-Malik, and this prince said to him: “I conjure thee by the rights of Ali Abi Ibn Talib to inform me if “thou ever saw a truer lover than thyself."
قال: يا أمير المؤمنين، لو نشدتني بحقك أخبرتك، قال: نشدتك بحقي إلا ما أخبرتني، قال: نعم.,"To this Kuthayir replied: “Commander of the faithful! conjure me by your own rights, and I shall answer “you.” “Well,” said the prince, “I conjure thee by my own rights; wilt “thou not tell it to me now? ”Certainly,” said Kuthayir; “I will."
بينا أنا أسير في بعض الفلوات إذا أنا برجل قد نصب حبالة، فقلت له: ما أجلسك ها هنا قال: أهلكني وأهلي الجوع، فنصبت حبالتي هذه لأصيد لهم شيئا ولنفسي ما يكفينا ويعصمنا يومنا هذا.,"As I “was travelling in a certain desert, I beheld a man who had just pitched his “toils to catch game, and I said to him: ‘Why art thou sitting here?’ And “he replied: ‘ I and my people are dying with hunger, and I have pitched these toils that I may catch something which may sustain our lives till tomorrow."
قلت: أرأيت إن أقمت معك فأصبت صيدا تجعل لي منه جزءا قال: نعم، فبينا نحن كذلك إذ وقعت ظبية في الحبالة، فخرجنا نبتدر، فبدرني إليها فحلها وأطلقها.,"‘Tell me;’ said I, ‘if I remain with thee and if thou takes any game, wilt thou give me a share?’ He answered that he would, and whilst “we were waiting, behold, a gazelle got into the net. We both rushed forward, but he outran me, and having disentangled the animal, he let it go."
فقلت له: ما حملك على هذا قال: دخلتني لها رقة لشبهها بليلى، وأنشأ يقول:,"What,’ said I, ‘could have induced thee to do so? ’ He replied: ‘On seeing her so like (my beloved) Laila (in the eye), I was touched with pity.’ “He then repeated these verses."
ولما عزم عبد الملك على الخروج إلى محاربة مصعب بن الزبير ناشدته زوجته عاتكة بنت يزيد بن معاوية أن لا يخرج بنفسه، وأن يستنيب غيره في حربه ولم تزل تلح عليه في المسألة وهو يمتنع من الإجابة، فلما يئست أخذت في البكاء حتى بكى من كان حولها من جواريها وحشمها.,"When Abd al-Malik resolved on marching out to combat Musab Ibn al-Zubair, his wife Aatika, the daughter of Yazid Ibn Muawiya, implored him not to go forth in person, but to send someone in his place. The more she pressed him, the more resolutely he refused, and when she found her entreaties unavailing, she burst into tears. On this, all the female slaves and attendants who surrounded her uttered loud lamentations."
فقال عبد الملك: قاتل الله ابن أبي جمعة – يعني كثيرا – كأنه رأى موقفنا هذا حين قال:,"and Abd al-Malik exclaimed: “Damn that fellow, Ibn Abi Gomaa! “meaning Kuthayir, one would think “that he had witnessed this scene when he said."
"إذا ما أراد الغزو لم يثن عزمه… حصان عليها نظم در يزينها
نهته فلما لم تر النهي عاقه… بكت فبكى مما شجاها قطينها","When he resolved on going forth to fight, the noble lady bedecked with necklaces of pearls could not turn him from his purpose. She forbade him, and finding that her prohibitions withheld him not, she burst into tears, on which her attendants wept in sympathy for her affliction.”"
ثم عزم عليها أن تقصر فأقصرت وخرج لقصده.,"lie then insisted on her ceasing to weep, and she obeyed; after which he set out as he had intended."
ويقال إن عزة دخلت على أم البنين ابنة العزيز، وهي أخت عمر ابن عبد العزيز وزوجة الوليد بن عبد الملك: فقالت لها: أرأيت قول كثير:,"It is said that Azza went one day to see Om al-Banin, who was the daughter of Abd al-Aziz, the sister of Omar Ibn Abd al-Aziz, and the wife of al-Walid Ibn Abd al-Malik. This princess asked her what was the nature of the debt to which Kuthayir alluded in the verse where he says."
قضى كل ذي دين فوفى غريمه… وعزة ممطول معنى غريمها ما كان ذلك الدين,"Every other debtor pays, and his creditor is satisfied; but Azza’s creditor is pat off, and remains afflicted."
قالت: وعدته قبلة فحرجت منها، فقالت أم البنين: أنجزيها وعلي إثمها. [ثم ندمت أم البنين فاستغفرت الله تعالى وأعتقت عن هذه الكلمة أربعين رقبة].,"To this question Azza replied that she promised him a kiss, but refused to keep her word. Om al-Banin then said: “Fulfill thy promise, and let the “sin of the deed be upon me."
وكان لكثير غلام عطار بالمدينة، وربما باع نساء العرب بالنسيئة، فأعطى عزة وهو لا يعرفها شيئا من العطر، فمطلته أياما، وحضرت إلى حانوته في نسوة فطالبها: فقالت له: حبا وكرامة، ما أقرب الوفاء وأسرعه.,"”Kuthayir had a slave-boy who kept a grocer’s shop (for his master) at Medina, and the Arab women sometimes bought from him on credit. He once sold perfumes to Azza, whom he did not then know, and he remained some days without being paid. She at length came back to the shop with some other women, and he asked her for payment. “O,” said she, I am quite willing; it shall be done very, very soon."
"فأنشد متمثلا:
قضى كل ذي دين فوفى غريمه… وعزة ممطول معنى غريمها","On this he repeated these words: Every other debtor pays, and his creditor is satisfied; but Azza’s creditor is put off, and remains afflicted."
فقالت النسوة: اتدري من غريمتك قال: لا والله، فقلن: هي والله عزة فقال: أشهدكن الله أنها في حل مما لي قبلها، ثم مضى إلى سيده فأخبره بذلك، فقال كثير: وأنا أشهد الله أنك حر لوجهه، ووهبه جميع ما في حانوت العطر، فكان ذلك من عجائب الاتفاق.,"On this, the other women asked him if he knew the name of his debtor, and, as he answered that he did not, they exclaimed: “By Allah! it is Azza herself. ”On hearing these words, he said to them: “I take you to witness that “I declare her liberated from what she may owe me. ”He then went to his master, and, having told him what had passed, Kuthayir replied: “I take God “to witness that thou art free for His sake; and I give thee the shop with “all its contents. ”The coincidence was certainly singular."
ولكثير في مطالها بالوعد شعر كثير، فمن ذلك قوله:,"Kuthayir composed a great number of pieces on Azza’s deferring the fulfilment of her promise; in one of these, he says."
"وله:
وقد زعمت أني تغيرت بعدها… ومن ذا الذي يا عز لا يتغير
تغير جسمي والخليقة كالذي… عهدت ولم يخبر بسرك مخبر","In another piece he says: She pretends that I am changed since oar last separation; but who, O, Azza does not undergo a change? My body is changed, but my soul remains as thou hast known it, and nothing (in me) has ever betrayed the secret of our love."
ولما قتل يزيد بن المهلب بن أبي صفرة وجماعة من أهل بيته بعقر بابل – وسيأتي خبر ذلك في ترجمته إن شاء الله تعالى – وكانوا يكثرون الإحسان إلى كثير، فلما بلغه ذلك قال: ما أجل الخطب! ضحى بنو حرب بالدين يوم الطف وضحى بنو مروان بالكرم يوم العقر، وأسبلت عيناه بالدموع.,"When Yazid Ibn al-Muhallab Ibn Abi Sufra was slain with a number of his family at Akr Babel, as we shall relate in his life, the news of this event reached Kuthayir, who had been always treated by them with great kindness; on which he shed a flood of tears, and exclaimed: “What awful calamities! the sons of “Harb destroyed religion on the day of al-Taff, and the sons of Marwan destroyed generosity on the day of al-Akr!”."
وحدث أبو الفرج الأصبهاني صاحب كتاب” الأغاني” أن كثيرا خرج من عند عبد الملك بن مروان وعليه مطرف، فاعترضته عجوز في الطريق اقتبست نارا في روثة، فتأفف كثير في وجهها، فقالت: من أنت قال: كثير عزة.,"Abu al-Faraj al-Ispahani, the author of the Kitab al- Aghani, relates as follows: “Kuthayir was coming out from Abd al-Malik Ibn Marwan’s, dressed in a gown “of flowered silk, when an old woman, who was carrying home some fire in a “lump of dried horse-dung, met him in the street, he expressed his disgust so openly that she asked him his name, he replied: ‘Kuthayir, the lover of “Azza."
"فقالت: ألست القائل:
فما روضة زهراء طيبة الثرى… يمج الندى جثجاثها وعرارها
بأطيب من أردان عزة موهنا… إذا أوقدت بالمندل الرطب نارها","Are not you,’ said she, ‘the person who said: “A blooming meadow, on a fertile soil, whose shrubs overflow with sap, spreads “not a sweeter perfume than the sleeves of Azza at the midnight hour, when she places “green aloes-wood on her fire."
فقال لها كثير: نعم، فقالت: لو وضع المندل الرطب على هذه الروثة لطيب رائحتها، هلا قلت كما قال امرؤ القيس:,"Kuthayir replied that he was, and she said: “Were green aloes-wood placed “on this lump of dung, it would give out a sweet perfume also. Why did you “not say, like Amri al-Kais."
ألم ترياني كلما جئت طارقا… وجدت بها طيبا وإن لم تطيب,"“Did you not observe that, every night on which I went to visit her, I found her “smell of perfumes, and yet she uses them not?”"
فناولها المطرف وقال: استري علي هذا.,"He immediately gave her the gown he wore, and implored her to conceal his blunder."
[وسمعت بعض مشايخ الأدب في زمن اشتغالي بالأدب يقول: إن النصف الثاني من البيت الثاني من تتمة أوصاف الروضة أيضا، فكأنه قال: إن هذه الروضة الطيبة الثرى التي يمج الندى جثجاثها وعرارها إذا أوقدت بالمندل الرطب نارها ما هي بأطيب من أردان عزة وعلى هذا لا يبقى عليه اعتراض، لكنه يبعد أن يكون هذا مقصوده].,"At the time of my literary studies, I beard a teacher of the belles-letters say that the latter part of the second verse composed by Kuthayir referred to the meadow and served to complete the description of it; it was therefore as if the poet had said, that this meadow, whose soil is so fertile, and whose shrubs overflow with sap, smells not sweeter [when green aloes-wood burned on its fire), than do the sleeves of Azza. If the verse be explained in this manner, the objection falls to the ground; but it appears very improbable that such could have been the poet’s meaning."
وكان كثير ينسب إلى الحمق، ويروى أنه دخل يوما على يزيد بن عبد الملك فقال: يا أمير المؤمنين، ما يعني الشماخ بقوله:,Kuthayir was noted for his thoughtlessness. It is related that he went one day into the presence of Yazid Ibn Abd al-Malik and said: “Commander of the faithful! what did al-Shammakh mean by these words.
فقال يزيد: وما يضرني أن لا أعرف ما عنى هذا الأعرابي الجلف واسحمقه وأمر بإخراجه.,The caliph answered “And what harm can it do me if I know not what that “boorish Arab of the desert meant to say? turn this fool out!
ودخل كثير على عبد العزيز بن مروان والد عمر يعوده في مرضه، وأهله يتمنون أن يضحك.,"“When Abd al-Aziz Ibn Marwan, the father of (the caliph) Omar Ibn Abd al-Aziz, was governor of Egypt, he had an attack of sickness, and his family wished to amuse him and make him laugh."
وكان يومئذ أمير مصر، فلما وقف عليه قال: لولا أن سرورك لا يتم بأن تسلم وأسقم لدعوت الله ربي أن يصرف ما بك إلى، ولكني أسأل الله تعالى لك العافية ولي في كنفك النعمة.,"Kuthayir (therefore’ went to visit him, and pronounced these words as he stood at his bed-side: “Were it not that your “pleasure would be incomplete in case that I got sick in order to restore you “to health, I should implore the Lord God to pass your sickness over to me. “I shall, however, pray him to grant thee health and me a life of enjoyment “under thy protection."
"فضحك عبد العزيز، وأنشد كثير:
ونعود سيدنا وسيد غيرنا… ليت التشكي كان بالعواد
لو كان يقبل فدية لفديته… بالمصطفى من طارفي وتلادي","This made Abd al-Aziz laugh, and Kuthayir repeated these verses: We visit the sick-bed of our prince, the prince of all mankind; O that his sufferings could be transferred to his visitors, If his health could be redeemed at any price, I should sacrifice for it the most precious of my possessions."
"ومما يستجاد من شعر كثير قصيدته التائية التي يقول من جملتها:
وإني وتهيامي بعزة بعد ما… تسليت من وجد بها وتسلت
لكالمرتجي ظل الغمامة كلما… تبوأ منها للمقيل اضمحلت","One of Kuthayir’s most admired qasida is that rhyming in I, wherein he says: In my wild passion for Azza, after our mutual affection had cooled! resembled the man who at noon waits for the coming of a cloud, but, when he lies down to sleep under its shade, it disappears."
وكان كثير بمصر وعزة بالمدينة، فاشتاق إليها فسافر نحوها، فلقيها في الطريق وهي متوجهة إلى مصر، وجرى بينهما كلام يطول شرحه، ثم إنها انفصلت عنه وقدمت إلى مصر.,"Kuthayir was in Egypt and Azza in Medina, when he conceived an anxious wish to see her. He therefore set out to visit her, and, as she was then travelling towards Egypt, they met on the road. A conversation, too long to relate, passed between them, and she then left him to pursue her journey."
وعاد كثير إلى مصر فوافاها والناس ينصرفون من جنازتها فأتى قبرها وأناخ راحلته عنده، ومكث ساعة، ثم رحل وهو ينشد أبياتا منها:,"Sometime after, Kuthayir returned to Egypt and went to see her, but found the people coming home from her funeral. he immediately proceeded to the grave, and, making his camel kneel down, he remained there for some time, and then departed, reciting a piece of verse in which were the following lines."
"أقول ونضوي واقف عند قبرها… عليك سلام الله والعين تسفح
وقد كنت أبكي من فراقك حية… فأنت لعمري اليوم أنأى وأنزح
وأخبارهما كثيرة.","I exclaimed, when my emaciated camel stopped at her tomb, and my eyes overflowed with tears: “Receive the salutation of meeting! when thou wert alive, I used to weep “on leaving thee, but now, alas! thou art farther from me than ever I” The stories told of him and Azza are, very numerous."
وتوفي كثير عزة في سنة خمس ومائة، رحمه الله تعالى.,He died A. H. one hundred and five (A. D. seven hundred and twenty three or seven hundred and twenty four).
وروى محمد بن سعد عن الواقدي عن خالد بن القاسم البياضي قال: مات عكرمة مولى ابن عباس وكثير عزة في يوم واحد في سنة خمس ومائة.,"Muhammad Ibn Saad al-Wakidi relates that Khalid Ibn al-Kasim al-Baiadi said: “Kuthayir and Ikrima, the mawla of Ibn Abbas, died on the “same day, in the year one hundred and five."
فرأيتهما جميعا صلي عليهما في موضع واحد بعد الظهر، فقال الناس: مات أفقه الناس وأشعر الناس، وكان موتهما بالمدينة.,"I was present at the funeral prayer; it was said over them both together, in the afternoon, and the people declared that they “had lost the ablest jurisconsult and the best poet in the world. They died at Medina."
وقد تقدم ذكر عكرمة والخلاف في تاريخ موته، فلينظر هناك في ترجمته.,"We have already noticed, in the life of Ikrima, the conflicting statements relative to the date of the latter’s death; to that article we therefore the reader."
وقد تقدم الكلام على الخزاعي.,The meaning of the word Khuzaie has been already explained (in the article).
وكثير: تصغير كثير وإنما صغر لأنه كان حقيرا شديد القصر. وكان إذا دخل على عبد العزيز بن مروان يقول: طأطئ رأسك لئلا يؤذيك السقف، يمازحه بذلك.,"Kuthayir is the diminutive form of the adjective kathir (great); he received this name on account of his extremely diminutive size. He was so short that, when he went to visit Abd al-Aziz Ibn Marwan, that prince used to banter him and say: “Stoop your head, lest you hurt it against the ceiling."
وكان يلقب زب الذباب لقصره، وقال بعضهم: رأيت كثيرا يطوف بالبيت، فمن أخبرني أن طوله كان أكثر من ثلاثة أشبار فقد كذب.,"”He was also called Dabb al-Dubab ‘the king of the flies), for the same reason. One of his contemporaries said: “I saw him making the circuits round the Kaaba; and if anyone tell you that his stature “exceeded three spans, that person is a liar.”"
مظفر الدين صاحب إربل,KUKUBURJ.
أبو سعيد كوكبوري بن أبي الحسن علي بن بكتكين بن محمد، الملقب الملك المعظم مظفر الدين صاحب إربل.,"Abu Saied Kukuburi Ibu Abi al-Hasan Ali Ibn Baktikin Ibn Muhammad, surnamed al-Malik al-Muazzam (the exalted prince) Muzaffar al-din (the triumphant in religion), and lord of Arbela."
كان والده زين الدين علي المعروف بكجك صاحب إربل، ورزق أولادا كثيرة.,"was the son of Zain al-din (ornament of religion) Ali, surnamed Kughek, who was blessed by Providence with a great number of other children."
وكان قصيرا، ولهذا قيل له كجك وهو لفظ أعجمي معناه بالعربي صغير: أي صغير القدر، وأصله من التركمان.,"Zain al-din, being low in stature, received the appellation of Kughek, a Persian word, which means little. He was by race a Turcoman."
وملك إربل وبلادا كثيرة في تلك النواحي، وفرقها على أولاد أتابك قطب الدين مودود بن زنكي صاحب الموصل ولم يبق له سوى إربل، والشرح يطول.,"Having obtained possession of Arbela and many other cities in the same territory, he distributed them among the sons of the atabek Kutb al-din Maudud, the son of Zinki and lord of Mosul, reserving for himself Arbela only. The history of these transactions would lead us too far."
وعمر طويلا، يقال إنه جاوز مائة سنة وعمي في آخر عمره.,"He lived to an advanced age, some say upwards of a hundred years, and be lost his sight towards the close of his life."
وانقطع بإربل إلى أن توفي بها ليلة الأحد حادي عشر ذي القعدة سنة ثلاث وستين وخمسمائة.,"(Zain al-din having distributed his estates,) remained ever afterwards at Arbela, and he died there on the eve of Sunday, the eleventh of Zu al-Kaada, A.H. five hundred and sixty three (August, A. D. one thousand one hundred and sixty eight)."
[وقال ابن شداد في” سيرة صلاح الدين : مات في ذي الحجة من السنة].”,"Ibn Shaddad says, in his life of Salah al-din, that his death occurred in the month of Zi al-Hijja of that year."
ودفن في تربته المعروفة به المجاورة للجامع العتيق داخل البلد رحمه الله تعالى، وكان موصوفا بالقوة المفرطة والشهامة، وله بالموصل أوقاف كثيرة مشهورة من مدارس وغيرها.,"He was interred in the sepulchral chapel which bears his name and is situated within the city-walls, near the Old Mosque. His great courage and strength rendered him particularly conspicuous. A number of colleges and other remarkable establishments for pious purposes were founded and endowed by him at Mosul."
[قال شيخنا الحافظ عز الدين أبو الحسن علي المعروف بابن الأثير الجزري في تاريخه الصغير الذي عمله لبني أتابك ملوك الموصل: إن زين الدين المذكور سار عن الموصل إلى إربل سنة ثلاث وستين وخمسمائة، وسلم جميع ما كان بيده من البلاد والقلاع إلى أتابك قطب الدين.,"My master Izz al-din Ibn al-Athir the hafiz says, in bis lesser historical work, composed by him at the desire of the Band Atabek, sovereigns of Mosul: “Zain al-din departed from Mosul for Arbela in the year five hundred and sixty three, and delivered all the cities and fortresses which “he possessed into the hands of the atabek Kutb al-din."
فمن ذلك سنجار وحران وقلعة عقر الحميدية وقلاع الهكارية جميعها وتكريت وشهرزور وغير ذلك، وما ترك لنفسه سوى إربل، وكان قد حج هو وأسد الدين شيركوه بن شاذي في سنة خمس وخمسين وخمسمائة].,"Amongst them were Sinjar, Harran, Kalat Akr al-Humaidiya, all the castles in the country “belonging to the tribe of Hakkar, Tikrit, Shahrozur, etc., reserving only “Arbela for himself. He had made the pilgrimage, A. H. five hundred and fifty five (A.D. one thousand one hundred and sixty), in “company with Asad al-din Shirkuh."
ولما توفي ولي موضعه ولده مظفر الدين المذكور وعمره أربع عشرة سنة، وكان أتابكه مجاهد الدين قايماز – المذكور في حرف القاف – فأقام مدة، ثم تعصب مجاهد الدين عليه، وكتب محضرا أنه ليس أهلا لذلك، وشاور الديوان العزيز في أمره واعتقله، وأقام أخاه زين الدين أبا مظفر يوسف مكانه، وكان أصغر منه.,"”On the death of Zain al-din, his son Muzaffar al-din (Kukuburi), who was then fourteen years of age, succeeded to the throne, but remained under the tuition of his atabek Mujahid al-din Kaimaz, who, having conceived a strong prejudice against him, wrote to the August Divan or court of Baghdad), representing him as unfit to govern, and requesting to know what should be done. He then imprisoned him and placed his younger brother, Zain al-din Abu al-Muzaffar Yusuf, on the throne."
ثم أخرج مظفر الدين من البلاد، فتوجه إلى بغداد فلم يحصل له بها مقصوده، فانتقل إلى الموصل ومالكها يومئذ سيف الدين غازي بن مودود – المقدم ذكره في حرف الغين -، فاتصل بخدمته. وأقطعه مدينة حران، فانتقل إليها وأقام بها مدة ثم اتصل بخدمة السلطان صلاح الدين، وحظي عنده، وتمكن منه، وزاده في الاقطاع.,"Sometime afterwards, Muzaffar al-din left the country and proceeded to Baghdad, whence, after some fruitless endeavors to obtain justice, he removed to Mosul. Saif al-din Ghazi Ibn Maudud, the sovereign of that city, then took him into his service and granted him the town of Harran as a favor. Having removed to Harran. he continued to make it his place of residence till he at length entered into the service of the sultan Salah al-din, by whom he was treated with great favor."
[الرها في سنة ثمان وسبعين وخمسمائة، وأخذ صلاح الدين الرها من ابن الزغفراني وأعطاها مظفر الدين مع حران، وأخذ الرقة من ابن حسان وأعطاها ابن الزعفراني، والشرح في ذلك يطول.,"In the year five hundred and seventy eight (A. D. one thousand one hundred and eighty two or one thousand one hundred and eighty three), this prince, who had conceived a high esteem for his dependent, took the city of Edessa from Ibn al-Zafarani and bestowed it on Muzaffar al-din in addition to Harran; he then indemnified Ibn al-Zafarani with the gift of al-Rakka, which city he took from Ibn Hassan. It would be too long to relate the particulars of this transaction."
ثم أعطاه سميساط وزوجه أخته الست ربيعة خاتون بنت أيوب.,"Sometime afterwards, he bestowed on him the city of Sumaisat, and married him to his sister, al-Sitt Rabia Khatun, the daughter of Ayyub."
وكانت قبله زوجة سعد الدين مسعود بن معين الدين صاحب قصر معين الدين الذي بالغور، وتوفي سعد الدين المذكور سنة إحدى وثمانين وخمسمائة.,"Before that, she had been the wife of Saad al-din Mas Ad Ibn Main al-din, lord of the Castle of Main al-din in the province of al-Ghaur, who died in the year five hundred and eighty one (A. D. one thousand one hundred and eighty five or one thousand one hundred and eighty six)."
وشهد مظفر الدين مع صلاح الدين مواقف كثيرة وأبان فيها عن نجدة وقوة نفس وعزيمة، وثبت في مواضع لم يثبت فيها غيره على ما تضمنته تواريخ العماد الأصبهاني وبهاء الدين بن شداد وغيرهما.,"Muzaffar al-din fought in a great number of Salah al-din’s battles and displayed the highest bravery and resolution, standing firm in conflicts from which all others receded, as is testified by Imad al-din al-Ispahani, Baha al-din Ibn Shaddad, and other historians."
وشهرة ذلك تغني عن الإطالة فيه، ولو لم يكن له إلا وقعة حطين لكفته.,"These facts are so well known, that it is needless to insist on the subject, and his conduct at the battle of Hettin would alone suffice for his reputation."
فانه وقف هو وتقي الدين صاحب حماة – المقدم ذكره – وانكسر العسكر بأسره، ثم لما سمعوا بوقوفهما تراجعوا حتى كانت النصرة للمسلمين، وفتح الله سبحانه عليهم.,"In this battle he and the prince of Hamat, Taki al-din, held their ground, although the whole army was routed and driven back; the soldiers then heard that these two chiefs still continued to resist the enemy, on which they returned to the charge, and the victory was decided in favor of the Muslims."
ثم لما كان السلطان صلاح الدين منازلا عكا بعد استيلاء الفرنج عليها وردت عليه ملوك الشرق تنجده وتخدمه، وكان في جملتهم زين الدين يوسف أخو مظفر الدين، وهو يومئذ صاحب إربل.,"When the sultan Salah al-din was besieging Acre, which city had fallen into the hands of the Franks, the princes of the East came to his assistance, and placed themselves under his orders, and amongst the number was the lord of Arbela, Zain al-din Yusuf, the brother of Muzaffar al-din."
فأقام قليلا ثم مرض، وتوفي في الثامن والعشرين من شهر رمضان سنة ست وثمانين وخمسمائة بالناصرة – وهي قرية بالقرب من عكا يقال إن المسيح عليه الصلاة والسلام ولد بها على الاختلاف الذي في ذلك.,"Soon after his arrival he fell sick, and, on the twenty eighth of Ramadan, A. H. five hundred and eighty six (October, A. D. one thousand hundred and ninety), he expired at Nasira (Nazareth), a village near Acre, in which, according to one of several conflicting statements, the blessed Messiah was born."
فلما توفي التمس مظفر الدين من السلطان أن ينزل عن حران والرها وسميساط، ويعوضه إربل، فأجابه إلى ذلك وضم إليه شهرزور، فتوجه إليها ودخل إربل في ذي الحجة سنة ست وثمانين وخمسمائة، هذه خلاصة أمره.,"On the death of Zain al-din Yusuf, his brother Muzaffar al-din requested to obtain Arbela in exchange for Harran, al-Ruha, and Sumaisat; the sultan having acceded to his wish, and granted him Shahrozur besides, he set out, and made bis entry into Arbela in the month of Zi al-Hijja, A. H. five hundred and eighty six (January, A. D. one thousand one hundred and ninety one)."
وأما سيرته الذاتية فلقد كان له في فعل الخيرات غرائب لم يسمع أن أحدا فعل في ذلك ما فعله.,"This is the summary of his history, but, as to the proceedings which mark his character, we may say that, in works of charity, he performed what no single man was ever known to have done before."
لم يكن في الدنيا شيء أحب إليه من الصدقة، كان له كل يوم قناطير مقنطرة من الخبز يفرقها على المحاويج في عدة مواضع من البلد يجتمع في كل موضع خلق كثير يفرق عليهم في أول النهار.,"He delighted in nothing so much as alms-giving, and every day he caused immense of bread to be distributed, in different parts of the city, to crowds of needy persons assembled to receive them. His first distribution was made at daybreak."
وكان إذا نزل من الركوب يكون قد اجتمع عند الدار خلق كثير فيدخلهم إليه ويدفع لكل واحد كسوة على قدر الفصل من الشتاء والصيف أو غير ذلك، ومع الكسوة شيء من الذهب من الدينار والاثنين والثلاثة وأقل وأكثر.,"and, when he dismounted from his horse (on returning from the mosque), he found great numbers waiting at the palace-door: these he ordered to be brought in, and gave to each a dress adapted to the season, according as it was winter or summer, and with the dress he bestowed on him two or three pieces of gold, sometimes more, sometimes less."
وكان قد بنى أربع خانقاهات للزمنى والعميان وملأها من هذين الصنفين، وقرر لهم ما يحتاجون إليه كل يوم، وكان يأتيهم بنفسه في كل عصرية اثنين وخميس ويدخل عليهم، ويدخل إلى كل واحد في بيته، ويسأله عن حاله ويتفقده بشيء من النفقة، وينتقل إلى الآخر، وهكذا حتى يدور على جميعهم، وهو يباسطهم ويمزح معهم ويجبر قلوبهم.,"He built four asylums for the blind, and persons suffering from chronic distempers; these were always full, and every day he provided the inmates with all things requisite for their wants: every Monday and Thursday evening he visited these establishments and entered into all the chambers, bestowing on the occupants a small sum for extraordinary expenses, and inquiring into the stale of their health. In this manner he visited each chamber successively, conversing affably with the inmates and jesting with them so as to soothe their hearts."
وبنى دارا للنساء الأرامل، ودارا للصغار الأيتام، ودارا للملاقيط رتب بهم جماعة من المراضع، وكل مولود يلتقط يحمل إليهن فيرضعنه.,"He built a house for the reception of widows, another for orphan children, and a third for foundlings; in this last a number of nurses were always in waiting, ready to suckle whatever children might be brought in."
وأجرى على أهل كل دار ما يحتاجون إليه في كل يوم، وكان يدخل إليها في كل وقت ويتفقد أحوالهم ويعطيهم النفقات زيادة على المقرر لهم.,"Every day, the occupants of these establishments were provided by his directions with all they required; he went very frequently to see them and ask them about their health, accompanying his inquiry with a donation over and above that which was regularly allotted to them."
وكان يدخل إلى البيمارستان ويقف على مريض مريض ويسأله عن مبيته وكيفية حاله وما يشتهيه.,"When he visited the hospital, he stopped at the tied side of each patient successively, and inquired how he had passed the night and how he felt."
وكان له دار مضيف يدخل إليها كل قادم على البلد من فقيه أو فقير أو غيرهما، وعلى الجملة فما كان يمنع منها كل من قصد الدخول إليها، ولهم الراتب الدار في الغداء والعشاء، وإذا عزم الإنسان على السفر أعطوه نفقة على ما يليق بمثله.,"He founded also a house of hospitality, where all jurisconsults, dervishes, and other persons who came to the city might go to lodge. Indeed, none were refused admittance; a regular meal was furnished to them morning and evening, and when any of them resolved on continuing his journey, he received a sum proportioned to his wants."
وبنى مدرسة رتب فيها فقهاء الفريقين من الشافعية والحنفية، وكان كل وقت يأتيها بنفسه، ويعمل السماط بها ويبيت بها ويعمل السماع، فإذا طاب وخلع شيئا من ثيابه، سير للجماعة بكرة شيئا من الأنعام.,"A college was built by him also and provided with professors for the Shafiite and Hanifite students; he frequently went to visit them, dine with them, and pass the night in hearing religious music, to which he was so sensible that, when excited by its influence, he used to pull off part of his clothes: the next morning he always sent to the community some marks of his beneficence."
ولم يكن له لذة سوى السماع، فإنه كان لا يتعاطى المنكر، ولا يمكن من إدخاله إلى البلد.,"The only pleasure in which he indulged was that of listening to music, for he never took the forbidden thing (trine, neither would he suffer it to be brought into the city."
وبنى للصوفية خانقاهين فيهما خلق كثير من المقيمين والواردين، ويجتمع في أيام المواسم فيهما من الخلق ما يعجب الإنسان من كثرتهم، ولهما أوقاف كثيرة تقوم بجميع ما يحتاج إليه ذلك الخلق، ولا بد عند سفر كل واحد من نفقة يأخذها.,"He built two convents for Sufis; these were always filled with fixed residents and visitors; on the days of solemn festival, the number of persons assembled there was astonishingly great, and these two establishments were endowed with estates sufficient to defray the expenses of providing for all these strangers, who, when they intended to depart, were even obliged to accept a donation."
وكان ينزل بنفسه إليهم ويعمل عندهم السماعات في كثير من الأوقات. وكان يسير في كل سنة دفعتين جماعة من امنائه إلى بلاد الساحل ومعهم جملة مستكثرة من الناس يفتك بها أسرى المسلمين من أيدي الكفار.,"He often went to see them and have concerts performed in his presence. Twice every year he dispatched a number of trusty agents to the cities on the sea-coast, and furnished them with large sums for the redemption of such Muslims as might be in the hands of the infidels (the crusaders)."
فإذا وصلوا إليه أعطى كل واحد شيئا، وإن لم يصلوا فالأمناء يعطونهم بوصية منه في ذلك.,"When any of the persons thus delivered went to see hint, they received from him a sum of money, and his agents had directions to bestow a present on the others."
وكان يقيم في كل سنة سبيلا للحاج، ويسير معه جميع ما تدعو حاجة المسافر إليه في الطريق، ويسير صحبته أمينا معه خمسة أو ستة آلاف دينار ينفقها بالحرمين على المحاويج وأرباب الرواتب.,"Every year, he provided al-Sabil for the pilgrims, furnished with everything which they might require on the way; he dispatched it off with a trusty servant, bearing five or six thousand pieces of gold destined to be distributed among the needy and the persons employed in the mosques of the two holy cities and Medina)."
وله بمكة حرسها الله تعالى، آثار جميلة وبعضها باق إلى الآن، وهو أول من أجرى الماء إلى جبل عرفات ليلة الوقوف: وغرم عليه جملة كثيرة، وعمر بالجبل مصانع للماء، فإن الحجاج كانوا يتضررون من عدم الماء، وبنى له تربة أيضا هناك.,"At Mecca he left numerous monuments of his piety, and these are still existing. He was the first person who brought water by an aqueduct to Mount Arafat for the use of the pilgrims on the night during which they station there; this work cost him a large sum. He constructed a number of fountains at the same mountain because the pilgrims used to suffer greatly for want of water, and he erected there also a funeral chapel for himself."
وأما احتفاله بمولد النبي صلى الله عليه وسلم، فإن الوصف يقصر عن الإحاطة به، لكن نذكر طرفا منه:,"The pomp with which he celebrated the birthday of the Prophet surpassed all description; I shall, however, give a feeble outline of the ceremony."
وهو أن أهل البلاد كانوا قد سمعوا بحسن اعتقاده فيه، فكان في كل سنة يصل إليه من البلاد القريبة من إربل – مثل بغداد والموصل والجزيرة وسنجار ونصيبين وبلاد العجم وتلك النواحي – خلق كثير من الفقهاء والصوفية والوعاظ والقراء والشعراء.,"The people of the neighboring provinces, having heard what veneration he testified for the Prophet, hastened to Arbela every year, and an immense multitude of jurisconsults, preachers, Quran- readers, and poets arrived there, at the same time, from Baghdad, Mosul, Mesopotamia, Sinjar, Nasibin, Persian Iraq, and all the other places in the vicinity."
ولا يزالون يتواصلون من المحرم إلى أوائل شهر ربيع الأول، ويتقدم مظفر الدين بنصب قباب من الخشب كل قبة أربع أو خمس طبقات، ويعمل مقدار عشرين قبة وأكثر، منها قبة له، والباقي للأمراء وأعيان دولته لكل واحد قبة.,"This influx of strangers continued without interruption from the month of Muharram till the commencement of the first Rabi. Already, by his orders, upwards of twenty wooden pavilions, divided into four or five stories, were erected; one being appropriated to himself and each of the others to an emir or some person holding a high rank in the state."
فإذا كان أول صفر زينوا تلك القباب بأنواع الزينة الفاخرة المستجملة، وقعد في كل قبة جوق من المغاني وجوق من أرباب الخيال ومن أصحاب الملاهي، ولم يتركوا طبقة من تلك الطباق في كل قبة حتى رتبوا فيها جوقا، وتبطل معايش الناس في تلك المدة، وما يبقى لهم شغل إلا التفرج والدوران عليهم.,"On the first day of the month of Safar, these pavilions were decorated in a most splendid manner; a choir of singers, a band of musicians, and a troop of exhibitors of Chinese shadows were established in each; not a story being left without a company of these artists. During the whole period all business remained suspended, and the sole occupation of the people was to amuse themselves and walk from one band to another."
وكانت القباب منصوبة من باب القلعة إلى باب الخانقاه المجاورة للميدان، فكان مظفر الدين ينزل كل يوم بعد صلاة العصر ويقف على قبة قبة إلى آخرها، ويسمع غناءهم، ويتفرج على خيالاتهم وما يفعلونه في القباب.,"These pavilions were erected on a line from the gate of the citadel to the entrance of the convent near the hippodrome, and every day, after the Asr prayer, Muzaffar al-din went forth and slopped at each pavilion successively; listening to the music, and amusing himself with looking at the Chinese shadows or whatever else might be going on."
ويبيت في الخانقاه ويعمل السماع ويركب عقيب صلاة الصبح يتصيد، ثم يرجع إلى القلعة قبل الظهر.,"He then passed the night in the convent, listening to religious music, and the next mornings after the prayer, he rode out to hunt, and resumed to the citadel before the hour of noon."
هكذا يعمل كل يوم إلى ليلة المولد، وكان يعمله سنة في ثامن الشهر، وسنة في الثاني عشر، لأجل الاختلاف الذي فيه.,"He continued in the same practice, every day, till the eve of the anniversary, and this he celebrated, one year on the eighth day of the month, and the next on the twelfth, in consequence of the different opinions held respecting the true dale."
فإذا كان قبل المولد بيومين أخرج من الإبل والبقر والغنم شيئا كثيرا زائدا عن الوصف وزفها بجميع ما عنده من الطبول والمغاني والملاهي حتى يأتي بها إلى الميدان، ثم يشرعون في نحرها، وينصبون القدور ويطبخون الألوان، المختلفة.,"Two days previously to the anniversary, he sent an immense flock of camels, oxen, and sheep to the hippodrome, accompanied with all his drummers, singers, and musicians. These animals were there sacrificed ns victims, and a number of caldrons being set up, the flesh was cooked in various manners."
فإذا كانت ليلة المولد عمل السماعات بعد أن يصلي المغرب في القلعة ثم ينزل وبين يديه من الشموع المشتعلة شيئ كثير.,"On the eve of the anniversary, after the maghrib (or sunset prayer, he listened to a concert in the citadel, and then went forth, preceded by a great number of persons bearing wax-lights."
وفي جملتها شمعتان أو أربع – أشك في ذلك – من الشموع الموكبية التي تحمل كل واحدة منها على بغل، ومن ورائها رجل يسندها وهي مربوطة على ظهر البغل حتى ينتهي إلى الخانقاه.,"Two, or four of these lights, I am not sure of the exact number, were such as are employed in the grand ceremonies, being fastened, each of them, on the hack of a mule, with a man seated behind to support it. He advanced in this manner to the convent."
فإذا كان صبيحة يوم المولد أنزل الخلع من القلعة إلى الخانقاه على أيدي الصوفية، على يد كل شخص منهم بقجة، وهو متتابعون كل واحد وراء الآخر.,"and the next day, at an early hour, a quantity of pelisses were brought out of that established by the each of them hearing a bundle of them in each hand, and advancing one after another."
فينزل من ذلك شيء كثير لا أتحقق عدده، ثم ينزل إلى الخانقاه وتجتمع الأعيان والرؤساء وطائفة كبيرة من بياض الناس، وينصب كرسي للوعاظ، وقد نصب لمظفر الدين برج خشب له شبابيك إلى الموضع الذي فيه الناس والكرسي، وشبابيك أخر للبرج أيضا إلى الميدان، وهو ميدان كبير في غاية الاتساع.,"A great number of these dresses, I do not know exactly how many, having been brought out, he went down to the convent, where the persons of high distinction, the chiefs, and a great number of other eminent individuals had already assembled. A chair was then placed for the preacher, and Muzaffar al-din went up into a wooden tower, erected to receive him. This edifice had windows overlooking the place where the assembly and the preacher were, and another set of windows opened on the hippodrome which was extremely wide."
ويجتمع فيه الجند ويعرضهم ذلك النهار، وهو تارة ينظر إلى عرض الجند وتارة إلى الناس والوعاظ.,"There, the soldiery were collected in a body, and the prince passed them in review, now looking at them, and then at the public and the preacher."
ولا يزال كذلك حتى يفرغ الجند من عرضهم، فعند ذلك يقدم السماط في الميدان للصعاليك، ويكون سماطا عاما فيه من الطعام والخبز شيء كثير لا يحد ولا يوصف، ويمد سماطا ثانيا في الخانقاه للناس المجتمعين عند الكرسي.,"When the soldiers had all defiled successively, a repast was brought into the hippodrome for the poor; a public repast, consisting of an immense quantity of meat and bread. Another repast was prepared in the convent for the persons who had attended the preaching."
وفي مدة العرض ووعظ الوعاظ يطلب واحدا واحدا من الأعيان والرؤساء والوافدين لأجل هذا الموسم ممن قدمنا ذكره من الفقهاء والوعاظ والقراء والشعراء، ويخلع على كل واحد ثم يعود إلى مكانه.,"Whilst the troops were defiling and the preachers exhorting, he sent for all the chiefs and eminent men, and for the doctors, preachers, Quran-reader, and poets, who had come from the neighboring countries to witness the solemnity; each of these persons was separately introduced and clothed in a pelisse, after which he returned to his place."
فإذا تكامل ذلك كله، حضروا السماط وحملوا منه لمن يقع التعيين على الحمل إلى داره، ولا يزالون على ذلك إلى العصر أو بعدها.,"When all had been presented, the repast was brought in, and a portion of it was sent to the house of such of the company as were judged worthy of that honor. They are still there until the hour of the Asr-prayer, or somewhat later."
ثم يبيت تلك الليلة هناك، ويعمل السماعات إلى بكرة.,"the repast ended, and the prince passed that night in the convent, listening to religious concerts till day-break."
هكذا يعمل في كل سنة، وقد لخصت صورة الحال فإن الاستقصاء يطول.,"Such was his custom every year, and I have given merely an abridged account of the ceremony, because a full description of it would lead me too far."
فإذا فرغوا من هذا الموسم تجهز كل إنسان للعود إلى بلده، فيدفع لكل شخص شيئا من النفقة.,"When the solemnity was ended, all prepared for their departure, and every one of them received from him a donation."
وقد ذكرت في ترجمة الحافظ أبي الخطاب ابن دحية في حرف العين وصوله إلى إربل وعمله لكتاب التنوير في مولد السراج المنير لما رأى من اهتمام مظفر الدين به، وأنه أعطاه ألف دينار غير ما غرم عليه مدة إقامته من الإقامات الوافرة.,"We have already mentioned that, when the hafiz Ibn Dihya arrived at Arbela and remarked the zeal displayed by Muzaffar al-din in celebrating this anniversary, he composed for him the work entitled al-Tanwir, etc., and that the prince made him a present of one thousand pieces of gold; this was exclusive of the abundant gifts which he received for his subsistence during his stay."
وكان رحمه الله متى أكل شيئا استطابه لا يختص به، بل إذا أكل من زبدية لقمة طيبة قال لبعض الجنادرة: احمل هذا إلى الشيخ فلان أو فلانة ممن هم عنده مشهورون بالصلاح، وكذلك يعمل في الفاكهة والحلوى وغير ذلك من المطاعم.,"When Muzaffar al-din (may God be merciful to him! tasted of any dish and found it good, he never reserved it for himself, but told one of the persons in waiting to carry it to such and such a shaikh, or to such and such a woman, and these were always persons whom he had noted for their piety. He did the same with the sweetmeats, fruit, and every other article set before him."
وكان كريم الأخلاق كثير التواضع حسن العقيدة سالم البطانة شديد الميل إلى أهل السنة والجماعة لا ينفق عنده من أرباب العلوم سوى الفقهاء والمحدثين ومن عداهما لا يعطيه شيئا إلا تكلفا، وكذلك الشعراء لا يقول بهم ولا يعطيهم إلا إذا قصدوه فما كان يضيع قصدهم ولا يخيب أمل من يطلب بره.,"Noble qualities, profound humility, sincerity of belief, and soundness of moral principle were all combined in Muzaffar al-din; he showed a strong partiality to the followers of the Sunnite doctrine and orthodox believers; the only class of learned men which he treated with special favor was that of the jurisconsults and Traditionists; none of the others ever obtained anything from him unless some particular considerations induced him to show them attention; the poets were also in the same case; he had but little esteem for them, and never made them any presents unless they came to recite him poems composed in his honor; then indeed he granted them a recompense, not wishing to frustrate the hopes of any person who counted on his generosity."
كان يميل إلى علم التاريخ، وعلى خاطره منه شيء يذاكر به.,"He cultivated with pleasure the study of history, and his acquirements in that branch of knowledge were evident from his conversation."
وولم يزل، رحمه الله تعالى، مؤيدا في مواقفه ومصافاته مع كثرتها، لم ينقل أنه انكسر في مصاف قط.,"In his encounters and battles, numerous as they were, he was invariably victorious; the accounts which have been transmitted down of his battles not indicating a single defeat."
ولو استقصيت في تعداد محاسنه لطال الكتاب، وفي شهرة معروفه غنية عن الإطالة.,"Were I to enumerate all his virtues and noble deeds, I should be obliged to give a great extension to this work, but they are so well known that it is needless to enter into any details."
وليعذر الواقف على هذه الترجمة ففيها تطويل، ولم يكن سببه إلا ما له علينا من الحقوق التي لا نقدر على القيام بشكر بعضها، ولو عملنا مهما عملناه، وشكر المنعم واجب.,"If the reader remark that this article has been extended to too great a length, he will excuse me when I tell him that our family were under such obligations to Muzaffar al-din, that, to repay even a part of them, our utmost efforts would he vain; gratitude to a benefactor is, however, a binding precept."
فجزاه الله عنا أحسن الجزاء، فكم له علينا من الأيادي، ولأسلافه على أسلافنا من الإنعام، والإنسان صنيعة الإحسان.,"May God reward him for us with the best of retributions! inasmuch as the benefits and favors conferred by him on us, and by his forefathers on ours, were boundless, and men’s affections are gained by acts of kindness."
ومع الاعتراف بجميله فلم أذكر عنه شيئا على سبيل المبالغة، بل كل ما ذكرته عن مشاهدة وعيان، وربما حذفت بعضه طلبا للإيجاز.,"Having now proclaimed his virtues, I shall only add that all which I have stated has my own ocular testimony to support it, and that I have throughout avoided even the slightest exaggeration; nay, some of his acts I have passed over in silence, through my desire of avoiding prolixity."
وكانت ولادته بقلعة الموصل ليلة الثلاثاء السابعة والعشرين من المحرم سنة تسع وأربعين وخمسمائة. وتوفي وقت الظهر ليلة الجمعة رابع عشر شهر رمضان سنة ثلاثين وستمائة بداره في البلد التي كانت لمملوكه شهاب الدين قراطايا.,"He was born in the castle of Mosul, on Tuesday the twenty seventh of Muharram, A. H. five hundred and forty nine (April, A. D. one thousand one hundred and fifty four),and he died at the hour of noon on Wednesday, the eighteenth of Ramadan, A.H. six hundred and thirty (June, A. D. one thousand two hundred and thirty three) in his house at al-Balad. This town formed the state of Shihab al-din Karata."
فلما قبض عليه في سنة أربع عشرة وستمائة أخذها وصار يسكنها بعض الأوقات، فمات بها.,"but, when Muzaffar al-din Kukuburi arrested him in the year six hundred and fourteen (A. D. one thousand two hundred and seventeen or one thousand two hundred and eighteen) and took it into his own possession, he made it his occasional residence."
ثم نقل إلى قلعة إربل ودفن بها، ثم حمل بوصية منه إلى مكة، شرفها الله تعالى، وكان قد أعد له بها قبة تحت الجبل في ذيله يدفن فيها، وقد سبق ذكرها.,"His body was transported to Arbela and buried in the citadel, but, in pursuance to his dying injunctions, it was subsequently sent off to Mecca, where he had erected a mausoleum at the foot of the mountain to receive it, as has been already stated."
فلما توجه الركب إلى الحجاز سنة إحدى وثلاثين سيروه في الصحبة، فاتفق أن رجع الحاج تلك السنة من لينة، ولو يصلوا إلى مكة، فردوه ودفنوه بالكوفة بالقرب من المشهد، رحمه الله تعالى وعوضه خيرا وتقبل مباره وأحسن منقلبه.,"When the pilgrim-caravan set out for Hijaz in the year six hundred and thirty one, the body was sent with them, but it so happened that, on arriving at Lina, they were obliged to return without effecting their journey, and the corpse was carried back and interred at Kufa, near the Mashhad. May God in his mercy requite him well, and accept his good works, and receive him into everlasting happiness!"
وأما زوجته ربيعة خاتون بنت أيوب فإنها توفيت في شعبان سنة ثلاث وأربعين وستمائة، وغالب ظني أنها جاوزت ثمانين سنة.,"His wife Rabia Khatun, the daughter of Ayyub, died at Damascus in the month of Shaban, A. H. six hundred and forty three (Dec.-Jan. A. D. one thousand two hundred and forty five or one thousand two hundred and forty six), and, to the best of my opinion, she bad then passed her eightieth year."
ودفنت في مدرستها الموقوفة على الحنابلة بسفح قاسيون، وكانت وفاتها بدمشق.,"She was interred in the college which she had erected at the foot of Mount Kasiyun, and endowed for the Hanbalites."
وأدركت من محارمها من الملوك من إخوتها وأولادهم أكثر من خمسين رجلا غير محارمها من غير الملوك.,"The number of her male relatives, such as brothers and nephews, whom I saw, and who were also princes, surpassed fifty exclusive of those who were not princes."
ولولا خوف الإطالة لذكرتهم مفصلا، فإن إربل كانت لزوجها المذكور.,"To name them individually would extend this notice too far, but I shall simply state, that her husband was prince of Arbela."
والموصل لأولاد بنتها، وخلاط وتلك الناحية لابن أخيها الملك الأوحد نجم الدين أيوب ابن الملك العادل، وبلاد الجزيرة الفراتية للأشرف ابن أخيها، وبلاد الشام لأولاد إخوتها، والديار المصرية والحجازية واليمن لإخوتها وأولادهم، ومن تأمل ذلك عرف الجميع.,"her daughter’s sons, princes of Mosul; the son of one of her brothers, prince of Khalat and that region; al-Ashraf, another brother’s son, prince of Mesopotamia; other nephews were princes of Syria and Egypt, whilst Hijaz and Yemen were possessed by her brothers and their sons. From this indication the whole number may imagined."
وكوكبوري: بضم الكافين بينهما واو ساكنة ثم باء موحدة مضمومة ثم واو ساكنة وبعدها راء، وهو اسم تركي معناه بالعربي ذئب أزرق.,"Kukuburi is a Turkish name, and signifies blue wolf."
وبكتكين: بضم الباء الموحدة وسكون الكاف وكسر التاء المثناة من فوقها والكاف وسكون الياء المثناة من تحتها وبعدها نون وهو اسم تركي أيضا.,Baktikin is also a Turkish name.
ولينة: بكسر اللام وسكون الياء المثناة من تحتها وفتح النون وبعدها هاء ساكنة، منزلة في طريق الحجاز من جهة العراق، وكان الركب في تلك السنة قد رجع منها لعدم الماء وقاسوا مشقة عظيمة.,"Lina is the name of a station on the road from Iraq to Hijaz, but nearer to Iraq. In the year before mentioned, the caravan turned back on reaching it; inconsequence of the extreme suffering they underwent for want of water"
الليث بن سعد,AL-LAITH IBN SAAD.
أبو الحارث الليث بن سعد بن عبد الرحمن إمام أهل مصر في الفقه والحديث، كان مولى قيس بن رفاعة، وهو مولى عبد الرحمن بن خالد بن مسافر الفهمي وأصله من أصبهان.,"Abu al-Harith al-Laith Ibn Saad Ibn Abd al-Rahman, the great imam of the people of Egypt in the sciences of jurisprudence and the Traditions, drew his origin from an Ispahan family, and was a mawla to Kais Ibn Rifa’a, who himself was a mania to Abd al-Rahman Ibn Khalid Ibn Musafir al-Fahmi."
وكان ثقة سريا سخيا، قال الليث: كتبت من علم محمد ابن شهاب الزهري علما كثيرا. وطلبت ركوب البريد إليه إلى الرصافة، فخفت أن لا يكون ذلك لله تعالى فتركته.,"The credibility and exactitude of al-Laith Ibn Saied as a Traditionist were of the highest order, nor was he less distinguished for his noble character and liberality. I had written down,” said he, a great quantity of the (legal) information (communicated) by Muhammad Ibn Shihab al-Zuhri, and I then asked to obtain the post-horses, so that “I might go and see him at al-Rusafa; but being then apprehensive that, “in taking such fan easy mode of conveyance’, I should not be acting in the sole “view of God’s favor, I abandoned my project."
وقال الشافعي رضي الله عنه: الليث بن سعد أفقه من مالك، إلا أن أصحابه لم يقوموا به.,"Al-Shafie said of him; “Al-Laith Ibn Saad is a more learned jurisconsult than Malik, only his disciples “do not exalt him sufficiently."
وكان ابن وهب تقرأ عليه مسائل الليث، فمرت به مسألة فقال رجل من الغرباء: أحسن والله الليث، كأنه كان يسمع مالكا يجيب فيجيب هو، فقال ابن وهب للرجل: بل كان مالك يسمع الليث يجيب فيجيب هو.,"”(Some students were one day) reading, under the tuition of Ibn Wahb, the collection of legal questions which had been decided by al-Laith, when a person who was not a native of the place exclaimed, on hearing one of these questions read ”with its solution): “Cleverly “done for al-Laith! one would think he had heard Malik, and then repeated “his words."
والله الذي لا إله إلا هو ما رأينا أحدا قط أفقه من الليث.,"On this, Ibn Wahb said to him: “Say rather that Malik heard “al-Laith answer, and then repeated his words; I swear by the only true God, “that we never saw a more learned jurisconsult than al-Laith!”"
وكان من الكرماء الأجواد، ويقال إن دخله كان هو كل سنة خمسة آلاف دينار، وكان يفرقها في الصلات وغيرها.,"This imam was noted for his generosity and liberality; he enjoyed a yearly income of five thousand pieces of gold (dinars), and this sum he distributed in gifts and other ways."
وقال منصور بن عمار: أتيت الليث فأعطاني ألف دينار وقال: صن بهذه الحكمة التي آتاك الله تعالى.,"“I went to see al-Laith,” said Mansur Ibn Ammar, “and he gave “me one thousand dinars, saying: Let this help to preserve the wisdom with which God has endowed thee."
ورأيت في بعض المجاميع أن الليث كان حنفي المذهب، وأنه ولي القضاء بمصر.,"“I saw, in a certain compilation, that al-Laith held the principles of the Hanifite sect, and that he exercised the functions of kadi in Old Cairo."
وأن الإمام مالكا أهدى إليه صينية فيها تمر، فأعادها مملوءة ذهبا،,"I found stated, in the-same work, that Malik having sent to him a China cup filled with dates, he returned it filled with gold."
وكان يتخذ لأصحابه الفالوذج، ويعمل فيه الدنانير ليحصل لكل من أكل كثيرا أكثر من صاحبه.,"He used to have almond-cake made for his disciples, and in it he inserted pieces of gold, so that he who eat most cake might get most money."
وكان قد حج سنة ثلاث عشرة ومائة وهو ابن عشرين سنة، وسمع من نافع مولى ابن عمر، رضي الله عنهما.,"In the year one hundred and thirteen (A. D. seven hundred and thirty one or seven hundred and thirty two), being then twenty years of age. he made the pilgrimage, and heard the Traditions delivered by Nafi, the mawla of Ibn Omar."
وكان الليث يقول، قال لي بعض أهلي: ولدت سنة اثنتين وتسعين للهجرة والذي أوقن سنة أربع وتسعين في شعبان.,"He said that, according to what he had been told by his family, he was born A. H. ninety two (A. D. seven hundred and ten or seven hundred and eleven), but it has been positively ascertained that the real date is A. H. ninety four, in the month of Shaaban."
وتوفي يوم الخميس – وقيل الجمعة – منتصف شعبان سنة خمس وسبعين ومائة ومائة ودفن يوم الجمعة بمصر في القرافة الصغرى، وقبره أحد المزارات، رضي الله عنه.,"He died at Old Cairo on Thursday (some say Friday), the fifteenth of Shaaban, A. H. one hundred and seventy five (December, A. D. seven hundred and ninety one), and was interred the next day in the Lesser Karafa cemetery, where his tomb still continues to be frequented by pious visitors."
وقال السمعاني: ولد في شعبان سنة أربع وعشرين ومائة، والأول أصح. وقال غيره: ولد سنة ثلاث وتسعين، والله أعلم بالصواب.,"Al-Samaani places his birth in the month of Shaaban, A. H. one hundred and twenty four, and another writer, in A. H. ninety three; but our former statement appears to be the most correct."
وقال بعض أصحابه: لما دفنا الليث بن سعد سمعنا صوتا وهو يقول:,"One of his disciples related as follows: “When we had buried al-Laith Ibn Saad, we heard a voice say."
"ذهب الليث فلا ليث لكم… ومضى العلم قريبا وقبر
قال فالتفتنا فلم نر أحدا.","“Al-Laith is departed, and you possess him no longer, soon also shall learning depart and be interred!. “On hearing these words we turned round, but could see no one."
ويقال: إنه من أهل قلقشندة، وهي بفتح القاف وسكون اللام وفتح القاف الثانية والشين المعجمة وسكون النون وفتح الدال المهملة وبعدها هاء ساكنة، وهي قرية من الوجه البحري من القاهرة، بينها وبين القاهرة مقدار ثلاثة فراسخ.,"It is said that he belonged to Kalkashanda, a village about three parasangs to the north of Cairo."
والفهمي: بفتح الفاء وسكون الهاء وبعدها ميم، هذه النسبة إلى فهم وهو بطن من قيس عيلان خرج منها جماعة كثيرة.,"Fahmi means belonging to the tribe of Fahm, a branch of that descended from Kais (son of) Ghailan. It has produced many eminent individuals."
الإمام مالك,THE IMAM MALIK.
الإمام أبو عبد الله مالك بن أنس [بن مالك] بن أبي عامر بن عمرو بن الحارث بن غيمان – بغين معجمة وياء تحتها نقطتان – ويقال عثمان – بعين مهملة وثاء مثلثة – ابن جثيل – بجيم وثاء مثلثة وياء ساكنة تحتها نقطتان – وقال ابن سعد: هو خثيل بخاء معجمة، ابن عمرو بن ذي أصبح الأصبحي المدني إمام دار الهجرة وأحد الأئمة الأعلام.,"Abu Abd Allah Malik Ibn Anas Ibn Malik Ibn Abi Aamir Ibn Amr Ibn al- Harith Ibn Ghaiman Ibn Jathil ibn Amr Ibn Zi Asbah al-Harith al-Asbahi, a native of Medina and the great imam of that city (Imam Dar il-Hijra), was one of the most eminent among the imam of Islamism. In his genealogy as here set full, some substitute Othman for Ghaiman, and, in place of Jathil, (Muhammad) Ibn Saad (al-Wakidi) writes Khuthail."
أخذ القراءة عرضا عن نافع بن أبي نعيم، وسمع الزهري ونافعا مولى ابن عمر، رضي الله عنهما، وروى عنه الأوزاعي ويحيى بن سعيد، وأخذ العلم عن ربيعة الرأي – وقد تقدم ذكره – ثم أفتى معه عند السلطان.,"Malik learned to read the Quran under the tuition of Nafi Ibn Abi Noaim; he heard Traditions delivered by (Ibn Shihab) al-Zuhri and Nafi, the mawla of Ibn Omar; he taught Traditions on the authority of al- Auzai and Yahya Ibn Saied, and he acquired his knowledge of the law from Rabia al-Rai, with whom he acted as mufti, or consulting lawyer, to the government."
وقال مالك: قل رجل كنت أتعلم منه ومات حتى يجيئني ويستفتيني.,"“There were very few men,” said Malik, “from whom I received lessons, who did not come to me before they died, to “ask my opinion on some point of law."
وقال ابن وهب: سمعت مناديا ينادي بالمدينة: ألا لا يفتي الناس إلا مالك بن أنس وابن أبي ذئب.,”And Ibn Wahb relates that he heard these words proclaimed by a public crier in Medina: “Let no “person act as mufti to the people except Malik Ibn Anas and Ibn Abi Zeib.
وكان مالك إذا أراد أن يحدث توضأ وجلس على صدر فراشه وسرح لحيته وتمكن في جلوسه بوقار وهيبة ثم حدث.,"”When Malik felt inclined to deliver Traditions, he made an ablution, then seated himself in the middle of his mattress, and, spreading out his beard, he assumed a grave and dignified deportment, after which preparations he commenced."
فقيل له في ذلك فقال: أحب أن أعظم حديث رسول الله صلى الله عليه وسلم، ولا أحدث به إلا متمكنا على طهارة.,"When asked his motives for so doing, he replied: “I delight in testifying my “profound respect for the sayings of the Apostle of God, and I never repeat “one unless I feel myself in a state of perfect purity."
وكان يكره أن يحدث على الطريق أو قائما أو مستعجلا ويقول: أحب أن أتفهم ما أحدث به عن رسول الله صلى الله عليه وسلم.,"”He avoided delivering Traditions when travelling, or standing, or when pressed for time: “for I like,” said he, “to feel the meaning of the Apostle’s words when I repeat them to “others."
وكان لا يركب في المدينة مع ضعفه وكبر سنه، ويقول: لا أركب في مدينة فيها جثة رسول الله صلى الله عليه وسلم مدفونة.,"”He never went about on horseback in Medina, even when much enfeebled and advanced in years: “No,” he would say, “I shall never ride in “the city wherein the corpse of God’s Apostle lies interred."
وقال الشافعي، قال لي محمد بن الحسن: أيهما أعلم صاحبنا أم صاحبكم يعني أبا حنيفة ومالكا، رضي الله عنهما، قال: قلت: على الإنصاف قال: نعم، قال: قلت: ناشدتك الله من أعلم بالقرآن صاحبنا أم صاحبكم قال: اللهم صاحبكم.,"”Al-Shafie relates as follows: Muhammad Ibn al-Hasan said to me: “Which of the two is the “more learned; our master or yours ”meaning Abu Hanifa and Malik. “Dost “thou wish,” said I, “that I should answer with impartiality?” He replied that he did, and I said: “I then ask thee before God, which of the two is the “more learned in the Quran; our master or yours?” “Yours, to a certainty,” said he."
قال: قلت: ناشدتك الله من أعلم بأقاويل أصحاب رسول الله صلى الله عليه وسلم المتقدمين صاحبنا أم صاحبكم قال: اللهم صاحبكم، قال الشافعي: فلم يبق إلا القياس، والقياس لا يكون إلا على هذه الأشياء، فعلى أي شيء يقيس.,"“I again ask thee seriously,” said I, “which of the two is the more “learned in the Sunna; our master or yours?” “Yours, to a certainty,” he replied. “I shall again ask thee,” said I, “which of the two is the best acquainted with the sayings (sentences forming legal decisions) pronounced by the “companions of God’s Apostle; our master or yours.” “Why, yours, to a “certainty,” was the answer. “Then,” said I, “there only remain the analogical deductions (kids); and if they be not drawn from the three sources we have just mentioned, from whence can they be drawn."
وقال الواقدي: كان مالك يأتي المسجد، ويشهد الصلوات والجمعة والجنائز، ويعود المرضى ويقضي الحقوق ويجلس في المسجد ويجتمع إليه أصحابه، ثم ترك الجلوس في المسجد فكان يصلي وينصرف إلى مجلسه، وترك حضور الجنائز فكان يأتي أصحابها فيعزيهم.,"Al-Wakidi says: “Malik used to go regularly to the mosque and attend the daily prayers, and “the prayer of Friday, and the funerals, and visit the sick, and fulfil all the “duties (of social life) and take his seat in the mosque, with his disciples collected round him; he then discontinued sitting in the mosque, but attended “the prayers, after which he would return to his seat and teach; he ceased also “accompanying funerals, but still continued to go and condole with the family “of the deceased."
ثم ترك ذلك كله فلم يكن يشهد الصلوات في المسجد ولا الجمعة ولا يأتي أحدا يعزيه ولا يقضي له حقا، واحتمل الناس له ذلك حتى مات عليه.,"but, at a later period, he gave up all those customs, neither “going to the mosque for daily prayers nor for the prayer of Friday, nor making “any visits of condolence, nor fulfilling any of the social duties; yet the people “bore this patiently, and he continued, till his death, in the same practice."
وكان ربما قيل له في ذلك فيقول: ليس كل الناس يقدر أن يتكلم بعذره.,"“He was sometimes questioned on his motives for so doing, and he used to “reply: It is not given to every man to speak out his own excuses."
وسعي به إلى جعفر بن سليمان بن علي بن عبد الله بن العباس رضي الله عنهما وهو ابن عم أبي جعفر المنصور، وقالوا له: إنه لا يرى أيمان بيعتكم هذه بشيء.,"Some persons went secretly to Jaafar Ibn Suleiman Ibn Ali Ibn Abd Allah Ibn al- Abbas, the uncle of Ahu Jaafar al-Mansur, and accused him of declaring that he did not consider the oath of allegiance to the Abbasides as binding."
فغضب جعفر ودعا به وجرده وضربه بالسياط، ومدت يده حتى انخلعت كتفه وارتكب منه أمرا عظيما، فلم يزل بعد ذلك الضرب في علو ورفعة وكأنما كانت السياط حليا حلي به.,"Jaafar was so highly incensed on hearing this, that he caused Malik to be brought before him, and having ordered him to be stripped, he inflicted on him a severe flogging, and caused his arm to be drawn out to such a degree that it was dislocated at the shoulder; in fact, he treated him in a most scandalous manner. But, from the time Malik received this flogging, he rose higher and higher in public estimation, so that the punishment he underwent seemed as if it had been an honor conferred upon him."
وذكر ابن الجوزي في شذور العقود في سنة سبع وأربعين ومائة: وفيها ضرب مالك بن أنس سبعين سوطا لأجل فتوى لم توافق غرض السلطان، والله أعلم.,"In Ibn al-Jauzi’s (Shuzur al-Okud), under the year one hundred and forty seven, we find the following passage: “In this year, Malik Ibn Anas received “seventy stripes of a whip, on account of some legal opinions which did not correspond with the wishes of the sultans (the persons invested with the civil potter).”This may probably refer to the same occurrence which we have just noticed."
وكانت ولادته في سنة خمس وتسعين للهجرة، وحمل به ثلاث سنين. وتوفي في شهر ربيع الأول سنة تسع وسبعين ومائة، رضي الله عنه، فعاش أربعا وثمانين سنة.,"Malik was born A. H. ninety five (A. D. seven hundred and thirteen or seven hundred and fourteen), three years after conception, and he died in the month of the first Rabi, A. H. one hundred and seventy nine (May-June, A. D. seven hundred and ninety five), aged eighty-four years."
وقال الواقدي: مات وله تسعون سنة [والله أعلم بالصواب] وقال ابن الفرات في تاريخه المرتب على السنين: توفي مالك بن أنس الأصبحي لعشر مضين من شهر ربيع الأول سنة تسع وسبعين ومائة.,"Al-Wakidi says that he died at the age of ninety, and Ibn al-Furat has the following passage in his historical work drawn up in the form of annals: “Malik Ibn Anas al-Asbahi died on the tenth of the first Rabi, A. H. one hundred and seventy nine."
وقيل إنه توفي سنة ثمان وسبعين ومائة، وقيل إن مولده سنة تسعين للهجرة، وقال السمعاني في كتاب الأنساب في ترجمة الأصبحي: إنه ولد في سنة ثلاث أو أربع وتسعين، والله أعلم بالصواب.,"”Others place his death in the year one hundred and seventy eight, and some state that his birth occurred in the year ninety. Al-Samaani says in his Ansab (or dictionary of patronymics), under the word al-Asbahi, that Malik was born in ninety three or ninety four: the truth is known to God alone!"
وحكى الحافظ أبو عبد الله الحميدي في كتاب جذوة المقتبس قال:” حدث القعنبي قال: دخلت على مالك بن أنس في مرضه الذي مات فيه، فسلمت عليه، ثم جلست فرأيته يبكي، فقلت: يا أبا عبد الله، ما الذي يبكيك.,"The hafiz Abu Abd Allah al-Humaidi has inserted in his Judwat al-Muktabis the following relation, which had been first made by al-Kaanabi; “I went to Malik Ibn Anas in his last illness, and saluted “him; I then sat down and, perceiving that he wept, l said: ‘ O Aba Abd Allah! what makes thee weep?"
قال فقال لي: يا ابن قعنب، وما لي لا أبكي ومن أحق بالبكاء مني والله لوددت أني ضربت لكل مسألة أفتيت فيها برأيي بسوط سوط، وقد كانت لي السعة فيما قد سبقت إليه، وليتني لم أفت بالرأي، أو كما قال.,And he answered: ‘ O Ibn Kaanab!why should “ I not weep? and who has more reason to weep than I? By Allah! I wish “ I had been flogged and flogged again for every question of law on which l pronounced an opinion founded on my own private judgment! I had it in my power to abstain from doing so; O that I had never given opinions “ founded on my own private judgment! ’ or other words to that effect.
وكانت وفاته بالمدينة على ساكنها أفضل الصلاة والسلام، ودفن بالبقيع.,"”He died at Medina, and was interred in the cemetery called al-Baki."
وكان شديد البياض إلى الشقرة، طويلا عظيم الهامة أصلع، يلبس الثياب العدنية الجياد، ويكره حلق الشارب ويعيبه ويراه من المثلة، ولا يغير شيبه.,"Malik was of a very fair complexion, inclining to red; tall in stature, having a large head, and the forehead bald; he wore clothes of those excellent stuffs which are brought from Aden, and he disapproved of shaving off the mustaches, considering it to be a sort of mutilation: he never changed the color of his grey hair, by dying it."
ورثاه أبو محمد جعفر بن أحمد بن الحسين السراج – وقد سبق ذكره – بقوله:,The following elegy was composed on his death by Abu Muhammad Jaafar Ibn Ahmad Ibn al-Sarraj.
"سقى جدثا ضم البقيع لمالك… من المزن مرعاد السحائب مبراق
إمام موطاه الذي طبقت به… أقاليم في الدنيا فساح وآفاق
أقام به شرع النبي محمد… له حذر من أن يضام وإشفاق
له سند عال صحيح وهيبة… فللكل منه حين يرويه إطراق
وأصحاب صدق كلهم علم فسل… بهم إنهم إن أنت ساءلت حذاق
ولو لم يكن إلا ابن إدريس وحده… كفاه ألا إن السعادة أرزاق","May the grave which has united Malik to al-Baki be watered with benignant Gilt showers from the dark thunder-cloud, Bashing its lightnings. He was the imam whose Muwatta has spread his doctrines throughout the earth. The prophet Muhammad, whose law he exalted, will protect him and preserve him from harm. His Traditions were of the highest authority; his gravity was impressive; and, when he delivered them, all his auditors were plunged in admiration. He had also (dimple,) upright friends of truth, land-marks (to guide); you might {vainly)ask which bf them was the most learned. The son of Idris alone (al-Shafie) would suffice for his glory, but that good fortune was only one of many favors."
والأصبحي: بفتح الهمزة وسكون الصاد المهملة وفتح الباء الموحدة وبعدها حاء مهملة، هذه النسبة الى ذي أصبح، واسمه الحارث بن عوف بن مالك بن زيد بن شداد بن زرعة، وهو من يعرب بن قحطان.,"Asbahi means descended from Zi Asbah; this person’s name was al-Harith, and his father, Auf Ibn Malik Ibn Zaid Ibn Shaddad Ibn Zara, was one of the posterity of Yirub Ibn Kahtan."
وهي قبيلة كبيرة باليمن، واليها تنسب السياط الأصبحية.,"The tribe of ZA Asbah is one of the largest in Yemen, and it is from it that the whips called asbahite (al-Siyat al-Asbahiya) derive their name."
وقال هشام بن الكلبي في جهرة النسب ذو أصبح هو الحارث بن مالك بن زيد بن غوث بن سعد بن عوف بن عدي بن مالك بن زيد بن سهل بن عمرو بن قيس بن معاوية بن جثم بن عبد شمس بن وائل بن الغوث بن قطن بن عريب بن زهير بن أيمن بن همسيع بن حمير بن سبأبن يشجب بن يعرب بن قحطان، واسمه يقطن، بن عابر بن شالخ ابن ارفخشذ بن سام بن نوح عليه السلام.,"In the Jamhara tan-Nisab, Ibn al-Kalbi gives the genealogy of Zu Asbah in the following manner: “Harith, called Zu Asbah, was the son of Malik Ibn Zaid Ibn Ghauth Ibn Saad Ibn Auf Ibn Adi Ibn Malik Ibn Zaid Ibn Sahl Ibn Amr Ibn Kais Ibn Muawiya Ibn Gotham Ibn Abd Shams Ibn Wail Ibn al-Ghauth Ibn Katan Ibn Arib Ibn Zuhair Ibn Ayman Ibn Humasia Ibn “Himyar Ibn Saba Ibn Yashjub Ibn Yurub Ibn Kahtan; Kahtan, whose real “name was Yoktan, was the son of Aber (Eber) Ibn Sheikh (Salah) Ibn Arfakhshad Ibn Sam Ibn Nuh (Noah)."
والذي ذكرناه أولا ذكره الحازمي في كتاب” العجالة” والله أعلم بالصواب.,"”I must here observe that the genealogy of Zu Asbah, as I have given it at the beginning of this article, is copied from al-Hazimi’s work, the Kitab al-Ajala."
مالك بن دينار,MALIK IBN DINAR.
أبو يحيى مالك بن دينار البصري، وهو من موالي بني سامة بن لؤي القرشي، كان عالما زاهدا كثير الورع قنوعا.,"Abu Yahya Malik Ibn Dinar, a native of Basra and a mawla to the family of the tribe of Quraish called the Bani Sama Ibn Luai, was distinguished for his learning, self-mortification, profound piety, and devout resignation."
لا يأكل إلا من كسبه، وكان يكتب المصاحف بالأجرة.,"He never tasted of any food but that which he had procured with the produce of his own labor, his profession being to write copies of the Quran, for which he received a pecuniary retribution."
وروي عنه أنه قال: قرأت في التوراة أن الذي يعمل بيده طوبى لمحياه ومماته.,It is related of him that he said: “I read in the Old “Testament that whosoever worketh with his hand shall have blessings in his “life-time and at his death.
وكان يوما في مجلس وقد قص فيه قاص، فبكى القوم، ثم ما كان بأوشك من أن أتوا برؤوس فجعلوا يأكلون منها.,"”He was one day present at an assembly where a story-teller related a tale which drew tears from the eyes of the audience; almost immediately after, some sheep’s heads were brought in, and they began to eat of them."
فقيل لمالك: كل، فقال: إنما يأكل الرؤوس من بكى، وأنا لم أبك، فلم يأكل.,"Being invited to partake of their fare, he replied: “Those who “wept may eat thereof, but I wept not."
وله مناقب عديدة وآثار شهيرة:,"His merits were most abundant, and the recollection of them still subsists."
فمن ذلك ما حكاه أبو القاسم خلف بن بشكوال الأندلسي – المقدم ذكره – في كتابه الذي سماه كتاب المستغيثين بالله تعالى.,"It is thus that Ibn Bashkuwal relates, in his work entitled Kitab al-Mustaghithin, etc."
فإنه قال: بينما مالك بن دينار يوما جالس إذ جاءه رجل فقال: يا أبا يحيى، ادع الله لامرأة حبلى منذ أربع سنين وقد أصبحت في كرب شديد، فغضب مالك وأطبق المصحف ثم قال: ما يرى هؤلاء القوم إلا أننا انبياء.,"Malik Ibn Dinar had one day taken his seat [to “teach), when a man went up to him, and said: O Abu Yahya! invoke God ‘ to help a woman who is four years gone with child, and is in great tribulation At these words Malik got angry and, having shut the volume of “the Quran (in which he was reading), he remained silent for some time, and “‘ then said. ‘ These people will positively have us to be prophets!’"
ثم قرأ ثم دعا فقال: اللهم هذه المرأة إن كان في بطنها جارية فأبدلها بها غلاما فإنك تمحو ما تشاء وتثبت وعندك أم الكتاب، ثم رفع مالك يده ورفع الناس أيديهم.,"and recommenced reading. Having ended, he called upon God, saying: ‘ O Lord! if that “‘ which is in the womb of this woman be a girl, change it for her into a hoy! for Thou canst undo and maintain what thou pleases; and the book of fate “is in thy possession! He then raised up his hands, and the people did the “same,"
وجاء رسول إلى عند الرجل وقال: أدرك امرأتك، فذهب الرجل فما حط مالك يده حتى طلع الرجل من باب المسجد، على رقبته غلام جعد قطط ابن أربع سنين قد استوت أسنانه، ما قطعت سراره.,"when a messenger came to tell the man that his wife was on the point “of being delivered. Malik had scarcely time to lower his hands, when the man “reappeared at the door of the mosque, bearing on his shoulder a four year old “boy, with short curly hair and a complete set of teeth, although his navel- “string was yet uncut."
وكان من كبار السادات. وتوفي سنة إحدى وثلاثين ومائة بالبصرة، قبل الطاعون بيسير، رحمه الله تعالى.,"”He was one of the great saints. His death took place at Basra, A. H. one hundred and thirty one (A. D. seven hundred and forty eight or seven hundred and forty nine), a short time before the plague."
وقد أذكرني مالك بن دينار أبياتا أنشدنيها لنفسه صاحبنا جمال الدين محمود ابن عبد.,"Writing of Malik Ibn Dinar, I am reminded of some verses which were recited to me by their author, my friend, Jamal al-din Mahmud Ibn Abd."
عملها في بعض الملوك، وقد حارب ملكا آخر فانتصر الملك الذي عمل فيه الأبيات على عدوه، وغنم أمواله وخزائنه وأسر رجاله وأبطاله، فلما صار الجميع في قبضته فرق الأموال على الناس واعتقل الأجناد، فمدحه ابن عبد المذكور بقصيدة أجاد فيها كل الإجادة.,"He had composed them on a certain prince, who waged war against another and vanquished him, taking his treasures, and making captives of his chiefs and his warriors. When he had got all his adversary’s property into his own possession, he distributed the money to his troops, and put his prisoners in chains. It was then that Ibn Abd celebrated his praises in a qasida of the highest excellence."
ووصف هذه الواقعة، واستعمل لفظة مالك بن دينار وحصل له فيها التورية العجيبة، والموضع المقصود منها قوله:,"He describes in it that tattle, and in one passage, which we give here, he has a very clever play on the name of Malik Ibn Dinar; he says."
"أعتقت من أموالهم ما استعبدوا… وملكت رقهم وهم أحرار
حتى غدا من كان منهم مالكا… متمنيا لو أنه دينار","You set at liberty the wealth which they had kept in confinement, and you reduced to bondage those who before were free. Then each of them who had been a malik a person owning property was induced to wish that he were now a dinar."
وهذا في نهاية الحسن، فلهذا ذكرتهما.,"This is remarkably fine, and I have been induced to mention it for that reason."
مجد الدين ابن الأثير الجزري,RIAJD AL-DIN IBN AL-ATHIR.
أبو السعادات المبارك بن أبي الكرم محمد بن محمد بن عبد الكريم بن عبد الواحد الشيباني، المعروف بابن الأثير الجزري، الملقب مجد الدين.,"Abu al-Saadat Al-Mubarak Ibn Abi al-Karam Muhammad Ibn Muhammad Ibn Abd al-Karim Ibn Abd al-Wahid al-Shaibani, generally known by the appellation of Ibn al-Athir al-Jazari, was distinguished (from his brother) by the title of Majd al-din (glory of religion)."
قال أبو البركات ابن المستوفي في تاريخ إربل في حقه: أشهر العلماء ذكرا، وأكبر النبلاء قدرا، وأحد الأفاضل المشار إليهم، وفرد الأماثل المعتمد في الأمور عليهم، أخذ النحو عن شيخه أبي محمد سعيد بن المبارك الدهان – وقد سبق ذكره – وسمع الحديث متأخرا، ولم تتقدم روايته.,"Ibn al-Mustaufi says of him in his History {of Arbela):“He was the most renowned of the learned, the most respected of the “men of talent; one of those distinguished characters at whom the finger of “admiration is pointed, and whose skill in the conduct of affairs acquired them “the highest confidence.” He studied the science of grammar under Abu Muhammad Said Ibn al-Dahhan, but did not hear Traditions delivered, neither did he teach them, till ho was more advanced in life."
وله المصنفات البديعة والرسائل الوسيعهة.,"He is the author of some elegantly written works, and he composed a number of epistles replete with talent."
منها: جامع الأصول في أحاديث الرسول جمع فيه بين الصحاح الستة، وهو على وضع كتاب رزين، إلا أن فيه زيادات كثيرة عليه.,"In one of his productions, the Jami al-Osul fi Ahadith al-Rasul {the combiner of the fundamental treatises on the Traditions of the Apostle), he inserted the contents of six authentic collections (I); it is drawn up on the plan of Razin’s work, but contains a great quantity of additional matter."
ومنها كتاب النهاية في غريب الحديث في خمس مجلدات، وكتاب الإنصاف في الجمع بين الكشف والكشاف في تفسير القرآن الكريم، أخذه من تفسير الثعلبي والزمخشري.,"His other productions are: the Kitab al-Nihaya (utmost efforts), which is a treatise on the obscure terms occurring in the Traditions, and fills five volumes; the Kitab al-Insaf, etc. (impartial comparison between the Kashf and al-Kashsaf); a commentary on the Quran selected from the similar works of al-Thalabi and al-Zamakhshari."
وله كتاب المصطفى والمختار في الأدعية والأذكار وله كتاب لطيف في صنعة الكتابة، وكتاب البديع في شرح الفصول في النحو لابن الدهان وله ديوان رسائل، وكتاب الشافي في شرح مسند الإمام الشافعي وغير ذلك من التصانيف.,"the al-Mustafa wa al-Mukhtar ft al-Adeyat wa al-Azkar (the selected and chosen, treating of the forms of invocation to God, and of the prayers commemorative of his bounties); a small volume on the art of penmanship; the Kitab al-Badi, being a commentary on Ibn al-Dahhan’s Principles of Grammar; a collection of his own episodes; the Shafi, or healing. being a commentary on the imam al-Shafie’s Musnad, or collection of authenticated Traditions, etc."
وكانت ولادته بجزيرة ابني عمر في أحد الربيعين سنة أربع وأربعين وخمسمائة ونشأ بها، ثم انتقل إلى الموصل [في سنة خمس وستين وخمسمائة ثم عاد إلى الجزيرة ثم عاد إلى الموصل وتنقل في الولايات بها.,"He was born at Jazirat ibni Omar, in one of months of Rabi, A. H. five hundred and forty four (July-Aug., A. D. one thousand one hundred and forty nine). After passing his early youth in that place, he removed to Mosul."
واتصل بخدمة الأمير مجاهد الدين قايماز بن عبد الله الخادم الزيني – المقدم ذكره في حرف القاف – وكان نائب المملكة، فكتب بين يديه منشئا إلى أن قبض عليه – كما سبق ذكره – فاتصل بخدمة عز الدين مسعود بن مودود صاحب الموصل وتولى ديوان رسائله وكتب له إلى أن توفي.,"and entered into the service of Mujahid al-din Kaimaz, the lieutenant-governor of that state, and was employed by him to write his correspondence. On the imprisonment of Kaimaz, he passed into the service of Izz al-din Masud Ibn Maudud, the lord of Mosul, and was placed at the head of the board of correspondence, which post he continued to (ill till that prince’s death."
ثم اتصل بولده نور الدين أرسلان شاه – وقد سبق ذكره – فحظي عنده وتوفرت حرمته لديه وكتب له مدة، ثم عرض له مرض كف يديه ورجليه فمنعه من الكتابة مطلقا، وأقام في داره يغشاه الأكابر والعلماء.,"He was then attached to the service of Nur al-din Arslan-Shah, the son of Izz al-din Maudud, by whom he was treated with great favor, and under whose protection he enjoyed the utmost honor and respect. He served him for some time in the capacity of secretary of state. till a malady deprived him of the use of his arms and legs; this completely debarred him from fulfilling the duties of his office, and obliged him to confine himself to his house, where he had all the men of rank and learning for constant visitors."
وأنشأ رباطا بقرية من قرى الموصل تسمى قصر حرب ووقف أملاكه عليه وعلى داره التي كان يسكنها بالموصل.,"He erected a ribat (or convent) at a village near Mosul, called Kasr Harb, and having consecrated)the house which he inhabited at Mosul (to a similar pious purpose), he settled all his property on these two establishments."
وبلغني أنه صنف هذه الكتب كلها في مدة العطلة، فإنه تفرغ لها، وكان عنده جماعة يعينونه عليها في الاختيار والكتابة.,"I have been informed that he composed all the works above-mentioned after his retirement from office, having then sufficient leisure for the task, and being assisted by a number of persons in the labor of making extracts and copying."
وله شعر يسير، من ذلك ما أنشده للأتابك صاحب الموصل وقد زلت به بغلته:,"Amongst the few pieces of verse which he composed, I may notice the following, addressed to the lord atabek of Mosul, on his mule’s stumbling under him."
"إن زلت البغلة منتحته… فإن في زلتها عذرا
حملها من علمه شاهقا… ومن ندى راحته بحرا",If his mule-tumble under him. there is a reason for it. It bears one whose learning is vast (on a mountain} and whose liberality is sample on) the ocean.
وهذا معنى مطروق وقد جاء في الشعر كثيرا.,"This idea has now become common-place, and occurs frequently in poetry."
وحكى أخوه عز الدين أبو الحسن علي أنه لما أقعد جاءهم رجل مغربي، والتزم أنه يداويه ويبرئه مما هو فيه، وأنه لا يأخذ أجرا إلا بعد برئه، فملنا إلى قوله، وأخذ في معالجته بدهن صنعه.,"It is related by his brother, Izz al-din Abu al-Hasan Ali, that, when he was deprived of the use of his limbs, a native of Maghrib went to them and engaged to cure him; declaring at the same time that he would not require any payment unless the treatment which he intended to employ were successful in its results. “We readily accepted his proposal,” said In al-din, “and he commenced by the application of an ointment which he prepared himself."
فظهرت ثمرة صنعته ولانت رجلاه وصار يتمكن من مدهما، وأشرف على كمال البرء فقال لي: اعط هذا المغربي شيئا يرضيه واصرفه.,"The good effects of “this remedy were soon evident; the patient’s legs acquired flexibility, and he “was able to stretch them out; but, when there was every prospect of a complete cure, he said to me: ‘Give that Moroccan a remuneration sufficient to “satisfy him, and let him be dismissed."
فقلت له: لماذا وقد ظهر نجح معاناته فقال: الأمر كما تقول، ولكني في راحة مما كنت فيه من صحبة هؤلاء القوم والالتزام بأخطارهم: وقد سكنت روحي إلى الانقطاع والدعة، وقد كنت بالأمس وأنا معافى أذل نفسي بالسعي إليهم، وها أنا اليوم قاعد في منزلي.,"Why,’ said I, ‘ should we do so, ‘since the success of his mode of treatment is so manifest. ’ To this he “replied: ‘ It is as thou sayest; but, in my present state, I am delivered from the necessity of frequenting the great, and treating them with that ceremony to which their rank entitles them; besides, I have settled down into repose and solitude, I, who but yesterday, when in the enjoyment of good health, had to demean myself by courting their favor, Whereas, now, I remain at “‘ home."
فإذا طرأت لهم أمور ضرورية جاءوني بأنفسهم لأخذ رأيي، وبين هذا وذاك كثير، ولم يكن سبب هذا إلا هذا المرض، فما أرى زواله ولا معالجته.,"and when anything serious occurs, they come in person to ask my advice: thou sees that, between these two states, the difference is very great. Now, I am indebted to my infirmity for this advantage; and I do not therefore think it reasonable to have it removed, or to be treated for it."
ولم يبق من العمر إلا القليل، فدعني أعيش باقيه حرا سليما من الذل وقد أخذت منه بأوفر حظ، قال عز الدين: فقبلت قوله وصرفت الرجل بإحسان.,"Besides, I have but a short time to live; let me therefore pass the remainder of my days as a free man, exempted from the obligation of self-abasement: I have “‘ already had an abundant share of worldly honor. ’ We admitted the validity of these reasons, and dismissed the man with an ample reward."
وكانت وفاة مجد الدين المذكور بالموصل، يوم الخميس سلخ ذي الحجة سنة ست وستمائة، ودفن برباطه بدرب دراج داخل البلد، رحمه الله تعالى. وقد سبق ذكر أخيه عز الدين علي.,"Majd al-din died at Mosul, on Thursday, the twenty ninth of Zi al-Hijja, A. H. six hundred and six (June, A. D. one thousand two hundred and ten), and he was interred within the city in the ribat founded by himself in the street of Darraj (Darb Darraj)."
وسيأتي ذكر أخيه ضياء الدين نصر الله، إن شاء الله تعالى.,"We have already spoken of his brother, Izz al-din, and, in a subsequent part of this work, we shall insert a notice on his other brother, Diaa al-din Nasr Allah"
وجزيرة ابني عمر: مدينة فوق الموصل على دجلتها، سميت جزيرة لأن دجلة محيطة بها، قال الواقدي: بناها رجل من أهل برقعيد يقال له عبد العزيز بن عمر.,"Jazirat ibni Omar is a city on the Tigris, higher up than Mosul; it is called Jazira (island), because it is surrounded by the Tigris. Al-Wakidi says that it was built by a native of Barkaid, called Abd al-Aziz Ibn Omar."
المبارك بن منقذ,MAJD AL-DIN AL-MUBARAK IBN MUKID.
أبو الميمون المبارك بن كامل بن علي بن مقلد بن نصر بن منقذ الكناني، الملقب سيف الدولة مجد الدين، كان من أمراء الدولة الصلاحية، وشاد الديوان بالديار المصرية.,"Abu al-Maimun Al-Mubarak Ibn Kamil Ibn Ali Ibn Mukallad Ibn Nasr Ibu Munkid al-Kinani, surnamed Saif al-Dawlat {sword of the empire) Majd al-din (glory of religion), was one of the great emirs of the empire founded by Salah al-din, and comptroller of the board of administration for Egyptian affairs."
وهو من بيت كبير – وقد سبق ذكر جده سديد الدولة علي، وابن عمه أسامة بن مرشد.,"He belonged to a powerful family, two members of which, his grandfather, Sadid al-Dawlat Ali, and his cousin Osama Ibn Murshid we have already noticed."
ولما سير السلطان صلاح الدين أخاه شمس الدولة توران شاه – المقدم ذكره – إلى بلاد اليمن وتملكها رتب ابن منقذ المذكور نائبا عنه في زبيد.,"When Shams al-Dawlat Turan Shah was sent into Yemen by his brother Salah al-din, he reduced that country to submission, and appointed Ibn Munkid to act as his lieutenant in Zabid."
ولما رجع شمس الدولة إلى الشام فارق ابن منقذ اليمن واستناب أخاه حطان باذن شمس الدولة، ووصل إلى دمشق، ثم رجع شمس الدولة إلى مصر وابن منقذ معه.,"On his return to Syria, Ibn Munkid, who had been authorized by him to delegate his authority to his own brother, Hattan, proceeded to Damascus, and they both returned to Egypt together."
وقيل لصلاح الدين عنه: إنه قتل جماعة من أهل اليمن وأخذ أموالهم، فلما مات شمس الدولة حبسه صلاح الدين، وأخذ منه ثمانين ألف دينار وعروضا بعشرين ألف دينار، وذلك في سنة سبع وسبعين وخمسمائة.,"On the death of Shams al-Dawlat, Ibn Munkid was thrown into prison by Salah al-din, who had been informed that a number of persons had been put to death, and their property seized on, by this emir. He took from him at the same time eighty thousand dinars, and goods to the value of twenty thousand more. This occurred in the year five hundred and seventy seven (A. D. one thousand one hundred and eighty one or one thousand one hundred and eighty two)."
ثم توجه سيف الإسلام طغتكين – المقدم ذكره – إلى اليمن فتحصن حطان في بعض القلاع، فاستنزله بالمهادنة والخداع، وقبض عليه واستصفى أمواله، وسجنه في بعض القلاع، وكان آخر العهد به، ويقال إنه قتله، وقيل إنه أخذ منه سبعين غلاف زردية مملوءة ذهبا، والله أعلم.,"Sail al-Islam Toghtikin then set out for Yemen, and having laid siege to the fortress in which Hattan had taken refuge, he induced him to capitulate by promises which he had no intention to fulfill. Having obtained possession of his person, he seized on all his wealth, and imprisoned him in a castle. From that moment, Hattan was never heard of more; some even say that Toghtikin put him to death. It is mentioned also that Toghtikin took from his prisoner seventy chests filled with gold."
ولم يزل سيف الدولة المذكور مقدما في الدولة كبير القدر نبيه الذكر رئيسا عالي الهمة، وكانت فيه فضيلة وكان يحب أربابها.,"As for Saif al-Dawlat, he always continued in high influence, and he acquired great renown as an enterprising chief. Being a man of learning, he was fond of it in others."
ومدحه جماعة من مشاهير الشعراء، ومن جملة مداحه القاضي الوجيه رضي الدين أبو الحسن علي بن أبي الحسن يحيى بن الحسن بن أحمد المعروف بابن الذروي مدحه بقصيدته الذالية التي سارت مسير المثل.,"some of the most illustrious poets celebrated his praises, and one of them, al-Kadi al-Wajih (the honorable kadi) Rida al-din (accepted for piety) Abu al-Hasan Ali Ibn Abi al-Hasan Yahya Ibn Ahmad, generally known by the surname of Ibn al-Zarawi, composed in his honor a qasida which gained publicity equal to that of a proverb."
"وأولها:
لك الخير عرج بي على ربعهم فذي… ربوع يفوح المسك من عرفها الشذي
وذا، يا كليم الشوق، واد مقدس… لدى الحب فاخلع ليس يمشيه محتذي","It begins thus: Conduct me, and may prosperity attend thee I to the mansions where [the family of my beloved}passed the vernal season. Those dwellings still diffuse the perfume of musk which they acquired from the presence of her I loved. O thou whose heart is wounded with desire, this is a valley held sacred by lovers: take off therefore thy sandals; none must tread therein with covered feet."
"ومن جملتها:
وبي ظبي إنس كمل الله حسنه… وقال لأفواه الخلائق عوذي
جلا تحت ياقوت اللمى ثغر جوهر… رطيب وأبدى شاربا من زمرذ
ولي عذل أبدي التشاغل عنهم… إذا أخذوا في عذلهم كل مأخذ
يقولون من هذا الذي مت في الهوى… به كمدا يا رب لا عرفوا الذي
ورب أديب لم يجد في ارتحاله… جوادا إذا ما قال هات يقل خذ
أقول له إذا قام يرحل مصعبا… يكلفه طول السفار وقد حذي
مبارك وفد العيس باب مبارك… وهل منقذ القصاد إلا ابن منقذ","In this poem we find the following passage.
I have a tame gazelle (a young page) on whom God hath bestowed perfect beauty, and who obliges the mouths of all mankind to exclaim: “God preserve us from temptation, His ruby lips disclose a row of pearls bathed in moisture, and he displays on his cheek a line of emerald. Censurers reprove me, but I affect to heed them not, though they indulge in every form of blame. They say: “Who is the person for “whom thou dies of love in thy sadness? “Thanks to the Lord I they know not that person! A learned scholar travelled abroad, but found not a generous man who, when he said “Give” would answer “Take” When about to ride off in anger, and ready to undergo the toil of a long journey, I said to him at the moment the camel- driver commenced his song. “Lucky [Mubarak] is the arrival, when the camels stop “at the door of Al-Mubarak I and-who can deliver suitors (from their caret),“unless the son of Munkid."
ومن مديحها وفيه صناعة بديعة:,"In that part of the poem which contains the eulogium, we meet a line composed with wonderful art. It is this."
وألين عند السلم من بطن حية… وأخشن يوم الروع من ظهر قنف,"Smoother, in peace, than the belly of the serpent; Rougher, in war, than the back of the porcupine."
وهي قصيدة نفيسة اقتصرت منها على هذه الأبيات حذرا من التطويل.,"It is a qasida highly to be prized, but I confine myself to these extracts so as to avoid prolixity."
ولأبي الميمون المذكور شعر، فمن ذلك قوله في البراغيث:,"Abu al-Maimun Al-Mubarak himself composed some poetry; the following, for instance, in which he alludes to fleas."
"ومعشر يستحل الناس قتلهم… كما استحلوا دم الحجاج في الحرم
إذا سفكت دما منها فما سفكت… يداي من دمها المسفوك غير دمي","A race whom man is permitted to slay, and who profane draw the blood of the pilgrim, even in the sanctuary. When my hand sheds their blood, it is not their own, but mine which is shod."
هكذا رواها عنه عز الدين أبو القاسم عبد الله بن أبي علي الحسين ابن أبي محمد عبد الله بن الحسين بن رواحة بن إبراهيم بن عبد الله بن رواحة بن عبيد بن محمد بن عبد الله بن رواحة الأنصاري الحموي.,"It is thus that these two verses were recited and given as his, by Izz al-din Abu ’l-Kasim Abd Allah Ibn Abi Ali al-Husain Ibn Abi Muhammad Abd Allah Ibn al-Husain Ibn Rawaha Ibn Ibrahim Ibn Abd Allah Ibn Rawaha Ibn Obaid Ibn Muhammad Ibn Abd Allah Ibn Rawaha al-Ansari, a native of Hamat."
ومولد ابن رواحة بساحل صقلية سنة ستين وخمسمائة، ومات سنة ست وأربعين وستمائة في جباب التركمان، المنزلة التي بين حلب وحماة، وهو راكب على الجمل، فكانت ولادته في مركب، ومات على جمل.,"This Ibn Rawaha was born off the coast of Sicily, in A. H. five hundred and sixty (A. D. one thousand one hundred and sixty four or one thousand one hundred and sixty five), and he died A. H. six hundred and forty six (A. D. one thousand two hundred and forty eight or one thousand two hundred and forty nine), at Jibab al-Turkoman (the Turcoman well), a halting-place between Aleppo and Hamat. He died riding on a camel, and he was born in a ship."
وكانت ولادة سيف الدولة المذكور بقلعة شيزر سنة ست وعشرين وخمسمائة. وتوفي بالقاهرة ثامن شهر رمضان يوم الثلاثاء سنة تسع وثمانين وخمسمائة رحمه الله تعالى.,"Saif al-Dawlat Al-Mubarak was born at the castle of Shaizar, A. H. five hundred and twenty six (A. D. one thousand one hundred and thirty one or one thousand one hundred and thirty two), and he died at Cairo, on Tuesday, the eighth of Ramadan, A. H. five hundred and eighty nine (September, A. D. one thousand one hundred and ninety three)."
والذروى: بفتح الذال المعجمة والراء وبعدها واو، هذه النسبة إلى ذروى وهي قرية بصعيد مصر.,"Zarawi means belonging to Zeno, a village in Said (Upper Egypt)."
شرف الدين ابن المستوفي,IBN AL-MUSTAUFI AL-IRBILI.
أبو البركات المبارك بن أبي الفتح أحمد بن المبارك بن موهوب بن غنيمة بن غالب اللخمي، الملقب شرف الدين، المعروف بابن المستوفي الإربلي، كان رئيسا جليل القدر كثير التواضع واسع الكرم.,"Abu al-Barakat Al-Mubarak Ibn Abi al-Fath Ahmad Ibn Al-Mubarak Ibn Mauhub Ibn Ghanima Ibn Ghalib al-Lakhmi, surnamed Sharaf al-din (nobleness of religion), and generally known by the appellation of Ibn al-Mustaufi al-Irbili (native of Arbela), was a reis (officer in the civil service) of high influence, and equally noted for his extreme modesty and noble character."
لم يصل إلى إربل أحد من الفضلاء إلا وبادر إلى زيارته وحمل إليه ما يليق بحاله، ويقرب إلى قلبه بكل طريق.,"Whenever a stranger distinguished by his talents arrived at Arbela, Ibn al-Mustaufi hastened to visit him, and, having offered him a present suited to his merit, he employed every means to gain his heart."
وخصوصا أرباب الأدب فقد كانت سوقهم لديه نافقة.,"This was particularly the case with literary men, who were always sure of being well received."
وكان جم الفضائل عارفا بعدة فنون، منها الحديث وعلومه وأسماء رجاله وجميع ما يتعلق به، كان إماما فيه.,"He was a most accomplished scholar, versed in numerous branches of learning: the Traditions, the sciences connected with them, and the names of the persons by whom they were handed down, were so familiar to him, that, on such subjects, he merited to be considered as a master of the highest authority."
وكان ماهرا في فنون الأدب من النحو واللغة والعروض والقوافي وعلم البيان وأشعار العرب وأخبارها وأيامها ووقائعها وأمثالها. وكان بارعا في علم الديوان وحسابه وضبط قوانينه على الأوضاع المعتبرة عندهم.,"In the belles letters his acquirements were also of no inferior order: grammar, philology, prosody, the laws of rhythm and literary composition, the poetry of the ancient Arabs, their history, contests, battles, and proverbs were all equally well known to him, and he displayed also a superior talent in the science of the diwan, the mode of accounting (employed) there, and the keeping of the registers; adhering to the conventional forms on which persons of the profession set such high importance."
وجمع لإربل تاريخا في أربع مجلدات، وقد احلت عليه في هذا الكتاب في مواضع عديدة، وله كتاب النظام في شرح شعر المتنبي وأبي تمام في عشر مجلدات.,"He compiled a f literary) history of Arbela, in four volumes, and to this production I have frequently referred in the course of the present work. His Kitab al-Nazzam (hook of the stringer of pearls) forms ten volumes, and contains a commentary on the poetical works of al-Mutanabbi and Abi Tammam."
وكتاب إثبات المحصل في نسبة أبيات المفصل في مجلدين تكلم فيه على الأبيات التي استشهد بها الزمخشري في المفصل.,"In the two volumes of which his Kitab Ithbat al-Muhassal (ascertained results of investigation) is composed, he elucidates the meaning of the verses cited as grammatical examples, by al-Zamakhshari, in his Mufassal."
وله كتاب سر الصنعة وله كتاب سماه أبا قماش جمع فيه أدبا كثيرا ونوادر وغيرها.,"He composed also a work entitled Sirr al-Sanaa (the secret of laying persons under obligations), and another to which he gave the title of Aba Kumash, containing much literary information, curious anecdotes, etc."
وسمعت منه كثيرا، وسمعت بقراءته على المشايخ الواردين على إربل شيئا كثيرا فإنه كان يعتمد القراءة بنفسه.,"It was his custom to read this hook to the learned men who visited Arbela, and, as I was generally present at the time, I heard a great portion of its contents."
وله ديوان شعر أجاد فيه، فمن شعره بيتان فضل فيهما البياض على السمرة، وهما:,He left also a due an of very good poetry. In a couplet of his composition he thus expresses his preference of white to brown.
"لا تخدعنك سمرة غرارة… ما الحسن إلا للبياض وجنسه
فالرمح يقتل بعضه من غيره… والسيف يقتل كله من نفسه","Let not a seductive brownness deceive thee; beauty belongs to the white (or bright) alone. The brown lance slays, but with a part which by nature belongs not to it, whilst the (bright)sword slays with every part, and all those parts are of its own substance."
وقد أخذ هذا المعنى من قول أبي الندى حسان بن نمير الكلبي المعروف بالعرقلة الدمشقي الشاعر المشهور، وهو:,"He took this idea from the following verses composed by Abi al-Nida Hassan Ibn Numair al-Kalbi, a celebrated poet of Damascus, and generally known by the appellation of al-Arkala."
"إن كنت بالأسمر الزيتي مفتتنا… فسل عن الأبيض الفضي بلبالي
إن كان في الرمح شبر قاتل أبدا… ففي المهند شبر غير قتال","If thou art seduced by a dark olive complexion, ask the pains I endure what is the effect produced by the silvery white. The part of the lance which slays is but a span in length, whilst every part of the (bright) sword, except one span (the handle), gives deadly wounds."
ولما نظم شرف الدين بيتيه هذين قال بعض الأدباء: لو قال إن بعض الرمح الذي يقتل به هو من جنس السيف كان أتم في المعنى.,"When Sharaf al-din (Ibn al-Mustaufi) composed the two verses given above, a certain literary man observed that he would have more fully expressed the idea, had he said, that the portion of the lance which slays is of the same substance as the sword."
فعمل بعض المتأدبين – ولا أعلم هل هو شرف الدين نفسه أم غيره – بيتين نبه فيهما على هذه الزيادة، وهما:,"An amateur of the belles letters (whether Ibn al-Mustaufi himself or some other, I know not,) then composed the following lines, in which the thought is expressed with that addition."
"البيض أقتل مضربا… وبمهجتي منها الحسان
والسمر إن قتلت فمن… بيض يصاغ لها السنان","The bright-complexioned [the swords) inflict the most fatal wounds, and the wounds of my heart were inflicted by bright beauties (of mortal race). If the brown (the lancet) slay, it is because their points are formed of the same substance as the bright (swords)."
ومن أشعاره التي يتغنى بها قوله:,"Amongst the poems of Ibn al-Mustaufi which were set to music, we may notice the following piece."
"يا ليلة حتى الصباح سهرتها… قابلت فيها بدرها بأخيه
سمح الزمان بها فكانت ليلة… عذب العتاب بها لمجتذبيه
أحييتها وأمتها عن حاسد… ما همه إلا الحديث يشتهيه
ومعانقي حلو الشمائل أهيف… جمعت ملاحة كل شيء فيه
يختال معتدلا فإن عبث الصبا… بقوامه معترضا يثنيه","O night during which I remained awake till morning, comparing (the beauty of) thy full moon with (that of) its fellow (which I held in my arm)! Fortune at length granted me that happy night, and if the lover complained of its length, it was surely with sweet reproaches. I made it a night of life (and happiness), but I concealed its existence from my envious Poems, whose only thought was to scatter calumnies. She who clung to my neck was sweet in disposition, slender-waisted, and possessing all the charms of beauty. Her port might be thought erect, but her slender waist, whilst the zephyr wantoned with it, was ever bending."
"نشوان تهجم بي عليه صبابتي… ويردني ورعي فأستحييه
علقت يدي بعذاره وبخده… هذا أقبله وذا أجنيه
لو لم تخالط زفرتي أنفاسه… كانت تنم بنا إلى واشيه
حسد الصباح الليل لما ضمنا… غيظا ففرق بيننا داعيه","(She trod with faltering steps like one) intoxicated: passion hurried me towards her, but piety withheld me, and I blushed at my amorous folly. My hand rested on her neck; I touched her cheeks; these I kissed, and the charms of that neck I rifled. Had my sighs not been intermingled with hers (and been thus concealed),they had discovered us both to the spy who wished. to betray her. The morning was jealous and angry at the night for having joined us, and its precursor ‘the caller forced us to separate."
"وله:
رعى الله ليلات تقضت بقربكم… قصارا وحياها الحيا وسقاها
فما قلت إيه بعدها لمسامر… من الناس إلا قال قلبي آها","The lines which follow are also of his composing: Blessings on those nights, short though they were, which brought us together I may genial showers refresh them and give them new life. From that time, I never said Proceed! to the friend with whom I whiled away the evenings in conversation, but my heart said: alas! [aha)."
وهذان بيتان يوجدان في أثناء قصيدة لصاحبنا الحسام الحاجري – المقدم ذكره في حرف العين – لكن رأيت أكثر أصحابنا يقولون: إنهما لشرف الدين المذكور، والله أعلم.,"These verses are to be met with in a qasida composed by my friend Hussam al-din al-Hajiri, but most of my acquaintances say that Sharaf al-din Ibn al-Mustaufi) was their real author."
وكان قد خرج من مسجد بجواره ليلا ليجيء إلى داره فوثب عليه شخص وضربه بسكين قاصدا فؤاده، فالتقى الضربة بعضده فجرحته جراحة متسعة فأحضر في الحال المزين وخاطها ومرخها وقمطها باللفائف.,"One night, as Ibn al-Mustaufi was returning home from the mosque in the neighborhood of his house, a man sprung upon him and aimed a dagger at his heart; but he warded oil the stroke with his arm, and in so doing received on it a severe wound, which was immediately stitched up, anointed, and bandaged by a barber-surgeon who had been called in."
فكتب إلى الملك المعظم مظفر الدين صاحب إربل يطالعه بما تم عليه في هذه الأبيات، وغالب ظني أن ذلك كان في سنة ثماني عشرة وستمائة، وأذكر القضية وأنا يومئذ صغير.,"Ibn al-Mustaufi then wrote the following lines to al-Malik al-Moazzam, the sovereign of Arbela, informing him of the attempt which had been made against his life. To the best of my belief, this took place in the year six hundred and eighteen (A. D. one thousand two hundred and twenty one or one thousand two hundred and twenty two): I was then, a boy, but I remember the circumstance perfectly well."
"والأبيات:
يا أيها الملك الذي سطواته… من فعلها يتعجب المريخ
آيات جودك محكم تنزيلها… لا ناسخ فيها ولا منسوخ
أشكو إليك وما بليت بمثلها… شنعاء ذكر حديثها تاريخ
هي ليلة فيها ولدت وشاهدي… فيما ادعيت القمط والتمريخ","The lines I speak of are these: O prince whose prowess would excite the admiration of Mars himself, the marks of thy generosity are deeply impressed (upon our heart), and none of them ever effaces the other. To thee I denounce a heinous deed, the like of which I never suffered from before; a deed which will form an epoch in history. It is the night of my birth, and in proof thereof I cite as witnesses, the bandages in which I am swathed and the oil with which I have been anointed."
وهذا معنى بديع جدا. وكان يقول: علمت في نومي بيتين وهما:,This idea is singularly original. He related that he composed the following lines in his sleep.
"وبتنا جميعا وبات الغيور… يعض يديه علينا حنق
نود غراما لو أنا نباع… سواد الدجى بسواد الحدق","We passed the night together, and my jealous foe bit his hands with anger. So ardent is my passion, that I should give the dark (pupil) of my eyes to prolong the darkness of the night."
وكان قد وصل إلى إربل بعض الشعراء وهو الشرف عبد الرحمن بن أبي الحسن بن عيسى بن علي بن يعرب البوازيجي الشاعر في سنة ثمان وعشرين وستمائة وشرف الدين يومئذ وزير، فسير له مثلوما على يد شخص كان في خدمته يقال له الكمال بن الشعار الموصلي صاحب التاريخ.,"In the year six hundred and twenty eight (A. D. one thousand two hundred and thirty or one thousand two hundred and thirty one) Sharaf al-din Abd al-Rahman Ibn Abi al-Hasan Ibn Isa Ibn Ali Ibn Yarub al-Bawaziji, the poet, arrived at Arbela, and Ibn al-Mustaufi, who was at that time vizir, sent him a Mathlum by al-Kamal Ibn al-Shaar al-Mausili, a person employed in his service, and the author of a historical work."
والمثلوم: عبارة عن دينار تقطع منه قطعة صغيرة وقد جرت عادتهم في العراق وتلك البلاد أن يفعلوا مثل هذا، لأنهم يتعاملون بالقطع الصغار، ويسمونها القراضة، ويتعاملون أيضا بالمثلوم، وهو كثير الوجود بأيديهم في معاملاتهم.,"Mathlum is meant a dinar from which a small portion has been clipped off. This is a general practice in Iraq and the neighboring countries; they employ these clippings in making purchases, and they call them kurada (clipping); the Mathlum are also employed by them in the same manner: both sorts are very common among them."
فجاء الكمال إلى ذلك الشعر وقال له: الصاحب يقول لك: أنفق الساعة هذا حتى يجهز لك شيئا يصلح لك، فتوهم ذلك الشاعر أن يكون الكمال قد قرض القطعة من الدينار، وأن شرف الدين ما سيره إلا كاملا.,"Al-Kamal went to the poet, and said: ‘The Sahib greets thee, and requests thee to employ this sum for thy present wants, as he will soon send thee something more adequate to thy merit. ”The poet perceived that the coin was not perfect, and, thinking that Sharaf al-din had sent it to him whole, he suspected al-Kamal of having clipped it."
وقصد استعلام الحال من جهة شرف الدين، فكتب إليه:,"Desirous of learning the truth of the matter from Sharaf al-din, he wrote to him these lines:"
"يا أيها المولى الوزير ومن به… في الجود حقا تضرب الأمثال
أرسلت بدر التم عند كماله… حسنا فوافى العبد وهو هلال
ما غاله النقصان إلا أنه… بلغ الكمال، كذلك الآجال","My lord, vizir you whose generosity is proverbial I you sent me a moon perfect in beauty when at its full (or when with Kamal), but the servant brought it to me a crescent. It would not have decreased, had it not reached its full (or got into the hand of Kamal), for such is the prescribed course of things."
فأعجب شرف الدين بهذا المعنى وحسن الاتفاق، وأجاز الشاعر وأحسن إليه.,"The thought and the double meaning contained in these lines pleased Ibn al-Mustaufi so highly that he bestowed a reward on the poet, and treated him afterwards with great favor."
وكنت خرجت من إربل في سنة ست وعشرين وستمائة وشرف الدين مستوفي الديوان، والاستيفاء في تلك البلاد منزلة عليه، وهو تلو الوزارة. ثم بعد ذلك تولى الوزارة في سنة تسع وعشرين وستمائة، وشكرت سيرته فيها.,"When I left Arbela, in the year six hundred and twenty six (A. D. one thousand two hundred and twenty eight or one thousand two hundred and twenty nine), Sharaf al-din was Mustaufi of the Diwan (or council of state). In that country the istifaa (or post of Mustaufi) is one of the highest places under government, second only to that of vizir. In the year six hundred and twenty nine he was raised to the vizirate, and he fulfilled the duties of this office to general satisfaction."
ولم يزل عليها إلى أن مات مظفر الدين في التاريخ المذكور في ترجمته في حرف الكاف رحمه الله تعالى، وأخذ الإمام المستنصر إربل في منتصف شوال من السنة المذكورة فبطل شرف الدين وقعد في بيته، والناس يلازمون خدمته على ما بلغني، ومكث كذلك إلى أن أخذ التتر مدينة إربل في سابع عشرين شوال سنة أربع وثلاثين وستمائة.,"He continued in place till the death of Muzaffar al-din (A. H. six hundred and thirty); but then, towards the middle of the month of Shawwal, the imam (caliph) al-Mustansir took possession of Arbela, and Ibn al-Mustaufi received his dismissal. From that time he lived in domestic retirement, receiving, as I have been informed, constant tokens of people respect, till the city was taken by the Tartars, on the twenty seventh of the month of Shawwal, A. H. six hundred and thirty four (June, A. D. one thousand two hundred and thirty seven)."
وجرى عليها وعلى أهلها ما قد اشتهر، فكان شرف الدين في جملة من اعتصم بالقلعة وسلم منهم، ولما انتزح التتر عن القلعة انتقل إلى الموصل وأقام بها في حرمة وافرة، وله راتب يصل إليه، وكان عنده من الكتب النفيسة شيء كثير.,"The fatal consequences of this event for Arbela and its inhabitants are well known. (Ibn al-Mustaufi) Sharaf al-din was one of those who took refuge in the citadel, and thus escaped. When the enemy raised the siege of the citadel, he proceeded to Mosul, where he obtained a pension, and passed the rest of his life universally respected. He possessed a large collection of valuable books."
ولم يزل على ذلك حتى توفي بالموصل يوم الأحد لخمس خلون من المحرم سنة سبع وثلاثين وستمائة، ودفن بالمقبرة السابلة خارج باب الجصاصة.,"His death took place at Mosul, on Sunday, the fifth of Muharram, A. H. six hundred and thirty seven (August, A. D. one thousand two hundred and thirty nine), and he was interred in the Sabilah cemetery, outside the Jasasa Gate."
ومولده في النسف من شوال سنة أربع وستين وخمسمائة بقلعة إربل. وهو من بيت كبير كان فيه جماعة من الرؤساء الأدباء. وتولى الاستيفاء بإربل والده وعمه صفي الدين أبو الحسن علي بن المبارك.,"He was born on the fifteenth of Shawwal, A. H. five hundred and sixty four (July, A. D. one thousand one hundred and sixty nine), in the citadel of Arbela. He came of a powerful family, which produced a number of men distinguished by the posts which they held under government, or by their learning. The place of Istifaa at Arbela had been [previously)filled by his father, and by his uncle Safi al-din Abu al-Hasan Ali Ibn Al-Mubarak, a man of eminent abilities."
وكان عمه المذكور فاضلا وهو الذي نقل نصيحة الملوك تصنيف حجة الإسلام أبي حامد الغزالي من اللغة الفارسية إلى العربية، فإن الغزالي لم يضعها إلا بالفارسية.,"It was he who translated Abu Hamid al-Ghazali’s Nasihat al-Muluk (counsel for kings) from Persian into Arabic, for al-Ghazali had composed it in the former language."
وقد ذكر ذلك شرف الدين في تاريخه، وكنت أسمع ذلك أيضا عنه أيام كنت في تلك البلاد، ووكان ذلك مشهورا بين الناس.,"Sharaf al-din (Ibn al-Mustaufi) notices this circumstance in his History, and I heard it mentioned also, during my residence in that country, as a well-known fact."
ولما مات شرف الدين رثاه صاحبنا الشمس أبو العز يوسف بن النفيس الإربلي المعروف بشيطان الشام.,"An elegiac poem was composed on the death of Ibn al-Mustaufi, by my friend Shams al-din Abu Al-Izz. Yusuf Ibn al-Nafis al-Irbili, surnamed Shaitan al-Sham (the demon of Syria)."
ومولد شيطان الشام سنة ست وثمانين وخمسمائة بإربل، وتوفي بالموصل سادس عشر شهر رمضان سنة ثمان وثلاثين وستمائة، ودفن بمقبرة باب الجصاصة، وفيه يقول:,"Shaitan al-Sham was born at Arbela, A. H. five hundred and eighty six (A. D. one thousand one hundred and ninety or one thousand one hundred and ninety one); he died at Mosul, on the sixteenth of Ramadan, A. H. six hundred and thirty eight (April, A. D. one thousand two hundred and forty one), and was interred in the cemetery, at the Jasasa gate. Speaking of Ibn al-Mustaufi, he said."
"أبا البركات لو درت المنايا… بأنك فرد عصرك لم تصبكا
كفى الإسلام رزأ فقد شخص… عليه بأعين الثقلين يبكى","O Abu al-Barakat! had death known that thon wert the paragon of the age, it would not have smitten thee. The greatest of misfortunes which Islam could experience was the loss of one whom men and genii are lamenting."
ولولا خوف الإطالة لذكرت كثيرا من وقائعه وأخباره وما جراياته وتفاصيل أحواله وما مدح به، ولقد كان، رحمه الله، من محاسن وقته، ولم يكن في آخر الوقت في ذلك البلد مثله في فضائله ورياسته.,"Were I not apprehensive of extending this article too much, I should give a great many more anecdotes concerning him, and notice further particulars of his life, with some of the pieces composed in his praise; for, God be merciful to him! he was one of the ornaments of the age, and the like of him, for merit and influence, has never since existed in that city."
وقد سبق الكلام على اللخمي فلا حاجة إلى إعادته.,We have already explained the meaning of the word Lakhmi and need not therefore repeat it here.
الوجيه ابن الدهان,IBN AL-DAHHAN.
أبو بكر المبارك بن أبي طالب المبارك بن أبي الأزهر سعيد، الملقب الوجيه، المعروف بابن الدهان، النحوي الضرير الواسطي.,"Abu Bakr Al-Mubarak Ibn Abi Talib Al-Mubarak Ibn Abi al-Azhar Said, surnamed al-Wajih (the respectable), and generally known by the appellation of Ibn al-Dahhan (the son of the ointment maker), was a native of Wasit, and a grammarian. The designation of al-Darir (the blind) was also given to him because he had lost his sight."
ولد ببلده ونشأ به، وحفظ القرآن هناك وقرأ القراءات، واشتغل بالعلم وسمع بها من أبي سعيد نصر بن محمد بن سالم الأديب وأبي الفرج العلاء بن علي المعروف بابن السوادي الشاعر – وقد تقدم ذكره – وغيرهما.,"He was born at Wasit, and passed his youth in that city; he there learned the Quran by heart, and was taught to read it according to the different systems; he studied also the science (of jurisprudence), and took lessons there from Abu Saied Nasr Ibn Muhammad Ibn Salim, the philologer, Abu al-Faraj al-Alaa Ibu al-Sawadi, the poet, and other masters."
ثم قدم بغداد واستوطنها، وكان يسكن بالمظفرية ، وجالس أبا محمد ابن الخشاب النحوي وصحب أبا البركات ابن الأنباري – المقدم ذكرهما – ولازم أبا البركات، وجل ما أخذ عنه.,"He then removed to Baghdad, and, having taken up his residence in the Muzafferiya (college), he became the disciple of Abu Muhammad Ibn al-Khashab, the grammarian, and Abu al-Barakat Ibn al-Anbari. He attended Abu al-Barakat’s lessons with assiduity, and acquired vast information under his tuition."
وسمع الحديث من أبي زرعة طاهر بن محمد بن طاهر المقدسي، وتفقه على مذهب أبي حنيفة بعد أن كان حنبليا.,"He learned Traditions from Abu Zara Tahir Ibn Muhammad Ibn Tahir al-Makdisi, and having abandoned the Hanbalite sect, he applied himself to the Hanifite system of jurisprudence."
ثم شغر منصب تدريس النحو بالمدرسة النظامية، وشرط الواقف أن لا يفوض إلا إلى شافعي المذهب، فانتقل الوجيه المذكور إلى مذهب الشافعي وتولاه.,"Sometime after this, the place of grammatical professor at the Nizamiya college became vacant, and, as the founder of that professorship had ordained that it should never be filled by any but a Shafiite, al-Wajih Ibn al-Dahhan passed over to the Shafiite sect, and obtained the situation."
وفي ذلك يقول المؤيد أبو البركات بن زيد التكريتي:,"It was on this occasion that al-Moayed Abu al-Barakat Ibn Zaid, a native of Tikrit, composed the following verses."
"ومن مبلغ عني الوجيه رسالة… وإن كان لا تجدي إليه الرسائل
تمذهبت للنعمان بعد ابن حنبل… وذلك لما أعوزتك المآكل
وما اخترت قول الشافعي تدنيا… ولكنما تهوى الذي منه حاصل
وعما قليل أنت لا شك صائر… إلى مالك فافطن لما أنا قائل","Who will bear from me a message to al-Wajlh? yet I know that every message will be useless! Say to him: You passed to the sect of (Abu Hanifa) an-Noman, after following that of Ibn Hanbal; you did so because you had nothing to cat. It was not through devotion that you next adopted the doctrines of al-Shafie, but through the desire of obtaining a profitable result. You will surely soon go over to the sect of Malik; mark what I say!"
وللوجيه المذكور تصنيف في النحو، وأقرأ القرآن الكريم كثيرا، وكان كثير الهذر، وفيه شره نفس وتوسع في القول، وكان كثير الدعاوى.,"Al-Wajih composed some works on grammar, and taught the Quran-reading during a long period. His conversation was excessively silly, his discourses prolix, his avarice extreme, and his pretensions exorbitant."
"وله شعر فمنه:
لست استقبح اقتضاءك بالوع… د وإن كنت سيد الكرماء
فإله السماء قد ضمن الرز… ق عليه ويقتضي بالدعاء","He composed some poetry’, of which may be quoted these, verses Although thou art the prince of generous men, I do not blame thee for requiring to be pressed before thou fulfills a promise. The Lord of heaven bound himself to furnish food to all men, yet he must be solicited by prayer."
وكانت ولادته سنة اثنتين وثلاثين وخمسمائة بواسط. وتوفي ليلة الأحد السادس والعشرين من شعبان سنة اثنتي عشرة وستمائة ببغداد، ودفن من الغد بالوردية ، رحمه الله تعالى.,"He was born at Wasit, A. H. five hundred and thirty two (A. D. one thousand one hundred and thirty seven or one thousand one hundred and thirty eight); he died at Baghdad, on the eve of Sunday, the twenty sixth of Shaaban, A. H. six hundred and twelve (December, A. D. one thousand two hundred and fifteen), and was interred in the Wardiya cemetery."
القاضي مجلي صاحب الذخائر,MUJALLI IBN JUMAIYA.
أبو المعالي مجلي بن جميع بن نجا، القرشي المخزومي الأرسوفي الأصل، المصري الدار والوفاة، الفقيه الشافعي، كان من أعيان الفقهاء المشار إليهم في وقته.,"Abu al-Maali Mujalli Ibn Jumaiya Ibn Naja, a member of the tribe of Quraish and of the family of Makhzum, a native of Orsuf, and an inhabitant of Egypt, in which country also he died, was a doctor of the sect of al-Shafi, and one of the most eminent in that age."
وصنف في الفقه كتاب الذخائر وهو كتاب مبسوط جمع من المذهب شيئا كثيرا، وفيه نقل غريب ربما لا يوجد في غيره، وهو من الكتب المعتبرة المرغوب فيها.,"He is the author of an ample treatise on jurisprudence, entitled Kitab al-Dakhair (book of treasures), containing a great quantity of matter connected with the Shafiite doctrine, and in which he has inserted a number of extraordinary cases, not, perhaps, to be found in any other work. This is an esteemed production, and in great request."
وتولى أبو المعالي المذكور القضاء بمصر في سنة سبع وأربعين وخمسمائة بتفويض من العادل أبي الحسن علي بن السلار – المقدر ذكره في حرف العين – فإنه كان صاحب الأمر في ذلك الزمان،,"In the year five hundred and forty seven (A. D. one thousand one hundred and fifty two), he was appointed kadi of Old Cairo by al-Adil Ibn al-Sallar, who at that time held all Egypt under his rule."
ثم صرف عن القضاء في أوائل سنة تسع وأربعين وخمسمائة، قيل في العشر الأخير من شعبان من السنة.,"and he was removed from office towards the beginning of the year five hundred and forty one); in one of the last ten days of Shaaban (November, A. D. one thousand one hundred and fifty four)."
وتوفي في ذي القعدة سنة خمسين وخمسمائة، ودفن بالقرافة الصغرى، رحمه الله تعالى.,"it is said, He died in the month of Zu al-Kaada, A. H. five hundred and fifty ( December-January, A. D. one thousand one hundred and fifty five or one thousand one hundred and fifty six), and was interred in the Lesser Kara fa cemetery."
والأرسوفي: بضم الهمزة وسكون الراء وضم السين المهملة وسكون الواو وبعدها فاء، هذه النسبة إلى أرسوف، وهي بليدة بالشام على ساحل البحر، كان بها جماعة من العلماء والمرابطين، وهي اليوم بيد الفرنج، خذلهم الله تعالى.,"Orsuf is the name of a small town on the coast of Syria, which has produced many men eminent for learning, and was frequented by numbers of Muslims who kept garrison there scientists and the Murabitin (crusaders). It is now in the hands of the Franks; may God frustrate their projects! Postscript."
قلت: ثم انترعها السلطان الملك الظاهر ركن الدين أبو الفتح بيبرس الصالحي النجمي من أيديهم في ثاني عشرين رجب من شهور سنة ثلاث وستين وستمائة,"Orsuf was retaken by al-Malik al-Zahir Bibars, in the year six hundred and sixty three (A. D. one thousand two hundred and sixty five)."
أبو على التنوخي,"ABU ALI AL-TANUKHI, THE KADI."
القاضي أبو علي المحسن بن أبي القاسم علي بن محمد بن أبي الفهم داود بن إبراهيم ابن تميم التنوخي – وقد سبق ذكر ابيه في حرف العين وإيراد شيء من أخباره وشعره.,"The kadi Abu Ali al-Muhassin Ibn Abi al-Kasim Ali Ibn Muhammad Ibn Abi al-Fahm Dawud Ibn Ibrahim Ibn Tamim al-Tanukhi: we have already spoken of his father, and given some account of his life, with extracts from his poetry."
وذكرهما الثعالبي في باب واحد وقدم ذكر الأب، ثم قال في حق أبي علي المذكور: هلال ذلك القمر، وغصن هاتيك الشجر، والشاهد العدل بمجد أبيه وفضله، والفرع المسند لأصله، والنائب عنه في حياته، والقائم مقامه بعد وفاته.,"and al-Thaalibi speaks of them both in the same chapter (Al-Yatima). he begins with the Father. and then says of Abu Ali: He was a crescent of that moon; a branch of that tree; a decisive testimony of the glory and merit of that father; the master-shoot of that stem; his substitute during his life-time, and his successor after his death."
"وفيه يقول أبو عبد الله بن الحجاج الشاعر:
إذا ذكر القضاة وهم شيوخ… تخيرت الشباب على الشيوخ
ومن لم يرض ام أصفعه إلا… بحضرة سيدي القاضي التنوخي","”It was of him that the poet Abu Abd Allah Ibn al-Hajjaj said: If we speak of elderly kadis, I acknowledge that I prefer the young to the old. Him who concurs not I should never strike but in the presence of our lord the kadi al-Tanukhi."
وله كتاب” الفرج بعد الشدة” وذكر في أوائل هذا الكتاب أنه كان على العيار في دار الضرب بسوق الأهواز في سنة ست وأربعين وثلثمائة، وذكر بعد ذلك بقليل أنه كان على القضاء بجزيرة ابني عمر.,"Abu Ali al-Tanukhi is the author of a book called al-Faraj band al-Shidda (sober after suffering). In the beginning of this work he says that, in the year three hundred and forty (A. D. nine hundred and fifty seven), he was director of the weighing-office at the mint in Suk al-Ahwaz; and, a little further on, he states, that he had occupied the place of kadi at Jazirat ibni Omar."
وله ديوان شعر أكبر من ديوان أبيه، وكتاب” نشوار المحاضرة” وله كتاب” المستجاد من فعلات الأجواد.,"He left a diwan of poetry more voluminous than that of his father, and two other works, one entitled Kitab nashwar al-Muhadira (the excitement of conversation, and the other, Kitab al-Mustjad min Filat al-Ajwad (the noblest of the deeds of the generous)."
وسمع بالبصرة من أبي العباس الأثرم وأبي بكر الصولي والحسين بن محمد بن يحيى بن عثمان النسوي وطبقتهم، ونزل ببغداد وأقام بها، وحدث إلى حين وفاته.,"He took lessons at Basra from Abu al-Abbas al-Athram, Abu Bakr al-Suli, al-Husain Ibn Muhammad Ibn Yahya Ibn Othman al-Nasawi, and other eminent masters of that day; he then went down to Baghdad, and, having settled there, he continued to teach Traditions till his death."
وكان سماعه صحيحا.,The masters from whom he obtained these Traditions were persons of the highest authority for veracity.
وكان أديبا شاعرا أخباريا.,"He was an elegant scholar, a poet, and an historian."
وكان أول سماعه الحديث في سنة ثلاث وثلاثين وثلثمائة، وأول ما تقلد القضاء من قبل أبي السائب عتبة بن عبيد الله بالقصر وبابل وما والاهما في سنة تسع وأربعين، ثم ولاه الإمام المطيع لله القضاء بعسكر مكرم وإيدج ورامهرمز، وتقلد بعد ذلك أعمالا كثيرة في نواح مختلفة.,"He began to learn Traditions in the year three hundred and thirty three (A. D. nine hundred and forty four or nine hundred and forty five), and he commenced his judicial career in A. H. three hundred and forty nine (A. D. nine hundred and sixty or nine hundred and sixty one) as kadi of al-Kasr, Babel, and the neighboring districts, acting in the name of Abu al-Saib Otba Ibn Obaid Allah. The caliph al-Muti Lillah then appointed him kadi of Askar Mokram, Aidaj, and Ramhormuz. After that, he (successively) filled a great number of posts in the civil administration, at different places."
ومن شعره في بعض المشايخ وقد خرج يستسقي وكان في السماء سحاب، فلما دعا أصحت السماء، فقال أبو علي التنوخي:,"The following verses of his were composed on a certain shaikh who went out (one day with the people) to pray for rain: there was a cloud in the sky at the time, but when the shaikh finished, it cleared off."
"خرجنا لنستسقي بيمن دعائه… وقد كاد هدب الغيم أن يلحف الأرضا
فلما ابتدا يدعو تكشفت السما… فما تم إلا والغمام قد انفضا","We went out to obtain rain from the blessed effect of his prayers, and the skirt of the cloud was then nearly touching the earth. But when he began to pray, the sky cleared up; and he had not ended, before the cloud disappeared."
ولبعضهم في المعنى وهو أبو الحسين سليمان بن محمد بن الطراوة النحوي الأندلسي المالقي في هذا المعنى:,"The following verses were composed, on a similar occasion, by Abu al-Husain Suleiman Ibn Muhammad Ibn al-Tarawa, a grammarian, and a native of Malaga in Spain."
"خرجوا ليستسقوا وقد نجمت… غريبة قمن بها السح
حتى إذا اصطفوا لدعوتهم… وبدا لأعينهم بها رشح
كشف السحاب إجابة لهم… فكأنهم خرجوا ليستصحوا","They went out to implore rain, and a cloud which promised a copious shower had already appeared in the west. When they took their places to pray, and it had begun to drizzle in their sight, it cleared off in answer to their invocations; one might have thought they had gone forth to ask for fair weather."
"ومن المنسوب إليه أعني القاضي التنوخي:
قل للمليحة في الخمار المذهب… أفسدت نسك أخي التقي المترهب
نور الخمار خدك تحته… عجبا لوجهك كيف لم يتلهب
وجمعت بين المذهبين فلم يكن… للحسن عن ذهبيهما من مذهب
وإذا أتت عين لتسرق نظرة… قال الشعاع لها اذهبي لا تذهب","The lines which follow are attributed to Abu Ali al-Tanukhi: Say to the fair maiden in the gold-embroidered veil: Thou hast spoiled the devotion of a pious godly man. Between the brightness of thy veil and that of thy cheek, ’tis strange that thy face is not in flames. Thou hast combined the two means {of charming our heart),and, between the luster of them both, thou canst not escape being beautiful. When an eye is turned to steal a glance (at thee),the radiance of thy face says to it: Begone, lest thy sight be gone!"
وما ألطف قوله اذهبي لا تذهب.,"How ingeniously imagined is that expression: Begone, lest thy sight begone!"
وقد أذكرتني هذه الأبيات في الخمار المذهب حكاية وقفت عليها منذ زمان بالموصل.,"These verses, on a veil embroidered with gold, remind me of a story which I read some time back at Mosul."
وهي أن بعض التجار قدم مدينة رسول الله صلى الله عليه وسلم، ومعه حمل من الخمر السود، فلم يجد لها طالبا، فكسدت عليه وضاق صدره.,"A certain merchant went to Medina with a camel-load of black veils, but, not finding any purchasers, his goods remained on his hands, and he gave way to sadness."
فقيل له: ما ينفقها لك إلا مسكين الدارمي، وهو من مجيدي الشعراء الموصوفين بالظرف والخلاعة، فقصده فوجده قد تزهد وانقطع في المسجد.,"A person then said to him that no one could assist him in obtaining a profitable sale for them except Miskin al-Darimi. This Miskin was an excellent poet, celebrated for his wit and licentiousness. The merchant went to him, and found that he had taken to devotion, and never stirred out of the mosque."
فأتاه وقص عليه القصة، فقال: وكيف أعمل وأنا قد تركت الشعر وعكفت على هذه الحال.,"Having explained his business to him, he received this answer: “What can I do for you? I have renounced poetry, and given myself “up to my present occupation."
فقال له التاجر: أنا رجل غريب، وليس لي بضاعة سوى هذا الحمل، وتضرع إليه، فخرج من المسجد وأعاد لباسه الأول وعمل هذين البيتين وشهرهما وهما:,"”The merchant answered: “I am a stranger “here, and have no other goods but that load. ”In short, he shared no entreaty, till at length Miskin left the mosque, and having put on the clothes he formerly wore, he composed these verses and gave them to the public."
"قل للمليحة في الخمار الأسود… ماذا أردت بناسك متعبد
قد كان شمر للصلاة ثيابه… حتى قعدت له بباب المسجد","Say to the handsome maiden in the black veil: “What design have you formed against a pious devotee. He had just girded his loins for prayer, when you sat in “ambush for him at the door of the mosque”"
فشاع بين الناس أن مسكينا الدارمي قد رجع إلى ما كان عليه، وأحب واحدة ذات خمار أسود.,"The report immediately spied about that Miskin al-Darimi had relapsed into his former mode of life, and become enamored with a female who wore a black veil."
فلم يبق بالمدينة ظريفة إلا وطلبت خمارا أسود، فباع التاجر الحمل الذي كان معه بأضعاف ثمنه، لكثرة رغباتهم فيه، فلما فرغ منه عاد مسكين إلى تعبده وانقطاعه.,"On this, then: was not a belle in the city but wanted a black veil, and such was their eagerness to procure them, that the merchant disposed of those he had at exorbitant prices. When all were sold, Miskin returned to his devout exercises in the retirement of the mosque."
وكتب القاضي أبو علي التنوخي المذكور إلى بعض الرؤساء في شهر رمضان:,"The kadi Abu Ali al-Tanukhi wrote the following lines to a man of high rank, in the month of Ramadan."
"نلت في ذا الصيام ما تشتهيه… وكفاك الإله ما تتقيه
أنت في الناس مثل شهرك في الأش… هر، بل مثل ليلة القدر فيه
وله أشياء فائقة.","May you obtain by this fast whatever you desire, and may God protect you from whatever you may dread. As this month excels all the others, so you surpass all mankind; nay, you are like the night of al-Qadr in it. he composed many other exquisite pieces,"
وكانت ولادته ليلة الأحد لأربع بقين من شهر ربيع الأول سنة سبع وعشرين وثلثمائة بالبصرة. وكانت وفاته ليلة الاثنين، لخمس بقين من المحرم سنة أربع وثمانين وثلثمائة ببغداد، رحمه الله تعالى.,"His death took place at Baghdad, on the eve of Monday, the twenty fifth of Muharram, A. H. three hundred and eighty four (March, A. D. nine hundred and ninety four). He was born at Basra, on the eve of Sunday, the twenty sixth of the first Rabi, A. H. three hundred and twenty seven (January, A. D. nine hundred and thirty nine)."
وأما ولده أبو القاسم علي بن المحسن بن علي التنوخي فكان أديبا فاضلا له شعر لم أقف منه على شيء، وكان يصحب أبا العلاء المعري وأخذ عنه كثيرا، وكان يروي الشعر الكثير.,"His son, Abu al-Kasim Ali Ibn al-Muhassin al-Tanukhi, was an accomplished scholar and a man of great merit. He composed some poetry, but I have never seen any of it. he had been a pupil of Abu al-Alaa al-Maarri, and acquired much information under his tuition. A great quantity of poetical pieces were transmitted by him to his own pupils."
وهم أهل بيت كلهم فضلاء أدباء ظرفاء.,The family to which he and his brother belonged was noted for producing literary men of distinguished will and talent.
وكانت ولادة الولد المذكور في منتصف شعبان سنة خمس وستين وثلثمائة بالبصرة، وتوفي في يوم الأحد مستهل المحرم سنة سبع وأربعين وأربعمائة، رحمه الله تعالى.,"He was born at Basra, on the loth of Shaaban, A. H. three hundred and sixty five (April, A. D. nine hundred and seventy six), and he died on Sunday, the first of Muharram, A. H., four hundred and forty seven (April, A. D. one thousand and fifty five). A close intimacy was formed between him and the khatib Abu Zakariya al-Tabrizi, through the medium of Abu ’l-Alaa al-Maarri."
وكانت بينه وبين الخطيب أبي زكريا التبريزي مؤانسة واتحاد بطريق أبي العلاء المعري وذكره الخطيب في” تاريخ بغداد” وعدد شيوخه الذين روى عنهم، ثم قال: وكتبت عنه، وذكر مولده ووفاته كما هو ها هنا، لكنه قال: إن وفاته كانت ليلة الاثنين ثاني المحرم، ودفن يوم الاثنين في داره بدرب التل.,"The Khatib (Abu Bakr) has a notice on him in the History of Baghdad, and enumerates the masters from whom he received and transmitted his traditional information; he then mentions that he himself wrote down some pieces under his dictation, and he assigns to his birth and death the same dates as those given here, with the sole difference that, according to him, he died on the eve of Monday, the second of Muharram, at his own house, in the street of al-Tall."
وإنه صلى على جنازته، وإن أول سماعه كان في شعبان سنة سبعين، وكان قد قبلت شهادته عند الحكام في حداثته، ولم يزل على ذلك مقبولا إلى آخر عمرهK وكان متحفظا في الشهادة محتاطا صدوقا في الحديث، وتقلد قضاء نواح عدة، منها المدائن وأعمالها ودورنجان والبردان وقرميسين وغير ذلك.,"He states also that he attended his funeral, the next day, and said prayers over him. To this be adds, that he [Ibn al-Kasim)first began to acquire traditional information in the mouth of Shaaban, A. H. three hundred and seventy. He says also that, when quite a youth, the testimony of Abu al-Kasim was received as valid, and that it continued to be so till the end of his life (n decisive proof that his character for morality had never been impeached. He was extremely cautious in giving evidence, guarded in his conduct, and veracious in his discourse. He filled the place of kadi in a number of places, such as al-Madaain and its dependencies, Adarbaijan, al-Baradan, Kirmisin, etc."
وقد سيق الكلام على التنوخي.,We have already talked of the word Tanukhi.
"وإليه كتب أبو العلاء المعري قصيدته التي أولها:
هات الحديث عن الزوراء أو هيتا…",It was to Abu al-Kasim al-Tanukhi that Abu al-Alaa al-Maarri addressed the qasida beginning thus: Speak to me of Baghdad or of Hit.
الإمام الشافعي,AL-SHAFIE.
الإمام أبو عبد الله محمد بن إدريس بن العباس بن عثمان بن شافع بن السائب ابن عبيد بن عبد يزيد بن هاشم بن المطلب بن عبد مناف، القرشي المطلبي الشافعي، يجتمع مع رسول الله صلى الله عليه وسلم في عبد مناف المذكور، وباقي النسب إلى عدنان معروف.,"The imam Abu Abd Allah Muhammad Ibn Idris al-Shafie was a member of the tribe of Quraish, and drew his descent from al-Muttalib, the son of Abd Manaf and the ancestor of the Prophet; his father, Idris, being the son of al-Abbas Ibn Othman Ibn Shaft Ibn al-Saib Ibn Obaid Ibn Abd Yazid Ibn Hisham Ibn al-Muttalib Ibn Abd Manaf. The remainder of the genealogy, up to Adnan, is sufficiently known."
لقي جده شافع رسول الله صلى الله عليه وسلم وهو مترعرع، وكان أبوه السائب صاحب راية بني هاشم يوم بدر، فأسر وفدى نفسه ثم أسلم، فقيل له: لم لم تسلم قبل أن تفدي نفسك فقال: ما كنت أحرم المؤمنين مطمعا لهم في.,"His great-grandfather, Shafi, when a boy just grown up, saw the Envoy of God (Muhammad). Al-Saib, the father of Shafie, bore the standard of the Hashemite family at the battle of Badr; he was taken prisoner in that combat, but redeemed himself from captivity. When he subsequently became a Muslim, he was asked why he did not embrace the true faith when made prisoner, and thus avoid paying the ransom; he replied that he was not a man to frustrate the expectations which the Muslims had founded on it."
وكان الشافعي كثير المناقب جم المفاخر منقطع القرين، اجتمعت فيه من العلوم بكتاب الله وسنة الرسول صلى الله عليه وسلم، وكلام الصحابة رضي الله عنهم وآثارهم، واختلاف أقاويل العلماء.,"Al-Shafie (the subject of this article) stood unrivalled by his abundant merits and illustrious qualities; to the knowledge of all the sciences connected with the book of God [the Quran), the Sunna (the Traditions), the sayings of the Companions, their history, the conflicting opinions of the learned (jurisconsults), etc."
وغير ذلك من معرفة كلام العرب واللغة والعربية والشعر حتى إن الأصمعي مع جلالة قدره في هذا الشأن قرأ عليه أشعار الهذليين ما لم يجتمع في غيره، حتى قال أحمد بن حنبل رضي الله عنه: ما عرفت ناسخ الحديث ومنسوخه حتى جالست الشافعي.,"he united a deep acquaintance with the language of the Arabs of the Desert, philology, grammar, and poetry; indeed, he was so hell conversant with the last sciences, that al-Asma’i, eminent as he was in these branches of learning, read over the poems of the Hudailites under his tuition. He combined in himself such a variety of scientific information as was never possessed by any other man, and Ahmad Ibn Hanbal went so far as to say: “I did not know the annulling from the annulled Traditions, till I took lessons from “al-Shafie."
وقال أبو عبيد القاسم بن سلام: ما رأيت رجلا قط أكمل من الشافعي.,"“Never did I see a man,” said Abu Obaid al-Kasim Ibn Sallam, “more accomplished than al-Shafie."
وقال عبد الله بن أحمد ابن حنبل: قلت لأبي: أي رجل كان الشافعي فإني سمعتك تكثر من الدعاء له، فقال: يا بني، كان الشافعي كالشمس للدنيا وكالعافية للبدن، هل لهذين من خلف أو عنهما من عوض؟,"Abd Allah, the son of Ahmad Ibn Hanbal, related as follows: “I said to my father: ‘What sort of a man was al-Shafie, that I hear you pray blessings on him so often?’ and he replied: ‘My dear boy! al-Shafi was [to mankind) as the sun is to the world, and health to the body; what can replace them?"
وقال أحمد: ما بت منذ ثلاثين سنة إلا وأنا أدعو للشافعي وأستغفر له.,"”Ahmad Ibn Hanbal said also: “Never, for the last thirty years, have I passed a night without praying “God’s mercy and blessings upon al-Shafie."
وقال يحيى بن معين: كان أحمد بن حنبل ينهانا عن الشافعي، ثم استقبلته يوما والشافعي راكب بغلة وهو يمشي خلفه، فقلت: يا أبا عبد الله، تنهانا عنه وتمشي خلفه فقال: اسكت، لو لزمت البغلة انتفعت.,"Yahya Ibn Main said: Ahmad Ibn Hanbal forbade us (attending the lessons of) al-Shafie; but, meeting him “one day walking on foot after al-Shafie, who was mounted on a mule, I said to him: ‘Abu Abd Allah! you forbade us to frequent him, and you yourself are walking after him!’ To which he replied: ‘ Silence! if I even kept company with his mule, I should profit by it."
وحكى الخطيب في تاريخ بغداد عن ابن عبد الحكم قال: لما حملت أم الشافعي به رأت كأن المشتري خرج من فرجها حتى انقض بمصر، ثم وقع في كل بلد منه شظية.,"“The khatib has inserted in his History of Baghdad the following relation given by Ibn Abd al-Hakam: “When al-Shafie was still in his mother’s womb, she dreamt that the planet Jupiter came forth from it and proceeded to Egypt, where it fell, but that a “portion of its rays reached every city upon earth."
فتأول أصحاب الرؤيا أنه يخرج منها عالم يخص علمه أهل مصر ثم يتفرق في سائر البلدان.,"The interpreters of dreams “declared this to signify that she would give birth to a learned man, who would “communicate his knowledge to the people of Egypt alone, but that it would ‘‘ spread into all other countries."
وقال الشافعي: قدمت على مالك بن أنس وقد حفظت الموطأ فقال لي: أحضر من يقرأ لك، فقلت: أنا قارئ، فقرأت عليه الموطأ حفظا، فقال: إن يك أحد يفلح فهذا الغلام.,"”I went to take lessons from Malik,” said al-Shafie, “after having learned by heart his Muawiya, and he told me to go to “some person who would repeat the book to me (so that I might learn it), but I “replied that I would repeat it myself (to him). I then did so from memory, and “he pronounced these words: ‘ If any person is ever to prosper, it is this “youth!’"
وكان سفيان بن عيينة إذا جاءه شيء من التفسير أو الفتيا التفت إلى الشافعي فقال: سلوا هذا الغلام.,"”When Sofian Ibn Oyaina was consulted on the meaning of a passage of the Quran, or on a point of law, he would turn towards al-Shafi and say: “Ask that boy."
وقال الحميدي: سمعت زنجي بن خالد – يعني مسلما – يقول للشافعي: أفت يا أبا عبد الله فقد والله آن لك أن تفتي، وهو ابن خمس عشرة سنة.,"Al-Humaidi relates that he heard Muslim Ibn Khalid al-Zanji say to al-Shafie: “Give opinions on points of law, O Abu Abd Allah! “it is time for you to do so;” and that al-Shafie was only fifteen years of age at the time."
وقال محفوظ بن أبي توبة البغدادي: رأيت أحمد بن حنبل عند الشافعي في المسجد الحرام، فقلت: يا أبا عبد الله، هذا سفيان بن عيينة في ناحية المسجد يحدث، فقال: إن هذا يفوت وذاك لا يفوت.,"Mahfouz Ibn Abi Tauba, a native of Baghdad, relates as follows: “I “saw Ahmad Ibn Hanbal near al-Shafie in the Sacred Mosque, and I told him that “Sofian Ibn Oyaina was then teaching Traditions in another part of the mosque; “on which he said: This one would be a loss to me, but the other would not."
وقال أبو حسان الزيادي: ما رأيت محمد بن الحسن يعظم أحدا من أهل العلم تعظيمه للشافعي، ولقد جاءه يوما فلقيه وقد ركب محمد بن الحسن ، فرجع محمد إلى منزله وخلا به يومه إلى الليل، ولم يأذن لأحد عليه.,"“Abu al-Hassan al-Ziadi said: “I never saw Muhammad Ibn al-Hasan show “so much honor to any doctor as he did to al-Shafie. He was just mounting his “horse, one day, when al-Shafie came to see him, and he immediately returned with “him into the house, and they remained in private (conversation) till the night set in. Yet Muhammad Ibn Hasan never admitted any person into bis presence."
والشافعي أول من تكلم في أصول الفقه وهو الذي استنبطه.,"”Al-Shafie was the first whoever gave lectures on the fundamentals of jurisprudence, and that branch of science had him for its author."
وقال أبو ثور: من زعم انه رأى مثل محمد بن إدريس في علمه وفصاحته ومعرفته وثباته وتمكنه فقد كذب، كان منقطع القرين في حياته، فلما مضى لسبيله لم يعتض منه.,"Abu Thaur said: “Whoever pretends that he saw the like of al-Shafie for learning, “elegance of language, general knowledge, and solid information, is a liar. He lived without a rival, and, on his death, he left none to replace him."
وقال أحمد بن حنبل: ما أحد ممن بيده محبرة أو ورق إلا وللشافعي في رقبته منة. وكان الزعفراني يقول: كان أصحاب الحديث رقودا حتى جاء الشافعي فأيقظهم فتيقظوا.,"”There is not a person,” said Ahmad Ibn Hanbal, who holds an inkhorn or a sheet “of paper, but is under the deepest obligations to al-Shafi. And as for al- Zafarani, he said that the Traditionists were sleeping till al-Shafie came and awoke them"
وفضائله أكثر من أن تعدد.,”His merits were innumerable.
وموله سنة خمسين ومائة، وقد قيل إنه ولد في اليوم الذي توفي فيه الإمام أبو حنيفة ، وكانت ولادته بمدينة غزة، وقيل بعسقلان، وقيل باليمن.,"He was born A. H. one hundred and fifty (A. D. seven hundred and sixty seven or seven hundred and sixty eight); on the day, it is said, on which Abu Hanifa died; his birth took place at Ghazza; some say, but erroneously, at Escalon, or in Yemen."
والأول أصح، وحمل من غزة إلى مكة وهو ابن سنتين فنشأ بها وقرأ القرآن الكريم، وحديث رحلته إلى مالك بن أنس مشهور فلا حاجة إلى التطويل فيه.,"At the age of two years he was carried from Ghazza to Mecca, where he passed his youth and studied the Quran. The history of his journey to see Malik is so well known that it is needless to lengthen this article by repeating it."
وقدم بغداد سنة خمس وتسعين ومائة فأقام بها سنتين، ثم خرج إلى مكة، ثم عاد إلى بغداد سنة ثمان وتسعين ومائة فأقام بها شهرا، ثم خرج إلى مصر، وكان وصوله إليها في سنة تسع وتسعين ومائة، وقيل سنة إحدى ومائتين.,"In the year one hundred and ninety five (A. D. eight hundred and ten or eight hundred and eleven) he went to Baghdad, and, having passed two years in that city, he returned to Mecca. In the year one hundred and ninety eight he revisited Baghdad, and after a month’s residence he set out for Old Cairo, where he arrived A. H. one hundred and ninety nine (A. D. eight hundred and fourteen or eight hundred and fifteen), or two hundred and one, by another account."
ولم يزل بها إلى أن توفي يوم الجمعة آخر يوم من رجب سنة أربع ومائتين، ودفن بعد العصر من يومه بالقرافة الصغرى، وقبره يزار بها بالقرب من المقطم، رضي الله عنه.,"He continued to dwell there till his death; this event occurred on Friday, the last day of Rajab, A. H. two hundred and four (Jan. A. D. eight hundred and twenty), and, on the evening of the same day, he was buried in the lesser Karafa cemetery. His tomb is much frequented by pious visitors, and is situated near mount Mukattam."
قال الربيع بن سليمان المرادي: رأيت هلال شعبان وأنا راجع من جنازته.,Al-Rabi Ibn Suleiman al-Moradi mentioned that he perceived the new moon of the month of Shaaban as he was returning from the funeral (and this would prove that he was interred on the eve of the first day of that month).
وقال: رأيته في المنام بعد وفاته فقلت: يا أبا عبد الله، ما صنع الله بك فقال: أجلسني على كرسي من ذهب، ونثر علي اللؤلؤ الرطب.,"Sometime after his death,” said al-Rabi, “I saw him in “a dream, and said to him: O, Abu Abd Allah! how did God treat thee?’ “and he replied: ‘He seated me on a throne of gold, and pearls, fresh (from the sea,) were scattered over me."
وقد اتفق العلماء قاطبة من أهل الحديث والفقه والأصول واللغة والنحو وغير ذلك على ثقته وأمانته وعدالته وزهده وورعه ونزاهة عرضه وعفة نفسه وحسن سيرته وعلو قدره وسخائه.,"“All the learned men without exception, Traditionists, jurisconsults, dogmatic theologians, philologers, grammarians, etc. agree in acknowledging his veracity, integrity, probity, piety, unblemished character, purity of morals, mortified life, virtuous conduct, intrinsic merit, and generosity."
وللإمام الشافعي أشعار كثيرة فمن ذلك ما نقلته من خط الحافظ أبي طاهر السلفي رحمه الله تعالى:,"He composed a great quantity of poetry, and I shall insert here a piece of his composition, which I copied from the handwriting of the hafiz al-Silafi."
"إن الذي رزق اليسار ولم يصب… حمدا ولا أجرا لغير موفق
الجد يدني كل أمر شاسع… والجد يفتح كل باب مغلق
وإذا سمعت بأن مجدودا حوى… عودا فأثمر في يديه فصدق
وإذا سمعت بأن محروما اتى… ماء ليشربه فغاض فحقق","He who is blessed with riches and has not received praises or commendation, is a luckless wight. Wealth brings the most distant object within reach; wealth opens every well-barred door. If you hear that a piece of wood produced fruits when held in a rich man’s hand, believe it. If you hear that a poor man went to drink at a spring, and that the water sank into the earth, hold it to be true."
"لو كان بالحيل الغنى لوجدتني… بنجوم أقطار السماء تعلقي
لكن من رزق الحجا حرم الغنى… ضدان مفترقان أي تفرق
ومن الدليل على القضاء وكونه… بؤس اللبيب وطيب عيش الأحمد","If riches could be obtained by subtle policy, you would have found me clinging to the stars of heaven in search thereof. But he who is gifted with intellect is denied riches; how widely do intellect and riches stand apart! A proof of God’s providence is found in the indigence of the sage and the pleasant life of the fool."
"ومن المنسوب إليه أيضا:
ماذا يخبر ضيف بيتك أهله… إن سيل كيف معاده ومعاجه
أيقول جاوزت الفرات ولم أنل… ريا لديه وقد طغت أمواجه
ورقيت في درج العلا فتضايقت… عما أريد شعابه وفجاجه
ولتخبرن خصاصتي بتملقي… والماء يخبر عن قذاه زجاجه","The following verses are attributed to al-Shafie: What will thy guest answer if his family ask how was his reception? Shall he say that he crossed the Euphrates without being able to obtain a drop of its waters, although its waves rolled high? that, when he mounted the ascent of glory, the narrowness of the path prevented him from reaching the object of his wishes? By my adulation you may discover my poverty, as the glass shows the dregs in the water which it contains."
"عندي يواقيت القريض ودره… وعلي إكليل الكلام وتاجه
تربي على روض الربا أزهاره… ويرف في نادي الندى ديباجه
والشاعر المنطيق أسود سالخ… والشعر منه لعابه ومجاجه
وعداوة الشعراء داء معضل… ولقد يهون على الكريم علاجه","But I possess the jewels and the pearls of poetry; I wear the diadem and the crown of style; its flowers surpass those of the gardens on the hills, and its smoothness outvies that of an irrigated meadow. An elegant poet is a dangerous serpent, and verses are his poisonous slaver and foam. The enmity of a poet is a dire calamity, but it is easy for the generous man to avert it."
"وهو القائل:
ولولا الشعر بالعلماء يزري… لكنت اليوم أشعر من لبيد","It was he who said: Were it not a discredit for men of learning to cultivate poetry, I should be to-day a better poet than Labid."
"ومن المنسوب إلى الشافعي:
كلما أدبني الده… ر أراني نقص عقلي
وإذا ما ازددت علما… زادني علما بجهلي","The following lines are attributed to al-Shafie: The more experience instructs me, the more I see the weakness of my reason; and the more I increase my knowledge, the more I learn the extent of my ignorance."
"ومن المنسوب إليه أيضا:
رام نفعا فضر من غير قصد… ومن البر ما يكون عقوقا","The following verse is also attributed to him: He meant good, and wrought harm undesignedly; thus acts of piety may sometimes become acts of disobedience."
وقال الشافعي رضي الله عنه: تزوجت امرأة من قريش بمكة، وكنت أمازحها فأقول:,"He related that having married a woman of the tribe of Quraish, at Mecca, he happened to say to her in sport:"
"ومن البلية أن تح… ب فلا يحبك من تحبه فتقول هي:
ويصد عنك بوجهه… وتلج أنت فلا تغبه","How unfortunate that you love one who loves you not I. And that she answered in the rhyme and measure’: She averts her face, and you entreat her, but succeed not."
وأخبرني أحد المشايخ الأفاضل أنه عمل في مناقب الشافعي ثلاثة عشر تصنيفا.,One of our most eminent shaikh informed me that he composed thirteen works on the merits of al-Shafie.
ولما مات رثاه خلق كثير، وهذه المرثية منسوبة إلى أبي بكر محمد بن دريد صاحب المقصورة، وقد ذكرها الخطيب في” تاريخ بغداد” وأولها:,"When this great imam died, his death was lamented in numerous elegies. One of these elegies is attributed to Abu Bakr Ibn Duraid, and the Khatib has noticed it in his History of Baghdad. It contains the following passages."
"ألم تر آثار ابن إدريس بعده… دلائلها في المشكلات لوامع
معالم يفنى الدهر وهي خوالد… وتنخفض الأعلام وهي فوارع
مناهج فيها للهدى متصرف… موارد فيها للرشاد شرائع
ظواهرها حكم ومستبطناتها… لما حكم التفريق فيه جوامع
لرأي ابن إدريس ابن عم محمد… ضياء إذا ما أظلم الخطب ساطع
إذا المفظعات المشكلات تشابهت… سما منه نور في دجاهن لامع","See you not the memorials which the son of Idris has left of bis existence? in the obscurities of science their guiding lights direct us eternal monuments on which time spends its efforts in vain; they still rear their pinnacles aloft, though ages have expired. {They mark the} paths which conduct (to knowledge), and trace {for to) the ways of rectitude. Their obvious moaning is wisdom itself, and the deductions drawn from them embody principles which, till then, had been completely disunited. When calamity darkens the world, the genius of the son of Idris, the cousin of Muhammad, spreads over it a brilliant light. When grave difficulties embarrass the mind, the brightness of that genius clears up all obscurities."
"أبى الله إلا رفعه وعلوه… وليس لما يعليه ذو العرش واضع
توخى الهدى واستنقذته يد التقى… من الزيغ إن الزيغ للمرء صارع
ولاذ بآثار الرسول فحكمه… لحكم رسول الله في الناس تابع
وعول في أحكامه وقضائه… على ما قضى في الوحي والحق ناصع
تسربل بالتقوى وليدا وناشئا… وخص بلب الكهل مذ هو يافع
وهذب حتى لم تشر بفضيلة… إذا التمست إلا إليه الأصابع","God chose to raise him and exalt him; none can depress the man who is exalted by the master of the {heavenly) throne. Truth was his aim, and piety preserved him from error; ’tis error that degrades a man. He recurred to the example of the Prophet, and his decisions are held to be second only to the Prophet’s. In his decisions and judgments he placed his reliance on what is fixed by divine revelation; truth is always plain and clear. In childhood and youth he arrayed himself in piety; when a boy, he was favored with the wisdom of old age. He shaped his conduct so sagely, that, when merit was sought for, every finger pointed towards him."
"فمن يك علم الشافعي إمامه… فمرتعه في ساحة العلم واسع
سلام على قبر تضمن جسمه… وجادت عليه المدجنات الهوامع
لقد غيبت أثراؤه جسم ماجد… جليل إذا التفت عليه المجامع
لئن فجعتنا الحادثات بشخصه… لهن لما حكمن فيه فواجع
فأحكامه فينا بدور زواهر… وآثاره فينا نجوم طوالع","He who takes al-Shafie’s learning for guide, will find an ample pasture in the field of learning. Salutations to the tomb which encloses his body! may the dark rain-clouds refresh it with copious showers. The earth of that grave has covered from our view the body of an illustrious man, once highly honored when auditors flocked around him. Misfortune has afflicted ns by his death, but, for its conduct towards him, it must receive affliction in its turn; for his maxims subsist among us, refulgent as the moon; and bis traces remain, luminous as the rising stars."
وقد يقول القائل: إن ابن دريد لم يدرك الشافعي، فكيف رثاه لكنه يجوز أن يكون رثاه بعد ذلك، فما فيه بعد، فقد رأينا مثل هذا في حق غيره، مثل الحسين، رضي الله تعالى عنه، وغيره.,"If it be asked how it came that Ibn Duraid, who was not contemporary with al-Shafie, composed an elegy on his death, we answer that there is nothing extraordinary in such a circumstance, and that it is perfectly natural; we have besides met other examples of it, as in the case of al-Husain (the son of Ali), etc."
محمد بن الحنفية,IBN AL-HANAFIYA.
أبو القاسم محمد بن علي بن أبي طالب، رضي الله عنه، المعروف بابن الحنفية، أمه الحنفية خولة بنت جعفر بن قيس بن سلمة بن ثعلبة بن يربوع بن ثعلبة ابن الدول بن حنيفة بن لجيم.,"Abu al-Kasim Muhammad, the son of Ali, the son of Abi Talib, was generally known by the surname of Ibn al-Hanafiya (the ton of the Ham fie female), because his mother Khaula was the daughter of Jaafar Ibn Kais Ibn Salama Ibn Thaalaba Ibn Yarbu Ibn Thaalaba Ibn al-Dual Ibn Hanifa Ibn Lujaim."
ويقال بل كانت من سبي اليمامة، وصارت إلى علي رضي الله عنه.,"Some say, however, that she was one of the captives taken in Yemama, and that she passed into the possession of Ali."
وقيل بل كانت سندية سوداء، وكانت أمة لبني حنيفة ولم تكن منهم، وإنما صالحهم خالد بن الوليد على الرقيق، ولم يصالحهم على أنفسهم.,"Others again say that she was of a black color anti a native of Sind; that she had been a servant to a member of the tribe of Hanifa. and that she did not belong to it by birth. They add, that Khalid Ibn al-Walid granted peace to this tribe on condition that they should surrender up to him their slaves, not themselves."
وأما كنيته بأبي القاسم فيقال إنها رخصة من رسول الله، صلى الله عليه وسلم، وإنه قال لعلي رضي الله عنه: سيولد لك بعدي غلام وقد نحلته اسمي وكنيتي ولا تحل لأحد من أمتي بعده.,"Relative to the surname of Abu al-Kasim borne by Ibn al-Hanafiya, it is said that he was indebted for it to the kindness of God’s blessed Envoy (Muhammad), who said to Ali: “After my death, a son shall be “born to thee, and I bestow on him from this moment my own name and sur- “name; but let no other of my people bear them both."
وممن يسمى محمدا ويكنى أبا القاسم: محمد بن أبي بكر الصديق، ومحمد بن طلحة بن عبيد الله، ومحمد بن سعد بن أبي وقاص، ومحمد بن عبد الرحمن بن عوف، ومحمد بن جعفر بن أبي طالب، ومحمد بن حاطب بن أبي بلتعة، ومحمد بن الأشعث بن قيس.,"”(Yet) among the persons who bore the name of Muhammad joined to the surname of Abu al-Kasim were Muhammad, the son of Abu Bakr al-Siddiq (the first caliph); Muhammad, the son of Talha Ibn Obaid Allah; Muhammad, the son of Saad Ibn Abi Wakkas, Muhammad, the son of Abd al-Rahman Ibn Auf; Muhammad, the son of Jaafar Ibn Abi Talib; Muhammad, the son of Hatib Ibn Abi Baltaa, and Muhammad, the son of al-Ashath Ibn Kais."
وكان محمد المذكور كثير العلم والورع، وقد ذكره الشيخ أبو إسحاق الشيرازي في” طبقات الفقهاء”.,"Ibn al-Hanafiya was a man of great learning (in the law), and profound piety; the shaikh Abu Ishak al-Shirazi has even given him a place in his Tabakat al-Fokahaa, or classified list of jurisconsults."
وكان شديد القوة، وله في ذلك أخبار عجيبة، منها ما حكاه المبرد في كتاب الكامل أن أباه عليا، رضي الله عنه، استطال درعا كانت له، فقال: لينقص منها كذا وكذا حلقة.,"Some extraordinary anecdotes are told of his great bodily strength, and one of them is thus related by al-Mubarrad, in his Kamil: Ali, the father of Ibn al-Hanafiya, had a coat of mail which he found too long, and “he therefore ordered a certain quantity of the ring-work to be cut off it."
فقبض محمد إحدى يديه على ذيلها والأخرى على ضلها، ثم جذبها فقطع من الموضع الذي حدده أبوه. وكان عبد الله بن الزبير إذا حدث بهذا الحديث غضب واعتراه إفكل، وهو الرعدة، لأنه كان يحسده على قوته، وكان ابن الزبير أيضا شديد القوى.,"On “this, his son Muhammad took the skirt of it with one hand and the body with “the other, and tore off the piece at the spot marked by his father. When this “circumstance was told to Abd Allah Ibn al-Zubair, he was seized with an “afkal, or trembling fit, so jealous did he feel of Ibn al-Hanafiya’s strength.”"
ومن قوته أيضا ما حكاه المبرد في كتابه أن ملك الروم في أيام معاوية وجه إليه:,"Ibn al-Zubair also possessed great strength, and on this subject al-Mubarrad relates the following anecdote in his work: “He that was king of the Greeks “in the days of Muawiya sent to that caliph a message expressed in these terms."
إن الملوك قبلك كانت تراسل الملوك منا، ويجهد بعضهم أن يغرب على بعض، أفتأذن في ذلك فأذن له، فوجه إليه برجلين أحدها طويل جسيم، والآخر أيد.,"“The kings thy predecessors used to send envoys to our kings, and each “ party endeavored to produce something by which it might surpass the other; permit me then to do as they. ’ Muawiya gave his permission, and the king sent him two men, one, very tall and bulky, the other possessing “great strength."
فقال معاوية لعمرو بن العاص: أما الطويل فقد أصبنا كفؤه، وهو قيس بن سعد بن عبادة رصي الله عنه، وأما الآخر الأيد فقد احتجنا إلى رأيك فيه.,"Muawiya then said to Amr Ibn al-Aas: ‘ As for the tall fellow, we can find his match in Kais Ibn Saad Ibn Obada, but, with regard to “‘ the strong one, we stand in need of your advice."
فقال عمرو: ها هنا رجلان كلاهما إليك بغيض: محمد بن الحنفية وعبد الله بن الزبير، فقال معاوية: من هو أقرب إلينا على كل حال.,"Amr made answer. There are here two (strong) men, but you dislike them both; I mean Muhammad Ibn al-Hanafiya and Abd Allah Ibn al-Zubair.’ ‘Come what may,’ replied Muawiya, ‘take the one who is nearest (related)to us."
فلما دخل الرجلان وجه إلى قيس بن سعد بن عبادة يعلمه، فدخل قيس.,"When the two “men (sent by the king of the Greeks) were brought in, a message was sent to “inform Kais Ibn Saad, and he entered soon after."
فلما مثل بين يدي معاوية نزع سراويله، فرمى بها إلى العلج فلبسها فبلغت ثندوته ، فأطرق مغلوبا، فقيل إن قيسا لاموه في ذلك، وقيل له: لم تبذلت هذا التبذل بحضرة معاوية هلا وجهت إليه غيرها فقال:,"Having made his salutation “to Muawiya, he took off his trousers and handed them to the foreign infidel (who “tried them on), and they came up to his breast, on which he hung down his “head as one who is vanquished. It is mentioned that they blamed Kais for this “action, saying to him: Why didst thou take such a liberty in the presence of Muawiya? why didst thou not send thy adversary another pair? And he replied."
"أردت لكيما يعلم الناس أنها… سراويل قيس والوفود شهود
وأن لا يقولوا غاب قيس وهذه… سراويل عادي نمته ثمود
وإني من القوم اليمانين سيد… وما الناس إلا سيد ومسود
وبذ جميع الخلق أصلي ومنصبي… وجسم به أعلو الرجال مديد","I wished all to know, and in the presence of the envoys, that these trousers belonged to Kais; lest it might be said: Kais has kept away, and these trousers belong‘ to a man descended from Aad and related to Thamud. ’But I am the chief of eighty men, and mankind consists of those who command and those who are commanded. By my origin and rank I resemble other men, but by the length of my body I surpass them."
ثم وجه معاوية إلى محمد بن الحنفية فحضر، فخبر بما دعي له، فقال: قولوا له إن شاء فليجلس وليعطني يده حتى أقيمه أو يقعدني، وإن شاء فليكن القائم وأنا القاعد.,"Muawiya then sent for Ibn al-Hanafiya, and, when he came in, he informed him for what purpose his presence was required. Ibn al-Hanafiya then said “(to the interpreter): Tell him to lake his choice, either to sit down and give me his hand so that I may try and pull him up, or else to stand and I shall sit down."
فاختار الرومي الجلوس فأقامه محمد، وعجز الرومي عن إقعاده، ثم اختار أن يكون محمد هو القاعد، فجذبه محمد فأقعده، وعجز الرومي عن إقامته، فانصرفا مغلوبين.,"The Greek preferred sitting down, and Muhammad Ibn al-Hanafiya pulled him up on his feet, whilst he was unable to pull Ibn al-Hanafiya down. Having then asked Ibn al-Hanafiya to sit, he pulled at him, but was pulled down himself. Both Greeks retired vanquished."
وكانت راية أبيه يوم صفين بيده، ويحكى أنه توقف أول يوم في حملها لكونه قتال المسلمين، ولم يكن قبل ذلك شهد مثاله ، فقال له علي رضي الله عنه: هل عندك شك في جيش مقدمه أبوك فحملها.,"”Ibn al-Hanafiya bore his father’s standard at the battle of the Camel; it is said that, in the early part of the day, he hesitated to take it because it was a war between Muslims, a thing which had never been witnessed before; but his father Ali said to him: Canst thou have doubts concerning (the just cause of)an army commanded by thy father?” These words decided him, and he took charge of the standard."
وقيل لمحمد: كيف كان أبوك يقحمك المهالك ويولجك المضايق دون أخويك الحسن والحسين فقال: لأنهما كانا عينيه، وكنت يديه، فكان يقي عينيه بيديه.,"He was once asked how it happened that his father exposed him to dangers and thrust him into difficulties, whilst he never risked his other sons, al-Hasan and al-Husain? To this he replied: They were his two eyes and I was his hands, and he protected his eyes with his hands."
ومن كلامه: ليس بحكيم من لم يعاشر بالمعروف من لا يجد من معاشرته بدا حتى يجعل الله له فرجا.,"”One of his sayings was: He is not a man of prudence who, when in company with a person whom he cannot avoid, does not treat him with politeness, till such time as God may set him free."
ولما دعا ابن الزبير إلى نفسه وبايعه أهل الحجاز بالخلافة دعا عبد الله بن العباس ومحمد بن الحنفية رضي الله عنهما إلى البيعة، فأبيا ذلك وقالا: لا نبايعك حتى تجتمع لك البلاد، ويتفق الناس.,"”When Abd Allah Ibn al-Zubair proclaimed himself caliph and received the oath of allegiance from the people of Hijaz, he told Abd Allah Ibn al-Abbas and Muhammad Ibn al-Hanafiya to take the oath, but they refused, saying: We shall not enter into such an engagement with thee till thou hast all the land under thy orders, and the people unanimous in thy favor."
فأساء جوارهم وحصرهم وآذاهم، وقال لهم: لئن لم تبايعا أحرقتكما بالنار، والشرح في ذلك يطول.,"From that moment he rendered their residence in his neighborhood extremely irksome, and employed every means of annoying them; he even threatened to bum them alive unless they took the oath. But the history of these proceedings would lead us too far."
وكانت ولادته لسنتين بقيتا من خلافة عمر، وتوفي رحمه الله في أول المحرم سنة إحدى وثمانين للهجرة، وقيل سنة ثلاث وثمانين، وقيل سنة اثنتين أو ثلاث وسبعين بالمدينة.,"Ibn al-Hanafiya came into the world (A. H. twenty one, (A. D. six hundred and forty two) two years before the death of the caliph Omar, and he died at Medina on the first of Muharram, A. H. eighty one (Feb. A. D. seven hundred); others say eighty three, eighty two, and seventy three."
وصلى عليه أبان بن عثمان بن عفان، وكان والي المدينة يومئذ، ودفن بالبقيع، وقيل إنه خرج إلى الطائف هاربا من ابن الزبير فمات هناك، وقيل إنه مات ببلاد أيلة.,"The funeral service was said over him by Abban, the son of Othman Ibn Affan, who was then governor of the city. His corpse was deposited in the Baki Cemetery; but some persons state that he had fled to Taif in order to escape from Ibn al-Zubair, and that he died there. Others again say that he died at Aila."
والفرقة الكيسانية تعتقد إمامته وأنه مقيم بجبل رضوى، وإلى هذا أشار كثير عزة بقوله من جملة أبيات، وكان كيساني الاعتقاد:,"The sect called al-Kaisaniya believe him to be one of the Imams, and that he is still residing at Mount Radwa. Kuthayir, the lover of Azza, who was himself a Kaisanite, alludes to this opinion in the following verses from one of his poems."
"وسبط لا يذوق الموت حتى… يقود الخيل يقدمها اللواء
تغيب لا يرى فيهم زمانا… برضوى عنده عسل وماء","A grandson (of the Prophet} who shall not taste of death till he lead on the cavalry preceded by the standards. He remains concealed and invisible for a time, at Radwa, having honey near him and water."
وكان المختار بن أبي عبيد الثقفي يدعو الناس إلى إمامة محمد بن الحنفية، ويزعم أنه المهدي.,"Al-Mukhtar Ibn Obaid al-Thakafi was the person who called on the people to acknowledge Muhammad Ibn al-Hanafiya for Imam, pretending that he was the Mahdi."
وقال الجوهري في كتاب” الصحاح”: كيسان لقب المختار المذكور.,"Al-Jauhari says in his Sahah, that Kaisan was the surname of this Mokhtar."
وقال غيره: كيسان مولى علي رضي الله عنه.,Other authors say that Kaisan was a mawla to Ali Ibn Abi Talib.
والكيسانية يزعمون أنه مقيم برضوى في شعب منه ولم يمت.,"The Kaisanite pretend that Ibn al-Hanafiya is still residing in a valley of Mount Radwa, and that he is not dead."
دخل إليه ومعه أربعون من أصحابه، ولم يوقف لهم على خبر وهم أحياء يرزقون، ويقولون إنه مقيم في هذا الجبل بين أسد ونمر، وعنده عينان نضاختان تجريان عسلا وماء، وإنه يرجعه إلى الدنيا فيملؤها عدلا.,"According to them, he entered there with forty of his companions, and that they were never heard of after; they are still alive however, and receive their sustenance (from God). They say also that he remains in this mountain with a lion on one side of him and a panther on the other; near him are two springs, running with water and honey, and he will return to the world and fill it with justice."
وكان محمد يخضب بالحناء والكتم وكان يختم في اليسار، وله أخبار مشهورة، رضي الله عنه، وانتقلت إمامته إلى ولده أبي هاشم عبد الله ومنه إلى محمد بن علي والد السفاح والمنصور، كما سيأتي في ترجمته إن شاء الله تعالى.,"Muhammad (Ibn al-Hanafiya) dyed his hair with henna and katam; he used also to wear his ring on the left hand. The histories told of him are well known. The imamate passed from him to his son, Abu Hashim Abd Allah, and from him to Muhammad Ibn Ali, the father of al-Saffah and al-Mansur. Of this we shall speak in the life of Muhammad Ibn Ali."
قال ابن جرير الطبري في تاريخه الكبير في سنة أربع وأربعين ومائة: رضوى جبل جهينة، وهو في عمل ينبع.,"Al-Tabari says, in his great historical work, under the year one hundred and forty four, that Radwa is the mountain of the tribe of Juhaina, and that it is situated in the canton of Yanbu."
وقال غيره: بينهما مسيرة يوم واحد، وهو من المدينة على سبع مراحل ميامنة طريق المدينة ومياسرة طريق البر لمن كان مصعدا إلى مكة وهو على ليلتين من البحر، والله أعلم.,"Others state that it lies at a day’s journey from Yanbu, and at seven days’ journey from Medina; to the right of it passes the road leading to Medina, and, to the left, the road leading to the desert, if the traveler be going up to Mecca. It is at two days’ journey from the sea. God knows if this be correct!"
وذكر أبو اليقظان في كتاب” النسب” أن ابن الحنفية له ابن اسمه الهيثم وكان مؤخذا عن مسجد رسول الله، صلى الله عليه وسلم، لا يقدر أن يدخله، والأخيذ في اللغة: الأسير، والأخذه – بضم الهمرة – رقية كالسحر، فكانه كان مسحورا.,"Abu al-Yakzan says, in his kitab al- Nisab, that Ibn al-Hanafiya had a son called al-Haitham, and that he was held from the mosque of the Prophet, being unable to enter it. As a word of the (Arabic) language, al-akhid (the held) means a prisoner, and al-uhkda, signifies any charm, such as magic. It would appear from this that the youth was enchanted."
محمد الباقر,MUHAMMAD AL-BAKIR.
أبو جعفر محمد بن زين العابدين علي بن الحسين بن علي بن أبي طالب رضي الله عنهم أجمعين، الملقب الباقر، أحد الأئمة الاثني عشر في اعتقاد الإمامية، وهو والد جعفر الصادق – وقد تقدم ذكره.,"Abu Jaafar Muhammad, the son of Zain al-Aabidin Ali, the son of al-Husain, the son of Ali Ibn Abi Talib, and surnamed al-Bakir, was one of the twelve Imams, according to the belief of those who admit the imamate, and the father of Jaafar al-Sadik."
كان الباقر عالما سيدا كبيرا، وإنما قيل له الباقر لأنه تبقر في العلم، أي توسع، والتبقر: التوسع، وفيه يقول الشاعر:,Al-Bakir held a high rank not only by birth but by learning. He received the appellation of al-Bakir (the ample)because he collected an ample fund (tabakkur) of knowledge. It is of him that the poet says.
يا باقر العلم لأهل التقى… وخير من لبى على الأجبل,"O thou, copious collector (Bakir) of knowledge for [the instruction of)the pious I and best of those who ever said Luba on the mountains."
ومولده يوم الثلاثاء ثالت صفر سنة سبع وخمسين للهجرة، وكان عمره يوم قتل جده الحسين، رضي الله عنه، ثلاث سنين.,"He was born at Medina on Tuesday, the third of the month of Safar, A. H. fifty seven (Dec. A. D. six hundred and seventy six), and he completed his third year on the day in which his grandfather, al-Husain, was murdered."
وأمه أم عبد الله بنت الحسن بن الحسن بن علي بن أبي طالب، رضي الله عنه.,"His mother, Omni Abd Allah, was the daughter of al-Hasan Ibn al-Hasan Ibn Ali Ibn Abi Talib."
وتوفي في شهر ربيع الآخر سنة ثلاث عشرة ومائة، وقيل في الثالث والعشرين من صفر سنة أربع عشرة، وقيل سبع عشرة، وقيل ثمان عشرة بالحميمة.,"He died at al-Humaima, in the month of the first Rabi, A. H. one hundred and thirteen (May-June, A. D. seven hundred and thirty one); others say, on the twenty third of Safar, A. H. one hundred and fourteen, or in one hundred and seventeen, or the year following."
ونقل إلى المدينة ودفن بالبقيع في القبر الذي فيه أبوه وعم أبيه الحسن بن علي رضي الله عنهم، في القبة التي فيها قبر العباس رضي الله عنه.,"His corpse was carried to Medina and interred at the Baki cemetery, in the tomb wherein are deposited the bodies of his. father, and bis father’s uncle, al-Hasan the son of Ali; it is placed under the same dome which covers the tomb of al-Abbas."
وقد تقدم الكلام على الحميمة في ترجمة علي بن عبد الله بن العباس.,We have already spoken of al-Humaima in the life of Ali Ibn Abd Allah Ibn al- Abbas.
محمد الجواد,MUHAMMAD AL-JAWAD.
أبو جعفر محمد بن علي الرضا بن موسى الكاظم بن جعفر الصادق بن محمد الباقر المذكور قبله، المعروف بالجواد، أحد الأئمة الاثني عشر أيضا.,"Abu Jaafar Muhammad, the son of Ali al-Rida, the son of Musa al-Kazim, die son of Jaafar al-Sadik, the son of Muhammad al-Bakir (see the preceding article), and surnamed al-Jawad (the generous), was one of the twelve Imams."
قدم إلى بغداد وافدا على المعتصر، ومعه امرأته أن الفضل ابنة المأمون، فتوفي بها، وحملت امرأته إلى قصر عمها المعتصم فجعلت مع الحرم.,"Having gone to Baghdad with his wife, Om al-Fadl, the daughter of (the caliph) al-Mamun, on a visit to (the caliph) al-Mutasim, he died in that city. His wife was then borne to the palace of her uncle al-Mutasim and placed in the haram with the other women."
وكان يروي مسندا عن آبائه إلى علي بن أبي طالب رضي الله عنه أنه قال:,"Al-Jawad used to repeat the following saying of Ali Ibn Abi Talib’s, citing, at the same time, the names of his ancestors through whom it had been successively transmitted down."
بعثني رسول الله صلى الله عليه وسلم إلى اليمن، فقال لي وهو يوصيني: يا علي، ما خاب من استخار ولا ندم من استشار، يا علي، عليك بالدلجة فإن الأرض تطوى بالليل ما لا تطى بالنهار، يا علي اغد بسم الله فإن الله بارك لأمتي في بكورها.,"“The blessed Prophet sent me to Yemen, and he counselled me, “saying: ‘O Ali! he is never disappointed who asks good (from God); and he never has a motive for repenting who asks advice. Make it a point to travel “by night, for more ground can he got over by night than by day. O Ali! rise betimes in the name of God, for God hath bestowed a blessing on my people in their early rising."
وكان يقول: من استفاد أخا في الله فقد استفاد بيتا في الجنة.,"“He used to say: “Whosoever gains unto himself a brother in God, hath gained for himself a mansion in Paradise."
وقال جعفر بن محمد بن مزيد: كنت ببغداد فقال لي محمد بن منده بن مهريزد: هل لك أن ادخلك على محمد بن علي الرضا فقلت: نعم، قال: فأدخلني عليه، فسلمنا وجلسنا.,"”Jaafar Ibn Muhammad Ibn Mazyad relates as follows: “I happened to be in Baghdad, when Muhammad Ibn Manda Ibn Mihrayezd said to me: ‘Would you like me to introduce you to Muhammad, the son of Ali al-Rida? I replied: ‘Certainly, I would. He then took me in to him, and we saluted and sat down."
فقال له: حديث رسول الله صلى الله عليه وسلم أن فاطمة رضي الله عنها أحصنت فرجها فحرم الله ذريتها على النار، قال: ذلك خاص بالحسن والحسين رضي الله عنهما. وله حكايات وأخبار كثيرة.,"He (the imam) then said: ‘A saying of the blessed Prophet was, that Fatima lived chastely; wherefore God pronounced that her offspring should not be touched by the fire (of hell). But this applied specially to al-Hasan and al-Husain.’ Numerous anecdotes are told of him."
وكانت ولادته يوم الثلاثاء خامس شهر رمضان، وقيل منتصفه، سنة خمس وتسعين مائة. وتوفي يوم الثلاثاء لخمس خلون من ذي الحجة سنة عشرين مائتين، وقيل تسع عشرة ومائتين ببغداد.,"He was born on Tuesday, the fifth of Ramadan, some say the fifteenth, A. H. one hundred and ninety five (June, A. D. eight hundred and eleven), and he died at Baghdad on Tuesday, the fifth of Zi al-Hijja, A. H. two hundred and twenty (December, A. D. eight hundred and thirty five). Some say that he died in the year two hundred and nineteen."
ودفن عند جده موسى بن جعفر، رضي الله عنهم أجمعين، في مقابر قريش، وصلى عليه الواثق بن المعتصم.,"He was interred near his grandfather, Musa, the son of Jaafar, in the Cemetery of the Quraish, and the funeral service was said over him by al-Wathik, the son of (the caliph) al-Mutasim."
أبو القاسم المنتظر,MUHAMMAD AL-HUJJA.
أبو القاسم محمد بن الحسن العسكري بن علي الهادي بن محمد الجواد المذكور قبله، ثاني عشر الأئمة الاثني عشر على اعتقاد الامامية، المعروف بالحجة، وهو الذي تزعم الشيعة أنه المنتظر والقائم والمهدي، وهو صاحب السرداب عندهم.,"Abu al-Kasim Muhammad, the son of al-Hasan al-Askari, the son of Ali al-Hadi, the son of Muhammad al-Jawad (see the preceding article), was one of the twelve Imams, according to the opinion of the Imamites. He was surnamed al-Hujja (the proof of the truth),and it is he whom the Shiites pretend to be the Muntazar (the expected ), the Kaim (the chief of the age), and the Mahdi (the directed). According to them, he is the Sahib al-Serdab (the dweller in the cistern)."
وأقاويلهم فيه كثيرة، وهم ينتظرون ظهوره في آخر الزمان من السرداب بسر من رأى.,"and the opinions they hold with regard to him are very numerous. They expect his return (into the world)from a cistern at Sarra man raa, when time is near its end."
كانت ولادته يوم الجمعة منتصف شعبان سنة خمس وخمسين ومائتين، ولما توفي أبوه – وقد سبق ذكره – كان عمره خمس سنين.,"He was born on Friday, the fifteenth of Shaaban, A. H. two hundred and fifty five (July, A. D. eight hundred and sixty nine). When his father died, he was five years of age."
واسم أمه خمط، وقيل نرجس، والشيعة يقولون: إنه دخل السرداب في دار أبيه وأمه تنظر إليه، فلم يعد يخرج إليها، وذلك في سنة خمس وستين ومائتين، وعمره يومئذ تسع سنين.,"His mother’s name was al-Khamt, but some call her Narjis (narcissus. The Shiites say that he entered into the cistern at his father’s house whilst his mother was looking on, and that he never again came out. This occurred in the year two hundred and sixty five (A. D. eight hundred and seventy eight or eight hundred and eight nine), and he was at that time nine years of age."
وذكر ابن الأزرق في” تاريخ ميافارقين” أن الحجة المذكور ولد تاسع شهر ربيع الأول سنة ثمان وخمسين ومائتين، وقيل في ثامن شعبان سنة ست وخمسين، وهو الأصح.,"Ibn al-Azrak says, in his History of Maiyafarikin: “The birth of the Hujja took place on the ninth of the first Rabi, A. H. two hundred and fifty eight; others say, and with greater truth, on the eighth of Shaaban, two hundred and fifty six (July, A. D. eight hundred and seventy)."
وأنه لما دخل السرداب كان عمره أربع سنين، وقيل خمس سنين، وقيل إنه دخل السرداب سنة خمس وسبعين ومائتين وعمره سبع عشرة سنة، والله أعلم أي ذلك كان، رحمه الله تعالى.,"When he went into the cistern, his age was four years; some say five; and others again state that he entered it in A. H. two hundred and seventy five (A. D. eight hundred and eighty eight or eight hundred and eighty nine), at the age of seventeen years. God best knows which of these statements is true."
الزهري,IBN SHHIAB Al-ZUHRI.
أبو بكر محمد بن مسلم بن عبيد الله بن عبد الله بن شهاب بن عبد الله بن الحارث بن زهرة الزهري أحد الفقهاء والمحدثين، والأعلام التابعين بالمدينة.,"Abu Bakr Muhammad Ibn Muslim Ibn Obaid Allah Ibn Abd Allah Ibn Shihab Ibn Abd Allah Ibn al-Harith Ibn Zuhra, a member of the tribe of Quraish, and surnamed al-Zuhri, was one of the most eminent Tabis, jurisconsults, and Traditionists of Medina."
رأى عشرة من الصحابة رضوان الله عليهم، وروى عنه جماعة من الأئمة: منهم مالك بن أنس وسفيان بن عيينة وسفيان الثوري.,"He saw ten of Muhammad’s Companions, and a number of the imams of that age received Traditions from him and transmitted them to others. Of these we may mention Malik Ibn Anas, Sofian Ibn Oyaina, and Sofian al-Thawri."
وروي عن عمرو بن دينار أنه قال: أي شيء عند الزهري أنا لقيت ابن عمر ولم يلقه، وأنا لقيت ابن عباس ولم يلقه، فقدم الزهري مكة فقال عمرو: احملوني إليه، وكان قد أقعد.,"It is related that Amr Ibn Dinar said: “Let al-Zuhri know “what he may, I have met Ibn Omar, who never went to meet him; and I have met also Ibn Abbas, who never went “to meet him. ”Al-Zuhri then came to Mecca, and Amr said: “Carry me “to him for he had lost the use of his limbs."
فحمل إليه، فلم يأت إلى أصحابه إلا بعد ليل، فقالوا له: كيف رأيت فقال: والله ما رأيت مثل هذا الفتى القرشي قط.,"They carried him to al-Zuhri, and he did not return to his disciples till the next morning. They then asked him how he found al-Zuhri, and he replied: “By Allah! I never in my life “saw the like of that Qureshi."
وقيل لمكحول: من أعلم من رأيت قال: ابن شهاب، قيل له: ثم من قال: ابن شهاب. قيل له: ثم من قال: ابن شهاب.,"”Makhul having been asked who was the most learned man he ever saw, answered: “Ibn Shihab. he was then asked who came next to him, and he answered: “Ibn Shihab. Being again asked who came next, he replied: “Ibn Shihab."
وكان قد حفظ علم الفقهاء السبعة. وكتب عمر بن عبد العزيز رضي الله عنه إلى الآفاق: عليكم بابن شهاب، فإنكم لا تجدون احدا أعلم بالسنة الماضية منه.,"”Al-Zuhri had learned by heart all the legal information possessed by the seven jurisconsults, and (the caliph) Omar Ibn Abd al-Aziz wrote these words to all the provinces of the empire: “Take the opinion of Ibn Shihab (on points of late); for you will “find no one better acquainted than he is with the Sunna (or usages) of times past."
وحضر الزهري يوما مجلس هشام بن عبد الملك وعنده أبو والزناد عبد الله بن ذكوان.,"”Al-Zuhri was one day at an assembly (majlis) held by Hisham Ibn AIKI t-l-Malik, and Abou al-Zinad Abd Allah Ibn Zikwan happened to be present."
فقال له هشام: أي شهر كان يخرج الطاء فيه لأهل المدينة فقال الزهري: لا أدري.,Hisham then asked al-Zuhri in what month the (regular) donations (from the treasury) were issued to the people of Medina? and the other replied that he did not know.
فسأل أبا الزناد عنه فقال: في المحرم، فقال هشام للزهري: يا أبا بكر، هذا علم استفدته اليوم.,"He then addressed the same question to Abu al-Zinad, who answered: “In Muharram.” On this, Hisham said to al-Zuhri: “O Abu Bakr! there is a piece of information which you have acquired today.”"
فقال: مجلس أمير المؤمنين أهل أن يستفاد منه العلم. وكان إذا جلس في بيته وضع كتبه حوله، فيشتغل بها عن كل شيء من أمور الدنيا، فقالت له امرأته يوما: والله لهذه الكتب أشد علي من ثلاث ضرائر.,"”To this al-Zuhri replied: “The Commander of the faithful’s “assembly is the fittest place for acquiring information. When al-Zuhri kept at home, he remained seated with his books around him, and so deeply was he absorbed by their study that he forgot all worldly concerns; this induced his wife to say to him one day: “By Allah! these books annoy me more than “three other wives would do (if you had them)."
وكان أبو جده عبد الله بن شهاب شهد مع المشركين بدرا، وكان أحد النفر الذين تعاقدوا يوم أحد لئن رأوا رسول الله صلى الله عليه وسلم ليقتلنه أو ليقتلن دونه.,"Abd Allah Ibn Shihab, his great-grandfather, fought on the side of the infidels at the battle of Badr, and he was one of those who, on the day in which the battle of Ohod was fought, bound themselves by oath to kill God’s Apostle if they saw him, or die in the attempt.”"
وروي أنه قيل للزهري: هل شهد جدك بدرا قال: نعم، ولكن من ذلك الجانب، يعني أنه كان في صف المشركين. وكان أبوه أسلم مع مصعب بن الزبير.,"It is related that a person said to al-Zuhri: “Was thy ancestor pre- “sent at the battle of Badr?” and that he replied: “Yes; but on the other “side;” meaning that he had been in the ranks of the infidels. Muslim, al-Zuhri’s father, was a partisan of Mosab Ibn az-Zubair."
ولم يزل الزهري مع عبد الملك ثم مع هشام بن عبد الملك، وكان يزيد بن عبد الملك قد استقضاه.,"Al-Zuhri remained constantly with Abd al-Malik till that caliph’s death, and he then continued with Hisham Ibn Abd al-Malik. (The caliph) Yazid Ibn Abd al-Malik chose him for kadi."
وتوفي ليلة الثلاثاء لسبع عشرة ليلة خلت من شهر رمضان سنة أربع وعشرين ومائة، وقيل ثلاث وعشرين، وقيل خمس وعشرين ومائة ، وهو ابن اثنتين – وقيل ثلاث – وسبعين سنة.,"He died on the eve of Tuesday, the seventeenth of Ramadan, A. H. one hundred and twenty four (July, A. D. seven hundred and forty two), (others say, A. H. hundred and twenty three, or one hundred and five, at the age of seventy-two, some say, seventy-three years."
وقيل مولده سنة إحدى وخمسين للهجرة، والله أعلم، ودفن في ضيعته أدامي بفتح الهمزة والدال المهملة وبعد الألف ميم مفتوحة وياء مفتوحة. أيضا وقيل: أدمي، مثل الأول لكنها بغير ألف.,"It is stated, I know not with what degree of truth, that he was born A. H. fifty one (A. D. six hundred and seventy one). He was interred at Adami, or Admi, a farm which belonged to him."
وهي خلف شغب وبدا، وهما واديان وقيل قريتان بين الحجاز والشام في موضع هو آخر عمل الحجاز وأول عمل فلسطين.,"This place is situated on the other side of Shaghb and Rada, which are valleys (some say villages,) between al-Hijaz and Syria, on the line of separation between these two provinces."
وذكر في كتاب التمهيد أنه مات في بيته بنعف، وهي قرية عند القرى المذكورة، وماتت بها أيضا أم حزرة زوجة جرير.,"It is mentioned, in the Kitab al-Tamhid, that he died at his house in Naaf, a village near those we have just named, and the same at which Om Hazra, the wife of al-Jarir, expired."
"فقال من أبيات:
نعم القرين وكنت علق مضنة… وارى بنعف بلية الأحجار","That poet alludes to the circumstance in the following line from one of his poems: Was a valley at Naaf, covered with moldering stones, a fit companion who was the dearest object I possessed?"
وقبره على الطريق ليدعو له كل من يمر عليه، رضي الله عنه.,"The tomb of al-Zuhri was placed at the roal-side, so that every person who passed by might pray for him."
والزهري: بضم الزاي وسكون الهاء وبعدها راء، هذه النسبة إلى زهرة ابن كلاب بن مرة، وهي قبيلة كبيرة من قريش، ومنها آمنة أم رسول الله صلى الله عليه وسلم، وخلق كثير من الصحابة وغيرهم، رضي الله عنهم.,"Zuhri means belonging to Zuhra Ibn Kilab Ibn Murra, a great branch of the Quraish tribe, the same branch which produced Aamina, the mother of the Prophet, and a great number of the Companions."
وشغب: بفتح الشين المعجمة وسكون الغين المعجمة وبعدها ياء موحدة. وبدا: بفتح الباء الموحدة والدال المهملة وبعدها ألف، وفيهما يقول كثير عزة:,"Speaking of Shaghb and Bada, Kuthayir, the lover of Azza, said."
"وأنت التي حببت شغبا إلى بدا… إلي وأوطاني بلاد سواهما
إذا ذرفت عيناي أعتل بالقذى… وعزة لو يدري الطبيب قذاهما
وحلت بهذا حلة ثم أصبحت… بهذا، فطاب الواديان كلاهما","It was thou who made me love the region between Shaghb and Bada, although another country was my native land. When my eyes drop tears, I pretend that it is the dust which makes them water; but that dust is Azza, if the doctor knew it! She dwelt for a season at the one, then at the other, and, from her, both these valleys have derived their perfume."
وهذا الشعر يدل على أنهما واديان، لا قريتان والله أعلم.,"This passage seems to prove that they are valleys, not villages."
محمد بن أبي ليلى,MUHAMMAD IBN ABI LAILA.
محمد بن عبد الرحمن بن أبي ليلى يسار – ويقال داود بن بلال بن أحيحة ابن الجلاح الانصاري الكوفي – وقد سبق ذكر أبيه في حرف العين.,Muhammad Ibn Abd al-Rahman Ibn Abi Laila Yasar alia Dawud) Ibn Bilal Ibn Ohaiha Ibn al-Jullah al-Ansari was a native of hula. We have already spoken of his father.
كان محمد المذكور من أصحاب الرأي، وتولى القضاء بالكوفة وأقام حاكما ثلاثا وثلاثين سنة، ولي لبني أمية ثم لبني العباس وكان فقيها مفننا.,"Muhammad was one of those imams who decided certain points of law by their own private judgment, and he exercised the functions of kadi at Kufa for thirty-three years; first, in the name of the Omaiyides, and afterwards, in that of the Abbasides. he was also a jurisconsult and a mufti."
وقال: لا أعقل من شأن أبي شيئا غير أني أعرف أنه كانت له امرأتان، وكان له حبان أخضران، فينبذ عند هذه يوما وعند هذه يوما.,"Speaking of his father, he said: “I know nothing of “my father, except that he had two wives, and two green jars in each of which “he made nabid, on alternate days."
وتفقه محمد بالشعبي، وأخذ عنه سفيان الثوري، وقال الثوري: فقهاؤنا ابن أبي ليلى وابن شبرمة. وقال محمد المذكور: دخلت على عطاء فجعل يسألني، فأنكر بعض من عنده وكلمه في ذلك فقال: هو أعلم مني.,"He studied the law under al-Shaabi, and gave lessons to Sofian al-Thawri. Al-Thawri said: “Our jurisconsults are Ibn Abi Laila and Ibn Shuburma. Muhammad Ibn Abi Laila relates as follows: “I went in to Ata and he began to consult me, on which one of the persons present disapproved “of what he did and spoke to him on the subject, but he replied: He is more “ learned than I."
وكانت بينه وبين أبي حنيفة رضي الله عنه وحشة يسيرة، وكان يجلس للحكم في مسجد الكوفة، فيحكى انه انصرف يوما من مجلسه، فسمع امرأة تقول لرجل: يا ابن الزانيين، فأمر بها فأخذت ورجع إلى مجلسه، وأمر بها فضربت حدين وهي قائمة.,"“A slight degree of coolness subsisted between him and Abi Hanifa. It is related that, as he was one day returning from the mosque at Kufa, wherein he had been sitting in judgment, he heard a woman say to a man: “Thou son of a prostitute and a fornicator (La Ibn al-Zaniyain)! on which he caused her to be arrested, and, having returned to his tribunal, he ordered her to be flagellated twice, inflicting on her each time the number of strokes prescribed by law, and this punishment she underwent standing."
فبلغ ذلك أبا حنيفة فقال: أخطأ القاضي في هذه الواقعة في ستة أشياء: في رجوعه إلى مجلسه بعد قيامه منه، ولا ينبغي له أن يرجع بعد أن قام منه، وفي ضربه الحد في المسجد، وقد نهى رسول الله صلى الله عليه وسلم عن إقامة الحدود في المساجد، وفي ضربه المرأة قائمة.,"When Abu Hanifa was informed of his proceeding, he said: “In “this single affair, the kadi has committed six faults: first, in returning to his “mosque, after the sitting was ended, which it was not requisite for him to “do; secondly, by inflicting the punishment of flagellation in the mosque, a thing expressly forbidden by the blessed Prophet; thirdly, by flagellating “her, and she standing."
وإنما تضرب النساء قاعدات كاسيات ، وفي ضربه إياها حدين، وإنما يجب على القاذف إذا قذف جماعة بكلمة واحدة حد واحد، ولو وجب أيضا حدان لا يوالي بينهما، بل يضرب أولا ثم يترك حتى يبرأ من ألم الأمل ، وفي إقامة الحد عليها بغير طالب.,"whereas women should he flagellated in a sitting “posture and their clothes on; fourthly, by inflicting the flagellation twice, “whereas the calumniator incurs only one flagellation, even if he address the “insulting word to a number of persons; fifthly, were the double flagellation “incurred, he should have waited, before inflicting the second, till the “pain caused by the first had ceased; sixthly, he sentenced her to be flagellated, although no prosecutor had made a complaint against her."
فبلغ ذلك محمد بن أبي ليلى، فسير إلى والي الكوفة وقال: ها هنا شاب يقال له أبو حنيفة يعارضني في أحكامي ويفتي بخلاف حكمي ويشنع علي بالخطأ، فأريد أن تزجره عن ذلك،,"”When this came to the ears of Muhammad Ibn Abi Laila, he sent this message to the governor of Kufa: “There is here a youth, called Abu Hanifa, who attacks my “judgments, and gives opinions in opposition to them, and insults me by saying that I have erred. I wish you would prevent him from so doing."
فبعث إليه الوالي ومنعه عن الفتيا.,"”On this, the governor sent to Abu Hanifa, ordering him not to give opinions on points of law."
فيقال إنه كان يوما في بيته وعنده زوجته وابنه حماد وابنته، فقالت له ابنته: إني صائمة وقد خرج من بين أسناني دم وبصقته حتى عاد الريق أبيض لا يظهر عليه أثر الدم، فهل أفطر إذا بلعت الآن الريق فقال لها: سلي أخاك حمادا فإن الأمير منعني من الفتيا.,"They then relate that Abu Hanifa was one day in his house, with his wife beside him, and his daughter, and his son Hammad, when his daughter said to him: “Papa! I am keeping a fast (of abstinence’, and some “blood has come out from between my teeth, but I spat it out till my saliva “came clear, without any trace of blood, Should I break the fast if I swallowed my saliva now?” To this her father replied: “Ask thy brother Hammad, for the governor has forbidden me to give opinions on points of law."
وهذه الحكاية معدودة في مناقب أبي حنيفة وحسن تمسكه بامتثال إشارة رب الأمر، فإن إجابته طاعة، حتى إنه أطاعه في السر، ولم يرد على ابنته جوابا، وهذا غاية ما يكون من امتثال الأمر.,"”This anecdote is cited as an example of AbU Hanifa’s signal merits and of his respectful obedience to the constituted authority; so much so, that he obeyed even in private, and abstained from giving an answer to his daughter; this is the utmost extent to which obedience could be carried."
وكانت ولادة محمد المذكور سنة أربع وسبعين للهجرة، وتوفي سنة ثمان وأربعين ومائة بالكوفة، وهو باق على القضاء، فجعل أبو جعفر المنصور ابن أخيه مكانه، رضي الله عنه.,"Muhammad Ibn Abi Laila was born A. H. seventy four (A. D. six hundred and ninety three or six hundred and ninety four), and he died at Kufa, A. H. one hundred and forty eight (A. D. seven hundred and sixty five or seven hundred and sixty six). He held the post of kadi up to the moment of his death, and the place was then conferred on his nephew by (the caliph) Abu Jaafar al-Mansur."
محمد بن سيرين,MUHAMMAD IBN SIRIN.
أبو بكر محمد بن سيرين البصري.,Abu Bakr Muhammad Ibn Sirin was a native of Basra.
كان أبوه عبدا لأنس بن مالك، رضي الله عنه، كاتبه على أربعين ألف درهم، وقيل عشرين ألفا، وأدى المكاتبة. وكان من سبي ميسان، ويقال من سبي عين التمر.,"His father was a slave to Anas Ibn Malik, but redeemed himself by giving him a written bond for forty, some say twenty thousand dirhems, the amount of which he finally paid up. He was one of the captives taken at Maisan; others say, at Ain al-Tamr."
وكان أبوه سيرين من أهل جرجرايا، وكنيته أبو عمرة ، وكان يعمل قدور النحاس، فجاء إلى عين التمر يعمل بها. فسباه خالد بن الوليد رضي الله عنه في أربعين غلاما مختتنين ، فأنكرهم، فقالوا: إنا كنا أهل مملكة، ففرقهم في الناس. وكانت أمه صفية مولاة أبي بكر الصدين، رضي الله عنه،,"Sirin bore the surname of Abu Amra, he belonged to Jarjaraya and was a maker of copper pots (for cooking); having gone to Ain al-Tamr, he there followed his trade till made prisoner by Khalid Ibn al-Walid, along with forty young men not natives of the place. (This circumstance they represented to Khalid,) but he refused to believe them, and, on their saying that they belonged to good families, he distributed them (as slaves) to persons On his army). Safiya, the mother of Abu Bakr Ibn Sirin, was a mawla to (the caliph) Abu Bakr."
طيبها ثلاث من أزواج رسول الله صلى الله عليه وسلم ودعون لها، وحضر إملاكها ثمانية عشر بدريا فيهم أبي ابن كعب يدعو وهم يؤمنون. وروى محمد المذكور عن أبي هريرة وعبد الله بن عمر وعبد الله بن الزبير وعمران بن حصين وأنس بن مالك، رضي الله عنهم.,"(Preparatory to her marriage,) she was perfumed by three of the Prophet’s wives, and they also invoked God’s blessing on her; eighteen of the Prophet’s Companions who had fought under him at Badr were present at the marriage ceremony; one of them, Obayy Ibn Kaab, offered up prayers, and the rest said Amen. Muhammad Ibn Sirin delivered Traditions on the authority of Abi Huraira, Abd Allah Ibn Omar, Abd Allah Ibn al-Zubair, Imran Ibn Husain, and Anas Ibn Malik."
وروى عنه قتادة بن دعامة وخالد الحذاء وأيوب السختياني وغيرهم من الأئمة، وهو أحد الفقهاء من أهل البصرة، والمذكور بالورع في وقته.,"Traditions were learned from him and delivered to others by Katada Ibn Diama, Khalid al-Haddaa, Ayyub al-Sakhtiyani, and others of the imams. he was one of the jurisconsults by whose opinions the people of Basra were guided, and one of the persons of that age the most noted for their piety."
وقدم المدائن على عبيدة السلماني وقال: صليت معه، فلما قضى صلاته دعا بغداء، فأتي بخبز ولبن وسمن.,"He went to al-Madaain to see Obaida al-Salmani, and speaking of this interview) he said: “I prayed with him, and, when he had finished “his prayer, he called for breakfast; on which, bread and milk and butter were “brought in."
فأكل وأكلنا معه، ثم جلسنا حتى حضرت العصر، ثم قام عبيدة فأذن وأقام، ثم صلى بنا العصر ولم يتوضأ لا هو ولا احد ممن أكل معنا فيما بين الصلاتين.,"He eat thereof, and we eat with him, and we remained sitting‘‘ till the hour of the afternoon prayer. Obaida then rose up, and having prompted the izan and the iqama, he said with us the afternoon prayer; “and yet neither he nor any of those who breakfasted with him had made an ablution between the two prayers."
وكان محمد المذكور صاحب الحسن البصري ثم تهاجرا في آخر الأمر، فلما مات الحسن لم يشهد ابن سيرين جنازته.,"Muhammad Ibn Sirin was a friend of al-Hasan al-Basri, but they at length came to a rupture, and, on al-Hasan’s death, Ibn Sirin absented himself from the funeral."
وكان الشعبي يقول: عليكم بذلك الرجل الأصم، يعني ابن سيرين، لأنه كان في أذنيه صمم. وكانت له اليد الطولى في تعبير الرؤيا.,Al-Shaabi used to say to student of the law):“Stick to that deaf man!” meaning thereby Ibn Sirin; because he was dull of hearing. Ibn Sirin possessed great skill in the interpretation of dreams.
وكانت ولادته لسنتين بقيتا من خلافة عثمان، وتوفي تاسع شوال يوم الجمعة سنة عشر ومائة بالبصرة، بعد الحسن البصري بمائة يوم، رضي الله عنهما.,"He was born in A. H. thirty three, (A. D. six hundred and fifty three or six hundred and fifty four) two years before the death of the caliph Othman, and he died at Basra on Friday, the ninth of Shawwal, A.H. HO (January, A. D. seven hundred and twenty nine); one hundred days after the death of al-Hasan al-Basri."
وكان بزازا، وحبس بدين كان عليه، وولد له ثلاثون ولدا من امرأة واحدة عربية ولم يبق منهم غير عبد الله، ولما مات كان عليه ثلاثون ألف درهم دينا فقضاه ولده عبد الله، فما مات عبد الله حتى قوم ماله بثلثمائة ألف درهم.,"He was a draper by profession, but, having fallen into debt, he was imprisoned. He had thirty sons by the same wife, and eleven daughters; none of them, however, survived except Abd Allah. He died thirty thousand dirhems in debt, but his son Abd Allah paid off the whole, and, before his own death, his property was estimated at three hundred thousand dirhems."
وكان محمد المذكور كاتب أنس بن مالك بفارس. وكان الأصمعي يقول: الحسن البصري سيد سمح وإذا حدث الأصم بشيء – يعني ابن سيرين – فاشدد يديك، وقتادة حاطب ليل.,"Muhammad Ibn Sirin had served Anas Ibn Malik in the capacity of a secretary when in Persia. Al-Asma’i used to says “Al-Hasan al-Basri in furnishing Traditions, like a generous prince; but when the deaf man “(meaning Ibn Sirin) furnishes Traditions, retain them carefully; as for Katada, (he was. as a collector of Traditions, like) one who gathers fire-wood in “the dark, (picking up both bad and good)."
قال ابن عوف: لما مات أنس بن مالك أوصى أن يصلي عليه ابن سيرين ويغسله.,"”Ibn Auf relates as follows: “When Anas Ibn Malik was on his death-bed, he desired that Ibn Sirin i(should wash his corpse and say over it the funeral prayers."
قال: وكان ابن سيرين محبوسا، فأتوا الأمير – وهو رجل من بني أسد – فأذن له، فخرج فغسله وكفنه وصلى عليه في قصر أنس بالطف، ثم رجع فدخل كما هو إلى السجن، ولم يذهب إلى أهله.,"As Ibn “Sirin was then in prison, their friends went to the governor of the city, “who was a member of the tribe of Asad, and obtained permission for him “to go out. Ibn Sirin then went and washed the body, and shrouded it, and “prayed over it in the castle at al-Taff, where Anas made his residence, “and then returned directly to prison without going to see his family."
قلت: وذكر عمر بن شبة في كتاب أخبار البصرة أن الذي غسل أنس بن مالك هو قطن بن مدرك الكلابي والي البصرة، وكذلك قال أبو اليقظان.,"”I must observe, however, that Omar Ibn Shabba says, in his History of Basra, that the person who washed the corpse of Anas Ibn Malik was Katan Ibn Mudrik al-Kilabi, the governor of Basra; and a similar statement is made by Abu Yakzan."
وميسان: بفتح الميم وسكون الياء المثناة من تحتها وفتح السين المهملة وبعد الألف نون، وهي بليدة بأيفل أرض البصرة، وعين التمر: قد سبق الكلام عليها.,Maisan is the name of a village-situated in the lower part of the territory of Basra. Of Ain al-Tamr we have already spoken.
ابن أبي ذئب,IBN ABI DIB.
أبو الحارث محمد بن عبد الرحمن بن المغيرة بن الحارث بن أبي ذئب، واسمه هشام، بن شعبة بن عبد الله بن أبي قيس بن عبد ود بن نصر بن مالك بن حسل ابن عامر بن لؤي بن غالب بن فهر بن مالك بن النضر بن كنانة بن خزيمة بن مدركة بن الياس بن مضر بن نزار بن معد بن عدنان، القرشي العامري المدني.,"Abu al-Harith Muhammad, a member of the tribe of Quraish and of the family of Aamir, and surnamed Ibn Abi Dib, was the son of Abd al-Rahman Ibn al- Mughaira Ibn al-Harith Ibn Abi Dib Hisham Ibn Saied Ibn Abd Allah Ibn Abi Kais Ibn Abd Wadd Ibn Nasr Ibn Malik Ibn Hisl Ibn Aamir Ibn Luai Ibn Ghalib Ibn Fihr Ibn Malik Ibn al-Nadr Ibn Kinana Ibn Khuzaima Ibn Mudrika Ibn Ilyas Ibn Mudar Ibn Nizar Ibn Maadd Ibn Adnan."
أحد الأئمة المشاهير، وهو صاحب الإمام مالك رضي الله عنه وكانت بينهما ألف أكيدة ومودة صحيحة.,"This illustrious jurisconsult was one of the imam Malik’s disciples, and a sincere friendship united them in the closest attachment."
ولما قدم مالك على أبي جعفر المنصور سأله: من بقي بالمدينة من المشيخة فقال: يا أمير المؤمنين، ابن أبي ذئب وابن أبي سلمة وابن أبي سبرة.,"When Malik went to Abu Jaafar al-Mansur, that caliph asked him what masters (in the science of jurisprudence) he had left behind him at Medina, and he replied: “Commander of the faithful! Ibn Abi “Dib, Ibn Abi Salama, and Ibn Abi Sabra."
وكان أبوه قد أتى قيصر فسعي به، فحبسه حتى مات في حبسه.,"Abd al-Rahman, the father of Ibn Abi Dib, went to see the emperor of the Greeks, but in consequence of some malicious reports which were made against him, that sovereign had him arrested and confined in prison for life."
وتوفي أبو الحارث المذكور في سنة تسع وخمسين، وقيل ثمان وخمسين ومائة بالكوفة، رضي الله عنه، ومولده في المحرم سنة إحدى وثمانين للهجرة، وقيل سنة ثمانين، وهي سنة سيل الجحاف.,"Abu al-Harith Ibn Abi Dib died at Kufa, A. H. one hundred and fifty nine (A. D. seven hundred and seventy five or seven hundred and seventy six); some say, one hundred and fifty eight. He was born in the month of Muharram, A. H. eighty one (Feb.-March, A. D. seven hundred); some say, A. H.eighty, the year of the great torrent (al-Sail al-Juhaf)."
"والحسل: ولد الضب، وجعه حسول.
ولؤي: من همزه قال هو تصغير لأي، وهو الثور، ومن لم يهمزه قال هو تصغير لوى الرمل، والفهر: الحجر، والله أعلم.","Hisl (as an appellative name) signifies the young of the dubb. If the second syllable of the word Luai be considered as a hamza, this name is the diminutive form of Idi (bull); but, if not, it is the diminutive of lawa (a sand-hill). Fihr means a stone."
محمد بن الحسن الحنفي,MUHAMMAD IBN AL-HASAN.
أبو عبد الله محمد بن فرقد، الشيباني بالولاء الفقيه الحنفي، أصله من قرية على باب دمشق في وسط الغوطة اسمها حرستا.,"Abu Abd Allah Muhammad Ibn al-Hasan Ibn Farkad, a doctor of the sect of Abu Hanifa, and a man la to the tribe of Shaiban, came of a family which resided at Harasta, a village outside the gate of Damascus and in the midst of the Ghuta."
وقدم أبوه من الشام إلى العراق، وأقام بواسط فولد له بها محمد المذكور، ونشأ بالكوفة، وطلب الحديث، ولقي جماعة من أعلام الأئمة، وحضر مجلس أبي حنيفة سنتين، ثم تفقه على أبي يوسف صاحب أبي حنيفة.,"His father left Syria and proceeded to Wasit in Iraq, where he settled. Muhammad, the subject of this article, was born in that city, and he passed his early life in Kufa. He then travelled to collect Traditions, and met a number of the most eminent imam. During some years, he attended the sittings of Abu Hanifa, after which, he studied jurisprudence under Abu Yusuf, the disciple of Abu Hanifa."
وصنف الكتب الكثيرة النادرة، منها الجامع الكبير والجمع الصغير وغيرهما.,"He composed many valuable works, such as the Great and the Lesser Jami, or collection of Traditions, etc."
وله في مصنفاته المسائل المشكلة خصوصا المتعلقة بالعربية.,"In his various productions he inserted disquisitions on various obscure points, particularly those connected with grammar."
ونشر علم أبي حنيفة، وكان من أفصح الناس، وكان إذا تكلم خيل لسامعه أن القرآن نزل بلغته.,"He contributed actively to the propagation of the doctrines taught by Abu Hanifa. He expressed himself with great elegance, and, when he discoursed on any subject, it seemed to the hearers as if the Quran had been sent down to mankind in the language which he spoke."
ولما دخل الإمام الشافعي رضي الله عنه بغداد كان بها، وجرى بينهما مجالس ومسائل بحضرة هارون الرشيد.,"When the imam al-Shafie, went to Baghdad, Muhammad Ibn al-Hasan was there, and they both met frequently and discussed points of law in the presence of Harun al-Rashid."
وقال الشافعي: ما رأيت أحدا يسأل عن مسألة فيها نظر إلا تبينت الكراهة في وجهه، إلا محمد بن الحسن، وقال أيضا: حملت من علم محمد بن الحسن وقر بعير.,"Al-Shafie was (afterwards) heard to say: “I “never saw a person who, when questioned on a point which required “reflexion, did not betray some uneasiness by his countenance; but I must “except Muhammad Ibn al-Hasan. He said again: “The information which “I learned by heart from Muhammad Ibn al-Hasan would suffice to load a “camel."
وقال الربيع بن سليمان المرادي: كتب الشافعي إلى محمد بن الحسن وقد طلب منه كتبا له لينسخها، فتأخرت عنه:,"”The following anecdote was related by al-Rabi Ibn Suleiman al-Muradi: “Al-Shafie, having asked from Muhammad Ibn al-Hasan “the loan of some books which he wished to copy, waited for a considerable “time without obtaining them, and he at length wrote to him the following “lines."
"قل لمن لم تر ع… ين من رآه مثله
ومن كأن من رآ… هـ قد رأى من قبله
العلم ينهى أهله… أن يمنعوه أهله
لعله يبذله… لأهله لعله",“Say to him whoso like was never seen by an eye you ever saw to him whose “aspect would make the spectator think that he had before his eyes (the united merit of) all former doctors: Learning forbids the learned to withhold it from the learned.’ Perhaps he may bestow it on one deserving perhaps he may!
فأنفذ إليه الكتب من وقته.,"“Immediately on receiving this note, Muhammad Ibn al-Hasan sent him “the books."
ورأيت هذه الأبيات في ديوان منصور بن إسماعيل الفقيه المصري – الآتي ذكره إن شاء الله تعالى – وقد كتبها إلى أبي بكر بن قاسم.,"”I found these verses also in the collected poetical works of Mansur Ibn Ismail, a jurisconsult whose life I shall give. He is there said to be the author of them, and to have written them to Abu Bakr Ibn Kasim."
والذي ذكرناه أولا حكاه الشيخ أبو إسحاق الشيرازي في طبقات الفقهاء.,"as for the former statement, it is made by Abu Ishak al-Shirazi, in his Tabakat al-Fokahaa."
وروي عن الشافعي أنه قال: ما رأيت سمينا ذكيا إلا محمد ابن الحسن.,"It is related that al-Shafie said: “I never met with a “fat man possessing acuteness of mind, except Muhammad Ibn al-Hasan."
وكان الرشيد قد ولاه قضاء الرقة ثم عزله عنها، وقدم بغداد.,"”Al-Rashid conferred the judicature of al-Rakka on Muhammad Ibn al-Hasan, but afterwards removed him, and this doctor then proceeded to Baghdad."
وحكى محمد بن الحسن قال: أتوا أبا حنيفة في امرأة ماتت وفي جوفها وله يتحرك، فأمرهم فشقوا جوفها واستخرجوا الولد وكان غلاما، فعاش حتى طلب العلم وكان يتردد إلى مجلس محمد بن الحسن، وسمي ابن أبي حنيفة.,"“The following anecdote was related by Muhammad Ibn al-Hasan: “Some persons went to consult Abu Hanifa about a woman who had just died, and in whose womb they felt a child stirring. He told them to extract “the infant by making an incision, and it proved to be a boy. The child “survived and grew up to be a youth; and this youth, having commenced “his studies, used to attend my sittings, where he was known by the appellation of the son of Abu Hanifa."
ولم يزل محمد بن الحسن ملازما للرشيد حتى خرج إلى الري خرجته الأولى، فخرج معه، ومات برنبويه قرية من قرى الري في سنة تسع وثمانين ومائة.,"”Muhammad Ibn al-Hasan remained constantly with al-Rashid, till that caliph made his first journey to Rai; he then set out with him, and died at Ranbawaih, a village near Rai, in the year one hundred and eighty nine (A. D. eight hundred and four or eight hundred and five)."
ومولده سنة خمس وثلاثين، وقيل إحدى وثلاثين، وقيل اثنتين وثلاثين ومائة.,He was born A. H. one hundred and thirty five (A. D. seven hundred and fifty two or seven hundred and fifty three); some say one hundred and thirty one or one hundred and thirty two.
وقال السمعاني: مات محمد بن الحسن والكسائي في يوم واحد بالري، رحمها الله تعالى، وقيل إن الرشيد كان يقول: دفنت الفقه والعربية بالري.,Al-Samaani says that Muhammad Ibn al-Hasan and al-Kisaie died at Rai on the same day. It is mentioned that al-Rashid was heard to say: “I buried at Rai the sciences of jurisprudence “and grammar.
ومحمد بن الحسن المذكور ابن خالة الفراء صاحب النحو واللغة.,"”Muhammad Ibn al-Hasan was cousin by the mother’s side to al-Farraa, the celebrated grammarian and philologer."
محمد بن علي العباسي,MUHAMMAD IBN ALI AL-HASHIMI.
أبو عبد الله محمد بن علي بن عبد الله بن العباس بن عبد المطلب الهاشمي، وهو والد السفاح والمنصور الخليفتين.,Abu Abd Allah Muhammad Ibn Ali Ibn Abd Allah Ibn al-Abbas Ibn Abd al-Muttalib al-Hashimi was the father of the two caliphs al-Saffah and al-Mansur.
وقد تقدم ذكر والده في حرف العين.,We have already spoken of his father Ali.
قال ابن قتيبة: كان محمد المذكور من أجمل الناس وأعظمهم قدرا، وكان بينه وبين أبيه في العمر أربع عشرة سنة، وكان علي يخضب بالسواد ومحمد يخضب بالحمرة، فيظن من لا يعرفهما أن محمدا هو علي.,"“This “Muhammad,” says Ibn Kutaiba, “was a most handsome man, and lived honored with the deepest respect. A space of only fourteen years intervened between his birth and that of his son Ali. The latter used to die his hair “black, and the former, red; it therefore happened that persons who were not “well acquainted with them mistook one for the other."
[قال يزيد بن أبي مسلم كاتب الحجاج بن يوسف الثقفي، سمعت الحجاج يقول: بينا نحن عند عبد الملك بن مروان بدومة الجندل في منتزه له ومعه قائف يحادثه ويسائله، إذ أقبل علي بن عبد الله بن العباس ومحمد ابنه.,"”Yazid Ibn Abi Muslim, the secretary of al-Hajjaj Ibn Yusuf, states that he heard his master relate the following anecdote: “We happened to be with Abd al-Malik Ibn “Marwan, at a country-seat of his, near Dumat al-Jandal; he was conversing “with a physiognomist and addressing questions to him, when Ali Ibn Abd “Allah Ibn al-Abbas came in, accompanied by his son Muhammad."
فلما رآه عبد الملك مقبلا حرك شفتيه وهمس بهما وانتقع لونه وقطع حديثه، قال الحجاج: فوثبت نحو علي لأرده، فأشار إلي عبد الملك أن كف عنه.,"On seeing “him approach, Abd al-Malik ceased from conversation; his color changed, “and he began to mutter some words between his lips. I immediately sprung up with the intention of preventing Ali from advancing, but the caliph made me a sign that I should let him alone."
وجاء علي فسلم فأقعده إلى جانبه، وجعل يمس ثوبه، وأشار إلى محمد أن اقعد، وكلمه وساءله، وكان علي حلو المحادثة، وحضر الطعام فأتي بالطست، فغسل يده وقال: أدن الطست من أبي محمد، فقال: أنا صائم، ثم وثب.,"He then drew near and made his salutation, on which Abd al-Malik seated him by his side; and whilst he was passing his hand (carelessly) over his (Ali’s) clothes, he signed to Muhammad “that he also should be seated. He then commenced discoursing with Ali, the agreeable tone of whose conversation was well known. A repast being brought in, the caliph washed his hands, and ordered the tray to be placed near Abu Muhammad, but he said that he was then keeping a fast, and, rising up “suddenly, he retired."
فأتبعه عبد الملك بصره حتى كاد يخفي عن عينبه، ثم التفت إلى القائف فقال: أتعرف هذا فقال: لا، ولكن أعرف من أمره واحدة.,"Abd al-Malik followed him with his eyes till he had nearly “disappeared from sight, and then, turning to the physiognomist, he asked “him if he knew who that was? The man replied that he did not, but that “he knew one thing respecting him."
قال: وما هي قال: إن كان الفتى الذي معه ابنه فإنه يخرج من عقبه فراعنه يملكون الأرض ولا يناويهم مناو إلا قتلوه، قال: فاربد لون عبد الملك، ثم قال: زعم راهب إيليا – ورأى عندي – انه يخرج من صلبه ثلاثة عشر ملكا، وصفهم بصفاتهم].,"The caliph desired to know what that was, and the physiognomist said: ‘ If the youth who is with him be his son, there will come forth from his loins a number of Pharaohs, destined to “‘ possess the earth and slay whoever attempts to resist them!’ On hearing these words, Abd al-Malik turned pale, and said: ‘ A monk from Aila who once saw him with me, pretended that thirteen kings should come forth from his loins, and he described to me the appearance of each."
وكان سبب انتقال الأمر إليه أن محمد بن الحنيفية – وقد سبق ذكره – كانت الشيعة تعتقد إمامته بعد أخيه الحسين، رضي الله عنه.,"“The authority (of the imamate) was transmitted to him in the following manner: Muhammad Ibn al-Hanafiya, of whom we have already spoken, was considered by the Shiites as having acquired the qualities of the true imam on the death of his brother al-Husain."
فلما توفي محمد بن الحنيفية انتقل الأمر إلى ولده أبي هاشم – وقد سبق ذكره أيضا في ترجمة أبيه – وكان عظيم القدر، وكانت الشيعة تتوالاه.,"When Ibn al-Hanifiya died, his authority passed to his son Abi Hashim. The influence which Abu Hashim possessed was immense, and the Shiites acknowledged him for their chief."
فحضرته الوفاة بالشام في سنة ثمان وتسعين للهجرة ولا عقب له، فأوصى إلى محمد بن علي المذكور وقاله له: انت صاحب هذا الأمر، وهو في ولدك، ودفع إليه كتبه وصرف الشيعة نحوه.,"Being taken ill in Syria, and at the point of death, he left the authority to Mu- hammed Ibn Ali, as he had himself no offspring, and he said: “Thou art now “the possessor of this authority, and it shall remain with thy children.’’ He then delivered him bis books (or letters, and the Shiites immediately turned towards him."
ولما حرض محمدا المذكور الوفاة بالشام أوصى إلى ولده إبراهيم المعروف بالإمام.,"When Muhammad was on his death-bed in Syria, he left his authority to his son Ibrahim, surnamed then the Imam."
وحبسه مروان بن محمد آخر ملوك بني امية بمدينةة حران، فتحقق أن مروان يقتله، فأوصى إلى أخيه السفاح، وهو أول من ولي الخلافة من اولاد العباس، هذه خلاصة الأمر، والشرح فيه تطويل وبقي إبراهيم في الحبس شهرين، ومات وقيل قتل.,"Ibrahim was imprisoned in the city of Harran, by Marwan Ibn Muhammad, the last of the Omaiyides, and, feeling convinced that this prince meant to put him to death, he transmitted the authority to his brother al-Saffah, who was the first of the Abbaside family who obtained the caliphate. Such are the main points of the whole proceeding, but to expose the particulars of it would lead us too far."
وكانت ولادة محمد المذكور سنة ستين للهجرة، هكذا وجدته منقولا، وهو يخالف ما تقدم من أن بينه وبين أبيه في العمر أربع عشرة سنة، فقد تقدم في تاريخ أبيه أنه ولد في حياة علي بن أبي طالب رضي الله عنه، أو في ليلة قتل علي، على الاختلاف فيه.,"Muhammad (Ibn Ali) was born A. H. sixty (A. D. six hundred and seventy nine or seven hundred and eighty); so, at least, I have found it mentioned; but this date cannot be reconciled with that of his father’s birth, if, as has been already stated, fourteen years only intervened between them: we have observed that his father’s birth took place in the lifetime of Ali, or, in admitting another statement, on the night in which that caliph was assassinated; now."
وكان قتل علي في رمضان سنة أربعين، فكيف يمكن أن يكون بينهما أربع عشرة سنة بل أقل ما يمكن أن يكون بينهما عشرون سنة.,"Ali’s death occurred in the month of Ramadan, A. H. forty (January, A. D. six hundred and sixty one); how then could fourteen years only have elapsed, when it appears, on the contrary, that there must have been at least twenty years between the two events?"
وتوفي محمد المذكور في سنة ست وعشرين، وقيل اثنتين وعشرين ومائة، وفيها ولد المهدي بن أبي جعفر المنصور، وهو والد هارون الرشيد.,"Muhammad died A. H. one hundred and twenty six (A. D. seven hundred and forty three or seven hundred and forty four), some say one hundred and twenty two, the same year in which was born al-Mahdi, the son of Abu Jaafar al-Mansur and the father of Harun al-Rashid."
وقيل سنة خمس وعشرين ومائة بالشراة، [وقال الطبري في تاريخه: توفي محمد بن علي مستهل ذي القعدة سنة ست وعشرين ومائة، وهو ابن ثلاث وستين سنة] رحمه الله تعالى.,"Others refer the death of Muhammad to the year one hundred and twenty five, and state that he breathed his last at al-Sharat. Al-Tabari says, in his History: “Muhammad Ibn Ali expired on the first of Zu al-Kaada. A. H. one hundred and twenty six (August, A. D. seven hundred and forty four), at the age of sixty-three years."
وقد تقدم الكلام على الشراة في ترجمة أبيه علي بن عبد الله.,”We have spoken of al-Sharat in the life of his father Ali.
وقال الطبري في تاريخه: في سنة ثمان وتسعين للهجرة قدم أبو هاشم عبد الله ابن محمد بن الحنفية على سليمان بن عبد الملك بن مروان فأكرمه.,"In at>Tabari’s historical work, the following passage is inserted under A. H. ninety eight: “Abu Hashim Abd Allah, the son of Muhammad Ibn al-Hanafiya, went to see Suleiman Ibn Abd al-Malik Ibn Marwan, by whom he was received with marked honor."
وسار أبو هاشم يريد فلسطين، فأنقذ سليمان من قعد له على الطريق بلبن مسموم.,"He then set out for Palestine, and Suleiman suborned a person to await his passage on the road, “and offer him a draught of poisoned milk."
فشرب منه أبو هاشم فأحس بالموت، فعدل إلى الحميمة.,"Abu Hashim had no sooner swallowed the milk than he felt death to be at hand, and he immediately turned off from his way, and proceeded to al-Humaima."
واجتمع بمحمد بن علي بن عبد الله بن العباس وأعلمه ان الخلافة في ولده عبد الله بن الحارثية – قلت: وهو السفاح – وسلم إليه كتب الدعاة وأوقفه على ما يعمل بالحميمة.,"He there found Muhammad Ibn “Ali Ibn Abd Allah Ibn al-Abbas, and told him that he transmitted his rights “as legitimate caliph to Abd Allah Ibn al-Harithiya, the son of Muhammad Ibn “Ali. ” This Ibn al-Harithiya is the same person who afterwards bore the title of al-Saffah. ”He then delivered to him the letters written by the missionaries (or political agents) and instructed him how to act at al-Humaima."
هكذا قال الطبري، ولم يذكر إبراهيم الإمام، وجميع المؤرخين اتفقوا على إبراهيم، إلا أنه ما تم له الأمر، والله أعلم.,"”Al-Tabari takes no notice here of Ibrahim the Imam, yet all other historians agree in stating that Abu Hashim’s rights to the caliphate were transmitted to Ibrahim, who did not, however, attain to their full exercise."
البخاري,AL-BUKHARI.
أبو عبد الله محمد بن أبي الحسن إسماعيل بن إبراهيم بن المغيرة بن الأحنف يزذبه [وقال ابن ماكولا: هو يزدزبه] الجعفي بالولاء، البخاري الحافظ الإمام في علم الحديث، صاحب الجامع الصحيح والتاريخ.,"The hafiz Abu Abd Allah Muhammad Ibn Abi al-Hasan Ismail Ibn Ibrahim Ibn al-Mughaira Ibn al-Ahnaf Yezdibah (or Yezdezbah, according to Ibn Makula), a mawla to the tribe of Jofi, and surnamed al-Bukhari, was the great imam in the science of the Traditions, and the author of the work entitled al-Jami al-Sahih (the authentic collector) and of the {well-known) history."
رحل في طلب الحديث إلى أكثر محدثي الأمصار، وكتب بخراسان والجبال ومدن العراق والحجاز والشام ومصر.,"Animated with the desire of collecting Traditions, he went to see most of the Traditionists in all the great cities, and he wrote down in Khorasan, in the cities of Iraq, in Hijaz, in Syria, and in Egypt the information he thus acquired)."
وقدم بغداد، واجتمع إليه أهلها واعترفوا بفضله وشهدوا بتفرده في علم الرواية والدراية.,"On visiting Baghdad, the inhabitants gathered round him, and acknowledging his merit, declaring him to be the first man of the age for his learning in the Traditions, and for his talent in delivering them to others."
وحكى أبو عبد الله الحميدي في كتاب جذوة المقتبس والخطيب في تاريخ بغداد أن البخاري لما قدم بغداد سمع به أصحاب الحديث، فاجتمعوا وعمدوا إلى مائة حديث فقبلوا متونها وأسانيدها وجعلوا متن هذا الإسناد إسناد آخر، ودفعوا إلى عشرة أنفس إلى كل رجل عشرة أحاديث، وأمروهم إذا حضروا المجلس يلقون ذلك على البخاري.,"It is related by Abu Abd Allah al-Humaidi, in his Jaduat al-Muktabis, and by the Khatib, in his History of Baghdad, that, when al-Bukhari arrived at that city, the Traditionists assembled, and, having selected one hundred Traditions, they applied to the text of each a wrong isnad, and gave them by tens to ten different persons, whom they directed to attend the conference held by al-Bukhari, and submit to him these Traditions."
وأخذوا الموعد للمجلس، فحضر المجلس جماعة من أصحاب الحديث من الغرباء من أهل خراسان وغيرها ومن البغداديين، فلما اطمأن المجلس بأهله انتدب إليه واحد من العشرة، فسأله عن حديث من تلك الأحاديث.,"When the appointed day came, a great number of Traditionists from Khorasan proceeded with those of Baghdad to the meeting. The assembly having taken their places, one of the ten men came forward and questioned al-Bukhari on one of these Traditions."
فقال للبخاري: لا أعرفه، فسأله عن آخر فقال: لا أعرفه، فما زال يلقي عليه واحدا بعد واحد حتى فرغ من عشرته، والبخاري يقول: لا أعرفه، فكان الفقهاء ممن حضر المجلس يلتفت بعضهم إلى بعض ويقولون:,"This doctor answered that he was not acquainted with it, and the other proceeded to ask his opinion on the remaining nine, which he submitted to him successively. As Al-Bukhari continued to answer I am not acquainted with it;’’ the jurisconsults present at the meeting began to turn from one to another and say."
الرجل فهم، ومن كان منهم ضد ذلك يقضي على البخاري بالعجز والتقصير وقلة الفهم.,“The man knows what he is about but some of the auditors were led to conclude that he was a man of great incapacity and slight information.
ثم انتدب رجل آخر من العشرة فسأله عن حديث من تلك الأحاديث المقلوبة، فقال البخاري: لا أعرفه، فسأله عن آخر فقال: لا أعرفه، فلم يزل يلقي عليه واحدا بعد واحد حتى فرغ من عشرته، والبخاري يقول: لا أعرفه، ثم انتدب الثالث والرابع إلى تمام العشرة حتى فرغوا كلهم من الأحاديث المقلوبة، والبخاري لا يزيدهم على قوله: لا أعرفه.,"Another of the ten men then came forward, and, having proposed in a similar manner his ten altered Traditions, he obtained the same answers as his predecessor. The eight others then advanced successively, but the result was always the same."
فلما علم البخاري أنهم فرغوا التفت إلى الأول منهم فقال: أما حديثك الأول فهو كذا، وحديثك الثاني فهو كذا، والثالث والرابع على الولاء، حتى أتى تمام العشرة، فرد كل متن إلى إسناده وكل إسناد إلى متنه، وفعل بالآخرين كذلك، ورد متون الأحاديث كلها إلى أسانيدها وأسانيدها إلى متونها، فأقر له الناس بالحفظ وأذعنوا له بالفضل.,"When al-Bukhari perceived that they had done, he turned to the first man and said: “Thy rust Tradition should be said so and so; thy second so and so repeating them till he came to the last, and prefixing to the text of each the isnad which belonged to it. He then commenced with the second man, answering him in the same way, and he continued till he ended by the tenth. The whole assembly then acknowledged his abilities as a hafiz, and admitted his superior merit."
وكان ابن صاعد إذا ذكره يقول: الكبش النطاح، ونقل عنه محمد بن يوسف الفربري أنه قال: ما وضعت في كتابي الصحيح حديثا إلا اغتسلت قبل ذلك وصليت ركعتين.,"When Ibu Said spoke of al-Bukhari, he called him the butting ram whom none could withstand. Muhammad Ibn Yusuf al-Farabri relates that he heard al-Bukhari say: “I never inserted a Tradition in my Sahih till after I had made an ablution, and offered “up a prayer of two rakas."
وعنه أنه قال: صنفت كتابي الصحيح لست عشرة سنة، خرجته من ستمائة ألف حديث، وجعلته حجة فيما بيني وبين الله عز وجل.,"It is also stated that al-Bukhari said: “It “took me sixteen years to draw up the kitab al-Sahih. I selected the matter “which forms its contents from a mass of six hundred thousand Traditions, and I have offered it up to God as a title to his favor."
وقال القربري: سمع صحيح البخاري تسعون ألف رجل، فما بقي أحد يروي عنه غيري. وروى عنه أبو عيسى الترمذي.,"Al-Farabri mentioned that ninety thousand persons had learned the Sahih from al-Bukhari, and, that of all who taught it on the authority of the author, he himself was the sole survivor. Abu Isa al-Tirmizi also taught Traditions on the authority of al-Bukhari."
وكانت ولادته يوم الجمعة بعد الصلاة، لثلاث عشرة، وقيل لاثنتي عشرة ليلة خلت منن شوال سنة أربع وتسعين ومائة، وقال أبو يعلى الخليلي في كتاب الإرشاد: إن ولادته كانت لاثنتي عشرة ليلة خلت من الشهر المذكور.,"The birth of al-Bukhari took place after the public prayer of Friday, the thirteenth of Shawwal, A. H. one hundred and ninety four (July, A. D. eight hundred and ten); but Abu Yala al- Khalili states, in his Kitab al-Irshad that it happened on the twelfth of the above mentioned month."
وتوفي ليلة السبت بعد صلاة العشاء، وكانت ليلة عيد الفطر، ودفن يوم الفطر بعد صلاة الظهر، سنة ست وخمسين ومائتين بخرتنك، رحمه الله تعالى.,"He died at Khartank, on the eve of Saturday, the first of Shawwal, A. H. two hundred and fifty six (September, A. D. eight hundred and seventy), after the evening prayer, and he was buried the following day, on the termination of the afternoon prayer."
وذكر ابن يونس في تاريخ الغرباء أنه قدم مصر وتوفي بها، وهو غلط، والصواب ما ذكرناه ها هنا رحمه الله تعالى.,"Ibn Yunus mentions, in his history of Foreigners that al-Bukhari came to Egypt and died there. This is, however, a mistake, and the truth is as we have just stated."
وكان خالد بن أحمد بن خالد الذهلي أمير خراسان قد اخرجه من بخارى إلى خرتنك، ثم حج خالد المذكور فوصل إلى بغداد فحبسه الموفق بن المتوكل أخو المعتمد الخليفة، فمات في حبسه.,"Khalid Ibn Ahmad Ibn Khalid al-Dohli, the governor of Khorasan, banished al-Bukhari from Bukhara, and sent him to Khartank; Khalid then made the pilgrimage, and, on arriving at Baghdad, he was imprisoned by al-Muwaffak Ibn al-Mutawakkil, the brother of the caliph al-Motamid, and detained in confinement till he died."
وكان شيخا نحيف الجسم، لا بالطويل ولا بالقصير.,Al-Bukhari was a lean-bodied man and of the middle size.
[وقد اختلف في اسم جده، فقيل إنه يزذبه – بفتح الياء المثناة من تحتها وسكون الزاي وكسر الذال المعجمة وبعدها باء موحدة ثم هاء ساكنة، وقال أبو نصر بن ماكولا في كتاب الإكمال: هو يزدزبه – بدال وزاي وباء معجمة بواحدة – والله أعلم، وقال غيره: هذا الجد مجوسيا مات على دينه، وأول من أسلم منهم المغيرة.,"Different opinions are held respecting the true name of his ancestor (surnamed al-Ahnaf); some say that he was called Yezdibah, but Ibn Makula says, in his Ikmal, that his name was Yezdezbah. This person was a Magian and died in that religion. The first of his ancestors who embraced Islamism was al-Mughaira."
ووجدته في موضع آخر عوض يزذبه الأحنف ولعل يزذبه كان أحنف الرجل، والله أعلم].,"In another work, I find the former of al-Bukhari’s ancestors called al-Ahnaf, it is therefore possible that Yezdibah was really Ahnaf, or club-footed."
والبخاري: بضم الباء الموحدة وفتح الخاء المعجمة وبعد الأللف راء، هذه النسبة إلى بخارا، وهي من أعظم مدن ما وراء النهر، بينها وبين سمرقند مسافة ثمانية أيام.,"Bukhari means belonging to Bukhara, a great city in Transoxiana, at eight days’ journey from Samarkand."
وخزنتك: بفتح الخاء المعجمة وسكون الراء وفتح التاء المثناة من فوقها وسكون النون وبعدها كاف، وهي قرية من قرى سمرقند.,Khartank is a village in the district of Samarkand.
وقد سبق الكلام على الجعفي ، ونسبة البخاري إلى سعيد بن جعفر والي خراسان، وكان له عليهم الولاء فنسبوا إليه.,"We have already spoken of Jofi. Al-Bukhari bore the surname of Jofi because his family were mawlas to Said Ibn Jaafar al-Jofi, governor of Khorasan."
ابن جرير الطبري,IBN JARIR AL-TABARI.
أبو جعفر محمد بن جرير بن يزيد بن خالد، الطبري، وقيل يزيد بن كثير ابن غالب، صاحب التفسير الكبير والتاريخ الشهير.,Abu Jaafar Muhammad Ibn Jarir Ibn Yazid Ibn Khalid al-Tabari (native of Tabaristan) is the author of the great commentary on the Quran and of the celebrated history. Some say that his grandfather Yazid was the son of Kathir Ibn Ghalib.
كان إماما في فنون كثيرة منها التفسير والحديث والفقه والتاريخ وغير ذلك.,"Al-Tabari was an imam (master of the highest authority’ in many various branches of knowledge, such as Quranic interpretation, Traditions, jurisprudence, history, etc."
وله مصنفات مليحة في فنون عديدة تدل على سعة علمه وغزارة فضله.,"He composed some fine works on various subjects, and these productions are a testimony of his extensive information and great abilities."
وكان من الأئمة المجتهدين، لم يقلد أحدا، وكان أبو الفرج المعافى بن زكريا النهرواني المعروف بابن طرارا على مذهبه – وسيأتي ذكره إن شاء الله تعالى.,"He was one of the mujtahid imams (as he judged for himself and) adopted the opinions of no particular doctor. Abu M-Faraj al-Moafa Ibn Zakariya al-Nahrawani, surnamed Ibn Tarara, was a follower of his doctrines. We shall give a notice on this person."
وكان ثقة في نقله، وتاريخه أصح التواريخ وأثبتها، وذكره الشيخ أبو إسحاق الشيرازي في طبقات الفقهاء في جملة المجتهدين، ورأيت في بعض المجاميع هذه الأبيات منسوبة إليه، وهي:,"Ibn Jarir al-Tabari is held to merit the highest confidence as a transmitter of traditional information, and his history is the most authentic and the most exact of any. The shaikh Abu Ishak al-Shirazi places him among the mujtahids, in his Tabakat al-Fokahaa (classified list of jurisconsults). I found in some compilation or other the following verses attributed to al-Tabari."
"إذا اعسرت لم يعلم شقيقي… وأستغني فيستغني صديقي
حيائي حافظ لي ماء وجهي… ورفقي في مطالبتي رفيقي
ولو أني سمحت ببذل وجهي… لكنت إلى الغنى سهل الطريق","When I am reduced to poverty, I let my brother know it not; and when I am rich, I enrich my friends. My honest pride prevents me from losing my self-respect; and if I do ask a favor, modesty is always my companion. But did I condescend to forego my self-respect, I should soon be a beaten path to riches."
وكانت ولادته سنة أربع وعشرين ومائتين، بآمل طبرستان، وتوفي يوم السبت آخر النهار، ودفن يوم الأحد في داره، في السادس والعشرين من شوال سنة عشر وثلثمائة ببغداد، رحمه الله تعالى.,"He was born A. H. two hundred and twenty four (A. D. eight hundred and thirty eight or eight hundred and thirty nine), at Amul in Tabaristan, and he died at Baghdad on Saturday evening, the twenty fifth of Shawwal, A. H. three hundred and ten (February, A. D. nine hundred and twenty three, He was buried, the next day, in the court of, his own house."
ورايت بمصر في القرافة الصغرى عند سفح المقطم قبرا يزار، وعند رأسه حجر عليه مكتوب هذا قبر ابن جرير الطبري.,"I saw in the Lesser Karafa cemetery, at the foot of Mount Mukattam near Old Cairo, a tomb which is often visited, and at the head of which is a stone bearing this inscription: “This is the tomb of Ibn Jarir al-Tabari."
والناس يقولون: هذا صاحب التاريخ، وليس بصحيح، بل الصحيح أنه ببغداد، وكذلك قال ابن يونس في تاريخ مصر المختص بالغرباء: إنه توفي ببغداد.,"”The public imagine it to belong to the author of the history, but this opinion is erroneous, the fact being that he was buried at Baghdad; and Ibn Yunus himself says, in his History of the foreigners who came to Egypt, that such was really the case."
وأبو بكر الخوارزمي الشاعر المشهور ابن أخته – وسيأتي ذكره إن شاء الله تعالى، وقد سبق الكلام على الطبري.,"Abu Bakr al-Khwarizmi, a celebrated poet whose life we shall give, was a sister’s son to al-Tabari."
محمد بن عبد الحكم,MUHAMMAD IBN ABD AL-HAKAM.
أبو عبد الله محمد بن عبد الله بن عبد الحكم بن أعين [ابن ليث بن رافع] المصري الفقيه الشافعي.,Abu Abd Allah Muhammad Ibn Abd Allah Ibn Abd al-Hakam Ibn Aayan Ibn Laith Ibn Rafi was a native of Egypt and a doctor of the Shafiite sect.
سمع من ابن وهب وأشهب من أصحاب الإمام مالك، فلما قدم الإمام الشافعي، رضي الله عنه، مصر صحبه وتفقه به.,"He commenced by receiving lessons from Ibn Wahb and Ashhab, the disciples of the imam Malik, but, when al-Shafie went to Egypt, he became his pupil and studied jurisprudence under him."
وحمل في المحنة إلى بغداد إلى القاضي أحمد بن أبي دواد الإيادي – المقدم ذكره – فلم يجب إلى ما طلب منه فرد إلى مصر، وانتهت إليه الرياسة بمصر.,"During the persecution at Baghdad, he was taken before the kadi Ibn Abi Dawud al-Iyadi, but, as he refused to do what was required of him, they sent him back to Egypt, where he finally became chief of the Shafiite sect."
وكانت ولادته سنة اثنتين وثمانين ومائة. وتوفي يوم الأربعاء لليلة خلت من ذي القعدة، وقيل منتصفه، سنة ثمان وستين ومائتين، وقبره فيما يذكر مع قبر أبيه وأخيه عبد الرحمن – وقد سبق ذكر ذلك، وهما إلى جانب الإمام الشافعي، وقال ابن قانع: توفي سنة تسع وستين بمصر، رحمه الله تعالى.,"He was born A. H. one hundred and eighty two (A. D. seven hundred and ninety eight or seven hundred and ninety nine), and he died on Wednesday, the first of Zu al-Kaada (some say the fifteenth), A. H. two hundred and sixty eight (May, A. D. eight hundred and eighty two) his tomb is stated to be near those of his father and of his brother Abd al-Rahman, and these two are situated close to al-Shafie. Of this we have already spoken. Ibn Kani mentions that he died at Old Cairo, A. H. two hundred and sixty nine."
روى عنه أبو عبد الرحمن النسائي في سننة.,Abu Abd al-Rahman al-Nasai cites him as his authority for some of the Traditions which he gives in the Sunan.
وقال المزني: كنا نأتي الشافعي نسمع منه، فنجلس على باب داره.,"Al-Muzani relates as follows: “We “used to go to al-Shafie that we might hear his lessons, and we would sit down “at the door of his house."
ويأتي محمد بن عبد الله بن عبد الحكم فيصعد إليه ويطيل المكث، وربما تغدى معه ثم نزل ، فيقرأ علينا الشافعي، فإذا فرغ من قراءته قرب إلى محمد دابته فركبها، وأتبعه الشافعي بصره، فإذا غاب شخصه قال: وددت لو أن لي ولدا مثله وعلي ألف دينار لا أجد لها قضاء.,"Muhammad Ibn Abd Allah Ibn Abd al-Hakam “would then come, and go in, and make a long stay; he would even sometimes “breakfast with him. On coming down, al-Shafie would begin to read to us, and, on finishing, he would bring Muhammad’s mule and help him to mount, after which, he would keep watching him till he disappeared, and then say. To obtain a son like him, I should consent to be in debt for a thousand dinars and unable to find wherewithal to pay them."
وحكي عن محمد المذكور أنه قال: كنت اتردد إلى الشافعي، فاجتمع قوم من أصحابنا إلى أبي، وكان على مذهب الإمام مالك – وقد سبق ذكره في العبادلة – فقالوا: يا أبا محمد، إن محمدا ينقطع إلى هذا الرجل ويتردد إليه فيرى الناس أن هذا رغبة عن مذهب أصحابه.,"”It is related that Muhammad Ibn Abd al-Hakam said: “I used to go frequently to al-Shafie, and in consequence “of this, a number of persons belonging to our sect-went to my father” who, as has been said, was a Malikite “and said to him: ‘ Abu Muhammad! thy Muhammad attaches himself exclusively to this man, and frequents him constantly. This indicates that thy son has a dislike for the sect to which he belongs."
فجعل أبي يلاطفهم ويقول: هو حدث ويحب النظر في اختلاف أقاويل الناس ومعرفة ذلك.,"My father essayed to calm them, saying: ‘He is young, and wishes to learn and examine the different opinions held on the same subject."
ويقول لي في السر: يا بني، الزم هذا الرجل، فإنك لو جاوزت هذا البلد فتكلمت في مسألة فقلت فيها: قال أشهب، لقيل لك: من أشهب.,"He then look me in private and said: ‘Stick to that man, my boy! for if you leave this city, and happen to say, when you discuss a question: Ashhab relates that Malik said you will be asked who was Ashhab."
قال: فلزمت الشافعي، وما زال كلام والدي في قلبي حتى خرجت إلى العراق فكلمني القاضي بحضرة جلسائه في مسألة فقلت فيها: قال أشهب عن مالك فقال: ومن أشهب وأقبل على جلسائه فقال لبعضهم كالمنكر: ما أعرف أشهب ولا أبلق.,"In consequence of this advice, I attended with assiduity the lessons of al-Shafie, and the words of my father never left my memory; till, having gone to Iraq, the kadi consulted me on a question in the presence of the company assembled at his house, and, in discussing it, I happened to say: Ashhab relates that Malik said’ on which he asked who was Ashhab, and turned towards the company for an answer. One of the persons present replied, as if perfectly ignorant on the subject: know neither Ashhab (brown) nor Ablak (gray),"
وأخباره كثيرة.,numerous anecdotes of Muhammad Ibn Abd al-Hakam are related.
وذكره القضاعي في كتاب خطط مصر قال: ومحمد هذا هو الذي أحضره أحمد بن طولون في الليل إلى حيث سقايته بالمعافر لما توقف الناس عن شرب مائها والوضوء به.,"Al-Kudai states, in his Khitat, that this was the Muhammad whom Ahmad Ibn Tulun by night to the aqueduct which he had constructed at al-Maafir, and the water of which the people hesitated to employ cither for drinking or for making ablutions."
فشرب منه وتوضأ، فأعجب ذلك ابن طولون، وصرفه لوقته ووجه إليه بصلة، والناس يقولون: إنه المزني، وليس بصحيح، والله أعلم.,"Muhammad then drank thereof and made use of it for his ablutions, whereat Ibn Tulun was so highly pleased, that he detained him no longer and sent him a rich present. It is generally said that the circumstance here spoken of occurred to al-Muzani, but this is not exact."
الترمذي,AL-TIBMIZI THE JURISCONSULT.
أبو جعفر محمد بن أحمد بن نصر، الترمذي الفقيه الشافعي، لم يكن للفقهاء الشافعية في وقته أرأس منه ولا أورع ولا أكثر تقلا، وكان يسكن بغداد، وحدث بها عن يحيى بن بكير المصري ويوسف بن عدي وكثير بن يحيى وغيرهم.,"Abu Jaafar Muhammad Ibn Ahmad Ibn Nasr al-Tirmizi, a jurisconsult of the sect of al-Shafi, was the ablest of them all in’ that age, the most devout and the most abstemious. He resided at Baghdad, and taught Traditions in that city on the authority of Yahya Ibn Bukair al-Misri, Yusuf Ibn Oday Kathir Urn Yahya, and other roasters."
وروى عنه أحمد بن كامل القاضي وعبد الباقي بن قانع وغيرهما.,"Traditions were delivered on his own authority by the kadi Ahmad Ibn Kamil, Abd al-Baki Ibn Kani, and others."
وكان ثقة من أهل العلم والفضل والزهد في الدنيا.,"His character as a traditionist is perfectly established, and he bore a high reputation for learning, merit, and self-mortification."
قال أبو الطيب أحمد بن عثمان السمسار والد أبي حفص عمر بن شاهين: حضرت عند أبي جعفر الترمذي فسأله سائل عن حديث رسول الله صلى الله عليه وسلم إن الله تعالى ينزل إلى سماء الدنيا فالنزول كيف يبقى فوقه علو فقال أبو جعفر:,"Abu al-Tayeb Ahmad Ibn Othman al-Simsar, the father of Abi Hafs Omar Ibn Shahin relates as follows: “I was at Abu Jaafar al-Tirmizi’s, when a person consulted him about the saying of the Prophet, that God “descended to the heaven of the world (the lowest of the seven heavens); and “this person expressed his desire to know how there could, in that case, be “anything more exalted (than the lowest heaven)? To which al-Tirmizi replied."
النزول معقول والكيف مجهول، والإيمان به واجب والسؤال عنه بدعة.,"The descent is intelligible; the manner how is unknown; the belief therein is obligatory, and the asking about it is a blamable innovation."
وكان من التقلل في المطعم على حالة عظيمة فقرا وورعا وصبرا على الفقر، أخبر محمد بن موسى بن حماد أنه أخبره أنه تقوت في سبعة عشر يوما خمس حبات، أو قال ثلاث حبات، قال: قلت: كيف عملت فقال: لم يكن عندي غيرها فاشتريت بها لفتا، فكنت آكل كل يوم واحدة.,"His moderation in respect to food was extreme, and this resulted from’ indigence, devotion, and patience under poverty. It is related by Muhammad Ibn Musa Ibn Hammad, that al-Tirmizi told him that he had subsisted seventeen days on five pence (three pence, according to another version) ”I then asked “him,” said Ibn Hammad, “how he had managed, and he replied: ‘ That “‘ sum was all I possessed, and I laid it out on turnips, one of which I ate each day."
وذكر أبو إسحاق الزجاج النحوي أنه كان يجرى عليه في كل شهر أربعة دراهم، وكان لا يسأل أحدا شيئا.,"Abu Ishak al-Zajjaj states that al-Tirmizi received a monthly stipend of four dirhems, and that he never asked anything from any person."
وكان يقول: تفقهت على مذهب أبي حنيفة، فرأيت النبي صلى الله عليه وسلم في مسجد المدينة عام حججت فقلت: يا رسول الله، قد تفقهت بقول أبي حنيفة، أفآخذ به قال: لا، فقلت: آخذ بقول مالك بن أنس فقال:,"Al-Tirmizi used to relate the following circumstance: “I had studied jurisprudence under Abi Hanifa, when, being in the mosque of Medina the year I made the pilgrimage, I had a dream in “which I saw the blessed Prophet, and I said: ‘O Apostle of God! I have studied the system taught by Abu Hanifa; shall I adopt it?’ and he answered: No!’ I then said: ‘ Shall I adopt that of Malik Ibn Anas?’ and he replied."
خذ منه ما وافق سنتي، قلت: فآخذ بقول الشافعي فقال: ما هو بقوله، إلا أنه أخذ بسنتي ورد على من خالفها، قال: فخرجت في أثر هذه الرؤيا إلى مصر، وكتبت كتب الشافعي.,"Adopt that portion of it which is in conformity with my sunnah {sayings and doings). I then asked him if I should adopt the system taught by al-Shafie, “and he replied:‘ It is not his system; he took my sunnah, and nothing more, “and he refuted those who contradicted it. After having this dream, I immediately proceeded to Egypt and copied out al-Shafie’s books."
وقال الدارقطني: هو ثقة مأمون ناسك، وكان يقول: كتبت الحديث تسعا وعشرين سنة.,"”Al-Darakutni styles him a Traditionist of veracity, trust-worthy and pious. Al-Tirmizi mentioned that he passed twenty-nine years in writing out the Traditions."
وكانت ولادته في ذي الحجة سنة مائتين، وقيل سنة عشر ومائتين.,"He was born in the month of Zi al-Hijja, A. H. two hundred (July, A. D. eight hundred and sixteen); some say A. H. two hundred and ten"
وتوفي لإحدى عشرة ليلة خلت من المحرم سنة خمس وتسعين ومائتين، ولم يغير سيبه، وكان قد اختلط في آخر عمره اختلاطا عظيما، رحمه الله تعالى.,"and he died on the eleventh of Muharram, A. H. two hundred and ninety five (October, A. D. nine hundred and seven). he never dyed his hair (a teas customary at that period). Towards the close of his life, his intellect got deranged to an extreme degree."
وقال السمعاني في نسبة الترمذي: هذه النسبة إلى مدينة قديمة على طرف نهر بلخ الذي يقال له جيحون.,"”Al-Tirmizi says al-Samaani “means belonging to “(Tirmiz) an ancient city on the bank of the river of Balkh, which is called “Jaihun (the Oxus)."
والناس مختلفون في كيفية هذه النسبة: بعضهم يقول بفتح التاء ثالث الحروف، وبعضهم يقول بضمها، وبعضهم يقول بكسرها، والمتداول على لسان أهل تلك المدينة بفتح التاء وكسر الميم، والذي كنا نعرفه قديما كسر التاء والميم جميعا، والذي يقوله المتنوقون وأهل المعرفة بضم التاء والميم، وكل واحد يقول معنى لما يدعيه.,"Various opinions are held respecting the pronunciation “of this name; some say Turmiz and others Tirmiz; the inhabitants themselves “pronounce it Tarmiz; the pronunciation which was long familiar to us was “Tirmiz; but persons who pretend to exactness, and possess information on the “subject, pronounce it Turmuz. Each of these pronunciations has its partisans, “who give reasons in support of their opinion."
هذا كله كلام السمعاني، والله أعلم بالصواب.,"”Such are the words of al-Samaani, and I am unable to offer anything decisive on the subject."
وسألت من رآها: هل هي في ناحية خوارزم أم في ناحية ما وراء النهر فقال: بل هي في حساب ما وراء النهر في ذلك الجانب.,"Persons who have been there inform me that it is situated, not in the province of Khwarazm, but in that of Transoxiana, and on the same side (of the river)as the latter."
ابن الحداد المصري,"IBN AL-HADDAD, THE JURISCONSULT."
أبو بكر محمد بن أحمد بن محمد بن جعفر الكناني، المعروف بابن الحداد، الفقيه الشافعي المصري.,"Abu Bakr Muhammad Ibn Ahmad Ibn Muhammad Ibn Jaafar, surnamed Ibn al-Haddad, was a doctor of the sect of al-Shafie, a native of Egypt, and a member of the tribe of Kinana."
صاحب كتاب الفروع في المذهب وهو كتاب صغير الحجم كثير الفائدة، دقق في مسائله غاية التدقيق.,"He is the author of the work entitled Kitab al-Furu in which he treats of the development of the law according to Shafiite principles. It forms a small volume, but is replete with information, and the questions of which it treats are discussed with extraordinary subtility."
واعتنى بشرحه جماعة من الأئمة الكبار: شرحه القفال المروزي شرحا متوسطا ليس بالكبير، وشرحه القاضي أبو الطيب الطبري في مجلد كبير، وشرحه الشيخ أبو علي السنجي شرحا تاما مستوفى أطال فيه، وهو أحسن الشروح.,"Some of the most eminent imams have undertaken lo comment it; al-Kaffal al-Marwazi composed a moderately-sized volume on the subject; the kadi Abu al-Tayeb al-Tabari elucidated its obscurities in one large volume, and the shaikh Abu Ali al-Sinji drew up a complete commentary on it, wherein he fully discusses every point. This last is one of the best productions of the kind."
وكان ابن الحداد المذكور قد أخذ الفقه عن أبي إسحاق المروزي، وقال صاحبنا عماد الدين بن باطيش في كتابه الذي وضعه على المهذب وفي طبقات الفقهاء: إنه من اعيان أصحاب إبراهيم المزني، وقد وهم فيه، فإن ابن الحداد ولد في السنة التي توفي فيها المزني.,"Ibn al-Haddad learned jurisprudence from Abu Ishak al-Marwazi. My master Imad al-din Ibn Batish states, in the work composed by him on (Abu Ishak’s) Muhaddab, and in his Tabakat al-Fokahaa, or classified list of jurisconsults, that Ibn al-Haddad was one of the most distinguished disciples of Abu Ibrahim al-Muzani, but this is an oversight on his part, for Ibn al-Haddad was born the year al-Muzani died."
وقال القضاعي في كتاب خطط مصر إنه ولد في اليوم الذي مات فيه المزني رحمه الله تعالى.,"Al-Kudai mentions, in his Khitat, that his birth took place on the day of al-Muzani’s death."
فكيف يمكن أن يكون من أصحابه وإنما نبهت على ذلك لئلا يظن ظان أن هذا غلط، وذلك الصواب، ونسب إليه أيضا الأبيات الذالية التي ذكرتها في ترجمة ظافر الحداد الإسكندري، وقد سبق الكلام عليها في ترجمة ظافر.,"How then could he possibly have been his disciple? I notice this error here lest persons should be led to think al-Kudai mistaken, and Ibn Batish in the right. The latter also attributes to Ibn al-Haddad the verses rhyming in z, which I have quoted in the life of Zafir al-Haddad, native of Alexandria."
وكان ابن الحداد فقيها محققا غواصا على المعاني، تولى القضاء بمصر والتدريس وكانت الملوك والرعايا تكرمه وتعظمه وتقصده في الفتاوى والحوادث، وكان يقال في زمنه: عجائب الدنيا ثلاث: غضب الجلاد، ونظافة السماد، والرد على ابن الحداد.,"Ibn al-Haddad was a doctor of great exactness in the examination of points of law, and singularly skillful in obtaining clear results from the depths of obscurity in which they lay concealed. He occupied the posts of kadi and professor at Old Cairo; the princes and the people held him in the highest respect, and it was to his opinion they deferred when doubts arose on a point of law, or when any grave event took place. People used to say: ‘‘It “would be the strangest circumstance that ever occurred to find an executioner “angry (from having nothing to do), or to meet with a heap of dung free from impurities, or to see an opinion of Ibn al-Haddad’s refuted."
وكانت ولادته لست بقين من شهر رمضان، سنة أربع وستين ومائتين، وتوفي سنة خمس وأربعين وثلثمائة، وقال السمعاني: سنة أربع وأربعين، والله أعلم بالصواب.,"His birth took place on the twenty fourth of Ramadan, A. H. two hundred and sixty four (May, A. D. eight hundred and seventy eight), and he died A. H. three hundred and forty five (A. D. nine hundred and fifty six or nine hundred and fifty seven), or three hundred and forty four according to al-Samaani."
وحدث عن أبي عبد الرحمن النسائي وغيره رحمهم الله أجمعين.,He delivered Traditions on the authority of Abu Abd al-Rahman al-Nasai and other masters.
وذكر القضاعي في كتاب خطط مصر ان ابن الحداد المذكور توفي عند منصرفه من الحج، سنة أربع وأربعين وثلثمائة بمنية حرب على باب مدينة مصر، وقيل في موضع القاهرة.,"Al-Kudai states, in his Khitat, that Ibn al-Haddad expired on his return from the pilgrimage, A. H. three hundred and forty four, at a place called Munya Harb, near the gate of Old Cairo; on the spot, it is said, where Cairo now stands."
وكان متصرفا في علوم كثيرة من علوم القرآن الكريم والفقه والحديث والشعر وأيام العرب والنحو واللغة وغير ذلك.,"He was versed in a great variety of sciences, such as those connected with the Quran, jurisprudence, the Traditions, poetry, the combats of the ancient Arabs, grammar, philology, etc."
ولم يكن في زمانه مثله، وكان محببا إلى الخاص والعام، وحضر جنازته الأمير أبو القاسم أنوجور ابن الإخشيد وكافور وجماعة من اهل البلد، وله تسع وسبعون سنة وأربعة أشهر ويومان ، رحمه الله تعالى.,"During his life he remained without a rival, and was beloved by all persons, from the highest to the lowest. The emir Abu al-Kasim Anujur Ibn al-Ikhshid attended his funeral, in company with Kafur and followed by a crowd of the inhabitants. He lived to the age of seventy-nine years, four months, and two days."
والحداد: بفتح الحاء المهملة وتشديد الدال ثم دال بعد ألف، وكان أحد أجداده يعمل الحديد ويبيعه فنسب إليه.,Haddad means a worker in iron. or one who sells it.
أبو بكر الصيرفي,ABU BAKR AL-SAIRAFI.
أبو بكر محمد بن عبد الله، المعروف بالصيرفي، الفقيه الشافعي البغدادي، كان من جملة الفقهاء، أخذ الفقه عن أبي العباس بن سريج، واشتهر بالحذق في النظر والقياس وعلوم الأصول، وله في أصول الفقه كتاب لم يسبق إلى مثله.,"Abu Bakr Muhammad Ibn Abd Allah, generally known by the name of Sairafi, was a native of Baghdad and a doctor of the sect of al-Shafie. He ranked among the (regular) jurisconsults (of that city). Having studied the law under Abu al-Abbas Ibn Suraij, he acquired distinction by his acuteness in the discussion (of point of law not hitherto settled), by his skill in the use of analogical deduction, and by his penetration as a dogmatic theologian. He composed a work of quite an original cast on the fundamentals of jurisprudence."
حكى أبو بكر القفال في كتابه الذي صنفه في الأصول أن أبا بكر الصيرفي كان أعلم الناس بالأصول بعد الشافعي، وهو أول من انتدب من أصحابنا للشروع في علم الشروط، وصنف فيه كتابا أحسن فيه كل الإحسان.,"and Ahu Bakr al-Kaffal (see next article) states, in his work on that subject, that Abu Bakr al-Sairafi was, next to al-Shafi, the most learned of men in that branch of science. He was the first person of our sect (the Shafiite) who undertook to compose a treatise on the drawing up of bonds and the work which he produced on this subject is of the highest excellence."
وتوفي يوم الخميس لثمان بقين من شهر ربيع الآخر سنة ثلاثين وثلثمائة، رحمه الله تعالى.,"He died on Thursday, the twenty first of the latter Rabi, A. H. three hundred and thirty (January, A. D. nine hundred and forty two)."
والصيرفي: بفتح الصاد المهملة وسكون الياء المثناة من تحتها وفتح الراء وبعدها فاء، هذه النسبة مشهورة لمن يصرف الدنانير والدراهم، وإنما قصدت بذكرها ضبطها وتقييدها، فقد رأيت كثيرا من الناس ينطقون بكسر الصاد والراء.,"The signification of Sairafi is well known; it means one who changes gold and silver coin. I mention this here, because many persons mispronounce his surname and say Sirafi."
القفال الشاشي,ABU BAKR AL-KAFFAL AL-SHASHI.
أبو بكر محمد بن علي بن إسماعيل، القفال الشاشي الفقيه الشافعي، إمام عصره بلا مدافعة، كان فقيها محدثا أصوليا لغويا شاعرا.,"Abu Bakr Muhammad Ibn Ali Ibn Ismail al-Kaffal al-Shashi, a doctor of the Shafiite sect, was incontrovertibly the ablest jurisconsult (imam) of that age, and possessed not only a deep knowledge of the law and the Traditions, but was also versed in dogmatic theology, and proved himself a learned philologer and a good poet."
لم يكن بما وراء النهر للشافعيين مثله في وقته.,The Shafiites did not possess in Transoxiana a man to be compared to him.
رحل إلى خراسان والعراق والحجاز والشام والثغور، وسار ذكره في البلاد.,"(In the furtherance of hit studied) he travelled to Khorasan, Iraq, al-Hijaz, Syria, and the northern frontier of Mesopotamia, and his reputation spread far and wide."
وأخذ الفقه عن ابن سريج، وله مصنفات كثيرة.,"He learned jurisprudence from Ibn Suraij, and composed a great number of works."
وهو أول من صنف الجدل الحسن من الفقهاء.,He was the first who drew up a treatise on the approved method of dialectics jadal) employed by the jurisconsults among themselves.
وله كتاب في أصول الفقه، وله شرح الرسالة، وعنه انتشر مذهب الشافعي في بلاده، وروى عن محمد بن جرير الطبري وأقرانه، وروى عنه الحاكم أبو عبد الله وأبو عبد الله ابن منده وأبو عبد الرحمن السلمي وجماعة كثيرة.,"He composed also a treatise on the principles of canonic jurisprudence, and a commentary on the Risala. It was he who propagated the Shafiite doctrines in Transoxiana. He taught Traditions on the authority of Ibn Jarir al-Tabari and other eminent doctors of that age, and Traditions were delivered on his own authority by the Hakim Abu Abd Allah Ibn al-Baii, Abu Abd Allah Ibn Manda, Abu Abd al-Rahman al-Sulami, and many others."
وهو والد القاسم صاحب كتاب التقريب الذي ينقل عنه في النهاية والوسيط والبسيط.,"He was the father of al-Kasim, the author oi the work cited, under the title of al-Takrib simplification of the Shafiite doctrines), in the Nihaya and the Basit."
وقد ذكره الغزالي في الباب الثاني من كتاب الرهن، لكنه قال: أبو القاسم، وهو غط، وصوابه: القاسم.,"Al-Ghazzali mentions him in the second chapter of the section on pledges and mortgages, but calls him Abu al-Kasim, wherein he is mistaken."
وقال العجلي في شرح مشكلات الوجيز والوسيط في الباب الثالث من كتاب التيمم: إن صاحب التقريب هو أبو بكر القفال، وقيل إنه ابنه القاسم، ثم قال: فلهذا يقال: صاحب التقريب على الإبهام.,"Al-Ijli states, in his Explanation of the Obscurities met with in the Wajiz and Wasit, in the second chapter of the section on purification with sand, that the author of the Takrib was Abu Bakr al-Kaffal, and that some attribute the work to his son al-Kasim. He then adds: “And for “this reason it is that, in citing him, they designate him by the vague appellation of the author of the Takrib."
قلت: ورأيت في شوال سنة خمس وستين وستمائة، في خزانة الكتب بالمدرسة العادلية بدمشق المحروسة كتاب التقريب في ست مجلدات، وهي من حساب عشر مجلدات، وكتب عليه بأنه تصنيف أبي الحسن القاسم ابن أبي بكر القفال الشاشي.,"”I shall here add that, in the month of Shawwal, A. H. six hundred and sixty five (July, A. D. one thousand two hundred and sixty seven), I saw in the library of the Adiliya college. at Damascus) a copy of the Takrib in ten volumes, but bound in six, and bearing an inscription indicating the author to be Abu al-Hasan al-Kasim Ibn Abi Bakr al-Kaffal al-Shashi."
وقد كانت النسخة المذكورة للشيخ قطب الدين مسعود النيسابوري – الآتي ذكره إن شاء الله تعالى – وعليها خطه بأنه وقفها.,"and this copy was in the handwriting of the shaikh Kutb al-din Masud al-Naisapuri, a doctor whose life will be found further on. It bore also a note written by Kutb al-din, declaring that he had made a wakf of it."
وهذا التقريب غير التقريب الذي لسليم الرازي، فإني رأيت خلقا كثيرا من الفقهاء يعتقدونه هو، فلهذا نبهت عليه، والتقريب الذي لابن القفال قليل الوجود، والذي لسليم موجود بأيدي الناس، وهذا التقريب هو الذي تخرج به فقهاء خراسان.,"This is a different work from that of Sulaim al-Razi; bearing the same title, yet I have met a great number of jurisconsults who supposed it to be the same. This induces me to draw the reader’s attention to the circumstance. Copies of al-Kaffal’s Takrib are scarce, but those of al-Razi’s are in every person’s hands, and it is by the work of the latter that the jurisconsults of Khorasan finish their studies."
وقد وقع الاختلاف في وفاة القفال المذكور، فقال الشيخ أبو إسحاق الشيرازي في طبقات الفقهاء: توفي في سنة ست وثلاثين وثلثمائة، وقال الحاكم أبو عبد الله المعروف بابن البيع النيسابوري: إنه توفي بالشاش، في ذي الحجة سنة خمس وستين وثلثمائة.,"Some difference of opinion subsists respecting the true date of Abu Bakr al-Kaffal’s. death; thus the shaikh Abu Ishak al-Shirazi states, in his classified list of jurisconsults, that he died A. H. three hundred and thirty six (A. D. nine hundred and forty seven or nine hundred and forty eight), and the Hakim Ibn al-Baii says that he breathed his last at al-Shash, in the month of Zi al-Hijja, A. H. three hundred and sixty five (August, A. D. nine hundred and seventy six)."
وقال: كتبت عنه وكتب عني.,"He then adds: “I wrote down (pieces of information) under his dictation, and he also did the same under “mine."
ووافقه على هذا ابن السمعاني في كتاب الأنساب وزاد فقال: وكانت ولادته في سنة إحدى وتسعين ومائتين.,"”Al-Samaani makes a similar observation in his Ansab, and then adds: “He was born in the year two hundred and ninety one (A. D. nine hundred and three)."
وقال أعني ابن السمعاني في كتاب الذيل: إنه توفي سنة ست وستين وثلثمائة، رحمه الله تعالى، وكذا قاله في كتاب الأنساب أيضا في ترجمة الشاشي، والقول الأول قاله في ترجمة القفال، والله أعلم بالصواب.,"The same author mentions however, in his Zail, or Supplement, that he died A. H. three hundred and sixty six, and he repeals the same statement in his Ansab, under the head of al-Shashi; but the former date is given by him in the life of al-Kaffal himself."
والشاشي: نسبة إلى الشاش – بشينين معجمتين بينهما ألف – وهي مدينة وراء نهر سيحون، خرج منها جماعة من العلماء.,"Shashi means belonging to al-Shash; this is a city beyond the Saihun, and has produced a number of learned men."
وهذا القفال غير القفال المروزي – وقد سبق ذكر ذلك في العبادلة – وهو متاخر عن هذا.,"This al-Kaffal is a different person from al-Kaffal al-Marwazi, a doctor who lived at a later epoch."
أبو الحسن الماسرجسي,ABU AL-HASAN AL-MASARJISI.
أبو الحسن محمد بن علي بن سهل بن مصلح، الماسرجسي الفقيه الشافعي، أحد أئمة الشافعيين بخراسان، وأعرفهم بالمذهب وترتيبه وفروع المسائل.,"Abu al-Hasan Muhammad Ibn Ali Ibn Sahl Ibn Muslih al-Masarjisi, a Shafiite jurisconsult, was one of the great masters of that sect in Khorasan, the best acquainted of them with the doctrines promulgated by its founder, with the regular system which they form, and with the ramifications of those points of controversy to which its main principles give rise."
تفقه بخراسان والعراق والحجاز، وصحب أبا إسحاق المروزي وتفقه عليه وخرج معه إلى مصر ولزمه إلى أن مات.,"He studied jurisprudence in Khorasan, Iraq, and Hijaz, and was the assiduous disciple of Abu Ishak al- Marwazi, whom he accompanied to Egypt, and with whom he remained till his death."
ثم رجع إلى بغداد، وكان يخلف علي بن أبي هريرة في مجالسه بعد قيامه عنها، ثم انصرف إلى خراسان سنة أربع وأربعين وثلثمائة، ودرس بنيسابور وعنه أخذ فقهاؤها، وعليه تفقه القاضي أبو الطيب الطبري. وسمع من خاله المؤمل بن الحسن بن عيسى الماسرجسي.,"He then proceeded to Baghdad, where he acted as deputy to Ibn Abi Huraira every time that the latter absented himself from his class. In the year three hundred and forty four (A. D. nine hundred and fifty five or nine hundred and fifty six) he returned to Khorasan, and gave lectures at Naisapur, which were attended by the jurisconsults of that city. He taught jurisprudence to the kadi Abu al-Tayeb al-Tabari, and he himself received lessons from his maternal uncle al-Muammal Ibn al-Hasan Ibn Isa al-Masarjisi."
وسمع بمصر من أصحاب المزني ويونس بن عبد الأعلى الصدفي.,"When in Egypt, he collected (legal) information from the disciples of al-Muzani and from Yunus Ibn Abd al-Aala al-Sadafi."
وقال الحاكم أبو عبد الله ابن البيع: عقدت له مجلس الإملاء في دار السنة في رجب سنة إحدى وثمانين وثلثمائة، وتوفي عشية الأربعاء، ودفن في عشية الخميس سادس جمادى الآخرة سنة أربع وثمانين وثلثمائة، وعمره ست وسبعون سنة.,"The Hakim Ibn al-Baii states that, in the month of Rajab, A. H. three hundred and eighty one (September-October, A. D. nine hundred and ninety one), regular assemblies were held to hear him give dictations in the Dar al-Sunna college for teaching the Traditions). He died on Wednesday evening, the fifth of the latter Jumada, A. H. three hundred and eighty four (July, A. D. nine hundred and ninety four), at the age of seventy-six years, and was interred on the evening of the following day."
وقال الشيخ أبو إسحاق في الطبقات: سنة ثلاث وثمانين، رحمه الله تعالى.,The shaikh Abu Ishak al-Shirazi says in his Tabakat. that his death occurred in A. H. three hundred and eighty three.
والماسرجسي: بفتح الميم وبعد الألف سين مفتوحة مهملة وراء ساكنة ثم جيم مكسورة بعدها سين ثانية، هذه النسبة إلى ماسرجس، وهو اسم لجد أبي علي الحسن بن عيسى بن ماسرجس النيسابوري، كان نصرانيا فأسلم على يد عبد الله بن المبارك.,"Masarjisi means related to Masarjis; this person was grandfather to Abu Ali al-Hasan Ibn Isa Ibn Masarjis al-Naisapuri, and had been a Christian, but was converted to Islamism by Abd Allah Ibn Al-Mubarak."
وأبو الحسن الفقيه المذكور ابن بنت أبي علي المذكور، فنسب إليه، ونسبة الكل إلى ماسرجس المذكور.,"The doctor Abu al-Hasan Muhammad al-Masarjisi was son to the daughter of this Abu Ali, and surnamed after him, like all the other members of the family."
أبو عبد الله الختن,AL-KHATAN.
أبو عبد الله محمد بن الحسن بن إبراهيم الأستراباذي، وقيل الجرجاني، المعروف بالختن، الفقيه الشافعي، كان فقيها فاضلا ورعا مشهورا في عصره، وله وجوه حسنة في المذهب.,"Abu Abd Allah Muhammad Ibn al-Hasan Ibn Ibrahim, a native of Istirabad, or of Jurjan according to some, and a doctor of the sect of al-Shafie, was generally known by the surname of al-Khatan. He acquired a high distinction by his piety, his talent as a jurisconsult, and the excellent traditional information which he possessed on points connected with Shafiite law."
وكان مقدما في الأدب ومعانيالقرآن والقراءات، ومن العلماء المبرزين في النظر والجدل.,"In the science of controversial reasoning, and in those connected with the Quran and its readings, he held the first rank, and was one of the most eminent amongst the learned whose skill lay in speculative investigations and dialectics."
سمع أبا نعيم عبد الملك بن محمد بن عدي وأقرانه ببلده، وورد نيسابور سنة سبع وثلاثين وثلثمائة فأقام بها إلى آخر سنة تسع، ثم دخل أصبهان فسمع مسند أبي داود من عبد الله بن جعفر.,"When in his native town, he received lessons from Abu Noaim Abd al-Malik Ibn Muhammad Ibn Oday, and other masters of the same epoch; in the year three hundred and thirty seven (A. D. nine hundred and forty eight or nine hundred and forty nine) he visited Naisapur, and remained there two years, after which he proceeded to Ispahan, where he studied Abu Dawud’s Musnad (authenticated collection of Tradition) under the tuition of Abd Allah Ibn Jaafar."
ودخل العراق وكتب بعد الأربعين وأكثر، وكان كثير السماع والرحلة، وشرح كتاب التلخيص لأبي العباس ابن القاص، وتوفي بجرجان يوم عيد الأضحى سنة ست وثمانين وثلثمائة، وهو ابن خمس وسبعين سنة، رحمه الله تعالى.,"He then passed into Iraq, and, when upwards of forty years of age, he began to write, and produced numerous works. He was an indefatigable traveler, and received information from the lips of many doctors. A commentary was composed by him on the Talkhis a work of Abu al-Abbas Ibn al-Kass. He died on the Festival of the Sacrifice (the tenth of Zi al-Hijja), A. H. three hundred and eighty six (Dec. A. D. nine hundred and ninety six) at the age of seventy-five years."
والختن: بفتح الخاء المعجمة والتاء المثناة من فوقها وبعدها نون، وإنما قيل له ذلك لأنه كان ختن الفقيه أبي بكر الإسماعيلي.,He was called al-Khatan (the son-in-law) because he was thus allied to Abd Bakr al-Ismaili.
أبو سهل الصعلوكي,ABU SAHL AL-SOLUKI.
أبو سهل محمد بن سليمان بن محمد بن سليمان بن هارون بن موسى بن عيسى بن إبراهيم بن بشر الحنفي العجلي المعروف بالصعلوكي، الأصبهاني أصلا ومولدا النيسابوري دارا.,"Abu Sabi Muhammad Ibn Suleiman Ibn Muhammad I bn Suleiman Ibn Harun I bn Musa Ibn Isa Ibn Ibrahim Ibn Bishr al-Hanafi al-Ijli (a member of the tribe of Hanifa, a branch of that of ljl), and generally known by the name of al-Soluki, was born at Ispahan, the native place of his family, and dwelt at Naisapur."
الفقيه الشافعي المفسر المتكلم الأديب النحوي الشاعر العروضي الكاتب.,"He was, a doctor of the Shafiite sect, an interpreter of the Quran, a scholastic theologian, an adept in the belles-lettres, a grammarian, a poet, a prosodion, and a katib."
ذكره الحاكم أبو عبد الله في تاريخه فقال: حبر زمانه، وفقيه أصحابه وأقرانه، صحب أبا إسحاق المرزوي وتفقه عليه وتبحر في العلوم.,"The Hakim Abu Abd Allah Ibn al-Baii mentions him in his historical work, and says: “He was the chief doctor of the age, and the ablest of contemporary jurisconsults; he had studied the law under Abu Ishak al-Marwazi, “and fathomed all the depths of science."
ثم خرج إلى العراق ودخل البصرة ودرس بها سنين، إلى أن استدعي إلى أصبهان فاقام بها سنين.,"He then proceeded to Iraq, and went “to Basra, where he continued to give lessons for some years, when his presence “was required at Ispahan, where he also remained during some years."
فلما نعي إليه عمه أبو الطيب خرج مستخفيا فورد نيسابور سنة سبع وثلاثين وثلثمائة، وجلس لمأتم عمه ثلاثة أيام، وكان الشيخ أبو بكر ابن إسحاق يحضر كل يوم فيقعد معه، وكذلك كل رئيس وقاض ومفت من الفريقين.,"”On learning the death of his uncle Abu al-Tayeb, he departed secretly for Naisapur, in the year three hundred and thirty seven (A. D. nine hundred and forty nine), and, for three days, he sat there in public to receive condolences, during which the shaikh Abu Bakr Ibn Ishak remained seated at his side, as did also all the chiefs of the civil administration, the kadis, and the muftis of the two sects."
فلما فرغ من العزاء عقدوا له مجلس النظر، ولم يبق موافق ولا مخالف إلا أقربفضله وتقدمه، وحضره المشايخ مرة بعد أخرى يسألونه أن ينقل من خلفهم وراءه بأصبهان، فأجاب إلى ذلك، ودرس وأفتى، وعنه أخذ فقهاء نيسابور.,"When the ceremony of mourning was terminated, regular assemblies were held to hear him discuss points of law, and there did not remain an adversary or an approver of his opinions, but acknowledged his merit and superiority. The sheikhs visited him repeatedly, to request him that he would bring to their city those whom he had left behind him (his wife and family) at Ispahan, and he at length acceded to their wishes. He then undertook the duties of professor and mufti at Naisapur, and the jurisconsults of the place received lessons from him."
وكان الصاحب ابن عباد يقول: أبو سهل الصعلوكي لا نرى مثله ولا يرى مثل نفسه.,"The Sahib Ibn Abbad used to say: “We never saw the like of Abu Saied al-Soluki, and he himself never “saw his like."
وسئل أبو الوليد عن أبي بكر القفال والصعلوكي فقال: ومن يقدر يكون مثل الصعلوكي.,"Abu al-Walid is being asked concerning the respective merits of Abu Bakr al-Kaffal, and al-Soluki, he replied: “Who could “possibly equal al-Soluki?”"
وكانت ولادته سنة ست وتسعين ومائتين، وسمع الحديث سنة خمس وثلثمائة، وحضر مجلس أبي علي الثقفي للتفقه سنة ثلاث عشرة.,"This doctor was born A. H. two hundred and ninety six (A. D. nine hundred and eight or nine hundred and nine); he began to learn the Traditions, A. H. three hundred and five; he went to attend Abu Ali al-Thakafi’s lectures on law in three hundred and thirteen."
وتوفي في آخر سنة تسع وستين وثلثمائة بنيسابور، وحملت جنازته إلى ميدان الحسين، فقدم السلطان ولده أبا الطيب للصلاة عليه فصلى، ودفن في المسجد الذي كان يدرس فيه، رحمه الله تعالى.,"and he died towards the end of the year three hundred and sixty nine (A. D. nine hundred and eighty) at Naisapur. His body was home on a bier to the hippodrome of al-Husain, and the sultan authorized Abu al-Tayeb, the son of the deceased, to celebrate the funeral service. He was interred in the mosque where he used to teach."
وقد تقدم ذكر ابنه في حرف السين والكلام على الصعلوكي.,The word Soluki has been already explained.
أبو الطيب ابن سلمة,ABU AL-TAYEB IBN SALAMA AL-DUBBI.
أبو الطيب محمد بن المفضل بن سلمة بن عاصم الضبي البغدادي الفقيه الشافعي، كان من كبار الفقهاء ومتقدميهم، أخذ الفقه عن أبي العباس ابن شريج،,"Abu al-Tayeb Muhammad Ibn al-Mufaddal Ibn Salama Ibn Asim al-Dubbi, a native of Baghdad, and one of the most eminent doctors of the Shafiite sect, studied jurisprudence under Abu al-Abbas Ibn Suraij."
وكان موصوفا بفرط الذكاء، ولهذا كان أبو العباس يقبل عليه كل الإقبال ويميل إلى تعليمه غاية الميل، وصنف كتبا عديدة، وتوفي في المحرم سنة ثمان ثلثمائة، وهو غض الشباب، رحمه الله تعالى، وله في المذهب وجوه حسنة.,"He was noted for his extreme penetration, and this induced Abu al-Abbas to pay him the greatest attention, and take the utmost pains in giving him instruction. Abu al-Tayeb composed a number of works, and he died in the month of Muharram, A. H. three hundred and eight; being cut off in the flower of his age. He possessed some excellent traditional information on points connected with the Shafiite doctrines."
وأبوه أبو طالب المفضل بن سلمة بن عاصم الضبي اللغوي صاحب التصانيف المشهورة في فنون الأدب ومعاني القرآن.,"His father, Abu Talib al-Mufaddal Ibn Salama Ibn Asim al-Dubbi, was a philologer, and author of some celebrated works on various branches of literature, and on the rhetorical figures of the Quran."
وكان كوفي المذهب مليح الخط، لقي ابن الأعرابي وغيره من العلماء، واستدرك على الخليل في كتاب العين وخطأه، وعمل في ذلك كتابا.,"He belonged to the school of Kufa and wrote an elegant hand. He met (and received information from) Ibn al-Aarabi and other men eminent for learning, and he composed a book in which he pointed out and corrected the errors committed by al-Khalil Ibn Ahmad in his Kitab al-Ain."
وله من التصانيف كتاب البارع في علم اللغة وكتاب الفاخر وكتاب العود والملاهي وكتاب جلاد الشبه وكتاب الطيف وكتاب” ضياء القلوب في معاني القرآن” نيف وعشرون جزءا، وكتاب” الاشتقاق” وكتاب” الزرع والنبات” وكتاب” خلق الإنسان” وكتاب ما يحتاج إليه الكاتب وكتاب المقصور والممدود وكتاب” المدخل إلى علم النحو”.,"The following is a list of his works: the Kitab al-Tarikh {book of history), treating of philology; the Kitab al-Fakher; the Kitab al-Oud wa al-Malahi (on the lute and other musical instruments); the Kitab Jalad al-Shubah (obscurities cleared up}; the Kitab al-Taif, the Kitab Diaa al-Kulub (light of hearts), treating of the rhetorical figures of the Quran, and filling more than twenty volumes; the Kitab al-Ishtikak (on etymology); the Kitab al-Zari wa al-Nabat (on seed and plants); on the members of the human body; on the requisites for a katib; on the words ending in a long and in a short elif; a Madkhal, or Introduction to the science of grammar."
وروى عنه أبو بكر الصولي وزعم أنه سمع عنه في سنة تسعين ومائتين.,"Abu Bakr al-Suli transmitted traditional information on his authority, and says that he attended his lessons in the year two hundred and ninety."
وجده سلمة بن عاصم صاحب الفراء وروايته، وهم أهل بيت كلهم علماء نبلاء مشاهير، رحمهم الله تعالى.,"Salama Ibn Asim, the grandfather of Abu al-Tayeb, was the pupil of al-Farraa, and the person who transmitted to the world his master’s peculiar system of Quran-raiding. They belonged to a family of which all the members were celebrated for talent."
وكان المفضل المذكور متصلا بالوزير إسماعيل بن بلبل فقيل له: إن ابن الرومي الشاعر – المقدم ذكره – قد هجاه، فشق ذلك على الوزير ، وحرم ابن الرومي عطاياه.,"Al-Mufaddal was a favorite of the vizir Ismail Ibn Bulbul; being informed that the poet Ibn al-Rumi had composed a satire on him, (he made a complaint to) the vizir, (who) testified his displeasure towards Ibn al-Rumi by refusing him a share in the recompenses which he was accustomed to distribute."
فعمل ابن الرومي في المفضل أبياتا وهي:,The poet then composed the following verses against al-Mufaddal.
"لو تلففت في كساء الكسائي… وتفريت فروة الفراء
وتخللت بالخليل وأضحى… سيبويه لديك رهن سباء
وتكونت من سواد أبي الأسود… شخصا يكنى أبا السوداء
لأبى الله أن يعدك أهل العلم… إلا من جملة الأغبياء","Cover yourself with the cloak of al-Kisaie, or dress in the furred garment of al-Farraa. or have al-Khalil for a friend or Sibawaih for an inseparable companion. or become one of Abi al-Aswad’s company and take a surname indicative pf melancholy; yet God will never permit thee to be counted a man of learning, but will let you be reckoned among the dunces."
أبو بكر النيسابوري,IBN AL-MUNDIR AL-NAISAPURI.
أبو بكر محمد بن إبراهيم بن المنذر النيسابوري، كان فقيها عالما مطلعا، ذكره الشيخ أبو إسحاق في” طبقات الفقهاء” وقال: صنف في اختلاف العلماء كتبا لم يصنف أحد مثلها، واحتاج إلى كتبه الموافق والمخالف.,"Abu Bakr Muhammad Ibn Ibrahim Ibn al-Mundir al-Naisapuri (native of Naisapur),a jurisconsult of great learning and information, is spoken of in these terms by Abu Ishak in his Tabakat al-Fokahaa classified list of jurisconsults: The questions on which jurisconsults disagree were set forth by him in some works of quite an original cast, and which are indispensable for such persons as wish to defend or attack any of those points."
ولا أعلم عمن أخذ الفقيه، وتوفي بمكة سنة تسع أو عشر وثلثمائة ، رحمه الله تعالى.,"”I do not know from whom he acquired his knowledge of the law. He died at Mecca, A. H. three hundred and nine (A. D. nine hundred and twenty one or nine hundred and twenty two), or three hundred and ten."
ومن كتبه المشهورة في اختلاف العلماء” كتاب الاشراف” وهو كتاب كبير يدل على كثرة وقوفه على مذاهب الأئمة، وهم من أحسن الكتب وأنفعها وأمتعها.,"A well-known book of his, on the points of disagreement between jurisconsults, is that which bears the title of Kitab al-Ishraf (view of the different systems); it is a large work, and proves him to have closely examined the systems of the great jurisconsults (imams). It is an excellent work, most instructive, and of great utility."
وله كتاب” المبسوط” أكبر من” الاشراف ، وهو في اختلاف العلماء ونقل مذاهبهم أيضا، وله كتاب” الإجماع” وهو صغير.”,"Besides this, he composed a treatise called the Mabsut (extended),in which also he sets forth the systems of the principal jurisconsults, and indicates the points in which their opinions differ. This work is larger than the Ishraf. He left also a small treatise on the Ijmaa (point of late on which the imams unanimously agree)."
أبو زيد المروزي,ABU ZAID AL-MARWAZI.
أبو زيد محمد بن أحمد بن عبد الله بن محمد، المرزوي الفاشاني الفقيه الشافعي، كان من الأئمة الأجلاء، حسن النظر مشهورا بالزهد حافظا للمذهب، وله فيه وجوه غريبة.,"Abu Zaid Muhammad Ibn Ahmad Ibn Abd Allah Ibn Muhammad al-Marwazi al-Fashani, a doctor of the Shafiite sect, and one of its most eminent imams, was distinguished for his skill in the discussion of doubtful points, his life passed in the practices of devotion, his acquirements as a hafiz of the sects, and the rare information which he possessed on its doctrines."
أخذ الفقه عن أبي إسحاق المرزوي، وأخذ عنه أبو بكر القفال المرزوي.,"He learned jurisprudence from Abu Ishak al-Marwazi, and taught it to Abu Bakr al-Kaffal al-Marwazi."
ودخل بغداد وحدث بها، وسمع منه الحافظ أبو الحسن الدارقطني ومحمد بن أحمد بن القاسم المحاملي.,"Having proceeded to Baghdad, he taught Traditions there, and had among his pupils the hafiz Abu al-Hasan al-Darakutni and Muhammad Ibn Ahmad Ibn al-Kasim al-Mahamili."
ثم خرج إلى مكة فجاور بها سبع سنين، وحدث هناك بصحيح البخاري عن محمد بن يوسف الفربري، قال الخطيب: وأبو زيد أجل من روى هذا الكتاب.,"He then set out for Mecca, and resided in that sanctuary seven years, during which he taught the Traditions contained in al-Bukhari’s Sahih, having himself learned them from Muhammad Ibn Yusuf al-Farabri. The Khatib said of him: Abu Zaid is the most eminent of those who taught this book by oral transmission."
وقال أبو بكر البزار: عادلت الفقيه أبا زيد من نيسابور إلى مكة فما أعلم أن الملائكة كتبت عليه، يعني خطيئة.,and Abu Bakr Ibn al-Bazzar related as follows: “The jurisconsult Abu Zaid travelled with me from Naisapur to Mecca; And “I do not think that the recording angels ever wrote down anything against him. By anything he means any sin.
وقال أحمد بن محمد الحاتمي الفقيه: سمعت أبا زيد المروزي يقول: رأيت رسول الله صلى الله عليه وسلم في المنام وأنا بمكة، وكأنه يقول لجبريل عليه السلام: يا روح الله اصحبه إلى وطنه,"The jurisconsult Ahmad Ibn Muhammad al-Hatemi said: I heard Ahu Zaid al-Marwazi say: “When at “Mecca, I saw in a dream the Apostle of God, and he seemed to say to Jibril “(the angel Gabriel): ‘O spirit of God! accompany that man to his home."
وكان في أول أمره فقيرا لا يقدر على شيء فكان يعبر الشتاء بلا جبة مع شدة البرد في تلك البلاد، فإذا قيل له في ذلك يقول: بي علة تمنعني من لبس المحشو، يعني به الفقر. وكان لا يشتهي أن يطلع أحدا على باطن حاله.,"In the early part of his life, he was poor and bereft of means; so he passed the winter without a cloak, notwithstanding the severity of the cold in that country; and he used to answer, when spoken to on the subject: “I have an “incommodity which prevents me from wearing wadded clothing. ”That incommodity was poverty, and he never was induced to inform any person of his real state."
ثم أقبلت عليه الدنيا في آخر عمره وقد أسن وتساقطت أسنانه فكان لا يتمكن من المضغ وبطلت منه حاسة الجماع فكان يقول مخاطبا للنعمة: لا بارك الله فيك! أقبلت حين لا ناب ولا نصاب.,"Towards the end of his life, fortune became propitious, but, as he was then advanced in age and had lost his teeth, he could neither chew nor enjoy sexual pleasure; he therefore used to address his prosperity in these terms: “May God withhold his blessing from thee! thou hast come when I have neither teeth nor strength."
وتوفي يوم الخميس ثالث عشر رجب سنة إحدى وسبعين وثلثمائة بمرو، رحمه الله تعالى، وقد تقدم الكلام على نسبة المرزوي والفاشاني فلا حاجة إلى الإعادة.,"He died on Thursday, the thirteenth of Rajab, A. H. three hundred and seventy one (January, A. D. nine hundred and eighty two), at Marw. The words Marwazi and Fashani have been already explained."
أبو بكر الأودني,IBN WARKAA AL-UDANI.
أبو بكر محمد بن عبد الله بن محمد بن نصر بن ورقاء الأودني الفقيه الشافعي، إمام أصحاب الشافعي في عصره.,"Abu Bakr Muhammad Ibn Abd Allah Ibn Muhammad Ibn Nasr Ibn Warkaa al-Udani, a jurisconsult of the sect of al-Shafie, was their chief imam in that age."
ذكره الحاكم أبو عبد الله بن البيع النيسابوري في” تاريخ نيسابور” وقال: حج ثم انصرف وأقام بنيسابور عندنا مدة وكان من أزهد الفقهاء وأبكاهم على تقصيره.,"The Hakim Ibn al-Baii mentions his name in the History of Naisapur, and says: “On his return from the pilgrimage, he resided with us, at Naisapur, for “some time, and surpassed all the other jurisconsults hv his self-mortification “and by his lamentations for having been remiss in God’s service."
وتوفي في شهر ربيع الأول سنة خمس وثمانين وثلثمائة ببخارا، ودفن بكلاباذ رحمه الله تعالى.,"”He died at Bukhara, in the month of the first Rabi, A. H. three hundred and eighty five (April, A. D. nine hundred and ninety five), and was buried at Kalabad."
والأودني: بضم الهمزة وسكون الواو وفتح الدال المهملة وبعدها نون، هذه النسبة إلى أودنة، وهي قرية من قرى بخارا، هكذا قاله السمعاني، والفقهاء يحرفونه فيقولون الأودي وسمعت بعض مشايخنا في زمن الاشتغال بالعلم يقول: هو” الأودني” بفتح الهمزة والله أعلم.,"Udani means belonging to Udana, a village in the dependencies of Bukhara such are al-Samaani’s; words, but the jurisconsults mispronounce it and say Udi. When I was studying the law, I heard one of my masters pronounce it Audani."
وله وجوه في المذهب، وذكره صاحب” الوسيط” في مواضع عديدة.,This doctor had received By tradition some particular information on points connected with the doctrines of his sect. The author of the Wasit (Abu Hamid al-Ghazzali) frequently mentions his name.
وكلاباذ: بفتح الكاف وبعد اللام ألف باء موحدة مفتوحة وبعد الألف ذال معجمة، وهي محلة ببخارا.,Kalabad is the name of a quarter in the city of Bukhara.
وإليها ينسب الحافظ المتقن أبو نصر أحمد بن محمد بن الحسن بن الحسين ابن علي بن رستم الكلاباذي أحد أئمة الحديث وكان ثقة، وتوفي لسبع بقين من جمادى الآخرة سنة ثمان وتسعين وثلثمائة، ومولده سنة ستين وأربعمائة رحمه الله تعالى.,"“It was from this place that a traditionist of great authority, Abu Nasr Ahmad “Ibn Muhammad Ibn al-Hasan Ibn al-Husain Ibn Ali Ibn Rustum al-Kalabadi, derived his surname. He died on the twenty second of the latter Jumada, “A. H. three hundred and ninety eight (March, A. D. one thousand and eight), and he was born in A. H. four hundred and sixty (A. D. one thousand and sixty seven or one thousand and sixty eight)."
قلت: هكذا ذكره الحافظ أبو سعيد ابن السمعاني في تاريخ وفاة الكلاباذي ومولده وهو غلط، فإنه أخر تاريخ المولد عن تاريخ الوفاة، وكشفته من جهات عديدة فلم أجد من ذكره، فتركته على حاله، والظاهر أن الأمر بالعكس، والله أعلم.,"Such are the words of Abu Saad al-Samaani, but he must be mistaken, since he places al-Kalabadi’s birth subsequently to his death. I have consulted in many quarters, hoping to clear up this error, but could find no indications on the subject; so I let al-Samaani’s words stand as they are."
أبو بكر الفارسي,ABU BAKR AL-FARISI.
أبو بكر محمد بن أحمد بن علي بن شاهويه الفارسي الفقيه الشافعي، ذكره الحاكم أبو عبد الله في” تاريخ نيسابور” وقال: أقام بنيسابور زمانا، ثم خرج إلى بخارا ثم انصرف إلى نيسابور، ورجع إلى بلاد فارس فولي القضاء بها، ثم رجع إلى نيسابور وحدث بها.,"Abu Bakr Muhammad Ibn Ahmad Ibn Ali Ibn Shahawaih, a native of Faris (al-Farisi and a doctor of the Shafiite sect, is spoken of in these terms by the Hakim Abu Abd Allah Ibn al-Baii, in his history of Naisapur: “He resided for some “time at Naisapur and then proceeded to Bukhara, whence he returned to the “former city; he then came back to this country, Fars, and occupied the post “of kadi. He subsequently removed to Naisapur, and taught Traditions in “that city."
وتوفي في سنة اثنتين وستين وثلثمائة بنيسابور، رحمه الله تعالى.,"”He died there, A. H. three hundred and sixty two (A. D. nine hundred and seventy two or nine hundred and seventy three)."
وله في المذهب وجوه بعيدة تفرد بها، ولم نرها منقولة عن غيره، ولم أعلم عمن أخذ الفقه.,"Some points of traditional information, connected with the doctrines of the sect, and received from the very highest authorities, were communicated by him to his disciples; he was the only person in possession of this information, and we have never found it given on the authority of any other person but himself. I do not know from whom he acquired bis knowledge of jurisprudence."
وشاهويه: بالشين المعجمة وبعد الألف هاء مفتوحة ثم واو مفتوحة ثم ياء مثناة من تحتها ساكنة، وهو اسم عجمي مركب، فالشاه الملك، وأما ويه فقد قال الجوهري في كتاب” الصحاح : سيبويه ونحوه من الأسماء اسم بني مع صوت فجعلا اسما واحدا.”,"Shahawaih is a Persian name, composed of Shah ‘king), and waih ‘word. Relative to this last word, al-Jauhari says, in his Sahah: “Sibawaih and other names of a “similar form are composed of a noun and an interjection, coalescing so as to “form a proper name."
وأما فارس فإنها كورة عظيمة قصبتها شيراز، وشهرتها تغني عن ضبطها.,"Faris is an extensive region, of which the capital is Shiraz. Its pronunciation is so well known, that it is needless to indicate it."
القضاعي,ABU ABD ALLAH AL-KUDAI.
أبو عبد الله محمد بن سلامة بن جعفر بن علي بن حكمون بن إبراهيم بن محمد بن مسلم القضاعي الفقيه الشافعي، صاحب كتاب” الشهاب ، ذكره الحافظ ابن عساكر في” تاريخ دمشق” وقال: روى عنه أبو عبد الله الحميدي، وتولى القضاء بمصر نيابة من جهة المصريين، وتوجه منهم رسولا إلى جهة الروم.”,"Abu Abd Allah Muhammad Ibn Salama Ibn Jaafar Ibn Ali Ibn Hukmun Ibn Ibrahim Ibn Muhammad Ibn Muslim al-Kudai, a doctor of the Shafiite sect and the author of the Kitab al-Shihab, is spoken of, in the History of Damascus, by the hafiz Ibn Asakir; he mentions there that Abu Abd Allah al-Humaidi transmitted Traditions on his authority, and that he was appointed deputy-kadi of Old Cairo by the Egyptian government, and had been once sent by them on an embassy to the Greek court."
وله عدة تصانيف: منها كتاب الشهاب وكتاب” مناقب الإمام الشافعي رضي الله عنه وأخباره” وكتاب” الإنباء عن الأنبياء” و” تواريخ الخلفاء” وله كتاب” خطط مصر .”,"He composed a great number of works, such as the Kitab al-Shihab (the flambeau), a treatise on the merits of the imam al-Shafie with an account of his life, the Inbaa an al-Anbiaa history of the prophets), the Twarikh al-Khulafaa (history of the caliphs), and the Khitat Misr {topography of Cairo)."
وذكره الأمير أبو نصر ابن ماكولا في كتاب” الإكمال” وقال: كان مفننا في عدة علوم.,"The emir Abi Nasr Ibn Makula says, in the Kitab al-Ikmal, that he was conversant with a great variety of sciences."
وتوفي بمصر ليلة الخميس السادس عشر من ذي القعدة سنة أربع وخمسين وأربعمائة، وصلي عليه يوم الجمعة بعد العصر في مصلى النجار.,"He died at Old Cairo on the eve of Thursday, the sixteenth of Zu al-Kaada, A. H. four hundred and fifty four, and the funeral service was said over him in the Musalla of al-Najjar, on the afternoon of the following day."
وذكر السمعاني في كتاب” الذيل” في ترجمة الخطيب أبي بكر أحمد بن علي ابن ثابت الحافظ صاحب” تاريخ بغداد” أنه حج سنة خمس وأربعين وأربعمائة وحج تلك السنة أبو عبد الله القضاعي المذكور، وسمع الخطيب منه، رحمه الله تعالى. وقد تقدم ذكره في ترجمة الظاهر بن الحاكم العبيدي صاحب مصر، وأنه كان يعلم عن وزيره الأقطع الجرجرائي.,"Al-Samaani mentions, in his article on the Khatib Abu Bakr Ahmad, the author of the History of Baghdad, that the Khatib made the pilgrimage, A. H. four hundred and forty five, the same year as Abu Abd Allah al-Kudai, and that he learned some Traditions from him. We have already spoken of al-Kudai in the life of al-Zahir al-Obaidi, and that he was writer to al-Jarjaraie al Akta’ (the mutilated), that prince’s vizir."
والقضاعي: بضم القاف وفتح الضاد المعجمة وبعد الألف عين مهملة، هذه النسبة إلى قضاعة، ويقال: هم ابن معد بن عدنان، ويقال: هو من حمير، وهو الأكثر والأح، واسمه عمرو بن مالك، وينسب إليه قبائل كثيرة، منها كلب وبلي وجهينة وعذرة وغيرهم.,"Kudai means belonging to Kudda, the son of Maadd Ibn Adnan; or, according to some, a descendant of Himyar; the latter opinion is more generally held, and comes closer to the truth. Kudaa’s real name was Omar Ibn Malik; a great number of tribes draw their descent from him, such as those of Kalb, Bali, Juhaina, Ozra, etc."
والنجار صاحب المصلى هو: عمران بن موسى النجار مولى غافق، وقيل إن النجار المذكور هو أبو الطيب محمد بن جعفر البغدادي النجار، ويعرف بغندر، وتوفي سنة ثمان وخمسين وثلثمائة قبل دخول القائد جوهر مصر، رحمه الله تعالى.,"The Najjar (carpenter) whose name is borne by the Musalla, was a mawla to the family of Ghafik, and bore the name of Imran Ibn Musa al-Najjar: some say, however, that he was called Abu al-Tayeb Muhammad Ibn Jaafar al-Baghdadi an- Najjar, and that he bore the surname of al-Ghundar (the corpulent); he died A. H. three hundred and fifty eight (A. D. nine hundred and sixty eight or nine hundred and sixty nine), sometime previously to the arrival of the Kaid Jauhar in Egypt."
المسعودي الفقيه,ABU ABD ALLAH AL-MASUDI.
أبو عبد الله محمد بن عبد الله بن مسعود بن أحمد ، المسعودي الفقيه الشافعي، إمام فاضل مبرز ورع من أهل مرو.,"Abu Abd Allah Muhammad Ibn Abd Allah Ibn Masud Ibn Ahmad al-Masudi, a Shafiite jurisconsult, an imam of that sect, and eminently distinguished for his talents and piety, was a native of Marw."
تفقه على أبي بكر القفال المرزوي وشرح مختصر المزني وأحسن فيه، وروى قليلا من الحديث عن أستاذه القفال.,"He studied the law under Abu Bakr al-Kaffal al-Marwazi, and wrote an excellent commentary on al-Muzani’s abridgment of the Shafiite doctrines. He taught a few traditions on the authority of his master al-Kaffal."
وحكى عنه الغزالي في كتاب الوسيط في الأيمان في الباب الثالث فيما يقع به الحنث مسألة لطيفة.,"Al-Ghazali tells an anecdote of him in the Wasit, third chapter of the section on Faith, wherein he treats of the different modes by which perjury may be committed: speaking of a subtle question on a point of law, he says: “Question to which the pre- “ceding one gives rise."
فقال: فرع – لو حلف لا يأكل بيضا، ثم انتهى إلى رجل فقال: والله لآكلن ما في كمك، فإذا هو بيض، فقد سئل القفال عن هذه المسألة وهو على الكرسي فلم يحضره الجواب.,"If a person sweat that he will not eat eggs, and he goes afterwards to a man and says: ‘ By Allah! I shall eat what thou hast in thy pocket!’ and behold, it is an egg! ‘what is to be done so as to avoid “perjury?) This question was proposed to al-Kaffal as he was seated in the chair (presiding an assembly of his pupils), but he could not find an answer to it."
فقال المسعودي تلميذه: يتخذ منه الناطف ويأكله، فيكون قد أكل ما في كمه ولم يأكل البيض، فاستحسن ذلك منه، وهذه الحيلة من لطائف الحيل.,"On this, his pupil al-Masudi said: Let him have a biscuit made with the egg and cat that; he will thus have eaten what was in the man’s pocket, and not have eaten the egg.’ This answer received general approbation, and it was certainly a most ingenious solution of the difficulty."
وتوفي المسعودي المذكور سنة نيف وعشرين وأربعمائة بمرو، رحمه الله تعالى، ونسبته إلى جده مسعود.,”Al-Masudi died at Marw subsequently to the year four hundred and twenty (A. D. one thousand and thirty). He was called al-Masudi after his grandfather Masud.
أبو عاصم العبادي,ABU ASIM AL-ABBADI.
القاضي أبو عاصم محمد بن أحمد بن محمد بن عبد الله بن عباد، العبادي الهروي الفقيه الشافعي، تفقه بهراة على القاضي أبي منصور الأزدي، وبنيسابور على القاضي أبي عمر البسطامي، وصار إماما متقنا دقيق النظر.,"The kadi Abu Asim Muhammad Ibn Ahmad Ibn Muhammad Ibu Abd Allah Ibn Abbad al-Abbadi, a native of Herat ( al-Harawi) and a doctor of the sect of al-Shafie, studied jurisprudence at Herat under the kadi Abi Mansur al-Azdi, and at Naisapur under the kadi Abu Omar al-Bastami. He then became perfectly master of a great variety of sciences, and was noted for the subtilty of his investigations."
تنقل في البلاد ولقي خلقا كثيرا من المشايخ وأخذ عنهم.,"In his travels to different countries he met a great number of sheikhs (masters), and received from them information."
وصنف كتبا نافعة: منها أدب القضاء والمبسوط والهادي إلى مذهب العلماء وكتاب الرد على السمعاني وله كتاب لطيف في طبقات الفقهاء.,"He is the author of some useful works, such as a treatise on the duties of a kadi, the Mabsut ‘extended}, the Hadi (guide) to the doctrines of the learned, a refutation of al-Samaani, and a small volume containing a classified list of jurisconsults."
وعنه أخذ أبو سعد الهروي صاحب كتاب الأشراف في أدب القضاء وغوامض الحكومات وسمع الحديث ورواه.,"Abu Saad al-Harawi, the author of the Ishraf, or elucidation of the duties of a kadi, and of the Ghawamid al-Hukumat, or obscure judgments, drew some of his information from al-Abbadi. received and transmitted Traditions."
وتوفي في شوال سنة ثمان وخمسين وأربعمائة، وكانت ولادته في سنة خمس وسبعين وثلثمائة، رحمه الله تعالى.,"He died in the month of Shawwal, A. H. four hundred and fifty eight (August-Sept. A. D. one thousand and sixty six); he was born A. H. three hundred and seventy five (A. D. nine hundred and eighty five or nine hundred and eighty six)."
والعبادي: بفتح العين المهملة وتشديد الباء الموحدة وبعد الألف دال مهملة، هذه النسبة إلى جده عباد المذكور.,"Abbadi means descended from Abbad, the person whose name occurs in Abu Asim’s genealogy."
الخضري,AL-KIHDRI.
أبو عبد الله محمد بن أحمد الخضري المروزي الفقيه الشافعي، إمام مرو ومقدم الفقهاء الشافعية.,"Abu Abd Allah Muhammad Ibn Ahmad al-Khidri, a native of Marw and a doctor of the Shafiite sect, was imam and chief jurisconsult of the Shafiites in city."
صحب أبا بكر الفارسي، وكان من أعيان تلامذة أبو بكر القفال الشاشي، وأقام بمرو ناشرا فقه الشافعي.,"He had studied under Abu Bakr al-Farisi and was one of the most distinguished disciples of Abu Bakr al-Kaffal al-Shashi. He always continued to reside at Marw, devoting his efforts to the propagation of al-Shafie’s peculiar doctrines."
وكان يضرب به المثل في قوة الحفظ وقلة النسيان، وله في المذهب وجوه غريبة نقلها الخراسانيون عنه.,"The retentiveness of his memory was proverbial, he possessed some points of traditional information relative to the doctrines of his sect, and of which he was the sold depository; these were transmitted down orally by the jurisconsults of Khorasan on his authority."
وروى عن الشافعي رضي الله عنه أنه صحح دلالة الصبي على القبلة، قال الخضري: معناه أن يدل على قبلة تشاهد في الجامع، فأما في موضع الاجتهاد فلا يقبل.,"He stated that al-Shafie considered as valid the indication of the kiblah by a little boy, but, added al-Khidri, the kiblah here means the niche which is visible in the mosque ‘and marks the direction of Mecca) otherwise, if the mere direction be pointed out by the hoy, according to the best of his belief, the indication is not receivable."
وذكر أبو الفتوح العجلي في أول كتاب النكاح من كتاب شرح مشكلات الوجيز والوسيط أن الشيخ أبا عبد الله الخضري سئل عن قلامة ظفر المرأة: هل يجوز للرجل الأجنبي النظر إليها، فأطرق الشيخ طويلا ساكتا.,"Abu al-Futuh al-Ijli writes as follows in his Mushkilat, or elucidation of the obscurities in the Wajiz and the Wasil), towards the beginning of the section on marriage: “The shaikh Abu Abd Allah al-Khidri was asked if it was “lawful for a woman to cut her nails in the sight of a man to whom she was “not related? and he reflected a long time without uttering a word."
وكانت ابنة الشيخ أبي علي الشبوي تحته، فقالت له: لم تتفكر وقد سمعت أبي يقول في جواب هذه المسألة: إن كانت من قلامة أظفار اليدين جاز النظر إليها وإن كانت من أظفار الرجلين لم يجز.,"But his wife, the daughter of the shaikh Abu Ali al-Shabawi, who happened to be present, said to him: What need hast thou to reflect? didst thou not hear my father say, in answer to this very question, that, if it be the nails of her fingers which she cuts, the man may lawfully look on; but, if it be the nails of her toes, he must not look on."
وإنما كان ذلك لأن يدها ليست بعورة، بخلاف ظهر القدم، ففرح الخضري وقال: لو لم أستفد من اتصالي بأهل العلم إلا هذه المسألة لكانت كافية، انتهى كلام العجلي.,"And the reason is, that her hands are not parts of the body indecent to be shown, whereas the instep is one of those parts which cannot be shown. Al-Khidri was delighted at these words, and exclaimed: Had I only gained this single point of information from frequenting persons of learning, I should think it quite enough for my pains."
قلت أنا: هذا التفصيل بين اليدين والرجلين فيه نظر، فإن أصحابنا قالوا: اليدان ليستا بعورة في الصلاة، أما بالنسبة إلى نظر الأجنبي فما نعرف بينهما فرقا، فلينظر.,"I may here observe that this distinction between the hands and the feet is questionable, for the doctors of our sect say that (a woman’s’) exposing of her hands during prayer is not indecent; but we consider it indecent (in her) toes either the hands or the feet before a strange man. It may be perceived that this point requires consideration."
وكانت له معرفة بالحديث أيضا وكان ثقة.,"Al-Khidri had some knowledge in the Traditions, and his authority therein is held to be good."
وتوفي في عشر الثمانين والثلثمائة، رحمه الله تعالى.,He died between the years of three hundred and eighty and three hundred and ninety (A. D. nine hundred and ninety or nine hundred or one thousand).
والخضري: بكسر الخاء المعجمة وسكون الضاد المعجمة وبعدها راء، هذه النسبة إلى بعض لأجداده، واسمه الخضر، هذا عند من يكسر الخاء ويسكن الضاد من الخضر، وهي إحدى اللغتين، فأما من يقول الخضر – بفتح الخاء وكسر الضاد – فقياسه أن يقال الخضري – بفتح الضاد –,"Khidri means descended from Khidr; this Khidr was one of his ancestors: if the surname be pronounced Khadari, his ancestor’s name must then have been Khadir."
كما قالوا في النسبة إلى نمرة نمري، وهو باب مطرد لا يخرج عنه شيء.,"This is analogous to the derivation of Namari from Namira, and this rule is absolute, admitting of no exception."
والشبوي: بفتح الشين المعجمة وتشديد الباء الموحدة وضمها وسكون الواو، هذه النشبة إلى شبويه، وهو اسم بعض أجداد الشيخ أبي علي المذكور وكان فقيها فاضلا من أهل مرو، رحمه الله تعالى.,Shabawi means belonging to Shabawyah; this person was one of the shaikh Abu Ali’s ancestors; he was an able jurisconsult and a native of Marw.
الغزالي,ABU HAMID AL-GHAZALI.
أبو حامد محمد بن محمد بن محمد بن أحمد الغزالي، الملقب حجة الإسلام زين الدين الطوسي الفقيه الشافعي، لم يكن للطائفة الشافعية في آخر عصره مثله.,"Abu Hamid Muhammad Ibn Muhammad Ibn Muhammad Ibn Ahmad al-Ghazali, surnamed Hujjat al-Islam (example for the followers of Islamism] Zain al-din (ornament of religion), was a native of Tus and a doctor of the Shafie sect. Towards the close of his life, the Shafiites had not a doctor like him."
اشتغل في مبدأ أمره بطوس على أحمد الراذكاني ، ثم قدم نيسابور واختلف إلى دروس إمام الحرمين أبي المعالي الجويني، وجد في الاشتغال حتى تخرج في مدة قريبة، وصار من الأعيان المشار إليهم في زمن أستاذه، وصنف في ذلك الوقت، وكان أستاذه يتبجح به، ولم يزل ملازما له.,"He commenced his studies at Tus under Ahmad al-Razkani, and, having then proceeded to Naisapur, he attended the lessons of the Imam al-Haramain, Abu al-Maali al-Juwaini, under whom he studied with such assiduity that, in a short lime, he completed his education; and became, one of the most distinguished among the doctors. even in the lifetime of his master, It was at that period he began his labors as an author. As long as his master lived, he remained with him, and he never ceased furnishing him motives of just pride in having such a pupil."
إلى أن توفي في التاريخ المذكور في ترجمته، فخرج من نيسابور إلى العسكر، ولقي الوزير نظام الملك فأكرمه وعظمه وبالغ في الإقبال عليه.,"On the Imam’s death, he left Naisapur and went to the army, where he met with a highly honorable reception from the vizir Nizam al-Mulk."
وكان بحضرة الوزير جماعة من الأفاضل، فجرى بينهم الجدال والمناظرة في عدة مجالس، فظهر عليهم واشتهر اسمه وسارت بذكره الركبان.,"A number of men eminent for talent were then at the vizir’s court, and in some public conferences which Abu Hamid had with them, he remained victorious in the debate and acquired a reputation which spread to distant lands."
ثم فوض إليه الوزير تدريس مدرسته النظامية بمدينة بغداد، فجاءها وباشر إلقاء الدروس بها.,"Soon after this, the professorship in the Nizamiya College of Baghdad was conferred upon him, and, in the month of the first Jumada, A. H; four hundred and eighty four (June-July, A. D. one thousand and ninety one), he commenced his lessons."
وذلك في جمادى الأولى سنة أربع وثمانين وأربعمائة، وأعجب به أهل العراق وارتفعت عندهم منزلته.,"His abilities filled the people of Iraq with admiration, and they gradually conceived for him the highest respect."
ثم ترك جميع ما كان عليه في ذي القعدة سنة ثمان وثمانين وأربعمائة، وسلك طريق الزهد والانقطاع وقصد الحج.,"In the month of Zu al-Kaada, A. H. four hundred and eighty eight (Nov. A. D. one thousand and ninety five), he abandoned all the occupations in which he had been hitherto engaged, and entered on the path of ascetism and retirement from the world. He then undertook the pilgrimage to Mecca."
فلما رجع توجه إلى الشام فأقام بمدينة دمشق مدة يذكر الدروس في زاوية الجامع في الجانب الغربي منه.,"and, on his return, lie proceeded to Syria and stopped for some time at Damascus. During his residence in that city, he gave lessons in a corner of the Great Mosque situated on the west bank of the Tigris."
وانتقل منها إلى البيت المقدس، واجتهد في العبادة وزيارة المشاهد والمواضع المعظمة.,"He then set out for Jerusalem, where he applied himself with ardor to the practices of devotion, and visited the holy monuments and venerated spots of that sacred ground."
ثم قصد مصر وأقام بالإسكندرية مدة، ويقال إنه قصد منها الركوب في البحر إلى بلاد المغرب على عزم الاجتماع بالأمير يوسف بن تاشفين صاحب مراكش، – وسيأتي ذكره إن شاء الله تعالى – فبينا هو كذلك بلغه نعي يوسف بن تاشفين المذكور، فصرف عزمه عن تلك الناحية.,"He next passed into Egypt and remained for some time at Alexandria, whence, it is said, he intended to sail to Maghrib, in hopes of having an interview with the emir Yusuf Ibn Tashifin, the sovereign of Morocco; but, having received intelligence of that prince’s death, he abandoned the project. The life of Yusuf Ibn Tashifin will be found in this work."
ثم عاد إلى وطنه بطوس واشتغل بنفسه وصنف الكتب المفيدة في عدة فنون منها ما هو أشهرها كتاب” الوسيط” و” البسيط” و” الوجيز” و” الخلاصة” في الفقه، ومنها” إحياء علوم الدين” وهو من أنفس الكتب وأجملها.,"On leaving Egypt, he returned to Tils, his native place, and, having resumed his studies, he composed those instructive works, on various branches of knowledge the most celebrated of which are the(medium treatise), the Wajiz (compendium), the Khulasa fi al-Fikh [quintessence of jurisprudence), and the Ihyaa Olum al-din (revival of the sciences of religion}. This last is a most valuable and comprehensive work."
وله في أصول الفقه” المستصفى” فرغ من تصنيفه في سادس المحرم سنة ثلاث وخمسمائة ، وله المنحول والمنتحل في علم الجدل وله تهافت الفلاسفة ومحك النظر ومعيار العلم والمقاصد والمضنون به على غير أهله والمقصد الأقصى في شرح أسماء الله الحسنى ومشكاة الأنوار والمنقذ من الضلال وحقيقة القولين.,"To this we may add the Mustasfa (chosen extract), treating of the principles of jurisprudence, and which he terminated on the sixth of Muharram, A. H. five hundred and three (August, A. D. one thousand one hundred and nine), a treatise on polemics, entitled al-Manhul wa al-Muntahal (doctrines falsely attributed to others and falsely claimed by some), the Tahafut al-Falasifa, the Mahakk al-Nazar (whetstone of reflexion) the Miyar al-Elm (the weighing-scale of science), the Makasid, the Madnun bihi ala ghair Ahlih (doctrines attributed to wrong persons), the Maksad al-Aqsa (the highest aim), being an explanation of the excellent names of God, the Mishkat al-Anwar (niche for the lights), the Munkid mina al-Dalal (deliverer from error), and the Hakikat al-Kaulain (the truth of the two sayings)."
وكتبه كثيرة وكلها نافعة.,"His works are very numerous, and all of them are instructive."
ثم ألزم بالعود إلى نيسابور والتدريس بها بالمدرسة النظامية، فأجاب إلى ذلك بعد تكرار المعاودات، ثم ترك ذلك وعاد إلى بيته في وطنه، واتخذ خانقاه للصوفية ومدرسة للمشتغلين بالعلم في جواره.,"Having been recalled in the most pressing manner to Naisapur, in order that he might resume his lessons in the Nizamiya College, he at length consented, after receiving and refusing repeated invitations to that effect; but he finally renounced this occupation and returned home to his native place, where he born, in the proximity of his own house, a convent for Sufis, and a college for the study of the law."
ووزع أوقاته على وظائف الخير: من ختم القرآن ومجالسة أهل القلوب والقعود للتدريس، إلى أن انتقل إلى ربه.,"He thenceforward allotted out his time to pious occupations, such as reading the Quran through, conversing with men of contemplative minds, and holding sittings for the instructing of students; in this mode of life he persevered till he was removed into the presence of his Lord."
ويروى له شعر، فمن ذلك ما نسبه إليه الحافظ أبو سعد السمعاني في الذيل وهو قوله:,"Some verses composed by him have been handed down traditionally, and amongst them are the following, given as his by the hafiz Abu Saad al-Samaani in his Supplement."
"حلت عقارب صدغه في خده… قمرا فجل بها عن التشبيه
ولقد عهدناه يحل ببرجها… فمن العجائب كيف حلت فيه","The scorpions ringlets of her forehead settled in the moon of her cheeks, and she thus became incomparable (for beauty). We have seen the moon in the sign of the scorpion; bat here, for a wonder, the scorpion is in the moon."
ورأيت هذين البيتين في موضع آخر لغيره والله أعلم.,I found these verses elsewhere attributed to a different person.
ونسب إليه العماد الأصبهاني في” الخريدة” هذين البيتين، وهما:,"God knows best which of the two is the author. The katib Imad al-din al-Ispahani gives the following verses as his, in the Kharida."
"هبني صبوت كما ترون بزعمكم… وحظيت منه بلثم خد أزهر
إني اعتزلت فلا تلوموا إنه… أضحى يقابلني بوجه أشعر (ي)","Suppose that I were in love as you imagine, and that I enjoyed the pleasure of kissing that ringlet-adorned cheek; know that I am a seceder from established opinions of (a Mutazilite, and that the beloved received me with an Asharite face."
ونسب إليه البيتين اللذين قبلهما.,The katib quotes also the preceding verses as al-Ghazali’s.
وكانت ولادته سنة خمسين وأربعمائة، وقيل سنة إحدى وخمسين بالطابران ، وتوفي يوم الاثنين رابع عشر جمادى الآخرة سنة خمس وخمسمائة بالطابران.,"(Abu Hamid al- Ghazali) was born A. H. four hundred and fifty (A. D. one thousand and fifty eight or one thousand and fifty nine), and he died on Monday, the fourteenth of the latter Jumada, A. H. five hundred and five (December, A. D. one thousand one hundred and eleven), at al-Tabaran."
ورثاه الأديب أبو المظفر محمد الأبيوردي الشاعر المشهور – وسيأتي ذكره إن شاء الله تعالى – بأبيات فائية من جملتها:,"The accomplished scholar and poet, Abu al-Muzaffar Muhammad al-Abiwardi, a person whose life we shall give, composed an elegy on his death, containing the following line."
مضى وأعظم مفقود فجعت به… من لا نظير له في الناس يخلفه,"He is gone! and the greatest loss which ever afflicted me, was that of a man who left not his like among mankind."
وتمثل الإمام إسماعيل الحاكمي بعد وفاته بقول أبي تمام من جملة قصيدة مشهورة:,"On the death of al-Ghazali, the imam Ismail al-Hakimi quoted the following verses from one of Abu Tammam’s most celebrated qasidas, and applied them to himself."
"عجبت لصبري بعده وهو ميت… وكنت امرءا أبكي دما وهو غائب
على أنها الأيام قد صرن كلها… عجائب حتى ليس فيها عجائب","I wondered at my patience when deprived of him by death; I, who used to shed tears of blood when he was absent from me. But the age is now so productive of wonders, that it has ceased to excite oar wonder."
ودفن بظاهر الطابران، وهي قصبة طوس، رحمه الله تعالى.,"Al-Ghazali was buried at al-Tabaran, the citadel of Tus."
وقد تقدم الكلام على الطوسي والغزالي في ترجمة أخيه أحمد الزاهد الواعظ المذكور في حرف الهمزة ، والطابران، بفتح الطاء المهملة والباء الموحدة وراء مهملة وبعد الألف الثانية نون، وهي إحدى بلدتي طوس، كما تقدم ترجمة أحمد أيضا.,"Of the word Ghazali we have already spoken in the life of his brother Ahmad, the ascetic divine and preacher. Al-Tabaran is one of the two towns which compose the city of Tus; of this we have also spoken in the same article."
المستظهري,ABU BAKR AL-SHASHI.
أبو بكر محمد بن أحمد بن الحسين بن عمر الشاشي الأصل الفارقي المولد، المعروف بالمستظهري، الملقب فخر الإسلام الفقيه الشافعي، كان فقيه وقته، تفقه أولا بميافارقين على أبي عبد الله محمد بن بيان الكازروني، وعلى القاضي أبي منصور الطوسي صاحب أبي محمد الجويني إلى أن عزل عن قضاء ميافارقين.,"Abu Bakr Muhammad Ibn Ahmad Ibn al-Husain Ibn-Omar, surnamed Fakhr al-Islam (glory of Islamism), and generally known by the appellation of al-Mustazhiri, was born at Maiyafarikin, but his family belonged to Shash. This doctor, who was the first Shafiite jurisconsult of that age, commenced the study of the law at Maiyafarikin under Abu Abd Allah Muhammad Ibn Bayan al-Kazaruni, and under the kadi Abu Mansur al- Tusi, the disciple of Abu Muhammad al-Juwaini. He continued to attend their lessons till the removal of Abu Mansur from the judicature of Maiyafarikin."
ثم رحل أبو بكر إلى بغداد، ولازم الشيخ أبا إسحاق الشيرازي، رحمه الله تعالى، ثم رحل أبو بكر إلى بغداد، وقرأ عليه وأعاد عنده، وقرأ كتاب الشامل في الفقه على مصنفه أبي نصر ابن الصباغ، رحمه الله تعالى.,"he then proceeded to Baghdad and attached himself to the shaikh Abu Ishak al-Shirazi, under whose tuition he pursued his studies and whom he served in the capacity of an under-tutor. He also read over the treatise on jurisprudence, entitled the Shamil, under the author, Abu Nasr Ibn al-Sabbagh."
ودخل نيسابور صحبة الشيخ أبي إسحاق، وتكلم في مسألة بين يدي إمام الحرمين فأحسن فيها، وعاد إلى بغداد.,"He accompanied the sheikh Abu Ishak to Naisapur, and then returned to Baghdad, after having discussed with great ability, and in the presence of the Imam al-Haramain, a question on a point of law."
وذكره الحافظ عبد الغافر الفارسي في سياق تاريخ نيسابور وتعين في الفقه بالعراق بعد أستاذه أبي إسحاق، وانتهت إليه رياسة الطائفة الشافعية.,"He is noticed by the hafiz Abd al-Ghafir al-Farisi, in the Siak, or continuation of the History of Naisapur. On the death of his master Abu Ishak, he had attained such a reputation in Iraq, as a doctor of the law, that he was nominated chief of the Shafiite sect."
وصنف تصانيف حسنة، من ذلك كتاب حلية العلماء في المذهب، وذكر فيه مذهب الشافعي، ثم ضم إلى كل مسألة اختلاف الأئمة فيها، وجمع من ذلك شيئا كثيرا وسماه المستظهري لأنه صنفه للإمام المستظهر بالله، وصنف أيضا في الخلاف.,"A number of instructive works were composed by him, such as the Hilyat al-Ulamaa (ornament of the learned;, wherein he treats of the Shafiite system of jurisprudence. Having composed this work, he added to it the conflicting opinions of the imams on each point of doctrine, and thus formed a large compilation, to which he gave the title of al-Mustazhtri, because he had composed it by the desire of the imam (caliph) al-Mustazhir billah. He wrote also some controversial works."
وتولى التدريس بالمدرسة النظامية بمدينة بغداد، سنة أربع وخمسمائة إلى حين وفاته، وكان قد وليها قبله الشيخ أبو إسحاق الشيرازي وأبو نصر ابن الصباغ صاحب الشامل وأبو سعد المتولي صاحب تتمة الإبانة وأبو حامد الغزالي – وقد سبق ذكر ذلك في ترجمة كل واحد منهم – فلما انقرضوا تولاها هو.,"In the year five hundred and four (A. D. one thousand one hundred and ten or one thousand one hundred and eleven), he was appointed professor at the Nizamiya College of Baghdad, and this place he continued to fill till his death. His predecessors in it were, the shaikh Abu Ishak al-Shirazi, Abu Nasr Ibn al-Sabbagh, Abu Saad al-Mutawalli, the author of the Tatimmat al-Ibana, and Abu Hamid al-Ghazali."
وحكى لي بعض المشايخ من علماء المذهب أنه يوم ذكر الدرس، وضع منديله على عينيه وبكى كثيرا، وهو جالس على السدة التي جرت عادة المدرسين بالجلوس عليها وكان ينشد:,"A learned shaikh of our sect informed me that, as Abu Bakr al-Shashi was one day sitting on the sudda (sofa), as is customary with professors when teaching, he applied his handkerchief to his eyes and wept bitterly, repeating, at the same time, this verse."
خلت الديار فسدت غير مسود… ومن العناء تفردي بالسؤدد,"The dwellings are empty and I am now the chief, though unworthy of authority; it is for me an affliction to have become the sole depository of power."
وجعل يردد هذا البيت ويبكي، وهذا إنصاف منه واعتراف لمن تقدمه بالفضل والرجحان عليه، وهذا البيت من جملة أبيات في الحماسة.,"In this, he was actuated by a feeling of justice and the desire of acknowledging the merit of his predecessors and their superiority to himself. The verse just mentioned belongs to a piece which is inserted in the Hamasa."
وكانت ولادته في المحرم سنة تسع وعشرين وأربعمائة بميافارقين.,"Abu Bakr al-Shashi was born in the month of Muharram, A. H. four hundred and twenty nine at Maiyafarikin."
وتوفي في يوم السبت خامس عشري شوال سنة سبع وخمسمائة ببغداد، ودفن في مقبرة باب أبرز ، مع شيخه أبي إسحاق في قبر واحد، وقيل دفن إلى جانبه ، رحمهما الله تعالى.,"He died on Saturday, the twenty fifth of Shawwal, A. H. five hundred and seven (March, A. D. one thousand one hundred and fourteen), at Baghdad, and was interred at the Shiraz. Gate, in the same tomb with his master Abu Ishak. Some say that he was buried in a grave at the side of his master’s."
أبو نصر الأرغياني,ABU NASR AL-ARGHIYANI.
أبو نصر محمد بن عبد الله بن أحمد بن محمد بن عبد الله الأرغياني الفقيه الشافعي، قدم من بلده إلى نيسابور واشتغل على إمام الحرمين أبي المعالي الجويني وبرع في الفقه، وكان إماما مفننا ورعا كثير العبادة.,"Abu Nasr Muhammad Ibn Abd Allah Ibn Ahmad Ibn Muhammad Ibn Abd Allah al-Arghiyani was a doctor of the sect of al-Shafie. Having left his native place (Arghiyan) and proceeded to Naisapur, he studied under the Imam al-Haramain, and obtained distinction by his knowledge of the law, after which he rose to the rank of an imam (chief doctor of the sect) and acquired a high reputation as a mufti and a devout ascetic."
وسمع الحديث من أبي الحسن علي ابن أحمد الواحدي صاحب التفاسير، وروى عنه في تفسير قوله تعالى: (إني لأجد ريح يوسف)، أن ريح الصبا استاذنت ربها عز وجل أن تأتي بريح يوسف على نبينا وعليهما أفضل الصلاة والسلام قبل أن يأتيه البشير بالقميص، فأذن لها فأتته بذلك.,"He learned Traditions from Abu al-Hasan Ali al-Wahidi, the author of the celebrated commentaries on the Quran, and he has transmitted to us the manner in which that doctor explained these words of the Quran: Verily, I perceive the smell of Joseph: according to al-Wakidi, the East wind asked permission of Almighty God to waft to Jacob the smell of Joseph, before the hearer of good tidings “should reach him with his son’s shirt; and, permission having been given, “it bore the smell to him."
فلذلك يستروح كل محزون بريح الصبا، وهي من ناحية المشرق: إذا هبت على الأبدان نعمتها ولينتها، وهيجت الأشواق إلى الأوطان والأحباب، وأنشد:,It is for this reason that persons in sadness are revived by the breath of the East wind; the human body softens under its influence and sinks into placid enjoyment; the east wind causes the heart to “long for the sight of friends and of home. And a poet has said.
"أيا جبلي نعمان بالله خليا… نسيم الصبا يخلص إلي نسيمها
فان الصبا ريح إذا ما تنسمت… على نفس مهموم تجلت همومها","I implore you, O two mountains of al-Naman to let the breath of the Last wind come unto ns; that breeze which dispels all cares from a melancholy mind.’"
وكانت ولادته في سنة أربع وخمسين وأربعمائة، وتوفي ليلة الرابع والعشرين من ذي القعدة، سنة ثمان وعشرين وخمسمائة بنيسابور، ودفن بظاهرها بموضع يقال له الحيرة على الطريق، رحمه الله تعالى.,"Abu Nasr al-Arghiyani was born A. H. four hundred and fifty four (A. D. one thousand and sixty two or one thousand and sixty three), and he died on the eve of the twenty fourth of Zu al-Kaada, A. H. five hundred and twenty eight, at Naisapur. He was buried outside the city, at a spot called al-Hira, on the roadside."
والفتاوى المستخرجة من كتاب نهاية المطلب المنسوبة إلى الأرغياني أشك فيها: هل هي له أم لأبي الفتح سهل بن علي الأرغياني – المقدم ذكره – فإني بعيد العهد بالوقوف عليها، وذكرت في ترجمة أبي الفتح أنها له، ثم حصل لي الشك، والله أعلم، ثم إني ظفرت بالفتاوى المذكورة، فوجدتها لأبي نصر المذكور، لا لأبي الفتح.,"Relative to the fatwas, or legal opinions, extracted from the work entitled Nihayat al-Matlab, and which are called the Fatawa, was doubtful whether they belonged to Abu Nasr or to his brother Abi al-Fath Said, as I had not seen the book for a long time before: I even mentioned, in the life of Abu al-Fath, that he was its author, but I have since obtained the certain proof of its having been composed by Abi Nasr."
وقد تقدم الكلام على نسبة الأرغياني في ترجمة أبي الفتح المذكور.,The word Arghiyani has already been explained.
محمد بن يحيى,MUHAMMAD IBN YAHYA.
أبو سعد محمد بن يحيى بن أبي منصور النيسابوري، الملقب محيي الدين، الفقيه الشافعي، أستاذ المتأخرين وأوحدهم علما وزهدا.,"Abu Saad Muhammad Ibn Yahya Ibn Abi Mansur, a doctor of the Shafiite sect, a native of Naisapur, and surnamed Muhi al-din (reviver of religion, was the most eminent of the later jurisconsults, and surpassed them all in learning and piety."
تفقه على حجة الإسلام أبي حامد الغزالي، وأبي المظفر أحمد بن محمد الخوافي – المقدم ذكره.,He studied the law under Abu Hamid al-Ghazali and Abu al-Muzaffar Ahmad al-Khawafi.
وبرع في الفقه وصنف فيه وفي الخلاف، وانتهت إليه رياسة الفقهاء بنيسابور، ورحل إليه الناس من البلاد، واستفاد منه خلق كثير صار أكثرهم سادة وأصحاب طرق في الخلاف.,"Having acquired a superior knowledge of this science and composed a number of works, some on it, and others in defense of his sect, he was appointed chief of the jurisconsults of Naisapur. Persons then came from all countries to pursue their studies under him, and, of the numerous students who profited by his tuition, (he majority became masters (able doctors) and skillful controversies."
وصنف كتاب المحيط في شرح الوسيط والانتصاف في مسائل الخلاف وغير ذلك من الكتب.,"His works are: the Muhit ‘comprehensive’, being an explanation of (al-Ghazali’s) Wasit; the Intisaf fi Masail al-Khilaf (justification; treatise on controverted points of Shafiite doctrine), etc."
ذكره الحافظ عبد الغافر الفارسي في سياق تاريخ نيسابور وأثنى عليه، وقال: كان له حظ في التذكير، واستمداد من سائر العلوم.,"The hafiz Abd al-Ghafir al-Farisi mentions him with commendation in the Siak, or Continuation of the history of Naisapur, and adds: “He possessed abilities as an exhorter to piety, and his mind was stocked with copious information on various sciences."
وكان يدرس بنظامية نيسابور، ثم درس بمدينة هراة في المدسة النظامية.,"He taught in the Nizamiya College of Naisapur, and then in the Nizamiya College of Herat."
ومن جملة مسموعاته ما سمعه من الشيخ أبي حامد أحمد بن علي بن محمد بن عبدوس بقراءة الإمام أبي نصر عبد الرحيم بن أبي القاسم عبد الكريم القشيري، في سنة ست وتسعين وأربعمائة، وحضر بعض فضلاء عصرة درسه وسمع فوائده، وحسن إلقائه، فأنشده:,"Among the portions of traditional information which he had received, were some transmitted “to him orally by shaikh Abi Hamid Ahmad Ibn Ali Ibn Muhammad Ibn Abdus, and (then) read to him by the imam Abu Nasi Abd al-Rahim, son of Abu al-Kasim Abd al-Karim al-Kushairi in the year four hundred and ninety six (A. D. one thousand one hundred and two). The following verses, were recited to him by a person of “talent who happened to attend one of his lectures, and was struck with his instructive observations and the manner in which they were conveyed."
"رفات الدين والإسلام يحيا… بمحيي الدين مولانا ابن يحيى
كأن الله رب العرش يلقي… عليه حين يلقي الدرس وحيا","The moldering remains of religion and of Islamism receive new life from our master Muhi al-din {the reviver of religion), the son of Yahya [the living). When he gives a lesson, as if he had received a revelation from God, the Lord of the Throne."
ورأيت في بعض المجاميع بيتين منسوبين إليه، ثم وجدت في ترجمة الشيخ شهاب الدين أبي الفتح محمد بن محمود بن محمد الطوسي الفقيه الشافعي نزيل مصر، قال: وأنشدني الإمام أبو سعد محمد بن يحيى النيسابوري لنفسه وهما:,"Ibn Mahmud Ibn Muhammad, a Shafiite jurisconsult, born at Tus and settled at Egypt, that this doctor said: “The imam Abu Saad Muhammad Ibn Yahya “recited to me the following verses composed by himself."
"وقالوا يصير الشعر في الماء حية… إذا الشمس لاقته فما خلته صدقا
فلما ثوى صدغاه في ماء وجهه… وقد لسعا قلبي تيقنته حقا","When they said that a hair placed in water and exposed to the sun becomes a serpent, I did not credit their words; but, when the ringlets of my beloved settled on the water of her face and stung my heart, I found the statement true."
وكانت ولادته سنة ست وسبعين وأربعمائة بطريثيث. وتوفي شهيدا في شهر رمضان، سنة ثمان وأربعين وخمسمائة، قتلته الغز لما استولوا على نيسابور في وقعتهم مع السلطان سنجر السلجوقس – كما تقدم ذكره في ترجمته – أخذته ودست في فيه التراب حتى مات.,"This doctor was born at Turaithith, A. H. four hundred and seventy six (A. D. one thousand and eighty three or one thousand and eighty four), and he died a martyr in the month of Ramadan, A. H. five hundred and forty eight (Nov.-Dec. A. D. one thousand one hundred and fifty three), having been killed by the Ghuzz, when they took Naisapur after defeating the Suljuk sultan, Sinjar. They put Muhammad Ibn Yahya to death by cramming earth into his mouth."
وحكى ابن الأزرق الفارقي في تاريخه أن ذلك كان في سنة ثلاث وخمسين، والأول أصح.,"Ibn al-Azrak al-Fariki states, in his history (of Maiyafarikin)that this occurred in the year five hundred and fifty three, but the former is the correct date."
ولما مات رثاه جماعة من العلماء، من جملتهم أبو الحسن علي بن أبي القاسم البيهقي، قال فيه:,"A number of learned men composed elegies on his death, and one of them, Abu all-Hasan Ali Ibn Abi al-Kasim al-Baihaki, said in allusion to his fate."
"يا سافكا دم عالم متبحر… قد طار في أقصى الممالك صيته
تالله قل لي يا ظلوم ولا تخف… من كان محيي الدين كيف تميته رحمه الله تعالى.","O, thou who hast shed the blood of a man profoundly learned, whose reputation reached to distant kingdoms I tell me, wicked man, I conjure thee, and speak without dread: How could thou take away the life of him who was a Muhi al-din (giver of life to religion)?"
وتوفي شهاب الدين الطوسي المذكور، في العشرين من ذي القعدة سنة ست وتسعين وخمسمائة بمصر [ودفن بالقرافة.,"The Shihab al-din al-Tusi mentioned in this article died in Old Cairo on the twentieth of Zu al-Kaada, A. H. five hundred and ninety six (September, A. D. one thousand two hundred), and was interred in the Karafa cemetery."
ومولده سنة اثنتين وعشرين وخمسمائة، وكان مدرسا بمدرسة منازل العز بمصر، وقدم إلى مصر من مكة سنة تسع وسبعين وخمسمائة ونزل خانقاه سعيد السعداء بالقاهرة].,"His birth took place A. H. five hundred and twenty two (A. D. one thousand one hundred and twenty eight). He professed at the college called Manazil al-Izz, and sojourned in Cairo, at the khanakah (convent) of Said al-Saada."
وطريثيث: بضم الطاء المهملة وفتح الراء وسكون الياء المثناة من تحتها وكسر الثاء المثلثة وسكون الياء المثناة الثانية وبعدها ثاء مثلثة، وهي ناحية كبيرة من نواحي نيسابور، خرج منها جماعة من العلماء وغيرهم.,"Turaithith is an extensive district in the dependencies of Naisapur; it has produced a number of eminent men, some of them remarkable for learning."
البروي,ABU MANSUR AL-BARAWI.
أبو منصور محمد بن محمد بن محمد بن سعد بن عبد الله البروي الفقيه الشافعي، أجد الأئمة المشار إليهم بالتقدم في الفقه والنظر وعلم الكلام والوعظ، وكان حلو العبارة ذا فصاحة وبراعة.,"Abu Mansur Muhammad Ibn Muhammad Ibn Muhammad Ibn Saad Ibn Abd Allah al-Barawi, a highly distinguished jurisconsult of the Shafiite sect, attained the eminent rank which he held by his knowledge of the law, his talent for discussion, and his abilities as a dogmatic theologian and preacher. His style was charming, and his diction pure and elegant."
تفقه على الفقيه محمد بن يحيى المذكور قبله، وكان من أكبر أصحابه.,"He studied the law under Muhammad Ibn Yahya, the doctor whose life has been just given, and was one of his best pupils."
وصنف في الخلاف تعليقة جيدة، وهي مشهورة، وله جدل مليح مشهور سماه المقترح في المصطلح وأكثر اشتغال الفقهاء به، وقد شرحه الفقيه تقي الدين أبو الفتح مظفر بن عبد الله المصري المعروف بالمقترح شرحا مستوفى وعرف به، واشتهر باسمه لكونه كان يحفظه فلا يقال له إلا التقي المقترح.,"He composed an excellent and well-known Taalika on the points of controversy between his sect and the other three, and a treatise on dialectics, entitled al-Muktarih fi al-Mustalih This is also a good and well known treatise; jurisconsults make it one of their principal subjects of study, and it has been fully elucidated by the doctor Taki al-din Abu al-Fath Muzaffar Ibn Abd Allah al-Misri, who was ever afterwards known by the surname of al-Taki( Taki al-din) al-Muktarih, because he knew this book by heart)."
ودخل البروي بغداد سنة سبع وستين وخمسمائة فصادف قبولا وافرا من العام والخاص، وتولى المدرسة البهائية قريبا من النظامية وكان يذكر بها كل يوم عدة دروس، ويحضر عنده الخلق الكثير، وله حلقة المناظرة بجامع القصر، ويحضر عنده المدرسون والأعيان.,"In the year five hundred and sixty seven (A. D. one thousand one hundred and seventy one or one thousand one hundred and seventy two), al-Barawi went to Baghdad, and was most honorably received by both high and low. He then obtained the place of professor in the Bahaaya college situated near the Nizamiya, and every day he gave a number of lessons which were attended by crowds of people. He opened also a class for the discussing circle in the Mosque of the Castle, and this attracted all the professors and other distinguished men."
وكان يجلس للوعظ بالمدرسة النظامية، ومدرسها يومئذ أبو نصر أحمد بن عبد الله الشاشي.,"He held sittings also at the Nizamiya college for the purpose of giving pious exhortations, and, at that time, the person who professed there was Abu Nasr Ahmad Ibn Abd Allah al-Shashi."
وكان يظهر عليه من الحركات ما يدل على رغبته في تدريس النظامية، وكان ينشد في أثناء مجلسه مشيرا إلى موضع التدريس أبيات المتنبي، وهي أوائل قصيد:,"He sometimes betrayed there, by his gestures, his desire of becoming professor at the Nizamiya; and, one day, in the course of the sitting, he pointed to the place which the professor used to occupy, and recited the following verses, taken from the commencement of cine of al-Mutanabbi’s qasidas."
"بكيت يا ربع حتى كدت أبكيكا… وجدت بي وبدمعي في مغانيكا
فعم صباحا لقد هيجت لي شجنا… وارد تحيتنا إنا محيوكا
بأي حكم زمان صرت متخذا… ريم الفلا بدلا من ريم أهليكا","I wept, O thou vernal mansion I till I had nearly made thee also weep; I poured forth my feelings and my tears over thy abodes. Receive in morning salutation I thou hast awakened my heart to sadness; return our greeting, for, behold, we salute thee. How could time have decreed that the gazelles of the desert were to replace the gazelles, thy former inhabitants."
فكان الناس يفهمون منه ذلك، وكان أهلا له، ووعد به فأدركته المنية.,"The persons present understood the allusion, and, as he was worthy of the place, he received the promise of obtaining it, but death overtook him."
وكانت ولادته يوم الثلاثاء خامس عشر ذي القعدة سنة سبع عشرة وخمسمائة بطوس، وتوفي يوم الخميس بين الصلاتين سادس عشر رمضان سنة سبع وستين وخمسمائة ببغداد، وصلي عليه يوم الجمعة بجامع القصر الخليفة المستضيء بأمر الله.,"He was born at Tus on Tuesday, the fifteenth of Zu al-Kaada, A. H. five hundred and seventeen (January, A. D. one thousand one hundred and twenty four), and he died at Baghdad on the afternoon of Thursday, the sixteenth of Ramadan, A. H. five hundred and sixty seven (May, A. D. one thousand one hundred and seventy two) The next day, Friday, the funeral service was said over him in the Mosque of the Castle by the caliph al-Mustadi biamr illah."
ودفن في ذلك النهار في تربة الشيخ أبي إسحاق الشيرازي بباب أبرز، رحمهما الله تعالى.,"He was buried the same day, at the Abrez Gate, in the funeral chapel of the shaikh Abu Ishak al-Shirazi."
وذكر الحافظ ابن عساكر في تاريخ دمشق أن أبا منصور البروي المذكور قدم دمشق في سنة خمس وستين وخمسمائة ونزل في رباط السميساطي، وقرئ عليه شيء من أماليه.,"The hafiz Ibn Asakir mentions, in his history of Damascus, that Abu Mansur al-Barawi went to that city, in the Year five hundred and sixty five, and lodged in the ribat of al-Sumaisati. He states also that he read over to him some pieces which had been written down under his dictation."
والبروي: بفتح الباء الموحدة والراء وبعدها واو، لا أعلم هذه النسبة إلى أي شيء هي، ولا ذكرها السمعاني، وغالب ظني أنها من نواحي طوس، والله أعلم.,"Barawi: I do not know the derivation of this relative adjective, neither is it given by al-Samaani; but I am inclined to think that the place to which it refers is in the dependencies of Tus."
ابن الخل,ABU l-HASAN IBN AL-KHALL.
أبو الحسن محمد بن المبارك، وكنيته أبو البقاء، ابن محمد بن عبد الله بن محمد المعروف بابن الخل، الفقيه الشافعي البغدادي.,"Abu al-Hasan Muhammad Ibn Abi al-Bakaa Al-Mubarak Ibn Muhammad Ibn Abd Allah Ibn Muhammad, surnamed Ibn al-Khall, was a doctor of the Shafiite sect and a native of Baghdad."
تفقه على أبي بكر محمد بن احمد الشاشي المعروف بالمستظهري – المقدم ذكره – وبرع في العلم.,"He studied jurisprudence under Abu Bakr Muhammad Ibn Ahmad al-Shashi, surnamed al-Mustazhiri, and he attained a high distinction by his learning."
وكان يجلس في مسجده الذي بالرحبة شرقي بغداد لا يخرج عنه إلا بقدر الحاجة يفتي ويدرس، وكان قد تفرد بالفتوى بالمسألة السريجية ببغداد وصنف كتابا سماه توجيه التنبيه على صورة الشرح لكنه مختصر، وهو أول من شرح التنبيه، لكن ليس فيه طائل، وله كتاب في أصول الفقه.,"It was his custom to remain seated in the mosque of al-Rahaba, a place on the east side of Baghdad, and never to leave it unless in cases of absolute necessity; and there he passed his time, giving opinions on points of law, and instructing pupils. Previously to this, he had been- the sole depository, at Baghdad, of the decisions given by preceding doctors on points connected with the Suraijian question. He composed a work in the form of a commentary on (Abu Ishak al-Shirazi) book the Tanbih, or Call, and to which he gave the title of Taujih al-Tanbih (the right directing of the Call);it is a short treatise, however, and of no utility, though the first composed on the subject. In another of his works he treats of the fundamentals of jurisprudence."
وسمع الحديث من أبي عبد الله الحسين بن أبي طلحة النعالي وأبي عبد الله الحسين البسري وغيرهما. وروى عنه الحافظ أبو سعد السمعاني وغيره.,"He learned Traditions from Abu Abd Allah al-Husain Ibn Abi Talha al-Niaali, Abu Abd Allah al-Husain al-Busri, and other masters. Some Traditions were delivered down on his authority by Abu Saad al-Samaani and others."
وسمعت بعض الفقهاء ينقل عنه أنه كان يكتب خطا جيدا منسوبا وأن الناس كانوا يحتالون على أخذ خطه في الفتاوى من غير حاجة إليها بل لأجل الخط لا غير، فكثرت عليه الفتاوى وضيقت عليه أوقاته، ففهم ذلك منهم، فصار يكسر القلم ويكتب جواب الفتوى به، فأقصروا عنه.,"I heard a jurisconsult mention that Ibn al-Khall wrote an excellent handwriting and that, to obtain specimens of it, the people used to ask him for fatwas written answer to question on points of late), although they had no real occasion for them. The people then ceased to trouble him. Some say, however."
[وقيل إن صاحب الخط المليح هو أخوه، والله أعلم].,"that it was his brother who wrote so well, but God knows best!"
وتوفي سنة اثنتين وخمسين وخمسمائة بغداد ونقل إلى الكوفة ودفن بها، رحمه الله تعالى.,"Ibn al-Khall died at Baghdad in the year five hundred and fifty two (A. D. one thousand one hundred and fifty seven or one thousand one hundred and fifty eight), and his body was taken to Kufa for interment."
وكان أخوه أبو الحسين أحمد بن المبارك فقيها فاضلا وشاعرا ماهرا، ذكره العماد الأصبهاني في كتاب الخريدة وأثنى عليه، وأورد له مقاطيع شعر ودوبيت، فمن ذلك أبيات في بعض الوعاظ وهي:,"His brother, Abu al-Husain Ahmad Ibn Al-Mubarak, was also an able jurisconsult and a good poet. I in ad al-din al-Ispahani mentions him with commendation in the Kharida, and quotes some passages from his poems, with some of his couplets. One of the pieces which he gives is the following, on a certain preacher."
"ومن الشقاوة أنهم ركنوا إلى… نزغات ذاك الأحمق التمتام
شيخ يبهرج دينه بنفاقه… ونفاقه منهم على أقوام
وإذا رأى الكرسي تاه بأنفه… أي أن هذا موضعي ومقامي
ويدق صدرا ما انطوى إلا على… غل يواريه بكف عظام
ويقول أيش أقول من حصر به… لا لازدحام عبارة وكلام","How vexatious that people should place reliance on the whims of that stuttering madman! of a Shaikh whose piety is tainted with hypocrisy, and whose hypocrisy imposes on very few. When he casts his eyes on the professor’s chair, he perks up, as if he meant to say: “That place, by right, should be mine. ”With his bony fist he strikes his bosom, filled (not with compunction but with hidden hate, and says: “What shall “I say?” words which proceed, not from an abundance of ideas, but from the want of them."
"[وله دوبيت:
هذا ولهي وكم كتمت الولها… صونا لوداد من هوى النفس لها
يا آخر محنتي ويا أولها… آيات غرامي فيك من أولها","From his couplets, we select the following: This is the object of the passion which I so long concealed, wishing thus to spare the feelings of her whom I adore. O thou who was the first, and shall be the last, to cause my torment! who can tell the ardor of my passion?"
"وله أيضا:
ساروا وأقام في فؤادي الكمد… لم يلق كما لقيت منهم احد
شوق وجوى ونار وجد تقد… مالي جلد، ضعفت ما لي جلد","They departed, and grief came to settle in my heart I none ever felt such torments as they made me suffer: love, desire, the burning fires of passion; my strength fails me! I sink! I can bear it no longer!"
"وله أيضا:
ما ضر حداة عيسهم لو رفقوا… لم يبق غداة بينهم لي رمق
قلب قلق وأدمع تستبق… أو هي جلدي من الفراق الفرق]",It would not have harmed the camel-drivers had they set out less promptly with my beloved friends! The morning of their departure brought me to my last gasp! A heart in trouble tears which flow as if through emulation whilst my firmness was already shaken by the dread of that separation.
وكانت ولادته سنة اثنتين وثمانين وأربعمائة، وتوفي سنة اثنتين – أو ثلاث – وخمسين وخمسمائة، رحمه الله تعالى.,"Abu al-Husain Ahmad Ibn Al-Mubarak was born A. H. four hundred and eighty two (A. D. one thousand and eighty nine or nine thousand and ninety); he died, A. H. five hundred and fifty two, or five hundred and fifty three."
محي الدين بن زكي الدين,MUHI AL-DIN IBN AL-ZAKI.
أبو المعالي محمد بن أبي الحسن علي بن محمد [أبي المعالي مجد الدين] بن يحيى [أبي الفضل زكي الدين] بن علي بن عبد العزيز بن علي بن الحسين بن محمد بن عبد الرحمن بن القاسم بن الوليد بن القاسم بن عبد الرحمن بن أبان بن [أمير المؤمنين] عثمان بن عفان، رضي الله عنه، القرشي ، الملقب محيي الدين، المعروف بابن زكي الدين، الدمشقي الفقيه الشافعي.,"Abu al-Maali Muhammad Ibn Abi ’l-Hasan Ali Ibn Muhammad Ibn Yahya Ibn Ali Ibn Abd al-Aziz Ibn Ali Ibn al-Husain Ibn Muhammad Ibn Abd al-Rahman Ibn al-Kasim Ibn al-Walid Ibn al-Kasim Ibn Abd al-Rahman Ibn Abban Ibn Othman Ibn Affan (a descendant of the caliph Othman), a member of the tribe of Quraish, and surnamed Muhi al-din ‘reviver of religion), but generally known by the appellation of Ibn al-Zaki, or son of Zaki al-din, was a native of Damascus and a doctor of the sect of al-Shafie."
كان ذا فضائل عديدة من الفقه والأدب وغيرهما، وله النظم المليح والخطب والرسائل، وتولى القضاء بدمشق في شهر ربيع الأول، سنة ثمان وثمانين وخمسمائة، يوم الأربعاء العشرين من الشهر المذكور، هكذا وجدته بخط القاضي الفاضل:,"He displayed acquirements of the most varied kinds, being versed in the law, general literature, and other sciences, and having composed some beautiful poetry, sermons (khutbah), and epistles. On Wednesday, the twentieth of the first Rabi, A. H. five hundred and eighty eight (April, A. D. one thousand one hundred and ninety two), he was appointed kadi or Damascus; so, at least, I have found it written in the handwriting of al-Kadi al-Fadel."
وكذلك أبوه [زكي الدين] وجده [مجد الدين، وجد أبيه زكي الدين أيضا وهو أول من ولي من بينهم] وولداه [زكي الدين أبو العباس الطاهر ومحيي الدين] كانوا قضاتها.,"and the same place had been previously filled by his father and grandfather, as it was subsequently by two of his own sons."
وكانت له عند السلطان صلاح الدين، رحمه الله تعالى، المنزلة العالية ، والمكانة المكينة، ولما فتح السلطان المذكور مدينة حلب ، يوم السبت ثامن عشر صفر، سنة تسع وسبعين وخمسمائة، أنشده القاضي محيي الين المذكور قصيدة بائية، أجاد فيها كل الإجادة.,"He possessed, to the highest degree, the favor of the sultan Salah al-din, and, when that prince took the city of Aleppo, on Saturday, the eighth of Safar, A. H. five hundred and seventy nine (June, A. D. one thousand one hundred and eighty three), he recited to him a poem rhyming in a masterpiece of perfection."
وكان من جملتها بيت هو متداول بين الناس، وهو:,"One of its verses, which has since obtained great currency among the public, was the following."
وفتحك القعلة الشهباء في صفر… مبشر بفتوح القدس في رجب,"Thy taking of the Grey Castle in the month of Safar, announces the conquest of al-Quds {Jerusalem) for the month of Rajab."
فكان كما قال، فإن القدس فتحت لثلاث بقين من رجب سنة ثلاث وثمانين وخمسمائة، وقيل لمحيي الدين: من أين لك هذا فقال: أخذته من تفسير ابن برجان في قوله تعالى: (ألم غلبت الروم في أدنى الأرض وهم من بعد غلبهم سيغلبون في بضع سنين).,"This was really the case, that city having been taken on the twenty seventh of Rajab, A. H. five hundred and eighty three (Oct. A. D. one thousand one hundred and eighty seven). Muhi al-din having been asked how he came by that idea, he replied that he took it from the comment of Ibn Barrajan on these words of the Quran: Alef, lam, mem. The Greeks have been overcome in the nearest part of the land, but, after their defeat, they shall be victorious within a few years."
ولما وقفت أنا على هذا البيت وهذه الحكاية لم أزل أتطلب تفسير ابن برجان حتى وجدته على هذه الصورة، لكن كان هذا الفصل مكتوبا في الحاشية بخط غير الأصل ، ولا أدري هل كان من أصل الكتاب أم هو ملحق به ، وذكر له حسابا طويلا وطريقا في استخراج ذلك حتى حرره من قوله بضع سنين.,"From the moment I met with the verse given above, and learned this account of it, I began searching for the commentary of Ibn Barrajan, and found the statement to be true; but the passage was written on the margin of the leaf and in a different hand from that of the text, and! know not whether it be an interpolation or a part of the work. A long (cabalistic) calculation of his is there given, by which he deduces this result from the words: a few years."
ولما ملك السلطان صلاح الدين حلب، فوض الحكم والقضاء بها [في ثالث عشر ربيع الآخر من السنة] إلى القاضي محيي الدين المذكور، فاستناب بها زين الدين بنا أبا الفضل بن البانياسي.,"When the sultan Salah al-din took Aleppo, he confided to Muhi al-din the post of chief magistrate and judge, and gave him for deputy Zain al-din Banna Abu al-Fadl Ibn al-Banyasi."
ولما فتح السلطان القدس الشريف تطاول إلى الخطابة يوم الجمعة كل واحد من العلماء الذين كانوا في خدمته حاضرين، وجهز كل واحد منهم خطبة بليغة، طمعا في أن يكون هو الذي يعين لذلك، فخرج المرسوم إلى القاضي محيي الدين ان يخطب هو، وحضر السلطان وأعيان دولته.,"On the conquest of Jerusalem, the learned men who happened to be in the retinue of the sultan, aspired to the honor of pronouncing the khutbah on the ensuing Friday, and each of them sent in for examination a khutbah written with great eloquence, in the hopes of being chosen; but the sultan addressed an order to Muhi al-din, directing him to be the preacher."
وذلك في أول جمعة صليت بالقدس بعد الفتح، فلما رقي المنبر استفتح بسورة الفاتحة، وقرأها إلى آخرها.,"This was the first Friday on which the public prayer was said at Jerusalem after the taking of the city, and the sultan with all the chief men of the empire attended at the ceremony. Muhi al-din then mounted the pulpit and commenced his discourse hv pronouncing the opening Surat of the Quran."
ثم قال: (فقطع دابر القوم الذين ظلموا والحمد لله رب العالمين).,"and then said: “God hath cut off the uttermost part of those who acted perversely; so praise be unto God, the lord of all creatures."
ثم قرأ أول سورة الأنعام: (الحمد لله الذي خلق السموات والأرض وجعل الظلمات والنور).,"Praise be unto God, who hath created the heavens and the earth, and hath disposed darkness and light! (Quran, Surat al-Anaam)"
ثم قرأ من سورة الإسراء: (وقل الحمد لله الذي لم يتخذ ولدا…….).,"Praise he “unto God who hath not begotten any child, who hath no partner in the kingdom, nor “requires anyone to protect him from contempt; and magnify him by proclaiming his greatness (sur. Al-Israa)."
ثم قرأ أول الكهف: (الحمد لله الذي أنزل على عبده الكتاب)، الآيات الثلاث.,"Praise be unto God, who hath sent unto his servant the book of the Quran’), and hath not inserted therein any crookedness, but “hath made it a straight rule; that he should threaten thereby the unbelievers with a grievous punishment from himself, and should bear good tidings unto the faithful, who work righteousness, that they shall receive an excellent reward, (the reward of “paradise,) wherein they shall remain forever; and that he should warn those who “say God hath begotten issue (Surat, al-Kahf, ‘the cave’). Say"
ثم قرأ من النمل: (وقل الحمد لله وسلام على عباده الذين اصطفى).,"Praise be unto God; and “peace be unto his servants whom he hath chosen Its God more Wortley, or the false gods “which they associate with him?(Surat, al-Naml ”the ant”)."
ثم قرأ من سورة سبأ: (الحمد لله الذي له ما في السموات).,"Praise be to God, unto whom belongs whatever is in the heavens and on earth: and unto him be praise in the “world to come; for he is wise and intelligent (Surat, Saba)."
ثم قرأ من سورة فاطر: (الحمد لله فاطر السموات والأرض).,"Praise be unto God, “the Creator of heaven and earth; who makes the angels his messengers, furnished “with two, and three, and four pair of wings. God makes what addition he “pleases unto his creatures; for God is almighty (Surat, Fater)."
وكان قصده أن يذكر جميع تحميدات القرآن الكريم، ثم شرع في الخطبة، فقال: الحمد لله معز الإسلام بنصره، ومذل الشرك بقهره، ومصرف الأمور بأمره، ومديم النعم بشكره.,"In this, the preacher’s design was, to quote all the passages of the sacred Quran in which praise is given to God; he then commenced the khutbah and said: Praise he unto God by whose aid Islamism hath been exalted, and by whose might polytheism hath been humiliated; whose orders control all events, and who rewards gratitude by continuing his favors."
ومستدرج الكفار بمكره، الذي قدر الأيام دولا بعدله، وجعل العاقبة للمتقين بفضله، وأفاء على عباده من ظله، وأظهر دينه على الدين كله.,"He hath enveloped the infidels in his toils, whose justice hath decreed that time should be a series of vastitudes, whose bounty hath granted success to those that feared him, who spread “his shade over his servants, and caused his religion to triumph over every other."
القاهر فوق عباده فلا يمانع، والظاهر على خليقته فلا ينازع.,"In his might he is far above his creatures, and naught can resist him; his sway extends over the world, and naught can withstand it."
والآمر بما يشاء فلا يراجع، والحاكم بما يريد فلا يدافع، أحمده على إظفاره وإظهاره، وإعزازه لأوليائه ونصره لأنصاره، وتطهير بيته المقدس من أدناس الشرك وأوضاره.,"He orders what he pleases, and none can disobey him; he decides what he will, and none can oppose him I praise him for his victorious assistance; for his exalting of his friends; for his aiding of those who aided in his cause, and for his cleansing of his Holy House from the filth of polytheism and its pollutions."
حمد من استشعر الحمد باطن سره وظاهر جهاره ، وأشهد أن لا إله إلا الله وحده لا شريك له الأحد الصمد، الذي لم يلد ولم يولد ولم يكن له كفوا أحد، شهادة من طهر بالتوحيد قلبه، وأرضى به ربه.,"(I give him) such praise as a man can offer whose inmost feelings are conscious “of gratitude, and who denotes it by his outward bearing, and I declare that there is no other god but the Only God, who hath no associate in his power, who is one and eternal; who begot not offspring, neither was he begotten, and who “never had any one like unto him. Such is the declaration of one who bath purified his heart by the professing of God’s unity, and hath given it in “charge unto his Lord."
وأشهد أن محمدا عبده ورسوله رافع الشك، وداحض الشرك، وراحض الإفك، الذي أسرى به من المسجد الحرام إلى هذا المسجد الأقصى، وعرج به منه إلى السموات العلا إلى سدرة المنتهى، عندها جنة المأوى، ما زاغ البصر وما طغى، صلى الله عليه وعلى خليفته أبي بكر الصديق السابق إلى الإيمان.,"I hear witness that Muhammad is his servant and apostle, the remover of doubt, the confuter of infidelity, and the dispeller of falsehood; that God transported him by night from the Holy Temple(of “Mecca to the Farther Temple (of Jerusalem), and raised him up to the highest heavens, even unto the sidr-tree of the utmost bound, near which is the “garden of eternal abode; and his eyesight turned not away, neither did it wander: may God’s blessing be upon him and upon his caliph (successor) Abu Bakr al-Siddiq, the first to embrace the faith."
وعلى أمير المؤمنين عمر بن الخطاب أول من رفع عن هذا البيت شعار الصلبان، وعلى أمير المؤمنين عثمان بن عفان ذي النورين جامع القرآن، وعلى أمير المؤمنين علي بن أبي طالب مزلزل الشرك ومكسر الأوثان، وعلى آله وصحبه والتابعين لهم بإحسان.,"and upon the “commander of the faithful, Omar Ibn al-Khattab, the first who removed from “this house the sign of the cross; and upon the commander of the faithful, “Othman Ibn Affan, the possessor of the two lights, the collector of the Quran; and upon the commander of the faithful, Ali Ibn Abi Talib, the “destroyer of polytheism and the breaker of idols; and God’s blessing be on “the family of Muhammad, on his Companions, and on the Tabis."
أيها الناس، أبشروا برضوان الله الذي هو الغاية القصوى والدرجة العليا لما يسره الله على أيديكم من استرداد هذه الضالة، من الأمة الضالة، وردها إلى مقرها من الإسلام، بعد ابتذالها في أيدي المشركين قريبا من مائة عام.,"O, Men, rejoice at good news! God is pleased with your conduct; and that is the “utmost term, the highest point, of man’s desires; inasmuch as he rendered it easy for your hands to recover this strayed camel (Jerusalem) from the possession of a misguided people, and to bring it back to the fold of Islamism, “after it been abused by the polytheists for nearly one hundred years."
وتطهير هذا البيت الذي أذن الله أن يرفع ويذكر فيه اسمه، وإماطة الشرك عن طرقه بعد أن امتد عليها رواقه واستقر فيها رسمه، ورفع قواعده بالتوحيد، فإنه بني عليه وشيد بنيانه بالتمجيد ، فإنه أسس على التقوى من خلفه ومن بين يديه.,"Rejoice at the purifying of this house tchick God allowed to be raised, and in which he permitted his name to be mentioned; the ways of which he hath delivered “from polytheism, after he had spread his tent over it and established his rites within it; a house of which the foundations were laid on the profession “of God’s unity, for that is the best basis to build on, and of which the edifice “was erected to his glory, for it stands founded on piety from ancient times “till now."
فهو موطن أبيكم إبراهيم، ومعراج نبيكم محمد عليه الصلاة والسلام، وقبلتكم التي كنتم تصلون إليها في ابتداء الإسلام، وهو مقر الأنبياء، ومقصد الأولياء، ومدفن الرسل ومهبط الوحي، ومنزل به ينزل الأمر والنهي.,"It was the dwelling-place of your father Abraham; the spot from “which your blessed Prophet Muhammad mounted to heaven; the kiblah towards “which you turned to pray at the commencement of Islamism, the abode of the “prophets; the place visited by the saints; the cemetery of the apostles; the “spot where the divine revelation descended, and to which the orders and the prohibitions were sent down."
وهو في أرض المحشر وصعيد المنشر، وهو في الأرض المقدسة التي ذكرها الله في كتابه المبين، وهو المسجد [الأقصى] الذي صلى فيه رسول الله صلى الله عليه وسلم بالملائكة المقربين.,it is the country where mankind will he assembled for judgment; the ground where the resurrection will take place; the holy land whereof God hath spoken in his perspicuous book; it is the mosque wherein the Apostle of God offered up his prayer and saluted the angels “admitted nearest to God’s presence.
وهو البلد الذي بعث الله إليه عبده ورسوله وكلمته التي ألقاها إلى مريم، وروحه عيسى الذي كرمه برسالته وشرفه بنبوته، ولم يزحزحه عن رتبة عبوديته، فقال تعالى: (لن يستنكف المسيح أن يكون عبدا لله ولا الملائكة المقربون)، كذب العادلون بالله وضلوا ضلالا بعيدا.,"it is the town to which God sent his “servant and apostle, and the Word which he caused to descend on Alary, and “his spirit Jesus, whom he honored with that mission and ennobled with the “gift of prophecy, without removing him from the rank he held as one of his “creatures: and the Almighty said that Christ will not proudly disdain to be a “servant unto God, neither the angels who approach near to the divine presence. “They lied, those who said that God had equals, and widely did they err"
(ما اتخذ الله من ولد وما كان معه من إله إذا لذهب كل إله بما خلق ولعلا بعضهم على بعض، سبحان الله عما يصفون).,God “hath not begotten issue; neither is there any other God with him: otherwise every “god had surely gone (apart) with that which he had created; and some of them had “exalted themselves above the others. Far be that from God which they affirm of “him.
(لقد كفر الذين قالوا إن الله هو المسيح ابن مريم) إلى آخر الآيات من المائدة.,"They are surely infidels who say: Verily God is Christ, the son of Mary. Here the preacher repeated the remaining verses of the Surat of the Table."
وهو أول القبلتين، وثاني المسجدين، وثالث الحرمين، لا تشد الرحال بعد المسجدين إلا إليه، ولا تعقد الخناصر بعد الموطنين إلا عليه.,"”This temple is the first of the two qiblas, the second of the two sacred Mosques, the third after the two holy cities (Mecca and Medina}; “the next place, after these two Mosques, to visit which travelers girth their “camels; the next spot named after these two mansions, when the number of holy places is counted on the fingers."
فلولا أنكم ممن اختاره الله من عباده، واصطفاه من سكان بلاده، لما خصكم بهذه الفضيلة التي لا يجاريكم فيها مجار، ولا يباريكم في شرفها مبار.,"Therefore, had you not been of God’s “chosen servants, of those whom he selected from amongst the dwellers in his “cities, he had not honored you with this favor wherein you will never have “a rival, and in the excellence of which you will remain without a competitor."
فطوبى لكم من جيش ظهرت على أيديكم المعجزات النبوية، والواقعات البدرية، والعزمات الصديقية، والفتوحات العمرية، والجيوش العثماني، والفتكات العلوية، جددتم للإسلام أيام القادسية، والملاحم اليرموكية، والمنازلات الخيبرية ، والهجمات الخالدية.,"“Blessings be on you for an army which hath procured the triumph of the “miraculous powers displayed in the Apostle’s gift of prophecy, which hath “fought battles like those of Badr, which hath shown resolution like that of “Abu Bakr, achieved conquests like those of Omar’s, behaved like the armies of “Othman, and charged like those of Ali! You have renewed for Islamism the glorious days of Qadisiya, the conflicts of Yarmouk, the sieges of Khaybar, and the impetuous attacks of Khalid Ibn al-Walid."
فجزاكم الله عن نبيه محمد صلى الله عليه وسلم أفضل الجزاء، وشكر لكم ما بذلتموه من مهجكم في مقارعة الأعداء، وتقبل منكم ما تقربتم به إليه من مهراق الدماء، وأثابكم الجنة فهي دار السعداء، فاقدروا رحمكم الله هذه النعمة حق قدرها.,"May God grant you his best “rewards for the service you have rendered to his blessed prophet Muhammad! “may he recompense you for the blood you lost in combating his foes! may he “accept from you as an agreeable offering the blood which you have shed! And renumerate you with Paradise, for that is the abode of happiness! Appreciate then (and God be merciful unto you!) this favor at its just value."
وقوموا لله تعالى بواجب شكرها، فله تعالى المنة عليكم بتخصيصكم بهذه النعمة، وترشيحكم لهذه الخدمة، فهذا هو الفتح الذي فتحت له أبواب السناء، وتبلجت بأنواره وجوه الظلماء، وابتهج به الملائكة المقربون، وقر به عينا الأنبياء والمرسلون.,"and “thank for it the Almighty with fit acknowledgment, inasmuch as he placed “you under deep obligations by conferring this honor upon you, and appointing you for this service! It is a victory which hath opened for you the gates “of heaven, and hath illumined by its light the face of the darkness, which hath “made the most highly favored of the angels to rejoice, and hath solaced the eyes “of the prophets who were sent unto mankind!"
فماذا عليكم من النعمة بأن جعلكم الجيش الذي يفتح على يديه البيت المقدس في آخر الزمان، والجند الذي تقوم بسيوفهم بعد فترة من النبوة أعلام الإيمان.,"How great a favor was that “which rendered you the army by whose hands the Sacred City was recaptured “in these latter times, the body of troops whose swords set up again the monuments of the faith, after that the mission of prophets had ceased!"
فيوشك أن يفتح الله على أيديكم أمثاله، وأن تكون التهاني لأهل الخضراء، أكثر من التهاني لأهل الغبراء، أليس هو البيت الذي ذكره الله في كتابه، ونص عليه في محكم خطابه، فقال تعالى:,"“Soon perhaps, may God achieve, by your hands, other victories such as this; victories whereat the people of the green (the inhabitants of Paradise) will rejoice yet more than the people of the earth: is this not the House whereof God hath spoken in his hook and explicitly named in this formal address directed to himself."
(سبحان الذي أسرى بعبده ليلا من المسجد الحرام إلى المسجد الأقصى).,Praise be unto him who transported his servant by night from the sacred mosque to the Farther mosque (al-Aqsa).
أليس هو البيت الذي عظمته الملل، وأثنت عليه الرسل، وتليت فيه الكتب الأربعة المنزلة من الله عز وجل أليس هو البيت الذي أمسك الله تعالى لأجله الشمس على يوشع أن تغرب.,"Is it not the house which all religions honored? towards which the prophets turned themselves, and in which were read the four books sent down from Almighty God? Is it not the house for the “sake of which God staid the sun over Joshua so that it set not,"
وباعد بين خطواتها ليتيسر فتحه ويقرب أليس هو البيت الذي أمر الله عز وجل موسى أن يأمر قومه باستنقاذه فلم يجبه إلا رجلان. وغضب الله عليهم لأجله فألقاهم في التيه عقوبة للعصيان.,"and delayed its “pace so that the victory might be rendered prompt and easy? Is it not the “house which God commanded Moses to order his people to deliver, yet none obeyed him but two men? Wherefore he waxed wroth against them, and cast “them into the wilderness in punishment for their disobedience."
فاحمدوا الله الذي أمضى عزائمكم لما نكلت عنه بنو إسرائيل، وقد فضلت على العالمين، ووفقكم لما خذل فيه أمم كانت قبلكم من الأمم الماضين، وجمع لأجله كلمتكم وكانت شتى، وأغناكم بما أمضته كان وقد عن سوف وحتى.,"Give therefore praises unto God for having helped you to the fulfilment of your resolutions in an undertaking from which the children of Israel, his chosen people, recoiled, and for having prospered you in an attempt wherein the nations of “former ages failed, and for having made you of one opinion after that yon were divided, and for having enabled you to Speak of this as a past event, “when before you spoke of it only as an event to come."
فليهنكم أن الله قد ذكركم به فيمن عنده، وجعلكم بعد أن كنتم جنودا لأهويتكم جنده، وشكر لكم الملائكة المنزلون، على ما أهديتم لهذا البيت من طيب التوحيد ونشر التقديس والتمجيد، وما أمطتم عن طرقهم فيه من أذى الشرك والتثليث، والاعتقاد الفاجر الخبيث.,"Receive our “congratulations, inasmuch as God hath mentioned your conduct to those near “hint, and hath made you his own troops after you had been troops in the “service of your passions; rejoice at the coming of the angels, sent down “to thank you for the sweet odor of the profession of God’s unity where with you have gifted this House, and for the perfume of sanctification and glorification you have spread throughout it, and for having removed from their “paths therein the nuisance of polytheism and trinitarian doctrines, and a criminal and evil belief."
فالآن تستغفر لكم أملاك السموات، وتصلي عليكم الصلوات المباركات.,"Now, the angels of the heavens implore God’s mercy on “you, and pray for you and give you blessings."
فاحفظوا رحمكم الله هذه الموهبة فيكم، واحرسوا هذه النعمة عندكم، بتقوى الله التي من تمسك بها سلم، ومن اعتصم بعروتها نجا وعصم.,"Therefore, with the help of “God, preserve this gift which you have obtained, and protect this favor which “you have received, by living in the fear of God, that fear which saves him who “holds unto it and delivered from danger him who clings thereto."
واحذروا من اتباع الهوى، ومواقعة الردى، ورجوع القهقرى، والنكول عن العدا، وخذوا في انتهاز الفرصة، وإزالة ما بقي من الغصة، وجاهدوا في الله حق جهاده، وبيعوا عباد الله أنفسكم في رضاه إذ جعلكم من خير عباده.,"Beware the seductions of your passions; avoid falling into perdition, or turning back. “from the path of righteousness, or recoiling before an enemy: seize this op- “port unity for removing the annoyances which still subsist in the land; light the good fight in die cause of God, and devote yourselves, O servants of God! “to his will, for he hath made of you his chosen servants."
وإياكم أن يستزلكم الشيطان، وأن يتداخلكم الطغيان، فيخيل لكم أن هذا النصر بسيوفكم الحداد، وخيولكم الجياد، وبجلادكم في مواطن الجلاد.,"Beware lest Satan “cause you to slip and lead you into rebellion; making you imagine that this “victory was owing to your sharp swords, your fleet steeds, and your intrepidity “in battle."
لا والله ما النصر إلا من عند الله إن الله عزيز حكيم، فاحذروا عباد الله – بعد أن شرفكم بهذا الفتح الجليل، والمنح الجزيل، وخصكم بنصره المبين، وأعلق أيديكم بحبله المتين – أن تقترفوا كبيرا من مناهيه، وأن تأتوا عظيما من معاصيه.,"No, by Allah! victory cometh not but from the Mighty, the Wise! “Take care, O servants of God! lest that, after his having ennobled yon by this great conquest, this signal favor, and after his having reserved for you so evident a triumph, and placed within your grasp his strong cord of guidance), take care not to commit such deeds as he hath forbidden or show the “grievous sin of disobedience."
فتكونوا كالتي نقضت غزلها من بعد قوة أنكاثا، وكالذي آتيناه آياتنا فانسلخ منها فأتبعه الشيطان فكان من الغاوين.,"lest you be like unto her who undid what she spun, “after she had twisted it strongly, and like to him unto whom he brought our “signs, and he departed from them; wherefore Satan followed him, and he became “one of those who were seduced."
والجهاد الجهاد فهو من أفضل عباداتكم، وأشرف عاداتكم، انصروا الله ينصركم، احفظوا الله يحفظكم، اذكروا الله يذكركم، اشكروا الله يزدكم ويشكركم.,"Maintain the holy war; it is the best means which you have of serving God, the most noble occupation of your lives; support God’s cause, and He will support you; protect His religion, and He will protect you; remember Him, and he will remember you; thank Him, and He “will give you an increase of favors and reward you."
جدوا في حسم الداء، وقلع شأفة الأعداء، وطهروا بقية الأرض من هذه الأنجاس التي أغضبت الله ورسوله، واقطعوا فروع الكفر واجتثوا أصوله، فقد نادت الأيام يا للثارات الإسلامية والملة المحمدية.,"Labor to expel the evil (which afflicts us, and tear up the enemy by the root; purify the rest of the “land from this filth which hath angered God and his Apostle; lop off the “branches of infidelity and cut through its roots; for now the times cry aloud: “Vengeance for Islamism and the Muhammadiyah religion!"
الله أكبر، فتح الله ونصر، غلب الله وقهر، أذل الله من كفر، واعلموا رحمكم الله أن هذه فرصة فانتهزوها، وفريسة فناجزوها، وغنيمة فحوزوها، ومهمة فأخرجوا لها هممكم وأبرزوها، وسيروا إليها سرايا عزماتكم وجهزوها، فالأمور بأواخرها، والمكاسب بذخائرها.,"God is mighty! God gives victory and fath God conquers and subdues! he humbles the infidel! Know therefore, and God be merciful unto you! that this is the opportunity, therefore “seize it; this is the spoil, hasten to obtain it; this is the serious matter, put forth your serious efforts to accomplish it, and send forward the troops of “your resolutions in battle-array; for each deed is judged by its result, and “each merit by its recompense."
فقد أظفركم الله بهذا العدو المخذول، وهم مثلكم أو يزيدون، فكيف وقد أضحى قبالة الواحد منهم منكم عشرون.,"God hath now made you victorious over this “misguided enemy who was equal to you in number, or even surpassed you; “and how was it when you were one to twenty?"
وقد قال الله تعالى: (إن يكن منكم عشرون صابرون يغلبوا مائتين، وإن يكن منكم مائة يغلبوا ألفا من الذين كفروا بأنهم قوم لا يفقهون).,"Almighty God hath said: If “twenty of you persevere with constancy, they shall overcome two hundred; and if “there be one hundred of you, they shall overcome one thousands of those who believe “not, because they are a people who do not understand."
أعاننا الله وإياكم على اتباع أوامره، والازدجار بزواجره، وأيدنا معاشر المسلمين بنصر من عنده.,"May God enable us and you to follow his commandments and he restrained by his prohibitions! may he aid us, Muslims, with succor from himself!"
(إن ينصركم الله فلا غالب لكم وإن يخذلكم فمن ذا الذي ينصركم من بعده).,"If God assist you, who “can overcome you? and if he deprive you of his protection, who then can “help you?"
إن أشرف مقال يقال في مقام، وأنفذ سهام تمرق عن قسي الكلام، وأمضى قول تحل به الأفهام، كلام الواحد الفرد العزيز العلام، قال الله تعالى: (وإذا قرئ القرآن فاستمعوا له وأنصتوا لعلكم ترحمون.,"The best saying is that which is uttered in fitting place; the “arrow which strikes deepest is that which is shot from the bow of speech; the “best word by which one can touch the intelligence is that of the only God, the “sole God, the Mighty, the Wise, who hath said: And when the Quran is read, “hearken thereto and keep silence; that ye may obtain mercy."
أعوذ بالله من الشيطان الرجيم، بسم الله الرحمن الرحيم)، وقرأ أول الحشر، ثم قال: آمركم وإياي بما أمر به من حسن الطاعة فأطيعوه، وأنهاكم وإياي عما نهاكم عنه من قبح المعصية فلا تعصوه، وأستغفر الله العظيم لي ولكم ولجميع المسلمين فاستغفروه.,"I fly to God from Satan the accursed! in the name of God, the Merciful, the Clement!” The orator then read the commencement of the Emigration, after which, he said: “The Apostle ordered you and me to conform to that which God hath commanded on the subject of devoted obedience to his will; let us therefore obey “him: he forbad you and me to commit the foul sin of disobedience; let us not “therefore revolt against him,I ask pardon of God for myself, for you, and for all Muslims; ask also pardon."
ثم خطب الخطبة الثانية على عادة الخطباء مختصرة ثم دعا للإمام الناصر خليفة العصر.,"”He then prayed for the imam al-Nasir, the caliph of that age, after which."
ثم قال: اللهم وأدم سلطان عبدك الخاضع لهيبتك، الشاكر لنعمتك، المعترف بموهبتك، سيفك القاطع، وشهابك اللامع، والمحامي عن دينك المدافع، والذاب عن حرمك الممانع، السيد الأجل، الملك الناصر، جامع كلمة الإيمان.,"he said: “And prolong, O Almighty God! “the reign of thy servant, so humble in his fear of thee, so thankful for thy favors, so grateful for thy gifts, thy cutting sword, thy shining flambeau, “the defender of thy faith, the champion and protector of thy holy land, the firmly resisting, the great, the helping prince, him who gave might to the declaration of the true faith."
وقاطع عبدة الصلبان، صلاح الدنيا والدين، سلطان الإسلام والمسلمين، مطهر البيت المقدس أبي المظفر يوسف بن أيوب، محيي دولة أمير المؤمنين.,"who vanquished the adorers of the Cross, the weal “(salah) of the world and of religion (al-din), the sultan of Islamism and of the Muslims, the purifier of the Holy Temple, Abu ’l-Muzaffar Yusuf, the son of “Ayyub, the giver of life to the empire (Muhi Dawlat) the commander of the “true believers."
اللهم عم بدولته البسيطة، واجعل ملائكتك براياته محيطة، وأحسن عن الدين الحنيفي جزاءه، واشكر عن الملة المحمدية عزمه ومضاءه.,"Grant, O Almighty God! that his empire extend over the earth, and that the angels ever encircle his standards; reward him for the services he hath rendered to the orthodox belief, and for his firm resolution and prompt execution in the defense of the Muhammadiyah religion."
اللهم أبق للإسلام مهجته، ووق للإيمان حوزته، وانشر في المشارق والمغارب دعوته.,"Preserve his “life, we beseech thee, for the prosperity of Islamism; protect his empire for “the advantage of the faith, and extend his authority over the regions of the “East and of the West."
اللهم كما فتحت على يديه البيت المقدس بعد أن ظنت الظنون، وابتلي المؤمنون، فافتح كما فتحت على يديه داني الأرض وقاصيها، وملكه صياصي الكفر ونواصيها، فلا تلقاه منهم كتيبة إلا مزقها، ولا جماعة إلا فرقها، ولا طائفة بعد طائفة إلا ألحقها بمن سبقها.,"As thou hast enabled his hand to retake Jerusalem “when men had begun to doubt of thy intentions, and when the Muslims were suffering under their trials, so let his hand take possession of the land far and near; help him to seize infidelity by the forelock; let him scatter their squadrons, disperse their multitudes, and send them, band after band, “to join their predecessors (in hell)."
اللهم اشكر عن محمد صلى الله عليه وسلم سعيه، وأنفذ في المشارق والمغارب أمره ونهيه، اللهم وأصلح به أوساط البلاد وأطرافها، وأرجاء الممالك وأكنافها، اللهم ذلل به معاطس الكفار، وأرغم به أنوف الفجار، وانشر ذوائب ملكه على الأمصار، وابثث سرايا جنوده في سبل الأقطار.,"Reward him, O God! in the name of Muhammad, for his efforts, and let his orders and prohibitions issue uncontrolled “to the East and to the West; let the center and the frontiers of the land, and all the regions of the kingdom prosper under his rule; let him humble the pride of the infidels, and tame the insolence of the perverse; spread his dominion unto every city, and post the detachments of his troops on the roads to every country."
اللهم ثبت الملك فيه وفي عقبه إلى يوم الدين، واحفظه في بنيه وبني أبيه الملوك الميامين ، واشدد عضده ببقائهم، واقض بإعزاز أوليائه وأوليائهم.,"Maintain, O God! him and his children in the possession of the “empire till the day of judgment; preserve his days and those of his sons and “brethren, princes highly favored; strengthen his power by granting them long “life, and decide, by thy will, the exaltation of his friends and theirs."
اللهم كما أجريت على يده في الإسلام هذه الحسنة التي تبقى على الأيام، وتتخلد على مر الشهور والأعوام، فارزقه الملك الأبدي الذي لا ينفد في دار اليقين، وأجب دعاءه في قوله” رب أوزعني أن أشكر نعمتك التي أنعمت علي وعلى والدي، وأن أعمل صالحا ترضاه، وأدخلني برحمتك في عبادك الصالحين” – الأحقاف: 15 – ثم دعا بما جرت به العادة.,"O God! inasmuch as thou hast produced, through his means, this lasting advantage for Islamism, to endure as long as months and years pursue their course, grant “him the eternal kingdom in the abode of the pious, and answer his prayer “when he says. O Lord! excite me that I may be thankful for thy favor wherewith “thou hast favored me and my parents; and that I may do that which is right, and well-pleasing unto thee; and introduce me, through thy mercy, among thy servants the righteous. ”He then pronounced the usual prayers."
وكانت ولادته سنة خمسين وخمسمائة بدمشق، وتوفي في سابع شعبان سنة ثمان وتسعين وخمسمائةبدمشق ودفن من يومه بسفح جبل قاسيون، رحمه الله تعالى.,"This doctor was born at Damascus, A. H. five hundred and fifty (A. D. one thousand one hundred and fifty five); he died in that city on the seventh of Shaaban, A. H. five hundred and ninety eight (May, A. D. one thousand two hundred and two) and was buried at the foot of Mount Kasiyun."
وكان والده أبو الحسن علي الملقب زكي الدين على القضاء بدمشق. وكان كثير الخير والدين، فاستعفى عن القضاء فأعفي، فخرج إلى مكة حاجا، وعاد إلى بغداد في صفر سنة ثلاث وستين وخمسمائة فأقام بها.,"His father Abu al-Hasan Ali, surnamed Zaki al-din, filled the place of kadi at Damascus; he was a man of great virtue and piety. Having requested, and obtained, permission to resign his post, he made the pilgrimage to Mecca, and returned to Baghdad in the month of Safar, A. H. five hundred and sixty three (Nov.-Dec. A. D. one thousand one hundred and sixty seven), and there fixed his residence."
وكان عالي الطبقة في سماع الحديث، سمع خلقا كثيرا، وحدث ببغداد مدة إقامته، وسمع عليه الناس، ولم يزل بها إلى أن توفي يوم الخميس الثامن والعشرين من شوال سنة أربع وستين وخمسمائة، وصلي عليه بجامع القصر، ودفن بمقبرة الإمام أحمد بن حنبل، رضي الله عنهم أجمعين.,"He held a high rank as a traditionist, having received Traditions from a great number of persons; and, during his residence at Baghdad, he taught them publicly. He remained in that city till his death, which happened on Thursday, the twenty eighth of Shawwal, A. H. five hundred and sixty four (July, A. D. one thousand one hundred and sixty nine). The funeral service was said over him in the mosque of the Castle, and he was interred in the cemetery of the imam Ahmad Ibn Hanbal."
وأما ابن برجان المذكور ، فهو: أبو الحكم عبد السلام بن عبد الرحمن بن محمد بن عبد الرحمن اللخمي، كان عبدا صالحا، وله تفسير القرآن العظيم، وأكثر كلامه فيه على طريق أرباب الأحوال والمقامات.,"Abu al-Hakam Abd al-Salam Ibn Abd al-Rahman Ibn Muhammad Ibn Abd al-Rahman al-Lakhmi, the Ibn Barrajan mentioned in this article, was a man of great sanctity, and the author of a commentary on the Quran, wherein he explains the greater part of it according to the mystic system of the Sufis."
وتوفي سنة ست وثلاثين وخمسمائة بمدينة مراكش، رحمه الله تعالى.,"He died in the city of Morocco, A. H. five hundred and thirty six (A. D. one thousand one hundred and forty one or one thousand one hundred and forty two)."
السديد السلماسي,AL-SADID AL-SALAMASI.
السديد محمد بن هبة الله بن عبد الله السلماسي الفقيه الشافعي، كان إماما في عصره ، تولى الإعادة بالمدرسة النظامية ببغداد، وأتقن عدة فنون، وهو الذي شهر طريقة الشريف بالعراق، قيل إنه كان يذكر طريقة الشريف والوسيط للغزالي والمستصفى من غير مراجعة كتاب.,"Muhammad Ibn Hibat Allah Ibn Abd Allah al-Salamasi, surnamed al-Sadid (the well-directed), was a doctor of the Shafie sect and its chief imam in that age. Having exercised the functions of under-tutor in the Nizamiya College, he mastered various branches of science, and was the first who made known in Iraq the Sharif’s Tarika. It is even said that he could repeat the contents of that work without recurring to the book, and that he knew equally well (Abu Hamid) al-Ghazali’s Wasit and Mustasfa."
قصده الناس من البلاد، واشتغلوا عليه وانتفعوا به، وخرجوا علماء مدرسين مصنفين.,"Pupils came from all countries to study, under him, and by his excellent mode of tuition, they all became learned jurisconsults, professors, and authors."
ومن جملتهم الشيخان الإمامان: عماد الدين محمد، وكمال الدين موسى ولدا يونس – وسيأتي ذكرهما إن شاء الله تعالى – والشيخ شرف الدين أبو المظفر محمد بن علوان بن مهاجر، وغيرهم من الأفاضل.,"Amongst the number were the two imams and Shaikh Imad al-din Muhammad and Kamal al-din Musa, the sons of Yunus, whose lives will be found in this work; to these may be added the sheikh Sharaf al-din Abu al-Muzaffar Muhammad Ibn Alwan Ibn Muhajir and other eminent doctors."
وكان مسددا في الفتيا، وتوفي ببغداد في شعبان سنة أربع وسبعين وخمسمائة، رحمه الله تعالى.,"His opinions on points of law were held to be excellent. He died at Baghdad in the month of Shaban, A. H. five hundred and seventy four (Jan.-Feb. A. D. one thousand one hundred and seventy eight or one thousand one hundred and seventy nine)."
والسلماسي: بفتح السين المهملة واللام والميم وبعد الألف سين ثانية، هذه النسبة إلى سلماس، وهي مدينة من بلاد أذربيجان، خرج منها جماعة مشاهير.,"Salamasi means belonging to Salamas, a city in Adarbaijan which has produced a number of illustrious men."
حفدة,HAFADA AL-TUSI.
أبو منصور محمد بن أسعد بن محمد بن الحسين بن القاسم العطاري الطوسي الأصل، المعروف بحفدة، الملقب عمدة الدين، الفقيه الشافعي النيسابوري، كان فقيها فاضلا واعظا فصيحا أصوليا.,"Abu Mansur Muhammad Ibn Asaad Ibn Muhammad Ibn al-Husain Ibn al-Kasim al-Attari, generally known by the appellation of Hafada, and surnamed Imad al-din (column of the faith), was a doctor of the sect of al-Shafi and a native of Naisapur. He bore the surname of al-Tusi because his family belonged to Tus. This able jurisconsult was also an eloquent preacher and a profound dogmatic theologian."
تفقه بمرو على أبي بكر محمد بن منصور السمعاني والد الحافظ المشهور، ثم انتقل إلى مروالروذ، واشتغل على القاضي حسين بن مسعود الفراء المعروف بالبغوي صاحب شرح السنة والتهذيب – وقد سبق ذكره.,"He studied the law at Marw under Abu Bakr Muhammad Ibn Mansur al-Samaani, the father of the celebrated hafiz; he then removed to Marw al-Rud, and continued his studies under the kadi Husain al-Farraa al-Baghawi, the author of the Explanation of the Sunna and of the Tahzib."
ثم انتقل إلى بخارا واشتغل بها على البرهان عبد العزيز ابن عمر بن مارة الحنفي، ثم عاد إلى مرو وعقد له بها مجلس التذكير.,"He proceeded thence to Bokhara and studied under the Hanifite doctor Burhan al-din Abd al-Aziz Ibn Omar Ibn Mara, after which he returned to Marw, and regular assemblies were held there to hear him preach."
وأقام بها مدة، ثم في فتنة الغز – وكانت فتنة الغز – وكانت فتنة الغز سنة ثمان وأربعين وخمسمائة، كما ذكرته في ترجمة الفقيه محمد بن يحيى.,"He remained in that city for some time, but, in the year five hundred and forty eight, the disastrous invasion of the Ghuzz obliged him to retire into Iraq. Of this invasion we have spoken in the life of the jurisconsult Muhammad Ibn Yahya."
– خرج إلى العراق ومنها إلى أذربيجان والجزيرة ومنها إلى الموصل، واجتمع الناس عليه بسبب الوعظ، وسمعوا منه الحديث، ومن أماليه:,"He then passed into Adarbaijan, and proceeded through Mesopotamia to Mosul. In this city, crowds assembled to hear him preach and deliver Traditions. One of the passages which he dictated to his disciples was the following:"
"مثل الشافعي في العلماء… مثل الشمس في نجوم السماء
قل لمن قاسه بغير نظير… أيقاس الضياء بالظلماء",Al-Shafie shines among the learned like the sun among the stars. Say to whoever compares him to one who equals him not: “Can light be compared to darkness.”
"وأنشد يوما على الكرسي من جملة أبيات:
تحية صوب المزن يقرؤها الرعد… على منزل كانت تحل به هند
نأت فأعرناها القلوب صبابة… وعارية العشاق ليس لها رد","He one day recited these lines from the pulpit: May the thunder announce to the dwelling wherein Hind resided the salutation of a genial shower, offered by the dark clouds. She departed from us, and we, seduced by love, lent her our hearts; but objects lent by lovers are never returned."
نجم الدين الخبوشاني,AL-KHUBUSHANI.
أبو البركات محمد بن الموفق بن سعيد بن علي بن الحسن بن عبد الله الخبوشاني، الملقب نجم الدين الفقيه الشافعي، كان فقيها فاضلا كثير الورع.,"Abu al-Barakat Muhammad Ibn al-Muwaffak Ibn Saied Ibn Ali Ibn al-Hasan Ibn Abd Allah al-Khubushani, surnamed Najm al-din (star of religion), was an able doctor of the Shafie sect, and noted for his devout life."
تفقه على محمد ابن يحيى – المقدم ذكره – وكان يستحضر كتابه المحيط في شرح الوسيط على ما قيل، حتى نقل عنه أنه عدم الكتاب فأملاه من خاطره، وله كتاب تحقيق المحيط وهو كبير، رأيته في ستة عشر مجلدا.,"He studied jurisprudence under Muhammad Ibn Yahya, and he so well knew by heart that author’s commentary on the Wasit, entitled the Muhit (comprehensive), that, it is said, he once repeated it from memory (to his pupils), as he happened not to have a copy of it at hand. We have a large work of his called the Tahkik al-Muhit proofs of the doctrines contained in the Muhit), and I have seen a copy of it in sixteen volumes."
وقد تقدم ذكره في ترجمة العاضد عبد الله العبيدي صاحب مصر وما جرى له معه.,Mention has been already made of his interview with al-Aadid al-Obaidi.
ولما استقل السلطان صلاح الدين رحمه الله تعالى بملك الديار المصرية قربه وأكرمه، وكان يعتقد في علمه ودينه.,"When the sultan Salah al-din obtained the sovereignty of Egypt, he took al-Khubushani into favor and treated him with marked honor, having conceived a high opinion of his learning and piety."
ويقال إنه أشار عليه بعمارة المدرسة المجاورة لضريح الإمام الشافعي، رضي الله عنه، فلما عمرها فوض تدريسها إليه، وعمرها في سنة اثنتين وسبعين وخمسمائة، وفي هذه السنة بني البيمارستان في القصر بالقاهرة.,"It was by this doctor’s advice, it is said, that he built the college situated near the tomb of the imam al-Shafie; and, on the completion of the edifice, in the year five hundred and seventy two (A. D. one thousand one hundred and seventy six or one thousand one hundred and seventy seven), he appointed al-Khubushani to it, as professor. In this same year he built the hospital in the citadel of Cain."
ورأيت جماعة من أصحابه وكانوا يصفون فضله ودينه وأنه كان سليم الباطن قليل المعرفة بأحوال الدنيا.,"I met a number of this doctor’s old pupils, and they all extolled his talents and piety; remarking at the same lime, that he was a man of the soundest moral principle and very little acquainted with the ways of the world."
وكانت ولادته في الثالث عشر من رجب سنة عشر وخمسمائة، باستوى خبوشان، وتوفي يوم الأربعاء ثاني عشر ذي القعدة سنة سبع وثمانين وخمسمائة، بالمدرسة المذكورة، ودفن في قبة تحت رجلي الإمام الشافعي، وبينهما شباك، رحمها الله تعالى.,"He was born on the thirteenth of Rajab, A. H. five hundred and ten (November, A. D. one thousand one hundred and sixteen), at Ustawa (a place near) Khubushan, and he died on Wednesday, the twelfth of Zu al-Kaada, A. H. five hundred and eighty seven (December, A. D. one thousand one hundred and ninety one), at the college of which we have just spoken. He was interred under a cupola at the foot of al-Shafie’s grave, and a grating separates the two tombs."
والخبوشاني: بضم الخاء المعجمة والباء الموحدة وفتح الشين المعجمة وبعد الأف نون، هذه النسبة إلى خبوشان، وهي بليدة بناحية نيسابور.,"Khubushani means belonging to Khubushan, a small town in the district of Naisapur."
وأستوى: بضم الهمزة وسكون السين المهملة وفتح التاء المثناة من فوقها أو ضمها، ناحية كثيرة القرى من أعمال نيسابور.,"Ustawa, pronounced also Ustuwa, is the name of a canton in the same district, containing a great number of villages."
القاضي كمال الدين الشهرزوري,KAMAL AL-DIN AL-SHAHROZURI.
أبو الفضل محمد بن أبي محمد عبد الله بن أبي أحمد القاسم الشهرزوري الملقب كمال الدين الفقيه الشافعي.,"Abu al-Fadl Muhammad Ibn Abi Muhammad Abd Allah Ibn Abi Ahmad al-Kasim al-Shahrozuri, surnamed Kamal al-din (perfection of religion), was a doctor of the sect of al-Shafie."
– وقد سبق ذكر أبيه وجده في موضعهما-,Mention has been already made of his father and grandfather.
تفقه كمال الدين ببغداد على أسعد الميهني، وقد سبق ذكره، وسمع الحديث من أبي البركات محمد بن محمد بن خميس الموصلي.,"Kamal al-din studied jurisprudence at Baghdad under Asaad al-Mihani, and learned Traditions from Abu al-Barakat Muhammad Ibn Muhammad Ibn Khamis al-Mausili."
وتولى القضاء بالموصل وبنى بها مدرسة للشافعية، ورباطا بمدينة الرسول صلى الله عليه وسلم.,"He filled the place of kadi at Mosul, and built a college for Shafiites in that city. He erected also a convent (ribat) at Medina."
وكان يتردد في الرسائل منها إلى بغداد عن عماد الدين زنكي الأتابك – المقدم ذكره – ولما قتل عماد الدين على قلعة جعبر، كما ذكرناه في ترجمته، كان كمال الدين المذكور حاضرا في العسكر هو وأخوه تاج الدين أبو طاهر يحيى والد القاضي ضياء الدين، فلما رجع العسكر إلى الموصل كانا في صحبته.,"The atabek Imad al-din Zinki employed him as his -envoy, and frequently dispatched him, in that capacity, from Mosul to (the court of) Baghdad. When Zinki lost his life at the siege of Kalat Jaabar, Kamal al-din was at the army with his brother Taj al-din Abu Tahir Yahya, the father of the kadi Diaa al-din, and they accompanied the army on its return to Mosul."
ولما تولى سيف الدين غازي ولد عماد الدين – وقد تقدم ذكره أيضا – فوض الأمور كلها إلى القاضي كمال الدين وأخيه بالموصل وجميع مملكته.,"The sovereign authority having devolved to Saif al-din Ghazi, the son of Imad al-din, that prince entrusted the kadi Kamal al-din with the administration of Mosul and of all the empire."
ثم إنه قبض عليهما في سنة اثنتين وأربعين واعتقلهما بقلعة الموصل، وأحضر نجم الدين أبا علي الحسن بن بهاء الدين أبي الحسن علي وهو ابن عم كمال الدين، وكان قاضي الرحبة ، وولاه القضاء بالموصل وديار ربيعة عوضا عن كمال الدين.,"In the year five hundred and forty two. he caused both (brothers) to be arrested, and confined them in the citadel of Mosul, after which, he sent for Najm al-din Abu Ali al-Hasan, the son of Baba al-din Abu al-Hasan Ali, who was then kadi of al-Rahaba, and appointed him to the judicature of Mosul and Diar Rabia, as successor to his cousin Kamal al-din."
ثم إن الخليفة المقتفي سير رسولا وشفع في كمال الدين وأخيه فأخرجا من الاعتقال، وقعدا في بيوتهما وعليهما الترسيم، وحبس بالقلعة جلال الدين أبو أحمد ولد كمال الدين وضياء الدين أبو الفضائل القاسم بن تاج الدين.,"The caliph al-Muktafi then sent an envoy to intercede for Kama al-din and his brother; this procured their liberation from prison, but they were then kept under arrest at their own houses, whilst Jalal al-din Abu Ahmad, Kamal al-din’s son, and Diaa al-din Abu al-Fadail al-Kasim, the son of Taj al-din, remained prisoners in the citadel."
ولما مات سيف الدين غازي في التاريخ المذكور في ترجمته رفع الترسيم عنهما، وحضرا إلى قطب الدين مودود بن زنكي – وقد تولى السلطنة بعد أخيه سيف الدين.,"On the death of Saif al-din Ghazi, the arrest was suspended, and they both went to see Kutb al-din Maudud, the son of Zinki, who had been raised to the throne on the death of his brother Saif al-din."
وكان راكبا في ميدان الموصل، فلما قربا منه ترجلا وعليهما ثياب العزاء بغير طرحات، فلما وصلا إليه ترجل لهما أيضا، وعزياه عن اخيه وهنآه بالولاية، ثم ركبوا، ووقف كل واحد منهما على جانبه، ثم عادا إلى بيتهما بغير ترسيم، وصارا يركبان في الخدمة.,"Finding the prince on horseback in the hippodrome, they immediately dismounted and went up to him. They were arrayed in mourning robes, and had left aside their scarves. They then mounted again, and placed themselves one on each side of Kutb al-din, after which they returned home, discharged from their arrest. From that time, they regularly rode out in the train of the prince."
ثم انتقل كما الدين إلى خدمة نور الدين محمود صاحب الشام في سنة خمسين وخمسمائة، وأقام بدمشق مدة.,"In the year five hundred and fifty (A. D. one thousand one hundred and fifty five or one thousand one hundred and fifty six) Kamal al-din entered into the service of Nur al-din Mahmud, sovereign of Syria, and remained some time at Damascus."
ثم عزل زكي الدين عن الحكم، وتولاه كمال الدين في شهر صفر سنة خمس وخمسين وخمسمائة، واستناب ولده وأولاد أخيه ببلاد الشام، وترقى إلى درجة الوزارة، وحكم في بلاد الشام الإسلامية في ذك الوقت.,"In the month of Safar, A. H. five hundred and fifty five (Feb. March, A. D. one thousand one hundred and sixty), he was appointed hakim chief, in the place of Zaki al-din, who was removed from control; on which he designated his son and nephews to act as his deputies in the different cities of Syria."
واستناب ولده القاضي محيي الدين في الحكم بمدينة حلب.,"He then rose to the vizirship, and exercised the chief magisterial authority over all the Muslim cities of that time, whilst his son, the kadi Muhi al-din, acted in the same capacity, as his lieutenant at Aleppo."
ولم يكن شيء من أمور الدولة يخرج عنه، حتى الولاية وشد الديوان وغير ذلك، وذلك في أيام نور الدين محمود بن زنكي صاحب الشام، وتوجه من جهته رسولا إلى الديوان في أيام المقتفي، وسيره المقتفي رسولا للإصلاح بين نور الدين المذكور وقلج ارسلان بن مسعود صاحب الروم.,"During the reign of Nur al-din, he not only filled the duties of chief magistrate and president of the council of state, but he had also to direct the whole administration of the empire. That prince sent him as his envoy to the court (of Baghdad), in the caliphate of al-Muktafi, and the latter confided to him the mission of establishing a peace between Nur al-din and Kiliaj Arslan Ibn Masud, sovereign of Asia Minor (rum)."
ولما مات نور الدين وملك صلاح الدين دمشق أقره على ما كان عليه.,"On the death of Nur al-din, Salah al-din took possession of Damascus and confirmed Kamal al-din in his attributions."
وكان فقيها أديبا شاعرا كاتبا ظريفا فكه المجالسة، يتكلم في الخلاف والأصولين كلاما حسنا، وكان شهما جسورا كثير الصدقة والمعروف، وقف أوقافا كثيرة بالموصل ونصيبين ودمشق.,"Kamal al-din was a jurisconsult, an elegant scholar, a poet and a katib; he possessed a lively wit and a talent for conversation which rendered him the delight of society. He discoursed remarkable well on the points of difference between the orthodox sects and on the fundamental principles of theology and jurisprudence; he maintained a high eminence by his acuteness and intrepidity, and he was equally distinguished for his charity and beneficence. Numerous pious establishments (wakf) were founded by him at Mosul, Nasibin, and Damascus."
وكان عظيم الرياسة خبيرا بتدبير الملك، لم يكن في بيته مثله ولا نال أحد منهم ما ناله من المناصب مع كثرة رؤساء بيته، وذكره الحافظ ابن عساكر في تاريخ دمشق.,"As the prime minister of the empire, he exercised great influence, and, as a statesman, his abilities were of the highest order. None of his sons could be compared with him, and none of them, numerous though they were, ever attained such an exalted rank as he. Mention is made of him by the hafiz Ibn Asakir in the History of Damascus."
وله نظم جيد، فمن ذلك ما أنشدني له بعض أهل بيته وهو:,"He composed some good poetry, and the following lines were repealed to me as his, by persons of his family."
"ولقد أتيتك والنجوم رواصد… والفجر وهم في ضمير المشرق
وركبت م الأهوال كل عظيمة… شوقا إليك لعلنا أن نلتقي","It is said that he wrote the following verses to his son Muhi al-din, who was then at Aleppo; and the author of the Kharida pronounces them positively to be his: I dispatch to thy presence a legion of loving wishes, in the form of letters; thinking to of thee, I hold a pleasing conversation with myself, but, alas! it is a mere delusion."
وقال عماد الدين الكاتب الأصبهاني في الخريدة في ترجمة القاضي كمال المذكور: أنشدني لنفسه هذين البيتين في ثالث شهر ربيع الأول سنة إحدى وسبعين، وقد تذكرت قول أبي يعلى ابن الهبارية الشريف في معنى الصبح وإبطائه:,"The katib Imad al-din says in the Kharida, in his article on Kamal al-din, that these lines were recited to him by the kadi as his own, on the third of the first Rabi, A. H. five hundred and seventy one. “They recalled to my mind,” he adds, “the words of the sharif Abu Yala Ibn al-Habbariya, who said, alluding to the slow approach of morning after a night of anxiety."
ثم قال: لو قال” تقضى لمسكين” لكان أحسن فإنها تمطل [بقضائها] ثم قال: وكلاهما أحسن وأجاد.,"He then adds: “If the poet had (changed a single word and) said: (ardently desired) like a tardy favor granted to the wretched, the thought had been excellent."
وقيل: إنه كتب إلى ولده محيي وهو بحلب، وذكر في الخريدة انهما له:,"”It is said that when Kamal al-din grew old and feeble, so as to be hardly able to move, he used very often to repeat these lines,"
"يا رب لا تحيني إلى زمن… أكون فيه كلا على أحد
خذ بيدي قبل أن أقول لمن… ألقاه عند القيام: خذ بيدي","O Lord I let me not live till I become a burden to any man; take me by the hand unto thyself), before I am obliged to say, when I wish to rise up: “Take me by the hand.”"
ثم عرف أن ميل السلطان إلى الشيخ شرف الدين ابن أبي عصرون – المقدم ذكره – فسأله الإقالة فأقيل وتولى شرف الدين.,"the shaikh Sharaf al-din Ibn Abi Usrun, he asked and obtained his dismissal. Sharaf al-din was appointed to the vacant place."
القاضي محيي الدين ابن الشهرزوري,MUHI AL-DIN AL-SHAHROZURI.
أبو حامد محمد بن القاضي كمال الدين بن الشهرزوري المذكور قبله، الملقب محيي الدين، وقد تقدم من ذكر رياسة أبيه وما كان عليه من علو المرتبة ما لا حاجة إلى إعادته.,"Abu Hamid Muhammad al-Shahrozuri, surnamed Muhi al-din (reviver of religion), was the son of the kadi Kamal al-din, whose life has been given in the preceding article. Having already mentioned the high rank and authority held by his father, we need not repeat our observations here."
وكان القاضي محيي الدين قد دخل بغداد للاشتغال فتفقه على الشيخ أبي منصور بن الرزاز وتميز، ثم أصعد إلى الشام، وولي قضاء دمشق نيابة عن والده.,"The kadi Muhi al-din went to study at Baghdad, and, having distinguished himself by his progress in jurisprudence under the tuition of the shaikh Abu Mansur Ibn al-Bazzaz, he proceeded to Syria and filled the judicature of Damascus, as his father’s deputy."
ثم انتقل إلى حلب وحكم بها نيابة عن أبيه أيضا في شهر رمضان سنة خمس وخمسين وخمسمائة، وبه عزل ابن أبي جرادة المعروف بابن العديم.,"In the month of Ramadan, A. H. five hundred and fifty five (September, A. D. one thousand one hundred and sixty), he removed to Aleppo, where he exercised the chief magistracy in his father’s name also, having replaced, in this office, Ibn Abi Jarada, surnamed Ibn al-Adim."
وبعد وفاة والده,On the death of his father…
والرجوع إلى بلد الموصل فانتقل إليها، وتولى قضاءها ودرس بمدرسة والده وبالمدرسة النظامية بالموصل، وتمكن عند صاحب الموصل عز الدين مسعود بن قطب الدين مودود بن زنكي – الآتي ذكره إن شاء الله تعالى – واستولى على جميع الأمور، وتوجه من جهته رسولا إلى بغداد مرارا.,"he removed to Mosul and obtained not only the judicature of that city, but the professorship in the colleges founded there, one by his father, and the other by Nizam al-Mulk. Having gained the confidence of Izz al-din Masud, the son of Kutb al-din Maudud, sovereign of Mosul, be became the uncontrolled director of the state, and was frequently dispatched by his master on missions to the court of Baghdad."
وذكر بهاء الدين يوسف المعروف بابن شداد قاضي حلب في كتاب” ملجأ الحكام عند التباس الأحكام انه كان في خدمة القاضي محيي الدين عند توجهه إلى بغداد في إحدى الرسائل، وناهيك بمن يكون في خدمته مثل هذا الرجل – وسيأتي ذكره إن شاء الله تعالى.,"Bahaa al-din Yusuf Ibn Shaddad, kadi of Aleppo, mentions, in his work entitled: Malja al-Hukkam inda Iltibas il-Ahkam resource of magistrates when the law it doubtful), that he was in the retinue of Muhi al-din when that kadi proceeded to Baghdad on one of his missions. The eminence of Muhi al-din may be easily appreciated from the fact of his having such a man as Baha al-din in his service."
وكان محيي الدين المذكور جوادا سريا، قيل إنه انعم في بعض رسائله إلى بغداد بعشرة آلاف دينار أميرية على الفقهاء والأدباء والشعراء والمحاويج.,"He was distinguished by his princely beneficence, and it is said that, in one of his embassies to Baghdad, he distributed ten thousand amerian dinars to jurisconsults, literary men, poets, and indigent persons."
ويقال إنه في مدة حكمه بالموصل لم يعتقل غريما على دينارين فما دونهما، بل كان يوفيهما عنه ويخلي سبيله.,"It is said also that, during the whole period of his magistracy at Mosul, he never allowed a debtor to be imprisoned for two dinars or a smaller sum, but discharged the debt himself."
ويحكى عنه مكارم كثيرة ورياسة ضخمة، وكان من النجباء عريقا في النجابة تام الرياسة، كريم الأخلاق رقيق الحاشية، له في الأدب مشاركة حسنة وله أشعار جيدة، فمن ذلك ما أنشدني له بعض الأصحاب في وصف جرادة ، وهو تشبيه غريب:,"Numerous anecdotes are related of his generosity. The great authority and influence which he exercised obtained for him universal respect; and his character, which was of the very noblest cast, was marked by beneficence and affability. He possessed a very fair knowledge of the belles letters, and composed some good poetry. One of his pieces, recited to me at Damascus by a friend, is on a grasshopper, and offers great novelty in its comparisons; he says."
"لها فخذ بكر وساقا نعامة… وقادمتا نسر وجؤجؤ ضيغم
حبتها أفاعي الرمل بطنا وأنعمت… عليها جياد الخيل بالرأس والفم","It has the thighs of a camel, the legs of an ostrich, the claws of an eagle, and the breast of a lion. It borrowed its belly from the serpent of the sands, and its head and mouth from the spirited steed."
ورأيت له في بعض المجاميع هذين البيتين، وهما في وصف نزول الثلج من الغيم:,"In a collection of various pieces, I found the following verses of his on the descent of snow from the clouds:"
"ولما شاب رأس الدهر غيظا… لما قاساه من فقد الكرام
أقام يميط هذا الشيب عنه… وينثر ما أماط على الأنام","When time grew hoary with grief at the loss of its generous men, he lore off this hoariness and scattered it upon mankind."
وكانت ولادته سنة عشر وخمسمائة تقريبا، وقال العماد الكاتب في الخريدة: مولده سنة تسع عشرة، والله أعلم، وزاد في كتاب السيل في شعبان.,"His birth may be placed approximatively in the year five hundred and ten (A. D. one thousand one hundred and sixteen or one thousand one hundred and seventeen). The katib Imad al-din says in his Kharida, I know not on what authority, that he was born in the year five hundred and nineteen, to which he adds, in the Sail, that this event took place in the month of Shaaban."
وتوفي سحرة يوم الأربعاء رابع عشر جمادى الأولى سنة ست وثمانين وخمسمائة، وقيل ثالث عشريه ، هكذا ذكره العماد في السيل والأول ذكره ابن الدبيثي ، وذلك بالموصل، ودفن بداره بمحلة القلعة، ثم نقل إلى مدينة الرسول صلى الله عليه وسلم، رحمه الله تعالى.,"He died at daybreak, on Wednesday the fourteenth of the first Jumada, A. H. five hundred and eighty six (June, A. D. one thousand one hundred and ninety), according to Ibn al-Dubaithi, but, on the twenty third of the month, according to the katib Imad al-din, in his Sail. His death took place at Mosul, and he was buried in his house, situated in the quarter of the Castle, but his corpse was subsequently carried to Medina."
هكذا رأيته في بعض التواريخ، وذكر ابن الدبيثي في تاريخه انه نقل إلى تربة عملت له ظاهر البلد، والله أعلم، ثم حققت ذلك فوجدته كما قال ابن الدبيثي، وتربته خارج باب الميدان بالقرب من تربة قضيب البان صاحب الكرامات، رحمه الله تعالى.,"so, at least, I have read in an historical work, but Ibn al-Dubaithi states, in his History, that it was removed to a mausoleum built for its reception outside the city (of Mosul). Having endeavored to clear up this point, I found Ibn al-Dubaithi’s statement to be true. This mausoleum lies outside the Maidan Gate, near the tomb of Kadib al-Ban, the celebrated worker of miracles."
"وكان لكمال الدين ابن آخر يقال له عماد الدين أحمد توجه رسولا إلى بغداد عن نور الدين في سنة تسع وستين وخمسمائة، ومدحه ابن التعاويذي بقصيدة يقول من جملتها:
وقالوا: رسول أعجزتنا صفاته… فقلت: صدقتم هذه صفة الرسل.","Kamal al-din had another son called Imad al-din Ahmad, who was sent, in the year five hundred and sixty nine (A. D. one thousand one hundred and seventy three or one thousand one hundred and seventy four), as ambassador from Nur al-din to the court of Baghdad. His praises were celebrated by the poet Ibn al-Taawizi, in a qasida of which one of the verses is: They said: He is an envoy (Rasul) whose qualities are above description! and I answered: You speak the truth such is the description of every apostle."
فخر الدين الرازي,FAKHR AL-DIN AL-RAZI.
أبو عبد الله محمد بن عمر بن الحسين بن الحسن بن علي التيمي البكري الطبرستاني الأصل الرازي المولد، الملقب فخر الدين، المعروف بابن الخطيب، الفقيه الشافعي.,"Abu Abd Allah Muhammad Ibn Omar Ibn al-Husain Ibn al-Hasan Ibn Ali al-Taimi al-Bakri al-Tabarestani al-Razi (native of Rai in Tabaristan, surnamed Fakhr al-din (glory of the faith) and generally known by the appellation of Ibn al-Khatib (the son of the preacher), was a doctor of the Shafie sect, and born at Rai."
فريد عصره ونسيج وحده، فاق أهل زمانه في علم الكلام والمعقولات وعلم الأوائل.,"Fakhr al-din was the pearl of the age, a man without a peer; he surpassed all his contemporaries in scholastic theology, metaphysics, and philosophy."
له التصانيف المفيدة في فنون عديدة منها تفسير القرآن الكريم جمع فيه كل غريب وغريبة، وهو كبير جدا لكنه لم يكمله، وشرح سورة الفاتحة في مجلد.,"He composed instructive works on many branches of science, such as a commentary on the Quran containing an immense quantity of rare and curious observations; it is a most extensive work, but he left it unfinished; the explanation of the opening surah alone fills one volume."
ومنها في علم الكلام المطالب العالية ونهاية العقول وكتاب الأربعين والمحصل وكتاب البيان والبرهان، في الرد على أهل الزيغ والطغيان.,"On scholastic theology he wrote the works entitled al-Matalib al-Aliya (the loftiest aim); the Nihayat al-Okul (limit of human reason}; the Arbaeen (forty traditions); the Muhassal (summary); the Kitab al-Bayan wa al-Burhan, etc. (book of elucidation and proof, being a refutation of the partisans of error and impiety)."
وكتاب المباحث العمادية في المطالب المعادية وكتاب تهذيب الدلائل وعيون المسائل وكتاب إرشاد النظار إلى لطائف الأسرار وكتاب أجوبة المسائل التجارية وكتاب تحصيل الحق وكتاب الزبدة والمعالم، وغير ذلك، وفي أصول الفقه المحصول والمعالم، وفي الحكمة الملخص وشرح الإشارات لابن سينا وشرح عيون الحكمة وغير ذلك.,"the Kitab al-Mabahith al-Imadiya fi al-Matalib al-Maadiya (Imadian researches on the questions raised concerning the resurrection);the Tahzib al-Dalail wa Oyun al-Masail; the Irshad al-Nuzzar ila lataif al-Asrar( direction of investigators towards subtle mysteries); the Ajwibat al-Masail al-Tujariya, the Tahsil al-Hakk (acquisition of the truth); the Zubda (cream), the Maalim (guiding marks), etc. On philosophy he composed the Mulakhas (sufficient exposition); a commentary on Ibn sina’s) Isharat (indications or theorem); a commentary on (the same author’s) Oyun al-Hikmah (eyes philosophies), etc. On the fundamentals of jurisprudence he wrote the Mahsul results and the Maalim."
وفي الطلسمات السر المكتوم وشرح أسماء الله الحسنى.,"On the science of talismans he wrote the work intitled al-Sirr al-Maktoum (the hidden secret), and an Explanation of the excellent names of God."
ويقال: إن له شرح المفصل في النحو للزمخشري، وشرح الوجيز في الفقه للغزالي، وشرح سقط الزند للمعري، وله مختصر في الإعجاز، ومؤاخذات جيدة على النحاة، وله طريقة في الخلاف، وله في الطب شرح الكليات للقانون، وصنف في علم الفراسة، وله مصنف في مناقب الشافعي.,"It is said that he left a commentary on al-Zamakhshari’s grammatical treatise the Mufassal, another on al-Ghazali’s treatise on jurisprudence, the Wajiz, and a third an Abu al-Alaa’s Sikt al-Zand. He composed also a compendium on the unattainable perfection of style displayed in the Quran, a collection of excellent strictures on the grammarians, a system of controversy, and a commentary on the Kuliyat Canon. He wrote also a treatise on physiognomy, and another on the merits of al-Shafie."
وكل كتبه ممتعة، وانتشرت تصانيفه في البلاد ورزق فيها سعادة عظيمة فإن الناس اشتغلوا بها ورفضوا كتب المتقدمين، وهو أو لمن اخترع هذا الترتيب في كتبه، وأتى فيها بما لم يسبق إليه.,"AH his works are highly instructive, and have got into circulation (even)in distant) countries, and, by an effect of the good fortune which attended him in these treatises, the public took them for class-books and rejected those of former authors. He was the first who introduced the systematical arrangement so remarkable in his writings, and which had never been employed by any person before his time."
وكان له في الوعظ اليد البيضاء، ويعظ باللسانين العربي والهجمي، وكان يلحقه الوجد في حال الوعظ ويكثر البكاء.,"He preached with most impressive effect, both in Arabic and Persian; in the midst of his exhortations, feelings of compunction would draw floods of tears from his eyes."
وكان يحضر مجلسه بمدينة هراة أرباب المذاهب والمقالات ويسألونه وهو يجيب كل سائل بأحسن إجابة، ورجع بسببه خلق كثير من الطائفة الكرامية وغيرهم إلى مذهب أهل السنة، وكان يلقب بهراة شيخ الإسلام.,"The conferences which he held at Herat were attended by the principal doctors of the orthodox sects and the chiefs of the philosophical schools, who come to propose questions to him and hear his excellent answers. By his efforts a great number of the Karramiya and other sects were converted to the samite doctrines. At Herat, they gave him the title of Shaikh al-Islam (the chief of Islamism)."
وكان مبدأ اشتغاله على والده إلى أن مات، ثم قصد الكمال السماني واشتغل عليه مدة، ثم عاد إلى الري واشتغل على المجد الجيلي، وهو أحد أصحاب محمد ابن يحيى.,"His first studies were made under his father, and, after his death, he went to al-Kamal al-Simmani, and remained with him as a pupil for some time; he then returned to Rai and studied under al-Majd al-Jili, a disciple of Muhammad Ibn Yahya."
ولما طلب المجد الجيلي إلى مراغة ليدرس بها صحبه فخر الدين المذكور إليها، وقرأ عليه مدة طويلة علم الكلام والحكمة، ويقال إنه كان يحفظ الشامل لإمام الحرمين في علم الكلام، ثم قصد خوارزم وقد تمهر في العلوم فجرى بينه وبين أهلها كلام فيما يرجع إلى المذهب والاعتقاد.,"When al-Majd al-Jili was called to Maragha, in order to give lessons in that city, Fakhr al-din accompanied him, and continued, for a long period, to study scholastic theology and philosophy under his tuition. It is said that he knew by heart the Imam al-Haramain’s treatise on scholastic theology, entitled al-Shamil. Having then proceeded to Khowarezm, he displayed the highest abilities in all the branches of science, and maintained a controversy with the people of that place on questions connected with the doctrines of his sect and with the principles of faith."
فأخرج من البلد، فقصد ما رواء النهر، فجرى له أيضا هناك ما جرى له في خوارزم، فعاد إلى الري، وكان بها طبيب حاذق له ثروة ونعمة، وكان للطبيب ابنتان.,"Being expelled from the city, he passed into Transoxiana, where he experienced a similar treatment, upon which he returned to Rai. There was then living in Rai an able physician, who possessed a large fortune and had two daughters."
ولفخر الدين ابنان، فمرض الطبيب وأيقن بالموت فزوج ابنتيه لولدي فخر الدين، ومات الطبيب فاستولى فخر الدين على جميع أمواله، فمن ثم كانت له النعمة.,"Fakhr had two sons, the doctor was sick, and perceiving death to be inevitable, he gave each of those girls in marriage to a son of Fakhr al-din. On his demise, the latter took possession of all his property, and this was the origin of his wealth."
ولازم الأسفار، وعامل شهاب الدين الغوري صاحب غزنة في جملة من المال، ثم مضى إليه لاستيفاء حقه منه فبالغ في إكرامه والإنعام عليه وحصل له من جهته مال طائل.,"He was constantly travelling from place to place: having gone to Ghazna to recover a sum of money which he had advanced to Shihab al-din al-Ghuri, the sovereign of that city, he not only met a most honorable and kind reception, but was enabled, by the protection of the prince, to gain a large sum (besides what he had received)."
وعاد إلى خراسان، واتصل بالسلطان محمد بن تكش المعروف بخوارزم شاه، وحظي عنده، ونال أسنى المراتب، ولم يبلغ أحد منزلته عنده، ومناقبه أكثر من أن تعد، وفضائله لا تحصى ولا تحد.,"He then returned to Khorasan, and attached himself to the sultan Muhammad Ibn Tukush, surnamed Khowarezm Shah: this prince treated him with great favor and elevated him to the very highest posts in the empire. The virtues and merits of Fakhr al-din were boundless."
وكان له مع هذه العلومشيء من النظم، فمن ذلك قوله:,"To his knowledge of all these sciences, he joined a talent for poetry, and in one of his pieces he says."
"نهاية إقدام العقول عقال… وأكثر سعي العالمين ضلال
وأرواحنا في وحشة من جسومنا… وحاصل دنيانا أذى ووبال
ولم نستفد من بحثنا طول عمرنا… سوى أنم جمعنا فيه قيل وقالوا
ولم قد رأينا من رجال ودولة… فبادوا جميعا مسرعين وزالوا
وكم من جبال قد علت شرفاتها… رجال فزالوا والجبال جبال","Human reason can reach only to the extent of its chain; the utmost efforts of mortals. mostly serve to lead them into error. Our souls and our bodies are at variance, and the sum of our worldly enjoyments is but bane and evil. Though we pass our lives in our investigation, all we can collect may be reduced to this: it said, or they say. How many men, how many empires have we seen flourishing, and which rapidly disappeared; how many mountains to the summits of which men have ascended, who are now gone, and the mountains remain."
وكان العلماء يقصدونه من البلاد، وتشد إليه الرحال من الأقطار.,The learned men of (all the neighboring) countries went to (consult him) and persons jumped forth from every region to visit him.
وحكى شرف الدين بن عنين – الآتي ذكره إن شاء الله تعالى – أنه حضر درسه يوما وهو يلقي الدروس في مدرسته بخوارزم ودرسه حافل بالأفاضل واليوم شات وقد سقط ثلج كثير وخوارزم بردها شديد إلى غاية ما يكون.,"Sharaf al-din Ibn Onain, (a poet; whose life we shall give, relates that he happened, on a winter’s day, to be present, with a numerous audience of men eminent for talent, at one of the lessons given by Fakhr al-din in the college of Khowarezm, and that much snow had fallen, that country being extremely cold."
فسقطت بالقرب منه حمامة وقد طردها بعض الجوارح، فلما وقعت رجع عنها الجارح خوفا من الناس الحاضرين.,"Whilst the lesson was going on, a pigeon, pursued by a bird of prey, alighted near the professor, and the other bird disappeared on seeing the people assembled there."
فلم تقدر الحمامة على الطيران من خوفها وشدة البرد، فلما قام فخر الدين من الدرس وقف عليها ورق لها أخذها بيده، فأنشد ابن عنين في الحال:,"As the pigeon was unable to fly off, owing to the effects of terror and of cold, Fakhr al-din went over to it on finishing his lecture, and expressed his pity for the poor thing, as he took it up in bis hand. On this, Ibn Onain recited extempore the following lines."
"يا ابن الكرام المطمعين إذا شتوا… في كل مسغبة وثلج خاشف
العاصمين إذا النفوس تطايرت… بين الصوارم والوشيج الراعف
من نبأ الورقاء أن محلكم… حرم وأنك ملجأ للخائف
وفدت عليك وقد تدانى حتفها… فحبوتها ببقائها المستأنف
ولو أنها تحبى بمال لانثنت… من راحتيك بنائل متضاعف
جاءت سليمان الزمان بشكوها… والموت يلمع من جناحي خاطف
قرم لواه القوت حتى ظله… بإزائه يجري بقلب واجف","Soil of the generous, son of those who fed the poor in winter, when. scarcity prevailed and the snow covered the earth. of those who protected the unfortunate when their souls trembled under the sword and the gory-pointed spear! Who told the dove that your mansion was a sanctuary, and that you were an asylum for the timorous? It came to visit thee when its death was near, and you bestowed on it new life, in saving it from destruction. Could it receive presents (a men obtain), it would leave thy hand, bearing off a large donation. It came with its complaints to the Solomon of the age, whilst death gleamed at it from beneath the wings of a rapacious, vigorous bird attracted by the sight nay, by the shadow of food, and it fled before him with a trembling heart."
وقال أبو عبد الله الحسين الواسطي: سمعت فخر الدين بهراة ينشد على المنبر عقيب كلام عاتب فيه أهل البلد:,"Abu Abd Allah al-Husain al-Wasiti says that he heard Fakhr al-din repeat the following line from the pulpit, at Herat, on concluding a discourse wherein he reproved the people of that city."
المرد ما دام حيا يستهان به… ويعظم الرزء فيه حين يفتقد,"A worthy man is despised during his lifetime, but when removed by death, his loss is severely felt."
وذكر فخر الدين في كتابه الذي سماه تحصيل الحق أنه اشتغل في علم الأصول على والده ضياء الدين عمر، ووالده على أبي القاسم سليمان بن ناصر الأنصاري، وهو على إمام الحرمين أبي المعالي، وهو على الأستاذ أبي إسحاق الإسفرايني، وهو على الشيخ أبي الحسين الباهلي.,"Fakhr al-din mentions, in his work entitled Tahiti al-Hakk, that he studied dogmatic theology under his father Diaa al-din Omar, who had learned that science from Abu al-Kasim Salman Ibn Nasir al-Ansari, who had been instructed in it by the Imam al-Haramain, to whom it had been taught by Abi Ishak al-Isfaraini, who bad received his information in it from the shaikh Abi al-Husain al-Bahili."
وهو على شيخ السنة أبي الحسن علي بن إسماعيل الأشعري، وهو على أبي علي الجبائي أولا ثم رجع عن مذهبه ونصر مذهب أهل السنة والجماعة.,"whose master was the shaikh al-Sunna, Abu al-Hasan Ali Ibn Ismail al-Ashari, who had studied it under Abu Ali al-Jubbai, whose (Mutazilite) doctrines al-Ashari afterwards abandoned, and having then returned to orthodox principles, he took the defense of the doctrines held by the Sunnites and the (Muslim) community."
وأما اشتغاله في المذهب فإنه اشتغل على والده، ووالده على أبي محمد الحسين ابن مسعود الفراء، البغوي، وهو على القاضي حسين المروزي ، وهو على القفال المروزي، وهو على أبي زيد المروزي.,"As for Fakhr ad din’s knowledge of the Shafiite doctrines, he had received it from his father, to whom it had been taught by Abi Muhammad al-Farraa al-Baghawi, who had studied that science tinder the kadi Husain al-Marwarrudi, who had been taught it by al-Kaffal al-Marwazi, who received his information in it from Abu Zaid al-Marwazi."
وهوعلى أبي إسحاق المروزي، وهو على أبي العباس بن سريج، وهو على أبي القاسم الأنماطي، وهو على أبي إبراهيم المزني، وهو على الإمام الشافعي، رضي الله عنه.,"who had learned it under Abu Ishak al-Marwazi, to whom it had been taught by Abu al-Abbas Ibn Suraij, who had for preceptor Abu al-Kasim al-Anmati, who had studied it under Abi Ibrahim al-Muzani, who had been instructed in it by the imam al-Shafie."
وكانت ولادة فخر الدين في الخامس والعشرين من شهر رمضان سنة أربع وأربعين، وقيل ثلاث وأربعين وخمسمائة، بالري.,"Fakhr al-din al-Razi was born at Rai on the twenty fifth of Ramadan, A. H. five hundred and forty four (Jan. A. D. one thousand one hundred and fifty), some say five hundred and forty three."
وتوفي يوم الاثنين، وكان عيد الفطر، سنة ست وستمائة بمدينة هراة، ودفن آخر النهار في الجبل المصاقب لقرية مزداخان، رحمه الله تعالى، ورأيت له وصية أملاها في مرض موته على أحد تلاميذته تدل على حسن العقيدة.,"and he died at Herat on Monday, the first of Shawwal, A. H. six hundred and six (March, A. D. one thousand two hundred and ten). On the evening of the same day, he was interred at the mountain contiguous to the village of Muzdakhan. I saw the dying injunctions dictated by him to one of his pupils, and they clearly wrote the soundness of his religious belief."
ومزداخان: بضم الميم وسكون الزاي وفتح الدال المهملة وبعد الألف خاء معجمة مفتوحة وبعد الألف الثانية نون، وهي قرية بالقرب من هراة. وقد تقدم الكلام على هراة.,Muzdakhan is the name or a village near Herat.
الشيخ عماد الدين بن يونس,IMAD AL-DIN IBN MANA.
أبو حامد محمد بن يونس بن محمد بن منعة بن مالك بن محمد، الملقب عماد الدين، الفقيه الشافعي؛ كان إمام وقته في المذهب والأصول والخلاف.,"Abu Hamid Muhammad Ibn Yunus Ibn Muhammad Ibn Mana Ibn Malik Ibn Muhammad, surnamed Imad al-din (column of the faith, was a doctor of the Shafie sect, and the most able master of that age in Shafiite doctrines, dogmatic theology, and polemics."
وكان له صيت عظيم في زمانه، وقصده الفقهاء من البلاد الشاسعة الاشتغال ، وتخرج عليه خلق كثير صاروا كلهم أئمة مدرسين يشار إليهم.,"His reputation was immense, and jurisconsults came from the remotest regions for the purpose of studying under his tuition. Numerous pupils finished their education under him, and became themselves able and distinguished professors."
وكان مبدأ اشتغاله على أبيه وسيأتي ذكره إن شاء الله تعالى – وذلك بالموصل، ثم توجه إلى بغداد وتفقه بالمدرسة النظامية على السديد محمد السلماسي – وقد تقدم ذكره وكان معيدا بها، والمدرس يؤمئذ الشرف يوسف بن بندار الدمشقي.,"He commenced his own studies, at Mosul, under his father, a doctor whose life we shall give, and he then proceeded to Baghdad and studied jurisprudence in the Nizamiya College under al-Sadid al-Salamasi; he acted also as under-tutor (muid) in the same establishment when Sharaf al-din Yusuf Ibn Bendar al-Dimishki was professor there."
وسمع بها الحديث من أبي عبد الرحمن محمد بن محمد الكشميهني لما قدمها، ومن أبي حامد محمد بن أبي الربيع الغرناطي.,"He learned Traditions at Baghdad from Abu Ahd al-Rahman Muhammad Ibn Muhammad al-Kushmihani, at the time of that doctor’s visit, and he received other Traditions from Abu Hamid Muhammad Ibn Abi al-Rabi al-Gharnati (o native of Granada in Spain)."
وعاد إلى الموصل ودرس بها في عدة مدارس، وصنف كتبا في المذهب: منها كتاب المحيط في الجمع بين المهذب والوسيط وشرح الوجيز للغزالي، وصنف جدلا وعقيدة وتعليقه في الخلاف، لكنه لم يتمها.,"Having then returned to Mosul, he gave lessons in a number of the colleges there, and composed some works on the doctrines of his sect, such as the Muhit, etc. ‘the comprehensive, being the combination of what is contained in the Muhaddab and the Wasit; an explanation of al-Ghazali’s Wajiz; a treatise on dialectics; an exposition of the Muslim faith, and a taalika ‘collection of notes) on controverted points of doctrine. This last work he left unfinished."
وكانت إليه الخطابة في الجامع المجاهدي مع التدريس في المدرسة النورية والعزية والزينية والبقشية والعلانية.,"He filled (at Mosul) the functions of preacher in the Mujahidi Mosque, and those of professor in the Nuria, Izzya, Zainya, Bakshiya and Alania colleges."
وتقدم في دولة نور أرسلان شاه صاحب الموصل تقدما كثيرا، وتوجه عنه رسولا إلى بغداد غير مرة، وإلى الملك العادل، وناظر في ديوان الخلافة، واستدل في مسألة شراء الكافر للعبد المسلم، وذلك في سنة ست وتسعين وخمسمائة.,"Having acquired great influence at the court of Nur al-din Arslan Shah, sovereign of Mosul, he was occasionally employed by that prince as envoy to the court of Baghdad and to that of al-Malik al-Adil (brother of the sultan Salah al-din). In the year five hundred and ninety six (A. D. H. one thousand one hundred and ninety nine or one thousand and two hundred); he maintained a discussion before the caliph’s council of state, to prove that an infidel could lawfully purchase a Muslim slave."
وتولى القضاء بالموصل يوم الخميس رابع شهر رمضان سنة اثنتين وتسعين وخمسمائة، ثم انفصل عنه بأبي الفضائل القاسم بن يحيى بن عبد الله بت القاسم الشهرزوي الملقب ضياء الدين – المذكور في ترجمة عمة كمال الدين.,"On Thursday, the fourth of Ramadan, A. H. five hundred and ninety two (August, A. D. one thousand one hundred and ninety six), he was appointed kadi of at Mosul, but, on Wednesday, the seventeenth of the month of Safar, of the ensuing year, he was replaced by Abi al-Fadail Yahya al-Shahrozuri, surnamed Diaa al-din, the same whom we have spoken of in the life of Kamal al-din."
وانتهت إليه رياسة أصحاب الشافعي بالموصل.,He became chief of the Shafiite community at Mosul.
وكان شديد الورع والتقشف لايلبس الثوب الجديد حتى يغسله، ولا يمس القلم للكتابة إلا ويغسل يده، وكان دمث الأخلاق لطيف الخلوة ملاطفا بحكايات وأشعار، وكان كثير المباطنة لنور الدين صاحب الموصل يرجع إليه في الفتاوى ويشاور في الأمور وله صنف العقيدة المذكورة.,"and was noted for his profound piety and extreme self-mortification He never put on new clothes till he had washed them, and he never took up a pen to write without washing his hand afterwards. Mild in disposition, he was an agreeable companion in private society, and enlivened it by his anecdotes and verses. Nur al-din, the sovereign of Mosul, admitted him into the closest intimacy, and had always recourse to his opinion as a jurisconsult, and his counsel as a statesman. It was for this prince that Ibn Maua drew up his exposition of the Muslim faith."
ولم يزل معه حتى انتقل عن مذهب أبي حنيفة إلى مذهب الشافعي، ولم يوجد في بيت أتابك مع كثرتهم شافعي سواه.,"He never relaxed his efforts till he induced Nur al-din to pass from the Hanifite sect to that of al-Shafie; and, in all the Atabek family, numerous as its members were, this prince was the only one who professed the Shafiite doctrines."
ولما توفي نور الدين في سنة سبع وستمائة – كما تقدم – توجه إلى بغداد في الرسالة بسبب تقرير ولده الملك القاهر مسعود. – وسيأتي ذكره في ترجمة جده مسعود إن شاء الله تعالى –,"On the death of Nur al-din, in the year six hundred and seven, he proceeded to Baghdad on a mission, the object of which was, to obtain the confirmation of al- Malik al-Kahir Masud, (as successor to his father). We shall speak again of al-Kahir in the life of his grandfather Masud."
فعاد وقد قضى الشغل ومعه الخلعة والتقليد، وتوفرت حرمته عند القاهر أكثر مما كانت عند أبيه، وكان مكمل الأدوات، غير أنه لم يرزق سعادة في تصانيفه، فإنها ليست على قدر فضائله.,"Having succeeded in his mission, he returned with the pelisse of investiture and the diploma, and, from that time, he continued to be treated by al-Kahir with even greater favor than that prince’s father had ever shown him. He possessed the highest abilities, but was not fortunate in his works, as they seem unworthy of his talent."
وكانت ولادته بقلعة إربل سنة خمس وثلاثين وخمسمائة، في بيت صغير منها، ولما وصل إلى إربل في بعض رسائله دخل ذلك البيت وتمثل بالبيت المشهور، وهو:,"He was born in a small house at the citadel of Arbela, A. H. five hundred and thirty five; this house he afterwards visited, when on one of his missions, and he then applied to it the well-known verse."
بلاد بها نيطت علي تمائمي… وأول أرض مس جلدي ترابها,"(Behold) the country in which the amulets were first suspended round my neck, and the first land of which my body touched the soil."
وتوفي يوم الخميس، تاسع عشر جمادى الآخرة، سنة ثمان وستمائة بالموصل، رحمه الله تعالى.,"He died at Mosul on Thursday, the nineteenth of the latter Jumada, A. H. six hundred and eight (November, A. D. one thousand two hundred and eleven)."
وكان الملك المعظم مظفر الدين صاحب إربل، رحمه الله تعالى، يقول رأيت الشيخ عماد الدين في المنام بعد موته، فقلت له: أما مت فقال: بلى، ولكني محترم.,"Al-Malik al-Moazzam Muzaffar al-din, the sovereign of Arbela, used to relate that, after the death of Imad al-din, he saw him in a dream and asked him if he was not yet dead; to which he replied affirmatively, but added that he still continued respected."
وقد ذكره ابن الدبيثي في كتاب الذيل وذكره أبو البركات ابن المستوفي فيتاريخ إربل – وسيأتي ذكر أخيه الشيخ كمال الدين موسى إن شاء الله تعالى – وهم أهل بيت خرج منهم جماعة من الأفاضل.,"Ibn al-Dubaithi speaks of this doctor in his Zail, and Ibn al-Mustaufi mentions him in the History of Arbela. We shall notice later his brother Kamal al-din Musa. They came of a family which produced many men of talent."
وحفيده تاج الدين أبو القاسم عبد الرحيم ابن الشيخ رضي الدين محمد ابن الشيخ عماد الدين أبي حامد المذكور اختصر كتاب الوجيز للغزالي اختصارا حسنا سماه التعجيز في اختصار الوجيز واختصر كتاب المحصول في أصول الفقه، واختصر طريقة ركن الدين الطاوسي في الخلاف.,"His grandson Taj al-din (the crown of religion) Abu al-Kasim Abd al-Rahim, the son of Rida al-din Muhammad, the son of Imad ad din Abu Hamid, is the author of a good abridgment of al-Ghazali’s Wajiz, entitled al-Tajiz fi Ikhtisar al-Wajiz (the inimitable, being an abridgment of the Wajiz). He composed also an abridgment of (Fakhr al-din al-Razi’s} treatise on the fundamentals of jurisprudence, entitled al-Mahsul, and another on Rukn al-din al-Tawusi’s system of controverted doctrines."
ومولده بالموصل في سنة ثمان وتسعين وخمسمائة، ولما استولى التتر على الموصل كان بها، ثم انتقل إلى بغداد فدخلها في شهر رمضان سنة سبعين وستمائة، وتوفي بها في سنة إحدى وسبعين وستمائة ، وكانت، وفاته في جمادى الأولى تقديرا من السنة المذكورة رحمه الله تعالى.,"He was born at Mosul, A. H. five hundred and ninety eight (A. D. one thousand two hundred and one or one thousand two hundred and two); and was still there when the Tartars took it, but in the month of Ramadan, A. H. six hundred and seventy (April, A. D. one thousand two hundred and seventy two), he proceeded to Baghdad, and died in that city about the month of the first Jumada, A. H. six hundred and seventy one (Nov. Dec. A. D. one thousand two hundred and seventy two)."
المعين الجاجرمي,AL-JAJARMI.
أبو حامد بن إبراهيم بن أبي الفضل، السهلي الجاجرمي الفقيه الشافعي، الملقب معين الدين؛ كان إماما فاضلا متفننا مبرزا، سكن نيسابور ودرس بها.,"Abu Hamid Muhammad Ibn Ibrahim Ibn Abi al-Fadl al-Sahli al-Jajarmi, surnamed Muin al-din (defender of the faith), was an eminent doctor of the Shafiite sect, and displayed the highest abilities in various branches of science. He inhabited Naisapur and professed in that city."
وصنف في الفقه كتاب الكفاية وهو في غاية الإيجاز مع اشتماله على أكثر المسائل التي تقع في الفتاوى، وهو في مجلد واحد، وله كتاب إيضاح الوجيز أحسن فيه، وهو في مجلدين.,"His treatise on jurisprudence, entitled al-Kifaya (the sufficient), includes, notwithstanding its extreme concision, most of those questions which muftis are generally called on to resolve, and forms one volume; his Idah, or elucidation of (al-Ghazali’s) Wafts, in two volumes, is a very good work."
وله طريقة مشهورة في الخلاف والقواعد المشهورة منسوبة إليه، واشتغل عليه الناس وانتفعوا به وبكتبه من بعده، خصوصا القواعد، فإن الناس أكبوا على الاشتغال بها. وتوفي بكرة نهار الجمعة حادي عشر رجب سنة ثلاث عشرة وستمائة بنيسابور، رحمه الله تعالى.,"He is also the author of a well-known system of controversy and of the celebrated Kawaid, or fundamental principles (of Shafiite jurisprudence, which bear his name. Numerous pupils acquired great information under his tuition, and, after his death, many derived profit from the study of his works, especially the Al-Kawaid, which became a standard class-hook. This doctor died at Naisapur on Friday morning, the eleventh of Rajab, A. H. six hundred and thirteen (Nov. A. D. one thousand two hundred and sixteen)."
والجاجرمي: بفتح الجيمين بينهما ألف وسكون الراء وبعدها ميم، هذه النسبة إلى جاجرم، وهي بلدة بين نيسابور وجرجان، خرج منها جماعة من العلماء.,"Jajarmi means belonging to Jajarm, a town lying between Naisapur and Jurjan, which has given birth to many learned men."
ورأيت بمدينة دمشق خطه على كتاب شرح فيه الأحاديث المسطورة في المهذب والألفاظ المشكلة، وقد سمعه عليه جماعة من الفقهاء بنيسابور في الرابع والعشرين من ذي الحجة سنة اثنتي عشرة وستمائة.,"When I was at Naisapur, in the year six hundred and twelve, I saw, on the twenty fourth of the month of Zi al-Hijja (April, A. D. one thousand two hundred and sixteen), his handwriting on the margin of a book, in which he explained Traditions inserted in (Abu Ishak) Muhaddab, and the obscure terms (found therein). A number of jurisconsults had attended the lectures wherein he explained this work."
العميدي,RUKN AL-DIN AL-AMIDI.
أبو حامد محمد بن محمد بن محمد – وقيل أحمد – العميدي، الفقيه الحنفي المذهب السمرقندي، الملقب ركن الدين؛ كان إماما في فن الخلاف، خصوصا الجست ، وهو أول من أفرده بالتصنيف ومن تقدمه كان يمزجه بخلاف المتقدمين.,"Abu Hamid Muhammad, the son of Muhammad, the son of Muhammad (some say, of Ahmad,) al-Amidi, surnamed Rukn al-din (pillar of the faith), was a doctor of the Hanifite sect and a native of Samarkand. He displayed the highest abilities in polemics, and particularly in that branch which is termed adjust: the first work specially devoted to this subject had him for its author, as all his predecessors had hitherto confounded it with the science of polemics."
وكان اشتغاله فيه على الشيخ رضي الدين النيسابوري، وهو أحد الأركان الأربعة، فإنه كان من جملة المشتغلين علي رضي الدين أربعة أشخاص تميزروا وتبحروا في هذا الفن، وكل واحد منهم ينعت بالركن، وهم: ركن الدين الطاوسي – وقد سبق ذكره.,"He commenced his studies under the shaikh Rida al-din al-Naisapuri, and was one of the four doctors styled Rukns, or pillars; for, amongst his fellow- students who attained eminence in that branch of science, were Rukn al-din al-Tawusi, Rukn al-din Imam Zada, and a fourth, whose name I do not recollect)."
والعميدي المذكور، وركن الدين إمام زادا، وقد شذ عني من هو الرابع، وصنف العميدي في هذا الفن طريقة، وهي مشهورة بأيدي الفقهاء، وصنف الإرشاد واعتنى بشرحها جماعة من أرباب هذا الشأن: منهم القاضي شمس الدين أبو العباس أحمد بن الخليل بن سعادة ابن جعفر بن عيسى الفقيه الشافعي الخوبي قاضي دمشق – كان – رحمه الله تعالى.,"Al-Amidi composed a systematical treatise “on polemics; it bears a high reputation, and is in the hands of every jurisconsult; he wrote also a work entitled al-Irshad (the direction), on which commentaries have been composed by a number of masters in that department of science, such as Shams al-din Abu al-Abbas Ahmad Ibn al-Khalil I bn Saada Ibn Jaafar al-Khauby, a doctor of the sect of al-Shafie and formerly kadi of Damascus."
والقاضي أوحد الدين الدوني قاضي منبج، ونجم الدين المرندي وبدر الدين المراغي [المعروف بالطويل] وغيرهم، وصنف كتاب” النفائس” أيضا، واختصره شمس الدين الخوبي المذكور، وسماه عرائس النفائس وصنف أشياء مستملحة على هذا الأسلوب.,"Awhad al-din al-Duni, kadi of Manbij, Najm al-din al-Merendi, Badr al-din al-Maraghi (native of Maragha) and others. Al-Amidi composed also a work entitled al-Nafais (the precious), of which an abridgment was made by Shams al-din al-Khauby, the doctor just mentioned, under the title of Arais al-Nafais (the brides from among the number of the precious; besides this, he wrote some more fine treatises of a similar cast."
واشتغل عليه خلق كثير وانتفعوا به من جملتهم: نظام الدين أحمد ابن الشيخ جمال الدين أبي المجاهد محمود بن أحمد بن عبد السيد ابن عثمان بن نصر بن عبد الملك البخاري التاجري الحنفي المعروف بالحصيري صاحب الطريقة المشهورة وغيره.,"Amongst the numerous pupils who studied with profit under his tuition, was the Hanifite shaikh, Nizam al-din Ahmad, the son of the shaikh Jamal al-din Abi al-Mujahid Mahmud Ibn Ahmad Ibn Abd al-Sayed Ibn Othman Ibn Nasr Ibn Abd al-Malik. This Nizam al-din was a native of Bukhara, and composed a well-known Tarika, or system of controversy. He bore the surname of al-Tajiri, and was generally known by the appellation of al-Hasiri."
وكان [العميدي] كريم الأخلاق كثير التواضع طيب العاشرة.,"Al-Amidi. was distinguished for his noble character, profound humility, and agreeable manners."
وتوفي ليلة الأربعاء تاسع جمادى الآخرة سنة خمس عشرة وستمائة ببخارا، رحمه الله تعالى.,"He died on the eve of Wednesday, the ninth of the latter Jumada, A. H. six hundred and fifteen (September, A. D. one thousand two hundred and eighteen)."
وتوفي شمس الدين الخوبي المذكور يوم السبت سابع شعبان سنة سبع وثلاثين وستمائة بمدينة دمشق، ودفن بسفح جبل قاسيون، ومولده في شوال سنة ثلاث وثمانين وخمسمائة، رحمه الله تعالى.,"Shams al-din al-Khauby died at Damascus on Saturday, the seventh of Shaaban, A. H. six hundred and thirty seven (March, A. D. one thousand two hundred and forty), and was interred at the foot of Mount Kasiyon. His birth took place in the month of Shawwal, A. H. five hundred and eighty three (December, A. D. one thousand one hundred and eighty seven)."
وتوفي أوحد الدين بحلب عقيب أخذ التتر لقلعة حلب، وكان أخذ القلعة بعد أخذ البلد بتسعة وعشرين يوما، وأخذ البلد في عشر صفر سنة ثمان وخمسين وستمائة، ومولد أوحد الدين سنة ست وثمانين وخمسمائة، رحمهم الله تعالى.,"Awhad al-din died at Aleppo subsequently to the taking of the citadel by the Tartars; the citadel was taken twenty-nine days after the fall of the city, an event which occurred on the tenth of Safar, A.H. six hundred and fifty eight (Jan. A. D. one thousand two hundred and sixty), Awhad al-din came into the world in the year five hundred and eighty six (A.D. one thousand one hundred and ninety or one thousand one hundred and ninety one)."
والعميدي: بفتح العين المهملة وكسر الميم وسكون الياء المثناة من تحتها وبعدها دال مهملة، ولا أعرف هذه النسبة إلى ماذا، ولاذكرها السمعاني.,"I do not know whence the relative adjective Amidi is derived, neither is it mentioned by al-Samaani (in his Ansab."
ونظام الدين الحصيري قتله التتر بمدينة نيسابور عند أول خروجهم إلى البلاد، وذلك في سنة ست عشرة وستمائة، رحمه الله تعالى.,"Nizam al-din al-Hasiri was slain by the Tatars at Naisapur, the first time they invaded those countries. This happened in the year six hundred and sixteen (A. D. one thousand two hundred and nineteen or one thousand two hundred and twenty)."
وكان والده من أعيان العلماء، اجتمعت به عدة دفوع بدمشق، وكان يدرس بالمدرسة النورية…,"His father was a doctor of the highest reputation for learning. I met him, on different occasions, at Damascus, where he professed in the Nuria college."
ومولد الحصيري ببخارا سنة ست وأربعين وخمسمائة في رجب، وتوفي ليلة الأحد الثامن من صفر سنة ست وثلاثين وستمائة بدمشق، ودفن من الغد بمقبرة الصوفية خارج باب النصر،,"He was born at Bukhara in the month of Rajab, A. H. five hundred and forty six (Oct. Nov. A. D. one thousand one hundred and fifty one), and he died at Damascus on the-eve of Sunday, the eighth of Safar, A. H. six hundred and thirty six (September, A. D. one thousand two hundred and thirty eight). The next morning, he was buried outside the gate called Bab al-Nasr, in the cemetery of the Sufis."
وكان يقول: كان أبي يعرف بالتاجري ، وإنما ببخارا محلة يعمل فيها الحصر، وكنا نحن بها.,"He used to say: My father was known by the surname of al-Tajiri, but there is a quarter in Bukhara “where mats (hasir) are made, and in that we resided.”"
محمد بن داود الظاهري,IBN DAWUD AL-ZAHIRI.
أبو بكر محمد بن داود بن علي بن خلف الأصبهاني المعروف بالظاهري؛ كان فقيها أديبا شاعرا ظريفا، وكان يناظر أبا العباس ابن سريج – وقد سبق خبره معه في ترجمته.,"Abu Bakr Muhammad Ibn Dawud Ibn Ali Ibn Khalaf al-Ispahani {native of Ispahan), surnamed al-Zahiri, was a jurisconsult, an accomplished scholar, a poet, and a man of wit. he used to hold discussions with Abu al-Abbas Ibn Suraij, as we have already staled"
ولما توفي أبوه في التاريخ المذكور في ترجمة جلس ولده أبو بكر المذكور في حلقته، وكان على مذهب والده، فاستصغروه، فدسوا أليه رجلا وقالوا له: سله عن حد السكر، فأتاه الرجل فسأله عن السكر: ما هو ومتى يكون الإنسان سكران.,"On the death of his father, he went to lake charge of his class, holding, as he did, the same opinions; but the assembly thought him too young, and suborned a person to come forward and ask him the definition of drunkenness, and in what state a man should be, so as to be considered drunk."
فقال: إذا عزبت عنه الهموم، وباح بسره المكتوم؛ فاستحسن ذلك منه، وعلم موضعه من العلم، وصنف في عنفوان شبابه كتابه الذي سماه الزهرة وهو مجموع أدب فيه بكل غريبة ونادرة وشعر رائق.,"The reply which Abu Bakr made, was: “When his cares are dispelled, and he reveals the secret “which he had kept hidden.” They all approved of his answer, and acknowledged the high rank he had attained in learning. In his early youth, he composed a work entitled al-Zuhra (the planet Venus),and containing a great quantity of curious anecdotes and novel information on literary subjects, with some charming pieces of verse."
واجتمع يوما هو وأبو العباس ابن سريج في مجلس الوزير ابن الجراح فتناظرا في الإيلاء، فقال ابن سريج: أنت بقولك من كثرت لحظاته دامت حسراته أبصر منك في الإيلاء، فقال له أبو بكر: لئن قلت ذلك فإني أقول:,"He was one day holding a discussion on the subject of Ilaa, with Abu al-Abbas Ibn Suraij, in the presence of the vizir Ibn al-Jarrah, and his adversary said to him: “When you first pronounced “this verse of yours: He that looks often (at a female) shall sigh often, you displayed more intelligence than you do when you discourse about Ilaa.” To this Abu Bakr replied: “If I pronounced that verse, I can also pronounce “these."
"أنزه في روض المحاسن مقلتي… وأمنع نفسي أن تنال محرما
وأحمل من ثقل الهوى ما لو أنه… يصب على الصخر الأصم تهدما
وينطق طرفي عن مترجم خاطري… فلولا اختلاسي رده لتكلما
رأيت الهوى دعوى من الناس كلهم… فما إن أرى حبا صحيحا مسلما","I permit my eye to roam through the garden of beauty, but I hinder my soul from committing ought unlawful: and I take upon myself such a burden of love, as would break by its weight the solid rock itself. My eye interprets the sentiments of my heart, and, did I not adroitly recall my glances, they would speak aloud. I have seen that all are subject to love, but I see no lover woundless and unscathed."
فقل له ابن سريج: وبم تفتخر علي ولو شئت أنا لقلت:,"On hearing these lines, Ibn Juraij said: “In what point do you think to “outdo me? If l pleased, I also could say."
"ضنا بحسن حديثه وعتابه… وأكرر اللحظات في وجناته
حتى إذا ما الصبح لاح عموده… ولي بخاتم ربه وبراته
ومساهر بالغنج من لحظاته… قد بت أمنعه لذيذ سناته","(The fair stave) was still awake; her eyes shot wanton glances, and I passed the night in repelling from her the approach of balmy sleep; so highly did I prize her sweet discourse and her reproaches; whilst I turned frequent glances towards her cheeks. So passed the night; and when the rays of morn appeared, she retired, bearing off the seal of her master and the written deed by which he set her free."
فال أبو بكر: يحفظ الوزير عليه ذلك حتى يقيم شاهدي عدل انه ولي بخاتم ربه، فقال أبو العباس ابن سريج: يلزمني في ذلك ما يلزمك في قولك:,"Here Abu Bakr exclaimed: “Let the vizir hear these words in mind, so that “the slave may produce (if necessary) two creditable witnesses to the effect of “her receiving the seal of her master!” To this Ibn Suraij replied: “In that case I shall incur the same penalty as you have done when you said."
أنزه في روض المحاسن مقلتي… وأمنع نفسي أن تنال محرما,"I permit my eyes to rove through the gardens of beauty, but I hinder my soul from committing “aught unlawful”"
فضحك الوزير وقال: لقد جمعتما ظرفا ولطفا وفهما وعلما.,"Here the vizir laughed and said: “You both possess wit “and finesse, and intelligence and learning."
ورأيت في بعض المجاميع هذه الأبيات منسوبة إليه:,In a collection of various pieces. I found the following verses attributed to Ibn Dawud.
"لكل امرئ ضيف يسر بقربه… وما لي سوى الأحزان والهم من ضيف
له مقلة ترمي القلوب بأسهم… أشد من الضرب المدارك بالسيف","Every man has a guest to rejoice him by his presence, but I have no other guests than sorrows and care. {She whom for?) has eyes which shoot arrows into our hearts, and wound deeper than the redoubled stroke of the sword."
يقول خليلي: كيف صبرك بعدنا… فقلت: وهل صبر فاسأل عن كيف وحكى أبو بكر عبد الله بن أبي الدنيا أنه حضر مجلس محمد المذكور قال: فجاءه رجل فوقف عليه ورفع له رقعة.,"My beloved asked me how I supported her absence? and I replied: “Was it possible to support it at all, “that you now ask me how I did support it?” Abu Bakr Abd Allah Ibn Abi al-Dunia relates as follows: “I was present at one of Ibn Dawud’s assemblies, when a man went up to him and handed him a paper."
فأخذها وتأملها طويلا وظن تلامذته أنها مسألة، ثم قلبها وكتب على ظهرها وردها إلى صاحبها، فنظرنا فإذا الرجل علي بن العباس المعروف بابن الرومي الشاعر المشهور، وإذا في الرقعة:,"Ibn Dawud took it and reflected over it for a long time, whilst bis “pupils imagined that it was a question on a point of law to which an answer “was requested. He then wrote some words on the back of the paper, and “returned it to the man whom we recognized to be the celebrated poet Ibn “al-Rumi. The paper contained these words:"
"يا ابن داود يا فقيه العراق… أفتنا في قواتل الأحداق
هل عليهن في الجروح قصاص… أم مباح لها دم العشاق","“O son of Dawud, O doctor of Iraq! give us your opinion on the eyes whose glances “slay us. Can they be punished for the wounds which they inflict, or may they shed “with impunity the heart’s blood of lovers?."
"وإذا الجواب:
كيف يفتنكم قتيل صريع… بسهام الفراق والإشتياق
وقتيل التلاق أحسن حالا… عند داود من قتيل الفراق",Here was the answer: “How can he give you an opinion who has been slain and prostrated by the darts. of separation and desire? The son of Dawud opinion that death produced by meeting the beloved is less painful than death caused by separating from her.”
وكان عالما في الفقه وله تصانيف عديدة: منها كتاب الوصول إلى معرفة الأصول وكتاب الإنذار وكتاب الإعذار وكتاب الإنتصار على محمد ابن جرير وعبد الله بن شرشي وعيسى بن إبراهيم الضرير وغير ذلك.,"Ibn Dawud was deeply learned in jurisprudence. He left a great number of works, such as the Kitab al-Wosul ila Marifat al-Osul [the mode of acquiring n knowledge of the fundamentals of jurisprudence); the Kitab al-Inzar (hook of admonition); the Kitab al-Aazar book of excuses); the Kitab al-Intisar, etc. (defense [of the truth] against Muhammad). Ibn Jarir and Abd Allah Ibn Shirshi and Isa Ibn Ibrahim al-Darir, etc."
وتوفي يوم الاثنين تاسع شهر رمضان سنة سبع وتسعين ومائتين وعمره اثنان وأربعون سنة، وقيل كانت وفاته سنة ست وتسعين، والأول أصح وفي يوم وفاته توفي يوسف بن يعقوب القاضي، رحمهما الله تعالى.,"He died on Monday, the ninth of Ramadan, A. H. two hundred and ninety seven (May, A. D. nine hundred and ten), at the age of forty-two years; some say, erroneously however, that his death took place in the year two hundred and ninety six. The kadi Yusuf Ibn Yakub died on the same day."
ويحكى أنه لما بلغت وفاته ابن سريج كان يكتب شيئا فألقى الكراسة من يده وقال: مات من كنت أحث نفسي وأجهدها على الاشتغال لمناظرته ومقاومته.,"It is related that, when Ibn Suraij received intelligence of the death of Ibn Dawud, he threw away the leaves of the volume which he was then writing out, and said: “The man is dead who gave me the most powerful motives to study, for I desired to hold discussions with him and maintain them with “ability.”"
الطرطوشي,ABU BAKR AL-TORTUSHI.
أبو بكر محمد بن الوليد بن محمد بن خلف بن سليمان بن أيوب القرشي الفهري الأندلسي الطرطوشي الفقيه المالكي الزاهد، المعروف بابن أبي رندقة؛ صحب أبا الوليد الباجي – المقدم ذكره – بمدينة سرقسطة، وأخذ عنه مسائل الخلاف وسمع منه، وأجاز له.,"Aim Bakr Muhammad Ibn al-Walid Ibn Muhammad Ibn Khalaf Ibn Suleiman Ibn Ayyub al-Quarshie al-Fihri (descended from Fihr, the progenitor of the Quraish family) al-Andalusi al-Tortushi (native of Tortush in Spain), and generally known by the surname of Ibn Abi Randaka, was a doctor of the Malikite sect, noted for self-mortification. He studied under Abu al-Walid al-Baji, at Saragossa, and learned from him the solution of the objections (made to the doctrines of Malik); he heard him also leach Traditions, and obtained from him a certificate authorizing him to teach in his turn."
وقرأ الفرائض والحساب بوطنه، وقرأ الأدب على أبي محمد ابن حزم – المقدم ذكره – بمدينة إشبيلية، ورحل إلى المشرق سنة ست وسبعين وأربعمائة وحج ودخل بغداد والبصرة.,"He studied also, in his native place, the science of arithmetic and the art of calculating inheritance shares. In Seville he cultivated the belles letters under Abu Muhammad Ibn Hazm. Having set out for the East in the year four hundred and seventy six (A. D. one thousand and eighty three or one thousand and eighty four), he made the pilgrimage and visited Baghdad and Basra."
وتفقه على أبي بكر محمد بن أحمد الشاشي المعروف بالمستظهري الفقيه الشافعي – وقد تقدم ذكره – وعلى أبي أحمد الجرجاني، وسكن الشام مدة ودرس بها.,"He studied jurisprudence under Muhammad Ibn Ahmad al-Shashi, surnamed al-Mustazhir, the Shafie doctor, and under Abu (al-Abbas) Ahmad al-Jurjani. He resided for some time in Syria, and gave lessons in that country."
وكان إماما عالما كامل زاهدا ورعا دينا متواضعا متقشفا متقلالا من الدنيا راضيا منها باليسير، وكان يقول: إذا عرض لك أمران دنيا وأمر أخرى فبادر بأمر الأخرى يحصل لك أمر الدنيا والأخرى، وكان كثيرا ما ينشد:,"His character was that of a learned imam and devout ascetic, pious, humble, practicing self-mortification, leading a life of poverty and content with little. He used to say: “When two advantages are offered to you, one of them worldly and the other spiritual; seize on the latter, and you will obtain them both. He often recited the following lines."
"إن لله عبادا فطنا… طلقوا الدنيا وخافوا الفتنا
فكروا فيها فلما علموا… أنها ليست لحي وطنا
جعلوها لجة واتخذوا… صالح الأعمال فيها سفنا","God possesses intelligent servants who have renounced the world through fear of temptation.
 When they considered it and discovered that it was not a fit abode for the living, they took it for an ocean and made of their good works a ship."
ولما دخل على الأفضل شاهنشاه ابن امير الجيوش – المقدم ذكره في حرف الشين – بسط مئزرا كان معه وجلس عليه، وكان إلى جانب الأفضل رجل نصراني فوعظ الأفضل حتى بكى، وأنشد:,"Having gone to gee al-Afdal Shahanshah, he spread on the floor a cloak which he had brought with him, and having gat down, he addressed an exhortation to that emir which drew tears from his eyes. He then said:"
"يا ذا الذي طاعته قربة وحقه مفترض واجب
إن الذي شرفت من أجله يزعم هذا أنه كاذب","O thou whom it is a pious act to obey, and whose rights all are bound (acknowledge of Muhammad,) he for whose sake thou hast been exalted, is considered by that man as a liar."
وأشار إلى النصراني، فأقام الأفضل من موضعه.,"He here pointed to a Christian who was seated at al-Afdal’s side, and the emir immediately ordered the man away."
وكان الأفضل قد أنزل الشيخ في مسجد شقيق الملك بالقرب من الرصد وكان يكرهه، فلما طال مقامه به ضجر وقال لخادمه: إلى متى نصبر اجمع لي المباح.,"Al-Afdal had confined al-Tortushi in the mosque of Shakik al-Mulk, near the observatory, and, as this doctor grew fatigued of staying there, he at length said to his servant: “How long must we suffer with patience? go and collect for me some of the {food)left out for the “use {of the poor}."
فجمع له فأكله ثلاثة أيام، فلما كان عند صلاة المغرب قال لخادمه: رميته الساعة، فلما كان من الغد ركب الأفضل فقتل، وولي بعده المأمون بن البطائحي، فأكرم الشيخ إكراما كثيرا، وصنف له كتاب سراج الهدى وهو حسن في بابه.,"”The servant gathered him food, and he eat thereof for three days; then, towards the hour of evening prayer, he said to his attendant: “I have a hit him now! “and, the very next morning, al-Afdal was assassinated whilst riding out. On the death of this emir, the government of the country devolved to al-Mamun al-Bataihi, and this vizir treated our shaikh with the utmost respect. It was for him that al-Tortushi composed his work called Siraj al-Huda {flambeau of guidance), a very good treatise of its kind."
وله من التصانيف سراج الملوك وكتاب بر الوالدين وكتاب الفتن وغير ذلك ، وله طريقة في الخلاف.,"He is also the author of the Siraj al-Muluk {flambeau of kings), a Tarika, or system of controversy, and other treatises."
ورأيت أشعارا منسوبة عليه: فمن ذلك وقد ذكرها الحافظ زكي الدين عبد العظيم المنذري في الترجمة التي جمعها للطرطوشي المذكور، وهي:,"I met with some poetry attributed to him, the following piece, for instance, which has been also inserted by the hafiz Zaki al-din Abd al-Azim al-Mundiri in his biographical notice of al-Tortushi."
"إذا كنت في حاجة مرسلا… وأنت بإنجازها مغرم
فأرسل بأكمه خلابة… به صمم أغطش أبكم
ودع عنك كل رسول سوى… رسول يقال له الدرهم","When you wish to advance an affair for the success of which you are anxious, let your messenger be blind, deceitful, deaf and dumb spare every other messenger, and employ that one which is called money."
وقد سبق في ترجمة أبي الحسين أحمد بن فارس اللغوي بيتان يشتملان على أكثر ألفاظ هذه الإبيات، وهما:,In the life of the philologer Abu al-Husain Ahmad Ibn Faris. will be found two verses containing nearly the same expressions.
وقال الطرشوشي المذكور: كنت ليلة نائما في بيت المقدس، فبننا أنا في جنح الليل غذ سمعت صوتا حزينا ينشد:,"“I was one night sleeping in the Holy Temple (at Jerusalem),”says al-Tortushi, when, towards the hour of midnight, I heard a melancholy voice recite these lines."
"أخوف ونوم إن ذا لعجب… ثكلتك من قلب فأنت كذوب
أما وجلال الله لو كنت صادقا… لما كان للاغماض منك نصيب","Can fear [of God) and sleep exist together? how strange! beshrew thee for a heart; ‘thou art a liar! I swear by the might of God that, if thou was true, no portion of thee would ever yield to slumber."
قال: فأيقظ النوام وابكى العيون.,"“These words awoke all the sleepers, and brought tears into every eye."
وكانت ولادة الطرشوشي المذكور سنة إحدى وخمسين وأربعمائة تقريبا. وتوفي ثلث الليل الأخير من ليلة السبت لأربع بقين من جمادى الأولى سنة عشرين وخمسمائة بثغر الإسكندرية، وصلى عليه ولده محمد، ودفن في مقبرة وعلة قريبا من البرج الجديد قبلي الباب الأخضر، رحمه الله تعالى؛ وذكر ابن بشكوال في كتاب الصلة أنه توفي في شعبان من السنة المذكورة.,"”Al-Tortushi was born in or about the year four hundred and fifty one (A. D. one thousand and fifty nine or one thousand and sixty), and he died on the last third of the night preceding Saturday, the twenty sixth of the first Jumada, A. H. five hundred and twenty (June, A. D. one thousand one hundred and twenty six). Ibn Bashkuwal says, in his Silat, that he died in the month of Shaaban of that year, at Alexandria; the funeral prayer was said over him by his son Muhammad, and he was interred in the Wala cemetery, near the New Tower (al-Burj al-Jaded), and to the south of the Green Gate (al-Bab al-Akhdar)."
والطرطوشي: بضم الطاءين المهملتين بينهما راء ساكنة وبعدها واو ساكنة ثم شين معجمة، هذه النسبة إلى طرطوشة ، وهي مدينة في آخر بلاد المسلمين بالأندلس على ساحل البحر وهي شرق الأندلس.,"Tortushi means belonging to Tortusha (Toatoas), a maritime city situated at the eastern extremity of the territory possessed by the Muslims in Spain."
ورندقة: بفتح الراء وسكون النون وفتح الدال المهملة والقاف، وهي لفظة فرنجية، سألت بعض الفرنج عنها فقال: معناها رد تعال.,"Randaka is a Frankish word; I asked a Frank the meaning of it, and he answered radd taal."
وقد تقدم الكلام على وعلة في ترجمة الحافظ أبيطاهر أحمد بن محمد السلفي رحمه الله تعالى.,We have already spoken of the Wala cemetery in the life of hafiz al-Salafi.
أبو الهذيل العلاف,ABU L-HUDAIL AL-ALLAF.
أبو الهذيل محمد الهذيل بن عبد الله بن مكحول العبدي، المعروف المتكلم؛ كان شيخ البصريين في الاعتزال، ومن أكبر علمائهم، وهو صاحب مقالات في مذهبهم ومجالس ومناظرات، وهو مولى عبد القيس.,"Abu al-Hudail Muhammad Ibn Hudail Ibn Abd Allah Ibn Makhul al-Abdi, generally known by the surname of al-Allaf al-Mutakallim the forage-man, the scholastic theologian, and a mawla the family of Abd Kais, was the chief doctor of the Basra Mutazilites, one of their most learned men, and the author of discourses, conferences, and controversies on subjects connected with the Mutazilite tenets."
وكان حسن الجدال قوي الحجة كثير الاستعمال للأدلة والإلزامات.,"He was an able disputant, employing the strongest proofs and an abundance of demonstrations and decisive arguments."
حكي أنه لقي صالح بن عبد القدوس، وقد مات له ولد وهو شديد الجزع عليه، فقال له أبو الهذيل: لاأعرف لجزعك عليه وجها، إذ كان الإنسان عندك كالزرع، قال صالح: ياأبا الهذيل، إنما أجزع عليه لأنه لم يقرأ كتاب الشكوكفقال له: كتاب الشكوك ما هو يا صالح.,"It is related that having met Salih Ibn Abd al-Qudus in great grief for the loss of his son, he said to him: “I know not why you should grieve for him, since, according to you, man “is like the corn growing in the field. ”To this Salih replied: “Abu al-Hudail! “I grieve for his loss, for the sole reason that he had not yet read the kitab al-Shukuk (book of doubts). “And what book is that, Salih?”."
قال: هو كتاب قد وضعته من قرأه يشك فيما كان حتى يتوهم أنه لم يكن، ويشك فيما لم يكن حتى يتوهم أنه قد كان، فقال له أبو الهذيل: فشك أنت في موت ابنك، واعمل على انه لم يمت، وإن كان قد مات، وشك أيضا في قراءته كتاب الشكوك وإن كان لم يقرأه.,"It is a “work composed by me, and whoever reads it is led to doubt of everything “that exists, so as to imagine that it exists not; and to doubt of everything that “does not exist, so as to imagine that it exists.” ”Well,” said Abu al-Hudail, doubt of your son’s death, and do as if he was not dead, although he is so; “and doubt also about his reading of the Kitab al-Shukuk so that you may “imagine he has read it, although he never did."
ولأبي الهذيل كتاب يعرف بميلاس وكان ميلاس رجلا مجوسيا فأسلم وكان سبب إسلامه أنه جمع بين أبي الهذيل المذكور وجماعة من التنويه، فقطعهم أبو الهذيل، فأسلم ميلاس عند ذلك.,"”One of Abu al-Hudail’s works bears the title of Milas: Milas was a Magian who had embraced the Muslim faith after getting up a conference between Abu al-Hudail and some Dualists, in which the latter were reduced to silence by their adversary."
وكان قد اجتمع عند يحيى بن خالد البرمكي جماعة من أرباب الكلام فسألهم عن حقيقة العشق، فتكلم كل واحد بشيء، وكان أبو الهذيل المذكور في جملتهم.,"A number of schoolmen were assembled in the presence of Yahya Ibn Khalid the Barmekide, and he asked them to describe the true nature of love: each of them said something on the subject, and Abu al-Hudail, who was one of the company."
فقال: أيها الوزير، العشق يختم على النواظر ويطبع على الأفئدة، مرتعة في الأجسسام ومشرعة في الأكباد، وصاحبه متصرف الظنون متفنن الأوهام، لايصفو له مرجو ولايسلم له موعود، تسرع إليه النوائب.,"spoke as follows: “O vizir! love seals up the eyes and the heart; its pasture-ground is “the body, and its watering-place the liver; he who is possessed by it revolves in his mind a crowd of fantastic thoughts; the enjoyment of his wishes is never free from alloy, and the accomplishment of his desires is never pure “from trouble; contrarieties hasten to afflict him."
وهو جرعة من نقيع الموت ونقعة من حياض الثكل، غير أنه من أريحية تكون في الطبع وطلاوة توجد في الشمائل، وصاحبه جواد لايصغي إلى داعية المنع ولا يصيخ لنازع العذل.,"whilst he himself drains the “beverage of death, and quenches his thirst at the ponds of sorrow for the loss of the beloved: unless, indeed, that love come from an ardor of character and a vivacity of disposition which render the lover like a mettlesome steed, “heedless of the voice of control and not to be reclaimed by the check of “reprimand."
وكان المتكلمون ثلاثة عشر شخصا، وأبو الهذيل ثالث من تكلم منهم، ولولا خوف الإطالة لذكرت كلام الجميع.,"”Thirteen schoolmen were present at this sitting, and Abu al-Hudail was the third who spoke. To avoid lengthening this article, I suppress what the others said."
ورأيت في بعض المجاميع أن أعرابية وصفت العشق ، فقلت في صفته: خفي عن أن يرى وجل عن أن يخفى، فهو كامن ككمون النار في الحجر: إن قدحته أورى وإن تركته توارى، وإن لم يكن شعبة من الجنون فهو عصارة السحر.,"I read in a collection of anecdotes, that an Arab woman, a native of the desert, described love in these terms: “It tries to be concealed “from sight, and yet it is too great to be kept secret; it lies hidden in the bosom “as are in the flint; if you strike it, it is given out, and if you let it alone, “it remains unseen: if it be not a mode of madness, it is at least an essence “extracted from magic."
وكانت ولادة أبي الهذيل سنة إحدى – وقيل أربع، وقيل خمس – وثلاثين ومائة.,"”Abu al-Hudail was born A. H. one hundred and thirty one (A. D. seven hundred and forty eight or seven hundred and forty nine), or, by other accounts, either in one hundred and thirty four or the following year."
وتوفي سنة خمس وثلاثين ومائتين بسر من رأى؛ وقال الخطيب البغدادي توفي سنة ست وعشرين، وقال المسعودي في كتاب مروج الذهب: إنه توفي سنة سبع وعشرين ومائتين، رحمه الله تعالى.,"He died in the year two hundred and thirty five (A. D. eight hundred and forty nine or eight hundred and fifty) at Sarra man raa. Al-Khatib al-Baghdadi places his death in the year two hundred and twenty six, and al-Masudi states, in his Muruj al-Dahab (or meadows of gold), that he died in the year two hundred and twenty seven."
وكان قد كف بصره وخرف في آخر عمره، إلا أنه كان لايذهب عليه شيء من الأصول، لكنه ضعف عن مناهضة المناظرين وحجاج المخالفين، وضعف خاطره.,"Before his death, he lost the use of his sight, and his intellect grew disordered. He did not, however, forget any of the fundamental principles of doctrine, but the weakness of his head put it out of his power to maintain a discussion or confute an adversary."
أبو علي الجبائي,ABU ALI AL-JUBBAI.
أبو علي محمد بن عبد الوهاب بن سلام بن خالد بن جمران بن أبان، مولى عثمان بن عفان، رضي الله عنه، المعروف بالجبائي أحد أئمة المعتزلة.,"Abu Ali Muhammad Ibn Abd al-Wahhab I bn Salam Ibu Khalid Ibn Gumran Ibn Abban, generally known by the appellation of al-Jubbai, was one of the doctors of the Mutazilite sect, and an able master in the science of dogmatic theology. His ancestor Abban was a mawla to (the caliph) Othman Ibn Affan."
كان إماما في علم الكلام، وأخذ هذا العلم عن أبي يوسف يعقوب بن عبد الله الشحام البصري رئيس المعتزلة بالبصرة في عصره، وله في مذهب الاعتزاك مقالات مشهورة.,"Al-Jubbai acquired his knowledge of theology from Abu Yusuf Yakub Ibn Abd Allah al-Shahham al-Basri, who was at that time the head of the Mutazilite sect at Basra. He left a number of celebrated discourses on the doctrines of the Mutazilites."
وعنه أخذ الشيخ أبو الحسن الأشعري شيخ السنة علم الكلام، وله معه مناظرة روتها العلماء، فيقال إن أبا الحسن المذكور سأل أستاذه أبا علي الجبائي عن ثلاثة إخوة: أحدهم كان مؤمنا برا تقيا، والثاني كان كافرا فاسقا شقيا، والثالث كان صغيرا، فماتوا فكيف حالهم.,"It was from him that the Shaikh al-Sunna (the Sunnite doctor) Abu al-Hasan al-Ashari, learned dogmatic theology, and some of the learned have transmitted down to us the following account of a discussion which the pupil had with his master: he proposed to him the case of three brothers, one of whom was a true believer, virtuous and pious; the second an infidel, a debauchee and a reprobate; and the third an infant: they all died, and al-Ashari wished to know what had become of them."
فقال الجبائي: أما الزاهد ففي الدرجات، وأما الكافر ففي الدركات، وأما الصغير فمن أهل السلامة.,"To this al-Jubbai answered: “The virtuous brother holds a high station in paradise; the infidel is in the depths of hell, and the child is among those who have obtained salvation."
فقال الأشعري: إن أراد الصغير أن يذهب إلى درجات الزاهد هل يؤذن له فقال الجبائي: لا، لأنه يقال له: إن أخاك إنما وصل إلى هذه الدرجات بسبب طاعاته الكثيرة، وليس لك تلك الطاعات.,"Suppose now,” said al-Ashari, that the child should wish to ascend to the place “occupied by his virtuous brother, would he be allowed to do it” “No,” replied al-Jubbai; “if would be said to him: ‘Thy brother arrived at this “ place through his numerous works of obedience towards God, and thou hast no such works to set forward."
فقال الأشعري: فإن قال ذلك الصغير: التقصير ليس مني، فإنك ما أبقيتني ولا أقدرتني على الطاعة.,"”Suppose then,” said al-Ashari, “that the child say; ‘That is not my fault; you did not let me live long enough, neither did you give me the means of proving my obedience."
فقال الجبائي: يقول الباري جل وعلا: كنت أعلم أنك لو بقيت لعصيت وصرت مستحقا للعذاب الأليم، فراعيت مصلحتك.,"“In that case,” answered al-Jubbai, “the Almighty would say: ‘I knew that if I allowed thee to live, thou wouldst have been disobedient, and incurred the severe punishment (of hell); I therefore acted for thy advantage."
فقال الأشعري: فلو قال الأخ الكافر: ياإله العالمين، كما علمت حاله فقد علمت حالي، فلم راعيت مصلحته دوني فقال الجبائي للأشعري: انك لمجنون فقال لا بل وقف حمار الشيخ في العقبة فانقطع الجبائي.,"“Well,” said al-Ashari, and suppose the infidel brother were here to say: ‘ O God of the universe! since you knew what awaited him, you must have known what awaited me; why then did you act for his advantage and not for mine?” Al-Jubbai had not a word to offer in reply."
وهذه المناظرة دالة على أن الله تعالى خص من شاء برحمته، وخص آخر بعذابه، وأن أفعاله غير معللة بشيء من الأغراض.,"This discussion proves that the Almighty elects some for mercy, and others for punishment; and that his acts are not the results of any motive whatsoever."
ثم وجدت في تفسير القرآن العظيم تصنيف الشيخ فخر الدين الرازي في سورة الأنعام: أن الأشعري لما فارق مجلس الأستاذ الجبائي وترك مذهبه وكثر اعتراضه على أقاويله عظمت الوحشة بينهما.,"I have since read, in Fakhr al-din al-Razi’s commentary on the Quran, in the Surat entitled al-Anaam (cattle),that, when al-Ashari ceased attending the conferences held by al-Jubbai and renounced his doctrines, he frequently contested his master’s opinions, and each conceived a profound aversion for the other."
فاتفق يوما أن الجبائي عقد مجلس التذكير، وحضر عنده عالم من الناس، فذهب الأشعري إلى ذلك المجلس، وجلس في بعض النواحي مختفيا عن الجبائي.,"It afterwards happened, that, one day, when al-Jubbai was holding a conference as an exercise for his disciples, a great number of persons were assembled to hear it, and al-Ashari went there also and concealed himself in a place where al-Jubbai could not see him."
وقال لبعض من حضره من النساء: أنا أعلمك مسألة فاذكريها لهذا الشيخ، ثم علمها سؤالا بعد سؤال، فلما انقطع الجبائي في الأخير رأى الأشعري، فعلم أن المسألة منه لا من العجوز.,"He then said to a woman who was near him: “I will give you a question to propose to this sheikh and prompted her to ask one question after another, till at length al-Jubbai was reduced to silence; but he perceived that these questions could not have originated with the woman, and that they must have proceeded from al-Ashari."
ورأيت في كتاب المسالك والممالك لابن حوقل في فصل خوزستان أن جبى مدينة ورستاق عريض مشتبك العمائر بالنخل وقصب السكر وغيرهما.,"I read in Ibn Haukal’s geographical work, entitled al-Masalik wa al-Mamalik (route and realms ), in the chapter on Khuzestan, that Jubba is the name of a city and an extensive district covered with date-trees, sugal-cane plantations, etc."
قال: ومنها أبو علي الجبائي الشيخ الجليل إمام المعتزلة ورئيس المتكلمين في عصره.,"and that it produced Abu Ali al-Jubbai, the eminent shaikh, the chief of the Mutazilites, and the first dogmatic theologian of the age."
وكانت ولادة الجبائي في سنة خمس وثلاثين ومائتين. وتوفي في شعبان سنة ثلاث وثلثمائة، رحمه الله تعالى.وقد سبق ذكر ولده أبي هاشم عبد السلام، والكلام على الجبائي في حرف العين.,"Al-Jubbai was born A. H. two hundred and thirty five, (A. D. eight hundred and fifty), and he died in the month of Shaaban, A. H. three hundred and three (Feb.-March, A. D. nine hundred and sixteen). We have already spoken of his son, Abu Hashim Abd al-Salam, and of the meaning of the word Jubbai."
أبو بكر الباقلاني,THE KADI ABU BAKR AL-BAKILANI.
القاضي أبو بكر محمد بن الطيب بن محمد بن جعفر بن القسم، المعروف بالباقلاني البصري المتكلم المشهور؛ كان على مذهب الشيخ أبي الحسن الأشعري، ومؤيدا اعتقاده وناصرا طريقته.,"The kadi Abu Bakr Muhammad Ibn al-Tayeb Ibn Muhammad Ibn Jaafar Ibn al-Kasim, surnamed al-Bakilani and a native of Basra, was a celebrated dogmatic theologian, he professed the doctrines of the shaikh Abu al-Hasan al-Ashari, and, being a staunch partisan and supporter of bis opinions, he obtained the presidency of the Asharite sect."
وسكن بغداد، وصنف التصانيف الكثيرة المشهورة في علم الكلام وغيره ، وكان في علمه أوحد زمانه وانتهت إليه الرياسة في مذهبه، وكان موصوفا بجوده الاستنباط وسرعة الجواب، وسمع الحديث.,"He resided at Baghdad, and composed a great number of works on dogmatic theology and other subjects. In learning he stood without a rival, and obtained great renown by his talent as a successful investigator of truth, by the readiness of his replies, and the quantity of Traditions which he had collected."
وكان كثير التطويل في المناظرة مشهورا بذلك عند الجماعة، وجرى يوما بينه وبين أبي سعيد الهاروني مناظرة، فأكثر القاضي أبو بكر المذكور فيها الكلام ووسع العبارة وزاد في الإسهاب، ثم التفت إلى الحاضرين وقال اشهدوا على أنه إن أعاد ما قلت لاغير لم أطالبه بالجواب.,"He was noted for his prolixity in discussion, and it happened one day that, whilst engaged in an argument with Abu Saied al-Haruni, during which he multiplied his illustrations and made a discourse of extreme diffuseness, he turned to the auditors and said: “I take you to witness that, if my adversary repeat what I have just uttered, “without making any change in my words, I shall not require any further answer from him."
فقال الهاروني: اشهدوا علي أنه إن أعاد كلام نفسه سلمت له ما قال.,"”On this al-Haruni exclaimed: And I also take you to “witness that if he himself repeat it, I shall admit the whole as true!"
وتوفي القاضي أبو بكر المذكور آخر يوم السبت، ودفن يوم الأحد لسبع بقين من ذي القعدة سنة ثلاث وأربعمائة ببغداد، رحمه الله تعالى.,"“The Kadi Abu Bakr al-Bakilani died at Baghdad on Saturday evening, the twenty first of Zu al-Kaada, A. H. four hundred and three (June, A. D. one thousand and thirteen), and was interred the next day."
وصلى عليه ابنه الحسن، ودفنه في داره بدرب المجوس، ثم نقل بعد ذلك فدفن في مقبرة باب حرب.,"His corpse was interred in his house, in the street of the Magians Darb al-Majus), and the funeral prayer was said over it by his son al-Hasan. It was afterwards removed to the cemetery at the Harb Gate."
"ورثاه بعض شعراء عصره بقوله:
انظر إلى جبل تمشي الرجال به… وانظر إلى القبر مايحوي من الصلف
وانظر إلى صارم الإسلام مغتمدا… وانظر إلى درة الإسلام في الصدف","A contemporary poet composed the following elegy on his death: Behold a mountain (of Iteming) borne off on the shoulders of men I Behold what brilliant talents are now enclosing in the tomb! Behold the sword of Islamism, now sheathing in its scabbard! Behold the pear) of Islamism, now restoring to its shell."
والباقلاني: بفتح الباء الموحدة وبعد الألف قاف مكسورة ثم لام ألف وبعدها نون، هذه النسبة إلى الباقلي وبيعه، وفيه لغتان: من شدد اللام قصر الألف ومن خفتها مد الألف فقال: باقلاء، وهذه النسبة شاذة لأجل زيادة النون فيها، وهو نظير قولهم في النسبة إلى صنعاء صنعاني. وإلى بهراء: بهراني,"Bakilani is derived from bakila, and designates the seller of such vegetable food. Some pronounce the latter word bakilla. This relative adjective is formed irregularly, the letter N being inserted (before the formative final letter). It is analogous in its form to the words Sanaani (native of Sana) and Bahrani belonging to the tribe of Bahraa, which adjectives are employed as the relatives of Sana and Bahraa."
وقد أنكر الحريري في كتاب درة الغواص هذه النسبة وقال: من قصر الباقلي قال في النسبة إليه: باقلي، ومن مد قال في النسب إليه: باقلاوي وباقلائي ولايقاس على صنعاء وبهراء، لأن ذلك شاذ لايعاج إليه، والسمعاني ما أنكر النسبة الأولى ، والله أعلم بالصواب.,"Al-Hariri condemns this form in his Durrat al-Ghawass, and says that bakila, with a short final A, takes Bakili for its relative, and that bakilla, with the long final, takes Bakilawi or Bakilaiyi. He adds that the relatives derived from Sana and Bahraa should not be considered as examples proper to sanction a rule, inasmuch as they are exceptional cases. The first form of this relative has not, however, been condemned by al-Samaani. God best knows which is right."
أبو الحسين البصري,ABU AL-HUSAIN AL-BASRI.
أبو الحسين محمد بن علي بن الطيب البصري المتكلم على مذهب المعتزلة؛ وهو أحد أئمتهم لأعلام المشار إليه في هذا الفن.,Abu al-Husain Muhammad Ibn Ali al-Tayeb al-Basri native of Basra) was a theologian (Mutakallim) of the Mutazilite school and one of their most distinguished doctors.
كان جيد الكلام مليح العبارة غزير المادة، إمام وقته.,"His language was pure, his style highly elegant, and his information copious. He ranked as the first imam of that age."
وله التصانيف الفائقة في أصول الفقه، منه المعتمد وهو كتاب كبير، ومنه أخذ فخر الدين الرازي كتاب المحصول وله تصفح الأدلة في مجلدين، وغرر الأدلة في مجلد كبير، وشرح الأصول الخمسة وكتاب في الإمامة، وغير ذلك في أصول الدين، وانتفع الناس بكتبه.,"A number of excellent works were composed by him on the fundamentals of jurisprudence, such as the Motamid (the well-supported), a voluminous treatise, from which Fakhr al-din al-Razi (extracted the materials of his Kitab al-Mahsul; the Tasaffuh al-Adella (examination of proofs), in two volumes; the Ghurar al-Adella (brilliant demonstrations), in one large volume; a commentary on the Osul al-Khamsa; a work on the imamate, and others on dogmatic theology. His writings were studied by numbers with advantage and profit."
وسكن بغداد وتوفي بها يوم الثلاثاء خامس شهر ربيع الآخر سنة ست وثلاثين وأربعمائة، رحمه الله تعالى، ودفن في مقبرة الشونيزي، وصلى عليه القاضي أبو عبد الله الصيمري.,"He inhabited Baghdad, and died in that city on Tuesday, the fifth of the latter Rabi, A. H. four hundred and thirty six (October, A. D. one thousand and forty four), and was interred in the Shunizi Cemetery. The kadi Abu Abd Allah al-Saimari said the funeral prayer over his corpse."
ولفظة المتكلم تطلق على من يعرف علم الكلام، وهو أصول الدين.,"The word Mutakallim discourser, is employed to designate persons conversant with the science of kalam (discourse), by which word is meant the basics of religion."
وإنما قيل له” علم الكلام” لأن أول خلاف وقع في الدين كان في كلام الله، عز وجل: أمخلوق هو أم غير مخلوق فتكلم الناس فيه، فسمي هذا النوع من العلم كلاما، اختص به وإن كانت العلوم جميعها تنشر بالكلام، هكذا قاله السمعاني.,"It was called the science of discourse, because “the first difference of opinion which arose in the (Muslim) religion sprung “from this question: the Word of Almighty God (the Quran) is it created or “not? People discoursed on this branch of science, and it therefore received “the name of the science of discourse (Elm al-kalam); being specially designated “by this term, although all the other sciences are propagated also by means “of discourse. Such are the words of al-Samaani."
أبو بكر ابن فورك,IBN FURAK.
الأستاذ أبو بكر محمد بن الحسن بن فورك المتكلم الأصولي الأديب النحوي الواعظ الأصبهاني.,"Al-Ustaz (the master) Abu Bakr Muhammad Ibn al-Hasan Ibn Furak, a noted fundamentalist speaker, philologer, grammarian, and preacher, was a native of Ispahan."
أقام بالعراق مدة يدرس العلم، ثم توجه إلى الري فسمعت به المبتدعة، فراسله أهل نيسابور والتمسوا منه التوجه إليهم، ففعل وورد نيسابور، فبنى له بها مدرسة ودارا، وأحيا الله تعالى به أنواعا من العلوم.,"He remained for some time in Iraq, giving lessons, and then proceeded to Rai, but, as the innovators in religion spread calumnies against him, he removed to Naisapur on the invitation of the people in that city. A college and a house were then built for him, and, by the aid of the Almighty, he revived numerous branches of science."
ولما استوطنها وظهرت بركاته على جماعة المتفقهة وبلغت مصنفاته في أصول الفقه والدين ومعاني القرآن قريبا من مائة مصنف، دعي إلى مدينة غزنة وجرت له بها مناظرات كثيرة.,"The divine favor which attended his endeavors was there manifested in the progress of all those who studied jurisprudence under him. The number of his works on the fundamentals of jurisprudence, the dogmas of religion, and the style of the Quran, approached to nearly a hundred. He was subsequently invited to Ghazna, and he maintained frequent controversies in that city."
ومن كلامه: شغل العيال نتيجته متابعة الشهوة بالحلال، فما ظنك بقضية شهوة الحرام، وكان شديد الرد على أصحاب أبي عبد الله ابن كرام.,One of his sayings was: “The “burden of a family is the result of lawful passion; what then must be the u result of unlawful passion?’ He evinced great ardor in confuting the partisans of Abu Abd Allah Ibn Karram.
ثم عاد إلى نيسابور فسم في الطريق فمات هناك ونقل إلى نيسابور ودفن بالحيرة، ومشهده بها ظاهر يزار ويستسقى به وتجاب الدعوة عنده، وكانت وفاته سنة ست وأربعمائة، رحمه الله تعالى.,"Having left that place with the intention of returning to Naisapur, he died of poison on the road. His corpse was borne to Naisapur and interred at al-Hira. The funeral chapel which covers his remains is a conspicuous object and much frequented by pilgrims: when the people are in want of rain, they offer up prayers at his tomb, and their request is six hundred and seventy six always granted. He died A. H. four hundred and six (A.D. one thousand and fifteen or one thousand and sixteen)."
وقال أبو القاسم القشيري في الرسالة سمعت أبا علي الدقاق يقول: دخلت على أبي بكر ابن فورك عائدا فلما رآني دمعت عيناه، فقلت له: إن الله سبحانه يعافيك ويشفيك، فقال لي: ترامي أخاف من الموت، إنما أخاف مما وراء الموت.,"Abu al-Kasim al-Kushairi, the author of the celebrated epistle, states that he heard Abu Ali al-Dakkak relate as follows: “I went to visit Abu Bakr Ibn Furak when “he was ill, and he shed tears on seeing me. On this, I said to him: ‘ The Almighty will cure you and restore you to health;’ and he replied: ‘You think that I stand in fear of death, but know that my fear proceeds from the thought of what cometh after death."
والحيرة: بكسر الحاء المهملة وسكون الياء المثناة من تحتها وفتح الراء وبعدها هاء ساكنة، وهي محلة كبيرة بنيسابور ينسب إليها جماعة من أهل العلم، وهي تلتبس بالحيرة التي بظاهر الكوفة.,"Al-Hira is the name of an extensive quarter in the city of Naisapur; it has produced some learned men, who bore the surname of al-Hira. This place is liable to be confounded with the Hira which lies outside of Kufa."
وغزنة: بفتح الغين المعجمة وسكون الزاي وفتح النون بعدها هاء ساكنة، وهي مدينة عظيمة في أوائل الهند من جهة خراسان.,"Ghazna is a large city and lies just within the confines of India, where that country borders on Khorasan."
الشهرستاني,ABU AL-FATH AL-SHAHRASTANI.
أبو الفتح محمد بن أبي القاسم عبد الكريم بن أبي بكر أحمد الشهرستاني المتكلم على مذهب الأشعري؛ كان إماما مبرزا فقيها.,"Abu l-Fath Muhammad Ibn Abi al-Kasim Abd al-Karim Ibn Abi Bakr Ahmad al-Shahrastani, a dogmatic theologian of the Asharite sect, was also distinguished as an imam and a doctor of the law."
تفقه على أحمد الخوافي – المقدم ذكره – وعلى أبي نصر القشيري وغيرهما، وبرع في الفقه، وقرأ الكلام على أبي القاسم الأنصاري وتفرد فيه.,"Having studied jurisprudence under Ahmad al-Khawafi, Abu Nasr al-Kushairi, and other masters, he displayed the highest abilities as a jurisconsult. In scholastic theology he had for master Abu al-Kasim al-Ansari, and he remained without an equal in that branch of science."
وصف كتبا منها كتابنهاية الإقدام في علم الكلام وكتاب الملل والنحلوالمناهج والبينات وكتاب المضارعة وتلخيص الإقسام لمذاهب الأنام وكان كثير المحفوظ حسن المحاورة يعظ الناس، ودخل بغداد سنة عشروخمسمائة وأقام بها ثلاث سنين، وظهر له قبول كثير عند العوام،,"His works are: the Nihayat al-Ikdam [the limits of progress), on scholastic theology; the Kitab al-Milal wa al-Nihal (treatise on religions and sects}, and the Talkhis al-Aksam liMazhab al-Anam succinct exposition of the (work called) al-Aksam (sections for the use of persons of all denominations). He knew by heart a great quantity of traditional information, his conversation was most agreeable, and he used to address pious exhortations to his auditors. In the year five hundred and ten (A. D. one thousand one hundred and sixteen or one thousand one hundred and seventeen), he proceeded to Baghdad, and resided there three years, during which period a high degree of favor was manifested towards him by the public."
وسمع الحديث من علي بن أحمد المديني بنيسابور ومن غيره، وكتب عنه الحافظ أبو سعد عبد الكريم السمعاني، وذكره في كتاب” الذيل .”,"He received Traditions, at Naisapur, from Ali Ibn Ahmad al-Madini, and other teachers; and, of the Traditions which he himself delivered, some were taken down in writing by the hafiz Abu Saad Abd al-Karim al-Samaani."
وكانت ولادته سنة سبع وستين وأربعمائة بشهرستان، هكذا وجدته بخطي في مسودتين وما أدري من أين نقلته، وقال ابن السمعاني في كتاب الذيل: سألته عن مولده فقال: في سنة تسع وسبعين وأربعمائة.,"This writer speaks of him in his Zail, or supplement. “Al-Shahrastani was born at Shahrastan, A. H. four hundred and sixty seven (A. D. one thousand and seventy four or one thousand and seventy five); ”so I find it written in my rough notes, but I do not know whence I took it: al-Samaani says, in his Zail, that he asked al-Shahrastani concerning the year of his birth."
وتوفي بها أيضا في أواخر شعبان سنة ثمان وأربعين وخمسمائة، وقيل سنة تسع وأربعين، والأول أصح، رحمه الله تعالى. وذكر في أول كتاب نهاية الإقدام المذكور بيتين وهما:,"and he replied: “In four hundred and seventy nine (A. D. one thousand and eighty six or one thousand and eighty seven).”He died at Shahrastan, towards the end of the month of Shaaban, A. H. five hundred and forty eight (November, A. D. one thousand one hundred and fifty three); some place his death, but erroneously, in five hundred and forty nine. Towards the commencement of the Nihayat al-Ikdam, he has inserted the following lines."
"لقد طفت في تلك المعاهد كلها… وسيرت طرفي بين تلك المعالم
فلم أر إلا واضعا كف حائر… على ذقن أو قارعا سن نادم","I have roamed through all these monuments, and surveyed the various memorials {left by man); and I saw naught but wretches tearing their beards in despair, or gnashing their teeth with remorse."
ولم يذكر لمن هذان البيتان، وقال غيره: هما لأبي بكر محمد بن باجة المعروف بابن الصائغ الأندلسي – الآتي ذكره إن شاء الله تعالى.,"He didn’t name the author of these verses, but I have found them attributed to Abi Bakr Muhammad Ibn Baja, surnamed Ibn al-Saigh, a native of Spain, whose life will be found in this work."
"وشهرستان: بفتح الشين المعجمة وسكون الهاء وفتح الراء وسكون السين المهملة وفتح التاء المثناة من فوقها وبعد الألف نون، وهو اسم لثلاث مدن:
الأولى: شهرستان خراسان بين نيسابور وخوارزم في آخر حدود خراسان وأول الرمل المتصل بناحية خوارزم وهي المشهورة، ومنها أبو الفتح محمد المذكور، وأخرجت خلقا كثيرا من العلماء، وبناها عبد الله بن طاهر أمير خراسان – المقدم ذكره – في خلافة المأمون.","Shahrastan is a name borne by three cities; the first in Khorasan, and situated between Naisapur and Khowarezm, on the edge of the sandy desert which forms the frontier of Khorasan, and extends to Khowarezm: this is the one generally known, and the same which produced Abu ’al-Fath Muhammad (the subject of this notice and many other learned men. It was built by Abd Allah Ibn Tahir, the emir of Khorasan, in the caliphate of al-Mamun."
الثانية: شهراستان قصبة ناحية سابور من أرض فارس، كما ذكره ابن البناء البشاري.,"The second Shahrastan is the capital of the district of Sapur, in the province of Fars; so, at least, it is stated by Ibn al-Banna al-Bashari."
الثالثة: مدينة جي بأصبهان يقال لها شهراستان، بينها وبين اليهودية مدينة أصبهان اليوم نحو ميل، بها أسواق، وهي على نهر زرندود وبها قبر الإمام الراشد بن المسترشد.,"The third, called also Jai, lies on the bank of the river Zerendud, at a mile’s distance from al-Yahudiya (the Jewish quarter), now the modern city of Ispahan; a market is held there, and it contains the tomb of the imam (caliph) al-Rashid, the son of al-Mustarshid."
وشهرستان لفظة عجمية وهي مركبة، فمعنى شهر مدينة، ومعنى الاستان الناحية، فكأنه قال: مدينة الناحية – ذكر ذلك كله أبو عبد الله ياقوت الحموي في كتابه الذي سماه” المشترك وضعا المختلف صعقا” وفي بعضه زيادة على ماذكره ياقوت.,"The name itself is a compound Persian word; shahr signifying city, and istan, country; it is therefore equivalent to the city of the country. Such are the observations made by Yakut al-Hamawi, in his Mushtarik, to which we have added some remarks of our own."
وكان الشهرستان المذكور يروي بالإسناد إلى الكظام البلخي العالم المشهور، واسمه إبراهيم بن سيار، أنه كان يقول: لو كان للفراق صورة لارتاع لها القلوب ولهد الجبال، ولجمر الغضى أقل توجها من حمله، ولو عذب الله أهل النار بالفراق لاستراحوا إلى ماقبله من العذاب.,"Al-Shahrastani used to repeat the following saying, uttered by al-Kazzam al-Balkhi Ibrahim Ibn Saiyar, and authenticated by a chain of evidence through which he traced it up to that learned and celebrated scholar: “If discord could assume a visible form, the hearts of men would be “appalled at its aspect and the very mountains would tremble: its burning “heat would be less supportable than that given out by live coals of wood); and if the people of hell were tormented with it, they would seek “shelter in their former punishments, as in a place of repose."
وكان يروى للدريدي أيضا باتصال الإسناد إليه قوله:,"”He gave also as authentic the following passages, attributing them both to Ibn Duraid."
"ودعته حين لاتودعه… روحي ولكنها تسير معه
ثم افترقنا وفي القلوب لنا… ضيق مكان وفي الدموع سعة","I bade him farewell, but my soul withheld its adieus and departed with him. We separated, and my heart shrunk within me, but my tears gushed out."
"وكان يروي للدريدي أيضا مسندا إليه:
يا راحلين بمهجة… في الحب متلفة شقيه
الحب فيه بلية… وبليتي فوق البلية","O you who bear away a heart love-broken and wretched! love is a torture, but the torture which I endure surpasses all."
كل ذلك رواه الحافظ أبو سعد ابن السمعاني في كتاب الهذيل ثم قال في آخر الترجمة: وصل إلي نعيه وأنا ببخارا، رحمه الله تعالى.,"The preceding anecdotes. are given by Abu Saad al-Samaani, in his supplement to the history of Baghdad. Towards the end of the article, he says; “I was “at Bukhara when I heard of his death.”"
محمد بن إسحاق,MUHAMMAD IBN ISHAK.
أبو بكر، وقيل أبو عبد الله، محمد بن إسحاق بن يسار بن خيار ، وقيل يسار بن كوتان المطلبي بالولاء المديني صاحب المغازي والسير كان جده يسار مولى قيس بن مخرمة بن المطلب بن عبد مناف القرشي. سباه خالد بن الوليد من عين التمر.,"Abu Bakr, or, according to others, Abu Abd Allah, Muhammad Ibn Ishak Ibn Yasar Ibn Jabbar (alias Saiyar) Ibn Kutan, the author of the work called al-Maghazi wa ‘s-Siar (the conquests and expeditions of the Muslim), was a native of Medina and a mania{client)to the family of al-Muttalib; his grandfather, Yasar, having been made prisoner by Khalid Ibn al-Walid at Ain al-Tamr, and delivered as a mawla (slave) to Kais, the son of Makhrama, the son of al-Muttalib, the son of Abd Manaf, member of the tribe of Quraish."
وكان محمد المذكور ثبتا في الحديث عند أكثر العلماء، وأما في المغازي والسير فلاتجهل إمامته فيها، قال ابن شهاب الزهري: من أراد المغازي فعليه بابن إسحاق وذكره البخاري في تاريخه؛ وروي عن الشافعي رضي الله عنه أنه قال: من اراد أن يتبحر في المغازي فهو عيال على ابن إسحاق.,"Muhammad Ibn Ishak is held by the majority of the learned as a sure authority in the Traditions, and no one can be ignorant of the high character borne by his work, the Maghazi. Whoever wishes to know the (history of the Muslim) conquests, says Ibn Shihab al-Zuhri, “let him take Ibn Ishak (for “guide); and al-Bukhari himself cites him in his history. It is also related that al-Shafi said: Whoever wishes to obtain a complete acquaintance with the (Muslim) conquests, must borrow his information from Ibn Ishak."
وقال سفيان بن عيينة: ما أدركت أحدا يتهم ابن إسحاق في حديثه. وقال شعبة بن الحجاج: محمد بن إسحاق أمير المؤمنين، يعنى في الحديث.,"”Sofian Ibn Oyaina declared that he never met anyone who cast suspicions on Ibn Ishak’s recitals, and Shoba Ibn al-Hajjaj was heard to say: “Muhammad Ibn Ishak is the Commander of “the faithful” meaning that he held that rank as a traditionist."
ويحكى عن الزهري أنه خرج إلى قرية فاتبعه طلاب الحديث فقال لهم: أين أنتم من الغلام الأحول أو قد خلفت فيكم الغلام الأحول، يعني ابن إسحاق.,"It is related, that, as al-Zuhri went to a village of which he was the proprietor, a number of the seekers of Traditions were following him, on which he said: “Why do “you keep away from the squinting boy?” or (by another account): “I left the “squinting boy with you;” meaning Ibn Ishak."
وذكر الساجي أن أصحاب الزهري كانوا يلجؤون إلى محمد بن إسحاق فيما شكوا فيه من حديث الزهري، ثقة منهم بحفظه.,"Al-Saji mentions that al-Zuhri’s pupils had recourse to Muhammad Ibn Ishak, whenever they had doubts respecting the exactness of any of the Traditions delivered by their master; such was the confidence which they placed in his excellent memory."
وحكي عن يحيى بن معين وأحمد بن حنبل ويحيى بن سعيد القطان أنهم وثقوا محمد بن إسحاق واحتجوا بحديثه.,"It is stated that Yahya Ibn Main, Ahmad Ibn Hanbal, and Yahya Ibn Saied al-Kattan considered Muhammad Ibn Ishak as a trustworthy authority, and quoted his Traditions in proof of their legal doctrines."
وإنما لم يخرج البخاري عنه وقد وثقه، وكذلك مسلم بن الحجاج لم يخرج عنه إلا حديثا واحدا في الرجم طعن مالك بن أنس فيه، وإنما طعن مالك فيه لأنه بلغه عنه أنه قال:,"Though al-Bukhari did not quote from him (in his Sahih), he nevertheless held him for a trustworthy traditionist; and if Muslim Ibn al-Hajjaj cited only one of his Traditions, and that one relative to the stoning of adulterers, it was on account of the attack which Malik Ibn Anas had directed against him:"
هاتوا حديث مالك فأنا طبيب بعلله، فقال مالك: وما ابن إسحاق إنما هو دجال من الدجاجلة، نحن أخرجناه من المدينة؛ يشير – والله أعلم – إلى أن الدجال لايدخل المدينة.,"Malik had been told that be said: “Bring here Malik’s Traditions; I am the doctor to “cure their infirmities; “and this induced him to exclaim: “And what “is Ibn Ishak? He is one of the Dajajila, but we shall drive “him out of the city! “alluding, perhaps, by these words, to (the declaration of Muhammad) that the Dajjal shall not enter al-Medina the city)."
وكان محمد بن إسحاق قد أتى أبا جعفر المنصور وهو بالحيرة فكتب له المغازي فسمع منه أهل الكوفة بذلك السبب.,"Muhammad Ibn Ishak went to (the caliph) Abu Jaafar al-Mansur at Hira, and put the Maghazi in writing for his use; from this it resulted that the learned men of Kufa had the advantage of hearing him read and explain that work."
وكان يروي عن فاطمة بنت المنذر بن الزبير، وهي امرأة هشام بن عروة بن الزبير، فبلغ ذلك هشاما فأنكره وقال: أهو كان يدخل على امرأتي وحكى الخطيب أبو بكر أحمد ابن علي بن ثابت في تاريخ بغداد أن محمد بن إسحاق رأى أنس بن مالك رضي الله عنه.,"He gave (one or some) of his Traditions on the authority of Fatima, the daughter of al-Mundir Ibn al-Zubair, and the wife of Hisham Ibn Orwa Ibn az-Zubair; Hisham was informed of the circumstance and denied Ibn Ishak’s statement, saying: “Did he then go and visit my wife?” The khatib Abu Bakr Ahmad relates, in his History of Baghdad, that Muhammad Ibn Ishak saw Anas Ibn Malik."
وعليه عمامة سوداء والصبيان خلفه يشتدون ويقولون: هذا رجل من أصحاب رسول الله صلى الله عليه وسلم، لايموت حتى يلقى الدجال.,"with a black turban on his head, and all the little boys are running after him and exclaiming: “There is one of the blessed Prophet’s “companions, who is not to die till he meets the Dajjal."
وتوفي محمد بن إسحاق ببغداد سنة إحدى وخمسين ومائة، وقيل سنة خمسين، وقيل سنة اثنتين وخمسين، وقال خليفة بن خياط: سنة ثلاث وخمسين، وقيل أربع وأربعين والله أعلم، والأول أصح رحمه الله تعالى.,"Muhammad Ibn Ishak died at Baghdad, A. H. one hundred and fifty one; other accounts place his death in one hundred and fifty or one hundred and fifty two, and Khalifa Ibn Khayat says that his death took place in one hundred and fifty three, according to one statement, or in one hundred and fifty four, according to another. The date first given comes probably nearest the truth."
ودفن في مقبرة الخيزران بالجانب الشرقي، وهي منسوبة إلى الخيزران أم هارون الشيد وأخيه الهادي، وإنما نسبت إليها لأنها مدفونة بها، وهذه المقبرة أقدم المقابر التي بالجانب الشرقي.,"He was buried in the cemetery at the Khaizuran Gate, on the east bank of the Tigris. This cemetery, the most ancient of those on that side of the river, is called also after al-Khaizuran, the mother of Harun al-Rashid and al-Hadi, because she was buried there."
ومن كتبه أخذ عبد الملك بن هشام سيرة رسول الله صلى الله عليه وسلم، وقد تقدم ذكره، وكذلك كل من تكلم في هذا الباب فعليه اعتماده وإليه إسناده.,"It was from Ibn Ishak’s works that Abd al-Malik Ibn Hisham extracted the materials of his Sirat al-Rasul (history of the Prophet), and every person who treated this subject has been obliged to take Ibn Ishak for authority and guide."
والمطلبي: نسبة إلى المطلب بن عبد مناف المذكور أولا. وقد تقدم الكلام على عين التمر في ترجمة أبي العتاهية.,We have spoken of Ain al-Tamr in the life of Abu al-Atahiya.
الترمذي,AL-TIRMIZI THE TRADITIONIST.
أبو عيسى محمد بن عيسى بن سورة بن موسى الضحاك السلمي الضرير البوغي الترمذي الحافظ المشهور؛ أحد الأئمة الذين يقتدى بهم في علم الحديث.,"Abu Isa Muhammad Ibn Isa Ibn Sura Ibn Musa Ibn al-Dahhak al-Salami al-Darir al-Bughi al-Tirmizi (the blind, native of Bugh, belonging to Tirmiz), a celebrated hafiz, was one of those great masters in the science of the Traditions whose authority was generally followed."
صنف كتاب الجامع والعلل تصنيف رجل متقن، وبه كان يضرب المثل، وهو تلميذ أبي عبد الله محمد بن إسماعيل البخاري، وشاركه في بعض شيوخه مثل قتيبة بن سعيد وعلي بن حجر وابن بشار وغيرهم.,"His work entitled al-Jami wa al-Ilal (collection of the Traditions, and motives of the Prophet’s sayings) is the production of a well-informed man, and its exactness is proverbial. He had been pupil to Abu Abd Allah Muhammad al-Bukhari, and he received Traditions from some of those sheikhs to whom al-Bukhari was indebted for his own; such were Kutaiba Ibn Saied, Ali Ibn Hujr, Ibn Bashar, and others."
وتوفي لثلاث عشرة ليلة خلت من رجب ليلة الاثنين سنة تسع وسبعين ومائتين بترمذ، وقال السمعاني: توفي بقرية بوغ في سنة خمس وسبعين ومائتين، وذكره في كتاب الأنساب في نسبه البوغي، رحمه الله تعالى.,"He died at Tirmiz, on the eve of Monday, the thirteenth of Rajab, A.H. two hundred and seventy nine (October, A. D. eight hundred and ninety two). Al-Samaani says that he died at the village of Bugh in two hundred and seventy five; and he repeats this in his Ansab, under the article Bughi."
وبوغ: بضم الباء الموحدة وسكون الواو وبعدها غين معجمة، وهي قرية من قرى ترمذ على ستة فراسخ منها.,"Bugh is a village in the district of Tirmiz, and at six parasangs from that city."
وقد تقدم الكلام على الترمذي، والاختلاف في كسر التاء وضمها وفتحها في ترجمة أبي جعفر محمد بن أحمد الفقيه الشافعي.,Of Tirmiz and the different manners of pronouncing the name we have already spoken.
ابن ماجه,IBN MAJA.
أبو عبد الله محمد بن يزيد بن ماجه الربعي بالولاء القزويني الحافظ المشهور، مصنف كتاب السنن في الحديث.,"Abu Abd Allah Muhammad Ibn Yazid Ibn Maja al-Kazwini, a match to the tribe of Rabia (al-Rabai) and a celebrated hafiz, is the author of the work on the Traditions entitled Kitab al-Sunan (book of the sunnah)."
كان إماما في الحديث عارفا بعلومه وجميع ما يتعلق به، ارتحل إلى العراق والبصرة والكوفة وبغداد ومكة والشام ومصر والري لكتب الحديث، وله تفسير القرآن الكريم وتاريخ مليح، وكتابه في الحديث أحد الصحاح الستة.,"He ranked as a high authority in the Traditions, and was versed in all the sciences connected with them, and acquainted with everything respecting them. He travelled to Iraq, Basra, Kufa, Baghdad, Mecca, Syria, Egypt, and Rai, for the purpose of writing down the Traditions under (he dictation of the masters who taught them in those countries. He is the author of a commentary on the Quran and a very fine historical work; as for his book on the Traditions, it is counted as one of the six Sahihs (authentic collections)."
وكانت ولادته سنة تسع ومائتين. وتوفي يوم الاثنين، ودفن يوم الثلاثاء، لثمان بقين من شهر رمضان سنة ثلاث وسبعين ومائتين، رحمه الله تعالى؛ وصلى عليه أخوه ابو بكر وتولى دفنه أخواه أبو بكر وعبد الله وابنه عبد الله.,"His birth took place in the year two hundred and nine (A. D. eight hundred and twenty four or eight hundred and twenty five), and he died on Monday, the twenty second of Ramadan, A. H. two hundred and seventy three (February, A. D. eight hundred and eighty seven). On the following day he was interred, and his brother Abu Bakr said the funeral prayer over the corpse, and deposited it in the tomb with the assistance of Abd Allah, the third brother."
والربعي: بفتح الراء والباء الموحدة وبعدها عين مهملة، هذه النسبة إلى بيعة، وهي اسم لعدة قبائل لاأدري إلى أيها ينسب المذكور.,"Rabai means belonging to Rabia; a number of tribes bear this name, and I do not know which of them it was that counted Ibn Maja among its members."
والقزويني: بفتح القاف وسكون الزاي وكسر الواو وسكون الياء المثناة من تحتها وبعدها نون، هذه النسبة إلى قزوين، وهي من أشهرمدن عراق العجم، خرج منها جماعة من العلماء [المعتبرين].,"Kazwini means belonging to Kazwin, a celebrated city in Persian Iraq, which has produced many learned men."
الحاكم بن البيع النيسابوري,AL-HAKIM IBN AL-BAII AL-NAISAPURI
أبو عبد الله محمد بن عبد الله بن محمد بن حمدويه بن نعيم بن الحكم الضبي الطهاني المعروف بالحاكم النيسابوري، الحافظ المعروف بابن البيع؛ إمام أهل الحديث في عصره والمؤلف فيه الكتب التي لم يسبق إلى مثلها.,"Ahu Abd Allah Muhammad Ibn Abd Allah Ibu Muhammad Ibu Hamdawaih Ibn Naim Ibn al-Hakam al-Dabbi al-Tahhani, surnamed al-Hakim al-Naisapuri (the magistrate of Naisapur ), and known also by the appellation of the hafiz Ibn al-Baii, was the most eminent traditionist of his time, and the author of some celebrated works of quite an original cast."
كان عالما عارفا واسع العلم، تفقه على أبي سهل محمد بن سليمان الصعلوكي الفقيه الشافعي – وقد تقدم ذكره – ثم انتقل إلى العراق وقرأ على أبي علي ابن أبي هريرة الفقيه – وقد تقدم ذكره أيضا – ثم طلب الحديث وغلب عليه فاشتهربه.,"This highly learned and accomplished individual studied jurisprudence under Abu Sahl Muhammad Ibn Suleiman al-Soluki, the Shafiite doctor; he then proceeded to Iraq and read (legal treatises) under the tuition of the jurisconsult Abu Ali Ibn Abi Huraira, after which he travelled to various countries for the purpose of collecting Traditions, and devoted himself to that object with such perseverance, that he established his reputation on that basis."
وسمعه من جماعة لايحصون كثرة فإن معجم شيوخه يقرب من ألفي رجل حتى روى عمن عاش بعده لسعة روايته وكثرة شيوخه.,"The number of persons from whose lips he learned them was immense; the alphabetical list of his masters consisting of nearly two thousand names; he even cited as his authorities for part of the information which he conveyed, some persons who survived him; so great was the quantity of Traditions which he had acquired and the number of teachers from whom he received them."
وصنف في علومه مايبلغ ألفا وخمسمائة جزء، منها” الصحيحان” و” العلل” و” الأمالي” و” فوائد الشيوخ” و” أمالي العشيات” و” تراجم الشيوخ .”,"He composed upwards of one thousand five hundred jus on the sciences connected with the Traditions, such as the Two Sahihs (al-Sahihan); the Hal (the motives of the Prophet s sayings; the Amali (the Fawaid al-Shuyukh (instructive observations made by his masters); the Amali al-Ashiya (evening dictations); and the Tarajim al-Shuyukh (biographical notices of his masters)."
وأما ما تفرد بإخراجه فمعرفة علوم الحديث و” تاريخ علماء نيسابور” و” المدخل إلى علم الصحيح” و” المستدرك على الصحيحين” و” ما تفرد به كل من الإمامين” و” فضائل الإمام الشافعي” رضي الله عنه.,"The works for which the public were indebted to his own special researches are; the Marifat Olum al-Hadith (knowledge of the Traditions) the Tarikh Ulamaa Naisapur (history of the doctors of Naisapur); the Madkhal ila Elm al-Sahih (introduction to the knowledge of the Sahih); the Mustadrak ala al-Sahihain (strictures on the two Sahihs); a treatise on the distinguishing characteristics of the two imams (al-Bukhari and Muslim), and another on the merits of the imam al-Shafie."
وله إلى الحجاز والعراق رحلتان، وكانت الرحلة الثانية سنة ستين وثلثمائة، وناظر الحفاظ وذاكر الشيوخ وكتب عنهم أيضا.,"He travelled twice to Hijaz and Iraq, and, in his second journey, which he made in the year three hundred and sixty, he held discussions with the traditionists (huffaz), conferred with the sheikhs and wrote down under their dictation."
وباحث الدارقطني قرضية، وتقلد القضاء بنيسابور في سنة تسع وخمسين وثلثمائة في أيام الدولة السامانية ووزراء أبي النصر محمد بن عبد الجبار العتيبي، وقلد بعد ذلك قضاء جرجان فامتنع، وكانوا ينفذونه في الرسائل إلى ملوك بني بويه.,"He had also an argument with the hafiz al-Darakutni, and convinced him. In the year three hundred and fifty nine (A. D. nine hundred and sixty nine or nine hundred and seventy), he held the judicature of Naisapur under the Samanide government during the vizirship of Abu ’n-Nasr Muhammad Ibn Abd al-Jabbar al-Otaibi, subsequently to which he was offered the kadi- ship of Jurjan, but refused it. This dynasty occasionally sent him on political missions to the court of the Buwaihide princes."
وكانت ولادته في شهر ربيع الأول سنة إحدى وعشرين وثلثمائة بنيسابور وتوفي بها يوم الثلاثاء ثالث صفر سنة خمس وأربعمائة، وقال الخليلي في كتاب الإرشاد: توفي سنة ثلاث وأربعمائة.,"He was born at Naisapur in the month of the first Rabi, A. H. three hundred and twenty one (March, A. D. nine hundred and thirty three), and he died in that city on Tuesday, the third of Safar, A. H. four hundred and five (August, A, D. one thousand and fourteen). al-Khalili says, in bis Irshad, that the Hakim died A. H. four hundred and three."
وسمع الحديث في سنة ثلاثين، وأملى بما وراء النهر سنة خمس وخمسين، وبالعراق سنة سبع وستين، ولازمه الدارقطني، وسمع منه أبو بكر القفال الشاشي، وأنظارهما.,"that he began to learn the Traditions in three hundred and thirty, and that he made dictations in Transoxiana in three hundred and fifty five, and in Iraq in three hundred and fifty seven; he adds, that al-Darakutni attended his lessons with assiduity, and that Abu Bakr al-Kaffal al-Shashi, with other doctors of the same period, obtained some of their information from him."
وإنما عرف بالحاكم لتقلده القضاء، رحمه الله تعالى.,"He received the appellation of al-Hakim, because he had filled the place of kadi."
الحميدي,ABU ABD ALLAH AL-HUMAIDI
أبو عبد الله محمد بن أبي نصر فتوح بن عبد الله بن حميد بن يصل، الأزدي الحميدي الأندلسي الميورقي الحافظ المشهور؛ أصله من قرطبة من ربض الرصافة، وهو من أهل جزيرة ميورقة، روى عن أبي محمد علي بمن حزام الظاهري – المقدم ذكره – واختص به، وأكثر من الأخذ عنه وشهر بصحبته،,"The celebrated hafiz Abu Abd Allah Muhammad Ibn Abi Nasr Fatuh Ibn Abd Allah Ibn Humaid Ibn Yasil al-Humaidi was a member of the tribe of Azd and a native of the island of Mayurca; but his family originally belonged to al-Rusafa, a suburb of Cordova. He delivered traditional information on the authority of Ali Ibn Hazm al-Zahiri, to whom he had been particularly attached, and from whose lips he had learned so much that he became generally known by the appellation of Ibn Hazm’s disciple."
وعن أبي عمر يوسف بن عبد البر صاحب كتاب الاستيعاب – وسيأتي ذكره إن شاء الله تعالى – وعن غيرهما من الأئمة.,"One of the other masters whose authority he cited was Abu Omar Yusuf Ibn Abd al-Barr, the author of the Kitab al-Istiyab."
ورحل إلى المشرق سنة ثمان وأربعين فحج وسمع بمكة حرسها الله تعالى، وبإفريقية وبالأندلس ومصر والشام والعراق، واستوطن بغداد. وكان موصوفا بالنباهة والمعرفة والإتقان والدين والورع، وكانت له نغمة حسنة في قراءة الحديث.,"In the year four hundred and forty eight (A. D. one thousand and fifty six or one thousand and fifty seven), he set out for the East and made the pilgrimage to Mecca. Having heard Traditions taught in that city and in Ifrikiya, Spain, Egypt, Syria, and Iraq, he finally took up his residence in Baghdad. He bore a high reputation for nobleness of character, learning, solid information, piety, and devotion; the progress Which he made in studying the written texts of the Traditions was evidently a mark of divine grace."
وذكره الأمير أبو نصر علي بن ماكولا صاحب كتاب الإكمال – المقدم ذكره – فقال: أخبرنا صديقنا أبو عبد الله الحميدي، وهو من اهل العلم والفضل والتيقظ، وقال: لم أر مثله في عفته ونزاهته وورعه وتشاغله بالعلم.,"The emir Ibn Makula, the author of the Ikmal speaks of him in these terms. We have been informed by our friend Abu Abd Allah al-Humaidi, a man of great learning, talent, and intelligence he then adds: And I never saw his like for virtue, austerity of life, piety, and application to study,”"
ولأبي عبد الله المذكور كتاب الجمع بين الصحيحين البخاري ومسلم وهو مشهور، وأخذه الناس عنه، وله أيضا تاريخ علماء الأندلس سماهجذوة المقتبس في مجلد واحد، وذكر في خطبته أنه كتبه من حفظه، وقد طلب ذلك منه ببغداد.,"Al-Humaidi is the author of a celebrated work, entitled: Al-Jamo Bain al-Sahihain (the united contents of the Sahihs) of al-Bukhari and Muslim; this production he taught publicly. Another of his works is a history of the learned men of Spain, to which he gave the title of Judwat al-Muktabis [a brand for him who wishes to light his fire), and which forms one volume. In the preface, he mentions that he wrote it, from memory, at the request of some persons in Baghdad."
وكان يقول: ثلاثة أشياء من علوم الحديث يجب تقديم التهم بها: كتاب العلل وأحسن كتاب وضع فيه الدارقطني، وكتاب المؤتلف والمختلف وأحسن كتاب وضع فيه كتاب الأمير أبي نصر ابن ماكولا، وكتاب وفيات الشيوخ وليس فيه كتاب،,"He used to say: “There are three points connected with the study of the Traditions to which, “first of all, attention should be directed; namely, the al-Elal or defects prejudicial to their authenticity and the best treatise thereon is that of al-Darakutni; the Mutalif wa Mukhtalif [synonymy of proper names), and the best work on the subject is that of the emir Abu Nasr Ibn Makula; the third point is, to know the precise date of each traditionist’s death, but on this we possess no work."
وقد كنت أردت أن أجمع في ذلك كتابا فقال لي الأمير: رتبه عل حروف المعجم بعد أن رتبته على السنن، قال أبو بكر بن طرخان: فشغله عنه الصحيحان إلى أن مات.,"I undertook to compile one on the subject, and the emir told me to draw it up in chronological order and, under each year, to arrange the names alphabetically.” “But,” says Abu Bakr Ibn Tarkhan, “his attention was so much engaged by the two Sahihs, that he died without being able to execute that task.”"
"وقال ابن طرخان المذكور: أنشدنا أبو عبد الله الحميدي المذكور لنفسه:
لقاء الناس ليس يفيد شيئا… سوى الهذيان من قيل وقال
فأقلل من لقاء الناس إلا… لأخذ العلم أو إصلاح حال","The same person relates as follows: “Abu Abd Allah al-Humaidi recited to us the following verses composed by himself: “Visiting (learned) men produces nothing useful; all we gain by it is (that we may afterwards repeat their words under) the stupid form of and it is said, or such a one said. Visit them therefore but seldom; unless it be to acquire knowledge or amend thy conduct.”"
وكان قد أدرك بدمشق الخطيب ابا بكر الحافظ، وروى عنه وعن غيره، وروى الخطيب أيضا عنه. وكانت ولادته قبل العشرين وأربعمائة. وتوفي ليلة الثلاثاء سابع عشر ذي الحجة سنة ثمان وثمانين وأربعمائة ببغداد.,"Al-Humaidi met the Khatib Abu Bakr at Damascus, and has given some information on his authority; and his own authority is occasionally cited by the Khatib. He was born sometime before the year four hundred and twenty (A. D. one thousand and twenty nine), and he died at Baghdad on the eve of Tuesday, the seventeenth of Zi al-Hijja, A. H. four hundred and eighty eight (the eighteenth of December, A. D. one thousand and ninety five)."
وقال السمعاني في كتاب الأنساب في ترجمة الميورقي: إنه توفي في صفر سنة إحدى وتسعين وأربعمائة، رحمه الله تعالى، هكذا وجدته في المختصر الذي اختصره أبو الحسن علي بن الأثيرالجزري – المقدم ذكره – وكشفت عنه عدة نسخ فوجدته على هذه الصورة، لأني توهمت الغلط في نسختي، ولم أقدر على مرجعة الأصل الذي لابن السمعاني الذي هذا المختصر منه، لأنه لايوجد في هذه البلاد،,"Al-Samaani says, in his Ansab, under the word al-Mayuraki (belonging to Majorca), that al-Humaidi’s death took place in the month of Safar, A. H. four hundred and ninety one; so, at least, I found it written in the abridgment which Ali Ibn al-Athir al-Jazari made of that work. Suspecting this to be a fault of my own copy, I examined the passage in a number of other manuscripts, and found them all to agree; al-Samaani’s original work, of which we possess Ibn al-Athir’s abridgment, I had no means of consulting, as it was not to be found in this country (Egypt)."
وبقي في نفسي شيء من التفاوت بين التاريخين، فإنه كبير. ثم إني كشفت كتاب الذيل للسمعاني فوجدت فيه أن الحميدي المذكور توفي ليلة الثلاثاء السابع غشر من ذي الحجة سنة ثمان وثمانين وأربعمائة، ودفن من الغد في مقبرة باب أبرز، بالقرب من قبر الشيخ أبي إسحاق الشيرازي،,"The great discordance of these two dates remained upon my mind, and having, at length, consulted al-Samaani’s Supplement, I met with the following passage: “Al-Humaidi died on the eve of Tuesday, the seventeenth of Zi al-Hijja, A. H. four hundred and eighty eight, and was interred the next morning in the cemetery at the Abrez gate, near the tomb of Abu Ishak al-Shirazi."
وصلى عليه أبوبكر محمد بن أحمد بن الحسين الشاشي الفقيه في جامع القصر، ثم نقل بعد ذلك في صفر سنة إحدى وتسعين إلى مقبرة باب حرب، ودفن عند قبر بشر بن الحارث المعروف بالحافي، رحمه الله تعالى.,"The funeral prayer was said over the corpse in the great mosque of the citadel (Jami al-Kasr) by the jurisconsult Abu Bakr Muhammad Ibn Ahmad al-Shashi; but, in the month of Safar, A. H. four hundred and ninety one, it was removed to the cemetery at the Harb gate and buried near the tomb of Bishr Ibn al-Harith al-Hafi"
فلما وقفت في الذيل على هذه الصورة علمت أن الغلط وقع من ابن الأثير في المختصر: إما لأن النسخة التي اختصرها كانت غلطا من الناسخ، فتتبع ابن الأثير ذلك الغلط ولم يكشفه من موضع آخر، أو لأنه عبر من سطر إلى سطر كما جرت عادة النساخ في بعض الأوقات، والله أعلم أي ذلك كان.,"By this I perceived that the fault originated with Ibn al-Athir whilst he was making his abridgment; the copy of the work which he was then condensing may have here offered a fault of the transcriber, and Ibn al-Athir copied it without searching for the date in other quarters; or perhaps the copyist may have omitted a line, a circumstance which sometimes happens."
والحميدي بضم الحاء المهملة وفتح الميم وسكون الياء المثناة من تحتها وبعدها دال مهملة، هذه النسبة إلى جده حميد المذكور، وأخبرني بعض أرباب التاريخ أنه رأى في بعض التواريخ أن نسبته إلى حميد بن عبد الرحمن بن عوف رضي الله عنه، وهو ليس بصحيح، لأن أبا عبد الله المذكور أزدي النسب، وعبد الرحمن قرشي زهري، فكيف يجتمعان.,"Al-Humaidi was so called after his ancestor Humaid: I have been informed by an historical writer, that he found this surname mentioned, in a work on history, as being derived from the name of Humaid, the son of Abd al-Rahman, the son of Auf; but this derivation is false, for Abu Abd Allah al-Humaidi belonged to the tribe of Azd, and Abd al-Rahman to the Zuhra family, a branch of the tribe of Quraish; how them could any relationship have subsisted between them?"
وكذلك على ميورقة في ترجمة أبي محمد عبد الجبار بن حمديس الصقلي الشاعر ، وهي بفتح الميم وضم الياء المثناة من تحتها وسكون الواو وفتح الراء والقاف وبعدها هاء ساكنة، وهي جزيرة في البحر الغربي قريبة من بر الاندلس.,"Maurka (Majorca) is the name of an island in the Western Sea, near the land of Spain."
المازري,AL-MAZARI AL-MALIKI
أبو عبد الله محمد بن علي بن محمد التميمي المازري الفقيه المالكي المحدث؛ أحد الأعلام المشار إليهم في حفظ الحديث والكلام عليه،,Abu Abd Allah Muhammad Ibn Ali Ibn Omar Ibn Muhammad al-Tamimi (member of the tribe of Tamim) al-Mazari was a doctor of the sect of Malik and one of the most noted persons of the age for his knowledge of the Traditions and the manner in which he lectured on that subject.
وشرح صحيح مسلم شرحا جيدا سماه” كتاب المعلم بفوائد كتاب مسلم وعليه بنى القاضي عياض كتاب الإكمال – وقد تقدم ذكره – وهو تكملة لهذا الكتاب،,"He composed a good commentary on Muslim’s Sahih and entitled it Kitab al-Muallim bi fawaid katib Muslim (the indicator of the instructive passages contained in the book of Muslim); this work served the kadi Iyad as the basis of his Ikmal which is, in fact, the complement of al-Mazari’s treatise."
وله كتاب إيضاح المحصول في برهان الأصول ، وله في الأدب كتب متعددة، وكان فاضلا متقنا. وقيل توفي في الثامن عشر من شهر ربيع الأول سنة ست وثلاثين وخمسمائة يوم الاثنين ثاني الشهر المذكور بالمهدية، وعمره ثلاث وثمانون سنة [ودفن بالمنستير] رحمه الله تعالى.,"He composed also a number of philological works and a book called Idah al-Mahsul fi Burhan il-Osul. This doctor, so highly distinguished for his talents and varied information, died at al-Mahdiya [in the province of Tunis) on the eighteenth of the first Rabi, A. H. five hundred and thirty six (the twenty second Oct., A. D. one thousand one hundred and forty one), aged eighty-three years, and was buried at al-Monastir. Some place his death on Monday, the second day of that month."
والمازري: بفتح الميم وبعدها ألف ثم زاي مفتوحة وقد تكسر أيضا ثم راء، هذه النسبة إلى مازر، وهي بليدة بجزيرة صقلية.,"Mazari means belonging to Mazar [Mazara), a village in the island of Sicily."
الحافظ أبو موسى الأصبهاني,ABU MUSA AL-ISPAHANI
أبو موسى محمد بن أبي بكر عمر بن أبي عيسى أحمد بن عمر بن محمد بن أبي عيسى الأصبهاني المديني الحافظ المشهور؛ كان إمام عصره في الحفظ والمعرفة، وله في الحديث وعلومه تواليف مفيدة وصنف كتاب المغيث في مجلد، كمل به كتاب الغريبين للهروي، واستدرك عليه، وهو كتاب نافع،,"Abu Musa Muhammad Ibn Abi Bakr Omar Ibn Abi Isa Ahmad Ibn Omar Ibn Muhammad Ibn Abi Isa al-Ispahani al-Madini, the first hafiz of the age for his vast memory and learning, composed a number of useful works on the Traditions and their subsidiary sciences. His Kitab al-Mughith (the assister), in one volume, forms the complement of al-Harawi’s Kitab al-Gharibain; in it he corrects the faults of that author, and it is really a useful book."
وله كتاب الزيادات في جزء لطيف جعله ذيلا على كتاب شيخه أبي الفضل محمد بن طاهر المقدسي الذي سماه كتاب الأنساب وذكر من أهله وما أقصر فيه.,"He left also a small volume, entitled Kitab al-Ziadat [book of additions), designed by him as a supplement to the Ansab, a work composed by his master Abi al-Fadl Muhammad Ibn Tahir al-Makdisi: in this treatise he indicates the errors and omissions of the Ansab."
ورحل عن أصبهان في طلب الحديث ثم رجع إليها وأقام بها. وكانت ولادته في ذي القعدة سنة إحدى وخمسمائة، وتوفي ليلة الأربعاء تاسع جمادى الأولى سنة إحدى وثمانين وخمسمائة، وكانت وفاته ومولده بأصبهان، رحمه الله تعالى.,"After travelling abroad in search of Traditions, he returned to Ispahan and continued to reside in that city. He was born in the month of Zu al-Kaada, A. H. five hundred and one (June-July, A. D. one thousand one hundred and eight), and he died on the eve of Wednesday, the ninth of the first Jumada, A. H. five hundred and eighty one (August, A. D. one thousand one hundred and eighty five). His birth and death took place at Ispahan."
والمديني: بفتح الميم وكسر الدال المهملة وسكون الياء المثناة من تحتها وبعدها نون، هذه النسبة إلى مدينة أصبهان، وقد ذكر الحافظ أبو سعد السمعاني في كتاب الأنساب هذه النسبة إلى عدة مدن: أولاهن مدينة رسول الله صلى الله عليه وسلم، والثانية مرو، والثالثة نيسابور، والرابعة أصبهان، والخامسة مدينة المبارك بقزوين، والسادسة بخارا، والسابعة سمرقند، والثامنة نسف،,"Madini means belonging to the city (madina) of Ispahan; the hafiz Abu Saad al-Samaani states, in his Ansab, that this adjective may mean: belonging to Medina; belonging to Marw; belonging to Naisapur; belonging to Ispahan; belonging to the city (madina) of Al-Mubarak, near Kazwin; belonging to Bukhara; belonging to Samarkand; belonging to Nasaf."
وذكر أن النسبة إلى هذه المدن كلها المديني، وقال: أكثر ما ينسب إلى مدينة الرسول صلى الله عليه وسلم”المدني.”,"He adds that, to express belonging to Medina, the relative adjective Madani is generally used."
محمد بن طاهر المقدسي,ABU AL-FADL IBN AL-KAISARANI AL-MAKDISI
أبو الفضل محمد بن طاهر بن علي بن أحمد المقدسي الحافظ المعروف بابن القيسراني؛ كان أحد الرحالين في طلب الحديث، سمع بالحجاز والشام ومصر والثغور والجزيرة والعراق والجبال وفارس وخوزستان وخراسان.,"The hafiz Abu al-Fadl Muhammad Ibn Tahir Ibn Ali Ibn Ahmad al-Makdisi, generally called Ibn al-Kaisarani, was one of those doctors who had undertaken long journeys in search of Traditions. He heard (traditional information delivered) in Hijaz, Syria, Egypt, Mesopotamia and its northern borders, Arabian and Persian Iraq, Fars, Khuzestan, and Khorasan."
واستوطن همذان وكان من المشهورين بالحفظ والمعرفة بعلوم الحديث، وله في ذلك مصنفات ومجموعات تدل على غزارة علمه وجودة معرفته.,"He then took up his abode in Hamadan and obtained a high reputation for his knowledge of the Traditions and his learning in the sciences connected with them. A great number of works and compilations were drawn up by him on that subject, and they all serve to prove the extent of his learning and the correctness of his information."
وصنف تصانيف كثيرة: منهاأطراف الكتب الستة وهي: صحيح البخاري ومسلم وأبي داود والترمذي والنسائي وابن ماجه، وأطراف الغرائب تصنيف الدارقطني، وكتاب الأنساب في جزء لطيف، وهو الذي ذيله الحافظ أبو موسى الأصبهاني المذكور قبله،,"He composed an Atraf (or index) to the Six Books, that is to say, to the Sahihs of al-Bukhari, Muslim, Abu Dawud, al-Tirmizi, al-Nasaie, and Ibn Maja; he drew up also an Atraf to al-Darakutni’s Gharaib [obscure terms occurring in the Traditions), and to the Kitab al-Ansab (book of patronymics). This last work forms a small volume, and is the same for which the hafiz Abu Musa al-Ispahani (see the preceding article) composed a supplement."
وغير ذلك من الكتب وكانت له معرفة بعلم التصوف وأنواعه متفننا فيه وله فيه تصنيف أيضا ، وله شعر حسن، وكتب عنه غير واحد من الحفاظ: منهم أبو موسى المذكور.,He was well versed in the science of Sufism and its different branches; there even exists a work by him on the subject. He left also some good poetry. The hafiz Abu Musa and some others wrote Traditions under his dictation.
وكانت ولادته في السادس من شوال سنة ثمان وأربعين وأربعمائة، ببيت المقدس، وأول سماعه سنة ستين وأربعمائة، ودخل بغداد سنة سبع وستين وأربعمائة ثم رجع إلى بيت المقدس فأحرم من ثم إلى مكة؛,"Abu al-Fadl al-Makdisi was born at Bait al-Makdis (the house of the holy place, Jerusalem) on the sixth of Shawwal, A. H. four hundred and forty eight (the eighteenth of December, A. D. one thousand and fifty six); he commenced learning Traditions in four hundred and sixty; he went to Baghdad in four hundred and sixty seven (A. D. one thousand and seventy four or one thousand and seventy five); and afterwards returned to Jerusalem, where he assumed the pilgrim-dress and proceeded to Mecca."
وتوفي عند قدومه من الحج آخر حجاته، يوم الجمعة لليلتين بقيتا من شهر ربيع الأول سنة سبع وخمسمائة ببغداد، ودفن في المقبرة العتيقة بالجانب الغربي، وقيل توفي يوم الخميس العشرين من الشهر المذكور، رحمه الله تعالى.,"He died at Baghdad on Friday, the twenty eighth of the first Rabi, A. H. five hundred and seven (the fourteenth of September, A. D. one thousand one hundred and thirteen), on his return from the pilgrimage, which duly he had fulfilled more than once. His body was interred in the Old Cemetery (al-Makbara al-Atika), situated on the west bank of the Tigris. Some place his death on Thursday, the twentieth of the month just named."
وكان ولده أبو زرعة طاهر بن محمد بن طاهر من المشهورين بعلو الإسناد وكثرة السماع، ولم يكن له معرفة بالعلم، لكن كان والده قد أسمعه في صباه من جماعة منهم أبو محمد عبد الرحمن بن أحمد الدوني بالري وأبو الفتح عبدوس بن عبد الله بهمذان وأبو عبد الله محمد بن عثكان الكامخي وأبو الحسن مكي ابن منصور السلار.,"His son Abu Zaraa Tahir Ibn Muhammad al-Makdisi was renowned for the extent and high authority of his information it the Traditions; but he was unacquainted with the science (of jurisprudence), his father having merely sent him, when a boy, to hear the lessons of some (traditionists), such as Abu Muhammad Abd al-Rahman Ibn Ahmad al-Duni, who was then teaching at Rai, Abu al-Fath Abdus Ibn Abd-Allah, at Hamadan, Abu Abd Allah Muhammad Ibn Othman al-Kamikhi, and Abu al-Hasan Makki Ibn Mansur al-Sallar."
وقدم به بغداد فسمع بها من أبي القاسم علي بن أحمد بن ريان وغيره. وسكن بعد وفاة أبيه بهمذان، وكان يقدم بغداد للحج، فحدث بها بأكثر سماعاته، وسمع منه الوزير ابو المظفر يحيى بن هبيرة وغيره،,"He then took him to Baghdad, where he heard the lessons of Abu al-Kasim Ali Ibn Ahmad Ibn Rayyan and other masters. On the death of his father, he settled at Hamadan, whence he proceeded to Baghdad (every year) to join the pilgrim caravan and teach there the greater part of the Traditions which he had learned. Amongst those who received Traditions from him were the vizir Abu al-Muzaffar Yahya Ibn Hubaira and others."
وكان مولده بالري في سنة إحدى وثمانين وأربعمائة، وتوفي يوم الأربعاء سابع شهر ربيع الآخر سنة ست وستين وخمسمائة بهمذان، رحمه الله تعالى.,"He was born at Rai, A. H. four hundred and eighty one (A. D. one thousand and eighty eight or one thousand and eighty nine), and he died at Hamadan on Wednesday, the seventh of the latter Rabi, A. H. five hundred and ninety six (the nineteenth of December, A. D. one thousand one hundred and seventy)."
والقيسراني: بفتح القاف والسين المهملة بينهما ياء مثناة من تحتها ثم راء مفتوحة وبعد الألف نون، هذه النسبة إلى قيسرية، وهي بليدة بالشام على ساحل البحر، وهي الآن بيد الفرنجن خذلهم الله تعالى.,"Kaisarani means belonging to Kaisariya (Cassarea), a maritime village of Syria, which is now in the hands of the Franks, whom God confound."
ابن منده,ABU ABD ALLAH IBN MANDA
أبو عبد الله محمد بن يحيى بن منده العبدي الحافظ المشهور، صاحب كتاب ”تاريخ أصبهان”؛ كان أحد الحفاظ الثقات،,"Abu Abd Allah Muhammad Ibn Yahya Ibn Manda al-Abdi, a celebrated transmitter of traditional information and the author of a history of Ispahan, was a hafiz of the highest authority."
وهم أهل بيت كبير خرج منه جماعة من العلماء ولم يكونوا عبدين، وإنما ام الحفظ أبي عبد الله المذكور وإسمها برة بنت محمد كانت من بني عبد ياليل فنسب إلى أخواله، ذكر ذلك الحافظ أبو موسى الأصبهاني في كتاب” زيادات الأنساب” – وقد تقدم ذكره – واستوفى رفع نسبها هناك فأضربت عن ذكره لطوله،,"He belonged to a family of eminence which produced a number of learned men; he did not draw his origin from the tribe of Abd (as the surname Abdi would imply), but Barra, his mother, was connected with the tribe of Abd Yalil through her father Muhammad, and Ibn Manda bore this surname after his maternal ancestors, The hafiz Abu Musa al-Ispahani mentions him in the Ziddat and traces up his genealogy, but this list I shall not insert on account of its length."
وكذلك ذكره الحازمي في كتاب”العجالة” لكنه لم يرفع في نسبها. وتوفي الحافظ أبو عبد الله المذكور في سنة إحدى وثلثمائة ، رحمه الله تعالى.,"Al-Hazimi speaks of him also in the Kitab al-Ojala, but omits the genealogy. The hafiz Ibn Manda died A. H. three hundred and one (A. D. nine hundred and thirteen or nine hundred and fourteen)."
وسيأتي ذكر حفيده يحيى بن عبد الوهاب إن شاء الله تعالى,"In a subsequent part of this work, we shall give the life of his descendant, Yahya Ibn Abd al-Wahhab."
أبو عبد الله الفربري,AL-FARABRI
عبد اله محمد بن يوسف بن مطر بن صالح بن بشر الفربري رواية صحيح البخاري عنه، رحل إليه الناس، وسمعوا منه هذا الكتاب. وكانت ولادته في سنة إحدى وثلاثين ومائتين؛ وتوفي في ثالث شوال سنة عشرين وثلثمائة، رحمه الله تعالى.,"Abu Abd Allah Muhammad Ibn Yusuf Ibn Matar Ibn Salih Ibn Bishr al-Farabri is well known as the teacher, from memory, of al-Bukhari’s Sahih, which work he had learned under the author. People came from all quarters to hear him repeat this book. He was born A. H. two hundred and thirty one (A. D. eight hundred and forty five or eight hundred and forty six), and he died on the third of Shawwal, A. H. three hundred and twenty (October, A. D. nine hundred and thirty two)."
ونسبته إلى فربر: بفتح الفاء والراء وسكون الباء الموحدة وفي آخرها راء ثانية، وهي بلدة على طرف جيحون مما يلي بخارا، وهو آخر من روى الجامع الصحيح عن البخاري,"Farabri means belonging to Farabr, a town situated on the bank of the Jihun (Oxus), and in the neighborhood of Bukhara, Al-Farabri was one of al-Bukhari’s pupils, and the last survivor of those who taught, from memory, their master’s Sahih."
أبو عبد الله الفراوي,AL-FURAWI
أبو عبد الله محمد بن الفضل بن أحمد بن محمد بن أحمد بن أبي العباس، الصاعدي الفراوي النيسابوري الملقب كمال الدين الفقيه المحدث؛ كان يختلف إلى مجلس إمام الحرمين أبي المعالي الجويني الفقيه الشافعي صاحب نهاية المطلب وعلق عنه الأصول،,"Abu Abd Allah Muhammad Ibn al-Fadl Ibn Ahmad Ibn Muhammad Ibn Ahmad Ibn Abi al-Abbas al-Saaidi al-Furawi al-Naisapuri (native of Naisapur), surnamed Kamal al-Din (perfect in religion), was a distinguished jurisconsult and traditionist. He attended the sittings of the Imam al-Haramain, author of the Nihayat al-Matlab, and took notes of his lessons on the fundamentals (of jurisprudence)."
ونشأ بين الصوفية، وكان فقيها محدثا مفننا مناظرا واعظا، وكان يحمل الطعام إلى المسافرين الواردين عليه ويخدمهم بنفسه مع كبر سنه،,"Al-Furawi passed his youth among the Sufis, and became a doctor of the law, a traditionist, a mufti, a controvertist, and a preacher. Though advanced in age, he used to carry food to the travelers who came to see him, and even served them at table."
وخرج حاجا إلى مكة، وعقد له مجلس الوعظ ببغداد وسائر البلاد التي توجه إليها، وأظهر العلم بالحرمين، وعاد إلى نيسابور وقعد للتدريس بالمدرسة الناصحية، وقام بإمامة مسجد المطرز.,"Having set out on the pilgrimage to Mecca, he preached before crowded assemblies at Baghdad and the other towns through which he passed. In the two Holy Cities (of Mecca and Medina), he gave public lessons. On his return to Naisapur, he took his seat as professor in the Nasihiya college, and discharged also the duties of imam in the Mosque of al-Mutarriz."
وسمع صحيح مسلم من عبد الغافر الفارسي – المقدم ذكره – وصحيح البخاري من سعيد بن أبي سعيد، وسمع من الشيخ أبي إسحاق الشيرازي والحافظ أبي بكر أحمد بن الحسين البيهقي وأبي القاسم عبد الكريم بن هوازن القشيري وإمام الحرمين،,"He learned Muslim’s Sahih from Abd al-Ghaffir al-Farisi, and al-Bukhari’s from Said Ibn Abi Saied. His other masters were Abu Ishak al-Shirazi, Abu Bakr Ahmad al-Baihaki, Abu al-Kasim Abd al-Karim Ibn Hawazin al-Kushairi, and the Imam al-Haramain."
وتفرد برواية عدة كتب للحافظ البيهقي مثل دلائل النبوة والأسماء والصفات والبعث والنشور والدعوات الكبيرة والصغيرة، وكان يقال في حقه: الفراوي، ألف راوي.,"He was the sole person authorized to repeat and explain some of the hafiz al-Baihaki’s works, such as the Dalail al-Nubuua (proofs of Muhammad’s prophetic mission), al-Asmaa wa al-Sifat (the names and attributes of the Divinity), al-Baath wa al-Nushur (the resurrection and revivification of mankind), and the two collections of prayers, the greater and the less. It was said of him: al-Furawi alfu rawi (al-Furawi is worth one thousand transmitters of traditional information)."
وكانت ولادته سنة إحدى، وقيل اثنتين، وأربعين واربعمائة بنيسابور، وسمع الحديث سنة سبع وأربعين. وتوفي ضحوة يوم الخميس الحادي، وقيل الثاني، والعشرين من شوال سنة ثلاثين وخمسمائة ، رحمه الله تعالى.,"He was born at Naisapur, A. H. four hundred and forty one (A. D. one thousand and forty nine or one thousand and fifty), some say, four hundred and forty two; at the age of six years he commenced learning Traditions, and he died on Thursday morning, the twenty first some say, the twenty second of Shawwal, A. H. five hundred and thirty (the twenty fourth of July, A. D. one thousand one hundred and thirty six)."
والفراوي: بضم الفاء وفتح الراء وبعدها ألف ثم واو، هذه النسبة إلى فراوة، وهي بليدة مما يلي خوارزم يقال لها رباط فراوة، بناها عبد الله بن طاهر في خلافة المأمون، وهو يومئذ أمير خراسان – وقد تقدم ذكره.,"Furawi means belonging to Furawa, a village on the frontiers of Khwarazm; it is called also Ribat Furawa, and was built in the caliphate of al-Mamun, by Abd Allah Ibn Tahir, the governor of Khorasan."
أبو بكر الآجري,AL-AJURRI
أبو بكر محمد بن الحسين بن عبد الله الآجري الفقيه الشافعي المحدث صاحب كتاب الأربعين حديثا، وهي مشهورة به؛ وكان صالحا عابدا، وروى عن أبي مسلم الكجي وأبي شعيب الحراني وأحمد بن يحيى الحلواني والمفضل بن محمد الجندي، وخلق كثير من أقرانهم.,"Abu Bakr Muhammad Ibn al-Husain Ibn Abd Allah al-Ajurri, a jurisconsult of the sect of al-Shafie and a traditionist, is the author of that collection of forty Traditions which is called after him Arbaeen al-Ajurri. This doctor, who was noted for his piety and virtue, delivered Traditions on the authority of Abu Muslim al-Kajji, Abu Shoaib ai-Harrani, Ahmad Ibn Yahya al-Halwani, al-Mufaddal Ibn Muhammad al-Jundi, and a great number of oilier masters contemporary with them."
ذكره محمد بن إسحاق النديم في كتابه الذي سماه ”الفهرست” وصنف في الفقه والحديث كثيرا، وذكره الحافظ أبو بكر الخطيب البغدادي في تاريخه وقال: كان ثقة صدوقا دينا، وله تصانيف كثيرة. حدث ببغداد قبل سنة ثلاثين وثلثمائة،,"Muhammad Ibn Ishak al-Nadim mentions hint in the work entitled al-Fihrest. Al- Ajurri composed many treatises on the law and the Traditions. In the History of Baghdad, the Khatib Abu Bakr al-Baghdadi speaks of him as conscientious, veracious, pious, and the author of numerous works. He taught Traditions at Baghdad previously to the year three hundred and thirty (A. D. nine hundred and forty one)."
ثم انتقل إلى مكة فسكنها، حتى توفي بها. وروى عنه جماعة من الحفاظ منهم ابو نعيم الأصبهاني صاحب كتاب حلية الأولياء وغيره.,"He then proceeded to Mecca, and continued to reside there till his death. A number of the hafizes gave Traditions on his authority, and Abu Noaim al-Ispahani, the author of the Hilyat al-Awlia, was one of them."
وأخبرني بعض العلماء أنه لما دخل إلى مكة حرسها الله تعالى أعجبه، فقال: الهم ارزقني الإقامة بها سنة، فسمع هاتفا يقول له: بل ثلاثين سنة، فعاش بعد ذلك ثلاثين سنة، ثم مات بها في المحرم سنة ستين وثلثمائة، قال الخطيب: قرأت ذلك على بلاطة قبره بمكة.,"A certain learned man informed me that when al-Ajurri entered Mecca, he exclaimed, in admiration: “I implore of thee, “O God I the favor to remain here one year;” and that he heard a voice reply: ‘Nay, thirty years.” He survived thirty years, and died at Mecca in the month of Muharram, A. H. three hundred and sixty (November, A. D. nine hundred and seventy). The Khatib says that he found this date on his tombstone."
والآجري: بفتح الهمزة الممدودة وضم الجيم وتشديد الراء، هذه النسبة إلى الآجر، ولاأعلم لأي معنى نسب إليه.,"Ajurri is derived from Ajurr (brick), but I know not why he received this surname."
ورأيت حاشية على كتاب الصلة صورتها: الإمام أبو بكر الأجري نسب إلى قرية من قرى بغداد يقال لها آجر، واستوطن مكة حرسها الله تعالى، وتوفي بها أول يوم من المحرم سنة ستين وثلثمائة، رحمه الله تعالى.,"I since found the following marginal note in a copy of [Ibn Bashkwal’s) Silat; “The imam Abu Bakr, surnamed al-Ajurri because he belonged to a village near Baghdad called al-Ajurri resided at Mecca, and died there on the first of Muharram, A. H. three hundred and sixty.”"
الحافظ محمد بن ناصر السلامي,AL-SALAMI THE HAFIZ
أبو الفضل محمد بن ناصر بن محمد بن علي بن عمر البغدادي، الحافظ الأديب المعروف بالسلامي؛ كان حافظ بغداد في زمانه وكان له حظ وافر من الأدبن وأخذ الأدب عن الخطيب أبي زكريا التبريزي،,"Abu al-Fadl Muhammad Ibn Nasir Ibn Muhammad Ibn Ali Ibn Amr, a native of Baghdad, and generally known by the surname of al-Salami, was an accomplished scholar and the most eminent hafiz in Baghdad at that epoch. He possessed great literary acquirements, having studied philology under Abu Zakariya al-Tibrizi."
وخطه في غاية الصحة والإتقان، وكان كثير البحث عن الفوائد وإثباتها، روى عنه الأئمة فأكثروا، وأخذ عنه علماء عصره منهم الحافظ أبو الفرج ابن الجوزي، وأكثر روايته عنه، وذكره الحافظ أبو سعد ابن السمعاني في كتبه.,"The copies which he made of books were very correct. He was indefatigable in the search of instructive observations, and these he carefully noted down. A great quantity of information has been given on his authority by the very first masters. The learned men of that age were his pupils, and the hafiz Abu al-Faraj Ibn al-Jauzi, who was one of the number, cites his authority very frequently. The hafiz Abu Saad al-Samaani mentions him in his different works."
وكانت ةلادته ليلة السبت خامس عشر شعبان سنة سبع وستين وأربعمائة. وتوفي ليلة الثلاثاء ثامن عشر شعبان سنة خمسين وخمسمائة ببغداد، وأخرج من الغد، وصلي عليه بالقرب من جامع السلطان ثلاث مرات،,"Al-Salami’s birth occurred on the eve of Saturday, the fifteenth of Shaaban, A. H. four hundred and sixty seven (April, A. D. one thousand and seventy five), and he died at Baghdad on the eve of Tuesday, the eighteenth of Shaaban, A. H. five hundred and fifty (the sixteenth of October, A. D. one thousand one hundred and fifty five). The next morning, his body was carried forth, and funeral prayers were said over it thrice, near the mosque of the Sultan [Jami al-Sultan)."
وعبر به إلى جامع المنصور فصلي عليه، ثم حمل إلى الحربية وصلي عليه، ودفن بباب حرب تحت السدرة بجنب أبي منصور ابن الأنباري الواعظ، رحمه الله تعالى.,"it was then taken across the river to the mosque (Jami) of al-Mansur, where the funeral service was again performed, after which they bore it to the Harbiya cemetery, at the Harb gate, and interred it under the sidra, at the side of Abu Mansur Ibn al-Anbari the preacher’s tomb."
والسلامي: بفتح السين المهملة واللام ألف المخففة وبعدها ميم، هذه النسبة إلى مدينة السلام بغداد، قال ابن السمعاني: كذا كان يكتب لنفسه السلامي، يعني الحافظ المذكور.,"“Salami means native of Madinat al-Salam [the city of welfare), that is, Baghdad. Such,” says al-Samaani, was the note written by himself on his own surname.”"
الحازمي,AL-HAZIMI THE HAFIZ
أبو بكر محمد بن أبي عثمان موسى بن عثمان بن موسى بن عثمان بن حازم، الحازمي الهمذاني الملقب زين الدين؛ أحد الحفاظ المتقنين، وعباد الله الصالحين,"Abu Bakr Muhammad Ibn Abi Othman Musa Ibn Othman Ibn Masa Ibn Othman Ibn Hazim al-Hazimi al-Hamadani (native of Hamaddn), surnamed Zain ad-Din (ornament of religion), was distinguished by the exactitude of his information asa hafiz and the eminent sanctity of his life."
[حفظ القرآن الكريم، وحضر بهمذان أبا الوقت عبد الأول بن عيسى السجزي، وسمع بها من أبي منصور شهردار بن شيرويه الديلمي وأبي زرعة طاهر بن محمد المقدسي وأبي العلاء الحسن بن أحمد الحافظ، وجماعة كثيرة],"Having learned by heart the sacred Quran, he attended the lessons of Abu al-Wakt Abd al-Awal al-Sijazi at Hamadan, and learned Traditions in the same city from Abu Mansur Sheherdar Ibn Shiruyah the Dailami, Abu Zara Tahir Ibn Muhammad al-Makdisi, the hafiz Abu al-Alaa al-Hasan Ibn Ahmad, and a great number of other masters."
وتفقه ببغداد على الشيخ جمال الدين واثق بن فضلان وغيره، وسمع الحديث ببغداد من أبي الحسين عبد الحق وأبي نصر عبد الرحيم ابني عبد الخالق بن أحمد بن يوسف وأبي الفتح عبيد الله بن عبد الله بن شاتيل وغيرهم،,"He studied the law at Baghdad under the shaikh Jamal al-Din Wathik Ibn Fadlan and others; there also he heard Traditions delivered by Abu al-Husain Abd al-Hakk and Abi Nasr Abd al-Rahim, the sons of Abd al-Khalik Ibn Ahmad Ibn Yusuf, Abu al-Fath Obaid Allah Ibn Abd Allah Ibn Shatil, and others."
ثم عني بنفسه فارتحل في طلبه إلى عدة بلاد من العراق ثم إلى الشام والموصل وبلاد فارس وأصبهان وهمذان وكثير من بلاد أذربيجان،,"He then undertook to collect Traditions himself, and with that view he visited a number of the cities of Iraq, whence he proceeded to Syria, Mosul, Fars, Ispahan, Hamadan, and most of the towns in the province of Adurbaijan."
وكتب عن أكثر شيوخ هذه البلاد، وغلب عليه الحديث، وبرع فيه واشتهر به،,"He wrote down Traditions under the dictation of nearly all the sheikhs at these places, and devoted his attention so specially to this branch of study, that he attained in it a great eminence and a high reputation."
وصنف فيه وفي غيره كتبا مفيدة: منها ”الناسخ والمنسوخ” في الحديث، وكتاب الفيصل في مشتبه النسبة، وكتاب العجالة في النسب وكتاب ما اتفق لفظه وافترق مسماه في الأماكن والبلدان المشتبهة في الخط، وكتاب سلسلة الذهب فيما روى الإمام أحمد بن حنبل عن الإمام الشافعي رضي الله عنهما، وشروط الأئمة وغير ذلك من الكتب النافعة.,"He composed on this and on other subjects a number of instructive works, such as the Nasikh wa al-Mansukh on [the annulling and the annulled) Traditions; the Kitab al-Faisal (discriminator), treating of those patronymics the meaning of which might be mistaken (mushtabih al-nisba); the Kitab al-Ojala (the ready assister) on patronymics; a work on geographical synonyms and the names of places which, when written, are liable to be mispronounced; the Silsila tal-Dahab (golden chain), treating of the Traditions delivered by Ibn Hanbal on the authority of al-Shafie; the Shurut al-Aimma (qualities required in an imam), etc."
واستوطن بغداد، وسكن بالجانب الشرقي. ولم يزل مواظب الاشتغال ملازم الخير إلى أن اخترمته المنية وغصن شبابه نضير، وذلك في ليلة الاثنين الثامن والعشرين من جمادى الأولى سنة أربع وثمانين وخمسمائة، بمدينة بغداد.,"He resided at Baghdad, on the east side of the river, constantly engaged in study and the practice of virtue, till fate cut through the branch of his life whilst yet green. This event happened at Baghdad on the eve of Monday, the twenty eighth of the first Jumada, A. H. five hundred and eighty four (the twenty fifth of July, A. D. one thousand one hundred and eighty eight)."
ودفن في المقبرة الشونيزية إلى جانب سمنون بن حمزة مقابل قبر الجنيد، رضي الله عنه، بعد أن صلى عليه خلق كثير برحبة جامع القصر. وحمل إلى الجانب الغربي، فصلي عليه مرة أخرى، وفرق كتبه على أصحاب الحديث.,"He was interred in the Shunizi cemetery close to [the grave of) Samnun Ibn Hamza, and opposite to the tomb of al-Junaid. Crowds of people attended the funeral service which was said over him in the court of the mosque of the Castle (Jami al-Kasr); the body was then taken to the west side of the river, and the prayer was there repeated. It is books were distributed among the traditionists."
وكانت ولادته في سنة ثمان – أوتسع – وأربعين وخمسمائة، بطريق همذان، وحمل إليها ونشأ بها، رحمه الله تعالى.,"Al-Hazimi was horn A. H. five hundred and forty eight (A. H. one thousand one hundred and fifty three or one thousand one hundred and fifty four) or five hundred and forty nine, on the road leading to Hamadan. He was carried to that city, and in it he passed bis youth."
والحازمي بفتح الحاء المهملة وبعد الألف زاي مكسورة وبعدها ميم، هذه النسبة إلى جده حازم المذكور.,He bore the surname of Hazimi because one of his ancestors was called Hazim.
الحافظ أبو بكر ابن العربي,ABU-BAKR IBN AL-ARABI
أبو بكر محمد بن عبد الله بن أحمد، المعوف بابن العربي المعافري الأندلسي الإشبيلي الحافظ المشهور؛ ذكره ابن بشكوال في كتاب”الصلة” فقال: هو الحافظ المستبحر، ختام علماء الأندلس وآخر أئمتها وحفاظها،,"Abu Bakr Muhammad Ibn Abd Allah Ibn Muhammad Ibn Abd Allah Ibn Ahmad, generally known by the surname of Ibn al-Arabi, was a celebrated hafiz, a member of the tribe of Maafir and a native of Seville in Spain. Ibn Bishkuwal speaks of him in these terms, in his Sifat: he was hafiz with learning to overflowing; the last of the erudite, the last imam and the last hafiz of Spain."
لقيته بمدينة إشبيلية ضحوة يوم الاثنين لليلتين خلتا من جمادى الآخرة سنة ست عشرة وخمسمائة فأخبرني أنه رحل إلى المشرق مع أبيه يوم الأحد مستهل شهر ربيع الأول سنة خمس وثمانين وأربعمائة وأنه دخل الشام ولقي بها أبا بكر محمد بن الوليد الطرطوشي وتفقه عنده،,"I met him in the city of Seville on Monday morning, the second of the latter Jumada, A. H. five hundred and sixteen (August, A. D. one thousand one hundred and twenty two). He informed me that it was on Sunday, the first of the first Rabi, A. H. four hundred and eighty five (April, A. D. one thousand and ninety two), that he set out with his father on their journey to the East, and that he went to Syria, where he met Abu Bakr Muhammad Ibn al-Walid al-Tortushi. under whom he studied jurisprudence."
ودخل بغداد وسمع بها من جماعة من أعيان مشايخها، ثم دخل الحجاز فحج في موسم سنة تسع وثمانين، ثم عاد إلى بغداد وصحب بها أبا بكر الشاشي وأبا حامد الغزالي وغيرهما من العلماء والأدباء، ثم صدر عنهم، ولقي بمصر والأسكندرية جماعة من المحدثين فكتب عنهم واستفاد منهم وأفادهم،,"Having gone to Baghdad, he heard Traditions from some of the most eminent masters and then proceeded to Hijaz. He performed the pilgrimage in the year four hundred and eighty nine, and, on his return to Baghdad, he became the pupil of Abu Bakr al-Shashi, “Abu Hamid al-Ghazali, and other doctors and philologers. He then left Baghdad. In Cairo and Alexandria, he met a great number of traditionists, and wrote down Traditions under their dictation, communicating to them the fruits of his own researches whilst he received theirs."
ثم عاد إلى الأندلس سنة ثلاث وتسعين، وقدم إلى إشبيلية بعلم كثير لم يدخله أحد قبله ممن كانت له رحلة إلى المشرق.,"In the year four hundred and ninety three, he returned to Spain, and entered Seville with a greater stock of information than any person who had travelled to the East ever brought back before."
وكان من أهل التفنن في العلوم والاستبحار فيها والجمع لها مقدما في المعارف كلها متكلما في أنواعها نافذا في جميعها، حريصا على أدائها ونشرها، ثاقب الذهن في تمييز الصواب منها، ويجمع إلى ذلك كله آداب الأخلاق مع حسن المعاشرة ولين الكنف وكثرة الاحتمال وكرم النفس وحسن العهد وثبات الود.,"He was deeply versed in a variety of sciences, and had attained a high proficiency in all the branches of learning; on such subjects he discoursed with great ability, and, being enabled by his penetrating genius lo comprehend them all, he displayed the utmost ardor in diffusing information, whilst he employed the acuteness of his mind in distinguishing what was exact therein from what was not. We may add that he was equally distinguished by the amenity of his character, the charm of his manners, his affability, humility, nobleness of mind, obliging disposition, and constancy in friendship."
واستقضي ببلدة فنفع الله به أهلها لصرامته وشدته ونفوذ أحكامه، وكانت له في الظالمين سورة مرهوبة، ثم صرف عن القضاء، واقبل على نشر العلم وبثه.,"Having been appointed kadi in his native town, he rendered the highest service to the inhabitants by the firmness with which he discharged his duties and the severity which made him an object of terror for the wicked. On his removal from office, he turned his mind to the task of diffusing learning."
وسألته عن مولده فقال: ولدت ليلة الخميس لثمان بقين من شعبان سنة ثمان وستين وأربعمائة. وتوفي بالعدوة ودفن بمدينة فاس في شهر ربيع الآخر سنة ثلاث وأربعين وخمسمائة، رحمه الله تعالى انتهى كلام ان بشكوال.,"I asked him the date of his birth, and he informed me that he was born on the eve of Thursday, the twenty first of Shaaban, A. H. four hundred and sixty eight (April, A. D. one thousand and seventy six). He died in North Africa and was interred in the city of Fez, in the month of the latter Rabi, A. H. five hundred and forty three (August-September, A. D. one thousand one hundred and forty eight). To these words of Ibn Bashkuwal"
قلت أنا: وهذا الحافظ له مصنفات: منها كتاب عارضة الأحوذي في شرح الترمذي وغيره من الكتب، وكانت ولادته بإشبيلية، وقيل إن ولادته كانت سنة تسع وستين، وقيل إن وفاته كانت في جمادى الأولى على مرحلة من فاس عند رجوعه من مراكش، ونقل إلى فاس، ودفن بمقبرة الجياني.,"I may add that the hafiz Ibn al-Arabi left a number of works, and amongst others that entitled al-Aaridat al-Ahwadi fi Sharh al-Tirmizi (the fluency of the expert, being a commentary on the Traditions collected by al-Tirmizi). He was born at Seville; some say, in the year four hundred and sixty nine (A. D. one thousand and seventy six or one thousand and seventy seven). His death is stated to have taken place in the month of the first Jumada, whilst he was returning from Morocco to Fez, and at a day’s journey from the latter city. His corpse was transported to Fez and interred in the cemetery of al-Jayani."
وتوفي والده بمصر منصرفا عن المشرق في السفرة التي كان ولده المذكور في صحبته، وذلك في المحرم سنة ثلاث وتسعين وأربعمائة، ومولده سنة خمس وثلاثين وأربعمائة، وكان من أهل الآداب الواسعة والبراعة والكتابة، رحمه الله تعالى.,"His father was born A. H. four hundred and thirty five (A. D. one thousand and forty four or one thousand and forty four), and he died in the month of Muharram, A. H. four hundred and ninety three (November-December, A. D. one thousand and ninety nine), in Egypt, on his return from the journey which he and his son had made to the East; he was an accomplished scholar and an able katib."
ومعنى عارضة الاحوذي فالعارضة: القدرة على الكلام، يقال: فلان شديد العارضة إذا كان ذا قدرة على الكلام، والأحوذي: الخفيف في الشيء لحذقه، وقال الأصمعي: الأحوذي المشمر في الأمور القاهر لها الذي لايشذ عليه منها شيء، وهو بفتح الهمزة وسكون الحاء المهملة وفتح الواو وكسر الذال المعجمة وفي آخره ياء مشددة.,"The title of Ibn al-Arabi’s work, al Aaridat al-Ahwadi, requires explanation; aarida means command of language; they say: Such a one has an extreme aarida, to indicate that he has a great command of language; ahwadi means one who gets through business lightly, owing to his skill; or, according to al-Asma’i, one expert in business, completely master of it, and who lets no part of it escape his attention."
النقاش المفسر,AL-NAKKASH AL-BAGHDADI
أبو بكر محمد بن الحسن بن محمد بن زياد [بن هارون بن جعفر بن سند] المقرئ، المعروف بالنقاش، الموصلي الاصل البغدادي المولد والمنشأ؛ كان عالما بالقرآن والتفسير،,"Abu Bakr Muhammad Ibn al-Hasan Ibn Muhammad Ibn Ziad al-Mukri (teacher of the readings of the Quran, and) surnamed al-Nakkash, belonged toa family of Mosul, but was born and brought up at Baghdad."
وصنف في التفسير كتابا، سماه شفاء الصدور وصنف غيره فمن ذلك الإشارة في غريب القرآن، والموضح في القرآن ومعانيه و”ضد العقل”، والمناسك، وفهم المناسك، وأخبار القصاص، وذم الحسد، ودلائل النبوة، والأبواب في القرآن، وإرم ذات العماد، والمعجم الأوسط، والمعجم الأصغر، والمعجم الكبير في أسماء القراء وقراءاتهم، وكتاب السبعة بعللها الكبير، وكتاب السبعة الأوسط، وكتاب السبعة الأصغر.,"He possessed great learning in the Quran and its interpretation, on which last subject he composed a work entitled: Shifaa al-Sudur (medicine of the heart). Amongst his other productions we may notice the Ishara (indication), on the obscure terms of the Quran; the Muwadih (elucidator), on the Quran and its style; the Didd al-Akl (contrary to reason); the Manasik (rites of devotion); the Fahm al-Manasik (comprehension of the rites); the Akhbar al-Kussas) (history of the story-tellers); the Zhamm al-Hasad (dispraise of envy); the Dalail al-Nubuua (proofs of Muhammad’s prophetic mission); the Abwab (doors, or chapters), on the Quran; the Iram Zhat al-Imad (the Iram of many columns); the greater, the less, and the medium dictionary of Quran-readers and their readings; the greater Book of the Seven (readings), with the reasons (or defects?) of the readings; the lesser Book of the Seven (readings); the medium Book of the Seven."
وسافر الكثير شرقا وغربا، وسمع بالكوفة والبصرة ومكة ومصر والشام والجزيرة والموصل والجبال وخراسان وماوراء النهر.,"He travelled very much in the East and in the West. He heard Traditions delivered at Kufa, Basra, and Mecca, in Egypt, Syria, and Mesopotamia, at Mosul, in Persian Iraq, Khorasan, and Transoxiana,"
وفي حديثه مناكير بأسانيد مشهورة، وذكر النقاش عند طلحة بن محمد بن جعفر، فقال: كان يكذب في الحديث، والغالب عليه القصص، وروى عن جماعة من العلماء ورووا عنه، وقال البرقاني: كل حديث النقاش مناكير، وليس في تفسيره حديث صحيح.,"but some of those which he taught are merely rejected Traditions headed with approved isnads. His name happening to be mentioned in the presence of Talha Ibn Muhammad Ibn Jaafar, this person said: “He was false in his Traditions, and addicted to story-telling.” He delivered orally pages of literates on the authority of the most eminent among the learned, and his own authority was cited by them for some which they delivered. Al-Barkani said: “All the Traditions taught by al-Nakkash are faulty, and, in his interpretation of the Quran, there is not a single genuine Tradition.”"
وكانت ولادته سنة ست، وقيل خمس، وستين ومائتين. وتوفي يوم الثلاثاء ودفن يوم الأربعاء، لثلاث خلون من شوال سنة إحدى وخمسين وثلثمائة، رحمه الله تعالى، ويقال توفي سنة خمسين، وقيل اثنتين وخمسين وثلثمائة، والله أعلم.,"An Nakkash was born A. H. two hundred and sixty six (A. D. eight hundred and seventy nine, or eight hundred and eighty); some say, two hundred and sixty five; and he died on Tuesday the second of Shawwal, A. H. three hundred and fifty one (the fourth of November, A. D. nine hundred and sixty two). The next day, he was interred. By other accounts his death is placed a year sooner, or a year later."
والنقاش: بفتح النون والقاف المشددة وبعد الألف شين معجمة، هذه النسبة إلى من ينقش السقوف والحيطان وغيرهما، وكان أبو بكر المذكور في مبدأ أكره يتعاطى هذه الصنعة فعرف بها.,"Nakkash means a painter of walls and ceilings, etc.; which profession this doctor had followed in the early part of his life."
ابن شنبوذ المقرئ,IBN SHANABUD
أبو الحسن محمد بن أحمد بن أيوب بن الصلت بن شنبوذ المقرئ البغدادي؛ كان من مشاهير القراء وأعيانهم، وكان دينا، وفيه سلامة صدر وفيه حمق، وقيل إنه كان كثير اللحن قليل العلم، وتفرد بقراءات من الشواذ كان يقرأ بها في المحراب فأنكرت عليه،,"Abu al-Hasan Muhammad Ibn Ahmad Ibn Ayyub Ibn al-Salt Ibn Shanabud, an eminent master of the Quran-readings and a native of Baghdad, was a pious and well- intentioned, but weak-minded man. It is said that he uttered much nonsense and little real learning. Having become the sole depository of some rare and singular readings of the Quran, he introduced them into his recitations from that book whilst presiding at the public prayer. By this he incurred general reprehension."
وبلغ ذلك الوزير أباعلي محمد بن مقلة الكاتب المشهور، وقيل له: إنه يغير حروفا من القرآن ويقرأ بخلاف ما أنزل، فاستحضره في أول شهر بيع الآخر سنة ثلاث وعشرين وثلثمائة، واعتقله في داره أياما،,"and the vizir Abu Ali Muhammad Ibn Mukla, the celebrated penman, having been informed that he had changed some passages of the Quran by substituting certain words for others which belonged to the primitive revealed text, had the delinquent brought before him, in the beginning of the month of the latter Rabi, A. H. three hundred and twenty three (March, A. D. nine hundred and thirty five), and kept him prisoner in his house for some days."
فلما كان يوم الأحد لسبع خلون من الشهر المذكور، استحضر الوزير المذكور القاضي أبا الحسين عمر بن محمد وأبا بكر أحمد بن موسى بن العباس بن مجاهد المقرئ وجماعة من أهل القرآن، وأحضر ابن شنبوذ المذكور، ونوظر بحضرة الوزير، فأغلظ في الخطاب للوزير والقاضي وأبي بكر ابن مجاهد ونسبهم إلى قلة المعرفة وعيرهم بأنهم ما سافروا في طلب العلم كما سافر، واستصبى القاضي أبا الحسين المذكور،,"On Sunday, the seventh of the same month, he convoked an assembly composed of the kadi Abu al-Husain Omar Ibn Muhammad, Abu Bakr Ahmad Ibn Musa Ibn al-Abbas Ibn Mujahid, teacher of the Quran-readings, and other persons of the same profession. Ibn Shanabud was then brought in and examined in the presence of the vizir, but he replied with great insolence to him, the kadi, and Ibn Mujahid, calling them persons of little information, and reproaching them with not having travelled in the pursuit of learning as he had done; the kadi was even treated by him as a mere dotard."
فأمر الوزير أبو علي بضربه، فأقيم وضرب سبع درر، فدعا وهو يضرب على الوزير ابن مقلة بأن يقطع الله يده ويشتت شمله، فكان الأمر كذلك – كما سيأتي في خبر ابن مقلة إن شاء الله تعالى –,"On this, the vizir ordered him to be flogged, and the prisoner, whilst undergoing this punishment, which consisted in seven’ distinct beatings, invoked God’s vengeance on Ibn Mukla, praying that his hand might be cut off and his prosperity ruined; and such was really the case, as will be seen in our account of that vizir’s life."
ثم أوقفوه على الحروف التي قيل إنه يقرأ بها، فأنكر ما كان شنيعا، وقال فيما سواه: إنه قرأ به قوم، فاستتابوه فتاب، وقال إنه قد رجع عما كان يقرؤه، وإنه لايقرأ إلا بمصحف عثمان بن عفان، رضي الله عنه، وبالقراءة المتعارفة التي يقرأ بها الناس.,"They then examined him relatively to the readings which he was accused of having employed, and he answered by denying those which gave scandal, and declaring that some readers did make use of the others. Being called on to recant, he consented and said: “I renounce my manner of reading, and in future I shall follow no other than that of the manuscript drawn up by [the caliph) Othman Ibn Affan, and that which is publicly received.”"
فكتب عليه الوزير محضرا بما قاله، وأمره أن يكتب خطه في آخره، فكتب مايدل على توبته؛ ونسخه المحضر: سئل محمد بن أحمد المعروف بابن شنبوذ عما حكي عنه أنه يقرؤه، وهو,"The vizir ordered this declaration to be taken down, and made him subscribe his name to it. This subscription contained evidently the expression of Ibn Shanabud’s sincere repentance. The words of the document were: “Muhammad Ibn Ahmad, generally known by the name of Ibn Shanabud, being questioned as to the report of his having thus read (the verse of the Quran)."
”إذا نودي للصلاة من يوم الجمعة فامضوا إلى ذكر الله” فاعترف به، وعن ”وتجعلون شكركم أنكم تكذبون” فاعترف به، وعن”تبت يدا أبي لهب وقد تب” فاعترف به، وعن”كالصوف المنفوش” فاعترف به، وعن ”فاليوم ننجيك ببدنك” فاعترف به، ”وكان أمامهم ملك يأخذ كل سفينة [صالحة] غصبا” فاعترف به،,"When you are called to prayer on the day of the assembly, go to the commemoration of God, he acknowledged it And being questioned as to the reading: and (do) make this your gratitude that ye declare (the Quran) to be false? he acknowledged it; and, as to the reading: may the hands of Abi Lahab perish, and he has already perished, he acknowledged it; and, as to the reading: because there was a king before them who took every ship by force, he acknowledged it."
وعن”فلما خر تبينت الإنس أن الجن لوكانوا يعلمون الغيب ما لبثوا حولا في العذاب المهين” فاعترف به، وعن ”والليل إذا يغشى والنهار إذا تجلى والذكر والأنثى” فاعترف به، وعن”فقد كذب الكافرون فسوف يكون لزاما” فاعترف به،,"and, “as to the reading: like wool carded, he acknowledged it; and, as to: this day we will save thee on account of thy invocation, he acknowledged it; and, as to: and, “when he fell down, the men plainly perceived that the Genii, had they known that which is secret, had not continued a year in ignominious punishment, he acknowledged it; and, as lo: by the night when it spreads its shades! by the day when it shineth forth! the male and the female I he acknowledged it; and, as lo: the infidels have already charged (Muhammad) with imposture, but the punishment, shall be eternal, he acknowledged it."
وعن”ولتكن منك فئة يدعون إلى الخير ويامرون بالمعروف وينهون عن المنكر ويستعينون الله على ما أصابهم أولئك هم المفلحون” فاعترف به، وعن ”إلا تفعلوه تكن فتنة في الأرض وفساد عريض” فاعترف به، وكتب الشهود الحاضرون شهاداتهم في المحضر حسبما سمعوه من لفظه.,"and, as to: and that there may be a band of you inviting to the best (religion), and commanding that which is just, and forbidding that which is evil, and asking God’s assistance against (the misfortunes) which befall them; these shall be happy ones, he acknowledged it; and, as to: “if you do it not, there will be trouble in the earth and wide spread corruption, lie acknowledged it. And the witnesses here present have written their testimonies to this instrument, declaring it to accord with his own declaration."
وكتب ابن شنبوذ بخطه ما صورته: يقول محمد بن أحمد بن أيوب المعروف بابن شنبوذ: ما في هذه الرقعة صحيح، وهو قولي واعتقادي، وأشهد الله عز وجل وسائر من حضر على نفسي بذلك؛ وكتب بخطه: فمتى خالفت ذلك أو بان مني غيره، فأمير المؤمنين في حل من دمي وسعة،,"and Ibn Shanabud has written with his own hand what follows: I, Muhammad, the son of Ahmad, the son of Ayyub, generally known by the name of Ibn Shanabud, acknowledge the contents of this paper lo be true, and to be my words and belief; and I take to witness Almighty God and the persons here present. And if I act against this declaration, or if anything in my conduct denote other sentiments than those here expressed, I declare that the Commander of the faithful may lawfully shed my blood."
وذلك يوم الأحد لسبع خلون من شهر ربيع الآخر سنة ثلاث وعشرين وثلثمائة في مجلس الوزير أبي علي محمد بن علي بن مقلة أدام الله توفيقه.,"Written on Sunday, the seventh of the first Rabi, of the year three hundred and twenty three, at the sitting held by the vizir Abu Ali Muhammad Ibn Ali Ibn Mukla; may he long enjoy the favor of God!”"
وكلم أبو أيوب السمسار الوزير أبا علي في أمره وسأله في إطلاقه، وعرفه أنه إن صار إلى منزله قتله العامة، وسأله أن ينفذه في الليل سرا إلى المدائن ليقيم بها أياما، ثم يدخل إلى منزله ببغداد مستخفيا، ولايظهر بها أياما، فأجابه الوزير إلى ذلك، وأنقذه إلى المدائن؛,"Abu Ayyub al-Simsar then interceded with the vizir in order to procure Ibn Shanabud’s liberation, but observed to him that if he allowed his prisoner to return home, the unfortunate man would be murdered by the population. He, therefore, requested that he should be sent by night to al-Madain, whence, after a few days’ delay, he might privately return to his house in Baghdad, and not appear in public for some lime. The vizir granted this request and sent Ibn Shana- bud to al-Madain."
وتوفي يوم الاثنين لثلاث خلون من صفر سنة ثمان وعشرين وثلثمائة ببغداد، وقيل إنه توفي في محبسه بدار السلطان، رحمه الله تعالى.,"This reader died at Baghdad on Monday, the third of Safari, A. H. three hundred and twenty eight (the twentieth of November, A. D. nine hundred and thirty nine); some say that lie died a prisoner in the sultan’s palace."
وتوفي أبو بكر ابن مجاهد المذكور يوم الأربعاء لإحدى عشرة ليلة بقيت من شعبان سنة أربع وعشرين وثلثمائة، ودفن في تربة له بسوق العطر، وكان مولده سنة خمس وأربعين ومائتين، رحمه الله تعالى.,"Abu Bakr Ibn Mujahid died on Wednesday, the eighteenth of Shaaban, A. H. three hundred and twenty four (the thirteenth of July, A. D. nine hundred and thirty six), and was interred in a mausoleum erected for him in the Suk al-Itr (the perfume market). His birth took place in the year two hundred and forty five (A. D. eight hundred and fifty nine or eight hundred and sixty)."
ابن السماك,IBN AL-SAMMAK
أبو العباس محمد بن صبيح المذكر مولى بني عجل، المعروف بابن السماك القاص الكوفي الزاهد المشهور؛ كان زاهدا عابدا حسن الكلام صاحب مواعظ، جمع كلامه وحفظ، ولقي جماعة من الصدر الأول وأخذ عنهم: مثل هشام بن عروة والأعمش وغيرهما.,"Abu al-Abbas Muhammad Ibn Sabih, surnamed Al-Mazkur, and generally known by the appellation of Ibn al-Sammak, was a mawla to the tribe of Ijl, a native of Kufa, and a professional narrator of anecdotes. His devotion and self-mortification, the elegance of his language, his pious exhortations and sayings, which were collected and learned by heart, acquired him great celebrity. He met some of the Muslims belonging to the class called al-Sadr al-Awal, such as Hisham Ibn Orwa and al-Aamash."
وروى عنه أحمد بن أحمد بن حنبل وأنظاره؛ وهو كوفي قدم بغداد زمن هارون الرشيد فمكث بها مدة، ثم رجع إلى الكوفة فمات بها. ومن كلامه: خف الله كأنك لم تطعه، وارج الله كأنك لم تعصه.,"and received information from them; Traditions were given on his authority by Ahmad Ibn Hanbal and that imam’s contemporaries. It was in the time of Harun al-Rashid that he left Kufa, his native place, and proceeded to Baghdad; after remaining in that city for some time, he returned to Kufa and died there. One of his sayings was: “Fear God as if you had never obeyed him, and hope in him as if you had never disobeyed him.”"
وكان هارون الرشيد قد حلف أنه من أهل الجنة، فاستفتى العلماء فلم يفته أحد بأنه من أهلها فقيل له عن ابن السماك المذكور، فاستحضره وسأله، فقال له هل قدر أمير المؤمنين على معصية فتركها خوفا من الله تعالى فقال: نعم، كان لبعض ألزمي جارية فهويتها فتركها خوفا من الله تعالى,"Harun al-Rashid, having one day declared, with an oath, that he himself was one of those who were to enter Paradise, consulted doctors of the law on the subject. None of them opined that he was one of those persons, and as Ibn al-Sammak’s name was then mentioned to him, he had him called in and asked his opinion. Ibn al-Sammak proposed to him this question: “Had the Commander of the faithful ever the occasion of committing an act of disobedience towards God, and abstained from it through fear of offending him?”."
فقال: نعم، كان لبعض ألزمي جارية فهويتها وأنا إذ ذاك شاب، ثم إني ظفرت بها مرة، وعزمت على ارتكاب الفاحشة معها، ثم إني فكرت في النار وهولها وأن الزنا من الكبائر، فأشفقت من ذلك، وكففت عن الجارية مخافة من الله تعالى، فقال له ابن السماك: أبشر ياأمير المؤمنين فإنك من أهل الجنة،,"“Yes,” said al-Rashid; in my youth, I fell in love with a slave-girl belonging to a person in my service, and, having once found a favorable opportunity, I resolved on committing with her the evil deed, but reflecting on the fire of hell and its terrors, and recollecting that fornication “was one of the grievous sins, I abstained from the girl through fear of Almighty God.” Then let the Commander of the faithful rejoice! thou art one of those who shall enter Paradise,” said Ibn al-Sammak."
فقال هارون: ومن أين لك هذا فقال: من قوله تعالى”وأما من خاف مقام ربه ونهى النفس عن الهوى فإن الجنة هي المأوى” – النازعات:40 – فسر هارون بذلك.,"How,” said al-Rashid, “dost thou know that?” “From the words of the Almighty himself,” replied the other; “he has said: But whoever shall have dreaded the appearing before his Lord and shall have restrained his soul from lust; verily Paradise shall be his abode.” These words gave al-Rashid great joy."
ودخل على بعض الرؤساء يشفع إليه فقال له: إني أتيتك في حاجة، وإن الطالب والمطلوب منه عزيزان إن قضيت الحاجة، ذليلان إن لم تقضها، فاختر لنفسك عز البذل على ذل المنع، واختر لي عز النجح على ذل الرد؛ فقضى حاجته.,"Ibn al-Sammak went one day to intercede with a grandee in favor of a man for whom he felt interested, and he addressed him in these terms: “The beseecher and the besought will feel honored if the request “ for which I come be granted, and disgraced if it be refused. Choose, therefore, for thyself the honor of giving, not the shame of refusing, and choose for me the honor of obtaining, not the shame of being refused.” The request was granted."
ومن كلامه: من جرعته الدنيا حلاوتها بميلة إليها جرعته الآخرة مرارتها بتجافيها عنه. وتكلم يوما وجاريته تسمع كلامه، فقال لها: كيف سمعت كلامي فقالت هو حسن، لولا أنك تردده، فقال: أردده كي يفهمه من لم يفهمه، فقالت: إلى أن يفهمه من لم يفهمه يمله من فهمه. وأخباره ومواعظه كثيرة.,"One of his sayings was: “He who, being inclined to the world, is sated with his sweetness, shall be drenched with the bitterness of the other world, though he abhor it.” Having held a discourse one day in the hearing of his slave-girl, he asked her what she thought of it. She replied that it would have been good, were it not for the repetitions. “But, said he,” “I employ repetitions in order to make those understand who do not.” “Yes’ she replied; “and to make those understand who do not, you weary those who do.” The anecdotes told of him and the exhortations which he delivered are very numerous."
وتوفي سنة ثلاث وثمانين ومائة بالكوفة، رحمه الله تعالى.,"He died at Kufa, A. H. one hundred and eighty three (A. D. seven hundred and ninety nine or eight hundred)."
والسماك: بفتح السين المهملة والميم المشددة وبعد الألف كاف، هذه النسبة إلى بيع السمك وصيده.,Sammak means a seller or a catcher of fish (samak).
أبو طالب المكي,ABU TALIB AL-MAKKI
أبو طالب محمد بن علي بن عطية، الحارثي المكي صاحب كتاب قوت القلوب؛ كان رجلا صالحا مجتهدا في العبادة، ويتكلم في الجامع، وله مصنفات في التوحيد،,"Abu Talib Muhammad Ibn Ali Ibn Atiya al-Harithi al-Makki, a celebrated preacher and the author of the work entitled Kut al-Kulub [food for the heart), was noted for his piety and the austerity of his life. He pronounced discourses in the mosque, and composed some treatises on the Tauhid."
ولم يكن من أهل مكة، وإنما كان من أهل الجبل وسكن مكة فنسب إليها، وكان يستعمل الرياضة كثيرا حتى قيل غنه هجر الطعام زمانا واقتصر على أكل الحشائش المباحة فاخضر جلده من كثرة تناولها.,"Al-Jabal (Persian Iraq) was his native country, hut, as he had resided at Mecca, he obtained the surname of al-Makki. He carried the practices of self-mortification to such a length that, it is said, he abstained from ordinary food during a considerable period and lived on nothing but wild herbs. In the use of this nutriment he persevered so long that his skin took a green tinge."
ولقي جماعة من المشايخ في الحديث وعلم الطريقة وأخذ عنهم، ودخل البصرة بعد وفاة أبي الحسن ابن سالم فانتمى إلى مقالته، ودخل البصرة بعد وفاة أبي الحسن ابن سالم فانتمى إلى مقالته، وقدم بغداد فوعظ الناس فخلط في كلامه فتركوه وهجروه.,"In the Traditions and Sufism he received the lessons of numerous masters. He went to Basra after the death of Abu T-Hasan Ibn Salim and represented himself as a follower of his doctrines. Having proceeded to Baghdad, he gave a public exhortation, but got so much embroiled in his discourse that the people went away and left him."
وقال محمد بن طاهر المقدسي في كتاب الأنساب: إن أبا طالب المكي المذكور لما دخل بغداد واجتمع الناس عليه في مجلس الوعظ خلط في كلامه، وحفظ عنه أنه قال: ليس على المخلوقين أضر من الخالق، فبدعه الناس وهجروه، وامتنع من الكلام بعد ذلك؛,"Muhammad Ibn Tahir al-Makdisi relates, in his Ansah, that, when Abu Talib al-Makki went to Baghdad and preached to the crowded congregation which had assembled to hear him, he got embroiled in his discourse, and, in one passage, it is well recollected that he said: “Nothing is more hurtful to the creature than the creator This made the people exclaim against him as a heretic, and, finding himself abandoned by them, he renounced preaching."
وله كتب في التوحيد. وتوفي لست خلون من جمادى الآخرة سنة ست وثمانين وثلثمائة ببغداد، ودفن بمقبرة المالكية، وقبره بالجانب الشرقي، وهو مشهور هناك يزار، رحمه الله تعالى.,"Abu Talib al-Makki died at Baghdad on the sixth of the latter Jumada, A. H. three hundred and eighty six (the seventh of June, A. D. nine hundred and ninety six), and was buried in the Malikiya cemetery, on the eastern side [of the Tigris). His tomb is a well-known monument and attracts pious visitors."
والحارثي: بفتح الحاء المهملة وبعد الألف راء مكسورة ثم ثاء مثلثة، هذه النسبة إلى عدة قبائل منها الحارث ومنها الحارثة ولا أدري أيها ينسب أبو طالب المذكور من هذه القبائل.,"Harithi means related to al-Harith, or to al-Haritha; a number of tribes are designated by these names, and I do not know to which Abu Talib belonged."
والمكي: نسبة إلى مكة، حرسها الله تعالى.,Makki signifies native of Mecca.
ابن سمعون الواعظ,IBN SAMOUN
أبو الحسين محمد بن أحمد بن إسماعيل بن عنبس بن إسماعيل الواعظ البغدادي، المعروف بابن سمعون؛ كان وحيد دهره في الكلام على الخواطر وحسن الوعظ وحلاوة الإشارة ولطف العبارة. أدرك جماعة من جلة المشايخ وروى عنهم: منهم الشيخ أبو بكر الشبلي، رحمه الله تعالى وأنظاره.,"Abu al-Husain Muhammad Ibn Ahmad Ibn Ismail Ibn Anbas Ibn Ismail, surnamed Ibn Samoun, was a native of Baghdad and a celebrated preacher. For extemporaneous speaking he had not an equal, and, in the eloquence of his exhortations, the charm of his allusions, and the grace of his style, he remained without a rival. Amongst the eminent doctors whom he met with and on whose authority he delivered Traditions, we may mention Abu Bakr al-Shibli."
ومن كلامه ما رواه الصاحب أبو القاسم إسماعيل بن عباد – المقدم ذكره – قال: سمعت ابن سمعون يوما، وهو على الكرسي في مجلس وعظه يقول: سبحان من أنطق باللحم، وبصر بالشحم، وأسمع بالعظم، إشارة إلى اللسان والعين والأذن، وهذه من لطائف الإشارات.,"The Sahib Abu al-Kasim Ismail Ibn Abbad relates that he heard Ibn Samoun utter these words one day, when seated in the preacher’s chair: “Extolled be the Being who hath enabled [man] to speak by (means of a piece of) flesh, and to see by (means of apiece of) fat, and to hear by (means of) a bone!” an ingenious allusion to the tongue, the eye, and the ear."
ومن كلامه أيضا: رأيت المعاصي نذالة، فتركتهامروءة فاستحال ديانة؛ وله كل معنى لطيف.,"One of his sayings was: “Seeing sin to be vile, I renounced it through a feeling of dignity, and it was replaced in me by devotion.” His discourses abounded in delicate turns of thought."
وكان لأهل العراق فيه اعتقاد كثير، ولهم به غرام شديد، وإياه عني الحريري صاحب المقامات في المقامة الحادية والعشرين وهي الرازية بقوله في أوائلها: رأيت بها ذات بكرة، زمرة أثر زمرة، وهم منتشرون انتشار الجراد، ومستنون استنان الجياد، ومتواصفون واعظا يقصدونه، ويحلون ابن سمعون دونهولم يأت بعده في الوعاظ مثله.,"The people of Iraq had the highest opinion of his merit and were his enthusiastic admirers. It is of him that al-Hariri speaks, in the beginning of his twenty-first makama, entitled al-Raziya, where he says: “And I saw there, a certain morning, bands after bands, swarming like locusts and running like race-horses; describing to each other the preacher whom they were going to hear, and setting Ibn Samoun beneath him.” Never did such a preacher exist since that time."
وتوفي في ذي الحجة سنة سبع وثمانين وثلثمائة، وقيل بل توفي يوم الجمعة منتصف ذي القعدة من السنة المذكورة ببغداد، ودفن في داره بدرب العتابين، ثم نقل يوم الخميس حادي عشر رجب سنة ست وعشرين وأربعمائة، ودفن بباب حرب، وقيل إن أكفانه لم تكن بليت بعد، رحمه الله تعالى.,"He died at Baghdad in the month of Zi al-Hijja, A. H. three hundred and eighty seven (December, A. D. nine hundred and ninety seven); some say, on Friday, the fifteenth of Zu al-Kaada of that year; and was buried at his residence, in the street called Darb al-Attabyin. On Thursday, the eleventh of Rajab, A. H. four hundred and twenty six, his corpse was removed to the cemetery at the Harb gate and there interred; it is said that his shroud was still in perfect preservation."
وسمعون: بفتح السين المهملة وسكون الميم وضم العين المهملة وسكون الواو وبعدها نون، قيل إن جده اسماعيل غير اسمه فقيل سمعون.,"Samoun is stated to be an alteration of Ismail, the name of his grand-father."
وعنبس: بفتح العين المهملة وسكون النون وفتح الباء الموحدة وبعدها سين مهملة، وهو في الأصل اسم الأسد وبه سمي الرجل وهو فنعل من العبوس، والنون زائدة.,The primitive signification of Anbas (the name of his great-grandfather) is lion; but the word was subsequently employed as a proper name for men. The letter n of this word is not a radical; anbas being formed from abas (to frown) as fanal is formed from fa’l.
الشيخ أبو عبد الله القرشي,"ABU ABD ALLAH AL-HASHEMI, THE ASCETIC"
أبو عبد الله بن أحمد بن إبراهيم القرشي الهاشمي العبد الزاهد الصالح من أهل الجزيرة الخضراء؛ كانت له كرامات ظاهرة،,"Abu Abd Allah Muhammad Ibn Ahmad Ibn Ibrahim al-Qurashi al-Hashemi (descended from Hashim of the tribe of Quraish), a holy and pious ascetic and a native of al-Jazirat al-Khadraa (in Spain), was distinguished by the gift of miracles."
ورأيت أهل مصر يحكن عنه أشياء خارقة، ورأيت جماعة ممن صحبه، وكل منهم قد نما عليه من بركته، وذكروا عنه أنه وعد جماعته الذين صحبوه مواعيد من الولايات والمناصب العلية، وذكروا عنه أنه وعد جماعته الذين صحبوه مواعيد من الولايات والمناصب العلية، وأنها صحت كلها، وكان من السادات الأكابر، والطراز الأول،,"I heard the people of Egypt relate most extraordinary things of him, and I saw a number of his disciples, who had all participated in the divine favor shown to their master; from them I learned that lie had promised to some of his followers an exaltation in God’s grace and that they really attained it. He ranked among the great saints of the first class."
وهو مغربي، وصحب بالمغرب أعلام الزهاد وانتفع بهم، فلما وصل إلى مصر انتفع به من صحبته أو شاهده. ثم سافر إلى الشام قاصدا زيارة البيت المقدس فأقام به إلى أن مات في السادس من ذي الحجة سنة تسع وتسعين وخمسمائة، وصلي عليه بالمسجد الأقصى، وهو ابن خمس وخمسين سنة، رحمه الله تعالى. وقبره ظاهر يقصد للزيارة والتبرك به.,"In his native country, the West, he frequented the society of the most eminent ascetics and profited by their instructions. On his arrival in Egypt, all those who became his disciples, or even saw him, derived advantage from the circumstance. Having gone to Syria on a pilgrimage to Jerusalem, he continued there till his death. This event took place on the sixth of Zi al-Hijja, A. H, five hundred and ninety nine (the seventeenth of August, A. D. one thousand two hundred and three). The funeral prayer was said over him in the (great mosque called) al-Masjid al-Aksa. He died at the age of fifty-five years. His tomb is a remarkable object and attracts pious visitors, anxious to participate in the divine favor through his merits."
والجزيرة الخضراء في بر الأندلس: مدينة قبالة سبتة من بر العدوة.,"Al-Jazirat al-Khadraa (the green island) is a city in Spain, opposite to Ceuta."
ومن جملة وصايا لأصحابه: سيروا إلى الله تعالى عرجا ومكاسير فإن انتظار الصحة بطالة.,One of his counsels to his disciples was: “Journey towards God though you be lame or crippled [in soul); to wait for healing is to lose time.”
ابن الأعرابي,IBN AL-AARABI
أبو عبد الله محمد بن زياد، المعروف بابن الأعرابي الكوفي صاحب اللغة؛ وهو من موالي بني هاشم، فإنه مولى العباس بن محمد بن علي بن عبد الله بن العباس بن عبد المطلب، رضي الله عنه، وكان أبوه زياد عبدا سنديا، وقيل إنه من موالي بني شيبان، وقيل غير ذلك، والأول أصح،,"The philologer Abu Abd Allah Muhammad Ibn Ziad, generally known by the surname of Ibn al-Aarabi, was a native of Kufa and a mawla to the Hashim family, being a client of al-Abbas Ibn Muhammad Ibn Ali Ibn Abd Allah Ibn al-Abbas Ibn Abd al-Muttalib (Ibn Hashim). His father Ziad was a slave brought from Sind; others say, a mawla to the Banu Shaiban, or to some other tribe; but the first statement is the truest."
وكان أحول، راوية لأشعار القبائل ناسبا، وكان أحد العالمين باللغة المشهورين بمعرفتها، يقال لم يكن في الكوفيين أشبه برواية البصريين منه، وهو ربيب المفضل بن محمد الضبي صاحب المفضليات كانت امه تحته.,"Ibn al-Aarabi had a cast in his eyes. He was a genealogist, a philologer of the highest reputation, and one of those who transmitted orally the poems composed by the Arabic tribes. II is said that, of all the learned men of Kufa, Ibn al-Aarabi came nearest to those of Basra in respect to the readings of the poems taught by him. He was brought up by al-Mufaddal Ibn Muhammad al-Dabbi, the author of the Mufaddalyat, who had married his mother."
وأخذ الأدب عن أبي معاوية الضرير والمفضل الضبي والقاسم بن معن ابن عبد الرحمن بن عبد الله بن مسعود الذي ولاه المهدي القضاء، والكسائي، وأخذ عنه إبراهيم الحربي وأبو العباس ثعلب وابن السكيت وغيرهم.,"He obtained his knowledge of literature from him, Abu Muawiya al-Darer, al-Kasim Ibn Maan Ibn Abd al-Rahman Ibn Abd Allah Ibn Masud, the same whom the caliph al-Mahdi appointed kadi, and al-Kisaie. Amongst his own disciples were Ibrahim al-Harbi, Abu al-Abbas Thalab, and Ibn al-Sikkit."
وناقش العلماء واستدرك عليهم وخطأ كثيرا من نقلة اللغة، وكان رأسا في كلام العرب، وكان يزعم أن أبا عبيدة والأصمعي لايحسنان شيئا، وكان يقول: جائز في كلام العرب ان يعاقبوا بين الضاد والظاء، فلا يخطئ من يجعل هذه في موضع هذه، وينشد:,"He examined closely the productions of the learned, and pointed out a great number of faults committed by those who transmitted down philological information. He held the first rank by his knowledge of the rare and exalted expressions of the kalam al-Arab, and he pretended that Abu Obaida and al-Asma’i never produced anything good. He said that it was allowable in Arabic to substitute the letter dad [D) for the letter zaa (Zh), and vice versa, and that no one should be censored far so doing; he then recited this verse."
إلى الله أشكو من خليل أوده… ثلاث خلال كلها لي غائض بالضاد، ويقول: هكذا سمعته من فصحاء العرب.,"To God I complain of a friend whom I love, and who, in three things, has excited my anger (ghaid); Pronouncing ghaid instead of ghaiz; “and thus,” said he, “did I hear it pronounced by the most correct speakers among the desert Arabs."
وكان يحضر مجلسه خلق كثير من المستفيدين ويملي عليهم؛ قال أبو العباس ثعلب: شاهدت مجلس ابن الأعرابي، وكان يحضره زهاء مائة إنسان، وكان يسأل ويقرأ عليه فيجيب من غير كتاب، ولزمته بضع عشرة سنة ما رأيت بيده كتابا قط، ولقد أملى على الناس مايحمل على أجمال، ولم ير أحد في علم الشعر أغزر منه.,"His sittings were attended by crowds of people, anxious for instruction, and to them he addressed his dictations. Abu al-Abbas Thalab said: “I attended the sittings held by Ibn al-Aarabi, and saw there upwards of one hundred persons, some asking him questions and others reading to him; and he answered every question without [consulting) a book. I followed his lessons upwards of ten years, and I never saw him with a book in his hand; and yet he dictated to his pupils camel-loads of (philological) information.” Never was a man seen who knew by heart a greater quantity of poetry."
"ورأى في مجلسه رجلين يتحادثان، فقال لأحدهما: من أين أنت فقال: من إسبيجاب، وقال للآخر: من أين أنت فقال: من الأندلس، فعجب من ذلك وأنشد:
رفيقان شتى ألف الدهر بيننا… وقد يلتقي الشتى فيأتلفان","Observing one day at his silting two persons engaged in conversation, he learned with surprise, on asking them whence they came, that one belonged to Isbijab [in Transoxiana) and the other to Spain. He then recited this verse: (We are) two companions, widely separated till time joined us; the separated sometimes meet and unite together."
"ثم أملى على من حضر مجلسه بقية الأبيات وهي:
نزلنا على قيسية يمينية… لها نسب في الصالحين هجان
فقالت وأرخت جانب الستر بيننا… لأية أرض أم من الرجلان
فقلت لها: أما رفيقي فقومه… تميم، وأما أسرتي فيماني
رفيقان شتى ألف الدهر بيننا… وقد يلتقي الشتى فيأتلفان","After which he dictated to the assembly the rest of the piece, which ran as follows.
We halted at the tent of a female, allied both to the tribe of Kais and to the Arabs of Yemen, nobly descended from pious forefathers; and she said, whilst letting down the curtain of the tent between us and her: What is your country? who are you two men?” I replied: “My companion and his people are of the tribe of Tamim; I and my relatives are from Yemen. We are two companions, widely separated till time joined us; the separated sometimes meet and unite together.””"
"ومن أماليه ما رواه أبو العباس ثعلب قال: أنشدنا ابن الأعرابي محمد بن زياد المذكور:
سقى الله حيا دون بطنان دارهم… وبورك في مرد هناك وشيب
وإني وإياهم على بعد دارهم… كخمر بماء في الزجاج مشوب","Abu al-Abbas Thalab gives the following lines as having been deflated to him and his fellow-students by ibn al-Aarabi: May God shed his favor on a tribe whose dwelling-place is near Butnan, may blessings attend the youths therein and the men gray with years! though they reside fair away I and they are united like wine mingled with water in the glass."
ومن تصانيفه كتاب النوادر وهو كبير، وكتاب الأنواء وكتاب صفة النخل وكتاب صفة الزرع وكتاب النبات وكتاب الخيل وكتاب تاريخ القبائل وكتاب معاني الشعر وكتاب تفسير الأمثال وكتاب الألفاظ وكتاب نسب الخيل وكتاب نوادر الزبيرين وكتاب نوادر بني فقعس وكتاب الذباب وغير ذلك، وأخباره ونوادره وأماليه كثيرة.,"Amongst the works composed by Ibn al-Aarabi were: the Kitab al-Nawadir [book of anecdotes), a large work; the Kitab al-Anwaa; the Sifat al-Nakhl {description of palm trees)the Sifat al-Zara (description of corn in the blade); the Kitab al-Nabat (book of plants); the Kitab al-Khail (book of horses}; the Tarikh al-Kabail (history [or epochs] of the tribes); the Maani al-Shir (fine ideas occurring in poetry); the Tafsir al-Amthal (explanation of proverbs); the Kitab al-Alfaz {vocabulary} the Nisab d-Khail (pedigrees of [famous] horses); the Nawadir al-Zubairyin (anecdotes respecting the family of Zubair); the Nawadir bani Fakus (anecdotes of the sons of Fakus): the Kitab al-Dubab (book on flies), etc., The anecdotes told off him, and the philological observations which he dictated, are very numerous."
وقال ثعلب: سمعت ابن الأعرابي يقول: ولدت في الليلة التي مات فيها الإمام أبو حنيفة رضي الله عنه، وذلك في رجب سنة خمسين ومائة على الصحيح.,"Thalab said: “I heard Ibn al- Aarabi mention that he was born on the night of the imam Abu Hanifa’s death; and this, according to the most authentic account, took place in the month of Rajab, A. H. one hundred and fifty."
وتوفي لأربع عشرة ليلة خلت من شعبان [وقال الطبري في تاريخه: توفي يوم الأربعاء ثالث عشر الشهر المذكور] سنة إحدى وثلاثين ومائتين بسر من رأى، وقيل سنة ثلاثين ومائتين، والأول أصح، وصلى عليه القاضي أحمد بن أبي داود الإيادي – المقدم ذكره.,"Ibn al-Aarabi died at Sarra man raa on the fourteenth of Shaaban, A. H. two hundred and thirty one; al-Tabari says, in his History, on Wednesday, the thirteenth of that month. Some place his death in the year two hundred and thirty six, but the former date is nearer the truth. The funeral prayer was said over the corpse by the kadi Ahmad Ibn Abi Dawud al-Iyadi."
والأعرابي: بفتح الهمزة وسكون العين المهملة وفتح الراء وبعد الألف باء موحدة، هذه النسبة إلى الأعراب، قال أبو بكر بن عزيز السجستاني المعروف بالعزيزي في كتابه الذي فسر فيه غريب القرآن الكريم: يقال رجل أعجم وأعجمي أيضا إذا كان في لسانه عجمة، وإن كان من العرب ورجل عجمي منسوب إلى العجم وإن كان فصيحا،,"The relative adjective Aarabi is derived from Aarab; Abu Bakr Muhammad Ibn Aziz al-Sijistani, generally known by the appellation of al-Azizi, says, in the work wherein he explains the common words occurring in the Quran: They call a man Aajam or Aajami if there be an ajma (impediment) in his tongue (or language), even though be belong to the Arabian race; and they call a Persian Ajami, even though he speak (Arums) with correctness."
ورجل أعرابي إذا كان بدويا وإن لم يكن من العرب، ورجل أعرابي إذا كان بدويا وإن لم يكن من العرب، ورجل عربي منسوب إلى العرب وإن لم يكن بدويا.,"A man is Aarabi, if he be an inhabitant of the desert, though not an Arabian and he is Arabi, if he belong to the Arabian race, even though not an inhabitant of the. desert.”"
وإسبيجاب: بكسر الهمزة وسكون السين المهملة وكسر الباء الموحدة وسكون الياء المثناة من تحتها وفتح الجيم وبعد الألف باء موحدة، وهي مدينة من اقصى بلاد الشرق، وأظنها من إقليم الصين أو قريبة منه.,"Isbijab is a city in the farthest part of the East; I imagine its belong to the climate [kingdom) of China, or to be near it."
وبطنان: بضم الباء الموحدة وسكون الطاء المهملة وبين النونين ألف، وهو جمع بطن، وهو الغامض من الأرض.,"Butnan is a plural of batn, which word signifies a low ground."
الكلبي,MUHAMMAD IBN AL-KALBI
أبو النضر محمد بن السائب بن بشر، وقيل مبشر، بن عمرو الكلبي [وقال محمد بن سعد: هو محمد بن السائب الكلبي بن بشر بن عمرو بن الحارث بن عبد الحارث بن عبد العزى بن امرئ القيس بن عامر بن النعمان بن عامر ابن عبدون بن كنانة بن عوف بن عذرة بن زيد بن عبد اللات بن رفيدة بن ثور بن كلب،,"Abu al-Nadr Muhammad Ibn al-Saieb Ibn Bishr, or Mubashir, Ibn Amr al-Kalbi, a native of Kufa, the author of a commentary on the Quran and a genealogist, was a master of the highest authority in these two branches of science. Muhammad Ibn Saad sets forth his genealogy thus: Muhammad Ibn al-Saieb al-Kalbi Ibn Bishr Ibn Amr Ibn al-Harith Ibn Abd al-Harith Ibn Abd al-Ozza Ibn Amr al-Kais Ibn Amir Ibn al-Noman Ibn Amir Ibn Abdon Ibn Kinana Ibn Auf Ibn Ozra Ibn Zaid Ibn Abd al-Lat Ibn Rufaida Ibn Thawr Ibn Kalb."
ثم كشفت كتاب النسب لهشام بن الكلبي فساق نسبهم على هذه الصورة إلا أنه أسقط منه عبد الحارث فقط، والباقي صحيح] الكوفي، صاحب التفسير وعلم النسب؛ كان أماما في هذين العلمين.,"I then consulted Hisham Ibn al-Kalbi’s Book of Genealogies, and found their descent given as here indicated, with the exception of the link Abd al-Harith which is omitted."
حكى ولده هشام عنه قال: دخلت على ضرار بن عطارد بن حاجب بن زرارة التميمي بالكوفة، وإذا عنده رجل كأنه جرذ يتمرغ في الحر، وهو الفرزدق الشاعر، فغمزني ضرار وقال: سله ممن أنت، فسألته فقال: إن كنت نسابا فانسبني، فإني من بني تميم،,"The following anecdote was related by him and has been transmitted down by his son Hisham: I went into the house of Dirar Ibn Otarid Ibn Hajib Ibn Zurara al-Tamimi at Kufa and found with him a man like a mouse wriggling in a hole; and this was al-Farazdak the poet. Dirar winked at me and told me to ask him who he was. I put the question, and the other replied: If thou art genealogist, trace down my descent; I am sprung from Tamim.’"
فابتدأت أنسب تميما حتى بلغت إلى غالب، وهو والد الفرزدق، فقلت: وولد غالب هماما – وهو اسم الفرزدق، كما سيأتي ترجمته في حرف الهاء إن شاء الله تعالى – فاستوى الفرزدق جالسا وقال: والله ماسماني به أبواي ولاساعة من النهار، فقلت: والله إني لأعرف اليوم الذي سماك فيه أبوك الفرزدق، فقال:,"I immediately repeated the list of Tamim’s descendants, till I came to Ghalib, the father of al-Farazdak, of whom I said: And Ghalib begot “Hammam’ this was al Farazdak’s real name. On this al-Farazdak sat up and exclaimed: ‘By Allah! my parents never called me by that name but for a ‘single hour of my life. ‘And, by Allah V replied I, I know She day on which thy father called thee al Farazdak"
وأي يوم فقلت: بعثك في حاجة فخرجت تمشي وعليك مستقة ، فقال: والله لكأنك فرزدق، دهقان قرية قد سماها بالجبل، فقال: صدقت والله،,"What day was it? He sent thee out some business and, as thou wert walking forth with a mistuka on thy shoulders, he said: By Allah one would take thee for a Farazdak made by the farmer of such and such a village, in the mountain.’ That is quite true,’ replied the poet."
ثم قال: أتروي شيئا من شعري فقلت: لا، ولكن أروي لجرير مائة قصيدة، فقال: تروي لابن المراوغة ولاتروي لي والله لآهجون كلبا سنة أو تروي لي كما رويت لجرير، فجعلت أختلف إليه أقرأ عليه النقائض خوفا منه، وما لي في شيء منها حاجة.,"He then asked me if I could repeat any of his poems. ‘No,’ said I, ‘but can repeat one hundred of Jarir’s “qasidas ‘Ah,’ said he, ‘thou canst repeat Ibn al-Marawigha’s“ verses, and canst not repeat mine! By Allah! I shall satirize the tribe of Kalb for a whole year, unless thou do as much for me as for Jarir.’ This threat induced me to visit him repeatedly and read over his opposites under his tuition, ‘although I had not the least use for them.”"
قلت: المستقة، بضم الميم وسكون السين المهملة وضم التاء المثناة من فوقها وهي الفروة الطويلة الكم، والجمع مساتق وفيها لغة أخرى بفتح التاء، وروي عن عمر رضي الله عنه، انه كان يصلي وعليه مستقة [من سندس] وروي عن أنس بن مالك أن ملك الروم أهدى إلى رسول الله صلى الله عليه وسلم، مستقة من سندس فلبسها فكأني أنظر إلى يديه قد بدتا،,"Mustuka means a fur cloak with long sleeves: its plural is masatik. Some persons pronounce mustaka, not mustuka. A tradition informs us that Omar prayed in a mustuka, and we learn from another tradition delivered by Anas Ibn Malik, that the king of the Greeks sent a mustuka of flowered silk to the blessed Prophet, who put it on: “And I think,’’ said he, “I still see his hands as they appeared (at the extremity of the sleeves).”"
ثم بعث بها إلى جعفر بن أبي طالب رضي الله عنه، فقال: ابعث بهاإلى أخيك النجاشي، وقال النضر بن شميل: المستقة: الجبة الوسعة.,"He then sent it to Jaafar, the son of Ali Ibn Talib, who said to the Prophet: “Send it to thy brother the Najashi [king of Abyssinia).” Al-Nadr Ibn Shumail says that the mustuka is a sort of wide robe."
وكان الكلبي المذكور من أصحاب عبد بن سبأالذي يقول إن علي بن أبي طالب رضي الله عنه لم يمت وإنه راجع إلى الدنيا. وروى عنه سفيان الثوري ومحمد بن إسحاق، وكانا يقولان: حدثنا أبو النضر حتى لايعرف؛,"Muhammad Ibn al-Kalbi was a follower of Abd Allah Ibn Saba, him who taught that Ali Ibn Abi Talib was not dead, and that he would return into the world. Sofian al-Thawri and Muhammad Ibn Ishak cited his authority for some of their Traditions, but, lest it should be known who he was, they gave them under this form: “We were told by Abu al-Nadr that, etc."
وشهد الكلبي المذكور دير الجماجم مع عبد الرحمن بن محمد بن الأشعث بن قيس الكندي، وشهد جده بشر وبنوه السائب وعبيد وعبد الرحمن وقعة الجمل وصفين مع علي ابن أبي طالب رضي الله عنه،,"This al-Kalbi fought at the battle of Dair al-Jamajim, on the side of Abd al-Rahman Ibn Muhammad Ibn al-Ashath Ibn Kais al-Kindi; his grand-father Bishr, his father al-Saieb, and his uncles Obaid and Abd al-Rahman fought under the caliph Ali at the battles of the Camel (A. H. thirty six) and Siffin (A. H. thirty seven)."
"وقتل السائب مع مصعب بن الزبير، وفيه يقول ابن ورقاء النخعي:
فمن مبلغ عني عبيدا بأنني… علوت أخاه بالحسام المهند
فإن كنت تبغي العلم عنه فإنه… مقيم لدى الديرين غير موسد
وعمدا علوت الرأس منه بصارم… فأثكلته سفيان بعد محمد سفيان ومحمد ابنا السائب.","Al-Saieb was slain with Musab Ibn al-Zubair, and the following verses were pronounced on his death by Ibn Warkaa al-Nakhai: Who will tell Obaid, for me, that I struck off his brother’s head with the sharp sword. If he wish to know where he is, tell him that he reposes near al-Dairain, without a pillow. I struck off his head with my sword intentionally, and thus rendered orphans Sofian and Muhammad. Sofian and Muhammad were the sons of al-Saieb."
وتوفي محمد الكلبي المذكور سنة ست وربعين ومائة بالكوفة، رحمه الله تعالى. وسيأتي ذكر ولده أبي المنذر هشام النسابة في حرف الهاء، إن شاء الله تعالى.,"Muhammad Ibn al-Kalbi died at Kufa in the year one hundred and forty six (A. D. seven hundred and sixty three or seven hundred and sixty four). Under the letter H we shall give the life of his son Abu al-Munzir Hisham, the celebrated genealogist."
والكلبي بن وبرة، وهي قبيلة وسكون اللام وبعدها باء موحدة، هذه النسبة إلى كلب بن وبرة، وهي قبيلة كبيرة من قضاعة، ينسب إليها خلق كثير. والمستقة: لفظة فارسية معربة.,"Kalbi means descended from Kalb, the son of Wabara; the tribe of Kalb forms a large branch of that of Kuda’a, and a great number of persons have derived their patronymic from it. Mustuka is a Persian word admitted into the Arabic language."
قطرب,KUTRUB
أبو علي محمد بن المستنير بن أحمد النحوي اللغوي البصري، مولى سالم بن زيادة، المعروف بقطرب؛ أخذ الأدب عن سيبويه وعن جماعة من العلماء البصريين،,"Abu Ali Muhammad Ibn al-Mustanir Ibn Ahmad, the grammarian and philologer, generally known by the name of Kutrub, was a native of Basra and a mawla of Salim Ibn Ziad. He acquired his philological information from Sibawaih and some of the learned men of Basra."
وكان حريصا على الاشتغال والتعلم، وكان يبكر إلى سيبويه قبل حضور أحد من التلامذة، فقال له يوما: ما أنت إلا قطرب ليل، فبقي عليه هذا اللقب، وقطرب: اسم دويبة لا تزال تدب ولا تفتر، وهو بضم القاف وسكون الطاء المهملة وضم الراء وبعدها باء موحدة.,"Ardent for the acquisition of knowledge and devoted to study, he always went to Sibawaih’s lessons much earlier than the other pupils, and this induced his master to say to him one day: “Thou art nothing else but a night-kutrub, and this surname stuck to him. The kutrub is a little animal always running about."
وكان من أئمة عصره؛ وله من التصانيف كتاب معاني القرآن وكتاب الاشتقاق وكتاب القوافي وكتاب النوادر وكتاب الأزمنة وكتاب الفرق وكتاب الأصوات وكتاب الصفات وكتاب العلل في النحو وكتاب الأضداد وكتاب خلق الفرس وكتاب خلق الإنسان وكتاب غريب الحديث وكتاب” الهمز” وفعل وأفعل والرد على الملحدين في تشابه القرآن وغير ذلك.,"Ibn al-Mustanir was one of the chief (philologers) of the age; his works are: the Maani al-Quran (rhetorical figures of the Quran), the Kitab al-Ishtikak (treatise on etymology), the Kitab al-Kawafi (treatise on rhymes), the Kitab al-Nawadir (book of anecdotes), the Kitab al-Azmina (book of the times [seasons], the Kitab al-Fark (on the difference between the names given to the members of the human body and those given to the same members in animals), the Kitab al-Aswat (book of cries [or interjections]), the Kitab al-Sifat (book of epithets), the Kitab al-Ilal fi al-Nahw (on the examples generally used in grammar), the Kitab al-Adhdad (on the words bearing each two different significations), the Kitab Khulk al-Faras (on the frame of the horse), the Kitab Khulk al-Insan (on the human frame), the Kitab Gharib al-Hadith (on the unusual expressions occurring in the Traditions), the Kitab al-Hamza (on the letter hamza), the Kitab faala wa afala (on the change of signification undergone by certain verbs in passing from the first to the fourth form), the Kitab al-Radd ala al-Mulhidin fi Tashabuh al-Quran (refutation of the impious, with respect to the passages of the Quran which, if taken literally, would lead to anthropomorphism), etc.”"
وهو أول من وضع المثلث في اللغة، وكتابه وإن كان صغيرا لكن له فضيلة السبق، وبه اقتدى أبو محمد عبد اله بن السيد البطليوسي – المقدم ذكره – وكتابه كبير، ورأيت مثلثا آخر لشخص آخر تبريزي، وليس هو الخطيب أبو زكريا التبريزي – الآتي ذكره إن شاء الله تعالى – بل غيره،,"He was the first author who composed one of those philological treatises called Ternaries; his work, though small, has the merit of priority, and served for model to Ibn al-Sayed al-Batalyausi in his; the latter forms a large book. I have seen a third Ternary composed by a native of Tauris (tibrizi), who was, however, a different person from the Abu Zakariya al-Tibrizi, whose life is given in this work."
ولا أستحضر الآن اسمه، وهو كبير أيضا واأقصر فيه، وما نهج لهم الطريق إلا قطرب المذكور. وكان قطرب معلم أولاد أبي دلف العجلي – المقدم ذكره,"I do not at present recollect the author’s name, but the work itself is of considerable extent and merit. After all, it was Kutrub who marked out the way. Kutrub was preceptor to Abu Dulaf’s sons."
"وروى له ابن المنجم في كتاب البارع بيتين وهما:
إن كنت لست معي فالذكر منك معي… يراك قلبي وإن غيبت عن بصري
والعين تبصر من تهوى وتفقده… وباطن القلب لا يخلو من النظر","The following verses are attributed to him by (Harun) Ibn al-Munajjim in his Kitab al-Bari: Though thou art not with me, thy remembrance is; my heart sees thee, though thou art absent from my sight. The eye can see the beloved and perceive her absence; but the interior of the heart is never deprived of her presence."
هذان البيتان مشهوران ولاأعلم أنهما إلا من هذا الكتاب.,"These verses are very well known, but it is only from this work that I learned who was their author."
وتوفي سنة ست ومائتين، رحمه الله تعالى؛ ويقال إن اسمه محمد، وقيل الحسن بن محمد، والأول أصح، والله أعلم بالصواب.,"Kutrub died A. H. two hundred and six (A. D. eight hundred and twenty one or eight hundred and twenty two). Some say that his real name was Ahmed Ibn Muhammad, and others, al-Hasan Ibn Muhammad; but that given at the head of this article comes probably nearest to the truth."
المبرد,AL-MUBARRAD
أبو العباس محمد بن يزيد بن عبد الأكبر بن عمير بن حسان بن سليمان بن سعد بن عبد الله بن زيد بن مالك بن الحارث بن عامر بن عبد الله بن بلال بن عوف بن أسلم، وهو ثمالة، بن أحجن بن كعب بن الحارث بن كعب ابن عبد الله بن مالك بن النضر بن الأسد بن الغوث،,"Abu al-Abbas Muhammad, generally known by the name of al-Mubarrad, was the son of Yazid Ibn Abd al-Akbar Ibn Umair Ibn Hassan Ibn Suleiman Ibn Saad Ibn Abd Allah Ibn Zaid Ibn Malik Ibn al-Harith Ibn Amir Ibn Abd Allah Ibn Bilal Ibn Auf Ibn Aslam Ibn Ahjan Ibn Kaab Ibn al-Harith Ibn Kaab Ibn Abd Allah Ibn Malik Ibn alKadi Ibn al-Asad Ibn al-Ghauth."
وقال ابن الكلبي: عوف بن أسلم هو ثمالة والأسد هو الأزد، الثمالي الأزدي البصري المعروف بالمبرد النحوي؛ نزل بغداد، وكان إماما في النحو واللغة، وله التواليف النافعة في الأدب: منها كتاب الكامل وكتاب الروضة والمقتضب وغير ذلك.,"The Auf of this list was called also Thumala; and Ibn al-Kalbi, who makes the same observation, adds that al-Asad is the same person as al-Azdi progenitor of the tribe of that name). The grammarian al-Mubarrad, surnamed al-Thumali al Azdi {descended from Thumala of the tribe Of Azd), was a native of Basra, but resided at Baghdad. This eminent philologer and grammarian composed a number of works on literary subjects, such as the Kamil [perfect), the Rawda {meadow), the Muktadib {rough draught), etc."
أخذ الأدب عن أبي عثمان المازني وأبي حاتم السجستاني – وقد تقدم ذكرهما – وأخذ عنه نفطويه – وقد تقدم ذكره – وغيره من الأئمة.,"He studied under Abi Othman al-Mazini and Abu Hatim al-Sijistani amongst the many eminent masters who had received lessons from him, Niftawaih was one of the most distinguished."
وكان المبرد المذكور وأبو العباس أحمد بن يحيى الملقب بثعلب صاحب كتاب الفصيح عالمين متعاصرين قد ختم بهما تاريخ الأدباء، وفيهما يقول بعض أهل عصرهما من جملة أبيات وهو أبو بكر ابن أبي الأزهر:,"All-Mubarrad was a contemporary of Abu al-Abbas Ahmad Ibn Yahya, surnamed Thalab the author of the Fasih; they were both deeply learned, and with them terminated the series of the great philologers. It was of them that a contemporary, Abu Bakr Ibn Abi al-Azhar, said, in one of his poems."
"أيا طالب العلم لا تجهلن… وعذ بالمبرد او ثعلب
تجد عند هذين علم الورى… فلا تك كالجمل الأجرب
علوم الخلائق مقرونة… بهذين في الشرق والمغرب","Searcher of knowledge! act not foolishly, but have recourse to al-Mubarrad or to Thalab. In them you will find united the learning of all other men; remain not then (m ignorance, lest you be shunned) like a mangy same. the knowledge in the world, from East to West, is concentrated in these two."
وكان المبرد يحب الاجتماع في المناظرة بثعلب والاستكثار منه، وكان ثعلب يكره ذلك ويمتنع منه، وحكى أبو القاسم جعفر بن محمد بن حمدان الفقيه الموصلي وكان صديقهما، قال: لأبي عبد الله الدينوري ختن ثعلب: لم يأبى ثعلب الاجتماع بالمبرد فقال: لأن المبرد حسن العبارة حلو الإشارة فصيح اللسان ظاهر البيان، وثعلب مذهبه مذهب المعلمين، فإذا اجتمعا في محفل حكم للمبرد على الظاهر إلى أن يعرف الباطن.,"Al Mubarrad liked to meet with Thalab? because he had then an opportunity of discussing questions with him and acquiring information; bust this was highly disagreeable to Thalab, who therefore, avoided him Abu al Kasim Jaafar ibn Muhammad Ibn Hamdan, a jurisconsult of Mosul and a friend to both, related is follows: “I asked Abu Abd Allah al-Danawari, Thalab’s son-in-law, why his relative had such a dislike to meeting with al-Mubarrad, and he replied, because al-Mubarrad expressed himself with elegance and charmed the hearer by his ingenious allusions, purity of language, and clearness of expression; whereas Thalab’s mode of speaking was that usual with persons accustomed to teach. It, therefore, happened that, when they met, the assembly were seduced by al-Mubarrad’s outward show before they could appreciate (Thalab’s real) worth.”"
وكان المبرد كثير الأمالي حسن النوادر، فمما أملاه أن المنصور أبا جعفر ولى رجلا على العميان والأيتام والقواعد من النساء اللواتي لا أزواج لهن، فدخل على هذا المتولي بعض المتخلفين ومعه ولده، فقال له: إن رأيت أصلحك الله أن تثبت اسمي مع القواعد،,"Al-Mubarrad dictated a great quantity of information and abounded in anecdote. One of the relations dictated by him was the following: “Abu Jaafar al-Mansur appointed a person to act as guardian of the blind, the orphans, and distressed housekeepers who were widows. A man reduced to great misery went one day with his son to this officer and said: ‘Would you have the kindness to inscribe my name on the list of distressed housekeepers?’"
فقال له المتولي: القواعد نساء فكيف أثبتك فيهن فقال ففي العميان فقال: أما هذا فنعم، فإن الله تعالى يقول”فإنها لاتعمى الأبصار ولكن تعمى القلوب التي في الصدور” – الحج:46 – فقال: وتثبت ولدي في الأيتام، فقال: وهذا أفعله أيضا، فإنه من تكن أنت أباه فهو يتيم، فانصرف عنه وقد أثبته في العميان وولده في الأيتام.,"‘Those house-keepers are females,’ observed the guardian, ‘how then can I inscribe you among them?’ ‘Well,’ said the man, ‘put me on the blind “ ‘list’. ‘That I will,’ answered the other, ‘for God hath said: It is not the eyes which are blind, but the hearts contained in men’s bosoms.’ ‘And inscribe my boy on the list of orphans.’ ‘That also I shall do, for he who has a father like you is really an orphan.’ The man then withdrew, after obtaining his inscription on the blind list and that of his son on the list of orphans.”"
"وطلب بعض الأكابر من المبرد معلما لولده، فبعث شخصا وكتب معه: قد بعثت به وأنا اتمثل فيه:
إذا زرت الملوك فإن حسبي… شفيعا عندهم أن يخبروني","A certain grandee having asked al-Mubarrad to procure him a preceptor for his son, he sent him one with a letter to this effect: “I here send what you wished for, and I may say this much for him and in his name: “When I visit princes, all the protection I require is, that they put my talents to the test.”"
ومعنى هذا البيت مأخوذ من كلام أحمد بن يوسف كاتب المأمون وقد أهدى إليه ثوب وشي في يوم نيروز: قد أهديت إلى أمير المؤمنين ثوب وشي يصف نفسه، والسلام.,"The idea of this verse is borrowed from a note addressed to al-Mamun by Ahmad Ibn Yusuf the katib, on the day of Newroz, with the present of an embroidered robe: “I have sent to the Commander of the faithful an embroidered robe which will speak for itself. Adieu.”"
وكنت رأيت المبرد المذكور في المنام وجرى لي معه قصة عجيبة فأحببت ذكرها، وذلك أني كنت بالإسكندرية في بعض شهور سنة ست وثلاثين وستمائة وأقمت بها خمسة أشهر،,"I once saw al-Mubarrad in a dream, and the singularity of our conversation was such that I am induced to relate it: In the year six hundred and thirty six (A. D. one thousand two hundred and thirty eight or one thousand two hundred and thirty nine), I passed five months in Alexandria,"
وكان عندي كتاب الكامل للمبرد، وكتاب العقد لابن عبد ربه، وأنا أطالع فيهما، فرأيت في العقد في فصل ترجمة بقوله ”ماغلط فيه على الشعراء” وذكر أبياتا نسبوا أصحابها فيها إلى الغلط وهي صحيحة، وإنما وقع ممن استدرك عليهم لعدم اطلاعهم على حقيقة الأمر فيها،,"and happening to have with me al-Mubarrad’s Kamil and Ibn Abd Rabbih’s Ikd, I perused them occasionally. In the latter work I remarked a chapter entitled: Mistakes of which poets have been accused, and containing verses in which it had been pretended that the authors were mistaken, whereas the were really in the right; the blunders having been made by critics not sufficiently acquainted with the subjects they were examining."
"ومن جملة من ذكر المبرد فقال: ومثله قول محمد بن يزيد النحوي في كتاب” الروضة” ورد على الحسن بن هانئ – يعني أبا نواس – في قوله:
وما لبكر بن وائل عصم… إلا بحمقائها وكاذبها","Amongst the persons mentioned in this chapter is al-Mubarrad, of whom the author says: “And similar to this is a mistake committed by Muhammad Ibn Yazid (al-Mubarrad) the grammarian, in his Rawda, where he blames al-Hasan Ibn Hani meaning Abu Nuwas for having said: (The tribe of) Bakr Ibn Wail has left no recollections but that of its foolish woman (hamkaa) and its lying man.”"
فزعم أنه أراد بحمقائها هبنقة القيسي، ولايقال في الرجل حمقاء، وإنما أراد دغة العجيلية، وعجل في بكر، وبها يضرب المثل في الحمق، هذا كله كلام صاحب العقد وغرضه أن المبرد نسب أبانواس إلى الغلط بكونه قال ب حمقائها واعتقد أنه أراد هبنقة، وهبنقة رجل، والرجل لايقال له حمقاء، بل يقال له أحمق، وأبونواس إنما أراد دغة وهي امرأة، فالغلط حينئذ من المبرد، لا من أبي نواس.,"“Because,’ says al-Mubarrad, ‘by the word hamka the poet meant the man called “Habannaka al-Kaisi, and he should not, therefore, have designated him as hamkaa.’ Now the fact is that Abu Nuwas meant the female of the tribe of Ijl called Dugha, whose silliness was proverbial, and Ijl is a branch of the tribe of “Bakr.” By this, the author of the Hid meant to say that al-Mubarrad, in blaming Abu Nuwas for having here made use of the word hamkaa (stupid), imagined that the poet had in view Habannaka, and, as Habannaka was a man, that he should have said ahmak (stupid), not hamkaa; whereas, according to Ibn Abd Rabbih, the poet really meant the woman called Dugha. Therefore, concludes the author, it is al-Mubarrad who is in the wrong, not Abu Nuwas."
فلما كان بعد ليال قلائلب من وقوفي على هذه الفائدة رأيت في المنام كأني بمدينة حلب في مدرسة القاض بهاء الدين المعروف بابن شداد، وفيها كان اشتغالي بالعلم، وكأننا قد صلينا الظهر في الموضع الذي جرت العادة بالصلاة فيه جماعة،,"A few nights after reading this passage, I dreamt that I was in Aleppo, in the college of the kadi Baha al-Din Ibn Shaddad, where I had formerly pursued my studies. And it seemed as if we were saying the afternoon prayer in the place appropriated to that purpose, and that a number of people where there assembled."
فلما فرغنا من الصلاة قمت لأخرج، فرأيت في أخريات الموضع شخصا واقفا يصلي، فقال لي بعض الحاضرين: هذا أبو العباس المبرد، فجئت إليه وقعدت إلى جانبه أنتظر فراغه،,"When the prayer was ended, I stood up to retire and then saw, at the lower end of the room, a man standing and praying. Being informed by one of the persons present that it was Abu al-Abbas al-Mubarrad, I went over and sat down beside him, waiting till he had done."
فلما فرغ سلمت عليه وقلت له: أنا في هذا الزمان أطالع في كتابك الكامل فقال لي: رأيت كتابي الروضة فقلت: لا، وما كنت رأيته قبل ذلك، فقال: قم حتى أريك إياه، فقمت معه وصعد بي إلى بيته ، فدخلنا فيه ورأيت كتبا كثيرة، فقعد قدامها يفتشى عليه وقعدت انا ناحية عنه، فأخرج منه مجلدا ودفعه إلي ففتحه وتركته في حجري ثم قلت له:,"I then saluted him and said: “I am now reading your work, the Kamil;” on which he asked me if I had seen his Rawda. I replied that I had not, and this was in fact the truth, as I had never seen the work. “Well,” said he, “come with me, and I will show it to you.” On this, I arose and went up with him to his chamber, wherein I perceived a great quantity of hooks. He then sat down before them, looking for his Rawda, and I took my seat at some distance. Having drawn out a volume, he handed it to me. I opened it and, placing it on my knees, I said to him:"
قد أخذا عليك فيه، فقال: أي شيء أخذوا فقلت: أنك نسبت أبانواس إلى الغلط في البيت الفلاني، وأنشدته إياه فقال: نعم، غلط في هذا، فقلت له: إنه لم يغلط، بل هو على الصواب، ونسبوك أنت إلى الغلط في تغليطه، فقال: وكيف هذا,"“They have remarked a mistake of yours in this book.” ‘What mistake can they have remarked in it?” They say that you found fault with Abu Nuwas for having said so and so in such averse.” He was certainly wrong there.” “Nay,” said I, “he was in the right, and they say that you were in the wrong when you accused him of making a mistake.” “How can that be?”"
فعرفته ما قال صاحب العقد فعض على رأس سبابته، وبقي ساهيا ينظر إلي وهو في صورة خجلان ولم ينطق، ثم استيقظت من منامي وهو على تلك الحال، ولم أذكر هذا المنام إلا لغربته.,"I then told him what the author of the Ikd had said, on which he bit the end of his finger and stared at me in amazement, looking quite abashed and unable to utter a word. He remained in the same posture till I awoke. My only motive for mentioning this dream is its singularity."
وكانت ولادة المبرد يوم الاثنين عيد الأضحى سنة عشر ومائتين، وقيل سنة سبع ومائتين ز وتوفي يوم الاثنين لليلتين بقيتا من ذي الحجة، وقيل ذي القعدة، سنة ست وثمانين، وقيل خمس وثمانين ومائتين ببغداد، ودفن في مقابر باب الكوفة في دار اشتريت له، وصلى عليه أبو محمد يوسف بن يعقوب القاضي، رحمه الله تعالى.,"Al-Mubarrad was born on Monday, the festival of the Sacrifice, A. H. two hundred and ten (the twenty fifth of March, A. D. eight hundred and twenty six), some say in A. H. two hundred and seven (A. D. eight hundred and twenty two or eight hundred and twenty three). He died at Baghdad on Monday, the twenty seventh of Zi al-Hijja some say, of Zu al-Kaada, A. H. two hundred and eighty six (the fifth of December, A. D. eight hundred and ninety nine); but others place his death in A. H. two hundred and eighty five. He was interred in a house bought for the purpose, and situated in the cemetery at the Kufa gale. The funeral service was said over him by the kadi Abu Muhammad Yusuf Ibn Yakub."
ولما مات نظم فيه وفي ثعلب أبو بكر الحسن بن علي المعروف بابن العلاف – المقدم ذكره – أبياتا سائرة، وكان ابن الجواليقي كثيرا ما ينشدها، وهي:,"The following lines, written after his death by Abu Bakr al-Hasan Ibn al-Maruf, are currently known, and were frequently recited by Ibn al- Jawaliki."
"ذهب المبرد وانقضت أيامه… وليذهبن إثر المبرد ثعلب
بيت من الآداب أصبح نصفه… خربا وباقي بيتها فسيخرب
فابكوا لما سلب الزمان ووطنوا… للدهر أنفسكم على ما يسلب
وتزودوا من ثعلب، فبكأس ما… شرب المبرد عن قريب يشرب
وأرى لكم أن تكتبوا أنفاسه… إن كانت الأنفاس مما يكتب","Al-Mubarrad is gone! his days are past! and Thalab must follow al-Mubarrad. Behold the mansion of literature half demolished, and destruction awaiting the remainder. Lament what time has snatched away, and prepare your minds for another privation. Lay in a provision out of Thalab’s learning, for he shall soon drink of the same cup as al-Mubarrad. I should tell you even to take note of his sighs, if it were possible to write them down."
وقريب من هذه الأبيات ما أنشده أبو عبد الله الحسين بن علي اللغوي البصري النمري لما مات أبو عبد الله محمدبن المعلى الأزدي، وكان بينهما تنافس وهي:,"A similar idea is thus expressed by Abu Abd Allah al-Husain Ibn Ali al-Namari, a philologer of Basra, in a piece of verse recited by him on learning the death of his rival Abu Abd Allah Muhammad Ibn al-Mualla al-Azdi."
"مضى الأزدي والنمري يمضي… وبعض الكل مقرون ببعض
أخي والمجتني ثمرات ودي… وإن لم يجزني قرضي وفرضي
وكانت بيننا أبدا هنات… توفر عرضه منها وعرضي
وما هانت رجال الأزد عندي… وإن لم تدن أرضهم بأرضي","Al-Azdi is gone and alNamari is going; the parts of one whole are always closely united. He was my brother, the partaker of my love, although he never repaid me that debt nor acknowledged that obligation. A coolness always reigned between us, but it redounded to his honor and my own. For I never despised the men of Azd, although their country was far apart from mine."
والثمالي: بضم الثاء المثلثة وفتح الميم وبعد الألف لام، هذه النسبة إلى ثمالة، واسمه عوف بن أسلم، وهو بطن من الأزد، قال المبرد في كتاب الاشتقاق: إنما سميت ثمالة لأنهم شهدوا حربا فني فيها أكثرهم، فقال الناس: مابقي منهم إلا ثمالة، والثمالة: البقية اليسيرة.,"Thumali means descended from Thumala, a person whose real name was Auf Ibn Aslam and from whom a branch of the tribe of Azd drew its origin. Al-Mubarrad says, in his Kitab al-Ishtikak: “This tribe was called Thumala, because it lost most of its members in a battle, and the people said: There is only a thumala of them remaining. Thumala means a feeble remnant.”"
وفي المبرد يقول بعض شعراء عصره وهجا قبيلته بسببه، وذكر أبو علي القالي في كتاب الأمالي أنها لعبد الصمد ابن المعذل:,"The following satirical lines were composed on al-Mubarrad and his tribe by a contemporary poet; Abu Ali al-Kalli, attributes them, in his Amali, to Abd al-Samad Ibn al- Muaddal."
"سألنا عن ثمالة كل حي… فقال القائلون: ومن ثمالة
فقلت محمد بن يزيد منهم… فقالوا زدتنا بهم جهالة
فقال لي المبرد خل عني… فقومي معشر فيهم نذالة","We asked every tribe where was the tribe of Thumala, and they asked us what was Thumala?. I told them! that who it belonged Muhammad Ibn Yazid, and they said: “You make is less know to us than ever.” Then al-Mubarrad spoke so me and said: ‘Spare my feeling; that tribe off mine is a vile rase.”"
ويقال: إن هذه الأبيات للمبرد، وكان يشتهي أن يشتهر بهذه القبيلة، فصنع هذه الأبيات فشاعت وحصل له مقصوده من الاشتهار.,"It is even slated that these verses were composed by al-Mubarrad himself from a desire of being known as member of this tribe: his verses got into circulation, and he thus obtained his wish."
"وكان كثيرا ما ينشد في مجالسه:
يا من تلبس أثوابا يتيه بها… تيه الملوك على بعض المساكين
ما غير الجل أخلاق الحمير ولا… نقش البراذع أخلاق البراذين","He used frequently to recite these lines at his assemblies: you who, in sumptuous array, strut about like princes and scorn the hatred of the poor; know that the saddle-cloth changes not the nature of the ass, neither do splendid trappings change the nature of the pack-horse."
واختلف العلماء في سبب تلقيبه بذلك، فالذي ذكره الحافظ أبو الفرج ابن الجوزي في كتاب الألقاب أنه قال: سئل المبرد: لم لقبت بهذا اللقب فقال: كان سبب ذلك أن صاحب الشرطة طلبني للمنادمة والمذاكرة، فكرهت الذهاب إليه، فدخلت إلى أبي حاتم السجستاني، فجاء رسول الوالي يطلبني، فقال لي أبو حاتم: ادخل في هذا، يعني غلاف مزملة فارغا،,"The learned explain diversely the origin of his surname al-Mubarrad, and here is what the hafiz Abu ’l-Faraj Iba al-Jauzi says, in his treatise on patronymics: ‘Al-Mubarrad, being asked how he came by this surname, related as follows: The chief of the shurta (police-guards) wanted me to pass the evening ‘with him in conviviality and conversation, but not wishing to go, I went to Abu Hatim as-Sijistani’s. Soon after, a messenger of that officer (wali) came in search of me, and Abu Hatim bid me hide in the wicker-case of a large earthen water-cooler."
فدخلت فيه وغطى رأسه، ثم خرج إلى الرسول وقال: ليس هو عندي، فقال: أخبرت أنه دخل إليك، فقال: إدخل الدار وفتشها، فدخل فطاف كل موضع في الدار ولم يفطن لغلاف المزملة، ثم خرج فجعل أبو حاتم يصفق وينادي على المزملة: المبرد المبرد، وتسامع الناس بذلك فلهجوا به. وقيل إن الذي لقبه بهذا اللقب شيخه أبو عثمان المازني، وقيل غير ذلك.,"Having followed his advice, he put on the lid, and went to the messenger, saying; He is not in my house. ‘Nay,’ said the other, ‘I was told that he Is in here.’ ‘Well’ replied Abu Halim, ‘come in and look for him. The man went ins and searched every corner of his house, without noticing the wicker-case. When he went away, Abu Halim clapped his hands, calling at the same time Howards the case: Al-Mubarrad l al-Mubarrad l who wants cool water. When the public heard of this they kept it up against me. Some say that this surname was given to him by his master Abu Othman al-Mazini, and others again explain it in a different manner."
وهبنقة: بفتح الهاء والباء الموحدة والنون المشددة والقاف وبعدها هاء ساكنة، وهو لقب أبي الودعات يزيد بن ثروان القيسي، وقيل كنيته أبو نافع، وبه يضرب المثل في الحمق فيقال أحمق من هبنقة القيسي” لأنه كان قد شردله بعير فقال: من جاء به فله بعيران، فقيل له: أتجعل في بعير بعيرين فقال: إنكم لاتعرفون حلاوة الوجدان، فنسب إلى الحمق بهذا السبب، وسارت به الأشعار,"Habannaka was the surname gives Abi al-Wadaat or Abu Nafi Yazid Ibn Tharuan al-Kaisi, stupidity had become so notorious that it was proverbially said: Such a one is more up Habannaka of his camels having gone astray be offer two camels to whoever would bring it back. They said to him:flow can you offer two camels for one?” and he replied: “You do not know the pleasure it is to find what one has lost.” This gave rise to the proverb. Verses were also made on him which got current (among the tribes)."
"فمن ذلك قول أبي محمد يحيى بن المبارك اليزيدي – وسيأتي ذكره إن شاء الله – في شيبة بن الوليد العبسي عم دقاقة ، من جملة أبيات:
عش بجد ولا يضرك نوك… إنما عيش من ترى بالجدود
رب ذي إربة مقل من الما… ل وذي عنجهية مجدود
عش بجد وكن هبنقة القي… سي أو مثل شيبة بن الوليد","and the following piece, composed by Yahya Ibn Al-Mubarak al-Yazidi, a person whose life we shall give, and directed against Shaiba Ibn al-Walid al-Absi, the uncle of Dakaka, contains an allusion to the same subject: Live protected by fortune, and thy (natural) stupidity will harm thee not; those whom we see living in prosperity are merely the favorites of fortune. The man of talent is often poor, and the fool enjoys opulence. Live protected by fortune, and you may be like Habannaka al-Kaisi or Shaiba Ibn al-Walid."
وسبب نظم اليزيدي هذه الأبيات أنه تناظر هو والكسائي في مجلس المهدي، وكان شيبة بن الوليد حاضرا فتعصب للكسائي وتحامل على اليزيدي، فهجاه في عدة مقاطيع هذا المقطوع من جملتها.,"The circumstance which induced al-Yazidi to compose these lines was, that, being in a discussion with al-Kisai at the court of al-Mahdi and in the presence of that caliph, he remarked that Shaiba Ibn al-Walid, who happened to be there, displayed great partiality against him and favored his adversary. He, in consequence, lashed him in a number of pieces, one of which was that here given."
ودغة: بضم الدال المهملة وفتح الغين المعجمة وبعدها هاء ساكنة، واسمها مارية بنت مغنج، بفتح الميم وسكون الغين المعجمة وفتح النون وبعدها جيم، وقيل مغنج بكسر الميم وسكون العين المهملة وباقية مثل الأول، وهو لقب، واسمه ربيعة بن سعد بن عجل بن لجيم – وهي التي يضرب بها المثل في الحمق، فيقال” أحمق من دغة”.,"Dugha was the surname of Mariyah, the daughter of Rabia Ibn Saad Ibn Ijl Ibn Lujaim. This Rabia bore the surname of Maghnaj or Mighnaj. Dugha’s silliness became so notorious that it was currently said: (Such a one is) a greater fool than Dugha."
وذكر ابن الكلبي في كتاب جمهرة النسب غير هذا، فقال في نسب بني العنبر: فولد جندب بن العنبر عديا وكعبا وعويجا أمهم مارية بنت ربيعة بن سعد بن عجل، ويقال بل هي دغة بنت مغنج بن إياد، فجعل مارية غير دغة، والله أعلم.,"Ibn al-Kalbi assigns her a different origin in his Jamharat al-Nisab; in speaking of the descendants of al-Anbar, he says: “And Jundub, the son of al-Anbar, engendered Adi, Kaab, and Owaij; their mother was Mariyah, the daughter of Rabia Ibn Saad Ibn Ijl, or, according to another statement, she was Dugha, the daughter of Maghnaj Ibn Iyad.” He, therefore, considers Mariyah and Dugha as different persons; whether he be in the right or not, God only knows!."
الأصل في الجعر أنه روث كل ذي مخلب من السباع، وقد يستعمل في غيرها بطريق التجوز، ودغة لجهلها لما ولدت ظنت أنه قد خرج منها المعتاد، فلما استهل المولود عجبت من ذلك وسألت عنه، فهذا كان سبب نسبتها إلى الحمق.,"The word jaar, in its primitive acceptation, signifies the dung of any wild animal armed with claws, but it was then applied, by a species of license, to the excrements of other animals. Dugha, on bringing forth her child, imagined that it was an excrementitious discharge, and on hearing the child cry, she was filled with wonder and asked whence the noise proceeded."
وكانت متزوجة في بني العنبر بن عمرو بن تميم، فبنو العنبر يدعون لذلك بني الجعراء؛ وهذا كله وإن كان خارجا عن المقصود، لكنها فوائد غريبة فأحببت ذكرها.,"She had married a member of the family of al-Anbar Ibn Amr Ibn Tamim, and, on her account, the Banu al-Anbar were called the Bani al-Jaaraa. These notes, though foreign to our subject, furnish some curious particulars, and that induces me to insert them."
ابن دريد,IBN DURAID
أبو بكر محمد بن الحسن بن دريد بن عتاهية بن حنتم بن حسن بن حمامي بن جرو بن واسع بن وهب بن سلمة ابن حاضر بن أسد بن عدي بن عمرو بن مالك بن فهم بن غانم بن دوس بن عدنان بن عبد الله بن زهران بن كعب بن الحارث بن كعب بن عبد الله بن مالك بن نصر بن الأزد بن الغوث بن نبت بن مالك بن زيد بن كهلان بن سبأ بن يشجب بن يعرب بن قحطان، الأزدي اللغوي البصري إمام عصره في اللغة والآداب والشعر الفائق؛,"Abu Bakr Muhammad Ibn al-Hasan Ibn Duraid Ibn Atahiya Ibn Hantam Ibn Hasan Ibn Hamami Ibn Jarw Ibn Wasi Ibn Wahb Ibn Salama Ibn Hadir Ibn Asad Ibn Adi Ibn Amr Ibn Malik Ibn Fahm Ibn Ghanim Ibn Daus Ibn Adnan Ibn Abd Allah Ibn Zahran Ibn Kaab Ibn al-Harith Ibn Kaab Ibn Abd Allah Ibn Malik Ibn Nasr Ibn al-Azd Ibn al-Gauth Ibn Nabt Ibn Malik Ibn Zaid Ibn Kahlan Ibn Saba Ibn Yashjub Ibn Yarub Ibn Kahtan, a member of the tribe of Azd and a native of Basra, was the most accomplished scholar, the ablest philologer, and the first poet of the age."
قال المسعودي في كتاب “مروج الذهب” في حقه: وكان ابن دريد ببغداد ممن برع في زماننا هذا في الشعر، وانتهى في اللغة، وقام مقام الخليل بن أحمد فيها، وأورد أشياء في اللغة لم توجد في كتب المتقدمين،,"Al-Masuodi speaks of him in these terms, in his Muruj al-Dahab: “And, at Baghdad, Ibn Duraid was one of those who, in our times, excelled as a poet and attained eminence as a philologer. In this science he held the rank of al-Khalil Ibn Ahmad, and made known peculiarities of the (Arabic) language which had not been noticed in the works of his predecessors."
وكان يذهب بالشعر كل مذهب، فطورا يجزل وطورا يرق، وشعره أكثر من أن نحصيه أو نأتي على أكثره أو يأتي عليه كتابنا هذا، فمن جيد شعره قصيدته المشهورة بالمقصورة التي يمدح بها الشاه ابن ميكال وولده ، وهما عبد الله بن محمد بن ميكال وولده أبو العباس إسماعيل بن عبد الله،,"In poetry he could assume every tone, from grave to gay; and his poetical productions are too numerous to be reckoned; otherwise, we should indicate the greater part of them in this book. One of his best pieces is the qasida, so well-known under the title of al-Maksura, in which he celebrates the praises of al-Shah Ibn Mikal and his son; the former, named Abd Allah Ibn Muhammad Ibn Mikal, and the latter, Abu ’l-Abbas Ismail Ibn Abd Allah."
"ويقال إنه أحاط فيها بأكثر المقصور، وأولها:
إما تري رأسي حاكى لونه… طرة صبح تحت أذيال الدجى
واشتعل المبيض في مسوده… مثل اشتعال النار في جزل الغضى","It is said that, in this poem, he has inserted most of the words terminated by a short alif (maksur). It begins thus: “Sees thou not that my head resembles by its color the rays of morning (appearing) underneath the training robe of darkness, and that its white (hairs) shine through the black, as shineth the fire in a log of Ghada wood?."
ثم قال المسعودي: وقد عارضه في هذه القصيدة المعروفة جماعة من الشعراء منهم أبو القاسم علي بن محمد بن أبي الفهم الأنطاكي التنوخ، وعدد جمعا ممن عارضها.,"He then adds: “In this well-known qasida, he has had a number of imitators, such as Abu al-Kasim Ali Ibn Muhammad Ibn Abi al-Fahm al-Antaki al-Tanukhi”, etc."
قلت أنا: وقد اعتنى بهذه المقصورة خلق من المتقدمين والمتأخرين، وشرحوها وتكلموا على ألفاظها، ومن أجود شروحها وأبسطها شرح الفقيه أبي عبد الله محمد بن أحمد بن هشام ابن إبراهيم اللخمي السبتي، وكان متأخرا توفي في حدود سنة سبعين وخمسمائة،,"This poem has occupied the attention of many writers, in ancient and modern times; they explained its meaning and elucidated the signification of its words, but the fullest and best of these commentaries is that composed by the jurisconsult Abu Abd Allah Muhammad Ibn Ahmad Ibn Hisham Ibn Ibrahim al-Lakhmi al-Sibti, a modern author who died towards A. H. five hundred and seventy (A. D. one thousand one hundred and seventy four)."
وشرحها الإمام أبو عبد الله محمد ابن جعفر المعروف بالقزاز صاحب كتاب الجامع في اللغة – وسيأتي ذكره إن شاء الله تعالى – وشرحها غيرهما أيضا.,"It was commented also by the imam Abu Abd Allah Muhammad Ibn Jaafar al-Kazzaz, the author of the philological treatise, the Kitab al-Jami: we shall give this writer’s life."
ولا بن دريد من التصانيف المشهورة كتاب ”الجمهرة” وهو من الكتب المعتبرة في اللغة، وله كتاب ”الاشتقاق” وكتاب ”السراج واللجام” وكتاب ”الخيل الكبير، وكتاب ”الخيل الصغير”، وكتاب ”الأنواء” وكتاب ”المقتبس” وكتاب ”الملاحن” وكتاب ”زوار العرب” وكتاب ”اللغات” وكتاب ”السلاح” وكتاب ”غريب القرآن” لم يكمله، وكتاب ”المجتبى” وهو مع صغر حجمه كثير الفائدة، وكذلك ”الوشاح” صغير مفيد.”,"Amongst Ibn Duraid’s most celebrated works are: the Kitab al-Jamhara (the collection), a highly-esteemed philological treatise; the Kitab al-Ishtikak (on the etymology of proper names); the Kitab al-Siraj wa al-Lijam (on the saddle and bridle); a large and a small book on horses; a treatise on the Anwaa (influence of the stars on the weather); the Kitab al-Muktabis (book for him who seeks information); the Kitab al-Malahin (the elucidator); the Kitab Zuwar il-Arab (the Arabs noted for visiting their friends); the Kitab al-Lughat (on the dialects or idiomatic expressions of the Arabs); the Kitab al-Silah (on weapons); the Kitab Gharib al-Quran (on the obscure expressions of the Quran); this work he left unfinished; the Kitab al-Mujtaba (chosen selection), a small book, but full of information; the Wishah (embroidered bell), a short but instructive treatise."
وله نظم رائق جدا ، وكان من تقدم من العلماء يقول: ابن دريد أعلم الشعراء وأشعر العلماء,"He composed also some beautiful poetry, and the men of learning in former times used to say: “Ibn Duraid is the most learned amongst the poets, and the ablest poet amongst the learned.”"
"ومن مليح شعره قوله:
غراء لو جلت الخدود شعاعها… للشمس عند طلوعها لم تشرق
غصن على دعص تأود فوقه… قمر تألق تحت ليل مطبق
لو قيل للحسن احتكم لم يعدها… أو قيل خاطب غيرها لم ينطبق
وكأننا من فروعها في مغرب… وكأننا من وجهها في مشرق
تبدو فيهتف للعيون ضياؤها… الويل حل بمقلة لم تطبق","One of his pieces offers the following fine passage: A brilliant (maiden); did her cheeks display their brightness to the rising sun, he could not shine; (her waist) is a pliant branch waving on a round sand-hill (the haunches), and over it is seen a moon (her face) shining through the cover of the night (her dark hair). Were beauty told to choose its representative, it would not pass her by; and were it told to address any other female, it would not speak. The darkness of her hair (shades the world and) makes us think the sun is set; the brightness of her face (enlightens it and) makes us think him rising. She appears, and her luster dazzles every eye; woe befall the eyes that close not then!"
ولولا خوف الإطالة لذكرت كثيرا من شعره.,"Were I not apprehensive of lengthening this article too much, I would give numerous passages from his poetry."
وكانت ولادته بالبصرة في سكة صالح سنة ثلاث وعشرين ومائتين، ونشأ بها وتعلم فيها، وأخذ عن أبي حاتم السجستاني والرياشي وعبد الرحمن بن عبد الله المعروف بابن أخي الأصمعي وأبي عثمان سعيد بن هارون الأشنانداني صاحب كتاب المعاني وغيرهم،,"He was born at Basra in the street (sikkat Salih), A. H. two hundred and twenty three (A. D. eight hundred and thirty seven or eight hundred and thirty eight); he passed his youth in that city, and there he made his studies. His masters were Abu Halim al-Sijistani, al-Riashi, Abd al-Rahman Ibn Abd Allah, surnamed the nephew of al-Asma’i [Ibn Akhi al-Asma’i), Abu Othman Said Ibn Harun al-Ushandani, author of the Kitab al-Maani, and others."
ثم انتقل عن البصرة مع عمه الحسين عند ظهور الزنج وقتلهم الرياشي – كماسبق في ترجمته – وسكن عمان وأقام بها اثنتي عشرة سنة، ثم عاد إلى البصرة وسكنها زمانا، ثم خرج إلى نواحي فارس وصحب ابني ميكال، وكانا يومئذ على عمالة فارس، وعمل لهما كتاب الجمهرة,"He left Basra in company with his paternal uncle al-Husain, when the Zenj stormed that city and murdered al-Riashi. He then dwelt at Oman twelve years. Having returned to Basra, where he again resided for a time, he set out for Persia and there became the companion of the sons of Mikal, who were at that epoch the administrators of the province of Fars. It was for them that he composed his Jamhara."
وقلداه ديوان فارس، وكانت تصدر كتب فارس عن رأيه، ولا ينفذ أمر إلا بعد توقيعه، فأفاد معهما أموالا عظيمة، وكان مفيدا مبيدا لا يمسك درهما سخاء وكرما، ومدحهما بقصيدته المقصورة فوصلاه بعشرة آلاف درهم، ثم انتقل من فارس إلى بغداد،,"They appointed him director of the government office of Fars, and no official papers were published without his approval, neither was any order executory without his signature. He gained large sums in their service, but, being prodigal of his money and always ready to oblige, he never kept a dirhem in his possession, and indulged his generous inclinations to their full extent. In his qasida, the Maksura, he introduced the eulogy of his patrons and received from them a present of ten thousand pieces of gold."
ودخلها سنة ثمان وثلثمائة بعد عزل ابني ميكال وانتقالهما إلى خراسان. ولما وصل إلى بغداد أنزله علي بن محمد الحواري في جواره وأفضل عليه، وعرف الإمام المقتدر خبره ومكانه من العلم، فأمر أن يجرى عليه خمسون دينارا في كل شهر، ولم تزل جارية عليه إلى حين وفاته.,"In the year three hundred and eight (A. D. nine hundred and twenty or nine hundred and twenty one), subsequently to the deposition of the sons of Mikal and their removal to Khorasan, he proceeded to Baghdad, where he found a generous protector in Ali Ibn Muhammad al-Huwari. The imam al-Muktadir having been informed by al-Huwari of the history and high literary attainments of his guest, settled on him a monthly pension of fifty dinars, and this allowance was regularly continued to him as long as he lived."
وكان واسع الرواية لم ير أحفظ منه، وكان يقرأ عليه دواوين العرب فيسابق إلى إتمامها من حفظه، وسئل عنه الدارقطني، أثقة هو أم لا فقال: تكلموا فيه، وقيل إنه كان يتسامح في الرواية فيسند إلى كل واحد ما يخطر له. وقال أبو منصور الأزهري اللغوي: دخلت عليه فرأيته سكران، فلم أعد إليه.,"Ibn Duraid could repeat from memory a vast number of poems and other pieces; in the quantity of productions which he had learned by heart, he surpassed all his predecessors, and, when students were reading, under his tuition, the poetical compositions of the Arabs of the desert, he would repeat, from memory, the remainder of the piece which his pupil bad commenced. Al-Darakutni having been asked if Ibn Duraid was to be considered as a true transmitter of pieces preserved by tradition, replied that some doubts had been expressed on the subject; indeed, it is said that he was careless in his delivery of these pieces, attributing them to the first author whose name came uppermost. The philologer Abu Mansur al-Azhari relates that, having gone to see Ibn Duraid, he found him drunk, and therefore,” said he, “I never returned to his house again.”"
وقال ابن شاهينك كنا ندخل عليه ونستحيي مما نرى من العيدان المعلقة والشراب المصفى. وذكر أن سائلا سأله شيئا فلم يكن عنده غير دن من نبيذ فوهبه له، فأنكر عليه أحد غلمانه، وقال تتصدق بالنبيذ فقال: لم يكن عندي شيء سواه، ثم أهدي له بعد ذلك عشرة دنان من النبيذ، فقال لغلامه: أخرجنا دنا فجاءنا عشرة، وينسب إليه من هذه الأمور شيء كثير.,"When we went to see him,” said Ibn Shahin, “we were shocked at the sight of lutes hung up on the wall and of wine unmixed with water.” It is related that beggar having asked him for something, he bestowed on him a keg of wine, having nothing else to give at the time. One of his boys disapproved of this act and said to him: How can you possibly give wine in charity?” Why,” replied Ibn Duraid, that was the only thing I had.” Sometime afterwards, he received ten kegs of wine as a present, on which he observed to the same boy: “We bestowed one keg and receive it back tenfold.” A great number of similar stories are told of him."
وعرض له في رأس التسعين من عمره فالج سقي له الترياق فبرئ منه وصح ورجع إلى أفضل أحواله، ولم ينكر من نفسه شيئا ورجع إلى إسماع تلامذته وإملائه عليهم، ثم عاوده الفالج بعد حول لغذاء ضار تناوله، فكان يحرك يديه حركة ضعيفة،,"Towards the ninetieth year of his age, he lost the use of his side by a paralytic stroke, but recovered by drinking theriac. He then relapsed deeper than ever into his old habits and denied himself no indulgence. He resumed also his lessons, reciting and dictating to his scholars; but, a year afterwards, having eaten something which disagreed with him, the palsy returned. All his body, from head to foot, was completely paralyzed, but he could still move his hands in a slight degree."
وبطل من محزمه إلى قدميه، فكان إذا دخل عليه الداخل ضج وتألم لدخوله وإن لم يصل إليه، قال تلميذه أبو علي إسماعيل بن القاسم القالي المعروف بالبغدادي – المقدم ذكره:,"When in this state, he uttered cries of pain if any person happened to enter the room, even without going near him. Alluding to this, his disciple Abu Ali Ismail al-Kali al-Baghdadi made the following remark."
"فكنت أقول في نفسي: إن الله عز وجل عاقبه بقوله في قصيدته المقصورة – المقدم ذكرها – حين ذكر الدهر:
مارست من لو هوت في الأفلاك من… جوانب الجو عليه ما شكا","I said to myself: The Almighty has punished him thus, for having said, in his Maksura, when speaking of time and its effects: “(O Time) thou hast engaged with one who, if the spheres fell on him from every point of heaven, would not utter a complaint.”"
وكان يصيح لذلك صياح من يمشي عليه أويسل بالمسال، والداخل بعيد منه، وكان مع هذه الحال ثابت الذهن كامل العقل، يرد فيما يسأل عنه ردا صحيحا؛ قال أبو علي: وعاش بعد ذلك عامين، وكنت أسأله عن شكوكي في اللغة وهو بهذه الحال فيرد بأسرع من النفس بالصواب.,"“And his sufferings were such that he would cry out like one trod under foot or pricked with needles, although the person who went in did not approach him.” Though reduced to this miserable state, he retained all his mental faculties, and answered with perfect justness every question which was proposed to him. “He survived this attack two years,” says Abu Ali, and, whilst he was in that state, consulted him on the points of philology respecting which I had doubts, and, as quick as thought, he returned me satisfactory answers."
وقال لي مرة وقد سألته عن بيت شعر: لئن طفئت شحمتا عيني لم تجد من يشفيك من العلم، قال أبو علي: ثم قال لي: يابني، وكذلك قال لي أبو حاتم وقد سألته عن شيء، ثم قال لي أبو حاتم: وكذلك قال لي الأصمعي وقد سألته.,"I asked him, one day, a question relative to a certain verse, and he replied: ‘Had the light of my eyeballs been extinguished, you would not have found a person capable of satisfying your thirst for knowledge. And these very words, ray son, were addressed to me by Abu Hatim when I once happened to ask him a question; and he told me that al-Asma’i had spoken them to him under the same circumstances.”’"
"وقال أبو علي: وآخر شيء سألته عنه جاوبني أن قال لي: يابني حال الجريض دون القريض، فكان هذا الكلام آخر ماسمعته منه وكان قبل ذلك كثيرا ما يتمثل:
فواحزني أن لا حياة لذيذة… ولا عمل يرضى به الله صالح","To the last question I ever addressed to him,” said Abu Ali, he made this reply: Hal al-jarid dun al-karid (choking has put a stop to verses); and these were the last words I heard him utter. Before that time, he used frequently to recite this verse, applying it to himself: “Wretch that lamia life of pleasure was not mine, neither have I wrought a good deed whereby I might please God.”"
وقال المرزباني ، قال لي ابن دريد: سقطت من منزلي بفارس، فانكسرت ترقوتي، فسهرت ليلتي، فلما كان آخر الليل غمضت عيني فرأيت رجلا طويلا أصفر الوجه كوسجا دخل علي وأخذ بعضادتي الباب وقال: أنشدني أحسن ما قلت في الخمر، فقلت: ما ترك أبو نواس لأحد شيئا،,"The following anecdote,” says al-Marzubani, was related to me by Ibn Duraid: I fell from (the top of) my house in Fars, and broke my collal-bone. I passed a sleepless night, and towards morning, having just closed my eyes, I dreamt that a tall pale man with a thin beard came to my room, and, having taken hold of the door posts, one in each hand, he said: Repeat to me the best verses you ever composed on wine.’ I replied that Abu Nuwas had left nothing for me or anyone else to say on the subject."
"فقال: أنا أشعر منه، فقلت: ومن أنت فقال: أنا أبو ناجية من أهل الشام، وأنشدني:
وحمراء قبل المزج صفراء بعده… أتت بين ثوبي نرجس وشقائق
حكت وجنة المعشوق صرفا فسلطوا… عليها مزاجا فاكتست لون عاشق","Well,’ said he, ‘l am a heller poet than Abu Nuwas.’ This induced me to ask him who he was, and he answered: Abu Najiya, a native of Syria.’ He then recited to me these lines: “Red before it is mixed and pale after, (this wine) comes forth arrayed in a double robe of narcissus (yellow) and of anemone (red); pure, it resembles the cheeks of the beloved; mixed, it assumes the [pallid) hue of the lover.”"
وجاء في رواية أخرى أن الشيخ أبا علي الفارسي النحوي قال: أنشدني ابن دريد هذين البيتين لنفسه، وقال: جاءني إبليس في المنام وقال: أغرت على أبي نواس فقلت: نعم فقال: أجدت إلا أنك أسأت في شيء، ثم ذكر بقية الكلام إلى آخره، والله أعلم.,"In another version of this anecdote it is stated that Abu Ali al-Farisi said: Ibn Duraid recited me these two lines, composed by himself, and told me that Satan appeared to him in a dream and asked him if he had not essayed to rival Abu Nuwas? Ibn Duraid answered that he had. ‘Well,’ said Satan, ‘you verses are not bad, but you have committed one fault’. The rest of the narration agrees with what precedes.”"
وتوفي يوم الأربعاء لاثنتي عشرة ليلة بقيت من شعبان سنة إحدى وعشرين وثلثمائة ببغداد، رحمه الله تعالى، ودفن بالمقبرة المعروفة بالعباسية من الجانب الشرقي في ظهر سوق السلاح بالقرب من الشارع الأعظم.,"Ibn Duraid died at Baghdad on Wednesday, the 17th of Shaaban, A. H. three hundred and twenty one (the twelfth of August, A. D. nine hundred and thirty three), and was buried on the east side of the river, in the Abbasya cemetery. His tomb is situated behind the bazar where arms are sold, near the main street (al-Shari al-Azam)."
وتوفي في ذلك اليوم أبو هاشم عبد السلام بن أبي علي الجبائي المتكلم المعتزلي – المقدم ذكره – فقال الناس: اليوم مات علم اللغة والكلام. ويقال إنه عاش ثلاثا وتسعين سنة لاغير،,"The celebrated Mutazilite divine Abu Hashim Abd al-Salam al-Jubbai died the same day, and this cause the people to say: “To-day, philology and dogmatic theology have ceased to exist!” It is stated that he lived precisely ninety-three years."
"ورثاه جحظة البرمكي – المقدم ذكره – بقوله:
فقدت بابن دريد كل فائدة… لما غدا ثالث الأحجار والترب
وكنت أبكي لفقد الجود منفردا… فصرت أبكي لفقد الجود والأدب الترب: بفتح الراء، جمع تربة.","Jahza al-Barmaki lamented his death in the following lines When Ibn Duraid made the third with the grave-stone and the earth (torab), I lost all in losing him. I, at first, lamented the departure of generosity, but I now lament the departure of generosity and erudition. Torab (an unusual word) is the plural of torba, (a heap of earth.)"
ودريد: بضم الدال المهملة وفتح الراء وسكون الياء المثناة من تحتها وبعدها دال مهملة، وهو تصغير أدرد: الذي ليس فيه سن، وهو تصغير ترخيم، وإنما سمي هذا التصغير ترخيما لحذف حرف الهمزة من أوله كما تقول في تصغير أسود: سويد، وتصغير أزهر: زهير.,"Duraid is the tarkhim diminutive of Adrad (toothless). This species of diminutive is called tarkhim (softening), because the letter o, the initial of the primitive word, is suppressed; it is thus that of aswad and azhar they form suwaid and Zuhair."
وحنتم: بفتح الحاء المهملة وسكون النون وفتح التاء المثناة من فوقها وبعدها ميم، والأصل في الحنتم الجرة المدهونة الخضراء وبها سمي الرجل.,"Hantam, the name of one of his ancestors (mentioned at the commencement of this article), means an earthen jar coated with green varnish; it is used also as a proper name for men."
وحمامي: بفتح الحاء المهملة والميم الخفيفة وبعد الألف ميم مكسورة ثم ياء، قال الأمير أبو نصر ابن ماكولا: هو أول من أسلم من آبائه. وبقية النسب معروف.,"Hamami, another of his ancestors, was, according to the emir Abu Nasr Ibn Makula, the first of the family who became a convert to Islamism."
وحامي من جملة السبعين راكبا الذين خرجوا مع عمرو بن العاص من عمان إلى المدينة لما بلغهم وفاة رسول الله صلى الله عليه وسلم، والقصة مشهورة وقد تقدم الكلام على الأزدي.,"He was one of the seventy horsemen who accompanied Amr Ibn al-Aas from Oman to Medina, on learning that the Prophet was dead; the circumstance is well-known."
وقوله ”حال الجريص دون القريض” هذا مثل مشهور وأول من نطق به عبيد بن الأبرص أحد شعراء الجاهلية لما لقي النعمان بن المنذر اللخمي آخر ملوك الحيرة في يوم بؤسه وعزم على قتله، وكان ذلك عادته، فأحس به عبيد فاستنشده شيئا من شعره،,"Hal al-jarid dun al-karid is a well-known proverb; it originated with Abid Ibn al-Abras, an ante-Islamic poet, who pronounced these words on meeting alNoman Ibn al-Munzir al-Lakhmi, the last king of Hira, in one of his bad days. AlNoman resolved to put him to death according to the custom he had adopted, hut first asked him to repeat some verses of his own composing."
فقال له: حال الجريض دون القريض فسارت مثلا، والجريض: بفتح الجيم وكسر الراء وسكون الياء المثناة من تحتها وبعدها ضاد معجمة، هو الغضة، والقريض: الشعر، فكأنه قال: حالت الغصة دون إنشاد الشعر، وهذه القصة مشهورة، فاقتصرت منها على ذكر خلاصتها.,"Abid, who had discovered his intentions, replied: Hal al-jarid dun al-karid (choking has put a stop to verses). It was as if the poet had said: Strangulation has put a stop to the reciting of verses. It is a well-known story, and I merely give its outline here."
وعبيد: بفتح العين المهملة وكسر الباء الموحدة وسكون الياء المثناة من تحتها وبعدها دال مهملة، وهو شاعر مشهور، وكان في الولادة من أقرن عبد المطلب بن هاشم جد رسول الله صلى الله عليه وسلم.,"Abid, for so his name must be pronounced, was a celebrated poet; he was born about the same time as Abd al- Muttalib Ibn Hashim, the grand-father of the Prophet."
أبو عمر المطرز الزاهد,ABU OMAR AL-ZAHID AL-MUTARRIZ
أبو عمر محمد بن عبد الواحد بن أبي هاشم، المعروف بالمطرز، الباوردي الزاهد غلام ثعلب – المقدم ذكره -؛ أحد أئمة اللغة المشاهير المكثرين، صحب أبا العباس ثعلبا زمانا فعرف به إليه وأكثر من الأخذ عنه، واستدرك على كتابه ”الفصيح” جزئا لطيفا سماه ”فائت الفصيح” وشرحه أيضا في جزء آخر.,"Abu Omar Muhammad Ibn Abd al-Wahid Ibn Abi Hashim al-Bawardi, generally known by the appellation of al-Mutarriz and surnamed Ghulam Thalab (Thalab’s boy), received also the denomination of al-Zahid (the ascetic) for his mortified life, and ranked among the most eminent and the most learned of the philologers. For a considerable time, he had been an assiduous disciple of Abu al-Abbas Thalab, and to this circumstance he was indebted for his surname. He acquired a great stock of information under the tuition of that master, on whose work, the Fasih, he composed two treatises: the first, a small volume of corrections, and entitled Fait al-Fasih (omissions in the Fasih); the second, a commentary, forming also one volume."
وله كتاب ”اليواقيت” وكتاب ”شرح الفصيح” لثعلب، وكتاب ”الجرجاني” وكتاب ”الموضح” وكتاب ”الساعات” وكتاب ”يوم وليلة” وكتاب ”المستحسن” وكتاب ”العشرات” وكتاب ”الشورى” وكتاب ”البيوع” وكتاب ”تفسير أسماء الشعراء” وكتاب ”القبائل” وكتاب ”المكنون والمكتوم” وكتاب ”التفاحة”,His other works were the Kitab al-Yawakit (book of jewels); the Kitab al-Jurjani; the Kitab al-Mwadih [the elucidator); the Kitab al-Sa’at (book of hours); the Kitab Yaum wa Laila (book of the day and the night); the Kitab al-Mustahsan (the approved); the Kitab al-Asharat (book of decennaries); the Kitab al-Shura (treatise on counsel); the Kitab al-Buyou (treatise on sales); a treatise on the meaning of the names of the poets; a work on the Arabian tribes; the Kitab al-Maknun wa al-Maktum (the concealed and the hidden); the Kitab al-Tuffaha (on the apple);
وكتاب ”المداخل” وكتاب ”علل المداخل” وكتاب ”النوادر” وكتاب ”فائت العين” وكتاب ”فائت الجمهرة” وكتاب ”ما أنكرته الأعراب على أبي عبيدة فيما رواه أو صنفه.”,"the Kitab al-Madakhil; the Ilal al-Madakhil; the Kitab alNawadir (book of anecdotes); the Kitab Fait al-Ain (omissions of [al-Khalil Ibn Ahmad in his work] the Ain), the Kitab Fait al-Jamhara [Ibn Duraid in his work] the Jamhara), and a notice on the expressions which the Arabs of the desert reprehended as inaccurate in the lessons and writings of Abu Obaida."
وكان ينقل غريب اللغة وحواشيها، وأكثر ما نقل أبو محمد ابن السيد البطليوسي في كتاب ”المثلث” عنه، وحكى عنه غرائب. وروى عنه أبو الحسن محمد بن رزقويه وأبو علي ابن شاذان وغيرهم.,"Many rare and obsolete terms of the language were made known by Abu Omar, and the greater part of the words indicated by Ibn al-Sayed al-Batalyausi, in his Ternary, is taken from his indications. Many curious anecdotes are told of this philologer. The information which he communicated to his scholars was then transmitted down by Abu al-Hasan Muhammad Ibn Razkuya, Abu Ali Ibn Shazan, and others."
وكانت ولادته سنة إحدى وستين ومائتين. وتوفي يوم الأحد لثلاث عشرة ليلة خلت من ذي القعدة سنة خمس وأربعين، وقيل أربع وأربعين وثلثمائة، ودفن يوم الاثنين ببغداد في الصفة التي تقابل معروفا الكرخي، رضي الله عنهن وبينهما عرض الطريق، رحمه الله تعالى.,"His birth took place in the year two hundred and sixty one (A. D. eight hundred and seventy four or eight hundred and seventy five), and he died at Baghdad, on Sunday, the thirteenth of Zu al-Kaada, A. H. three hundred and forty five (the sixteenth of February, A. D. nine hundred and fifty seven), or three hundred and forty four. He was interred the next day in the cloister (suffa) situated near the tomb of Maruf al-Karkhi, from which it is only separated by the road."
وكان اشتغاله بالعلوم واكتسابها قد منعه من اكتساب الرزق والتحيل له، فلم يزل مضيقا عليه. وكان لسعة روايته وغزارة حفظه يكذبه أدباء زمانه في أكثر نقل اللغة ويقولون: لو طار طائر لقال أبو عمر حدثنا ثعلب عن ابن الأعرابي، ويذكر في معنى ذلك شيئا.,"Abu Omar’s application to study and his zeal for the acquisition of knowledge hindered him from employing means to gain wealth and retained him constantly in a state of poverty. The quantity of information which he communicated to his disciples and of the pieces which he knew by heart was so great that the learned men of that lime impugned as false the greater part of his philological observations, and they used to say that if a bird flew by, Abu Omar would bring forward something on the subject, heading it with these words: “Thalab told us, on the authority of Ibn al-Arabi, that,” etc."
فأما روايته الحديث فإن المحدثين يصدقونه ويوثقونه؛ وكان أكثر ما يمليه من التصانيف يلقيه بلسانه من غير صحيفة يراجعها، حتى قيل إنه أملى من حفظه ثلاثين ألف ورقة من اللغة، فلهذا الإكثار نسب إلى الكذب.,"Some anecdotes of that kind are effectively related of him. He is considered, however, as a correct and trustworthy Traditionist by all competent masters in that branch of knowledge. The greater portion of the works and pieces which he taught was dictated by him, from memory, without his having recourse to a book; it is said that the philological matter which he thus made known filled thirty thousand leaves of paper. It was this copiousness which exposed him to the imputation of falsehood."
وكان يسأل عن شيء قد تواطأت الجماعة على وضعه، فيجيب عنه، ثم يترك سنة ويسأل عنه فيجيب بذلك الجواب بعينه.,"A number of persons concerted together and imagined a question which they might propose to him; when they obtained his answer, they let a year pass over, and then submitted to him the same question, but his answer corresponded exactly with that which he had previously given."
ومما جرى له في ذلك أن جماعة قصدوه للأخذ عنه، فتذكروا في طريقهم عند قنطرة هناك إكثاره، وأنه منسوب إلى الكذب بسبب ذلك، فقال أحدهم: أنا أصحف له اسم هذه القنطرة وأسأله عنها، فانظروا ماذا يجيب،,"A similar attempt to ensnare him was made by some persons who were going to hear his lessons: they happened to be conversing on the vast quantity of information which he was ever ready to communicate, and observed that, by this very talent, he had incurred the imputation of falsehood. On their way, they passed by a bridge, and one of them said: “Let us write down the name of this bridge and ask him about it; we shall see what answer he makes.”"
فلما دخلوا عليه قال له: أيها الشيخ ما القنطرة عند العرب فقال: كذا وكذا، فتضاحكت الجماعة سرا، وتركوه شهرا ، ثم قرروا مع شخص سأله عن القبطرة بعينها فقال: أليس سئلت عن هذه المسألة منذ مدة كذا وكذا وأجبت عنها بكذا وكذا فعجب الجماعة من فطنته وذكائه واستحضاره للمسألة والوقت وإن لم يتحققوا صحة ما ذكره.,"When they entered the place where Abu Omar was, that person addressed him, saying: O sheikh l what does the word bridge (kantara) mean with the Arabs?” The professor answered that it meant so and so (stating its different significations), and his auditors received this answer with a secret smile. A month afterwards, they put forward a person to question him about that same word, on which he replied: “Did you not ask me the same question a month ago, and did I not answer it so and so?” On hearing these words, the assembly was filled with admiration at his quick apprehension, acuteness, and promptitude in calling to mind the question and the time at which it had been proposed; but whether his answer was exact or not, they had no means of verifying."
وكان معز الدولة بن بويه قد قلد شرطة بغداد لغلام له اسمه خواجا، فبلغ أبا عمر الخبر، وكان يملي كتاب اليواقيت فلما جلس للإملاء قال: اكتبوا ياقوتة خواجا، الخواج في أصل لغة العرب: الجوع،,"Muzz al-Dawlat Ibn Buwaih had given the command of the Baghdad police-guards (shurta) to one of his young attendants whose name was Khawaja. When Abu Omar heard of this appointment, he was dictating to his scholars the contents of his Kitab al-Yawakit, and at his next lesson he said, on taking his seat: “ Write: Yakut Khawaja (a merchant’s jewel); the primitive signification of the word Khawaja, in the dialect of the Arabs, is hunger.”"
ثم فرع على هذا بابا وأملاه، فاستعظم الناس ذلك من كذبه، وتتبعوه في كتب اللغة. قال أبو علي الحاتمي الكاتب اللغوي: أخرجنا في أمالي الحامض عن ثعلب عن ابن الأعرابي الخواج: الجوع.,"He then discussed this subject in its various ramifications and made his scholars write down his remarks. The persons present were struck with amazement at his boldness in advancing [what they thought were) falsehoods, and began to look out for the word in the treatises of philology. Abu Ali al-Hatimi, the katib and philologer, said: “We extracted from a dictation made by al-Hamid on the authority of Thalab who said, on the authority of al-Asma’i who cites Ibn al-Arabi, that the word Khawaj means hunger.”"
وكان أبو عمر المذكور يؤدب ولد القاضي أبي عمر محمد بن يوسف فأملى يوما على الغلام نحوا من مائة مسألة في اللغة وذكر غريبها وختمها ببيتين من الشعر، وحضر أبو بكر ابن دريد وأبو بكر ابن الأنباري وأبو بكر ابن مقسم عند القاضي أبي عمر،,"Abu Omar al-Mutarriz was giving lessons to the son of the kadi Abu Omar Muhammad Ibn Yusuf, and one day he dictated to him nearly one hundred philological questions, indicating their niceties and concluding with two lines of poetry. (Sometime after), Abu Baler Ibn Duraid came into the kadi Abu Omar’s, with Abu Bakr Ibn al-Anbari and Abu Bakr Ibn Muksim."
فعرض عليهم تلك المسائل، فما عرفوا منها شيئا وأنكروا الشعر، فقال لهم القاضي: ماتقولون فيها فقال ابن الأنباري: أنا مشغول بتصنيف مشكل القرآن ولست أقول شيئا،,"The kadi submitted to them these questions, but they had no idea of them and knew nothing of the verses. “Well,” said the kadi, what say you to that? ” “For my part,” said Ibn al-Anbari, “I am so much engaged in composing a treatise on the obscurities of the Quran (Mushkil al-Quran), that I can say nothing on the subject.”"
وقال ابن مقسم مثل ذلك، واحتج باشتغاله بالقراءات، وقال ابن دريد: هذه المسائل من موضوعات أبي عمر، ولا أصل لها ولا لشيء منها في اللغة، وانصرفوا، وبلغ أبا عمر ذلك، فاجتمع بالقاضي وسأله إحضار دواوين جماعة من قدماء الشعراء عينهم،,"Ibn Muksim answered in similar terms, stating that he was taken up with the readings of the Quran, but Ibn Duraid declared positively that the questions were all of (the philologer) Abu Omar’s invention and had no foundation whatever in the language: after this, they withdrew. When Abu Omar heard of what had passed, he went to the kadi and told him to bring in the collected poetical works (diwans) of some ancient poets whom he named."
ففتح القاضي خزانته وأخرج له تلك الدواوين، فلم يزل أبو عمر يعمد إلى كل مسألة ويخرج لها شاهدا من بعض تلك الدواوين ويعرضه على القاضي حتى استوفى جميعها، ثم قال له: وهذان البيتان أنشدهما ثعلب بحضرة القاضي، وكتبهما القاضي بخطه على ظهر الكتاب الفلاني، فأحضر القاضي الكتاب فوجد البيتين على ظهره بخطه كما ذكر أبو عمر بلفظه به.,"The kadi opened his library and took out the books. Abu Omar then began to discuss each question successively, adduced from these diwans certain passages in proof of all his statements and pointed out those passages to the kadi. On concluding, he said: As for the two verses, they were recited by Thalab in your own presence, and you yourself wrote them down on the cover of such a work, naming it. The kadi brought in the book and found the verses written on the cover and in his own hand-writing."
وقال رئيس الرؤساء: وقد رأيت أشياء كثيرة مما استنكر على أبي عمر ونسب فيها إلى الكذب، فوجدتها مدونة في كتب أهل اللغة، وخاصة في غريب المصنف لأبي عبيد.,"“I found,” said the reis al-Ruasaa, “in the works of the philologers, and particularly in Abu Obaid’s Gharib al-Musannaf, many of the expressions which had been considered as the mere fabrications of Abu Omar.”"
وقال عبد الواحد بن علي بن برهان الأسدي أبو القاسم: لم يتكلم في علم اللغة أحد من الأزلين والآخرين أحسن من كلام أبي عمر الزاهد، وله كتاب ”غريب الحديث” صنفه على مسند أحمد بن حنبل، وكان يستحسنه جدا.,"Abu al-Kasim Abd al- Wahid Ibn Ali Ibn Burhan al-Asadi said: “None of the ancients or of the moderns ever treated philological points so well as Abu Omar al-Zahid.” Abu Omar composed a Gharib al-Hadith (obscure terms occurring in the Traditions), founded on Ahmad Ibn Hanbal’s work, the Musnad, and on this production he set the highest value."
"وقال أبو علي محمد بن الحسن الحاتمي: اعتللت فتأخرت عن مجلس أبي عمر الزاهد، قال: فسأل عني لما تراخت الأيام، فقيل له إنه كان عليلا، فجاءني من الغد يعودني، فاتفق أني كنت قد خرجت من داري إلى الحمام، فكتب بخطه على بابي باسفيداج:
وأعجب شيء سمعنا به… عليل يعاد فلا يوجد قال: والبيت له.","Abu Ali Muhammad Ibn al-Hasan al-Hatimi said: “An indisposition having prevented me from attending the sittings of Abu Omar al-Zahid, some days passed over and he, at length, asked for me. Being informed that I was unwell, he came the next morning to see me, and, as I happened to have gone out to take a bath, “he wrote the following line on my door with a piece of chalk: The verse was his own.”"
وكان مغاليا في حب معاوية وعنده جزء من فضائله، وكان إذا ورد عليه من يروم الأخذ عنه ألزمه بقراءة ذلك الجزء. وكانت فضائله جمة ومعلوماته غزيرة، وفي هذا القدر كفاية.,"Ahu Omar professed an excessive admiration of Muawiya, and, having composed a treatise on the merits of that caliph, he obliged every person who came to study under him to read that hook. He was a man of great merit and extensive information, but what we have said in this article must suffice."
والمطرز: بضم الميم وفتح الطاء المهملة وكسر الراء المشددة وبعدها زاي، هذه الفظة تقال لمن يطرز الثياب، وكانت صناعة أبي عمر المذكور التطريز فنسب إليها، وعرف بهذه الصناعة جماعة من العلماء.,"Mutarriz signifies an embroiderer; as Abu Omar practiced that art, he derived from it a surname which has been borne also by other learned men."
وكشفت في كتاب الأنساب للسمعاني في ترجمة المطرز عن أبي عمر المذكور فلم يذكره، لكنه ذكر أبا القاسم عبد الواحد بن محمد بن يحيى بن أيوب المطرز البغدادي الشاعر، ويحتمل أن يكون والد أبي عمر المذكور، لأن اسمه موافق اسم والده، ويحتمل أن يكون غيره، لكني لاأعرفه،,"I looked out for the name of Abu Omar in al-Samaani’s Kitab al-Ansab, under the word AL-MUTARRIZ; he does not mention him, but he speaks of a poet called Abu al-Kasim Abd al-Wahid Ibn Muhammad Ibn Yahya Ibn Ayyub al-Mutarriz, a native of Baghdad; this may perhaps be the father of Abu Omar, if we are to judge from his name; if not, he is a person unknown to me."
"وقال: هو مشهور الشعر سائره، فمن قوله:
ولما وقفنا بالصراة عشية… حيارى لتوديع ورد سلام
وقفنا على رغم الحسود وكلنا… يفض عن الأشواق كل ختام
وسوغني عند الوداع عناقه… فلما رأى وجدي به وغرامي
تلثم مرتابا بفضل ردائه… فقلت: هلال بعد بدر تمام
وقبلته فوق اللثام فقال لي:… هي الخمر، إلا أنها بفدام","Al-Samaani adds that his poetry bore a high reputation and obtained great publicity. He then cites the following passage of his composition: Overcome with grief, we stopped at al-Sarat one evening, to exchange adieus; and, despite of envious foes, we stood unsealing (the packets of) every passionate desire. On saying farewell, she saw me borne down by the pains of love and consented to grant me a kiss; but, impelled by startled modesty, she drew her veil across her face. On this I said: “The full-moon has now become a crescent.” I then kissed her through the veil and she observed: “My kisses are wine: to be tasted they must be passed through the strainer.”"
لكن السمعاني وإن كان ماذكره في هذه الترجمة فقد ذكره في ترجمة غلام ثعلب، وقال: هو غلام ثعلب، كما ذكرته أولا.,"Although al-Samaani says nothing of Abu Omar in that article, he mentions him under the head of GHULAM THALAB, adding the remarks which we have already made at the commencement of this notice."
قلت: ثم بعد هذا بسنين عديدة رأيت بدمشق المحروسة ديوان شعر أبي القاسم عبد الواحد المعروف بالمطرز المذكور، وهو بغدادي، وأكثر شعره جيد،,"Since writing the above, a number of years had elapsed when I found at Baghdad the Diwan of Abu Kasim Abd al-Wahid, surnamed al-Mutarriz. He was a native of that city, and the greater part of his poetry is very good."
وكانت ولادته سنة أربع وخمسين وثلثمائة. وتوفي ليلة الأحد مستهل جمادى الآخرة سنة تسع وثلاثين وأربعمائة، فظهر بهذا أنه ليس والد أبي عمرالمذكور، وإنما هو مطرز آخر.,"His birth took place in the year three hundred and fifty four (A. D. nine hundred and sixty five), and his death in four hundred and thirty nine, on Sunday, the first of the latter Jumada (the twenty third of November, A. D. one thousand and forty seven). It is therefore evident that he was not the father of Abu Omar, but another person of the same trade."
والباوردي: بالباء الموحدة وبعد الألف والواو راء ثم دال مهملة، وهي بليدة بخراسان، يقال لها باورد [وأباورد] وأبيورد، ومنها أبو المظفر الأبيوردي الشاعر – الآتي ذكره إن شاء الله تعالى.,"Bawardi means belonging to Baward or Abiward, a village in Khorasan and the native place of Abu al-Muzaffar Muhammad al-Abiwardi, a poet whose life we shall give."
الأزهري,ABU MANSUR AL-AZHARI
أبو منصور محمد بن احمد بن الأزهر [بن] طلحة بن نوح بن أزهر، الأزهري الهروي اللغوي الإمام المشهور في اللغة؛ كان فقيها شافعي المذهب غلبت عليه اللغة فاشتهر بها، وكان متفقا على فضله وثقته ودرايته وورعه.,"Abu Mansur Muhammad Ibn Ahmal-Ibn al-Azhar Ibn Talha Ibn Nuh Ibn Azhar al-Azhari al-Harawi [native of Herat), a philologer of the highest rank and celebrity, was a doctor of the Shafiite sect, but addicted himself so exclusively to the study of the language that his reputation is founded on his acquirements in that branch of know-ledge. His piety, his talents, and his exactitude as a transmitter of philological information were universally acknowledged."
روى عن أبي الفضل محمد بن أبي جعفر المنذري اللغوي عن أبي العباس ثعلب وغيره، ودخل بغداد وأدرك بها أبا بكر ابن دريد ولم يرو عنه شيئا،,"The matter of his lessons was derived by him from the philologer Abu al-Fadl Muhammad Ibn Abi Jaafar al-Mundiri, who had received it from Abu al-Abbas Thalab and other masters. Having proceeded to Baghdad, he met Ibn Duraid, but never taught anything on his authority."
وأخذ عن أبي عبد الله إبراهيم ابن عرفة الملقب نفطويه – المقدم ذكره – وعن أبي بكر محمد بن السري المعروف بابن السراج النحوي – وسيأتي ذكره إن شاء الله تعالى – وقيل إنه لم يأخذ عنه شيئا.,"He received also a part of his information from Abu Abd Allah Ibrahim Ibn Arafa, surnamed Niftawaih, and from Abu Bakr Muhammad Ibn al-Sari, a grammarian more generally known by the name of Ibn al-Sarraj. Some say, however, that he obtained no part of his information from the latter person."
وكان قد رحل وطاف في أرض العرب في طلب اللغة؛ وحكى بعض الأفاضل أنه رأى بخطه قال: امتحنت بالأسر سنة عارضت القرامطة الحاج بالهبير،,"To acquire a more complete knowledge of the Arabic language, al-Azhari travelled over Arabia; and a person of merit has stated that he read a note, to the following effect, in Abu Mansur’s hand-writing: ‘I had the misfortune to be made a prisoner, the year in which the Karmats intercepted the pilgrim-caravan at al-Habir."
وكان القوم الذين وقعت في سهمهم عربا نشؤوا في البادية يتتبعون مساقط الغيث أيام النجع، ويرجون إلى أعداد المياه في محاضرهم زمان القيظ، ويرعون النعم ويعيشون بألبانها، ويتكلمون بطباعهم ولا يكاد يوجد في منطقهم لحن أو خطأ فاحش،,"The people to whose share I fell were Arabs, bred in the desert; they passed the grazing-time in visiting with their flocks the regions in which rain had fallen, and, in the hot season, they resumed to a number of watering-places situated at the spots where they usually stationed; they kept camels and lived on the milk of these animals; they spoke an idiom suited to their Bedouin habits, and very rarely indeed, did they mispronounce a word or commit a gross fault of language."
فبقيت في أسرهم دهرا طويلا، وكنا نشتي بالدهناء ونرتبع بالصمان ونقيظ بالستارين، واستفدت من محاورتهم ومخاطبة بعضهم بعضا ألفاظا جمة ونوادر كثيرة أوقعت أكثرها في كتابي – يعني التهذيب – وستراها في مواضعها، وذكر في تضاعيف كلامه أنه أقام بالصمان شتوتين,"I remained in bondage amongst them for a long time; our winters we passed at al-Dahnaa, our springs at al-Samman, and our summers at al-Sitaran. From discoursing with them and from their conversation one with the other, I learned a great quantity of words and singular expressions; and most of these I inserted in my book,” by his book he means the Tahdib “where you will find them classed under their proper heads.” He again resumes the subject in this discourse, and mentions that he passed two winters at al-Samaan."
وكان أبو منصور المذكور جامعا لشتات اللغة مطلعا على أسرارها ودقائقها، وصنف في اللغة كتاب التهذيب وهو من الكتب المختارة يكون أكثر من عشر مجلدات، وله تصنيف في غريب الألفاظ التي تستعملها الفقهاء في مجلد واحد، وهو عمدة الفقهاء في تفسير مايشكل عليهم من اللغة المتعلقة بالفقه، وكتاب التفسير.,"Abu Mansur al-Azhari had a passion for collecting loose scraps of philology and possessed a perfect acquaintance with all the secrets and niceties of the language. His philological treatise, the Tahdib (arrangement), fills upwards of ten volumes and is a highly esteemed work. His Gharib al-Alfaz (rare words), a work in one volume, is held by jurisconsults as their main authority for the signification of every obscure and doubtful word in the law language. The Kitab al-Tafsir (explanation of difficult words is another of his productions."
ورأى ببغداد أبا إسحاق الزجاج وأبا بكر ابن الأنباري، ولم ينقل انه أخذ عنهما شيئا. وكانت ولادته سنة اثنين وثمانين ومائتين. وتوفي في سنة سبعين وثلثمائة في أواخرها، وقيل سنة إحدى وسبعين بمدينة هراة، رحمه الله تعالى.,"At Baghdad he met Abu Ishak al-Zajjaj and Abu Baler Ibn al-Anbari, but has given nothing on the authority of either. He was born A. H. two hundred and eighty two (A. D. eight hundred and ninety five or eight hundred and ninety six), and he died at Herat towards the close of the year three hundred and seventy (ends in July, A. D. nine hundred and eighty one). Some place his death a year later."
والأزهري: بفتح الهمزة وسكون الزاي وفتح الهاء وبعدها راء، هذه النسبة إلى جده أزهر المذكور. وقد تقدم الكلام على الهروي.,The patronymic al- Azhari he derived from the circumstance of his having an ancestor who bore the name of Azhar. Harawi we have already spoken.
والقرامطة: نسبتهم إلى رجل من سواد الكوفة يقال له قرمط – بكسر القاف وسكون الراء وكسر الميم وبعدها طاء مهملة – ولهم مذهب مذموم، وكانوا قد ظهروا في سنة إحدى وثمانين ومائتين في خلافة المعتضد بالله، وطالت أيامهم وعظمت شوكتهم وأخافوا السبيل، واستولوا على بلاد كثيرة، وأخبارهم مستقصاة في التواريخ.,"The Karmats (Karamita) were so called after a man named Kirmit, who belonged to the Sawad of Kufa. They held a most reprehensible doctrine, and they made their appearance in the year two hundred and eighty one (A. D. eight hundred and ninety four or eighty hundred and ninety five), under the caliphate of al-Mutadid billah. This sect subsisted for a long period and acquired such strength that it not only rendered the roads dangerous for travelers, but conquered a great number of provinces. Of these events a full account will be found in the works of historians."
وكانت وقعة الهبير التي أشار إليها في سنة إحدى عشرة وثلثمائة، وكان مقدم القرامطة يوم ذاك أبا طاهر الجنابي القرمطي، ولما ظهر على الحجاج قتل بعضهم واسترق آخرين، واستولى على جميع اموالهم، وذلك في خلافة المقتدر بن المعتضد؛,"The combat of al-Habir to which al-Azhari alludes, took place A. H. three hundred and eleven (A. D. nine hundred and twenty three or nine hundred and twenty four), the Karmats, who had then for chief Abu Tahir al-Jannabi al-Kirmiti, attacked the pilgrim-caravan, slew some of the travelers, reduced others to slavery, and seized on all their property. This occurred in the caliphate of al-Muktadir, son of al-Motadid."
وقيل كان اول ظهورهم في سنة ثمان وسبعين ومائتين، وأولهم أبو سعيد الجنابي كان بناحية البحرين وهجر، وقتل في سنة إحدى وثلثمائة، قتله خادم له، وقتل أبو طاهر المذكور في سنة اثنتين وثلاثين وثلثمائة.,"It is said that the Karmats made their first appearance in the year two hundred and seventy eight (A. D. eight hundred and ninety one or eight hundred and ninety two), and that their first chief was Abu Saied al-Jannabi, who resided in the province of Bahrain and Hajar. He was murdered in the year three hundred and one (A. D. nine hundred and thirteen or nine hundred and fourteen) by one of his slaves. Abu Tahir lost his life in A. H. three hundred and thirty two (A. D. nine hundred and forty three or nine hundred and forty four)."
والجنابي: بفتح الجيم والنون المشددة وبعد الألف باء موحدة، هذه النسبة إلى جنابة، وهي بلدة بالبحرين بالقرب من سيراف على البحر.,"Jannabi means belonging to Jannaba, a town in the province of Bahrain, and situated on the sea-coast, near Siraf."
والهيبر: بفتح الهاء وكسر الباء الموحدة وسكون الياء المثناة من تحتها وبعدها راء ساكنة، وهو الموضع المطمئن من الأرض.,Habir [as an appellative noun) signifies a low ground.
والدهناء: بفتح الدال المهملة وسكون الهاء وبعدها نون مفتوحة ثم ألف تمد وتقصر، وهي أرض واسعة في بادية العرب في ديار بني تميم، وقيل هي سبعة أجبل من الرمل، وقيل هي في بادية البصرة في ديار بني سعد.,"Al-Dahnaa, or al-Dahnaa with a short final a, is the name of a large tract of country in the Arabian desert, forming part of the territory belonging to the tribe of Tamim. It is said to consist of seven mountains of sand; according to some, it is situated in the desert of Basra and in the territory of the tribe of Saad."
والصمان: بفتح الصاد المهملة والميم المشددة وبعد الألف نون، وهو جبل أحمر ينقاد ثلاث ليال، وليس له ارتفاع، يجاور الدهناء، وقيل إنه قرب رمال عالج، وبينه وبين البصرة تسعة أيام.,"Al-Samman is a red mountain in the neighborhood of al-Dahnaa; to cross it requires three days, hut its height is not great. Some say that it is situated near the sandy desert of Aalij, at nine day’s journey from Basra."
والستاران: تثنية ستار، بكسر السين المهملة وفتح التاء المثناة من فوقها وبعد الألف راء، وهما واديان في ديار بني سعد، يقال لهما: سودة ، ويقال لأحدهما: الستار الأغبر، وللآخر: الستار الجابري ، وفيهما عيون فوارة يسقى نخيلهما منهما. وهذا كله وإن كان خارجا عن المقصود، لكنها ألفاظ غريبة فأحببت تفسيرها لئلا تشكل على من يطالع هذا المجموع.,"Al-Sitaran, the dual of Sitar, is a name serving to designate two valleys which lie in the territory of the tribe of Saad; one of them is called al-Sitar al-Aghbar (the dusty Sitar), the other the al-Sitar al-Jabiri, and both hear the denomination of Sauad. They contain some springs of running water which serve to irrigate date-trees. The preceding remarks have no direct connection with our subject, but, as they serve to explain some words which might embarrass the reader of this compilation, we have judged it useful to insert them."
أبو عبد الله اليزيدي,ABU ABD ALLAH AL-YAZIDI
أبو عبد الله محمد بن العباس بن محمد اليزيدي النحوي – وسيأتي ذكر جده أبي محمد يحيى بن المبارك العدوي اليزيدي إن شاء الله تعالى -؛ كان محمد المذكور إماما في النحو والأدب ونقل النوادر وكلام العرب.,"Abu Abd Allah Muhammad Ibn al-Abbas Ibn Muhammad Ibn Abi Muhammad al- Yazidi, a mawla to the tribe of Adi Ibn Abd Manat [al-Adawi), was a grammarian and philologer of the highest rank, a transmitter of anecdotes and a the phraseology current among the Arabs of the desert. We shall give the life of his ancestor Abu Muhammad Yahya Ibn Al-Mubarak."
ومما رواه أن أعرابيا هوي أعرابية فأهدى إليها ثلاثين شاة وزقا من خمر مع عبد له أسود فأخذ العبد شاة في الطريق فذبحها وأكل منها وشرب بعض الزق،,"One of the anecdotes told by him was the following: An Arab of the desert loved a female of the same region and sent her, by a negro slave, a present of thirty sheep and a skin filled with wine. On the way, the slave killed one of the sheep and ale a portion of it, and drank part of the contents of to be wine-skin."
فلما جاءها بالباقي عرفت أنه خانها في الهدية، فلما عزم على الانصراف سألها: هل لك من حاجة فأرادت إعلام سيده بما فعله في الطريق فقالت له:,"When he brought the rest to her, she perceived the trick, and on the slave’s asking her, when about to return, if she had any message to send back, she resolved on acquainting the master with the fellow’s conduct, and answered:"
اقرأ عليه السلام وقل له: إن الشهر كان عندنا محاقا، وإن سحيما راعي غنمنا جاء مرثوما، فلم يعلم العبد ما أرادت بهذه الكناية، فلما عاد إلى مولاه أخبره برسالتها ففطن لما أرادته، فدعا له بالهراوة وقال:,"“Give him my salutation, and tell him that our month was mahac, and that Suhaim, “the keeper of our sheep, came here with a bloody nose (marthum).” The slave, not knowing what she intended by these expressions, bore them back to his master, who immediately perceived their drift, and calling for a cudgel, said to the messenger:"
لتصدقني وإلا ضربتك بهذه ضربا مبرحا، فأخبره الخبر، فعفا عنه، وهذه من لطائف الكنايات وأحلى الإشارات.,"Tell me the truth, or I shall give you a sound drubbing.” The slave confessed his fault and obtained pardon. This message contained a most subtle and elegant allusion to what the slave had done."
والمرثوم: بفتح الميم وسكون الراء وضم الثاء المثلثة، المكسور الألف الملطخ بالدم، والرثم: البياض في جحفلة الفرس العليا، وهو في الزق مستعمل على سبيل الاستعارة.,"The word marthum means one whose nose is broken and bleeds; ratham, another derivative of the same root, means a while spot on the upper-lip of a horse. Marthum is employed metaphorically to designate a wine or water-skin."
وله تصانيف، فمن ذلك كتاب ”الخيل” وكتاب ”مناقب بني العباس” وكتاب أخبار اليزيدين وله مختصر في النحو. وكان قد استدعي في آخر عمره إلى تعليم أولاد المقتدر بالله فلزمهم مدة، ولقيه بعض أصحابه بعد اتصاله بالخليفة فسأله أن يقرئه فقال: أنا في شغل عن ذلك.,"He left some works, such as the Kitab al-Khail [book of horses), the Manakib Bani al-Abbas (merits of the Abbasides), the Akhbar al-Yazidyin (history of the Yazid family), and a compendious treatise on grammar. Having been employed, towards the close of his life, as preceptor to the children of al-Muktadir billah, he filled that office for some time. Soon after his entrance into the caliph’s service, one of his friends met him and asked his protection, but he replied: “I am too busy for that.”"
وتوفي أبو عبد الله المذكور ليلة الأحد أول الليل لاثنتي عشرة ليلة بقيت من جمادى الآخرة سنة عشر وثلثمائة، وعمره اثنتان وثمانون سنة وثلاثة أشهر، رحمه الله تعالى.,"Abu Abd Allah al-Yazidi died on the eve of Monday, the eighteenth of the latter Jumada, A. H. three hundred and ten (October, A. D. nine hundred and twenty two), at the age of eighty-two years and three months."
واليزيدي:نسبة إلى يزيد بن منصور – وسيأتي الكلام على ذلك في ترجمة جده أبي محمد يحيى بن المبارك، إن شاء الله تعالى.,"Yazidi here means related to Yazid Ibn Mansur; of this we shall again speak, in the life of his ancestor Abu Muhammad Yahya Ibn al- Mubarak."
أبو بكر ابن السراج النحوي,IBN Al-SARRAJ THE GRAMMARIAN
أبو بكر محمد بن السري بن سهل النحوي المعروف بابن السراج؛ كان أحد الأئمة المشاهير، المجمع على فضله ونبله وجلالة قدره في النحو والآداب، أخذ الأدب عن أبي العباس المبرد – المقدم ذكره – وغيره،,"Abu Bakr Muhammad Ibn al-Sari Ibn Sahl the grammarian, generally known by the name of Ibn al-Sarraj, was one of the most distinguished masters in that science, and his high abilities in it and in philology are universally acknowledged. Amongst the persons from whom he acquired his philological information was Abu al-Abbas al- Mubarrad."
وأخذ عنه جماعة من الأعيان منهم: أبو سعيد السيرافي وعلي بن عيسى الرماني وغيرهما، ونقل عنه الجوهري في كتاب الصحاح في مواضع عديدة.,"and some eminent masters, such as Abu Saied al- Sirafi, and Ali Ibn Isa al-Rummani, studied it under his tuition. Al-Jauhari, in his Sahah, cites his authority in a number of articles."
وله التصانيف المشهورة في النحو: منها كتاب الأصول وهو من أجود الكتب المصنفة في هذا الشأن، وإليه المرجع عند اضطراب النقل واختلافه، وكتاب جمل الأصول وكتاب الموجز صغير، وكتاب الاشتقاق وكتابشرح كتاب سيبويه وكتاب احتجاج القراء وكتاب الشعر والشعراء وكتاب الرياح والهواء والنار وكتاب الجمل وكتاب ”المواصلات”.,"Ibn al-Sarraj composed some grammatical works of great repute, and his Kitab al-Osul (principles), one of the best treatises on the subject, is always referred to when the traditional information on any grammatical point is uncertain or contradictory. His other works are the Jumal al-Osul (the collected principles), a short treatise called the Mujaz (compendium); the Kitab al-Ishtikak (on etymology), a commentary on Sibawaih’s Kitab, the Ihtijaj al-Kurraa (appreciation of the motives which influenced Quran-Readers in their readings), the Book of the Poets and of Poetry, the Book of the Winds, the Air, and Fire; the Book of the Camel, and the Kitab al-Muwasilat (book of loving unions, or book of gifts)."
وكان يلثغ في الراء فيجعلها غينا، فأملى يوما كلاما فيه لفظة بالراء، فكتبوها عنه بالغين، فقال: لا، بالغاء، لا بالغاء يريد بالراء، وجعل يكررها على هذه الصورة.,"He pronounced the letter R incorrectly, giving it the sound of GH, and happening, one day, to dictate a word in which this letter occurred, and perceiving that his disciple wrote it with a ghain, he exclaimed: “No, no! with a ghaa!”"
"ورأيت في بعض المجاميع أبياتا منسوبة إليه ولا أتحقق صحتها، وهي سائرة بين الناس في جارية كان يهواها، وهي:
ميزت بين جمالها وفعالها… فإذا الملاحة بالخيانة لا تفي
حلفت لنا أن لاتخون عهودنا… فكأنما حلفت لنا أان لا تفي
والله لا كلمتها ولو أنها… كالبدر أو كالشمس أو كالمكتفي","I found in an anthology some verses attributed to him, but am unable to ascertain whether they are really his or not. They relate to a girl whom the poet loved and are familiar to most persons. The lines to which I allude are these: I compared her beauty with her conduct, and found that her charms did not counterbalance her perfidy. She swore to me never to be false, but ’twas as if she had sworn never to be true. By Allah shall never speak to her again, even though she resembled in beauty the full moon, or the sun, or al-Muktafi!"
وبعد الفراغ من هذه الترجمة وجدت هذه الأبيات له، ولها قصة عجيبة، وهي أن أبا بكر المذكور كان يهوى جارية فجفته، فاتفق وصول الإمام المكتفي في تلك الأيام من الرقة، فاجتمع الناس لرؤيته، فلما رآه أبو بكر استحسنه، وأنشد لأصحابه الأبيات المذكورة،,"This article was already terminated when I discovered that these verses are certainly his, and a curious anecdote is connected with them. The author, Abu Bakr, loved a young girl, but she treated him with marked disdain: it happened at that time that the imam (caliph) al-Muktafi returned from al-Rakka, and, when the people assembled to witness his entry into the city, Abu Bakr was so much struck with his beauty that he recited these verses to his companions."
ثم إن أبا عبد الله محمد بن إسماعيل بن زنجي الكاتب أنشدها لأبي العباس ابن الفرات، وقال: هي لابن المعتز، وأنشدها أبو العباس للقاسم بن عبيد الله الوزير،,"Sometime after, the katib Abu Abd Allah Muhammad Ibn Ismail Ibn Zenji repeated them to Abu al-Abbas Ibn al-Furat, saying that they were composed by Ibn al-Mutazz, and Abu al-Abbas communicated them to the vizir al-Kasim Ibn Obaid Allah."
فاجتمع الوزير بالمكتفي وأنشده إياها فقال لمن هي، فقال لعبيد الله بن عبد الله بن طاهر، فأمر له بألف دينار، فوصلت إليه فقال ابن زنجي: ما أعجب هذه القصة! يعمل أبو بكر ابن السراج أبياتا تكون سببا لوصول الرزق إلى عبيد الله بن عبد الله بن طاهر.,"The latter then went to the caliph and recited the verses to him, adding that they were by Obaid Allah Ibn Abd Allah Ibn Tahir, to whom al- Muktadir immediately ordered a present of one thousand dinars. “How very strange,” said Ibn Zenji, “that Abu Bakr Ibn al-Sarraj should compose verses which ‘were to procure a donation to Obaid Allah Ibn Abd Allah Ibn Tahir.”"
توفي أبو بكر المذكور يوم الأحد لثلاث ليال بقين من ذي الحجة سنة ست عشرة وثلثمائة، رحمه الله تعالى.,"Abu Bakr died on Sunday, the twenty seventh of Zi al-Hijja, A. H. three hundred and sixteen (February, A. D. nine hundred and twenty nine)."
والسراج: بفتح السين المهملة والراء المشددة وبعد الألف جيم، هذه النسبة إلى عمل السروج.,Sarraj means a saddler.
أبو بكر ابن الأنباري,IBN AL-ANBARI THE GRAMMARIAN
أبو بكر محمد بن أبي محمد القاسم بن محمد بن بشار بن الحسن بن بيان بن سماعة ابن فروة بن قطن بن دعامة الأنباري النحوي صاحب التصانيف في النحو والأدب؛ كان علامة وقته في الآداب وأكثر الناس حفظا لها،,"Abu Bakr Muhammad Ibn Abi Muhammad al-Kasim Ibn Muhammad Ibn Bashar Ibn al-Hasan Ibn Bayan Ibn Sama’a Ibn Farwa Ibn Katan Ibn Diama al-Anbari, the grammarian and author of several well-known treatises on grammar and philology, was the most learned man of his time in the different branches of general literature, and their superior also by the quantity of literary matter which he knew by heart."
وكان صدوقا ثقة دينا خيرا من أهل السنة، وصنف كتبا كثيرة في علوم القرآن وغريب الحديث والمشكل والوقف والابتداء والرد على من خالف مصحف العامة وكتاب الزاهر. ذكره الخطيب في ”تاريخ بغداد” وأثنى عليه وقال: بلغني أنه كتب عنه وأبوه حي، وكان يملي ناحية من المسجد وأبوه في ناحية أخرى.,"He was veracious and trust-worthy, pious, virtuous, and a strict follower of the Sunna. Amongst his numerous works were treatises on the different Quranic sciences, on the rare and the obscure expressions occurring in the Quran and the Traditions, on the pause, on the commencement of phrases, a refutation of those who impugn the edition of the Quran in general use, and a book called al-Zahir (the blooming). High praise is bestowed on him by the Khatib in his History of Baghdad; this author says: I have been informed that Abu Bakr made dictations even in his father’s life-time, each of them teaching in a different part of the same mosque."
وكان أبوه عالما بالأدب موثقا في الرواية صدوقا أمينا سكن بغداد وروى عنه جماعة من العلماء، وروى عنه ولده المذكور، وله تصانيف فمن ذلك كتاب خلق الإنسان وكتاب خلق الفرس وكتاب الأمثال وكتاب المقصور والممدود وكتاب المؤنث والمذكر وكتاب غريب الحديث.,"His father was learned in philology, and an exact, veracious, and trust-worthy transmitter of pieces preserved by tradition. He inhabited Baghdad. A number of learned men and his own son delivered pieces on his authority. He composed a treatise on the (names of the parts of the) human frame, a treatise on the frame of the horse, a book of proverbs, a treatise on the long and the short final a life a treatise on the genders, a treatise on the uncommon expressions occurring in the Traditions and other works.”"
وقال أبو علي القالي: كان أبو بكر ابن الأنباري يحفظ فيما ذكر ثلثمائة ألف بيت شاهد في القرآن الكريم، وقيل له: قد أكثر الناس من محفوظاتك فكم تحفظ فقال: أحفظ ثلاثة عشر صندوقا، وقيل إنه كان يحفظ مائة وعشرين تفسيرا للقرآن بأسانيدها.,"Abu Ali al-Kali says: It is stated that Abu Bakr Ibn al-Anbari knew by heart three hundred thousand verses illustrative of expressions occurring in the Quran, and that a person having said to him: The great quantity of pieces which you know by heart is often spoken of; how much do you really know?’ he answered: I have in my memory (as much as would fill) thirteen chests.” It is mentioned that he knew by heart one hundred and twenty commentaries of the Quran with their isnads."
وحكى أبو الحسن الدارقطني أنه حضر في مجلس إملائه يوم جمعة فصحف اسما أورده في إسناد حديث إما كان حيان فقال حبان أو حبان فقال حيان، قال الدارقطني:,"Abu al-Hasan al-Darakutni relates that, on a certain Friday, he happened to be present at one of the sittings held by Ibn al-Anbari for the purpose of making dictations, and that he gave a wrong pronunciation to a name occurring in the isnad of a Tradition. He said Haiyan’ relates al-Darakutni, instead of Habban or Habban instead of Haiyan."
فأعظمت أن يحمل عن مثله في فضله وجلالته وهم، وهبت أن أوقفه على ذلك، فلما انقضى الإملاء تقدمت إلى المستملي فذكرت له وهمه وعرفته صواب القول فيه،,"I thought it would be a pity that an error of this kind should be adopted and propagated on the authority of so able and so eminent a man as Ibn al-Anbari, but, not daring to acquaint him with his mistake, I waited till the lesson was over, and approached the disciple to whom the dictations were directly addressed, pointing out the error of the master and informing him of the true reading."
وانصرفت ثم حضرت الجمعة الثانية مجلسه، فقال أبوبكر: عرف جماعة الحاضرين أنا صحفنا الاسم الفلاني لما أملينا حديث كذا في الجمعة الماضية، ونبهنا ذلك الشاب على الصواب، وهو كذا، وعرف ذلك الشاب أنا رجعنا إلى الأصل فوجدناه كما قال.,"I then retired. The following Friday, I attended the next sitting, and Abu Bakr said: ‘Let it be known to all here present, that, last Friday, in dictating a certain Tradition, I gave a wrong pronunciation to a name, and that youth indicated the true one; and let that youth know that I referred to the source whence I derived the Tradition and found the word written as he said.’"
ومن جملة تصانيفه غريب الحديث قيل إنه خمسة وأربعون ألف ورقة، وكتابشرح الكافي وهو نحو ألف ورقة، وكتاب الهاءات نحو ألف ورقة، وكتاب الأضداد وكتاب الجاهليات وهو سبعمائة ورقة، والمذكر والمؤنث ما عمل احد أتم منه، و” رسالة المشكل” رد فيها على ابن قتيبة وأبي حاتم.,"Amongst Ibn al-Anbari’s works may be noticed his Gharib al-Hadith (unusual terms occurring in the Traditions), filling, it is said, forty-five thousand leaves; a commentary on the grammatical treatise the Kafi, filling about one thousand leaves; a treatise on the final h, in about one thousand leaves; a list of words each of which bears two contrary significations, the Kitab al-Jahiliyat), filling seven hundred leaves, a treatise on the genders, the most complete over composed; the Risalat al-Mushkil, in which he refutes Ibn Kutaiba and Abu Hatim."
وكانت ولادته يوم الأحد لإحدى عشرة ليلة خلت من رجب سنة إحدى وسبعين ومائتين. وتوفي ليلة عيد النحر سنة ثمان وعشرين، وقيل سنة سبع وعشرين وثلثمائة.,"He was born on Sunday, the eleventh of Rajab, A. H. two hundred and seventy one (the fourth of January, A. D. eight hundred and eighty five), and he died on the eve of the Festival of the Sacrifice, A. H. three hundred and twenty eight (the sixteenth of September, A. D. nine hundred and forty); some say, A. H. three hundred and twenty seven."
وتوفي أبوه القاسم سنة أربع وثلثمائة ببغداد، وقيل في صفر سنة خمس وثلثمائة، رحمه الله تعالى. وقد تقدم الكلام على الأنباري في ترجمة عبد الرحمن الأنباري النحوي.,"His father al-Kasim died at Baghdad, A. H. three hundred and four (A. D. nine hundred and sixteen or nine hundred and seventeen); some say, in the month of Safar, A. H. three hundred and five. We have explained the meaning of the word Anbari."
"وأملى أبو بكر المذكور في بعض أماليه لبعض العرب:
فهلا منعتم إذ منعتم كلامها… خيالا يوافيني على النأي هاديا
سقى الله أطلالا بأكثبة الحمى… وإن كن قد أبدين للناس حاليا
منازل لو مرت بهن جنازتي… لقال الصدى ياصاحبي انزلا بيا","At one of his dictations he quoted the following verses by a Bedouin Arab: When you hindered her from speaking to me, why did you not hinder her image from leaving the distant region where she now resides and visiting my slumbers in its unerring course? May God shed his favor on a certain dwelling, in the sands of the tribe’s reserved grounds, although the aspect of its ruins made me betray the passion I concealed. Were my corpse borne on its bier past these abodes, the very owl which dwells therein would say: “O my friend! come and stay with me.”"
"وأملى أيضا في مجلس آخر:
وبالعرصة البيضاء إن زرت أهلها… مها مهملات ما عليهن سائس
خرجن لحب اللهو من غير ريبة… عفائف باغي اللهو منهن آيس","At another sitting, he dictated these lines: In the white regions of al-Orsa, if you visit its people, you will see fair gazelles roaming at liberty without a keeper. They go forth for the pleasure of encountering danger, and incur no jealous suspicions; chaste they are, and he who wishes to sport with them may despair."
أبو العيناء,ABU AL-AINAA
أبو عبد الله محمد بن القاسم بن خلاد بن ياسر بن سليمان، الهاشمي بالولاء، الضرير، مولى أبي جعفر المنصور، المعروف بأبي العيناء صاحب النوادر والشعر والأدب؛ أصله من اليمامة ومولده بالأهواز ومنشؤه بالبصرة،,"Abu Abd Allah Muhammad Ibn al-Kasim Ibn Khallad Ibn Yasir Ibn Suleiman al-Hashemi (a member, by enfranchisement, of the Hashim family), surnamed Abu al-Ainaa, was a mawla to [the caliph) Abu Jaafar al-Mansur. The family of Abu al-Ainaa, who was a blind man, remarkable for his repartees, verses, and literary knowledge, belonged to [the province of) al-Yamama [in Arabia), but he himself was born at al-Ahwaz and bred at Basra."
وبها طلب الحديث وكسب الأدب، وسمع من أبي عبيدة والأصمعي وأبي زيد الأنصاري والعتبي وغيرهم، وكان من أحفظ الناس وأفصحهم لسانا، وكان من ظرفاء العالم، وفيه من اللسن وسرعة الجواب والذكاء ما لم يكن أحد من نظرائه، وله أخبار حسان وأشعار ملاح مع أبي علي الضرير.,"He there learned Traditions and cultivated literature, having taken lessons from Abu Obaida, al-Asma’i, Abu Zaid al- Ansari, al-Otbi, and other masters. He was an excellent hafiz and spoke with great elegance; fluent in his discourse, prompt in his repartees, and surpassing in penetration and sharpness all his contemporaries, he ranked among the most brilliant wits of the age. Numerous amusing anecdotes are related of what passed between him and Abu Ali al-Darer, and of the charming pieces of verse which he composed on those occasions."
فقال له أبو العيناء: فلم لا يكذب الوراقون عليك أيها الوزير فسكت الوزير، وعجب الحاضرون من إقدامه عليه.,"Abu al-Ainaa immediately replied: “And why then do book-makers not relate such fables of you, O vizir? The vizir remained silent, and the company were struck with astonishment at Abu al-Ainaa’s boldness.”"
وشكا إلى عبيد الله بن سليمان بن وهب الوزير سوء الحال، فقال له: أليس قد كتبنا إلى إبراهيم في أمرك قال: نعم، قد كتبت إلى رجل قد قصر من همته طول الفقر، وذل الأسر، ومعاناة الدهر، فاخفق سعيي وخابت طلبتي، فقال عبيد الله: أنت اخترته،,"Having one day complained of his distressed circumstances to Obaid Allah Ibn Suleiman Ibn Wahb, the latter replied: “Did I not write in your favor to Ibrahim Ibn al-Mudabbar?” “It is true,” said Abu al-Ainaa; “but you wrote to a man prevented from satisfying his generous inclinations by the protraction of poverty, the humiliation of captivity, and the cruelty of fortune; so my efforts were frustrated and my hopes disappointed.” “But,” said the vizir, it was you yourself who made choice of him.”"
فقال: وما علي أيها الوزير في ذلك وقد اختار موسى قومه سبعين رجلا فما كان فيهم رشيد، واختار النبي صلى الله عليه وسلم، عبد الله بن سعد بن أبي سرح كاتبا فرجع إلى المشركين مرتدا، واختار علي بن أبي طالب رضي الله عنه أبا موسى الأشعري حاكما له فحكم عليه.,"O vizir!” replied Abu al-Ainaa, I am not to be blamed for that; Moses chose (out of) his people seventy men, and there was not a prudent man among them; the blessed Prophet chose for secretary Abd Allah Ibn Saad Ibn Abi Sarh, and he fell into apostacy and joined the infidels; and Ali, the son of Abu Talib, chose for arbitrator Abu Musa al-Ashari, and he decided against him.”"
وإنما قال ذل الأسر لأن إبراهيم المذكور كان قد أسره علي بن محمد صاحب الزنج بالبصرة وسجنه فنقب السجن وهرب.,"By the words humiliation of captivity, Abu al-Ainaa alluded to the circumstance of Ibrahim Ibn al-Mudabbar’s having been imprisoned at Basra by Ali Ibn Muhammad, chief of the Zenj. Ibrahim effected his escape by breaking through the prison wall."
ودخل على أبي الصقر إسماعيل بن بلبل الوزير يوما فقال له ما الذي أخرك عنا يا أبا العيناء فقال: سرق حماري، فقال: وكيف سرق قال: لم أكن مع اللص فأخبرك، قال: فهلا أتيتنا على غيره، قال: قعد بي عن الشراء قلة يساري وكرهت ذلة المكاري، ومنة العواري.,"Abu al-Ainaa having one day gone to visit Abu al-Sakr Ismail Ibn Bulbul, that vizir said to him: What has kept you away from us so long, Abu al-Ainaa!” My ass was stolen from me.” How was it stolen?” was not with the thief, sol cannot say.” Why then not ride to visit us on another?” My poverty prevented me from buying; my pride, from hiring; and my independence, from borrowing.”"
وخاصم علويا فقال له العلوي: تخاصمني وأنت تقول كل يوم: اللهم صل على محمد وعلى آل محمد، فقال: لكني أقول: الطيبين الطاهرين، ولست منهم. ووقف عليه رجل من العامة فلما أحس به قال: من هذا قال: رجل من بني آدم، فقال ابو العيناء: مرحبا بك أطال الله بقاءك، ماكنت أظن هذا النسل إلا قد انقطع.,"He one day had a dispute with a descendant of Ali, and his adversary said to him: You attack me, and yet you say in your prayers: Almighty God! bless Muhammad and the family of Muhammad.” Yes,” replied Abu al-Ainaa, but I add: who are virtuous and pure.” A common fellow having stood in his way, he perceived it and said: “What is that?” A man of the sons of Adam, was the reply. “Welcome, welcome! ’’exclaimed Abu al-Ainaa, God grant you long life! I thought that all his sons were dead.”"
وصار يوما إلى باب صاعد بن مخلد فاستأذن عليه، فقيل هو مشغول بالصلاة، فقال: لكل جديدة لذة، وكان صاعد قبل الوزارة نصرانيا.,"Having gone one day to the door Said Ibn Makhlad and asked permission to enter, he was told that the vizir was engaged in prayer. Ah!” exclaimed Abu al-Ainaa, there is a pleasure in novelty.” It must be here observed that Said had been a Christian before his appointment to the vizirate."
ومر بباب عبد الله ابن منصور وهو مريض وقد صلح، فقال لغلامه: كيف خبره فقال: كما تحبن فقال: ما لي لا أسمع الصراخ عليه ودعا سائلا ليعيشه فلم يدع شيئا إلا أكله، فقال: يا هذا دعوتك رحمة فتركتني رحمة.,"Happening to pass by the door of Abd Allah Ibn Mansur, who was then recovering from an attack of sickness, he asked the servant how he was. Just as you could wish, was the answer. “Why then,” replied Abu al-Ainaa, do I not hear the funeral cry?” A mendicant whom he invited to partake of his supper having eaten it all up, he said to him: I asked you through charity, and it will be a charity in you to leave me.”"
ولقيه بعض أصحابه في السحر، فجعل يتعجب من بكورة، فقال أبو العيناء: أراك تشركني في الفعل، وتفردني بالتعجب.,"One of his friends met him at an early hour of the morning and expressed his astonishment at his being out so soon: You do as I do,” replied Abu al-Ainaa, and yet you wonder at me.”"
وذكر له أن المتوكل قال: لولا أنه ضرير لنادمناه، فقال: إن أعفاني من رؤية الأهلة وقراءة نقوش الفصوص فأنا أصلح للمنادمة.,"Having been informed that al-Mutawakil had said of him: “Were he not blind, I should take him for a boon companion;” he said: “Provided the caliph dispense me from watching for the new moon” [which is the duty of a muezzin) “and from reading the inscriptions on seals” [which is the duty of a katib), “I should make a good boon companion.”"
وقيل له: إلى متى تمدح وتهجو فقال: ما دام المحسن محسنا والمسيء مسيئا، بل أعوذ بالله أن أكون كالعقرب التي تلسب النبي والذمي.,"Being asked how long he would continue to praise some and satirize others, he replied: As long as the virtuous do good and the wicked do evil; but God forbid that I should be as the scorpion which stings equally the Prophet and the infidel.”"
وكان بينه وبين ابن مكرم مداعبات، فسمع ابن مكرم رجلا يقول: من ذهب بصره قلت حيلته، فقال: ما أغفلك عن أبي العيناء! ذهب بصره فعظمت حيلته.,"Ibn al-Mukarram, with whom he frequently engaged in playful dispute, having heard a man observe that lie who loses his sight loses his shrewdness, he said: “What makes you forget Abu al-Ainaa? “he has lost his sight and gained immensely in shrewdness.”"
وسمع ابن مكرم أبا العيناء يقول في بعض دعائه: يارب سائلك، فقال يا ابن الفاعلة، ومن لست سائله. وقال له ابن مكرم يوما يعرض به: كم عدد المكدين بالبصرة فقال له: مثل عدد البغائين ببغداد.,"The same Ibn al- Mukarram heard him say one day, in his prayers: (O Lord, hearken to thy petitioner!” on which he exclaimed: “You son of a prostitute! whom have you not petitioned?” The same person once asked Abu al-Ainaa maliciously, how many liars there were at Basra, and obtained for answer: “As many as there are reprobates at Baghdad.”"
ودخل على ابن ثوابة عقيب كلام جرى بينه وبين أبي الصقر أربى ابن ثوابة عليه فيه، فقال له: بلغني ماجرى بينك وبين أبي الصقر، وما منعه من استقصاء الجواب إلا أنه لم يجد عزا فيضيعه، ولا مجدا فينقصه، وبعد فإنه عاف لحمك أن يأكل، وسهك دمك أن يسفكه،,"Having gone to see Ibn Thawaba, who had got the better of Abu al-Sakr in a dispute, he said to him: “I have learned what passed between you and Abu al-Sakr, and if he did not make you a full reply, it was because he could find no pride in you to humble, and no honor to blast; and moreover he detested your flesh too much to devour it, and despised your blood too much to think it worth spilling.”"
فقال ابن ثوابة: وما أنت والدخول بيني وبين هؤلاء يامكدي فقال: لاتنكر على ابن ثمانين قد ذهب بصره وجفاه سلطانه أن يعول على إخوانه فيأخذ من أموالهم، ولكن أشد من هذا من يستنزل الماء من أصلاب الرجال فيستفرغه في جوفه، فيقطع أنسابهم ويعظم أوزارهم،,"And what business have you,” exclaimed Ibn Thawaba, “to thrust yourself into my affairs and those of people in his station? beggar that you are!” “Blame not a man of fourscore,” replied Abu al-Ainaa, a man who has lost his sight and who is ill-treated by his prince, if he has recourse to the charity of his brethren; that is a better occupation than the trade of a catamite, hindering men to have progeny and increasing the burden of their crimes.”"
فقال ابن ثوابة: ماتساب اثنان إلا غلب ألأمهما، فقال أبو العيناء: وبها غلبت أبا الصقر بالأمس، فأسكته.,"“When two persons rail at each other,” said Ibn Thawaba, “it is the vilest who gains the day.” “Right!” retorted Abu al-Ainaa, “and you gained the day over Abu al-Sakr, and silenced him yesterday.”"
ودخل على المتوكل في قصره المعروف بالجعفري سنة ست وأربعين ومائتين فقال له: ما تقول في دارنا هذه فقال: إن الناس بنوا الدور في الدنيا وأنت بنيت الدنيا في دارك، فاستحسن كلامه، ثم قال: كيف شربك للخمر قال: أعجز عن قليله وأفتضح عنده كثيره،,"Happening, in the year two hundred and forty six (A. D. eight hundred and sixty or eight hundred and sixty one), to enter into the presence of al-Mutawakil, who was then in his palace called al-Jaafari, that caliph said to him: “What thinks thou of this our dwelling-house to which he made this reply: “Others have built houses in the world, but you have built a world in your house.” Al-Mutawakil expressed his satisfaction at the answer, and then asked him how he stood wine. The other replied: I cannot resist a small quantity, and I disgrace myself if I take much."
فقال له: دع هذا عنك ونادمنا، فقال: أنا رجل مكفوف، وكل من في مجلسك يخدمك، وأنا أحتاج أن أخدم ولست آمن من أن تنظر إلي بعين راض، وقلبك علي غضبان، أو بعين غضبان وقلبك راض، ومتى لم أميز بين هذين هلكت، فأختار العافية على التعرض للبلاء، فقال: بلغنا عنك بذاء في لسانك،,"Come!’’ said the caliph, do not say so, but be our boon companion. “I am a sightless man,” replied Abu al-Ainaa; all who sit in your company are ready to serve you, and I require a person to serve me; neither am I free from the apprehension that you may look at me with the eye of one who is well pleased whilst your heart is wrath, or that your eye may express wrath whilst your heart is well-pleased; and if I cannot distinguish these two signs, it may cost me my life. So I shall prefer safety to risky” I am told,” said the caliph, “that thou hast an evil tongue.”"
فقال: ياأمير المؤمنين، قد مدح الله تعالى وذم، فقال ”نعم العبد إنه أواب” – ص:44 – وقال عز وجل (هماز مشاء بنميم مناع للخير معتد أثيم) (القلم:11),"“Commander of the faithful!” replied Abu al-Ainaa, the Almighty himself has uttered praise and satire; he has said: How excellent a servant for he frequently turned himself unto God, and: a defamer, going about with slander, a preventer of a good, a transgressor, a wicked wretch."
"وقال الشاعر:
إذا أنا بالمعروف لم أثن صادقا… ولم أشتم النكس اللئيم المذمما
ففيم عرفت الخير والشر باسمه… وشق لي الله المسامع والفما","And a poet hath said: “If praise not the honest man and revile not the sordid, the despicable, and base, why should have the power of saying, That is good, and this is bad? and why should God have opened (men’s) ears and my mouth?”"
قال: فمن أين أنت، قال: من البصرة، قال: فما تقول فيها قال ماؤها أجاج وحرها عذاب، وتطيب في الوقت الذي تطيب فيه جهنم.,"What place are you from?” said the caliph. “From Basra.” What hast thou to say of it?” Its water is hitter; its heal is a torment, and it is pleasant ben bell is pleasant.”"
ولما سلم نجاح بن سلمة إلى موسى بن عبد الله الأصبهاني ليستأدي ما عليه من الأموال عاقبه فتلف في مطالبته،,"When Najjah Ibn Salama was delivered over to Musa Ibn Abd Allah al-Ispahani, who had been commissioned to exact from him the sums which he owed (to government), the cruel tortures to which the prisoner was subjected caused his death."
وذلك في يوم الاثنين لثمان بقين من ذي القعدة سنة خمس وأربعين ومائتين، وفي تلك الليلة بلغ المعتز بالله ابن المتوكل الخبر ، فاجتمع بعض الرؤساء بأبي العيناء، فقال له: ما عندك من خبر نجاح ابن سلمة فقال أبو العيناء ”فوكزه موسى فقضى عليه” – القصص:15 –,"This happened on Monday, the twenty second of Zu al-Kaada, A. H. two hundred and forty five, The same evening, al-Mutazz billah, the son of al- Mutawakil, attained the age of puberty, and some persons of high rank were assembled at Abu al-Ainaa’s. One of them having asked him if he had any news of Najah Ibn Salama, he answered (in the words of the Quran, Surat the stories (al-Qasas),: Moses (Musa) struck him and killed him.”"
فبلغت كلمته موسى فلقيه في الطريق فتهدده، فقال له أبو العيناء ”أتريد أن تقتلني كما قتلت نفسا بالأمس” – القصص:19.,"Those words came to the ears of Musa, who, soon after; met Abu al-Ainaa in the street and threatened him, on which the latter said (in the words of the same chapter) Dost thou intend to kill me, as thou killed a man yesterday?”"
وكتب إلى بعض الرؤساء وقد وعده بشيء فلم ينجزه: ثقتي بك تمنعني من استبطائك، وعلمي بشغلك يدعوني إلى إذكارك، ولست آمن، مع استحكام ثقتي بطولك والمعرفة بعلو همتك، اخترام الأجل، فإن الآجال آفات الآمال، فسح الله في أجلك، وبلغك منتهى أملك، والسلام.,"A certain great man having made him a promise which he did not fulfil, Abu al-Ainaa wrote to him in these terms: The confidence have in your word prevents me from complaining of your delay; and the knowledge I have of your constant occupations induces me to awaken your recollection. Yet, persuaded as I am of your magnanimity, and convinced of your generous spirit “I dread lest death overtake me, and death is the destroyer of hope. May God increase your days and make you attain the term of your wishes. Adieu.”"
وأحواله ونوادره كثيرة.,The anecdotes told of Abu al-Ainaa are very numerous.
وروي عنه أنه قال: كنت يوما جالسا عند أبي الحكم إذ أتاه رجل فقال له: وعدتني وعدا فإن رأيت أن تنجزه، فقال: ما أذكره، فقال: إن لم تذكره فلأن من تعده مثلي كثير، وأنا لا أنساه، لأن من أسأله مثلك قليل، فقال: أحسنت لله أبوك، وقضى حاجته.,"the following one is stated to have been related by himself: “I was one day sitting with Abi al-Hakam, when a man came in and said to him: You made me a promise, and it depends on your kindness to fulfil it.’ Abu al-Hakam answered that he did not recollect it, and the other replied: If you do not recollect it, ’tis because the persons like me to whom you make promises are numerous; and if I remember it, it’s because the persons like you to whom I may confidently address a request are few.’ Well said I “blessings on your father I exclaimed Abu al-Hakam, and the promise was immediately fulfilled."
وكانت ولادته سنة إحدى وتسعين ومائة بالأهواز – كما تقدم، ونشأ بالبصرة وكف بصره وقد بلغ أربعين سنة.,"Abu al-Ainaa was born A. H. one hundred and ninety one (A. D. eight hundred and six or eight hundred and seven) at al-Ahwaz, as we have already said; he passed his early youth at Basra; on attaining his fortieth year, he lost his sight."
وسكن بغداد مدة وعاد إلى البصرة، وتوفي بها في جمادى الآخرة سنة ثلاث وثمانين، وقيل اثنتين وثمانين ومائتين.,"and having resided for a time at Baghdad, he returned to Basra, and died there in the month of the latter Jumada, A. H. two hundred and eighty three (July-August, A. D. eight hundred and ninety six); some say, two hundred and eighty two."
وقال ابنه جعفر: توفي أبي لعشر ليال خلون من جمادى الأولى، ومولده سنة تسعين ومائة، والله أعلم، رحمه الله تعالى.,"His son Jaafar says that his death took place on the tenth of the first Jumada, and his birth in A. H. one hundred and ninety; God best knows which of these statements is the more correct."
ولقب بأبي العيناء لأنه قال لأبي زيد الأنصاري: كيف تصغر عينا فقال: عيينا ياأبا العيناء، فبقي عليه.,"He received the surname of Abu al-Ainaa (father large-eye) from the circumstance of his having asked Abu Zaid al-Ansari how he formed the diminutive of the word Ainaa large-eyed female), to which he received this answer: “Oyaina, O Abu al-Ainaa which nickname stuck to him ever after."
"وخلاد: بفتح الخاء المعجمة وتشديد اللام ألف.
وقد تقدم الكلام على اليمامة والأهواز فأغنى عن الإعادة.",The name Khallad takes a double L. We have already spoken of al-Yamama and al-Ahwaz.
الواقدي,MUHAMMAD IBN OMAR AL-WAKIDI.
أبو عبد الله محمد بن عمر بن واقد الواقدي المدني مولى بني هاشم، وقيل مولى بني سهم بن أسلم؛ كان إماما عالما له التصانيف في المغازي وغيرها، وله كتاب الردة ذكر فيه ارتداد العرب بعد وفاة النبي صلى الله عليه وسلم، ومحاربة الصحابة رضي الله عنهم، لطليحة بن خويلد الأزدي والأسود العنسي ومسيلمة الكذاب، وما أقصر فيه.,"Abu AM Allah Muhammad Ibn Omar Ibn Wakid al-Wakidi al-Madani and a mawla to like Hashim family or, according to some, to Sahm of Aslam family. he was imam and learning man, and he had some of well-known works on the conquests of the Muslims and other subjects. His Kitab al-Ridda (history of the apostacy), a work of no inferior merit, contains an account of the apostacy of the Arabs on the death of the Prophet, and of the wars between the Companions and Tulaiha Ibn Khuwaylid al-Azdi, al-Aswad al-Ansi and Musailama al-Kazzab (the liar)."
سمع من أبي ذئب ومعمر بن راشد ومالك بن أنس والثوري وغيرهم. وروى عنه كاتبه محمد بن سعد – المذكور عقيبة إن شاء الله تعالى – وجماعة من الأعيان، وتولى القضاء بشرقي بغداد، وولاه المأمون القضاء بعسكر المهدي. وضعفوه في الحديث وتكلموا فيه.,"He received traditional information from Ibn Abi Dib, Mamar Ibn Rashid, Malik Ibn Anas, al-Thawri, and others; his secretary Muhammad Ibn Saad, whose life comes immediately after this, and a number of other distinguished men delivered traditional information on his authority. He held the post of kadi in the eastern quarter of Baghdad, and was appointed by al-Mamun to fill the same office at Askar al-Mahdi. The Traditions received from him are considered of feeble authority, and doubts have been expressed on the subject of his (veracity)."
وكان المأمون يكرم جانبه ويبالغ في رعايته، وكتب إليه مرة يشكو ضائقة لحقته وركبه بسببها دين، وعين مقداره في قصته، فوقع المأمون فيها بخطه: فيك خلتان سخاء وحياء، فالسخاء أطلق يديك بتبذي ماملكت، والحياء حملك أن ذكرت لنا بعض دينك،,"Al-Mamun testified a high respect for him and treated him with marked honor. Al-Wakidi once wrote to him, complaining that straitened circumstances had burdened him with debts, and specified the amount of what he owed. On this memorial al-Mamun inscribed the following answer: “You possess the qualities of liberality and modesty: “liberality allows your hand to disperse freely what you possess, and modesty induces you to mention only a part of your debts."
وقد أمرنا لك بضعف ما سألت، وإن كن قصرنا عن بلوغ حاجتك فبجنايتك على نفسك، وإن كنا بلغنا بغيتك فزد في بسطة يدك، فإن خزائن الله مفتوحة ويده بالخير مبسوطة، وأنت حدثتني حين كنت على قضاء الرشيد أن النبي صلى الله عليه وسلم، قال للزبير:,"We have, therefore, ordered you the double of what you ask; if this be not sufficient, the fault is your own; and if it answer your expectations, be yet more liberal than before, for the treasures of God are open, and bis hand is stretched forth to do good. When you acted as kadi to al-Rashid, you told me that the blessed Prophet said to al-Zubair."
يا زبير إن مفاتيح الرزق بإزاء العرش، ينزل الله سبحانه للعباد أرزاقهم على قدر نفقاتهم، فمن كثر كثر له، ومن قلل قلل عليه، قال الواقدي وكنت نسيت الحديث، فكانت مذكراته إياي أعجب إلي من صلته.,"‘O Zubair! the keys of the provision which God grants to his creatures are placed before his throne; He bestows on them in proportion to their expenditure; if they spend much, He gives much, and if they spend little, He gives little.” I had completely forgotten this Tradition, observed al-Wakidi, and I derived more pleasure from his reminding me of it than from the present he made me."
وروى عنه بشر الحافي – المقدم ذكره – رضي الله عنه، حكاية واحدة، وهي أنه سمعه يقول: ما يكتب للحمى، يؤخذ [ثلاث] ورقات زيتون تكتب يوم السبت وأنت على طهارة على واحدة منها جهنم غرثيو على الأخرى جهنم عطشى وعلى الأخرى جهنم مقرورة ثم تجعل في خرقة وتشد على عضد المحموم الأيسر،,"Bishr al-Hafi related one single fact relative to al-Wakidi, which was that he heard him say: “How to write a charm to cure fevers. Take some olive leaves, and, on a Saturday, being yourself in a state of purity, write on one of these leaves: Hell is hungry, on another, Hell is thirsty, and on the third, Hell is refreshed. Put them into a rag and bind them on the left arm of the person suffering from fever."
قال الواقدي المذكور جربته فوجدته نافعا، هكذا نقل هذه الحكاية أبو الفرج ابن الجوزي في كتابه الذي وضعه في أخبار بشر الحافي.,"I made the experiment myself, said al-Wakidi, and found it successful.” Such is the relation given by Abu al-Faraj Ibn al-Jauzi in the book which he composed on the Life of Bishr al-Hafi."
وروى المسعودي في كتاب ”مروج الذهب” أن الواقدي المذكور قال: كان لي صديقان أحدهما هاشمي، وكنا كنفس واحدة، فنالتني ضائقة شديدة، وحضر العيد فقالت امرأتي:,"Al-Masudi mentions, in his Muruj al-Dahab, that al-Wakidi related the following anecdote: I had two friends, one of whom belonged to the family of Hashim, and we were all as if animated by one soul. Poverty then came upon me, and I was reduced to deep distress, when my wife said to me, as the great Festival was drawing near."
أما نحن في أنفسنا فنصبر على البؤس والشدة، وأما صبياننا هؤلاء فقد قطعوا قلبي رحمة لهم، لأنهم يرون صبيان الجيران قد تزينوا في عيدهم وأصلحوا ثيابهم وهم على هذه الحال من الثياب الرثة، فلو احتلت في شيء تصرفه في كسوتهم، قال:,"As for ourselves, we can support in patience our misery and affliction; but there are our children, and it cuts me to the heart to think that they will see the neighbors children dressed out and adorned for the Festival, whilst ours must continue as they now are, in their worn-out clothes. Could you contrive to procure the means of clothing them?."
فكتبت إلى صديق لي وهو الهاشمي أسأله التوسعة علي بما حضر، فوجه إلي كيسا مختوما ذكر أن فيه ألف درهم، فما استقر قراري حتى كتب إلي الصديق الآخر يشكو مثل ما شكوت إلى صاحبي الهاشمي، فوجهت إليه الكيس بحاله،,"I immediately wrote to my friend, the Hashemite, requesting him to let me have whatever sum he could dispose of, and he sent me a purse sealed up, and containing, he said, one thousand dirhems. I had hardly recovered from the joy I experienced, when I received a note from my other friend, wherein he made a complaint similar to that which I had addressed to the Hashemite; I immediately sent him the purse without even breaking the seal,"
وخرجت إلى المسجد فأقمت فيه ليلتي مستحييا من امرأتي، فلما دخلت عليها استحسنت ما كان مني ولم تعنفني عليه، فبينا أنا كذلك إذ وافى صديقي الهاشمي ومعه الكيس كهيئته، فقال لي: اصدقني عما فعلته فيما وجهت به إليك، فعرفته الخبر على وجهه،,"and, being then ashamed of appearing before my wife, I went to the mosque and remained there till morning. “When I returned home, instead of being reproached for what I had done, I had the satisfaction of receiving her full approbation and, just at that moment, the Hashemite came in, with the purse sealed up as before. Tell me sincerely,’ said he, how you disposed of what I sent you.’ I told him the plain fact."
فقال لي: إنك وجهت إلي وما أملك على الأرض إلا ما بعثت به إليك، وكتبت إلى صديقنا أسأله المواساة، فوجه كيسي بخاتمي، قال الواقدي: فتواسينا ألف درهم فيما بيننا، ثم إنا أخرجنا للمرأة مائة درهم قبل ذلك،,"Well, said he, when you applied to me, I sent you all I possessed on earth, and having then written to my friend requesting him to share with me what he had, I received from him my own purse, sealed with my signet.’ We then decided on making an equal partition of the thousand dirhems, having first taken out one hundred for my wife."
ونمي الخبر إلى المأمون، فدعاني وسألني، فشرحت له الخبر، فامر لنا بسبعة آلاف دينار، لكل واحد منا ألفا دينار وللمرأة ألف دينار. وقد ذكر الخطيب في ”تاريخ بغداد” هذه الحكاية وبينها وبين ماذكرناه ها هنا اختلاف يسير.,"Al-Mamun having heard of the circumstance, sent for me and made me relate what had passed; he then ordered us a present of seven thousand dinars, two thousand dinars for each of us, and one thousand for my wife.’ The Khatib relates this anecdote, with some slight difference, in his History of Baghdad."
وكانت ولادة الواقدي في أول سنة ثلاثين ومائة. وتوفي عشية يوم الاثنين حادي عشر ذي الحجة سنة سبع ومائتين، وهو يومئذ قاض ببغداد في الجانب الغربي، كذا قاله ابن قتيبة.,"Al-Wakidi was born in the beginning of A. H. one hundred and thirty (Sept., A. D. seven hundred and forty seven) he died on the eve of Monday, the eleventh of Zi al-Hijja, A. H. two hundred and seven (the twenty seventh of April, A. D. eight hundred and twenty three), being then kadi of the quarter of Baghdad situated on the western side of the Tigris. Such is the statement made by Ibn Kutaiba."
وقال السمعاني: كان قاضيا بالجانب الشرقي كما تقدم، والله أعلم. وصلى عليه محمد بن سماعة التميمي ودفن في مقابر الخيزران، وقيل مات سنة تسع، وقيل سنة ست ومائتين، والأول أصح،,"but al-Samaani says that he was kadi of the eastern quarter of Baghdad, as we have already mentioned. The funeral service was said over him by Muhammad Ibn Sama’a al-Tamimi, and he was interred in the Khaizuran cemetery. Some place his death in two hundred and nine or two hundred and six, but the date we have given is the true one."
وقال الخطيب فيتاريخ بغداد في أول ترجمة الواقدي: إنه توفي في ذي القعدة، وقال في آخر الترجمة: إنه مات في ذي الحجة، والله أعلم، رحمه الله تعالى [ورأيت بخطي في مسوداتي أن الواقدي مات وعمره ثماني وسبعون سنة].,"The Khatib says, in his History of Baghdad, towards the beginning of his notice on al-Wakidi, that he died in the month of Zu al-Kaada, but towards the end of the article, he places his death in Zi al-Hijja. I found among my rough notes, and in my own hand-writing, that al-Wakidi died at the age of seventy-eight years."
"والواقدي: بفتح الواو وبعد الألف قاف مكسورة ثم دال مهملة، هذه النسبة إلى واقد وهو جده المذكور.
وقد تقدم الكلام على المدني.",Wakidi means descended from Wakid; one of his ancestors bore this name. Of al-Madani we have already spoken.
وعسكر المهدي هي المحلة المعروفة اليوم بالرصافة في الجانب الشرقي من بغداد، عمرها أبو جعفر المنصور لولده المهدي فنسب إليه، وهذا يؤيد أن الواقدي كان قاضي الجانب الشرقي لاالغربي، والله أعلم.,"Askar al-Mahdi (al-Mahdi’s camp), a place now known by the name of al-Rusafa, is situated in the eastern quarter of Baghdad. It was built by Abu Jaafar al-Mansur for his son al-Mahdi, after whom it was called. This confirms the statement that al-Wakidi was kadi of the eastern quarter of the city, not of the western."
محمد بن سعد كاتب الواقدي,MUMAMMAD IBN SAAD
أبو عبد الله محمد بن سعد بن منيع، الزهري البصري كاتب الواقدي؛ كان أحد الفضلاء النبلاء الأجلاء، صحب الواقدي المذكور قبله زمانا وكتب له فعرف به، وسمع سفيان بن عيينة وأنظاره، وروى عنه أبو بكر ابن أبي الدنيا وأبو محمد الحارث بن أبي أسامة التميمي وغيرهما,"Abu Abd Allah Muhammad Ibn Saad Ibn Mani al-Zuhri, was a man of the highest talents, merit, and eminence. He lived for some time with al-Wakidi (see the preceding article) in the character of a secretary, and for this reason he became known lay the appellations of katib al-Wakidi. Amongst the masters under whom he studied was Sofian Ibn Oyaina; traditional information was delivered on his own authority by Abu Bakr Ibn Abi al-Dunia and Abu Muhammad al-Harith Ibn Abi Osama al-Tamimi."
وصنف كتابا كبيرا في طبقات الصحابة والتابعين والخلفاء إلى وقته، فأجاد فيه وأحسن، وهو يدخل في خمس عشرة مجلدة، وله طبقات أخرى صغرى، وكان صدوقا ثقة.,"He composed an excellent works in fifteen Volumes, m the different classes (Tabakat) of Muhammad’s companions and of the Tabi’s; it contains also an history of the caliphs brought down to his own time. He left also a smaller Tabakat. His character as a veracious and trust-worthy historian is universally admitted."
ويقال اجتمعت كتب الواقدي عند أربعة أنفس: أولهم كاتبه محمد بن سعد المذكور، وكان كثير العلم غزير الحديث والرواية كثير الكتبة ، كتب الحديث والفقه وغيرهما.,"It is said that the complete collection off al-Wakidi’s works stemmed in the possession of four persons, the first of whom was his secretary Muhammad Ibn Saad. This distinguished writer displayed great acquirements in the sciences, the Traditions, amid traditional literature; most of his books treat of the Traditions and law."
وقال الحافظ أبو بكر الخطيب صاحب ”تاريخ بغداد” في حقه: ومحمد بن سعد عندنا من أهل العدالة وحديثه يدل على صدقه فإنه يتحرى في كثير من رواياته، وهو من موالي الحسين بن عبد الله بن عبيد الله بن العباس بن عبد المطلب.,"The al-Khatib Abu Bakr, author of the History of Baghdad, ‘speaks of him in these terms: We consider Muhammad Ibn Saad as a ma; of unimpeached integrity, and the Traditions which he delivered are a proof of his veracity, for in the greater part off the information handed down by him, we find him discussing it, passage by passage. He was a mawla al-Husain Ibn Abd Allah Ibn Obaid Allah Ibn al-Abbas Ibn Abd al-Muttalib."
وتوفي يوم الأحد لأربع خلون من جمادى الآخرة، سنة ثلاثين ومائتين ببغداد. ودفن في مقبرة باب الشام، وهو ابن اثنتين وستين سنة، رحمه الله تعالى.,"He died at Baghdad, on Sunday the fourth of the latter Jumada, A. H. two hundred and three, at the age of sixty-two years, and was interred in the cemetery outside the Damascus gate (Bab al-Sham)."
الدولابي,ABU BISHR AL-DULABI.
أبو بشر محمد بن أحمد بن حماد بن سعد، الأنصاري بالولاء، الوراق الرازي الدولابي؛ كان عالما بالحديث والأخبار والتواريخ، سمع الأحاديث بالعراق والشام وروى عن محمد بن بشار وأحمد بن عبد الجبار العطاردي وخلق كثير؛,"Abu Bishr Muhammad Ibn Ahmad Ibn Hammad Ibn Saad al-Amari al-Dulabi (Native of Dulab) was allied by adoption, to the Ansar. The surname of al-Warrak al-Razi [the tribe of Rai) was borne by him (because he was originally from the province of Rai and copied or sold), Al-Dulabi displayed great learning in the Traditions historical narrations and general history; he learned the Traditions in Syria and Iraq from Muhammad Ibn Bashar, Ahmad Ibn Abd al-Jabbar al-Ataridi, and a great number of other teachers."
وروى عنه الطبراني وأبوحاتم ابن حبان البستي. وله تصانيف مفيدة في التاريخ ومواليد العلماء ووفياتهم، واعتمد عليه أرباب هذا الفن في النقل وأخبروا عنه في كتبهم ومصنفاتهم المشهورة.,"His own authority was cited for Traditions by al-Tabarani and Abu Hatim Ibn Habban al-Busti. He left some useful works on history and on the dates of the births and deaths of the learned; these productions are so correct that persons who cultivate such branches of knowledge place full reliance on the information they derive from them, and his statements may be found quoted in works of the highest repute."
وبالجملة فقد كان من الأعلام في هذا الشأن وممن يرجع إليه، وكان حسن التصنيف. وتوفي سنة عشرين وثلثمائة بالعرج، رحمه الله تعالى.,"In a word, he was one of the first masters on these subjects, and an authority to whom constant reference is made. His productions are drawn up with great care. He died at al-Arj, A. H. three hundred and twenty (A. D. nine hundred and thirty two)."
"وروي عنه أنه كان ينشد لعروة بن حزام العذري [حيث قال]:
إذا رام قلبي هجرها حال دونه… شفيعان من قلبي لها جدلان
إذا قال: لا، قالا: بلى، ثم أصبحوا… جميعا على الرأي الذي يريان","It is related that he gave the following lines as the production of Orwa Ibn Hizam al-Ozri and used to repeat them very often: When my heart designed to abandon her, it found its project opposed by two strenuous intercessors (love and remembrance established) in my bosom. When it said No, they said Yes; but all were soon unanimous, for they prevailed."
والدولابي: بضم الدال المهملة وفتحها – قال السمعاني: والفتح أصح – وسكون الواو وبعد اللام الف باء موحدة، هذه النسبة إلى الدولاب، وهي قرية من أعمال الري، وبالأهواز قرية يقال لها الدولاب، وبها كانت الوقعة المشهورة للأزارقة، وبشرقي بغداد موضع آخر يقال له الدولاب، ودولاب الجار أيضا موضع آخر، والدولاب الذي يدار ويستعمل بضم الدال وفتحها.,"Dulabi, or Daulabi, which last is considered by al-Samaani as the correct pronunciation, means belonging to al-Dulab, a village in the province of Rai. Another village of the same name lies in the province of al-Ahwaz, and near it was fought the celebrated battle against the Azarika. Another Dulab is situated to the east of Baghdad, and a fourth place of this name is Dulab al-Jar. Dulab, pronounced also Daulab, means anything which turns round (a water-wheel, for instance)."
والعرج: بفتح العين المهملة وسكون الراء وبعدها جيم، وهي عقبة بين مكة والمدينة على جادة الحاج. والعرج أيضا: قرية جامعة من نواحي الطائف إليها ينسب العرجي الشاعر، وهو عبد الله [بن عمرو] بن عمر بن عثمان بن عفان، رضي الله عنه.,"Al-Arj is a steep mountain pass on the pilgrim road from Mecca to Medina. In the territory of Taif is a populous village called al-Arj, the native place of al-Arji the poet, whose real names were: Abd Allah Ibn Omar Ibn Amr Ibn Othman Ibn Affan."
ولا أعلم هل توفي الدولابي في العرج الأولى أم الثانية، وباليمن بلد آخر يقال له سوق العرج ، والله أعلم.,I do not know in which of these two places al-Dulabi died. There is also a place in Yemen called Stik al-Arj.
المرزباني,ABU ABD ALLAH AL-MARZUBANI
أبو عبيد الله محمدبن عمران بن موسى بن سعيد بن عبيد الله، الكاتب المرزباني الخراساني الأصل البغدادي المولد، صاحب التصانيف المشهورة والمجاميع الغربية؛ كان راوية للأدب صاحب أخبار، وتواليفه كثيرة،,"Abu Abd Allah Muhammad Ibn Imran Ibn Musa Ibn Saied Ibn Obaid Allah al-Katib al-Marzubani was born at Baghdad, but his family belonged to Khorasan. Besides drawing up numerous works and curious compilations, which are well known, he delivered orally a great deal of literary and historical information."
وكان ثقة في الحديث ومائلا إلى التشيع في المذهب، حدث عن عبد الله بن محمد البغوي وأبي بكر ابن داود السجستاني في آخرين.,"As a transmitter of Traditions, he bore the character of a sure authority, but in his religious belief he leant towards the Shiite doctrines. He gave his Traditions on the authority of Abd Allah Ibn Muhammad al-Baghawi, Abu Bakr Ibn Abi Dawud al-Sijistani, and other masters."
وهو أول من جمع ديوان يزيد بن معاوية بن أبي سفيان الأموي واعتنى به، وهو صغير الحجم يدخل في مقدار ثلاث كراريس، وقد جمعه من بعده جماعة وزادوا فيه أشياء كثيرة ليست له,"It was he who first collected and revised the poetical works of the Omaiyide, Yazid the son of Muawiya, the son of Abu Sofian; they form a small volume of about sixty pages. After him, other persons undertook the same task, but they inserted in the collection a great number of pieces which were not Yazid’s."
وكنت حفظت جميع ديوان يزيد لشدة غرامي به، وذلك في سنة ثلاث وثلاثين وستمائة بمدينة دمشق وعرفت صحيحه من المنسوب إليه الذي ليس له، وتتبعته حتى ظفرت بصاحب كل أبيات، ولولا خوف التطويل لبينت ذلك.,"I conceived so great an admiration for Yazid’s poetry, that, in the year 633 (A. D. 1235-6), being then at Damascus, I learned it all by heart, and succeeded in distinguishing the genuine pieces from those which were falsely ascribed to him. I exa- mined also the latter with attention, and was enabled, by my researches, to discover by whom each of them was composed; these results I should set forth here were I not apprehensive of lengthening this article too much."
"وشعر يزيد، مع قلته، في نهاية الحسن، ومن أطايب شعره الأبيات العينية التي منها:
إذا رمت من ليلى على البعد نظرة… تطفي جوى بين الحشا والأضالع
تقول نساء الحي تطمع أن ترى… محاسن ليلى مت بداء المطامع","The poems of this prince, though not numerous, are highly beautiful; one of his sweetest passages is that contained in the piece rhyming in Ain, where he says: Separated from Laila, I longed for a glimpse of her figure, thinking that the flame which raged within my bosom would be calmed at her aspect; but the females of the tribe said: “You hope to see the charms of Laila I die of the [lingering) malady of hope"
"وكيف ترى ليلى بعين ترى بها… سواها وما طهرتها بالمدامع
وتلتذ منها بالحديث بالحديث وقد جرى… حديث سواها في خروق المسامع
أجلك ياليلى عن العين إنما… أراك بقلب خاشع لك خاضع","How could thou look on Laila, whilst the eyes which you cast on other women are not yet purified by tears? How can you hope to enjoy her discourse, since your ears have hearkened to the voice of strangers? O Laila! thou art too noble to be seen! he only can see thee whose heart is humble and submissive.”"
وكانت ولادة المرزباني المذكور في جمادى الآخرة سنة سبع وتسعين ومائتين، وقيل سنة ست وتسعين. وتوفي يوم الجمعة ثاني شوال سنة أربع وثمانين,"Al-Marzubani was born in the month of the latter Jumada, A. H. 297 (Feb.-March, A. D. 910); — some say, 296 — and he died on Friday, the 2nd of Shawwal, A. H. 384 (9th November, A. D.)"
وقيل سنة ثمان وسبعين وثلثمائة، والأول أصح، رحمه الله تعالى، وصلى عليه الفقيه أبو بكر الخوارزمي ودفن في داره بشارع عمرو الرومي ببغداد في الجانب الشرقي.,"His death has been placed erroneously in the year three hundred and seventy eight. The funeral service was said over him by the doctor Abu Bakr al-Khwarizmi. He was interred in his house, situated in the shari of Amr the Greek (Amr al-Rumi), a street in that quarter of Baghdad which lies on the east side of the river."
وروى عن أبي القاسم البغدادي وأبي بكر ابن دريد وأبي بكر ابن الأنباري، وروى عنه أبو عبد الله الصيمري وأبو القاسم التنوخي وأبو محمد الجوهري وغيرهم.,"He delivered traditional information on the authority of Abu al-Kasim al-Baghdadi, Abu Bakr Ibn Duraid, and Abu Bakr Ibn al-Anbari; his own authority was cited by Abu Abd Allah al-Saimari, Abu al-Kasim al-Tanukhi, Abu Muhammad al-Jauhari, and others."
والمرزباني: بفتح الميم وسكون الراء وضم الزاي وفتح الباء الموحدة وبعد الألف نون، هذه النسبة إلى بعض أجداده، وكان اسمه المرزبان، وهذا الاسم لايطلق عند العجم إلا على الرجل المقدم العظيم القدر، وتفسيره بالعربية حافظ الحد، قاله ابن الجواليقي في كتابه”المعرب”.,"He received the surname of al- Marzubani because one of his ancestors bore the name of al-Marzuban, a designation applied by the Persians to great and powerful men only. This word signifies guardian of the frontier, as we learn from Ibn al-Jawaliki’s work, entitled al-Muarrab."
أبو بكر الصولي,ABU BAKR AL-SULI
أبو بكر محمد بن يحيى بن عبد الله بن العباس بن محمد بن وصول تكين الكاتب، المعروف بالصولي الشطرنجي؛ كان أحد الأدباء الفضلاء المشاهير،,"The katib Abu Bakr Muhammad Ibn Yahya Ibn Abd Allah Ibn al-Abbas Ibn Muhammad Ibn Wasul Tikin, generally known by the appellation of al-Suli al-Shatranji (al-Suli the chess-player), bore a high reputation as a man of talent and an accomplished scholar."
روى عن أبي داود السجستاني وأبي العباس ثعلب وأبي العباس المبرد وغيرهم، وروى عنه أبو الحسن الدارقطني الحافظ، وأبو عبيد الله المرزباني المذكور قبله وغيرهما. ونادم الراضي، وكان أولا يعلمه ثم نادم المقتدر، ونادم قبله المكتفي.,"He delivered traditional information on the authority of Abu Dawud al-Sijistani, Abu al-Abbas Thalab, Abu al-Abbas al-Mubarrad, and other great masters; Abu al-Hasan al-Darakutni, Abu Abd Allah al-Marzubani, see the preceding article, and others have transmitted down the information which he imparted. He became one of (the caliph) al-Radi’s companions, after having been his preceptor; the caliph al-Muktaidir and al-Muktafi received him also into their intimacy an account of his convivial talents."
وله التصانيف المشهورة منها كتاب الوزراء وكتاب الورقة وكتاب أدب الكاتب وكتاب الأنواع وكتاب أخبار أبي تمام وكتاب أخبار القرامطة وكتاب الغرر وكتاب أخبار أبي عمرو بن العلاء وكتاب ”العبادة” وكتاب أخبار ابن هرمة وكتاب أخبار السيد الحميري وكتاب أخبار إسحاق بن إبراهيم، وجمع أخبار جماعة من الشعراء، ورتبه على حروف المعجم، وكلهم من الشعراء المحدثين، وغير ذلك.,"He composed a number of celebrated works, such as the Kitab al-Wuzraa (book of ministers), the Kitab al-Waraka (book of the paper)? the Adab al-Katib (the knowledge require for a katib)? tike Kitab al-Anwaa (hook of species)? History of Abu Tammam, the History of The Karmats, the Kitab al-Ghurar (book of brilliancies), the History of Abu Amr Ibn al-Alaa, the Kitab al-Ibada (book of devotion), the History of Ibn Harms, tike History of al- Sayed al-Himyari, the History of Ishak Ibn Ibrahim, a biographical dictionary of modern poets, etc."
وكان ينادم الخلفاء، وكان أغلب فنونه أخبار الناس، وله رواية واسعة ومحفوظات كثيرة، وكان حسن الاعتقاد جميل الطريقة مقبول القول، وكان أوحد وقته في لعب الشطرنج، لم يكن في عصره مثله في معرفته. والناس إلى الآن يضربون به المثل في ذلك فيقولون لمن يبالغون في حسن لعبه ”فلان يلعب الشطرنج مثل الصولي”.,"The science which he chiefly. cultivated was biography, but he knew by heart and transmitted down a great number of literary productions Sincere in his religious belief and virtuous in his conduct, he merited the confidence which was always placed in his word. As a chess-player he remained without an equal, and, even So the present day, it is said proverbially of a player whose abilities are intended So be extolled, that much a one plays at chess like al-Suli."
ورأيت خلقا كثيرا يعتقدون أن الصولي المذكور هو الذي وضع الشطرنج، وهو غلط، فإن الذي وضعه صصه بن داهر الهندي، واسم الملك الذي وضعه له شهرام، بكسر الشين المعجمة.,"I have met a great number of persons who believed that al-Suli was the inventor of chess but this is an erroneous opinion, that game having been imagined by Sissah Ibn Daher the Indian, for the amusement of king Shahram."
وكان أردشير ابن بابك أول ملوك الفرس الأخيرة قد وضع النرد، ولذلك قيل له النردشير لأنهم نسبوه إلى واضعه المذكور، وجعله مثالا للدنيا وأهلها ، فرتب الرقعة اثني عشر بيتا بعدد شهور السنة، وجعل القطع ثلاثين قطعة بعدد أيام كل شهر، وجعل الفصوص مثل القدر وتقلبه بأهل الدنيا.,"Ardashir Ibn Babek the founder of the last Persian dynasty, invested the game of nard (tables), wish was, therefore, called nardashir. He designed it as an image of the world and its inhabitants, and, therefore, divided the hoard into twelve squares to represent the months of the year; the thirty pieces (or men) represented the days of the month and the dice were the emblems of fate and the vicissitudes through which it conducts the people of the world."
وبالجملة فالكلام في هذا يطول ويخرج عما نحن بصدده؛ فافتخرت الفرس بوضع النرد وكان ملك الهند يومئذ بلهيت، فوضع له صصه المذكور الشطرنج، فقضت حكماء ذلك العصر بترجيحه على النرد لأمور يطول شرحها.,"But, to expatiate on these points would lead us too far, and make us digress from the subject in which we are now engaged. The Persians count the game of nerd as one of the inventions which did honor to their nation. Balhait was at that tame king of India, and for him Sissah invented the game of chess. The sages of the time declared it superior to the game of nerd and that for reasons too Wig to be explained."
ويقال إن صصه لما وضع الشطرنج وعرضه على الملك شهرام المذكور أعجبه وفرح به كثيرا، وأمر أن يكون في بيوت الديانة، ورآه أفضل ما علم لأنه آلة للحرب وعز للدين والدنيا وأساس لكل عدل،,"It is said that, when Sissah invented the game of chess and presented it to Shahram the latter was struck with, admiration and filled with joy; he ordered chess-boards to be placed in the houses, and considered that game as the best thing that could be learned in as much as it served to (the art of) war as an honor to religion and the world and as the foundation of all justice."
وأظهر الشكر والسرور على ما أنعم عليه في ملكه منه، وقال لصصه: اقترح علي ما تشتهي، فقال له: اقترحت أن تضع حبة قمح في البيت الأول، ولا تزال تضعها حتى تنتهي إلى آخرها، فمهما بلغ تعطيني،,"He manifested also his gratitude and satisfaction for the favor which heaven had gifted him in his reign by such an invention, and he said to Sissah. Ask me for whatever you desire.” I then demand,” replied Sissah, “that a grain of wheat be placed in the first square of the chess-board, two in the second, and that the number of grains be progressively doubled till the last square is attained: whatever this quantity may to be, I ask you to bestow it on me.”"
فاستصغر الملك ذلك، وأنكر عليه كونه قابله بالنزر اليسير، وكان قد أضمر له شيئا كثيرا، فقال: ما أريد إلاهذا، فراده فيه وهو مصر عليه فأجابه إلى مطلوبه وتقدم له به، فلما قل لأرباب الديوان حسبوه فقالوا ما عندنا قمح يفي بهذا ولا بما يقاربه،,"The king, who meant to make him a present of something considerable, exclaimed that such a recompense would be too little, and reproached Sissah for asking so inadequate a reward. Sissah declared that he desired nothing but what he had mentioned, and, heedless of the king’s remonstrances, he persisted in his demand. The king, at length, consented, and ordered that quantity of wheat to be given him. When the chiefs of the government office received orders to that effect, they calculated the amount, and answered that they did not possess near so much wheat as was required."
فلما قيل للملك استنكر هذه المقالة، وأحضر أرباب الديوان وسألهم فقالوا له: لو جمع كل قمح في الدنيا ما بلغ هذا القدر، فطالبهم بإقامة البرهان على ذلك، فقعدوا وحسبوه، فظهر له صدق ذلك ، فقال الملك لصصه: أنت في اقتراحك ما اقترحت أعجب حالا من وضعك الشطرنج.,"These words were reported to the king, and he, being unable to credit them, ordered the chiefs to be brought before him. Having questioned them on the subject, they replied that all the wheat in the world would be insufficient to make up the quantity. He ordered them to prove what they said, and, by a series of multiplications and reckonings, they demonstrated to him that such was the fact. On this, the king said to Sissah: Your ingenuity in imagining such a request is yet more admirable than your talent in inventing the game of chess.”"
وطريق هذا التضعيف ان يضع الحاسب في البيت الأول حبة وفي الثاني حبتين وفي الثالث أربع حبات وفي الرابع ثماني حبات، وهكذا إلى آخره، كلما انتقل إلى بيت ضاعف ما قبله وأثبته فيه.,"The way in which this doubling of the grains is to be done consists in the calculator’s placing one grain in the first square, two in the second, four in the third, eight in the fourth, and so on, till he comes to the last square; placing in each square the double of what is contained in the preceding one."
ولقد كان في نفسي من هذه المبالغة شيء حتى اجتمع بي بعض حساب الإسكندرية، وذكر لي طريقا تبين لي صحة ماذكروه، وأحضر لي ورقة بصورة ذلك، وهو أنه ضاعف الأعداد إلى البيت السادس عشر فأثبت فيه اثنين وثلاثين ألفا وسبعمائة وثمانيا وستين حبة،,"I was doubtful that the amount could be so great as what is said, but having met one of the accountants employed at Alexandria, I received from him a demonstration which convinced me that their declaration was true: he placed before me a sheet of paper in which he had doubled the numbers up to the sixteenth square, and obtained thirty-two thousand seven hundred and sixty-eight grains."
وقال: نجعل هذه الجملة مقدار قدح، وقد اعتبرتها فكانت كذلك، والعهدة عليه في هذا النقل، ثم ضاعف القدح في البيت السابع عشر، وهكذا حتى بلغ ويبة في البيت العشرين ثم انتقل إلى الويبات، ومنها إلى الأرادب، ولم يزل يضاعفها حتى انتهى في بيت الأربعين إلى مائة ألف إردب أربعة وسبعين ألف إردب وسبعمائة واثنين وستين إردبا وثلثين،,"“Now,” said he, “let us consider this quantity to be the contents of a pint measure, and this I know by experiment to be true;” these are the accountant’s words, so let him bear the responsibility then let the pint be doubled in the seventeenth square, and so on progressively. In the twentieth square it will become a waiba [peck], the waibas will then become an irdabb (bushel), and in the fortieth square we shall have one hundred and seventy-four thousand seven hundred and sixty-two irdabbs."
فقال تجعل هذه الجملة في شونه فإن الشونة لايكون فيها أكثر من هذا، ثم ضاعف الشون إلى بيت الخمسين فكانت الجملة ألفا وأربعا وعشرين شونة، فقال: تجعل هذه في مدينة، فإن المدينة لايكون فيها أكثر من هذه الشون، وأي مدينة يكون فيها هذه الجملة من الشون ثم ضاعف المدن حتى انتهى في البيت الرابع والستين – وهو آخر أبيات رقعة الشطرنج – إلى ستة عشر ألف وثلثمائة وأربع وثمانين مدينة،,"Let us suppose this to be the contents of a corn store, and no corn store contains more than that; then doubled to the fiftieth square we shall have the contents of one thousand and twenty four stores; suppose these to be one city and no city can have more than that number off stores or even so many we shall them et find that the sixty-fourth and last square gives sixteen (thousand three hundred and eighty-four cities."
وقال: تعلم أنه ليس في الدنيا مدن أكثر من هذا العدد، فإن دور كرة الأرض معلوم بطريق الهندسة، وهو ثمانية آلاف فرسخ، بحيث لو وضعنا طرف حبل على أي موضع كان من الأرض وأدرنا الحبل على كرة الأرض حتى انتهينا بالطرف الآخر إلى ذلك الموضع من الأرض والتقى الطرفان فإذا مسحنا ذلك الحبل كان طوله أربعة وعشرين ألف ميل، وهي ثمانية آلاف فرسخ، وهو قطعي لاشك فيه، ولولا خوف التطويل والخروج عن المقصود لبينت ذلك – وسأذكره إن شاء الله تعالى في ترجمة بني موسى –,"Now, as you know that there is not in the world a greater number of cities than that, for geometry informs us that the reference of the globe is eight thousand; parasangs so that, if the end of a cord were laid on any part off the earth, and the cord passed round it till both ends met, we should find that it is length off the cord to be twenty-four thousand miles, which is equal to eight thousand parasangs So This (demonstration) is decisive and indubitable. Were l not apprehensive of extending this article too much and being led away from my subject, I should fender this evident, but, in my notice on the sons of Musa, I shall touch again on the subject."
وتعلم ما في الأرض من المعمور وهو مقدار ربع الكرة بطريق التقريب.,You know also that the inhabited portion of the earth forms about one quarter of its surface.
وقد انتشر الكلام وخرجنا عن المقصود، لكنه ماخلا عن فائدة، فإن هذه الطريقة غريبة، فأحببت إثباتها ليقف عليها من يستنكر ما قالوه في تضعيف رقعة الشطرنج ويعلم أن ذلك حق، وأن هذه الطريقة سهلة الاطلاع على حقيقة ما ذكروه.,"These observations have caused us to digress, but as they convey some useful information and a curious piece of reckoning,’ I decided on inserting them so that they might come under the notice of such persons as treat with incredulity in result obtained by doubling the squares off the chess-board, and oblige them to acknowledge its exactitude; the demonstration here given clearly proves the truth of what has been said on the subject."
"ولنرجع إلى حديث الصولي:
حكى المسعودي في كتاب ”مروج الذهب” أن الإمام الراضي بالله أتى في بعض منتزهاته بستانا مونقا رائقا، فقال لمن حضره ممن كان أتى ندمائه: هل رأيتم منظرا أحسن من هذا فكل أثنى، وذهب فيه إلى مدحه ووصف محاسنه، وأنها لايفي بها شيء من زهرات الدنيا، فقال الراضي لعب الصولي بالشطرنج أحسن من هذا، ومن كل ما تصفون.","Let us return to al-Suli. Al-Masudi relates, in his Muruj al-Dahab that the imam (or caliph) al-Radi billah went to a delightful garden filled with flowers, at one of his country seats, and asked the boon companions who accompanied him if they ever saw a finer sight. They all began to-extol it and describe its beauties, declaring that nothing in the world could surpass it; on which al-Radi said Al-Suli’s manner of playing chess is better sight and surpasses all join could describe."
ثم قال المسعودي: وقد ذكر أن الصولي في بدء دخوله على الإمام المكتفي، وقد كان ذكر له تخرجه في اللعب بالشطرنج، وكان الماوردي اللاعب متقدما عنده، متمكنا من قلبه معجبا به للعبه، فلما لعبا جميعا بحضرة المكتفي حمل المكتفي حسن رأيه في الماوردي وتقدم الحرمة في الألفة على نصرته وتشجيعه وتنبيهه حتى أدهش ذلك الصولي في أول وهلة،,"It is related, says the same author, that when (the caliph) al-Muktafi [billah) first heard of al-Suli is extraordinary talent in that game, he had already taken into his favor a chess-player named al-Mawardi, whose manner of playing had excited his admiration. When al-Suli and al-Mawardi were got to play in the presence of al-Muktafi, the caliph yielded to his partiality for the latter, and led away by the friendly feelings which for a long time had established between them, he prompted him and encourage him so that al-Suli felt at first embarrassed and confused."
فلما اتصل اللعب بينهما وجمع له الصولي متانته وقصد قصده غلبه غلبا لايكاد يرد عليه شيئا، وتبين حسن لعب الصولي للمكتفي، فعدل عن هواه ونصرة الماوردي، وقال له: عاد ماء وردك بولا.,"However, as the game went on, he recovered his self-possession and vanquished his adversary so completely that al-Suli could gains it. Al-Muktafi being convinced off his talent, lost all his partiality for al-Mawardi and said to him: “Your maa Wardak (rose ft water) is turned into urine.”"
وأخبارالصولي ونوادره كثيرة، وما جراياته أكثر من أن تحصى. ومع فضائله والاتفاق على تفننه في العلوم وخلاعته وظرافته ما خلا من منتقص هجاه هجوا لطيفا، وهو أبو سعيد العقيلي، فإنه رأى له بيتا مملوءا كتبا قد صفها وجلودها مختلفة الألوان،,"Innumerable anecdotes are told of al-Suli and his adventures; yet, with all his talent, his acknowledged learning, humor, and elegant taste, he met with a depreciator in Abu Saied al-Okaili, who attacked him, but not severely, in a satire: al-Suli had a room filled with works composed by himself and all in differently colored bindings."
وكان يقول: هذه كلها سماعي، وإذا احتاج إلى معاودة شيء منها قال: ياغلام هات الكتاب الفلاني، فقال أبو سعيد المذكور هذه الأبيات:,"these he used to call the fruits of his studies, and, when he had occasion to refer to any of them, he would tell his boy to bring him such and such a book. This led Abu Saied to compose the following lines."
"إنما الصولي شيخ… أعلم الناس خزانه
إن سالناه بعلم… طلبا منه إبانه
قال يا غلمان هاتوا… رزمة العلم فلانه","Of all men, al-Suli possesses the most learning in his library. If we ask him for an explanation on a point of science, he answers: “Boys! bring here such and such a packet of science."
وتوفي الصولي المذكور سنة خمس – وقيل ست – وثلاثين وثلثمائة بالبصرة مستترا، لأنه روى خبرا في حق علي بن أبي طالب رضي الله عنه، فطلبته الخاصة والعامة لتقتله فلم تقدر عليه، وكان قد أخرج من بغداد لإضاقه لحقته.,"Al-Suli died at Basra, A. H. three hundred and thirty five (A. D. nine hundred and forty six or nine hundred and forty seven), or three hundred and thirty six; he had sought concealment there to avoid the active search which people of all ranks were making after him with the intention of putting him to death. The crime imputed to him was his publishing a certain Tradition relative to [the rights of) Ali, the son of Abu Talib. Sometime previously, he had been obliged, by straitened circumstances, to leave Baghdad."
وقد سبق الكلام على الصولي في ترجمة إبراهيم بن العباس الصولي، وهو عم والدأبي بكر المذكور، فليطلب هناك.,"We have already spoken of the word Suli in the life of Ibrahim Ibn al-Abbas al-Suli, the uncle of Abu Bakr’s father."
وصصه: بصادين مهملتين الأولى منهما مكسورة والثانية مشددة مفتوحة وفي الآخر هاء ساكنة.,Sissah is to be pronounced with an i followed by a double s and then an h.
وداهر: بدال مهملة وبعد الألف هاء مكسورة ثم راء.,Daher is pronounced with an I in the second syllable.
وأردشير: بفتح الهمزة وسكون الراء وفتح الدال المهملة وكسر الشين المعجمة وسكون الياء المثناة من تحتها وفي آخرها راء؛ هكذا قاله الحافظ الدارقطني [وقال غير الدارقطني: هذا لفظ عجمي، وتفسيره بالعربي دقيق وحليب، فأرد: دقيق، وشير: حليب، وقيل دقيق وحلاوة، وقيل إنه بالزاي لا بالراء، والله أعلم],"Ardashir is thus spelled by al-Darakutni; another author says that it is a Persian word signifying flour and milk; ard means flour, and shir, milk. Some say that Ardashir means flour and sweetness, and others state that it should be written Azdashir."
وهو الذي أباد ملوك الطوائف، ومهد الملك لنفسه، واستولى على الممالك، وهو جد ملوك الفرس الذين آخرهم يزدجر، وكان انقراض ملكهم في خلافة عثمان بن عفان رضي الله عنه اثنتين وثلاثين من الهجرة، وأخبارهم مشهورة,"It was this prince who overthrew the provincial kings [Muluk al-Tawaif) and formed, out of their empires, a kingdom for himself. He was the ancestor of that Persian dynasty which ended in Yazdajird (Yazdegerd) and was overthrown in the thirty-second year of the Hijra, in the caliphate of Othman Ibn Affan. Their history is well known."
[وهؤلاء غير ملوك الفرس الأوائل الذين آخرهم دار بن دارا الذي قتله الإسكندر، ورتب في البلاد ملوك الطوائف وسماهم بذلك لأن كل ملك يحكم على طائفة مخصوصة، بعد أن كانت الممالك لرجل واحد،,"This dynasty must not be confounded with the first series of the Persian kings which terminated in Dara (Darius)t the son of Dara, him who was slain by Alexander. This conqueror established provincial kings throughout the country, and he gave them this name because each of them had a different people under his rule; these states had previously belonged to a single man."
وكان أردشير من ملوك الطوائف، ثم استقل بالجميع كالعادة الأولى، وكانت مدة مملكة ملوك الطوائف أربعمائة سنة، ومدة مملكة ملوك الفرس الأواخر أربعمائة سنة].,"Ardashir was one of the provincial kings, but he succeeded in subduing the others and establishing this empire in his primitive unity. The country had remained under the provincial kings during four hundred years The last Persian dynasty subsisted for She same period."
وأما بلهيت ملك الهند فلا أتحقق ضبطه، غير أني وجدته مضبوطا بخط الناسخ، وقد فتح الباء الموحدة وسكن اللام وفتح الهاء وسكن الياء المثناة من تحتها وبعدها تاء مثناة من فوقها، والله أعلم بصحة ذلك من سقمه.,"I am unable to fix with certainty the orthography of Balhait, the name of the king of India, but I found it thus written, with the vowels, by the copyist of the book which I consulted. lit may or it may root be correct."
الحاتمي,AL-HATIMI
أبو علي محمد بن الحسن بن المظفر، الكاتب اللغوي البغدادي المعروف بالحاتم؛ أحد الأعلام المشاهير المطلعين المكثرين، أخذ الأدب عن أبي عمر الزاهد غلام ثعلب – وقد تقدم ذكره – وروى عنه أخبارا وأملاها في مجالس الأدب، وروى عن غيره أيضا،,"Abu Ali Muhammad Ibn al-Hasan Ibn al-Muzaffar, surnamed al-Hatimi, a native of Baghdad, a katib and a philologer, was one of the most eminent among those learned men who had attained celebrity by their extensive information and numerous productions. He studied the belles-letters under Abu Omar al-Zaher, and dictated historical information on his authority at literary assemblies."
وأخذ عنه جماعة من النبلاء: منهم القاضي أبو القاسم التنوخي – المقدم ذكره – وغيره، وله الرسالة الحاتمية التي شرح فيها ما جرى ينه وبين أبي الطيب المتنبي من إظهار سرقاته وإبانة عيوب شعره، ولقد دلت على غزارة مادته وتوفر اطلاعه.,"He gave also some pieces on the authority of other masters. The kadi Abu al-Kasim al- Tanukhi and a number of other eminent men transmitted down information received from him. Al-Hatimi composed an epistle called al-Resalt al-Hatimiya (the Hatimian epistle), in which he related his interview with al-Mutanabbi, and the manner in which he exposed, on that occasion, the plagiarisms and defects which occur in that poet’s compositions. This treatise is a proof of the extensive acquirements and vast information possessed by its author."
وحكى في أول الرسالة السبب الحامل له على ذلك فقال: لما ورد أحمد بن الحسين المتنبي مدينة السلام منصرفا عن مصر ومتعرضا للوزير أبي محمد المهلبي، بالتخييم عليه والمقام لديه، التحف رداء الكبر وأذال ذيول التيه،,"In commencing, he explains the motive which led him to [write it), and he then says: “When Ahmad Ibn al Husain al-Mutanabbi arrived at Madinat al-Salam [Baghdad), on his return from Egypt, with the project of fixing his abode at the court of the vizir Abu Muhammad al-Muhallabi, he folded himself up in the cloak of pride and swept along with the train of his ostentation, whilst his haughty mien and lofty gait displayed his arrogance and vain presumption; from every person whom he met he turned away in disdain, and spoke of none but with insidious calumnies."
ونأى بجانبه استكبارا وثنى عطفيه جبرية وازورارا، فكان لايلاقي أحد إلا أعرض عنه تيها وزخرف القول عليه تمويها، تخيل عجبا إليه أن الأدب مقصور عليه، وأن الشعر بحر لم يرد نمير مائة غيره وروض لم يرد نواره سواه، فهو يجني جناه ويقطف قطوفه دون من تعاطاه، وكل مجر في الخلاء يسر ولكل نبأ مستقر،,"Deluded by self-admiration, he imagined that all literary talent pertained to him alone; he thought that poetry was an ocean to whose pure waters none but himself had a right to approach, and a garden whose blooming flowers he alone was entitled to gather and whose nose gays were to be culled by him alone, to the exclusion of all others. It is easy for any man to strut about when in solitude, but every reputation requires a basis to support it."
فغبر جاريا على هذه الوتيرة مدة مديدة أجررته رسن البغي فيها، فظل يمرح في تيهه حتى إذا تخيل أنه السابق الذي لا يجارى في مضمار ولا يساوي عذاره بعذار، وأنه رب الكلام ومقتض عذارى الألفاظ، ومالك زق الفصاحة نثرا ونظما وقريع دهره الذي لا يقارع فضلا وعلما،,"For a length of time, he continued to run in this path, and I allowed his insolence to roam even to the full extent of its tether; he strode about in his vanity, thinking that he was the unrivalled courser of the hippodrome, the steed which never yet had found another to run with it neck and neck, the sole master of the language, the only deflowerer of virgin phrases, the sovereign lord of eloquence in prose and verse, the unequalled hero of the age in talent and in learning."
وثقلت وطأته على كثير مما وسم نفسه بميسم الأدب، وأنبط من مائه أعذب مشرب، فطأطأ بعض رأسه وخفض بعض جناحه وطامن على التسليم له طرفه،,"His heavy tread bore down many of those who had distinguished themselves by the insignia of the belles-lettres and had forced out from the soil of literature springs of the sweetest water. Some hung down their heads before him, others drooped the wing, testifying by their looks humble submission."
وساء معز الدولة أحمد بن بويه – المقدم ذكره – وقد صورت حاله، أن يرد حضرته مهي دار الخلافة ومستقر العز وبيضة الملك رجل صدر عن حضرة سيف الدولة بن حمدان – وقد تقدم ذكره أيضا – وكان عدوا مباينا لمعز الدولة، فلا يلقى أحدا بمملكته يساويه في صناعته،,"But Muzz al-Dawlat Ahmad Ibn Buwaih I have already traced his history saw with displeasure that his capital, the abode of the caliphate, the seat of glory, the pearl of the empire, should be visited by a man who had just left the court of Saif al-Dawlat Ibn Hamdan I have also spoken of this prince the open enemy of Muzz al-Dawlat, and that he should not find in his kingdom a person able to compete with the new comer in his art."
وهو ذو النفس الأبية والعزيمة الكسروية، والهمة التي لو همت بالدهر لما تصرفت بالأحرار صروفه ودارت عليهم دوائره، وتخيل الوزير المهلبين رجما بالغيب، أن أحدا لا يستطيع مساجلته ولا يرى نفسه كفؤا له ولا يضطلع بأعبائه فضلا عن التعلق بشيء من معانيه،,"For that monarch had a lofty soul, an imperial resolution, and a will which, if directed towards the conduct held by fortune, would have prevented her vicissitudes from sporting with worthy men and her changes from revolving over them. As for the vizir al-Muhallabi, he was led by mere supposition to imagine that none could cope with al-Mutanabbi, that he himself could not equal him nor attain to the height of any of his thoughts, much less lift the burden of talent which tire poet bore so lightly."
وللرؤساء مذاهب في تعظيم من يعظمونه وتفخيم من يفخمونه وتكرمة من يراعونه ويكرمونه، وربما حالت بهم الحال وأوشكوا عن هذه الخليقة الانتقال، وتلك صورة الوزير المهلبي في عودة عن رأيه هذا فيه، ولم ولم يكن هناك مزية يتميز بها أبو الطيب عن الهجين الجذع من أبناء الأدب فضلا عن العتيق القارح إلا الشعر، ولعمري إن أفنانه كانت فيه رطبة ومجانية عذبة،,"Great men have various ways of exalting, extolling and honoring those whom they think fit; but their sentiments sometimes alter, and then they promptly abandon their former line of conduct. This was the case with the vizir al-Muhallabi in the change which his opinion underwent respecting the man whom he patronized; for, in reality, Abu al-Tayeb had no other merit to distinguish him from the vulgar herd of literary men (not to speak of the noble leaders of the flock), but a talent for poetry. Herein, I avow, his various productions were brilliant, and the flowers he culled were full of sweetness."
فنهدت له متتبعا عواره ومقلما أظفاره ومذيعا أسراره، وناشرا مطاويه ومنتقدا من نظمه ما تسمح فيه، ومتحنيا أن تجمعنا دار يشار إلى ربها فأجري أنا وهو في مضمار يعرف به السابق من المسبوق واللاحق من المقصر عن اللحوق،,"I, therefore, undertook to seek out his faults, pare his nails, publish his secrets, disclose to view what he kept folded up, and put to the test the negligence of his compositions, till such lime as the palace of some distinguished man should unite us, so that l and he might race in the same hippodrome and make known who was the vanquisher, who the vanquished, who reached the goal, and who was distanced."
وكنت إذ ذاك ذا سحاب مدرار وزند في كل فضيلة وار، وطبع يناسب صفو العقار إذا وشيت بالحباب ووشت بها سرائر الأكواب، هذا وغدير الصبا صاف ورداؤه ضاف، وديباجة العيش غضة وأرواحه معتلة وغمائمة منهلة،,"I then possessed a talent copious as the rain-cloud, a mind which, in all accomplishments, flashed forth a sparkling radiance, and a genius like the pure wine which is crowned with bubbles and betrays the secret confided to the wine-jar. Besides this, the lake of my youth was translucent and its raiment ample, the stuff of my life was glossy, its zephyrs mild, and its clouds dropping genial rain."
وللشبيبة شره وللاقبال من الدهر غرة، والخيل تجري في يوم الرهان بإقبال أربابها لا بعروقها ونصابها، ولكل امرئ حظ من مواتاه زمانه، يقضى في ظله أرب ويدرك مطلب ويتوسع مراد ومذهب، حتى إذا عدت عن اجتماعنا عواد من الأيام قصدت مستقره وتحتي بغلة سفواء تنظر عن عيني باز وتتشوف بمثل قادمتي نسر،,"But my youth, ardent though it was, had to await the harbinger of a fitting lime; for horses run not on the day of trial by means of their nerves and vigor, but by the impulse of their riders. However, each man obtains in his day a moment wherein he may accomplish his wishes, satisfy his desires, and, though great his expectations, the path to their fulfilment opens wide. But, at length, I had the pleasure of passing over the days which intervened between our meeting, and l set out for his dwelling-place, having underneath me a quick-paced, hawk-eyed mule, its head towering as if borne on the wing of an eagle."
وهي مركب رائع، وكأنني كوكب وقاد من تحته غمامة يقتادها زمام الجنوب، وبين يدي عدة من الغلمان الروقة مماليك وأحرار يتهافتون تهافت فريد الدر عن أسلاكه.,"It was really a magnificent conveyance, and I seemed like a blazing star mounted on a cloud conducted by the south wind; whilst before me a number of handsome pages, some free-born, some slaves, ran in succession, as pearls run off the siring. I mention this, not through ostentation and boasting,"
ولم أورد هذا متبجحا ولا متكثرا بذكره، بل ذكرته لأن أبا الطيب شاهد جميعه في الحال، ولم ترعه روعته ولا استعطفه زبرجه، ولا زادته تلك الجملة الجميلة التي ملأت أتهمه طرفه وقلبه إلا عجبا بنفسه وإعراضا عني بوجهه،,"but because Abu al-Tayeb himself saw it all; its beauty did not, however, excite his admiration, neither did its splendor attract his attention; that brilliant troop, which, as I suspect, filled his eyes and heart [with wonder), served only to increase his self-love and make him turn his face away from me."
وكان قد أقام هناك سوقا عند أغيلمة لم ترضهم العلماء ولاعركتهم رحى النظراء، ولا أنضوا أفكار في مدرسة الأدب، ولا فرقوا بين حلو الكلام ومره وسهله ووعره، وإنما غاية أحدهم مطالعة شعر أبي تمام وتعاطي الكلام على نبذ من معانيه، وعلى ما تعلقت الرواة مما يجوز فيه، فألفيت هناك فتية تأخذ عنه شيئا من شعره.,"He had opened a shop[school), in that place and uttered his literary wares to some youths who had never received a learned education, nor whetted their talents in debate, nor trained their minds in the study of literature; unable to distinguish between the beauties of language and its faults, between its facilities and its difficulties; their utmost desire being to read the poems of Abu Tammam, to discourse on some of his original ideas, and to cite some of the readings which the editors of his works had written down as authorized. I found there a company of young men, learning from al-Mutanabbi passages of his poetry."
فحين أوذن بحضوري واستؤذن عليه لدخولي، نهض من مجلسه مسرعا ووارى شخصه عني مستخفيا، وأعجلته نازلا عن البغلة وهو يراني لانتهائي بها إلى حيث أخذها طرفة، ودخلت فأعظمت الجماعة قدري وأجلستني في مجلسه وإذا تحته أخلاق عباءة قد ألحت عليها الحوادث رسوم دائرة وأسلاك متناثرة،,"but, when my arrival was announced and permission asked for me to enter, he sprung up from his seat and hastened to hide from my sight. I had however anticipated his departure by dismounting from my mule, and he saw me full well, for I had ridden up to a spot where his eyes could not fail to light upon me. On entering the assembly, I was received with profound respect by all, and sealed in al-Mutanabbi’s own place. I then perceived that his seat was covered with an old cloak which, though the persistence of lime, had become a tattered remnant, a collection of loose shreds."
"فلم يكن إلا ريثما جلست، فنهضت، فوفيته حق السلام غير مشاح له في القيام، لأنه إنما اعتمد بنهوضه عن الموضع ألا ينهض إلي، والغرض كان في لقائه غير ذلك، وحين لقيته تمثلت بقول الشاعر:
وفي الممشى إليك علي عار… ولكن الهوى منع القرارا","I had scarcely time to sit down, when he entered; I rose and saluted him politely, though he deserved it not, for he had left his place to avoid rising up on my entrance; but I, in going to see him, had another object in view. When I met him, I applied to myself the words of the poet: It was a disgrace for me to visit thee, but my desire to see thee prevented my retreat."
"فتمثل بقوله الآخر:
يشقى رجال ويشقى آخرون بهم… ويسعد الله أقواما بأقوام
وليس رزق الفتى من فضل حيلته… لكن جدود وأرزاق بأقسام
كالصيد يحرمه الرامي المجيد وقد… يرمي فيحرزه من ليس بالرامي","And he [might well have) applied to his own case these words of another poet: Some men render others as wretched as themselves; and God permits that some make others happy. Man obtains not his subsistence by superior cunning; wealth and subsistence are portions (distributed by fate). This is thus the skillful archer sometimes misses the deer, and one who is no archer strikes it."
وإذا به لابس سبعة أقبية كل قباء منها لون، وكنا في وغرة القيظ وجمرة الصيف وفي يوم تكاد ودائع الهامات تسيل فيه، فجلست مستوفزا وجلس متحفزا، وأعرض عني لاهيا وأعرضت عنه ساهيا، أؤنب نفسي في قصده وأستخف رأيها في تكلف ملاقاته،,"And behold! he had put on seven vests, each of a different color; and yet we were in the burning heat oil summer, and the day was warm enough to melt the contents of the skull. I sat down, ready to rise up if necessary; he sat down in a kneeling posture and averted his head, as if he saw me not. I then turned from him negligently, reproaching myself with my folly in coming to see him and the trouble II had taken in setting out to meet him."
فغبر هنية ثانيا عطفه لا يعيرني طرفة، وأقبل على تلك الزعنفة التي بين يديه، وكل يومي إليه ويوحي بلحظة ويشير إلى مكاني بيديه، ويوقظه من سنته وجهله،,"He remained for some time, his face averted and not deigning Ho lend me a glance of his eye, whilst every one of fi the band assembled before him was making signs to him and pointing towards me, endeavoring to arouse him from his torpor and rudeness."
ويأبى إلا ازورارا ونفارا وعتوا واستكبارا، ثم رأى أن يثني جانبه إلي ويقبل بعض الإقبال علي، فأقسمت بالوفاء والكرم، فأنهما من محاسن القسم، أنه لم يزد على أن قال: أيش خبرك، فقلت: بخير أنا لولا ما جنيته على نفسي من قصدك ووسمت به قدري من ميسم الذل بزيارتك وجشمت رأيي من السعي إلى مثلك، ممن لم تهذبه تجربة ولا أدبته بصيرة.,"Their efforts served only to augment his indifference, insolence, and pride; but be, at length, thought at proper to turn towards me and show me a certain degree of politeness; and I declare upon my honor, and that is the best of oaths, that the only words he said are were: How are you? I replied s Well; were it not for the wrong I did to myself in coming to see you, the degradation which my dignity has incurred in making yon this visit, and the determination which led me reluctantly to one who, like you, has never profited by the lessons of experience and prudence."
ثم تحدرت عليه تحدر السيل إلى قرارة الوادي وقلت له: أبن لي مم تيهك وخيلاؤك وعجبك وكبرياؤك وما الذي يوجب ما أنت عليه من الذهاب بنفسك والرمي بهمتك إلى حيث يقصر عنه باعك ولا تطول إليه ذراعك هل ها هنا نسب انتسب إلى المجد بهظ أو شرف علقت بأذياله أو سلطان تسلطت بعزة أو علم تقع الإشارة إليك به إنك لو قدرت نفسك بقدرها أو وزنتها بميزانها ولم يذهب بك التيه مذهبا لما عدوت أن تكون شاعرا مكتسبا،,"I then fell upon him as the torrent falls upon the depths of the valley, Tell me,’ said I, whence come your pride and presumption, your self-conceit and haughtiness? What motive have you to aspire to a height which you can never attain, to aim at a butt which you cannot reach? Have you ancestry to ennoble you to honor to exalt you, a sultan to patronize you, or learning to distinguish you? Had you judged rightly of your own worth, had you weighed your merits In a just balance, vanity would never have seduced you, and you would have remained what you always were, a mere poet, rhyming for a livelihood.’"
فامتقع لونه وغص بريقه، وجعل يلين في الاعتذار ويرغب في الصفح والاغتفار، ويكرر الأيمان أنه لم يثبتني، ولا اعتمد التقصير بي، فقلت: ياهذا إن قصدك شريف في نسبه تجاهلت نسبه، أو عظيم في أدبه صغرت أدبه، أو متقدم عند سلطانه خفضت منزلته، فهل المجد تراث لك دون غيرك كلا والله، لكنك مددت الكبر سترا على نقصك وضربته رواقا حائلا دون مباحثتك، فعاود الاعتذار فقلت: لا عذر لك مع الاصرار.,"At this invective, his color changed, his respiration became embarrassed, and he commenced making humble excuses, and asked for pardon and indulgence, swearing repeatedly that he had not recognized me, and that it was not his intention to insult me. He replied, Nay sir! if your visitor be a man nobly born, you appear ignorant of his descent; if an accomplished scholar, you seem not to perceive his learning; and if a favorite of the sultan, you refuse him the place of honor, Are you then the sole heir of every glory? No, Allah I but you have taken pride as a veil to hide your inferiority, and have made it an antechamber, that you may avoid being questioned. he again uttered excuses, but I only made answer: There is no excuse for you; entreaties are useless."
وأخذت الجماعة في الرغبة إلي في مياسرته وقبول عذره، واستعمال الأناة التي تستعملها الحزمة عند الحفيظة، وأنا على شاكلة واحدة في تقريعه وتوبيخه وذم خليقته، وهو يؤكد القسم أنه لم يعرفني معرفة ينتهز معها الفرصة في قضاء حقي، فأقول: ألم أستأذن عليك باسمي ونسبي,"The assembly then began to request me to spare him and accept his excuses, and to show that moderation which offended dignity employs in its own defense; but I still continued to reprimand him in the same strain and to reproach him with his despicable character, whilst he persisted in declaring that he had not recognized me in time to do me fitting honor. ‘Did I not send in to you,’ said I, ‘my name and surname when I applied for permission to enter?"
أما كان في هذه الجماعة من كان يعرفني لو كنت جهلتني وهب أن كذلك، ألم تر شارتي أما شممت عطر نشري ألم أتميز في نفسك عن غيري وهو في أثناء ما أخاطبه وقد ملأت سمعه تأنيبا وتفنيدا يقول:,"If you recognized me not, were there not persons in this assembly who did? and even were the case as you say, did you not remark my aspect? did you not scent the odor of my superiority? did you not feel that I was a man apart? ’ Whilst I was thus filling his ears with taunts and invectives, he continued to exclaim."
خفض عليك، اكفف من غربك، اردد من سورتك ، استأن فإن الأناة من شيم مثلك، فأصحب حينئذ جانبي له ولانت عريكتي في يده، واستحيت من تجاوز الغاية التي انتهيت إليها في معاتبته، وذلك بعد أن رضته رياضة الصعب من الإبل، وأقبل علي معظما وتوسع في تفريطي مفخما، وأقسم أنه ينازع منذ ورد العراق ملاقاتي ويعد نفسه بالاجتماع معي ويسوفها التعلق بأسباب مودتي.,"‘Be calm! moderate your passion I restrain your impetuosity I have patience I patience is the characteristic of persons so respectable as you.’ I, at length, resumed my affability and softened towards him, regretting to have passed the bounds in reprimanding him; but I had already broken him in as you would take a young and restive camel. He then began to extol my merits and praise me, swearing that, since his arrival in Iraq, he had ardently longed to see me, and was always promising to himself the satisfaction of meeting me and gaining my friendship."
فحين استوفى القول في هذا المعنى استأذن عليه فتى من فتيان الطالبين الكوفيين، فأذن له، فإذا حدث مرهف تميل به نشوة الصبا، فتكلم فأعرب عن نفسه، فإذا لفظ رخيم ولسان حلو وأخلاق فكهة وجواب حاضر وثغر باسم، في أناة الكهول، ووقار المشايخ، فأعجبني ما شاهدته من شمائله وملكني ما تبينته من فضله، فجاراه أبياتا.,"He had just ended his declarations, when a young student from Kufa, a descendant of Ali Ibn Abi Talib, requested permission to enter: he ordered him to be introduced, and in came a boy of an active form, moving with all the grace and vivacity of youth, who explained the object of his visit with a gentle voice, a sweet tongue, a moral humor, a ready answer, a smiling mouth, the gravity and dignity of old age. I was struck at the aspect of such endowments and captivated by the talents he displayed. Al-Mutanabbi then made him repeal some verses.”"
ومن ها هنا كان افتتاح الكلام بينهما في إظهار سرقاته ومعايب شعره؛ وقد طال الكلام لكنه لزم بعضه بعضا فما أمكن قطعه.,"Here the author commences the relation of his discourse with al-Mutanabbi relative to the plagiarisms and faults in that poet’s compositions. The preceding extract is very long, but the passages were so closely connected that it was impossible to make suppressions."
وهذه الرسالة تشتمل على فوائد جمة، فإن كان كما ذكر أنه أبان له جميعها في ذلك المجلس فما هذا إلا اطلاع عظيم، وقد سماها الموضحة وهي كبيرة تدخل في اثنتي عشرة كراسة شهدت لصاحبها بالفضل الباهر، مع سرعة الاستحضار وإقامة الشاهد.,"The epistle itself contains amass of information, and if, as the author states, he pointed out to the poet, in one sitting, all the faults he there mentions, such a feat must be considered as a proof of prodigious information. He entitled this work al-Mwadiha (the expositor); it is of a considerable size, filling, as it does, thirteen quires (two hundred and sixty pages), and it serves as a testimony of the eminent talent possessed by the author, of his presence of mind, and of the readiness with which he adduced his numerous proofs."
وله كتاب حلية المحاضرة يدخل في مجلدين، وفيه أدب كثير أيضا.,"The Hilyat al-Muhadara (ornaments of conversation), another work of his, forms two volumes and contains a great quantity off literary matter."
وتوفي الحاتمي المذكور يوم الأربعاء لثلاث بقين من شهر ربيع الآخر سنة ثمان وثمانين وثلثمائة، رحمه الله تعالى.,"AI-Hatimi died on Wednesday, the twenty sixth of the latter Rabi, A. H. three hundred and eighty eight (April, A. D. nine hundred and ninety eight)."
والحاتمي: بفتح الحاء المهملة وبعد الألف تاء مثناة من فوقها مكسورة وبعدها ميم،هذه النسبة إلى بعض أجداده اسمه حاتم.,He received the surname of al-Hatimi because one of his ancestors bore the name of Hatim.
ابن القوطية,IBN AL-KUTIYA OR AL-GOUTIYA
أبو بكر محمد بن عمر بن عبد العزيز بن إبراهيم بن عيسى بن مزاحم، المعروف بابن القوطية، الأندلسي الإشبيلي الأصل القرطبي المولد والدار؛ سمع بإشبيلية من محمد بن عبد الله ابن القوق، وحسن بن عبد الله الزبيدي، وسعيد بن جابر وغيرهم، وسمع بقرطبة من طاهر بن عبد العزيز وابن أبي الوليد الأعرج ومحمد بن عبد الوهاب ابن مغيث وغيرهم.,"Abu Bakr Muhammad Ibn Omar Ibn Abd al Aziz Ibn Ibrahim Ibn Isa Ibn Muzahim, generally known by the name of Ibn al-Kutiya [son of the Gothic woman), was born in Cordova and resided in that city, but his family belonged to Seville. And the latter place he received lessons from Mohammad Ibn Abd Allah Ibn al-Kuk, Hasan Ibn Abd Allah al-Zubeidi, Said Ibn Jabir, and other masters; in Cordova he studied under Tahir Ibn Abd al-Aziz, Ibn Abi I-Walid al-Aaraj, Muhammad Ibn Abd al-Wahhab Ibn Mughith, and others."
كان من أعلم أهل زمانه باللغة العربية، وكان مع ذلك حافظا للحديث والفقه والخبر والنادر، وأروى الناس للأشعار وأدركهم للآثار، لايلحق شأوه ولا يشق غباره،,"He was one of the best philologers and grammarians of the age and possessed extensive information in the Traditions, juris- prudence and history; he also knew by heart a fund of curious anecdotes, and, by the quantity of poetical pieces which he transmitted downs and of historical facts ‘which he discovered, he outstripped every competitor."
وكان مضطلعا بأخبار الأندلس مليا برواية سير أمرائها وأحوال فقائها وشعرائها، يملي ذلك عن ظهر قلب، وكانت كتب اللغة أكثر ما تقرأ عليه وتؤخذ عنه، ولم يكن بالضابط لروايته في الحديث والفقه ولا كانت له أصول يرجع إليها،,"In the history of Spain he displayed the highest acquirements, and was so fully acquainted with the biography of the emirs, jurisconsults, and poets who flourished in that country, that he used to dictate, from memory, all the facts concerning them. The works which treat on philology formed the principal subject of his lessons, and their contents were taken down under his dictation; but, in transmitting Traditions and maxims of jurisprudence, he was by no means correct, not having the original works to refer to."
وكان ما يسمع عليه من ذلك إنما يحمل على المعنى لا على اللفظ، وكان كثيرا ما يقرأ عليه مالا رواية به على جهة التصحيح، وطال عمره فسمع الناس منه طبقة بعد طبقة، وروى عنه الشيوخ والكهول؛ وكان قد لقي مشايخ عصره بالأندلس وأخذ عنهم وأكثر من النقل من فوائدهم.,"It, therefore, resulted that the texts delivered by him on these subjects were appreciated for their meaning only, not for their literal accuracy, and it frequently happened that, under his tuition, students read over works the contents of which, as far as implies correctness, he could not repeat from memory. He lived to an advanced age and gave lessons to successive generations; sheikhs and old men cited passages which they had learned from him, and, as he himself had met with and studied under all the eminent masters who then lived in Spain, lie transmitted down a great quantity of instructive observations which they had communicated to him."
وصنف الكتب المفيدة في اللغة، منها كتاب ”تصاريف الأفعال” وهو الذي فتح هذا الباب فجاء من بعده ابن القطاع وتبعه – كما سبق في ترجمته – وله كتاب المقصور والممدود جمع فيه مالا يحد ولا يوصف، ولقد أعجز من يأتي بعده وفاق من تقدمه.,"Amongst the useful works composed by him on the Arabic language may be noticed the Kitab Tasarif al-Afaal (on the conjugations of verbs); this was the first treatise ever composed on the subject, that of Ibn al-Kattaa having been drawn up in imitation of it. His treatise on the words which terminate in a long or in a short alif, contains an immense quantity of information not to be found elsewhere, and surpasses all the imitations made by later writers as much as it surpassed all the former productions on the same subject."
وكان أبو علي القالي لما دخل الأندلس اجتمع به، وكان يبالغ في تعظيمه حتى قال له الحكم بن الناصر لدين الله عبد الرحمن صاحب الأندلس يومئذ: من أنبل من رأيته ببلدنا هذا في اللغة فقال: محمد ابن القوطية،,"When Abu Ali al-Kali went to Spain, he frequented the society of Ibn al-Kutiya and always spoke of his talents in the highest terms: being asked by the reigning sovereign of Spain, al-Hakam, the son of al-Nasir lidin illah Abd al-Rahman, who was the ablest philologist whom he had met in that country? he replied: Muhammad Ibn al-Kutiya."
وكان مع هذه الفضائل من العباد النساك، وكان جيد الشعر صحيح الألفاظ واضح المعاني حسن المطالع والمقاطع، إلا أنه ترك ذلك ورفضه.,"The eminent abilities of Ibn al-Kutiya were accompanied by a spirit of profound piety and an assiduous attachment to the practices of devotion; he displayed also considerable talent as a poet, but he afterwards renounced that occupation, although his poetical compositions were remarkable for correctness of style, perspicuity of thought, the beauty of the exordiums and the grace of the transitions."
حكى الأديب الشاعر أبو بكر يحيى بن هذيل التميمي أنه توجه يوما إلى ضيعة له بسفح جبل قرطبة، وهي من بقاع الأرض الطيبة المونقة، فصادف أبا بكر ابن القوطية المذكور صادرا عنها، وكانت له أيضا هناك ضيعة،,"The accomplished scholar and poet Abu Bakr Yahya Ibn Hudail al-Tamimi relates that as he was going, one day, to a country-house which he had at the foot of the Cordova mountain, in one of the most delightful spots on earth, he met Ibn al-Kutiya returning from a country-seat which he possessed in the same neighborhood."
"قال فلما رآني عرج علي واستبشر بلقائي، فقلت له على البديهة مداعبا له:
من أين أقبلت يا من لا شبيه له… ومن هو الشمس والدنيا له فلك","“On seeing me,” said Ibn Hudail, “he reined (his mule) over to me and expressed great pleasure at our meeting. I then, in a sportive mood, recited extempore this verse: Whence comes thou, memorable man? thou who art the sun and whose sphere is the world."
"قال: فتبسم وأجاب بسرعة:
من منزل يعجب النساك خلوته… وفيه ستر على الفتاك إن فتكوا قال: فما تمالكت أن قبلت يده إذ كان شيخي، ومجدته ودعوت له.","“On hearing these words, he smiled and answered with great promptitude: “I come from a hermitage where the devotee can enjoy solitude, and where sinners may transgress in secret. Its I was so highly delighted with his reply, that I could not forbear kissing his hand and praising him, and invoking God’s blessing on him; he was moreover to my old master, and, therefore, deserved these marks of respect."
وتوفي أبو بكر المذكور يوم الثلاثاء لسبع بقين من شهر ربيع الأول سنة سبع وستين وثلثمائة بمدينة قرطبة، ودفن يوم الأربعاء وقت صلاة العصر بمقبرة قريش رحمه الله تعالى، وقيل إنه توفي في رجب من السنة المذكورة، والأول أصح.,"Abu Bakr Ibn al-Kutiya died at Cordova on Tuesday, the twenty third of the first Rabi, A. H. three hundred and seven (the eighth of November, A. D. nine hundred and seventy seven); he was interred the following day in the Quraish cemetery, at the hour of the evening prayer. Some persons place his death in the month of Rajab of the year just mentioned, but the former date is more correct."
والقوطية: بضم القاف وسكون الواو وكسر الطاء المهملة وتشديد الياء المثناة من تحتها وبعدها هاء ساكنة، هذه النسبة إلى قوط بن حام بن نوح عليه السلام، نسب إليه جده أبي بكر المذكور، وقوط أبو السودان والهند والسند، وهي أم إبراهيم بن عيسى بن مزاحم جد أبي بكر المذكور، وهي ابنة وبة بن غيطشة،,"Kutiya [the Gothic woman) is derived from Kut [Goth); who was the son of Ham, the son of Noah, and from him the Sudan [the negroes), the Indians, and the natives of Sind draw their origin. Al-Kutiya was the mother of Ibrahim, the son of Isa Ibn Muzahim, from whom this Abu Bakr was descended, and the daughter of Obba (Oppas), the son of Guitisha (Witiza)."
وكان من ملوك الأندلس، وعلي وعلى أخويه أرطباس قومس الأندلس وسيدة افتتح طارق مولى موسى بن نصير مع المسلمين بلاد الأندلس،,"Her father was king of Spain, and from him it was and from his brothers, Artabas (Ardabast), count of Spain, and Sida, that Tarik Ibn Nusair, at the head of the Muslims, took the cities of Spain."
وكانت القوطية المذكورة وفدت على هشام بن عبد الملك متظلمة من عمها أرطباس المذكور فتزوجها بالشام عيسى بن مزتحم المذكور، وهو من موالي عمر بن عبد العزيز الأموي رضي الله عنه، وسافر معها إلى الأندلس فكان ذلك سبب انتقال عيسى بن مزاحم إلى الأندلس وإنساله بها،,"Al Kutiya went to [the caliph) Hisham Ibn Abd al-Malik to complain of the injustice with which she had been treated by her uncle Artabas, and, when in Syria, she married Isa Ibn Muzahim, a mawla of the Omaiyide (caliph) Omar Ibn Abd al-Aziz This induced her husband Ibn Muzahim, to accompany her back to Spain, in which country his descendants continued to reside."
وجاءت القوطية بكتاب هشام إلى الخطاب الشعبي الكلبي، وكان عامله على الأندلس، بالوصاة عليها فكف عمها عنها وأنصفها مما كان لها قبله ورعى حرمتها وتمادت بها الحال,"She returned with a letter of recommendation addressed by Hisham to Abu al-Khattab al- Shaabi al-Kalbi, the chief to whom he had entrusted the government of Spain. Abu al-Khattab put a stop to the persecutions which she suffered from-her uncle, rendered full justice to all her claims against him, and treated her with marked respect."
وطالت حياتها إلى أيام الأمير عبد الرحمن بن معاوية بن هشام بن عبد الملك الداخل إلى الأندلس من بني أمية، فكانت تدخل عليه وتقضي حاجتها ، وغلب اسمها على ذريتها وعرفوا بها إلى اليوم.,"She lived to an advanced age and saw the vicissitudes of fortune establish the Omaiyide prince, the emir Abd al- Rahman Ibn Muawiya Ibn Hisham Ibn Abd al-Malik, surnamed al-Dakhil [the new Comer), on the throne of Spain. She sometimes went to see him and he granted whatever requests she had to make. Her posterity have continued to bear the name of the Sons of the Gothic woman, even to the present day."
ذكر ذلك في كتاب الاحتفال في أعلام الرجال مما انتخبه وألفه في أخبار الفقهاء والعلماء المتأخرين من أهل قرطبة الفقيه أبو عمر أحمد بن محمد بن عفيف التاريخي بما بسطه ونمقه من ذلك الفقيه أبو بكر الحسن ابن محمد بن مفرج بن عبد الله بن مفرج المعافري القرطبي المعروف بالقبشي حامله عنه،,"the statement made (by Abu Bakr al-Kubbashi) in the enlarged and embellished extract from the jurisconsult Abu Omar Ahmad Ibn Muhammad Ibn Afif al-Tarikhi’s work, entitled, Kitab al-Ihtifal fi Alam al-Rijal (the careful remembrancer of eminent men), which is a compilation of notices on the jurisconsults and learned men of Cordova who flourished in later times. Abu Bakr al-Kubbashi, whose full names were Abu Bakr al-Hasan Ibn Muhammad Ibn Mufarrij Ibn Abd Allah Ibn Maafiri, a member of the tribe of al-Maafir and a native of Cordova, transmitted down al-Tarikhi’s work from memory."
قال أبو محمد الرشاطي في كتاب الأنساب: عين قبش في الريض الغربي من قرطبة، ينسب بذلك أبو عبد الله محمد بن مفرج المعافري القبشي. وتوفي ليلة الجمعة خامس شهر رمضان سنة إحدى وسبعين وثلثمائة.,"Abu Muhammad Ibn al-Rushati says, in his Ansab, that Ain Kubbash, a spring of water in the western suburb of Cordova, gave the title of al-Kubbashi to Abu Abd Allah Muhammad Ibn Mufarrij al-Maafiri al-Kubbashi, who died on the eve of Friday, the fifth of Ramadan, A. H. three hundred and seventy one (the fourth of March, A. D. nine hundred and eighty two)."
قلت: وهذا المذكور والد أبي بكر الحسن بن محمد المذكور قبله، والله أعلم.,I may here observe that this person was the father of the Abu Bakr al-Hasan just mentioned.
أبو بكر الزبيدي,ABU BAKR AL-ZUBEIDI
أبو بكر محمد بن الحسن بن عبد الله بن مذحج بن محمد بن عبد الله بن بشر الزبيدي الإشبيلي نزيل قرطبة؛ كان واحد عصره في علم النحو وحفظ اللغة، وكان أخبر أهل زمانه بالإعراب والمعاني والنوادر، إلى علم السير والأخبار، ولم يكن بالأندلس في فنه مثله في زمانه،,"Abu Bakr Muhammad Ibn al-Hasan Ibn Abd Allah Ibn Madhij Ibn Muhammad Ibn Abd Allah Ibn Bishr al-Zubeidi, a native of Seville and a resident in Cordova, was the ablest grammarian and the most learned philologer of the age. He surpassed all his Spanish contemporaries by his knowledge of syntax, rhetoric, and curious anecdotes; besides which, he was well versed in biography and history."
وله كتب تدل على وفور علمه منها مختصر كتاب العين وكتابطبقات النحويين والغويين بالمشرق والأندلس من زمن أبي الأسود الدؤلي إلى زمن شيخه أبي عبد الله النحوي الرباحي ، وله كتاب الردة على ابن مسرة وأهل مقالته سماه هتك ستور الملحدين وكتابلحن العامة وكتاب الواضح في العربية وهو مفيد جدا، وكتاب الأبنية في النحو ليس لأحد مثله.,"The works which he left us are a proof of his extensive learning, and, amongst them, we may notice his abridgment of the Ain, and his classified list (tabakat) of grammarians and philologers who flourished either in the East or in Spain, from the time of Abu al-Aswad al-Duwali to that of his own master, Abu Abd Allah al-Rbahi the grammarian. He composed also a refutation of the doctrines held by Ibn Masarra and his followers; this work he entitled: Hatk Sutur al-Mulhidin [the impious unmasked). His other works are: a treatise on the incorrect phraseology of the vulgar; the Wadih (plain treatise), a highly instructive work on grammar; and a treatise on the grammatical forms, which has never been surpassed."
واختار الحكم المنتصر بالله صاحب الأندلس لتأديب ولده ولي عهده هشام المؤيد بالله، فكان الذي علمه الحساب والعربية ونفعه نفعا كثيرا، ونال أبو بكر الزبيدي منه دينا عريضة، وتولى قضاء إشبيلية وخطة الشرطة، وحصل نعمة ضخمة لبسها بنوه من بعده زمانا.,"(The Omaiyide prince) al-Hakam al-Mustansir billah, lord of Spain, confided his son and publicly declared successor, Hisham al-Muayyad billah, to the tuition of al-Zubeidi; and the young prince not only learned arithmetic and grammar under this preceptor, but acquired a great stock of other information. To the favor of his pupil, al-Zubeidi was indebted for a large fortune, his appointment to the place of kadi at Seville and his nomination to the command of the police-guards (shurta). The ample wealth which he accumulated was long enjoyed by his descendants."
وكان يستعظم أدب المؤيد بالله أيام صباه ويصف رجاحته وحجاه، ويزعم أنه لم يجالس قط من أبناء العظماء من أهل بيته وغيره في مثل سنة أذكى منه ولا أحضر يقظة وألطف حسا وأرزن حلما، وذكر عنه حكايات عجيبة.,"He used to extol in terms of the highest praise the abilities and intelligence of his pupil, al- Muayyad, declaring that, amongst all the youths of the imperial family and the sons of the grandees, he never conversed with a boy of his age who was more acute, more quick of comprehension, more sagacious, or more prudent. He related of him also a number of curious anecdotes."
"وكان الزبيدي المذكور شاعرا كثير الشعر، فمن ذلك قوله في أبي مسلم ابن فهر:
أبا مسلم إن الفتى بجنانه… ومقولة لا بالمراكب واللبس
وليس ثياب المرء تغني قلامه… إذا كان مقصورا على قصر النفس
وليس يفيد العلم والحلم والحجا… أبا مسلم طول القعود على الكرسي","Al-Zubeidi composed a great quantity of poetry, and, in one of his pieces, directed against Abu Muslim Ibn Fihr, he says: Abu Muslim! a man must be judged from his intelligence and discourse, not from his equip-page and dress. A man’s clothing is not worth a straw, if he possesses a narrow mind. It is not long sittings in the professor’s chair, my good Abu Muslim! which can procure learning, wisdom, and intelligence."
وكان في صحبة الحكم المستنصر، وترك جاريته بإشبيلية فاشتاق إليها، فاستأذنه في العود إليها فلم يأذن له، فكتب إليها:,"When employed in the service of al-Hakam al-Mustansir, he ardently longed to see a slave-girl whom he had left at Seville, and, being unable to obtain the permission of going to visit his beloved concubine, he wrote to her these lines:"
"ويحك يا سلم لا تراعي… لا بد للبين من زماع
لا تحسبني صبرت إلا… كصبر ميت على النزاع
ما خلق الله من عذاب… أشد من وقفة الوداع
ما بينها والحمام فرق… لولا المناجاة والنواعي
إن يفترق شملنا وشيكا… من بعد ما كان ذا اجتماع
فكل شمل إلى فراق… وكل شعب إلى انصداع
وكل قرب إلى بعاد… وكل وصل إلى انقطاع","Alas, my dear Salma! take it not to heart! separation must be endured with fortitude. Think not that I bear your absence with patience, unless it be with the patience of a man in the pangs of death. God hath not created a torture more excruciating than the moment of adieus. Death and separation appear to me the ‘same, except that the former is accompanied by the wailing of the funeral mourners. Promptly severed as we were, though once closely united, reflect that every meeting leads to a departure, that the boughs divide into branches, that proximity tends to remoteness, and union to separation."
"وكان كثيرا ما ينشد:
الفقر في أوطاننا غربة… والمال في الغربة أوطان
والأرض شيء كلها واحد… والناس إخوان وجيران",He frequently recited the following lines: To be poor in one’s native country is like living in a foreign land; a foreign land with wealth is home; the earth is all the same; mankind are brothers and neighbors.
وكان قد قيد الأدب واللغة على أبي علي البغدادي المعروف بالقالي – المقدم ذكره – لما دخل الأندلس، وسمع من قاسم بن أصبغ وسعيد بن فحلون وأحمد ابن سعيد بن حزم. وأصله من جند حمص المدينة التي بالشام.,"When Abu Ali al-Kali arrived in Spain, al-Zubeidi took notes at his literary and philological lectures; he studied also under Kasim Ibn Asbagh, Said Ibn Fahlun, and Ahmad Ibn Saied Ibn Hazm. His family belonged to the military division of Syria called the Jund, of Emessa."
وتوفي يوم الخميس مستهل جمادى الآخرة سنة تسع وسبعين وثلثمائة بإشبيلية، ودفن ذلك اليوم بعد صلاة الظهر، وصلى عليه ابنه أحمد، وعاش ثلاثا وستين سنة، رحمه الله تعالى.,"He died at Seville on Thursday, the first of the latter Jumada, A. H. three hundred and seventy nine (the sixth of September, A. D. nine hundred and eighty nine). He was interred the same day, after the celebration of the afternoon prayer, and the funeral service was said over him by his son Ahmad. He lived to the age of sixty- three years."
ومذحج: بفتح الميم وسكون الذال المعجمة وكسر الحاء المهملة وبعدها جيم، وهو في الأصل اسم أكمة حمراء باليمن، ولد عليها مالك بن أدد فسمي باسمها، ثم كثر ذلك في تسمية العرب حتى صاروا يسمون بها ويجعلون علما على المسمى، وقطعوا النظر عن تلك الأكمة.,"Madhij, in its primitive acceptation, served to designate a red sand-hill in Yemen. Malik, the son of Odad, was born on it and received the name of Madhij for that reason. This word then got into such use among the Arabs as a proper name for men, that they ended by considering it as such and forgetting that it applied to this hill."
والزبيدي: بضم الزاي وفتح الباء الموحدة وسكون الياء المثناة من تحتها وبعدها دال مهملة، هذه النسبة إلى زبيد، واسمه منبه بن صعب بن سعد العشيرة بن مذحج، وهو الذي سمي بالأكمة المذكورة، وزبيد قبيلة كبيرة باليمن خرج منها خلق كثير من الصحابة وغيرهم، رضي الله عنهم.,"Zubeidi means descended from Zubeid; this was the surname of Munabbih, the son of Saab, the son of Saad al-Ashira, the son of Madhij, him who was called by the name of the hill. Zubeid is a large tribe established in Yemen, and has produced a great number of remarkable persons, some of them companions of Muhammad."
القزاز,ABU ABD ALLAH AL-KAZZAZ
أبو عبد الله محمد بن جعفر التميمي النحوي المعروف بالقزاز القيرواني؛ كان الغالب عليه علم النحو واللغة والافتتان في التواليف ، فمن ذلك كتاب الجامع في اللغة، وهو من الكتب الكبار المختارة المشهورة.,"The grammarian Abu Abd Allah Muhammad Ibn Jaafar al-Tamimi (member of the tribe of Tamim), surnamed al-Kazzaz, was a native of Kairawan. His principal occupation was the study of grammar and philology, and the composition of works on various subjects. One of his productions, the Kitab al-Jami (collector), treats of philology and is a work of great extent and high repute."
وذكر أبو القاسم ابن الصيرفي الكاتب المصري أن أبا عبد الله القزاز المذكور كان في خدمة العزيز ابن المعز العبيدي صاحب مصر وصنف له كتبا.,"Abu al-Kasim Ibn al-Sirafi, the Egyptian katib, says that Abu Abd Allah al-Kazzaz was employed in the service of al-Aziz Ibn al-Muzz al-Obaidi, the sovereign of Egypt, and that be composed some works at the desire of that prince."
وقال غيره: كان العزيز بنه المعز العبيدي صاحب مصر قد تقدم إليه أن يؤلف كتابا يجمع فيه سائر الحروف التي ذكر النحويون أن الكلام كله اسم وفعل وحرف جاء لمعنى، وأن يقصد في تأليفه إلى ذكر الحرف الذي جاء لمعنى، وأن يجري ما ألفه من ذلك على حروف المعجم؛,"According to another statement, al-Aziz Ibn al-Muzz ordered him to compose and draw up in alphabetical order a work containing all the words of that third class which is indicated in the well-known grammatical definition: The parts of speech are: the noun, the verb, and the particle."
قال ابن الجزارك وما علمت أن نحويا ألف شيئا من النحو على هذا التأليف، فسارع أبو عبد الله القزاز إلى ماأمره العزيز به، وجمع المفترق من الكتب النفيسة في هذا المعنى على أقصد سبيل وأقرب مأخذ وأوضح طريق، فبلغ جملة الكتاب ألف ورقة، ذكر ذلك كله الأمير المختار المعروف بالمسبحي في تاريخه الكبير.,"And Ibn al-Jazzar observes that he does not know of any grammarian’s having composed a work on a similar plan. In pursuance to the prince’s commands, al-Kazzaz collected all the scattered information contained in the most esteemed treatises on this subject, and arranged it in a clear, simple, and easy order. He thus formed a volume of two thousand pages. The preceding indications are taken from the emir al-Mukhtar al-Musabbihi’s greater history."
وله كتاب التعريض ذكر فيه مادار بين الناس من المعاريض في كلامهم.,"In a work called Kitab al-Tarid (book of allusions), he inserted the quibbles and allusions employed in common discourse."
وقال أبو علي الحسن بن رشيق في كتاب ”الأنموذج”: إن القزاز المذكور فضح المتقدمين وقطع ألسنة المتأخرين، وكان مهيبا عند الملوك والعلماء وخاصة الناس محبوبا عند العامة، قليل الخوض إلا في علم دين أو دنيا، يملك لسانه ملكا شديدا.,"Abu Ali al-Hasan Ibn Rashik says in his Anmudaj: “Al-Kazzaz brought the ancient writers to shame and reduced the modern authors to silence; respected by the princes, the men of learning and the men of rank, he was beloved by the people. He rarely engaged in conversation unless to speak of the religious or the profane sciences; he had a great command of language and composed equally well in the natural and the artificial styles of poetry."
وكان له شعر مطبوع مصنوع ربما جاء به مفاكهة وممالحة من غير تحفز ولا تحفل، يبلغ بالرفق والدعة على الرحب والسعة أقصى ما يحاوله أهل القدرة على الشعر من توليد المعاني وتوكيد المباني، علما بتفاصيل الكلام وفواصل النظام، فمن ذلك قوله:,"He sometimes pronounced his verses to enliven conversation, without seeming to care about them; and he attained with great ease, and in a gentle quiet way, the highest point to which persons having a talent for poetry can aspire; namely, novelty of thought and force of expression. Versed in all the forms of rhetoric, he was equally well skilled in the art of poetry. As specimens of the pieces to which we allude, we may here insert the following."
"أما ومحل حبك في فؤادي… وقدر مكانه فيه المكين
لو انبسطت لي الآمال حتى… تصير من عنانك في يميني
لصنتك في مكان سواد عيني… وخطت عليك من حذر جفوني
فأبلغ منك غايات الأماني… وآمن فيك آفات الظنون
فلي نفس تجرع كل يوم… عليك بهن كاسات المنون
إذا أمنت قلوب الناس خافت… عليك خفي الحاظ العيون
فكيف وأنت دنياي ولولا… عقاب الله فيك لقلت ديني","I swear by the place which thy beloved image holds in my heart, by the lasting sway of love over my bosom, that if my wish were granted to dispose of thy person at my will, I should treasure thee up in the pupil of my eye and shelter thee under the curtains of my eyelids! Then I should enjoy my utmost wishes, and fear no longer for thy character the danger of unjust suspicions; suspicions which daily force my soul to taste the goblet of death. When the hearts of other men are at peace, mine fears for thee the secret glances of the evil eye; why should I not fear for thee who art my world: nay, God’s vengeance alone prevents me saying: Who art my divinity!"
"ومن شعره أيضا:
أضمروا لي ودا ولا تظهروه… يهده منكم إلي الضمير
ما أبالي إذا بلغت رضاكم… في هواكم لأي حال أصير","Love me in secret and let thy thoughts alone inform me of my happiness. Sure of thy affection, I care not for the lot which may await me."
"وله أيضا:
ألا من لركب فرق الدهر شملهم… فمن منجد نائي المحل متهم
كأن الردى خاف الردى في اجتماعهم… فقسمهم في الأرض كل مقسم","Who will console the travelers whom fortune has separated, and who now proceed, some to the far East and some to the distant West. Fate seemed to have dreaded meeting with its fate, had it kept them together; and it, therefore, dispersed them throughout the world."
"وله أيضا:
ولنا من أبي الربيع ربيع… ترتعيه هوامل الآمال
أبدا يذكر العدات وينسى… ماله عندنا من الإفضال","In Abu Rabia we find a meadow (rabi) where our hopes may roam unrestrained; he always remembers his promises, and he forgets the favors he bestows."
"وله أيضا:
أحين علمت أنك نور عيني… وأني لا أرى حتى أراكا
جعلت كغيب شخصك عن عياني… يغيب كل مخلوق سواكا","Since you know that you are the light of my eye, and that I see nothing if I see not you, why have you withdrawn from my sight? Then indeed every object but thyself is hidden from my view."
وذكر له مقاطيع مثيرة غير هذه، ثم قال: وشعر أبي عبد الله – يعني القزاز المذكور – أحسن مما ذكرت، لكني لم أتمكن من روايته، وقد شرطت في هذا الكتاب أن كل ماجئت به من الأشعار على غير جهة الاختيار.,"After giving many other pieces by the same author, Ibn Rashik adds: “Some of the poems by Abu Abd Allah” meaning al-Kazzaz are yet finer than those I have quoted; but I could not recall them to memory, and besides, I made it a rule, in composing this book, not to confine my choice to any particular class of poems."
وكانت وفاته بالحضرة سنة اثنتي عشرة وأربعمائة، وقد قارب السبعين، رحمه الله تعالى؛ والمراد بالحضرة القيروان، فإنها كانت دار المملكة يوم ذاك.,"He died at al-Hadra, A. H. four hundred and twelve (A. D. one thousand and twenty one or one thousand and twenty two), aged nearly seventy years.” By al-Hadra he means Kairawan, which was at that time the capital of the kingdom."
والقزاز: بفتح القاف وزايين بينهما ألف والأولى منهما مشدودة، هذه النسبة إلى عمل القز وبيعه، وقد اشتهر به جماعة.,"Kazzaz means a worker, or a dealer in silk (kazz}. A number of persons were known by this surname."
المسبحي,THE EMIR AL-MUKHTAR AL-MUSABBIHI
بالأمير المختار عز الملك محمد بن أبي القاسم عبيد الله بن أحمد بن إسماعيل بن عبد العزيز، المعروف بالمسبحي الكاتب، الحراني الأصل المصري المولد، صاحب التاريخ المشور وغيره من المصنفات؛ كانت فيه فضائل ولديه معارف، ورزق حظوة في التصانيف،,"The emir al-Mukhtar Izz al-Mulk [the chosen, the glory of the empire) Muhammad Ibn Abi al-Kasim Obaid Allah Ibn Ahmad Ibn Ismail Ibn Abd al-Aziz, generally known by the appellation of al-Musabbihi the katib, drew his origin from a family of Harran, but Egypt was the place of his birth. This highly accomplished and learned scholar was the author of a celebrated history [of Egypt) and other works, all of them attesting the eminent talents with which he was gifted."
وكان على زي الأجناد، واتصل بخدمة الحاكم بن العزيز العبيدي صاحب مصر ونال منه سعادة، وذكر في تاريخه أن أول تصرفه في خدمة الحاكم صاحب مصر كان في سنة ثمان وتسعين وثلثمائة، وذكر فيه أيضا: أنه تقلد القيس والبهنسا من أعمال الصعيد، ثم تولى ديوان الترتيب، وله مع الحاكم مجالس ومحاضرات حسبما يشهد بها تاريخه الكبير.,"He always wore the military dress, and it was in the service of al-Hakim al-Obaidi, the son of al-Aziz, and the sovereign of Egypt, that he rose to fortune. He mentions in his history, that he entered into al-Hakim’s service in the year three hundred and ninety eight (A. D. one thousand and seven or one thousand and eight), and that, after holding the governments of al-Kais and al-Bahnasa, in the province of al-Saeed, he was appointed head of the Diwan al-Tartib. The interviews and conferences which he had with al-Hakim are attested by his greater history."
وجمع مقدار ثلاثين مصنفا، منها: التاريخ المذكور الذي قال في حقه” التاريخ الجليل قدره الذي يستغنى بمضمونه عن غيره من الكتب الواردة في معانيه، وهو أخبار مصر ومن حلها من الولاة والأمراء والأئمة والخلفاء، وما بها من العجائب والأبنية واختلاف أصناف الأطعمة، وذكر نيلها، وأحوال من حل بها إلى الوقت الذي كتبنا فيه تعليق هذه الترجمة، وأشعار الشعراء وأخبار المغنين وجالس القضاة والحكام والمعدلين والأدباء والمعتزلين وغيرهم” وهو ثلاثة عشر ألف ورقة.,"He compiled about thirty works, and, in speaking of his history, he says: This valuable work, the contents of which render and other treatises on the same subject to unnecessary for the reader, offers him the history of Egypt, of its governors, emirs, imams, and caliphs, the description of its wonders, its edifices, its various productions which serve for food, a notice on the Nile, an history of the persons who settled in that country, brought down to the time in which the rough draught of this chapter was first made, the compositions of the poets, the biography of the muftis, and an account of the sittings held by the kadis, the magistrates (hakims), the muaddils, the literary men, the amatory poets, etc.” This work fills twenty-six thousand pages."
ومن تصانيفه كتاب التلويح والتصريح في معاني الشعر وغيره وهو ألف ورقة، وهو ألف ورقة، وكتاب الراح والارتياح ألف وخمسمائة ورقة، وكتاب الغرق والشرق في ذكر من مات غرقا غرقا وشرقا مائتا ورقة، وكتاب الطعام والإدام ألف ورقة، وكتاب درك البغية في وصف الأديان والعبادات ثلاثة آلاف وخمسمائة ورقة،,"Another of his works, containing two thousand pages, bears the title of al-Talwih wa al-Tasrih [indirect and direct indications), and treats of the ideas occurring in poetry, and the other species of composition. His Kitab al-Rah wa al-Irtiah [wine and cheerfulness) fills three thousand pages; his Kitab al-Ghark wa al-Shark [drowning and strangling), in which he mentions the persons who met with their death in either of these manners, four hundred pages; his Kitab al-Taam wa al-Idam [book of meats and sauces), two thousand pages; his Darak al-Bughia [the attainment of wishes), treating of religions and religious practices, seven thousand pages;"
وقصص الأنبياء عليهم السلام وأحوالهم ألف وخمسمائة ورقة، وكتاب المفاتحة والمناكحة في أصناف الجماع ألف ومائتا ورقة، وكتاب الأمثلة للدول المقبلة يتعلق بالنجوم والحساب خمسمائة ورقة، وكتاب القضايا الصائبة في معاني أحكام النجوم ثلاثة آلاف ورقة، وكتاب جونة الماشطة يتضمن غرائب الأخبار والأشعار والنوادر التي لم يتكرر مرورها على الأسماع، وهو مجموع مختلف غير مؤتلف، ألف وخمسمائة ورقة،,"his Kisas al-Anbyaa (history of the prophets), three thousand pages; his Kitab al-Mufataha wa al-Munakaha, treating de varies congresses modes, two thousand four hundred pages; his Kitab al-Amthila lidDual al-Mukbila [book of emblems for the kingdoms which are to come), a work founded on the stars and calculations, five hundred pages; his Kadaya al-Saiba [Sabean judgments), on judicial astrology, three thousand pages; his Junat al-Mashita [comb-case of the female hair-dresser), containing curious relations, pieces of poetry, and anecdotes never before repeated, which miscellany fills one thousand and five hundred pages."
وكتاب الشجن والسكن في أخبار أهل الهوى وما يلقاه أربابه ألفان وخمسمائة ورقة، وكتاب السؤال والجواب ثلثمائة ورقة، وكتاب السؤال والجواب ثلثمائة ورقة، وكتاب مختار الأغاني ومعانيها وغير ذلك من الكتب.,"his Kitab al-Shajan wa al-Sakan {sadness and alleviation), containing the history of true lovers and their sufferings, two thousand and five hundred pages; and his Kitab al-Suwal wa al-Jawab (book of questions and answers), three hundred pages. He composed also the Mukhtar al-Aghani wa Maaniha (selections from the Kitab al-Aghani with an explanation of its verses), and other works."
"وله شعر حسن ، فمن ذلك أبيات رثى بها أم ولده، وهي:
ألا في سبيل الله قلب تقطعا… وفادحة لم تبق للعين مدمعا
أصبرا وقد حل الثرى من أوده… فلله هم ما أشد وأوجعا
فيا ليتني للموت قدمت قبلها… وإلا فليت الموت أذهبنا معا","We possess some good poetry of his composition, and in one of his pieces, which is an elegy on the death of his concubine, he says:
O let me take the path which leads to God! my heart is broken, and affliction has exhausted my tears. Can I bear my loss with patience, now that my love sojourns in the tomb? O, how great, how poignant are my sorrows! O that I had died before her, or that death had taken us off together!"
وكان المسبحي المذكور قد استزار أبا محمد عبيد الله بن أبي الجوع الأديب الوراق الكاتب المشهور، فزاره؛ فعمل المسبحي هذه الأبيات وأنشده إياها على البديهة:,"The celebrated philologer, scribe, and book copyist, Abu Muhammad Obaid Allah Ibn Abi al-Jau, having accepted an invitation from al-Musabbihi, and gone to visit him, was addressed by his host in these extempore lines."
"حللت فأحلت قلبي السرورا… وكاد لفرحته أن يطيرا
وأمطر علمك سحب السماء… ولولاك ما كان يوما مطيرا
تضوع نشرك لما وردت… وعاد الظلام ضياء منيرا","By lodging with me you have lodged joy in my heart, and it is ready to fly from excess of felicity. Thy science has showered (down on ns, copious as) the rains of heaven; were it not for thee, no rain had fallen to-day. Your arrival has spread around a reviving perfume, and the darkness has been changed into light."
وكان ابن أبي الجوع المذكور شاعرا أديبا حلوا مقبولا له أشعار كثيرة في المراسلات والمعاتبات والأهاجي، وكان نسخة في غاية الجودة، وكان ينسخ كل خمسين ورقة بدينار، وخطه موجود بأيدي الناس ومرغوب فيه،,"This Ibn Abi al-Jau was a poet, an accomplished scholar, a pleasing companion and universally agreeable. He composed a great quantity of epistolary, expostulatory, and satirical pieces. He copied books at the rate of fifty leaves (or one hundred pages) for a dinar (about ten shillings), and his writing was so extremely beautiful, that the specimens of it still in the hands of the public are in the highest request."
وكانت وفاة ابن أبي الجوع سنة خمس وتسعين وثلثمائة. وكانت ولادة المسبحي المذكور يوم الأحد عاشر رجب سنة ست وستيم وثلثمائة، كذا ذكره في تاريخه الكبير. وتوفي في شهر ربيع الآخر سنة عشرين وأربعمائة.,"He died A. H. three hundred and ninety five (A. D. one thousand and forty five). Al-Musabbihi was born, as he himself informs us in his greater history, on Sunday the tenth of Rajab, A. H. three hundred and sixty six (the fourth of March, A. D. nine hundred and seventy seven). He died in the month of the latter Rabi, A. H. four hundred and twenty (April-May, A. D. one thousand and twenty nine)."
وتوفي والده ضحوة نهار الاثنين تاسع شعبان سنة أربعمائة، وعمره ثلاث وتسعون سنة، وصلي عليه في جامع مصر ودفن في داره، رحمهم الله تعالى أجمعين.,"His father died on Monday morning, the ninth of Shaaban, A. H. four hundred (the twenty eighth of March, A. D. one thousand and ten), at the age of ninety-three years, and the funeral prayer was said over him in the great mosque of Old Cairo. He was interred in the (court of the) house where he resided."
"ولما توفي الوالد رثاه ولده المسبحي المذكور بهذه الأبيات:
خطب يقل له البكاء وينطوي… عنه العزاء ويظهر المكتوم
خطب يميت من الصدور قلوبها… أسفا ويقعد تارة ويقيم
يا دهر قد أنشبت في مخالبا… بالأسودين لوقعهن كلوم
يا دهر قدألبستني حلل الأسى… مذ حل شخص في التراب كريم","Al-Musabbihi lamented his death in the following lines: To deplore this misfortune, (our) tears are not sufficiently abundant; it repels resignation, and betrays the feelings we suppressed. A misfortune which slays our hearts within our bosoms, which casts us into restless affliction. O fate, thou hast struck thy talons into my heart and covered it with wounds. O fate! thou hast clothed me in a robe of sadness, since a person so dear to us has been laid in the tomb."
"لو كنت تقبل فدية لفديت من… رضت عظامي فيه وهو رميم
يا من يلوم إذا رآني جازعا… من طارق الحدثان، فيم تلوم
بأبي فجعت فأي ثكل مثله… ثكل الأبوة في الشباب أليم
قد كنت أجزع أن يلم به الردى… أو يعتريه من الزمان هموم","Had thou accepted a ransom, I should have redeemed him for whose sake my bones are broken {with grief) whilst his are moldering into dust. O thou who sees me overcome by an event so unexpected, and blames my weakness, why dost thou blame me? I have lost my father! no orphanage is more painful than the loss of parents in our youth. I used to grieve when death seemed to approach him, or when worldly cares took him by surprise."
ورثاه جماعة من شعراء عصره ذكرهم ولده في تاريخه وذكر مراثيهم.,"A number of other poets, whose names are mentioned in the greater history, composed elegies on his father’s death."
قال السمعاني في كتاب الأنساب: هذه النسبة إلى الجد، وعرف بها المسبحي صاحب تاريخ المغاربة ومصر، يعني الأمير المذكور.,"Al-Samaani says, in his Ansab: “Al-Musabbihi means descended from an ancestor whose name was Musabbihi. This surname was borne by the author of the History of the Moroccans {the Fatimites) and of Egypt.” The writer means the emir of whom we have been just speaking."
ابن حمدون صاحب التذكرة,IBN HAMDUN THE KATIB
أبو المعالي محمد بن أبي سعد الحسن بن محمد بن علي بن حمدون الكاتب الملقب كافي الكفاة بهاء الدين البغدادي؛ كان فاضلا ذا معرفة تامة بالأدب والكتابة، من بيت مشهور بالرياسة والفضل هو وأبوه وأخواه أبو نصر وأبو المظفر،,"Abu al-Maali Muhammad Ibn Abi Saad al-Hasan Ibn Muhammad Ibn Ali Ibn Hamdun the katib surnamed Kafi al-Kufat [the most serviceable of assistants) Bahaa al-Din (splendor of religion), was a native of Baghdad, highly distinguished for his talents and consummate abilities as a literary man and a katib. He came of a family noted for producing men of influence and merit, as not only he, but his father and his brothers, Abu Nasr and Abu al-Muzaffar, occupied eminent posts in the service of the state."
وسمع أبو المعالي المذكور من أبي القاسم إسماعيل بن الفضل الجرجاني وغيره، وصنف كتاب التذكرة وهو من أحسن المجاميع، يشتمل على التاريخ والأدب والنوادر والأشعار، لم يجمع أحد من المتأخرين مثله، وهو مشهور بأيدي الناس كثير الوجود، وهو من الكتب الممتعة.,"Having pursued his studies under Abu al-Kasim Ismail Ibn al-Fadl al-Jurjani and other masters, Abu al-Maali composed his Tazkira (remembrancer), an excellent compilation of historical notices, pieces of literature, anecdotes, and poems. Nothing like it has ever been produced by later writers, and, being a most useful work, it still retains its reputation and continues in the hands of the public."
ذكر العماد الأصبهاني الكاتب في كتاب الخريدة فقال: كان عارض العسكر المقتفوي، ثم صار صاحب ديوان الزمام المستنجدي، وهو كلف باقتناء الحمد وابتناء المجد، وفيه فضل ونبل وله على أهل الأدب ظل، وألف كتابا سماه التذكرة وجمع فيه الغث والسمين والمعرفة والنكرة،,"Imad al-Din al-Ispahani mentions him in the Kharida, and says: “He was army inspector under al-Muktafi (liamr illah), and intendant of the palace under al-Mustanjid. “Ardent for praise and eager for renown, he spread the shade of his protection over literary men and, gifted with talents and genius, he composed a work entitled the Tazkira, wherein he combined gaiety with seriousness, frivolity with knowledge."
فوقف افمام المستنجد على حكايات ذكرها نقلا من التواريخ توهم في الدولة غضاضة، ويعتقد للتعرض بالقدح فيها عراضة، فأخذ من دست منصبه وحبس، ولم يزل في نصبه إلى أن رمس، وذلك في أوائل سنة اثنتين وستين وخمسمائة،,"But the caliphal-Mustanjid having remarked in it some anecdotes, extracted, according to the author’s account, from historical works, but which seemed allusions to the fallen state of the empire, he imagined that Abu al-Maali’s object was to vilify the government, and he, therefore, took him from his seat of office and cast him into prison, where he remained in suffering till he died. This occurred at the beginning of the year five hundred and sixty two (November, A. D. one thousand one hundred and sixty six)."
"وأنشدني لنفسه لغزا في مروحة الخيش:
ومرسلة معقودة دون قصدها… مقيدة تجري حبيس طليقها
يمر خفيف الريح وهي مقيمة… وتسري وقد سدت عليها طريقها
لها من سليمان النبي وراثة… وقد عزيت نحو النبيط عروقها
إذا صدق النوء السماكي أمحلت… وتمطر والجوزاء ذاك حريقها
تحيتها إحدى الطبائع انها… لذلك كانت كل روح صديقها","He once recited to me the following piece of his composition, containing an enigmatical description of the linen fan: Fast and loose, it cannot touch what it tries to reach; though tied up, it moves swiftly, and though a prisoner, it is free. Fixed in its place, it drives before it the gentle breeze; though its path be closed up, it moves on in its nocturnal journey. It received from Solomon an inheritance. It remains dry when the star Simak exerts its (cooling) influence (over the weather), but it sheds its moisture when the ardors of Orion return. Its salutation consists in one of the (four) elements, and for that reason every soul is its friend."
"وأورد له أيضا:
وحاشا معاليك أن تستزاد… وحاشا نوالك أن يقتضى
ولكنما أستزيد الحظوظ… وإن أمرتني النهى بالرضا","Imad al-Din gives also the following passages as his: May your glory never require augmentation! May thy gifts never require pressing to be granted! But yet I desire increase of fortune, though reason bids me to remain contented."
"وأورد له أيضا:
يا خفيف الرأس والعقل معا… وثقيل الروح أيضا والبدن
تدعي أنك مثلي طيب… طيب أنت ولكن بلبن","Little of head and of wit heavy in breath and in body! you pretend to smell sweet like me; sweet you smell, but it is of perfumes."
انتهى كلام العماد. وقال غيره: إنه سمع الحديث كثيرا وروى عن الإمام المستنجد قول أبي حفص الشطرنجي في جارية حولاء:,"Another writer says that he learned by heart a great quantity of Traditions. Ibn Hamdun relates that he heard the imam (caliph) al-Mustanjid repeat the following verses, composed by Abu Hafs al-Shatranji on a girl who had a cast in her eyes."
"حمدت إلهي إذبليت بحبها… على حول يغني عن النظر الشزر
نظرت إليها والرقيب يخالني… نظرت إليه فاسترحت من العذر","When tormented with love, I praised God for the obliquity of vision which rendered sidelong glances unnecessary; I looked at her, and the spy who watched me thought that I looked at him; I thus felt secure from treachery."
وهذا من المعاني النادرة العجيبة,This is certainly a novel and striking idea.
وكانت ولادة ابن حمدون المذكور في رجب سنة خمس وتسعين وأربعمائة وتوفي يوم الثلاثاء حادي عشر ذي القعدة سنة اثنتين وستين وخمسمائة، ودفن يوم الأربعاء بمقابر قريش ببغداد، وكان موته في الحبس.,"Ibn Hamdun was horn in the month of Rajab, A. H. four hundred and ninety five (April-May, A. D. one thousand one hundred and two), and he died on Tuesday, the eleventh of Zu al-Kaada, A. H. five hundred and sixty two (the twenty ninth of August, A- D. one thousand one hundred and sixty seven). He was interred the next day, in the Quraish cemetery, at Baghdad. He died in prison."
وأخوه أبو نصر محمد بن الحسن الملقب غرس الدولة كان من العمال، وممن يعتقد في أهل الخير والصلاح ويرغب في صحبتهم، ولد في صفر سنة ثمان وثمانين وأربعمائة، وتوفي في ذي الحجة سنة خمس وأربعين وخمسمائة ببغداد، ودفن بمقابر قريش.,"His brother, Abu Nasr Muhammad Ibn al-Hasan, surnamed Ghars al-Dawlat (plant of the empire), an officer of the civil administration (aamil), was looked upon as one of those virtuous and holy men whose society is much to be desired. He was born in the month of Safar, A. H. four hundred and eighty eight (Feb.-March, A. D. one thousand and ninety five), and he died at Baghdad in the month of Zi al-Hijja, A. H. five hundred and forty five (March-April, A. D. one thousand one hundred and fifty one). He was interred in the Quraish cemetery."
وكان والدهما من شيوخ الكتاب والعارفين بقواعد التصرف والحساب وله تصنيف في معرفة الأعمال، وعمر طويلا، وتوفي يوم السبت عاشر جمادى الأولى سنة ست وأربعين وخمسمائة ، رحمهم الله تعالى أجمعين.,"Their father was a katib of high rank, a skillful administrator, and a good accountant. He composed a work on the nature of the different posts in the civil service (fi maarifat al-Aamal), and lived to an advanced age. He died on Saturday, the tenth of the first Jumada, A. H. five hundred and forty six (the twenty fifth of August, A. D. one thousand one hundred and fifty one)."
ابن قريعة,IBN KURAIA
القاضي لأبو بكر محمد بن عبد الرحمن، المعروف بابن قريعة البغدادي؛ كان قاضي السندية وغيرها من أعمال بغداد، ولاه أبو السائب عتبة بن عبيد الله القاضي، وكان من إحدى عجائب الدنيا في سرعة البديهة بالجواب عن جميع ما يسأل عنه في أفصح لفظ وأملح سجع،,"The kadi Abu Bakr Muhammad Ibn Abd al-Rahman, a native of Baghdad and generally known by the surname of Ibn Kuraia, filled the functions of his office in al-Sindiya and other places in the province of Baghdad, by the appointment of the kadi Abu al-Saieb Otba Ibn Obaid Allah. Ibn Kuraia was one of the wonders of the world for the promptitude with which he replied to every question submitted to his opinion; and his answers were expressed in the purest style and in the most beautiful rhythmical prose."
وكان مختصا بحضرة الوزير أبي محمد المهلبي – المقدم ذكره – منقطعا إليه، وله مسائل وأجوبة مدونة في كتاب مشهور بأيدي الناس، وكان رؤساء ذلك العصر وفضلاؤه يداعبونه ويكتبون إليه المسائل الغريبة المضحكة، فيكتب الجواب من غير توقف ولا تلبث مطابقا لما سألوه،,"Having been received into the intimacy of Abu Muhammad al-Muhallabi, he attached himself exclusively to that vizir. There exists, in the hands of the public, a well-known work containing a collection of questions proposed to Ibn Kuraia and the answers which he returned. The men of rank and the literary characters of that age took great pleasure in jesting with him and consulting him, by writing, on odd and laughable questions, to which he immediately replied by written answers in the same style."
وكان الوزير المذكور يغري به جماعة يضعون له من الأسئلة الهزلية على معان شتى من النوادر الطنزية ليجيب عنها بتلك الأجوبة، فمن ذلك ما كتب إليه العباس بن المعلى الكاتب: مايقول القاضي، وفقه الله تعالى، في يهودي زنى بنصرانية فولدت ولدا جسمه للبشر ووجهه للبقر، وقد قبض عليهما،,"The vizir of whom we have just spoken encouraged some persons to invent a number of ridiculous questions on a variety of burlesque subjects, in order to obtain his answers, and the katib Abu al-Abbas Ibn al-Mualla wrote to him as follows: “What does the kadi, may God direct him! say of a Jew who committed fornication with a Christian, and she brought forth a child with a human body and the head of an ox? They are now both under arrest."
فما يرى القاضي فيهما فكتب جوابه بديها: هذا من أعدل الشهود على الملاعين اليهود، بأنهم أشربوا حب العجل في صدورهم حتى خرج من أيورهم، وأرى أن يناط برأس اليهودي رأس العجل، ويصلب على عنق النصرانية الساق مع الرجل، ويسحبا على الأرض، وينادى عليهما ظلمات بعضها فوق بعض، والسلام.,What does the kadi opine respecting them?” On this paper he immediately inscribed an answer in these terms: “ This evidence none can refuse it bears hard upon the accursed Jews and proves that they drank down the love of the calf into their hearts so that it now comes out from their lower parts I opine that on the Jew’s neck the calf’s head you should tie and on the Christian’s shoulder fix the leg and the thigh and that they should be dragged on the ground whilst the words: Darkness upon darkness are proclaimed around. Receive my salutation.”
ولما قدم الصاحب بن عباد – المقدم ذكره – إلى بغداد حضر مجلس الوزير المهلبي المقدم ذكره أيضا، وكان في المجلس القاضي أبو بكر المذكور، فرأى من ظرفه وسرعة أجوبته مع لطافتها ما عظم منه تعجبه، وكتب الصاحب إلى أبي الفضل ابن العميد كتابا يقول فيه:,"When the Sahib Ibn Abbad visited Baghdad, he went to the vizir al-Muhallabi’s levees, and was there so greatly struck with the kadi Ibn Kuraia’s wit and delicate repartees, that, in a letter addressed by him to Abu al-Fadl Ibn al-Amid, he said:"
وكان في المجلس شيخ خفيف الروح يعرف بالقاضي ابن قريعة، جاراني في مسائل خستها تمنع من ذكرها، إلا أني استظرفت من كلامه،,"“And there was at the levee a facetious shaikh, called the kadi Ibn Kuraia, with whom I discussed some questions too indelicate to be mentioned here; and I must say that I found his conversation singularly witty.”"
وقد سأله كهل يتطلب بحضرة الوزير أبي محمد عن حد القفا، فقال: ما اشتمل عليه جربانك، ومازحك فيه إخوانك، وأدبك فيه سلطانك، وباسطك فيه غلمانك، فهذه حدود أربعة.,"An elderly man who smelt strongly of perfumes having asked him, in the presence of the vizir Abu Muhammad, the definition of the term kafa, he replied: “It is that part which is surrounded by thy skirts (jurubban); which draws on thee the railleries of thy friends; the part on which thy sultan corrects thee, and in which thy familiarities of thy boys. There are four definitions of it.”"
قلت: وجربان الثوب: بضم الجيم والراء وتشديد الباء الموحدة وبعدها ألف ثم نون، وهي العريضة التي فوق القب، وهي التي تستر القفا، والجربان لفظ فارسي معرب.,The jurubban of a coat is the broad piece of stuff which covers the of coccyges and hides the kafa. It is a Persian word Arabicized.
وجميع مسائله على هذا الأسلوب، ولولا خوف الإطالة لذكرت جملة منها، وقد سرد أبو بكر محمد بن شرف القيرواني الشاعر المشهور في كتابه الذي سماه ”أبكار الأفكار” عدة مسائل وجواباتها من هذه المسائل.,"All the questions proposed to him were of this sort, and I should mention some more of them here, did I not wish to avoid prolixity; but a good number of them, with the answers, have been inserted by the celebrated poet Abu Bakr Muhammad Ibn Sharaf al-Kairawani, in his work entitled Abkar al-Afkar (original thoughts)."
وتوفي القاضي أبو بكر المذكور يوم السبت لعشر بقين من جمادى الآخرة، سنة سبع وستين وثلثمائة ببغداد، وعمره خمس وستون سنة، رحمه الله تعالى.,"The kadi Abu Bakr Ibn Kuraia died at Baghdad on Saturday, the nineteenth of the latter Jumada, A. H. three hundred and sixty seven (the first of February, A. D. nine hundred and seventy eight), aged sixty-five years."
وقريعة: بضم القاف وفتح الراء وسكون الياء المثناة من تحتها وبعدها عين مهملة، وهولقب جده، كذا حكاه السمعاني.,"Kuraia was the surname of one of his ancestors, according to al-Samaani."
والسندية: بكسر السين المهملة وسكون النون وكسر الدال المهملة وتشديد الياء المثناة وبعدها هاء ساكنة، وهي قرية على نهر عيس بين بغداد والأنبار، وينسب إليها ليحصل الفرق بين هذه النسبة والنسبة إلى بلاد السند المجاور لبلاد الهند.,"Al-Sindiya is the name of a village situated on the (canal called) Nahr Isa, between Baghdad and al-Anbar. To indicate that a person is a native of this place, they say Sindawani (not Sindi), lest he should be taken for a native of Sind, the country which lies on the borders of India."
الوهراني,IBN MUHRIZ AL-WAHRANI
أبو عبد الله محمد بن محرز بن محمد الوهراني الملقب ركن الدين، وقيل جمال الدين؛ أحد الفضلاء الظرفاء،,"Abu Abd Allah Muhammad Ibn Muhriz Ibn Muhammad al-Wahrani, surnamed Rukn al-Din [column of religion) some say, Jamal al-Din (beauty of religion) was a man of wit and talent."
قدم من بلاده إلى الديار المصرية في أيام السلطان صلاح الدين، رحمه الله تعالى، وفنه الذي يمت به صناعة الإنشاء، فلما دخل البلاد ورأى بها القاضي الفاضل وعماد الدين الأصبهاني الكاتب وتلك الحلبة علم من نفسه أنه ليس من طبقتهم ولا تتفق سلعته مع وجودهم،,"He left his country and came to Egypt in the reign of the sultan Salah al-Din, but, as the art to which he applied was the drawing up of official papers, and as he found there al-Kadi al-Fadil, the katib Imad al-Din al-Ispahani, and other distinguished individuals of the same class, he felt his inferiority, and perceived that his abilities, eminent as they were, could not be employed with profit to himself."
فعدل عن طريق الجد وسلك طريق الهزل، وعمل المنامات والرسائل المشهورة به والمنسوبة إليه، وهي كثيرة الوجود بأيدي الناس، وفيها دلالة على خفة روحه ورقة حاشيته وكمال ظرفه، ولو لم يكن له فيها إلا المنام الكبير لكفاه، فإنه أتى فيه بكل حلاوته، ولولا طوله لذكرته،,"He, therefore, abandoned the grave style of writing, and, having taken to light compositions, he wrote the collection of visions and epistles which bears his name. This work, copies of which are very common, is a proof of the buoyant humor, acute mind, and accomplished with possessed by the author. The Great Vision alone would suffice for his reputation; it abounds in Charming ideas, but its length precludes its insertion here."
ثم إن الوهراني المذكور تنقل في البلاد وأقام بدمشق زمانا، وتولى الخطابة بداريا، وهي قرية على باب دمشق في الغوطة.,"He afterwards visited different countries, and, having resided for some time at Damascus, he was nominated preacher (Khatib) at Daraiya, a village situated in the Ghuta and at the gates of the city."
وتوفي في سنة خمس وسبعين وخمسمائة بداريا، رحمه الله تعالى، ودفن على باب تربة الشيخ أبي سليمان الداراني. نقلت من خط القاضي الفاضل: وردت الأخبار من دمشق في سابع عشر رجب بوفاة الوهراني.,"He died at Daraiya, A. H. five hundred and seventy five (A. D. one thousand one hundred and seventy nine or one thousand one hundred and eighty), and was interred at the entrance of the funeral chapel erected over the grave of the shaikh Abu Suleiman al-Darani. I found in the hand-writing of al-Kadi al-Fadil that, on the seventeenth of the month of Rajab, the news of al-Wahrani’s death came (to Egypt) from Damascus."
والوهراني: بفتح الواو وسكون الهاء وفتح الراء وبعد الألف نون، هذه النسبة إلى وهران، وهي مدينة كبيرة في أرض القيروان، بينهما وبين تلمسان مسافة يومين، وهي على ساحل البحر الشامي، وذكر الرشاطي أنها أسست في سنة تسعين ومائتين على يدي محمد بن أبي عون ومحمد بن عبدوس وجماعة، وخرج منها جماعة من العلماء وغيرهم.,"Wahrani means native of Wahran (Oran), a large city in the land of Kairawan. It is situated on the Syrian Sea (the Mediterranean), at the distance of two days’ journey from Tilimsan. Al-Rushati says that it was founded, A. H. two hundred and ninety (A. D. nine hundred and three), by Muhammad Ibn Abi Aun, Muhammad Ibn Abdus, and a band of adventurers from Spain. It has produced many distinguished men, some of them remarkable for learning."
فخر الدين ابن تيمية الحراني,IBN TAIMIYA AL-HARRANI
أبو عبد الله محمد بن أبي القاسم الخضر بن محمد بن الخضر بن علي بن عبد الله، المعروف بابن تيمية الحراني الملقب، فخر الدين الخطيب الواعظ الفقيه الحنبلي؛ كان فاضلا، تفرد في بلده بالعلم، وكان المشار إليه في الدين،,"Abu Abd Allah Muhammad Ibn Abi al-Kasim al-Khidr Ibn Muhammad Ibn al-Khidr Ibn Ali Ibn Abd Allah, generally known by the appellation of Ibn Taimiya al-Harrani and surnamed Fakhr al-Din (glory of religion), was an eminent preacher and a jurisconsult of the Hanbalite sect. He held the first place in his native town by his learning, and was highly distinguished for his piety."
لقي جماعة من العلماء وقدم بغداد وتفقه بها على أبي الفتح ابن المني، وسمع الحديث بها من شهدة بنت الإبري وابن المقرب وابن البطي وغيرهم ، وصنف في مذهب الإمام أحمد بن حنبل رضي الله عنه، مختصرا أحسن فيه، وله ديوان خطب مشهور وهو في غاية الجودة،,"Having cultivated the sciences under some men of great erudition, he proceeded to Baghdad, where he studied jurisprudence under Abu al-Fath Ibn al-Manni, and learned Traditions from Shuhda Bint al-Ibari, Ibn al-Mukrab, Ibn al-Batti, and others. He composed a very good compendium of the doctrines professed by Ahmad Ibn Hanbal, and an excellent collection of khutbahs (sermons), which is a work of high repute."
وله تفسير القرآن الكريم، وله نظم حسن، وكانت إليه الخطابة بحران، ولأهله من بعده، ولم يزل أمره جاريا على سداد وصلاح حال.,"He left also a commentary on the Quran, and some good poetry. He occupied the post of preacher (khataba) at Harran, and this office was afterwards filled by other members of his family. His life was one uniform course of rectitude and virtue."
ومولده في أواخر شعبان سنة اثنتين وأربعين وخمسمائة، بمدينة حران. وتوفي بها في حادي عشر صفر، سنة إحدى وعشرين وستمائة، رحمه الله تعالى.,"He was born at Harran towards the end of the month of Shaaban, A. H. five hundred and forty two (January, A. D. one thousand one hundred and forty eight), and he died in that city on the eleventh of Safar, A. H. six hundred and twenty one (the fourth of March, A. D. one thousand two hundred and twenty four)."
قال أبو المظفر سبط ابن الجوزي في حقه: كان ضنينا بحران، متى نبغ فيها أحد لايزال وراءه حتى يخرجه منها ويبعده عنها، ومات في خامس صفر من السنة المذكورة، وهذا خلاف ما ذكرته أولا، قال: وسمعته في جامع حران يوم الجمعة بعد الصلاة ينشد:,"Abu al-Muzaffar Sibt Ibn al-Jauzi says: “He incurred general odium in Harran, and, when any person of that place commenced to display abilities, he never ceased persecuting him till he drove him out of the city. He died on the fifth of Safar, A. H. six hundred and twenty one.” This date differs from ours. He then adds: “I heard“ him, one Friday, on the conclusion of the public prayer, recite the following verses in the great mosque of Harran."
"أحبابنا قد نذرت مقلتي… لا تلتقي بالنوم أو نلتقي
رفقا بقلب مغرم واعطفوا… على سقام الجسد المغرق
كم تمطلوني بليالي اللقا… قد ذهب العمر ولم نلتق","My beloved friends! I have warned my eyes that they and sleep are never to meet unless we meet again. Spare a heart tortured with love, and pity an enfeebled body worn away. “How often have you adjourned the night of our promised meeting! life has passed away, and yet we do not meet.”"
ذكره أبو يوسف محاسن بن سلامة بن خليفة الحراني في تاريخ حران وأثنى عليه، ثم قال: توفي يوم الخميس بعدالعصر عاشر صفر سنة اثنتين وعشرين وستمائة.,"Abu Yusuf Mahasin Ibn Salama Ibn Calipha al-Harrani mentions Ibn Taimiya with commendation in his History of Harran, and says that he died on Thursday, the tenth of Safar, A. H. six hundred and twenty two (the twenty first of February, A. D. one thousand two hundred and twenty five), soon after the hour of the Asr prayer."
وذكره أبو البركات ابن المستوفي فيتاريخ إربل فقال: ورد إربل حاجا في سنة أربع وستمائة، وذكر فضله، وقال: كان يدرس التفسير في كل يوم، وهو حسن القصص حلو الكلام مليح الشمائل، وله القبول التام عند الخاص والعام، وكان أبوه أحد الأبدال والزهاد،,"Abu al-Barakat Ibn al-Mustaufi speaks of him in his History of Arbela, and states that he arrived in that city in the year six hundred and four, with the design of making the pilgrimage to Mecca. He then extols his merit and adds: ‘He gave lessons every day on the interpretation of the Quran; he related anecdotes with great elegance; his discourse had a peculiar charm, and this, joined to an agreeable disposition, rendered his company most acceptable to people of all ranks. His father was one of the abdals and holy ascetics."
وتفقه بحران وببغداد، وكان حاذقا في المناظرات صنف مختصرات في الفقه، وخطبا سلك فيها مسلك ابن نباتة، وكان بارعا في تفسير القرآن وجميع العلوم له فيها يد بيضاء، وسمع من مشايخ الحديث ببغداد,"He [the son) acquired hie knowledge of jurisprudence at Harran and at Baghdad; in controversy he displayed singular acuteness. He composed some compendious treatises on jurisprudence, and left a collection of sermons in the style of Ibn Nubata’s. As an expounder of the Quran he stood preeminent, and in all the sciences his abilities were highly conspicuous. He learned Traditions from the first masters at Baghdad."
"وأنشد له:
سلام عليكم مضى ما مضى… فراقي لكم لم يكن عن رضا
سلوا الليل عني مذ غبتم… أجفني بالنوم هل أغمضا
أأحباب قلبي وحق الذي… بمر الفراق علينا قضى
لئن عاد عيد اجتماعي بكم… وعوفيت من كارث أمرضا","Ibn al-Mustaufi then cites the following piece as the production of Ibn Taimiya: Receive my salutations and let the past be forgotten; my departure from you was much against my will. Ask the night if sleep has ever closed my eyelids since I left you. Friends beloved of my heart. I swear by Him who decreed our separation, that if the joyful day of our meeting return and the woes which afflict me be healed."
"لألتقين مطاياكم… بخدي وأفرشه في الفضا
ولو كان حبوا على جبهتي… ولو لفح الوجه جمر الغضى
فأحيا وأنشد من فرحتي… سلام عليكم مضى ما مضى","I shall go forth to meet the camels which bear you hither, and lay my face as a carpet in their path; even should I apply my forehead to the ground even should the (heat, ardent as) brands of ghada wood, scorch my cheeks! Then I should receive new life then warble in joy, I should exclaim: Receive my salutations the past is now forgotten!"
وتيماء: بفتح التاء المثناة من فوقها وسكون الياء المثناة من تحتها وفتح الميم وبعدها همزة ممدودة، وهي بليدة في بادية تبوك إذا خرج الإنسان من خيبر إلها تكون على منتصف طريق الشام، وتيمية منسوبة إلى هذه البليدة، وكان ينبغي أن تكون تيماوية، لأن النسبة إلى تيماء تيماوي، لكنه هكذا قال واشتهر كما قال.,"Taimaa is the name of a village in the desert of Tabuk, half-way between Khaybar and Syria. Taimiya means a female belonging to Taimaa; but the more correct expression (in this case) is Taimiya, because the masculine form of the relative adjective derived from Taimaa is Taimawi. The statement furnished by Ibn Taimiya himself has however been generally adopted."
أبو منصور العتابي,AL-ATTABI THE GRAMMARIAN
أبو منصور محمد بن علي بن إبراهيم بن زبرج، النحوي المعروف بالعتابي؛ كانت له معرفة بالنحو واللغة وفنون الأدب، وله الخط المليح الصحيح الذي يتنافس فيه أهل العلم، وقرأ الأدب على الشريف أبي السعادات هبة الله بن الشجري – الآتي ذكره إن شاء الله تعالى – وعلى أبي المنصور موهوب بن الجواليقي وغيرهما,"Abu Mansur Muhammad Ibn Ali Ibn Ibrahim Ibn Zibirj the grammarian, sur- named al-Attabi, possessed a good knowledge of grammar, philology, and belles letters. His writing was so beautiful and correct, that specimens of it are much sought after by literary men. He studied general literature under Abu al-Saadat Hibat Allah Ibn al-Shajari (a sharif whose life we shall give), Abu Mansur Mawhub Ibn al-Jawaliki, and others."
وسمع الحديث من مشايخ وقته، وكتب الكثير، وكل كتاب يوجد بخطه فهو مرغوب فيه. وكانت ولادته في شهر ربيع الأول سنة أربع وثمانين وأربعمائة. وتوفي ليلة الثلاثاء الخامس والعشرين من جمادى الأولى سنة ست وخمسين وخمسمائة، رحمه الله تعالى.,"He learned Traditions from the first masters of that age, and wrote a great deal. Volumes in his handwriting are highly valued. His birth took place in the month of the first Rabi, A. H. four hundred and eighty four (April-May, A. D. one thousand and ninety one), and his death occurred on the eve of Tuesday, the twenty fifth of the first Jumada, A. H. five hundred and fifty three."
والعتابي: بفتح العين المهملة وتشديد التاء المثناة من فوقها وبعد الألف باء موحدة، هذه النسبة إلى العتابيين، وهي إحدى محال بغداد في الجانب الغربي منها، وكان أبو منصور المذكور قد تركها وسكن في الجانب الشرقي.,"Attabibelonging to al-Attabiyin, a place an Baghdad so called;, and situated on the west side of the river. Abu Mansur resided there, but he afterwards removed to the east side."
وأما أبو عمرو كلثوم بن عمرو بن أيوب العتابي الشاعر المشهور فهو منسوب إلى عتاب بن سعد بن زهير بن جشم، وكان شاعرا بليغا مجيدا، مدح هارون الرشيد وغيره، وهو من اهل قنسرين المدينة القديمة التي بالشام مجاورة حلب،,"The surname of al-Attabi was also borne by a celebrated poet called Abu Amr Kulthum Ibn Amr Ibn Ayyub, but he derived it from the circumstance of his being descended from Attab Ibn Saad Ibn Zuhair Ibn Jusham. Kulthum was an eloquent and able poet, who celebrated the praises of Harun al-Rashid and other great men. Me belonged to Kinnisrin, an ancient city of Syria, near Aleppo."
وكان ينبغي ذكره في هذا الكتاب، وإنما أخللت به لأني لم أظفر له بوفاة، ومبنى هذا الكتاب على من عرفت وفاته.,"I should have mentioned him in this work, but, as it was designed to contain notices on those persons only the dates of whose decease were known, and as I was unable to ascertain the year of his death, I felt constrained to omit him."
المسعودي شارح المقامات,AL-MASUDI Al-BANBAHI
أبو سعيد – ويقال أبو عبد الله – محمد بن أبي السعادات عبد الرحمن بن محمد بن مسعود بن أحمد بن الحسين بن محمد المسعودي، الملقب تاج الدين، الخراساني المروروذي البندهي الفقيه الشافعي الصوفي؛ ان أديبا فاضلا اعتنى بالمقامات الحريرية فشرحها وأطال شرحها، واستوعب فيه مالم يستوعبه غيره،,"Abu Saied some say Abu Abd Allah Muhammad Ibn Abi al-Saadat Abd al-Rahman Ibn Muhammad Ibn Masud Ibn Ahmad Ibn al-Husain Ibn Muhammad al-Masudi, surnamed Taj al-Din [Grown of religion) al-Bandahi, was a native of Marwarruz in Khorasan a doctor of the Shafiite sect, and a Sufi. He displayed great talents as philologer, and composed on al-Hariri’s Makamas the fullest and most complete commentary ever written on that work."
رأيته في خمس مجلدات كبار لم يبلغ أحد من شرح هذا الكتاب إلى هذا القدر ولا إلى نصفه، وهو مشهور كثير الوجود بأيدي الناس، وكان مقيما بدمشق في الخانقاه السميساطية، والناس يأخذون عنه بعد أن كان يعلم الملك الأفضل أبا الحسن علي ابن السلطان صلاح الدين – وقد تقدم ذكره – وحصل بطريقه كتبا كثيرة نفيسة غريبة، وبها استعان على شرح المقامات.,"I saw a copy of it in five large volumes. which is more than twice the size of any other commentary composed to elucidate the Makamas. his work bears a high character, and copies of it are very common. He resided at Damascus, In the Sumaisat convent and gave public lessons there. Previously to this, he had been preceptor to al-Malik al-Afdal, the son of the sultan Salah al-Din, and, through his means, he was enabled to procure the numerous rare and valuable books, by the assistance of which he composed his commentary on the Makamas."
وحكى أبو البركات الهاشمي الحلبي قال: لما دخل السلطان صلاح الدين إلى حلب في سنة تسع وسبعين وخمسمائة نزل المسعودي المذكور إلى جامع حلب وقعد في خزانة كتبها الوقف واختار منها أخذها لم يمنعه منها مانع، ولقد رأيته وهو يحشوها في عدل، ولقيت جماعة من أصحابه وسمعت منهم وأجازوني.,"Abu al-Barakat al-Hashemi, a native of Aleppo, relates as follows When the sultan Salah al-Din entered Aleppo in the year five hundred and seventy nine (A. D. one thousand one hundred and eighty three), al-Masudi (al-Bandahi) went down to the great mosque of that city, and having installed himself in the library formed of the books given as wakfs to that establishment, he selected a number of them (and took them away) without meeting the slightest opposition. I myself saw him pack them up in a pannier. I met some of al-Bandahi’s disciples and received from them lessons and certificates authorizing me to teach what I had learned from them."
ورأيت في تاريخ بعض المتأخرين أن البندهي المذكور كانت ولادته سنة إحدى وعشرين وخمسمائة. ونقل بعض الأفاضل من خط البندهي ما صورته:,"I read, in the work of a modern historian, that al-Bandahi’s birth took place in the year five hundred and twenty one, but one of our literary men states that he found the following note in al- Bandahi’s own hand-writing."
ولدت وقت المغرب من ليلة الثلاثاء غرة شهر ربيع الآخر سنة اثنين وعشرين وخمسمائة، واظاهر أن هذا أصح، لكونه منقولا من خطه باليوم والشهر.,"I was born at the hour of sunset, on the eve of Tuesday, the first of the latter Rabi of the year five hundred and twenty two (the fourth April, A. D. one thousand one hundred and twenty eight). This statement is evidently more correct than the former, because it is taken from the hand-writing of the person himself and indicates the day and the month."
وتوفي في ليلة السبت التاسع والعشرين من شهر ربيع الأول، وقيل في مستهل شهر ربيع الاخر سنة أربع وثمانين وخمسمائة بمدينة دمشق، ودفن بسفح جبل قاسيون، رحمه الله تعالى، ووقف كتبه على الخانقاه المذكورة،,"He died at Damascus on the eve of Saturday, the twenty ninth of the first Rabi, A. H. five hundred and eighty four (the twenty eighth of May, A. D. one thousand one hundred and eighty eight). Some place his death on the first of the latter Rabi. He was interred at the foot of Mount Kasiyun. He settled his books as wakfs on the convent of which we have spoken."
"وكان كثرا ما ينشد:
قالت عهدتك تبكي… دما حذار التنائي
فلم تعوضت عنها… بعد الدماء بماء
فقلت ما ذاك مني… لسلوة أو عزاء
لكن دموعي شابت… من طول عمر بكائي","The following verses were often in his mouth: “I saw tears of blood flow from your eyes,” said she, “through apprehension of our departure; why now hast thou replaced those tears of blood by tears of water?” I replied: “Not that I was solaced in thy absence or that I yielded to consolation; those tears have turned grey from the lengthened age of my weeping."
"ومثله قول الإخر:
قالت سعاد أتبكي… بالدمع بعد الدماء
فقلت قد شاب دمعي… من طول عمر بكائي
ونسبته بالمسعودي إلى جده مسعود المذكور. وقد تقدم الكلام على المروروذي فلا حاجة إلى إعادته.",Similar to this are the words of another poet: Soad said: “Dost thou shed tears of water after tears of blood?” I replied: “My tears have turned grey from the lengthened age of my weeping.” This doctor bore the surname of al-Masudi because he had an ancestor called Masud. Of Marwarruz we have already spoken
والبندهي: بفتح الباء الموحدة وسكون النون وفتح الدال المهملة وبعدها هاء، هذه النسبة إلى بنج دية من أعمال مرووذ، ومعناه بالعربي خمس قرى، ويقال في النسبة أيضا إليها: الفنجديهي والبنديهي، بالفاء والجيم أو بالباء الموحدة والجيم، وخرج منها خلق كثير من العلماء وغيرهم.,"Bandahi means belonging to Penj Dih, a district of Marwarruz. Penj Dih signifies jive villages. To designate a native of this place, they employ also the words al-Fanjdihi and al-Bandihi. It has produced many eminent and learned men."
وقاسيون: بفتح القاف وبعد الألف سين مهملة مكسورة وياء مثناة من تحتها مضمومة ثم واو ساكنة وبعدها نون، وهو جبل مطل على دمشق من جهتها الشمالية فيه المنازل المليحة والمدارس والربط والبساتين، وفيه نهر يزيد، ونهر ثورى في ذيله، وفيه جامع كبير بناه مظفر الدين بن زين الدين صاحب إربل – المقدم ذكره في حرف الكاف – رحمه الله تعالى،,"Kasiyun is the name of a mountain overlooking Damascus from the north. It contains many beautiful country seats, schools (madaris), convents (rubt), and gardens; the river Yazid (has its source) in it, and the Thaura flows at its foot. It possesses also a large mosque built by the sovereign of Arbela, Muzaffar al-Din, the son of Zain al-Din."
وفيه يقول ابن عنين – الآتي ذكره إن شاء الله تعالى – في قصيدته اللامية التي مدح بها سيف الإسلام ابن أيوب صاحب اليمن – المذكور في حرف الطاء – فإنه تشوق إلى دمشق فيها، وذكر مواضع من مستنزهاتها، وقال في الجبل المذكور:,"Ibn Onain, a poet whose life we shall give, composed a qasida, rhyming in l, in praise of the sovereign of Yemen, Saif al-Islam Ibn Ayyub, and, as he expresses in this piece his desire of seeing Damascus again, he enumerates the delightful spots in its vicinity, and says, when speaking of Mount Kasiyun."
وفي كبدي من قاسيون حزازة… تزول رواسيه وليس تزول وهي من غر ولقد أبدع فيها، رحمه الله.,"The ardent love of my heart for Kasiyun will subsist even when the foundations of that mountain shall pass away. It is a brilliant poem, full of originality and ornament."
ابن نقطة,IBN-NUKTA
أبو بكر محمد بن عبد الغني بن أبي بكر بن شجاع بن أبي نصر بن عبد الله الحنبلي، المعروف بابن نقطة، الملقب معين الدين البغدادي المحدث؛ كان من طلبة الحديث المشهورين به المكثرين من سماعه وكتابته والراحلين في تحصيله.,"Abu Bakr Muhammad Ibn Abd al-Ghani Ibn Abi Bakr Ibn Shujaa Ibn Abi Nasr Ibn Abd Allah al-Hanbali (member of the Hanbalite sect), generally known by the appellation of Ibn Nukta, and surnamed Moin al-Din (defender of the faith), was an eminent traditionist and a native of Baghdad. His ardor in search of Traditions, the quantity of them which he heard and committed to paper, and the frequent journeys which he undertook for the purpose of procuring them raised him to celebrity."
دخل خراسان وبلاد الجبل والجزيرة والشام ومصر، ولقي المشايخ وأخذ عنهم واستفاد منهم، وكتب الكثير وعلق التعاليق النافعة، وذيل على”الإكمال” كتاب الأمير أبي نصر ابن ماكولا – المقدم ذكره – وما أقصر فيه وجاء في مجلدين.,"He travelled to Khorasan, Persian Iraq, Mesopotamia, Syria, and Egypt, visiting the principal traditionists, hearing their lessons, and obtaining information from their lips. He wrote a great deal and took down a quantity of useful notes. In the supplement which he composed to the emir Ibn Makula’s Ikmal, and which forms two volumes, he displayed no inferior talent."
وله كتاب آخر لطيف في الأنساب مثل الذيل على كتابي محمد بن طاهر المقدسي وأبي موسى الأصبهاني الحافظين – المقدم ذكرهما – وكتاب التقييد لمعرفة الرواة والسنن والمسانيد وكنت أسمع به في وقته، ولم أجتمع به.,"He wrote also a small work on patronymics (ansab), which serves as a supplement to the treatise composed on that subject by Muhammad Ibn Tahir al-Makdisi, and to that of Abu Musa al-Ispahani. Another work of his, the Kitab al-Takyid (book of fixation), contains all the (requisite) information respecting the traditionists, (the unusual words occurring in) the different collections of Traditions and the isnads. When I first heard of him, he was still living, but I never had an opportunity of meeting him."
وذكر أبو البركات ابن المستوفي في تاريخ إربل وعده في جملة من وصل إليها وسمع الحديث بها، وأثنى عليه وقال: أنشدني لأبي على محمد بن الحسين بن أبي الشبل البغدادي، وهو أحد شعراء العراق المجيدين المتأخرين،,"Ibn al-Mustaufi mentions him, in the History of Arbela, as one of the persons who visited that city and heard Traditions delivered there. He speaks of him with commendation and adds: “He recited to me the following verses, as having been composed by Abu Ali Muhammad Ibn al-Husain Ibn Abi al-Shibl, a native of Baghdad and one of the best poets that Iraq has produced in modern times.”"
وتوفي ابن نقطة المذكور في الثاني والعشرين من صفر سنة تسع وعشرين وستمائة ببغداد، وهو في سن الكهولة، وكنت يؤمئذ مقيما بمدينة حلب للاشتغال فوصلنا خبر موته، رحمه الله تعالى.,"Ibn Nukta died at Baghdad on the twenty second of Safar, A. H. six hundred and twenty nine (the nineteenth of December, A. D. one thousand two hundred and thirty one), at an advanced age. I was then residing at Aleppo for the purpose of pursuing my studies, and it was there we received intelligence of his death."
وتوفي ابوه عبد الغني في رابع جمادى الآخرة سنة ثلاث وثمانين وخمسمائة ببغداد، ودفن في موضع مجاور لمسجده، وكان مشهورا بالتقلل والإيثار.,"His father Abd al-Ghani died at Baghdad on the fourth of the latter Jumada, A. H. five hundred and eighty three (August, A. D. one thousand one hundred and eighty seven), and was interred near the mosque of his [quarter). His frugality and disinterestedness rendered him celebrated."
وتوفي أبو علي ابن أبي الشبل المذكور سنة ثلاث وسبعين وأربعمائة، رحمه الله تعالى؛ ذكره العماد الأصبهاني في كتاب” الخريدة.”,Abu Ali Ibn Abi al-Shibl died A. H. four hundred and seventy three (A. D. one thousand and eighty or one thousand and eighty one). The katib Imad al-Din speaks of him in the Kharida.
ابن الدبيثي,IBN AL-DUBAITHI
أبو عبد الله محمد بن أبي المعالي سعيد بن أبي طالب بن أبي الحسن علي ابن الحجاج بن محمد بن الحجاج، المعروف بابن الدبيثي، الفقيه المؤرخ الواسطي؛ سمع الحديث كثيرا وعلق تعاليق مفيدة،,"Abu Abd Allah Muhammad Ibn Abi al-Maali Said Ibn Abi Talib Yahya Ibn Abi al-Hasan Ali Ibn al-Hajjaj Ibn Muhammad Ibn al-Hajjaj, generally known by the appellation of Ibn al-Dubaithi, was a native of Wasit, a historian, and a doctor of the sect of al-Shafie. He received a great quantity of Traditions by oral transmission, and made some collections of useful notes (taalik)."
وكانت له محفوظات حسنة، وكان يوردها ويستعملها في محاوراته، وكان في الحديث وأسماء رجاله والتاريخ من الحفاظ المشهورين والنبلاء المذكورين،,"His memory was stocked with pieces of great beauty, and these he often cited in conversation. By his learning in the Traditions and his correct knowledge of the names of the traditionists and of history, he acquired the reputation of an able hafiz and a genius of the first order."
وصنف كتابا جعله ذيلا على تاريخ أبي سعد عبد الكريم ابن السمعاني الحافظ – المقدم ذكره – المذيل على تاريخ بغداد للخطيب، وذكر فيه مالم يذكره السمعاني ممن أغفله أو كان بعده،,"He composed a work which he designed as a continuation to Abu Saad Abd al-Karim al-Samaani’s supplement to the Khatib’s History of Baghdad, and in it he gives notices on the persons whom al-Samaani had not mentioned and on those who lived subsequently to that writer."
وهو في ثلاث مجلدات وما أقصر فيه، وصنف تاريخا لواسط، وصنف غير ذلك. ذكره ابن المستوفي في تاريخ إربل فقال: ورد علينا في ذي القعدة سنة إحدى عشرة وستمائة، وهو شيخ حسن،,"It fills three volumes and possesses considerable merit. He wrote also a history of Wasit and other works. Ibn al-Mustaufi mentions of him in the History of Arbela and says: “He entered our city in the month of Zu al-Kaada, A. H. six hundred and eleven (March, A. D. one thousand two hundred and fifteen). He was a fine looking old man.”"
"وقال: أنشد لنفسه:
خبرت بني الأيام طرا فلم أجد… صديقا مسعدا في النوائب
وأضيفتهم مني الوداد فقابلوا… صفاء ودادي بالقذى والشوائب
وما اخترت منهم صاحبا وارتضيته… فأحمدته في فعله والعواقب","He then adds that Ibn al-Dubaithi recited to him the following piece as of his own composition: I put mankind to the test, but found not a true friend, a helper in adversity. I showed them the sincerest friendship, but received a troubled and insincere attachment in return. Never, when I choose from among them a companion who pleased me, had I cause to praise his conduct in the end."
ولم يزل أبو عبد الله المذكور على اجتهاده وتعليقه إلى أن توفي. وكانت ولادته يوم الاثنين السادس والعشرين من رجب سنة ثمان وخمسين وخمسمائة بواسط. وتوفي يوم الاثنين لثمان خلون من شهر ربيع الآخر سنة سبع وثلاثين وستمائة ببغداد، رحمه الله تعالى، ودفن بالوردية من الغد.,"Ibn al-Dubaithi continued to study and take notes up to the moment of his death. His birth took place at Wasit on Monday, the twenty sixth of Rajab, A. D. five hundred and fifty eight (June, A. D. one thousand one hundred and sixty three); he died at Baghdad on Monday, the eighth of the latter Rabi, six hundred and thirty seven (the seventh of November, A. D. one thousand two hundred and thirty nine). The next day, he was interred in the Wardiya cemetery."
والدبيثي: بضم الدال المهملة وفتح الباء الموحدة وسكون الياء المثناة من تحتها وبعدها ثاء مثلثة هذه النسبة إلى دبيثى، وهي قرية بنواحي واسط، وأصله من كنجة، وقدم جده علي من دبيثي وسكن واسط وبها توالدوا.,"Dubaithi means belonging to Dubaitha, a village in the neighborhood of Wasit. His ancestors belonged to Kanjah, and his grand-father removed from Dubaitha to Wasit, where the family multiplied."
وتوفي والده أبو المعالي سعيد ليلة عيد النحر سنة خمس وثمانين وخمسمائة بواسط، ومولده بها في السابع والعشرين من صفر سنة سبع وعشرين وخمسمائة.,"His father Abu ’l-Maali Said died at Wasit on the eve of the Festival of the Sacrifice, A. H. five hundred and eighty five (the nineteenth of January, A. D. one thousand one hundred and ninety); he was born in that place on the twenty seventh of Safar, A. H. five hundred and twenty seven (the seventh of January, A. D. one thousand one hundred and thirty three)."
ابن ظفر,IBN ZAFAR AL-SAKALLI
أبو عبد الله محمد بن أبي محمد بن محمد بن ظفر الصقلي المنعوت بحجة الدين؛ أحد الأدباء الفضلاء، صاحب التصانيف الممتعة،,"Abu Abd Allah Muhammad Ibn Abi Muhammad Ibn Muhammad Ibn Zafar al-Sakalli (native of Sicily), surnamed Hujjat al-Din (proof of religion), was an accomplished scholar, versed in the belles letters, and author of some instructive works."
منها كتاب سلوان المطاع في عدوان الاتباع صنفه لبعض القواد بصقلية، سنة أربع وخمسين وخمسمائة، و” خير البشر بخير البشر” وكتاب” الينبوع” في تفسير القرآن الكريم، وهو كبير، وكتاب” نجباء الأبناء ، وكتاب” الحاشية على درة الغواص” للحريري صاحب المقامات، و” شرح المقامات للحريري” وهما شرحان: كبير وصغير، وغير ذلك من التواليف الظريفة المليحة.”,"One of these, the Sulwan al-Mutaa fi Odwan al-Atbaa (consolation for the master who suffers from the enmity of his servants), he composed in the year five hundred and fifty four (A. D. one thousand one hundred and fifty nine), for one of the chiefs [who were) in Sicily. His other works are: the Khair al-Bashr bi-Khair il-Bashar [excellent news concerning the best of mankind), a large commentary on the Quran, entitled al-Yanbou (the source), the Kitab Nujabaa al-Abnaa [history of clever children), a Hashia, or appendix to al-Hariri’s Durrat al-Ghawwas, and two commentaries on the same author’s Makamas, one ample, the other concise. He left also some other elegant productions."
ورأيت في أول الشرح الذي له يذكر أنه أخبره بها الحافظ أبو الطاهر السلفي عن منشئها الحريري، والناس يقولون: إن الحافظ السلفي رأى الحريري في جامع البصرة وحوله حلقة، وهو يأخذون عنه المقامات، فسأل عنه فقيل له: إن هذا قد وضع شيئا من الأكاذيب وهو يمليه على الناس، فتنكبه ولم يعرج عليه، والله أعلم بالصواب.,"I read, towards the beginning of his commentary on the Makamas, that he had been taught that work by the hafiz Abu Tahir al-Silafi, who declared that he had learned them from the author, al-Hariri: people say, however, that when al-Silafi saw al-Hariri in the mosque of Basra, teaching his Makamas to a circle of students, he asked who he was, and receiving for answer: That man has fabricated a set of lying stories, and is now dictating them to the public,” he turned away from him in disdain. God best knows which of these statements is true.”"
وحكي عن الشيخ تاج الدين الكندي – المقدم ذكره – انه قال: أحلت على ديوان حماة برزق، فسرت إليها لأجل ذلك، فلما حللتها جمع الجماعة بيني وبين ابن ظفر المذكور، وجرت بيننا مناظرة في النحو واللغة، فأوردت عليه مسائل في النحو فلم يمش فيها،,"The following anecdote has been handed down as a relation made by the shaikh Taj al-Din al-Kindi: “Having obtained a draught on the government financial office [diwan) in Hamat for a gratuity, I went to receive the amount, and, after my arrival, I met with Ibn Zafar at an assembly. We then engaged in a grammatical and philological discussion, during which I proposed to him some questions on the former subject and brought him to a stand."
وكان حاله في اللغة قريبا، فلما كاد المجلس يتقوض قال ابن ظفر: الشيخ تاج الدين أعلم مني بالنحو وأنا أعلم منه باللغة، فقلت: الأول مسلم والثاني ممنوع، وتفرقنا.,"His skill in philology appeared nearly as limited, and, when the assembly was about to break up, he said: The shaikh Taj al-Din surpasses me in grammar, but I excel him in philology on which I answered: Thy first assertion is granted and thy second denied.’ We then separated.”"
وكان ابن ظفر قصير القامة دميم الخلقة غير صبيح الوجه. ويروى لابن ظفر المذكور شعر، فمن ذلك ما وجدته في بعض المجاميع منسوبا إليه وهو:,"Ibn Zafar was of a short stature, and a puny figure, his countenance was not handsome. Some poetry is ascribed to him and I found the following verses in a compilation which goes under his name."
"حملتك في قلبي فهل أنت عالم… بأنك محمول وأنت مقيم
ألا إن شخصا في فؤادي محله… وأشتاقه، شخص علي كريم",I bear thee in my heart; don’t you then know that you are borne about even when thou remains at home? Is not that person highly prized by me whom I long to meet and who dwells within my bosom?
"وأورد له العماد الأصبهاني في كتاب الخريدةعدة مقاطيع، فمن ذلك قوله:
على قدر فضل المرء تأتي خطوبه… ويعرف عند الصبر في ما يصيبه
ومن قل فيما يتقيه اصطباره… فقد قل فيما يرتجيه نصيبه","Imad al-Din al-Ispahani has inserted, in his Kharida a number of pieces composed by Ibn Zafar, and, amongst others, the following: A man’s misfortunes correspond to his merit; and, by his patience in adversity, his share of merit may he known. He who has but little firmness in feeing whet he apprehends, will have bat little chance of gaining what he hopes for."
وكانت نشأته بمكة، وتنقل في البلاد، ومولده بصقلية، وسكن آخر الوقت بمدينة حماة وتوفي بها سنة خمس وستين وخمسمائة، رحمه الله تعالى. ولم يزل يكابد الفقر إلى أن مات، حتى قيل إنه زوج ابنته في حماة بغير كفء من الحاجة والضرورة، وإن الزوج رحل بها عن حماة وباعها في بعض البلاد.,"Ibn Zafar was born in Sicily and brought up at Mecca; he kept removing from one country to another, and, at length, settled at Hamat where he died, A. H. five hundred and sixty five (A. D. one thousand one hundred and seventy eight or one thousand one hundred and seventy nine). The whole period of his life was passed in struggling against poverty: it is been related that, in Hamat, want and misery forced him to marry his daughter to a person much beneath heir; the bridegroom them left the city with his wife, and sold her as a slave in another country."
"وظفر: بفتح الظاء المعجمة والفاء وبعدها راء، وهو المصدر من قولهم: ظفر بالشيء يظفر ظفرا، إذا فاز به.
وقد تقدم الكلام على صقلية فلاحاجة إلى إعادته.","Zafar is the noun of action to a verb which, taking Zafira, yazfaru, and zafiran, means to obtain a thing. It is here employed as a proper name) Having already spoken of Sakalliya (Sicily), we need not repeat our observations here."
العتبي,AL-OTBI THE POET
أبو عبد الرحمن محمد بن عبيد الله بن عمرو بن معاوية بن عمرو بن عتبة بن أبي سفيان صخر بن حرب بن أمية بن عبد شمس القرشي الأموي المعروف بالعتبي، الشاعر البصري المشهور؛ كان أديبا فاضلا شاعرا مجيدا، وكان يروي الأخبار وأيام العرب، ومات له بنون،,"Abu Abd al-Rahman Muhammad Ibn Obaid Allah Ibn Amr Ibn Muawiya Ibn Amr Ibn Otba Ibn Abi Sofian Sakhr Ibn Harb Ibn Omaya Ibn Abd Shams, surnamed al-Otbi, was a member of Ibe tribe of Quraish and of the family of Omaya, a native of Basra and a poet of great celebrity. This accomplished scholar and clever poet delivered orally historical Traditions and the narrations of the combats which took place between the Arabs of the desert; he composed also some elegies on the death of his sons."
فكان يرثيهم، وروى عن أبيه وعن سفيان بن عيينة ولوط بن محنف، وروى عنه أبو حاتم السجستاني وأبو الفضل الرياشي وإسحاق بن محمد النخعي وغيرهم، وقدم بغداد وحدث بها وأخذ عنه أهلها، وكان مستهترا بالشراب، ويقول الشعر في عتبة.,"The authorities which he cited for his information were Sofian Ibn Oyaina, Lut Ibn Mihnaf,.and his own father; amongst those who delivered traditional information on his authority were: Abu Hatim al-Sijistani, Abu al-Fadl al-Riashi, and Ishak Ibn Muhammad alNakhai. Having proceeded to Baghdad, he taught Traditions to the people of that city, but he was more generally noted for drinking wine and composing love- verses on Otba."
وكان هو وأبوه سيدين أديبين فصيحين، وله من التصانيف كتاب الخيل وكتاب أشعار الأعاريب وأشعار النساء اللاتي أحببن ثم أبغضن وكتاب الذبيح وكتاب الأخلاق وغير ذلك.,"He and his father held a high rank and bore the reputation of accomplished scholars and elegant speakers. Amongst the works which he compiled were: a Book of Horses, a collection of poems composed by the Arabs of the desert, a collection of poems composed by females whose love had turned to hatred, the Kitab al-Dabih [victims for sacrifice), and the Kitab al-Akhlak [the morals), etc."
وذكره ابن قتيبة في كتاب المعارف وابن المنجم في كتاب البارع وروى له: سمعت أعرابيا يقول لرجل: إن فلانا وإن ضحك لك فإن عقاربه تسري إليك، فإن لم تجعله عدوا في علانيتك فلا تجعله صديقا في سريرتك.,"Ibn Kutaiba mentions him in the Kitab al-Maarif, and Ibn al-Munajjim in the Kitab al-Bari. He relates that he heard a wild Arab of the desert say to another man: “If such a fellow smile upon thee, his scorpions (the emblems of treachery) will glide towards thee; if thou dost not treat him openly as an enemy, do not [at least) treat him in private as a friend.”"
"وقال العتبي المذكور:
رأين الغواني الشيب لاح بعارضي… فأعرضن عني بالخدود النواضر
وكن متى أبصرنني أو سمعن بي… سعين فرقعن الكوى بالمحاجر
فإن عطفت عني أعنة أعين… نظرن بأحداق المها والجآذر
فإني من قوم كريم ثناؤهم… لأقدامهم ضيعت رؤوس المنابر
خلائف في الإسلام، في الشرك قادة… بهم وإليهم فخر كل مفاخر","The latter writer gives the following verses as al-Otbi’s: When the maidens remarked the tinge of grey appearing on my cheeks, they turned away from me with their beautiful faces. When they saw or heard me they came to the tops of the aperture to see me with their eyeholes. But though they Sum their eyes away from me, they case {towards me) furtive glances Hike those of the fawn and the gazelle; for I belong to a family of good renown, whose feet were formed to tread top pulpits; caliphs in Islands limes; mighty dwells in the times of idolatry; to them belonged every glory and such an ancestry might form the boaster’s proudest varans."
"وفي المجموع الذي بخطي أبيات للشريف الرضي، رحمه الله، في هذا المعنى. وأورد له أيضا:
لما رأتني سليمى قاصرا بصري… عنها وفي الطرف عن أمثالها زور
قالت عهدتك مجنونا، فقلت لها… إن الشباب جنون برؤه الكبر
وهذا البيت من الأمثال السائرة.","A collection of pieces in my own handwriting contains some verses of the sharif al-Rady’s (I), in which a similar though is expressed to [Ibn al-Munajjim) as these verses as his: When Sulaima saw me tram my eyes away and I took my glances away from all who resemble her, she said: I once saw thee mad {with me); and I replied, Youth is a madness of which old age had cured. Those verse has now acquired the force a proverb."
"وذكر له المبرد في كتاب الكامل بيتين يرثي بهما بعض أولاده، وهما:
أضحت بخدي للدموع رسوم… أسفا عليك وفي الفؤاد كلوم
والصبر يحمد في المواطن كلها… إلا عليك فإنه مذموم
وهذا البيت أيضا من الأبيات المشهورة.","Al Mubarrad cites, in his Kamil two verses in which al-Otbi deplores the death of one of his sons; they are as follows: Tears have furrowed my Cheeks through grief for thy loss, and wounds have covered my heart, patience meets with approval in every case, but in time it merits blame. This verse has obtained great currency."
وشعره كثير جيد، وهو من فحول الشعراء المحدثين. وتوفي سنة ثمان وعشرين ومائتين، رحمه الله تعالى.,"The poetical pieces of al-Otbi are numerous and good; he was one of the best modern poets. He died. A, H. two hundred and twenty eight (A. D. eight hundred and forty two or eight hundred and forty three)."
والعتبي: بضم العين المهملة وسكون التاء المثناة من فوقها وبعدها باء موحدة، هذه النسبة إلى جده عتبه بن أبي سفيان المذكور، وقد نسب مثل هذه النسبة إلى عتبة بن غزوان الصحابي، رضي الله عنه، وغيره ويجوز أن تكون نسبته إلى عتبة التي كان يقول الشعر فيها ، والله أعلم.,"surname off al-Otbi was borne by him because he drew his descent from Otba, the son of Abi Sofian. And also from Otba Ibn Ghazwan, one of the Prophets companions. It is possible also that our poet may have received his surname on because of the poems which be composed in his beloved."
أبو بكر الخوارزمي الشاعر,ABU BAKR AL-KHWARIZMI
أبو بكر محمد بن العباس الخوارزمي الشاعر المشهور، ويقال له الطبرخزي أيضا لأن أباه من خوارزم وأمه من طبرستان فركب له من الاسمين نسبة، كذا ذكره السمعاني، وهو ابن أخت أبي جعفر بن جرير الطبري صاحب التاريخ – وقد تقدم ذكر ذلك في ترجمة ابن جرير.,"Abu Bakr Muhammad Ibn al-Abbas al-Khwarizmi, surnamed also al-Tabarkhazi, (because, says al-Samaani, his father belonged to Khwarizm and his mother to Tabaristan, and these two denominations combined into one, were given to the son,) was, as we have already said in the life of Ibn Jarir al-Tabari, a sister’s son to that historian."
وأبو بكر المذكور أحد الشعراء المجيدين الكبار المشاهير، كان إماما في اللغة والأنساب، أقام بالشام مدة وسكن بنواحي حلب، وكان مشارا إليه في عصره. ويحكى أنه قصد حضرة ابن عباد وهو بأرجان، فلما وصل إلى بابه قال لأحد حجابه: قل للصاحب على الباب أحد الأدباء وهو يستأذن في الدخول،,"Abu Bakr ranked among the greatest and the most renowned of the poets; he was considered a first-rate authority in philology and genealogy. He resided for some time in Syria, in the neighborhood of Aleppo, and was highly distinguished by his contemporaries. It is related that having gone to see the Sahib Ibn Abbad, who was then holding his court at Arrajan, he requested one of the chamberlains to announce to him that a literary man desired permission to enter."
فدخل الحاجب وأعلمه، فقال الصاحب، قل له: قد ألزمت نفسي أن لايدخل علي من الأدباء إلا من يحفظ عشرين ألف بيت من شعر العرب، فخرج إليه الحاجب وأعلمه بذلك، فقال له أبو بكر: ارجع إليه وقل له: هذا القدر من شعر الرجال أم من شعر النساء فدخل الحاجب فأعاد عليه ماقال، فقا الصاحب: هذا يريد أن يكون أبا الخوارزمي، فأذن له في الدخول، فدخل عليه فعرفه وانبسط له.,"The chamberlain took in the message, and his master replied: “Tell him that I have found myself not to receive any literary man unless he know by heart twenty thousand verses composed by the Arabs of the desert.” The chamberlain returned back with this answer, and Abu Bakr said: “Go back and ask him if he means twenty thousand verses composed by men, or twenty thousand composed by women?” This question was repeated to the Sahib, who immediately exclaimed: “That must he Abu Bakr al-Khwarizmi! let him come in).” Abu Bakr then entered, and being recognized by the sahib, he met with a most favorable reception."
"وأبو بكر المذكور له ديوان رسائل وديوان شعر. وقد ذكره الثعالبي في كتاب ”اليتيمة”، وذكر قطعة من نثره ثم أعقبها بشي من نظمه، فمن ذلك قوله:
رأيتك إن أيسرت خيمت عندنا… مقيما وإن أعسرت ررت لماما
فما أنت إلا البدر إن قل ضوؤه… أغب إن زاد الضيا أقاما","Abu Bakr left a collection (diwan) of epistles and another of poetry. Al-Taalibi mentions him in the Yatima and quotes a passage from his prose-writings, to which he subjoins some extracts from his poems. Amongst the pieces given there are the following: I see that you, when wealthy, pitch your tent close to us, and that, when you are in want, you visit us seldom. ’Tis with you as with the moon: when her light is diminishing, she delays her visits, but when it increases, she remains with us long."
"ومن شعره أيضا:
يا من يحاول صرف الراح يشربها… ولا يفك لما يلقاه قرطاسا
الكاس والكيس لم يقض امتلاؤهما… ففرغ الكيس حتى تملأ الكاسا","O thou who longest for draughts of pure wine, but who, occur what may, wilt never break the seal of the paper [in which thy money is rolled up); know that the purse and the goblet cannot be full at the same time; empty then thy purse, that thou mayest fill thy goblet."
"وفيه يقول أبو سعيد أحمد بن شهيب الخوارزمي:
أبو بكر له أدب وفضل… ولكن لا يدوم على الوفا
مودته إذا دامت لخل… فمن وقت الصباح إلى المساء","Abo Said Ahmad Ibn Shuhaib, a native of Khwarizm, composed the following verses on Abu Bakr: Abu Bakr possesses learning and talent, But he could not adhere to his engagements. The attachment which he shows for a friend lasts from morning to night (and no longer)."
وملحه ونوادره كثيرة. ولما رجع من الشام سكن نيسابور ومات بها في منتصف شهر رمضان سنة ثلاث وثمانين وثلثمائة. وذكر شيخنا ابن الأثير في تاريخه أنه توفي سنة ثلاث وتسعين، والله أعلم، رحمه الله تعالى.,"The anecdotes of Abu Bakr are very numerous. On his return from Syria, he settled at Naisapur, and died in that city on the fifteenth of Ramadan, A. H. three hundred and eighty three (November, A. D. nine hundred and ninety three), but, in the historical work of our master Ibn al-Athir: his death is placed ten years later. God best knows which is right."
"وكان قد فارق الصاحب ابن عباد غير راض عمل فيه:
لا تحمدن ابن عباد وإن هطلت… يداه بالجود حتى أخجل الديما
فإنها خطرت من وساوسه… يعطي ويمنع لا بخلا ولا كرما","Abu Bakr being dissatisfied with the sahib Ibn Abbad, composed the following lines on leaving him: Praise not Ibn Abbad even when his hands shower forth beneficence so abundant as to shame the rain-cloud. Such acts are merely the suggestions of his fancy; he grants, feint not from liberality, and he refuses, but not from avarice."
"فبلغ ابن عباد ذلك، فلما بلغه خبر موته أنشد:
أقول لركب من خراسان قافل… أمات خوارزميكم قيل لي: نعم
فقلت: اكتبوا بالجص من فوق قبره… ألا لعن الرحمن من كفر النعم","Ibn Abbad was told of this, and, on receiving intelligence of the poet’s death, he said: I said to the caravan retooling from Khorasan: Is your Khwarizmi dead?” and they answered: “Yes;!’ On this, I said, ascribe these words upon his tomb: May the curse of the Almighty light upon the ungrateful."
قلت: هكذا وجدت هذين البيتين منسوبين إلى أبي بكر الخوارزمي المذكور في الصاحب ابن عباد، ذكر ذلك جماعة من الأدباء في مجاميعهم وفي مذكراتهم.,"D thought that the verses directed against the sahib Ibn Abbad were composed by, Abu Bakr al-Khwarizmi, a number of literary men having made that statement in their compilations and in conversation."
ثم نظرت في كتاب ”معجم الشعراء” تأليف المرزباني، فوجدت في ترجمة أبي القاسم الأعمى، واسمه معاوية بن سفيان، وهو شاعر بغداد أحد غلمان الكسائي، اتصل بالحسن بن سهل يؤدب أولاده، فعتب عليه في شيء فقال يهجوه:,"but happening since to examine al-Marzubani’s Mojam al-Shuraa I found the following lines in the life (of Muawiya Ibn Sofian, surnamed Abu al Kasim al-Aama [the blind), a poet and one of the persons who, at Baghdad, repeated from memory the compositions of former; he had been a pupil of al-kisaie’s, and was employed Ibn al-Hasan Ibn Sahl to instruct his children. Having incurred Ibn Sahl’s reprehension for something which he had done, he pronounced these satirical lines."
"لا تحمدن حسنا بالجود إن مطرت… كفاه غزرا ولا تذممه إن زرما
فليس يمنع إبقاء على نشب… ولا يجود لفضل الحمد مغتنما
لكنها خطرت من وساوسه… يعطي ويمنع لا بخلا ولا كرما","Praise not Hasan for generosity, though his hands shower gifts in abundance, and disparage not, if fee withhold his favors. It is not through paramour that he refuses, neither is it in hopes of feme that he bestows. Such acts are merely the suggestion of his fancy grants, but not from liberality and he refuses, but not from avarice."
والله أعلم بذلك. وقد تقدم الكلام على الخوارزمي.,God best knows the truth in this matter. We have already spoken of the word Khwarizmi.
السلامي الشاعر,AL-SALAMI THE POET
أبو الحسن محمد بن عبد الله بن محمد بن يحيى بن خليس بن عبد الله بن يحيى بن عبد الله ابن الحارث بن عبد الله بن الوليد بن الوليد بن المغيرة بن عبد الله بن عمر بن مخزوم بن يقظة بن مرة بن كعب بن لؤي بن غالب بن فهر بن مالك بن النضر بن كنانة بن خزيمة بن مدركة بن الياس بن مضر بن نزار بن معد بن عدنان، المخزومي السلامي الشاعر المشهور؛ هو من ولد الوليد بن الوليد بن المغيرة المخزومي، أخي خالد بن الوليد، رضي الله عنه.,"Abu al-Hasan Muhammad Ibn Abd Allah Ibn Muhammad Ibn Muhammad Ibn Yahya Ibn Khulais Ibn Abd Allah Ibn Yahya Ibn Abd Allah Ibn al-Harith Ibn Abd Allah Ibn al-Walid Ibn al-Walid Ibn al-Mughira Ibn Abd Allah Ibn Omar Ibn Makhzum Ibn Yakza Ibn Murra Ibn Kaab Ibn Luai Ibn Ghalib Ibn Fihr Ibn Malik Ibn al-Nadr Ibn Kinana Ibn Khuzaima Ibn Mudrika Ibn al-Yas Ibn Mudar Ibn Nizar Ibn Maadd Ibn Adnan al-Makhzumi al-Salami, a celebrated poet, drew his descent from al-Walid, the son of al-Walid Ibn al-Mughira al-Makhzumi and the brother of Khalid Ibn al-Walid (the first Muslim conqueror of Syria)."
قال الثعالبي في حقه: هو من أشعر أهل العراق قولا بالإطلاق، وشهادة بالاستحقاق، وعلى ما أجريته من ذكره، شاهد عدل من شعره، والذي كتبت من محاسنه نزه العيون، ورقى القلوب، ومنى النفوس.,"Al-Thaalibi speaks of him in these terms: l He was incontrovertibly the best poet of Iraq, and his right to that rank is sufficiently evinced by his merit. The opinion which we have expressed concerning him is supported by a sure testimony, that of his poems; and the beauties of his compositions which we have here inserted are a delight for the eye, a charm for the heart, and a satisfaction for the mind."
"ومن خبره أنه قال الشعر وهو ابن عشر سنين، وأول شيء قال في المكتب:
بدائع الحسن فيه مفترفة… وأعين الناس فيه متفقه
سهام ألحاظه مفوقة… فكل من رام لحظه رشقه
قد كتب الحسن فوق وجنتيه… هذا مليح وحق من خلقه","He began to utter verses at the age of ten years, and the first piece he ever pronounced was the following, recited by him one day at school: “The charms of beauty (which we remark) in him are various; the eyes of mankind are fixed on him with one accord. The arrow of his glances is sharp, and his glance never misses its aim. Beauty has inscribed upon his cheek: This is a beauteous being; as true as his creator exists’."
ونشأ ببغداد وخرج منها إلى الموصل وهو صبي يوم ذاك، فوجد بها جماعة من مشايخ الشعراء، منهم أبو عثمان الخالدي أحد الخالدين، وأبو الفرج الببغاء – المقدم ذكره – وأبو الحسن التلعفري، وغيرهم،,"“He passed his early youth at Baghdad, and removed to Mosul when yet a boy. “He there met some poets of the highest eminence, such as Abu Othman al-Khalidi (one of the two Khalidites), Abu al-Faraj al-Babbaghaa, Abu al-Hasan al-Tallafari, and others."
فلما رأوه عجبوا منه لبراعته مع حداثة سنه، فاتهموه بان الشعر ليس له، فقال الخالدي: أنا أكفيكم أمره، واتخذ دعوة جمع فيها الشعراء وأحضر السلامي المذكور معهم،,"When they saw him, they were astonished that such talents could exist in a boy so young, and they suspected that the verses which he repeated were not his own. Al-Khalidi then said that he would undertake to put him to the test, and having prepared a banquet, he invited these poets and al-Salami."
فلما توسطوا الشراب أخذوا في التفتيش عن بضاعته، فلم يلبثوا أن جاء مطر شديد وبرد ستر وجه الأرض، فألقى الخالدي نارنجا كان بين أيديهم على ذلك البرد،,"When in the midst of their potations, they proceeded to make a trial of his talents, and a heavy shower of hail having very soon after covered the face of the earth, al-Khalidi took an orange and threw it upon the hail."
"وقال ياأصحابنا، هل لكم أن نصف هذا فقال السلامي ارتجالا:
لله در الخالدي… الأوحد الندب الخطير
أهدى لماء المزن عن… د جموده نار السعير
حتى إذا صدر العتا… ب إليه عن حر الصدور
بعثت إليه هدية… عن خاطري أيدي السرور
لا تعذلوه فإنه… أهدى الخدود إلى الثغور","Now,’ “said he to his companions, let us try and describe that object. Upon this al-Salami delivered extemporaneously the following lines:
“How admirable the talent of al-Khalidi, a genius unrivalled, noble and grand! To the frozen water of the cloud he made a present of an ardent fire, and when the generous hearts of (his companions) addressed reproaches to him, the hands of joys offered him this excuse drawn from my mind: Blame him not; he has only given the cheeks as a present to the mouth."
فلما رأوا ذلك منه أمسكوا عنه. وكانوا يصفونه بالفضل ويعترفون له بالإجادة والحذق، إلا التلعفري فإنه أقام على قوله الأول حتى قال السلامي فيه:,"‘When they saw him capable of producing such verses as these, they let him alone; all praised his talents and acknowledged his merit and acuteness, with the exception of al-Tallafari, who persisted in his former opinion. In this he was so obstinate, that al-Salami, at length, attacked him in these lines:"
"سما التلعفري إلى وصالي… ونفس الكلب تكبر عن وصاله
ينافي خلقه خلقي وتأبى… فعالي أن تضاف إلى فعاله","“Al-Tallafari aspired to my friendship, but the soul of a dog would despise such friendship as his. His character is repugnant to’ mine, and my actions scorn to be joined with his."
"فصنعتي النفيسة في لساني… وصنعته الخسيسة في قذاله
فإن أشعر فما هو من رجالي… وإن يصفع فما أنا من رجاله","Ars mea nobilis in lingua sita est, ars ejus vilis in tergo. Homo non est ille mihi versus facienti conveniens; homo non sum ad ilium pertundendumaptus."
"وله فيه أهاج كثيرة.
ودخل السلامي يوما على أبي تغلب ، وأظنه الحمداني، وبين يديه درع فقال: صفها لي، فارتجل:","He composed also many more satires on the same person. Having gone one day to see Abu Taghlib,” Abu Taghlib al-Hamdani I suppose is meant, the latter, who had a coat of mail lying before him, desired the poet to describe it in verse. Al-Salami immediately extemporized these lines."
"يا رب سابغة حبتني نعمة… كافأتها بالسوء غير مفند
أضحت تصون عن المنايا مهجتي… وظللت أبذالها لكل مهند","“How often has an ample (coat of mail) rendered me service and I requited it with evil, yet no one reproached me: from morn to night it preserved me from death, and yet I exposed it to the strokes of every sword.”"
"وهذا المعنى مأخوذ من قول عبد الله بن المعتز في الخمرة المطبوخة، وقد سبق ذكر ذلك في ترجمته وهو:
وقتني من نار الجحيم بنفسها… وذلك من إحسانها ليس يجحد","This idea is borrowed from a piece already quoted, in which Abd Allah Ibn al- Mutazz speaks of boiled wine; he there says: It has suffered in fire, to preserve me from the fires of hell, and that, we must allow, is a great service."
"وقصد السلامي حضرة الصاحب ابن عباد وهو بأصبهان، فأنشده قصيدته البائية التي من جملتها:
تبسطنا على الآثام لما… رأينا العفو من ثمر الذنوب","Al-Salami proceeded to the court of al-Sahib Ibn Abbad at Ispahan, and recited to him the poem rhyming in B, which contains this verse: We abandoned ourselves to sin, when we found that forgiveness was the fruit of crime."
"وهذا البيت من محاسنه، وفيه إشارة إلى قول أبي نواس الحسن بن هانئ من جملة أبيات في الزهد – وقد تقدم ذكرها في ترجمته – وهو قوله:
تعض ندامة كفيك مما… تركت مخافة النار السرورا","This verse, which is one of his finest, contains an allusion to the idea expressed by Abu Nawas al-Hasan Ibn Hani in a poem the subject of which is self-mortification; he says: You shall gnaw your hands with regret, for the pleasures which you avoided through fear of hell."
وفيه إلمام أيضا بقول المأمون: لو علم أرباب الجرائم تلذذي بالعفو لتقربوا إلي بالذنوب.,"It approaches also to the thought which (the caliph) al-Mamun thus expressed: If criminals knew what pleasure I take in pardoning, they would strive to gain my favor by committing crimes."
ولم يزل السلامي عند الصاحب بين خير مستفيض، وجاه عريض، ونعم بيض، لإلى أن آثر قصد حضرة الصاحب عضد الدولة بن بويه بشيراز، فحمله الصاحب إليها وزوده كتابا بخطه إلى أبي القاسم عبد العزيز بن يوسف الكاتب، وكان أحد البلغاء، وممن يجري عند عضد الدولة مجرى الوزراء،,"Whilst al-Salami remained with the sahib, he enjoyed favors in profusion, ample honors and untroubled pleasure. At length, he resolved on visiting the court of Adud al-Dawlat Ibn Buwaih Shiraz, and the Sahib not only provided him with a conveyance for his journey, but gave him a letter of recommendation addressed to the katib Abu al- Kasim Abd al-Aziz Ibn Yusuf, an eloquent writer and one of the persons employed by Adud al-Dawlat in the capacity of vizir."
ونسخة الكتاب: قد علم مولاي أن باعة الشعر أكثر من عدد الشعر، ومن يوثق أن حليته التي يهديها من صوغ طبعه، وحلله التي يؤديها من نسخ فكره، أقل من ذلك،,"Here is a copy of the letter: Your lordship knows that the traders in poetry (shir) are more numerous than the hairs of the head, and that those persons are much less so whose jewels, when offered (as presents), can be confidently taken as the workmanship of their own genius, and whose embroidered tissues, when presented (to a patron), can be considered as wrought on the loom of their own imagination."
وممن خبرته بالامتحان فحمدته ، وفررته بالاختبار فاخترته، أبو الحسن محمد بن عبد الله السلامي ، وله بديهة قوية، توفي على الروية، ومذهب في الإجادة يهش السمع لوعيه، كما يرتاح الطرف لرعيه،,"Now, amongst the persons whom I have put to the test and approved, whom I have tried and chosen, is Abu al-Hasan Muhammad al-Salami, the originality of whose talent surpasses expectation and hastens on in the career of excellence, tempting the ear to hearken with attention to his compositions and the eye to peruse them."
وقد امتطى أمله، وخير له إلى الحضرة الجليلة رجاء أن يحصل في سواد أمثاله، ويظهر معهم بياض حاله، فجهزت منه أمير الشعر في موكبه، وحليت فرس البلاغة بمركبه،,"Mounted on the steed of hope, he is induced to visit Your Excellence, in the expectation of being admitted into the band of his fellow-poets and attracting notice by sharing their good fortune. I have, therefore, dispatched (to you), in his person, the emir of poets, escorted by the tram of his (accomplishments), and I have adorned that vigorous courser of eloquence with the harness which a becomes him."
وكتابي هذا رائده إلى القطر، بل مشرعة إلى البحر، لإن رأى مولاي أن يراعي كلامي في بابه، ويجعل ذلك من ذرائع غيجابه، فعل إن شاء الله تعالى.,"This, my letter, serves him as a guide towards the showers (of liberality), or rather as a conductor towards the ocean (of beneficence); therefore, if your lordship judge proper to take into consideration these words of mine in his favor, and to let them he the means of procuring your consent to his wishes, you will, I hope, execute what you resolve."
"فلما ورد عليه تكفل به أبو القاسم وأفضل عليه وأوصله إلى عضد الدولة، حتى أنشده قصيدته التي منها:
إليك طوى عرض البسيطة جاعل… قصارى المطايا أن يلوح لها القصر
فكنت وعزمي في الظلام وصارمي… ثلاثة أشباه كما اجتمع النسر
وبشرت آمالي بملك هو الورى… ودار هي الدنيا، ويوم هو الدهر","When Abu al-Kasim received the poet’s visit, he took him under his charge and treated him with special favor. He then presented him to Adud al-Dawlat, that he might recite to that prince the qasida which contains this passage. To reach thee, a man who made the sight of thy palace the term of his camel’s journey, I crossed the wide extended desert. land my courage in the depths of darkness, and my sword, were three companions (united) like (the stars of the constellation of) the eagle. I encouraged my hopes with the sight off a king who (for me) would replace mankind, off a palace which (for me) would he the world, and of a day (for me) would he worth an eternity,”"
وقد تقدم ذلك في ترجمة عضد الدولة في حرف الفاء فليطلب هناك -.,We have already mentioned these verses in the life of Adud al-Dawlat.
"رجعنا إلى خبر السلامي مع عضد الدولة:
فاشتمل عليه بجناح القبول، ودفع إليه مفتاح المأمول، واختص بخدمته في مقامه وظعنه، وتوفر من صلاته حظه، وكان عضد الدولة يقول: إذا رأيت السلامي في مجلس ظننت أعطارد قد نزل من الفلك إلي ووقف بين يدي.","Adud al-Dawlat then took him under the wing of his favor, and handed him the key which opened (the door) to the advantages he expected; sojourning or journeying, he kept him attached to his person, and raised him to ample fortune by his connection. When I see al-Salami,’ said he, ‘at my levees, it seems to me as if the planet Mercury had descended from its sphere to stand before me.’"
ولما توفي عضد الدولة – في التاريخ المذكور في ترجمته – تراجع طبع السلامي ورقت حاله، ثم مازالت تتماسك مرة وتتداعى أخرى حتى مات.,"On the death of this prince, al-Salami returned to his usual habits, and his means underwent diminution; sometimes they rose, sometimes they fell, and so they continued till the moment of his death.”"
وله في عضد الدولة كل قصيدة بديعة، فمن ذلك قوله ذلك قوله من جملة قصيد:,"He composed a number of highly beautiful qasida on Adud al-Dawlat, and it is in one of those pieces that we find the following passage."
"نبهت ندماني وقد… عبرت بنا الشعرى العبور
والبدر في أفق السما… ء كروضة فيها غدير
هبوا إلى شرب المدا… م فإنما الدنيا غرور
هبوا فقد عيي الرقي… ب فنام وانتبه السرور","I roused my boon companions as the dog-star passed above us, and the moon in the expanse of heaven seemed like a pond in the midst of a meadow . “Awake! ( said I) “hasten to “drink of generous wine, for this world is a mere illusion! the spy now sleeps from fatigue, and pleasure has awaked!”"
"وأشار إبليس فقل… نا كلنا: نعم المشير
صرعى بمعركة تعف… الوحش عنا والنسور
نوار روضتنا خدو… دو الغصون بها خضور
والعيش أستر ما يكو… ن إذا تهتكت الستور","Satan prompted us (to sin), and we all declared him an excellent counsellor ! Prostrated on the battle-field (of pleasure), our aspect caused the beasts of prey and the vultures to shun us. The blooming flowers of our meadow are female cheeks, and female waists are its pliant shrubs. The enjoyments of life are always best hidden when the veils (in which false modesty shrouds us) are rent away."
"هبوا الى شرب المدا… م فإنما الدنيا غرور
طاف السقاة بها كما… أهدت لك الصيد الصقور
عذراء يكتمها المزا… ج كأنها فيه ضمير
وتظن تحت حبابها… خدا تقبله ثغور
حتى سجدنا والإما… م أمامنا بم وزير","Awake! hasten to drink of generous wine! this world is a mere illusion. The cupbearers passed the goblet around, and offered it to the guests, as the falcon offers the game to the sportsman. The virgin liquor comes disguised by the admixture of water, concealed in it as the soul is concealed in the body. The red surface crowned with bubbles seems like a cheek receiving a kiss. We, at length, sunk in prostration, but we had then before us for imam {to direct our devotions) the cords of the lute."
"وله فيه أيضا من جملة أبيات:
يزور نائلك العافي وصارمك الع… اصي فتحويها أيد وأعناق
في كل يوم لبيت المجد منك غنى… وثروة، ولبيت المال إملاق","In another piece of verse, he says of Adud al-Dawlat. Thy bounty visits the needy, thy sword the rebel, and are received, that by hands, and this by necks. Each day adds to the edifice of thy glory, whilst it diminishes the wealth of thy treasury."
"وله فيه أيضا:
تشبهه المداح في البأس والندى… بمن لو رآه كان أصغر خادم
ففي جيشه خمسون ألفا كعنتر… وأمضى، وفي خزانة ألف حاتم","He said also of the same prince: For bravery and generosity his eulogists compared him to persons who, had they seen this prince, would have become the humblest of his servants. Why in his army he has fifty thousand Antars braver than Antar, and in his treasurers a thousand Hatims."
"ومن شعره أيضا:
لما أصيب الخد منك بعارض… أضحى بسلسلة العذار مقيدا","In one of his pieces, he says: If {our) lips be pressed to thy cheek, they are entangled in the chains of thy ringlets."
"ومن هاهنا أخذ ابن التلعفري قوله:
هب أن خدك قد أصيب بعارض… فعلام صدغك راح وهو مسلسل وأنشدني ابن التلعفري – وهو الشهاب محمد بن يوسف بن مسعود الشيباني – أبياته التي من جملتها هذا البيت.","And from this verse Ibn al-Tallafari took the idea expressed in the following line: Suppose that a cheek be pressed to thine, how could thy ringlets, then imprisoned, roam freely. Al-Salami had in fact recited to Ibn al-Tallafari the piece to which this verse belongs. The latter’s names were al-Shihab [Shihab al-Din) Muhammad Ibn Yusuf Ibn Masud al-Shaibani."
وبالجملة فأكثر شعره نخب وغرر. وكانت ولادته آخر نهار الجمعة لست خلون من رجب سنة ست وثلاثين وثلاثمائة في كرخ بغدادز وتوفي يوم الخميس رابع جمادى الأولى سنة ثلاث وتسعين وثلثمائة، رحمه الله تعالى.,"We may sum up al-Salami’s merit by saying that the greater part of his poems are exquisite. He was born in Karkh, the suburb of Baghdad, on Friday evening, the sixth of Rajab, A. H. three hundred and thirty six (January, A. D. nine hundred and forty eight), and he died on Thursday, the fourth of the first Jumada, A. H. three hundred and ninety three (March, A. D. one thousand and three)."
والسلامي: نسبة إلى دار السلام بغداد – وقد تقدم ذكر ذلك في ترجمة محمد بن ناصر الحافظ.,"Salami means belonging to Dar al-Salam (the abode of welfare), that is, Baghdad. This remark we have already made in the life of the hafiz Muhammad Ibn Nasir."
ابن سكرة الشاعر,IBN SUKKARA AL-HASHEMI
أبو الحسن محمد بن عبد الله بن محمد، المعروف بابن سكرة الهاشمي البغدادي الشاعر المشهور، وهو من ولد علي بن المهدي بن أبي جعفر المنصور الخليفة العباسي؛,"Abu al-Hasan Muhammad Ibn Abd Allah Ibn Muhammad, a celebrated poet of Baghdad and generally known by the appellation of Ibn Sukkara al-Hashemi, drew his descent from Ali, the son of al-Mahdi, the son of Abu Jaafar al-Mansur, the Abbaside caliph."
قال الثعالبي في ترجمته: هو شاعر متسع الباع في أنواع الإبداع، فائق في قول الطرف والملح على الفحول والأفراد، جار في ميدان المجون والسخف ما أراد،,"Al-Thaalibi has an article on him, in which he says: “This poet had a great command over all the beauties of composition; in the expression of novel and witty allusions he surpassed the ablest poets, even those who took the lead, directing, as he pleased, his course through the hippodrome of humor and licentiousness."
وكان يقال ببغداد: إن زمانا جاد بمثل ابن سكرة وابن حجاج لسخي جدا، وما شبها إلا بجرير والفرزدق في عصرهما. ويقال إن ديوان ابن سكرة يربي على خمسين ألف بيت،,"It was currently said at Baghdad that an epoch which bestowed upon the world such men as Ibn Sukkara and Ibn Hajjaj was extremely bountiful, and that these two were for that age what Jarir and al-Farazdak were for theirs. It is said that the diwan of Ibn Sukkara’s works contains upwards of fifty thousand verses."
"فمن بديع تشبيهه ما قاله في غلام رآه وفي يده غصن وعليه زهر، وهو:
غصن بان بدا وفي اليد منه… غصن فيه لؤلؤ منظوم
فتحيرت بين غصنين في ذا… قمر طالع وفي ذا نجوم","A charming comparison of his is that expressed in the following lines, composed on a boy bearing in his hand a branch tipped with flowers:
A branch of willow [a slender-waisted youth) appeared, and in his hand a branch bearing a string of pearls. I stood irresolute between the two; one bore a rising moon (a handsome face), and the other, stars [flowers)."
"وله أيضا:
أنا والله هالك… آيس من سلامتي
أو أرى القامة التي… قد أقامت قيامتي","In another of his pieces, he says: By Allah! I perish! I despair of my life, unless I see that waist which laid waste my heart."
"وقال ابو الحسن علي بن محمد بن الفتح المعروف بابن أبي العصب – وقال ابن العصب – الأشناني الملحي البغدادي الشاعر: كتب إلي ابن سكرة الهاشمي:
يا صديقا أفادنيه زمان… فيه ضن بالأصدقاء وشح
بين شخصي وبين شخصك بعد… غير أن الخيال بالوصل سمح
إنما أوجب التباعد منا… أنني سكر وأنك ملح","Abu al-Hasan Ali Ibn Muhammad Ibn al-Fath, a poet of Baghdad and generally known by the surname of Ibn Abi al-Asb or Ibn al-Asb al-Ushnani al-Milhi relates as follows: Ibn Sukkara al-Hashemi wrote to me these lines: “O friend whom fortune has bestowed upon me! fortune so avaricious in bestowing true friends! We are now far asunder, and cannot meet except in dreams. One single cause has placed a distance between us: I am sukkar [sugar) and thou art milh [salt)."
"فكتب إليه:
هل يقول الإخوان يوما لخل… شاب منه محض المودة قدح
بيننا سكر فلاتفسدنه أم… يقولون: بيننا وبينك ملح","To this I wrote in reply: “Shall our brethren say to a friend the sincerity of whose attachment is tainted with sarcasm There is sugar between us, spoil it not!’ or shall they say: ‘Wretch that thou art! there is salt between us; [prove not a traitor to it).’"
"وله يهجو بعض الرؤساء:
تهت علينا ولست فينا… ولي عهد ولا خليفة
فته وزد ما علي جار… يقطع عني ولا وظيفة
ولا تقل ليس في عيب… قد تقذف الحرة العفيفه
والشعر نار بلا دخان… وللقوافي رقى لطيفه
كم من ثقيل المحل سام… هوت به أحرف خفيفه
لوهجي المسك وهو أهل… لكل مدح لصار جيفه","In a satire directed against a man in power, Ibn Sukkara said: You treat us with haughtiness, yet you are not a caliph or a caliph’s heir. Be insolent, even more than you are [I care not)! I have neither pension nor place to lose. Say not: “I am faultless; ”the chaste maiden is exposed to the strokes of slander. Poetry is fire without smoke, and rhymes possess a subtle magic. How many the powerful, the aspiring, whom a few words have hurled from their elevation. Musk, though worthy of all praise, is converted by satire into carrion."
"وله أيضا:
قيل: ما أعددت للبر… د فقد جاء بشده
قلت: دراعة عري… تحتها جبة رعده","Another of his pieces is the following: I was asked what I had prepared against the cold which had just set in with intensity; and l replied: A waistcoat of nakedness, and underneath it a shirt of trembling."
"وله بيتان اللذان ذكرهما الحريري في المقامة الكرجية ، وهما:
جاء الشتاء وعندي من حوائجه… سبع إذا القطر عن حاجاتنا حبسا
كن وكيس وكانون وكاس طلا… بعد الكباب وكس ناعم وكسا","He is also the author the two following verses, quoted by al-Hariri in his Makama entitled al-Karjiya: The winter set in, and I provided myself with seven things necessary when the rain prevents us from pursuing our usual occupations, I (These things are:) A shelter, a purse, a stove, a cup of wine preceded by a bit of meat, a tender maid, and a cloak."
"وقد نسج ابن التعاويذي – الآتي ذكره في المحمدين إن شاء الله تعالى – على منواله، فقال:
إذا اجتمعت في مجلس الشرب سبعة… فما الرأي في التأخير عنه صواب
شواء وشمام وشهد وشادن… وشمع وشاد مطرب وشراب","Ibn al-Taawizi, a poet whose life we shall give, composed the following lines on the same model: When seven things are collected together in the drinking-room, it is not reasonable to stay away. These are: Roast meat, a melon, honey, a young girl, wax-lights, a singer to delight us, and wine."
"وقال أبو الثناء محمود بن نعمة بن أرسلان النحوي الشيزري:
يقولون كافات الشتاء كثيرة… وما هي إلا واحد غير مفترى
إذا صح كاف الكيس فالكل حاصل… لديك، وكل الصيد يوجد في الفرا","And Abu ’l-Thana Mahmud Ibn Nema Ibn Arslan, the grammarian, composed these verses on the same subject: They say that the k’s of winter are numerous, and yet none can doubt that there is only one: If you possess the K of the (purse), you possess all the rest; in the flesh of the onager is found the taste of every species of game."
"وله في الشباب أيضا:
لقد بان الشباب وكان غصنا… له ثمر وأوراق تظلك
وكان البعض منك فمات فاعلم… متى ما مات بعضك مات كلك","Speaking of youth, Ibn Sukkara said: Youth has departed! that youth which once was full of sap, covered with fruit and shady foliage, lit was a portion of thyself, but it has perished; known that when a portion off thyself has perished, all of thee has perished."
"ومحاسن شعره كثيرة.
وتوفي يوم الأربعاء حادي عشر شهر ربيع الآخر سنة خمس وثمانين وثلاثمائة رحمه الله تعالى.","The poetical compositions of Ibn Sukkara abound in beauties. He died on Wednesday, the eleventh of the latter Rabi, A. H. three hundred and eighty five (sixteenth May, A. D. nine hundred and ninety five)."
وكانت ولادة ابن العصب المذكور بعد سنة خمس وثمانين ومائتين، وسمع منه الحسن ابن علي الجوهري هذه الأبيات سنة أربع وسبعين وثلاثمائة.,"The birth of Ibn Abi al-Asb took place in the year two hundred and eighty five (A. D. eight hundred and ninety eight), and, in the year three hundred and seventy four (A. D. nine hundred and eighty four or nine hundred and eighty five) al-Hasan Ibn Ali al Jauhari heard him repeat the verses quoted above."
وتوفي أبو الثناء محمود بن نعمة المذكور سنة خمس وستين وخمسمائة بدمشق، وذكر عماد الدين الكاتب في كتاب الخريدة أنه رآه بدمشق سنة ثلاث وستين وخمسمائة، وأنشد عدة مقاطيع له.,"Abu al-Thana Mahmud Ibn Nema died at Damascus, A. H. five hundred and sixty five (A. D. one thousand one hundred and sixty nine or one thousand one hundred and seventy), The katib Imad al-Din speaks in the Kharida, and mentions that, in the year five hundred and sixty three, he met him at Damascus and heard him repeat numerous fragments of his poetical compositions."
وسكرة: بضم السين المهملة وتشديد الكاف وفتح الراء وبعدها هاء ساكنة، وهي معروفة فلا حاجة إلى تفسيرها.,Sukkara (s grain of sugar). this word is so well-known that it requires no explanation.
الشريف الرضي الموسوي,THE SHARIF AL-RIDA
الشريف الرضي أبو الحسن محمدبن طاهر ذي المناقب أبي أحمد الحسين بن موسى بن محمد ابن موسى بن إبراهيم بن موسى الكاظم بن جعفر الصادق بن محمد الباقر بن علي زين العابدين بن الحسين بن علي بن أبي طالب رضي الله عنهم،,"The Sharif al-Rida (the favorably accepted descendant of Muhammad) Abu al-Hasan Muhammad, surnamed al-Musawi (the descendant of Musa), was the son of al-Tahir Zu al-Manakib, the son of Abu Ahmad al-Husain, the son of Musa, the son of Muhammad, the son of Musa, the son of Ibrahim, the son of Musa al-Kazim, the son of Jaafar al-Sadik, the son of Muhammad al-Bakir, the son of Ali Zain al-Aabidin, the son of al-Husain, the son of Ali, the son of Abu Talib; God’s blessing on them all!"
المعروف بالموسوي صاحب ديوان الشعر؛ ذكره الثعالبي في كتاب اليتيمة فقال في ترجمته: ابتدأ يقول الشعر بعد أن جاوز عشر سنين بقليل، وهو اليوم أبدع أنشأ الزمان، وأنجب سادة العراق، يتحلى مع محتدة الشريف ومفخره المنيف، بأدب ظاهر وفضل باهر وحظ من جميع المحاسن وافر،,"The Sharif al-Rida is the author of a diwan of poems, and al-Thaalibi has an article on him in the Yatima. “He began” says this writer, “to utter verses soon after he had passed his tenth year, and he is, at this day, the most remarkable person that the age has produced, and the most illustrious of the descendants of Muhammad who inhabit Iraq. To his noble origin and exalted hereditary glory, he joins the ornaments of brilliant literary information, splendid talents, and a copious portion of every fair endowment."
ثم هو أشعر الطالبين من مضى منهم ومن غبر، على كثرة شعرائهم الملفقين، ولو قلت إنه أشعر قريش لم أبعد عن الصدق،,"He is moreover the ablest poet of all the descendants of Ali Ibn Abi Talib, past or present, though many of them were eminent in that art; were I even to declare him the best poet ever produced by the tribe of Quraish, I should not be far from the truth."
وسيشهد بما أخبر به شاهد عدل من شعره العالي القدح الممتنع عن القدح، الذي يجمع إلى السلاسة متانة وإلى السهولة رصانة ويشتمل على معان يقرب جناها ويبعد مداها.,"My words will be fully confirmed by a fair testimony, that of his high-aiming verses which defy the severest criticism and combine ease with majesty, facility with the perfection of art, and contain fc thoughts easy of comprehension and profound in meaning."
وكان أبوه يتولى قديما نقابة نقباء الطالبين، ويحكم فيهم أجمعين، والنظر في المظالم والحج بالناس، ثم ردت هذه الأعمال كلها إلى ولده الرضي المذكور في سنة ثمان وثمانين وثلثمائة وأبوه حي.,"His father had, in former days, exercised the functions of chief president, established as judge over them all; he was also the chief-justice of the descendants of Ali [nikabat nukabaa al-Talibiyin), first magistrate of the empire (al-Nazar fi al-Mazalim) and commander of the pilgrim caravan; these offices then devolved on his son al-Rida, in the year three hundred and eighty eight (A. D. nine hundred and ninety eight), his father being still alive."
"ومن غرر شعره ما كتبه إلى الإمام القادر بالله أبي العباس أحمد بن المقتدر من جملة قصيدته:
عطفا أمير المؤمنين فإننا… في دوحة العلياء لا نتفرق
ما بيننا يوم الفخار تفاوت… أبدا، كلنا في المعالي معرق
إلا الخلافة ميزتك، فإنني… أنا عاطل منها وأنت مطوق","One of his most brilliant qasidas is that which he addressed in the form of a letter to the imam (caliph) al-Kadir billah Abu al-Abbas Ahmad, the son of Ishak, the son of al-Muktadir, and in which we find the following passage: I crave indulgence, Commander of the faithful! we are not borne on different branches of the tree of glory! On whatever day we may vaunt our honors, no difference shall appear between us: we are both firmly rooted in our illustrious rank. The caliphate alone makes a distinction between us; you wear that noble collar, I do not."
"ومن جيد شعره قوله أيضا:
رمت المعالي فامتنعن ولم يزل… أبدا يمانع عاشقا معشوق
وصبرت حتى نلتهن ولم أقل… ضجرا: دواء الفارك التطليق","He is the author of these fine lines: I aspired to honors, but they repelled my advances; the beloved always repelled the lover. I waited with patience till I attained them, and I never said, in dudgeon: For an untoward wife, repudiation is the cure."
"وله من جملة أبيات:
يا صاحبي قفا لي واقضيا وطرا… وحدثاني عن نجد بأخبار
هل روضت قاعة الوعساء أم مطرت… خميلة الطلح ذات البان والغار
أم هل أبيت ودار دون كاظمة… وداري، وسمار ذاك الحي سماري
تضوع أرواح نجد من ثيابهم… عند القدوم لقرب العهد بالدار","In one of his pieces, he says: O my two friends! stop and satisfy my wishes: give me news of the land of Najd. Is the enclosure of al-Wasaa [the sandy grounds) covered with flowers? Have the rains refreshed Khamilat al-Talh (the acacia groves), where flourish the willow and the laurel? Must a dwelling between this and Kazima be my place of repose tonight? Shall I pass this evening in conversation with the people of that tribe? When they approach, the perfumes of Najd breathe from their garments, so lately was it that they departed from that borne."
وديوان شعره كبير يدخل في أربع مجلدات، وهو كثير الوجود فلاحاجة إلى الإكثار من ذكره.,His poetical works fill a large diwan of four volumes. This collection is so frequently to be met with that it is needless to speak more of it.
وذكر أبو الفتح ابن جني النحوي – المقدم ذكره – في بعض مجاميعه أن الشريف الرضي المذكور أحضر إلى ابن السيرافي النحوي وهو طفل جدا لم يبلغ عمره عشر سنين فلقنه النحو، وقعد معه يوما في حلقته ، فذاكره بشيء من الإعراب على عادة التعليم، فقال له: إذا قلنارأيت عمر فما علامة النصب في عمر فقال له الرضي: بغض علي؛,"The grammarian Abu al-Fath Ibn Jinni relates, in one of his compilations, that the Sharif al-Rida, when a mere boy, under ten years of age, went to take lessons from the grammarian Ibn al-Sirafi, and one day, as he was sitting in the circle of scholars, his master questioned him on some points of syntax, according to the usual mode of instruction: “When we say,” said he, “raitu Omara (I saw Omar), by what mark is it known that Omara is in the accusative case?” To this the Sharif made answer: “By his hatred for Ali."
فعجب السيرافي والحاضرون من حدة خاطره. وذكر أنه تلقن القرآن بعد أن دخل في السن فحفظه في مدة يسيرة.,"Al-Sirafi and all the other persons present were struck with his acuteness of mind. It is said that he commenced learning by heart the Quran at an advanced age, and completed the task in a very short time."
وصنف كتابا في معاني القرآن الكريم يتعذر وجود مثله دل على توسعه في علم النحو واللغة، وصنف كتابا في مجازات القرآن فجاء نادرا في بابه.,"He composed a work on the rhetorical figures of the Quran (Maani al-Quran), to which it would be difficult to find one equal in merit; it indicates the authors vast information in grammar and philology. He drew up also a treatise on the metaphors of the Quran (Majazat al-Quran), one of the most remarkable works on the subject."
وقد عني بجمع ديوان الشريف الرضي المذكور جماعة، وأجود ما جمع الذي جمعه أبو حكيم الخبري.,"Different persons have essayed to collect the poetical works of the Sharif al-Rida, but the best edition is that of Abu Hakim al-Khabri."
ولقد أخبرني بعض الفضلاء أنه رأى في مجموع أن بعض الأدباء اجتاز بدار الشريف الرضي المذكور بسر من رأى ، وهو لايعرفها، وقد أخنى عليها الزمان وذهبت بهجتها وأخلقت ديباجتها، وبقايا رسومها تشهد له بالنضارة وحسن الشارة، فوقف عليها متعجبا من صروف الزمان وطوارق الحدثان،,"I was told by a literary man that he read the following anecdote in a certain compilation: “One of the literati happened to pass by the house of the Sharif al-Rida at Sarr-man-raa (Samarra); he was not aware of the circumstance, but, being struck c by the ravages it had sustained from time, by its decayed magnificence, its moldering walls, and the shattered ruins which still testified its former splendor and beauty, he stopped to contemplate it, and reflect upon the vicissitudes of fortune‘ and the sudden strokes of adversity."
"وتمثل بقول الشريف الرضي المذكور:
ولقد وقفت على ربوعهم… وطلولها بيد البلى نهب
فبكيت حتى ضج من لغب… نضوي ولج بعذلي الركب
وتلفتت عيني فمذ خفيت… عني الطلول تلفت القلب","He then recited the following lines, composed by the Sharif al-Rida, applying them by an appropriate allusion to the objects before his eyes: “I stopped at the vernal habitations of my friends, but the hand of ruin had devastated their walls. And I wept till ray weary camel grew impatient and my fellow-travelers rebuked my delay. I then turned my eyes away from those moldering remains: yet, when hidden from my sight, my heart still turned towards them."
فمر به شخص وسمعه وهو ينشد الأبيات، فقال له: هل تعرف هذه الدار لمن هي فقال لا، فقال: هذه الدار لصاحب هذه الأبيات الشريف الرضي فتعجبا من حسن الاتفاق.,"A person who passed by and heard him recite these verses, asked him if he knew to whom that house had belonged? He answered that he did not. Well,’ said the man, it belonged to the author of these verses to the Sharif al-Rida.’ The other was much surprised at this singular coincidence.”"
ولقد اذكرتني هذه الواقعة حكاية هي في معناها ذكرها الحريري في كتاب” درة الغواص في أوهام الخواص” وهي على ما رواه أن عبيد بن شرية الجرهمي عاش ثلثمائة سنة وأدرك الإسلام ودخل على معاوية بن أبي سفيان بالشام وهو خليفة، فقال له: حدثني بأعجب ما رأيت، فقال: مررت ذات يوم بقوم يدفنون ميتا لهم،,"This reminds me of an anecdote somewhat similar which is related by al-Hariri in his Durat al-Ghawwas fi Awham al-Khwas; al-Jurhmi lived three hundred years; he trained the epoch off the promulgation of Islamism and became a convert to that; Having entered into the presence of Muawiya Ibn Abi Sofian, who was then in Syria and established in the caliphate, that prime sand to him Relate to me the strangest thing you ever saw, he replied-: “I passed owe day near some people who were committing to the tomb the body of a relative."
"فلما انتهيت إليهم اغرورقت عيناي بالدموع فتمثلت بقول الشاعر:
يا قلب إنك من أسماء مغرور… فاذكر وهل ينفعك اليوم تذكير
قد بحت بالحب ماتخفيه من أحد… حتى جرت لك اطلاقا محاضير","Having gone up If to them, may eyes overflowed with tears and l recited these verses of a poet as applicable to the spectacle which there beheld: my heart, then hast been seduced by [the charms of) Asma; reflect (upon thy state); but can admonition now be f avail? Thom hast revealed thy love; thou conceals it from none; nay, thy rapid (tears) flow unrestrained."
"فلست تدري وما تدري أعاجلها… أدنى لرشدك أم مافيه تأخير
فاستقدر الله خيرا وارضين به… فبينما العسر إذ دارت مياسير
وبينما المرء في الأحياء مغتبط… إذا هو الرمس تعفوه الأعاصير
يبكي الغريب عليه ليس يعرفه… وذو قرابته في الحي مسرور","Thou knows not, neither dost thou know,’ whether the prompt for it of thy wishes will he more favorable to thy welfare that their tardy accomplishment. Let £od dispose for thy good, and be resigned to his will; in the depth of misfortune happiness may arrive. Whilst man yet enjoys the pleasures of existence,. h ns turned into dust, and the winds efface even the marks of his tomb. The stranger who knew him not then weeps over him, whilst his relations in the tents of the tribe are joyful."
قال، فقال لي رجل: أتعرف من يقول هذا شعر فقلت: لا، قال: إن قائله هو الذي دفناه الساعة، وأنت الغريب الذي تبكي عليه ولست تعرفه، وهذا الذي خرج من قبره أمس الناس رحما به وأسرهم بموته، فقال له معاوية: لقد رأيت عجبا، فمن الميت قال: هو عثير بن لبيد العذري.,"One of these people they asked me if I knew who was the author of these verses. I replied that I did not, which he said: Him who first uttered them we have just buried; thou art the stranger who weeps oven him without knowing him, and that person wire now cometh out from the tomb is his nearest relation and the man who most rejoiced in his death.” Truly,” said Muawiya, you saw a thing to wonder at; who was the dead man?” And answered: He bore the name off Ithyar Ibn Labid al-Ozri."
رجعنا إلى ذكر الشريف: قال الخطيب في تاريخ بغداد: سمعت أبا عبد الله محمد بن عبد الله الكاتب بحضرة أبي الحسين ابن محفوظ، وكان أوحد الرؤساء، يقول: سمعت جماعة من أهل العلم بالأدب يقولون: الرضي أشعر قريش،,"Let us return to the Sharif. The Khatib says, in his History of Baghdad, that, being m the presence of Abi al-Husain Ibn Mahfud, who held a high rank in the service of the empire, he heard the katib Abu Abd Allah Muhammad Ibn Abd Allah say that some literary men had declared, in his hearing, that the Sharif was the best poet ever produced by the tribe of Quraish."
فقال ابن محفوظ: هذا صحيح، وقد كان في قريش من يجيد القول، إلا أن شعره قليل، فأما مجيد مكثر فليس إلا الرضي.,"On this Ibn Mahfud said s That is perfectly true; some poets there were among them who expressed themselves well, but their composition were not numerous; none of them shone by the excellence and the quantity of his works but al-Rida.”"
وكانت ولادته سنة تسع وخمسين وثلثمائة ببغداد؛ وتوفي بكرة يوم الأحد سادس المحرم – وقيل صفر – سنة ست وأربعمائة ببغداد، ودفن في داره بخط مسجد الأنبارين بالكرخ، وقد خربت الدار ودرس القبر.,"The Sharif al-Rida was born at Baghdad, A, H. three hundred and fifty nine (A. D. nine hundred and sixty nine or nine hundred and seventy); he died there on Sunday morning, the ninth off Muharram A. H. four hundred and six (A. D. one thousand and fifteen), some say, of Safar and was interred at his residence situated m that part of the suburb, of al-Kurkh which is called the quarter of the Anbarite mosque (khat masjid al-Anbariyin). The house in which he resided fell into ruin, and all traces of his tomb disappeared."
ومضى أخوه المرتضى أبو القاسم إلى مشهد موسى بن جعفر لأنه لم يستطع أن ينظر إلى تابوته ودفنه، وصلى عليه الوزير فخر الملك في الدار مع جماعة كثيرة، رحمه الله تعالى.,"When the burial was about to take place, his brother Abu al-Kasim al-Murtada withdrew to the mausoleum of Musa Ibn Jaafar, feeling his inability to support the sight of the bier and the interment; it was, therefore, the vizir Fakhr al-Mulk who recited the funeral prayer in the house of the deceased, before a large assembly."
وكانت ولادة والدة الطاهرذي المناقب أبي أحمد سنة سبع وثلثمائة، وتوفي في جمادى الأولى سنة أربعمائة، وقيل توفي سنة ثلاث وأربعمائة ببغداد ودفن في مقابر قريش بمشهد باب التبن، ورثاه ولده الرضي،,"His father al-Tahir Zu al-Manakib Abu Ahmad al-Husain was born A. H. three hundred and seven (A. D. nine hundred and nineteen or nine hundred and twenty); he died at Baghdad in the month of the first Jumada, A. H. four hundred (Dec.-Jan., A. D. one thousand and nine or one thousand and ten) some say, four hundred and three and was interred in the funeral chapel of the Quraish cemetery, near the Fig gate (Bab al-Tin)."
"ورثاه أيضا أبو العلاء المعري بقصيدته التي أولها:
أودى فليت الحادثات كفاف… مال المسيف وعنبر المستاف وهي طويلة أجاد فيها كل الإجادة.","His son al-Rida composed an elegy on his death, and Abu al-Alaa al-Maarri deplored his loss in a qasida which begins thus: O that misfortune would cease to afflict us I the man is dead whose wealth was for the impoverished and whose amber (bounty) for those who were desirous of perfumes {gifts). It is a long poem and displays the highest excellence."
وقد تقدم ذكر أخيه الشريف المرتضى أبي القاسم علي.,We have already spoken of his brother the Sharif al-Murtada Abu al-Kasim Ali.
"وعبيد: بفتح العين المهملة وكسر الباء الموحدة وسكون الياء المثناة من تحتها وبعدها دال مهملة.
وشرية: بفتح الشين المعجمة وسكون الراء وفتح الياءالمثناة من تحتها وبعدها هاء ساكنة.","Pronounce Abid, And Sharya."
والجرهمي: بضم الجيم وسكون الراء وضم الهاء وبعدها ميم، هذه النسبة إلى جرهم بن قحطان، وهي قبيلة كبيرة مشهورة باليمن.,"Jurhumi means descended, from Jurhum, the son of Kahtan and the progenitor of a large and celebrated Yemenite tribe."
وعثير: بكسر العين المهملة وسكون الثاء المثلثة وفتح الياء المثناة من تحتها وبعدها راء، وهو في الأصل اسم للغبار، وبه سمي الرجل.,"Ithyar, in its primitive acceptation, means dust, but it has been employed as a proper name for men."
وقد تقدم الكلام على العذري، والله أعلم.,Of al-Ozri we have already spoken.
ابن هانئ الأندلسي,IBN HANI THE POET
أبو القاسم وأبو الحسن، محمد بن هانىء الأزدي الأندلسي الشاعر المشهور؛ قيل إنه من ولد يزيد بن حاتم بن قبيصة بن المهلب بن أبي صفرة الأزدي، وقيل بل هو من ولد أخيه روح بن حاتم – وقد تقدم ذكر يزيد وأخيه روح في ترجمة روح في حرف الراء-؛,"Abu al-Kasim, surnamed also Abu al-Hasan, Muhammad Ibn Hani, a member of the tribe of Azd, a native of Spain, and a celebrated poet, is said to have drawn his descent from Yazid Ibn Hatim Ibn Kabisa Ibn al-Muhallab Ibn Abi Sufra al-Azdi, or from Huh Ibn Hatim, Yazid’s brother."
وكان أبوه هانئ من قرية من قرى المهدية بأفريقية، وكان شاعرا أديبا، فانتقل إلى الأندلس، فولد له بها محمد المذكور بمدينة إشبيلية ونشأ بها واشتغل، وحصل له حظ وافر من الأدب وعمل الشعر فمهر فيه،,"His father Hani belonged to a village in the territory of al-Mahdiya, a city in Ifrikiya, and displayed considerable talents as a poet and a philologer. Having passed into Spain, he there became the father of Muhammad, who was born at Seville and passed his early youth in that city. Muhammad Ibn Hani acquired, in the course of his studies, an ample stock of literary information, and displayed a superior talent for poetry."
وكان حافظا لأشعار العرب وأخبارهم، واتصل بصاحب إشبيلية وحظي عنده، وكان كثير الانهماك في الملاذ متهما بمذهب الفلاسفة، ولما اشتهر عنه ذلك نقم عليه أهل إشبيلية وساءت المقالة في حق الملك بسببه، واتهم بمذهبه أيضا، فأشار الملك عليه بالغيبة عن البلد مدة ينسى فيها خبره، فانفصل عنها وعمره يومئذ سبعة وعشرون عاما.,"He knew by heart [a great number of) poems composed by the Arabs of the desert and numerous facts relating to the history of that people. Having gained the favor of the prince who governed Seville, he plunged into dissipation and incurred the suspicion of holding the doctrines of the philosophers (materialism). This report acquired, at length, such consistence, that it drew on him the hatred of the people; they murmured also against his patron, whom they imagined to hold the same impious opinions. The prince recommended him to retire from the city and remain absent till his conduct was forgotten; and Ibn Hani left the place, being then twenty-seven years of age."
وحديثه طويل، وخلاصته أنه خرج إلى عدرة المغرب ولقي جوهرا للقائد مولى المنصور – وقد تقدم ذكره وما جرى له عند توجهه إلى مصر وفتحها للمعز – فامتدحه ثم ارتحل إلى يحيى ابني علي – وقد تقدم ذكر جعفر – وكانا بالمسيلة وهي مدينة الزاب، وكانا والييها،,"His subsequent adventures would afford matter for a long narration, but we shall only state, in a summary manner, that he crossed over to Maghrib, where he met and eulogized in verse the Jawhar, mawla to al-Mansur (the Fatimite) and the same general who (afterwards) marched into Egypt and conquered that country for al-Muzz. He then went to visit Jaafar and Yahya, the f Ali, who were at that time governors of al-Masila, the capital province of al-Zab."
فبالغا في إكرامه والإحسان إليه، فنمي خبره إلى المعز أبي تميم معد بن المنصور العبيدي – وسيأتي ذكره في هذا الحرف إن شاء الله تعالى – فطلبه منهما، فلما انتهى إليه بالغ في الإنعام عليه.,"They treated him with the utmost honor and kind- but his reputation having reached al-Muzz Abu Tamim Maadd al-Obeidi, the al-Mansur, that prince, whose life we shall give under the letter M, sent for and received him, on his arrival, with the highest marks of favor."
ثم توجه المعز إلى الديار المصرية – كما سيأتي في خبره – فشيعه ابن هانئ المذكور ورجع إلى المغرب لأخذ عياله والالتحاق به، فتجهز وتبعه، فلما وصل إلى برقة أضافه شخص من أهلها، فأقام عنده أياما في مجلس الأنس،,"Al-Muzz then set out for Egypt, as we shall relate in his life, Ibn Hani accompanied some distance and then returned to Maghrib with the intention of taking his and rejoining the prince Having set out with them, he arrived at Barka, he was hospitably received by one of the inhabitants, and passed some days in friendly intercourse. He there lost his life, in a drunken squabble, lid."
فيقال إنهم عربدوا عليه فقتلوه، وقيل خرج من تلك الدار وهو سكران فنام في الطريق وأصبح ميتا ولم يعرف سبب موته، وقيل إنه وجد في سانيه من سواني برقة مخنوقا بتكة سراريله، وكان ذلك في بكرة يوم الأربعاء لسبع ليال بقين من رجب سنة اثنتين وستين وثلثمائة، وعمره ست وثلاثون سنة، وقيل اثنتان وأربعون، رحمه الله تعالى،,"But some persons relate that he went out of his host’s dwelling in a f intoxication, and, having fallen asleep on the road, he was found dead the morning, but the cause of his death could not be ascertained. According to an account, he was found strangled in the waistband of his trousers in one of the is of Barka. This event occurred on Wednesday morning, the twenty third of, A. H. three hundred and sixty two (the thirtieth of April, A. D. nine hundred and seventy three). He had then attained his thirty-sixth some say, his forty-second."
هكذا قيده صاحب كتابأخبار القيروان وأشار إلى انه في صحبة المعز، وهو مخالف لماذكرته أولا من تشييعه للمعز ورجوعه لأخذ عياله. ولما بلغ المعز وفاته وهو بمصر تأسف عليه كثيرا وقال: هذا الرجل كنا نرجو أن نفاخر به شعراء المشرق فلم يقدر لنا ذلك.,"Such is the information furnished by the author History of Kairawan, but he gives us to understand that the poet was with al-Muzz {when he lost his life), which is in contradiction with the state he have just made, namely: that he accompanied al-Muzz to some distance he returned to take his family. Al-Muzz had arrived in Egypt when he heard Hani’s death. He expressed great grief at his loss and said: “We hoped to be placed this man in competition with the poets of the East, but that pleasure refused us.”"
"وله في المعز المذكور غرر المدائح ونخب الشعر، فمن ذلك قصيدته النونية التي أولها:
هل من أعقه عالج يبرين… أم منهما بقر الحدوج العين
ولمن ليال ما ذككنا عهدها… مذ كن إلا أنهن شجون
المشرقات كأنهن كواكب… والناعمات كأنهن غصون
بيض وما ضحك الصباح، وإنها… بالمسك من طرر الحسان لجون","Ibn Hani composed some brilliant and exquisite poems in one of them, which is the qasida rhyming in N, be begins thus: Has Yabrin then become one of the valleys of Aalij? or, rather, do the large-eyed gazelles. whom the camels bear along in covered litters belong to both these regions. To where we indebted for the nights which, from the time we first enjoyed them, never cited our complaints? from the lime (these fair ones) were sources of affliction; {maidens,) brilliant as stars, graceful as the {pliant willow-) branch, whose clear complexion {speed radiance around) even before the first smiles of the dawn; and yet they were with the musk (blackness) of the fringe which adorns handsome females (the hair)."
"أدمى لها المرجان صفحة خده… وبكى عليها اللؤلؤ المكنون
أعدى الحمام تأوهي من بعدها… فكأنه فيما سجعن رنين
بانوا سراعا للهوادج زفرة… مما رأين وللمطي حنين
فكأنما صبغوا الضحى بقبابهم… أو عصفرت فيه الخدود جفون
ماذا على حلل الشقيق لو أنها… عن لابسيها في الخدود تبين
فلأعطشن الروض بعدهم ولا… يرويه لي دمع عليه هتون
أأعير لحظ العين بهجة منظر… وأخونهم إني إذن لخؤون","For me the coral ensanguined the surface of its cheek, and {their teeth) made the pearls weep thy in their shell. My lamentations for their departure aided the mournful cry of the dove, and served as an accompaniment to its monotonous melody. They departed quietly and, as they saw (our grief), sighs proceeded from their litters, and plaintive cries were uttered even by their camels. Their (red) tents seemed to have given a tint to the morning; or rather, (the evil influence of jealous) eyelids had cast a yellow hue over its cheek. Why should the robe of anemone (the carnation complexion) with which these maidens clothed their cheeks be not revealed to sight? Now that they have departed, I let the meadows (where they sported) be parched with drought, and no copious tears of mine shall water (the thirsty soil). Shall I permit my eyes to borrow a stolen glance at the splendid aspect of their beauty, and thus deceive (their modest coyness)? Noll should then be disloyal."
"لا الجو جو مشرق ولو اكتسى… زهرا، ولا الماء المعين معين
لا يبعدن إذ العبير له ثرى… والبان دوح والشموس قطين
أيام فيه العبقري مفوف… والسابري مضاعف موضون
والزاغبية شرع والمشرفي… ة لمع والمقربات صفون
والعهد من ظمياء إذ لا قومها… خزر ولا الحرب الزبون زبون","(For me) the land is no longer a brilliant land, even though arrayed in flowers! (For me) the water of the spring is no longer pure. Let (these fair ones) not depart! the soil of this land is amber, its woods are the (graceful) willows, and the sun its humble slave. (for) the days when (our horses’) trappings displayed in that land their alternate stripes, and the Cue tissues (which formed our dress in times of peace) were folded up and laid by when the lances were couched, the swords glittering, and the steeds ready to start! (with pleasure on) the recollection of (my beloved) Zamyaa; her people were not jealous, neither was (their) warfare stubborn."
"حزني لذاك الجو وهو أسنة… وكناس ذاك الخشف وهو عرين
هل يدنيني منه أجرد سابح… مرح وجائله النسوع أمون
ومهند فيه الفرند كأنه… ردء له خلف الغرار كمين
عضب المضارب مقفر من أعين… لكنه من أنفس مسكون
قد كلن رشح حديده أجلا، وما… صاغت مضاربه الرقاق قيون
وكأنما يلقى الضريبة دونه… بأس المعز أو اسمه المخزون","(Hers) is the land which I regret, and yet it was (a land of) lances, and the coverts where its fawns took shelter were dens of lions. Can a sleek and rapid steed, well-girthed and mettlesome, bear me thither? (My companion shall be) a sword, the watered blade of which shows on its surface traces like the paths of the Emmet, and which waits in ambush behind the point of my spear; its sharp edge is without a defect, and the souls (of foes) dwell upon its point; death was the water in which its steel was tempered, and its blade was not forged by (human) workmen. Before it descends, the victim seems already struck by the might of al-Muzz or by (the terror of) his cherished name."
"ومنها في صفة الخيل:
وصواهل لا الهضب يوم مغارها… هضب ولا البيد الحزون حزون
عرفت بساعة سبقها، لا أنها… علقت بها يوم الرهان عيون
وأجل علم البرق فيها أنها… مرت بجانحتيه وهي ظنون
في الغيث شبه من نداك كأنما… مسحت على الأنواء منك يمين","In the same piece, he gives the following description of horses: And neighing (steeds), for whom, on the day of inroad, the hills were not hills, neither was the rugged ground rugged; they were recognized the instant they passed all rivals, but not by the fact that the eye could have followed them in their career on the day of trial. All that the lightning knows of them is, that they were borne along on its wings, and that their speed was equal to that of thought. The copious rains may serve (O prince!) as an emblem of thy liberality; thy right hand seems to have touched the constellations which shed their humid influence upon the earth."
وهذه القصيدة من قصائده الطنانة، ولولا طولها لأوردتها كلها.,"Were this high-sounding poem not so long, I should insert it all here."
وفي هذا الأنموذج دلالة على علو درجته وحسن طريقته. وديوانه كبير، ولولا ما فيه من الغلو في المدح والإفراط المفضي إلى الكفر لكان من احسن الدواوين،,"but what we give suffices to prove how highly the author ranked as a poet and to exhibit the peculiar beauty of his manner. His poetical works form a large volume, and were it not that he carries his eulogiums to an excess bordering on impiety, the diwan of his verses would be one of the finest which exists."
وليس في المغاربة من هو في طبقته: لا من متقدميهم ولا من متأخريهم، بل هو أشعرهم على الإطلاق، وهو عندهم كالمتنبي عند المشارقة، وكانا متعاصرين، وإن كان في المتنبي مع أبي تمام من الاختلاف مافيه.,"The people of the Western countries never possessed his equal either in ancient or modern times; he is incontestably their best poet, and they esteem him as highly as the people of the East prize al-Mutanabbi: both were contemporaries, hut some difference of opinion subsists relative to the superiority of the latter to Abu Tammam."
وما زلت أتطلب تاريخ وفاة ابن هانيء المذكور من التواريخ والمظان التي يطلب منها فلا أجده، وسألت عنه خلقا كثيرا من مشايخ هذا الشأن فلم أجده، حتى ظفرت به في كتاب لطيف لأبي علي الحسن بن رشيق القيرواني سماه قراضة الذهب فألفيته كما هو مذكور هاهنا،,"To discover the date of Ibn Hani’s death, I never ceased consulting historical works and other sources where that information might be expected to be found; I questioned a great number of masters in this branch of science, but all my pains were useless, till, meeting with a little volume composed by Abu al-Hasan Ibn Rashik al-Kairawani, and entitled Kuradat al-Dahab, I discovered in it what I sought."
ونقلت مدة عمره من موضع آخر رأيت بعض الأفاضل قد اعتنى بأحواله فجمعها وكتبها في أول ديوانه، وذكر مدة العمر، ولم يذكر تاريخ الوفاة لأنه ماعثر عليه.,"From another quarter I learned the age at which he died. I found in a notice composed on the life of Ibn Hani by an author of talent and prefixed to the diwan of his poems, that he lived to the age here mentioned; but the date of his death is not given, the writer not having been able to meet with it."
ويقال إن أبا العلاء المعري كان إذا سمع شعر ابن هانئ يقول: ما أشبهه إلا برحى تطحن قرونا، لأجل القعقعة التي في ألفاظه، ويزعم أنه لاطائل تحت تلك الألفاظ، ولعمري ما أنصفه في هذا المقال، وما حمله على هذا فرط تعصبه للمتنبي، وبالجملة فما كان إلا من المحسنين في النظم ، والله أعلم.,"It is said that, when Abu al-Alaa al-Maarri any of Ibn Hani’s verses recited, he used to say: ‘I can only compare that to a[mill grinding horns; alluding to the harshness of the poet’s phraseology; he pretended also that, under these rugged terms no real meaning existed. This opinion I am obliged to declare unjust, but he was led into it by his partiality for al-Mutanabbi. To sum up in a word Ibn Hani’s merits, we cannot but pronounce him to have been one of the great poets."
ابن عمار الأندلسي,IBN AMMAR ZU AL-WIZARATAIN
ذو الوزارتين أبو بكر محمد بن عمار، المهري الأندلسي الشلبي الشاعر المشهور؛ هو وابن زيدون القرطبي المذكور في حرف الهمزة فرسا رهان، ورضيعا لبان، في التصرف في فنون البيان، وهما كانا شاعري ذلك الزمان.,"Zu al-Wizaratain Abu Bakr Muhammad Ibn Ammar al-Mahri al-Andalusi al-Shilbi (native of Silves in Portugal) was a celebrated poet, the rival of Ibn Zaidun al-Kortubi, and nurtured, like him, in the various branches of literary composition; they were, in fact, the two great poets of that age."
وكانت ملوك الأندلس تخاف من ابن عمار المذكور لبذاءة لسانه وبراعة إحسانه، لاسيما حين اشتمل عليه المعتمد على الله ابن عباد صاحب غرب الأندلس – الآتي ذكره في هذا الحرف إن شاء الله تعالى – وأنهضه جليسا وسميرا وقدمه وزيرا ومشيرا,"The princes of Spain dreaded Ibn Ammar for the acrimony of his tongue and his talent (as a satirist), and more particularly when al-Mutamid ala Allah Ibn Abbad, the sovereign of the west of Spain, his life will be found (in this volume) under this letter, took him into favor, made him his intimate companion, and raised him to the rank of vizir and privy counsellor."
ثم خلع عليه خاتم الملك ووجهه أميرا، وكان قد أتى عليه حين من الدهر لم يكن شيئا مذكورا، فتبعته المواكب والمضارب والنجائب والجنائب والكتائب والجنود، وضربت خلفه الطبول ونشرت على رأسه الرايات والبنود، فملك مدينة تدمير، وأصبح راقي منبر وسرير، مع ما كان فيه من عدم السياسة وسوء التدبير،,"Al-Mutamid then confided to him the seal of the empire and dispatched him as emir (to lead his armies). And yet the time had been when Ibn Ammar was a person of no importance; but now, he marched in pomp, followed by tents, steeds, led-horses, troops and squadrons, drums beating behind him, banners and colors flying over his head. Having taken possession of the city of Todmir, he became one of those who mount the pulpit and the throne, notwithstanding his incapacity as a statesman and his inability as a ruler."
ثم وثب على مالك رقه ومستوجب شكره ومستحقه، فبادر إلى عقوقه وبخس حقه، فتحيل المعتمد عليه وسدد سهام المكايد إليه، حتى حصل في قبضته قنيصا، وأصبح لا يجد محيصا، إلى أن قتله المعتمد في قصره ليلا بيده، وأمر من أنزله في ملحده، وذلك في سنة سبع وسبعين وأربعمائة بمدينة إشبيلية.,"He then rose against the sovereign who had every right to his gratitude, and hastened to disobey his orders and infringe his rights. But al-Mutamid had recourse to stratagem and directed against him the arrows of wily artifice, till he deprived him of all means of escape and got him into his power. He then slew him, by night, in the palace, with his own hand, and ordered the corpse to be buried. This occurred at Seville in the year four hundred and seventy seven (A. D. one thousand and eighty four or one thousand and eighty five)."
"وكانت ولادته في سنة اثنتين وعشرين وأربعمائة، وقصته مشهورة، ولما قتله المعتمد رثاه صاحبه أبو محمد عبد الجليل بن وهبون الأندلسي المرسي بقوله من جملة قصيدة:
عجبا له أبكيه ملء مدامعي… وأقول لا شلت يمين القاتل","Ibn Ammar was born A. H. four hundred and twenty two (A. D. one thousand and thirty one). His friend Abu Muhammad Abd al-Jalil Ibn Wahbun al-Mursi composed an elegy on his death, in which he said: it is strange! I shed floods of tears for his loss, and yet I must exclaim: May the right hand of him who slew him he never blasted."
وقال أبو نصر الفتح بن خاقان صاحب قلائد العقيان: لقد رأيت عظمي ساقي ابن عمار قد أخرج بعد سنين من حفر حفر بجانب القصر وأساودهما بهما ملتفة، ولبلتهما مشتفة، ما فغرت أفواهما، ولا حل التواؤهما، فرمق الناس العبر، وصدق المكذب الخبر. يعني بالأساور القيود.,"Abu Nasr al-Fath Ibn Khakan says, in his Kalaid al-Ikyan: “Some years later, I saw the bones of Ibn Ammar’s legs taken out of an excavation which was making close to the palace; the bracelets were still closed around them, having never been taken off or undone. O that they were still closely filled. The people looked on at this moral lesson, and the most incredulous then believed the history of his death.” By bracelets (asawir) the writer means fetters."
"ومن مشاهير قصائد ابن عمار المذكور قوله:
أدر الزجاجة فالنسيم قد انبرى… والنجم قد صرف العنان عن السرى
والصبح قد أهدى لنا كافوره… لما استرد الليل منا العنبرا","One of Ibn Ammar’s most celebrated qasidas is that in which he says: Pass round the glass! the zephyrs are come, and the Pleiades rein in [their steeds) and cease their nocturnal journey. The morning has bestowed upon us its camphor [brightness), now that the night has taken from us its amber [darkness)."
"ومن مديحها، وهي في المعتضد بن عباد:
ملك إذا ازدحم الملوك بمورد… ونحاه لا يردون حتى يصدرا
أندى على الأكباد من قطر الندى… وألذ في الأجفان من سنة الكرى
قداح زند المجد لا ينفك من… نار الوغى إلا إلى نار القرى
وهي طويلة وفائقة.","In the eulogistic part of that poem, he says of al-Mutamid Ibn Abbad: When princes crowd towards the fountain [of glory) and he approaches, they advance not to it until he has quenched his thirst and retired. [His presence is) more soothing to the heart than the dew-drop, and more grateful to the eyes than balmy sleep. It is he who strikes sparks from (the steel of) glory; he never leaves the fire of war, but he lights the fire of hospitality. It is a long and excellent poem."
"ومن جيد شعره أيضا القصيدة الميمية، وهي أيضا في المعتضد بن عباد ، وأولها:
علي، وإلا ما بكاء الغمائم… وفي، وإلا فيم نوح الحمائم","Another of his good pieces is that rhyming in m, and composed also in honor of al-Mutamid Ibn Abbad. It begins thus: If not for me, for whom do the clouds shed their tears? If not for me, for whom do the doves utter their plaintive cry?."
"ومنها أيضا في وصف وطنه:
كساها الحيا برد الشباب، فإنها… بلاد بها عق الشباب تمائمي
ذكرت بها عهد الصبا فكأنما… قدحت بنار الشوق بين الحيازم
ليالي لاألوي على رشد لائم… عناني، ولا أتثنيه عن غي هائم
أنال سهادي من عيون نواعس… وأجني عذابي من غصون نواعم
وليل لنا بالسد بين معاطف… من النهر ينساب انسياب الأرقم
تمر علينا ثم عنا كأنها… حواسد تمشي بيننا بالنمائم
[بحيث اتخذنا الروض جارا تزورنا… هداياه في أيدي الرياح النواسم]
وبتنا ولا واش يحس كأنما… حللنا مكان السر من صدر كاتم","He gives in it the following description of his native place: May the rains clothe it in a mantle of youth, for there it was that puberty delivered me from the amulets of the childhood. [Standing) there, I recalled to mind the days of love, and that recollection awoke the flames of passion in my bosom. [I thought of) those nights when I heeded not the advice of reproving friends, and turned not away from the delusive path of the lover; when the eyes of slumbering maidens kept me awake, and their graceful figures kept me in torment. (I thought of) the night we passed at Sudd, where the meandering river glided on like a serpent; [where the breezes) flitted to and from, like envious tale-bearers passing between us. We remained that night, unseen by treacherous spies, in a spot as retired as that in which the secrets of the bosom lie concealed."
"ومن مديحها:
ملوك مناخ العز في عرصاتهم… ومثوى المعالي بين تلك المعالم
هم البيت ما غير الظبا لبنائه… بأس ولا غير القنا بدعائم
إذا قصر الروع الخطا نهضت بهم… طوال العوالي في طوال المعاصم
وأيد أبت من ان تؤوب ولم تفز… بجز النواصي او بحز الغلاصم
ندامى الوغى يجرون بالموت كأسها… إذا رجعت أسيافهم بالجماجم
هناك القنا مجرورة من حفائظ… وثم الظبا مهزوزة من عزائم","In the eulogistic part of the same poem, he says:
Princes at whose abodes glory took its station, palaces, the dwellings renown. Their noble house, founded by the sword, is supported by the spear. When terror arrests the step (of the warriors), these (princes) lead them on, with long lances in the outstretched arm. Their hands scorn to return [from combat) till they succeed in cutting off (a prisoner’s) forelock or a foeman’s head. (Constant) guests (at the banquet) of war, they pass the death-cup around, as their swords, with redoubled strokes, cleave the skulls. With them we see the lance couched in support of honor, and the spear brandished in execution of noble designs."
"ومنها:
إذا ركبوا فانظره أول طاعن… وإن نزلوا فارصده آخر طاعم
وهي أيضا طويلة وطنانة.","In the same piece, he says (of the prince): See him, when they take to horse, the first to strike the foe; behold him, when they dismount, the last to partake of food. This is also a long and magnificent piece."
ومن جملة ذنوبه عند المعتمد بن عباد ما بلغه عنه من هجائه وهجاء أبيه المعتمد في بيتين، هما كانا من أكبر أسباب قتله، وهما:,"One of the crimes imputed to him by al-Mutamid Ibn Abbad was his having composed two satirical lines on his father al-Mutamid and himself. These lines, which we here give, were the principal cause of his death."
"مما يقبح عندي ذكر أندلس… سماع معتضد فيها ومعتمد
أسماء مملكة في غير موضعها… كالهر يحكي انتفاخا صولة الأسد
ومحاسن ابن عمار كثيرة.","What makes me dislike conversing of Spain, is to hear of a Mutadid’s being there and a Mutamid; two royal names out of their places; it reminds me of the cat which strives, by swelling, to attain the size of the lion. His poetry abounds in beauties."
والمهري: بفتح الميم وسكون الهاء وبعدها راء، هذه النسبة إلى مهرة بن حيدان بن إلحاف بن قضاعة وهي قبيلة كبيرة ينسب إليها خلق كثير.,"Mahri means descended from Mahra Ibn Haidan Ibn Elhaf Ibn Kuda’a, (the progenitor of) a great tribe from which many persons derive their surname."
والشلبي: بكسر الشين المعجمة وسكون اللام وبعدها باء موحدة، هذه النسبة إلى شلبن وهي مدينة بالأندلس على ساحل البحر.,"Shilbi means belonging to Shilb (Silves), a maritime city in the Spanish peninsula."
وتدمير: بضم التاء المثناة من فوقها وشسكون الدال المهملة وكسر الميم وسكون الياء المثناة من تحتها وبعدها راء، وهي مدينة مرسية، وكان المعتمد ابن عباد قد سير إليها أبا بكر ابن عمار المذكور نائبا عنه، فعصى بها، ولم يزل المعتمد يحتال عليه حتى وقع في قبضته، وقتله بيده كما تقدم أولا، وشهرة هذه الواقعة تغني عن الإطالة في تفصيلها.,"Todmir is the same city as Murcia; al-Mutamid Ibn Abbad sent Abu Bakr Ibn Ammar to Todmir as his lieutenant; Ibn Ammar revolted there, and al-Mutamid never discontinued his efforts to circumvent him till he got him into his power and put him to death, as we have already said. This event is so well known, that we need not enter into details."
وذكر عماد الدين الأصفهاني الكاتب في كتاب الخريدة في ترجمة ابن عمار المذكور: وقتله المعتمد، وكلن أقوى الأسباب لقيله أنه هجاه بشعر ذكر فيه أم بنيه المعروفة بالرمكية، وهي أبيات منها:,"The katib Imad al-Din al-Ispahani says, in his Kharida, when giving a notice on Ibn Ammar and an account of his death: “One of the principal circumstances which conduced to his death was his “composing a satirical poem on al-Rumakiya, the concubine by whom al-Mutamid had his children; in one passage he says."
"تخيرتها من بنات الهجان… رميكية لا تساوي عقالا
فجاءت بكل قصير الذراع… لئيم النجارين عما وخالا","“You chose her from among the daughters of an ignoble stock, that Rumaikiya, a woman who (if slain) would not be worth the prince of her blood. She brought (into the world) a puny race, doubly vile by their paternal and maternal descent.”"
قلت: وهذه الرمكية كانت سرية المعتمد، اشتراها من رميك بن حجاج، فنسبت إليه، وكان قد اشتراها في أيام أبيه المعتضد فأفرط في الميل إليها وغلبت عليه، واسمها اعتماد، فاختار لنفسه لقبا يناسب اسمها، هو المعتمد،,"She was surnamed after her former master. Al-Mutamid displayed an extreme attachment to her and allowed her to acquire a great ascendancy over him. Her real name was Itimad [support), and this induced him to assume the corresponding surname of al-Mutamid [the supported)."
وتوفيت بأغمات قبل المعتمد بأيام، ولم ترقأ له عبرة ولا فارقته حسرة حتى قضى نحبه أسفا وحزنا ، وهي التي أغرت المعتمد على قتل ابن عمار، لكونه هجاها؛ وقيل إن هذا الشعر ليس لابن عمار، وإنما نسبته إليه لكي توغر صدر المعتمد عليه، والله أعلم.,"She died at Aghmat [in Morocco) subsequently to al-Mutamid. After his death, she neither shed a tear nor uttered a sigh, but expired of grief. It was she who excited al-Mutamid’s anger against Ibn Ammar, being incensed at the satire which that poet had directed against her. It is said, however, that he was not the author of the piece, but that his enemies passed it under his name with the intention of turning al-Mutamid’s heart against him."
أبو بكر ابن الصائغ الأندلسي,IBN AL-SAIGH IBN BAJJA
أبو بكر محمد بن باجه التجيبي الأندلسي السرقسطي المعروف بابن الصائغ، الفيلسوف الشاعر المشهور؛ ذكره أبو نصر الفتح بن محمد بن عبيد بن خاقان القيسي، صاحب قلائد العقيان في كتابه ، ونسبه إلى التعطيل ومذهب الحكماء والفلاسفة وانحلال العقيدة، وقال في حقه في كتابه الذي سماه مطمح الأنفس ما مثاله:,"Abu Bakr Muhammad Ibn Bajja al-Tujibi al-Andalusi al-Sarakosti [native of Saragossa in Spain) and generally known by the appellation of Ibn al-Saigh [the son of the goldsmith) the philosopher, was a poet of considerable celebrity. Al-Fath Ibn Khakan mentions him in the Kalaid al-Ikiyan and represents him as an infidel and an atheist, professing the doctrines held by the (ancient) sages and philosophers. The same author says of him, in his Matmah al-Anfus."
نظر في كتاب التعاليم، وفكر في أجرام الأفلاك وحدود الأقاليم، ورفض كتاب الله الحكيم، ونبذه من وراء ظهره ثاني عطفه، وأراد إبطال ما لا يأتيه الباطل من بين يديه ولا من خلفه، واقتصر على الهيئة،,"“He studied these doctrines and directed his mind towards the dimensions of the spheres and the boundaries of the climates; he rejected the book of God the all-wise, and haughtily cast it behind his back; he wished to prove false that revelation which falsehood never does nor can attain, and applied himself exclusively to astronomy."
وأنكر أن يكون لنا إلى الله فيئة، وحكم للكواكب بالتدبير، واجترم على الله اللطيف الخبير، واجترأ عند سماع النهي والإيعاد، واستهزأ بقوله تعالى ”إن الذي فرض عليك القرآن لرادك إلى معاد” – القصص:85 – فهو يعتقد أن الزمان دور، وأن الإنسان نبات أو نور، حمامة تمامه، واختطافه قطافه،,"He denied that we should return unto God, and he declared his belief in the governing influence of the stars; boldly insulting the majesty of the intelligent and all-knowing God, he hearkened with audacious indifference to his threats and prohibitions, laughing to scorn these words of His: He who hath placed thee under the rule of the Quran will surely bring thee again before him; he believed time to be a revolution [of vicissitudes), and considered man as a plant or a flower for which death was the ripening, and for which the snatching out (of existence) was the gathering of the fruit."
قد محي الإيمان من قلبه فما له فيه رسم، ونسي الرحمن لسانه فما يمر عليه له اسم.,"Faith disappeared from his heart and left not a trace behind; his tongue forgot [the praises of) the Merciful, neither did [the holy) name cross his lips.”"
ولقد بالغ ابن خاقان في أمره وجاوز الحد فيما وصفه به من هذه الاعتقادات الفاسدة، والله أعلم بكنه حاله، وأورد له مقاطيع من الشعر، فمن ذلك قوله:,"But I must say that Ibn Khakan’s statement is exaggerated, and that he passes all bounds in accusing him of doctrines so perverse. God, however, knows best what his principles were. The same writer quotes the following amongst other pieces of Ibn al-Saigh’s poetry:"
"أسكان نعمان الأراك تيقنوا… بأنكم في ربع قلبي سكان
ودوموا على حفظ الوداد فطالما… بلينا باقوام إذا استؤمنوا خانوا
سلوا الليل عني مذ تناءت دياركم… هل اكتحلت بالغمض لي فيه أجفان
وهل جردت أسياف برق سماؤكم… فكانت لها إلا جفوني أجفان","Inhabitants of Noman al-Arak, know that in my bosom also you possess an abode! Continue to preserve (for me) your friendship; alas I how long have I suffered from the perfidy of men in whom I placed my trust. Ask the nights which I have passed, if slumber ever imbued my eyelids since you pitched your tents in a distant land! Ask your skies if ever the swords of their lightnings were drawn without their finding sheaths in my eyes."
وكان قد أنشدني هذه الأبيات بعض أشياخ المغاربة الفضلاء بمدينة حلب منسوبة إلى ابن الصائغ المذكور، ثم وجدتها بعد ذلك بعينها في ديوان أبي الفتيان محمد بن حيوس – الآتي ذكره إن شاء الله تعالى –,"When I was in Aleppo, a learned Moroccan shaikh recited to me these lines as having been composed by Ibn al-Saigh, but, sometime after, I met with them in the diwan containing the works of Abu al-Fetyan Muhammad Ibn Haiyus, a poet whose life shall be given [in this volume)."
فبقيت شاكا فيما أنشدني ذلك الشيخ، وقلت: لعله وهم في نسبتها إلى ابن الصائغ، إلى أن وجدتها في كتابه “مطمح الأنفس” أيضا منسوبة إلى ابن الصائغ المذكور، والله تعالى أعلم لمن هي منهما.,"This led me to doubt the exactitude of the sheikh’s statement, and I said [to myself) that he was probably mistaken, but I then found the piece in [Ibn Khakan’s) Matmah, where it is given as Ibn al-Saigh’s. God best knows by which of the two it was composed."
"وله:
ضربوا القباب على أقاحة روضة… خطر النسيم بها ففاح عبيرا
وتركت قلبي سار بين حمولهم… دامي الكلوم يسوق تلك العيرا
هلا سألت أسيرهم هل عندهم… عان يفك ولو سألت غيورا
لا والذي جعل الغصون معاطفا… لهم وصاغ الأقحوان ثغورا
ما مر بي ريح الصبا من بعدهم… إلا شهقت له فعاد سعيرا","The following piece is also by Ibn al-Saigh: {The travelers) encamped amidst the flowers of the meadow, where the fluttering zephyr breathed perfumes around. I sent my heart to accompany their heavy-laden camels, and, bleeding from its wounds, it followed in the path of the caravan. Why didst thou not ask their captive [lover] if they had not among them a prisoner to be set free [from, the bonds of love)? thou might have asked him, jealous [though he was). I swear by Him who made their {slight and) graceful figures like the {slender) twigs [of the willow), and their teeth like the {white) anthemis flowers, that, when the zephyr fleeted by me after their departure, I never inhaled it without breathing it forth in an ardent flame."
"ولما حضرته الوفاة كان ينشد:
أقول لنفسي حين قابلها الردى… فراغت فرارا منه يسرى إلى يمنى
ففي تحملي بعض الذي تكرهينه… فقد طالما اعتدت الفرار إلى الأهنا","When his death drew near, he would frequently repeat the lines: I said to my soul when death stood before it, and when, impelled by terror, it fled to the right and to the left: “Stand and support the evil thou abhorred; how long wert thou accustomed to seek for death as a refuge {against affliction)?”"
وتوفي في شهر رمضان المعظم سنة ثلاث وثلاثين وخمسمائة، وقيل سنة خمس وعشرين وخمسمائة مسموما في باذنجان بمدينة فاس، رحمه الله تعالى.,"He died at Fez in the year five hundred and thirty three (A. D. one thousand one hundred and thirty eight or one thousand one hundred and thirty nine), from eating a poisoned badinjan (eggplant). By another account, his death is placed in five hundred and twenty five."
وباجه: بالباء الموحدة وبعد الألف جيم مشددة ثم هاء ساكنة، وهي الفضة بلغة فرنج المغرب.,Bajja is the name of silver in the language of the western Franks
والتجيبي: بضم التاء المثناة من فوقها وفتحها وكسر الجيم وسكون الياء المثناة من تحتها وبعدها باء موحدة؛ هذه النسبة إلى تجيب، وهي أم عدي وسعد ابني أشرس بن شبيب بن السكون، نسب ولدها إليها، وهي تجيب بنت ثوبان بن سليم بن مذحج.,"Tujibi, pronounced also Tajibi, means descended from Tujib, the mother of Adi and Saad, the sons of Ashras Ibn al-Sukun. She herself was the daughter of Thauban Ibn Sulaim Ibn Madhij, and her sons were surnamed after her."
والسرقسطي: بفتح السين المهملة والراء وضم القاف وسكون السين المهملة وبعدها طاء مهملة، هذه النسبة إلى سرقطة، وهي مدينة بالأندلس خرج منها جماعة من العلماء واستولى عليها سنة اثنتي عشرة وخمسمائة.,"Sarakosti means belonging to Sarakosta (Saragossa), a city of Spain which produced a number of learned men. It was taken by the Franks in the month of Ramadan, A. H. five hundred and twelve (January, A. D. one thousand one hundred and nineteen."
الرصافي الشاعر,IBN AL-RAFFA AL-RUSAFI
أبو عبد الله محمد بن غالب الرفاء الأندلسي الرصافي الشاعر المشهور؛ له أشعار ظريفة ومقاصد في النظم لطيفة، وشعره سائر في الآفاق، ومن أشهر شعره أبياته التي نظمها في غلام صنعته النسج فيها كل الإجادة، وهي:,"Abu Abd Allah Muhammad Ibn Ghalib al-Raffa al-Andalusi al-Rusafi (a native of al-Rusafa in Spain and) a well-known poet, is the author of some charming verses in which he displays an elegant talent for versification. His poems are widely circulated throughout all (Muslim) countries. One of his most celebrated pieces is that composed on a young girl who followed the trade of weaving:"
"قالوا وقد أكثروا في حبه عذلي… لو لم تهم بمذال القدر مبتذل
فقلت لو كان أمري في الصبابة لي… لاخترت ذلك ولكن ليس ذلك لي
أحببته حببي الثغر عاطره… حلو اللمى ساحر الأجفان والمقل","(My friends) made me long reproaches for loving her, and they said: “Wert thou enamored with any but a vile and worthless creature (we should excuse you).” I replied: “Had I power to control my passion, I should hearken to (your advice), but I have not that power. “I love her for her pearly teeth, the perfume of her mouth, the sweetness of her lips, the magic of her eyes and glances;"
"غزيلا لم تزل في الغزل جائله… بنانه جولان الفكر والغزل
جذلان يلعب بالمحواك أنمله… على السدى لعب الأيام بالدول
جذبا بكفيه او فحصا بأخمصه… تخيط الظبي في أشراك محتبل","I love that gazelle (ghozaiyal) in whose lingers the thread (ghazl) ever revolves, like the mind (of the poet) when composing sonnets (ghazal) on his mistress. Gaily her hand drives the shuttle across the warp, playing it as fortune plays with the hopes of man; pulling with her hand, striking with her foot, she seems like the deer entangled in the toils of the hunter.”"
"وله غير هذا المقطوع أشياء رائقة، فمن ذلك قوله في غلام يبل عينيه بريقه ويظهر أنه يبكي وليس بباك:
عذيري من جذلان يبكي كآبة… وأضلعه مما يحاوله صفر
يبل مآقي زهرتيه بريقه… ويحكي البكا عمدا كما ابتسم الزهر
ويوهم أن الدمع بل جفونه… وهل عصرت يوما من النرجس الخمر","Another exquisite piece of his is that which he composed on a young girl, who pretended to weep and moistened her eyes with saliva: Let me be excused for loving that wanton (maid) who weeps (as if) in sadness and yet whose bosom is free from the (sorrow) she affects. She moistens her eyes with saliva to imitate tears, though she smiles like the (opening) flower. She would make us think that moisture to be the drops of her eyelids; but when was wine (saliva) extracted from the narcissus {the eye)?."
"وله أيضا:
ومهفهف كالغصن إلا أنه… تتحير اللباب عند لقائه
أضحى ينام وقد تكلل خده… عرقا، فقلت: الورد رش بمائه","In another piece, he says: A maid who resembled the willow-branch by her slender waist, but not by her aspect, for that troubled every heart, was sleeping during the noon-tide heats, her cheek crowned with perspiration; and I said; “Behold the rose moist with its own sap.”"
وتوفي في شهر رمضان، سنة اثنتين وسبعين وخمسمائة بمدينة مالقة، رحمه الله تعالى.,"This poet died at Malaga in the month of Ramadan, A. H. five hundred and seventy two (March, A. D. one thousand one hundred and seventy seven)."
والرصافي: بضم الصاد المهملة وبعد الألف فاء، هذه النسبة إلى الرصافة، وهي بليدة صغيرة بالأندلس عند بلنسية، وبالأندلس أيضا بليدة أخرى صغيرة اسمها الرصافة ، وهي عند قرطبة، أنشأها عبد الرحمن بن معاوية بن هشام بن عبد الملك الأموي أول ملوك الأندلس من بني أمية، ويعرف بالداخل، لأنه دخل إلى الأندلس من بلاد الشام خوفا من أبي جعفر المنصور العباسي، وقصته مشهورة،,"Rusafi means belonging to al-Rusafa, a small town in Spain, near Valencia. There is another village of the same name near Cordova; this one was built by Abd al-Rahman Ibn Muawiya Ibn Hisham Ibn Abd al-Malik, the first Omaiyide sovereign of Spain; he was called al-Dakhil (the enterer, the new comer), because he entered into Spain on leaving Syria, whence he had fled through fear of the Abbaside (caliph), Abu Jaafar al-Mansur. His adventures are well known."
فلما دخلها ملكها وبويع له بقرطبة يوم عيد الأضحى سنة ثمان وثلاثين ومائة، وعمره يومئذ خمس وعشرون سنة،,"On entering Spain, be obtained possession of the country and was proclaimed sovereign at Cordova on the day of the Festival of the Sacrifice, A. H. one hundred and thirty eight (May, A. D. seven hundred and fifty six), at the age of twenty-five years."
وبنى هذه الرصافة وسماها برصافة جده هشام بن عبد الملك بن مروان، وهي بليدة مشهورة بالشام، كذا قاله ياقوت الحموي – الآتي ذكره إن شاء الله تعالى – في كتابه المسمى بالمشترك وضعا المختلف صعقا وذكر أن الرصافة اسم تسع مواضع، وعددها، ولولا خوف التطويل لذكرتها،,"He built this place and named it after the celebrated village in Syria, founded by his grandfather Hisham Ibn Abd al-Malik. Such are Yakut al-Hamawi’s words, in his Mushtarik; he indicates nine places bearing this name, but these abstain from mentioning, to avoid lengthening the present article."
غير أنه لم يذكر رصافة بلنسية، وبهذه الرصافة تكون عشرة مواضع، والله تعالى أعلم.,"He does not, however, notice the Rusafa of Valencia; that would have made up ten places of the name."
أبو بكر ابن زهر,IBN ZUHR
أبو بكر محمد بن أبي مروان عبد الملك بن أبي العلاء زهر بن أبي مروان عبد الملك بن أبي بكر محمد بن مروان بن زهر الإيادي الأندلسي الإشبيلي؛ كان من أهل بيت كلهم علماء رؤساء حكماء وزراء، نالوا المراتب العلية وتقدموا عند الملوك ونفذت أوامرهم.,"Abu Bakr Muhammad al-Iyadi, the son of Abu Marwan Abd al-Malik, the son of Abu al-Alaa Zuhr, the son of Abu Marwan Abd al-Malik, the son of Abu Bakr Muhammad, the son of Marwan, the son of Zuhr, a native of Seville in Spain, belonged to a family of which all the members were (either) men of learning [in the law), chiefs (in the civil administration), physicians, or vizirs; they obtained the first offices in the state, enjoyed the favor of sovereigns and exercised great authority."
قال الحافظ أبو الخطاب ابن دحية في كتابه المسمى ”المطرب من أشعار أهل المغرب”:,"The hafiz Abu T-Khattab Ibn Dihya says, in his work entitled al-Mutrib min Ashaar Ahl al-Maghrib (the charming [portion] of the poems composed by people of the West)."
وكان شيخنا أبو بكر – يعني ابن زهر المذكور – بمكان من اللغة مكين، ومورد من الطب عذب معين، كان يحفظ شعر ذي الرمة، وهو ثلث لغة العرب مع الإشراف على جميع أقوال أهل الطب والمنزلة العليا عند أصحاب المغرب، مع سمو النسب، وكثرة الأموال والنشب، صحبته زمانا طويلا، واستفدت منه أدبا جليلا.,"“Our sheikh Abu Bakr,” meaning Ibn Zuhr, “occupied a firm station in philology, and drew his knowledge of medicine from the purest sources; he knew by heart the poems of Zu al-Rumma, (and they form the third part of the language spoken by the desert Arabs,) to which he joined a full acquaintance with all the doctrines held by the physicians; he enjoyed high favor under the sovereigns of the West; his family was ancient, his wealth great, and his possessions ample. I attended his [lessons) during a long period, and derived from him a copious share of literary information.”"
"وأنشد من شعره:
وموسدين على الأكف خدودهم… قد غالهم نوم الصباح وغالني
ما زلت أسقيهم وأشرب فضلهم… حتى سكرت ونالهم ما نالني
والخمر تعلم حين تأخذ ثارها… أني أملت إناءها فأمالني","He then gives the following verses as Ibn Zuhr’s:
Whilst the fair ones lay reclining, their cheek pillowed on the arm, a hostile inroad of the dawn took us by surprise. I had passed the night in filling up their cups and drinking what they left; till inebriation overcame me, and my lot was also theirs. The wine well knows how to avenge a wrong; I turned the goblet up, and that liquor turned me down."
ثم قال: سألته عن مولده فقال: ولدت سنة سبع وخمسمائة، وبلغني وفاته في آخر سنة خمس وتسعين وخمسمائة، رحمه الله تعالى؛ انتهى كلام ابن دحية.,"After quoting this passage, he adds: “I asked him the year of his birth, and he replied, in five hundred and seven (A. D. one thousand one hundred and thirteen or one thousand one hundred and fourteen); towards the close of A. H. five hundred and ninety five (October, A. D. one thousand one hundred and ninety nine) I received news of his death.”"
قلت أنا: وقد ألم ابن زهر المذكور في هذه الأبيات بقول الرئيس أبي غالب عبيد الله بن هبة الله بن الاصباغي وهو:,"In these verses, Ibn Zuhr comes near the idea expressed by the reis Abu Ghalib Obaid Allah Ibn Hibat Allah al-Asbaghi in the following lines."
"عقرتهم مشمولة لو سالمت… شرابها ما سميت بعقار
ذكرت حقائدهم القديمة إذ غدت… صرعى تداس بأرجل العصار
لانت لهم حتى انتشوا وتمكنت… منهم، وصاحت فيهم بالثار","I filled them out cool draughts of a liquor which, did it keep peace towards those who drink it, had not been named ukar. It called to mind the wrongs it suffered of old when it lay prostrate (in the vintage-vat) and the pressers trod it under foot. It then yielded to them, but when they drank to intoxication, it got them in its power and cried: ‘Now is the time for vengeance!”"
"ومن المنسوب إليه أيضا في كتاب جالينوس الحكيم المسمى حيلة البرء – وهو من أجل كتبهم وأكبرها – قوله:
حيلة البرء صنفت لعليل… يترجى الحياة أو لعليله
فإذا جاءت المنية قالت:… حيلة البرء ليس في البرء حيله","It is said that he is the author of the following lines on one of the most esteemed and voluminous works studied by physicians, namely, Galen’s Hilat al-Bare: The Hilat al-Bare was composed to keep the sick in hopes of life or to divert their fears; but, when death comes, it says: The Hilat al-Bare is not a means of cure."
"ومن شعر ابن زهر أيضا يتشوق ولدا له صغيرا:
ولي واحد مثل فرخ القطا… صغير تخلف قلبي لديه
نأت عنه داري فيا وحشتا… لذاك الشخيص وذاك الوجيه
تشوقني وتشوقته… فيبكي علي وأبكي عليه
لقد تعب الشوق ما بيننا… فمنه إلي ومني إليه","In one of his poems, Ibn Zuhr expressed the ardent desire which he felt for the sight of his child (from whom he happened to be separated); in this piece he says: I have a little one, a tender nestling, with whom I have left my heart. I dwell far from him; how desolate I feel in the absence of that little person and that little face. He longs for me, and I long for him; for me he weeps, and I weep for him. (Our) affectionate wishes are weary with passing from him to me, from me to him."
"وله وقد شاخ وغلب الشيب:
إني نظرت إلى المرآة إذ جليت… فانكرت مقلتاي كل ما رأتا
رأيت فيها شييخا لست أعرفه… وكنت أعهده من قبل ذاك فتى
فقلت: أين الذي بالأمس كان هنا… متى ترحل عن هذا المكان متى","When his hair turned grey with age, he composed these lines: I looked into the polished mirror and my eyes know not the object they beheld. I saw a little old man whom I did not recognize, although I had formerly seen him a youth. ‘Where,” I exclaimed, “is the person who was here yesterday? when, when did he depart?”"
"فاستضحكت ثم قالت وهي معجبة:… إن الذي أنكرته مقلتاك أتى
كانت سليمى تنادي يا أخي وقد… صارت سليمى تنادي اليوم يا أبتا","The mirror smiled and answered with surprise: “He is here, but thy eyes recognize him not. “he fair Suleima used to call thee brother, but now she calls thee papa.”"
"والبيت الأخير من هذه الأبيات ينظر إلى قول الأخطل الشاعر المشهور:
وإذا دعونك عمهن فإنه… نسب يزيدك عندهن خبالا
وإذا دعونك يا أخي فإنه… أدنى وأقرب خلة ووصالا","This last verse is a reminiscence of the idea expressed by the celebrated poet al-Akhtal in the following lines: When the girls call thee uncle, that title serves only to increase thy vexation; but when they call thee dear brother, it indicates a feeling nearer to love and attachment."
"وأوصى أنه إذا مات يكتب على قبره هذه الأبيات، وفيها إشارة إلى طبه ومعالجته للناس، وهي:
تأمل بحقك يا واقفا… ولاحظ مكانا دفعنا إليه
تراب الضريح على وجنتي… كأني لم أمش يوما عليه
أداوي الأنام حذار المنون… وها أنا قد صرت رهنا لديه","He gave directions that when he died, the following lines should be inscribed upon his tomb; they contain an allusion to his medical occupations: Stand and reflect! behold the place to which we are all impelled. The earth of the tomb covers my cheek, as if I had never trod upon its surface. I treated people to save them from death; yet here I am, brought to it myself."
وهذه المقاطيع إنما أخذتها من أفواه العلماء منسوبة إلى ابن زهر المذكور، والله أعلم بصحتها، والعهدة عليهم في نقلها.,"These verses, which I received from the lips of some learned men, are attributed to Ibn Zuhr, but God best knows whether they are genuine or not; we have nothing in support of their authenticity but the word of those who transmitted them."
وقال ابن دحية أيضا في حقه: والذي انفرد به شيخنا وانقادت لتخيله طباعه وصارت النبهاء فيه خوله وأتباعه، الموشحات، وهي زبدة الشعر ونخبته وخلاصة جوهره وصفوته، وهي من الفنون التي أغربت بها أهل المغرب على أهل المشرق، وظهروا فيها كالشمس الطالعة والضياء المشرق؛ وأورد له موشحا حسنا.,"Ibn Dihya speaks of him in these terms: “And a species of composition for which our master was specially distinguished and wherein his imagination swayed his genius, so that persons of the highest talent became his humble followers, was that of muwashahat, compositions which are the cream, the quintessence, the substance, the pure extract of poetry, and an art, by the practice of which the people of the West surpassed those of the East, and wherein they shone like the rising sun and the brightness which illuminates.’ He then gives a muwashaht of the poet’s which is very fine."
وقال في حق جده أبي العلاء زهر: إنه كان وزير ذلك الدهر وعظيمه، وفيلسوف ذلك العصر وحكيمه، وتوفي ممتحنا من نغلة بين كتفيه سنة خمس وعشرين وخمسمائة بمدينة قرطبة.,"Speaking of Abi al-Alaa Zuhr, Ibn Zuhr’s grandfather, the same writer says: “He was the vizir of that epoch and its grandee, the philosopher of that age and its physician. He died at Cordova, A. H. five hundred and twenty five (A. D. one thousand one hundred and thirty or one thousand one hundred and thirty one), from the sufferings caused by an ulcer which broke out between his shoulders.”"
ثم قال في حق جد أبيه عبد الملك: إنه رحل إلى المشرق، وبه تطبب زمانا طويلا، وتولى رياسة الطب ببغداد ثم بمصر ثم بالقيروان، ثم استوطن مدينة دانية وطار ذكره منها إلى أقطار الأندلس والمغرب، واشتهر بالتقدم في علم الطب حتى بذ أهل زمانه، ومات بمدينة دانية.,"Of his great-grandfather, Abd al-Malik, he says: “He travelled to the East, where he long practiced as a physician, and became head of the faculty in Baghdad; he then removed to Egypt and afterwards to Kairawan. At a later period, he look up his residence at Denia, whence his reputation spread over all the regions of Spain and Maghrib. His pre-eminence in the art of medicine was so conspicuously displayed that he outshone all his contemporaries. He died at Denia.”"
ثم قال في حق جد جده محمد بن مروان: إنه كان عالما بالرأي حافظا للأدب، ففيها حاذقا بالفتوى مقدما في الشورى، متفننا في الفنون، وسيما فاضلا، جمع الرواية والدراية، توفي بطلبيرة سنة اثنتين وعشرين وأبعمائة، وهو ابن ست وثمانين سنة، حدث عنه جماعة من العلماء الأندلسيين ووصفوه بالدين والفضل والجود والبذل، رحمه الله تعالى.,"Of Muhammad Ibn Marwan, the grandfather of Ibn Zuhr’s grandfather, Ibn Dihya writes as follows: “He was learned in speculation, a hafiz in literature, and a jurisconsult singularly acute in his fatwas (opinions); he held a high rank in the general council [of his native place), he was versed in various sciences, remarkable for his handsome mien and talents, a transmitter of traditional literature, and, moreover, a man of extensive information. He died at Talabira [Talavera), A. H. four hundred and twenty two (A. D. one thousand and thirty one), aged eighty-six years. A great number of learned Spaniards delivered traditional information on his authority, and they spoke highly of his piety, merit, generosity, and beneficence.”"
وقد تقدم الكلام على الإيادي وعلى طلبيرة فلا حاجة إلى الإعادة.,We have already explained the words Iyadi and Talabira; this dispenses us from repeating our observations here.
وزهر: بضم الزاي وسكون الهاء وبعدها راء.,"Zuhr is to he pronounced with an u after the Z, then an h, without a vowel, followed by an R."
وذكر عماد الدين الكاتب في كتاب الخريدة لأبي الطيب ابن البزاز في بعض بني زهر وكنيته أبو زيد، ولم يذكر اسمه، قوله:,"The katib Imad al-Din says, in his Kharida, that the following lines were composed on a member of this family, called Abu Zaid Ibn Zuhr, by Abu al-Tayeb Ibn al-Bazzaz."
"قل للوبا انت وابن زهر… جاوزتما الحد في النكاية
ترفقا بالورى قليلا… فواحد منكما كفايه",Tell the plague and Ibn Zuhr that they have passed all bounds in working deeds of woe. Say to them: Spare mankind a little! one of you is quite enough.
ثم وجدت هذين البيتين لأبي بكر أحمد بن محمد الأبيض ، وأنه توفي سنة أربع وأربعين وخمسمائة رحمه الله تعالى، والله أعلم.,"I have since found these verses attributed to Abu Bakr Ahmad Ibn Muhammad al-Abyad, a person who is stated to have died in the year five hundred and forty four (A. D. one thousand one hundred and forty nine or one thousand one hundred and fifty)."
ابن حيوس الشاعر,IBN HAIYUS
أبو الفتيان محمد بن سلطان بن محمد بن حيوس بن محمد المرتضى بن محمد بن الهيثم بن عدي بن عثمان الغنوي الملقب مصطفى الدولة، الشاعر المشهور؛ كان يدعى بالأميرلأن أباه كان من أمراء العرب، وهو أحد الشعراء الشاميين المحسنين ومن فحولهم المجيدين، له ديوان شعر كبير.,"Abu al-Fetyan Muhammad Ibn Sultan Ibn Muhammad Ibn Haiyus Ibn Muhammad Ibn al-Murtada Ibn Muhammad Ibn al-Haitham Ibn Othman al-Ghanawi, surnamed Mustafa al-DawIat (the chosen of the empire), and styled al-Amir (the emir) because his father was emir over the Arabs of the desert, ranks amongst the ablest poets of Syria. The collection of his poetical works forms a large diwan."
لقي جماعة من الملوك والأكابر ومدحهم وأخذ جوائزهم، وكان منقطعا إلى بني مرداس أصحاب حلب – ذكر الجوهري في الصحاح في فصل ردس المرداس: حجر يرمى به في البئر ليعلم أفيها ماء أم لا، وبه سمي الرجل – وله فيهم القصائد الأنيقة.,"He met a number of princes and great men, by whom he was amply rewarded for the poems which he composed in their praise, but be attached himself more particularly to the Banu Mirdas, a family which then reigned at Aleppo. Al-Jauhari says, in (his lexicon) the Sahah, under the root r d s: “Mirdas signifies a stone which is thrown into a well for the purpose of discovering if there be water in it or not. “It is used also as a proper name for men.” Ibn Haiyus composed in their honor some beautiful qasidas,"
وقضيته مشهورة مع الأمير جلال الدولة وصمامها أبي المظفر نصر بن محمود بن سبل الدولة نصر صالح بن مرداس الكلابي صاحب حلب، فإنه كان قد مدح أباه محمود بن نصر فأجازه ألف دينار،,"and his adventure with Jalal al-Dawlat Samam al-Dawlat Abu al-Muzaffar Nasr Ibn Mahmud Ibn Shibl al-Dawlat Nasr Ibn Salih Ibn Mirdas al- Kilabi, the sovereign of Aleppo, is well known. The circumstances of it were these: Having celebrated the praises of Mahmud Ibn Nasr, that prince rewarded him with the gift of one thousand dinars."
"فلما مات وقام مقامه ولده نصر المذكور قصده ابن حيوس المذكور بقصيدته الرائية يمدحه بها ويعزيه عن أبيه، وهي:
كفى الدين عزا ماقضاه لك الدهر… فمن كان ذا نذر فقد وجب النذر","On the death of Mahmud, he went to his son and successor (Jalal al-Dawlat) Nasr and recited to him his poem rhyming in r, in which he extolled the qualities of the new sovereign and condoled with him on the loss of his father. It began thus:
The rank which fortune has bestowed upon thee is a sufficient glory for religion; those who (like me) have made a vow (for thy accession) must now engage in its fulfilment."
"ومنها:
ثمانية لم تفترق مذ جمعتها… فلا افترقت ماذب عن ناظر شفر
يقينك والتقوى، وجودك والغنى،… ولفظك والمعنى وعزمك والنصر","In one passage of it, he says: (In thee) eight (qualities) are combined, which never were nor never will be separated as long as the eyelash protects the eye: firm belief and piety, beneficence and wealth, eloquence and depth of thought, resolution and success."
"يذكر فيها وفاة أبيه وتوليته الأمر من بعده بقوله:
صبرنا على حكم الزمان الذي سطا… على أنه لولاك لم يكن الصبر
غزانا ببؤس لا يماثلها الأسى… تقارن نعمى لا يقوم بها الشكر","Alluding to Nasr’s accession on the death of his father, he says: We bore with patience the sentence pronounced by tyrant time; but, without thee, patience had not been possible. (Time) overwhelmed us with a misfortune which surpassed (our deepest feelings of) affliction, and was equaled only by those favors (which thy father granted and) for which (our utmost) gratitude was insufficient."
"ومنها:
تباعدت عنكم حرفة لا زهادة… وسرت إليكم حين مسني الضر
فلاقيت ظل الأمن ماعنه حاجز… يصد، وباب العز ما دونه ستر
وطال مقامي في غسار جميلكم… فدامت معاليكم ودام لي الأسر
وأنجز لي رب السموات وعدة ال… كريم بأن العسر يتبعه اليسر","In another passage, he says: I left thee through constraint, not through self-mortification; I went to find thee, when evil fortune overtook me, and (with thee) I found a secure shelter to which no obstacle debarred access, and a door of glory to which no curtain impeded our approach. Long did I dwell in the bondage of thy beneficence; thy noble acts ceased not, neither did my bondage cease. Thus the Lord of the heavens fulfilled his generous promise, that adversity should be followed by prosperity."
"فجاد ابن نصر لي بألف تصرمت… وإني عليم أن سيحلفه نصر
لقد كنت مأمورا ترجى لمثلها… فكيف وطوعا أمرك النهي والأمر
وما بي إلى الإلحاح والحرص حاجة… وقد عرف المبتاع وانفصل السعر
واني بآمالي لديك مخيم… وكم في الورى ثاو وآماله سفر
وعندك ما أبغي بقولي تصنعا… بأيسر ما توليه يستبعد الحر","The son of Nasr bestowed upon me one thousand pieces taken from the stock (of his treasures), and I well know that his son Nasr will repeat the gift. I was told to expect as much; and why should I not, since command and prohibition depend upon thy will? I need not press and insist; the merchandise is known and the price is fixed. I have pitched near thee the tent of my hopes, and how many are the mortals who sojourn whilst their hopes range through the World! In thy hands is the object for which I express my wishes in polished phrase; the least of thy favors would enslave even a freeman’s heart."
فلما فرغ من إنشادها قال الأمير نصر: والله لوقال عوض قولهسيحلفها نصر: سيضعفها نصر، لأضعفتها له، وأعطاه ألف دينار في طبق فضة.,"When he had finished the recitation of this piece, the emir Nasr exclaimed: “By Allah I had he said, Nasr will redouble the gift many fold, in place of Nasr will repeat the gift, I should have done so.” He then bestowed on him one thousand dinars in a silver tray."
وكان قد اجتمع على باب الأمير نصر المذكور جماعة من الشعراء، وامتدحوه وتأخرت صلته عنهم، ونزل بعد ذلك الأمير نصر إلى دار بولص النصراني، وكانت له عادة بغشيان منزله، وعقد مجلس الأنس عنده، فجاءت الشعراء الذين تأخرت جوائزهم إلى باب بولص،,"A number of poets had assembled at the court of the emir Nasr and celebrated his praises; but the recompense which they expected did not appear. They, therefore, proceeded to the house of Baulos (Paul) the Christian, where the emir, used to drop in occasionally and make up a social party."
وفيهم أبو الحسن أحمد بن محمد بن الدويدة المعري الشاعر المعروف ، فكتبوا ورقة فيها أبيات اتفقوا على نظمها، وقيل بل نظمها ابن الدويدة المذكور، وسيروا الورقة إليه، والأبيات المذكورة هي:,"Amongst these poets was Abu al-Husain Ahmad Ibn Muhammad Ibn al-Duwaida al-Maarri (native of Maarrat al-Noman), who, having written on a sheet of paper the following verses, in the composition of which they all had a share, sent them in to the emir. (Some say, however, that the lines here spoken of were composed by Ibn al-Duwaida."
"على بابك المحروس منا عصابة… مفاليس فانظر في أمور المفاليس
وقد قنعت منك الجماعة كلها… بعشر الذي أعطيته لابن حيوس
وما بيننا هذا التفاوت كله… ولكن سعيد لايقاس بمنحوس",At your well-guarded door is a band of the indigent; turn your attention towards the state of the indigent. The whole troop would be satisfied with the tenth of what you gave to Ibn Haiyus. Our talents do not differ from his in that proportion; but the lucky man cannot be placed in comparison with him who is unlucky.
فلما وقف عليه الأمير نصر اطلق لهم مائة دينار، فقال: والله لو قالوا بمثل الذي أعطيته لابن حيوس لأعطيتهم مثله.,"When the emir Nasr read these verses, he ordered them one hundred dinars, declaring at the same time that, if they had said, with as much as you gave to Ibn Haiyus, he would have given it to them."
وذكر العماد في الخريدة أن هذه الأبيات لأبي سالم عبد الله بن أبي الحسن أحمد بن محمد بن الدويدة وأنه كان يعرف بالقاق ، والله أعلم.,"The katib Imad al-Din quotes these verses in the Kharida and ascribes them to Abu Salim Abd Allah Ibn Abi al-Husain Ahmad Ibn Muhammad Ibn al-Duwaida; the son of the poet named above, and who was generally known by the surname of al-Kak; God knows best!"
وكان الأمير نصر سخيا واسع العطاء، ملك حلب بعد وفاة أبيه محمود في سنة سبع وستين وأربعمائة، ولم تطل مدته حتى ثار عليه جماعة من جنده فقتلوه في ثاني شوال سنة ثمان وستين وأربعمائة – وقد ذكر جد أبيه صالح بن مرداس في حرف الصاد -.,"The emir Nasr, a prince distinguished for his generosity and liberality, became sovereign of Aleppo in A. H. four hundred and sixty seven (A. D. one thousand and seventy four or one thousand and seventy five), on the death of his father Mahmud. He had not been long on the throne when some of his own troops attacked and slew him on the second of Shawwal, A. H. four hundred and sixty eight (the ninth of May, A. D. one thousand and seventy six). We have already spoken of his great-grandfather Salih Ibn Mirdas."
وقدم ابن حيوس حلب في شوال سنة اربع وستين وأربعمائة، وداره بها هي الدار المعروفة الآن بالأمير علم الدين سليمان بن حيدر.,"Ibn Haiyus arrived at Aleppo in the month of Shawwal, A. H. four hundred and sixty four (June-July, A. D. one thousand and seventy two), and the house in which he there resided is now known as the House of the emir Alam al-Din Suleiman Ibn; Haidar."
ومن محاسن شعر ابن حيوس القصيدة اللامية التي مدح بها أبا الفضائل سابق ابن محمود وهو أخو الأمير نصر المذكور، ومن مديحها قوله:,"One of Ibn Haiyus’s finest pieces is the qasida rhyming in [lamiya), wherein he praises Abu al-Fadail Sabik Ibn Mahmud, the brother of the emir Nasr. In the eulogistic portion of that poem, he says:"
"طالما قلت للمسائل عنكم… واعتمادي هداية الضلال
إن ترد علم حالهم عن يقين… فالقهم في مكارم أو نزال
تلق بيض الأعراض سود مثار النقع خضر الأكناف حمر النصال…","Whenever I was asked about you, I replied, (my object always being to direct him who goes astray): “If you wish to know them well, meet them in the midst of their beneficence, or on the day of battle; you will find them white {brilliant) in honor, black with the dust of the combat, their shoulders green {stained with the friction of their armor), and red the points of their spears.”"
وما أحسن هذا التقسيم الذي اتفق له، وقد ألم فيه بقول أبي سعيد محمد بن محمد بن الحسين الرستمي الشاعر المشهور من جملة قصيدة يمدح بها الصاحب بن عباد – المقدم ذكره في حرف الهمزة – وهي من فاخر الشعر، وذلك قوله:,"How beautiful this enumeration! it seems to have occurred to him quite naturally and bears some resemblance to a passage in a magnificent qasida composed by the celebrated poet Abi Saied Muhammad al-Rustumi, and containing the eulogium of the Sahib Ibn Abbad. The verses to which we allude are these."
"من النفر العالين في السلم والوغى… وأهل المعالي والعوالي وآلها
إذا نزلوا اخضر الثرى من نزولهم… وإن نازلوا احمر القنا من نزالها
هذا والله الشعر الخالص الذي لايشوبه شيء من الحشو.","A band illustrious in peace and war, a family crowned with noble deeds and formed to wield the spear. When they encamp, the soil turns green {receives fresh verdure); when they encounter the foe, their spears turn red. There, by Allah, is poetry in all its purity, unmixed with superfluous words."
وكان ابن حيوس المذكور قد أثرى وحصلت له نعمة ضخمة من بني مرداس، فبنى دارا بمدينة حلب وكتب على بابها من شعره:,"Ibn Haiyus acquired great wealth by the favor of the Mirdas family, and he built a house at Aleppo, on the door of which he inscribed the following lines of his own composing."
"دار بنيناها وعشنا بها… في نعمة من آل مرداس
قوم نفوا بؤسي ولم يتركوا… على للأيام من باس
قل لبني الدنيا ألا هكذا… فليصنع الناس مع الناس","We built this abode and in it we resided, enjoying the bounty of the Mirdasides, a family which delivered us from adversity and the tyranny of fortune. Say to the sons of earth: “Let men act thus towards their fellow-men.”"
وقيل: إن هذه الأبيات للأمير الجليل أبي الفتح الحسن بن عبد الله بن عبد الجبار، المعروف بابن أبي حصينة الحلبي، وهو الصحيح.,"Some persons ascribe these verses to the grand emir (al-Amir al-Jalil) Abi al-Fath al-Hasan Ibn Abd Allah Ibn Abd al-Jabbar, a native of Aleppo and generally known by the name of Ibn Abi Hasina. In this, they are quite right."
"ومن غرر قصائده السائرة قوله:
هو ذلك ربع المالكية فاربع… واسأل مصيفا عافيا عن مربع
واستق للدمن الخوالي بالحمى… غر السحائب واعتذر عن أدمعي
فلقد فنين أمام دان هاجر… في قربه، ووراء ناء مزمع","A splendid and well-known qasida of Ibn Haiyus’s is that which commences thus: Here was the vernal- abode of the fair Malikian maid; let us halt and ask of the summer rains where lay the dwelling of which they have effaced the trace. Invoke the flashing clouds to water the neglected vestiges of her tribe’s presence in these their reserved grounds, and excuse the insufficiency of my tears, now exhausted {in weeping) before one {a mistress) who, though near, repelled me, and after one {a friend) who resolutely journeyed to a distant land."
"لو يخبر الركبان عني حدثوا… عن مقلة عبرى وقلب موجع
ردي لنا زمن الكثيب فإنه… زمن متى يرجع وصالك يرجع
لو كنت عالمة بأدنى لوعتي… لرددت أقصى نيلك المسترجع
بل لو قنعت من الغرام بمظهر… عن مضمر بين الحشى والأضلع أعتبت إثر تعتب، ووصلت غب تجنب، وبذلت بعد تمنع…
ولو أنني أنصفت نفسي صنتها… عن أن اكون كطالب لم ينجح","If travelers speak of me, they tell of eyes that are in tears and of a heart in pain. Restore to us the days {we passed in loving converse) at the sand-hill, days which we may hope for whenever we dare hope that thou (dear maid I) mayest grant us thy affection. Had thou known even the slightest of my sufferings, thou had restored to us the possession of thyself, that utmost object of our wishes. Nay, did the external aspect of my passion offer thee sufficient proof of the ardent flame concealed within my bosom, thou had relented after thy reproaches, loved after thy hatred, and granted after thy refusal. Where I just to myself, I should save my heart from [the pain of) becoming like him who seeks and succeeds not."
"ومنها:
إني دعوت ندى الكرام فلم يجب… فلأشكرن ندى أجاب وما دعي
ومن العجائب، والعجائب جمة،… شكر بطيء عن ندى متسرع","This poem contains the following passage: I invoked the favors of the generous, but succeeded not; yet now, I return thanks for favors granted though unasked. Strange it is, yet wonders are not rare, that speedy favors should find but tardy gratitude."
"ومن شعره أيضا:
قفوا في القلى حيث انتهيتم تذمما… ولا تقتفوا من جار لما تحكما
أرى كل معوج المودة يصطفى… لديكم ويلقى حتفه من تقوما
فإن كنتم لم تعدلوا إذ حكمتم… فلا تعدلوا عن مذهب قد تقدما","In one of his pieces, he says: Stop in the midst of thy hatred and let thy reproaches go no farther:; be not like him who, when raised to power, plays the tyrant. I see you justify the falsest lovers, whilst near thee true love meets its death. If you followed justice in your decisions, why do you not still follow the same path?."
"حنى الناس من قبل القسي لتقنى… وثقف منآد القنا ليقوما
وما ظلم الشيب الملم بلمتي… وإن بزني حظي من الظلم واللمى
ومحجوبة عزت وعز نظيرها… وإن أشبهت في الحسن والعفة والدمى
أعنف فيها صبوة قط ما ارعوت… وأسأل عنها معلما ما تكلما","In former times, men bent the bow to gain a livelihood, and that spear of mine [my stature now bent) was once straight and erect. The greyness which approached my lodes has wronged me not, if it permit that my lot be still (a mistress with) dark [hair) and rosy lips. A closely-guarded maiden of rare beauty and seldom rivalled, chaste and fair as a statue; for her I burned with a passion which no reproach [of the censorious) could control, and respecting whom I questioned the ruined dwellings in the desert, but obtained no reply."
"سلي عنه تخبر عن يقين دموعه… ولا تسألي عن قلبه أين يمما
فقد كان لي عونا على الصبر برهة… وفارقني أيام فارقتم الحمى
فراق قضى أن لا تأسي بعد أن… مضى منجدا صبري وأوغلت متهما
وفجعة بين مثل صرعة مالك… ويقبح بي أن لا أكون منكما","Ask what are the feelings of her lover; his tears will give thee the surest information! but ask not whither roams his heart. For a time, it enabled me to endure my pains with patience, but it departed from me on the day in which the tribe [of my beloved) departed from the plain in which they fed their flocks. [That was) a departure which deprived me of consolation; and ever since, my patience journeyed towards the province of Najd, whilst I myself advanced into that guilty. (Therein was) a torture of separation, dreadful as the strokes of Malik (the angel who guards hell), but under which, to my disgrace, I did not perish."
"خليلي إن لم تسعداني على الأسى… فلا أنتما مني ولا انا منكما
وحسنتما لي سلوة وتناسيا… ولم تذكرا كيف السبيل إليهما
سقى الله أيام الصبا كل هاطل… ملث إذا ماالغيث أثجم أنجما
وعيشا سرقناه برغم رقيبنا… وقد مل من طول السهاد فهو ما
وهي طويلة.","O my two friends! if you help me not to support my affliction, you are no longer mine and I am no longer yours. You counselled me to be indifferent and to forget, but you mentioned not the way to indifference and forgetfulness. May the (spot where I passed my) days of love be watered by gushing clouds, rising in the horizon each time the rain clears off. (And yet we enjoyed) a life of which we stole the pleasures in despite of the jealous spy who, fatigued with waking, sunk the head to slumber. The poem to which this passage belongs is of a considerable length."
وحكى الحافظ ابن عساكر في تاريخ دمشق قال: أنشدنا أبو القاسم علي بن إبراهيم العلوي من حفظه سنة سبع وخمسمائة قال: أخذ الأمير أبو الفتيان بن حيوس بيدي ونحن بحلب وقال: اروعني هذا البيت وهو في شرف الدولة مسلم بن قريش:,"The hafiz Ibn Asakir states, in his History of Damascus, that, in the year five hundred and seven (A. D. one thousand one hundred and thirteen or one thousand one hundred and fourteen), the following observation was repeated to him by Abu al-Kasim Ali Ibn Ibrahim al-Alawi: “The emir Abu al-Fetyan Ibn Haiyus took me by the hand when we were at Aleppo and said: ‘You may give this verse as mine and say that it was composed on Sharaf al-Dawlat Muslim Ibn Quraish."
أنت الذي نفق الثناء بسوقه… وجرى الندى بعروقه قبل الدم,"Thou art he for whom eulogium is always ready, and whose veins flowed with generosity before they flowed with blood”."
وهذا البيت في غاية المدح؛ وقد تقدم في ترجمة أبي بكر بن الصائغ الأندلسي ذكر الأبيات النونية، وكونها منسوبة إليه، وهي موجودة في ديوان ابن حيوس المذكور، والله اعلم بجلية الحال فيها.,"This verse is the acme of eulogium. In the life of Abu Bakr Ibn al-Saigh. we have given some verses rhyming in N, and mentioned that they are attributed to him, but they exist also in the collected poetical works of Ibn Haiyus: God best knows the truth in this matter."
وكان أبو عبد الله أحمد بن محمد بن الخياط الشاعر – المقدم ذكره – قد وصل إلى حلب في بعض شهور سنة اثنتين وسبعين وأربعمائة، وبها يؤمئذ أبو الفتيان المذكور فكتب إليه ابن الخياط المذكور قوله:,"In the year four hundred and seventy two (A. D. one thousand and seventy nine or one thousand and eighty), the poet Abu Abd Allah Ahmad Ibn Muhammad Ibn al-Khayat arrived at Aleppo and wrote the following lines to Abu al-Fetyan (Ibn Haiyus) who was then in that city."
"لم يبق عندي ما يباع بدرهم… وكفاك مني منظري عن مخبري
إلا بقية ماء وجه صنتها… عن أن تباع وأين أين المشتري
فقال: لو قال “وأنت نعم المشتري” لكان أحسن.","All I possess would not sell for a dirhem, and from my looks you may judge of my state. But I have still some honor left j that I never offered for sale, and where, where could I have found a purchaser? On this it was observed that, had he said, and thou art surely the purchaser, it had been better."
وكانت ولادة ابن حيوس يوم السبت سلخ صفر سنة أربع وتسعين وثلثمائة بدمشق، وتوفي في شعبان سنة ثلاث وسبعين وأربعمائة بحلب. وهو شيخ أبي عبد الله أحمد بن محمد المعروف بابن الخياط الشاعر المشهور وقد تقدم ذكر ذلك في ترجمته.,"Ibn Haiyus was born at Damascus on Saturday, the twenty ninth of Safar, A. H. three hundred and ninety four (the twenty seventh of December, A. D. one thousand and three), and he died at Aleppo in the month of Shaaban, A. H. four hundred and seventy three (Jan.-Feb. A. D. one thousand and eighty one). He was the sheikh (preceptor) of the Ibn al-Khayat just mentioned."
وحيوسك بالحاء المهملة المفتوحة والياء المشددة المثناة من تحتها المضمومة والواو الساكنة وبعدها سين مهملة. وفي شعراء المغاربة ابن حبوس مثل الأول، ولكن بالباء الموحدة المخففة، وإنما ذكرته لئلا يتصحف على كثير من الناس بابن حيوس.,"The name must be pronounced Haiyus; among the poets of the West is an Ibn Habbuswhose name is nearly similar except that, instead of an I it is written with a b. I mention this, because these names have been often confounded."
ورأيت خلقا كثيرا يتوهمون أن المغربي يقال له ابن حيوس ايضا، وهو غلط، والصواب ما ذكرته، والله تعالى أعلم.,"and I have frequently met with persons who supposed that the western poet’s name was Ibn Haiyus also, which is a mistake."
الأبيوردي الشاعر,AL-ABIWARDI THE POET
أبو المظفر محمد بن أبي العباس أحمد بن محمد أحمد بن إسحاق بن أبي العباس الإمام محمد بن إسحاق وهو أبو الفتيان بن أبي الحسن ابن [أبي] مرفوعة بن منصور بن معاوية الأصغر بن محمد بن أبي العباس عثمان بن عنبسة الأصغر بن عتبة بن الأشرف بن عثمان بن عنبسة بن أبي سفيان صخر بن حرب بن أمية بن عبد شمس بن عبد مناف، القرشي الأموي المعاوي الأبيوردي الشاعر المشهور؛ كان من الأدباء المشاهير، رواية نسابة شاعرا ظريفا،,"Abu al-Muzaffar Muhammad Ibn Abi al-Abbas Ahmad Ibn Muhammad Ibn Abi al-Abbas Ahmad Ibn Ishak Ibn Abi al-Abbas al-imam Muhammad Ibn Abi al-Fetyan Ishak Ibn al-Hasan Ibn Abi Marfua Mansur Ibn Muawiya al-Asghar Ibn Muhammad Ibn Abi al-Abbas Othman Ibn Anbasa al-Asghar Ibn Otba Ibn al-Ashraf Ibn Othman Ibn Anbasa Ibn Abi Sofian Sakhr Ibn Harb Ibn Omaiya Ibn Abd Shams Ibn Abd Manaf was a member of the Omaiyide family and of the tribe of Quraish. This descendant of Muawiya [the less [al-Muawi]) was a native of Abiward (al-Abiwardi), a poet of great celebrity, a distinguished scholar, a transmitter of traditional information and a genealogist."
قسم ديوان شعره إلى أقسام: منها العراقيات ومنها النجديات ومنها الوجديات، وغير ذلك، وكان من أخبر الناس بعلم الأنساب نقل عنه الحافظ الأثبات الثقات ، وقد روى عنه الحافظ أبو الفضل محمد بن طاهر المقدسي في غير موضع من كتابه الذي وضعه في الأنساب،,"The collected works of this elegant poet are classed under various heads, such as the Irakyat (pieces relative to Iraq), the Najdyat (pieces relative to Najd, pastoral pieces), the Wajdyat (amatory pieces), etc. His learning as a genealogist was unsurpassed, and his authority is cited by the most exact and the most trustworthy hafizes. The hafiz Abu Fadl Muhammad Ibn Tahir al-Makdisi quotes his words more than once in his Ansab."
وقال في حقه في ترجمة المعاوي: إنه كان أوحد زمانه في علوم عديدة، وقد أوردنا عنه في غير موضع من هذا الكتاب أشياء وكان يكتب في نسبه المعاوي، وأليق ما وصف به بيت أبي العلاء المعري:,"In that work, he says of him, under the article AL-MUAWI: “He was the paragon of the age in various sciences, and we have quoted, in different parts of this book, a number of observations made by him. He wrote himself down as a descendant of Muawiya, and this verse of Abu al-Alaa al-Maarri might be applied to him with the utmost propriety."
وإني وإن كنت الأخير زمانه… لآت بما لم تستطعه الأوائل انتهى كلام المقدسي بعد أن ذكر له أبياتا يفتخر بها لا حاجة بنا إليها.,"Though I came the last in time, I am able to produce what the ancients could not furnish. Before this line, al-Makdisi had just mentioned some verses in which the poet vaunted his own renown, but these it is not necessary to insert."
وذكره أبو زكريا ابن منده في تاريخ أصبهان فقال: فخر الرؤساء أفضل الدولة، حسن الاعتقاد جميل الطريقة، متصرف في فنون جمة من العلوم، عارف بأنساب العرب، فصيح الكلام حاذق في تصنيف الكتب، وافر العقل كامل الفضل، فريد دهره ووحيد عصره. وكان فيه تيه وكبر وعزة نفس، وكان إذا صلى يقول: اللهم ملكني مشارق الأرض ومغاربها.,"Abu Zakariya Ibn Manda mentions him in the history of Ispahan, and says: “He was an honor to the raises, the most excellent of the empire, orthodox in his belief, exemplary in his conduct, and versed in a number of sciences; well acquainted with the genealogies of the Arabs, elegant in his language, skilled in the composition of books, filled with intelligence, perfect in talents, the pearl of the epoch, the paragon of the age; but elated with vanity, pride and arrogance: when he prayed, he used to say: Almighty God I make me king over the eastern countries of the earth and the western thereof.”"
وذكره الحافظ ابن السمعاني في كتاب الأنساب في ترجمة المعاوي، وفي كتاب الذيل وقال: كان ينسب إلى معاوية الأصغر المقدم ذكره في عمود نسبه،,"The hafiz Ibn al-Samaani takes notice of him in the Ansab, under the word al-Muawi, and mentions him also in the Zail [supplement); he says: “(Al-Abiwardi) was surnamed after Muawiya al-Asghar [the less) the same whose name is given in the genealogical list [at the head of this notice).”"
وأخبر عنه أنه كتب رقعة إلى أمير المؤمنين المستظهر بالله وعلى رأسها ”الخادم المعاوي” فكره الخليفة النسبة إلى معاوية، فحك الميم من المعاوي ورد الرقعة إليه، فصار العاوي.,"“He once addressed a memorial to the Commander of the faithful, al-Mustazhir billah, and headed it with these words: Al-Khadim al-Muawi (your humble servant, the descendant of Muawiya). The caliph, who disliked the use of a patronymic which indicated that the bearer of it drew his descent from Omaiya, scratched out the m of al-Muawi and sent back the memorial with the superscription changed into al-Khadim al-Aawi [your humble servant, the howler)”"
"ومن محاسن قوله:
ملكنا أقاليم البلاد فأذعنت… لنا رغبة أو رهبة عظماؤها
فلما انتهت أيامنا علقت بنا… شدائد أيام قليل رخاؤها
وكان إلينا في السرور ابتسامها… فصار علينا في الهموم بكاؤها
وصرنا نلاقي النائبات بأوجه… رقاق الحواشي كاد يقطر ماؤها
إذا ما هممنا أن نبوح بما جنت… علينا الليالي لم يدعنا حياؤها","As specimens of the beauties with which his poetry abounds, we may indicate the following passages: We ruled over the kingdoms of the earth, and to us their grandees submitted, some willingly, some through constraint. But, when the days of our prosperity reached their term, adversity seized us and seldom relaxed its hold. In our days of joy, (these kingdoms) smiled with pleasure at our happiness; in our days of sorrow, they wept with sympathy. We met our misfortunes with faces of ingenuous dignity, radiant with honor; and, when we thought of disclosing the wrongs which fortune made us suffer, our modesty withheld us."
"وقوله أيضا:
تنكر لي دهري ولم يدر أنني… أعز وأحداث الزمان تهون
فبات يريني الخطيب كيف اعتداؤه… وبت أريه الصبر كيف يكون","Fortune knew not my worth and was not aware that I was proud of soul and despised the strokes of adversity; whilst it showed me how calamities could assault (their victim), I let her see what patience was."
"ومن شعره أيضا:
وهيفاء لا أصغي إلى من يلومني… عليها ويغريني بها أن أعيبها
أميل بإحدى مقلتي إذا بدت… إليها، وبالأخرى أراعي رقيبها
وقد غفل الواشي ولم يدر أنني… أخذت لعيني من سليمى نصيبها","That maiden with the slender waist! I hearken not to him who blames me for loving her, and, when he depreciates her, I only love her the more. When she appears, I turn one eye towards her, and, with the other, I watch her jealous guardian. The delator is thus deceived, and knows not that my sight has got its full share of (the fair) Suleima."
وله في أبي النجيب عبد الرحمن بن عبد الجبار المراغي، وكان من أفراد زمانه فضلا، وكان يستعمل في شعره لزوم مالا يلزم، وكانت إقامته بثغر حيرة:,"He composed the following lines on Abu al-Najib Abd al-Rahman Ibn Abd al-Jabbar al-Maraghi, a person who, by his talents, was one of the most eminent men of the time. This Abu al-Najib resided in the fortress of Hira, and often employed, in his poetical compositions, the figure called luzum ma la yalzum (the submitting to unnecessary obligations)."
"شعر المراغي وحوشيتم… كعقله أسلمه أسقمه
يلزم ما ليس له لازما… لكنه يترك ما يلزمه","The verses of al-Maraghi, may God preserve you from them! are like his mind: the best parts of them are bad. In composing, he submits to unnecessary obligations, but he neglects those which are necessary."
"وله أيضا:
أأميم إن لم تسمحي بزيارة… بخلا فجودي بالخيال الطارق
والله لا تمحو الوشاة ولا النوى… سمة لحبك في ضمير العاشق","It was al-Abiwardi who composed the following piece: O beloved Omaima! if thou refuses me thy visits, grant that thy image come at night and visit me in my dreams. By Allah! neither calumny nor absence can efface from the soul of thy adorer the impress of thy love."
"قلت: ومن معنى هذا البيت الأول أخذ سبط ابن التعاويذي – الآتي ذكره – قوله من جملة قصيدة:
إن كنت ليلى بالسلام بخيلة… فمري الخيال يمر بي فيسلم
وعدي بوصلك في المنام لعلها… ترجو لقاءك مقلتي فتهوم","I may here observe that Sibt Ibn al-Taawizi, a poet of whom notice shall be taken in this work, borrowed from the first of these verses the thought which he has thus expressed in one of his qasidas: If thou refusest, when awake, to grant me a salutation, order thy image to fleet by me and salute me in my slumbers. Promise to visit me in my dreams; then, perhaps, my eyes may’ yield to sleep, in the hopes of seeing thee."
"ومن نجدياته:
نزلنا بنعمان الأراك وللندى… سقيط به ابتلت علينا المطارف
فبت أعاني الوجد والركب نوم… وقد أخذت مني السرى والتنائف
وأذكر خودا إن دعاني إلى النوى… هواها أجابته الدموع الذوارف
لها في مغاني ذلك الشعب منزل… لئن أنكرته العين فالقلب عارف
وقفت به والدمع أكثره دم… كأني من جفني بنعمان راعف","In one of his Najdyats, he says: We halted at Noman al-Arak; the dew-drops moistened our garments, and I passed the night enduring the pains of love whilst my fellow-travelers were sunk in sleep; the fatigues of the night-journey and of the desert had overcome us all. I thought of that charming maiden now so far away; and my flowing tears answered to the summons of love. Her abode is still in the recesses of that valley; my heart knows it, though my eyes perceive it not; I stopped near that dwelling, and my tears were mostly blood; my eyelids seemed to flow with blood (Noman) instead of my nose."
"ومن معانيه البديعة قوله من جملة أبيات في صفة الخمرة:
ولها من ذاتها طرب… فلهذا يرقص الحبب","A novel thought of his is that contained in a piece of verse descriptive of wine; he says: Joy is its essence, and, therefore, the bubbles dance (upon its surface)."
"وله من جملة قصيدة:
فسد الزمان فكل من صاحبته… راج ينافق أو مداج خاشي
وإذا اختبرتهم ظفرت بباطن… متجهم وبظاهر هشاش","In one of his qasidas, he says: The age is corrupt, and all whom I chose for friends were either hypocrites who hoped for favors or flatterers who feared to offend. When I put them to the test, I found in them a sullen heart and a smiling countenance."
"وهذا المعنى مأخوذ من قول أبي تمام الطائي من جملة قصيدة أجاد فيها كل الإجادة:
إن شئت أن يسود ظنك كله… فأجله في هذا السواد الأعظم
ليس الصديق بمن يعيرك ظاهرا… متبسما عن باطن متجهم
وقد خرجنا عن المقصود بالتطويل.","This thought he took from a qasida of Abu Tammam’s, in which that poet elegantly says: If you wish to conceive the worst opinion of mankind, examine that multitude of human beings; he is not a friend who offers thee a smiling countenance and conceals a sullen heart. These digressions have led us away from our subject."
وله تصانيف كثيرة مفيدة: منها ” تاريخ أبيورد ونساو” كتاب ”المختلف والمؤتلف” و ”طبقات كل فن” و ”ما اختلف وائتلف في أنساب العرب” وله في اللغة مصنفات كثيرة لم يسبق إلى مثلها. وكان حسن السيرة جميل الأثر له معاملة صحيحة.,"Al-Abiwardi composed a great number of works, such as History of Abiward and Nasa, a mukhtalif and mutalif (dictionary of synonyms and homonyms), a tabakat, or synoptical view, of all the sciences, a treatise on the synonyms and homonyms occurring in the genealogies of the Arabs, and various philological works drawn up on an original plan. His life was virtuous and his conduct exemplary."
وكانت وفاة الأبيوردي المذكور بين الظهر والعصر يوم الخميس العشرين من ربيع الأول سنة سبع وخمسين وخمسمائة بأصبهان مسموما، وصلي عليه في الجامع العتيق بها، رحمه الله تعالى.,"He died from poison at Ispahan on the afternoon of Thursday, the twentieth of the first Rabi, A. H. five hundred and seven (the fourth of September, A. D. one thousand one hundred and thirteen), and the funeral prayer was said over him in the Jami al-Atik (the old mosque) of that city."
والأبيوردي: بفتح الهمزة وكسر الباء الموحدة وسكون الياء المثناة من تحتها وفتح الواو وسكون الراء وبعدها دال مهملة، هذه النسبة إلى أبيورد، ويقال لها أباورد وبارود، وهي بليدة بخراسان خرج منها جماعة من العلماء وغيرهم ، وذكر السمعاني في كتاب الأنساب في ترجمة الكوفني – بضم الكاف وسكون الواو وفتح الفاء وبعدها نون,"Abiwardi means native of Abiward, called also Abaward and Baward, a village in Khorasan, which had produced many learned and eminent men. Al-Samaani says, in his Ansab, under the word AL-KUFANI."
هذه النسبة إلى كوفن، وهي بليدة صغيرة على ستة فراسخ من أبيورد بخراسان بناها عبد الله بن طاهر، وخرج منها جماعة من المحدثين والفضلاء، منهم الأديب أبو المظفر محمد بن أحمد الكوفني المعروف بالأديب الأبيوردي، والله أعلم.,"This relative adjective signifies belonging to Kufan, a small village of Khorasan, at six parasangs from Abiward. It was built by Abd Allah Ibn Tahir, and has produced a number of Traditionists and other eminent men, one of whom was the philologer Abu al-Muzaffar Muhammad Ibn Ahmad al-Kufani, better known by the appellation of al-Abiwardi the philologer.’"
ابن أبي الصقر الواسطي,IBN ABI AL-SAKR
أبو الحسن محمد بن علي بن عمر، المعروف بابن أبي الصقرالواسطي؛ كان فقيها شافعي المذهب، تفقه على الشيخ أبي إسحاق الشيرازي، رحمه الله تعالى، لكنه غلب عليه الأدب والشعر واشتهر به،,"Abu al-Hasan Muhammad Ibn Ali Ibn al-Hasan Ibn Omar, surnamed Ibn Abi al-Sakr, was a native of Wasit and a doctor of the Shafiite sect. He studied jurisprudence under the shaikh Abu Ishak al-Shirazi, but, yielding to his predominant passion for the cultivation of literature and poetry, he became principally known as an amateur of the belles-lettres."
ورأيت له بدمشق ديوان شعر في الخزانة الأشرفية التي في الجامع المشهور في تربته شمال الكلاسة التي هي زيادة في الجامع الكبير، والديوان مجلد واحد،,"I saw, at Damascus, in the Ashrafya library, the diwan of his poetical works, which collection is preserved in the turba [or mausoleum) erected over the tomb of al-Malik al-Ashraf. It is situated to the north of the (edifice erected as an) addition to the Great Mosque [al-Jami al-Kabir) and called al-Kallasa. This diwan forms one volume."
وكان شديد التعصب للطائفة الشافعية، وظهر ذلك في قصائده المعروفة بالشافعية، وله في الشيخ أبي إسحاق الشيرازي مرات، وكان كاملا في البلاغة والفضل وحسن الخط وجودة الشعر.,"The author was extremely partial to the Shafiite sect, and manifested this sentiment in a number of qasidas generally known by the title of al-Shafiya [the Shafian); he composed also some elegies on the death of the shaikh Abu Ishak. In the elegant precision of his style, the beauty of his penmanship, and the excellence of his poetry, he displayed talents of the very highest order."
"وذكره أبو المعالي الحظيري – المقدم ذكره – في كتابزينة الدهر وأورد له عدة مقاطيع، فمن ذلك قوله:
كل رزق ترجوه من مخلوق… يعتريه ضرب من التعويق
شطر أولوأنا قائل واستغفر الل… هـ مقال المجاز لا التحقيق
لست أرضى من فعل إبليس شيئا… غير ترك السجود للمخلوق","Abu al-Maali al-Haziri mentions him in the Zinat al-Dahr, and quotes the following piece of his amongst others: Every favor which you may expect from men always encounters some obstacle; and I shall say, may God pardon me [for doing so)! but my words are figurative, not serious: “I approve of nothing in the conduct of Satan, except his refusing to worship a created being.”"
"وذكر له أيضا:
وحرمة الود مالي عنكم عوض… لأنني ليس لي في غيركم غرض
أشتاقكم وبودي لو يواصلني… لكم خيال ولكن لست أغتمض
وقد شرطت على قوم صحبتهم… بأن قلبي لكم من دونهم، ورضوا
ومن حديثي بكم قالوا به مرض… فقلت لا زال عني ذلك المرض","He gives also these verses, which are still currently known: By the sacredness of love! no person can replace you [in my heart); never shall I turn my affections towards any other object. I long for your presence, and your image is sent to [visit my slumbers and thus) effect our meeting; but, alas! I cannot close my eyes. I proposed to my companions this condition that you, not they, should have my heart, and they agreed [to it). I spoke of you so often, that they said: “He is unwell; and I replied: “May that malady never leave me."
"وكان قد طعن في السن وضعف عن المشي فصار يتوكأ على عصا، فقال في ذلك:
كل أمري إذا تفكرت فيه… وتأملته رأيت ظريفا
كنت أمشي على اثنتين قويا… صرت أمشي على ثلاث ضعيفا","Having attained an advanced age and being obliged to sustain his feeble steps with a staff, he said: In everything which you examine, you will perceive something remarkable; when strong, I went on two legs, but now, being weak, I go on three."
"قلت: ولي أبيات أشير فيها إلى مثل هذا المعنى وهي:
يا سائلي عن حالتي… خذ شرحها ملخصا
قد صرت بعد قوة… تفض أفلاذ الحصى
أمشي على ثلاثة… أجود ما فيها العصا","To the idea expressed in the last verse, I have myself alluded in the following lines: O thou who asks how I am, receive this summary answer: After possessing strength enough to split a rock, I now walk on three legs, and the best of them it the staff."
"ولابن أبي الصقر أيضا في اعتذاره عن ترك القيام لأصدقائه:
علة سميت ثمانين عاما… منعتني للأصدقاء القياما
فإذا عمروا تمهد عذري… عندهم بالذي ذكرت وقاما وله في كبره","To excuse himself for not rising to receive his friends, he composed these verses: An indisposition called eighty years hinders me from rising.to receive my friends; but when they reach an advanced age, they will understand and accept my excuse."
"أيضا:
ولما إلى عشر تسعين صرت… ومالي إليها أب قبل صارا
تيقنت أني مستبدل… بداري دارا وبالجار جارا
فتبت إلى الله مما مضى… ولن يدخل الله من تاب نارا","The following piece also was written by him on his great age: When I approached towards the unities of ninety, an age which none of my fathers ever reached, I knew full well that I should soon have other neighbors and another home [the dead and the tomb); so I turned towards God, repenting of my past life; God will never cast into the fire him who turns towards him.”"
"وله أيضا وقد حضر عزاء صغير وهو يرتعش من الكبر، فتغامز عليه الحاضرون كيف مات الصغير وبقي هذا الشيخ في هذا السن، فقال:
إذا دخل الشيخ بين الشباب… عزاء وقد مات طفل صغير
رأيت اعتراضا على الله إذ… توفى الصغير وعاش الكبير
فقل لابن شهر وقل لابن ألف… وما بين ذلك: هذا المصير","Having gone to pay a visit of consolation to a family which were mourning the death of a little child, the persons present nodded to each other, as if to say: “How strange that a man trembling with old age should survive, whilst this child could not escape death.” Perceiving their thoughts, he pronounced these lines: An aged sheikh entered where the youths were met to mourn the death of a little child, and you saw an objection against God’s justice, because the infant died and the old man lived. But you may say to him who has lived one month and to him who has lived one thousand or an intermediate number: We must all come to this!"
"وله أيضا في ذلك:
ابن أبي الصقر افتكروا… وقال في حال الكبر
والله لولا بولة… تحرقني وقت السحر
لما ذكرت أن لي… ما بين فخذي ذكر
وله كل مقطوع مليح.","The following piece is by him: Meditatus est Ibn Abi al-Sakr dixitque, aetate jam provecta: “Per Deum, nisi me lotitnn quotidie mane exureret, oblitus essem mihi mentulam inter femora esse.” His poems abound in fine passages."
وكانت ولادته ليلة الاثنين ثالث عشر ذي القعدة سنة تسع وأربعمائة. وتوفي يوم الخميس رابع عشر جمادى الأولى سنة ثمان وتسعين وأربعمائة بواسط، رحمه الله تعالى.,"He was born on the eve of Monday, the thirteenth of Zu al-Kaada, A. H. four hundred and nine (the twenty third of March, A. D. one thousand and nineteen), and he died at Wasit on Thursday, the fourteenth of the first Jumada, A. H. four hundred and ninety eight (the first of February, A. D. one thousand one hundred and five)."
ابن الهبارية,IBN AL-HABBARYA
الشريف أبو يعلى محمد بن محمد بن صالح بن حمزة بن عيسى بن محمد بن عبد الله ابن داود بن عيسى بن موسى بن محمد بن علي بن عبد الله بن العباس الهاشمي العباسي المعروف بابن الهبارية الملقب نظام الدين البغدادي الشاعر المشهور؛,"The sharif Abu Yala Muhammad Ibn Salih Ibn Hamza Ibn Muhammad Ibn Isa Ibn Muhammad Ibn Abd Allah Ibn Muhammad Ibn Dawud Ibn Isa Ibn Musa Ibn Muhammad Ibn Ali Ibn Abd Allah Ibn al-Abbas al-Hashemi (a member of the Hashim family), al-Abbasi (descended from Ibn Abbas, generally known by the appellation of Ibn al-Habbarya and surnamed Nizam al-Din (the maintainer of religion), was a native of Baghdad, and a poet of great talent and celebrity."
كان شاعرا مجيدا حسن المقاصد، لكنه كان خبيث اللسان كثير الهجاء والوقوع في الناس لايكاد يسلم من لسانه أحد.,"Though animated with the best intentions, he had an evil tongue and so strong an inclination for satire that he hardly spared a single person."
وذكره العماد الكاتب في الخريدة فقال: من شعراء نظام الملك، غلب على شعره الهجاء والهزل والسخف، وسبك في قالب ابن حجاج وسلك أسلوبه وفاقه في الخلاعة، والنظيف من شعره في غاية الحسن؛ انتهى كلام العماد.,"The katib Imad al-Din mentions him in the Kharida and says: “(He was one) of Nizam al- Mulk’s poets, and his predominant styles of composition were the satirical, the humorous, and the obscene. Cast (as it were) in the same mold as Ibn Hajjaj, he trod in the same path and surpassed him in licentiousness, but those pieces of his in which decency is respected are highly beautiful."
وكان ملازما لخدمة نظام الملك أبي علي الحسن بن علي بن إسحاق وزير السلطان ألب أرسلان وولده ملك شاه – وقد تقدم ذكره في حرف الحاء – وله عليه الإنعام التام والإدرار المستمر، وكان بين نظام الملك وتاج الملك أبي الغنائم بن دارست شحناء ومنافسة، كما جرت العادة بمثله بين الرؤساء، فقال أبو الغنائم لابن الهبارية: إن هجوت نظام الملك فلك عندي كذا، وأجزل له الوعد,"Attached to the service of Nizam al-Mulk Abu Ali al-Hasan Ibn Ali Ibn Ishak, the vizir of the sultan Alp Arslan and of Malak Shah, that prince’s son, he was treated by him with the utmost kindness and unceasing beneficence. A spirit of hatred and jealousy having sprung up between Nizam al-Mulk and Taj al-Mulk Abu al-Ghanaim Ibn Darest, a thing which frequently happens with men high in office, the latter told Ibn al-Habbarya to compose a satire on Nizam al-Mulk, promising the poet his favor and an ample recompense in case he consented."
"فقال: كيف أهجو شخصا لا أرى في بيتي شيئا إلا من نعمته فقال لا بد من هذا، فعمل:
لا غرو إن ملك ابن إس… حاق وساعده القدر
وصفت له الدنيا وخ… ص أبو الغنائم بالكدر
فالدهر كالدولاب لي… س يدور إلا بالبقر","“But how,” said Ibn al-Habbarya, “can I attack a man to whose kindness I am indebted for every object I see in my house?” “I insist on your compliance,” said Taj al-Mulk; and the poet composed the following piece: Wonder not that Ibn Ishak rules and that fate assists him; {wonder not that) prosperity flows pure for him and turbid for Abu al-Ghanaim. Fortune is like the wheel for raising water, it cannot be turned but by oxen.’"
فبلغت الأبيات نظام الملك، فقال: هو يشير إلى المثل الساءر على ألسن الناس، وهو قولهمأهل طوس بقروكان نظام الملك من طوس، وأغضى عنه ولم يقابله على ذلك بل زاد في إفضاله عليه، فكانت هذه معدودة من مكارم أخلاق نظام الملك وسعة حلمه.,"When these verses were communicated to Nizam al-Mulk, who was a native of Tus, he merely observed that they contained an allusion to a common proverb: The people of Tus are oxen, and not only abstained from punishing the poet, but overlooked his conduct and treated him with greater kindness than ever. This is cited as an instance of Nizam al-Mulk’s noble conduct and of his extreme indulgence."
وكان مع فرط إحسان كظام الملك إليه يقاسي من غلمانه وأتباعه شر مقاساة لما يعلمونه من بذاءة لسانه، فلما اشتد عليه الحال منهم كتب إلى نظام الملك:,"Notwithstanding the extraordinary degree of favor shown to him by this vizir, Ibn al-Hubbarya had much to suffer from the malice of his patron’s pages and followers, {who detested him) for what they knew of his evil tongue. Their petulance became, at length, so excessive that he wrote the following lines to Nizam al-Mulk."
"لذ بنظام الحضرتين الرضى… إذا بنو الدهر تحاشوك
واجل به عن ناظريك القذى… إذا لئام القوم أعشوك
واصبر على وحشة غلمانه… لا بد للورد من الشوك",Take refuge with Nizam al-Hadratain al-Rida when people of this age detest thee. Let his aspect cleanse thy eyes from the dust which makes them smart when worthless people overcome thee. Bear with the wild humors of his pages; every rose must have its thorn.
وذكر العماد الأصبهاني فيالخريدة أنه أنفذ هذه الأبيات مع ولده إلى نقيب النقباء علي بن طراد الزبيبي، ولقبه نظام الحضرتين أبو الحسن.,"Imad al-Din al-Ispahani says, in the Kharida, that the poet sent his son with these verses to the Nakib al-Nukabaa Ali Ibn Tirad al-Zabibi, surnamed Nizam al- Hadratain Abu al-Hasan."
"ومن شعره أيضا:
وجهي يرق عن السؤا… ل وحالتي منه أرق
دقت معاني الفضل في… وحرفتي منها أدق","By the same: My countenance is too modest for asking favors, and my means are yet more modest. My real merits are but slight, and the emoluments they gain me are yet slighter."
"ومن معانيه الغريبة قوله في الرد على من يقول إن السفر به يبلغ الوطر:
قالوا أقمت وما رزقت وإنما… بالسير يكتسب اللبيب ويرزق
فأجبتهم ما كل سير نافعا… الحظ ينفع لا الرحيل المقلق
كم سفرة نفعت، وأخرى مثلها… ضرت، ويكتسب الحريص ويخفق
كالبدر يكتسب الكمال بسيره… وبه إذا حرم السعادة يمحق","An original idea of his is that of a piece in which he refutes those who pretend that a man can obtain the satisfaction of his wants by travelling abroad; he says: They said: “You remain at home and cannot procure a livelihood, yet the man of prudence “can always gain wealth by travelling.” I replied: “It is not every journey which prospers; profit results from good fortune, not from the fatigues of travel. How often has one journey been productive, whilst another, under the same circumstances, has been injurious; thus the covetous man sometimes gains and sometimes loses. It is thus that the moon, in journeying, reaches to her full, and that, deprived of her prosperity, she wanes away."
"وله أيضا:
خذ جملة البلوى ودع تفصيلها… ما في البرية كلها إنسان
وإذا البياذق في الدسوت تفرزنت… فالرأي أن يتبيذق الفرزان","By the same: Leave off the details of (your) misery and sum them up (in these words): There is not in the world a man (worthy of the name). When the pawn on the chess-board becomes a queen, it seems just that the queen should become a pawn."
"وله على سبيل الخلاعة والمجون:
يقول أبو سعيد إذ رآني… عفيفا منذ عام ما شربت
على يد أي شيخ قل لي… فقلت على يد الإفلاس تبت","As a specimen of his humorous poetry, we may give the following passages: When Abu Saied perceived that, for a whole year, I abstained from wine, he said: ‘Tell me who was the shaikh by whom you were converted;” and I replied: ‘That shaikh was poverty.”"
"وله في المعنى أيضا:
رأيت في النوم عرسي وهي ممسكة… أذني، وفي كفلها شيء من الأدم
معوج الشكل مسود به نقط… لكن أسفله في هيئة القدم
[تظل ترقعني كيما ترنخني… فصرت ألتئذ بالإيقاع والنغم]
حتى تنبهت محمر القذال، ولو… طال المنام على الشيخ الأديب عمي","I dreamt that my wife held me by the ear, and that she wielded in her hand an object of leather, crooked in shape, black in color, but marked with spots, and shaped beneath like a foot. I awoke with the fright, and the nape of my neck was already quite red; had any dream lasted, a learned shaikh, should have lost my eyes."
"وله أيضا:
المجلس التاجي، دام جماله… وجلاله وكماله، بستان
والعبد فيه حمامة، تغريدها… فيه المديح وطوقه الإحسان","By the same: The Taji council is a garden; may its beauty last forever! In that garden, an humble (poet) is the ring-dove; its cooing are eulogies, and its collar rewards."
"وله أيضا:
دعوه ما شاء فعل… سيان صد أو وصل
فكم رأينا قبلها… أسود من ذا ونصل",By the same: Let her do as she pleases; it is indifferent to me whether she shun (me) or accept (me). How often have we seen darker locks than hers turn grey.
ومحاسنه كثيرة. وله كتاب نتائج الفطنة في نظم كليلة ودمنة وقد سبق في ترجمة البارع الدباس في حرف الحاء ذكر الأبيات الدالية وجوابها وما دار بينهما ، وسيأتي في ترجمة الوزير فخر الدولة محمد بن جهير واقعة لطيفة جرت له مع السابق الشاعر المعري، إن شاء الله تعالى.,"Ibn al-Habbarya’s poetry abounds in beauties: he turned the work called Kalila wa Dimna into verse and gave it under the title of Nataij al-Fitna (offspring of the intellect). In the life of al-Bari al-Dabbas, we have mentioned a piece of Ibn al-Habbarya’s, rhyming in d, with al-Bari’s answer and an account of what passed between them; in our article on the vizir Fakhr al-Dawlat Muhammad Ibn Jahir we shall mention an amusing adventure of the poet al-Sabik al-Maarri with Ibn al-Habbarya."
وديوان شعره كبير يدخل في أربع مجلدات ، ومن غرائب نظمه كتاب الصادح والباغم نظمه على أسلوب دليلة ودمنة وهو أراجيز، وعدد بيوته ألفا بيت، نظمها في عش سنين، ولقد أجاد فيه كل الإجادة،,"His poetical works are very numerous and their diwan (collection) forms from three to four volumes. One of his most original pieces of versification is a work drawn up on the plan of Kalila wa Dimna and entitled al-Sadih wa al-Baghim (the loud speaker and the murmurer). The composition of this hook, which contains two thousand verses in the rajaz measure, occupied the author ten years. It is an excellent production."
وسير الكتاب على يد ولده الأمير أبي الحسن صدقة بن منصور بن دبيس الأسدي صاحب الحلة – المقدم ذكره في حرف الصاد – وختمه بهذه الأبيات، وهي:,"He sent his son with it to the emir Abi al-Hasan Sadaka Ibn Mansur Ibn Dubais al-Asadi, lord of al-Hilla. It concludes with the following lines:"
"هذا كتاب حسن… تحار فيه الفطن
أنفقت فيه مدة… عشر سنين عدة
منذ سمعت باسمكا… وضعته برسمكا
بيوته ألفان… جميعها معاني
لو ظل كل شاعر… وناظم وناثر
كعمر نوح التالد… في نظم بيت واحد
من مثله لما قدر… ما كل من قال شعر","Here is a fine book which astounds the intelligence; on it I spent ten years, from the time I first heard thy name I composed it for thy sake; the number of its verses is two thousand, all of them replete with meaning. Were any poet, versifier, or prose-writer to pass a life as long as that of Noah’s in composing a single verse like those contained in it, he would not be able to accomplish the task, for it is not every one who can make verses."
"أنفذته مع ولدي… بل مهجتي وكبدي
وأنت عند ظني… أهل لكل من
وقد طوى إليكا… توكلا عليكما
مشقة شديدة… سعيا وما ونيت
إن الفخار والعلا… إرثك من دون الورى
فأجزل صلته وأسنى جائزته.","I send it with my son, or rather with my heart’s blood and liver; for, in my opinion, thou art worthy of every favor. Confiding in thy kindness, he hastens towards thee, encountering great fatigues and a long journey. Had I been permitted, I should have gone myself with speed and delayed not, for honor and glory are exclusively thy heritage. Sadaka granted him an ample recompense in return for his work."
وتوفي ابن الهبارية المذكور بكرمان سنة أربع وخمسمائة، هكذا قال العماد الأصبهاني في كتاب الخريدة بعد أن أقام مدة بأصبهان وخرج إلى كرمان وأقام بها إلى آخر عمره، وقال ابن السمعاني: توفي بعد سنة تسعين وأربعمائة.,"According to Imad al-Din al-Ispahani, in his Kharida, Ibn al-Habbarya died at Kirman, A. H. five hundred and four (A. D. one thousand one hundred and ten or one thousand one hundred and eleven), where he had passed the latter days of his life, after having resided for a time at Ispahan. Ibn al-Samaani says that he died subsequently to the year four hundred and ninety."
والهبارية: بفتح الهاء وتشديد الباء الموحدة وبعد الألف راء، هذه النسبة إلى هبار، وهو جد أبي يعلى المذكور لأمه.,Habbarya means a female descended from Habbar; this Habbar was Ibn al Habbarya’s grandfather by the mother’s side.
وكرمان: بكسر الكاف وقيل بقتحها وسكون الراء وفتح الميم وبعد الألف نون، وهي ولاية كبيرة تشتمل على مدن كبار وصغار، وخرج منها خلق من الأعيان، وهي متصلة بأطراف أعمال خراسان ، ومن جانبها الآخر البحر، والله أعلم.,"Kirman, pronounced sometimes Karman, is a large province (wilaya) containing a number of cities and towns. It has produced many eminent men. One side of it is bounded by the sea, and the other by Khorasan."
الخالدي المعروف بابن القيسراني الشاعر,IBN AL-KAISARANI THE POET
أبو عبد الله محمد بن نصر بن صغير بن داغر بن محمد بن خالد بن نصر بن داغر بن عبد الرحمن بن المهاجر بن خالد بن الوليد المخزومي، الخالدي الحلبي الملقب شرف المعالي عدة الدين، المعروف بابن القيسراني، هكذا أملى علي نسبه بعض حفدته، الشاعر المشهور؛ من الشعراء المجيدين والأدباء المتفنين،,"Abu Abd Allah Muhammad Ibn Nasr Ibn Saghir Ibn Daghir Ibn Nasr Ibn Daghir Ibn Muhammad Ibn Khalid Ibn Nasr Ibn Daghir Ibn Abd al-Rahman Ibn al-Muhajir Ibn Khalid Ibn al-Walid al-Makhzumi al-Khalidi al-Halabi [descended from Khalid of the family of Makhzum and native of Aleppo), surnamed Sharaf al-Maali (glory of high deeds) Oddat al-Din [maintenance of religion), and generally known by the appellation of Ibn al-Kaisarani, was not only a poet of great talent and celebrity, but a philologer of extensive learning. His genealogy, as here given, was dictated to me by one of his descendants."
قرأ الأدب على توفيق بن محمد وأبي عبد الله ابن الخياط الشاعر – المقدم ذكره – وكان فاضلا في الأدب وعلم الهيئة، سمع بحلب من الخطيب أبي طاهر هاشم بن أحمد الحلبي وغيره، وسمع منه الحافظان أبو القاسم ابن عساكر وأبو سعد ابن السمعاني، وذكراه في كتابيهما، وكذلك ابو المعالي الحظيري، وذكره في كتاب ”الملح” أيضا.,"In the belles-lettres he had for masters Tawfik Ibn Muhammad and Abu Abd Allah Ibn al-Khayat, the poet whose life we have already given. He displayed great acquirements in philology and astronomy. At Aleppo, he studied under the khatib Abu Tahir Hashim Ibn Ahmad al-Halabi and other masters. He himself gave lessons to the hafiz Abu al-Kasim Ibn Asakir and the hafiz Abu Saad Ibn al-Samaani, both of whom mention him in their respective works. Abu al-Maali al-Haziri, who also received lessons from him, speaks of him in his work, the Mulah."
وكان هو وابن منير – المذكور في حرف الهمزة – شاعري الشام في ذلك العصر، وجرت بينهما وقائع وماجرايات وملح ونوادر،,"Ibn al-Kaisarani and Ibn Munir were the two principal poets of Syria at that epoch, and their encounters gave rise to many curious and amusing anecdotes."
وكان ابن منير ينسب إلى التحامل على الصحابة، رضي الله عنهم، ويميل إلى التشيع، فكتب إليه ابن القيسراني المذكور وقد بلغه أنه هجاه:,"The latter was accused of attacking the character of Muhammad’s companions and of being inclined to the Shiite doctrines; this induced Ibn al-Kaisarani, who was told that Ibn Munir had directed his satirical talent against him, to write him the following lines."
"ابن منير هجوت مني… حبرا أفاد الورى صوابه
ولم تضيق بذاك صدري… فإن لي أسوة الصحابة","Ibn Munir! in reviling me, you have insulted a man of worth whose rectitude of judgment was beneficial to mankind. But my heart is not oppressed for that; I have before me an example in the Companions."
"ومن محاسن شعره قوله:
كم ليلة بت من كاسي وريقته… نشوان أمزج سلسالا بسلسال
وبات لا تحتمي عني مراشفه… كأنما ثغره ثغر بلا والي",A fine passage of his poetry is the following: How many nights did I pass sipping intoxicating draughts from the wine-cup and her lips; thus mingling one delicious liquor with another. She defended not her mouth from my kisses; it was like a fortress without a guard.
"وظفرت بديوانه وجميعه بخطبه وأنا يومئذ بمدينة حلب ونقلت منه أشياء فمن ذلك قوله في مدح خطيب:
شرح المنبر صدرا… لتلقيك رحيبا
أترى ضم خطيبا… منك أم ضمخ طيبا","When in Aleppo, I found the diwan of his poetical works, all in his own handwriting; and I extracted from it some passages, one of which was the following in praise of a preacher: The bosom of the pulpit expands with pleasure to receive you. Tell me; is it a preacher which it contains, or has it been anointed with some sweet perfume."
وهذا الجناس في غاية الحسن؛ ثم وجدت هذين البيتين لأبي القاسم ابن زيد ابن أبي الفتح أحمد بن عبيد بن فضل الموازيني الحلبي المعروف أبوه بالماهر، وأن ابن القيسراني المذكور أنشدهما للخطيب ابن هاشم لما تولى خطابة حلب فنسبا إليه،,"This alliteration is really excellent. I have since found these verses attributed to Abu al-Kasim Zaid Ibn Abi al-Fath Ahmad Ibn Obaid Ibn Fadl al-Mawazini, a native of Aleppo whose father was generally known by the appellation of al-Maher {the skillful). It is there said that Ibn al-Kaisarani recited them to the khatib Ibn Hashim on the latter’s appointment to the office of preacher at Aleppo, and that they were attributed to him for this reason."
"ورأيت الأول على هذه الصورة، وهو:
قد زها المنبر عجبا… إذ ترقيت خطيبا","Having met with a different reading of the first verse, I give it here: The pulpit was proud of his honors, when you mounted it as a preacher."
"وله في الغزل:
بالسفح من لبنان لي… قمر منازله القلوب
حملت تحيته الشما… ل فردها عني الجنوب
فرد الصفات غريبها… والحسن في الدنيا غريب
لم أنس ليلة قال لي… لما رأى جسدي يذوب
بالله قل لي من أعل… ك يافتى قلت: الطبيب","The following is a piece of his in the amatory style (ghazal): At the foot of mount Lebanon I possess a moon (a beauty) whose stations are {not in the zodiac but) in the hearts of men. The north wind bears me her salutation, and the south wind bears mine to her. Her qualities are unrivalled and rare; for beauty, in this world, is a rarity. I have not forgotten the night when she said, on seeing my body worn away: “I pray thee, tell me, youth, who caused thy sickness?’ and I replied: “The person who can cure it.”"
"ومن معانيه البديعة قوله من جملة قصيدته رائقة:
هذا الذي سلب العشاق نومهم… أما ترى عينيه ملأى من الوسن",A charming qasida of Ibn al-Kaisarani’s contains the following original idea: Here is the person who ravished sleep from her lovers; dost thou not see her eyes filled with (the stolen) languor?
"وهذا البيت ينظر إلى قول المتنبي في مدح سيف الدولة بن حمدان:
نهبت من الأعمار ما لو حويته… لهنئت الدنيا بأنك خالد","In composing this verse, he had in mind the eulogium addressed by al-Mutanabbi to Saif al-Dawlat Ibn Hamdan; that poet said: Thou hast taken the lives of so many (enemies) that, could thou add their days to thine, thou wouldst acquire immortality and rejoice the world."
"وكان كثير الإعجاب بقوله من جملة قصيدة:
وأهوى الذي أهوى له البدر ساجدا… ألست ترى في وجهه أثر الترب","Ibn al-Kaisarani frequently expressed himself highly satisfied with the following verse from one of his own qasidas: I love a person before whom the moon fell prostrate in adoration; sees thou not, on her face (disk) the marks left by the dust."
"وحضر مرة في سماع وكان المغني حسن الغناء، فلما طربت الجماعة وتواجدت عمل:
والله لو أنصفت العشاق انفسهم… فدوك منها بما عزوا وما صانوا
ما أنت حين تغني في مجالسهم… إلا نسيم الصبا والقوم أغصان","Being present at a concert of (religious) music where there was an excellent singer, he composed these lines on seeing the audience overcome with a thrill of ecstatic delight: By Allah! if lovers knew the just value of their souls, they would sacrifice them for thine, though they were dear to them and preciously guarded. When thou sings in their assemblies, thou art really the breath of the zephyr and they are the branches (which it agitates)."
وأنشدني صاحبنا الفخر إسحاق بن المختص الإربلي لنفسه دوبيت، وأخبرني أنه كان في سماع وفيه جماعة من أرباب القلوب، فلما طابت الجماعة كان هناك فرش منضود على كراسي فتساقطت، قال: فعملت في الحال:,"My friend al-Fakhr (Fakhr al-Din) Ishak Ibn al-Mukhtass al-Irbili (native of Arbela) recited to me a stanza of four verses (dubbit), composed by himself, on seeing the cushions fall off the sofas at a concert of (religious) music, when the audience, some of whom were (Sufis) far advanced in the practices of mysticism, fell into an ecstasy of delight."
"داعي النغمات حلقة الشوق طرق… وهنا فأجابته شجون وحرق
لو أسمع صخرة لخرت طربا… من نغمته فكيف قطن وخرق","The herald of song entered unawares, at midnight, into the assembly of lovers who longed for the sight of God, and he was answered by sobs and burning sighs. Had the rocks heard. his strains, they had fallen prostrate with delight; why then should cotton and tattered (cushions) not do the same?"
وكانت ولادة ابن القيسراني المذكور سنة ثمان وسبعين وأربعمائة بعكا. وتوفي ليلة الأربعاء الحادي والعشرين من شعبان سنة ثمان وأربعين وخمسمائة من شعبان سنة ثمان وأربعين وخمسمائة بمدينة دمشق، ودفن بمقبرة باب الفراديس، رحمه الله تعالى.,"Ibn al-Kaisarani was born at Akka (Acre) in the year four hundred and seventy eight (A. D. one thousand and eighty five or one thousand and eighty six), and he died at Damascus on the eve of Wednesday, the twenty first of Shaaban, A. H. five hundred and forty eight (the eleventh of November, A. D. one thousand one hundred and fifty three). The next morning, he was interred in the cemetery at the Faradis gate."
والخالدي: بفتح الخاء المعجمة وبعد الألف لام ثم دال مهملة، هذه النسبة إلى خالد بن الوليد المخزومي، رضي الله عنه؛ هكذا يزعم أهل بيته، وأكثر المؤرخين وعلماء الأنساب يقولون: إن خالدا رضي الله عنه، لم يتصل نسبه بل انقطع منذ زمان، والله أعلم.,"Khalidi means descended from Khalid Ibn al-Walid al-Makhzumi; so say the people of Ibn al-Kaisarani’s family, but the majority of historians and the learned in genealogy declare that the posterity of this Khalid is now extinct. God best knows the truth."
والقيسراني: بفتح القاف وسكون الياء المثناة من تحتها وفتح السين المهملة والراء وبعد الألف نون، هذه النسبة إلى قيسارية، وهي بليدة بالشام على ساحل البحر.,"Kaisarani means belonging to Kaisarya, a village on the coast of Syria."
الكيزاني,IBN AL-KIZANI
أبو عبد الله محمد بن إبراهيم بن ثابت بن إبراهيم بن فرح الكناني المقرئ الأديب الشافعي الحامي المصري المعروف بابن الكيزاني، الشاعر المشهور؛ كان زاهدا ورعا، وبمصر طائفة ينسبون إليه ويعتقدون مقالته،,"Abu Abd Allah Muhammad Ibn Ibrahim Ibn Thabit Ibn Faraj al-Kinani, a professor of the Quran-readings, a philologer, a follower of the sect of al-Shafie, a native of Egypt, surnamed also al-Hami [the dealer in raw hides) and generally known by the appellation of Ibn al-Kizani, was a poet of considerable reputation and a pious devotee. There is an order [of dervishes) in Egypt called Kizanites after him, and they place implicit faith in his sayings."
"وله ديوان شعر أكثره في الزهد، ولم أقف عليه، وسمعت بيتا واحدا أعجبني، وهو:
وإذا لاق بالمحب غرام… فكذا الوصل بالحبيب يليق","He left a diwan of poems, most of which inculcate self-mortification; I have never seen the book, but I heard one verse of his which pleased me much; it is the following: Since passion befits the lover, so should kindness befit the beloved."
وفي شعره أشياء حسنة. وتوفي ليلة الثلاثاء التاسع من شهر ربيع الأول، وقيل بل توفي في المحرم سنة اثنتين وستين وخمسمائة بمصر، ودفن بالقرب من قبة الإمام الشافعي، رضي الله عنه، بالقرافة الصغرى،,"His poetry contains some very fine passages. He died at Old-Cairo, on the eve of Tuesday, the ninth of the first Rabi some say in the month of Muharram A. H. five hundred and sixty two (the third of January, A. D. one thousand one hundred and sixty seven), and he was interred in the Lesser Karafa, near the mausoleum of the imam al-Shafie."
ثم نقل إلى سفح المقطم بقرب الحوض المعروف بأم مودود، وقبره مشهور هناك يزار، وزرته مرارا، رحمه الله تعالى.,"His body was afterwards removed to the declivity of mount Mukattam, and deposited near the cistern which bears the name of Om Maudud. The monument erected over him is a well-known object of pilgrimage; I have visited it myself more than once."
والكيزاني: بكسر الكاف وسكون الياء المثناة من تحتها وفنح الزاي وبعد الألف نون، هذه النسبة إلى عمل الكيزان وبيعها، وكان بعض أجداده يصنع ذلك، والله أعلم.,Kizani means a maker or seller of pitchers; one of his ancestors followed that trade.
الأبلة الشاعر,AL-ABLAH THE POET
أبو عبد الله محمد بن بختيار بن عبد الله الولد، المعروف بالأبلة البغدادي، الشاعر المشهور أحد المتأخرين المجيدين، جمع في شعره بين الصناعة والرقة، وله ديوان شعر بايدي الناس كثير الوجود.,"Abu Abd Allah Muhammad Ibn Bakhtiyar Ibn Abd Allah al-Wallad, surnamed al-Ablah, was a native of Baghdad and a celebrated poet, one of the best who flourished in later times. In his compositions he united tenderness (of sentiment) to artifice (of style and expression), and the diwan of his poetical works is often to be found in the hands of readers."
وذكره العماد الكاتب الأصبهاني في كتاب ”الخريدة” فقال: هو شاب ظريف يتزيا بزي الجند، رقيق أسلوب الشعر حلو الصناعة رائق البراعة عذب اللفظ ، أرق من النسيم السحري وحسن من الوشي التستري،,"The katib Imad al-Din mentions him in the Kharida and says: “He is an ingenious youth and wears the military dress. His poetry is written in a strain of tender sentiment; it delights by the artifice of its composition, ravishes by its excellence, and pleases by the sweetness of its style; in tenderness it surpasses the morning zephyr, and in beauty the flowered silks of Tustur."
وكلما ما ينظمه، ولو أنه يسير، يسير، والمغنون يغنون برائقات أبياته عن أصوات القدماء، فهم يتهافتون على نظمه المطرب تهافت الطير الحوم على عذب المشرب.,"His poetical essays, though few in number, have got into wide circulation, and the musicians sing his charming verses set to old airs; they rush as eagerly to obtain his delightful poems as the bird, in its circling flight, rushes down to the pure fountain."
"ثم قال: أنشدني لنفسه من قصيدة سنة خمس وخمسين وخمسمائة ببغداد:
زار من أحيا بزورته… والدجى في لون طرته
قمر يثني معانقه… بانة في طي بردته","He then adds that, in the year five hundred and fifty five (A. D. one thousand one hundred and sixty), al-Ablah recited to him, at Baghdad, the following passage of a qasida as his own composition: She whose visits give me life came to me when the evening had (assumed) the tint of her hair. When she turned her head (she seemed) a moon; and wrapped in the folds of her (green) mantle (she seemed) a willow branch."
"بت أستجلي المدام على… غرة الواشي وغرته
يا لها من زورة قصرت… فأملت طول جفوته
آه من حضر له وعلى… رشفة من برد ريقته
يا له في الحسن من صنم… كلنا من جاهليته","I passed the night unsealing the wine (of her lips), whilst I deceived the vigilance of spies and took her unawares. O how sweet that visit! though short, it ended forever (the pains I suffered from) her protracted cruelty. I sigh for that slender waist and for the refreshing coolness of those lips. I sigh for her who in beauty is a statue and who has us all in the pagan troop of her adorers."
"ومن أبياته السائرة قوله من جملة قصيدة أنيقة:
لا يعرف الشوق إلا من يكابده… ولا الصبابة إلا من يعانيها","A well-known verse of his is the following, taken from a brilliant qasida: None know what amorous passion is except him who suffers its torments; none know what love is except him who feels its pains."
"ومن رقيق شعره قوله في غزل قصيدة:
دعني أكابد لوعتي وأعاني… أين الطليق من الأسير العاني
آليت لا أدع الملام يغرني… من بعد ما أخذ الغرام عناني
أولا تروض العاذلات وقد أرى… روضات حسن في خدود حسان",The following sentimental verses are taken from a passage of a Qasida in which he praises his mistress: Leave me to my sufferings; let me undergo the pains of love! O how wide the difference between him whose heart is free and him whom beauty has made its captive! I swear that I shall heed not the reproaches (of my friends); they have only excited my impatience from the time that passion first held my rein. I swear that the counsels of) censorious females shall not amend (me) as long as I see gardens of beauty in the cheeks of the fair!
"ولدي يلتمس السلو، ولم أزل… حي الصبابة ميت السلوان
يا برق إن تجف العقيق فطالما… أغنته عنك سحائب الأجفان
هيهات أن أنسى رباك ووقفه… فيها أغير بها على الغيران
ومهفهف ساجي اللحاظ حفظته… فأضاعني وأطعته فعصاني
يصمي قلوب العاشقين بمقلة… طرف السنان وطرفها سيان","In me (the feelings of) consolation are (vainly) sought; love always lives (within me), but consolation is dead. O thunder-cloud! if thou art unkind to the valley (where my beloved resided and refuses it thy refreshing showers), know, that often the clouds of my eyes have supplied it with the rains refused by thee. No, never shall I forget the hill where I met thee (my beloved!), nor the time I stationed at a spot which I envy to its jealous possessor. And that maid with the slender waist and languishing eyes; how long have I preserved my love for her, yet it was lost upon her! How long have I obeyed her, yet she never yielded to my wishes. She wounds the hearts of lovers with glances (which pierce) like the point of the spear."
"خنث الدلال: بشعره وبثغره… يوم الوداع أضلني وهداني
ما قام معتد لا يهز قوامه… إلا وبانت خجلة في البان
يا أهل نعمان إلى وجناتكم… تعزى الشقائق لا إلى نعمان
ما يفعل المران من يد قلب… في القلب فعل مرارة الهجران","Her movements are full of grace; I went astray in the darkness which her hair shed around, on the day of our separation, and was directed again by the brightness of her teeth. When she stands up, in her fair proportion, and gracefully bends her waist, the pliant branch of the willow blushes (to be vanquished). Dwellers in the valley of Noman! it was after your checks, and not after the king al-Noman, that the anemones were called shakaik al-Noman. Taper lances in skillful bands wound not the heart so deeply as the bitterness of (her) disdain."
وهي قصيدة طويلة ومديحها جيد، وجميع شعره على هذا الأسلوب والنسق ومخالصة من الغزل إلى المدح في نهاية الحسن، وقل من يلحقه فيها، فمن ذلك قوله من قصيدة أولها:,"This passage is taken from a long qasida of which the eulogistic part is excellent. All his poetry is of the same cast, and his transitions from the description of the mis-tress to the praises of the patron are beautifully managed and have been rarely equaled. As an example of this, we may cite the Qasida which begins thus."
"جنيت جني الورد من ذلك الخد… وعانقت غصن البان من ذلك القد
فلما انتهى إلى مخلصها قال:
لئن يوما بسمعي ملامة… لهند فلا عفت الملامة في هند
ولا وجدت عيني سبيلا إلى البكا… ولا بت في أسر الصبابة والوجد
وبحت بما ألقى ورحت مقابلا… سماحة مجد الدين بالكفر والجحد","I gathered crops of roses off those cheeks, and in clasping that waist, I embraced a willow branch. On coming to the transition, he says : And if I ever permit the dispraise of (my beloved) Hind to ring in my ears, mayI never resent the dispraise of Hind! may my eyes never find a way to shed tears of love! may] never pass the night in the bondage of love and passion! may I reveal the favours 1 have received, and may I relurn home manifesting ingratitude and coldness for the bounties of Majd ad-Din."
"وقوله من قصيدة أخرى:
فلا وجد سوى وجدي بليلى… ولا مجد كمجد ابن الدوامي","Again, in another Qasida, he says: There is no real love but mine for Laila; there is no glory but that of Ibn al-Dawami."
"وقوله في أخرى:
فأقسم أني أفي الصبابة واحد… وأن كمال الدين في الجود واحد إلى غير ذلك.","And again, in another: I swear that in love I stand alone, and that Kamal al-Din stands alone in beneficence! To these might be added other examples."
وكانت وفاته، على ماقاله ابن الجوزي في تاريخه، في جمادى الآخرة سنة تسع وسبعين، وقال غيره: سنة ثمانين وخمسمائة ببغداد، ودفن في باب أبرز محاذي التاجية، رحمه الله تعالى.,"Ibn al-Jauzi says, in his History, that al-Ablah died at Baghdad in the month of the latter Jumada, A. H. five hundred and seventy nine (Sept.-Oct. A. D. one thousand one hundred and eighty three). Others place his death a year later. He was interred at the Abzer gate, opposite to the (edifice called) al-Tajiya."
والأبله: معروف فلا حاجة إلى ضبطه، وإنما قيل له أبله لأنه كان فيه طرف بله، وقيل لأنه كان في غاية الذكاء، وهو من أسماء الأضداد، كما قيل للأسود: كافور.,"Ablah (simpleton) is a word so well known that it is unnecessary to mark its pronunciation. He was called by this name because there was a shade of simplicity in his character, or, according to some, because he was extremely shrewd: ablah being one of those words which bear two opposite significations. It is thus that they call a negro Kafur [camphor)."
وكان له ميل إلى بعض أبناء البغاددة، فعبر على باب داره فوجد خلوة، فكتب على الباب، قال العماد الكاتب: وأنشدنيهما:,"Having conceived a friendship fora youth of Baghdad, he passed one day by his house, and taking advantage of a moment when no person was present, he wrote on the door the following lines (the katib Imad al-Din says that they were repeated to him by the author)."
"دارك يا بدر الدجى جنة… بغيرها نفسي ما تلهو
وقد روي في خبر أنه… أكثر أهل الجنة البله","Thy dwelling, O full moon of the darkness! is a paradise which alone can give delight to my soul. And in a tradition it is said that the greater part of the people of Paradise are the simple."
ولابن التعاويذي المذكور بعده فيه هجاء أفحش فيه، فأضربت عن ذكره مع أنها أبيات جيدة، والله أعلم.,"Ibn al-Taawizi, a poet whose life we shall give next, satirized al-Ablah in the grossest terms, but though the piece is well versified, I shall abstain from inserting it."
ابن التعاويذي الشاعر,SIBT IBN AL-TAAWIZI
أبو الفتح محمد بن عبيد الله بن عبد الله الكاتب المعروف بابن التعاويذي، الشاعر المشهور؛ كان مولى لابن المظفر واسمه نشتكين، فسماه ولده المذكور عبيد الله، وهو سبط أبي محمد المبارك بن علي بن نصر السراج الجوهري الزاهد المعروف بابن التعاويذي ، وإنما نسب إلى جده المذكور لأنه كفله صغيرا، ونشأ في حجره فنسب إليه.,"Abu al-Fath Muhammad Ibn Obaid Allah the katib, surnamed Ibn al-Taawizi, was a celebrated poet. His father, who was a mawla to the al-Muzaffar family, bore the name of Nushtikin, but the son changed it into Obaid Allah. The mother of Abu l-Fath Muhammad was daughter to the holy ascetic Abu Muhammad Al-Mubarak Ibn Al-Mubarak Ibn Ali Ibn Nasr al-Sarraj al-Jauhari, generally known by the surname of Ibn al-Taawizi and by the title of Jamal al-Din (beauty of religion). Having been brought up from his childhood by his maternal grandfather, and having passed his youth under his care, he also was surnamed Ibn al-Taawizi."
"وكان أبو الفتح المذكور شاعر وقته، لم يكن فيه مثله، جمع شعره بين جزالة الأافاظ وعذوبتها ورقة المعاني ودقتها، وهو في غاية الحسن والحلاوة، وفيما أعتقد لم يكن قبله بمائتين سنة من يضاهيه، ولا يؤاخذني من يقف على هذا الفصل فإن ذلك يختلف بميل الطباع، ولله القائل:
وللناس فيما يعشقون مذاهب…","As a poet, Abu al-Fath stood, in his days, without a rival; in his verses he combined correctness and sweetness of expression with tenderness and subtilty of thought. His pieces are charming and beautiful in the highest degree; I do not think that, for two hundred years before, any poet existed at all like him; and let not the reader of this article blame me when I say this, for opinions vary according to the inclinations of him who pronounces them, and it has been well said by a poet: Men’s tastes differ as to what they love."
وكان كاتبا بديوان المقاطعات ببغداد، وعمي في آخره عمره سنة تسع وسبعين، وله في عماه أشعار كثيرة يرثي بها ويندب زمان شبابه وتصرفه، وكان قد جمع ديوانه بنفسه قبل العمى، وعمل له خطبة طريفة، ورتبه أربعة فصول،,"Ibn al-Taawizi was a katib [clerk] in the fief office (Diwan al-Mukatiat) at Baghdad. In the year five hundred and seventy nine (A. D. one thousand one hundred and eighty three or one thousand one hundred and eighty four), towards the close of his life, he lost his sight, and in many of his poems he laments that privation and regrets the days of his active youth. Before he became blind, he collected his own works into a diwan, drawn up in four sections and preceded by an ingenious introduction (khutba)."
وكل ما جدده بعد ذلك سماه ”الزيادات” فلهذا يوجد ديوانه في بعض النسخ خاليا من الزيادات، وفي بعضها مكملا بالزيادات، ولما عمي كان باسمه راتب في الديوان، فالتمس أن ينقل باسم أولاده، فلما نقل كتب إلى الإمام لدين الله هذه الأبيات يسأله أن يحدد له راتبا مدة حياته، وهي:,"The pieces which he composed afterwards, he entitled al-Ziadat [additions], and it therefore happens that these additions are wanting in some copies of his diwan. When he lost his sight he was a pensioner of the Diwan [the board of public service), and then obtained that his own name should be replaced on the register by those of his sons; but, when that was done, he wrote the following lines to the imam (caliph) al-Nasir lidin illah, requesting a new pension for himself, to be continued as long as he lived:"
"خليفة الله أنت بالدين والدن… يا وأمر الإسلام مضطلع
أنت لما سنه الأئمة أع… لام الهدى مقتنف ومتبع
قد عدم العدم في زمانك وال… جور معا والخلاف والبدع
فالناس في الشرع والسياسة… والإحسان والعدل كلهم شرع","Caliph of God! you sustain the weight of religion, the world, and Islamism; you follow closely the regulations prescribed by the ancient imams, those land-marks of sure guidance. Under thy reign, poverty and injustice have disappeared; sedition and heresy are seen no longer, and all the people tread in the paths of good policy, beneficence, and justice."
"يا ملكا يردع الحوادث… والأيام عن ظلمها فترتدع
ومن له أنعم مكررة… لنا مصيف منها ومرتبع
أرضي قد أجدبت وليس لمن… أجدب يوما سواك منتجع
ولي عيال لا در درهم… قد أكلوا دهرهم وما شبعوا
إذا رأوني ذا ثروة جلسوا… حولي ومالوا إلي واجتمعوا
وطالما قطعوا حبالي إع… راضا إذا لم تكن معي قطع","Mighty prince! you at whose prohibition fortune ceases her tyranny you who have bestowed on us favors double and fourfold! my land is struck with sterility, and you alone can restore the impoverished possessor to plenty. I have a family, alas too numerous! which have consumed my means, and their appetite is yet unsated; when they saw me in opulence, they assembled around me, and sat and hearkened to my wishes, but, long since, they broke every lie and turned away on finding me penniless."
"يمشون حولي شتى كأنهم… عقارب كلما سعوا لسعوا
فمنهم الطفل والمرهق والرضي… ع يحبو والكهل واليفع
لا قارح منهم أؤمل أن… ينالني خبره ولا جذع
لهم حلوق تفضي إلى معد… تحمل في الأكل فوق ما تسع
من كل رحب المعاء أجوف نا… ري الحشا لا يمسه الشبع
لا يحسن المضغ فهو ينزل في… فيه بلا كلفة ويبتلع
ولي حديث يلهي ويعجب من… يوسع لي خلقه فيسمع
نقلت ريمي جهلا إلى ولد… لست بهم ما حييت أنتفع","They roam about me on every side, and, like scorpions, wherever they pass they sting. Among them are children, boys, infants at the breast just able to creep, aged men, and youths full grown. From none of them, young or old, can I hope to derive advantage; they have throats leading to stomachs which receive a greater load than they can carry. Their paunches are wide and empty; their consuming appetite cannot be satisfied. With them, chewing is useless; the morsel which enters their mouth is swallowed without that ceremony. The story which I now relate concerns myself, and will amuse him who is well disposed and lends his ear. I foolishly made over my pension to sons, of whom, as long as I live, I shall get no good."
"نظرت في نفعهم وما أنا في اج… تلاب نفع الاولاد مبتدع
وقلت هذا بعدي يكون لكم… فما أطاعوا أمري ولا سمعوا
واختلسوه مني فما تركوا… عيني عليه ولا يدي تقع
فبئس والله ما صنعت فأض… ررت بنفسي وبئس ما صنعوا
فإن أردتم أمرا يزول به ال… خصام من بيننا ويرتفع
فاستأنفوا لي رسما أعود على… ضنك معاشي به فيتسع","I had in view their advantage, but I had not the talent of drawing any profit from them. I said to them: “ When I die, this shall be yours; ” but they obeyed me not, neither did they hearken to my wishes. They juggled me out of my money, before I could cast my eye upon it, or touch it with my hand. By Allah! I did wrong and harmed myself, and they also have done wrong. But, if you wish to end our contestations, grant me a new pension, wherewith to encounter and amplify my straitened means."
"وإن زعمتم أني أتيت بها… خديعة فالكريم ينخدع
حاشا لرسمي الكريم ينسخ من… نسخ دواوينكم فينقطع
فوقعوا لي بما سألت فقد… أطعت نفسي واستحكم الطمع
ولا تطيلوا معي فلست ولو… دفعتوني بالراح اندفع
وحلفوني أن لا تعود يدي… ترفع في نقله ولا تضع فما ألطف","and if you say that I have been made a dupe, know that the generous man is often duped. God forefend that my old pension should be erased from the registers of your office and cut off. Sign your consent to my demand, for my hopes are excited and those hopes are firm. Defer not your answer, for I am not to be put off, even though you pushed me away with your own hands; put it in my power to swear that, to transfer my pension to another, I shall never raise my hand nor put it [to paper)."
"ما توصل به إلى بلوغ مقصوده بهذه الأبيات التي لو مرت بالجماد لاستمالته وعطفته، فأنعم عليه أمير المؤمنين بالراتب، فكان يصله بصلة من الخشكار الرديء، فطتب إلى فخر الدين صاحب المخزن أبياتا يشكو من ذلك أولها:
مولاي فخر الدين أنت إلى الندى… عجل وغيرك محجم متباطي","With what ingenuity he adduces, in these verses, the motives which should tend to the fulfilment of his desire! were the piece recited to a rock, it would soften and bend it! So, the Commander of the faithful gave orders that he should receive the pension. Having then obtained as an equivalent for his monthly pay a quantity of bad unbolted flour, he addressed a versified complaint to the storekeeper Fakhr al-Din; it begins thus: My lord Fakhr al-Din! thou art prompt to deeds of generosity, when other men are averse and slow."
"ومنها:
حاشاك ترضى أن تكون جرايتي… كجراية البواب والنفاط
سوداء مثل الليل سعر قفيزها… ما بين طسوج إلى قيراط
أخنت علي الحادثات وأفرطت… فيها الرداءة أيما إفراط
قد كدرت حسي المضيء، وغيرت… طبعي السليم، وعفنت أخلاطي
فتول تدبيري فقد أنهيت ما… أشكوه من مرضي إلى بقراط","God forbid that you should consent to my receiving an allowance like that of common door-porters and torch-bearers. They have given me) a substance black as night, worth from a farting to a kirat [four pence) a bushel, altered by age and spoiled to an excessive degree. My offended senses are troubled by, my health impaired, and the humors of my constitution corrupted. Take charge of my cure; I submit to an able Hippocrates the malady of which I complain."
وكان وزير الديوان العزيز شرف الدين أبو جعفر أحمد بن محمد بن سعيد بن إبراهيم التميمي وزير الإمام المستنجد بالله المعروف بابن البلدي، وقد عزل أرباب الدواوين وحسبهم وحاسبهم وصادرهم وعاقبهم ونكل بهم، فعمل سبط ابن التعاويذي المذكور في ذلك قوله:,"Sharaf al-Din Abu Jaafar Ahmad Ibn Muhammad Ibn Saied Ibn Ibrahim al-Tamim, generally known by the appellation of Ibn al-Baladi, was vizir to the imam (caliph) al-Mustanjid billah and president of the council of state (wazir al-Diwan al-Aziz). He once removed the directors of all the government offices from their places and committed them to prison; having then examined their accounts, he inflicted on them heavy fines, personal chastisements, and tortures. This occurrence induced Sibt Ibn al-Taawizi to compose the following lines."
"يا قاصدا بغداد حد عن بلدة… للجور فيها زخرة وعباب
إن كنت طالب حاجة فارجع فقد… سدت على الراجي بها الأبواب
ليست، وما بعد الزمان، كعهدها… أيام يعمر ربعها الطلاب
ويحلها الرؤساء من ساداتها… والجلة الأدباء والكتاب
والدهر في أولى حداثته ولل… أيام فيها نضرة وشباب
والفضل في سوق الكرام يباع بال… غالي من الأثمان، والآداب","Traveler to Baghdad! avoid a city overflowed by the swollen waves of tyranny. If you go to request a favor, return, for all the doors are shut against him who hopes. That place is no longer what it lately was when its hotels were filled with solicitors, and when the heads of noble families, eminent scholars, and distinguished katibs resided within its walls. Time was then in its newness, and fortune in the bloom of its youth; talent and learning were richly rewarded by generous protectors."
"بادت وأهلوها معا، فبيوتهم… ببقاء مولانا الوزير خراب
وارتهم الأجداث أحياء تها… ل جنادل من فوقهم وتراب
فهم خلود في محابسهم يصب… عليهم بعد العذاب عذاب
لا يرتجى منها إيابهم، وهل… يرجى لسكان القبور إياب
والناس قد قامت قيامتهم، فلا… أنساب بينهم ولا أسباب","That city is now ruined and so are its inhabitants; their mansions have been desolated by the existence of our lord the vizir. Baghdad offers naught to the living but the grave, with stones and earth to be cast upon their corpses. Some are condemned to perpetual imprisonment, where tortures ever renewed are heaped upon them. From thence no hopes of return; can we hope for the return of those who inhabit the tomb! The people are in desolation; ties of blood and ties of friendship hold no longer."
"والمرء يسلمه أبوه وعرسه… ويخونه القرباء والأحباب
لا شافعا تغني شفاعته، ولا… جان له مما جناه متاب
شهدوا معادهم فعاد مصدقا… من كان قبل ببعثه يرتاب
حشر وميزان وعرض جرائد… وصائف منشورة وحساب
وبها زبانية تبث على الورى… وسلاسل ومقامع وعذاب
ما فاتهم من كل ما وعدوا به… في الحشر إلا راحم وهاب","The father betrays the son, the wife the husband; relations and friends betray. The mediation of intercessors avails not; offenders obtain no respite to repent of their faults. They all see the day of judgment arrived; and those who doubted of the resurrection have now become believers: the crowd is not wanting, nor the balance, nor the books of men’s acts presented to view, nor the volumes opened, nor the call to reckoning; the inexorable guards execute the sentence upon mankind; chains are there, clubs, and punishment, nay, all the threatened terrors of the day of judgment; but a merciful and beneficent being is not there."
"وله في الوزير المذكور:
يا رب أشكو إليك ضرا… أنت على كشفه قدير
أليس صرنا زمان… فيه أبو جعفر وزير","He composed the following lines on the same vizir: O Lord! hearken to our affliction, for thou canst remove it; (alas!) have we not come to a time in which Abu Jaafar is vizir."
وذكر محب الدين المعروف بابن النجار فيتاريخ بغداد أن الإمام المستنجد بالله توفي يوم الاثنين ثامن شهر ربيع الآخر سنة وستين وخمسمائة وتولى بعده ولده المستضيء بأمر الله,"Muhibb al-Din Ibn al-Najjar states, in bis History of Baghdad, that on Monday, the eighth of the latter Rabi, A. H. five hundred and sixty six (the nineteenth of December, A. D. one thousand one hundred and seventy), the imam al-Mustanjid billah died and was succeeded by bis son the imam al-Mustadi biamr illah."
وجلس للمبايعة يوم الثلاثاء ثاني اليوم المذكور، فخرج أستاذ الدار عضد الدين أبو الفرج المذكور عقيب هذا ومعه ابن السيبي فقال له: إن الخليفة قد تقدم أن يستوفي القصاص من هذان وأشار إلى الوزير،,"The next day, Tuesday, the new caliph held a sitting to receive the allegiance of his people. Immediately after, the mayor of the palace, (Ustaz al-Dar) Adud al-Din Abu al-Faraj, a person of whom we shall again speak lower down, came forth with Ibn al-Basti, and said; “The caliph has given orders that the law of talion shall have its course against this man;” pointing to the vizir."
فأخذ وسحب وقطع أنفه ويده ورجلهن ثم ضربت رقبته، وجمع في ترس وألقي في دجلة، وكان هذا الوزير قد قطع أنف أم ابن السيبي المذكور ويد أخيه ورجله في أيام ولايته، فاقتص منه في هذا اليوم، نعوذ بالله من سوء العاقبة.,"They instantly seized on Abu Jaafar and dragged him along the ground, after which they cut off his nose, one of his hands, one of his feet, and finally his head. The trunk and the severed members were then placed in (the concavity of) a shield and cast into the Tigris. This vizir, when in power, had cut off the nose of Ibn al-Basti’s mother, and the hand and the foot of his brother, but that day Ibn al-Basti took his revenge: God preserve us from the evil consequences of our own deeds!"
وكتب سبط ابن التعاويذي إلى عضد الدين أبي الفرج محمد بن المظفر، وهو من ابناء مواليه يطلب منه شعيرا لفرسه، وهو الذي فعل بالوزير ابن البلدي تلك الفعلة المذكورة قبل هذا:,"Sibt Ibn al-Taawizi was the son of a mawla; his father being one of the clients of Adud al-Din Abu al-Faraj Muhammad Ibn al-Muzaffar, the same who treated the vizir Ibn al-Baladi in this manner, and he once wrote to his patron the following piece, requesting [an allowance of) barley for his horse."
"مولاي يا من له أياد… ليس إلى عدها سبيل
ومن إذا قلت العطايا… فجوده وافر جزيل
إليه إن جارت الليالي… نأوي، وفي ظله نقيل
إن كميتي العتيق سنا… له حديث معي يطول
كان شرائي له فضولا… فأعجب لما يجلب الفضول
ظننته حاملا لرحلي… فخاب ظني به الجميل
ولم أخل للسقاء أني… لثقل أعبائه حمول","O my patron, thou whose acts of kindness cannot be counted, and whose generosity is ample and abundant when the gifts bestowed by other men are rare! thou to whom we have recourse, and under whose shade we repose when fortune plays the tyrant, I have a long story to tell of my old bay horse: I bought him without necessity, and behold the consequence of indulging in superfluities: I thought he would have carried my travelling furniture, but all my fine hopes were disappointed, and I never imagined, O misery! that I should myself have to carry his heavy burden."
"فإن أكن عاليا عليه… فهو على كاهلي ثقيل
أرجل كالبوم ليس فيه… خير كثير ولا قليل
ليس له مخبر حميد… ولا له منظر جميل
وهو حرون وفيه بطء… ولا جواد ولا ذلول
لا كفل معجب لراء… إذا رآه ولا تليل
مقصرا إن مشى، ولكن… إن حضر الاكل مستطيل","A saddle is good to sit on, but it is a heavy object on my shoulders. His back is white like the owl’s; his worth is neither great nor little; his qualities are not of the best, and his appearance far from handsome; he is a harun and slow in his movements; he is not a racer, nor obedient to the bit; neither does his crupper nor his neck awaken admiration in the beholder; when he steps out he stops short, but when they give him enough to eat, it is long before he stops."
"يعجبه التبن والشعيرال… مغسول والقت والقصيل
إذا رأى عكرشا رأيت… اللعاب من شدقه يسيل
وليس فيه من المعاني… شيء سوى أنه أكول
فهب له اليوم ما تسنى… وهبه من نعض ما تنيل
ولا تقل إن ذا قليل… فالجل في عينيه جليل","Straw and clean barley delight him, as also clover and green fodder, but thou wilt see his teeth water at the sight of ikrish; he has only one fair point that of being a good feeder. Then give him to-day whatever is at hand, and count that {slender ‘present) in the number of your usual donations. Say not: ‘That is too little; a single straw is precious in his eye."
وإنما أوردت هذه المقاطيع من شعره لكونها مستملحة. وأما قصائده المشتملة على النسيب والمدح فإنها في غاية الحسن، وصنف كتابا سماه الحجبة والحجاب يدخل في مقدار خمس عشرة كراسة، وأكال الكلام فيه، وهو قليل الوجود.,"I give these pieces because they are greatly admired, but his qasidas containing the praises of his mistress and his patrons are of the utmost beauty. He composed a book called Kitab al-Hajaba wa al-Hijab [on chamberlains and door-curtains); it fills about fifteen quires (three hundred pages) and is a scarce work. The author treats the subject at great length."
وذكر العماد الأصبهاني في كتاب الخريدة أن ابن التعاويذي المذكور كان صاحب لما كان بالعراق، فلما انتقل العماد إلى الشام واتصل بخدمة السلطان صلاح الدين كتب إليهابن التعاويذي رسالة يطلب منه فروة،,"Imad al-Din al-Ispahani mentions, in his Kharida, that when he passed into Syria and was attached to the service of the sultan Salah al-Din, Ibn al-Taawizi, with whom he had been acquainted when in Iraq, addressed to him an epistle with a qasida in which he requested from him a present of a furred pelisse."
وذكر الرسالةن وهيوقد كلف مكارمه وإن لم يكن للجود عليها كلفة، وأتحفه بما وجهه إليه من أمله وهو لعمر الله تحفه،,"He gives a copy of the epistle, which ran as follows: (Thy humble servant) imposes a task on your noble qualities which never felt beneficence to be a task, and he here offers thee his expectations as a present, and such a present!"
أهدى فروة دمشقية، سرية نقية، يلين لمسها، ويزين لبسها، ودباغتها نظيفة، وخياطتها لطيفة، طويلة كطوله، سابغة كأنعمه حالية كذكره، جميلة كفعله، واسعة كصدره، نقية كعرضه، رفيعة كقدره، موشية كنظمه ونثره، ظاهرها كظاهره، وباطنها كباطنه، يتجمل بها اللابس، وتتحلى بها المجالس، وهي لخادمه سربال، وله – حرس الله مجده – جمال،,"They consist in the obtaining of a Damascus furred pelisse, magnificent, spotless, soft to the touch, an ornament to the wearer, made with skins carefully dressed, sewn with care, long as thy longanimity, ample as thy beneficence, fair as thy reputation, handsome as thy deeds, large as thy heart, spotless as thy honor, excellent as thy merit, embroidered like thy poetry and prose; its exterior (pleasing) like thy aspect, its interior (sound) like thy heart, adorning the wearer, and embellishing the assemblies; to serve as a cloak to thy humble servant and as a luster to thy glory, which God protect!"
يشكره عليها من لم يلبسها، ويثني عليه من لم يتدرعها، تذهب خميلة وبرها، ويبقى حميد أثرها، ويخلق إهابها وجلدها، ويتجدد شكرها وحمدها، وقد نظم أبياتا ركب في نظمها الغرر، وأهدى بها التمر إلى هجر، إلا أنه قد عرض الطيب على عطاره، ووضع الثوب في يد بزازة،,"so that even he who does not wear it may be grateful to thee, and he who does not put it on may praise thee for it. The gloss of its fur may fade, but the impression of gratitude which it produced will remain; the skins may wear out, but our thanks and praises shall always be renewed. (Thy servant) has composed some verses in which are combined every species of ornament, and, though the sending of them to you is like the sending of dates to Hajar, yet he presents them in the same manner as perfumes are offered to the perfumer and as clothes are placed in the hands of the vender."
وأحل الثناء في محله، وجمع بين الفضل وأهله، وهي في حسنه وخفارة كرمه,"(Thy servant) thus deposits his eulogiurn in its fitting place, and he brings the merit (of his production) into conjunction with the meritorious, by composing this (qasida) in thy honour and confiding it to the safeguard of thy generosity.”"
"ثم ذكر القصيدة التي أولها:
بأبي من ذبت في الح… ب له شوقا وصبوة","Imad al-Din then gives the Qasida, which begins thus: I should sacrifice my father to preserve that person for whom, in my love, I pine with desire and passion."
وهي موجودة في ديوانه. وكتب العماد جواب القصيدة على هذا الروي أيضا، وهما طويلتان.,"This piece is to be found in his (Ibn al-Taawizi’s) diwan. In reply to this qasida, Imad al-Din wrote another, in the same rhyming; they are both of great length."
وذكر العماد قبل ذكر الرسالة والقصيدة في حقه: هو شاب فيه فضل وآداب ورياسة وكياسة ومروة وأبوه وفتوة، جمعني وإياه صدق العقيدة في عقد الصداقة، وقد كملت فيه أسباب الظرف واللطف واللباقة؛ ثم أتى بالرسالة والقصيدة وجوابها،,"Before mentioning the epistle and the qasida, Imad al-Din speaks in these terms of the author:
A young man of talent, instruction, influence, discretion, manliness, spirit, and honor, with whom I was united in the bonds of friendship by the sincerity of our mutual sentiments, and who possessed in perfection all the means (of pleasing) which wit, ingenuity, and intelligence can bestow. He then inserts the epistle with the qasida and its answer."
وهذه الرسالة لم أر مثلها في بابها، سوى ماسيأتي في ترجمة بهاء الدين ابن شداد – في حرف الياء إن شاء الله تعالى – فان ابن خروف المغربي كتب إليه رسالة بديعة يستجديه فروة يستجديه فروة قرظ.,"I never saw anything in the style of this letter except one of which I shall speak in the life of Baha al-Din Ibn Shaddad, to whom Ibn Kharuf al-Maghribi indited an epistle of great originality, in which he asked him for a pelisse of marten-skins."
وكانت ولادة ابن التاويذي المذكور في العاشر من رجب يوم الجمعة سنة تسع عشرة وخمسمائة. وتوفي في ثاني شوال سنة أربع، وقيل ثلاث وثمانين وخمسمائة ببغداد، ودفن في باب أبرز، رحمه الله تعالى. وقال ابن النجارفي تاريخه: مولده يوم الجمعة، وتوفي يوم السبت ثامن عشر شوال.,"Ibn al-Taawizi was born on Friday, the tenth of Rajab, A. H. five hundred and nineteen (the twelfth of August, A. D. one thousand one hundred and twenty five), and he died at Baghdad on the second of Shawwal, A. H. five hundred and eighty four (twenty fourth of November, A. D. one thousand one hundred and eighty eight); some say, five hundred and eighty three. He was interred at the Abrez gate. According to Ibn alNajjar, in his, History, the birth of Ibn al-Taawizi took place on a Friday, and his death on Saturday, the eighteenth of Shawwal."
والتعاويذي: بفتح التاء المثناة من فوقها والعين المهملة وكسر الواو بعد الألف وبعدها ياء مثناة من تحتها ساكنة ثم ذال معجمة، هذه النسبة إلى كتبه التعاويذ وهي الحروز.,Taawizi means a writer of amulets; taawiz signifying amu-lets.
واشتهر بها أبو محمد المبارك بن المبارك بن السراج التعاويذي البغدادي الزاهد، المقدم ذكره في أول هذه الترجمة، وكان صالحا.,"It was under this surname that Abu Muhammad Al-Mubarak Ibn Al-Mubarak Ibn al-Sarraj al-Baghdadi, the pious and holy ascetic already named towards the beginning of this article, was generally known."
ذكره ابن السمعاني في كتاب الذيل” وكتاب الأنساب وقال: لعل أباه كان يرقي ويكتب التعاويذ، وسمع منه ابن السمعاني المذكورن وقال: سألته عن مولده، فقال: ولدت في سنة ست وتسعين وأربعمائة بالكرخ.”,"Ibn al-Samaani, who mentions him in the Zail (supplement) and in the Ansab, says: “Perhaps his father dealt in charms and wrote amulets.” Ibn al-Samaani received from him some traditional information; this writer says also: “I asked him where and when he was born, to which he replied: At al-Karkh (the suburb of Baghdad), in the year four hundred and seventy six (A. D. one thousand and eighty three or one thousand and eighty four).’"
وتوفي في جمادى الأولى سنة ثىث وخمسين وخمسمائة، ودفن في جمادى الأولى سنة ثلاث وخمسين وخمسمائة، ودفن بمقبرة الشوينزي، رحمه الله تعالى.,"He died in the month of the first Jumada, A. H. five hundred and fifty three (June, A. D. one thousand one hundred and fifty eight), and was interred in the Shunizi cemetery."
"وقال السمعاني: أنشدني أبو محمد المبارك المذكور لنفسه قوله:
اجعل همومك واحدا… وتخل عن كل الهموم
فعساك أن تحظى بما… يغنيك عن كل العلوم","He recited to me the following lines as his own:
“Let one object only (God) engage your thoughts, and leave aside all other cares. You may thus happily obtain such knowledge as may render human learning useless.”"
ثم قال، قال لي ابن التعاويذي: ما قلت من الشعر غير هذين البيتين.,He then informed me that these were the only verses he ever composed.
ونشتكين: بضم النون وسكون الشين المعجمة وكسر التاء المثناة من فوقها والكاف وبعدها النون وسكون الشين المعجمة وكسر التاء المثناة من فوقها والكاف وبعدها ياء مثناة من تحتها ساكنة ثم نون، وهو اسم أعجمي تسمى به المماليك، وقد تقدم في أول الترجمة أنه كان من مماليك أحد بني المظفر رئيس الرؤساء،,"Nushtikin is a foreign name borne by white slaves [mamluks). We have already stated, in the beginning of this article, that Nushtikin was a mamluk belonging to a descendant of al-Muzaffar, the son of the Reis al-Ruasaa."
وله فيهم مدائع بديعة، وأفراد مدائعهم في فصل من الفصول الأربعة المرتبة في ديوانه لكونهم مواليه، وكانوا يحسنون إليه، والله أعلم.,"Ibn al-Taawizi being one of their mawlas, and much indebted to their kindness, composed a number of brilliant poems in their praise, and these he assembled in one of the four chapters into which his diwan is divided."
ابن المعلم الشاعر,IBN AL-MUALLIM THE POET
أبو الغنائم محمد بن علي بن فارس بن عبد الله بن الحسين بن القاسم، المعروف بابن المعلم الواسطي الهرئي، الملقب نجم الدين، الشاعر المشهور؛ كان شاعرا رقيق الشعر لطيف حاشية الطبع، يكاد شعره يذوب من رقته،,"Abu al-Ghanaim Muhammad Ibn Ali Ibn Faris Ibn Ali Ibn Abd Allah Ibn al-Husain Ibn al-Kasim al-Wasiti (native of Wasit) al-Hurai, surnamed Najm al-Din [star of religion), and generally known by the appellation of Ibn al-Muallim [the son of the preceptor), was a celebrated poet. His pieces are so replete with pathetic sentiment and natural delicacy of thought, that they seem to melt with tenderness."
وهو أحد من سار شعره وانتشر ذكره ونبه بالشعر قدره وحسن به حاله وأمره وطال في نظم القريض عمره وساعده على قوله زمانه ودهره،,"He was one of those whose poems got into wide circulation, whose name acquired popularity, and whose verses procured them public esteem, wealth, and influence. The composition of verses formed the occupation of his life, and the epoch in which he lived encouraged him to persevere."
وأكثر القول في الغزل والمدح وفنون المقاصد، وكان سهل الألفاظ صحيح المعاني يغلب على شعره وصف الشوق والحب وذكر الصبابة والغرام، فعلق بالقلوب ولطف مكانه عند أكثر الناس ومالوا إليه وحفظوه وتداولوه بينهم واستشهد به الوعاظ واستحلاه السامعون.,"His poems are chiefly amatory, eulogistic, or miscellaneous: the style is easy and the thoughts are just. The greater part of his poetry is devoted to the description of love, desire, affection, and passion; his verses seize the heart and possess a charm to which very few are insensible: people listen to them with pleasure and retain them in their mind; they communicate them one to another; preachers quote them in their exhortations, and the assemblies listen with delight."
سمعت جماعة من مشايخ البطائح يقولون: ما سبب لطافة شعر ابن المعلم إلا أنه كان إذا نظم قصيدة حفظها الفقراء المنتسبون إلى الشيخ أحمد بن الرفاعي – المقدم ذكره في حرف الهمزة – وغنوا بها في سماعهم وطابوا عليها، فعادت عليه بركة أنفاسهم،,"I heard some sheikhs of al-Bataih say that Ibn al-Muallim’s poetry derived its touching effect from a single circumstance, namely: that every qasida which he composed was immediately committed to memory by the dervishes [fakirs belonging to the order which is called the Rifaite, after its founder the shaikh Ahmad Ibn al-Rifaie, and, as they sung these poems at their [religious) concerts for the purpose of exciting their souls to a slate of mystic rapture, the blessed influence of their sighs passed into and pervaded his poetry."
ورأيتهم يعتقدون ذلك اعتقادا لا شك عندهم فيه، وبالجملة فشعره يشبه النوح، ولا يسمعه من عنده أدنى هوى إلا فتنه وهاج غرامه.,"I found them all convinced of this as of a fact which left no doubt on their minds. (Be this as it may, I shall only observe), in a summary manner, that his poems resemble elegies, and that no man with the least spark of love in his bosom can hear them without yielding to their charm and feeling his passion revive."
وكان بين ابن المعلم المذكور وبين ابن التعاويذي المذكور قبله تنافس، وهجاه ابن التعاويذي بأبيات جميلة أجاد فيها ولا حاجة إلى ذكرها.,"A mutual jealousy subsisted between Ibn al-Muallim and Ibn al-Taawizi; this led the latter to satirize our poet in a piece of verse rhyming in j, which, though very fine, we need not insert."
"ولابن المعلم قصيدة طويلة أولها:
ردوا علي شوارد الأظعان… ما الدار إن لم تغن من أوطاني","Ibn al-Muallim composed a long qasida which opens thus: Bring back the camels which have hastened off with their fair burdens; when the mansion is no longer inhabited, it ceases to be home."
"منها:
ولكم بذاك الجزع من متمنع… هزأت معاطفه بغصن البان
أبدى تلونه بأول موعد… فمن الوفي لنا بوعد ثاني
فمتى اللقاء ودونه من قومه… أبناء معركة وأسد طعان
نقلوا الرماح وما أظن أكفهم… خلقت لغير ذوابل المران
وتقلدوا بيض السيوف فما ترى… في الحي غير مهند وسنان
ولئن صددت فمن مراقبة العدا… ما الصد عن ملل ولا سلوان
يا ساكني نعمان أين زماننا… بطويلع يا ساكني نعمان","In that valley resided (a maid) from whose access you were debarred, and whose pliant waist laughed to scorn the willow-branch. She betrayed her inconstancy at (our) first assignation (by staying away); who now can engage that she will fulfil a second promise? How can we meet whilst (warriors) of her tribe, sons of combat and lions of battle, surround her? (warriors) who long have borne the spear, and whose hands, methinks, were only formed to wield the pliant lance. They have girded the bright swords, and naught is seen in the nomadic camp, but the Indian sword and the pike. If I turned away, it was to avoid the observation of foes and not from satiety or indifference. Inhabitants of Noman! where are the days we passed at Tuwaila? (Tell me where!) inhabitants of Noman!"
"وله من أخرى:
كم قلت إياك العقيق فإنه… ضريت جآذره بصيد أسوده
وأردت صيد مها الحجاز فلم يسا… عدك القضاء فرحت بعض صيوده","In another poem, he says: How often did I say: “Beware (the valley of) al-Akik, for its gazelles (maidens) are wont to make its lions (warriors) their prey.” Yet you chose to chase the tender fawns of Hijaz, and fortune being adverse, you became their prey."
"وله من أخرى:
أجيراننا إن الدموع التي جرت… رخاصا على أيدي النوى لغوالي
أقيموا على الوادي ولو عمر ساعة… كلوث إزار أو كحل عقال
فكم ثم لي من وقفة لو شريتها… بنفسي لم أغب فكيف بمالي","He says again, in another qasida: O neighbors! the tears which flowed (from my eyes were once plentiful and) worthless, but separated as we now are) by the hands of absence, (they are exhausted and) precious. Let us tarry at the valley (where my beloved resided); stop there for an instant short as that which’ is required to gird on a mantle or undo a camel’s fetter. How often did I station there! Such; moments I would cheaply purchase with my life; judge then if I would spare my wealth."
"وله من أخرى:
قسما بما ضمت عليه شفاههم… من قرقف في لؤلؤ مكنون
إن شارف الحادي العذيب لأقضين… نحبي ومن لي أن تبر يميني
لو لم يكن آثار ليلى والهوى… بتلاعه ما رحت كالمجنون","In another qasida, he says: I swore an oath by the intoxicating moisture enclosed within the lips [of my beloved) and encircled with hidden pearls, that, when the camel-driver reached the hill from which al-Ozaib could be seen, I should breathe my last. But who now will help me to expiate my oath? Had I not seen in that valley the traces of my beloved Laila and (objects to awaken my slumbering) passion, I should not have returned here like one possessed {by a demon)."
"وكان سبب عمل هذه القصيدة أن ابن المعلم المذكور والأبله وابن التعاويذي المذكورين قبله لما وقفوا على قصيدة صردر – المقدم ذكره في حرف العين – التي أولها:
أكذا يجارى ود كل قرين… أم هذه شيم الظباء العين","The motive which induced Ibn al-Muallim to compose the qasida (from which this last passage is extracted) was, that he, al-Ablah and Ibn al-Taawizi having read the exquisite qasida of Surr-Durr’s which begins with this verse: Is it thus that the love of all (my) contemporaries is requited? Is such the general character of large-eyed gazelles (maidens)?."
وهي من نخب القصائد وسأذكرها في ترجمة عميد الملك محمد إن شاء الله تعالى” أعجبتهم، فعمل ابن المعلم من وزنها هذه القصيدة وعمل ابن التعاويذي من وزنها قصيدة أبدع فيها، وأرسلها إلى السلطان صلاح الدين الأيوبي، رحمه الله تعالى، وهو بالشام يمدحه بها، وأولها:”,"and of which we shall again speak in the life of Amid al-Mulk Muhammad, they were filled with admiration, and Ibn al-Muallim composed this poem in the same measure. Ibn al-Taawizi wrote, on the same occasion, a brilliant qasida which he sent to the sultan Salah al-Din (Saladin), who was then in Syria. It contains the praises of this prince and begins thus:"
"إن كان دينك في الصبابة ديني… فقف المطي برملتي يبرين
وعمل الأبله قصيدة أخرى، وأحسن الكل قصيدة ابن التعاويذي.","If your habits, when in love, resemble mine, let us stop our camels at the two sand-bills of Yabrin. Al-Ablah also composed a qasida, but Ibn al-Taawizi’s is the best of the three."
وحكي عن ابن المعلم المذكور أنه قال: كنت ببغداد، فاجتزت يوما بالموضع الذي يجلس فيه أبو الفرج ابن الجوزي للوعظ، فرأيت الخلق مزدحمين، فسألت بعضهم عن سبب الزحام فقال:,"A story is handed down that Ibn al-Muallim related as follows: “When in Baghdad, I passed one day by the place where the shaikh Abu ’l-Faraj Ibn al-Jauzi used to hold his sittings for the purpose of delivering pious exhortations; and, seeing a dense crowd assembled, I asked a person there what had brought them together? He replied."
هذا ابن الجوزي الواعظ جالس، ولم أكن علمت بجلوسه، فزاحمت وتقدمت حتى شاهدته وسمعت كلامه وهو يعظ حتى قال مستشهدا على بعض إشاراته: ولقد أحسن ابن المعلم حيث يقول:,"‘It is the preacher Ibn al-Jauzi who is holding a sitting.’ Not being aware that he did so, I forced my way forward till I could see and hear him. He was then preaching, and, in the midst of his exhortations, he exclaimed: ‘And it has been well said by Ibn al-Muallim."
"يزداد في مسمعي تكرار ذكركم… طيبا، ويحسن في عيني تكرره
فعجبت من اتفاق حضوري واستشهاده بهذا البيت من شعري، ولم يعلم بحضوري لا هو ولا غيره من الحاضرين. وهذا البيت من جملة قصيدة له مشهورة.","The repetition of Thy name gives fresh pleasure to my ear; and he who repeats it is charming to my sight. “I was greatly struck with the coincidence of my presence and this citation of a verse from one of my own poems, hut neither Ibn al-Jauzi nor any person in the assembly knew that I was there.” The verse of which he speaks belongs to one of his most celebrated qasidas."
"ولابن المعلم في أناء قصيدة أيضا:
يوهي قوي جليدي من لا أبوح به… ويستبيح دمي من لا أسميه
قسا فما في لساني ما يعاتبه… ضعفا، بلى في فؤادي ما يقاسيه","In another poem, Ibn al-Muallim says: My fortitude has been overcome by a person whom I dare not make known, and my heart’s blood has been wantonly shed by one whom I dare not name. She was cruel, but my tongue had not power to reproach her; yet my heart had strength enough to suffer her tyranny."
وفي يوم وقعة الجمل على البصرة، قبل مباشرة الحرب، أرسل علي بن أبي طالب رضي الله عنه ابن عمه عبد الله بن العباس، رضي الله عنهما، إلى طلحة والزبير رضي الله عنهما برسالة يكفهما عن الشروع في القتال، ثم قال له:,"On the day when the battle of the Camel was fought near Basra, the engagement had not yet begun, when (the caliph) Ali sent his cousin Abd Allah Ibn al-Abbas with a letter to Talha and al-Zubair, in which he endeavored to dissuade them from commencing hostilities. In giving Ibn al-Abbas the letter, he said."
لا تلقين طلحة فإنك إن تلقه تجده كالثور عاقصا أنفه يركب الصعب، ويقول: هو الذلول، ولكن الق الزبير، فإنه ألين عريكة منه، وقل له: يقول لك ابن خالك: عرفتني بالحجاز، وأنكرتني بالعراق، فما عدا مما بدا وعلي، رضي الله عنه، أول من نطق بهذه الكلمة، فأخذ ابن المعلم المذكور هذا الكلام وقال:,"“Do not have any interview with Talha, for you will find him (headstrong) as the bull which twists up its nose; he will mount an unruly camel and say it is perfectly broken; but meet al-Zubair, for he is of a more tractable disposition, and say to him: “Thy maternal cousin sends thee this message: Thou hast known me in Hijaz and wilt not know me in Iraq; what has occurred to change thy former feelings?”’ Ali was the first person who employed this expression, and Ibn al-Muallim inserted it in the following verse."
"منحوه بالجزع السلام وأعرضوا… بالغور عنه، فما عدا مما بدا
هذا البيت من جملة قصيدة طويلة. ورسالة علي نقلتها من كتاب نهج البلاغة”.”","They offered him their salutations at al-Jazi, and they turned their backs on trim at al-Ghaur; what has occurred to change their former feelings? This verse is to be found in one of his long qasidas; I took Ali’s message from a work entitled Nahj al-Balagha (the highway of eloquence."
ولا حاجة إلى الإطالة في ذكر فوائده مع شهرة ديوانه وكثرة وجوده بأيدي الناس، وكانت ولادته في ليلة سابع عشر جمادى الآخرة سنة 501 وتوفي رابع رجب سنة 592 بالهرث رحمه الله تعالى. وهي قرية من أعمل نهر جعفر بينها وبين واسط نحو عشر فراسخ وكانت وطنه ومسكنه إلى أن توفي بها.,"It is needless to expatiate on the beauties of Ibn al – Muallim’s poetry , as his diwan is well known and in general circulation . He was born on the eve of the 17th of the latter Jumâda , A. H. 501 ( 2nd February , A. D. 1108 ) and he died at al-Hurlh on the 4th of Rajab, A. H. 592 (3rd June, A. D. 1196). — Hurthi means belonging to alHurth, which is a village in the district of Nahr Jaafar , at ten parasangs from Wasit. It was his native place, and he continued to reside in it till his death."
البحراني الشاعر,MUWAFFAK AL-DIN AL-IRBILI
أبو عبد الله محمد بن يوسف بن محمد بن قائد، الملقب موفق الدين الإربلي أصلا ومنشأ البحراني مولدا الشاعر المشهور؛ كان غماما مقدما في علم العربية، مفننا في أنواع الشعر،,"Abu Abd Allah Muhammad Ibn Yusuf Ibn Muhammad Ibn Kaid al-Irbili (native of Arbela), surnamed Muwaffak al-Din (favored, in his religion), was brought up at Arbela, the native place of his family, but he was born at Bahrain, (whence his surname of al-Bahrani). This celebrated poet, who bore also the highest reputation by his knowledge of the (pure) Arabic language, displayed great talents in all the various species of poetry."
ومن اعلم الناس بالعروض والقوافي وأحذقهم بنقد الشعر وأعرفهم بجيده من رديئه وأدقهم نظرا في اختياره.,"he ranked with the most learned of the age in the sciences of prosody and rhyme; in poetical criticism he was one of the most acute; in distinguishing faults from beauties, one of the most skillful, and in testing poetical compositions, one of the most expert."
واشتغل بشيء من علوم الأوائل، وحل كتاب إقليدس ، وبدأ ينظم الشعر وهو صبي صغير بالبحرين جريا على عادة العرب قبل أن ينظر في الأدب.,"Having acquired some knowledge of the sciences of the ancients (the Greeks), he drew up an explanation of [the difficulties offered by) the Book of Euclid. At Bahrain, when yet a boy, and before he had commenced his literary studies, he composed verses in imitation of the example offered by the Arabs of the desert."
وهو شيخ أبي البركات ابن المستوفي صاحب تاريخ إربل” – المقدم ذكره – وعليه اشتغل بعلوم الشعر وبه تخرج،”,"He was the master under whose tuition Abu al-Barakat Ibn al-Mustaufi, the author of the History of Arbela, studied the sciences connected with the art of poetry and finished his education."
وقد ذكره في تاريخه وعدد فضائله، وقال: كان شيخنا أبو الحرم مكي الماكسيني، النحوي – وسيأتي ذكره إن شاء الله تعالى – يراجعه كثير من المسائل المشكلة في النحو وكان يرجع إليه في أجوبة ما يورد عليه.,"This writer speaks of him in his work and says, after enumerating his merits: “Our shaikh Abu ’l-Haram Makki al-Makisini the grammarian we shall give his life had recourse to him for the solution of numerous grammatical difficulties, and obtained answers to all the questions which he proposed to him.”"
وكان قد رحل إلى شهرزور وأقام بها مدة، ثم رحل إلى دمشق ومدح السلطان صلاح الدين، رحمه الله تعالى، بقصيدة طويلة، وله ديوان شعر جيد ورسائل حسنة، وكان في الشعر في طبقة معاصريه ممن تقدم ذكرهم.,"Muwaffak al-Din travelled to Shahrozur and resided there for some time; he then removed to Damascus and celebrated, in a long qasida, the praises of the sultan Salah al-Din. He left a diwan of good poetry and of elegant epistles. As a poet, he ranked with those of his contemporaries whom we have already noticed in this work."
ومن شعره قصيدة يمدح بها زين الدين أبا المظفر يوسف بن زين الدين صاحب إربل – وقد تقدم ذكره في ترجمة أخيه مظفر الدين في حرف الكاف:-,"One of his productions is a qasida composed in honor of Zain al-Din Abu al-Muzaffar Yusuf Ibn Zain al-Din, the prince of Arbela of whom some mention has been made in the life of his brother Muzaffar al-Din. This piece opens with the following lines."
"رب دار بالغضا طال بلاها… عكف الركب عليها فبكاها
درست إلا بقايا أسطر… سمح الدهر بها ثم محاها
كان لي فيها زمان وانقضى… فسقى الله زماني وسقاها
وقفت فيها الغوادي وقفة… ألصقت حر ثراها بحشاها
وبكت أطلالها نائبة… عن جفوني، أحسن الله جزاها
قل لجيران مواثيقهم… كلما أحكمتها رثت قواها
كنت مشغوفا بكم إذا كنتم… شجرا لا يبلغ الطير ذراها","The mansion at al-Ghada has long suffered from decay, and travelers stop to shed tears over its ruins. Its walls have moldered away, and naught remains but the traces which time has only spared to efface them hereafter. There I spent many [happy) days; but alas! they have passed away; the blessings of God be on those days and on that dwelling! The dark clouds of morning stopped over it and shed the contents of their bosom upon its naked soil; weeping over these ruins in the absence of my tears! may God recompense that service! Say to those who resided here: “The ties [of friendship) with which I bound you hold no longer; and yet I loved you, for you [by your honorable renown) were a tree whose summit no bird could reach."
"لا تبيت الليل إلا حولها… حرس ترشح بالموت ظباها
وإذا مدت إلى أغصانها… كف جان قطعت دون جناها
فتراخى الأمر حتى أصبحت… هملا يطمع فيها من رآها
تخصب الأرض فلا أقربها… رائدا إلا إذا عز حماها
لا يراني الله أرعى روضة… سهلة الأكناف من شاء رعاها
وإذا ما طمع أغرى بكم… عرض اليأس لنفسي فثناها
فصبابات الهوى أولها… طمع النفس وهذا منتهاها
لا تظنوا لي إليكم رجعة… كشف التجريب عن عيني عماها
إن زين الدين أولاني يدا… لم تدع لي رغبة فيما سواها","Every night that passed, a guard stood around it, their lances moist with gore; and when a transgressor stretched his hand towards its branches, that hand was severed (from the arm) before it touched the fruit. But the duty [of defending your honor) was at length relaxed, so that it seemed to the spectator an unprotected and an easy prize. Your soil is fruitful, but I approach not, in search of pasture, except to grounds of difficult access; God created me not to feed my flocks in a meadow easy of approach, where he may lead his flocks who will. When hope impelled me to court your favors, despair stood before me and turned me away. [My feelings towards you are) now the last remains of that love which u commenced with desire. Think not that I shall return to you; experience has removed the bandage from my eyes; know that Zain ad Din has granted me a favor which precludes me from desiring any other.”"
وهي طويلة أجاد في مدحها. وكان أبوه من أهل إربل وصنعته التجارة، وكان يتردد من إربل إلى البحرين ويقيم بها مدة لتحصيل اللآلئ من المغاصات أسوة التجار، فاتفق أن ولد له هناك الموفق أبو عبد الله المذكور، ثم انتقل إلى إربل فنسب إلى البحرين لهذا السبب.,"This poem is long and its eulogistic part is very fine. His father was a native of Arbela and followed the profession of a merchant; like other merchants, he used to visit Bahrain and remain there for some time, procuring pearls from the diving- beds; it therefore happened that his son al-Muwaffak Abu Abd Allah was born in that place. The child was taken to Arbela, and, for the reason just given, the surname of al-Bahrani was bestowed upon it."
وتوفي ليلة الأحد ثالث شهر ربيع الآخر سنة خمس وثمانين وخمسمائة بإربل، ودفن بمقبرة أهله قبلي البست، رحمه الله تعالى. قال المطرزي في كتاب المغرب”: البست كلمة فارسية وهو مفتح الماء في فم النهر”,"Muwaffak al-Din al-Irbili died at Arbela on the eve of Sunday, the third of the latter Rabi, A. H. five hundred and eighty five (the twenty first May, A. D. one thousand one hundred and eighty nine), and was interred in the family cemetery situated to the south of al-Bast. Al-Mutarrizi says, in his Kitab al-Maghrib, that al-bast is a Persian word (best) which signifies the spreading out of the water at the mouth of a river."
والبحراني: بفتح الباء الموحدة وسكون الحاء المهملة وفتح الراء وبع الألف نون، هذه النسبة إلى البحرين المقدم ذكرها، وهي بليدة بالقرب من هجر، قال الأزهري: وإنما سميت البحرين لأن في ناحية قراها بحيرة على باب الأحساء وقرى، هجر بينها وبين البحر الأخضر عشرة فراسخ، وقدرت البحيرة ثلاثة أميال في مثلها، ولا يغيض ماؤها، وهو راكد زعاق.,"Bahrani means belonging to al-Bahrain which is a small town near Hajar. Al-Azhari says that it received the name of al-Bahrain (the two seas) because (it lies near the sea, and because) a lake is situated near the villages of that place, at the entrance into (the region called) al-Ahsaa. The villages of Hajar are ten parasangs distant from the Green Sea (the Persian Gulf). The lake is three miles in length and as many in breadth; its waters are brackish; they never dry up, but remain stagnant."
وحدث أبو عبيد عن أبي محمد اليزيدي قال: سألني المهدي وسأل الكسائي عن النسبة إلى البحرين وعن الحصين، لم قالوا: حصني، وبحراني فقال الكسائي: كرهوا أن يقولوا حصناني لاجتماع النونين، قال: وقلت أنا: كرهوا أن يقولوا بحري فتشبه النسبة إلى البحر.,"Abu Obaid states that Abu Muhammad (Yahya) al-Yazidi related the following anecdote: (The caliph) al-Mahdi asked me and al-Kisaie why a native of al-Bahrain should be called a Bahrani, whereas a person belonging to al-Hisnain was designated as a hisni (and not as a Hisnani). To this al-Kisaie replied that people disliked saying Hisnani on account of (the disagreeable sound caused by) the proximity of the two N; and I answered for Bahrani, that they preferred it to Bahri, because the meaning of the latter term might be mistaken, bearing, as it does, another signification, namely: ‘belonging to the sea."
والبست: بفتح الباء الموحدة وسكون السين المهملة وبعدها تاء مثناة من فوقها، واد عريض في وسط إربل تجري فيه مياه السيول في الشتاء والربيع وفيه شيء كثير من الحجارة الصغار، والله أعلم.,Al-Bast is the bed of a broad river passing through Arbela; the winter torrents and those of spring flow through it. It contains a great quantity of small stones.
أبو شجاع الفرضي,IBN AL-DAHHAN
أبو شجاع محمد بن علي بن شعيب، المعروف بابن الدهان، الملقب فخر الدين، البغدادي الفرضي الحاسب الأديب؛ هو من أعل بغداد، وانتقل إلى الموصل وصحب جمال الدين الأصبهاني الوزير بها، ثم تحول إلى خدمة السلطان سلاح الدين فولاه ديوان ميافارقين،,"Abu Shujaa Muhammad Ibn Ali Ibn Shoaib, surnamed Fakhr al-Din (glory of religion), and generally known by the appellation of Ibn al-Dahhan (the son of the oilman), was a native of Baghdad, a calculator of inheritance-shares (faradi), an arithmetician, and a philologer. Having left Baghdad, he proceeded to Mosul and got attached to the vizir Jamal al-Din al-Ispahani; but he afterwards passed into the service of the sultan Salah al-Din, and was nominated by him director of the government office (diwan) at Mayafarikin."
فلم يمش له بها حال مع واليها، فدخل إلى دمشق فاجري له بها رزق لم يكن كافيا وكان يزجي به الوقت، ثم ارتحل إلى مصر في سنة ست وثمانين وخمسمائة ثم عاد منها إلي دمشق وجعلها دار إقامة.,"Being unable, in this post, to come to a good understanding with the governor of the city, he removed to Damascus and obtained a very inadequate pension, so that he dragged on a miserable existence. In the year five hundred and eighty five (A. D. one thousand one hundred and ninety), he went to Egypt, and subsequently returned to Damascus, where he settled."
وله أوضاع الجداول في الفرائض وغيرها، وصنف غريب الحديث” في ستة عشر مجلدا لطافا، ورمز فيه حروفا يستدل بها على أماكن الكلمات المطلوبة منه، وكان قلمه أبلغ من لسانه، وجمع تاريخا وغير ذلك.”,"He drew up, on the partition of inheritances, a number of works, containing tables, and, amongst other treatises, he composed a Gharib al- Hadith (unusual expressions occurring in the Traditions), the contents of which fill sixteen small volumes. In this production he employed certain letters by means of which any Word sought for could be found out. His pen was more eloquent than his tongue. He compiled also a history and other works."
وذكره أبو البركات ابن المستوفي في تاريخ إربل” وعده في زمرة الوافدين عليها، وقال في حقه: عالم فاضل متفنن، وله شعر جيد، وذكر الأبيات التي مدح بها تاج الدين أبا اليمن زيد بن الحسن الكندي، وقد ذكرتها في ترجمة الكندي.”,"Abu al-Barakat Ibn al-Mustaufi mentions him in the History of Arbela, and counts him among the strangers who visited that city: “He was,” says he, “a man of learning and varied information; lie composed some good poetry.” This historian then gives the verses composed by Ibn al-Dahhan in praise of the shaikh Taj al-Din Abu al-Yumn Zaid Ibn al-Hasan al-Kindi."
وذكره أيضا العماد الكاتب في الخريدة” وأثنى عليه، وأورد له مقاطيع أحسن فيها، فمن ذلك قوله في ابن الدهان المعروف بالناصح أبي محمد سعيد بن المبارك النحوي وقد سبق ذكره وكان مخلا بإحدى عينيه:”,"The katib Imad al-Din also speaks of him with high commendation in the Kharida, and gives some fine passages from his poetry. One of these pieces is the following, composed on the grammarian Abu Muhammad Said Ibn Al-Mubarak Ibn al-Dahhan, generally known by the surname of al-Nasih (the monitor), who had lost one of his eyes; we have already spoken of this person;"
"لا يبعد الدهان إن ابنه… أدهن منه بطريقين
في عجب البحر فحدث به… بفرد عين وبوجهين","Al-Dahhan is not far from having a son more deceitful than himself in two ways. one of the wonders of the sea, you may well relate it: (the son has) a single eye and a double face."
"ومنه ما كتبه إلى بعض الرؤساء وقد عوفي من مرضه:
نذر الناس يوم برئك صوما… غير أني نذرت وحدي فطرا
عالما أن يوم برئك عيد… لا أرى صومه ولو كان نذرا","Another of the passages cited in the same work is the following, addressed to a person of rank on his recovery from sickness: The people made a vow that on the day of thy recovery they would hold a fast; I alone vowed not to hold one, but to break it, For I knew that the day of thy recovery would be a festival; and on such days I disapprove of fasting though obliged to do so by a vow."
وله غير ذلك أناشيد حسان. وكانت له اليد الطولى في النجوم وحل الأزياج. وتوفي في صفر سنة تسعين وخمسمائة بالحلة السيفية، وكان سبب موته أنه حج من دمشق وعاد على طريق العراق، ولما وصل إلى الحلة عثر جمله هناك فأصاب وجهه بعض خشب المحمل فمات لوقته.,"He composed also some fine poems for recitation. He was well skilled in astronomy and in the use of astronomical tables. His death took place at al-Hillat al-Saifiya in the month of Safar, A. H. five hundred and ninety (January-February, A. D. one thousand one hundred and ninety four). He had set out from Damascus to perform the pilgrimage, and, in returning, he took the road leading to Iraq; but, on arriving at al-Hilla, his camel fell under him, and a piece of the wooden saddle struck him in the face and killed him on the spot."
وكان شيخا دميم الخلقة مسنون الوجه مسترسل اللحية خفيفها، أبيض تعلوه صفر، رحمه الله تعالى.,"His stature was low, his face smooth, his beard long, thin, and white, inclining to yellow."
وقيل إنه كان يلقب برهان الدين، والله أعلم أي ذلك كان. وقد تقدم الكلام على الحلة فلا حاجة إلى إعادته.,"Some say that he bore the surname of Burhan al-Din [proof of religion). Having already spoken of al-Hilla, we need not repeat our observations."
ابن عنين الشاعر,IBN-ONAIN
أبو المحاسن محمد بن نصر بن الحسين بن عنين الأنصاري، الملقب شرف الدين، الكوفي الأصل الدمشقي المولد الشاعر المشهور؛ كان خاتمة الشعراء لم يأت بعده مثله، ولا كان في أواخر عصره من يقاس به، ولم يكن شعره مع جودته مقصورا على أسلوب واحد بل تفنن فيه،,"Abu al-Mahasin Muhammad Ibn Nasr Ibn al-Husain Ibn Onain al-Ansari, surnamed Sharaf al-Din [nobleness of religion), was born in Damascus, but his family belonged to Kufa. With him closed the series of our great poets; his equal has never since appeared, and, towards the close of his life, he remained without a rival. In his poetical compositions, excellent as they are, he did not confine himself to one particular style; on the contrary, he displayed his talents in all the various branches of that art."
وكان غزير المادة من الأدب مطلعا على معظم أشعار العرب، وبلغني أنه كان يستحضر نقل كتاب الجمهرة” لابن دريد في اللغة، وكان مولعا بالهجاء وثلب أعراض الناس، وله قصيدة طويلة جمع فيها خلقا من رؤساء دمشق سماها “مقراض الأعراض”.”,"His literary information was most extensive; the greater part of the poetry composed by the Arabs of the desert was familiar to him, and, as I have been informed, he could repeat from memory the contents of Ibn Duraid’s philological work, the Jamhara. He had a strong passion for satire and took pleasure in attacking the reputation of others; along qasida of his, to which he gave the title of Mikrad al-Aarad [the scissors to cut up reputations), is directed against some of the chief men at Damascus."
"وكان السلطان صلاح الدين، رحمه الله تعالى، قد نفاه من دمشق بسبب وقوعه في الناس، فلما خرج عمل:
فعلام أبعدتم أخا ثقة… لم يجترم ذنبا ولا سرقا
انفوا المؤذن من بلادكم… إن كان ينفى كل من صدقا","The recurrence of his invectives against individuals having obliged the sultan Salah al-Din to banish him from that city, he composed, on leaving it, the following lines: Why have you banished an honest man who never committed a crime, who never stole? Expel the muazzin from your country, if all are to be expelled who speak the truth."
وطاف البلاد من الشام والعراق والجزيرة وأذربيجان وخراسان وغزنة وخوارزم ما وراء النهر، ثم دخل الهند واليمين وملكها يومئذ سيف الإسلام طغتكين بن أيوب أخو السلطان صلاح الدين، رحمه الله تعالى – المذكور في حرف الطاء – وأقام بها مدة، ثم رجع إلى الحجاز والديار المصرية، وعاد إلى دمشق، وكان يتردد منها إلى البلاد ويعود إليها.,"Ibn Onain travelled over various countries, such as Syria, Iraq, Mesopotamia, Azerbaijan, Khorasan, Ghazna, Khwarazm, and Transoxiana; he next visited India and Yemen, which latter country was then under the rule of Saif al-Islam Toghtikin Ibn Ayyub, the brother of the sultan Salah al-Din. After residing there for some time, he proceeded to Damascus by way of Hijaz and Egypt. From Damascus he made frequent excursions to other cities and returned home again."
ولقد رأيته بمدينة إربل في سنة ثلاث وعشرين وستمائة ولم آخذ عنه شيئا، وكان قد وصل إليها رسولا عن الملم المعظم شرف الدين عيسى بن الملك العادل صاحب دمشق، وأقام بها قليلا،,"In the year six hundred and twenty three (A. D. one thousand two hundred and twenty six) I saw him at Arbela, but did not obtain anything from him; he had been sent there on a political mission by al-Malik al-Moazzam Sharaf al-Din Isa, the son of al-Malik al-Adil and sovereign of Damascus. He made but a short stay, and set out again."
"ثم سافر وكتب من بلاد الهند إلى أخيه وهو بدمشق هذين البيتين، والثاني منهما لأبي العلاء المعري استعمله مضمنا فكان أحق بها، وهما:
سامحت كتبك في القطيعة عالما… أن الصحيفة لم تجد من حامل
وعذرت طيفك في الجفاء أنه… يسري فيصبح دوننا بمراحل","When in India, he wrote the following lines to his brother at Damascus: the second verse he borrowed from Abu al-Alaa al-Maarri, but this he was well entitled to do [if we take into consideration his own talents): Separated as we are, I forgive thy silence, for I know that thy letters could not find a bearer; and I pardon thy taif (phantom) its cruelty (in not visiting my slumbers), for, after travelling all night, it was still separated from me by a journey of many days."
"لله دره فما أحسن ما وقع له هذا التضمين. وقد كرر هذا المعنى في مواضع من شعره: فمن ذلك قوله من جملة قصيدة طويلة:
ألا يا نسيم الريح من تل راهط… وروض الحمى، كيف اهتديت إلى الهند","How well that is expressed, and with what elegance he introduces the verse of Abu al-Ala! The same thought recurs indifferent passages of his poetry; thus, in a long qasida, he says: O zephyr that comes from Tall Rahit and the meadow s of al-Hima! how hast thon found thy way to India?"
"وقوله من أبيات وهو في عدن اليمن:
أأحبابنا لا أسأل الطيف زورة… وهيهات، أن أين الديلميات من عدن الديلميات وتل راهط والحمى: أسماء مواضع من ضواحي دمشق،","He said also, in a piece composed at Aden, a city in Yemen: O my friends! I ask not your taif (phantom) to visit {my slumbers); for, alas! how far is al-Dailamyat from Aden! Al-Dailamyat, Tall Rahil, and al-Hima are places situated in the plain of Damascus."
"والبيت الذي للمعري قبله:
وسألت كم بين العقيق إلى الحمى… فعجبت من بعد المدى المتطاول","The verse in al-Maarri’s poem, which precedes the one given above, runs as follows: I asked how far it was from al-Akik to al-Hima? and I marveled at the wide interval and the journey’s length."
والمعري أخذا هذا المعنى من دعبل بن علي الخزاعي الشاعر – المقدم ذكره – فإنه كان قد هجا الخليفة المعتصم بالله بن هارون الرشيد، فطلبه، فهرب من العراق إلى الديار المصرية وسكن بأسوان في آخر بلادها، وقال في ذلك:,"Al-Maarri borrowed this thought from Dibil Ibn Ali al-Khuzai, a poet of whom we have already spoken. Dibil composed a satire on the caliph al-Mutasim billah, the son of Harun al-Rashid, and, search having been made for him, he fled from Iraq to Egypt and took up his residence at Aswan (Syene), in the farthest extremity of that country. On this occasion he composed the verses which follow."
"وإن امرءا أضحت مطارح سهمه… بأسوان لم يترك من الحزم معلما
حللت محلا يحسر الطرف دونه… ويعجز عنه الطيف أن يتجشما وقد خرجنا عن المقصود ولكن ساق الكلام بعضه بعضا.","A man driven by his apprehensions to Aswan has not preserved the least trace of fortitude. I have fixed my abode in a spot which the eye cannot reach, and which the taif (phantom) itself would be unable to attain, were it to undertake so fatiguing a journey. We have been here led away from our subject, but one word brings on another."
ولما مات السلطان صلاح الدين ومللك الملك العادل دمشق كان غائبا في السفرة التي نفي فيها، فسار متوجها إلى دمشق، وكتب إلى الملك العادل قصيدته الرائية يستأذنه في الدخول إليها,"Subsequently to the death of the sultan Salah al-Din, when al-Malik al-Adil took possession of Damascus, Ibn Onain was absent on the journey which he undertook in consequence of his banishment; but (on learning the events which had taken place), he directed his steps towards Damascus arid wrote to al-Malik al-Adil the qasida rhyming in R, wherein he requests permission to enter the city."
"ويصف دمشق ويذكر ما قاساه في الغربة، ولقد أحسن فيها كل الإحسان واستعطفه أبلغ استعطاف، وأولها:
ماذا على طيف الأحبة لو سرى… وعليهم لو سامحوني بالكرى","In this poem he describes Damascus, relates the sufferings which he underwent in foreign lands, and addresses a most touching appeal to that prince’s commiseration. This piece, which is of the highest beauty, begins thus: Could it harm the taif (phantom) of my friends, were it to undertake a nocturnal journey (and visit me)! Could it harm (my foes), did they let me indulge in sleep?"
"ووصف في أوائلها دمشق وبساتينها وأنهارها ومستلزماتها ، ولما فرغ من وصف دمشق قال مشيرا إلى النفي منها:
فارقها لا عن رضا، وهجرتها… لا عن قلى، ورحلت لا متخيرا
أسعى لرزق في البلاد مشتت… ومن العجائب أن يكون مقترا
وأصون وجه مدائحي متقنعا… وأكف ذيل مطامعي متسترا","In the beginning of the poem he describes Damascus, its gardens, rivers, and the delightful spots in its vicinity; he then alludes to his banishment in these terms: not from choice. I seek to share in {the prince’s) bounty which overspreads every land; how strange that {by me alone his favors) must be requested by urgent prayers! I {therefore) veil the face of my eulogiums, not to profane them; and, disguising {my talents), I tuck up the {proud) train of my expectations."
"ومنا يشكو الغربة وما قاساه فيها:
أشكو إليك نوى تمادي عمرها… حتى حسبت اليوم منها أشهرا
لا عيشتي تصفو، ولا رسم الهوى… يعفو، ولا جفني يصافحه الكرى
أضحي عن الأحوى المريع محلا… وأبيت عن ورد النمير منفرا
ومن العجائب أن يقبل ظلكم… كل الورى، ونبذت وحدي بالعرا","In the same piece, he says, complaining of his sufferings during his absence from home: To thee I complain of the pains of absence; time passed so slowly, that each of those days seemed to me a month; my existence never brightens up, the traces of love are never effaced from my heart, and the hand of slumber never touches my eyelids. My days are spent in an abode far from the luxuriant vegetation [of Damascus), and I pass the nights, debarred from access to the pure water {of its streams). Strange that all mankind should repose under the tutelary shade of these [princes), and that I alone should be an outcast in the desert!"
"وهذه القصيدة من أحسن الشعر، وعندي هي خير من قصيدة أبي بكر ابن عمار الأندلسي التي أولها – وهي على وزنها ورويها وقد تقدم ذكر شيء منها في ترجمته:-
أدر الزجاجة فالنسيم قد انبرى… فلما وقف عليه الملك العادل أذن له في الدخول إلى دمشق،","This is a most beautiful qasida, and it surpasses, in my opinion, Abu Bakr Ibn Ammar al-Andalusi’s qasida in the same rhyme and measure, which commences thus and of which we have already spoken: Pass round the glass, for the zephyr has come. When al-Malik al-Adil read Ibn Onain’s poem, he authorized him to enter Damascus."
"فلما دخلها قال:
هجوت الأكابر في جلق… ورعت الوضيع بسب الرفيع
وأخرجت منها ولكني… رجعت على رغم أنف الجميع","On arriving there, the poet said: I satirized the grandees in Jillik, and I appalled the lower ranks by my invectives against the higher. Driven from it I was, but I returned despite them all."
وكان له في عمل الألغاز وحلا اليد الطولى، فمن كتب إليه بشيء منها حله في وقته وكتب الجواب أحسن من السؤال نظما.,"He displayed great acuteness in the composition and solution of enigmas, and, when any were sent to him in writing, he resolved them immediately and wrote back an answer in verse, much finer than the question was."
ولم يكن له غرض في جمع شعره، فلذلك لم يدونه، فهو يوجد مقاطيع في أيدي الناس، وقد جمع له بعض أهل دمشق ديوانا صغيرا لا يبلغ عشر ما له من النظم، ومع هذا ففيه أشياء ليست له.,"As he had no inducement for collecting his poetical works into a diwan, he never undertook that task, so that now his pieces are only found dispersed and in different hands. A native of Damascus made a small collection of his poems, but this diwan does not contain the tenth part of what he composed, and we even perceive in it some things which are not his."
"وكان من أظرف الناس وأخفهم روحا وأحسنهم مجونا، وله بيت عجيب من جملة قصيدة يذكر فيها أسفاره ويصف توجهه إلى جهة الشرق، وهو:
أشفق قلب الشرق حتى كأنني… أفتش في سودائه عن سنا الفجر
وبالجملة فمحاسن شعره كثيرة.","Ibn Onain was a man of great wit, gaiety, and humor. One of his qasidas, in which he speaks of his travels and mentions his journey towards the East, contains the following admirable verse: I penetrate into the heart of the East, as if I were searching in its recesses for the luster of renown. In a word, his poetry abounds with beauties."
وكنت قد رأيته في المنام في بعض شهور سنة تسع وأربعين وستمائة، وأنا يوم ذاك بالقاهرة المحروسة، وفي يده ورقة حمراء، وهي عريضة، وفيها مقدار خمسة عشر بيتا تقريبا، وهو يقول: عملت هذه الأبيات في الملك المظفر صاحب حماة، وكان الملك المظفر في ذلك الوقت ميتا أيضا،,"In one of the months of the year six hundred and forty nine, being then in Cairo, I had a dream in which I saw Ibn Onain holding a broad, red-colored sheet of paper, on which were inscribed about fifteen verses. I composed these verses,” said he, “for al-Malik al-Muzaffar, the sovereign of Hamat.” That prince was dead at the time of which I am speaking."
"وكان في المجلس جماعة حاضرون، فقرأ علينا الأبيات، فأعجبني منها بيت فرددته في النوم، واستيقظت من المنام وقد علق بخاطري، وهو:
والبيت لا يحسن إنشاده… إلا إذا أحسن من شاده","The assembly where we were seemed to be numerous, and he read the verses to us. One of them struck me greatly and I repeated it over and over in my dream; when I awoke, it was impressed on my memory and I give it here: To recite verses is not laudable, unless he whose praises they extol be deserving."
وهذا البيت غير موجود في شعره. وقد تقدم ذكره في ترجمة الإمام فخر الدين الرازي وأبياته الفائية وكذلك في ترجمة سيف الإسلام.,"This verse is not to be found in his poems. In the life of Fakhr al-Din al-Razi, we have spoken of him and his poem which rhymes in F; we have also mentioned him in the life of Saif al-Islam."
وكان وافر الحرمة عند الملوك، وتولى الوزارة بدمشق في آخر دولة الملك المعظم ومدة ولاية الملك الناصر ابن المعظم، وانفصل عنها لما ملكها الملك الأشرف وأقام في بيته، ولم يباشر بعدها خدمة.,"High favor was shown to him by different sovereigns, and he filled the post of vizir at Damascus, towards the end of al-Malik al-Moazzam’s reign and during the reign of al-Malik al Nasir, that prince’s son. On the accession of al-Malik al-Ashraf, he resigned his office, and, having retired to his house, he continued to reside there and never again occupied a situation under government."
وكانت ولادته بدمشق يوم الاثنين تاسع شعبان سنة تسع وأربعين وخمسمائة، وتوفي عشية نهار الاثنين لعشرين من شهر ربيع الأول سنة ثلاثين وستمائة بدمشق أيضا، ودفن من الغد بمسجده الذي أنشأه بأرض المزة، وهي – بكسر الميم وتشديد الزاء – قرية على باب دمشق، رحمه الله تعالى.,"His birth took place at Damascus on Monday, the ninth of Shaaban, A. H. five hundred and forty nine (the nineteenth October, A. D. one thousand one hundred and fifty four), and he died in that city on Monday evening, the twentieth of the first Rabi. A. H. six hundred and thirty (the fourth January, A. D. one thousand two hundred and thirty three). The next morning, he was interred in the mosque founded by himself at Ard al-Mizza (the land of al-Mizza), which is a village at the gate of Damascus."
قال ابن الدبيثي: سمعته يقول: إن أصلنا من الكوفة من موضع يعرف بمسجد بني النجار، ونحن من الأنصار؛ قلت: هكذا نقلته أولا، ثم إني زرت قبر بلال مؤذن سول الله صلى الله عليه وسلم بمقابر باب الصغير ظاهر دمشق،,"Ibn al-Dubaithi states that he heard him say: “We came originally from a place in Kufa called Masjid Bani al-Najjar (the mosque of the Najjarides), and we drew our descent from the Ansars.” Subsequently to my copying this passage, I visited the tomb of Bilal, Muhammad’s muazzin, which is situated in the cemetery lying outside that gate of Damascus which is called Bab al-Saghir."
فلما خرجت من تربته وجدت على الباب قبرا كبيرا فقيل لي: هذا قبر ابن عنين، فوقفت وترحمت عليه.,"On coming out of the chapel erected over the grave, I observed a large tomb near the door (or near the gate), and, being informed that it was Ibn Onain’s, I stopped and invoked on him the mercy of God."
القائم ابن المهدي,AL-KAIM AL-OBAIDI
أبو القاسم محمد، ويدعى نزار، ابن المهدي أبي محمد عبيد الله القائم بالمغرب، كان أبو القاسم المذكور يلقب بالقائم – وقد تقدم ذكر والده المهدي في حرف العين وذكر ولده المنصور إسماعيل في حرف الهمزة –,"Abu al-Kasim Muhammad, celled also Nizar, was the son of Abu Muhammad Obaid Allah, surnamed al-Mahdi, the same who established an empire in Maghrib. Abu al-Kasim bore the title of al-Kaim (the maintainer). We have already spoken of his father, and of his son Al-Mansur Ismail."
وكان أبوه المهدي قد بايع بولاية العهد في حياته بإفريقية وما معها، وكانت الكتب تكتب باسمه، والمظلة تحمل على رأسه، ولما توفي أبوه في التاريخ المذكور في ترجمته جددت له البيعة. وكان جهزه أبوه إلى مصر ليأخذها مرتين: المرة الأولى في الثامن عشر من ذي الحجة سنة إحدى وثلثمائة، فوصل إلى الإسكندرية وملكها والفيوم، وصار في يده أكثر خراج مصر، وضيق على أهلها،,"Having been solemnly proclaimed by his father as the next successor to the throne of Ifrikiya and the adjoining country, his name was inscribed on all the official papers and the umbrella (of state) was borne over his head. On the death of his father [A. H. three hundred and twenty two, A. D. nine hundred and thirty four), the people renewed to him their oath of allegiance. He had been twice sent by his father to conquer Egypt; the first time, he set out on the eighteenth of Zi al-Hijja, A. H. three hundred and one (the fifteenth of July, A. D. nine hundred and fourteen), and, having taken possession of Alexandria and al-Fayum, he levied the land-tax (kharaj) throughout the greater part of Egypt and oppressed the people."
والمرة الثانية وصل إلى الإسكندرية في شهر ربيع الأول من سنة سبع وثلثمائة في عسكر عظيم، فخرج عامل الإمام المقتدر عنها ودخلها القائم المذكور، ثم خرج إلى الجيزة في خلق عظيم ووردت الأخبار بذلك إلى بغداد،,"In the second expedition, he reached Alexandria in the month of the first Rabi, A. H. three hundred and seven (August, A. D. nine hundred and nineteen), with a numerous army. The officer who governed there in the name of the imam (caliph) al-Muktadir having retired at his approach, al-Kaim took possession of the city and marched to al-Jiza with an immense body of troops."
فجهز المقتدر مؤنسا الخادم إلى محاربته بالرجال والأموال، فجد في السير، فلما وصل إلى مصر كان القائم قد ملك الجيزة والأشمونين وأكثر بلاد الصعيد، فتلاقيا، وجرت بين العسكرين حروب لا توصف، ووقع عسكر القائم الوباء والغلاء فمات الناس والخيل، فرجع إلى إفريقية وتبعه عسكر مصر إلى أن تباعد عنهم،,"Intelligence of these events having reached Baghdad, al-Muktadir provided Munis al-Khadim (the eunuch) with men and money, and sent him to repel the invader. Munis hastened by forced marches to Old Cairo, and found, on his arrival, that al-Kaim had obtained possession of al-Jiza, al-Ushmunain and the greater part of al-Said (Upper Egypt) The two armies then met, and a number of desperate conflicts ensued; but al-Kaim having lost a great part of his men and horses by pestilence and famine, departed for Ifrikiya, and was pursued to some distance by the Egyptian army."
وكان وصوله إلى المهدية يوم الثلاثاء الثالث من رجب من السنة المذكورة، وفي أيامه خرج أبو يزيد مخلد بن كيداد الخارجي – وقد تقدم ذكره وما جرى له وكيف مات في الأسر في ترجمة المنصور – والشرح في ذلك يطول.,"He entered al- Mahdiya on Tuesday, the third of the month of Rajab, the same year (the twenty ninth of November, A. D. nine hundred and nineteen. It Was under his reign that Abu Yazid Makhlad Ibn Kaidad the Kharijite revolted (against the Shiite dynasty). To give the particulars of this insurrection would lead us too far; and, besides, we have already related, in the life of al-Mansur, what happened to this rebel and how he died a prisoner."
وكانت ولادة القائم بمدينة سليمة – المذكورة في ترجمة والده المهدي – في المحرم سنة ثمانين، وقيل سنة اثنتين وثمانين، وقيل سبع وسبعين ومائتين، واستصحبه والده معه عند توجهه إلى بلاد المغرب؛ وتوفي يوم الأحد ثالث عشر شوال سنة أربع وثلاثين وثلثمائة، رحمه الله تعالى بالمهدية وأبو يزيد الخارجي محاصر له،,"Al-Kaim was born at Salyma, in the month of Muharram, A. H. two hundred and eighty (March-April, A. D. eight hundred and ninety three), some say, in two hundred and eighty two, and others again, in two hundred and seventy seven. He was taken to Maghrib by his father, and he died on Sunday, the thirteenth of Shawwal, A. H. three hundred and thirty four (the eighteenth of May, A. D. nine hundred and forty six), at al-Mahdiya, where Abu Yazid held him blockaded."
فقام بالأمر ولد المنصور إسماعيل، وكتم خبر موته خوفا من الخارجي أن يطلع عليه فيطمع فيه، وكان بالقرب منه على مدينة سوسة،,"Ismail, al-Kaim’s son, concealed his father’s death lest the insurgent chief, who was then in the neighborhood, under the walls of Susa, should learn the event and conceive fresh hopes of success."
فأبقى الأمور على حالها وأكثر من العطايا والصلات ولم يتسم بالخليفة، وكانت كتبه تنفذ من الأمير إسماعيل ولي عهد المسلمين، والله أعلم.,"He, therefore, left all things as they were, and distributed donations and presents in abundance. He avoided also assuming the title of caliph, and headed his letters with these words: From the emir Ismail, the designated successor to the command of the Muslims."
المعتمد بن عباد ملك الأندلس وأبوه وجده,AL-MUTAMID IBN ABBAD
المعتمد على الله أبو القاسم محمد بن المعتضد بالله أبي عمرو عباد بن الظافر المؤيد بالله أبي القاسم محمد قاضي إشبيلية بن أبي الوليد إسماعيل بن قريش بن عباد بن عمرو بن أسلم بن عمرو بن عطاف بن نعيم، اللخمي من ولد النعمان بن المنذر اللخمي آخر ملوك الحيرة؛ كان المعتمد المذكور صاحب قرطبة وإشبيلية وما والاهما من جزيرة الأندلس,"Al-Mutamid ala Allah [the supported by God) Abu al-Kasim Muhammad, the son of al-Mutadid billah Abu Amr Abbad, the son of al-Zafir al-Muayad billah Abu T-Kasim Muhammad, kadi of Seville, the son of Abu T-Walid Ismail, the son of Quraish, the son of Abbad, the son of Amr, the son of Aslam, the son of Amr, the son of Itaf, the son of Noaim, a member [by descent) of the tribe of Lakhm (al-Lakhmi) and a descendant of alNoman Ibn al-Mundir, the last king of al-Hira was sovereign of Cordova, Seville, and the portion of the Spanish peninsula situated in the proximity of these two cities."
"وفيه وفي أبيه المعتضد يقول بعض لشعراء:
من بني المنذرين وهو انتساب… زاد في فخره بنو عباد
فتية لم تلد سواها المعالي… والمعاني قليلة الأولاد","It was of him and his father that a certain poet said: The sons of Abbad, the progeny of the Mundirs, (there is an origin!) have added fresh luster to the renown of their ancestors. Glory has engendered no other offspring but these heroes; the children of glory are few."
وكان بدء أمرهم في بلاد الأندلس أن نعيما وابنه عطافا أول من دخل إليها من بلاد المشرق، وهما من أهل العريش، المدينة القديمة الفاضلة بين الشام والديار المصرية في أول الرمل من جهة الشام، وأقاما بها مستوطنين بقرية بقرب يومين من إقليم طشانة من أرض اشبيلية.,"The authority which this dynasty acquired in Spain originated in the following manner: Noaim and his son Itaf were the first of the family who passed from the East into Spain; they were natives of al-Arish, an ancient city which marks the point of separation between Syria and Egypt, and is situated on the edge of the Syrian desert. (On their arrival in Spain) they settled at Yumin, a village in that district of the province of Seville which is called Tushana."
وامتد لعطاف عمود النسب في الولد إلى الظافر محمد بن إسماعيل القاضي، فهو أول من نبغ منهم في تلك البلاد وتقدم بإشبيلية إلى أن ولي القضاء بها فأحسن السياسة مع الرعية والملاطفة بهم، فرمقته القلوب،,"Itaf left issue, and one of his descendants, the kadi al-Zafir Muhammad Ibn Ismail, was the first of the family who, in that country, emerged from obscurity. Having risen to the post of kadi at Seville, he acted towards the people with such justice and moderation as drew on him the attention of every eye and the love of every heart."
وكان يحيى بن علي بن حمود الحسني المنعوت بالمعتلي صاحب قرطبة، وكان مذموم السيرة، فتوجه إلى إشبيلية محاصرا لها، فلما نزل عليها اجتمع رؤساء إشبيلية وأعيانها وأتوا القاضي محمدا المذكور وقالوا له:,"When the sovereign of Cordova, Yahya Ibn Ali Ibn Hammud al-Hasani, surnamed al-Mutali, who was a prince of a tyrannical disposition, laid siege to Seville, the chief men of that city went to the kadi Muhammad and said to him."
أما ترى ما حل بنا من هذا الظالم وما أفسد من أموال الناس فقم بنا نخرج إليه ونملكك ونجعل الأمر إليك، ففعل، ووثبوا على يحيى، فركب إليهم وهو سكران فقتل.,"“Sees thou not what this tyrant hath brought down upon us, and how he hath destroyed the property of the people? Arise then with us, and let us go forth against him; we will give thee the sovereignty over us and concede to thee the supreme authority.” He accepted their proposal, and they sallied forth against Yahya. That prince, who was then intoxicated with wine, mounted on horseback to encounter them, and met with his death."
وتم له الأمر ثم ملك بعد ذلك قرطبة وغيرها من البلاد. وقصته مشهورة مع الذي زعم أنه هشام بن الحكم آخر ملوك بني أمية بالأندلس الذي كان المنصور بن أبي عامر قد استولى عليه وحجبه عن الناس، وكان يصدر الأمور عن إشارته، ولا يمنه من التصرف، ليس له سوى الاسم والخطبة على المنابر،,"The power of Muhammad Ibn Ismail being thus established, he obtained possession of Cordova and other places. The history of his proceedings with the pretended Hisham Ibn al-Hakam is well known: Hisham Ibn al-Hakam, the last Omaiyide sovereign of Spain, had allowed al-Mansur Ibn Abi Aamir not only to acquire an absolute authority over him, but to exclude him from all communication with the public; no orders issued from the palace but such as were dictated by that minister; the prince was debarred from the exercise of power and deprived of all the attributes of royalty, with the exception of the imperial title and the mention of his name in the khutba (public prayer) offered up from the pulpits."
فإنه كان قد انقطع خبره مدة نيف وعشرين سنة، وجرت أحوال مختلفة في هذه المدة، ثم قيل للقاضي محمد المذكور بعد تملكه واستيلائه على البلاد: إن هشام بن الحكم في مسجد بقلعة رباح، فأرسل إليه من أحضره، وفوض الأمر إليه، وجعل نفسه كالوزير بين يديه،,"Nothing was then heard of him for upwards of twenty years, and various changes had taken place when the kadi Muhammad was informed, sometime after his accession and the reduction of the (neighboring) cities under his rule, that Hisham Ibn al-Hakam was in a mosque at Kalat Rabah (Calatrava). He immediately sent for him, and having placed the supreme authority in his hands, he constituted himself the vizir of this [mock sovereign)."
وهذه الواقعة يقول الحافظ أبو محمد بن حزم الظاهري في كتاب نقط العروس”: أخلوقة لم يقع في الدهر مثلها فإنه ظهر رجل يقال له خلف الحصري بعد نيف وعشرين سنة من موت هشام بن الحكم المنعوت بالمؤيد وادعى أنه هشام، فبويع وخطب له على جميع منابر الأندلس في أوقات شتى،”,"Alluding to this circumstance, the hafiz Abu Muhammad Ibn Hazm al-Zahiri says, in his Nukat al-Arus: “An imposture the like of which never occurred before: upwards of twenty years had elapsed since the death of Hisham Ibn al-Hakam, surnamed al-Muayad, when there appeared a man called Khalaf al-Hasri [the mal-maker), who gave himself out for that prince, and, being proclaimed sovereign, the public prayer was offered up in his name, at different periods, from all the pulpits of Spain."
وسفك الدماء وتصادمت الجيوش في أمره، وأقام المدعي أنه هشام نيفا وعشرين سنة، والقاضي محمد بن إسماعيل في رتبة الوزير بين يديه، والأمر إليه، ولم يزل الأمر كذلك إلى أن توفي المدعو هشاما، فاستبد القاضي محمد بالأمر بعده.,"He caused great bloodshed; armies encountered in battle on his account, and during more than twenty years he persevered in his pretensions. The kadi Muhammad Ibn Ismail held the rank of vizir under him and possessed all the authority. Things continued in this state till the false Hisham’s death, when the kadi assumed the supreme power.”"
وكان من أهل العلم والأدب والمعرفة التامة بتدبير الدول، ولم يزل ملكا مستقلا إلى أن توفي ليلة الأحد لليلة بقيت من جمادى الأولى سنة ثلاث وثلاثين وأربعمائة؛ وقيل إنه عاش إلى قريب الخمسين وأربعمائة ودفن بقصر إشبيلية،,"[This kadi) was a man of great learning and skilled in literature; he possessed a perfect knowledge of the means by which empires are governed, and he continued to reign with absolute authority till his death. This event took place on Sunday, the twenty ninth of the first Jumada, A. H. four hundred and thirty three (the twenty fourth of January, A. D. one thousand and forty two). He was interred in the citadel of Seville."
واختلفوا أيضا في مبدإ استلائه: فقيل سنة أربع عشرة وأربعمائة، وهو الذي ذكره العماد الكاتب في الخريدة”، وقيل أربع وعشرين، والله أعلم بالصواب في ذلك كله.”,"Some say that he died towards the year four hundred and fifty; different dates also are assigned to his accession; Imad al-Din mentioning, in his Kharida, the year four hundred and fourteen (A. D. one thousand and twenty three or one thousand and twenty four), and others giving the year four hundred and twenty four. God best knows the truth in all these statements."
ولما مات محمد القاضي قام مقامه ولده المعتضد بالله أبو عمرو عباد، قال أبو الحسن علي بن بسام صاحب كتاب الذخيرة” في حقه: ثم أفضى الأمر إلى عباد سنة ثلاث وثلاثين، وتسمى أولا بفخر الدولة ثم بالمعتضد،”,"On the death of Muhammad the kadi, his son Abu Amr Abbad, surnamed al-Mutadid billah, succeeded to the supreme command. Speaking of this prince, Abu al-Hasan Ali Ibn Bassam says, in his zakhira: “Then the authority passed to Abbad, in the year four hundred and thirty three; he at first bore the surname of Fakhr al-Dawlat (glory of the empire), and afterwards that of al-Mutadid."
قطب رحى الفتنة، ومنتهى غاية المحنة، من رجل لم يثبت له قائم ولا حصيد، ولا سلم منه قريب ولا بعيد، جبار أبرم الأمر وهو متناقض، وأسد فرس الطلا وهو رابض، متهور تتحاماه الدهاة، وجبان لا تأمنه الكماة، متعسف اهتدى، ومنبت قطع ما أبقى، ثار والناس حرب,"He was the axle of the mill-stone of civil discord and the utmost limit of affliction: think of a man whom neither strong nor weak could withstand, from whom neither the near nor the distant could escape; a mighty prince who consolidated the power which had been shaken; a lion who, whilst crouching, devoured the fawn; a precipitate (politician) against whom even the salacious had to be on their guard, and a dastard of whom the bravest warriors stood in awe; misguided, he followed the right path; consolidating (the stale), he cut away and spared not; he assaulted, and the people were hostile to him."
وضبط شأنه بين قائم وقاعد، حتى طالت يده واتسع بلده وكثر عديده وعدده، وكان قد أوتي أيضا من جمال الصورة وتمام الخلقة وفخامة الهيئة وسباطة البنان وثقوب الذهن وحضور الخاطر وصدق الحس،,"Yet, he established his authority, agitated as he was, so that he extended his power, enlarged his kingdom, multiplied his troops, and increased his means. Besides this, ho was gifted with a handsome face, a body perfect in its proportions, a colossal stature, a liberal hand, penetration of intellect, presence of mind, and a just perception."
ما فاق على نظرائه، ونظر مع ذلك في الأدب قبل ميل الهوى به إلى طلب السلطان أدنى نظر بأزكى طبع حصل منه لثقوب ذهنه على قطعة وافرة علقها من غير تعمد لها ولا إمعان في غمارها ولا إكثار من مطالعتها ولا منافسة في اقتناء صحائفها، أعطته سجية على ذلك ما شاء من تحبير الكلام,"By these qualities he surpassed all his contemporaries; and moreover, before ambition led him to aspire after power, he had looked into literature with a close glance and an acute apprehension; so that by his quick intelligence, he acquired an abundant stock of information, noted down without serious study, without advancing far into its depths, without extensive reading, and without indulging in the passion of collecting books of that kind. With these accomplishments, he derived from his genius the talent of expressing his thoughts in an ornate style."
وقرض قطع من الشعر ذات طلاوة في معان أمدته فيها الطبيعة، وبلغ فيها الإرادة، واكتتبها الأدباء للبراعة، جمع هذه الخلال الظاهرة إلى جود كف باري السحاب بها.,"He composed also pieces of verse remarkable for sweetness, containing thoughts which the natural turn of his disposition enabled him to attain, expressing perfectly well what he wished to say, and displaying such excellence as caused them to he copied by literary men. To these brilliant qualities he united a liberal disposition, wherein he rivalled the (copious) rain-clouds."
وأخبار المعتضد في جميع أفعاله وضروب أنحائه غريبة بديعة. وكان ذا كلف بالنساء فاستوسع في اتخاذهن وخلط في جنوسهن، فانتهى في ذلك إلى مدى لم يبلغه أحد من نظرائه، ففشا نسله لتوسعه في النكاح وقوته عليه، فذكر أنه كان له من الولد نحو العشرين ذكورا، ومن الإناث مثلهم.,"The history of al-Mutadid, in all his actions and his various projects, is singular and striking. He was addicted to women, of whom he had great numbers and of various races; in this indulgence he reached a point to which none of his contemporaries ever went, and, by its frequency and his natural vigor, he begot a numerous progeny. It is said that he had about twenty thousand as many daughters.”"
"وأورد له عدة مقاطيع، فمن ذلك قوله:
شربنا وجفن الليل يغسل كحله… بماء صباح والنسيم رقيق
معتقة كالتبر أما نجارها… فضخم وأما جسمها فدقيق","This writer gives some pieces composed by him, of which this is one: When the night was washing from its eyes the collyrium (of darkness) with the water of morning, and the zephyr blew mildly, we drank an old (liquor, in color) like gold, in perfume strong, and in body weak."
وقد تقدم في ترجمة أبي بكر محمد بن عمار الأندلسي ذكر شيء من قصيدتيه اللتين مدح المعتضد المذكور بهما: إحداهما رائية والأخرى ميمية.,"In the life of Abu Bakr Muhammad Ibn Ammar, we have given some extracts from the two qasidas composed by that vizir in honor of al-Mutadid (one of these poems rhymes in r and the other in m."
"ولولده المعتمد فيه من جملة أبيات:
سميدع يهب الآلاف مبتدئا… ويستقل عطاياه ويعتذر
له يد كل جبار يقبلها… لولا نداها لقلنا إنها الحجر","Al-Mutadid is thus described in a piece of verse composed by his son al-Mutamid: A generous prince, bestowing thousands before the request is made, and who offers excuses, thinking his gifts too small. His hand is kissed by every mighty man, and were it not for its moisture (its liberality), we should say it is the sacred stone {of Mecca’s temple)."
"ولم يزل في غز سلطانه واغتنام مساره، حتى أصابته علة الذبحة، فلم تطل مدتها، ولما أحس بتداني حمامه استدعى مغنيا يغنيه ليجعل ما يبدأ به فألا فأول ما غنى:
نطوي الليالي علما أن ستطوينا… فشعشعيها بماء المزن واستقينا","He continued in the glory of power and the enjoyment of pleasure, till he was attacked by a quinsy which soon carried him off. On perceiving his death draw near, he ordered a singer to be brought in, with the intention of drawing an omen from the first words of the piece which might be sung, and the singer commenced with this verse: We kill time, knowing that it will kill us; mix then the [wine), young girl! with the water of the cloud and give us to drink."
فتطير من ذلك ولم يعش بعده سوى خمسة أيام وقيل إنه ما غنى منها إلا بخمسة أبيات وتوفي يوم الاثنين غرة جمادى الآخرة سنة إحدى وستين وأربعمائة، ودفن ثاني يوم بمدينة إشبيلية، رحمه الله تعالى. وقام بالمملكة بعده ولده المعتمد على الله أبو القاسم محمد.,"From these words he drew a bad omen, and effectively, [he only survived five days. His death took place at Seville, on Monday, the first of the latter Jumada, A. H. four hundred and sixty one (twenty eighth of March, A. D. one thousand and sixty nine), and he was interred there the next day. His son al-Mutamid ala Allah Abu al-Kasim Muhammad succeeded to the throne."
قال أبو الحسن علي بن القطاع السعدي – المقدم ذكره – في كتاب لمح الملح” في حق المعتمد المذكور: أندى ملوك الأندلس راحة، وأرحبهم ساحة، وأعظمهم ثمادا، وأرفعهم عمادا، ولذلك كانت حضرته ملقى الرحال، وموسم الشعراء، وقبلة الآمال ومألف الفضلاء، حتى إنه لم يجتمع بباب أحد من ملوك عصره من أعيان الشعراء وأفاضل الأدباء ما كان يجتمع ببابه، وتشتمل عليه حاشيتا جنابه.”,"Speaking of al-Mutamid, Abu al-Hasan Ali ibn al-Kattaa says, in his Lumah al-Mulah: “The most liberal, the most hospitable, the most munificent, and the most powerful of all the princes who ruled in Spain. His court was therefore the halting place of travelers, the rendezvous of poets, the point towards which all hopes were turned, and the haunt of men of talent; so much so, that, at the door of no ether contemporary prince were to be found so many eminent poets and literary men as were assembled in his presence.”"
"وهذا المعنى ينظر إلى قول بعضهم من جملة أبيات:
أسفر ضوء الصبح عن وجهه… فقام خال الخد فيه بلال
كأنما الخال على خده… ساعة هجر في زمان الوصال","This idea bears some relation to that which a poet has expressed in the following verses of a poem: The light of morning removed {the cover of darkness) off her face, and the mole of her cheek arose, imbued with moisture. The mole on her cheek seemed like a single moment of (a mistress’) displeasure during the hours of love."
"وعزم المعتمد على إرسال حظاياه من قرطبة إلى إشبيلية، فخرج معهن يشيعهن فسايرهن من أول الليل إلى الصبح، فودعهن ورجع وأنشد أبياتا من جملتها:
سايرتهم والليل غفل ثوبه… حتى تبدى للنواظر معلما
فوقفت ثم مودعا وتسلمت… مني يد الإصباح تلك الأنجما
وهذا المعنى في نهاية الحسن.","Having resolved to send his concubines from Cordova to Seville, he set out with them and escorted them from night-fall till morning. He then bade them farewell and returned back, reciting some verses, two of which ran as follows: I travelled with them whilst the robe of night was of one uniform color, but, when it appeared striped {by the rays of dawn), I stopped to say farewell, and the morning received from my hand those stars. This idea is highly beautiful."
"وله في وداعهن أيضا:
ولما وقفنا للوداع غدية… وقد خفقت في ساحة القطر رايات
بكينا دما حتى كأن عيوننا… بجري الدموع الحمر منها جراحات","He said also on the subject of his bidding them farewell: Early in the morning, when I stopped to say farewell, standards were waving in the court of the castle, and we wept blood; so that, by the shedding of red tears, our eyes appeared like wounds."
"وهذا ينظر إلى قول القائل:
بكيت دما حتى لقد قال قائل… أهذا الفتى من جفن عينيه يرعف
وقد سبق في شعر الأبيوردي نظيره.","This is an imitation of the thought which a poet has thus expressed: I wept blood, so that a person said: “This youth is bleeding from the nose with the lids of his eyes.” A similar idea occurs also in a piece of al-Abiwardi’s which we have already given."
"ومن شعره أيضا:
لولا عيون من الواشين ترمقني… وما أحاذر من قول حراس
لزرتكم لا أكافيكم بجفوتكم… مشيا على الوجه أو سعيا على الراس","The following verses are by al-Mutamid: Were the eyes of delators not fixed upon me, and did I not fear that the guards might tell, I should have made you a visit to retribute your cruelty, even were I to creep on my face or walk on my head."
"وكتب إلى نداماه من قصره بقرطبة وقد اصطبحوا بالزهراء يدعوهم إلى الاغتباق عنده:
حسد القصر فيكم الزهراء… ولعمري وعمركم ما أساء
قد طلعتم بها شموسا نهارا… فاطلعوا عندنا بدورا مساء
وهذا من بديع المعاني العجيبة.","He addressed the following lines from his palace at Cordova to his boon companions who had made a morning party at al-Zahraa, inviting them to come and carouse with him that evening: On your account, the palace envied al-Zahra, and I swear by my existence and yours that it was not in the wrong! At al-Zahraa’s as rose as suns to light the day; appear near us as moons to light the night. This idea is novel and striking."
والزهراء: بفتح الزاي وسكون الهاء وفتح الراء وبعدها همزة ممدودة، وهي من عجائب أبنية الدنيا، أنشأها أبو المطرف عبد الرحمن بن محمد بن عبد الله الملقب الناصر أحد ملوك بني أمية بالأندلس، بالقرب من قرطبة، في أول سنة خمس وعشرين وثلثمائة، ومسافة ما بينهما أربعة أميال وثلثا ميل،,"Al-Zahraa is one of the most admirable edifices in the world; its erection was commenced in the beginning of the year three hundred and twenty five (November, A. D. nine hundred and thirty six) by Abu al-Mutarrif Abd al-Rahman, surnamed alNasir, (the son of Muhammad, the son of Abd Allah), who was one of the Omaiyide sovereigns of Spain. It lies at the distance of four miles and two-thirds from Cordova."
وطول الزهراء من الشرق إلى الغرب ألفان وسبعمائة ذراع، وعرضها من القبلة إلى الجنوب ألف وخمسمائة ذراع، وعدد السواري التي فيها أربعة آلاف سارية وثلثمائة سارية، وعدد أبوابها يزيد على خمسة عشر ألف باب.,"Its length, from east lowest, is two thousand seven hundred cubits, and its breadth, from north to south, one thousand five hundred cubits; the number of its pillars is four thousand three hundred, and it has upwards of fifteen thousand doors."
وكان الناصر يقسم جباية البلاد أثلاثا، فثلث للجند وثلث مدخر وثلث ينفقه على عمارة الزهراء، وكانت جباية الأندلس يومئذ خمسة آلاف دينار أربعمائة ألف وثمانين ألف دينار، ومن السوق والمستخلص سبعمائة ألف وخمسة وستون ألف دينار،,"Al-Nasir divided the revenue of the state into three portions; one was given to the troops, another deposited in the treasury, and the third spent on the construction of the Zahra. The taxes of Spain at that time amounted to five millions four hundred and eighty thousand dinars, besides seven hundred and sixty-five thousand dinars produced by the tolls and the demesnes of the sovereign."
وهي من أهول ما بناه الإنس وأجله خطرا وأعظمه شأنا، ذكر ذلك كله ابن بشكوال – المقدم ذكره في حرف الخاء – في تاريخ الأندلس”.”,"The Zahra is one of the most colossal buildings erected by man, the most splendid and the most “renowned.” The preceding indications are taken from Ibn Bashkuwal’s History of Spain."
وكان أبو بكر محمد بن عيسى بن محمد اللخمي الداني الشاعر المشهور مائلا إلى بني عباد بطبعه، إذ كان المعتمد الذي جذب بضبعه، وله في المدائح الأنيقة، فمن ذلك قصيدة يمدحه بها ويذكر أولاده الربعة وهم: الرشيد عبيد الله، والراضي يزيد والمأمون والمؤتمن،,"The celebrated poet Abu Bakr Muhammad Ibn Isa Ibn Muhammad al-Lakhmi al-Dani felt a natural partiality for the Abbad family in consequence of the patronage which he had received from al-Mutamid; and he celebrated the praises of that prince in a number of beautiful pieces. In one of these poems, he mentions al-Mutamid’s four sons, namely: al-Rashid Obaid Allah, al-Radi Yazid, al-Mamun al-Fath, and al-Mutamin."
"ومن جملتها قوله، ولقد أجاد فيه كل الإجادة وأبدع فيه:
يغيثك في محل، يغنيك في ردى… يروعك في درع، يروقك في برد
جمال وإجمال وسبق وصولة… كشمس الضحى كالمزن كالبرق كالرعد
بمهجته شاد العلا ثم زادها… بناء بأبناء جحاجحة لد
بأربعة مثل الطباع تركبوا… لتعديل جسم المجد والشرف العد","In this piece, he says, with the utmost elegance:
(He is) a helper in want, an assisted in adversity; in armor, he appeals; in silks, he excites admiration. (His) beauty, beneficence, rank, and power; (he is) like the noontide sun, the (refreshing) cloud, the lightning (which announces the genial rains) and the thunder (which threatens). With his blood he raised a monument of glory, and he enlarged that edifice by sons, mighty and resolute; four in number, like the temperaments, combined to maintain in health the body of renown and the nobleness of ancient descent."
"ومع هذا المكارم والإحسان العام لم يسلموا من لسان طاعن، وفيهم يقول أبو الحسن جعفر بن إبراهيم بن الحاج اللورقي:
تعز عن الدنيا ومعروف أهلها… إذا عدم المعروف في آل عباد
حللت بهم ضيفا ثلاثة أشهر… بغير قرى ثم ارتحلت بلا زاد","Notwithstanding the illustrious deeds and the generosity of this family, it could not escape detraction: thus, Abu al-Hasan Jaafar Ibn Ibrahim Ibn al-Hajj al-Lurki said of them: Mourn for the world and for the death of beneficence, since beneficence subsists not in the family of Abbad. I passed three months with them as a visitor, yet never obtained a dinner; I then left them and received no provisions for my journey."
وكان الأذفونش فرذلند ملك الإفرنج بالأندلس قد قوي أمره في ذلك الوقت، وكانت ملوك الطوائف من المسلمين هناك يصالحونه، ويؤدون إليه ضريبة، ثم إنه أخذ طليطلة في يوم الثلاثاء مستهل صفر سنة ثمان وسبعين وأربعمائة بعد حصار شديد، وكانت للقادر بالله بن ذي النون،,"At that time, Alphonso, the son of Ferdinand, the sovereign of Castile and king of the Spanish Franks, had become so powerful that the petty Muslim kings of that country were obliged to make peace with him and pay him tribute. He then took Toledo on Tuesday, the first of Safar, A. H. four hundred and seventy eight (the twenty ninth of May, A. D. one thousand and eighty five), after an arduous siege. That city belonged to al-Kadir billah Ibn Zi al-Nun."
وفي أخذها يقول أبو محمد عبد الله بن فرج بن غزلون اليحصبي، يعرف بابن العسال الطليطلي، وهو مذكور في الصلة” لابن بشكوال:”,"In allusion to this event, the following verses were pronounced hv Abu Muhammad Abd Allah Ibn Faraj Ibn Ghazlun al-Yahsubi, generally known by the appellation of Ibn al-Assal al-Tulaitili, and of whom Ibn Bashkuwal speaks in his Silat."
"حثوا رواحلكم يا أهل أندلس… فما المقام بها إلا من الغلط
السلك ينثر من أطرافه وأرى… سلك الجزيرة منثورا من الوسط
من جاور الشر لم يأمن عواقبه… كيف الحياة مع الحيات في سفط","Hasten the speed of your horses, inhabitants of Spain! none can dwell in quiet there unless by chance. The beads {fortresses) drop off from the ends of its necklace, and soon, I think, the necklace of the peninsula will be broken in the middle. He who resides near evil should not think himself secure from its attacks; how could a man live in a basket of snakes?."
وكان المعتمد بن عباد أكبر ملوك الطوائف وأكثرهم بلادا. وكان يؤدي الضريبة للأذفونش، فلما ملك طليطلة لم يقبل ضريبة المعتمد طمعا في أخذ بلاده، وأرسل إليه يتهدده ويقول له: تنزل عن الحصون التي بيدك ويكون لك السهل: فضرب المعتمد الرسول وقتل من كان معه،,"Al-Mutamid Ibn Abbad surpassed all the other kings in greatness of power and extent of empire, yet he also paid tribute to Alphonso. After capturing Toledo, the latter conceived hopes of getting that prince’s kingdom into his possession, and there-fore refused to receive the tribute. At the same time, he sent him a threatening message, ordering him to deliver up his fortresses; on which condition, he might retain the open country as his own. These words provoked al-Mutamid to such a degree, that he struck the ambassador and put to death all those who accompanied him."
فبلغ الخبر للأذفونش وهو متوجه لحصار قرطبة فرجع إلى طليطلة لأخذ آلات الحصار.,"Alphonso had set out with the intention of besieging Cordova when he received intelligence of this event, and he immediately returned to Toledo in order to provide machines for the siege [of Seville)."
فلما سمع مشايخ الإسلام وفقهاؤها بذلك اجتمعوا وقالوا: هذه مدن الإسلام قد تغلب عليها الفرنج، وملوكنا مشتغلون بمقاتلة بعضهم بعضا، وإن استمرت الحال ملك الفرج جميع البلاد، وجاءوا إلى القاضي عبيد الله بن محمد بن أدهم وفاوضوه فيما نزل بالمسلمين وتشاوروا فيما يفعلونه،,"When the sheikhs of Islamism and its doctors were informed of his project, they assembled and said: “Behold how the Muslim cities fall into the hands of the Franks whilst our sovereigns are engaged in warring against each other! If things continue in this state, the Franks will subdue I ( the entire country,” They then went to the kadi {of Cordova), Abd Allah Ibn Muhammad Ibn Adham, and conferred with him on the disasters which had befallen the Muslims and on the means by which they might be remedied."
فقال كل واحد منهم شيئا، وآخر ما اجتمع رأيهم عليه أن يكتبوا إلى أبي يعقوب يوسف بن تاشفين ملك الملثمين صاحب مراكش يستنجدونه – وسيأتي ذكره في حرف الياء إن شاء الله تعالى. فاجتمع القاضي بالمعتمد وأخبره بما جرى،,"Every person had something to say, but it was finally resolved that they should write to Abu Yakub Yusuf Ibn Tashifin, the king of the al-Mulathimin and sovereign of Morocco, imploring his assistance. (We shall give the life of Yusuf Ibn Tashifin.) The kadi then waited on al-Mutamid and informed him of what had passed."
فوافقهم على أنه مصلحة وقال له تمضي إليه بنفسك، فامتنع فألزمه بذلك، فقال: أستخير الله سبحانه، وخرج من عنده، وكتب للوقت كتابا إلى يوسف بن تاشفين يخبره بصورة الحال، وسيرة مع بعض عبيده إليه،,"Al-Mutamid concurred with them on the expediency of such an application, and told the kadi to bear the message himself to Yusuf Ibn Tashifin. The kadi hesitated at first, but as the prince insisted, he retired, imploring of the Almighty that things might turn out well. Having then written to the sovereign of Morocco, acquainting him with what had taken place, he dispatched the letter by one of his slaves."
فلما وصله خرج مسرعا إلى المدينة سبتة، وحتى خرج القاضي ومعه جماعة إلى سبتة للقائه وإعلامه بحال المسلمين فأمر بعبور عسكره إلى الجزيرة الخضراء، وهي مدينة في بر الأندلس، وأقام بسبتة، وهي في بر مراكش مقابلة الجزيرة الخضراء،,"When Yusuf Ibn Tashifin received this communication, he set out in all haste for Ceuta; and the kadi, with a numerous company, proceeded to the same place for the purpose of meeting that monarch and representing to him the situation of the Muslims. Yusuf then gave orders that the army should be taken over to Algezira, which is a city in the territory of Spain, whilst he himself remained at Ceuta, a city in the territory of Morocco and lying opposite to Algezira."
وسر إلى مراكش يستدعي من تخلف بها من جيشه، فلما تكاملوا عنده أمرهم بالعبور، وعبر آخرهم وهو في عشرة آلاف مقاتل، واجتمع بالمعتمد وقد جمع أيضا عساكره، وتسامع المسلمون بذلك، فخرجوا من كل البلاد طلبا للجهاد، وبلغ الأذفونش الخبر وهو بطليطلة، فرج في أربعين ألف فارس غير ما انضم إليه،,"He recalled from (the city of) Morocco the troops which he had left there, and when all were assembled, he sent them across to Spain, and followed with a body of ten thousand men. Al-Mutamid, who had also assembled an army, went to meet him; and the Muslims, on hearing the news, hastened from every country for the purpose of combating the infidels. On receiving intelligence of these events, Alphonso, who was then at Toledo, took the field with forty thousand horse, exclusive of the other troops which came to join him."
وكتب الأذفونش إلى الأمير يوسف كتابا يتهدده، وأطال الكتاب، فكتب يوسف الجواب في ظهره: الذي يكون ستراه” ورده إليه. فلما وقف عليه ارتاع لذلك وقال: هذا رجل عازم.”,"He wrote also a long and threatening letter to Yusuf Ibn Tashifin, who inscribed on the back of it these words: What will happen thou shalt see and returned it. On reading the answer, Alphonso was filled with apprehension, and observed that this was a man of resolution."
ثم سار الجيشان والتقيا في مكان يقال له الزلاقة من بلد بطليوس وتصافا، وانتصر المسلمون وهرب الأذفونش بعد استئصال عساكره ولم يسلم معه سوى نفر يسير، وذلك يوم الجمعة في العشر الأول من شهر رمضان المعظم سنة تسع وسبعين وأربعمائة،,"The two armies then advanced and met at a place called al-Zallaka, near the town of Batalyaus (Badajoz), where they formed in line. The Muslims gained the victory, and Alphonso fled with a few others, after witnessing the extermination of his troops."
كذا قال بعضهم، والصحيح أن هذه الوقعة كانت في منتصف رجب من السنة المذكورة، وهذا يؤرخ به في بلاد الأندلس كلها فيقال عام الزلاقة، وهذه الواقعة من أشهر الوقائع.,"Some state that this engagement took place on a Friday, in one of the first ten days of the month of Ramadan, A. H. four hundred and seventy nine, but the true dale is the middle (the twelfth) of Rajab of that year (the twenty third October, A. D. one thousand and eighty six)."
وثبت المعتمد في ذلك اليوم ثباتا عظيما، وأصابه عدة جراحات في وجهه وبدنه، وشهد له بالشجاعة، وغنم المسمون دوابهم وسلاحهم، ورجع الأمير يوسف إلى بلاده والمعتمد إلى بلاده.,"Al-Mutamid on that day made a most firm resistance, and numerous wounds in his face and body attested his undaunted courage. The beasts of burden and the arms of the enemy fell into the hands of the Muslims."
ثم إن الأمير يوسف عاد إلى الأندلس في العام الثاني وخرج إليه المعتمد، وحاصرا بعض حصون الفرنج، فلم يقدرا عليه، فرحلا عنه وعبر يوسف على غرناطة،,"The emir Yusuf (Ibn Tashifin) then returned to Arica, and al-Mutamid to his kingdom. The ensuing year, Yusuf passed into Spain, and al- Mutamid having gone to meet him, he laid siege to a fortress (named Aledo and) belonging to the Franks, but was unable to take it. Having resumed his march, he went across to Granada,"
فخرج إليه صاحبها عبد الله بن بلكين ثم دخل البلد ليخرج إليه التقادم، فغدر به يوسف ودخل البلد وأخرج عبد الله ودخل قصره فوجد فيه من الأموال والذخائر ما لا يحد ولا يحصى.,"and Abd Allah Ibn Bulukkin, the lord of that city, came out for receive him. Abd Allah then re-entered Granada with the intention of sending the customary presents (to his powerful visitor), but Yusuf penetrated perfidiously into the city, expelled Abd Allah, and proceeded to the palace, where he found an immense quantity of money and treasures."
ثم رجع إلى مراكش وقد أعجبه حسن بلاد الأندلس وبهجتها وما بها من المباني والبساتين والمطاعم وسائر أصناف الأموال التي لا توجد في مراكش، فإنها بلاد بربر وأجلاف العربان,"After this exploit he returned to Morocco, his mini! deeply impressed with the beauty of Spain, its magnificence, its edifices, its gardens, its alimentary productions, and those various (sources of) riches which did not exist in Morocco, a country inhabited by (rude) Berbers and wild uncivilized Arabs."
وجعل خواص الأمير يوسف يعظمون عنده بلاد الأندلس ويحسنون له أخذا، ويغرون قلبه على المعتمد بأشياء نقلوها عنه,"The persons whom he admitted into his intimate society then began to extol Spain in his presence, to represent to him the facility with which he might obtain possession of so fine a country, and to irritate him against al-Mutamid, by repeating things which, as they pretended, that prince had said."
فتغير عليه وقصده، فلما انتهى إلى سبتة جهز إليه العساكر وقدم عليها سير بن أبي بكر الأندلسي، فوصل إلى إشبيلية وبها المعتمد فحاصره أشد محاصرة، وظهر من مصابرة المعتمد وشدة بأسه وتراميه على الموت بنفسه ما لم يسمع بمثله،,"Yusuf’s feelings towards al-Mutamid thus underwent a complete change, and he, at length, marched against him. On arriving at Ceuta, he sent his army across to Spain and placed it under the orders of Sir Ibn Abi Bakr al-Andalusi. This general (after achieving various conquests) reached Seville and besieged it vigorously. Al-Mutamid, who was then in the city, displayed the greatest firmness and bravery, encountering every danger with unheard of courage."
والناس بالبلد قد استولى عليهم الفزع وخامرهم الجزع يقطعون سبلها سياحة ويخوضون نهرها سباحة ويترامون من شرفات الأسوار.,"The inhabitants, overcome with consternation and filled with terror, wandered (in despair) through the streets; some escaped by swimming across the river, and others let themselves down from the battlements of the walls."
فلما كان يوم الأحد العشرين من رجب سنة أربع وثمانين وأربعمائة هجم عسكر الأمير يوسف البلد وشنوا فيه بالغارات، ولم يتركوا لأحد شيئا، وخرج الناس من منازلهم يسترون عوراتهم بأيديهم، وقبض على المعتمد وأهله،,"At length, on Sunday, the twentieth of Rajab, A. H. four hundred and eighty four (the seventh of September. A. D. one thousand and ninety one), the army of the emir Yusuf burst into the city, spread devastation through every quarter, and deprived the people of all they possessed. The inhabitants, concealing their nudity with their hands, fled from their houses, and al-Mutamid, with his family, were taken prisoners."
وكان قد قتل له ولدان قبل ذلك، أحدهما: المأمون، وكان ينوب عن والده في قرطبة فحصروه بها إلى أن أخذوه وقتلوه والثاني الراضي، كان أيضا نائبا عن أبيه في رندة وهي من الحصون المنيعة فنازلوها وأخذوها وقتلوا الراضي، ولأبيهما المعتمد فيهما مرات كثيرة.,"He had already lost two of his sons; one of them, al-Mamun, commanded at Cordova as his father’s lieutenant, but being besieged there (by the Almoravids), he was taken and executed. Al-Radi, the other son, met with a similar fate at Ronda, a strong fortress in which he also commanded as his father’s lieutenant. Al-Mutamid composed a number of elegies on their death."
وبعد ذلك جرى إشبيلية على المعتمد ما ذكرناه. ولما أخذ المعتمد قيدوه من ساعته، وجعل مع أهله في سفينة، قال ابن خاقان في قلائد العقيان” في هذا الموضع:”,"This prince was no sooner made prisoner than they bound him in chains and embarked him with his family on board a ship. Ibn Khakan says, in his Kalaid al-Ikiyan, on coming to this part) of al-Mutamid’ s history)."
ثم جمع هو وأهله وحملتهم الجواري المنشآت، وضمتهم كأنهم أموات، بعد ما ضاق عنهم القصر، وراق منهم العصر، والناس قد حشروا بضفتي الوادي، يبكون بدموع الغوادي، فساروا والنوح يحدوهم، والبوح باللوعة لا يعدوهم،,"“Then he and his family were borne off in the lofty (masted’ coursers (of the sea), enclosed therein as if they were dead; they for whom (but a short time before) a palace was not sufficiently ample, and whose presence had given luster to the age. The people assembled on the banks of the river, shedding tears as the clouds of morning {shed rain), and (the exiled) departed with lamentations to escort them, and the manifestation of general grief failed them not."
"وفي ذلك يقول أبو بكر محمد بن عيسى الداني المعروف بابن اللبانة:
تبكي السماء بدمع رائح غادي… على البهاليل من أبناء عباد","Alluding to this event, Abu Bakr Muhammad Ibn Isa al-Dani, generally known by the appellation of Ibn al-Labbana, expressed his feelings in along qasida, which we need not insert, and which begins thus: The heavens shed tears, evening and morning, over the noble princes, the sons of Abbad."
"وفي هذه الحال وصفتها يقول أبو محمد عبد الجبار بن حمديس الصقلي الشار المشهور – المقدم ذكره:
ولما رحلتم بالندى في أكفكم… وقلقل رضوى منكم وثبير
رفعت لساني بالقيامة قد دنت… فهذي الجبال الراسيات تسير","Describing the same event, the Sicilian poet, Abu Muhammad Abd al-Jabbar Ibn Hamdis composed a long piece of verse which contained these lines: When you left us and bore off in your hands generosity itself, whilst the mountains of your [power) were shaken to their basis, I raised my voice and exclaimed: The day of judgment has come! behold the firm mountains pass away!"
"وهي أبيات كثيرة، وهذا المعنى مأخوذ من قول عبد الله بن المعتز في أبي العباس أحمد بن محمد الفرات الوزير وقد مات:
قد استوى الناس ومات الكمال… وصاح صرف الدهر أين الرجال
هذا أبو العباس في نعشه… قوموا انظروا كيف تسير الجبال",The idea of this last verse is taken from the following lines composed by Abd Allah Ibn al-Motazz on the death of Abu ’l-Abbas Ahmad Ibn Muhammad Ibn al-Furat: The human race are now all on a level; perfection is dead and the vicissitudes of time exclaim: Where are the (great) men? Behold Abu al-Abbas on his bier! arise and see how mountains are removed from their places.
وقيل إنه أنشدها لما مات الوزير أبو القاسم عبيد الله بن سليمان بن وهب، والله أعلم بالصواب، ثم وجدت القول الثاني هو الصحيح، والله أعلم.,"It has been said that Ibn al-Motazz recited these verses on the death of the vizir Abu al-Kasim Obaid Allah Ibn Suleiman Ibn Wahb, and this statement I have since found confirmed."
"وتألم المعتمد يوما من قيده وضيقه وثقله فأنشد:
تبدلت من ظل عز البنود… بذل الحديد وثقل القيود
وكان حديدي سنانا ذليقا… وعضبا رقيقا صقيل الحديد
وقد صار ذاك وذا أدهما… يعض بساقي عض الأسود","Al-Mutamid pronounced the following verses one day, whilst suffering from the weight and lightness of his chains: For the shade of my once triumphant banners I have received in exchange the ignominy of fetters and the weight of chains. The irons which I once used were the pointed lance and the sharp, thin, and polished sword; but both are now turned into rusty (chains), grasping my leg as lions grasp their prey."
ثم إنهم حملوا إلى الأمير يوسف بمراكش، فأمر بإرسال المعتمد إلى مدينة أغمات، واعتقله بها ولم يخرج منها على الممات، قال ابن خاقان: ولما أجلي عن بلاده، وأعري من طارفه وتلاده، وحمل في السفين، وأحل في العدوة محل الدفين، تندبه منابره وأعواده، ولا يدنو منه زواره ولا عواده،,"They then bore him to Yusuf Ibn Tashifin, at Morocco, and that emir sent him to Aghmat and imprisoned him there for life. Ibn Khakan says: “Torn from his country and stripped of his possessions, he was carried off in a ship and deposited on the (African) shore as a corpse is deposited in its place of burial; the pulpits of his (states) and the throne deplored his absence; those who once visited his table or his bed of sidkmess went near him no more."
بقي آسفا تتصعد زفراته، وتطرد اطراد المذانب عبراته، ولا يخلو بمؤانس، ولا يرى إلا عرينا بدلا من تلك المكانس، ولما لم يجد سلوا ولم يؤمل دنوا ولم ير وجه مسرة مجلوا، تذكر منازله فشاقته، وتصور بهجتها فراقته،,"he remained alone in his grief, uttering deep-drawn sighs and pouring forth tears as a conduit pours forth water none were left to console him in his solitude, and, instead of the Lowers (which he once frequented) she now saw naught but strangers. Deprived off consolation, hopeless of the approach (of friends) debarred from the aspect of joy, he called to mind his native abodes, and that thought made him long for home; he saw in imagination the splendor of his (court), and that image raised his admiration."
وتخيل استيحاش أوطانه، وإجهاش قصره إلى قطانة، وإظلام جوه من أقماره، وخلوه من حراسة سماره.,"his fancy showed him his dwelling laid desolate, the palace bewailing its (former) inhabitants, its heavens (extent) darkened by the absence of its full moons (beautiful women), and of its guards and of the companions of his evening hours.”"
وفي اعتقاله يقول أبو بكر الداني المذكور قصيدته المشهورة التي أولها:,His imprisonment inspired Abu Bakr al-Dani (Ibn al-Labbana) with the celebrated qasida which begins thus.
"لكل شيء من الأشياء ميقات… وللمنى من مناياهن غايات
والدهر في صبغة الحرباء منغمس… ألوان حالاته فيها استحالات
ونحن من لعب الشطرنج في يده… وربما قمرت بالبيدق الشاة","Each thing has its appointed hour; each wish, a time for its fulfilment Fortune has been immersed in the dye off the chameleon, and the colors of its various states are always changing. We are chessmen in the hands of fortune, and sometimes the pawn may check the king."
"انفض يديك من الدنيا وساكنها… فالأرض قد أقفرت والناس قد ماتوا
وقل لعالمها الأراضي: قد كتمت… سريرة العالم العلوي أغمات
وهي طويلة تقارب خمسين بيتا.","Cast off the world and its inhabitants; the earth is now tenantless; men (worthy of the name) are dead. Tell the creatures who dwell here below that the secret plan off Providence above is now concealed at Aghmat. This is a long poem, containing about fifty verses."
"وله أيضا في حبسه قصيدة عملها بأغمات، سنة ست وثمانين وأربعمائة:
تنشق رياحين السلام فإنما… أقض بها ممسكا عليك مختما
وقل لي مجازا إن عدمت حقيقة… لعلك في نعمى وقد كنت منعما
أفكر في عصر مضى لك مشرقا… فيرجع ضوء الصبح عندي مظلما","In the year four hundred and eighty six (A.D. one thousand one hundred and ninety three), he (Ibn al-Labbana) composed at Aghmat the following piece on al-Mutamid’s imprisonment:
Smell this nosegay of salutations; by it I break the seal off that musk {condolence) from which thou hast been precluded. Let me know indirectly, if thou canst not do it openly, that thou who gives happiness (to others) canst yet taste of it thyself. When I think off those times which for thee passed over so brightly, the light of morning becomes darkness for me."
"وأعحب من أفق المجرة إذ رأى… كسوفك شمسا كيف أطلع أنجما
لئن عظمت فيك الرزية إننا… وجدناك منها في المزية أعظما
قناة سعت للطعن حتى تقصدت… وسيف أطال الضرب حتى تثلما","I marvel bow the milky way, on seeing thee, a sum, eclipsed, could ever rise again and shew its stars. Though our affliction for thy loss was great, we found thee a still greater affliction (for thy foes): a spear rushing to the charge till it was shivered, a sword dealing its blows till it was indented."
"ومنها:
بكى آل عباد ولا كمحمد… وأبنائه صوب الغمامة إذا همى
حبيب إلى قلبي، حبيب لقوله… عسى طلل يدنو بهم ولعلما
صباحهم كنا بهم نحمد السرى… فلما عدمناهم سرينا على عمى
وكنا رعينا العز حول حماهم… فقد أجدب المرعى وقد أقفر الحمى
وقد ألبست أيدي الليالي محلهم… مناسج سدى الغيث فيها وألحما","The rain-cloud, pouring down its showers wept for the family of Abad, but equaled not (in abundance the gifts once bestowed by) Muhammad and bis sons. How dearly I love Habib for these words: Perhaps a (ship) appearing in the horizon may bring them near (to us); perhaps it may. When their morning (their presence) dawned upon us, we praised (our diligence in) travelling (even) by night (to reach their court); but since we have lost them, we travel in darkness. We once browsed in the pasture-ground of honor all around their park now that pasture-ground is barren, and that park is deserted. Time hath clothed their dwelling with a raiment, the warp and woof of which are formed by the rains."
"قصور خلت من ساكنيها فما بها… سوى الأدم تمشي حول واقعة الدمى
يجيب بها الهام الصدى ولطالما… أجاب القيان الطائر المترنما
كأن لم يكن فيها أنيس ولا التقى… بها الوفد جمعا والخميس عرمرما",Their palaces are no longer inhabited; naught is seen therein but the fallow [deer) walking around the statues still erect. The echo answers the screech-owl in those halls where the birds once sung responsive to the voice of the musician. It is now as if no human being had ever resided there; as if ambassadors had never found there in a crowded court; as if (hostile) troops had never met there an army [to repel them).
"ومنها:
حكيت وقد فارقت ملكك مالكا… ومن ولهي أحكي عليك متمما
مصاب هوى بالنيرات من العلا… ولم يبق في أرض المكارم معلما
تضيق علي الأرض حتى كأنما… خلقت وإياها سوارا ومعصما
ندبتك حتى لم يخل لي الأسى… دموعا بها أبكي عليك ولا دما
وإني على رسمي مقيم فإن أمت… سأجعل للباكين رسمي موسما
بكاك الحيا والريح شقت جيوبها… عليك، وناح الرعد باسمك معلما","On departing from thy kingdom, thou wert like unto Malik, and I, through grief for thee, am like Mutamim. {What) a misfortune [was yours) it cast down the luminaries from their exalted sphere, and left not a mark to distinguish the region of beneficence. Oppressed by the narrowness of the earth, I think that I and it have been formed for each other as the bracelet is formed for the arm. I have lamented thee so that grief hath left me neither tears nor blood to weep thy loss withal. I shall persevere in that course, and, if I die, I shall leave my conduct as an example for other mourners. For thee the rain wept, the wind tore open its bosom, and the thunder uttered thy name in its moaning."
"ومزق ثوب البرق واكتست الضحى… حدادا، وقامت أنجم الجو مأتما
وحار ابنك الإصباح وجدا فما اهتدى… وغاض أخوك البحر غيضا فما طما
وما حل بدر التم بعدك دارة… ولا أظهرت شمس الظهيرة مبسما
قضى الله أن حطوك عن ظهر أشقر… أشم وأن أمطوك أشأم أدهما","the lightning rent its robe, the day put on the raiment of mourning, and the stars of heaven formed an assembly to deplore thee. Thy son, the light of day, was bewildered with sorrow and swerved from its path; thy brother, the ocean, shrunk with indignation and swelled no more. Since thy departure, the full moon hath never stationed within a halo, and the noontide sun hath never been seen to smile. God ordained that thou should be dismounted from a bay and towering {steed) and be embarked in a black and unlucky (vessel)."
"وكان قد انفكت عنه القيود فأشار إلى ذلك بقوله منها:
قيودك ذابت فانطلقت لقد غدت… قيودك منهم بالمكارم أرحما
عجبت لأن لان الحديد وقد قسوا… لقد كان منهم بالسريرة أعلما
سينجيك من نجى من الجب يوسفا… ويؤويك من آوى المسيح بن مريما","In the following passage of the same poem, the poet alludes to the circumstance of al-Mutamid’s chains having fallen off: Thy chains melted away and thou wert loose; thy chains were then more compassionate towards the generous than they. I marveled that the iron should soften whilst their hearts remained hard; the iron knew better the secret intentions of Providence than they. He will deliver thee who delivered Joseph from the well; he will protect thee who protected Jesus, the son of Mary."
وله في البكاء على أيامهم وانتثار نظامهم عدة مقاطيع وقصائد مطولات يشتمل عليها جزء لطيف صدر عنه في صورة تأليف وهيئة تصنيف سماه نظم السلوك في وعظ الملوك”.”,"Ibn al-Labbana composed a number of detached pieces and long qasidas, in which he lamented the (glorious) days of that family and the ruin of their power. These poems he collected in a small volume, to which he gave the title of Nazm al-Suluk fi Waaz il-Muluk (the string of beads, being an admonition to kings)."
ووفد على المعتمد وهو بأغمات وفادة وفاء، لا وفادة السلوك استجداء، وحكى أنه لما عزم على الانفصال عنه بعث إليه المعتمد عشرين دينارا وشقة بغدادية، وكتب معها:,"He visited al-Mutamid at Aghmat with the intention of fulfilling a duty, not with the hope of obtaining a present, and it is stated that, when about to take leave, he received from the prince a gift of twenty dinars and a piece of Baghdad cloth, accompanied with a note containing these lines."
"إليك النزر من كف الأسير… فإن تقبل يكن عين الشكور
تقبل ما يذوب له حياء… وإن عذرته أحوال الفقير
وهي عدة أبيات،","Receive these precious objects from the hand of a captive; if you accept them, you will be truly grateful. Accept (a trifle) from one who melts with shame to (offer) it, although poverty is his excuse. These verses are only a part of the piece."
"قال أبو بكر المذكور: فرددتها إليه، لعلمي بحاله وأنه لم يترك عنده شيئا، وكتبت إليه جوابها، وهو:
سقطت من الوفاء على خبير… فذرني والذي لك في ضمير
تركت هواك وهو شقيق نفسي… لئن شقت برودي عن غدور
ولا كنت الطليق من الرزايا… لئن أصبحت أجحف بالأسير","Abu Bakr Ibn al-Labbana here says: I sent this present back to him, being aware of his poverty and knowing that he had nothing left. I wrote to him at the same time the following answer to his note. Thou hast met with a man who knows what is honor; leave me then in the ideas I have formed of thee. May I renounce the love I hear thee, and which forms half my soul, if the mantle which covers me ever discloses an impostor. May I never be delivered from misfortune if I wrong a captive."
"جذيمة أنت والزباء خانت… وما أنا من يقصر عن قصير
أسير ولا أسير إلى اغتنام… معاذ الله من سوء المصير
أنا أدري بفضلك منك، إني… لبست الظل منه في الحرور","Thou are Jadima; al-Zabbaa deceived thee, and I shall not be less than Kasir. I journey forth, hut not with mercenary views; God preserve me from motives so disgraceful. I know thy merit better than thou dost thyself; I have often enjoyed its shade in the ardent heat (of affliction)."
"ومنها أيضا قوله:
تصرف في الندى خيل المعالي… فتسمح من قليل بالكثير
وأعجب منك أنك في ظلام… وترفع للعفاة منار نور
رويدك سوف توسعني سرورا… إذا عاد ارتقاؤك للسرير","Thou wheelest about squadrons off noble deeds in the field of generosity, and out of little thou bestows much. I wonder how thou art left in the darkness (of despair), whilst thou settest up beacons of light to guide the needy traveler, Have patience! thou shalt hereafter overwhelm me with joy, when the time returns for thee to mount the throne."
"وسوف تحلني رتب المعالي… غداة تحل في تلك القصور
تزيد على ابن مروان عطاء… بها وأزيد ثم على جرير
تأهب أن تعود إلى طلوع… فليس الخسف ملتزم البدور","thou shalt place me in an honorable rank, the morning of thy arrival at yonder palace. There thou shalt surpass Ibn Marwan in liberality, and I shall surpass Jarir (in talent). Prepare to rise again; the moon doth not remain eclipsed forever."
ودخل عليه يوما بناته السجن، وكان يوم عيد، وكن يغزلن للناس بالأجرة في أغمات، حتى إن إحداهن غزلت لبيت صاحب الشرطة الذي كان في خدمة أبيها وهو في سلطانه، فرآهن في أطمار رثة وحاله سيئة، فصدعن قلبه وأنشد:,"One festival day? he received, in bis prison, the visit of his daughters, who were then gaining a livelihood at Aghmat by spinning; one of them was even employed as a spinner by the daughter of a person who had been in the service of her father and commanded the police guards when he was on the throne. Seeing them dressed in old tattered clothes and so miserable, his heart was rent with grief and he recited these verses (addressing them to himself):"
"فيما مضى كنت بالأعياد مسرورا… فساءك العيد في أغمات مأسور
نرى بناتك في الأطمار جائعة… يغزلن للناس لا يملكن قطميرا
برزن نحوك للتسليم خاشعة… أبصارهن حسيرات مكاسيرا
يطأن في الطين والأقدام حافية… كأنها لم تطأ مسكا وكافورا","In former times festivals made thee rejoice; but mow, a prisoner in Aghmat, a festival afflicts thee Thou sees thy daughters hungry and in rags, spinning for hire and payless. They went forth to salute thee, with down-cast eyes and broken hearts; they walk barefoot in the mud, as if they had never trod (on floors with) musk and camphor."
"ومنها أيضا:
لا خد إلا ويشكو الجدب ظاهره… وليس إلا مع الأنفاس مطمورا
قد كان دهرك إن تأمره ممتثلا… فردك الدهر منهيا ومأمورا
من بات بعدك في ملك يسر به… فإنما بات بالأحلام مغرورا","Not a cheek (of theirs) but its surface complains off drought (misery), and is never watered but with sobs (and tears). Fortune was once obedient to thy command; now it has reduced thee to obey the commands of others. He who after thee, lives rejoicing in the exercise of power, lives in the mere delusion of a dream."
ودخل عليه وهو في تلك الحال ولده أبو هاشم والقيود قد عضت بساقيه عض الأسود، والتوت عليه التواء الأساود السود، وهو لا يطيق إعمال قدم، ولا يريق دمعا إلا ممتزجا بدم، بعد ما عهد نفسه فوق منبر وسرير، وفي وسط جنة وحرير، تخفق عليه الألوية، وتشرق منه الأندية، فلما رآه بكى وعمل:,"Whilst in this (miserable) stale, with fetters enclosing his legs in a lion’s grasp, f encircling them as with the coils of black serpents, unable to stir his limbs, shedding mot a single tear unmixed with blood, he who had seen himself mounded on the pulpit and the throne, who (lived) in the maids! of silks and gardens, with standards waving over him, whilst the assemblies were enlightened by his presence, he received the visit of his son Abu Hashim, amid on perceiving him, he wept and recited these lines."
"قيدي أما تعلمني مسلما… أبيت أن تشفق أو ترحما
دمي شراب لك، واللحم قد… أكلته، لا تهشم الأعظما
يبصرني فيك أبو هاشم… فينثني والقلب قد هشما
ارحم طفيلا طائشا لبه… لم يخش أن يأتيك مسترحما","O my chains! see you not that I am resigned, and yet you shew neither pity nor compassion? My blood hath been your drink; my flesh you have devoured; but do not break my bones. Abu Hashim sees me in your grasp, and broken-hearted, he turns away his face. Pity a boy light of heart, who never supposed that he should have to implore your mercy."
"وارحم أخيات له مثله… جزعتهن السم والعلقما
منهن من يفهم شيئا فقد… خفنا عليه للبكاء العمى
والغير لا يفهم شيئا فما… يفتح إلا لرضاع","Pity his little sisters, whom, like him, you obliged to swallow the poisonous and bitter draught [of misery). One of them can comprehend, in some degree [her situation), and I have sometimes feared that she would lose her sight from excessive weeping; the other comprehends nothing, and only opens her mouth to take the breast."
"فما وكان قد اجتمع عنده جماعة من الشعراء وألحوا عليه في السؤل، وهو على تلك الحال، فأنشد:
سألوا اليسير من الأسير وإنه… بسؤالهم لأحق منهم فاعجب
لولا الحياء وعزة لخمية… طي الحشا لحكاهم في المطلب","Whilst he was in this situation, a number of needy solicitors assembled in his room and assailed him with importunities. On this occasion, he pronounced the following lines: They ask a trifle from a prisoner; yet strange enough, I have greater cause to ask than they. Were it not for a feeling of shame and that hereditary pride which imbues the inmost folds of my bosom, I should follow their example in begging."
وأشعار المعتمد وأشعار الناس فيه كثيرة، وقد جاوزنا الحد في تطويل ترجمته، وسببه أن قضيته غريبة لم يعهد مثلها، ودخل فيها حديث أبيه وجده فطالت.,"The poems composed by al-Mutamid and those composed on him are very numerous. We have now passed our usual limits, but we were induced to lengthen this article because the like of so extraordinary a fate as his was never seen; our notice contains besides an account of his father and grandfather, and this contributed to extend it."
وكانت ولادته في شهر ربيع الأول سنة إحدى وثلاثين وأربعمائة بمدينة باجة من بلاد الأندلس، وملك بعد وفاة أبيه في التاريخ المذكور هناك، وخلع في التاريخ المقدم ذكره.,"Al-Mutamid was born in the month of the first Rabi, A. H, four hundred and thirty one (Nov.- Dec. A. D. one thousand and thirty nine), in Bajja [Beja), a city of Spain. He succeeded to the throne on the death of his father, in the year already mentioned; he was deposed in the year which we have indicated."
وتوفي في السجن بأغمات لإحدى عشرة ليلة خلت من شوال، وقيل في ذي الحجة، سنة ثمان وثمانين وأربعمائة رحمه الله تعالى؛ ومن النادر الغريب أنه نودي في جنازته بالصلاة على الغريب، بعد عظم سلطانه وجلالة شانه، فتبارك من له البقاء والعزة والكبرياء.,"and he died in prison at Aghmat, on the eleventh of Shawwal (the sixteenth of October) some say, of Zi al-Hijja (the eleventh of December) A. H. four hundred and eighty eight (A. D. one thousand and ninety five). At his interment, the crier called on the people to come to the funeral prayer about to be said over a stranger; singular fate of a once mighty and powerful prince glory be to the Being whose existence, power, and might endure forever!"
واجتمع عند قبره جماعة من الشعراء الذي كانوا يقصدونه بالمدائح، ويجزل لهم المنائح، فرثوه بقصائد مطولات، وأنشدوها عند قبره وبكوا عليه، فمنهم أبو بحر عبد الصمد شاعره المختص به، رثاه بقصيدة طويلة أجاد فيها، وأولها:,"A great number of the poets who had visited his court to celebrate his praises, and who had been generously rewarded by him, assembled round his grave, to weep and recite over it long qasidas in which they lamented his death. One of them was Abu Bahr Abd al-Samad, his favorite poet, who then deplored his loss in a long and excellent qasida beginning thus."
"ملك المولك، أسامع فأنادي… أم قد عدتك عن السماع عوادي
لما نقلت عن القصور ولم تكن… فيها كما قد كنت في الأعياد
أقبلت في هذا الثرى لك خاضعا… وجعلت قبرك موضع الإنشاد","King of kings! canst thou still hear, so that I may call on thee? or doth a fatal misfortune prevent thee from hearing? On quitting thy palace, in which I saw thee no longer as once I did on days of rejoicing, I came, in humble respect, to kiss this grave and make thy tomb the place of my recitation."
ولما فرغ من إنشادها قبل الثرى، ومرغ جسمه وعفر خده، فأبكى كل من حضر.,"On finishing, he kissed the grave, and rolled himself on the ground, and soiled his face with dust; at this sight all the assembly burst into tears."
"ويحكى أن رجلا رأى في منامه إثر الكائنة عليه كأن رجلا صعد منبر جامع قرطبة واستقبل الناس وأنشد:
رب ركب قد أناخوا عيسهم… في ذرى مجدهم حين بسق
سكت الدهر زمانا عنهم… ثم أبكاهم دما حين نطق","It is related that, after (al-Mutamid’s) overthrow, a person dreamt that he saw a man mount the pulpit in the mosque of Cordova, turn towards the people and recite the following lines: flow often have the caravans halted with the camels in the court of their glory, when it surpassed all rivalry! During a time, misfortune addressed them not, but, when it spoke, it caused them to shed tears of blood."
ورأى أبو بكر الداني حفيد المعتمد وهو غلام وسيم قد اتخذ الصياغة صناعة وكان يلقب في أيام دولتهم فخر الدولة” وهو من الألقاب السلطانية عندهم، فنطر إليه وهو ينفخ الفحم بقصبة الصائغ، فقال من جملة قصيدة:”,"Al-Mutamid had a grandson, who, in the days of their power, bore the surname of Fakhr al-Dawlat (glory of the empire), which, with that dynasty, was an imperial title. This boy, who was remarkably well looking, took to the trade of a goldsmith, and Abu Bakr al-Dani (Ibn al-Labbana) having seen him one day blowing the fire by means of a hollow reed, composed a qasida in which he introduced the following passage."
"شكاتنا فيك يا فخر العلا عظمت… والرزء يعظم فيمن قدره عظما
طوقت من نائبات الدهر مخنقة… ضاقت عليك وكم طوقتنا نعما
وعاد طوقك في دكان قارعة… من بعدما كنت في قصر حكى إرما
صرفت في آلة الصواغ أنملة… لم تدر إلا الندى والسيف والقلما","Great is our affliction for thee, O Fakhr al-Ola (glory of exaltation), and great the misfortune for one whose rank was so high! Time has placed around thy neck the tight collar of its vicissitudes; yet how often didst thou place round ours the collar of thy beneficence. The collar given thee in return (thou didst receive) in the shop of adversity, and yet thou once dwelled in a palace like that of Iram. Thou wields goldsmith’s tool sin that hand which only knew beneficence, the sword, and the pen."
"يد عهدتك للتقبيل تبسطها… فتستقل الثريا أن تكون فما
يا صائغا كانت العليا تصاغ له… حليا وكان عليه الحلي منتظما
للنفخ في الصور هول، ما حكاه سوى… أني رأيتك فيه تنفخ الفحما
وددت إذا نظرت عيني عليك به… لو أن عيني تشكو قبل ذاك عمى","a hand which I have often seen thee hold out to be kissed, and then the Pleiades aspired to become a mouth. Artisan! thou for whom high rank formed a brilliant ornament and who once was decked with sets of pearls! the blowing of the trumpet (on the day of judgment) will create a consternation equaled only by that which I felt on seeing thee blowing coals. When I saw thee thus employed, I wished that, before it, my eyes had been afflicted with blindness."
"ما حطك الدهر لما حط من شرف… ولا تحيف من أخلاقك الكرما
لح في العلا كوكبا إن لم تلح قمرا… وقم بها ربوة إن لم تقم علما
والله لو أنصفتك الشهب لانكسفت… ولو وفى لك دمع العين لانسجما
أبكى حديثك حتى الدهر حيد غدا… يحكيك رهطا وألفاظا ومبتسما
ولا حاجة إلى الزيادة على ما اودعناه هذه الترجمة.","When fortune degraded thee from thy rank, it did not degrade thee from honor, neither did it diminish thy noble qualities. Shine in honor! shine as a star, if thou canst not as a moon; rise in honor as a hill, if thou canst not as a mountain! By Allah! were the stars just towards thee, they would eclipse their light, and were men’s eyes faithful to thee, they would exhaust their tears. Thy story would make even the pearls weep, since they resemble thee in family, in words, and in smiles. It is unnecessary to make further additions to this article."
واللورقي: بضم اللام وسكون الواو والراء وبعدها قاف، هذه النسبة إلى الورقة، وهي مدينة بالأندلس، وهذا الشاعر ذكره في الخريدة” وقال: عاش بعد الخمسمائة طويلا، واورد كثيرا من شعره.”,"Lurki means belonging to Lurka (Lorca), a city in Spain. The author of the Kharida mentions the poet al-Lurki in that work, and states that he survived al-Mutamid many years; he gives also numerous specimens of his poetry."
وأغمات: بفتح الهمزة وسكون الغين المعجمة وفتح الميم وبعد الألف تاء مثناة من فوقها، وهي بليدة وراء مراكش، بينهما مسافة يوم، وخرج منهما جماعة مشاهيرا.,Aghmat is a town situated at a day’s journey beyond Morocco; it has produced many men distinguished for learning.
وأما أبو بكر بن اللبابة المذكور فما رأيت تاريخ وفاته في شيء من الكتب ولا رأيت من يعلم ذلك، لكن رأيت في كتاب الحماسة التي صنفها أبو الحجاج يوسف البياسي المذكور بعد هذا أن ابن اللبابة قدم ميورقة في آخر شعبان سنة تسع وثمانين وأربعمائة، ومدح ملكها مبشر بن سليمان بأبيات أولها:,"As for Abu Bakr (Muhammad Ibn Isa al-Dani [native of Denia], surnamed) Ibn al-Labbana, none of the works which I have consulted give the date of his death, and I never met with any person who knew it. I saw, however, in the Hamasa composed by Abu al-Hajjaj Yusuf al-Bayasi, a person of whom we shall again speak, that Ibn al-Labbana arrived at Majorca, towards the end of the month of Shaaban, A. H. four hundred and eighty nine (August, A. D. one thousand and ninety six), and that he celebrated the praises of Mubashar Ibn Suleiman, sovereign of that island, in a piece of verse commencing thus."
ملك يروعك في حلى ريعانه… راقت برونقه صفات زمانه,"A king who, when arrayed in jewels, strikes thee with admiration by his splendor, and whose magnificence gives fresh luster to the qualities of the age in which he lives."
وكنت أظن انه مات قبل المعتمد، لأني ما رأيت له فيه مرثية، إلى أن رأيت ما قاله البياسي، والله تعالى أعلم.,"Not finding any elegies of Ibn al-Labbana on the death of al-Mutamid, I imagined that he had died before that prince; I then found al-Bayasi’s statement, which, if true, proves the contrary."
المعتصم ابن صمادح الأندلسي,AL-MUTASIM IBN SUMADIH
أبو يحيى محمد بن معن بن محمد بن أحمد بن صمادح، المنعوت بالمعتصم، التجيبي، صاحب المرية وبجاية والصمادحية من بلاد الأندلس.,"Abu Yahya Muhammad Ibn Maan Ibn Muhammad Ibn Ahmad Ibn Sumadih, surnamed al-Mutasim al-Tujibi, was sovereign of al-Mariyah (Almeria), Bajjaya, and al-Sumadihya, cities in Spain."
كان جده محمد بن أحمد بن صمادح صاحب مدينة وشقة وأعمالها، وذلك في أيام المؤيد هشام بن الحكم الأموي – المذكور في ترجمة المعتمد بن عباد,"His grandfather Muhammad Ibn Ahmad Ibn Sumadih possessed the city and district of Huesca [Washka) in the days of al-Muayad Hisham Ibn ai-Hakam, the Omaiyide prince of whom mention has been made in the life of al-Mutamid Ibn Abbad."
فحاربه ابن عمه منذر بن يحيى التجيبي، فاستظهر عليه وعجز عن دفعه لكثرة رجاله، وترك مدينة وشقة، وفر بنفسه ولم يبق له بالبلد علقة، وكان صاحب رأي ودهاء ولسان وعارضة لم يكن في أصحاب السيوف من يعدله في هذه الخلال في ذلك العصر.,"Being attacked and defeated by his cousin Mundir Ibn Yahya al-Tujibi, and unable to resist the numerous troops of his adversary, he took to flight, and, having abandoned Huesca, he remained without the smallest tie to connect him with that city. (Muhammad Ibn Ahmad) was endowed with judgment, acuteness, and eloquence, qualities in which none of the military chiefs of that time were his equals."
وكان ولده معن والد المعتصم مصاهرا لعبد العزيز بن أبي عامر صاحب بلنسية، فلما قتل زهير مولى أبيه – وكان صاحب المرية – وثب عبد العزيز على المرية فملكها لكونها كانت لمولاهم، فحسده على ذلك مجاهد بن عبد الله العامري المكني أبا الجيش صاحب دانية، فخرج قاصدا بلاد عبد العزيز وهو بالمرية مشتغل في تركة زهير،,"His son Maan, the father of al-Mutasim, married the daughter of Abd al-Aziz Ibn Abi Aamir [al-Mansur), the sovereign of Valencia, who subsequently, when Zuhair, his father’s mawla who commanded at Almeria, lost his life, seized on that city, pretending that it belonged to a mawla of his family. This act excited the jealousy of Abu T-Jaish Mujahid Ibn Abd Allah al-Aamiri, the sovereign of Denia, who immediately set out to invade the territory belonging to Abd al-Aziz whilst the latter was at Almeria, engaged in taking possession of the heritage which Zuhair had left."
فلما سمع بخروج مجاهد خرج من المرية مبادرا لاستصلاحه واستخلف بها صهره ووزيره معن بن صمادح والد المعتصم فخانه في الأمانة وغدر به، وطرده عن الإمارة، فلم يبق في ملوك الطوائف بالأندلس أحد إلا ذمه على هذه الفعلة، إلا أنه تم له الأمر واستتب.,"When Abd al- Aziz heard of Mujahid’s march, he departed from Almeria in all haste with the intention of suing for peace, and left his son-in-law and vizir, Maan Ibn Sumadih, to govern that city as his lieutenant. Maan betrayed the confidence placed in him and, having declared himself independent, succeeded in establishing his authority, notwithstanding the universal reprobation which, this act excited amongst the provincial kings who then ruled in Spain."
فلما مات انتقل الملك إلى ولده المعتصم وتسمى بأسماء الخلفاء، وكان رحب الفناء، جزل العطاء، حليما عن الدماء، طافت به الآمال، واتسع في مدحه المقال، وأعملت إلى حضرته الرحال، ولزمه جماعة من فحول الشعراء، كأبي عبد الله بن الحداد وغيره،,"On his death, the kingdom passed into the hands of his son al-Mutasim. This prince, who had assumed one of the surnames special to caliphs, was distinguished for hospitality, liberality, and aversion to bloodshed; the hopes of the needy were turned towards him, every mouth spoke his praise, visitors flocked to his court, and eminent poets, such as Abu Abd Allah Ibn al-Haddad and others, devoted their talents to his praise."
وله أشعار حسنة، فمن ذلك ما كتبه إلى أبي بكر ابن عمار الأندلسي – المقدم ذكر – يعاتبه:,"Al-Mutasim himself composed some good poetry, such as the following verses addressed by him in a letter to Abu Bakr Muhammad ibn Ammar al-Andalusi, complaining of his conduct,"
"وزهدني في الناس معرفتي بهم… وطول اختباري صاحبا بعد صاحب
فلم ترني الأيام خلا تسرني… بواديه إلا ساءني في العواقب
ولا صرت أرجوه لدفع ملمة… من الدهر إلا كان إحدى النوائب","My knowledge of the world and long experience have estranged me from mankind. Never did fortune show me a friend who pleased me on a first acquaintance, but in the end he gave me motives of complaint; and never did I expect a friend’s assistance against misfortune, but I found in him also another affliction."
فكتب إليه ابن عمار جوابها، وهي أبيات كثيرة فلا حاجة إلى ذكرها.,To this Ibn Ammar replied in a long piece of verse which it is unnecessary to reproduce.
"ومن شعره أيضا:
يا من بجسمي لبعده سقم… ما منه غير الدنو يبريني
بين جفوني والنوم معترك… تصغر عنه حروب صفين
إن كان صرف الزمان أبعدني… عنك فطيف الخيال يدنيني","Another of al-Mutasim’s pieces is the following:
thou whose absence hath afflicted my body with a sickness not to be cured but by thy return! My eyes and sleep are engaged in a warfare to which the battles of Siffin appear a trifle. Though vicissitudes of time keep us separated, the taif al-Khial may unite us."
"ومن هنا أنشد بهاء الدين زهير بن محمد – الكاتب المقدم ذكره – قوله من جملة قصيدة:
بين جفوني والكرى… مذ غبت عني معترك","It was from this passage that the katib Bahaa al-Din Zuhair Ibn Muhammad took the idea expressed in the following verse of one of his poems: Since thy absence, my eyelids and slumber are at fight."
وله غير ذلك مقاطيع كثيرة.,Al-Mutamid left a great number of other pieces besides these.
ولأبي عبد الله محمد بن أحمد بن خلف بن أحمد بن عثمان بن إبراهيم المعروف بالحداد القيسي من أهل المرية في مديحه قصائد بديعة، فمن ذلك قصيدته التي أولها:,"Some splendid qasidas were composed in his praise by Abu Abd Allah Muhammad Ibn Ahmad Ibn Khalaf Ibn Ahmad Ibn Othman Ibn Ibrahim, a native of Almeria, and generally known by the appellation of Ibn al-Haddad al-Kaisi. One of these poems begins thus."
"لعلي بالوادي المقدس شاطئ… فكالعنبر الهندي ما أنا واطئ
وإني من رياك واجد ريحهم… فروح الهوى بين الجوانح ناشئ
ولي في السرى من نارهم ومنارهم… حدادة هداة والنجوم طوافئ
لذلك ما حنت ركابي وحمحمت… عرابي وأوحى سيرها المتباطئ
فهل هاجها ما هاجني ولعلها… إلى الوجد من نيران قلبي لواجئ","Hast thou then walked on the bank of the blessed valley? for the soil on which I tread smells like Indian ambergris. In the perfume which thou hast left I recognize the sweet odor which floated around those (whom, I loved), and the gales of passion again spring up within my bosom. In my nocturnal journey, their fire and their beacon were my guides and conductors, when the stars were extinguished. By some such cause, my camels were excited, my Arabian steeds neighed, and the quickest (in the caravan) seemed to move too slowly. Were they urged on by the same motive as I was? perhaps they took refuge in the ardor (which animated them) that they might escape from the fires of my heart."
"رويدا فذا وادي لبيني وإنه… لورد لباناتي وإني لظامئ
ويا حبذا من آل لبنى مواطن… ويا حبذا في أرض لبنى مواطئ
ميادين تهيامي ومسرح خاطري… فللشوق غايات بها ومبادئ","Slacken your speed, for this is the valley of (my beloved) Lubaina! this is the spot where I shall accomplish my wishes and quench the thirst which consumes me. Fair is the abode of Lubna’s people! fair the soil on which Lubna trod! In that land was the hippodrome of my passionate desires; there, the field in which I gave career to my imagination; there, my love took its beginning and reached its utmost height."
"ولا تحسبوا غيدا حوتها مقاصر… فتلك قلوب ضمنتها جآجئ
وفي الكلة الزرقاء مكلوء عزه… تحف به زرق العوالي الكوالئ
محاملة السلوان مبعث حسنه… فكل إلى دين الصبابة صابئ","Think not the maidens of that land (cruel and) ungrateful; those were hearts indeed which their bosoms contained; under their azure veils (was sheltered) well-protected honor, guarded by the azure points of watchful spears. Beauty, sent on her (divine) mission, abolished the creed of indifference and made all men converts to the religion of love."
"ومنها أيضا:
تمنى مدى قرطبة عفر توالع… وتهوى ضيا عينيه عين جوازئ
وفي ملعب الصدغين أبيض ناصع… تخلله للحسن أحمر قانئ
أفاتكة الألحاظ ناسكة الهوى… ورعت ولكن لحظ عينك خاطئ","The same piece contains the following passages:
The space which extends between his two ear-rings (his face) excites the love of the brunettes whose necks are so graceful, and the languor of his eyes charms the large-eyed gazelles (maidens). In the sporting-ground of (his) ringlets is a clear white (complexion), mixed with a bright red to complete its beauty. Maiden, so prompt to wound with your treacherous glances! so insensible to love! you stood in fear of God, but the glance of your eyes was sinful."
"وآل الهوى جرحى ولكن دماؤهم… دموع هوام والجروح مآقئ وكيف أعاني كلك طرفك في الحشا… وليس لتمزيق المهند راقئ
ومن أين أرجو برء نفسي من الجوى… وما كل ذي سقم بارئ","Your lovers are pierced with wounds, but their blood is floods of tears, and their eyes are the wounds. How can I endure your sharp glances striking me to the heart, when no magician can close the gash left by that fatal steel? How can I expect to be cured of love? it is not all who suffer from sickness that are cured."
ويخرج من هذا إلى المدح، وهذه القصيدة طنانة طويلة.,From this the poet makes a transition to the praises of his patron. It is a long and high-sounding qasida.
"وقصده أيضا من شعراء الأندلس أبو القاسم الأسعد بن بليطة، وهو من فحول شعرائهم، ومدحه بقصيدته الطائية التي أولها:
برامة ريم زارني بعدما شطا… تقنصته في الحلم بالشط فاشتطا
رعى من أناس في الحشا ثمر الهوى… جنيا ولم يرع العرار ولا الخمطا","Abu al-Kasim al-Asaad Ibn Billita, another Spanish poet and one of the most eminent among them, celebrated al-Mutasim’s praises in a qasida rhyming in T, which opened thus: At Rama I received the visits of a fawn (a maiden) which at first had avoided me; in my dream, I caught it on the bank of the river, but then it fled away. The fruits which love produced in the bosoms of men were its pasture, not the odoriferous and acid shrubs of the desert."
"ومنها:
وقد ذاب كحل الليل في دمع فجره… إلى أن تبدي الصبح كاللمة الشمطا
كأن الدجى جيش من الزنج نافر… وقد أرسل الإصباح في إثره القبطا","In this poem, he says: The black collyrium of darkness was dissolved by the tears of the dawn, and the morning light appeared like greyness in black hair. The darkness seemed like a host of Negroes (Zenj) taking to flight and pursued by (tawney) Copts sent after them by the morn."
"ومنها في صفة الديك:
كأن أنو شروان أعلاه تاجه… وناطت عليه كف مارية القرطا
سبى حلة الطاوس حسن لباسه… ولم يكفه حتى سبى المشية البطا","In the same poem, he introduces the following description of a cock: We might think that Anushrewan had placed his crown on the animal’s head, and that the hand of Maria had suspended earrings to his ears. He has stolen the robe of the peacock, the handsomest part of his dress, and not content with that, he has stolen his mode of walking from the duck."
"ومنها أيضا:
توهم عطف الصدع نونا بخدها… فباتت بمسك الخال تنقطه نقطا
غلامية جاءت وقد جعل الدجى… لخاتم فيها فص غالية خطا
غدت تنفع المسواك في بر ثغرها… وقد ضمخت مسكا غدائرها المشطا
فقلت أحاجيها بما في جفونها… وما في الشفاه اللعس من حسنها المعطى","In the same poem, he says: The curve of the ringlet on her cheek might be taken for a nun of which, when she appeared, the mole on that cheek represented the point. In mien like a young page, she approached, and darkness had inscribed a line of black (literally: of civet) on the perfumed seal of her mouth. She came moistening her toothpick in the coolness [humidity) of her mouth, after imbuing her comb with the musk of her hair. And I said, in taunting her with the (languor) of her eyes and the beauty bestowed upon her dark red lips."
"محيرة الألحاظ من غير سكرة… متى شربت ألحاظ عينيك إسفنطا
أرى صفرة المسواك في حمرة اللمى… وشاربك المخضر بالمسك قد خطا
عسى قزح قلبه فاخاله… على الشفة اللمياء قد جاء مختطا","O thou whose glances are unsteady, but not from intoxication! since when did the glances of thy eyes drink wine? I see the yellow tooth pick in thy red lips, and the green [dark) mustaches traced with musk [blackness). Methinks thou hast kissed a rainbow and its colors have been impressed upon thy dark lips.”"
"ومنها في المدح قوله:
كأن أبا يحيى بن معن أجادها… فعلمها من كفه الوكف والبسطا
تألف من در وشذر نجاره… فجاءت به العليا على جيدها سمطا
إذا سار سار المجد تحت لوائه… فليس يحط المجد إلا إذا حطا
رفيع عماد النار في الليل للسرى… فما يخيط العشواء طارقه خبطا","This poem contains the following eulogistic passage: (The rains fall in torrents) as if poured forth by [the beneficence of) Abu Yahya, the son of Maan, and as if his hand had taught the clouds to shower down abundance. His lineage is composed of pearls and beads of gold, and renown bears it as a collar round her neck. When he marches forth, glory marches under his standard, and glory takes its station only where he sojourns. At night, he rears a pillar of fire to guide nocturnal travelers, and the camel, arriving unexpectedly, stumbles no more through the shades of darkness."
"ومنها أيضا:
أقول لركب يمموا مسقط الندى… وقد جاوز الركبان من دونك السقطا
أفي المجد تبغي لابن معن مناقضا… ومن يوقد المصباح في الشمس قد أخطا","I say to the caravans which seek the spot where the rains [of liberality) are wont to fall, when its riders, on crossing the desert, turn aside from where he is: Do you seek a rival to Ibn Maan in glory? He who lights a candle in sunshine is much mistaken."
وهي قصيدة طويلة مقدار تسعين بيتا، أحسن فيها ناظمها مع وعورة مسلك حرف رويها.,This is a long qasida containing about ninety verses; the poet has displayed great skill in its versification when we consider the difficulties attending the peculiar rhyme which he adopted.
وكان المعتصم المذكور قد اختص بمؤانسة الأمير يوسف بن تاشفين عند عبوره إلى جزيرة الأندلس حسبما شرحناه في ترجمة المعتمد بن عباد المذكور قبله وأقبل عليه أكثر من بقية ملوك الطوائف، فلما تغيرت نية الأمير يوسف على المعتمد وجاهره المعتمد بالعصيان شاركه في ذلك المعتصم، ووافقه على الخروج عن طاعته وعدم الإنقياد لأمره، فلما قصد الأمير يوسف بلاد الأندلس عزم على خلعهما وقبضهما.,"When the emir Yusuf Ibn Tashifin passed into Spain, he treated al-Mutasim with more benevolence than he shewed towards the other provincial kings; he even received him into his intimacy; but, when al-Mutamid openly resisted Yusuf, whose mind had been turned against him, al-Mutasim sided with the former and repudiated the authority of the African monarch. The emir Yusuf, on his return to Spain, resolved to dethrone and imprison them both,"
قال ابن بسام في الذخيرة”: وكان بين المعتصم وبين الله سريرة، أسلفت له عند الحمام يدا مشكورة، فمات وليس بينه وبين حلول الفاقرة به إلا أيام يسيرة، في سلطانه وبلده، وبين أهله وولده.”,"a circumstance to which Ibn Bassam alludes in the following passage of his zakhira: “Some secret (agreement) must have existed between al-Mutasim and God, or else some meritorious act must have preceded his death, for, a few days only before the great catastrophe happened, he died in the exercise of power, still possessing his native city and surrounded by his family and children."
حدثني من لا أرد خبره عن أروى بعض مسان حظايا أبيه قالت: إني لعنده وهو يرضى بشأنه، وقد غلب على أكثر يده ولسانه، ومعسكر أمير المسلمين – تعني يوسف بن تاشفين – يومئذ بحيث نعد خيماتهم ونسمع اختلاط أصواتهم إذ سمع وجبة من وجباتهم، فقال: لا إله إلا الله، نعض علينا كل شيء حتى الموت!,"I have been informed, by a person whose statement I have no motive to reject, that Arwa, an aged concubine of al-Mutasim’s father, made him the following relation: “ Truly, I was near him whilst he was giving his last injunctions, and he had almost lost the power of his hands and his tongue. The camp of the emir of the Muslims’ she meant Yusuf Ibn Tashifin was then so near that we might count his tents and hear the confused cries of the soldiers when anything remarkable occurred. Al-Mutasim then said: There is no god but God! we have been troubled in all things and even in dying.’"
"قالت أروى: فدمعت عيني، فلا أنسى طرفا إلي يرفعه، وإنشاده لي بصوت لا أكاد أسمعه:
ترفق بدمعك لا تفنه… فبين يديك بكاء طويل","On this,’ said Arwa, my tears began to flow, and I shall never forget the look he gave me, as he lifted up his eyes and repeated with a voice so feeble as hardly to be heard: Spare thy tears! spend them not! a time of long weeping awaits thee!"
وقال محمد بن أيوب الأنصاري في كتابه الذي صنفه للسلطان الملك الناصر صلاح الدين رحمه الله تعالى في سنة ثمان وستين وخمسمائة في ترجمة المعتصم بن صمادح المذكور، بعد أن ذكر طرفا من أخباره، وشيئا من أشعاره، وحكى صورة حصاره، وقوله في مرضه نغض غلينا كل شيء حتى الموت:,"Muhammad Ibn Ayyub al-Ansari composed a work in the year five hundred and sixty eight (A. D. one thousand one hundred and seventy two or one thousand one hundred and seventy three), for the sultan al-Malik al-Nasir Salah al-Din [Saladin); it contains a notice on al-Mutasim Ibn Sumadih, in which he says, after giving a sketch of his history, some passages of his poetry, an account of the siege he had to sustain, and mentioning his words: We have been troubled in all things and even in dying:"
ومات – يعني المعتصم – في أثر ذلك عند طلوع الشمس يوم الخميس لثمان بقين من شهر ربيع الأول سنة أربع وثمانين وأربعمائة بالمرية، رحمه الله تعالى، ودفن في تربة له عند باب الخوخة.,"“He died soon after, at Almeria, on Thursday, the twenty second of the first Rabi, A. H. four hundred and eighty four (the fourteenth of May, A. D. one thousand and ninety one), towards the hour of sunrise, and was interred near the Bab al-Khaukha (the gale with the wicket), in a mausoleum erected to receive him”."
وصمادح: بضم الصاد االمهملة وفتح الميم وبعد الألف دال مكسورة ثم حاء مهملة، وهو الشديد.,Sumadih signifies strong.
وبليطة: والد أبي القاسم الأسعد الشاعر المذكور، بكسر الباء الموحدة واللام المشددة وسكون الياء المثناة من تحتها وفتح الطاء المهملة وبعدها هاء ساكنة، ولا أعرف معناه، وهو بلغة أعاجم الأندلس.,"Billita, the name of Abu al-Kasim al-Asaad’s father, is a word of which I do not know the signification; it belongs to the language of the Spanish Christians (Aajim)."
والتجيبي: قد تقدم الكلام عليه.,Tujibi we have mentioned.
وبجاية: بفتح الباء الموحدة والجيم وبعد الألف ياء ثم هاء ساكنة، وهي مدينة بالأندلس.,Bajjaya (Pechina) is the name of a (seaport) town in Spain (situated near Almeria).
والمرية قد تقدم الكلام عليها؛ والصمادحية منسوبة إلى صمادح المذكور.,Al-Mariyah (Almeria) has been already mentioned. Al-Sumadihya was so named after the Sumadih of whom we have spoken.
ووشقة: بفتح الواو وسكون الشين المعجمة وفتح القاف وبعدها هاء ساكنة، بلدة بالأندلس أيضا، والله أعلم.,Washka is a town in Spain.
المهدي ابن تومرت,THE MAHDI IBN TUMART
أبو عبد الله بن محمد بن عبد الله بن تومرت، المنعوت بالمهدي الهرغي، صاحب دعوة عبد المؤمن بن علي بالمغرب – وقد تقدم في ترجمة عبد المؤمن طرف من خبره – وكان ينتسب إلى الحسن بن علي بن أبي طالب رضي الله عنهما؛,"Abu Abd Allah Muhammad Ibn Abd Allah Ibn Tumart al-Harghi, styled al-Mahdi, the chief of the call made in Maghrib in favor of Abd al-Momin Ibn Ali see some particulars respecting him in the life of the latter was slated to be a descendant of al-Hasan, the son of Ali Ibn Abi Talib."
وجدت على ظهر كتاب النسب للشريف العابد بخط أهل الأدب من عصرنا نسب ابن تومرت المذكور فنقلته كما وجدته وهو: محمد بن عبد الله بن عبد الرحمن بن هود بن خالد بن تمام بن عدنان بن صفوان بن سفيان بن جابر بن يحيى بن عطاء بن رباح بن يسار بن العباس بن محمد بن الحسن بن علي بن أبي طالب، رضي الله عنهما، والله أعلم.,"I here copy textually a note which I found inscribed on the cover of the treatise on patronymics (Kitab al-Nisab) attributed to al-Sharif al-Abid, which note is in the handwriting of some literary man of the present age: Muhammad (Ibn Tumart was) the son of Abd Allah Ibn Abd al-Rahman Ibn Hud Ibn Khalid Ibn Tammam Ibn Adnan Ibn Safwan Ibn Sofian Ibn Jabir Ibn Yahya Ibn Ata Ibn Rabah Ibn Yasar Ibn al-Abbas Ibn Muhammad Ibn al-Hasan Ibn Ali Ibn Abi Talib. God best knows how far this statement may be true."
وهو من جبل السوس في أقصى بلاد المغرب، ونشأ هناك ثم رحل إلى المشرق في شبيبته طالبا للعلم، فانتهى إلى العراق، واجتمع بأبي حامد الغزالي والكيا الهراسي والطرطوشي وغيرهم، وحج وأقام بمكة مديدة وحصل طرفا صالحا من علم الشريعة والحديث النبوي وأصول الفقه والدين.,"He belonged to Jabal al-Sus [the mountain of al-Sus in the farthest part of Maghrib, and there he passed his early years. When a youth, he travelled to the East for the purpose of acquiring learning, and, on his arrival in Iraq, he met Abu Hamid al-Ghazali, al-Kiya al-Harrasi, al-Tortushi, and other masters. Having made the pilgrimage, he remained, for a time, at Mecca, and acquired a very fair knowledge of the law, the Traditions of Muhammad, and the fundamental principles of jurisprudence and religion."
وكان ورعا ناسكا متقشفا مخشوشنا مخلوقا كثير الإطراق، بساما في وجوه الناس، مقبلا على العبادة، لا يصحبه من متاع الدنيا إلا عصا وركوة.,"Pious and devout, he lived in squalid poverty, subsisting on the coarsest fare and attired in rags; he generally went with downcast eyes; smiling whenever he looked a person in the face, and ever manifesting his propensity for the practices of devotion. He carried with him no other worldly goods than a staff and a skin for holding water."
وكان شجاعا فصيحا في لسان العربي والمغربي، شديد الإنكار على الناس فيما يخالف الشرع، لا يقنع في أمر الله بغير إظهاره. وكان مطبوعا على الالتذاذ بذلك متحللا للأذى من الناس بسببه،,"his courage was great; he spoke correctly the Arabic and the Maghrib (Berber) languages; he blamed with extreme severity the conduct of those who transgressed the divine law, and not content with obeying God’s commandments, he labored to enforce their strict observance; an occupation in which he took such pleasure that he seemed to have been naturally formed for it, and he suffered with patience the vexations to which it exposed him."
وناله بمكة، شرفها الله تعالى، شيء من المكروه من أجل ذلك، فخرج منها إلى مصر وبالغ في الإنكار، فزادوا في أذاه، وطردته الدولة،,"The ill-usage which he incurred at Mecca by his zeal obliged him to pass into Egypt, and having expressed the highest disapprobation of the culpable proceedings which he witnessed there, the people treated him in the roughest manner, and the government drove him out of the country."
وكان إذا خاف من ابطش وإيقاع الفعل به خلط في كلامه فينتسب إلى الجنون؛ فخرج من مصر إلى الإسكندرية، وركب البحر متوجها إلى بلاده.,"When he saw himself in danger of personal violence and chastisement, his discourse became incoherent, and this circumstance was considered as a proof of his insanity. On quitting Cairo, he proceeded to Alexandria and embarked for his native country."
وكان قد رأى في منامه وهو في بلاد المشرق كأنه شرب ماء البحر جميعه كرتين، فلما ركب في الفينة شرع في تغيير المنكر على أهل السفينة، وألزمهم بإقامة الصلوات وقراءة أحزاب من القرآن العظيم،,"When in the East, he dreamed that he had drunk up the sea at two different times. He was no sooner on board the vessel than he began to reform the profane conduct of the crew, obliging them to say their prayers at the regular hours and to read [each time) a portion of the Quran."
ولم يزل على ذلك حتى انتهى إلى المهدية إحدى مدن إفريقية، وكان ملكها يومئذ الأمير يحيى بن تميم بن المعز بن باديس الصنهاجي، وذلك في سنة خمس وخمسمائة.,"In this occupation he persevered till his arrival at al-Mahdiya, a city of Ifrikiya which was then, A. H. five hundred and five (A. D. one thousand one hundred and eleven or one thousand one hundred and twelve), under the rule of the emir Yahya Ibn Tamim Ibn al-Muzz Ibn Badis al-Sanhaji."
هكذا وجدته في تاريخ القيروان”، وقد تقدم في ترجمة الأمير تميم والد يحيى المذكور أن محمد بن تومرت المذكور اجتاز في أيام ولايته بإفريقية عند عوده من المشرق، وكنت وجدته كذا أيضا والله أعلم بالصواب،”,"So I find it stated in the History of Kairawan; I have mentioned, however, in the life of Tamim, Yahya’s father, that it was under Tamim’s reign that Ibn Tumart passed through Ifrikiya on his return from the East, and so also have I found it written. God best knows which of these accounts is right."
ولم يرحل إلى المشرق مرتين حتى يحمل ذلك على دفعتين، فإن كان عوده في سنة خمس كما ذكرناه فهو ولاية الأمير يحيى، لأن أباه الأمير تميما توفي سنة إحدى وخمسمائة كما تقدم في ترجمته، وغنما نبهت عليه ألا يتوهم الواقف عليه أنه فاتني ذلك، وهو متناقض.,"Ibn Tumart did not make two journeys to the East, so we cannot suppose that he returned twice, and if he came back in the year five hundred and five, as we have just mentioned, it must have been during the reign of the emir Yahya; for Tamim, Yahya’s father, died in five hundred and one, as we have already stated in his life. I notice this contradiction, lest the reader should suppose that it escaped my attention."
ورأيت في تاريخ القاضي الأكرم بن القفطي وزير حلب وهو مرتب على السنين ما صورته: في هذه السنة – وكان آخر سنة إحدى عشر وخمسمائة – خرج محمد بن تومرت من مصر في زي الفقهاء بعد الطلب بها وبغيرها ووصل إلى بجاية، والله أعلم بالصواب؛,"In the historical work drawn up in the form of annals by al-Kadi al-Akram Ibn al-Kifti, the vizir of Aleppo, we find the following passage: “In this years, that is, towards the close of five hundred and eleven, Muhammad Ibn Tumart left Egypt in the dress of a jurisconsult after having pursued his studies there and in other countries, and he arrived at Bajjaya God knows who is in the right."
ولما وصل إلى المهدية نزل في مسجد معلق، وهو على الطريق، وجلس في طاق شارع إلى المحجة ينظر إلى المارة فلا يرى منكرا من آلة الملاهي أو أواني الخمر إلا نزل إليها وكسرها، فتسامع به الناس في البلد ، فجاءوا إليه، وقرأوا عليه كتبا من أصول الدين،,"On arriving at al-Mahdiya, he took up his abode in a mosque built over vaults, and situated on the road-side; there he used to sit at a window, watching those who passed by, and, whenever he perceived anything reprehensible, such as musical instruments or vessels containing wine, he never failed to go down and break them. When the people of the city heard of his conduct, they went to see him and read over treatises on the principles of religion under his tuition."
وبلغ خبره الأمير يحيى، فاستدعاه مع جماعة من الفقهاء، فلما رأى سمتة وسمع كلامه أكرمه وأجله وسأله الدعاء، فقال له: أصلح الله لرعيتك، ولم يقم بعد ذلك بالمهدية إلا أياما يسيرة، ثم انتقل إلى بجاية، وأقام بها مدة وهو على حاله في الإنكار، فأخرج منها إلى بعض قررها واسمها ملالة، فوجد بها عبد المؤمن بن علي القيسي المقدم ذكره.,"The emir Yahya being informed of these proceedings, assembled a number of jurisconsults, and caused Ibn Tumart to be brought before him. Struck with bis appearance and discourse, the prince showed him the highest respect and requested him to offer up a prayer in his favor. May God direct thee,” said Ibn Tumart, ‘for the welfare of thy subjects! A few days after this, he departed from al-Mahdiya and proceeded to Bugia, where he passed some time in his usual occupation of reproving acts contrary to religion. Being expelled the city, he went to Mellala, a village in the neighborhood, and there met with Abd al-Momin Ibn Ali al-Kaisi."
ورأيت في كتاب المغرب عن سيرة ملوك المغرب” أن محمد بن تومرت كان قد اطلع من علوم أهل البيت على كتاب يسمى الجفر وأنه رأى فيه صفة رجل يظهر بالمغرب الأقصى بمكان السوس، وهو من ذرية رسول الله صلى الله عليه وسلم، يدعو إلى الله،”,"I have read in the work entitled: Kitab al-Mughrib an Sirat Muluk al-Maghrib that Muhammad Ibn Tumart had studied the kitab al-Jafr, a work containing one of those (occult) sciences with which people of the house alone are acquainted, and that he found therein the description of a man descended from the Prophet, who was to appear in a country of al-Maghrib al-Aksa called al-Sus, and invite the people to the service of God."
يكون مقامه ومدفنه بموضع من المغرب يسمى باسم هجاء حروفه (ت ي ن م ل) ورأى فيه أيضا أن استقامة ذلك الأمر واستلاءه وتمكنه يكون على يد رجل من أصحابه هجاء اسمه (ع ب، م وم ن) ويجاوز وقته المائة الخامسة للهجرة،,"that person was to dwell and be buried at a place the name of which was spelt with these letters, T, I, N, M, L; his authority was to be supported and established by a man of his disciples, the letters of whose name were A, B, M, U, M, N, and that this was to happen subsequently to the fifth century of the Hijra."
فأوقع الله سبحانه وتعالى في نفسه أنه القائم بأول الأمر، وأن أوانه قد أزف، فما كان محمد يمر بموضع إلا سأل عنه، ولا يرى أحدا إلا أخذ اسمه وتفقد حليته، وكانت حلية عبد المؤمن معه، فبينما هو في الطريق رأى شابا قد بلغ أشده على الصفة التي نعه.,"God then put into his head that he was the person destined for this undertaking, and that the time of its accomplishment was at hand; therefore, wherever he passed, he made inquiries respecting the person who was to support his cause; asking the name of every individual whom he saw and examining his appearance, for he had with him Abd al-Momin’s description."
فقال له محمد وقد تجاوزه: ما اسمك يا شاب فقال: عبد المؤمن، فرجع إليه وقال له: الله أكبر، أنت بغيتي، فنظر في حليته فوافقت ما عنده، فقال له: ممن أنت، فقال: من كومية، قال: أين مقصدك فقال: الشرق، فقال: ما تبغي قال: اطلب علما وشرفا، قال: وجدت علما وشرفا وذكرا، اصحبني تنله فوافقه على ذلك، فألقى محمد إليه أمره وأودعه سره.,"Journeying on his way, he passed by a grown up boy answering the indications, and said: “What is thy name, my lad?” The other replied: “Abd al-Momin.” On hearing these words, he turned back to him and said: “God is great! thou art the person whom I seek!” He then examined his features, and, finding them to correspond with the description he had with him, he said: “To what people dost thou belong? Abd al-Momin answered: “To the Kumiya.” “Whither art thou going?” “To the East.” “With what intention?” “To acquire knowledge.” “Well!” said Ibn Tumart, “knowledge thou hast found, and glory moreover, and renown; be my disciple and thou shall obtain them.” Abd al-Momin accepted his proposal, and Muhammad (Ibn Tumart) then explained to him his project and confided to him his secret."
وكان محمد قد صحب رجلا يسمى عبد الله الونشريسي ففاوضه فيما عزم عليه من القيام، فوافقه على ذلك أتم موافقة ، وكان الونشريسي ممن تهذب وقرأ فقها، وكان جميلا فصيحا في لغة العرب وأهل المغرب، فتحثا يوما في كيفية الوصول إلى الأمر المطلوب، فقال محمد لعبد الله:,"He communicated also his design to a man called Abd Allah al-Wansherisi, who had become his disciple, and he obtained his full consent to the undertaking. Al- Wansherisi had studied jurisprudence and learned the substance of various works; he was handsome in person, and spoke with elegance the language of the Arabs and that of the natives of Maghrib. As he and Muhammad Ibn Tumart were one day conversing on the means by which their project might be accomplished, the latter said to him."
أرى أن تستر ما أنت عليه من العلم والفصاحة عن الناس وتظهر من العجز واللكن والحصر والتعري عن الفضائل ما تشتهر به عند الناس، لنتخذ الخروج عن ذلك واكتساب العلم والفصاحة دفعة واحدة ليقوم ذلك مقام المعجزة عند حاجتنا إليه، فتصدق فيما نقوله، ففعل عبد الله ذلك.,"“My opinion is, that you conceal from the people your learning and eloquence, and that you manifest such incapacity, such incorrectness of language, such mean abilities, and such a want of talent as may render you notorious; we shall then represent as a miracle, when we require one, the suddenness with which you quit your assumed character and become possessed of learning and eloquence; then, every word you say will be believed.”"
ثم إن محمدا استدنى أشخاصا من اهل الغرب أجلادا في القوى الجسمانية أغمارا، وكان أميل إلى الأغمار من أولى الفطن والاستبصار، فاجتمع له منهم ستة سوى عبد الله الونشريسي، ثم إنه رحل إلى أقصى المغرب،,"Al-Wansherisi acted accordingly Muhammad (Ibn Tumart) then got about him some Moroccan remarkable for bodily strength but grossly ignorant preferring such persons to men of intelligence and penetration. They were six inn number, and, being accompanied by them and by al-Wansherisi he set out for the farthest extremity of Maghrib."
واجتمع بعبد المؤمن بعد ذلك، وتوجهوا جميعا إلى مراكش وملكها يومئذ أبو الحسن علي بن يوسف بن تشافين – وقد سبق ذكر والده في ترجمة المعتمد بن عباد والمعتصم بن صمادح –,"Abd al-Momin then joined him, and the whole parity took the road to Morocco Abu Al-Hasan Ali, the sovereign of that city, was the son of Yusuf Ibn Tashifin, the same off whom we have spoken in the lives off al-Mutamid Ibn Abbad and al-Mutasim Ibn Sumadih."
وكان ملكا عظيما حليما عادلا متواضعا، وكان بحضرته رجل يقال له مالك بن وهيب الأندلسي، وكان عالما صالحا، فشرع محمد في الإنكار على جاري عادته، حتى أنكر على ابنة الملك، وله في ذلك قصة يطول شرحها.,"He was a powerful prince, mild, devout, just, and humble (before God) and he had then at his court a learned and pious native off Spain called Malik Ibn Wuhaib. Muhammad began, as usual, to express his disapprobation of what he witnessed, and even dared to reprimand the daughter off The king. The particulars of this last adventure are too long to be related here."
وبلغ الملك خبره وانه يتحدث في تغيير الدولة، فتحدث مالك بن وهيب في أمره، وقال: نخاف من فتح باب يعسر علينا سده، والرأي أن يحضر هذا المختص وأصحابه لنسمع كلامهم بحضور جماعة من علماء البلد،,"The king, being informed of his conduct, and learning that he talks about reforming the state, spoke to Malik Ibn Wuhaib on the subject, and received this reply: “Let us he afraid of opening a door which we should find difficulty in shutting again; we had best cite this fellow and his companions before an assembly of jurisconsults belonging to the city, and hear what they have to say.”"
فأجاب الملك إلى ذلك، وكان محمد وأصحابه مقيمين في مسجد خراب خارج البلد، فطلبوهم، فلما ضمهم المجلس قال الملك لعلماء بلده: سلوا هذا الرجل ما ينبغي منا، فانتدب له قاضي المرية واسمه محمد بن أسود فقال:,"The king approved of his counsel and sent for Muhammad and his disciples, who were then sojourning in a ruined mosque outside the city. When they entered the hall of audience the king said; to his jurisconsults: Ask this man what he wants with us,” and Muhammad Ibn Aswad, tine. kadi of Almeria, obeyed and said."
ما هذا الذي يذكر عنك من الأقوال في حق الملك العادل الحليم المنقاد إلى الحق المؤثر طاعة الله تعالى على هواه، فقال له محمد:,What are those discourses which thou art said to hold relative to the just and merciful king who is so submissive to the (doctrines of] truth and who prefers being obedient towards God to the following of his passions?” To this Mohammad replied.
أما ما نقل عني فقد قلتها ولي من ورائه أقوال، وأما قولك إنه يؤثر طاعة الله تعالى على هواه وينقاد إلى الحق فقد حضر اعتبار صحة هذا القول عنه، ليعلم بتعريه عن هذه الصفة أنه مغرور بما تقولون له وتضرونه به، مع علمكم أن الحجة عليه متوجهة، فهل بلغك يا قاضي أن الخمرة تباع جهارا وتمشي الخنازير بين المسلمين، وتؤخذ أموال اليتامى وعدد من ذلك شيئا كثيرا.,"The discourses spoken of I did hold, and I have yet more to make; as for thy words, that the king prefers being obedient towards God to the following of his passions, and that he is submissive to the truth, the moment is now come to put them to the test. It shall then be known, if he possess not the qualities you mention, that if he Is led astray by the discourses and flattery which you address to him, though you are well aware that their refutation is at hand. Hast thou been informed, that wine is sold here publicly? that swine run about in the midst of the Muslims, that the property off the orphan is seized upon?”."
فلما سمع الملك كلامه ذرفت عيناه وأطرق حياء، ففهم الحاضرون من فحوى كلامه انه طامع في المملكة لنفسه، ولما رأوا سكوت الملك وانخداعه لكلامه لم يتكلم أحد منهم، فقال مالك بن وهيب، وكان كثير الاجتراء على الملك: أيها الملك، إن عندي لنصيحة إن قبلتها حمدت عاقبتها، وإن تركتها لم تأمن غائلتها،,"He proceeded in this manner with a long enumeration, and the king was so deeply affected that he shed tears and hung down his head with shame. The persons present perceived from the drift off this, discourse that the speaker aspired to the possession of the kingdom but, remarking that the king remained silent and had evidently been imposed on by Ibn Tumart’s words, they abstained from making any reply. At length Malik Ibn Wuhaib, who could take great liberties with the king, addressed him in these terms: “O king! I have an advice to give, which, if you accept it, will have the most satisfactory results, whilst its rejection will expose you to great danger.”"
فقال الملك: ما هي قال: إني خائف عليك من هذا الرجل، وأرى أنك تعتقله وأصحابه، وتنفق عليهم كل يوم دينارا لتكتفي شره، وإن لم تفعل ذلك لتنفقن عليه خزائنك كلها، ثم لا ينفعك ذلك.,"Let me hear it,” said the king. “I am afraid,” said Ibn Wuhaib, “that this man will do you harm, and my advice is that you imprison him and his companions and assign to them for their support the daily sum of one dinar. This will secure you from his evil intentions; and, if you refuse doing so, he will cost you all the money in your treasury, and your indulgence will have profited you nothing.”"
فوافقه الملك على ذلك، فقال له وزيره: يقبح منك أن تبكي من موعظة هذا الرجل ثم تسيئ إليه في مجلس واحد، وأن يظهر منك الخوف منه مع عظم ملكك، وهو رجل فقير لا يملك سد جوعه، فلما سمع الملك كلامه أخذته عزة النفس واستهون أمره وصرفه، وسأله الدعاء.,"The king approved the counsel, but his vizir said: “It would be shameful for you, after having wept at the exhortations of this man, to treat him ill in the same sitting, and disgraceful for you who possess so great a kingdom to “ shew your fear of a man who does not possess wherewithal to appease his hunger.” The king, whose pride was excited by these words, declared Ibn Tumart’s proceedings unworthy of attention, and dismissed him after asking his blessing."
وحكى صاحب كتاب المغرب في أخبار أهل المغرب” أنه لما خرج من عند الملك لم يزل وجهه تلقاء وجهه إلى أن فارقه، فقيل له: نراك قد تأدبت مع الملك إذ لم توله ظهرك، فقال: أردت أن لا يفارق وجهي الباطل حتى أغيره ما استطعت؛ انتهى كلامه.”,"The author of the work entitled Kitab al-Mughrib fi, Akhbar Ahl al-Maghrib, says: “Ibn Tumart, whilst retiring from the king’s presence, kept his face turned towards him till he left the hall, and some persons having said to him: We see that thou shows respect to the king in not turning thy back to him;’ he replied: “My intention was to watch vanity as long as I could, until the time come that I may change it.’”"
فلما خرج محمد وأصحابه من عند الملك قال لهم: لا مقام لنا بمراكش مع وجود مالك بن وهيب، فلما نأمن من أن يعاود الملك في أمرنا فينالنا منه مكروه، وإن لنا بمدينة أغمات أخا في الله، فنقص المرور به فلن نعدم منه رأيا ودعاء صالحا، واسم هذا الشخص عبد الحق بن إبراهيم، وهو من فقهاء المصامدة،,"On leaving the king’s presence, Muhammad said to his companions: We cannot possibly remain at Morocco whilst Malik Ibn Wuhaib is there; he is capable of bringing our business again before the king, and subjecting us to ill-usage. But we have, in the city of Aghmat, a brother in God; let us go to him, and his good advice and prayers shall not fail us.” This man, whose name was Abd al-Hakk Ibn Ibrahim, was a jurisconsult to [one of) the Masamda tribes."
فخرجوا إليه ونزلوا عليه، وأخبروا محمد خبرهم وأطلعه على مقصدهم وما جرى لهم عند الملك، فقال عبد الحق: هذا الموضع لا يحميكم، وإن أحصن الموضع المجاورة لهذا البلد تين مل، وبيننا وبينها مسافة يوم في هذا الجبل، فانقطعوا في برهة ريثما ينسى ذكركم،,"They set out to find him, and, having stopped at his house, Muhammad told him who they were, and informed him of their design and of what had passed between them and the king. Abd al-Hakk replied: e This place cannot protect you, but one of the strongest holds in the neighborhood is the town of Tin-Mell; it lies in that mountain, at the distance of a day’s journey. You may remain there in retirement till all recollection of your proceedings has passed away.”"
فلما سمع محمد بهذا الإسم تجدد له ذكر اسم الموضع الذي رآه في كتاب الجفر، فقصده مع أصحابه، فلما أتوه رآهم أهله على تلك الصورة فعلموا أنهم طلاب العلم، فقاموا إليهم وأكرموهم وتلقوهم بالترحاب وأنزلوهم في أكرم منازلهم، وسأل الملك عنه بعد خروجهم من مجلسه فقيل له: إنهم سافروا، فسره ذلك وقال: تخلصنا من الإثم بحبسهم.,"The mention of this name recalled to Ibn Tumart’s mind the name of the place which he had seen in the Jafr, and he immediately proceeded thither with his compassions. When they arrived and he saw them in that stale and learned that they were students in pursuit of knowledge, they stood! nap to give them honorable reception and a friendly welcomes, lodging them in the best rooms of their dwellings. The king asked about them, after their departure from his audience-chamber, and learned with satisfaction that they had left the oily: “ We have escaped,” said he, “the sin of putting them into prison.”"
ثم إن أهل الجبل تسامعوا بوصول محمد إليهم، وكان قد سار فيهم ذكره، فجاءوه من كل فج عميق وتبركوا بزيارته، وكان كل من أتاه استناه وعرض عليه ما في نفسه من الخروج على الملك، فإن أجابه أضافه إلى خواصه، وان خالفه أعرض عنه.,"When the mountaineers were Sold that Muhammad, he of whom they had already heard so much, was arrived among them, they came into him from every deep hole, thinking that, in going to see him, they should obtain the divine favor. Every person that came, he took apart, and discovered to him his intention of revolting against the king; if the visitor promised to assist him?, he admitted Mm into the number of his partisans; if he refused, he turned away from him."
وكان يستميل الأحداث وذوي العزة، وكان ذو العقل والعلم والحلم من أهاليهم ينهونهم ويحذرونهم من اتباعه ويخوفونهم من سطوة الملك، فكان لا يتم له مع ذلك حال. وطالت المدة وخاف محمد من مفاجأة الأجل قبل بلوغ الأمل، وخشي أن يطرأ على أهل الجبل من جهة الملك ما يحوجهم إلى تسليمه إليه والتخلي عنه،,"Be sought particularly to gain over the young and inexperienced; he is as the more prudent and intelligent advised them to avoid Mm, and warned them?, not to become his followers lest they should incur the vengeance of the king his efforts were useless. Whilst thus engaged s time passed away; he began to fear that death might surprise him before the accomplishment of his purpose; he dreaded lest an order from the king might oblige the people to deliver him unpaired abandon him."
فشرع في إعمال الحيلة فيما يشاركونه فيه ليعصوا على الملك بسببه، فرأى بعض أولاد القوم شقرا زرقا، وألوان آبائهم السمرة والكحل، فسألهم عن سبب ذلك فلم يجيبوه، فألزمهم بالإجابة فقالوا:,"These considerations induced him to have recourse to a stratagem in order to forward the affair in which he had engaged them; and he laid a plan for pushing them to rebellion. Having remarked! that some of their children! had rosy cheeks and blue eyes, although their fathers were of a tawny complexion and black-eyed, he asked them the reason, ’they; at first refused to answer, but yielding at length to his request they said."
نحن من رعية الملك وله علينا خراج، وفي كل سنة تصعد مماليكه إلينا ينزلون في بيوتنا ويخرجونا عنها ويخلون بمن فيها من النساء، فتأتي الأولاد على هذه الصفة، وما لنا قدرة في دفع ذلك عنا، فقال محمد: والله إن الموت خير من هذه الحياة، وكيف رضيتم بهذا وأنتم أضرب خلق الله بالسيف وأطعنهم بالرمح والحربة فقالوا: بالرغم لا بالرضا،,"“We are subjects of this king, and pay him a fax therefor; every year, his mamluks come up to us (to receive it), and they lodge in our houses after turning us out; there they remain alone with women who in consequences, bear children of that complexion. This we have no means of resisting. By Allah! exclaimed Muhammad a death were preferable to a life such as that; how can you consent to such a disgrace you who are the best swordmen and spearmen that God ever created ” We’d not consent to it,” was the reply; it is done against our will.”"
فقال: أرأيتم لو أنا ناصرا نصركم على أعدائكم ما كنتم تصنعون قالوا: كنا نقدم أنفسنا بين يديه للموت، قالوا: من هو قال: ضيفكم – يعني نفسه – فقالوا: السمع الطاعة، وكانوا يغالون في تعظيمه؛ فأخذ عليهم العهود والمواثيق واطمأن قلبه،,"said Muhammad, But answer me; if a person? offered to help you against your enemies: what would you do?” “We would march before him to our death” but who? Your guest’ replied Muhammad, meaning himself. “We engage to hear and obey him,” answered the people. From that moment, they treated him with extreme respect and bound themselves to him by pacts and engagements, so that his heart was tranquillized."
ثم قال لهم: استعدوا لحضور هؤلاء بالسلاح، فإذا جاءوكم فأجروكم على عاداتهم وخلوا بينهم وبين النساء وميلوا عليهم بالخمور، فإذا سكروا فأذوني بهم، فلما حضر المماليك وفعل بهم أهل الحبل ما أشار به محمد، وكان ليلا، فأعلموه بذلك، فأمر بقتلهم بأسرهم،,"He then said to them: “Prepare your arms for the coming of these fellows, and, on their arrival, let them pursue their usual course; leave them and the women together, serve them with wine, and when they are drunk, let me know.” When the mamluks came, the people of the mountain treated them as Muhammad advised, and, the night having set in, they informed him of what had been done."
فلم يمض من الليل سوى ساعة حتى أتوا على آخرهم، ولم يفلت منهم سوى مملوك واحد كان خارج المنازل لحاجة له، فسمع التكبير عليهم والوقع فهرب من غير الطريق حتى خلص من الحبل ولحق بمراكش وأخبر الملك بما جرى، فدنم على فوات محمد من يده، وعلم أن الحزم كان مع ملك بن وهيب فيما أشار به،,"He immediately ordered them to slay them all, and the first hour of the night had not passed over when they were exterminated. Only one mamluk escaped; he had gone out on some necessary occasion, and, hearing the cries of Allah Akbar (God is great) and the noise of the attack, he fled, in avoiding the beaten path, and succeeded in getting out of the mountain and reaching Morocco. When the king was informed of what had happened, he repented of having suffered Muhammad to escape, and felt that the advice given him by Malik Ibn Wuhaib was the result of foresight and prudence."
فجهز من وقته خيلا بمقدار ما يسع وادي تين مل فإنه ضيق المسلك، وعلم محمد أنه لا بد من عسكر يخرج إليهم، فأمر أهل الجبل بالقعود على أنقاب الوادي ومراصده ، واستنجد لهم بعض المجاورين، فلما وصلت الخيل إليهم أقبلت عليهم الحجارة من جانبي الوادي مثل المطر، وكان ذلك من أول النهار إلى آخره،,"He immediately dispatched a body of horse, large enough to fill up the valley leading to Tin-Mall; but Mohammad, convinced that troops would be sent against the insurgents, called some of the neighboring (tribes) to his assistance and posted the people of the mountain in the defiles of the valley and on the heights by which it was commanded. As the cavalry advanced, showers of stones poured down upon them, like rain, from every side, and the defense was sustained in this manner from morning till night."
وحال بينهم الليل، فرجع العسكر إلى الملك وأعلموه بما تم لهم، فعلم أنه لا طاقة له بأهل الجبل لتحصنهم، فأعرض عنهم. وتحقق محمد ذلك منه، وصفت له مودة أهل الجبل، فعند ذلك استدعى الونشريسي المذكور وقال له:,"The approach of darkness put an end to the combat, and the army returned to the king and acquainted him with what they had suffered. The king, perceiving his inability to subdue the rebels in their stronghold, turned his attention from them, and Muhammad, who had foreseen this result, won the devoted attachment of the mountaineers. He then called al-Wansherisi and said to him."
هذا أوان إظهار فضائلك دفعة واحدة. ليقوم لك مقام المعجزة لنستميل بك قلوب من لا يدخل في الطاعة، ثم اتفقنا على أنه يصلي الصبح ويقول بلسان فصيح بعد استعمال العجمة واللكنة في تلك المدة: إني رأيت البارحة في منامي وقد نزل بي ملكان من السماء وشقا فؤادي وغسلاه وحشياه علما وحكمة وقرآنا،,"“Now is the time to display thy talents all at once; that will serve us as a miraculous sign whereby we shall gain the hearts of those who have not acknowledged our “authority.” Having concerted together, it was agreed on that al-Wansherisi should say the morning prayer, and that, after having so long stammered out his ideas in a language full of barbarisms, he should say, in a clear and intelligible voice: “I dreamt yesterday that two angels came down from heaven and split open my heart and washed it, and filled it with science and wisdom and the Quran.”"
فلما أصبح فعل ذلك، وهو فصل يطول شرحه، فانقاد له كل صعب القياد، وعجبوا من حاله وحفظه القرآن في النوم، فقال له محمد فعجل لنا البشرى في أنفسنا وعرفنا أسعداء نحن أم أشقياء فقال له:,"The next morning, he did so; and we shall only state, without entering into particulars, that even the most stubborn yielded, and all were struck with amazement aft his learning by heart the Quran in a dream. Muhammad them said Ho him: “Tell us quickly the heavenly news, are we destined to eternal happiness or everlasting misery?” Al-Wansherisi replied."
أما أنت فإنك المهدي القائم بأمر الله، ومن تبعك سعد ومن خالفك هلك؛ ثم قال: اعرض أصحابك علي حتى أميز أهل الجنة من أهل النار، وعمل في ذلك حيلة قتل بها من خالف أمر محمد، وأبقى من أطاعه، وشرح ذلك يطول، وكان غرضه أن لا يبقى في الجبل مخالف لمحمد،,"As for thee, thou are the Mahdi, the maintainer (kaim) of the cause of God; whosoever follows thee shall be saved, and whosoever resists thee shall perish.” He then said “resent thy followers unto me, in order that I may separate those who are destined for paradise from those whose doom is hell.” He thus executed a stratagem by means of which all those who resisted Muhammad were to be put to death; but the narration of these proceedings would lead us too far. His object was, not to leave in the mountain a single adversary to Muhammad."
فلما قتل من قتل وعلم محمد أن في الباقين من له أهل وأقارب قتلوا وأنهم لا تطيب قلوبهم بذلك فجمعهم وبشرهم بانتقال ملك مراكش إليهم، واغتنام أموالهم، فسرهم ذلك وسلاهم عن أهلهم، وبالجملة فإن تفصيل هذه الواقعة يطول شرحه ولسنا بصدد ذلك.,"When these people were slain, Muhammad perceived that those among the survivors who had thus lost relations or [a part of their) family were by m means satisfied; he therefore assembled them and announced that the kingdom of the sovereign of Morocco would pass into their hands and that the wealth of the enemy would become their prey. On hearing these words, they were much rejoiced and they ceased to regret the death of their relatives. The details of these events are abundant, but they do not enter into our subject."
وخلاصة الأمران محمدا لم يزل يجهز جيشا عدد رجاله عشرة آلاف بين فارس وراجل، وفيهم عند المؤمن والونشريسي وأصحابه كلهم، وأقام هو بالجبل، فنزل لحصار مراكش، وأقاموا عليها شهرا، ثم كسروا كسرة شنيعة، وهرب من سلم من القتل، وكان فيمن سلم عبد المؤمن، وقتل الونشريسي،,"We shall only state, in a summary manner, that Muhammad never relaxed his efforts till he sent forth an army of fen thousand men, horse and foot, with Abd al-Momin, al-Wansherisi, and all his other disciples, whilst he remained in the mountain. These troops besieged Morocco for the space of a month, hut they then met with a most disgraceful defeat, and Abd al-Momin took to flight with the survivors. In this engagement, al-Wansherisi lost his life."
وبلغ محمدا الخبر وهو بالجبل وحضرته الوفاة قبل عودة أصحابه إليه، فأوصى من حضر أن يلغ الغائبين أن النصر لهم، وأن العاقبة حميدة فلا يضجروا وليعاودوا القتال:، وأن الله سبحانه وتعالى سيفتح على أيديهم والحرب سجال، وإنكم ستقوون ويضعفون ويقلون وتكثرون، وأنتم في مبدإ أمر وهم في آخره، ومثل هذه الوصايا وأشباهها، وعي وصية طويلة.,"Muhammad was in the mountain when he received the news, and he died before his partisans returned; but, in his last moments, he enjoined the persons present to inform them that victory and complete success awaited them; wherefore they should not despond, but renew the fight; God would enable their hands to achieve a signal triumph; the vicissitudes of war were alternate; his followers would he now strong and now weak, now numerous and now few; their power was only commencing, whilst that of their enemies was drawing to a close. He continued a long series of injunctions in the same style, and then expired."
ثم إنه توفي إلى رحمه الله تعالى في سنة أربع وعشرين وخمسمائة، ودفن في الجبل، وقبره هناك مشهور يزار، وهذه السنة تسمى عندهم عام البحيرة؛ وكانت ولادته يوم عاشوراء سنة خمس وثمانين وأربعمائة، وأول ظهوره ودعائه إلى هذا الأمر سنة أربع عشرة وخمسمائة.,"This even took place A. H. five hundred and twenty four (A. D. one thousand one hundred and thirteen). he was buried in the mountain, and his tomb is still a well-known object of pilgrimage, his followers designate this year as the Aam al-Bahira. He was born on the festival of Ashura (the tenth of Muharram), A. H. four hundred and eighty five (twenty first of February. A. D. one thousand and ninety two). The first time he made his appearance to call the people to his cause was in the year five hundred and fourteen (A. D. one thousand one hundred and twenty)."
وكان رجلا ربعة قضيفا أسمر عظيم الهامة حديد النظر، وقال صاحب كتاب المغرب في أخبار أهل المغرب” في حقه:”,"He was a man of middle size and slight form; his complexion was tawny, his head large, and his eye piercing. The author of the Kitab al-Mughrib says respecting him:"
آثاره تنبيك عن أخباره… حتى كأنك بالعيان تراه قدم في الثرى وهمة في الثريا، ونفس ترى إراقة ماء الحياء دون إراقة ماء المحيا،,"The traces which he has left acquaint thee with his history as plainly as if thou sees him with the eyes: “His foot was on earth, but his mind towered to the Pleiades! His soul preferred shedding the water of life (his own blood) to shedding the water of the face (doing a degrading act)."
أغفل المرابطون حله وربطه، حتى دب دبيب الفلق في الغسق، وترك الدنيا دويا، انشأ دولة لو شاهدها أبو مسلم، لما كان لعزمه فيها بمسلم،,"The Almoravids saw him with indifference stop and settle [in their country), and they allowed him to steal forward as the dawn steals upon the darkness, and to leave the world filled with the sound [of his renown). He laid the basis of an empire which would have obliged Abu Muslim, had he seen it, to acknowledge the foresight of its founder."
وكان قوته من غزل أخت له رغيفا في كل يوم بقليل سمن أو زيت، ولم ينتقل عن هذا حين كثرت عليه الدنيا، ورأى أصحابه يوما وقد مالت نفوسهم إلى كثرة ما غنموه، فأمر بضم ذلك جميعه وأحرقه وقال: من كان يتبعني للدنيا فما له عندي إلا ما رأى، ومن تبعني للآخرة فجزاؤه عند الله تعالى.,"He subsisted on what his sister earned by spinning: a small flat cake of bread each day with a little butter or oil sufficed him, nor did he abandon this simple food when he abounded in worldly wealth. Remarking, one day, that the minds of his followers were turned towards the ample booty which they had obtained, he ordered all the spoil to be heaped together and burnt. ‘Whoever follows me,’ said he, ‘for worldly goods shall have nothing from me hut what he sees there, and whoever follows me for the recompense of the next world shall find his reward with God.’"
وكان على خمول زيه وبسط وجهه مهيبا منيع الحجاب، إلا عند مظلمة، وله رجل مختص بخدمته والإذن عليه، وكان شعر فمن ذلك قوله:,"Though plain in his dress and affable in his manners, he inspired a profound respect; he was of difficult access except for persons who came to complain of oppression, and he had a man whose duty it was to wait on him and give admittance to visitors.’ Ibn Tumart left some poetry of which we may notice the following passage."
"أخذت بأعضادهم إذ نأوا… وخلفك القوم إذ وعوا
فكم أنت تنهى ولا تنتهي… وتسمع وعظا ولا تسمع
فيا حجر الشحذ حتى متى… تسن الحديد ولا تقطع","When these people were far off, you lent them your assistance, and when they bade thee farewell, they left thee (with indifference). How often did you forbid them [to sin) and were not obeyed; how often did you give admonitions, yet you were not heeded. Whetstone [of others’ wit)! how long will you sharpen steel, and never receive a cutting edge yourself?"
"وكان كثيرا ما ينشد:
تجرد من الدنيا فإنك إنما… خرجي إلى الدنيا وأنت مجرد",He frequently repeated the following line: Strip thyself of the world [and its passions); for naked thou earnest into the world.
"وكان أيضا يتمثل بقول المتنبي:
إذا غامرت في شرف مروم… فلا تقنع بما دون النجوم
فطعم الموت في أمر حقير… كطعم الموت في أمر عظيم","And he allied to himself these verses of al-Mutanabbi’s: When you strive after glory much desired, cease not to aspire until you reach the stars. In a mean of a noble undertaking the taste of death is Quite the same."
"وبقوله أيضا:
ومن عرف الأيام معرفتي بها… وبالناس، روى رمحه غير راحم
فليس بمرحوم إذا ظفروا به… ولا في الردى الجاري عليهم بآثم","The two following passages of the same poet were often repeated by him: He who knows the times and mankind as well as I do, should quench without remorse his lance’s thirst for blood. He would meet no mercy from them if they got him into their power; to hurl destruction on them is not then a crime."
"وبقوله أيضا:
وما أنا منهم بالعيش فيهم… ولكن معدن الذهب الرغام",I become not one of them by living among them; sandy earth is the gangue in which golden is.
ولم يفتح شيئا من البلاد، وإنما قرر القواعد ومهدها، ورتب الأحوال ووطدها، وكانت الفتوحات على يد عبد المؤمن كما تقدمر ذكره في ترجمته.,"Muhammad Ibn Tumart did not make any conquests; he did the foundations of the enterprise organized and established is, but the conquers were achieved by Ibn Abd al-Momin."
والهرغي: بفتح الهاء وسكون الراء وبعدها غين معجمة، هذه النسبة إلى هرغة وهي قبيلة كبيرة من المصامدة في جبل السوس في أقصى المغرب تنسب إلى الحسين بن علي بن أبي طالب رضي الله عنهما، يقال إنها نزلت في ذلك المكان عندما فتح المسلمون البلاد على يد موسى بن نصير – الآتي ذكره إن شاء الله تعالى.,"Harghi means belonging to Hargha which is a large tribe of the Masmada, who occupy the mountain of al-Sus in the farthest extremify of Maghrib. ’They are considered as being related to al-Husain, the son of Ali Ibn Abi Talib; and it is said that they settled in that place when the country was subdued by Musa Ibn Nassir."
وتومرت: بضم التاء المثناة من فوقها وسكون الواو وفتح الميم وسكون الراء بعدها تاء مثناة من فوقها أيضا، وهو اسم بربري.,Tumart is a Berber name.
والونشريسي: بفتح الواو وسكون النون وفتح الشين المعجمة وكسر الراء وسكون الياء المثناة من تحتها وبعها سين مهملة، هذا النسبة إلى ونشريس، وهي بليدة بإفريقية من أعمال بين باجة وقسطنطينة المغرب.,"Wansherisi means belonging to Wansheris, a village of Ifrikiya the province of Bajja. Of Tin-Mall mention has been already made."
وقد تقدم الكلام على الجفر فر ترجمة عبد المؤمن فليكشف من هناك؛ والله أعلم.,In the life Abd al-Momin we have spoken of the Jafr.
أبو بكر الأخشيد,AL-IKHSHID
أبو بكر محمد بن أبي محمد طغج – وتفسيره عبد الرحمن – ابن جف بن يلتكين بن فوران بن فوري بن خالقان، الفرغاني الأصل، صاحب سرير الذهب المنعوت بالإخشيد، صاحب مصر والشام والحجاز؛ أصله من أولاد ملوك فرغانة.,"Abu Bakr Muhammad the son of Abi Muhammad Toghaj, the son of Juff, the son of Yaltikin, the son of Furan, the son of Furi, the son of the Khalkan [sovereign] of Farghana, and lord of the throne of gold, was surnamed al-Ikhshid Me drew his descent from the kings of Farghana and became sovereign of Egypt, Syria and Hijaz. In word Toghaj the equivalent! of Abd al-Rahman."
وكان المعتصم بالله بن هارون الشريد قد جلبوا إليه من فرغانة جماعة كثيرة، فوصفوا له جف وغيره بالشجاعة والتقدم في الحروب فوجه المعتصم من أحضرهم، فلما وصلوا إليه بالغ في إكرامهم وأقطعهم قطائع بسر من رأى، وقطائع جف إلى الآن معروفة هناك,"[The caliph) al-Mutasim billah, the son of Harun al-Rashid, drew into his service, from Farghana, a great number [of warriors), and, being informed of the courage and intrepidity which Juff and some others displayed in war, he sent for them and received them with the highest honor. They obtained from him the concession of certain fiefs (katai) at Sarr-malraa (Samarra), and one of these grants is called the Katai of Juff to the present day."
ولم يزل مقميا بها، وجاءته الأولاد، وتوفي جف ببغداد في الليلة التي قتل فيها المتوكل، وكانت ليلة الأربعاء لثلاث خلون من شوال سنة سبع وأربعين ومائتين.,"Juff took up his residence there and became the father of a family. He died at Baghdad, the night in which [the caliph] al-Mutawakkil was murdered. This event occurred on the eve of Wednesday, the third of Shawwal, A. H. two hundred and fort seven (the tenth of December, A. D. eight hundred and sixty one)."
فخرج أولاده إلى البلاد يتصرفون ويطلبون لهم معايش، فاتصل طغج بن جف بلؤلؤ غلام ابن طولون وهو إذ ذاك مقيم بديار مصر، فاستخدمه على ديار مصر، ثم انحاز طغج إلى جملة أصحاب إسحاق بن كنداج، فلم يزل معه إلى أن مات أحمد بن طولون، وجرى الصلح بين ولده أبي الجيش خمارويه بن أحمد بن طولون – المقدم ذكره – وبين إسحاق بن كنداج،,"The sons of Juff then went abroad to seek a livelihood for their family, and Toghaj entered into the service of Lulu, the page [Ghulam) of Ibn Tulun; [the latter) was at that time residing in Egypt, and had appointed as his lieutenant in that country. Toghaj afterwards passed into the service of Ishak Ibn Kundaj and remained with him till the death of Ahmad Ibn Tulun. A peace having been effected between Abu aI-Jaish Khumarawaih, the son of Ahmad Ibn Tulun and Ishak Ibn Kundaj."
ونظر أبو الجيش إلى طغج بن جف في جملة أصحاب إسحاق فأعجب به وأخذه من إسحاق وقدمه على جميع من معه، وقلده دمشق وطبرية، ولم يزل معه إلى أن قتل أبو الجيش – في تاريخه المقدم ذكره – فرجع طغج إلى الخليفة المكتفي بالله، فخلع عليه وعرف له ذلك،,"the former noticed Toghaj who was then in Ishak’s suite, and being struck by his appearance, he took him from Ishak and gave him the command of all his troops. He appointed him also governor of Damascus and Tiberias. On the death of Khumarawaih, Toghaj, who had always remained with him, went to join al-Muktafi billah. and this (mark of respect) gave the caliph such satisfaction that he bestowed on him a pelisse of honor."
وكان وزير الخليفة يومئذ العباس بن الحسن، فسام طغج أن يجري في التذلل له مجرى غيره، فكبرت نفس طغج عن ذلك، فأغرى به المكتفي، فقبض عليه وحبسه وابنه أبا بكر محمد بن طغج المذكور، فتوفي طغج في السجن.,"Al-Abbas Ibn al-Hasan was then al-Muktafi’s vizir; accustomed to see all (the officers of the state) bend in humble submission to his will, he endeavored to exact the same deference from Toghaj; finding, however, that his spirit scorned to brook such humiliation, he excited the caliph s anger against him, and succeeded in having him and his son, Abu Bakr Muhammad, cast into prison. Toghaj died in confinement,"
وبقي له ولده أبو بكر بعده محبوسا مدة، ثم أطلق وخلع عليه، ولم يزل يراصد العباس بن الحسن الوزير المذكور حتى أخذ بثأر أبيه هو وأخوه عبيد الله في الوقت الذي قتله فيه الحسين بن حمدلن.,"but his son at length recovered his liberty and received a pelisse of honor. Burning to avenge the death of their father, the brothers Abu Bakr and Obaid Allah watched with unremitting vigilance for an opportunity of killing the vizir, and they at length obtained the satisfaction of seeing him fall by the hand of al-Husain Ibn Hamdan."
ثم خرج أبو بكر وأخوه عبيد الله في سنة ست وتسعين ومائتين، وهرب عبيد الله إلى ابن أبي الساج، وهرب أبو بكر على الشام، وأقام متغربا في البادية سنة، ثم اتصل بأبي منصور تكين الخرزي، فكان أكبر أركانه.,"Obaid Allah then, A. H. two hundred and sixty nine, went to join Ibn Abi al-Saj, and Abu Bakr fled into Syria, where, during the space of a year, he remained a fugitive in the desert. Having then joined Abu Mansur Tikin al-Kharazi (governor of Egypt and Syria), he became one of his most efficient supporters,"
ومما كبر به اسمه سريته إلى التنقيب على الجمع الذين تجمعوا على الحجاج لقطع الطريق عليهم، وذلك سنة ست وثلثمائة، وهو يومئذ يتقلد عمان وجبال الشراة من قبل تكين المذكور، وظفره بهم، ومجيء الحاج وقد فرغ من أمرهم بأسر من أسره وقتل من قتله وشرد الباقين.,"and, being invested by him with the government of Amman and the mountains of al-Sharat, he gained a great name by the expedition which he made to al-Tankib. This was the year three hundred and six (A. D. one thousand one hundred and nineteen); a large band had assembled to intercept the pilgrim-caravan, but Abu Bakr marched against jami slew some, took others prisoners, put the rest to flight, and delivered the caravan."
وكان قد حج في هذه السنة من دار الخليفة المقتدر بالله امرأة تعرف بعجوز، فحدثت المقتدر بالله بما شاهدت منه، فانفذ إليه خلعا وزيادة في رزقه.,"A female attached to the palace of the caliph al-Muktadir billah and known by the name of Ajuz, happened to make the pilgrimage that year, and, on her return, she related to al-Muktadir what she had witnessed of Abu Bakr’s (intrepid conduct). This accounts induced the caliph to send him a peace of honor and increase his pay"
ولم يزل أبو بكر في صحبة تكين إلى سنة ست عشرة وثلثمائة، ثم فارقه بسبب اقتضى ذلك ولا حاجة بنا إلى التطويل بذكره، وسار إلى الرملة فوردت كتب المقتدر إليه بولاية الرملة، فأقام بها إلى سنة ثماني عشرة، فوردت كتب المقتدر إليه بولاية دمشق فسار إليها،,"Abu Bakr remained with Tikin till the year three hundred and sixteen (A. D. nine hundred and twenty eight or nine hundred and twenty nine), when he left him! for a reason too long to be exposed here. He then proceeded to Ramla and received letters from al-Muktadir, constituting him governor of that city. He remained in this post till the year three hundred and eighteen, when al-Muktadir sent him his nomination as governor of Damascus."
ولم يزل بها إلى أن ولاه القاهرة بالله ولاية مصر في شهر رمضان سنة إحدى وعشرين وثلثمائة، ودعي له بها مدة اثنتين وثلاثين يوما ولم يدخلها، ثم ولي أبو العباس أحمد بن كيغلغ الولاية الثانية من قبل القاهرة أيضا لتسع خلون من شوال سنة إحدى وعشرين وثلثمائة،,"He continued at Damascus till the month of Ramadan, A. H. three hundred and twenty one (August, September, A. D. nine hundred and thirty eight), when [the caliph) al-Kahir billah appointed him governor of Egypt. During thirty-two days, the prayer was offered up for Mm in Egypt (as governor), but he had not yet entered it, when al-Kahir nominated Abu al-Abbas Ahmad Ibn Keghligh governor of that province for the second lime. This appointment took place on the ninth of Shawwal, A. H. three hundred and twenty one."
ثم أعيد إليها أبو بكر بن محمد بن الإخشيد من جهة الخليفة الراضي بالله بن المقتدر بعد خلع عمه القاهر عن الخلافة، وضم إليه البلاد الشامية والجزرية والحرمين وغير ذلك، ودخل مصر يوم الأربعاء لسبع بقين من شهر رمضان المعظم سنة ثلاث وعشرين وثلثمائة,"Abu Bakr Muhammad al-Ikhshid was restored to the government of Egypt by al-Radi billah, the son of al-Muktadir, on the deposition of his uncle al-Kahir; and he received from him? besides, the command of. Syria, Mesopotamia, al-Haramain (Mecca and Medina) and other places. he entered Egypt on Wednesday, the twenty third of Ramadan:, A. H, three hundred and twenty three (the twenty sixth of August, A. D. eight hundred and thirty five)."
وقيل إنه لم يزل على مصر فقط إلى أن توفي الراضي بالله في سنة تسع وعشرين وثلثمائة، وتولى أخوه المقتفي لأمر الله فضم إليه الشام والحجاز وغير ذلك، والله أعلم.,"It is said, however, by some that, till the death of al-Radi, in three hundred and twenty nine, he possessed only the government of Egypt; Syria, Hijaz, and the other provinces having been then placed under his orders by al-Muktafi liamr illah, the brother and successor off."
ثم إن الراضي لقبه بلإخشيد في شهر رمضان المعظم سنة سبع وعشرين وثلثمائة إنما لقبه بذلك لأنه لقب ملوك فرغانة، وهو من أولادهم – كما سبق ذكره في أول هذه الترجمة – وتفسيره بالعربي ملك الملوك، وكل من ملك تلك الناحية لقبوا بهذا اللقب،,"al-Radi, In the month of Ramadan, three hundred and twenty seven (June-July, A. D. nine hundred and thirty nine) al-Radi granted to him the tide of al-Ikhshid because he drew his descend from the kings of Farghana, a circumstance which we have already noticed towards the commencement of this article. Ikhshid was the title borne by these sovereigns; it signifies king of kings."
كما لقبوا كل من ملك بلاد فارس كسرى ، وملك الترك خاقان، وملك الروم قيصر، وملك الشام هرقل، وملك اليمن تبع، ملك الحبشة النجاشي، وغير ذلك.,"It was thus they gave to the king of Persia the title of Kosrae, to the king of the Turks that of Khakan, to the king of the Roman that of Qaisar, to She king of Syria that of Heracl (Hercules) to the king of Yemen that of Tobba, to the king of Abyssinia that al-Najashi, etc."
وقيصر كلمة فرنجية تفسيرها بالعربية شق عنه وسببه أن أمه ماتت في المخاض فشق بطنها وأخرج، فسمي قيصر، وكان يفتخر بذلك على غيره من الملوك، لأنه لم يخرج من الرحم،,"Qaisar is a Frankish word, signifying: delivered by means of an incision. He was so called because his mother died in childbirth, and he was extracted through an incision made in the womb. This was a circumstance in which he vaunted his preeminence over other kings, in as much as he had not been born of woman."
واسمه أغسطس، وهو أول ملوك الروم، وقد قيل إنه في السنة الثالثة والربعين من ملكه ولد المسيح عيسى عليه السلام وقيل في السنة السابعة عشرة من ملكه، فسموا ملوك الروم بإسمه، والله أعلم.,"His name was Oghustus (Augustus); he was the first king of the Romans, and it is said that, in the forty-third year of his reign, the blessed Messiah, Jesus the son of Mary (al-Masih Isa Ibn Maryam) was born. Others say that Jesus was born in the seventeenth year of his reign. The kings of the Romans all bore the title of Qaisar."
ودعي له إخشيد على المنابر بهذا اللقب واشتهر به وصار كالعلم عليه؛ وكان ملكا حازما كثير التيقظ في حروبه ومصالح دولته، حسن التدبير، مكرما للجنود شديد القوى لا يكاد يجر قوسه غيره؛,"In the prayers offered up from the pulpits for Muhammad Ibn Toghaj, he was designated by the title of al-Ikhshid; he thus became known by it, as if it was his proper name. Al-Ikhshid was a resolute prince, displaying great foresight in war, and a close attention to the prosperity of his empire; he treated the military class with honor, and he governed with ability and justice. His bodily strength was so great that he made use of a bow which none but himself could draw."
وذكر محمد بن عبد الملك الهمذاني في تاريخه الصغير الذي سماه  عيون السير ” إن جيشه كان يحتوي على أربعمائة ألف رجل، وأنه كان جبانا، وكان له ثمانية آلاف يحرسه في كل ليلة ألفان منهم، ويوكل بجانب خيمته الخدم إذا سافر، ثم لا يثق حتى يمضي إلى خيم الفراشين فينام فيها.”,"Muhammad Ibn Abd al-Malik al-Hamazani says, in his lesser historical work entitled: Oyun al-Siar (sources of history), that his army consisted of four hundred thousand men, that he was a coward, and had eight thousand mamluks. Two thousand of them guarded him every night, and, when travelling, his eunuchs were posted around his tent; yet, not trusting to these precautions, he would go to the tents occupied by the tent-pitchers (farrashin) and sleep there."
ولم يزل على مملكته وسعادته إلى أن توفي في الساعة الرابعة من يوم الجمعة لثمان بقين من ذي الحجة سنة أربع وثلاثين وثلثمائة بدمشق، وحمل تابوته إلى بيت المقدس فدفن به؛,"He continued in his government and the enjoyment of good fortune till the year three hundred and thirty four, when he died at Damascus, on the fourth hour of Friday, the twenty first of Zi al-Hijja (the twenty fourth of July, A. D. nine hundred and forty six). His corpse was born to Jerusalem, in a bier, and interred in that city."
وقال أبو الحسين الرازي: توفي في سنة خمس وثلاثين، والله أعلم؛ وكانت ولادته يوم الإثنين منتصف شهر رجب من سنة ثمان وستين ومائتين ببغداد، بشارع باب الكوفة، رحمه الله تعالى.,"Abu al-Husain al-Razi, says that he died A. H. three hundred and thirty five; God knows best! His birth took place on Monday, the fifteenth of Rajab, A. H. two hundred and sixty eight (the eighth of February, A. D. eight hundred and eighty two), at Baghdad, in the; street leading to the Kufa gate (Shari Bab al-Kufa)."
وهو أستاذ كافور الإخشيدي وفاتك المجنون – وقد تقدم ذكر كل واحد منهما في ترجمة مستقلة في هذا الكتاب.,Kafur al-Ikhshidi and Fatik al-Majnun were slaves of his: in the preceding part of this work we have allotted a separate article to each of these two persons.
ثم قام كافور المذكور بتربية ابني مخدومه أحسن قيام، وهما أبو القاسم أنوجور وأبو الحسن علي، كما تقدم شرحه في ترجمة كافور فأغنى عن إعادته هاهنا، فقد ذكرت هناك تاريخ مولد كل واحد منهما، ومدة ولايته وتاريخ وفاته، على سبيل الاختصار، واستوفيت حديث كافور وما كان منه إلى حين وفاته،,"On the death of al-Ikhshid, his sons Abu al-Kasim Anujur and Abu al-Hasan were taken charge of by his servant Kafur, who conscientiously discharged that duty. We need not mention here the dates of their birth and death, nor the length of their reign, as we have already given a brief indication of these points in the life of Kafur; we have also related the history of the latter up to the time of his death,"
وأن الجند أقاموا بعده أبا الفوارس أحمد بن علي بن الإخشيد المذكور، وأحلت بقية الكلام في ذلك على ذكره في هذه الترجمة؛ وكان عمر أبي الفوارس أحمد يوم ذاك إحدى عشرة سنة.,"and, after stating that the military then placed Abu al-Fawaris Ahmad, the son of Ali, the son of al-Ikhshid, on the throne, we referred to the present article for the remainder of our observations. As Abu al-Fawaris Ahmad was only eleven years of age,"
"وجعلوا خليفته في تدبير أموره أبا محمد الحسن بن عبيد الله بن طغج بن جف، وهو ابن عم أبيه، وكان صاحب الرملة من بلاد الشام، وهو الذي مدحه المتنبي بقصيدته التي أولها:
أنا لائمي إن كنت وقت الوائم… علمت بما بي بين تلك المعالم","they established as his lieutenant in the administration of the state his father’s cousin, Abu Muhammad al-Husain Ibn Obaid Allah Ibn Toghaj Ibn Juff, the lord of Ramla in Syria and the same person whose praises were celebrated by al-Mutanabbi in the qasida which commences thus: I should reproach myself were I conscious, when my companions blame (me for yielding to affliction), of all (the grief) I feel in the midst of these ruined dwellings."
"وقال في مخلصها:
إذا صليت لم أترك مصالا لفاتك… وإن قلت لم أترك مقالا لعالم
وإلا فخانتني القوافي وعاقني… عن ابن عبيد الله ضعف العزائم","In the same piece, he enters into his subject by means of the following transition: When I attack the foe, I leave no resistance for (other) warriors to vanquish; when I utter (verses), I leave no maxim for (other) sages to adduce. If this be not the case, my poetic talent has deceived me, and want of resolution has hindered me from (doing fit honor to the merit of) Ibn Obaid Allah!."
"وما أحسن قولها فيها:
أرى دن ما بين الفرات وبرقة… ضرابا ينشي الخيل فوق الجماجم
وطعن غطاريف كأن أكفهم… عرفن الردينيات قبل المعاصم
حمته على الأعداء من كل جانب… سيوف بني طغج بن جف القاقم","The following passage from the same poem is really beautiful: I see at the foot of the region which extends from the Euphrates to Barka, a combat in which the steeds trample on warriors’ heads; I see lances wielded by princes whose hands must have known the spear before they knew the bracelet. On every side, that troop is guarded against the foe by the swords of the sons of Toghaj Ibn Juff, those gallant chieftains."
"هم المحسنون الكر في حومة الوغي… وأحسن منه كرهم في المكارم
وهو يحسنون العفو عن كل مذنب… ويحتملون الغرم عن كل غارم
حييون إلا أنهم في نزالهم… أقل حياء من شفار الصوارم
ولولا احتقار الأسد شبهتها بهم… ولكنها معدومة في البهائم","This is they who nobly return to the charge in the tumult of battle, and yet more nobly do they return to acts of beneficence! This is they who grant a generous pardon to offenders; Tis they who pay the fine (of blood) for him who is amerced. Modest in their deportment, yet, when they encounter an adversary, they face, but not with modesty, the edge of the sword. Were lions not too vile, I should compare these heroes to them, but lions are creatures of an inferior class."
"ومنها:
كريم نقضت الناس لما بلغته… كأنهم ما جف من زاد قادم
وكاد سروري لا يفي بندامتي… على تركه في عمري المتقادم
وهي قصيدة طويلة من غرر القصائد.","In the same piece, he says: On reaching that noble prince I shook off all other men, as the traveler, on arriving, shakes from his bag the old and dried remains of his provisions. Yet my joy could hardly compensate my sorrow for having kept away from him during my past life. This is a long and brilliant qasida."
ولما تقرر الأمر على هذه القاعدة تزوج الحسن بين عبيد الله ابنة عمه الإخشيد، دعوا له على المنابر بعد أبي الفوارس احمد بن علي وهو بالشام، واستمر الحال على ذلك إلى يوم الجمعة لثلاث عشرة ليلة خلت من شعبان من سنة ثمان وخمسين وثلثمائة،,"When this arrangement was effected, al- Husain Ibn Obaid Allah, who was then in Syria, married Fatima, the daughter of his uncle al-Ikhshid, and his name was mentioned in the prayer offered up from the pulpit, immediately after the name of Abu al-Fawaris Ahmad Ibn Ali. Matters continued in this state till Friday the thirteenth of Shaaban, A. H. three hundred and fifty eight (the second of July, A, D. nine hundred and sixty nine)."
ودخل إلى مصر رايات المغاربة الواصلين صحبة القائد جوهر المغربي – المقدم ذكره – وانقرضت الدولة الإخشيدية، وكانت مدتها أربعا وثلاثين سنة وعشرة أشهر وأربعة وعشرين يوما.,"when the Moroccan army commanded by the kaid Jawhar, the general (of al-Muzz), entered Old Cairo with flying colors and overthrew the Ikhshidite dynasty after it had subsisted thirty-four years, ten months, and twenty-four days."
وكان قد قدم ابن عبيد الله من الشام منهزما من القرامطة لما استولوا على الشام ودخل على ابنة عمه التي تزوجها وحكم وتصرف، وقبض على الوزير جعفر بن الفرات وصارده وعذبه، ثم سار إلى الشام في مسته شهر بيع الآخر من سنة ثمانين وخمسين وثلثمائة.,"Sometime previously, (al-Husain) Ibn Obaid Allah had arrived there from Syria, having fled before the Karmats who had taken possession of that country. He went to the palace of his wife and cousin, Fatima, and assuming the exercise of sovereign authority, he arrested the vizir Jaafar Ibn al-Furat, whom he put to the torture and amerced in a large sum. He then departed for Syria, on the first of the latter Rabi, A. H. three hundred and fifty eight (February, A. D. nine hundred and sixty nine)."
ولما سير القائد جوهر المغربي جعفر بن فلاح إلى الشام، وملك البلاد حسبما شرحته في ترجمته، أسر جعفر بن فلاح أبا محمد بن عبد الله، وسيره إلى مصر مع جماعة من امراء الشام إلى القائد جوهر،,"Jaafar Ibn Falah having occupied Syria, into which country he had been dispatched by the kaid Jawhar, as we have already related, took Abu Muhammad [al-Husain] Ibn Obaid Allah prisoner and sent him with a number of Syrian emirs to Jawhar, who had remained in Egypt."
ودخلوا مصر في جمادى الأولى سنة تسع وخمسن، وكان ابن عبيد الله قد أساء إلى أهل مصر في مدة ولايته عليهم فلما ولصوا إلى مصر تركوهم وقوفا مشهورين مقدار سبع ساعات، والناس ينظرون إليهم، وشمت بهم من في نفسه منهم شيء، ثم أنزلوا في مضرب القائد جوهر وجعلوا مع المعتقلين.,"They entered Old Cairo in the month of the first Jumada, A. H. three hundred and fifty nine (March-April, A. D. nine hundred and seventy), and, as [al-Husain) Ibn Obaid Allah had tyrannized over the Egyptians during the time of his rule, (the guards) kept their prisoners standing and exposed to public gaze, for the space of five hours, much to the satisfaction of those who had to complain of their conduct. They were then brought into Jawhar’s tent and placed among the other captives kept there in chains."
وفي السابع عشر من جمادى الأولى أرسل القائد جوهر ولده جعفرا إلى مولاه المعز، ومعه هدايا عظيمة تجل عن الوصف، وأرسل معه المأسورين الواصلين من الشام، وفيهم ابن عبيد الله، وحملوا في مركب بالنيل، وجوهر واقف ينظر إليهم، فانقلب المركب، فصاح ابن عبيد الله على القائد جوهر: يا أبا الحسن، أتريد أن تغرقنا,"On the seventeenth of the first Jumada, the kaid Jawhar dispatched his son Jaafar to al-Muzz, with a quantity of presents too precious to be described, and he sent off with him the prisoners brought from Syria. They were put into a boat on the Nile whilst Jawhar stood by and looked on; the boat upset, and (al-Husain) Ibn Obaid Allah cried out to him: “ Do you mean to drown us?”"
فاعتذر إليه وأظهر التوجع له: ثم نقوا إلى مركب آخر، وكانوا مقيدين، فلم أقف لهم بعد على خير، والله أعلم.,"Jawhar offered some excuses and made a great show of pity for his prisoner. They were then removed into another boat, all of them bound in chains. This is the last information I could learn respecting al-Husain."
ثم وجدت بعدها في تاريخ العتقي أن الحسن المذكور توفي ليلة الجمعة لعشر بقين من شهر رجب سنة إحدى وسبعين وثلثمائة، وصلى عليه العزيز نزار بن المعز المذكور في القصر بالقاهرة.,"I have since found, in the historical work composed by al-Otaki, that al-Husain died on the eve of Friday, the twentieth of Rajab, A. H. three hundred and seventy one (the nineteenth of January, A. D. nine hundred and eighty two), and that the funeral prayer was said over him in the citadel of Cairo by al-Aziz Nizar, the son of al-Muzz."
وذكر الفرغاني في تاريخه أن ولادة الحسن المذكور في سنة اثنتي عشرة وثلثمائة، وأنه توفي في التاريخ المذكور، وان أبا الفوارس أحمد بن علي المذكور توفي لثلاث عشرة ليلة خلت من ربيع الأول سنة سبع وسبعين وثلثمائة، والله أعلم.,"Al-Farghani states, in his history, that al-Husain was born in the year three hundred and twelve (A. D. nine hundred and twenty four or nine hundred and twenty five); he assigns also to his death the date which has been just given. According to the same author, Abu al-Fawaris Ahmad Ibn Ali died on the thirteenth of the first Rabi, A. H. three hundred and seventy seven (the thirteenth of July, A. D. nine hundred and eighty seven)."
"والإخشيد: بكسر الهمزة وسكون الخاء المعجمة وكسر الشين المعجمة وبعدها ياء ساكنة مثناة من تحتها ثم دال مهملة – وقد تقدم الكلام على تفسير هذه الكلمة.
وطغج: بضم الطاء المهملة وسكون الغين المعجمة وبعدها جيم.
وجف: بضم الجيم وفتحها وبعدها فاء مشددة.
ويلتكين: بفتح الياء الثناة من تحتها سكون اللام وكسر التاء المثناة من فوقها وبعدها كاف مكسورة ثم ياء مثناة من تحتها نون.
وفوران بضم الفاء، وفوري بضم الفاء.","Al-Ikhshid, Toghaj, Juff or Jaff, Yaltikin, Furan, Furi; such is the pronunciation of the names."
وأما تكين المذكور فإنه ولي مصر ثلاث مرات، وتوفي بها في المرة الثالثة يوم السبت لست عشرة ليلة خلت من شهر ربيع الأول سنة إحدى وعشرين وثلثمائة وتولاهما بعده أبو بكر الإخشيد كما تقدم ذكره.,"The Tikin mentioned in this article was thrice governor of Egypt; he died on Saturday, the sixteenth of the first Rabi, A. H. three hundred and twenty one (the sixteenth of March, A. D. nine hundred and thirty three), whilst occupying that post for the third time. He was succeeded by Abu Bakr al-Ikhshid."
وأما أحمد بن كيغلغ فقد ذكره الحافظ ابن عساكر في تاريخ دمشق” في ترجمة مستقلة وذكر ولايته مصر وقال: وجرت بينه وبين محمد بن تكين الخاصة حروب إلى أن خلص الأمر له، ثم قدم محمد بن طغج أميرا على مصر من قبل الراضي فسلم إليه مصر،”,"The hafiz Ibn Asakir gives a separate article on Ahmad Ibn Kaieghligh, in his History of Damascus: speaking of his administration in Egypt, he says: “A warfare was carried on between him and Muhammad, the son of Tikin al-Khassa, but he finally remained in the full possession of his authority. Muhammad Ibn Toghaj was then sent by the caliph al-Radi as emir over Egypt, and Ibn Kaieghligh resigned the command to him."
"وكان أحمد أديبا شاعرا، ومن شعره:
لا يكن للكأس في كف… ك يوم الغيث لبث
أوما تعلم أن ال… غيث ساق مستحث","Ahmad possessed abilities as a scholar and a poet; in one of bis poems he says: On rainy days, let not the goblet linger in thy hand {but pass it round); knows thou not that rain is an urgent cupbearer?."
"ثم قال: ومات أخوه إبراهيم بن كيغلغ في مستهل ذي القعدة سنة ثلاث وثلثمائة. وابنه إسحاق بن إبراهيم هو الذي كان بطرابلس، وعاق بها أبا الطيب المتنبي لما قدمها من الرملة يريد أنطاكية ليمدحه فلم يفعل، وهجاه بقصيدته التي أولها:
لهوى القلوب سريرة لا تعلم… عرضا نظرت وخلت أني أسلم","His brother Ibrahim Ibn Kaieghligh died on the first of Zu al-Kaada, A. H. three hundred and three (the seventh of May, A. D. nine hundred and sixteen).” Ishak, the son of Ibrahim, was the governor of Tripoli who, when al-Mutanabbi visited that city on his journey frap Ramlah to Antioch, endeavored to extort from the poet a qasida in his praise. Al-Mutanabbi not only refused to gratify his wish, but: attacked him in a satire commencing thus: Men’s hearts love a secret known to none but them, etc."
"ثم راح من عنده فبلغه موته بجبلة فقال:
قالوا لنا مات إسحاق فقلت لهم… هذا الدواء الذي يشفي من الحمق","He then left him, and having afterwards learned his death in Jabala, he said: They told us Ishak was dead, and I said to them, etc."
وهذه القصيدة والتي قبلها موجودتان في ديوانه، فلذلك تركنا ذكرهما، وله فيه أيضا غير ذلك من الهجاء، تجاوز الله عنا وعنهم أجمعين.,"These two qasidas are to be found in his diwan, for which reason I omit them. He composed also other satires against the same person."
طغرلبك,TOGHRULBEK THE SELJUKIDE
أبو طالب محمد بن ميكائيل بن سلجوق بن دقاق الملقب ركن الدين طغرلبك أول ملوك السلاجقة؛ كان هؤلاء القوم قبل استيلائهم على المماليك يسكنون فيما وراء النهر في موضع بينه وبين بخارى مسافة عشرين فرسخا،,"Abu Talib Muhammad Ibn Mikayil Ibn Saljuk Ibu Dukak, surnamed Rukn al-Din Toghrulbek (Toghrulbek, the column of the faith), was the first monarch of the Seljuk dynasty. This people, before it established its domination over so many provinces, dwelt beyond the river (the Oxus) at a place twenty parasangs distant from Bokhara."
وهم اتراك، وكانوا عددا يجل عن الحصر والإحصاء، وكانوا لا يدخلون تحت طاعة سلطان، وإذا قصدهم جمع لا طاقة لهم به دخلوا المفاوز وتحصنوا بالرمال فلا يصل إليهم أحد،,"They were Turks, and their numbers were immense; they lived in complete independence, and, when armies too strong for them to resist were sent against them, they passed into the deserts and look refuge in the midst of the sands, where no one could approach them."
فلما عبر السلطان محمود بن سبكتكين إلى ما وراء النهر – وكان سلطان خراسان وغزنة وتلك النواحي وسيأتي ذكره إن شاء الله تعالى – وجد زعيم بني سلجوق قوي الشوكة كثير العدة، يتصرف في أمره على المخاتلة والمراوغة وينتقل من أرض إلى غيرها ويغير في أثناء ذلك على تلك البلاد، فاستماله وجذبه، ولم يزل يخدعه حتى أقدمه إليه، فأمسكه وحمله إلى بعض القلاع واعتقله،,"Mahmud Ibn Subuktikin, sultan of Khorasan, Ghazna, and that country (we shall give his life), having crossed the river, entered into Transoxiana and found the leader of the Seljukides to be a powerful chief, maintaining a numerous people in obedience, [more] by wile and address [than by force), always moving from one region to another and making incursions into the neighboring provinces. Having employed every means to gain his confidence and draw him (to the camp), he at length succeeded in circumventing him; and, on the chieftain’s arrival, he seized upon him and sent him off to a castle, (where he remained in confinement.)”"
وخرج في إعمال الحيلة في تدبير أمر أصحابه، واستشار أعيان دولته في شأنهم، فمنهم من أشار بإغراقهم في نهر جيحون؛ وأشار آخرون بقطع إبهام كل رجل منهم ليعتذر عليهم الرمي والعمل بالسلاح، واختلفت الآراء في ذلك، وآخر ما وقع الاتفاق عليه أن يعبر بهم جيحون إلى أرض خراسان ويفرقهم في النواحي، ويضع عليهم الخراج،,"Mahmud’s insidious policy was then directed against his prisoner’s partisans, and he consulted the principal officers of his empire on the measures to be taken with regard to them. Some gave their opinion that they should be drowned in the Jaihun (the Oxus), whilst others advised him to cut off the thumbs of every male among them, and thus preclude them from the possibility of drawing the bow and wielding arms; various plans were proposed, but they finally agreed on the propriety of transporting them across the Jaihun and dispersing them throughout the province of Khorasan, where they should be constrained to pay the tax (al- kharaj) to government."
ففعل ذلك، فدخلوا في الطاعة واستقاموا، وأقاموا على تلك الحالة مدة، فطمع فيهم العمال وظلموهم وامتدت إليهم أيدي الناس وتهضموا جانبهم وأخذوا من أموالهم ومواشيهم، فانفصل منهم ألفا بيت، ومضوا إلى بلاد كرمان،,"This advice was adopted, and the Seljuks continued for some time to hold a submissive and peaceful line of conduct. This encouraged the agents of government to oppress them, to seize on their wealth and flocks, and to grind them down by their extortions and tyranny: the consequence was, that two thousand tents (or families) emigrated to Kirman."
وملكها يومئذ الأمير أبو الفوارس ابن بهاء الدولة عضد الدولة بن بويه، فأقبل عليهم وخلع على وجوههم، وعزم على استخدامهم فلم يستتموا عشرة أيام حتى مات أبو الفوارس، وخافوا من الديلم، وهم أهل ذلك الإقليم، فبادروا إلى قصد أصبهان ونزلوا بظاهرها، وصاحبها علاء الدولة أبو جعفر بن كاكويه،,"The emir Abu al-Fawaris Baha al-Dawlat, the son of Adud al-Dawlat Ibn Buwaih, who then ruled over that country, received them with kindness and arrayed their chiefs in robes of honor; he even resolved on taking them into his service, but ten days had scarcely elapsed when he died. The fugitives immediately departed through dread of the Dailamites, inhabitants that country, and, having hastened towards Ispahan, which was then under the rule of Ala al-Dawlat Abu Jaafar Ibn Kakuyah, they encamped outside the city."
فرغب في استخدامهم، فكتب إليه السلطان محمود يأمره بالإيقاع بهم ونهبهم، فتواقعوا وقتل من الطائفتين جماعة، وقصد الباقون أذربيجان وانحاز الذين بخراسان إلى جبل قريب من خوارزم،,"This prince wished to employ them in his service, but, having received a letter from the sultan Mahmud, ordering him to attack them and seize on their property, he proceeded to obey, and a combat ensued which cost many lives to both parties. The survivors set out for Azerbaijan, and those who had remained in Khorasan retired to a mountain near Khwarazm."
فجرد السلطان محمود جيشا وأرسله في طلبهم، فتتبعوهم في تلك المفاوز مقدار سنتين، ثم قصدهم محمود بنفسه ولم يزل في أثرهم حتى شردهم وشتتهم.,"The sultan Mahmud sent an army against them, which pursued them through these deserts during the space of nearly two years; he then took the field himself and followed them with unremitting activity till they were completely dispersed."
ثم توفي محمود عقيب ذلك – في التاريخ الآتي ذكره في ترجمته إن شاء الله تعالى – وقام بالأمر بعده ولده مسعود، فاحتاج إلى الاستظهار بالجيوش، فكتب إلى الطائفة التي بأذربيجان لتتوجه إليه، فجاءه منهم ألف فارس، فاستخدمهم ومضى بهم إلى خراسان،,"On the death of Mahmud, his son and successor Masud found himself under the necessity of strengthening his army, and wrote to the Seljukides in Azerbaijan, inviting them to come to his assistance. One thousand horsemen having joined him, he took them into his pay and led them towards Khorasan."
فسألوه في أمر الباقين الذي شتتهم والده محمود، فراسلهم وشرد عليه لزوم الطاعة، فأجابوه إلى ذلك وأمنهم، وحضروا إليه ورتبهم على ما كان والده قد رتبهم أولا، ثم دخل مسعود بلاد الهند لاضطراب أحوالها عليه، فخلت لهم البلاد وعادوا إلى الفساد، وبالجملة فإن الشرح في هذا يطول.,"At the request of his new allies, he wrote to the remnant of the Seljukides whom his father had dispersed, and, having obtained from them the promise of obedience, he granted them an amnesty, and reinstated them, on their arrival, in all the privileges which his father had conceded to them at first. Masud then passed into India to appease the troubles which had broken out there, and the Seljukides took advantage of his absence to resume their disorderly conduct and ravage the country. During the course of these events, the history of which would lead us too far."
وجرى هذا كله والسلطان طغرلبك المذكور واخوه داود ليسا معهم، بل كانا في موضعهم من نواحي ما وراء النهر، وجرت بينهما وبين ملكشاه صاحب بخارى وقعة عظيمة قتل فيها خلق كثير من أصحابهما، ودعت حاجتهما إلى اللحاق بأصحابهما الذي بخراسان فكاتبوا مسعودا وسألوه الأمان والاستخدام،,"the sultan Toghrulbek and his brother Dawud had remained in Transoxiana and encountered Malak Shah, the sovereign of Bukhara, where they lost a great number of their partisans in a desperate conflict. This defeat forced them to retire among their people in Khorasan and to write to Masud, imploring mercy and requesting to be taken into his service."
فحبس الرسل وجرد جيوشا لمواقعة من بخراسان منهم، فكانت مقتلة عظيمة، ثم إنهم اعتذورا إلى مسعود وبذلوا له الطاعة وضمنوا له أخذ خوارزم من صاحبها، فطيب قلوبهم وأفرج عن الرسل الواصلين من جهة ما وراء النهر وسألوه أن يفرج عن زعيمهم الذي اعتقله أبوه محمود في أول الأمر،,"To this prayer Masud replied by imprisoning their messengers and sending an army against the Seljuks in Khorasan. A bloody battle ensued, subsequently to which they obtained their pardon on giving full assurance of their complete submission to his authority and engaging to conquer the province of Khwarazm. Masud then tranquillized their hearts and set at liberty the ambassadors sent from Transoxiana; on which they requested him to abate the rigor of the confinement in which their chief had lingered from the time of his arrestation by the sultan Mahmud."
فأجابهم إلى سؤالهم وأنزله من تلك القلعة، وحمل إلى بلخ مقيدا فاستأذن مسعودا في مراسلة ابني أخيه طغرلبك وداود – المقدم ذكرهما – فأذن له، فراسلهما.,"In pursuance of their desire, Masud caused the prisoner to be removed from the castle and taken, bound in chains, to Balkh. The captive prince then asked permission to write to his nephews, Toghrulbek and Dawud, and, having obtained Masud’s consent, he opened a correspondence with these chiefs."
وحاصل الأمر أنهما وصلا إلى خراسان ومعهما أيضا جيش كبير، فاجتمع الجميع، وجرت لهم مع ولاة خراسان ونواب مسعود في البلاد أسباب يطول شرحها.,"The consequence was that Toghrulbek and Dawud assembled all their people and marched with a large army into Khorasan. They had then contests, too numerous to be related, with the officers who commanded in that country and with the lieutenants whom Masud had established in its cities."
وخلاصة الأمر انهم استظهروا عليهم وظفروا بهم، وأول شيء ملكوه من البلاد طوس، وقيل الري، وكان تملكهم في سنة تسع وعشرين وأربعمائة، ثم بعد ذلك بقليل ملكوا نيسابور، إحدى قواعد خراسان، في شهر رمضان في السنة المذكورة،,"The result of this expedition was a complete triumph for the Seljukides. The first city of which they gained possession was Tus, or Rai, according to another statement, having effected its conquest in the year four hundred and twenty nine (A. D. one thousand and thirty seven or one thousand and thirty eight), and, in the month of Ramadan off the same year (June-July, A. D. one thousand and thirty eight), they took Naisapur, one of the capitals of Khorasan."
وكان السلطان طغرلبك المذكور كبيرهم، وإليه الأمر والنهي في السلطنة، وأخذ أخوه داود المذكور مدينة بلخ، وهو والد ألب أرسلان – الآتي ذكره إن شاء الله تعالى – واتسع لهم الملك واقتسموا البلاد، وانحاز مسعود إلى غزنة وتلك النواحي، وكانوا يخطبون له في أول الأمر،,"The sultan Toghrulbek was the chief of this people, and to him alone pertained the sovereign authority. His brother Dawud, the conqueror of Balikh, was the father of Alp Arslan, a prince whose life we shall give. At the commencement of their victorious career, (the two brothers) acknowledged the authority of Masud, and offered up the prayer for him as their sovereign, but, when they had shared their widely extended conquests, [they withheld this homage) and Masud retired into the province of Ghazna."
وعظم شأنهم إلى أن أرسلهم الإمام القائم بأمر الله، وكان الرسول الذي أرسلهم إليهم القاضي أبا الحسن علي بن محمد بن حبيب الماوردي، مصنف الحاوي” في الفقه – وقد تقدم ذكره – ثم ملك بغداد والعراق، في سادس عشر شهر رمضان المعظم، سنة سبع وأربعين وأربعمائة، وأوصاهم بتقوى الله تعالى والعدل في الرعية والرفق بهم وبث الإحسان إلى الناس.”,"Their power became so great that the imam (caliph) al-Kaim biamr illah sent an embassy to them, and the person whom he selected for this mission was the kadi Abu al-Hasan Ali Ibn Muhammad Ibn Habib al-Mawardi, the author of the Hawi. (On this occasion, al Mawardi) exhorted them to fear God, to govern their subjects with justice and kindness, and to extend their beneficence to the people."
وكان طغرلبك حليما كريما محافظا على الصلوات الخمس في أوقاتها جماعة، وكان يصوم الإثنين والخميس ويكثر من الصدقات ويبني المساجد، ويقول: أستحي من الله سبحانه وتعالى أن أبني لي دارا ولا أبني إلى جانبها مسجدا.,"Toghralbek was mild and generous; every Friday, at the regular hours, he attended the five prayers [in the mosque) he fasted every Monday and Thursday, wrought numerous works of charity, founded mosques and used to say: I should be ashamed to appear before God. where I to build for myself a dwelling and not erect a mosque beside it."
ومن محاسنه المسطورة أنه سير الشريف ناصر بن إسماعيل رسولا إلى ملكة الروم، وكانت إذا ذاك امرأة كافرة، فاستأذنها الشريف في الصلاة بجامع القسطنطينية جماعة يوم الجمعة، فأذنت له في ذلك،,"The following is one of his honorable deeds, enregistered by history: He sent the Sharif Nasir Ibn Ismail on an embassy to the queen of the Greeks (Theodora), who was an unbeliever; and the sharif asked her for permission to preside the congregation, at the prayer of Friday, in the mosque ad Constantinople."
فصلى وخطب للإمام القائم، وكان رسول المستنصر العبيدي صاحب مصر حاضرا فأنكر ذلك، وكان من أكبر الأسباب في فساد الحال بين المصريين والروم.,"Having obtained this authorization, he said the prayer and pronounced the khutba in the name of the imam al-Kaim. This circumstance gave great offence to the ambassador of al- Mustansir, the Fatimite sovereign of Egypt, who happened to be present, and it was one of the principal causes which led to the rupture between the Egyptians and the Greeks."
ولما تمهدت له البلاد وملك العراق وبغداد، سير إلى الإمام القائم وخطب ابنته، فشق على القائم ذلك واستعفى منه، وترددت الرسل بينهما، ذكر ذلك في الشذور” سنة ثلاث وخمسين وأربعمائة،”,"When Toghrulbek had effected his conquests and obtained possession of Mile and Baghdad, he sent to the imam al-Kaim and asked his daughter for marriage. This demand caused the caliph great vexation; and, as he wished it ’to be withdrawn, frequent messages passed between him and the sultan. This fact is mentioned in the Shudur under the year four hundred and fifty three.”"
فلم يجد من ذلك بدا فزوجه بها، وعقد العقد بظاهر مدينة تبريز، ثم توجه إلى بغداد في سنة خمس وخمسين وأربعمائة، ولما دخلها سير طلب الزفاف وحمل مائة ألف دينار برسم حمل القماش ونقله،,"Finding it impossible to withhold his consent, al-Kaim yielded at last, and the marriage contract was ratified outside the city of Tabriz. Toghrulbek the proceeded to Baghdad, in the year for hundred and fifty five (A. D. one thousand and sixty three), and, on’ his arrival, he sent for his bride, [to whom) he transmitted a present of one hundred thousand dinars under the designation of money for the removal of (the princess’s) furniture."
فزفت إليه ليلة الإثنين خامس عشر صفر بدار المملكة، وجلست على سرير ملبس بالذهب، ودخل إليها السلطان فقبل الأرض بين يديها ولم يكشف البرقع عن وجهها في ذلك الوقت، وقدم لها تحفا يقصر الوصف عن ضبطها، وقبل الأرض وخدم وتنصرف وظهر عليه سرور عظيم.,"On the eve of Monday, the fifteenth of Safar, she was borne in state to the royal palace, where her husband awaited her, and, having taken her seat on a throne covered with cloth of gold, she received his visit. On appearing before her, he kissed the ground, hut did not remove the veil from her face in that interview; having then offered her a quantity of presents magnificent beyond description, he kissed the ground again, remained for some time in a respectful posture, and retired, manifesting the utmost delight at his reception."
وبالجملة فأخبار الدولة السلجوقية كثيرة، وقد اعتنى بها جماعة من المؤرخين وألفوا فيها تآليف اشتملت على تفاصيل أمرهم، وما قصدت من الإتيان بهذه النبة إلا التنبيه على مبدإ حالهم، ليكشف جلية ذلك من يروم الوقوف عليه.,"The events which marked the course of the Seljuk dynasty are very numerous, and have occupied the attention of many historians; these writers have composed works on the subject, including every detail, and my sole motive in giving the preceding sketch was, to point out the origin of their power and expose the real circumstances of their early history, for the satisfaction of those who might desire such information."
وتوفي طغرلبك المذكور يوم الجمعة ثامن شهر رمضان المعظم سنة خمس وخمسين وأربعمائة بالري، وعمره سبعون سنة، ونقل إلى مرو ودفن عند قبر أخيه داود – وسيأتي ذكره في ترجمة ولده ألب أرسلان، إن شاء الله تعالى – وقال ابن الهمذاني في تاريخه، إنه دفن بالري في تربة هناك، وكذا قال السمعاني في الذيل”، في ترجمة السلطان سنجر المقدم ذكره.”,"Toghrulbek died at Rai on Friday, the eighteenth of Ramadan, A. H. four hundred and fifty five (the fourteenth of September, A. D. one thousand and sixty three), aged seventy years. His body was carried to Marw and interred near the tomb of his brother Dawud. We shall have occasion to speak of Dawud in the life of his son Alp Arslan. Ibn al-Hamazani says, in his history, that he was buried in a funeral chapel at Rai, and al-Samaani makes the same statement in that article of his Zail (or supplement) which he has devoted to the life of the sultan Sinjar."
وحكى وزيره محمد بن منصور الكندري – الآتي ذكره – عنه انه قال: رأيت وأنا بخراسان في المنام كأنني رفعت إلى السماء، وأنا في ضباب لا أبصر معه شيئا غير أني أشم رائحة طيبة، وإذا بمناد ينادي: أنت قريب من الباري جلت قدرته، فاسأل حاجتك لتقضى،,"His vizir Muhammad Ibn Mansur al-Kunduri states that Toghrulbek made the following relation: When in Khorasan, I dreamed that I was raised up to heaven in a cloud which prevented me from seeing, but I smelt a sweet perfume and I heard a voice exclaim: ‘Thou art near unto the Creator, may his power be glorified! ask what thou needs; it shall be granted.’"
فقلت في نفسي أسأل طول العمر، فقيل لك سبعون سنة، فقلت: يا رب لا تكفيني، فقيل لك سبعون سنة، فقلت: لا تكفيني، فقيل لك سبعون سنة، ذكر هذا شيخنا ابن الأثير في تاريخه.,"On hearing these words, I said within myself: ‘I ask thee for length of life;’ and a voice answered: Thou shall have seventy years.’ I replied: ‘Lord! that suffices me not,’ and it said: For thee are seventy years.’ This anecdote is mentioned by OUT shaikh Ibn al-Athir, in his history."
ولما حضرته الوفاة قال: إنما مثلي مثل شاة تشد قوائهما لجز الصوف، فتظن أنها تذبح فتضطرب، حتى إذا أطلقت تفرح، ثم تشد للذبح فتظن أنه لجز الصوف فتسمن فتذبح، وهذا المرض الذي أنا فيه هو أشد القوائم للذبح، فمات منه، رحمه الله تعالى؛ ولم تقم بنت الإمام القائم في صحبته إلا مقدار ستة أشهر.,"When Toghrulbek was at the point of death, he said: lam like unto a sheep; its legs were tied that it might be shorn of its wool, and it thought that it washed for slaughter; it therefore struggled, and, when let loose, it rejoiced; then, it was tied for slaughter, and thinking that it was for the shearing of its wool, it remained quiet and was killed. Now this sickness which hath come upon me is the binding of my legs for slaughter.” The daughter of al-Kaim remained with him about six months: she died on the sixth of Muharram, A. H. four hundred and ninety six (the twentieth of October. A. D. one thousand one hundred and two)."
ولم يخلف ولدا ذكرا، فانتقل ملكه إلى ابن أخيه ألب أرسلان حسبما شرح في ترجمته.,"As Toghrulbek left no male children, his kingdom devolved to his nephew Alp Arslan."
وطغرلبك: بضم الطاء المهملة وسكون الغين المعجمة وضم الراء وسكون اللام وفتح الباء الموحدة وبعدها كاف، وهو اسم علم تركي مركب من طغرل وهو اسم علم بلغة الترك لطائر معروف عندهم، وبه سمي الرجل، وبك معناه الأمير.,"Toghrulbek is a Turkish compound name: the Turks employ the word toghrul to designate a species of bird (falcon) well known in that country, and it is used also as a proper name for men; bek signifies commander {emir)."
"وسلجوق: بفتح السين المهملة وسكون اللام وضم الجيم وسكون الواو وبعدها قاف.
ودقاق: بضم الدال المهملة وبين القافين ألف ساكنة.",The words and must be pronounced Saljuk and Dukak.
وجيحون: بفتح الجيم وسكون الياء المثناة من تحتها وضم الحاء المهملة وسكون الواو وبعدها نون، وه النهر العظيم الفاصل ما بين خوارزم وبلاد خراسان وبين بخارى وسمرقند وتلك البلاد، فكل ما كان من تلك الناحية فهو ما وراء النهر، والمراد بالنهر هم النهر المذكور، وهو أحد انهار الجنة الذي جاء ذكره في الحديث أنه يخرج منها أربعة أنهار: نهران ظاهران ونهران باطنان، فالظاهران: النيل والفرات، والباطنيان: سيحون وجيجون.,"Jaihun is the name of the great river which separates Khwarazm and Khorasan from Bokhara, Samarkand, and that country: all the region on the [Bukhara) side of the river is called the country beyond the river {ma waraa al-nahr). It is one of those rivers of Paradise which are mentioned in the Tradition, where it is said that four rivers flow out of it; two of them manifest, and two hidden; the manifest being the Nile and the Euphrates, and the hidden, the Jaihun and the Saihun."
وسيحون: بفتح السين المهملة وسكون الياء المثناة من تحتها وضم الحاء المهملة وسكون الواو وبعدها نون، وهو وراء جيحون فيما يلي بلاد الترك، وبينهما مسافة خمسة وعشرين يوما ، وهذان النهران مع عظمهما وسعة عرضهما يجمدان في زمن الشتاء، وتعبر القوافل عليهما بدوابهما وأثقالهما ويقيمان كذلك مقدار ثلاثة أشهر.,"The Saihun is situated at a fifteen days’ journey beyond the Jaihun, near the country of the Turks. Though these rivers are very large and wide, they freeze over in winter, so that travelers can cross them with their beasts of burden; they remain frozen about three months."
وهذا كله وإن كان خارجا عن مقصودنا لكنه متعلق بما نحن فيه، فانتشر الكلام، وما يخلو من فائدة يقف عليها من كان يتوقعها ممن بعدت بلاده ولا يعرف صورة الحال.,"These observations, though foreign to our purpose, have some connection with the article ill which we are here engaged, and discourse will run into digressions: besides, those readers who dwell in other countries and are ignorant of the position in which these localities lie, will find in the remarks here given the information which they are naturally led to expect."
ألب أرسلان,ALP ARSLAN AL-SALJUKI
أبو شجاع محمد بن جغري بك داود بن ميكائيل بن سلجوق بن دقاق، الملقب عضد الدولة ألب أرسلان، وهو ابن أخي السلطان طغرلبك – المقدم ذكره – وقد تقدم في ترجمة طغرلبك طرف من أخبار والده داود المذكور.,"Abu Shujaa Muhammad, the son of Jeghari bek Dawud, the son of Mikayil, the son of Saljuk, the son of Dukak, surnamed Adud al-Dawlat Alp Arslan (the arm of the empire, the hero lion), was the nephew of Toghrulbek. In the life of that sultan, we have mentioned some facts connected with the history of Dawud, Alp Arslan’s father."
ولما مات السلطان طغرلبك – في التاريخ المذكور في ترجمته – نص على تولية المر لسليمان بن داود أخي ألب أرسلان المذكور، ولم ينص عليه إلا لأن أمه كانت عنده فتبع هواها في ولدها، فقام سليمان بالأمر وثار عليه أخوه ألب أرسلان وعمه شهاب الدولة قتلمش، وجرت بينهم خطوب فلم يتم لسليمان الأمر، وكانت النصرة لأخيه ألب أرسلان.,"When Toghrulbek was drawing near his end, he nominated as his successor Suleiman, the son of Dawud and brother of Alp Arslan; having been led to make this choice by the influence of Suleiman’s mother, who was then with him. Suleiman assumed the supreme command, but, having to sustain a war with his brother Alp Arslan and his uncle Shihab al-Dawlat Kutulmish, who revolted against him, he was unable to establish his authority."
فاستولى على الممالك، وعظمت مملكته ورهبت سطوته، وفتح من البلاد ما لم يكن لعمه طغرلبك مع سعة ملكك عمه، وقصد بلاد الشام فانتهى إلى مدينة حلب وصاحبها يومئذ محمود بن نصر بن صالح بن مرداس الكلابي، فحاصره مدة ثم جرت المصالحة بينهما، فقال ألب أرسلان: لا بد من دوس بساطي، فخرج إليه محمود ليلا ومعه أمه، فتلقاهما بالجميل وخلع عليهما وأعادهما إلى البلد ورحل عنها.,"Alp Arslan, having gained the victory, took possession of the empire, became formidable by his power, and increased bis possessions by conquests which his uncle Toghrulbek had never been able to achieve. In his expedition to Syria, he laid siege to Aleppo, which was at that time under the rule of Mahmud Ibn Nasr Ibn Salih Ibn Mirdas al-Kilabi; negotiations being then opened between the two parties, Alp Arslan declared that Mahmud should come and tread on his carpet (do him homage), if he wished for peace. Mahmud therefore went by night with his mother to the tent of Alp Arslan, who received them with great kindness, arrayed them in robes of honor, sent them back to their city, and then decamped."
وقال المأموني في تاريخه: قيل إنه لم يعبر الفرات في قديم الزمان ولا حديثه في الإسلام ملك تركي قبل ألب أرسلان، فإنه أول من عبرها من ملوك الترك. ولما عاد عزم على قصد بلاد الترك، وقد كمل عسكره مائتي ألف فارس أو يزيدون، فمد عللا جيحون – النهر المقدم ذكره – جسرا وأقام العسكر يعبر عليه شهرا،,"Al-Mamuni says in his History: “It is said that neither in ancient nor in Islamic times, did any Turkish king, prior to Alp Arslan, cross the Euphrates.” On his return, he resolved to march into the country of the Turks, and, having assembled an army of at least two hundred thousand horse, he threw a bridge across the Jaihun (Oxus) and spent a month in getting his troops over the river."
وعبر هو بنفسه أيضا، ود السماط في بليدة يقال لها  فربر ” ولتلك البليدة حصن على شاطئ جيحون، في السادس من شهر ربيع الأول، سنة خمس وستين وأربعمائة، فأحضر إليه أصحابه مستحفظ الحص، ويقال له يوسف الخوارزمي، وكان قد ارتكب جريمة في أمر الحصن،”,"He then followed, and, on the sixth of the first Rabi, A. H. four hundred and sixty five (the twentieth of November, A. D. one thousand and seventy two), he prepared a grand feast in a village called Ferber, the citadel of which was situated on the bank of the Jaihun, and commanded by an officer called Yusuf al-Khwarizmi. This person was led the same day, bound with cords, info Alp Arslan’s presence, and accused of some misconduct relative to the citadel."
فحمل إليه مقيدا، فلما قرب منه أمر أن تضرب أربعة أوتاد لتشد أطرافه الأربعة إليها ويعذبه ثم يقتله، فقال يوسف المذكور: ومثلي يفعل به هذه المثلة,"When he was brought near, the monarch ordered four stakes to be driven into the ground and that the prisoner, after having been attached to them by the arms and legs, should be tortured and put to death. On hearing this sentence, Yusuf exclaimed: “Is it for a man like me that such a punishment is reserved?”"
فغضب ألب أرسلان وأخذ قوسه وجعل فيها سهما، وأمر بحل قيده ورماه فأخطأه وكان مدلا برميه، وكان جالسا على سريره، فنزل عنه فعثر ووقع على وجهه، فبادر يوسف المذكور وضربه بسكين كانت معه في خاصرته، فوثب عليه فراش أرمني فضربه في رأسه بمزربة فقتله،,"Alp Arslan, being incensed at these words, seized his bow and, fitting an arrow to it, he ordered the prisoner to be unbound, meaning to display his skill in archery, an accomplishment in which he took great pride. Having missed his aim, he rose from the throne in which he was seated, but he stumbled on getting down and fell on his face; Yusuf instantly sprung forward and plunged a dagger into his side, but was immediately killed by an Armenian tent-pitcher, who struck him on the head with a mallet."
فانتقل ألب أرسلان إلى خيمة أخرى مجروحا، فأحضر وزيره نظام الملك أبا علي الحسن – المذكور في حرف الحاء – وأوصى به إليه، وجعل ولده ملك شاه ولي عهده – وسيأتي ذكره إن شاء الله تعالى.,"Alp Arslan was carried to another tent, and, having sent for his vizir Nizam al-Mulk, he gave him his dying injunctions and designated his son Malak Shah as successor to the throne."
ثم توفي يوم السبت عاشر الشهر المذكور، وكانت ولادته سنة أربع وعشرين وأربعمائة، وكانت مدة ملكه تسع سنين وأشهرا، ونقل إلى مرو ودفن عند قبر أبيه داود وعمه طغرلبك، ولم يدخل بغداد ولا رآها، مع أنها كانت داخلة في ملكه،,"He expired on Saturday, the tenth of the month above mentioned. He was born in the year four hundred and twenty four (A. D. one thousand and thirty two or one thousand and thirty three). His reign lasted nine years and some months. His body was transported to Marw and interred near the tombs of his father Dawud and his uncle Toghrulbek. Al-though Baghdad was included in his empire, he never entered nor saw that city."
وهو الذي بنى على قبر الإمام أبي حنيفة مشهدا، ووبنى ببغداد مدرسة أنفق عليها أمولا عظيمة؛ وذكر في كتاب زبدة التواريخ” أنه جرح يوم السبت، سلخ شهر ربيع الأول سنة خمس وستين، وعاش بعد الجراحة ثلاثة أيام، والله أعلم.”,"It was he who built the mausoleum which covers the tomb of Abu Hanifa. He erected also a college at Baghdad, on which he spent large sums. It is stated in the Zubdat al-Tawarikh, that he received his mortal wound on Saturday, the thirtieth of the first Rabi, A. H. four hundred and fifty six (the fourteenth of December, A. D. one thousand and seventy two), and that he survived three days; God knows best (whether this statement be truer than the other)."
وقد تقدم ذكر أبيه، وانه كان صاحب بلخ، وتوفي بها في رجب سنة إحدى وخمسين، وقيل سنة خمسين وأربعمائة، ونقل إلى مرو ودفن بها، وقيل إنه توفي بمرو، والله أعلم بالصواب، وقيل توفي في صفر سنة اثنتين وخمسين وأربعمائة، ودفن بمدرسة مرو، رحمه الله تعالى. وقد تقدم ذكر ولده تتش في حرف التاء.,"We have already spoken of his father (Dawud) and he was sovereign of Balkh; he died in that city in the month of Rajab, A. H. four hundred and fifty one (August-September, A. D. one thousand and fifty nine). His body was carried to Marw and interred there. Some say that Dawud died at Marw. According to another statement, he died in the month of Safar, A. H. four hundred and fifty two (March-April, A. D. one thousand and sixty), and was interred in the college which he had founded at Marw. We have already spoken of Tutush, Alp Arslan’s son."
وألب أرسلان: بفتح الهمزة وسكون اللام وبعدها ياء موحدة، وبقية الاسم معروفة فلا حاجة إلى تفسيرها، وهو اسم تركي معناه شجاع أسد، فألب شجاع، وأرسلان أسد.,"Alp Arslan is a Turkish word signifying the hero lion; alp means hero, and Arslan, lion."
وأما شهاب الدولة قتلمش بن إسرائيل بن سلجوق، فإنه والد سليمان ابن قتلمش جد الملوك أصحاب الروم إلى الآن، وكان له حصون وقلاع من جملتها كردوكه وغيرها من عراق العجم، وعصى على ابن أخيه ألب أرسلان المذكور وحاربه بالقرب من الري،,"Shihab al-Dawlat Kutulmish, the son of Israel, the son of Saljuk, was the father of Suleiman Ibn Kutulmish, the ancestor of the dynasty which governs Asia Minor (Rum) to this day. He possessed a number of fortresses and castles, such as Kurdukah, and others in Persian Iraq, He revolted against his nephew Alp Arslan and encountered him in battle near Rai."
فلما انجلى الأمر وجد قتلمش ميتا لا يدري كيف كان موته، وذلك في المحرم من سنة ست وخمسين وأربعمائة، قيل إنه مات من الخوف، فشق ذلك على ألب أرسلان، والله تعالى أعلم بالصواب.,"When the conflict ended, Kutulmish was found dead, hut the cause of his death remained unknown. This took place in the month of Muharram, A. H. four hundred and fifty six (December-January, A. D. one thousand and sixty three or one thousand and sixty four). It was said that he died of fright, and this circumstance gave great vexation to Alp Arslan."
محمد بن ملك شاه السلجوقي,MUHAMMAD IBN MALAK SHAH AL-SALJUKI
أبو شجاع محمد بن ملك شاه بن ألب أرسلان المذكور قبله، الملقب غياث الدين، وقد تقدم في ترجمة جده تتمة نسبه فلا حاجة إلى الإعادة.,"Abu Shujaa Muhammad, the son of Malak Shah, the son of Alp Arslan (see the preceding article), was surnamed Ghiath al-Din (succor of religion). We omit the remainder of his genealogy, as it has been already given in the article on his grand-father."
ولما توفي والده ملكشاه اقتسم مملكته أولاده الثلاثة وهو بركياروق وسنجر – وقد تقدم ذكرهما – ومحمد المذكور، ولم يكن لمحمد وسنجر، وهما من أم واحدة، وجود بركياروق حديث، لأنه كان السلطان المشار إليه، وهما كالأتباع له، ثم اختلف محمد وبركياروق، فدخل محمد المذكور وأخوه سنجر إلى بغداد، وخلع عليهما الإمام المستظهر بالله،,"On the death of Malak Shah, the empire was divided between his three sons, Barkyaruk, Sinjar, and Muhammad: the two latter were sons of the same mother, and little notice was taken of them whilst Barkyaruk reigned; the fact being that he was sultan and they were only his subordinates. Dissensions having sprung up between Muhammad and Barkyaruk, the former proceeded to Baghdad with his brother Sinjar, and the imam al-Mustazhir billah arrayed them in robes of honor."
وكان محمد قد التمس من أمير المؤمنين أن يجلس له ولأخيه سنجر، فأجيب إلى ذلك، وجلس لهما في قبة التاج وحضر أرباب المناصب وأتباعهم وجلس أمير المؤمنين على سدته،,"Muhammad had previously requested that the Commander of the faithful would grant a solemn reception to his brother Sinjar and himself. The caliph consented to his desire, and, having held a sitting to receive them in the Saloon of the Crown (kubbat al-Taj), in the presence of all his officers and their followers, he took his seat on the throne."
ووقف سيف الدولة صدقة بن مزيد صاحب الحلة عن يمين السدة، وعلى كتفه بردة النبي صلى الله عليه وسلم، وعلى رأسه العمامة وبين يديه القضيب، وأفيض على محمد الخلع السبع التي جرت عادة السلاطين بها، وأبس الطوق والتاج والسوارين، وعقد له الخليفة اللواء بيده وقلده سيفين، وأعطاه خمسة أفراس بمراكبها،,"with the Prophet’s mantle on his shoulders, the turban on his head, the scepter placed before him, and Saif al-Dawlat Sadaka Ibn Mazyad, the lord of al-Hilla, standing on the right of the throne. He then arrayed Muhammad in seven pelisses, one over the other, according to the custom followed with respect to sultans, and, having put the collar round his neck, the crown on his head, and the bracelets on his arms, he knotted a standard for him with his own hand, suspended two swords from his shoulder, and presented him with five horses fully caparisoned."
وخلع على أخيه سنجر خلعة أمثاله، وخطب لمحمد بالسلطنة في جامع بغداد كجاري عادتهم في ذلك الزمان وتركوا الخطبة لبركياروق لسبب اقتضى ذلك، ولا حاجة لشرحه لطوله، قال محمد بن عبد الملك الهمداني في تاريخه: وكان ذلك في سنة خمس وتسعين وأربعمائة،,"He clothed Sinjar in the same number of pelisses. The customary khutba was then said in the great mosque of Baghdad, and Muhammad was named in it as sultan: the khutba for Barkyaruk had been suppressed for motives too long to relate. Muhammad Ibn Abd al-Malik al-Hamadani states, in his History, that this took place in A. H. four hundred and ninety five (A. D. one thousand one hundred and one or one thousand one hundred and two)."
وقال صاحب تاريخ السلجوقية: أقيمت الخطبة ببغداد للسلطان محمد في سابع عشر ذي الحجة من سنة اثنتين وتسعين واربعمائة، ووافقه على ذلك غيره؛,"The author of the History of the Seljukides says that the khutba was said at Baghdad in Muhammad’s name, for the first time, on the seventeenth of Zi al-Hijja, A. H. four hundred and ninety two (the fourth November, A. D. one thousand and ninety nine), and other writers agree with him in this point."
ثم قال الهمداني: وكان من الاتفاق العجيب أن خطيب جامع القصر ببغداد لما بلغ إلى الدعاء للسلطان بركياروق، وأراد أن يذكره، سبق لسانه للسلطان محمد ودعا له،,"Al-Hamadani adds: A singular circumstance occurred (some time before). the preacher in the mosque of the palace (al-Kasr) at Baghdad, was saying the khutba, and having come to the place in which the prayer was to be made for the sultan Barkyaruk, he substituted unintentionally for this name the name of the sultan Muhammad."
فأتى أصحاب بركياروق وشنعوا بما جرى في الديوان العزيز، فعزل الخطيب لهذا السبب ورتبوا ولده موضعه، فلم تتأخر خطبة السلطان محمد عن هذه الواقعة إلا أياما قلائل، وكان ذلك فألا للسلطان محمد،,"On this, the partisans of Barkyaruk came forward and blamed bitterly the line of conduct held by the court of Baghdad (al-Diwan al-Aziz). The preacher was deprived of his place and his son nominated to succeed him. A very few days after, the khutba was authorized to be said for the sultan Muhammad; so, the occurrence itself proved to be an omen of the honor which he was about to receive."
وأما بركياروق فإنه كان مريضا وانحدر إلى واسط، ثم قوي أمره واستظهر، وجرى بينه وبين أخيه محمد مصاف على الري، وانكسر محمد، وبالجملة فإن شرح ذلك يطول.,"Barkyaruk was unwell at the time, and had gone down to Wasit; but, having afterwards strengthened his authority and augmented his army, he gave battle to his brother, near Rai, and routed his troops. The history of these events would lead us, however, too far."
وكان السلطان محمد المذكور رجل الملوك السلجوقية وفحلهم، وله الآثار الجميلة والسيرة الحسنة، والمعدلة الشاملة، والبر للفقراء والأيتام، والحرب للطائفة الملحدة والنظر في أمور الرعية.,"Muhammad was the bravest and boldest of the Seljuk sultans; he shone preeminent by his valiant deeds, his virtuous conduct, his universal justice, his charity to the indigent and the orphan, his wars with the Ismailians, and his close attention to the welfare of his subjects."
وذكره أبو البركات ابن المستوفي في تاريخ إربل” وذكر أنه وصل إليها في تاسع شهر ربيع الأول سنة ثمان وتسعين وأربعمائة، ورحل عنها متوجها إلى الموصل في ثاني عشر الشهر المذكور،”,"Abu al-Barakat Ibn al-Mustaufi mentions, in his History of Arbela, that Muhammad arrived in that city on the ninth of the first Rabi, A. H. four hundred and ninety eight (November, A. D. one thousand one hundred and four), and that he left it for Mosul on the twelfth of the same month."
ثم قال: ووجدت في كتاب ذكره الإمام أبو حامد الغزالي في مخاطبته السلطان محمد بن ملكشاه: اعلم يا سلطان العالم أن بني آدم طائفتين: طائفة غفلاء نظروا إلى مشاهد حال الدنيا، وتمسكوا بتأميل العمر الطويل، ولم يتفكروا في النفس الأخير،,"He then adds that he found in a book the following passage: “The imam Abu Hamid al-Ghazali said, in an address to the sultan Muhammad, the son of Malak Shah: “Sultan of the universe, the children of Adam form two classes; one of them heedless (of their salvation), who fix their eyes on the spectacle of worldly prosperity, who cling to the hope of a long-life and who reflect not on the moment in which they shall breathe their last."
وطائفة عقلاء جعلوا النفس الأخير نصب أعينهم، لينظروا إلى ماذا يكون مصيرهم، وكيف يخرجون من الدنيا ويفرقونها وإيمانهم سالم، وما الذي ينزل من الدنيا في قبورهم، وما الذي يتركون لأعيادهم من بعدهم ويبقى عليهم وباله ونكاله.,"the other is the class of the wise, who keep their eyes fixed on their dying hour, who reflect on what they shall become, on the manner in which they may quit the world in preserving their faith unaltered, on the worldly goods which they shall take with them to the tomb, and on those which they shall leave behind them as an affliction and a source of woe to their enemies.’"
ثم إن السلطان محمدا استقل بالمماليك بعد موت أخيه بركياروق – في التاريخ المذكور في ترجمته – ولم يبق له منازع وصفت له الدنيا، وأقام على ذلك مدة، ثم مرض زمانا طويلا،,"On the death of Barkyaruk, the sultan Muhammad became sole master of the empire; no rival remained to resist him, and his reign was a course of uninterrupted prosperity."
وتوفي يوم الخميس الرابع والعشرين من ذي الحجة سنة إحدى عشرة وخمسمائة بمدينة أصبهان، وعمره سبع وثلاثون سنة وأربعة أشهر وستة أيام، وهو مدفون بأصبهان في مدرسة عظيمة، وهي موقوفة على الطائفة الحنفية،,"He died, after a long illness, on Thursday, the twenty fourth of Zi al-Hijja, A. H, five hundred and eleven (the nineteenth of April, A. D. one thousand one hundred and eighteen), at Ispahan, aged thirty-seven years, four months, and six days. He was interred in the great college which he had founded in that city for the followers of the Hanifite sect."
وليس بأصبهان مدرسة مثلها. ولما أيس من نفسه أحضر ولده محمدا – الآتي ذكره إن شاء الله تعالى – فقبله وبكى كل واحد منهما، وأمره أن يخرج ويجلس على تخت السلطنة وينظر في أمور الناس، فقال لوالده: إنه يوم غير مبارك، يعني من طريق النجوم، فقال: صدقت، ولكن على أبيك، وأما عليك فمبارك بالسلطنة.,"It surpasses every establishment of the same kind in Ispahan. When he lost all hopes of recovery, he sent for his son Mahmud, and, having kissed him, they both wept together; he then told him to go out and take his seat on the imperial throne and look into public affairs. On this, Mahmud observed that it was an unlucky day; meaning that the stars had declared it such. “True,” replied Muhammad, “it is unlucky for thy father, but lucky for thee, since it makes thee a sultan.”"
فخرج وجلس على التخت بالتاج والسوارين، ولم يخلف أحد من الملوك السلجوقية ما خلفه من الذخائر وأصناف الموال والدواب وغير ذلك مما يطول شرحه، رحمه الله تعالى؛ وسيأتي ذكر والده في هذا الحرف، إن شاء الله تعالى.,"Mahmud then went out and took his seat on the throne, with the crown on his head and the bracelets on bis arms. None of the Seljuk kings left such a quantity of treasure, wealth, horses, and other valuable objects as he; it would be too long to make an enumeration of what he possessed. We shall give the life of his father."
وتزوج الإمام المقتفي أمر الله فاطمة ابنة السلطان محمد المذكور، وكان الوكيل في قبول النكاح الوزير شرف الدين أبا القاسم علي ابن طراد الزينبي، وذلك في سنة إحدى وثلاثين وخمسمائة،,"The imam al-Muktafi liamr illah married Fatima, the sultan Muhammad’s daughter, in the year five hundred and thirty one (A. D. one thousand one hundred and thirty six or one thousand one hundred and thirty seven). The vizir Sharaf al-Din Abu al-Kasim Ali Ibn Tirad al-Zainabi. acted as his proxy on that occasion."
وحضر أخوها مسعود العقد، ونقلت فاطمة ابنة السلطان المذكورة إلى دار الخلافة للزفاف سنة أربع وثلاثين، ويقال إنها كانت تقرأ وتكتب، ولها التدبير الصائب،,"Her brother Masud was present at the ratification of the contract. Three years later, she was conducted in pomp to the palace of the caliph {far the consummation of the marriage). It is said that she could read and write. In political matters she displayed the justest views."
وسكنت في الموضع المعروف بدركاه خاتون، وتوفيت في عصمته يوم السبت الثاني والعشرين من شهر ربيع الآخر سنة اثنتين وأربعين وخمسمائة، ودفنت بالرصافة، رحمها الله تعالى، والله أعلم بالصواب.,"She inhabited (the palace called) Derkah Khatun {the hall of the princess), and she died under his [the caliphs) guardianship, on Saturday, the twenty second of the latter Rabi, A. H. five hundred and forty two (the twenty first September, A. D. one thousand one hundred and forty seven). She was interred at al-Rusafa."
الملك العادل ابن أيوب,"AL-MALIK AL-ADIL, THE BROTHER OF SALAH AL-DIN"
أبو بكر محمد بن أبي الشكر أيوب بن شاذي بن مروان، الملقب بالملك العادل سيف الدين، أخوه السلطان صلاح الدين، رحمهما الله تعالى – وقد تقدم ذكر والده في حرف الهمزة ، وسيأتي ذكر أخيه صلاح الدين في حرف الياء إن شاء الله تعالى؛ وكان الملك العادل قد وصل إلى الديار المصرية صحبة أخيه وعمه أسد الدين شيركوه – المقدم ذكره –,"Abu Bakr Muhammad Ibn Abi al-Shukr Ayyub Ibn Shazi Ibn Marwan, surnamed al-Malik al-Adil Saif al-Din [the just king, the sword of religion), was brother to the sultan Salah al-Din. We have already spoken of his father, and shall mention his brother under the letter Y. Al-Malik al-Adil entered Egypt at the same time as his brother and his uncle Asad al-Din Shirkuh, and he used to relate that,"
وكان يقول: لما عزمنا على المسير إلى مصر احتجب إلى حرمدان، فطلبته من والدي فأعطاني وقال: يا أبا بكر إذا ملكتم مصر أعطني ملئه ذهبا، فلما جاء إلى مصر قال: يا أبا بكر أين الحرمدان فرحت وملأته من الدراهم السود وجعلت أعلاها شيئا من الذهب وأحضرته إليه، فلما رآه اعتقده ذهبا، فقلبه فظهرت الفضة السوداء، فقال: يا أبا بكر تعلمت من زغل المصريين.,"When on the point of selling out, he wanted a wallet for the road and asked one from his father. My father gave me one,” said he, “and addressed me thus: Abu Bakr when you get possession of Egypt, return it to me filled with gold.’ On his arrival in Egypt, he asked me for the wallet, on which I went and filled it with black dirhems, placing some pieces of gold on the top. I presented it to him, and he at first thought it was gold, but, on turning it down, the silver pieces dropped out: O, Abu Bakr!’ said he, ‘thou hast learned from the Egyptians how to pass off false money.’”"
ولما ملك صلاح الدين الديار المصرية كان ينوب عنه في حال غيبته في الشام ويستدعي منه الأموال للإنفاق في الجند وغيرهم، ورأيت في بعض رسائل القاضي الفاضل أن الحمول تأخرت مدة، فتقدم السلطان إلى العماد الأصبهاني أن يكتب إلى أخيه الملك العادل يستحثه على إنفاذها حتى قال:,"The sultan Salah al-Din, having established his authority in Egypt, left al-Malik al-Adil as his lieutenant in that country on proceeding to Syria, and he then applied to him for money when he had to pay his troops or defray other expenses. I saw in one of al-Kadi al-Fadel’s epistles that, on one occasion, a delay having occurred in forwarding a convoy (of specie), the sultan ordered Imad al-Din al- Ispahani to write to al-Malik al-Adil, and insist on his sending it off immediately; he even went so far as to say:"
يسير لنا الحمل من مالنا أو من ماله؛ فلما وصل الكتاب إليه ووقف على هذا الفصل شق عليه، وكتب إلى القاضي الفاضل يشكو من السلطان لأجل ذلك، فكتب القاضي الفاضل جوابه، وفي جملته:,"Let him send us a convoy of our own money or else of his.” When al-Malik al-Adil received the letter and read this passage, he was highly displeased and wrote to al-Kadi al-Fadel, complaining of the sultan. On this, al-Kadi al-Fadel drew up an answer in which he inserted the following passage: As to his lordship’s remarks respecting this phrase."
وأما ما ذكره المولى من قوله يسير لنا الحمل من مالنا أو من ماله، فتلك لفظة فظة ما المقصود بها من المالك النجعة، وإنما المقصود بها من الكاتب السجعة، وكم من لفظة فظة، وكلمة فيها غلظة، جبرت عي الأقلام، وسدت خلل الكلام،”,"let him send us a convoy of our own money or eke Of his, I answer that it cannot be considered as an order from the king to send him a necessary provision, but rather as an addition made by a secretary in order to give a cadence to the phrase: how many offensive expressions, how many rude words have been employed merely to dispel the languor of the pen and fill up the hiatus of discourse!"
وعلى المملوك الضمان في هذه النكتة، وقد فات لسان القلم منها أي سكنة، وكان المملوك حاضرا وقد خرجت قوارع الاستحثاث، وصرصر البازي وقوة نفس العماد قوة نفس البغاث، والسلام.”,"It is on your humble servant that falls the responsibility of this pointed expression, of which, O what a reticence escaped there from the tongue of the pen I Your humble servant was present when these strokes of incitation were heard, and, with respect to the audacity of Imad al-Din, theory of the falcon gives audacity to the kites. Adieu."
ولما ملك السلطان مدينة حلب في صفر سنة تسع وسبعين وخمسمائة – كما تقدم في ترجمة عماد الدين زنكي – أعطاها لولده الملك الظاهري غازي – المقدم ذكره – ثم أخذها منه أعطاها للملك العادل، فانتقل إليها وقصد قلعتها يوم الجمعة الثاني والعشرين من شهر رمضان المعظم من السنة المذكورة،,"When the sultan Salah al-Din took possession of Aleppo, in the month of Safar, A. H. five hundred and seventy nine (May-June, A. D. one thousand one hundred and eighty three), as we have already stated in our article on Imad al-Din Zinki, he gave (the government of) that city to his son al-Malik al-Zahir Ghazi, but he afterwards took it from him and bestowed it on al-Malik al-Adil, who proceeded thither the same year, and occupied the castle on Friday, the twenty second of Ramadan."
ثم نزل عنها للملك الظاهري غازي ابن السلطان – المقدم ذكره – لمصلحة وقع الاتفاق عليها بينه وبين أخيه صلاح الدين، وخرج منها في سنة اثنتين وثمانين وخمسمائة ليلة السبت الرابع والعشرين من شهر ربيع الأول، ثم أعطاها السلطان قلعة الكرك، وتنقل في المماليك في حياة السلطان وبعد وفاته؛,"By a subsequent arrangement made with his brother Salah al-Din, al-Malik al-Adil gave up the city to al-Malik al-Zahir Ghazi, and left the place on the eve of Saturday, the twenty fourth of the first Rabi, A. H. five hundred and eighty two (June, A. D. one thousand one hundred and eighty six). He then received from the sultan the fortress of al-Karak, and afterwards passed from the command of one province to that of another, not only during the lifetime of his brother, but after his death."
وقضاياه مشهورة مع الملك الفضل والملك العزيز والملك الظاهر، فلا حاجة إلى الإطالة بشرحها؛ وآخر الأمر أنه استقل بمملكة الديار المصرية، وكان دخوله القاهرة لثلاث عشرة ليلة بقيت من شهر ربيع الآخر سنة ست وتسعين وخمسمائة، واستقرت له القواعد.,"The history of his proceedings with al-Malik al-Afdal, al-Malik al- Aziz, and al-Malik al-Zahir is so well known that we need not enter into details. It may suffice to state that he finally obtained possession of Egypt, and that, having made his entry into Cairo the sixteenth of the latter Rabi, A. H. five hundred and ninety six (the second of February, A. D. one thousand and two hundred), he fully established his authority in that country."
وقال أبو البركات ابن المستوفي في تاريخ إربل” في ترجمة ضياء الدين أي الفتح نصر الله المعروف بابن الأثير الوزير الجزري ما مثاله: وجدت بخطه “خطب للملك العادل أبي بكر ابن أيوب بالقاهرة ومصر يوم الجمعة الحادي والعشرين من شوال سنة ست وتسعين وخمسمائة، وخطب له بحلب يوم الجمعة حادي عشر جمادى الآخرة سنة ثمان وتسعين وخمسمائة.”,"In the biographical notice on Diaa al-Din Abu al-Fath Nasr Allah, generally known by the appellation of Ibn al-Athir al-Jazari, which Abu al-Barakat Ibn al-Mustaufi has inserted in his History of Arbela, we read as follows: “And I found in his (Diaa al-Din’s) handwriting that the khutba was said in Old and New Cairo for al-Malik al-Adil Abu Bakr Ibn Ayyub, on Friday, the twenty first of Shawwal, A. H. five hundred and ninety six (the fifth of August, A. D. one thousand and two hundred), and that it was said for him in Aleppo on Friday, the eleventh of the latter Jumada, A. H. five hundred and ninety eight (the ninth of March, A. D. one thousand two hundred and two).”"
وملك معها البلاد الشامية والشرقية وصفت له الدنيا، ثم ملك بلاد اليمن في سنة اثنتي عشرة وستمائة، وسير إليها ولد ولده المسعود صلاح الدين أبا المظفر يوسف المعروف بأطسيس ابن الملك الكامل – الآتي ذكره إن شاء الله تعالى-.,"Having obtained possession of Syria also and of al-Sharqiyah [the East, Mesopotamia), success attended all his projects, and, in the year six hundred and twelve (A. D. one thousand two hundred and fifteen or one thousand two hundred and sixteen), he became master of Yemen, to which country he dispatched (as governor) his grandson al-Malik al-Masud (the fortunate prince) Salah al-Din Abu ’l-Muzaffar Yusuf, the son of al-Malik al-Kamil, and generally known by the appellation of Atsis."
وكان ولده الملك الأوحد نجم الدين أيوب ينوب عنه في ميافارقين وتلك النواحي، فاستولى على مدينة خلاط وبلاد أرمينية واتسعت مملكته، وذلك في سنة أربع وستمائة.,"His son al-Malik al-Awhad Najm al-Din (the unequalled prince, the star of the religion) Ayyub governed as his lieutenant the city and districts of Mayafarikin, and, in the year six hundred and four (A. D. one thousand two hundred and seven or one thousand two hundred and eight), he took possession of Khalat and Armenia."
ولما تمهدت له البلاد قسمها بين أولاده، فأعطى الملك الكامل الديار المصرية والملك المعظم البلاد الشامية، والملك الأشرف البلاد الشرقية، والأوحد في المواضع التي ذكرناها.,"His kingdom thus acquired great extent. Al-Malik al-Adil having assured the tranquil exercise of his power in all these provinces, divided them between his sons: al-Malik al-Kamil received Egypt for his share, al-Malik al-Moazzam obtained Syria, al-Malik al-Ashraf got al-Sharqiyah, and al-Awhad retained the countries which we have already indicated."
وكان ملكا عظيما ذا رأي ومعرفة تامة قد حنكته التجارب، حسن السيرة جميل الطوية، وافر العقل، حازما في الأمور صالحا محافظا على الصلوات في أوقاتها، متبعا لأرباب السنة مائلا إلى العلماء، حتى صنف له فخر الدين الرازي كتاب تأسيس التقديس” وذكر اسمه في خطبته وسيره إليه من بلاد خراسان”,"He (al-Adil) was a powerful monarch, displaying great foresight and information, having well profited by the lessons of experience; virtuous in his conduct, always animated with the best intentions and gifted with consummate prudence; he was resolute in his undertakings, holy in his life, attentive to fulfil the duty of prayer at the regular hours, careful in following the example of the pious men who directed their conduct by that of the Prophet, and remarkably partial to the learned (m the law). It is not therefore astonishing that Fakhr al-Din al-Razi should have composed and dedicated to this sovereign the (metaphysical) work entitled Tasis al-Takdis (confirmation sanctifications), which he sent to him from Khorasan."
وبالجملة فإنه كان رجلا مسعودا، ومن سعادته أنه خلف أولادا لم يخلف أحد من الملوك امثالهم في نجابتهم وبسالتهم ومعرفتهم وعلة همتهم، ودانت لهم العباد وملكوا خيار البلاد، ولما مدح ابن عنين – المقدم ذكره – الملك العادل بقصيدته الرائية المذكور بعضها في ترجمته جاء منها في مديح أولاده المذكورين قوله:,"We may conclude his history by stating that he was highly fortunate in every way: no other monarch ever left sons so illustrious, so brave, so learned, and so high-minded as his; nations acknowledged their sway, and the finest kingdoms of the earth obeyed their rule. When the poet Ibn Onain celebrated the praises of al-Malik al-Adil in the qasida of which we have already given a fragment and which rhymes in R, he introduced into it the following eulogium on that prince’s sons."
"وله البنون بكل أرض منهم… ملك يقود إلى الأعادي عسكرا
من كل وضاح الجبين تخاره… بدرا، وإن شهد الوغى فغضنفرا
متقدم حتى إذا النقع انجلى… بالبيض عن سبي الحريم تأخرا","He has sons, one of whom, in every land, leads an army against the foe; each, by the bright-ness of his forehead, seems a moon, but, when in combat, a lion; he presses forward to the fight, but, when the bright (swords) dispel (the darkness of) the dust and disclose to view the captured (maidens) of the harem, he retires."
"قوم زكوا أصلا وطابوا محتدا… وتدفقوا جودا وراقوا منظرا
وتعاف خيلهم الورود بمنهل… ما لم يكن بدم الوقائع أحمرا
يعشو إلى نار الوغى شغفا بها… ويجل أن يعشو إلى نار القرى","This is a family pure in origin, excellent in race, copious in liberality, pleasing to behold. Their steeds scorn to drink from a stream unless its waters be encrimsoned with the blood of battles. They hasten with delight to the fire of combat, but are incapable of hastening towards the fire of hospitality."
وكم للشعراء فيهم من القصائد المختارة، لكن ذكرت هذه لكونها جامعة لجمعهم، ومن جملة هذه القصيدة في مدح الملك العادل قوله ولقد أحسن فيه:,"How many the exquisite qasidas which poets have composed on the members of this family I but I shall only notice the foregoing piece, because it applies to them all. The same poem contains the following passage in praise of al-Malik al-Adil; the author has displayed in it superior ability."
"العادل الملك الذي أسماؤه… في كل ناحية تشرف منبرا
وبكل أرض جنة من عدله الص… افي أسأل نداه فيها كوثرا
عدل ببيت الذئب منه على الطوى… غرتان وهو يرى الغزال الأعقرا
ما في أبي بكر لمعتقد الهدى… شك يريب بأنه خير الورى
سيف صقال المجد أخلص متنه… وأبان طيب الأصل منه الجوهرا","(He is) the just (al-Adil), the king (al-malik), whose titles, in every region, ennoble the pulpits (from which they are proclaimed). In every land, bis unsullied justice has formed a paradise watered by the heavenly stream of his liberality. So just is he that the wolf passes the night in the torments of hunger, although the brown gazelle is before his eyes. No believer in the direction (the true religion) can be troubled by a doubt respecting the excellence of Abu Bakr. He is a sword of which the surface has been polished by glory, and of which the metal denotes the excellent temper."
"ما مدحه بالمستعار له ولا… آيات سؤدده حديث يفترى
بين الملوك الغابرين وبينه… في الفضل ما بين الثريا والثرى
نسخت خلائقه الحميدة ما أتى… في الكتب عن كسرى الملوك وقيصرا
ملك إذا خفت حلوم ذوي النهى… في الروع زاد رصانة وتوقرا
ثبت الجنان تراع من وثابته… وثباته يوم الوغى أسد الشرى","His praise is not borrowed (metaphoric), neither are the wonders of his prowess a forged narration. He is as far above former kings in merit as the Pleiades are above the earth. In his good qualities we find written all that books relate of Persian and Grecian kings. When the sagest minds are troubled with terror, the firmness of this king is only augmented. Strong of heart, his attacks and his intrepidity, in the tumult of battle, would appall the lions of al-Shara."
"لفظ يكاد يقول عما في غد… ببديهة أغنته أن يتفكرا
حلم تخف له الحلوم وراءه… رأي وعزم يحقر الإسكندرا
يعفو عن الذنب العظيم تكرما… ويصد عن قول الخنا متكبرا
لا تسعمن حديث ملك غيره… يروى، فكل الصيد في جوف الفرا
وبالجملة فإنها من القصائد المختارة.","(His is) the tongue which can almost declare what shall come to pass to-morrow, and that with a promptitude which dispenses him from reflecting; (his) the prudence which surpasses and disconcerts the foresight of others; his, the judgment and resolution which shame those of Alexander. His generosity leads him to pardon the gravest offences, and his noble pride turns him from obscene discourse. You need not listen when the history of other kings is read; (hear his!) in the belly of the wild ass is every sort of game. It is certainly an exquisite poem, to say the least of it."
ولما قسم البلاد بين أولاده كان يتردد بينهم، وينتقل إليهم من مملكة إلى أخرى. وكان في الغالب يضيف بالشام لأجل الفواكه والثلج والمياه الباردة، ويشتي في الديار المصرية لاعتدال الوقت فيها وقلة البرد،,"When al-Malik al-Adil had divided his stales between his sons, he used to visit them, and kept thus removing from One kingdom to another. His general practice was, to spend the summer in Syria on account of the fruit, the snow and the cool water (which are readily procured in that country), and he passed the winter in Egypt on account of its mild temperature in that season, and the absence of cold."
وعاش في أرغد عيش، وكان يأكل كثيرا خارجا عن المعتاد، حتى يقال إنه يأكل وحده خروفا لطيفا مشويا، وكان له في النكاح نصيب وافر، وحاصل الأمر انه كان ممتعا في دنياه.,"He lived in all the enjoyments of life, and his appetite for food was most extraordinary; it is said that he used to eat up a roast lamb at a meal, and, in the gratification of his passion for the sex, his indulgences were equally great. In a word, he was permitted to partake of all the pleasures this world can afford."
وكانت ولادته بدمشق في المحرم سنة أربعين، وقيل ثمان وثلاثين وخمسمائة. وتوفي في سابع جمادى الآخرة سنة خمس عشرة وستمائة بعالقين، ونقل إلى دمشق ودفن بالعلقة ثاني يوم وفاته، ثم نقل إلى مدرسته المعروفة به ودفن في التربة التي بها ، وقبره على الطريق يراه المجتاز من الشباك المركب هناك، رحمه الله تعالى.,"His birth took place at Damascus, in the month of Muharram, A. H. five hundred and forty (June-July, A. D. one thousand one hundred and forty five), or five hundred and thirty eight, by another account. He died on the seventh of the latter Jumada, A. H. six hundred and fifteen (thirty first of August, A. D. one thousand two hundred and eighteen), at Aalikin. The next day, his body was transported to Damascus and interred in the castle, whence it was afterwards removed to the college bearing his name, and deposited in the mausoleum by the roal-side. His tomb is the edifice which passengers remark through the trellis-work {which is set up) there."
وعالقين: بفتح العين المهملة وبعد الألف لام مكسورة وقاف مكسورة أيضا وياء مثناة من تحتها ساكنة وبعدها نون، وهي قرية بظاهر دمشق من الجيدور وكان ذلك عند وصول الفرنح إلى ساحل الشام، وقصدوا أولا لقاء الملك العادل، فتوجه قدامهم إلى جهة دمشق ليتجهز ويتأهب للقائهم، فلما وصل إلى الموضع المذكور توفي به،,"Aalikin is the name of a village outside Damascus. The death of al-Malik al-Adil occurred at the epoch of the landing of the Franks (the crusaders) in Syria. Their first operation being to march against him, he set out to meet them and proceeded towards Damascus, that he might equip his troops and make the other necessary preparations, but, on reaching Aalikin, he expired."
فحينئذ أعرض جميع الفرنج عن دمشق ، وقصدوا الديار المصرية فكانت وقعة دمياط المشهورة في ذلك التاريخ، وتاريخها مضبوط في ترجمة يحيى بن منصور المعروف بابن جراح في حرف الياء.,"The whole body of the invaders then abandoned their project against Syria and passed into Egypt. This brought on the celebrated war of Damietta. The date of this war is given in the life of Yahya Ibn Mansur, surnamed Ibn al-Jarrah."
وأطسيس: بفتح الهمزة وسكون الطاء المهملة وكسر السين المهملة وبعدها ياء مثناة من تحتها ثم سين ثانية، وهي كلمة تركية معناها بالعربية ما له اسم، ويقال: إنما سمي بذلك لأن الملك الكامل ما كان يعيش له ولد،,"Atsis is a Turkish compound word signifying nameless: il is related that, as none of al-Malik al-Kamil’s children lived to grow up, one of the Turks who were present at his levee said, on the birth of al-Malik al-Masud: “People in our country have the custom of naming a man Atsis when none of his children survive.”"
فلما ولد هذا المسعود المذكور قال بعض الحاضرين في مجلسه من الأتراك: في بلادنا إذا كان الإنسان لا يعيش له ولد سماه أطسيس، فسماه أطسيس ، والناس يقولون أقسيس بالقاف، وصوبه بالطاء، كذا قوالو والله أعلم.,"Al-Kamil then gave this name to his son. The people pronounce it Atsis, with a K (Aksis), but the former is the right pronunciation; so, at least, I have been informed."
ثم ظفرت بتاريخ تسلم حلب محررا، وهو أن عماد الدين زنكي نزل من قلعتها يوم الخميس الثاني والعشرين من صفر، وصعد صلاح الدين إليها يوم الاثنين السادس والعشرين من صفر المذكور، والله أعلم.,"I have since found, in a written document, the date of the cession of Aleppo: Imad al-Din Zinki evacuated its citadel on Thursday, the twenty second of Safar, and Salah al-Din occupied it on Monday, the twenty fourth of the same month."
الملك الكامل الأيوبي,"AL-MALIK AL-KAMIL, THE SON OF AL-ADIL"
أبو المعالي محمد، ابن الملك العادل المذكور، الملقب بالملك الكامل ناصر الدين؛ قد سبق فر ترجمة والده طرف من خبره؛ ولما وصل الفرنج إلى دمياط – كما تقد ذكره – كان الملك الكامل في مبدأ استقلاله بالسلطنة،,"Abu al-Maali Muhammad, surnamed al-Malik al-Kamil Nasir al-Din (the perfect prince, champion of the faith), was the son of al-Malik al-Adil. We have already mentioned something of his history in the life of his father; see the preceding article. When the Franks [the crusaders) arrived at Damietta [A. D. one thousand two hundred and eighteen), al-Malik al-Kamil had just assumed the supreme authority."
وكان عند جماعة كثيرة من أكابر الأمراء، وفيهم عماد الدين أحمد بن المشطوب – المذكور في حرف الهمزة – فاتفقوا مع أخيه الملك الفائز سابق الدين إبراهيم بن الملك العادل وانضموا إليه،,"Imad al-Din Ahmad Ibn al-Mashtub and a great number of other grandees were then with him; but they joined the party of al-Malik al-Faiz Sabik al-Din Ibrahim, the brother of al-Malik al-Kamil, in consequence of a plan concerted with the former of these princes."
وظهر للملك الكامل منهم أمور تدل على أنهم عازمون على تفويض السلطنة إليه وخلع الملك الكامل، واشتهر ذلك بين الناس؛ وكان الملك الكامل يداريهم لكونه في قبالة العدو، ولا يمكنه المقافزة والمنافرة، وطول نفسه معه،,"Though al-Kamil had discovered from some circumstances of their conduct that they meant to depose him and confide the sultanship to his brother, and though their intention had been divulged, he felt obliged to keep on good terms with them on account of the presence of an enemy in the country, and he acted towards them with great longanimity, it being then impossible to have recourse to expostulation and remonstrance."
ولم يزل على ذلك حتى وصل إليه أخوه الملك المعظم صاحب دمشق – المذكور في حرف العين – يوم الخميس تاسع عشر ذي القعدة سنة خمس عشرة وستمائة، فأطلعه الملك الكامل في الباطن على صورة الحال، وأن رأس هذه الطائفة ابن المشطوب، فجاءه يوما على غفلة إلى خيمته واستدعاه، فخرج إليه فقال له: أريد أن أتحدث معك سرا في خلوة،,"He continued to pursue this line of conduct till the arrival of his brother al-Malik al-Moazzam, the lord of Damascus. This was on Thursday, the nineteenth of Zu al-Kaada, A. H. six hundred and fifteen (the sixth of February, A. D. one thousand two hundred and nineteen). In a secret conference with this prince, he disclosed matters to him and designated Ibn al-Mashtub as the ringleader of the band. Some days afterwards, he [al-Moazzam) proceeded, unexpectedly, to Ibn al-Mashtub’s tent and, having called him out, he expressed the desire of conversing with him in private."
فركب فرسه وسار معه وهو جريدة وقد جرد المعظم جماعة ممن يعتمد عليهم ويثق إليهم، وقال لهم: اتبعونا، ولم يزل المعظم يشاغله بالحديث ويخرج معه من شيء إلى شيء حتى أبعد عن المخيم، ثم قال له:,"Ibn al-Mashtub immediately mounted on horseback and rode off with him, unaccompanied. Al-Moazzam had previously selected some men on whom he could rely and ordered them to follow. He then entered into conversation with Ibn al-Mashtub, passing from one subject to another, and continued to keep his attention engaged, whilst he gradually drew him off from the camp. He then said."
يا عماد الدين، هذه البلاد لك ونشتهي أن تهبها لنا، ثم أعطاه شيئا من النفقة، وقال لأولئك المجردين: تسلموه حتى تخرجوه من الرمل، فلم يسعه إلا امتثال الأمر لانفراده وعدم القدرة على الممانعة في تلك الحال.,"“Imad al-Din! this country is yours but we wish you to give it up to us.” Having then furnished him with a sum for his necessary expenses, he told the detachment (which had now come up) to take charge of him and conduct him out of the desert. Ibn al-Mashtub, being alone and unable to resist, was obliged to submit."
ثم عاد المعظم إلى أخيه الكامل وعرفه صورة ما جرى، ثم جهز أخاه الملك الفائز إلى الموصل لإحضار النجدة منها ومن بلاد الشرق، فمات بسنجار,"Al-Moazzam then returned to his brother and informed him of what had passed. Having then recourse to another stratagem in order to sendal-Faiz out of the country, he dispatched him off to Mosul for the purpose of bringing up reinforcements from that city and Mesopotamia. Al-Faiz died on reaching the city off Sinjar."
وكان ذلك خديعة لإخراجه من البلاد، فلما خرج هذان الشخصان من العسكر تحللت عزائم من بقي من المراء الموافقين لهما، ودخلوا في طاعة الملك الكامل كرها لا طوعا، وجرى في قضية دمياط ما هو مشهور، فلا حاجة إلى الإطالة بذكره؛,"These two individuals being thus removed out of the way, the generals who had conspired with them abandoned their projects and acknowledged, though much against their will, the authority of al-Malik al-Kamil. The Damietta business then came on, but this is a subject on which we need not expatiate."
ولما ملك الفرنج دمياط وصارت في قبضتهم خرجوا منها قاصدين القاهرة ومصر، ونزلوا في رأس الجزيرة التي دمياط في برها، وكان المسلمون قبالتهم في القرية المعروفة بالمنصورة، والبحر حائل بينهم، وهو بحر أشموم،,"The Franks, on obtaining possession of Damietta, marched out with the intention off reaching Old and New Cairo, and they encamped at the extremity of the isle on which Damietta is situated, the Muslims having already occupied the village of al-Mansura, on the other side of the river. This river is the Ushmum (branch of the Nile)."
ونصر الله تعالى بمنه وجميل لطفه المسلمين عليهم، كما هو مشهور، ورحل الفرنج عن منزلهم ليلة الجمعة سابع شهر رجب سنة اثنا عشرة وستمائة، وتم الصلح بينهم وبين المسلمين في حادي عشر الشهر المذكور، ورحل الفرنج عن البلاد في شعبان من السنة المذكورة،,"Almighty God, by his favor and generous bounty, granted the victory to the Muslims, and, on the eve of Friday, the seventh of Rajab, A. H. six hundred and eighteen (the twenty seventh of August, A. D. one thousand two hundred and twenty one), the Franks abandoned their position. A peace being concluded between the two parties, on the eleventh of the same month, the enemy evacuated the country in the month of Shaaban (September-October) of that year."
وكانت مدة إقامتهم في بلاد الإسلام ما بين الشام والديار المصرية أربعين شهرا وسبعة عشرة يوما، وكفى الله شرهم والحمد لله على ذلك، وقد فصلت ذلك في ترجمة يحيى بن جراح فيكشف هناك.,"They had passed forty months and seventeen days in the land of Islamism, part of the time in Syria, and the rest in Egypt, but God averted their evil designs; praise be unto him for so doing! For the parties lars of this event, we refer the reader to our notice on Yahya Ibn al-Jarrah."
فلما استراح خاطر الملك الكامل من جهة هذا العدو تفرغ للأمراء الذين كانوا متحاملين عليه فنفاهم عن البلاد، وبدد شملهم وشردهم،,"When al-Malik al-Kamil was delivered from the uneasiness which the presence of the Franks had given him, he found leisure to think of the emirs who had endeavor red to subvert his authority; and, having expelled them from Egypt, he broke up and dispersed them."
ودخل إلى القاهرة وشرع في عمارة البلاد واستخراج الأموال من جهاتها، وكان سلطانا عظيم القدر جميل الذكر محبا للعلماء متمسكا بالسنة النبوية حسن الاعتقاد معاشرا لأرباب الفضائل حازما في أموره، لا يضع الشيء إلا في موضعه من غير إسراف ولا إقتار؛,"On entering Cairo, he took steps for restoring the prosperity of the country, and proceeded to the recovery of the taxes from all the quarters in which they were due. Al-Malik al-Kamil was a powerful monarch, and left an honorable reputation; he loved men off learning (the doctors of the law), and, being a strict observer of the doctrines of the Sunna (the authentic records of Muhammad’s acts and sayings), he adhered with zeal to the orthodox belief: he liked the society of talented men; in all his undertakings he evinced great foresight, never taking an unseasonable measure, and avoiding equally the extremes off parsimony and prodigality."
وكانت تبيت عنده كل ليلة جمعة جماعة من الفضلاء، ويشاركهم في مباحثاتهم، ويسألهم عن المواضع المشكلة من كل فن، وهو معهم كواحد منهم، وكان يعجبه هذا البيتان وينشدهما كثيرا، وهما:,"Every Thursday, a number of the learned worthy to pass the evening with him, and he took a share in their discussions, questioning them on the obscure points of the different sciences, and treating Shem as if he was one of themselves. He frequently quoted the following verses which he much admired."
"ما كنت من قبل ملك قلبي… تصد عن مدنف حزين
وإنما قد طمعت لما… حللت في موضع حصين","Before you were mistress of my heart, you never turned away from the sad and afflicted, {but now you do sol) and, though you occupy a secure position [in my heart), I still hope to conquer [your disdain)."
وبنى بالقاهرة دار حديث ورتب لها وقفا جيدا، وكان قد بنى على ضريح الإمام الشافعي، رضي الله عنه، قبة عظيمة، ودفن أمه عنده، وأجرى إليها من ماء النيل، ومدده بعيد، وغرم على ذلك جملة عظيمة.,"He founded at Cairo a school for Traditions (Dar hadith) and established a considerable wakf for its support; he built also a large dome over the tomb of al-Shafie, and, having interred his mother near that imam’s grave, he went to an immense expense in leading to it the waters of the Nile by a canal of great length."
وقام ولده الملك الناصر صلاح الدين داود مقامه، خرج الملك الكامل من الديار المصرية قاصدا أخذ دمشق منه، وجاءه أخوه الملك الأشرف مظفر الدين موسى – الآتي ذكره بعده إن شاء الله تعالى – فاجتمعا على أخذ دمشق – بعد فصول جرت يطول شرحها – وملك دمشق في أول شعبان سنة ست وعشرين وستمائة، وكان يوم الاثنين،,"When al-Malik al-Nasir Salah al-Din Dawud succeeded to the government of Syria on the death of his father al-Malik al-Moazzam, [his uncle,) al-Malik al-Kamil, who was brother to the deceased prince, set out from Egypt with the intention of taking Damascus from him. Being joined by his brother al-Malik al-Ashraf Muzaffar al-Din Musa, a prince whose life we shall give, they occupied Damascus towards the beginning of Shaaban, A. H. six hundred and twenty six (June-July, A. D. one thousand two hundred and twenty nine), after some proceedings too long to be related."
فلما ملكها دفعها إلى أخيه الملك الأشرف، وأخذ عوضها من بلاد الشرق حران والرها وسروج والرقة ورأس عين، وتوجه إليها بنفسه في تاسع شهر رمضان المعظم من السنة المذكورة.,"Al-Kamil then gave Damascus up to his brother al-Ashraf, and received in return the cities of Harran, Edessa, Saruj, al-Rakka, and Ras Ain, in Mesopotamia. On the ninth of Ramadan, the same year, he set out to visit his new acquisitions, and, in the month of Shawwal, A. H. six hundred and twenty six (Aug.-Sept. A. D. one thousand two hundred and twenty nine)."
واجتزت بحران في شوال سنة ست وعشرين وستمائة، والملك الكامل مقيم بها بعساكر الديار المصرية، وجلال الدين خوارزم شاه يوم ذاك يحاصر خلاط، وكانت لأخيه الملك الأشرف، ثم رجع إلى الديار المصرية.,"as I was passing through Harran, I found him established there with the Egyptian army. Jalal al-Din Khwarazm Shah was at that time besieging Khalat, which city belonged to al-Malik al-Ashraf. Al-Kamil then returned to Egypt,"
ثم تجهز في جيش عظيم وقصد آمد في سنة تسع وعشرين وستمائة، فأخذها مع حصن كيفا وتلك البلاد من الملك المسعود ركن الدين مودود بن الملك الصالح أبي الفتح محمد بن نور الدين محمد بن فخر الدين قرأ أرسلان بن ركن الدولة داود ابن نور الدولة سقمان – ويقال سكمان – بن أرتق، وقد تقدم ذكر جدهم أرتق؛,"and, in the year six hundred and twenty nine (A. D. one thousand two hundred and thirty one or one thousand two hundred and thirty two), he set out at the head of a large army and look Aamid, Hisn Kaifa, and other cities in the same part {of Mesopotamia) from al-Malik al-Masud Rukn al-Din Maudud, the son of al-Malik al-Salih Abu al-Fath Mahmud, the son of Nur al-Din Muhammad, the son of Fakhr al-Din Kara Arslan, the son of Rukn al-Dawlat Dawud, the son of Nur al-Dawlat Sukman, the son of Ortok. We have already spoken of Ortok, the ancestor of this dynasty."
أخبرني بعض أهل آمد ممن عنده معرفة أن آمد انبرم أمرها وتسليمها إلى الملك الكامل في تاسع عشر ذي الحجة من السنة المذكورة، ودخلها ولده الملك الصالح نجم الدين أيوب في العشرين من الشهر المذكور، دخلها المذكور في مستهل المحرم سنة ثلاثين وستمائة.,"I learned from a native of Aamid, a well-informed man, that Aamid was surrendered to al- Malik al-Kamil on the nineteenth of Zi al-Hijja of that year (October, A. D. one thousand two hundred and thirty two). On the twentieth of the same month, his son, al-Malik al-Salih Najm al-Din Ayyub, entered into that city and, on the first day of Muharram, in the following year, al-Kamil entered also."
ولما مات الملك الأشرف – في التاريخ الآتي ذكره إن شاء الله تعالى في ترجمته – جعل ولي عهده أخاه الملك الصالح إسماعيل بن الملك العادل، فقصده الملك الكامل وانتزع منه دمشق، بعد مصالحة جرت بينهما، وذلك في التاسع من جمادى الأولى سنة خمس وثلاثين وستمائة، وأبقى له بعلبك وأعمالها وبصرى وأرض السواد وتلك البلاد.,"Al-Malik al-Ashraf having died (in A. H. six hundred and thirty five, A. D. one thousand two hundred and thirty seven), and designated for successor his brother al-Malik al-Salih Ismail, the son of al-Malik al-Adil, (the other brother) al-Malik al-Kamil took the field and occupied Damascus, after concluding a treaty of peace with al-Salih. He achieved this conquest on the ninth of the first Jumada, A. H. six hundred and thirty five (the twenty eighth of December, A. D. one thousand two hundred and thirty seven), and permitted his rival to retain possession of the town and district of Baalbek, Bosra, the Ard al-Sawad, and other places in the same country."
ولما ملك البلاد الشرقية وآمد وتلك النواحي استخلف فيها ولده الملك الصالح نجم الدين أبا المظفر أيوب، واستخلف ولده الأصغر الملك العادل سيف الدين أبا بكر بالديار المصرية.,"Having established his authority in al-Sharqiyah (Mesopotamia), Aamid, and the neighboring places, he left his son al-Malik al-Salih Najm al-Din Abu al-Muzaffar Ayyub to rule there as his lieutenant, and he appointed his youngest son, al-Malik al-Adil Saif al-Din Abu Bakr, to govern Egypt in the same capacity."
وقد تقدم في ترجمة الملك العادل انه سير الملك المسعود إلى اليمن، وكان أكبر أولاد الملك الكامل، وملك الملك المسعود مكة حرسها الله تعالى وبلاد الحجاز مضافة إلى اليمن.,"We have already mentioned, in the life of al-Malik al-Adil, that that prince sent to Yemen al-Malik al-Masud, the eldest son of al-Malik al-Kamil. Al-Masud then occupied Mecca and united under his sway the provinces of Yemen and Hijaz."
وكان رحيل الملك المسعود عن الديار المصرية متوجها إلى اليمن يم الاثنين سابع عشر رمضان المعظم سنة إحدى عشرة وستمائة، ودخل مكة شرفها الله تعالى في الثالث من ذي العقدة من السنة، وخطب له بها وحج، ودخل زبيد وملكها مستهل المحرم سنة اثنتي عشرة وستمائة،,"He left Egypt for Yemen on Monday, the seventeenth of Ramadan, A. H. six hundred and eleven (the twentieth of January, A. D. one thousand two hundred and fifteen); he entered Mecca on the third of Zu al-Kaada (the sixth of March), the same year, and the khutba was then said there in his name; having performed the pilgrimage, he set out for Zabid and took possession of that capital the first of Muharram, A. H. six hundred and twelve (the second of May, A. D. one thousand two hundred and fifteen)."
ودخل مكة شرفها الله تعالى في ربيع الآخر من سنة عشرين وستمائة، أخذها من الشريف حسن بن قتادة الحسني، واتسعت المملكة للملك الكامل.,"In the month of the latter Rabi, A. H. six hundred and twenty (May-June, A, D. one thousand two hundred and twenty three), he took Mecca from the sharif Hasan Ibn Katada al-Hasani. Thus was extended the empire of al-Malik al-Kamil."
ولقد حكى لي من حضر الخطبة يوم الجعة بمكة شرفها الله تعالى انه لما وصل الخطيب إلى الدعاء للملك الكامل قال:,"I was informed by a person who heard the khutba pronounced at Mecca, on Friday, that the orator, on coming to the prayer for al-Malik al-Kamil, pronounced these words:"
صاحب مكة وعبيدها، واليمن وزبيدها، ومصر وصعيدها، والجزيرة ووليدها، سلطان القبلتين، ورب العلامتين، خادم الحرمين الشريفين، أبو المعالي محمد الملك الكامل ناصر الدين خليل أمير المؤمنين؛ وبالجملة فق خرجا عن المقصود.,"“(May the divine blessing be on him who is) lord of Mecca and its pious inhabitants, of Yemen and Zabid, of Egypt and Said, of Syria and its heroes, of Mesopotamia and its sons, the sultan of the two kiblas (Mecca and Jerusalem), the lord of the two aldmas, the servant of the two holy and noble cities (Mecca and Medina), Abu al-Maali Muhammad al-Malik al-Kamil Nasir al-Din (the perfect king, the defender of the faith), the friend of the Commander of the faithful!”"
ولقد رأيته بدمشق في سنة ثلاثة وثلاثين وستمائة عند رجوعه من بلاد الشرق واستنفاذه إياها من يد علاء الدين كيقباذ بن كيخسرو بن قلج أرسلان بن مسعود بن قلج أرسلان بن سليمان بن قتلمش بن إسرائيل بن سلجوق بن دقاق السلجوقي صاحب الروم، وهي وقعة مشهورة يطول شرحها،,"But these digressions are leading us from our subject. In the year six hundred and thirty three (A. D. one thousand two hundred and thirty five or one thousand two hundred and thirty six), I saw him (al-Malik al-Kamil) at Damascus on his return from the East, after having delivered the cities of that country from the hands of Alaa al-Din Kaikobaz Ibn Kaikhosru Ibn Killj Arslan Ibn Masud Ibn Kilij Arslan Ibn Suleiman Ibn Kutulmish Ibn Israel Ibn Saljuk Ibn Dukak, the Seljukide, lord of Asia Minor (Rum). The history of this important event would lead us, however, too far."
وفي خدمته يومئذ بضعة عشر ملكا منهم أخوه الملك الأشرف. ولم يزل في علو شانه وعظم سلطانه إلى أن مرض بعد أخذ دمشق ولم يركب،,"Al-Kamil had then in his train upwards of ten kings, one of whom was his brother al-Malik al-Ashraf. He continued in the height of power and authority till his death. Having fallen ill soon after he had taken possession of Damascus, he ceased riding out, and, during his indisposition,"
"وكان ينشد في مرضه كثيرا:
يا خليلي خبراني بصدق… كيف طعم الكرى فإني عليل","he frequently repeated the following lines: Tell me, my dear friends! what may be the taste of sleep, for I am ill at ease."
ولم يزل كذلك إلى أن توفي يوم الأربعاء بعد العصر، ودفن بالقلعة بمدينة دمشق يوم الخميس من رجب سنة خمس وثلاثين وستمائة، وكنت بدمشق يومئذ، وحضرت الصبحة يوم السبت في جامع دمشق لأنهم أخفوا موته إلى وقت صلاة الجمعة،,"His sickness continuing, he died on the afternoon of Wednesday, the twenty first of Rajab, A. H. six hundred and thirty five (the eighth of March, A. D. one thousand two hundred and thirty eight), and his corpse was interred, the following day, in the citadel of Damascus. I was in that city at the time, and was present at the cry raised in the great mosque of Damascus on the Saturday following; his death having been kept secret till then and rot announced [the day before) Friday, at the public prayer."
فلما حضرت الصلاة قام بعض الدعاة على العريشة الذي بين يدي المنبر وترحم على الملك الكامل ودعا لولده الملك العادل صاحب مصر، وكنت حاضرا في ذلك الموضع، فضج الناس ضجة واحدة، وكانوا قد أحسوا بذلك، لكنهم لم يتحققوه إلا ذلك اليوم.,"When the hour of prayer drew near, a herald stood up on the throne which is before the pulpit, and, having implored God’s mercy on al-Malik al-Kamil, invoked the divine favor on his son al-Malik al-Adil, lord of Egypt. I was there present, and the people uttered one general exclamation: they suspected that the king had died, but they did not acquire the certitude of the fact till then."
وترتب ابن أخيه الملك الجواد مظفر الدين يونس بن شمس الدين مودود ابن الملك العادل في نيابة السلطنة بدمشق، عن الملك العادل بن الملك الكامل صاحب مصر، باتفاق الأمراء الذين كانوا حاضرين ذلك الوقت بدمشق.,"His brother’s son, al-Malik al-Jawad Muzaffar al-Din [the generous prince, triumphant in religion) Yunus Ibn Shams al-Din Maudud Ibn al-Malik al-Adil, was then installed at Damascus as vicegerent of the sultanship and lieutenant of al-Malik al- Adil Ibn al-Malik al-Kamil, sovereign of Egypt. This nomination resulted from a unanimous decision taken by those emirs who happened to be present in Damascus."
ثم بنى له تربة مجاورة للجامع، ولها شباك إلى الجامع، ونقل إليها؛ وكانت ولادته في سنة ست وسبعين وخمسمائة في الخامس والعشرين من شهر ربيع الأول كذا وجدته بخط من يعتني بالتاريخ، والله أعلم.,"A turba [mausoleum) was erected for the reception of the corpse, and this edifice communicates, by a trellised window, with the great mosque. Al-Malik al-Kamil was born on the twenty fifth of the first Rabi, A. H. five hundred and seventy six (August, A. D. one thousand one hundred and eighty); so at least I have found it written in the handwriting of a person who had been engaged in historical researches."
وتوفي ولده الملك المسعود بمكة شرفها الله تعالى في ثالث عشر جمادى الأولى سنة ست وعشرين وستمائة، ومولده في سنة سبع وتسعين وخمسمائة، وكان بمكة رجل من المجاورين يقال له الشيخ صديق بن بدر بن جناح، من أكراد بلاد إربل، وكان من كبار الصالحين،,"Al-Malik al-Masud, [the son of al-Malik al-Kamil and) sovereign of Yemen, died at Mecca on the thirteenth of the first Jumada, A. H. six hundred and twenty six (the ninth of April, A. D. one thousand two hundred and twenty nine); he was born A. H. five hundred and ninety seven (A. D. one thousand and two hundred or one thousand two hundred and one). There was then at Mecca a Kurd from the town of Arbela, a man of great holiness and called the shaikh Sadik (or Siddiq) Ibn Badr Ibn Janah, who was making a devotional residence in the neighborhood of the temple."
فلما حضرت الملك المسعود الوفاة أوصى أنه إذا مات لا يجهز بشيء من ماله، وكفنه في إزار كان أحرم فيه بالحج والعمرة سنين عديدة، وجهزه تجهيز الفقراء على حسب قدرته، وكان أوصى انه لا يبني على قبره شيء، بل يدفن في جانب المعلى جبانة مكة،,"When al-Malik al-Masud was on the point of death, he gave directions that none of his own money should be employed for the expenses of his funeral, and that his body should be delivered to the sheikh Sadik, to be buried by him as he thought proper. On Masud’s death, the shaikh shrouded the corpse in a cloak (izar) which he himself had worn for many years in his repeated pilgrimages and visits to the Omra, and had it buried as well as he could afford, giving it a poor man’s funeral."
وكان أوصى انه لا يبنى على قبره هذا قبر الفقير إلى رحمة الله تعالى يوسف بن محمد بن أبي بكر بن أيوب” ففعل به ذلك. ثم إن عتيقة الصارم قايماز المسعودي الذي تولى القاهرة بعد ذلك بنى عليه قبة، ولما بلغ الملك الكامل ما فعله الشيخ الذي تولى القاهرة بعد ذلك بنى عليه قبة،”,"Masud had also directed that no edifice should be raised over his grave and that he should be interred by the side of the cemetery near Mecca called al-Mala, in a tomb bearing the following inscription: “This is the tomb of one who stands in need of the mercy of Almighty God, Yusuf, the son of Muhammad, the son of Abb Bakr, the son of Ayyub.” A dome was afterwards erected over the grave by his freedman Sarim al-Din Kaimaz al-Masudi, who was afterwards governor of Cairo."
ولما بلغ الملك الكامل ما فعله الشيخ صديق كتب إليه وشكره فقال: ما فعلت ما أستق به الشكر، فإن هذا رجل فقير سألني القيام بأمره فساعدته بما يجب على كل أحد القيام به من مواراة الميت،,"When al-Malik al-Kamil was informed of what Sadik had done, he sent him a letter of thanks, and the shaikh said, on receiving it: “I do not deserve thanks for what I have done; a poor man asked me to take charge of him, and I merely fulfilled a duty incumbent on every individual when I lent him my services and buried the dead.”"
فقيل له: تكتب جواب الملك الكامل فقال: ليس لي إليه حاجة، وكان قد سأله أن يسأله حوائجه كلها، فما رد عليه الجواب؛ أخبرني بذلك كله من كان حاضرا ويعرف ما يقول، والله أعلم.,"It was then suggested to him, that he should write an answer to al-Malik al-Kamil, but he replied: “I have nothing to ask of him Al-Kamil had told him to ask for whatever he required, but the shaikh did not return an answer. All these circumstances were related to me by an eye-witness, who knew well what he was saying; but God knows best!"
وأما ولد الملك العادل فإنه أقام في المملكة إلى يوم الجمعة ثامن ذي القعدة سنة سبع وثلاثين وستمائة، فقبض عليه أمراء دولته بظاهر بلبيس، وطلبوا أخاه الملك الصالح نجم الدين أيوب،,"Al-Malik al-Adil, the son of al-Malik al-Kamil, continued to govern the empire till Friday, the eighth of Zu al-Kaada, A. H. six hundred and thirty seven (the thirty first of May, A. D. one thousand two hundred and forty], when his own emirs arrested him outside of Bilbies, and sent for his brother al Malik al-Salih Najm al-Din Ayyub."
وكان الصالح قد صالح الملك الجواد على أن أعطاه دمشق، وعوضه عنها سنجار وعانة، وقدم الصالح دمشق متملكا لها في مستهل جمادى الآخرة سنة ست وثلاثين وستمائة.,"Previously to this, al-Salih had made an arrangement with al-Malik al-Jawad, by which he was to receive Damascus in exchange for Sinjar and Aana, and, in the beginning of the month of the latter Jumada, A. H six hundred and thirty six (January, A. D. one thousand two hundred and thirty nine), he went and took possession of Damascus."
ثم إن عمه الملك الصالح عماد الدين إسماعيل صاحب بعلبك اتفق مع الملك المجاهد أسد الدين شير كوه بن ناصر الدين محمد بن أسد الدين شير كوه صاحب حمص على أخذ دمشق اغتيالا، وكان الملك الصالح نجم الدين قد خرج منها قاصدا الديار المصرية ليأخذها من أخيه الملك العادل،,"Sometime after, al-Malik al-Salih Imad al-Din Ismail, uncle to al-Malik al-Salih Najm al-Din Ayyub and lord of Baalbek, concerted a plan with al-Malik al-Mujahid Asad al-Din Shirkuh, the son of Nasir al-Din Muhammad, the son of Asad al-Din Shirkuh, and lord of Emessa, for the purpose of seizing Damascus; and, when al-Malik al-Salih Najm al-Din Ayyub left that city for Egypt, with the intention of dethroning his brother al-Malik al-Adil, these two princes burst into Damascus with their troops."
فلما استقر بنابلس وأقام بها مدة جرت هذه الكائنة في سنة سبع وثلاثين وستمائة، يوم الثلاثاء السابع والعشرين من صفر، فهجما دمشق بعساكرهما وأخذاها، وهي قضية مشهورة، فلما أخذت دمشق رجع العسكر الذي كان مع الصالح نجم الدين إليها ليدرك كل واحد منهم أهله وبنيه، وتركوا الملك الصالح بنابلس وحيدا في نفر قليل من غلمانه وأتباعه،,"This event, which caused a profound sensation, took place on Tuesday, the twenty seventh of Safar, A. H. six hundred and thirty seven (the twenty eighth of September. A. D. one thousand two hundred and thirty nine), whilst Najm al-Din was stopping at Nablus. The soldiers of al-Salih-Najm al-Din Ayyub then returned home to their families in Damascus and left their chief at Nablus with a few of his pages and followers."
فجاءه الملك الناصر ابن الملك المعظم صاحب الكرك، وقبض عليه ليلة السبت الثاني والعشرين من شهر ربيع الأول من السنة، وأرسله إلى الكرك واعتقله بها، ثم إنه أفرج عنه في ليلة السبت السابع والعشرين من شهر رمضان المعظم من السنة المذكورة، وشرح ذلك يطول.,"Al-Malik al-Nasir, the son of al-Malik al-Moazzam, and lord of al-Karak, arrived there soon after, and having arrested al-Salih on the eve of Saturday, the twenty second of the first Rabi, the same year, he sent him into confinement at al-Karak. On the eve of Saturday, however, the twenty seventh of Ramadan following, he set his prisoner at liberty. The details of these events would be too long to relate."
واجتمع هو والملك الناصر على نابلس، فما قبض الملك العادل في التاريخ المذكور وطلب الأمراء الملك الصالح نجم الدين أيوب جاءهم ومعه الملك الناصر صاحب الكرك، ودخلا القاهرة في الساعة الثانية من يوم الأحد السابع والعشرين من ذي القعدة سنة سبع وثلاثين وستمائة، وكنت إذ ذاك بالقاهرة،,"Al-Salih Najm al-Din and al-Malik al-Nasir having then united their forces at Nablus, al-Malik al-Adil was arrested, as has been already said. The emirs sent off immediately for al-Malik al-Salih Najm al-Din Ayyub, and that prince, accompanied by al-Malik al-Nasir, lord of al-Karak, having joined them, they entered Cairo on the second hour of Sunday, the twenty seventh of Zu al-Kaada, A.H. six hundred and thirty seven (the nineteenth of June, A. D. one thousand two hundred and forty). I was residing in Cairo at the time."
وأدخل أخوه الملك العادل في محفة واعتقله بها عند دخوله في داخل الدور السلطانية، وبسط العدل في الرعية وأحسن إلى الناس وأخرج الصدقات ورمم ما تهدم من المساجد، وسيرته طويلة.,"His brother al-Malik al-Adil was placed in a litter, surrounded by a strong guard and taken, by the road outside the city, to the citadel, where he remained a prisoner in the imperial pa-lace. Al-Malik al-Salih then extended the sway of justice over all his subjects; he treated the people with kindness, distributed alms, and repaired the mosques which had fallen into ruin. The history of his proceedings would form a long narration."
ثم إنه أخذ دمشق من عمه الملك الصالح في يوم الاثنين ثامن جمادى الأولى سنة ثلاث وأربعين وستمائة، وأبقى عليك بعلبك، ومضى بعد ذلك إلى الشام في سنة أربع وأربعين ودخلها في تاسع عشر ذي القعدة من السنة،,"On Monday, the eighth of the first Jumada, A. H. six hundred and forty three (the first of October, A. D. one thousand two hundred and forty five), he took Damascus from his uncle al-Malik al-Salih, but left him in possession of Baalbek. In the year six hundred and forty four, he returned to Syria and entered Damascus on the nineteenth of Zu al- Kaada (the twenty eighth of March, A. D. one thousand two hundred and forty seven)."
ثم توجه إليها ست وأربعين بعد أن كان عاد إلى مصر، ودخل دمشق في أوائل شعبان من السنة، وسير العساكر لحصار حمص، وقد كان الملك الناصر صاحب حلب أخذها من صاحبها الأشرف ابن صاحب حمص، ثم رجع في أوائل سنة سبع وأربعين وهو مريض.,"He then went back to Egypt, but, in the year six hundred and forty six, he set out again, and, having arrived at Damascus in the beginning of the month of Shaaban (November, A. D. one thousand two hundred and forty eight), he sent an army to besiege Emessa, which city had been taken from its sovereign, al-Malik al-Ashraf, by al-Malik alNasir, lord of Aleppo. He returned to Egypt in the beginning of the year six hundred and forty seven (April-May, A. D. one thousand two hundred and forty nine), being unwell at the time,"
وقصد الفرنج دمياط وهو مقيم بأشموم ينتظر وصولهم، وكان وصولهم إليها يوم الجمعة العشرين من صفر سنة سبع وأربعين وستمائة، وملكوا بر الجيزة يوم السبت، وملكوا دمياط يم الأحد ثلاثة أيام متوالية لأن العسكر وجميع أهلها تركوها وهربوا منها.,"and he stopped at Ushmum to await the coming of the Franks. This people arrived on Friday, the twentieth of Safar, the same year (the fourth of June, A. D. one thousand two hundred and forty nine), and, on Saturday, having occupied the island on which Damietta is situated, they took possession of that city and established themselves there, on Sunday, the third day. (This conquest they easily effected,) as the garrison and all the inhabitants had fled and abandoned it."
وانتقل الملك الصالح من بأشموم إلى المنصورة، ونزل بها وهو في غاية من المرض، وأقام بها على تلك الحال إلى أن توفي هناك ليلة الاثنين نصف شعبان من السنة المذكورة، وحمل إلى القلعة الجديدة التي في الجزيرة، وترك بها في مسجد هناك،,"Al-Malik al-Salih then left Ushmum for al-Mansura, and his illness was at its height when he arrived. He remained there till his death, which occurred on the eve of Monday, the fifteenth of Shaaban (the twenty second of November, A. D. one thousand two hundred and forty nine). His corpse was borne to the New Castle, in the island, and deposited there in a mosque."
وأخفي موته مقدار ثلاثة أشهر، والخطبة باسمه، إلى أن وصل ولده الملك المعظم توران شاه من حصن كيفا على البرية إلى المنصورة،,"During nearly three months, his death was kept secret, and the khutba continued to be said in his name till the arrival of his son al-Malik al-Moazzam Turan Shah from Hisn Kaifa. This prince arrived at al-Mansura by the road which passes through the desert."
فعند ذلك أظهروا موته، وخطب لولده المذكور، ثم بعد ذلك بني له بالقاهرة إلى جنب مدراسه تربة، ونقل إليها في رجب سنة ثمان وأربعين وستمائة.,"It was only then that they published al-Salih’s death and that the khutba was said in the name of his son. A mausoleum was afterwards built close to the college which he had founded at Cairo, and his body was transported thither in the month of Rajab, A. H. six hundred and forty eight."
وكانت ولادته في الرابع والعشرين من جمادى الآخرة سنة ثلاث وستمائة، هكذا وجد بخط ابنه مكتوبا، ورأيت في مكان آخر أنه ولد في ليلة الخميس الخامس من جمادى الآخرة من السنة المذكورة,"He was born on the twenty fourth of the latter Jumada, A. H. six hundred and three (the twenty sixth of January, A. D. one thousand two hundred and seven); so I saw it written in the handwriting of his father, but I found stated elsewhere that his birth took place on the eve of Thursday, the fifth of the latter Jumada."
وفي مكان آخر أنه ولد في الرابع من المحرم سنة أربع وستمائة، والله تعالى أعلم؛ وأمه جارية مولدة سمراء اسمها ورد المنى، رحمه الله تعالى.,"and a third account says: On the fourth of Muharram, A. H. six hundred and four. Ward al-Muna (gratification of wishes), his mother, was a mulatto of a tawny complexion."
وكانت ولادة الملك العادل في ذي الحجة سنة سبع عشرة وستمائة، بالمنصورة ووالده في قبالة العدو على دمياط، وتوفي في الاعتقال يوم الاثنين ثاني عشر شوال سنة خمس وأربعين وستمائة بقلعة القاهرة، ودفن في تربة شمس الدولة خارج باب النصر، رحمه الله تعالى.,"Al-Malik al-Adil was born in the month of Zi al-Hijja, A. H. six hundred and seventeen (Jan.-Feb. A. D. one thousand two hundred and twenty one), at al-Mansura, where his father had stationed to observe the enemy in Damietta. He died in prison on Monday, the twelfth of Shawwal, A. H. six hundred and forty five (the ninth of February. A. D. one thousand two hundred and forty eight), in the castle of Cairo, and was interred in the mausoleum of Shams al-Dawlat, situated outside the gate of Succor (Bab al-Nasr)."
هذه الفصول ذكرت خلاصتها، ولو فصلتها لطال الشرح، والمقصود الاختصار وطلب الإنجاز مع أني كنت حاضرا أكثر وقائعها.,"I indicate these events in a summary manner; were I to enter into details, I should be led too far, particularly as my object is concision; I may add, however, that I was present when the greater part of them took place."
وكان للملك العادل المذكور ولد صغير يقال له الملك المغيث مقيما بالقلعة، فلما وصل بن عمه الملك المعظم توران شاه إلى المنصورة سير من هناك ونقله إلى قلعة الشوبك. فلما جرت الكائنة على المعظم متسلم قلعة الكرك الملك المغيث من الشوبك وسلم إليه الكرك والشوبك وتلك النواحي، وهو الآن ملكها،,"Al-Adil left a child, a little boy, called al-Malik al-Mughith; he remained in the castle till his cousin al-Malik al-Moazzam Turan Shah sent from al-Mansura where he had just arrived, and removed him to the fortress of al-Shaubek. On the catastrophe which befell al-Moazzam, the guardian of the fortress of al-Karak sent to al-Shaubek for al-Malik al-Mughith and remitted to him the possession of these two places and the neighboring country. He is still reigning there"
ولم يزل مالكا لها إلى سنة إحدى وستين وستمائة، فنزل الملك الظاهر ركن الدين بيبرس المذكور في ترجمة القاضي مجلي صاحب كتاب الذخائر” بالغور، وراسله وبذل له من تسليم البلد بذولا كثيرة وحلف له،”,"He continued in possession of that place till A. H. six hundred and sixty one (A. D. one thousand two hundred and sixty two or one thousand two hundred and sixty three), when al-Malik al-Zahir Rukn al-Din Bibars, having halted in al-Ghaur [the valley of the Jordan), wrote to him to give up the fortress and promised to concede him great advantages as an equivalent. Having bound himself by oath {to act honorably), he induced al-Mughith to come to his camp at al-Tur [Tabor) in the province of al-Ghaur."
ويقال إنه ورى في اليمن ولم يستقص فيها. فنزل إليه إلى منزله بالطور من الغور، فقيض عليه ساعة وصوله إلى قلعة الجبل بمصر واعتقله بها.,"It is said that Bibars purposely expressed the oath in equivocal terms, as he had not the intention of fulfilling it. Immediately on al-Mughith’s arrival, he arrested him and sent him a prisoner to the castle of the Mountain at Old Cairo. From that moment, nothing more was heard of him."
وكان للمغيث ولد ينعت بالعزيز فخر الدين عثمان صغير السن، فأمره الملك الظاهر، ولم يزل في خدمته أميرا إلى أن فتح أنطاكية في شهر رمضان سنة ست وستين وستمائة، وتوجه من الشام بعد ذلك إلى مصر، فلما دخل إليها قبض عليه واعتقله، وهو الآن معتقل بقلعة الجبل المذكور.,"He left a son called al-Aziz Fakhr al-Din Othman; this prince, who was then a mere boy, received an appointment as emir from al-Malik al-Zahir and continued in his service till the conquest of Antioch, in Ramadan, A. H. six hundred and sixty six (May-June, A. D. one thousand two hundred and sixty eight). He subsequently left Syria and proceeded to Egypt; but, on his arrival, al-Zahir arrested him and sent him to the castle of the Mountain, where he is still in confinement."
وتوفي المعظم توران شاه يوم الاثنين السابع والعشرين من المحرم من سنة ثمان وأربعين وستمائة رحمه الله تعالى، والله تعالى أعلم.,"Al-Malik al-Moazzam Turan Shah died on Monday, the twenty seventh of Muharram, A. H. six hundred and forty eight (the first of May, A. D. one thousand two hundred and fifty)."
الوزير ابن الزيات,IBN AL-ZAIYAT THE VIZIR
أبو جعفر محمد بن عبد الملك بن أبان بن حمزة، المعروف بابن الزيات، وزير لمعتصم؛ كان جده أبان رجلا من أهل جبل من قرية كان بها يقال لها الدسكرة يجلب الزيت من مواضعه إلى بغداد، فسمت بمحمد المذكور همته – على ما سيأتي ذكره فيه – وكان من أهل الأدب الظاهر والفضل الباهر، أديبا فاضلا بليغا عالما بالنحو واللغة.,"Abu Jaafar Muhammad Ibn Abd al-Malik Ibn Abi Hamza Abban, generally known by the appellation of Ibn al-Zaiyat, was vizir to al-Mutasim. His grandfather, Abban, was a native of al-Daskara, a village in the district of Jobbul, and carried oil from the environs of that place to Baghdad; but his own aspiring soul raised him, as we shall see, from the obscurity of a station so humble. His literary acquirements were of the most brilliant description, and his talents of the highest order; he was an able philologer, an eloquent (writer), and a learned grammarian."
ذكر ميمون بن هرون الكاتب أن أبا عثمان المازني لما قدم بغداد في أيام المعتصم كان أصحابه وجلساؤه يخوضون بين يديه في علم النحو، فإذا اختلفوا فيما يقع فيه الشك يقول لهم أبو عثمان: ابعثوا إلى هذا الفتى الكاتب؛ يعني محمد بن عبد الملك المذكور، فاسألوه واعرفوا جوابه، فيفعلون ويصدر جوابه بالصواب الذي يرتضيه أبو عثمان ويوقفهم عليه.,"Maimun Ibn Harun the katib relates that, when Abu Othman al-Mazini arrived at Baghdad, in the reign of al-Mutasim, his pupils and the persons who attended his lectures entered into the depths of grammatical disquisition, and, when any doubtful point set them at variance, Abu Othman would tell them to send and consult the young katib, meaning the Muhammad Ibn Abd al-Malik here mentioned. This they did, and Abu Othman, to whom they communicated his answers, always acknowledged their correctness and coincided in opinion with him who made them."
وقد ذكر دعبل بن علي الخزاعي المقدم ذكره في كتاب طبقات الشعراء” وذكره أبو عبد الله هرون بن المنجم – الآتي ذكره إن شاء الله تعالى – في كتاب “البارع” وأورد له من شعره عدة مقاطيع.”,"Dibil Ibn Ali al-Khuzai mentions Ibn al-Zaiyat in his classified list of the poets (Tabakat al-Shuaraa), and Abu Abd Allah Harun Ibn al-Munajjim speaks of him also in the Kitab al-Bari. The latter writer, whose life will be found in this work, quotes numerous fragments of his poetry."
وكان في أول أمره من جملة الكتاب، وكان أحمد بن عمار بن شاذي البصري وزير المعتصم، فورد على المعتصم كتاب من بعض العمال فقرأه الوزير عليه،,"In the beginning of his career, Muhammad Ibn Abd al-Malik was one of the common katibs (or clerks in the service of the state), and it happened that al-Mutasim, having received a letter from one of his governors, ordered his vizir Ahmad Ibn Ammar Ibn Shazi to read it aloud."
وكان في الكتاب ذكر الكلإ، فقال له المعتصم، ما الكلأ فقال: لا أعلم، وكان قليل المعرفة بالأدب، فقال المعتصم: خليفة أمي ووزير عامي!,"In this letter the writer spoke of al-kala (fodder), and al-Mutasim asked Ibn Ammar what the word al-kala meant. The vizir replied that he did not know; for he possessed, in fact, but a very slight acquaintance with philology. On this, al-Mutasim exclaimed: “An illiterate caliph (is well fitted] with a low-born vizir!”"
وكان المعتصم ضعيف الكتابة، ثم قال: أبصروا من بالباب من الكتاب، فوجدوا محمد بن عبد الملك المذكور، فأدخلوه إليه فقال له: ما الكلأ فقال الكلأ العشب على الإطلاق، فإن كان رطبا فهو الخلا، فإذا يبس فهو الحشيش،,"Al-Mutasim himself possessed but little instruction in [reading and) writing. He then ordered the attendants to bring in the first katib they could find in the antechamber, and Muhammad Ibn Abd al-Malik was introduced. “What is the meaning of al-kala?” said the caliph. ‘‘Al-kala,” replied Ibn al-Zaiyat, “in its general acceptation, signifies grass; if it is fresh, it is called al-kala, and if dry, al-hashish.”"
وشرع في تقسيم أنواع النبات، فعلم المعتصم فضله، فاستوزره وحكمه وبسط يده. وقد ذكرنا ما كان بينه وبين القاضي أحمد بن أبي داود الإيادي في ترجمته.,"He then enumerated the different sorts of herbage, and al-Mutasim having thus discovered his merit, raised him to the post of vizir, with juridical and executive authority. We have already mentioned, in the life of the kadi Ahmad Ibn Abi Dawud al-Iyadi, what passed between him and Ibn al-Zaiyat."
وحكى أبو عبد الله البيمارستاني أن أبا حفص الكرماني كاتب عمرو بن مسعدة كتب إلى محمد بن عبد الملك الزيات المذكور: أما بعد فإنك ممن إذا غرس سقى، وإذا أسس بنى ليستتم بناء أسه ويجتني ثمره غرسه،,"Abu Abd Allah al-Bimaristani relates that Abu Hafs al-Kirmani, the katib (or secretary) of Amr Ibn Masada, wrote the following note to Muhammad Ibn Abd al-Malik: “To come to our subject: thou art one of those who water when they plant, and who edify the structure when they lay its foundations; so that the building raised on these foundations is completed, and the fruit produced by these plantations affords an ample crop."
وبناؤك في ودي وقد وهى وشارف الدروس، وغرسك عندي قد عطش وأشفى على اليبوس، فتدارك بناء ما أسست وسقي ما غرست،,"But the edifice which thou hast erected in my love is now tottering and on the brink of ruin; the plantation which thou hast formed in my heart suffers from l drought and is on the point of being parched up; hasten therefore to repair the edifice which thou hast founded, and to water what thou hast planted.”"
فقال البيمارستاني: فحدثت بذلك أبا عبد الرحمن العطوي، فقال في هذا المعنى يمدح محمد بن عمران بن موسى بن يحيى بن خالد بن برمك، ثم وجدت الأبيات في ديوان أبي نواس، صنعة الأصبهاني، وهي:,"Al-Bimaristani adds that, having spoken of this letter to Abu Abd al-Rahman al-Atawi, the latter immediately expressed the same thought in a verse which he designed as a eulogium on Muhammad, the son of Imran, the son of Musa, the son of Yahya, the son of Khalid, the son of Barmek; I must observe, however, that I have since found the [first) three verses in (Ali Ibn Hamza) al-Ispahani’s edition of Abu Nuwas’s poetical works."
"إن البرامكة الكرام تعلموا… فعل الجميل وعلموه الناسا
كانوا إذا غرسوا سقوا وإذا بنوا… لا يهدمون لما بنوه أساسا
وإذا هم صنعوا الصنائع في الورى… جعلوا لها طول البقاء لباسا
فعلام تسقيني وأنت سقيتني… كأس المودة من جفائك كاسا
آنستني متفضلا، أفلا ترى… أن القطيعة توحش الإيناسا","The generous Barmekides learned beneficence and taught it to the human race; when they planted, they watered, and they never destroyed the edifice which they founded; when they conferred favors on mankind, they clothed their bounties in a raiment which endured forever. You once gave me to drink from the cup of your love; why do you now present to me the cup of your cruelty? You allayed my apprehensions by kindness; know you not that your estrangement will arouse them?"
وقد تقدم في ترجمة عبد المحسن الصوري هذا المعنى أيضا.,The same idea is also expressed in [two verses which we have inserted in) the life of Abd al-Muhsin al-Suri.
"ولابن الزيات المذكور أشعار رائقة، فمن ذلك قوله:
سماعا يا عباد الله مني… وكفوا عن ملاحظة الملاح
فإن الحب آخره المنايا… وأوله يهيج بالمزاح
وقالوا دع مراقبة الثريا… ونم فالليل مسود الجناح
فقلت وهل أفاق القلب حتى… أفرق بين ليلي والصباح","Ibn al-Zaiyat composed some pleasing poems, such as the following: Hearken to me, O men, and abstain from casting glances at the fair. Although love begins by exciting joy, it has death for its end. My friends said to me: “Cease to watch the Pleiades of sleep for the wing of night is turned black.” And I replied: “Has my heart then so far recovered, that it can distinguish between night and morning?”"
"وله على ما نقلته من خط بعض الأفاضل:
ظالم ما علمته… معتد لا عدمته
مطمع في الوصال مم… تنع حين رمته
قال إذ أفصح البكا… ء بما قد كتمته
لو بكى طول عمره… بدم ما رحمته
رب هم طويت في… هـ وغيظ كظمته
وحياة سئمتها… والهوى ما سئمته","I found in the handwriting of (a person who was evidently) a roan of instruction, the following piece which is there given as Ibn al-Zaiyat’s: (She was) a tyrant as long as I knew her; an oppressor, yet may I never be delivered from her I She makes (me) hope to gain her love, yet she refuses when I ask. When my tears betrayed the passion I concealed, she said: “Though he should weep all his life, with tears of blood, I should not have compassion on him.” How often did I control my angry feelings and suppress my indignation! how often was I weary of life, and yet I never fell weary of love."
وذكر الخطيب في تاريخ بغداد” أن ابن الزيات المذكور كان يعشق جارية من جواري القيان، فبيعت من رجل من أهل خراسان، فأخرجها، قال: فذهل عقل ابن الزيات حتى غشي عليه،”,"The Khatib relates, in his History of Baghdad, that Ibn al-Zaiyat loved a slave-girl who was a professional musician, and his mind was so greatly troubled on learning that she had been sold to a native of Khorasan and taken away, that his friends feared for his reason."
"ثم إنه أنشأ يقول:
يا طول ساعات ليل العاشق الدنف… وطول رعيته للنجم في السدف
ماذا أوارى ثيابي من أخي حرق… كأنما الجسم منه دقة الألف
ماذا قال يا أسفا يعقوب من كمد… إلا لطول الذي لاقى من الأسف
من سهر أن يرى ميت الهوى دنفا… فليستدل على الزيات وليقف","He then pronounced these lines: How long the nights of the afflicted lover! how long his watching of the Pleiades in the darkness! What now remains for my garments to cover, in me who am consumed with passion, and whose body has become as slender as the letter alif? When Jacob exclaimed: “Alas!” (ya asafa) in his affliction, he only did so from the length of the sorrow (al-asaf) which he had undergone. Let him who wishes to see a man die of love, turn towards al-Zaiyit and observe."
ومن شعره ما ذكره في كتاب البارع” يرثي جاريته، وقد خلفت له ابن ثمان سنين، وكان يبكي عليها فيتألم بسببه وهو:”,"In (Ibn al-Munajjim’s) Kitab al-Bari find an elegy composed by Ibn al-Zaiyat on his slave-girl, who died leaving a son eight years old. He thus expresses his sorrow for her loss and his pity for the child."
"ألا من رأى الطفل المفارق أمه… بعيد الكرى عيناه تنسكبان
رأى كل أم وابنها غير أمه… يبيتان تحت الليل يننتجيان
وبات وحيدا في الفراش تجيبه… بلابل قلب دائم الخفقان
فهبني أطلت الصبر عنها لأنني… جليد، فمن للصبر بابن ثمان
ضعيف القوى لا يعرف الصبر جسمه… ولا يأتسي بالناس في الحدثان
وله ديوان رسائل جيد.","Who has seen the child deprived of his mother? sleep is far from him and his eyes pour forth their tears. He sees every mother, but his own, conversing with her child, under the shades of night; but he lies in his solitary bed, holding converse with the sorrows of a heart in constant agitation. Suppose me able, in my strength of mind, to bear her loss with patience; yet who can give patience to a boy but eight years old? his force is weak; he knows not that patience is a merit (in the eyes of God), and, in his misfortune, he cannot take example by the conduct of (grown-up) men. Ibn al-Zaiyat left a diwan of elegantly written letters."
"ومدحه البحتري بقصيدته الدالية واحسن في مصف خطه وبلاغته، وقال في آخرها:
ورأى الخلق مجمعين على فض… لك من بين سيد ومسود
عرف العالمون فضلك بالعل… م وقال الجهال بالتقليد","Al-Bohtori has celebrated his praises in the qasida rhyming in d, wherein he extols his penmanship and eloquence. Towards the end of this poem he says: I see all mankind, the commanders and the commanded, united in thy praise. The learned appreciate thy talents in the sciences, and, on their word, the ignorant acknowledge thy merit."
"ولأبي تمام فيه مدائح وجماعة من شعراء عصره، ولإبراهيم بن العباس الصولي المقدم ذكره فيه مقاطيع يعبث به فيها، فمن ذلك قوله:
أخ كنت آوي منه عند إدركاره… إلى ظل آباء من العز شامخ
سعت نوب الأيام بيني وبينه… فأقلعن منه عن ظلوم وصارخ
وإني وإعدادي لدهري محمدا… كملتمس إطفاءه نار نافخ","Abu Tammam and many other contemporary poets praised him in their verses. There exists a number of fragments by Ibrahim Ibn al-Abbas ls-Suli in which that writer attacks him; such, for instance, are the following: I had a friend near whom, when I reminded him (of my distress), I found such shelter as can be given by a chief, justly proud and lofty in his glory. But the vicissitudes of time passed between me and him, and they left us, one a tyrant and the other an implorer of assistance. In counting on Muhammad as my reliever in adversity, I resembled him who sought to extinguish the fire by blowing on it."
"ومن ذلك قوله أيضا:
دعوتك عن بلوى ألمت ضرورة… فأوقدت عن طعن علي سعيرها
وإني إذا أدعوك عند ملمة… كداعية عند القبور نصيرها","Forced by the approach of affliction, I called on you to succor me; but in your hatred, you stirred up the fire of misfortune to consume me. In calling on you when danger threatens, I resemble the woman who begged assistance from the inhabitants of the tombs."
"له أيضا فيه:
أبا جعفر خف نبوة بعد دولة… وقصر قليلا عن مدى غلوائكما
فإن يك هذا اليوم يوما حويته… فإن رجائي في غد كرجائكما","Aba Jaafar, now in the height of power! fear a reverse of fortune, and rein in, for a time, thy pride in its career. If you possess today the object of thy hopes, think that, tomorrow, my hopes may be crowned like thine."
"وله فيه أيضا:
قلت لها حين أكثرت عذلي:… ويحك! أزرت بنا المروءات
قالت: فأين السراة قلت لها:… لا تسألي عنهم فقد ماتوا
قالت: ولم ذاك قلت لها:… هذا وزير الإمام زيات","I said to her, when she multiplied reproaches: “Alas! what can I do? my honorable feelings injure my success.” “Where are then the noble princes?” said she. “Ask me not,” I replied, “they are dead.” “How did that happen?” “Because the caliph has taken an oilman for his vizir.”"
"وله فيه أيضا:
لئن صدرت بي زورة عن محمد… بمنع لقد فارقته ومعي قدري
أليست يدا عندي لمثل محمد… صيانته عن مثل معروفه شكري","If, in visiting Muhammad, I sometimes met with a repulse, yet I have always left him in retaining my self-esteem. Am I not placed under an obligation to a man like Muhammad when he spares me the necessity of being grateful for his favors."
"وله فيه أيضا:
فإن تكن الدنيا أنالتك ثروة… فأصبحت ذا يسر وقد كنت ذا عسر
فقد كشف الإثراء منك خلائقا… من اللؤم كانت تحت ثوب من الفقر","Fortune hath procured thee wealth, and, once poor, thou art become rich. But wealth hath disclosed the vile qualities which lay concealed under the robe of thy poverty."
وفيه يقول بعضهم، ولا أذكره الآن، ثم ظفرت به بعد ذلك، وهو القاضي أحمد بن أبي داود الإيادي – المقدم ذكره – وكان ابن الزيات المذكور قد هجاه بتسعين بيتا، فعمل القاضي أحمد فيه بيتين وهما:,"Al-Suli attacks him in other passages besides these, but illustrious men have al-ways been the object of praise and vituperation. Ibn al-Zaiyat composed a satire of ninety verses against the kadi Ahmad Ibn Abi Dawud, to which the latter replied by the two following lines:"
"أحسن من تسعين بيتا سدى… جمعك معناهن في بيت
ما أحوج الملك إلى مطرة… تغسل عنه وضر الزيت",A satire of ninety verses is less to the purpose than its meaning condensed into a single verse: How much the state requires a shower of rain to wash away that filthy stain of oil.
ونسب صاحب العقد” هذين البيتين إلى علي بن الهجم، والأول حكاه في “الأغاني” والله تعالى أعلم؛ فأجابه ابن الزيات عن بيتيه بقوله، معرضا بأن بعض أجداد القاضي كان يبيع القار:”,"The author of the Ikd attributes these last verses to Ali Ibn al-Jahm, but the author of the Kitab al-Aghani gives them as Ibn Abi Dawud’s. When Ibn al-Zaiyat heard of this epigram, he replied."
"يا أيها الطامع في هجونا… نفسك قد عرضت للموت
الزيت لا يزري بأحسابنا… أحسابنا معروفة البيت
قيرتم الملك فلم ننقه… حتى غسلنا القار بالزيت","You defiled the state with your pitch, and nothing could clean it till we rubbed it with our oil."
"ولما مات المعتصم وقام بالأمر ولده الواثق هارون أنشد ابن الزيات المذكور:
قد قلت إذ غيبوك وامصرفوا… في خير قبر لخير مدفون
لن يحبر الله أمة فقدت… مثلك إلا بمثل هارون","On the death of al-Mutasim and the accession of his son al-Wathik Harun, Ibn al-Zaiyat pronounced the following verses: When they returned after depositing the best of the dead in the best of tombs, I said: “God can never repair the misfortune which a people suffer in losing one like thee, but by giving them (a prince like) Harun.”"
وأقره الواثق على ما كان عليه في أيام المعتصم، بعد أن كان متسخطا عليه في أيام أبيه وحلف يمينا مغلظة أنه ينكبه إذا صار الأمر إليه، فلما ولي أمر الكتاب أن يكتبوا ما يتعلق بأمر البيعة، فكتبوا فلم يرض ما كتبوه، فكتب ابن الزيات نسخة رضيها،,"Al-Wathik, in his father’s lifetime, had conceived a violent hatred against Ibn al-Zaiyat, but, when he heard these verses, he confirmed him in the possession of all the authority which he had exercised during the reign of al-Mutasim. He had even sworn by a most solemn oath that, on his accession, he would cast the vizir down from the height of his power; but, having ordered the katibs, after he had assumed the supreme command, to draw up a notice relative to the ceremonies to be observed at his inauguration, he was dissatisfied with the draughts which they submitted to his examination, and the only one which met his approval was that which Ibn al- Zaiyat wrote out subsequently to their failure."
وأمر بتحرير المكاتبات عليها، فكفر عن يمينه وقال: عن المال والفدية عن اليمين عوض، وليس عن الملك وابن الزيات عوض.,"This document he ordered to be adopted for the model of all the copies of the notice, and he proceeded to expiate the breach of his vow according to the legal formalities. “Money,” said he, “can be replaced, and so can the sum given to redeem a broken vow, but we can have no equivalent for the empire or for such a man as Ibn al-Zaiyat.”"
فلما مات وتولى المتوكل كان في نفسه منه شيء كثير، فسخط عليه بعد ولايته بأربعين يوما، فقبض عليه واستصفى أمواله، وكان سبب قبضه عليه أنه لما مات الواثق بالله أخو المتوكل أشار محمد المذكور بتولية ولد الواثق وأشار القاضي أحمد ابن دواد المذكور بتولية المتوكل,"Al-Mutawakkil, the successor of al-Wathik, bore a violent rancor towards the vizir, and, on the fortieth day after his accession, he gratified his animosity by putting him under arrest and confiscating his property. The motive which led him to this act of vengeance was that, on the death of his brother, al-Wathik, Muhammad Ibn al-Zaiyat had proposed to raise the deceased caliph’s son to the throne, whilst the kadi Ibn Abi Dawud recommended that al-Mutawakkil should be chosen."
وقام في ذلك وقعد حتى عممه بيده وألبسه البردة وقبله بين عينيه وكان المتوكل في أيام الواثق يدخل على الوزير المذكور فيتجهمه ويغلظ عليه في الكلام، وكان يتقرب بذلك إلى قلب الواثق,"To accomplish his purpose, the kadi displayed the utmost activity, and he carried his zeal so far that he placed, with his own hands, the turban on al-Mutawakkil’s head and the Prophet’s mantle on his shoulders, after which, he kissed him on the forehead. Under the reign of al- Wathik, whenever al-Mutawakkil went to see the vizir, the latter received him with a frowning look, and accosted him in the rudest terms; hoping, by this line of conduct, to ingratiate himself yet more with his sovereign."
فحقد المتوكل ذلك عليه، فلما ولي الخلافة خشي إن نكبه عاجلا أن يستر أمواله فيفوته، فاستوزره ليطمئن، وجعل القاضي أحمد يغريه ويجد لذلك عنده موقعا،,"Al-Mutawakkil’s hatred was excited by this treatment, and if, on his accession to power, he abstained for a time from venting his anger on Ibn al-Zaiyat, it was only to allay his apprehensions and prevent him from concealing his money. In order, therefore, to inspire him with a false security, he chose him for vizir, whilst he complacently listened to the suggestions of the kadi Ibn Abi Dawud, who pushed him on to vengeance."
فلما قبض عليه ومات في التنور – كما سيأتي ذكره – لم يجد من جميع أملاكه وضياعه وذخائره إلا ما كانت قيمته مائة ألف دينار، فندم على ذلك ولم يجد عنه عوضا، وقال للقاضي أحمد: أطعمتني في باطل وحملتني على شخص لم أجد عنه عوضا.,"When he at length arrested Ibn al-Zaiyat and put him to death in the manner which we shall relate lower down, he could only discover, of all his vizir’s possessions, farms, and treasures, property to the value of one hundred thousand dinars. He then repented of what he had done, and finding no one capable of replacing him, he said to Ibn Abi Dawud: “You inspired me with vain hopes, and incensed me against a person whom I shall never be able to replace.”"
وكان ابن الزيات المذكور قد اتخذ تنورا من حديد وأطراف مساميره المحددة إلى داخل، وهي قائمة مثل رؤوس المسال، في أيام وزارته، وكان يعذب فيه المصادرين وأرباب الدواوين المطلوبين بالأموال، فكيفما انقلب واحد منهم أو تحرك من حرارة العقوبة تدخل المسامير في جسمه، فيجدون لذلك أشد الألم,"When Ibn al-Zaiyat was vizir, he caused a large lantern to be framed of iron and fastened with nails, the sharp points of which projected inwards, like needles. In this machine he used to torture officers of the civil administration and other delinquents from whom he meant to extort money: as often as the victim turned round or moved from the intensity of his sufferings, the nails entered into his body and put him to excruciating pain."
لم يسبقه أحد إلى هذه المعاقبة، وكان إذا قال أحد منهم أيها الوزير ارحمني، فيقول له: الرحمة خور في الطبيعة، فلما اعتقله المتوكل أمر بإدخاله في التنور، قيده بخمسة عشر رطلا من الحديد فقال:,"Ibn al-Zaiyat was the first who ever imagined such an instrument of torture. When the sufferer cried out to him: “O vizir! have compassion on me!” he used to answer: “Compassion is mere weakness of character.” When he was himself imprisoned by al- Mutawakkil, that caliph ordered him to be chained in irons of fifteen pounds weight and put into the same lantern. To his cry of."
يا أمير المؤمنين ارحمني، فقال له: لرحمة خور في الطبيعة، كما كان يقول للناس، فطلب دواة وبطاقة فأحضرتا إليه فكتب:,"“O Commander of the faithful! Have compassion on me!” he answered in the words so often addressed by the vizir to other sufferers: “Compassion is mere weakness of character.” Whilst undergoing these torments, Ibn al-Zaiyat asked for ink and paper, and wrote as follows."
"هي السبيل فمن يوم إلى يوم… كأنه ما تريك العين في النوم
لا تجزعن، رويدا إنها دول… دنيا تنقل من قوم إلى قوم","Such is the way of earthly things; from day to day, they fleet on and pass away as visions seen in sleep. Cease repining! such events are the vicissitudes which fortune transmits from man to man."
وسيرها إلى المتوكل، فاشتعل عنها ولم يقف عليها إلا في الغد، فلما قرأها المتوكل أمر بإخراجه، فجاؤوا إليه فوجدوه ميتا، وذلك في سنة ثلاث وثلاثين ومائتين، وكانت مدة إقامته في التنور أربعين يوما، وكان القبض عليه لثمان مضين من صفر من السنة المذكورة.,"These lines he sent to al-Mutawakkil, who was prevented by business from attending to them, but, the next morning, he read them and gave orders to deliver the vizir. When they came to take him out, they found him dead. This happened in A. H. two hundred and thirty three. He had passed forty days in the lantern. His arrest took place on the eighth of Safar, of that year (September, A. D. eight hundred and forty seven)."
"ولما مات وجد في التنور مكتوب بخطه قد خطه بالفحم على جانب لتنور يقول:
من له عهد بنوم… يرشد الصب إليه
رحم الله رحيما… دل عيني عليه
سهرت عيني ونامت… عين من هنت لديه","After his death, the following lines were found written with charcoal on the side of the lantern, in his own hand: Let him who knows where sleep is to be found, direct towards it one who longs for it may God have mercy on the compassionate man who will lead sleep to my eyes, I wake, but he sleeps by whom I am despised."
"وقال أحمد الأحول: لما قبض على ابن الزيات تلطفت إلى أن وصلت إليه فرأيته في حديد ثقيل، فقلت له: يعز علي ما أرى، فقال:
سل ديار الحي من غيرها… وعفاها ومحا منظرها
وهي الدنيا إذا ما أقبلت… صيرت معروفها منكرها
إنما الدنيا كظل مائل… نحمد الله كذا قدرها","Ahmad al-Ahwal relates as follows: When Ibn al-Zaiyat was arrested, I contrived to gain admittance, and, finding him heavily ironed, I said: “‘lam deeply grieved at what I see;’ on which he pronounced these words: “Ask the dwellings of the tribe what changed their aspect and destroyed the traces of their existence? ’This is Fortune; when she favors most, her favors turn to afflictions. The world is like a fleeting shadow; let us praise God was thus He predestined it to be.”"
ولما جعل في التنور قال له خادمه: يا سيدي، قد صرت إلى ما صرت إليه وليس لك حامد، فقال: وما نفع البرامكة صنعهم فقال: ذكرك لهم هذه الساعة، فقال: صدقت، رحمه الله تعالى.,"When he was put into the lantern, his slave said to him: “Thou art come, my lord, to this, and hast not left a single man (inclined by gratitude) to speak thy praise.” To this he answered: “Of what use to the Barmekides was their beneficence?” The slave replied: “It makes you think of them now.” Ibn al-Zaiyat acknowledged the truth of his words."
أبو الفضل ابن العميد,IBN AL-AMID THE KATIB
أبو الفضل محمد بن العميد أبي عبد الله الحسين بن محمد الكاتب، المعروف بابن العميد، والعميد لقب والده، لقبوه بذلك على عادة أهل خراسان في إجرائه مجرى التعظيم، وكان فيه فضل وأدب وله ترسل.,"Abu al-Fadl Muhammad Ibn Abi Abd Allah al-Husain Ibn Muhammad the katib, surnamed Ibn al-Amid, was vizir to Rukn al-Dawlat Abu Ali al-Hasan Ibn Buwaih al-Dailami, the father of Adud al-Dawlat. The title of al-Amid (the column) had been given to his father by the people of Khorasan, in attributing to this word an intensitive signification, according to their custom. His father was a man of merit and displayed considerable abilities as an epistolary writer and a philologer."
وأما ولده أبو الفضل فإنه كان وزير ركن الدولة أبي علي الحسن بن بويه الديلمي والد عضد الدولة – وقد تقدم ذكرهما – وتولى وزارته عقيب موت وزيره أبي علي ابن القمي، وذلك في سنة ثمان وعشرين وثلثمائة، وكان متوسعا في علوم الفلسفة والنجوم، وأما الأدب والترسل فلم يقاربه فيه أحد في زمانه، وكان يسمى الجاحظ الثاني، وكان كامل الرياسة جليل المقدار، من بعض أتباعه الصاحب ابن عباد – المقدم ذكره – ولأجل صحبته قيل له الصاحب، وكان له في الرسائل اليد البيضاء.,"Ibn al-Amid succeeded Abu Ali al-Kummi as vizir to Rukn al-Dawlat, in the year three hundred and twenty eight (A. D. nine hundred and thirty nine or nine hundred and forty). He possessed great information in astronomy and the philosophical sciences, and, as he surpassed in philology and epistolary composition all his contemporaries, he was called the second Jahiz. As a vizir, he exercised unbounded authority and great influence, Ibn Abbad received the surname of al-Sahib [the companion) from the fact of his being the constant companion and follower of Ibn al-Amid."
قال الثعالبي في كتاب اليتيمة”: كان يقال: بدئت الكتابة بعبد الحميد، وختمت بابن العميد، وقد تقدم ذكر عبد الحميد.”,"The abilities of Ibn al-Amid as an epistolary writer were of the highest order, and al-Thaalibi said, on this subject, in his Yatima, that epistolary writing began with Abd al-Hamid and finished with Ibn al-Amid."
وكان الصاحب ابن عباد قد سافر إلى بغداد، فلما رجع إليه قال له: كيف وجدتها فقال: بغداد في البلاد، كالأستاذ في العباد، وكان يقال له الأستاذ” وكان سائسا مدبرا للملك قائما بحقوقه.”,"The Sahib Ibn Abbad having made a journey to Baghdad, was asked by Ibn al-Amid, on his return, how he found that city of Baghdad,” replied the Sahib, “holds the same place amongst other cities as your lordship [al-Ustaz) amongst other men.” It must be here observed that Ibn al-Amid was addressed by the title of al-Ustaz. This vizir was an able ruler and administered the empire with firmness and talent;"
"وقصد جماعة من مشاهير الشعراء من البلاد الشاسعة، ومدحوه بأحسن المدائح، فمنهم أبو الطيب المتنبي، ورد عليه وهو بأرجان، ومدحه بقصائد إحداهما التي أولها:
باد هوالك صبرت أو لم تصبرا… وبكاك إن لم يجر دمعك أو جرى","the most celebrated poets repaired to his court from distant countries and recited poems of the highest beauty in his praise. Abu al-Tayeb al-Mutanabbi went to see him at Arrajan and eulogized him in a number of qasidas, one of them beginning thus: Be patient or impatient under suffering, thy passion will still appear; thy tears may flow or not, ’twill still be seen that thou are weeping."
"ومنها عند مخلصها:
أرجان أيتها الجياد فإنه… عزمي الذي يذر الوشيج مكسرا
لو كنت أفعل ما اشتهيت فعاله… ما شق كوكبك العجاج الأكدرا
أمي أبا الفضل المبر، أليتي… لأيممن أجل بحر جوهرا
أفتى برؤيته الأنام وحاش لي… من أكون مقصرا أو مقصرا","In this poem he manages the transition to his subject in the following manner: To Arjan, my rapid steeds! such is my firm resolution, which leaves the spears (of all opposers) broken behind it. Had I acted as you (my slothful steeds) desired, your troop had never cloven the clouds of dust (but stayed at home in idleness). Hasten to Abu al-Fadl! to him whose aspect relieves me from my vow! no richer ocean in pearls (virtues) is ever visited by man. The human race gave their opinion (fatwa) that his aspect (would release me from the vow of visiting the ocean), and God forbid that I should be restrained or should abstain (from its fulfilment)!"
"ومنها:
من مبلغ الأعراب أني بعدها… شاهدت رسطاليس والإسكندرا
ومللت نحر عشارها فأضافني… من ينحر البدر النضار لمن قرى
وسمعت بطليموس دارس كتبه… متملكا متبديا متحضرا
ولقيت كل الفاضلين كأنما… رد الإله نفوسهم والأعصرا
نسقوا لنا نسق الحساب مقدما… وأتى فذلك إذا أتيت مؤخرا","The same poem contains the following passage:
Who will tell the Arabs of the desert that, on leaving them, I saw (m one man) Aristotle and Alexander? They sacrificed for my table their camels ten months pregnant, but one man gave me hospitality who used to sacrifice bags of gold for his guest. I then heard a deep student in the books of Ptolemy, who ruled with sovereign power, and who understood, equally well, the customs and the life of the desert and of the town; (united in him) I met all the men of talent (of ancient days); God seems to have restored us their persons and their times; they were first drawn up in order, like sums for calculation; then came the amount, because you learned vizir)! came the last."
وهي من القصائد المختارة. وقال ابن الهمداني في كتاب عيون السير”: أعطاه ثلاثة آلاف دينار.”,"This is one of the most exquisite qasidas ever composed! Ibn al-Hamadani says, in his Oyun al-Siar, that Ibn al-Amid rewarded the poet with three thousand dinars."
وقد استعمل أرجان بتخفيف الراء، وهي مشددة على ما ذكره الجوهري في كتاب الصحاح” والحازمي في كتاب “ما اتفق لفظه وافترق مسماه” وابن الجواليقي في كتاب “المعرب”.”,"In this piece, al-Mutanabbi gives but one r to Arrajan, although it should have two, according to al-Jauhari in his Sahah, al-Hazimi in his ma ittafak lafzuhu wa iflarak musammahu (or synonyms), and Ibn al-Jawallki in his Mughrib."
وقد سبق ذكره هذه القصيدة في ترجمة أبي الفضل جعفر بن الفرات، وأن المتنبي نظمها فيه وهو بمصر، فلم يرضه لم ينشده إياها، فلما توجه إلى بلاد فارس صرفها لابن العميد.,"We have already spoken of this qasida in the life of Abu al-Fadl Jaafar Ibn al-Furat, and mentioned that it was composed in honor of that vizir when the author was in Egypt; al-Mutanabbi, however, being dissatisfied with his conduct, did not recite it to him, hut, having gone to Fars, he changed it to the address of Ibn al-Amid."
"وكان أبو نصر عبد العزيز بن نباتة السعدي – المقدم ذكره – قد ورد عليه وهو بالري وامتدحه بقصيدته التي أولها:
برح اشتياق وادكار… ولهيب أنفاس حرار
ومدامع عبراتها… ترفض عن نوم مطار
لله قلبي ما يجن… من الهموم وما يواري","Abu Nasr Abd al-Aziz Ibn Nubata al-Saadi went to see Ibn al-Amid at Rai, and praised him in a poem commencing thus: I suffer from the pains of desire and remembrance, from the ardor of burning sighs; deprived of sleep, tears gush from my eyes. Alas! how many anxious thoughts has my heart concealed!"
"لقد انقضى سكر الشبا… ب وما انقضى وصب الخمار
وكبرت عن وصل الصغا… ر وما سلوت عن الصغار
سقيا لتغليسي إلى… باب الرصافة وابتكاري
أيام أخطر في الصبا… نشوان مسحوب الإزار
حجي إلى حجر الصرا… ة وفي حدائقها اعتماري
ومواطن اللذات أو… طاني ودار اللهو داري","The intoxication of youth has passed away, but its hurtful effects still remain: I am too old to gain the love of youthful maidens, and yet I cannot behold them with indifference. How happy were the nights and mornings in which I visited the door of al-Rusafa, when my youth, inebriated with delight, swept the ground with its robe of pride. I then made my pilgrimage to the stone of al-Sarat and my residence in its shady bowers: the abodes of pleasure were my abodes, and the dwelling of joy was mine."
"ومنها:
لم يبق لي عيش يلذ… سوى معاقرة العقار
حسبي بألحان قمر… ت بهن ألحان القماري
وإذا استهل ابن العمي… د تضاءلت ديم القطار
خرق صفت أخلاقه… صفو السبيك من النصار","In the same piece, he says: Life has no longer any charms for me unless I spend it in passing the wine-cup around, whilst I encourage the female musicians to emulate the strains of the turtle-dove; and then, let Ibn al-Amid appear, the torrent of his beneficence shames the rain-cloud. The character of that generous prince is formed of the purest molten gold."
"فكأنما رفدت موا… هبه بأمواج البحار
وكأن نشر حديثه… نشر الخزامى والعرار
وكأننا مما تف… رق راحتاه في نثار
كلف بحفظ السر تح… سب صدره ليل السرار","his gifts flow copious as the ocean waves, and his renown diffuses around the perfumes of the gillyflower and the arar; he scatters his gifts to us like the comfits scattered at a marriage feast; he keeps so closely the secrets of a friend that his bosom is like the night in which no moon appears."
"ومنها:
إن الكبار من الأمو… ر تنال بالهمم الكبار
وإلى أبي الفضل اتبع… ت هواجس النفس السواري","In the same poem, we remark also the following verse: Lofty enterprises are achieved by lofty minds, and to Abu al-Fadl I sent on their nocturnal journey the inspirations of my heart."
فتأخرت صلته عنه، فشفع هذه القصيدة بأخرى وأتبعها برقعة، فلم يزده ابن العميد على الإهمال مع ورقة حاله التي ورد عليها إلى بابه، فتوسل إلى أن دخل عليه يوم المجلس وهو حفل بأعيان الدولة ومقدمي أرباب الديوان، فوقف بين يديه وأشار إليه بيده، وقال:,"The poet waited vainly in expectation of a recompense for this piece, and he at length followed it up by another poem and then by a letter which, though he arrived at court in a most destitute condition, only served to confirm Ibn al-Amid in his indifference. He finally succeeded in entering into the vizir’s presence on a day in which a levee was held for the reception of the grandees and the chiefs of the civil administration; posting himself then before him, he pointed at him and said."
أيها الرئيس، إني لزمتك لزوم الظل، وذللت لك ذل النعل، وأكلت النوى المحرق انتظارا لصلتك، والله ما بي من الحرمان، ولكن شماتة الأعداء، قوم نصحوني فاغتششتهم، وصدقوني فاتهمتهم،,"“O reis! I have followed thee as closely as thy shadow; I have abased myself before thee as humbly as thy shoe, and I have swallowed the burning food of absence (from home) in expectation of thy gift; yet, by Allah, I do not feel my disappointment; but I dread the sneers of foes, people who gave me good advice, yet I distrusted them; who spoke me truly, yet I suspected their sincerity."
فبأي وجه ألقاهم وبأي حجة أقاومهم ولم أحصل من مديح بعد مديح ومن نثر بعد نظم إلا على ندم مؤلم ويأس مسقم فإن كان للنجاح علامة فأين هي وما هي إن الذين تحسدهم على ما مدحوا به كانوا من طينتك، وإن الذين هجوا كانوا مثلك، فزاحم بمنكبك أعظهم سناما وأنورهم شعاعا، وأشرفهم بقاعا،,"With what a face can I now meet them, and what pretext can I now oppose to them? I have received for eulogium after eulogium, for prose after verse, nothing else but bitter regret and sickening misery. If success have a mark to make it known, where is that mark and what is it? Those whom thou envies for the praises which they received were formed of the same clay as thyself; those whom satire covered with dishonor were like thee; forward then! and surpass the highest of them in exaltation, the brightest of them in luster, the noblest in station.’’"
فحار ابن العميد وشده ولم يدر ما يقول، فاطرق ساعة ثم رفع رأسه وقال: هذا وقت يضيق عن الإطالة منم في الاستزادة، وعن الإطالة مني في المعذرة، وإذا تواهبنا ما دفعنا إليه استأنفنا ما نتحامد عليه،,"Astonished and confounded at this address, Ibn al-Amid remained silent, with his eyes fixed on the ground; but, at length, he raised up his head and replied: “Time is too short to permit thee to solicit favors in a lengthened discourse, or to allow me to offer a long apology; and were we to accord to each other what we are led to bestow, we should only be obliged to recommence the same acts which give us mutual u satisfaction.”"
فقال ابن نباتة: أيها الرئيس، هذه نفثة صدر دوي منذ زمان، وفضلة لسان قد خرس منذ دهر، والغني إذا مطل لئيم، فاستشاط ابن العميد، وقال:,"On this, Ibn Nubata said: “O reis! these (words) are the utterance of a heart which hath long concealed its thoughts, and of a tongue which hath long been silent; and, moreover, the rich man who defers (his generosity) is a despicable character.” These words roused the anger of Ibn al-Amid, and he exclaimed."
والله ما استوجبت هذا العتب من أحد من خلق الله تعالى، ولقد نافرت العميد من دون ذا حتى دفعنا إلى قري عائم ولجاج قائم، ولست ولي نعمتي فاحتملك، ولا صنيعتي فأغضي عليك، وإن بعض ما أقررته في مسامعي ينقض مرة الحليم ويبدد شمل الصبر،,"“By Allah! I did not deserve this reproach from any of God’s creatures; for even less than that I quarreled with (my father) al-Amid, so that we were led to mutual ill will and unceasing disputes. But thou art not one of those to whom I owe an obligation and whose humors I must support, neither art thou one of my dependents for whom I may have indulgence; nay, a part of that with which thou hast dinned my ears would provoke the spleen of the sage and overcome the firmest patience."
هذا وما استقدمتك بكتاب ولا استدعيتك برسول، ولا سألتك مدحي ولا كلفتك تقريضي؛ فقال ابن نباتة: صدقت أيها الرئيس ما استقدمتني بكتاب ولا استدعيتني برسول، ولا سألتني مدحك ولا كلفتني تقريضك، ولكن جلست في صدر ديوانك بأبهتك وقلت:,"And, besides, I did not invite thee hither by letter, I did not send for thee by a messenger, I did not ask thee to praise me, I did not impose on thee the task of extolling me.” To this, Ibn Nubata replied: ’Tis true, O reis! thou didst not invite me hither by letter, thou didst not send for me by a messenger, thou didst not ask me to praise thee, and thou didst not impose on me the task of extolling thee; but, in as much as thou wert seated in the midst of thy court, surrounded with all thy splendor (as if) to say."
لا يخاطبني أحد إلا بالرياسة، ولا ينازعني خلق في أحكام السياسة، فإني كاتب ركن الدولة وزعيم الأولياء والحضرة، والقيم بمصالح المملكة، فكأنك دعوتني بلسان الحال ولم تدعني بلسان المقال، فثار ابن العميد مغضبا وأسرع في صحن داره إلى أن دخل حجرته،,"“Let no one give me any other title than that of reis (chief), let no creature dispute my sovereign orders; for I, the katib of Rukn al-Dawlat, am the head of the courtiers, the lord of the metropolis, the supporter of the welfare of the kingdom;’ that circumstance alone spoke for itself and was a sufficient invitation, although thou didst not invite me verbally.” On hearing these words, Ibn al-Amid sprang from his seat in a passion and hastened into the vestibule of the palace, whence he gained his chamber."
وتقوض المجلس وماج الناس، وسمع ابن نباتة وهو في صحن الدار مارا يقول: والله إن سف التراب والمشي على الجمر أهون من هذا، فلعن الله الأدب إذا كان بائعه مهينا له، ومشتريه مماسكا فيه. فلما سكن غيظ ابن العميد وثاب إليه حلمه التمسه من الغد ليعتذر إليه ويزيل آثار ما كان منه، فكأنما غاص في سمع الأرض وبصرها، فكانت حسرة في قلب ابن العميد إلى أن مات.,"the assembly broke up in confusion, and Ibn al-Nubata was heard to say, as he was crossing the vestibule: “By Allah, it was better to eat dust and walk on burning coals than to endure this; God’s curse upon literature since patrons despise it and those who cultivate it are its dupes.” The next morning, when Ibn al-Amid’s anger had passed over and his self-possession had returned, he caused search to be made for the poet, with the intention of offering him excuses and removing from his mind the disagreeable impressions left by what had passed; but none could discover whither he had gone. The whole occurrence was a constant subject of regret for Ibn al-Amid, up to the time of his death."
ثم إني وجدت هذه القصيدة وصورة هذا المجلس منسوبين إلى غير ابن نباتة، وكشفت ديوان ابن نباتة فلم أر هذه القصيدة فيه، والله أعلم بالصواب، ثم وجدت في كتاب الوزيرين” تأليف أبي حيان التوحيدي هذه القصيدة لأبي محمد عبد الرزاق بن الحسين المعروف بابن أبي الثياب البغدادي اللغوي المنطيقي الشاعر، وهذه المخاطبة لشاعر آخر من أهل الكرخ يعرف بممويه والله أعلم.”,"I have since found this poem and the conversation at the vizir’s levee attributed to a different person from Ibn Nubata, and on looking for the qasida in that poet’s diwan, I could not find it. At a later period, on perusing Abu Haiyan al-Tauhidi’s Kitab al-Wazirain, I found this poem attributed to Abu Muhammad Abd al-Razzak Ibn al-Husain, a native of Baghdad, a philologer, a logician, and a poet, generally known by the appellation of Ibn Abi al-Thiyab, and that the discourse [at the levee) was held by Ibn Mamuyah, a poet and a native of al-Karkh."
وكان أبو الفرج أحمد بن محمد الكاتب مكينا عند مخدومه ركن الدولة ابن بويه، وله الرتبة العلية لديه، وكان ابن العميد لا يوفيه حقه من الإكرام،,"The katib Abu al-Faraj Ahmad Ibn Muhammad enjoyed great favor in the sight of his sovereign Rukn al-Dawlat Ibn Buwaih and held a high rank in his esteem, but he did not receive from Ibn al-Amid the respect to which he was entitled."
"فعاتبه مرارا فلم يفد، فكتب إليه:
مالك موفور فما باله… أكسبك التيه على المعدم
ولم إذا جئت نهضنا وإن… جئنا تطاولت ولم تتمم
وإن خرجنا لم تقل مثل ما… نقول قدم طرفه قدم
إن كنت ذا علم فمن ذا الذي… مثل الذي تعلم لم يعلم","At different times, he complained to him of his behavior, but finding his remonstrances unsuccessful, he wrote to him these lines: What avail your riches if they render you arrogant to the poor? How often, when you came in, have we stood up, and, when we went in, you stirred as if to rise, but did not finish {the movement). When I withdrew, you never said: “Let his horse be brought to the door;” as I said when you withdrew. If you possess science, what do you know which is not known by others."
"ولست في الغارب من دولة… ونحن من دونك في المنسم
وقد ولينا وعزلنا كما… أنت فلم نصغر ولم تعظم
تكافأت أحوالنا كلها… فصل على الإنصاف أو فاصرم","You are not mounted on the back of the empire, and we are not placed below thee, at its feet. We also held commandments like you, we deposed others as you did, but we were never haughty nor proud. We are equal in all things. Persevere in a reasonable line of conduct, or else give up your place."
"وللصاحب ابن عباد فيه مدائح كثيرة، وكان ابن العميد قد قدم مرة إلى أصبهان والصاحب فيها فكتب إليه:
قالوا ربيعك قد قدم… قلت البشارة إن سلم
أهو الربيع أخو الشتا… ء أم الربيع أخو الكرم
قالوا الذي بنواله… أمن المقل من العدم
قلت الرئيس ابن العمي… د إذا، فقالوا لي نعم","The Sahib Ibn Abbad composed a great number of poems in praise of Ibn al-Amid, and, being in Ispahan when the latter went there on a visit, he wrote to him the following lines: They said: “Your {long expected) spring has come.” “Good news!” I exclaimed, “if true; is it spring, the brother of winter, or spring, the brother of generosity?” “Tis that spring,” they replied, “whose gifts secure the indigent from poverty.” “This is then,” said I, “the rah Ibn al-Amid?’’ They answered me: “Yes.”"
"وكان ابن العميد كثير الإعجاب بقول بعضهم:
وجاءت إلى ستر على الباب بيننا… مجاف وقد قامت عليه الولائد
لتسمع شعري وهو يقرع قلبها… بوحي تؤديه إليه القصائد
إذا سمعت مني لطيفا تنفست… له نفسا تنقد منه القلائد","Ibn al-Amid often expressed his admiration of the following verses: She came, fearing (discovery), to the curtain of the door which was closed between us, and at which the slave-girls already stood. She listened to my poetry, whilst her heart was touched by the inspiration of my qasidas. And whenever she heard a tender thought, she heaved a sigh sufficient to burst her necklaces."
وتوفي ابن العميد المذكور في صفر، وقيل في المحرم بالري، وقيل ببغداد، سنة ستين وثلثمائة، رحمه الله تعالى. وذكر أبو الحسين هلال بن المحسن بن إبراهيم الصابي في كتاب الوزراء” أنه توفي في سنة تسع وخمسين وثلثمائة، وكذا قال جده إبراهيم الصابي في كتاب “التاجي”، والله أعلم.”,"Ibn al-Amid died in the month of Safar, some say, of Muharram, A. H. three hundred and sixty (December, A. D. nine hundred and seventy), at Rai, or, by another account, at Baghdad; but Abu al-Hasan Hilal Ibn al-Muhassin Ibn Ibrahim al-Sabi states, in his Kitab al-Wuzaraa, that he died A. H. three hundred and fifty nine. God knows best!"
وكان أبو الفضل ابن العميد يعتاده القولنج تارة والنقرس أخرى، تسلمه هذه إلى هذه، وقال لسائل سأله: أيهما أصعب عليك وأشق قال: إذا عارضني النقرس فكأني بين فكي سبع يمضغني، وإذا اعتراني القولنج وددت لو استبدلت النقرس عنه،,"Abu al-Fadl Ibn al-Amid was visited alternately by attacks of gout and cholic, when of one of these disorders left him, it delivered him over to the other. Being asked which of the two was the more painful, he answered: “When the gout attacks me, I feel as if I were between the jaws of a lion, devouring me, mouthful by mouthful; and when the cholic visits me, I would willingly exchange it for the gout.”"
ويقال: إنه رأى أكارا في بستان يأكل خبزا ببصل ولبن وقد أمعن منه، فقال: وددت لو كنت كهذا الأكار آكل ما أشتهي؛ قلت: وهذه شيمة الدنيا، قل أن تصفو من الشوائب.,"It is said that, seeing one day a laborer in a garden eating bread, with onions and sour-milk, and making a hearty meal, he exclaimed: “I wish I was like that laborer, able to eat my fill of whatever I liked.” I may here say, in the words of Ibrahim al-Sabi, Hilal’s grandfather, in his Kitab al-Taji: “Such is human life; it is seldom free from trouble.”"
ورأيت في بعض المجاميع أن الصاحب بن عباد عبر على باب داره بعد وفاته فلم ير هناك أحدا بعد أن كان الدهليز يغص من زحام الناس ، فأنشد:,"I read, in a collection of anecdotes, that sometime after the death of Ibn al-Amid, the Sahib Ibn Abbad passed by his door, and remarking that the vestibule, which used to be crowded with people, was completely empty, he recited these lines."
"أيها الربع لم علاك اكتئاب… أين ذاك الحجاب والحجاب
أين من كان يفرغ الدهر منه… فهو اليوم في التراب تراب
قل بلا رقبة وغير احتشام… مات مولاي فاعتراني اكتئاب","Tell me, thou abode! why art thou covered with sadness? where are the ushers and the door-curtain? Where is he before whom adversity fled? He is now earth enclosed in earth. Say without fear or shame: “My master is dead, and sadness hath overwhelmed me.””"
ثم رأيت في كتاب اليميني” للعتبي هذه الأبيات، وقد نسبها إلى أبي العباس الضبي، ثم قال: ويقال إنها لأبي بكر الخوارزمي، وقد اجتاز بباب الصاحب ابن عباد، ولا يمكن أن تكون على هذا التقدير للخوارزمي لأنه مات قبل الصاحب كما تقدم ذكره.”,"I have since observed that al-Otbi, in his Kitab al-Yamani, attributes these verses to Abu ’l-Abbas al-Dabbi; “but,” says he, “some state that they were composed by Abu Bakr al-Khwarizmi, on passing by the door of the Sahib Ibn Abbad.” This cannot, however, be true, for al-Khwarizmi died before the Sahib, as we have observed in his life"
"ومثل هذه الحكاية ما حكاه علي بن سليمان قال: رأيت بالري دار قوم لم يبق منها إلا رسم بابها، وعليه مكتوب:
اعجب لصرف الزمان معتبرا… فهذه الدار من عجائبها
عهدي بها بالملوك زاهية… قد سطع النور في جوانبها
تبدلت وحشة بساكنها… ما أوحش الدار بعد صاحبها","Similar to this is an anecdote related by Ali Ibn Suleiman: “I saw,” says he, “the ruins of a large palace “ at Rai, of which nothing remained but the door way, and on that was written: I Wonder at the vicissitudes of fortune, and be instructed; this dwelling is a striking example of such changes: I once saw it brilliant with a crowd of princes, and lights shining in c every part of it: but solitude is now its only inhabitant: O how desolate the house when the master is gone!”"
ولما مات رتب مخدومه ركن الدولة ولده ذا الكفايتين أبا الفتح عليا مكانه في دست الوزارة، وكان جليلا نبيلا سريا فضائل وفواضل، وهو الذي كتب إليه المتنبي الأبيات الخمسة الدالية الموجودة في ديوانه أثناء مدائح والده، ولا حاجة إلى ذكرها.,"On the death of Ibn al-Amid, his son Zu al-Kifayatain Abu al-Fath Ali replaced him in the vizirate by the choice of their sovereign Rukn al-Dawlat. Zu al-Kifayatain was a noble and princely-minded man, eminent for his abilities, talents, and beneficence: it was to him that al-Mutanabbi addressed the five lines rhyming in d which are to be found in that poet’s diwan, and form part of the eulogium composed by him on Ibn al-Amid. It is not therefore necessary to insert them."
وذكره الثعالبي في اليتيمة” في ترجمة والده، وقال: كتب إلى صديق له يستهديه خمرا مستورا عن والده ” قد اغتنمت الليلة – أطال الله بقاءك يا سيدي – رقدة من عين الدهر،”,"Al-Thaalibi speaks of him in the Yatima, in the article on Ibn al-Amid, and he gives there the, following note in which Zu al-Kifayatain requests a friend to send him some wine without letting his father, Ibn al-Amid, perceive it: “May God prolong your lordship’s existence! I have hastened to pass this night in enjoyment, as if to take advantage of the moment when the eye of adversity slumbers."
وانتهزت فرصة من فرص العمر، وانتظمت مع أصحابي في سمط الثريا، فإن لم تحفظ علينا هذا النظام، بإهداء المدام، عدنا كبنات نعش والسلام  وذكر له مقاطيع من الشعر.”,"I have seized on one of the opportunities which life offers, to form with my companions a part of the band of the Pleiades, and, if you do not aid us to maintain our rank in that choir by sending us some wine, we shall be [sad) like the daughters of the hearse. Adieu.” Al-Thaalibi gives also some pieces of verse composed by the author of this letter."
ولم يزل أبو الفتح المذكور في وزارة ركن الدولة إلى أن توفي مؤيد الدولة فاستوزره أيضا، وأقام على ذلك مدة مديدة، وكانت بينه وبين الصاحب ابن عباد منافسة،,"Abu al-Fath continued to fill the office of vizir up to the death of Rukn al-Dawlat, and the accession of Muayad al-Dawlat, that prince’s son. He was again chosen as vizir by the new monarch, but he held this post for a very short time. A profound jealousy subsisted between him and the Sahib Ibn Abbad."
ويقال: إنه أغرى قلب مؤيد الدولة عليه، فظهر له منه التنكر والإعراض، وقبض عليه في بعض شهور سنة ست وستين وثلثمائة، وله في اعتقاله أبيات شرح فيها حاله.,"and it is said that the latter was the person who turned Muayad al-Dawlat’s heart against him. That prince began by expressing his disapproval of Zu al-Kifayatain’s conduct and testifying the aversion which he had conceived for him, till, at length, in the year three hundred and sixty six, he cast him into prison. There still exist some verses composed by Zu al-Kifayatain during his confinement, and in these, he describes his miserable situation."
وقال الثعالبي: اجتاح ماله وقطع في العقوبة أنفه وجز لحيته – وقال غيره: وقطع يديه – فلما أيس من نفسه وعلم أنه لا مخلص له مما هو فيه ولو بذل جميع ما تحتوي عليه يده، فتق جيب جبة كانت عليه واستخرج منها رقعة فيها تذكرة بجميع ما كان له ولوالده من الذخائر والدفائن ، وألقاها في النار،,"Al-Thaalibi says that he lost all his wealth, and that they tortured him by cutting off his nose and plucking out his beard. Another writer states that one of his hands was cut off also, and perceiving that his case was hopeless and escape impossible, even were he to surrender up all he possessed, he tore open the breast of his robe, and taking out of it a paper containing a list of all the wealth and hidden treasures which he and his father had collected, he cast it into the fire."
فلما علم أنها احترقت قال للموكل به: افعل ما أمرت به. فوالله لا يصل إلى صاحبك من أموالنا درهم واحد، فما زال يعرضه على أنواع العذاب حتى تلف، وكان القبض عليه يوم الأحد ثامن عشر ربيع الآخر سنة ست وستين وثلثمائة، وكانت ولادته سنة سبع وثلثمائة.,"When he saw it entirely consumed, he said to the man who had him in custody: “Execute thy orders, for, by Allah! not a single dirhem of our money shall fall into the hands of thy master.” He was then put to the torture and kept in suffering till he died. His arrestation took place on Sunday, the eighth of the latter Rabi, A. H. three hundred and sixty six (the fourth of December, A. D. nine hundred and seventy six). He was born in three hundred and seven (A. D. nine hundred and nineteen or nine hundred and twenty)."
ولما انصرف أهل خراسان في سنة خمس وخمسين وثلثمائة أيام الغزاة من الري بعد الحادثة التي جرت هناك – وهي واقعة مشهورة ودفع الله شرها – شرع الرئيس أبو الفضل ابن العميد في بناء حائط عظيم دار مخدومه ركن الدولة،,"At the time of the expedition, in the year three hundred and fifty five (A. D. nine hundred and sixty six), when the Khorasanides departed from Rai after the grave event which occurred there, and when God had delivered [the country) from their perversity, the reis Abu al-Fadl Ibn al-Amid commenced the construction of an immense wall around the palace of his sovereign."
فقال له عارض الجيش: هذا كما يقال: الشد بعد الضراط، فقال ابن العميد: هذا أيضا جيد، لئلا تنفلت أخرى، فاستحسن منه هذا الجواب.,This induced the army inspector to observe that such an undertaking reminded him of the common saying: Post crepilum venlris stringere podicem; on which Ibn al-Amid replied: “And that also is useful ‘to prevent another from escaping.” This answer was considered excellent.
"وفيه يقول بعض أصحابه:
آل العميد وآل برمك ما لكم… قل المعين لكم وذل الناصر
كان الزمان يحبكم فبدا له… إن الزمان هو الخؤون الغادر","Ibn al-Amid was appointed to office A. H. three hundred and thirty seven (A. D. nine hundred and forty eight or nine hundred and forty nine). In allusion to [the death of Abu ‘l-Fath one of his friends said: Family of al-Amid and family of Barmek! what has befallen you? your friends are few, and your assisters intimidated. Fortune took you for its favorites, but it then thought fit (to change its mind); fortune is certainly deceitful and treacherous."
وتولى موضعه الصاحب ابن عباد – وقد تقدم ذكره في ترجمته فينظر هناك في حرف الهمزة.,"Abu al-Fath, the son of Ibn al-Amid, had the Sahib Ibn Abbad for successor; see the life of the latter."
"وكان أبو الفتح المذكور قبل أن يقتل بمدة قد لهج بإنشاد هذين البيتين:
دخل الدنيا أناس قبلنا… رحلوا عنها وخلوها لنا
ونزلناها كما قد نزلوا… ونخليها لقوم بعدنا","He frequently repeated the following lines, sometime before he lost his life: Men entered the world before us, and they departed from it, leaving it to us; we sojourned therein as they did, but we shall leave it to our successors."
"ومن المنسوب إلى أبي الفتح ابن العميد:
يقول لي الواشون: كيف تحبها… فقلت لهم: بين المقصر والغالي
ولولا حذاري منهم لصدقتهم… فقلت: هوى لم يهوه قط أمثالي
وكم من شفيق قال: مالك واجما… فقلت: ترى ما بي وتسأل عن حالي","The following piece is attributed to Abu al-Fath, the son of Ibn al-Amid: The delators who watched my conduct asked me how I loved her? and I answered: “With a passion neither inadequate nor excessive.” Had I not mistrusted them, I should have spoken the truth and said: “My passion for her surpasses all that lovers ever felt.” How often have my brethren asked me why I was so sad? And I replied: ‘You see my malady, yet you “ ask me what is the matter!”"
وكان أبو حيان علي بن محمد التوحيدي البغدادي قد وضع كتابا سماه مثالب الوزيرين” ضمنه معايب أبي الفضل ابن العميد المذكور والصاحب ابن عباد، وتحامل عليهما وعدد نقائصهما، وسلبهما ما اشتهر عنهما من الفضائل والإفضال، وبالغ في التعصب عليهما وما انصفهما،”,"Abu Haiyan Ali Ibn Muhammad al-Tauhidi, a native of Baghdad, composed a work entitled: Mathalib al-Wazirain (the disgraceful acts of the two vizirs) in which he inserted all the circumstances which could tend to the dishonor of Ibn al-Amid and the Sahib Ibn Abbad; he attacked them violently in this production, enumerating their faults, stripping them of all the renown which they had acquired by their talents and generosity, displaying the utmost prejudice against them and treating them with great injustice."
وهذا الكتاب من الكتب المحدودة، ما ملكه أحد إلا وتعكست أحواله، ولقد جربت ذلك وجربه غيري على ما أخبرني من أثق به.,"This book is one of those which bring ill luck; no person ever had it in his possession without suffering a reverse of fortune, as I myself have experienced, and as others, on whose words I can place reliance, have experienced also."
وكان أبو حيان المذكور فاضلا منصفا له من الكتب المشهور الإمتاع والمؤانسة في مجلدين، وكتاب وكتاب البصائر والذخائر وكتاب الصديق والصداقة في مجلد واحد أيضا وكتاب المقابسات في مجلد أيضا، وكتاب مثالب الوزيرين” في مجلد واحد أيضا، وغير ذلك، وكان موجودا في السنة الأربعمائة، ذكر في كتاب “الصديق والصداقة”.”,"This Abu Haiyan was a man of talent and an author: he composed some works of great repute, such as the Kitab al-Imtinaa wa al-Muanasa (aversion and attachment), in two volumes; the Kitab al-Basair wa al-Zakhair (guiding marks and treasures); the Kitab al-Sadik wa al-Sadaka (the friend and friendship), in one volume; the Kitab al-Mukabisat (comparisons) in one volume; the Mathalib al-Wazirain, in one volume, etc. This writer was still alive in the year four hundred (A. D. one thousand and nine or one thousand and ten), as we learn from his own words in the Kitab al-Sadik wa al-Sadaka."
والتوحيدي: بفتح التاء المثناة من فوقها وسكون الواو وكسر الحاء المهملة وسكون الياء المثناة من تحتها وبعدها دال مهملة، ولم أر أحدا ممن وضع كتب الأنساب تعرض إلى هذه النسبة، لا السمعاني ولا غيره، لكن يقال إن أباه كان يبيع التوحيد ببغداد، وهو نوع من التمر بالعراق،,"I have not found the word Tauhidi noticed by any of the authors who have composed treatises on patronymics, not even by al-Samaani; but it is said that Abu Haiyan’s father sold tauhid at Baghdad, and that this tauhid is a species of date produced in Iraq."
وعليه حمل بعض من شرح ديوان المتنبي قوله: يترشفن من فمي رشفات… هن فيه أحلى من التوحيد والله أعلم بالصواب.,It is this signification which some commentators of al-Mutanabbi’s poems assign to the following verse: They draw from my mouth draughts which are sweeter than the profession of God’s unity (al-tauhid).
ابن مقلة,IBN MUKLA
أبو علي بن الحسين بن مقلة الكاتب المشهور؛ كان في أول أمره يتولى بعض أعمال فارس ويجبي خراجها، وتنقلت أحواله إلى أن استوزره الإمام المقتدر بالله، وخلع عليه لأربع عشرة ليلة بقيت من شهر ربيع الأول سنة ست عشرة وثلثمائة،,"Abu Ali Muhammad Ibn Ali Ibn al-Hasan Ibn Mukla, the celebrated katib, commenced his career as administrator and revenue collector in one of the districts of Fars. He successively occupied various situations till he was at length appointed vizir by al-Muktadir billah, who invested him with this office on the sixteenth of the first Rabi, A. H. three hundred and sixteen (May, A. D. nine hundred and twenty eight)."
وقبض عليه يوم الأربعاء لأربع عشرة ليلة بقيت من جمادى الأولى سنة ثماني عشرة وثلثمائة، ثم نفاه إلى بلاد فارس بعد أن صادره، ثم استوزره الإمام القاهر بالله، فأرسل إليه إلى فارس رسولا يجيء به، ورتب له نائبا عنه،,"The same caliph arrested him on Wednesday, the sixteenth of the first Jumada, A, H. three hundred and eighteen (June, A. D. nine hundred and thirty), extorted from him a large sum of money and banished him into the province of Fars. The imam al-Kahir billah (al-Muktadir’s successor) sent a messenger to bring him back from that country, and appointed him to act as his lieutenant."
فوصل ابن نقلة من فارس بكرة يوم الخميس عيد الأضحى من سنة عشرين وثلثمائة، وخلع عليه، ولم يزل وزيره حتى اتهمه بمعاضدة علي بن بليق على الفتك به، وبلغ ابن مقلة الخبر، فاستتر في أول شعبان من سنة إحدى وعشرين وثلثمائة.,"On the morning of the Day of Sacrifice, A. H. three hundred and twenty (December, A. D. nine hundred and thirty two), Ibn Mukla returned from Fars, and being invested with the pelisse of office, he continued to hold the post of vizir till the month of Shaaban in the following year. At that time, he withdrew into concealment on receiving information that the caliph suspected him of favorizing the conspiracy got up by Ali Ibn Balik."
ولما ولي الرضي بالله، لست خلون من جمادى الأولى من سنة اثنتين وعشرين وكان المظفر بن ياقوت مستحوذا على أمور الراضي، وكانت بينه وبين أبي علي الوزير وحشة، فقرر ياقوت المذكور مع الغلمان الحجرية أنه إذا جاء الوزير أبو علي قبضوا عليه، وأن الخليفة لا يخالفهم في ذلك، وربما سره هذا الأمر،,"Al-Radi Billah, who succeeded to the caliphate on the sixth of the first Jumada, A. H. three hundred and twenty two (the twenty fourth of April, A. D. nine hundred and thirty four), chose him for vizir, three days after his accession. Al-Muzaffar Ibn Yakut, who had acquired the absolute direction of al-Radi’s affairs, entertained a dislike for the vizir Abu Ali and concerted a plot with the pages of the chambers for the purpose of seizing on him when he entered the palace; assuring them that such a proceeding would meet with no opposition from the caliph and that it would in all probability give him great pleasure."
فلما حصل الوزير في دهليز دار الخلافة وثب الغلمان عليه ومعهم ابن ياقوت المذكور فقبضوا عليه وأرسلوا إلى الراضي يعرفونه صورة الحال، وعددوا له ذنوبا وأسبابا تقضي ذلك، فرد جوابهم وهو يستصوب رأيهم فيما فعلوه، وذلك في يوم الاثنين لأربع عشرة ليلة بقيت من جمادى الأولى سنة أربع وعشرين وثلثمائة،,"It happened therefore that, when the vizir entered the vestibule of the palace, Ibn Yakut and the pages seized on him and sent him in to al-Radi whom they acquainted with the circumstance; enumerating, at the same time, a number of crimes which they attributed to their prisoner and which forced them to lake so decided a measure. The caliph returned an answer in which he gave his approval to their conduct. This occurred on Monday, the sixteenth of the first Jumada, A. H. three hundred and twenty four (April, A. D. nine hundred and thirty six)."
واتفق رأيهم على تفويض الوزارة إلى عبد الرحمن بن عيسى بن داود بن الجراح، فقلده الراضي الوزارة، وسلم إليه أبا علي بن مقلة، فضربه بالمقارع وجرى عليه من المكاره بالتعليق وغيره من العقوبة شيء كثير، وأخذ خطه بألف ألف ينار، ثم خلص وجلس بطالا في داره.,"They then agreed that the vizirship should be confided to Abd al-Rahman Ibn Isa Ibn Dawud Ibn al-Jarrah, and al-Radi, in consequence, invested him with that office and delivered over to him Abu Ali Ibn Mukla. Abd al-Rahman caused his prisoner to be scourged with whips, and having put him to the rack and inflicted on him various other tortures, he extorted his signature to a promissory note of one million of dinars. Ibn Mukla then obtained his liberty, and retired to his house, where he remained unemployed."
ثم إن أبا بكر محمد بن رائق استولى على الخلافة، وخرج عن طاعتها فانفذ إليه الراضي واستماله، وفوض إليه تدبير المملكة وجعله أمير الأمراء ورد إليه تدبير أعمال الخراج والضياع في جيمع النواحي، وأمر أن يخطب له على جميع المنابر،,"Abu Bakr Muhammad Ibn Raik having then revolted against the caliphate, al-Radi sent to the insurgent chief and propitiated his favor by entrusting him with the government of the empire and creating him amir al-umara. He gave up to him also the administration of the revenue (kharaj) and of all the landed estates (belonging to the caliphate), besides which, he caused the public prayer (khutba) to be said in his name from all the pulpits of the empire."
فقوي أمره وعظم شأنه وتصرف على حسب اختياره؛ واحتاط على أملاك ابن مقلة المذكور وضياعه وأملاك ولده أبي الحسين، فحضر إليه ابن مقلة وإلى كاتبه وتذلل لهما في معنى الإفراج عن أملاكه،,"Ibn Raik having thus attained the height of power and influence, exerted his authority uncontrolled, and seized on the possessions and landed property of Ibn Mukla and his son Abu al-Husain. Ibn Mukla then waited on Ibn Raik and his secretary, and requested, in the humblest manner, the restitution of his estates."
فلم يحصل منهما إلا على المواعيد، فلما رأى ابن مقلة ذلك أخذ في السعي بابن رائق المذكور من كل جهة، وكتب إلى الراضي يشير عليه بإمساكه والقبض عليه، وضمن له أنه متى فعل ذلك وقلده الوزارة استخرج له ثلثمائة ألف ألف دينار، وكانت مكاتبته على يد علي بن هارون المنجم النديم – المقدم ذكره –,"Being unable to obtain anything from them but vague promises, he decided on employing against Ibn Raik every possible means of intrigue, and wrote to the caliph advising his arrestation; engaging, at the same time, in case his advice was followed and that he himself was appointed vizir, to force from Ibn Raik the sum of three hundred thousand dinars. The letter containing this communication was in the handwriting of Ali Ibn Harun al-Munajjim."
فأطمعه الراضي بالإجابة إلى ما سأل، وترددت الرسائل بينهما في ذلك، فلما استوثق ابن مقلة من الراضي اتفقا على أن ينحدر إليه سرا ويقيم عنده إلى أن يتم التدبير،,"Al-Radi appeared inclined to give his consent to this proposal, and having then encouraged Ibn Mukla in his expectations, he entered into a correspondence with him, and numerous letters passed between them. Ibn Mukla finally obtained from al-Radi the assurance of his co-operation, and it was agreed on between them both that he should proceed secretly to the caliph’s palace and remain there till their plan was put in execution."
فركب من داره وقد بقي من شهر رمضان ليلة واحدة، واختار هذا الطالع لأن القمر يكون تحت الشعاع، وهو يصلح للأمور المستورة، فلما وصل إلى دار الخليفة لم يمكنه من الوصول إليه، واعتقله في حجره، ووجه الراضي من غد إلى ابن رائق، وأخبره بما جرى، وانه احتال على ابن مقلة حتى حصله في أسره وترددت بينهما المكاتبات في ذلك.,"He then cast a horoscope which indicated the eve of the last day of Ramadan as a propitious moment for quitting his house and riding to the palace, because the moon is then (concealed) under the rays of the sun, and such epochs are favorable for engaging in affairs requiring secrecy. On arriving at the palace, he was detained in a chamber and refused admittance to al-Radi. The next morning, the caliph sent a messenger to Ibn Raik, informing him of what had occurred, and stating that this was a stratagem devised by himself for the purpose of getting Ibn Mukla into his power."
فلما كان رابع عشر شوال سنة ست وعشرين وثلثمائة، اظهر الراضي أمر ابن مقلة وأخرجه من الاعقتال، وحضر حاجب ابن رائق وجماعة من القواد وتقابلا، وكان ابن رائق قد التمس قطع يده اليمنى التي كتب بها تلك المطالعة، فلما انتهى كلامهما في المقابلة قطعت يده اليمنى ورد إلى محبسه،,"Frequent communications, in writing, then passed between them both, and, on the fourteenth of Shawwal, A. H. three hundred and twenty six (August, A. D. nine hundred and thirty eight), al-Radi made known to the public the designs of Mukla; and, drawing him from confinement, he confronted him with Ibn Raik’s chamberlain and some of the military chiefs. As Ibn Raik bad expressed the wish that Ibn Mukla should be punished by the amputation of the hand with which he had written the horoscope (just mentioned), the confrontation was no sooner terminated, than the (executioners) cut off his right hand and took him back to prison."
ثم ندم الراضي على ذلك وأمر الأطباء بملازمته للمداواة، فلازموه حتى برئ، وكان ذلك نتيجة دعاء أبي الحسن محمد بن شنبوذ المقرئ عليه بقطع اليد – وقد تقدم ذكر سبب ذلك في ترجمته – وذلك من عجيب الاتفاق.,"Al-Radi then repented of what had been done, and sent doctors to attend him and heal his wound. Such was the result of the imprecation which Abu T-Hasan Muhammad Ibn Shanabud, the Quran-reader, pronounced against Ibn Mukla, as we have already related; it was certainly an extraordinary coincidence."
وقال أبو الحسن ثابت بن سنان بن ثابت بن قرة الطبيب، وكان يدخل عليه لمعالجته: كنت إذا دخلت عليه في تلك الحال يسألني عن أحوال ولده أبي الحسين، فأعرفه استتاره وسلامته، فتطيب نفسه، ثم ينوح على يده ويبكي ويقول: خدمت بها الخلفاء وكتبت بها القرآن الكريم دفعتين، تقطع كما تقطع أيدي اللصوص فأسليه وأقول له: هذا انتهاء المكروه وخاتمة القطوع فينشدني ويقول:,"Abu al-Hasan Thabit Ibn Sinan Ibn Thabit Ibn Kurra, one of the physicians who attended him, relates as follows: “I went to see him when he was in that state, and he asked me news of his son Abu al-Husain; I informed him that he was concealed in a place of safety, and these words gave him great comfort. he then began to lament and weep for the loss of his hand. I labored,’ said he, in the service of the caliphs and twice transcribed the Quran; yet they cut it off as if it had been the hand of a thief.’ I endeavored to console him, saying “that it would be the last of his afflictions and that no other mutilation would befall him. To this he replied by the following verse."
إذا ما مات بعضك فابك بعضا… فإن البعض من بعض قريب,"“When a part of thee perishes, weep for the loss of another part; for one part is near unto another.”"
ثم عاد وراسل الراضي من الحبس بعد قطع يده وأطمعه في المال وطلب الوزارة وقال: إن قطع اليد ليس مما يمنع الوزارة، وكان يشد القلم على ساعده ويكتب به.,"He at length recovered, and sent from his prison a message to al-Radi promising [to procure for) him a large sum and requesting to be appointed vizir; he added that the amputation of his hand could be no obstacle to his nomination. He had contrived, in fact, to write with a pen by fastening it to the stump of his arm."
ولما قدم بجكم التركي من بغداد، وكان من المنتمين إلى ابن رائق أمر بقطع لسانه أيضا فقطع، وأقام في الحبس مدة طويلة ثم لحقه ذرب، ولم يكن له من يخدمه، فكان يستقي الماء لنفسه من البئر، فيجتذب بيده اليسرى جذبة وبفمه الأخرى.,"When Begkem al-Turki, who had been one of Ibn Raik’s partisans, approached Baghdad, Ibn Raik ordered the prisoner’s tongue to be cut out. After a protracted confinement, Ibn Mukla was attacked by diarrhea, and having no person to attend him, he was forced to draw water from the well for his own use; this he effected by seizing the rope alternately with his left hand and his teeth."
وله أشعار في شرح حاله وما انتهى أمره إليه ورثاء يده والشكوى من المناصحة وعدم تلقيها بالقبول، فمن ذلك قوله:,"He composed some poems in which he described his miserable fate and deplored the loss of his hand; in these pieces, one of which we here give, he complained of the ingratitude which he had experienced in return for his fidelity."
"ما سئمت الحياة لكن توثق… ت بأيمانهم فبانت يميني
بعت ديني لهم بدنياي حتى… حرموني دنياهم بعد ديني
ولقد حطمت ما استطعت بجهدي… حفظ أرواحهم فما حفظوني
ليس بعد اليمين لذة عيش… يا حياتي بانت يميني فبيني","(To act thus) I was not weary of existence, but I trusted to their good faith and lost my right hand. To obtain worldly rank, I sold to them my spiritual welfare, and they deprived me of one and of the other. I used all my efforts to preserve their lives, but mine they did not preserve. After the loss of my right hand, there is no pleasure in life; my right hand is gone! depart thou also, O my soul!"
"ومن المنسوب إلى ابن مقلة أيضا:
لست ذا ذلة إذا عضني الده… ر ولا شامخا إذا واتاني
أنا نار في مرتقى نفس الحا… سد ماء جار مع الإخوان","The following lines are attributed to him: I cringe not when pinched by misfortune, neither am I haughty when it spares me. I am fire when blown upon by the deep-drawn sighs of envy; I am a gentle stream with my friends."
"وفي الوزير المذكور يقول بعضهم:
وقالوا العزل للوزراء حيض… لحاه الله من أمر بغيض
ولكن الوزير أبا علي… من اللائي يئسن من المحيض",It was of this vizir that a poet said: They say that dismissal from office is the infirmity [menstrua) to which noble personages are subject; may God curse it for a hateful thing! but the vizir Aba Ali is one of those who expect no longer such an infirmity.
ولم يزل على هذه الحال إلى أن توفي في موضعه يوم الأحد عاشر شوال، سنة ثمان وعشرين وثلثمائة، ودفن في مكانه، ثم نبش بعد زمان وسلم إلى أهله.,"Ibn Mukla continued in this miserable state till his death, which took place on Sunday, the tenth of Shawwal, A, H. three hundred and twenty eight (the nineteenth of July, A. D. nine hundred and forty eight). His corpse was buried in the prison where he died, but, after some time, it was disinterred and delivered up to his family."
وكانت ولادته يوم الخميس بعد العصر، لتسع بقين من شوال سنة اثنتين وسبعين ومائتين، ببغداد، رحمه الله تعالى.,"He was born in Baghdad, on the afternoon of Thursday, the twentieth of Shawwal, A. H. two hundred and seventy two (March, A. D. eight hundred and eighty six)."
وقد تقدم طرف من خبره في ترجمة ابن البواب الكاتب، وأنه أول من نقل هذه الطريقة من خط الكوفيين إلى هذه الصورة هو وأخوه، على الخلاف المذكور في ترجمة ابن البواب، وأن ابن البواب تبع طريقته ونقح أسلوبه.,"We have already mentioned in the life of Ibn al-Bawwab, that it was he who derived the present system [of writing) from the written characters used by the people of Kufa and that he gave it its actual form: I mean to say, either he or his brother, because there exists a difference of opinion on this subject. I have observed also that Ibn al-Bawwab followed the path marked out by Ibn Mukla and ameliorated his system."
ولابن مقلة ألفاظ منقولة مستعملة، فمن ذلك قوله: إذا أحببت تهالكت، وإذا أبغضت أهلكت، وإذا رضيت آثرت، وإذا غضبت أثرت. ومن كلامه أيضا: يعجبني من يقول الشعر تأدبا لا تكسبا، ويتعاطى الغناء تطربا لا تطلبا. وله كل معنى مليح في النظم والنثر.,"Ibn Mukla uttered some sayings which are still preserved and employed; such, for instance, are the following: “When I love, I risk death: and when I hale, I inflict it.” “When pleased, I favor; when displeased, I punish.” “I like him who cultivates poetry for self-instruction, not for lucre, and him who practices music for pleasure, not for gain.” He has announced a number of fine thoughts both in prose and verse."
وكان ابن الرومي الشاعر – المتقدم ذكره – يمدحه فمن معاينة المقولة فيه قوله:,"The poet Ibn al-Rumi eulogized Ibn Mukla, and one of the ideas which he expressed respecting him is the following."
"إن يخدم القلم السيف الذي خضعت… له الرقاب ودانت خوفه الأمم
فالموت، والموت لا شيء يعادله… ما زال يتبع ما يجري به القلم
كذا قضى الله للأقلام مذ بريت… أن السيوف لها مذ أرهفت خدم
وكل صاحب سيف دائما أبدا… ما يزال يتبع ما يجري به القلم","If the pen be master of the sword (, the sword) before which all necks are humbled and to whose edge nations are obedient; {recollect) that death also, death which naught can resist, follows [from) words traced by the pen {of fate). ’Tis thus that God bath decreed, from the time in which pens were first made; {he decreed) that swords, from the moment they received their edge, should be servants to the pen."
وكان أخوه أبو عبد الله الحسن بن علي بن مقلة كاتبا أديبا بارعا، والصحيح أنه صاحب الخط المليح، ومولده يوم الأربعاء طلوع الفجر، سلخ شهر رمضان سنة ثمان وسبعين ومائتين. وتوفي في شهر ربيع الآخر سنة ثمان وثلثين وثلثمائة، رحمه الله تعالى.,"Abu Abd Allah al-Hasan Ibn Ali Ibn Mukla, the vizier’s brother, was an accomplished and eminent katib. It was really he who invented that handsome written character. His birth took place on Wednesday, at daybreak, the thirtieth of Ramadan, A. H, two hundred and seventy eight (January, A. D. eight hundred and ninety two), and his death, in the month of the latter Rabi, A. H. three hundred and thirty eight (October, A. D. nine hundred and forty nine)."
وأما ابن رائق، فإن الحافظ ابن عساكر ذكر في  تاريخ دمشق ” أنه قدمها في ذي الحجة سنة سبع وعشرين وثلثمائة وذكر أن الإمام المقتفي بالله ولاه أمر دمشق، وأخرج منها بدر بن عبد الله الإخشيدي، ثم توجه إلى مصر، وتواقع هو وصاحبها محمد بن طغج الإخشيد – المقدم ذكره -“,"As for Ibn Raik, the hafiz Ibn Asakir states, in his History of Damascus, that he arrived there in the month of Zi al-Hijja, A. H. three hundred and twenty seven (Sept-Oct. A. D. nine hundred and thirty nine), and that he was appointed governor of that city by the Imam al-Muktafi in the place of Badr Ibn Abd Allah al-Ikshidi, whom he had expelled. Ibn Raik then set out for Egypt and had an encounter with Muhammad Ibn Toghaj, the sovereign of that country."
فهزمه الإخشيد فرجع إلى دمشق، ثم توجه إلى بغداد وقتل بالموصل سنة ثلاثين وثلثمائة، وقيل أن بني حمدان قتلوه بالموصل، قتله ناصر الدولة الحسن – المقدم ذكره -.,"Being defeated in this engagement, he returned to Damascus, whence he proceeded to Baghdad. He was assassinated at Mosul, A. H. three hundred and thirty (A. D. nine hundred and forty one or nine hundred and forty two). It is said that he fell by the hand of Nasir al-Dawlat al-Hasan Ibn Hamdan."
ابن بقية,IBN BAKIYA THE VIZIR
الوزير أبو الطاهر محمد بن محمد بن بقية بن علي، الملقب نصير الدولة، وزير عز الدولة بختيار بن معز الدولة بن بويه – المقدم ذكره – كان من جلة الرؤساء، أكابر الوزراء، وأعيان الكرماء.,"Abu al-Tahir Muhammad Ibn Muhammad Ibn Bakiya Ibn Ali, surnamed Nasir al-Dawlat (assister of the empire) and vizir to Izz al-Dawlat Bakhtyar the son of Muzz al-Dawlat Ibn Buwaih, was an eminent reis, a powerful vizir and a generous patron."
وقد تقدم فر ترجمة عز الدولة طرف من خبره في قضية الشمع، وأن الشماع لما سئل عن راتب عز الدولة في السمع كم كان، فقال: كان راتب وزيره محمد بن بقية ألف من في كل شهر،,"We have already spoken of him in our notice on Izz al-Dawlat and mentioned that the wax-chandler, being asked what quantity of wax lights was allotted by that sovereign to his own service, replied: “The allowance of wax furnished to the vizir for that object was two thousand pounds weight every month.”"
فإذا كان هذا راتب الشمع خاصة مع قلة الحاجة إليه، فكم يكون غيره مما تشتد الحاجة إليه وكان من أهل أوانا من أعمال بغداد، وكان في أول أمره قد توصل إلى أن صار صاحب مطبخ معز الدولة والد عز الدولة، ثم تنقل إلى غيرها من الخدم.,"Now, wax-lights being an object of little necessity, it may be conceived from this single circumstance how great must have been the quantity of things more essential and more requisite with which was provided. Ibn Bakiya was a native of Awana, a place in the province of Baghdad. In the commencement of his career, he was appointed superintendent of the kitchen by Muzz al-Dawlat, and then passed successively through other posts connected with the service of that sovereign."
ولما مات معز الدولة وأفضى الأمر إلى عز الدولة حسنت حاله عنده، ورعى خدمته لأبيه، وكان فيه توصل وسعة صدر، وتقدم إلى أن استوزره عز الدولة يوم الاثنين لسبع ليال خلون من ذي الحجة سنة اثنتين وستين وثلثمائة.,"On the death of his master and the accession of Izz al-Dawlat, his situation became still more prosperous, having merited the favor of the new monarch by the zeal which he had displayed in the service of his father. Possessing a pleasing address and a generous disposition, he advanced to more elevated situations, and, on Monday, the seventh of Zi al-Hijja, A. H. three hundred and sixty two (September, A. D. nine hundred and seventy three), he received from Izz al-Dawlat his appointment to the place of vizir, t a later period,"
ثم إنه قبض عليه لسبب اقتضى ذلك يطول شرحه؛ وحاصله أنه حمله على محاربة ابن عمه عضد الدولة، فالتقيا على الأهواز وكسر عز الدولة، فنسب ذلك إلى رأيه ومشورته، وفي ذلك يقول أبو غسان الطبيب بالبصرة:,"Izz al-Dawlat was led to arrest him for reasons too long to be fully related: we may, however, state, in a summary manner, that Ibn Bakiya pushed him to wage war against his cousin Adud al-Dawlat, that, in the battle which ensued at al-Ahwaz, the troops of Izz al-Dawlat were defeated, and that the prince attributed this disaster to the counsels of his vizir. In allusion to this circumstance, Abu Ghassan, a physician of Basra, said."
"أقام على الأهواز خمسين ليلة… يدبر أمر الملك حتى تدمرا
فدبر أمرا كان أوله عمى… وأوسطه بلوى وآخره خرا","He remained fifty days near al-Ahwaz, directing the empire to its ruin. He embarked in an affair which began by blindness, proceeded through misfortune, and ended in disgrace."
وكان قبضه يوم الاثنين لثلاث عشرة ليلة بقيت من ذي الحجة سنة ست وستين وثلثمائة بمدينة واسط، وسمل عينيه ولزم بيته.,"His arrest took place on Monday, the sixteenth of Zi al-Hijja, A. H. three hundred and sixty six (August, A. D. nine hundred and seventy seven), at Wasit. Being then deprived of his sight by the application of a red-hot plate of metal, he confined himself thenceforward to his house."
وكان في مدة وزارته يبلغ عضد الدولة ابن بويه عنه أمور يسوءه سماعها، منها أنه كان يسميه أبا بكر الغددي تشبيها له برجل أشقر أزرق أنمش يسمى أبا بكر كان يبيع الغدد برسم السنانير ببغداد، وكان عضد الدولة بهذه الحلية,"When in the exercise of the vizirship, he grievously offended Adud al-Dawlat Ibn Buwaih by some sarcasms which came to that prince’s ears; and particularly, in designating him by the name of Abu Bakr al-Ghudadi. This Abu Bakr was a man with blue eyes and a face mottled with red, who sold cat’s meat (ghudad) at Baghdad and who resembled Adud al-Dawlat very much."
وكان الوزير يفعل ذلك تقربا إلى قلب مخدومه عز الدولة لما كان بينه وبين ابن عمه عضد الدولة من العداوة، فلما قتل عز الدولة – كما وصفناه في ترجمته – وملك عضد الدولة بغداد ودخلها طلب ابن بقية المذكور وألقاه تحت أرجل الفيلة، فلما قتل صلبه بحضرة البيمارستان العضدي ببغداد،,"The vizir applied this nickname to him with the intention of gaining increased favor with his own sovereign, Izz al- Dawlat, who bore a deep enmity to Adud al-Dawlat, his cousin. When Adud al- Dawlat took possession of Baghdad, on the death of Izz al-Dawlat, he sent for Ibn Bakiya and caused him to be trampled to death by elephants, after which he gave orders that the body should be fastened on a cross and exposed to public view before the Adudian hospital in that city."
وذلك في يوم الجمعة لست خلون من شوال سنة سبع وستين وثلثمائة، رحمه الله تعالى.,"This happened on Friday, the sixth of Shawwal, A. H. three hundred and sixty seven (the seventeenth of May, A. D. nine hundred and seventy eight)."
وقال ابن الهمذاني في كتاب عيون السير”: لما استوزر عز الدولة بختيار ابن بويه ابن بقية المذكور، بعد أن كان يتولى أمر المطبخ، قال الناس: من الغضارة إلى الوزارة، وستر كرمه عيوبه، وخلع في عشرين يوما عشرين ألف خلعة، “,"Ibn al-Hamadani says, in his Oyun al-Siar: “When Izz al-Dawlat Bakhtyar conferred the place of vizir on Ibn Bakiya, who had formerly been chief of the kitchen, the people said: mina al-ghidara ila al-wizara (from the dish to the vizirship), but all his defects were thrown into the shade by his generosity. In the space of twenty days, he distributed twenty thousand robes of honor.”"
قال أبو إسحاق الصابي: رأيته وهو يشرب في بعض الليالي، وكلما لبس خلعة خلعها على أحد الحاضرين، فزادت على مائتي خلعة، فقالت له مغنيته:,"“I saw him one night at a drinking party,” says Abu Ishak al-Sabi, “and, (during the festivity, he changed frequently his outer dress according to custom every time he put on anew pelisse, he bestowed it on one or other of the persons present; so that he gave away, in that sitting, upwards of two hundred pelisses. A female musician then said to him."
يا سيدي الوزير في هذه الثياب زنابير ما تدعها تثبت على جسمك، فضحك وأمر لها بحقة حلي. وهو أول وزير لقب بلقبين، فإن الإمام المطيع لقبه بالناصح، ولقبه ولده الطائع بنصير الدولة.,"“Lord of vizirs I there must be wasps in these robes to prevent you from keeping them on your body!’ He laughed at this conceit, and ordered her a present ot a casket of jewels.” Ibn Bakiya was the first vizir who ever bore two titles, the imam (caliph) al-Muti lillah having given him that of alNasih (the sound adviser), and his son al-Tai that of Nasir al-Dawlat."
ولما جرت الحرب بين عز الدولة وابن عمه عضد الدولة قبض عز الدولة عليه وسمله وحمله إلى عضد الدولة مسمولا، فشهره عضد الدولة وعلى رأسه برنس، ثم أمر بطرحه للفيلة فقتله، ثم صلبه عند داره بباب الطاق، وعمره نيف وخمسون سنة.,"During the war which was carried on between the two cousins, Izz al-Dawlat and Adud al-Dawlat, the former seized on Ibn Bakiya and, having deprived him of sight, delivered him over to Adud al-Dawlat. That prince caused him to be paraded about with a hood (humus) over his head, and then ordered him to be cast to the elephants. Those animals killed him, and his body was exposed on a cross at the gate called Bab al-Tak, near his own house. He had passed his fiftieth year."
"ولما صلب رثاه أبو الحسن محمد بن عمر بن يعقوب الأنباري أحد العدول ببغداد بقوله:
علو في الحياة وفي الممات… لحق أنت إحدى المعجزات
كأن الناس حولك حين قاموا… وفود نداك أيام الصلات
كأنك قائم فيهم خطيبا… وكلهم قيام للصلاة","On his crucifixion, an adl of Baghdad, called Abu al-Hasan Muhammad Ibn Omar Ibn Yakub al-Anbari, deplored his fate in the following lines: Exalted during life and after death, thou art, in truth, a prodigy! the crowd standing around thee seems like those bands of visitors who courted thy liberality in the days of thy donations. Erect as thou art among them, thou appears like a preacher, and they stand all erect, as if to pray."
"مددت يديك نحوهم احتفاء… كمدهما إليهم بالهبات
ولما ضاق بطن الأرض عن أن… يضم علاك من بعد الممات
أصاروا الجو قبرك واستنابوا… عن الكفان ثوب السافيات
لعظمك في النفوس تبيت ترعى… بحفاظ وحراس ثقات
وتشعل عندك النيران ليلا… كذلك كنت أيام الحياة","Thy arms are openly extended towards them, as thou wert wont to extend them when bestowing gifts. The bosom of the earth being too narrow, after thy death, to contain such glory as thine, they gave thee the sky for a tomb and the robe of the air for a winding sheet. Thy importance was so deeply impressed of people’s minds that thou passes even now thy nights closely watched by faithful guards. By night, torches are lighted around thee, and such also was the case in the days of thy life."
"ركبت مطية من قبل زيد… علاها في السنين الماضيات
وتلك فضيلة فيها تأس… تباعد عنك تعيير العداة
ولم أر قبل جذعك قط جذعا… تمكن من عناق المكرمات
أسأت إلى النوائب فاستثارت… فأنت قتيل ثأر النائبات
وكنت تجير من صرف الليالي… فعاد مطالبا لك بالترات","Thou art mounted on the steed which Zaid once rode in former years. Such an advantage is a consolation, as it delivers thee from the envy of thy foes. I never saw a tree, before this, enabled to sustain all that was generous. Thou wert hurtful to adversity (in warding off its strokes from others); it therefore sprang upon thee and thou hast fallen a victim to its wrath. it was thy custom to heal the wounds inflicted by misfortune; it therefore turned against thee to take vengeance."
"وصير دهرك الإحسان فيه… إلينا من عظيم السيئات
وكنت لمعشر سعدا، فلما… مضيت تفرقوا بالمنحسات
غليل باطن لك في فؤادي… يخفف بالدموع الجاريات
ولو أني قدرت على قيام… لفرضك والحقوق الواجبات","and time converted thy beneficence towards us into a crime. Thou wert a cause of happiness for mankind; but, on thy departure, they were scattered by calamities. For thee my heart burns with a hidden thirst which can only be assuaged by flowing tears. Was I able to perform my duty towards thee and acknowledge all my deep obligations,"
"ملأت الأرض من نظم القوافي… ونحت بها خلاف النائحات
ولكني أصبر عنك نفسي… مخافة أن أعد من الجناة
وما لك تربة فأقول تسقى… لأنك نصب هطل الهاطلات
عليك تحية الرحمن تترى… برحمات غواد رائحات","I should fill the earth with poems in thy praise and recite my lamentations alternately with the cries of the female mourners: but I am forced to restrain my feelings for thy loss, lest I should be taken for a criminal. Thou hast not a tomb on which I may implore the blessed rains to fall; but thou art set up as a target to the impetuous gushing of the showers. On thee be the salutation of the All-Merciful! may his abundant blessings descend upon thee, morning and evening!"
ولم يزل ابن بقية مصلوبا إلى أن توفي عضد الدولة – في التاريخ المذكور في ترجمته في حرف الفاء – فأنزل عن الخشبة، ودفن في موضعه، فقال فيه أبو الحسن ابن الأنباري صاحب المرثية المذكورة:,"The body of Ibn Bakiya remained on the cross till the death of Adud al-Dawlat; it was then taken down and buried at the spot where it had been exposed. The following verses were recited on his death by Abu l-Hasan al-Anbari, the author of the piece just given."
"ولم يلحقوا بك عارا إذ صلبت بلى… باءوا بإثمك ثم استرجعوا ندما
وأيقنوا أنهم في فعلهم غلطوا… وأنهم نصبوا من سؤدد علما
فاسترجعوك وواروا منك طود علا… بدفنه دفنوا الأفضال والكرما
لئن بليت فلا يبلى نداك فيك كما… ينسى، وكم هالك ينسى إذا عدما
تقاسم الناس حسن الذكر فيك كما… ما زال مالك بين الناس منقسما","They inflicted on thee no dishonor when they fixed thee on a cross; they only committed a crime of which they afterwards repented. They then felt that they had acted wrong, in exposing to public view (one who had been) a beacon of authority. They took thee down, and, in interring thee, they buried a mountain (of noble qualities); and with that mountain they entombed noble worth and generosity. Though thou hast disappeared, thy liberality remains unforgotten; yet how many the dead who are thought of no longer I Mankind share the (duty of) repeating thy praises, as thou used, unceasingly, to share thy wealth amongst them."
قال الحافظ ابن عساكر في تاريخ دمشق”: لما صنع أبو الحسن المرثية التائية كتبها ورماها في شوارع بغداد، فتداولتها الأدباء، إلى أن وصل الخبر إلى عضد الدولة، فلما أنشدت بين يديه تمنى أن يكون هو المصلوب دونه، فقال: علي بهذا الرجل،”,"The hafiz Ibn Asakir says, in his History of Damascus, that Abu al-Hasan, on composing the first of these elegies, that which rimes in t, copied it out and threw it into one of the streets of Baghdad. It fell into the hands of the literati, who passed it one to another, till Adud al-Dawlat was at length informed of its existence. He caused it to be recited in his presence, and (struck with admiration at its beauty) he exclaimed: “O that I were the person crucified, not he I let that man be brought to me.”"
"فطلب سنة كاملة، واتصل الخبر بالصاحب ابن عباد وهو بالري فكتب له الأمان، فلما سمع أبو الحسن ابن الأنباري بذكر الأمان قصد حضرته فقال له: أنت القائل هذه الأبيات قال: نعم، قال: أنشدنيها من فيك، فلما أنشد:
ولم أر قبل جذعك قط جذعا… تمكن من عناق المكرمات","During a whole year strict search was made for the author, and the Sahib Ibn Abbad, who was then at Rai, being informed of the circumstance, wrote out a letter of protection in favor of the poet. When Abu al-Hasan heard of this, he went to the court of the Sahib and was asked by him if it was he who had composed these verses. He replied in the affirmative, on which the Sahib expressed the desire to hear them from his own mouth. When Abu al-Hasan came to the verse: I never saw a tree, before this, enabled to sustain all that was generous."
قام إليه الصاحب وعاتقه وقبل فاه، وأنفذ إلى عضد الدولة، فلما مثل بين يديه قال له: ما الذي حملك على مرثية عدوي فقال: حقوق سلفت وأياد مضت، فجاش الحزن في قلبي فرثيت، فقال: هل يحضرك شيء في الشموع، والشموع تزهر بين يديه، فأنشأ يقول:,"the Sahib rise up and embraced him, kissing him on the lips; he then sent him to Adud al-Dawlat. On appearing before Adud al-Dawlat, that prince said to him: “What motive could have induced thee to compose an elegy on the death of my enemy?” Abu al-Hasan replied: “Former obligations and favors granted long since; my heart therefore overflowed with sorrow, and I lamented his fate.” There were wax-lights burning, at the time, before the prince, and this led him to say to the poet: “Canst thou recollect any verses on wax-lights?” and to this the other replied by the following lines."
"كأن الشموع وقد أظهرت… من النار في كل رأس سنانا
أصابع أعدائك الخائفين… تضرع تطلب منك الأمانا","The wax lights, showing their ends tipped with fire, seem like the fingers of thy trembling foes, humbly stretched forth to implore thy mercy."
فلما سمعها خلع عليه وأعطاه فرسا وبدرة؛ انتهى كلام الحافظ ابن عساكر رحمه الله.,"On hearing these verses, Adud al-Dawlat clothed him in a pelisse of honor and bestowed on him a horse and a bag of money. So far Ibn Asakir."
"قلت: قوله في الأبيات:
ركبت مطية من قبل زيد… علاها في السنين الماضيات
زيد هذا هو أبو الحسين زيد بن زين العابدين علي بن الحسين بن علي بن أبي طالب، رضي الله عنه،","I may here observe that the person to whom allusion is made in the verse: Thou art mounted on the steed which Zaid once rode in former years, was Abu al-Hasan Zaid, the son of Ali Zain al-Aabidin Ibn al-Husain Ibn Ali Ibn Abi Talib; he came forward in A. H. one hundred and twenty two (A. D. seven hundred and forty), and summoned the people to espouse his cause."
وكان قد ظهر في أيام هشام بن عبد الملك في سنة اثنتين وعشرين ومائة، ودعا إلى نفسه، فبعث إليه يوسف بن عمر الثقفي والي العراقين يومئذ جيشا مقدمه العباس المري، فرماه رجل منهم بسهم فأصابه فمات، وصلب بكناسة الكوفة، ونقل رأسه إلى البلاد.,"This occurred in the reign of Hisham Ibn Abd al-Malik, and Yusuf Ibn Omar al-Thakifi, governor of the two Iraqs, dispatched al-Abbas al-Murri with an army against the insurgent chief. Zaid was struck by an arrow shot by one of al-Murri’s soldiers, and lie died of his wound. His body was fastened to a cross and set up in the Kunasa of Kufa, and his head was carried to the different cities of the empire (and there exposed)."
وقال ابن قانع: كان ذلك في صفر سنة إحدى وعشرين ومائة، وقيل سنة اثنتين وعشرين ومائة في صفر أيضا، بالكوفة، ولزيد من العمر اثنان وأربعون سنة يومئذ. وقال ابن الكلبي في كتاب جمهرة النسب”: إن زيد بن علي رضي الله عنهما أصابه سهم في جبهته فاحتمله أصحابه، وكان ذلك عند المساء، ثم دعوا الحجام فانتزع النشابة وسالت نفسه، رضي الله عنه.”,"Ibn Kani says: “This took place at Kufa, in the month of Safar, A. H. one hundred and twenty one (Jan.-Feb. A. D. seven hundred and thirty nine)” some say, in Safar, A. H. one hundred and twenty two. Zaid was then forty-two years of age. Ibn al-Kalbi mentions-, in his Jamharat al-Nisab, that Zaid Ibn Ali was struck by an arrow in the forehead, towards the close of the day, and that his partisans carried him off. They then sent for a surgeon, but, when the arrow was extracted, the patient breathed his last."
وذكر أبو عمرو الكندي في كتاب أمراء مصر” أن أبا الحكم ابن أبي الأبيض العبسي قدم إلى مصر برأس زيد ابن علي خطيبا يوم الأحد لعشر خلون من جمادى الآخرة سنة اثنتين وعشرين ومائة، واجتمع إليه الناس في المسجد،”,"Abu Omar al-Kindi states, in his Kitab Umaraa Misr (history of the emirs of Egypt), that, on Sunday, the tenth of the latter Jumada, A. H. one hundred and twenty two (the twelfth of May, A. D. seven hundred and forty), Abu al-Hakam Ibn Abi al-Abyad al-Anasi arrived at Old Cairo, in the quality of khatib (preacher), bringing with him the head of Zaid Ibn Ali, and the people assembled at the mosque to hear him."
وهو صاحب المشهد الذي بين مصر وبركة قارون، بالقرب من جامع ابن طولون يقال: إن رأسه مدفون به، والله أعلم بالصواب.,"It is this Zaid to whom the mausoleum is dedicated which is situated between Old Cairo and Birka Karun, near the mosque of Ibn Tulun. It is said, I know not with what certainty, that his head is interred there."
وقتل ولده يحيى بن زيد سنة خمس وعشرين ومائة، وقصته مشهورة بالجوزخان، قتله سالم بن أحوز المازني، وقيل جهم بن صفوان صاحب الجهمية. وهذه القصيدة اتفق العلماء على أنه لم يعمل في بابها مثلها.,"His son Yahya lost his life in the year one hundred and twenty five (A. D. seven hundred and forty two or seven hundred and forty three); his history is well known. He was slain at Juzjkhan (in the neighborhood of Balkh), by Salm Ibn Ahwaz al-Mazini. Some say that he fell by the hand of Jahm Ibn Safwan, the commander of the troops employed to guard the frontier. All learned men agree that the like of this qasida, on such a subject, was never composed."
وقد ذكر أبو تمام أيضا حال المصلوبين في قصيدته التي مدح بها المعتصم لما صلب الأفشين خيذر ابن كاوس مقدم قواده وبابك ومازيار في سنة ست وعشرين ومائتين، وقصتهم مشهورة، فمنها قوله:,"Abu Tammam has inserted in the poem which he composed in honor of al-Mutasim, a passage relating to persons crucified. This piece was written by him on the crucifixion of al-Afshin Khaizar Ibn Kaus, that caliphs general in chief, and on that of Babek and Mazyar, in the year two hundred and twenty six (A. D. eight hundred and ten or eight hundred and eleven). Their history is well known. We here give the passage from Abu Tammam’s qasida."
"ولقد شفى الأحشاء من برحائها… إذ صار بابك جار مازيار
ثانية في كبد السماء ولم يكن… كاثنين ثان إذ هما في الغار
وكأنما اتنبذا لكيما يطويا… عن ناطس خبرا من الأخبار","The fever of my heart was cooled when Babek became the neighbor of Mazyar; he now makes the second with him under the vault of heaven, but he was not like the second of two, when they were both in the cave. They seem to stand aside that they may conceal some secret news from the curious inquirer."
"سود اللباس كأنما نسجت لهم… أيدي السموم مدارعا من قار
بكروا وأسروا في متون ضوامر… قيدت لهم من مربط النجار
لا يبرجون ومن رآهم خالهم… أبدا على سفر من الأسفار","Their clothing is black, and the hands of the samum might be supposed to have woven for them a vest of pitch. Morning and evening they ride on slender steeds, brought out for them from the stables of the carpenters. They stir not from their place, and yet the spectator might suppose them to be always on a journey."
"وقبل هذا في وصف الأفشين خاصة:
رمقوا أعالي جذعه فكأنما… رمقوا الهلال عشية الإفطار
وهي من القصائد الطنانة.","Alluding particularly to al-Afshin, he says: They gaze at him on the top of his tree, as if they were watching for the new moon on the night which ends the fast {of Ramadan). This qasida is remarkable for its high-sounding style."
والأفشين مشهور فلا حاجة إلى ضبطه، وهو بكسر الهمزة وفتحها، واسمه خيذر – بفتح الخاء المعجمة وسكون الياء المثناة من تحتها وفتح الذال المعجمة وبعدها راء – وإنما قيدته لأنه يتصحف على كثير من الناس بحيدر، بالحاء المهملة.,"Afshin, or Ifshin, for so this name may be pronounced, was the surname given to Khaizar Ibn Kaus. I have here fixed the orthography of Khaizar, because it is often read as if it were Haidar."
"ومن شعر أبي الحسن الأنباري المذكور في الباقلي الأخضر قوله:
فصوص زمرد في غلف در… بأقماع حكت تقليم ظفر
وقد خلع الربيع له ثيابا… لها لونان من بيض وخضر","The Abu al-Hasan Ibn al-Anbari above mentioned composed the following lines on new beans: Stones of emeralds in cases of pearl, and enclosed in pods shaped like nail-parings; spring has arrayed them in a garment of two colors, white and green."
وقد ذكره الخطيب في تاريخ بغداد” وقال: إنه من المقلين في الشعر، رحمه الله تعالى.”,"The Khatib speaks of Ibn al-Anbari, in his History of Baghdad, and observes that he composed but little poetry."
الوزير فخر الملك,FAKHR AL-MULK THE VIZIR
أبو غالب محمد بن علي بن خلف، الملقب فخر الملك، وزير بهاء الدولة أبي نصر بن عضد الدولة بن بوية، وبعد وفاته وزر لولده سلطان الدولة أبي شجاع فناخسرو.,"Abu Ghalib Muhammad Ibn Khalaf, surnamed Fakhr al-Mulk (glory of the empire), was successively vizir to Baba al-Dawlat Abu Nasr, the son of Adud al-Dawlat Ibn Buwaih, and to bis son Sultan al-Dawlat Abu Shujaa Fannakhrosru."
وكان فخر الملك المذكور من أعظم وزراء آل بويه على الإطلاق بعد أبي الفضل محمد بن العميد والصاحب بن عباد – المقدم ذكرهما – وكان أصله من واسط، وأبوه صيرفيا،,"With the exception of Abu al-Fadl Ibn al-Amid and of the Sahib Ibn Abbad, Fakhr al-Mulk was certainly the greatest vizir ever employed in the service of the Buide dynasty. His family belonged to Wasit, and bis father followed the profession of a money-changer."
وكان واسع النعمة فسيح مجال الهمة جم الفضائل والإضال جزيل العطايا والنوال، قصد جماعة من أعيان الشعراء ومدحوه، وقرضوه بنخب المدائح، منهم أبو نصر عبد العزيز بن نباتة الشاعر – المقدم ذكره – له فيه قصائد مختارة، منها قصيدته النونية التي من جملتها يقول:,"Possessing a large fortune, he gave an ample career to his generous disposition, and the accomplishments of his mind were equaled only by his beneficence. Poets of the highest reputation visited his court and extolled his merit in qasidas of exquisite beauty, and Abu Nasr Abd al-Aziz Ibn Nubata celebrated his praises in some beautiful poems, one of which, rhyming in N, contains the following passage:"
"لكل فتى قرين حين يسمو… وفخر الملك ليس له قرين
أنخ بجنابه واحكم عليه… بما أملته فأنا الضمين","Every man who aspires to eminence has rival?, but Fakhr al-Mulk remains without an equal: alight at his residence and make known to him thy wishes; I answer for their fundment."
أخبرني بعض علماء الأدب أن بعض الشعراء امتدح فخر الملك بعد هذه القصيدة، فأجازه إجازة لم يرضها، فجاء الشعر إلى نباتة، وقال له: أنت غررتني، وأنا ما مدحته إلا ثقة بضمانك، فتعطي ما يليق بمثل قصيدتي، فأعطاه من عنده شيئا رضي به، بلغ ذلك فخر الملك، فسير لابن نباتة جملة مستكثرة لهذا السبب.,"I have been informed by a literary man that, after the publication of this qasida, a certain poet composed a piece of verse in honor of Fakhr al-Mulk, and not receiving a recompense equal to his expectations, he went to Ibn Nubata and said; “It was you who encouraged me, and I should not have eulogized him, had I not trusted to the engagement which you took (that my expectations should be fulfilled). “Pay me therefore the value of my qasida.” Ibn Nubata satisfied, out of his own purse, the demand of the poet, and Fakhr al-Mulk, on being informed of his generous conduct, sent him a large sum of money as a present."
"ومن جملة مداحه المهيار بن مرزويه الكاتب الشاعر المشهور – وسيأتي ذكره إن شاء الله تعالى – وفيه يقول قصيدته الرائية التي منها:
أرى كبدي وقد بردت قليلا… أمات الهم أم عاش السرور
أم الأيام خافتني لأني… بفخر الملك منها أستجير","Another poet who sang the praises of this vizir was al-Mihyar Ibn Marzawaih, a katib whose life shall be given [in this volume). He composed in his honor the qasida rhyming in R, which contains this passage: When my heart feels a slight relief (from cares), I inquire if grief be dead and if joy have returned to life, or if misfortune fears to assault me because I fled from it to the protection of Fakhr al-Mulk."
ومدائحه كثيرة، ولأجله صنف أبو بكر محمد بن الحسن الحاسب الكرجي كتاب الفخري” في الجبر والمقابلة، وكتاب “الكافي” في الحساب.”,"The poems written in praise of Fakhr al-Mulk are very numerous. It was for this vizir that the accountant Abu Bakr Muhammad Ibn al-Hasan al-Karkhi composed his treatise on algebra, entitled al-Fakhri (the Fakhrian), and his arithmetical work, the Kafi (sufficient)."
ورأيت في بعض المجاميع أن رجلا شيخا رفع إلى فخر الملك المذكور قصة سعى فيها بهلاك شخص، فلما وقف فخر الملك عليها قلبها وكتب في ظهرها: السعاية قبيحة وإن كانت صحيحة، فإن كنت أجريتها مجرى النصح، فخسرانك فيها أكثر من الربح،”,"I read in a certain compilation that an elderly man having presented to Fakhr al-Mulk a memorial in which he accused another person of a capital crime, the vizir perused it and wrote these words on the back of the paper: Delation is vile, even though well founded; and if you meant it as a counsel, your failure therein is greater than your success."
ومعاذ الله أن نقبل من مهتوك في مستور، ولولا أنك في خفارة من شيبك لقابلناك بما يشبه مقالك، ونردع به أمثالك، فاكتم هذا العيب، واتق من يعلم الغيب، والسلام.”,"God forbid that (the accusation made by) a mm dishonored against a respectable person should be received! “and were you not protected by your grey hairs, I would inflict on you the punishment which you invoke on others, and thus prevent persons like you from acting in the same manner. Hide this disgraceful (passion of calumny) and fear Him from whose knowledge nothing is hidden. Adieu.”"
ومحاسن فخر الملك كثيرة، ولم يزل في عزه وجاهه وحرمته إلى أن نقم عليه مخدومه سلطان الدولة المذكور بسبب اقتضى ذلك، فحبسه ثم قتله بسفح جبل قريب من الأهواز، يوم السبت، وقيل يوم الثلاثاء، لثلاث بقين من شهر ربيع الأول سنة سبع وأربعمائة،,"Numerous anecdotes are related illustrative of Fakhr al-Mulk’s noble character. He continued in the enjoyment of rank, power, and honors till he incurred the displeasure of his sovereign, Sultan al-Dawlat; and, being imprisoned by his orders, he was executed sometime after, at the foot of the hill which is near al-Ahwaz. This occurred on Saturday, the twenty seventh of the first Rabi, A. H. four hundred and seven (the third of September, A. D. one thousand and sixteen)."
ودفن هناك، ولم يستقص في دفنه فنبشت الكلاب قبره وأكلته، ثم أعيد دفن رمته، فشفع فيه بعض أصحابه فنقلت عظامه إلى مشهد هناك فدفنت فيه في سنة ثمان وأربعمائة.,"His corpse was interred on the spot, but was torn up and devoured by dogs. His bones were then restored to the tomb, and, on the following year, they were removed, through the intercession of a friend, and buried in a funeral chapel which stands there."
وقال أبو عبد الله أحمد بن القادسي في أخبار الوزراء”: وكان الوزير فخر الملك قد أهمل بعض الواجبات فعوقب سريعا، وذلك أن بعض خواصه قتل رجلا ظلما، فتصدت له زوجة المقتول تستغيث،”,"Abu Abd Allah Ahmad Ibn al-Kadisi says, in his history of the vizirs (Akhbar al-Wuzaraa): “The vizir Fakhr al-Mulk was guilty of a negligence in the discharge of his duty, and he received a speedy chastisement. One of his favorites had killed a man out of malice, and the wife of the person murdered applied to the vizir for redress."
فلم يلتفت إليها، فلقيه ليلة في مشهد باب التبن وقد حضر للزيارة، فقالت له: يا فخر الملك، القصص التي أرفعها إليك ولا تلتفت إليها صرت أرفعها إلى الله، وأنا منتظرة خروج التوقيع من جهته، فلما قبض عليه قال:,"He paid no attention to her complaint, and one night, as he went to make a devotional visit to the funeral chapel near the gate called Bab al-Tin, she met him there and said: ‘O Fakhr al-Mulk, the request which I addressed to you, imploring for vengeance, and to which you paid no attention, that request I have referred to Almighty God, and “I am now expecting the announcement of His decision. The vizir being then called into the sultan’s tent, was arrested by his orders."
لا شك أن توقيعها خرج، واستدعي إلى مضرب سلطان الدولة، ثم قبض عليه وعدل به إلى خركاه، وقد أحيط على أمواله وخزائنه وكراعه وولده وأصحابه، وقتل في التاريخ المذكور أعلاه وأخذ من ماله ستمائة ألف دينار ونيف وثلاثون ألف دينار، وقيل إنه وجد له ألف ألف ومائتا ألف دينار منطبعة.,"‘Now,’ said he, ‘there is no doubt but that God’s decision has been pronounced on the woman’s complaint.’ When the sultan rose to retire, they led off the vizir, and conducted him to another tent, after seizing on his wealth, treasures, and equipages, and imprisoning his sons and companions. He was then executed on the date above mentioned. “His confiscated wealth amounted to six hundred and thirty thousand dinars, besides a vast quantity of furniture. It is even said that one million two hundred thousand dinars, in specie, were found in his possession.”"
ورثاه الشريف الرضي بأبيات ما اخترت منها شيئا حتى أثبته هاهنا فسبحان اللطيف الخبير، الفعال لما يريد.,"The sharif al-Rida composed an elegy on his death, but, as I neglected to make extracts from it, I am unable to quote any part of it here. May He be exalted, the Being subtle and all-knowing, who worketh what he pleases!"
ومولده بواسط يوم الخميس الثاني والعشرين من شهر ربيع الآخر سنة أربع وخمسين وثلثمائة، وقد استوفى هلال ابن الصابي أخباره في تاريخه، والله تعالى أعلم بالصواب.,"Fakhr al-Mulk was born at Wasit on Thursday, the twenty second of the later Rabi, A. H. three hundred and fifty four (the twenty seventh of April, A. D. nine hundred and sixty five)."
أبو نصر ابن جهير,FAKHR AL-DAWLAT IBN JAHIR THE VIZIR
أبو نصر محمد بن محمد بن جهير، المقلب فخر الملك مؤيد الدين الموصلي الثعلبي؛ كان ذا رأي وعقل وحزم وتدبير، خرج من الموصل لأمر يطول شرحه، وصار ناظر الديوان بحلب،,"Abu Nasr Muhammad Ibn Mohammad Ibn Jahir, surnamed Fakhr al-Dawlat [glory of the empire) Muayad al-Din (strengthened in religion), was a member of the tribe of Thalaba and a native of Mosul. Gifted with judgment, intelligence, foresight, and aptitude for business, he left Mosul for reasons too long to be related, and obtained the place of director in chief (nazir) in the board of public administration (diwan) at Aleppo."
ثم صرف عنه وانتقل إلى آمد، وأقام بها مدة طويلة بطالا، ثم توصل إلى أن وزر للأمير نصر الدولة أحمد بن مروان الكردي صاحب ميافارقين وديار بكر – وقد تقدم ذكر ذلك في ترجمة نصر الدولة – وكان نافذ الكلم مطاع الأمر،,"Having lost this situation, he proceeded to Aamid, where he remained some time unemployed, but he had at length sufficient interest to procure from the emir Nasr al-Dawlat Ahmad Ibn Marwan al-Kurdi, lord of Mayafarikin and Diar Bakr, his nomination to the post of vizir."
ولم يزل على ذلك إلى أن توفي نصر الدولة في التاريخ المذكور في ترجمته، وقام بالأمر ولده نظام الدين، فأقبل عليه وزاد في إكرامه فرتب أمور دولته وأجراها على الأوضاع التي كانت في أيام أبيه.,"He continued to govern with absolute authority till the death of his master Nasr al-Dawlat and the accession of Nizam al-Din, that prince’s son. Being then admitted into the favor of the new sovereign, who treated him with the highest marks of honor, he brought the affairs of the empire into order and reestablished the administration of the state on the same plan as it had been under the reign of Nasr al-Dawlat."
ثم خطر له التوجه إلى بغداد، فعمل على ذلك، وكان يكاتب الإمام القائم بأمر الله، ولم يزل يتوصل ويبذل الأموال حتى خرج إليه نقيب النقباء ابن طراد الزينبي، فقرر معه ما أراد تقريره ثم خرج لوداعه، ويمم إلى بغداد،,"Having subsequently conceived the project of removing to Baghdad, he directed his measures towards that object, and, opening a correspondence with the imam (caliph) al-Kaim biamr illah, he never ceased intriguing and lavishing money till Ibn Tirad al-Zainabi, the nakib al-nukabaa, came to him and entered into arrangements. The preliminaries being terminated to his entire satisfaction, he left the city with the (ostensible) intention of bidding farewell to his visitor, but (instead of returning) he continued his route towards Baghdad."
وأرسل ابن مروان خلفه من يرده فلم يقدر عليه، فلما بلغها تولى وزارة القائم بدلا من أبي الغنائم ابن دراست في سنة أربع وخمسين وأربعمائة، ودام فيها إلى أن توفي القائم، وتولى ولده المقتدي بأمر الله فأقره على الوزارة مدة سنين، ثم عزله عنها يوم عرفة الأمير أبو الغنائم ابن دراست، بإشارة الوزير نظام الملك،,"(Nizam al-Din) Ibn Marwan sent after him to bring him back, but his efforts were unsuccessful. On arriving at Baghdad, Fakhr al-Dawlat replaced Abu al-Ghanaim Ibn Darest, A. H. four hundred and fifty four (A. D. one thousand and sixty two), and continued to act as vizir to al-Kaim during the lifetime of that caliph. Under al-Muktadi biamr illah, al-Kaim’s grand-son and successor, he remained in place two years longer, but, on the Day of Arafa (the ninth of Zi al-Hijja), he was deposed by the caliphin pursuance of the counsels of the vizir Nizam al-Mulk, and Ibn Darest was reinstated in the vacant place."
وكان ولده عميد الدولة شرف الدين أبو منصور محمد ينوب عنه فيها، فلما عزل والده خرج هو نظام الملك أبي الحسن وزير ملكشاه بن ألب أرسلان السلجوقي – المقدم ذكره واسترضاه وأصلح حاله معه وعاد إلى بغداد، وتولى الوزارة مكان أبيه.,"Amid al-Dawlat Sharaf al-Din (column of the empire, nobleness of religion) Abu Mansur Muhammad, the son of Fakhr al-Dawlat, had acted as his father’s lieutenant in the vizirship, but, on the removal of his parent from office, he went to the court of Nizam al-Mulk, the vizir of Malak Shah Ibn Alp Arslan the Seljukide, and, having conciliated his favor, he continued with him in high credit, for some time, and then returned to Baghdad, where he occupied the place formerly held by his father."
وخرج أبوه فخر الدولة في سنة ست وسبعين إلى جهة السلطان ملكشاه المذكور باستدعائه إياه، فعقد له على ديار بكر، وسار معه الأمير أرتق بن أكسب صاحب حلوان – المقدم ذكره – في جماعة من التركمان والأكراد والأمراء،,"In the year four hundred and seventy six (A. D. one thousand and eighty three or one thousand and eighty four), Fakhr al-Dawlat accepted the invitation of the sultan Malak Shah and visited the court of that sovereign, where he received his nomination to the government of Diar Bakr. He proceeded to that province accompanied by the emir Ortuk Ibn Aksab, lord of Helwan, and a numerous troop of Turkomans, Kurds, and emirs."
فلما وصلوا إلى ديار بكر فتح ولده أبو القاسم زعيم الرؤساء مدينة آمد بعد حصار شديد، ثم فت أبوه فخر الدولة ميافارقين بعد ثلاثة أشهر من فتح آمد وكان أخذها من ناصر الدولة أبي المظفر منصور بن نظام الدين، واستولى على أموال بني مروان وذلك في سنة تسع وسبعين وأربعمائة.,"Soon after his arrival, the city of Aamid fell into the power of his son Abu al-Kasim Zaim al-Ruasaa (chief of the chiefs), after sustaining a severe siege, and three months later, he himself took the city of Mayafarikin from Nasir al-Dawlat Abu al-Muzaffar Mansur, the son of Nizam al-Din (Nasr al-Dawlat), and seized on the treasures of the Merwinites dynasty. This took place in the year four hundred and seventy nine (A. D. one thousand and eighty six). We may here notice a prediction which chance happened to fulfil."
ومن عجيب الاتفاق أن منجما حضر إلى ابن مروان نصر الدولة، وحكم له بأشياء، ثم قال له: ويخرج على دولتك رجل قد أحسنت إليه، فيأخذ الملك من أولادك، فأفكر ساعة ثم رفع رأسه إلى فخر الدولة وقال: إن كان هذا القول صحيحا فهو الشيخ هذا، ثم أقبل عليه وأوصاه على أولاده،,"An astrologer went to Nasr al-Dawlat Ibn Marwan and foretold to him, among other things, that a man of whom he had been the benefactor would attack the kingdom and take it from his (Nasr al-Dawlat’s) children. The prince, after some moments’ reflexions, raised his head, and, looking at Fakhr al-Dawlat, he said: “If these words be true, this shaikh is the man!” He then turned towards him and recommended his children to his care."
فكان الأمر كما قال، فإنه وصل إلى البلاد وكان فتحها على يديه كما ذكرنا، والشرح في ذلك يطول. وكان رئيسا جليلا، خرج من بيتهم جماعة من الوزراء والرؤساء، ومدحهم أعيان الشعراء،,"Things fell out as was foretold; Fakhr al-Dawlat having invaded the country and taken its cities, as we have already related, but the details would lead us too far. This vizir was a reis of the greatest influence: his family produced a number of vizirs and chiefswhose praises were celebrated by eminent poets."
فمنهم أبو منصور علي بن الحسن المعروف بصردر، أنفذ إلى فخر الملك المذكور من واسط عند تقلده الوزارة قصيدة، وهي من مشاهير القصائد، وأولها:,"When Fakhr al-Dawlat (Ibn Jahir) was raised to the vizirship, the poet Abu Mansur Ali Ibn al-Hasan, generally known by the appellation of Surr-Durr, addressed to him from Wasit the celebrated qasida which begins thus."
"لجاجة قلب ما يفيق غرورها… وحاجة نفس ليس يقضى يسيرها
وقفنا صفوفا في الديار كأنها… صحائف ملقاة ونحن سطورها
يقول خليلي والظباء سوانح:… أهذا الذي تهوى فقلت: نظيرها
لئن شابهت أجيادها وعيونها… لقد خالفت أعجازها وصدورها
فيا عجبا منها يصد أنيسها… ويدنو على ذعر إلينا نفورها
وما ذاك إلا أن غزلان عامر… تيقن أن الزائرين صقورها","To satisfy the longing of a heart which will never recover from the seductions (of love), and the longing of a soul whose slightest wishes remain ungratified, we stopped in ranks at the (deserted) mansions, dwellings which appeared like volumes cast on earth whilst we presented the aspect of their written lines. My friend then said, as the gazelle passed by: “Is that the object of thy love?” and I replied: “One like to it; but, if its neck and eyes resemble those of my beloved, it differs from her in the hips and in the breast.” Strange that in this desert, she with whom we are acquainted should avoid our approach, whilst the most timid of its animals foregoes its fears and approaches near us! But the gazelles of Aamir know well that lovers who visit them are the falcons (which they have to dread)."
"ألم يكفها ما قد جنته شموسها… على القلب حتى ساعدتها بدورها
نكصنا على الأعقاب خوف إناثها… فما بالها تدعو نزال ذكورها
ووالله ما أدري غداة نظرننا… أتلك سهام أم كؤوس تديرها
فإن كن من نبل فأين حفيفها… وإن كن من مر فأين سرورها
أيا صاحبي استأذنا لي خمرها… فقد أذنت لي في الوصول خدورها","Was it not sufficient for these dwellings that their suns (youths) have tormented our hearts? why then should their moons (maidens) have assisted to afflict us? We turned away through fear of their females: why then should their males call us to combat? By Allah! I know not whether, on the morning those females looked at us, their glances were arrows or cups (of intoxication) which they passed around! If they were arrows, where was their rustling sound! if wine-cups), where was their joy! O my two companions I permit me to approach the wine they offer, for before this, I was permitted to approach even to them."
"هباها تجافت عن خليل يروعها… فهل أنا إلا كالخيال يزورها
وقد قلتما لي ليس في الأرض جنة… أما هذه فوق الركائب حورها
فلا تحسبا قلبي طليقا فإنما… لها الصدر سجن وهو فيه أسيرها
يعز على الهيم الخوامس وردها… إذا كان ما بين الشفاه غديرها
أراك الحمى قل لي بأي وسيلة… توسلت حتى قبلتك ثغورها","Suppose that they shun the lover whom they dread, what am I but the mere shadow (of a lover) which visits them (in their dreams). You two have told me that no paradise exists on earth; but do I not here behold the large eyed maids of paradise seated upon the pillions of these camels? Think not that my heart is free; my bosom is its prison, and there it remains a captive (unable to follow my beloved). ’Tis difficult for lovers to assuage their ardent thirst when the source at which they try to quench it is the lips of the fair. Acacia-tree of these reserved grounds! tell me by what means you gained her favor so that you were kissed by her lips?."
"ومن مديحها:
أعدت إلى جسم الوزارة روحه… وما كان يرجى بعثها ونشورها
أقامت زمانا عند غيرك طامثا… وهذا الزمان قرؤها طهورها
من الحق أن يحبى بها مستحقها… وينوعها مردوة مستعيرها
إذا ملك الحسناء من ليس كفؤها… أشار عليها بالطلاق مشيرها","In the eulogistic part of the same qasida, the poet says: Thou hast restored to the body of the viziership its soul (in occupying that post again), at a time when no hopes were entertained of its being ever raised to life and revived. For a season it remained in a state of impurity, with another man, but now is the time of its cleanness and purity. It is but just that it should be given (yuhba) to him who deserved it, and that he who lent it should take it back again. When a handsome female is matched to a man beneath her, prudence recommends a divorce."
وأنشده أيضا لما عاد إلى الوزارة في صفر سنة إحدى وستين وأربعمائة بعد العزل، وكان المقتدري بالله قد أعاده إلى الوزارة بعد العزل وقبل الخروج إلى السلطان ملكشاه، فعمل فيه صردر هذه القصيدة:,"The same poet recited to him the following verses on his restoration to the viziership, in the month of Safar, A. H. four hundred and sixty one (December, A. D. one thousand and sixty eight), by the caliph al-Muktadi. This was previous to the departure of (Ibn Jahir) for the court of the sultan Malak Shah."
"قد رجع الحق إلى نصابه… وأنت من كل الورى أولى به
ما كنت إلا السيف سلته يد… ثم أعادته إلى قرابه
هزته حتى أبصرته صارما… رونقه يغنيه عن ضرابه
أكرم بها وزارة ما سلمت… ما استودعت إلا إلى أربابه
مشوقة إليك مذ فارقتها… شوق أخي الشيب إلى شبابه","Justice has been rendered to (you who were) its source; and you, of all mankind, deserved it best. You were like the sword, drawn from its scabbard to be sheathed again. The hand of its master brandished it to try its edge, and its brightness dispensed him from putting its sharpness to the lest. How noble the post of vizir! it maintains its efficacy, only when confided to competent hands. From the moment you left it, it was impelled towards you by a desire like that of the aged man for the restoration of his youth."
"مثلك محسود ولكن معجز… أن يدرك البارق في سحابه
حاولها قوم ومن هذا الذي… يخرج ليثا خادرا من غابه
يدمى أبو الأشبال من زاحمه… في خيسه بظفره ونابه
وهل سمعت او رأيت لابسا… ما خلع الأرقم من إهابه","Men like you are exposed to (the strokes of) envy, but it is impossible to strike the shining in his cloud. Many desire that place, but who dare expel the lion from his den? The sire of many whelps rends with teeth and claws the man who presses him too closely in his covert. Hast thou ever seen or heard of one who arrays himself in the skin cast off by the serpent?."
"ومنها:
تيقنوا لما رأوها صعبة… أن ليس للجو سوى عقابه
إن الهلال يرتجي طلوعه… بعد السرار ليلة احتجابه
والشمس لا يؤيس من طلوعها… وإن طواها الليل في جنابه
ما أطيب الأوطان إلا انها… للمرء أحلى أثر اغترابه","In the same piece, we remark the following passage: On seeing the (vizirship) become his field (of action), they received the conviction that to his eagle alone belonged (the empire of) the air. The moon is expected to appear again after its disappearance, when the month is ended; and never do men despair of the sun’s rising again, although he may be enveloped in the shades of night. How sweet is home! and sweeter is it yet for him who returns from a distant land!"
"كم عودة دلت على دوامها… والخلد للإنسان في مآبه
لو قرب الدر على جالبه… ما لجج الغائض في طلابه
ولو أقام لازما أصدافه… لم تكن التيجان في حسابه
ما لؤلؤ البحر ولا مرجانه… إلا وراء الهول من عبابه","How often has a man’s return conducted him to a perpetual sojourning; so that, coming back, he remains at home for ever. Were pearls to draw near the merchant, the diver would not prosper; were they to remain forever in their shells, they had never been valued as ornaments for crowns. No pearl of the sea, no coral can be had, but by traversing the dangers of its waters."
وهي قصيدة طويلة اقتصرنا منها على هذا القدر. وقد سبق في ترجمة سابور بن أردشير ثلاثة أبيات كتبها إليه أبو إسحاق الصابي لما عاد إلى الوزارة بعد العزل، ولم يعمل في هذا الباب مثلها.,"This qasida being of great length, we shall confine ourselves to these extracts. In the life of Sabur Ibn Ardashir, we have given three verses addressed to him by Abu Ishak al-Sabi, in which he congratulates him on his restoration to the vizirship; nothing of the kind has ever been composed to equal them."
"وممن مدحه أيضا القائد أبو الرضا الفضل بن منصور الشريف الفارقي، وفيه عمل الأبيات الحائية المشهورة، وهي:
يا قالة الشعر قد نصحت لكم… ولست أدهى إلا من النصح
قد ذهب الدهر بالكرام وفي… ذاك أمور طويلة الشرح
وأنتم تمدحون بالحسن وال… ظرف وجوها في غاية القبح","Another poet who celebrated the praises was the general (al-kaid) Abu al-Rida al-Fadl Ibn Mansur Ibn al-Zarif al-Fariki [native of Mayafarikin), who composed on him the celebrated piece of verse rhyming in H. We give it here: O you who speak in verse gave you good counsel, but I am never so unfortunate as when I give advice: time has removed (from the world) all the generous men; and thereby hangs a tale long to relate. You extol for beauty and comeliness the ugliest faces to be seen."
"وتطلبون السماح من رجل… قد طبعت نفسه على الشح
من أجل ذا تحرمون كدكم… لأنكم تكذبون في المدح
صونوا القوافي فما أرى أحدا… يعثر فيه الرجاء سمح
فإن شككتم فيما أقول لكم… فكذبوني بواحد سمح
سوى الوزير الذي رياسته… تعرك أذن الزمان بالملح","and you seek for liberality in a man whose soul was formed in the mound of avarice; hence you lose your pains, for your praises are falsehoods. Spare your verses; for, in such attempts, I never saw the hopes of any man even by accident successful. If you doubt my words, prove me a liar by citing a single patron who has acted generously; with the exception of that vizir whose rule offers a series of noble acts to charm the ear of time."
وكانت ولادة فخر الدولة المذكور في سنة ثمان وتسعين وثلثمائة بالموصل؛ وتوفي بها في شهر رجب، وقيل في المحرم، سنة ثلاث وثمانين وأربعمائة ودفن في تل توبة، وهو تل في قبالة الموصل يفصل بينهما عرض الشط، رحمه الله تعالى.,"Fakhr al-Dawlat [Ibn Jahir) was born at Mosul in the year three hundred and ninety eight (A. D. one thousand and seven or one thousand and eight); he died there in the month of Rajab some say of Muharram A. H. four hundred and eighty three (Sept. A. D. one thousand and ninety), and was interred at Tall Tauba, a hill opposite to Mosul and separated from it by the river [Tigris)."
وكان قد عاد إلى ديار ربيعة متوليا من جهة ملكشاه أيضا في سنة اثنتين وثمانين وأربعمائة، فأول ما ملك نصيبين في شهر رمضان من هذه السنة، ثم ملك الموصل وسنجار والرحبة والخابور وديار ربيعة أجمع، وخطب به على منابرها نيابة عن الموصل إلى أن توفي.,"In the year four hundred and eighty two (A. D. one thousand and eighty nine or one thousand and ninety), he returned to Diar Rabia as viceroy to Malak Shah, and, in the month of Ramadan, he commenced his campaign by occupying Nasibin; he subsequently took possession of Mosul, Sinjar, al-Rahaba, al-Khabur, and Diar Rabia, and prayers (the khutba) were then offered up for him from the pulpits, as lieutenant of the sultan. From that time, he continued to reside at Mosul till his death."
وأما ولده عميد الدولة المذكور فقد ذكره محمد بن عبد الملك الهمداني في تاريخه فقال: انتشر عنه الوقار والهيبة والعفة وجودة الرأي، وخدم ثلاثة من الخلفاء ووزر لاثنين منهم، وكان عليه رسوم كثيرة وصلات جمة،,"As for his son Amid al-Dawlat he is spoken of in these terms by Muhammad Ibn Abd al-Malik al-Hamadani, in his historical work: “He acquired a wide renown by his gravity, dignity, integrity, and wisdom; he served under three caliphs, and acted as vizir to two of them. The pensions which he enjoyed and the presents received by him were immense."
وكان نظام الملك يصفه دائما بأوصاف عظيمة، ويشاهدها بعين الكافي الشهم، ويأخذ رأيه في أهم الأمور ويقدمه على الكفاة والصدور، ولم يكن يعاب بأشد من الكبر الزائد،,"Nizam al-Mulk always spoke of him in the highest terms, and looked upon him as a man of the greatest ability and intelligence; he took his advice in every affair of importance and preferred it to that of the most prudent and distinguished members of the council. The chief defect to be found in him was his advanced age."
فإن كلماته كانت محفوظة مع ضنه بها، ومن كلمة بكلمة قامت عنده مقام بلوغ الأمل، فمن جملة ذلك ما قاله لولد الشيخ الإمام أبي نصر ابن الصباغ: اشتغل وتأدب، وإلا كنت صباغا بغير أب، انتهى كلامه ابن الهمداني.,"His words, of which he was very sparing, were treasured up in the memory [of his hearers), and a verbal assurance from him was equivalent to the accomplishment of the suitor’s wishes. One of his remarkable sayings was that which he addressed to the son of the shaikh and imam Abu Nasr Ibn al-Sabbagh: ‘Study and be diligent, or you will become a dyer (sabbagh) without [the necessity of deriving that epithet from) a father.’"
"وكان نظام الملم الوزير قد زوجه زبيدة ابنته، وكان قد عزل عن الوزارة ثم أعيد إليها بسبب المصاهرة، وفي ذلك يقول الشريف أبو يعلى ابن الهبارية – المقدم ذكره:-
قل للوزير ولا تفزعك هيبته… وإن تعاظم واستولى لمنصبه
لولا ابنة الشيخ ما استوزرت ثانية… فاشكر حرا صرت مولانا الوزير به","The vizir Nizam al Mulk gave his daughter Zubeida in marriage to Ibn Jahir, who was at that time out of place, and this alliance procured his reappointment to the vizirship. In allusion to this circumstance, the sharif Abu Yala Ibn al-Habbariya composed the following lines: Say to the vizir, without being deterred by the gravity of bis aspect, though be appears grand and exalted in his station: ‘Were it not for the daughter of the shaikh, you had not been appointed vizir a second time; thank then the thing which created the lord-vizir.”"
ووجدت بخط أسامة بن منقذ – المقدم ذكره أن السابق بن أبي مهزول الشاعر المعري قال: دخلت العراق واجتمعت بابن الهبارية، فقال لي في بعض الأ يام: امض بنا لنخدم الوزير ابن جهير،,"I read the following anecdote in the handwriting of Osama Ibn Munkid, who states that the poet al-Sabik Ibn Abi Mahzul al-Maarri, related as follows: “Having gone to Iraq, I joined Ibn al-Habbariya and he said to me one day: ‘Let us go and pay our respects to the vizir Ibn Jahir.’"
وكان قد عزل ثم استوزر، قال السابق: فدهلت معه حتى وقفنا بين يدية الوزير، فدفع إليه رقعة صغيرة، فلما قرأها تغير وجهه ورأيت فيه الشر، وخرجنا من مجلسه فقلت: ما كان في الرقعة,"This vizir had been just restored to power. When we presented ourselves before him, Ibn al-Habbariya handed him a small piece of paper. Ibn Jahir read its contents, and I perceived his countenance change and express displeasure. We immediately left the hall of audience, and I asked my companion what was in the paper?."
فقال: خير، الساعة تضرب رقبتي ورقبتك، فأشفقت وقلقت، وقلت: أنا رجل غريب صحبتك هذه الأيام، وسعيت في هلاكي، فقال: كان ما كان.,"He replied that we could expect nothing better than to have our heads cut off. “These words filled me with trouble and apprehension: ‘I am a stranger here,’ “said I; ‘I have kept your company for the last few days only, and yet you seek my death V To this he merely replied: What has happened has happened!’"
فقصدنا باب الدار لنخرج فردنا البواب، فقال: أمرت بمنعكما، فقال السابق: أنا رجل غريب من أهل الشام ما يعرفني الوزير، إنما القصد هذا، فقال البواب: لا تطول فما إلى خروجك من سبيل، فأيقنت بالهلاك،,"We then went to the door with the intention of going out, but the porter prevented us, saying that he had received orders to stop us. On this l exclaimed: ‘I am a stranger here, from Syria, and the vizir does not know me; the person whom he wants is this man.’ The porter merely replied: ‘It is useless to talk; thou shalt not go out.’ I then felt certain that my last hour was come."
فلما خف الناس من الدار خرج إليه غلام معه قرطاس فيه خمسون دينارا وقال: قد شكرنا فاشكر، فانصرفنا، ودفع لي عشرة دنانير منها، فقلت: ما كان في الرقعة فأنشدني البيتين المذكورين، فآليت أن لا أصحبه بعدها.,"The company had nearly all departed when a page came to the door with a paper containing fifty dinars, and said (in his master’s name): ‘We have already given thanks; give thou also thanks.’ We then went off and he (Ibn al-Habbariya) handed me ten of these dinars, on which I asked him what was in the paper? He replied by reciting tome” the two verses just mentioned and I swore that I would keep company with him no longer.”"
ولعميد الدولة شعر ذكره في الخريدة” لكنه غير مرضي، وذكره ابن السمعاني في كتاب “الذيل”؛ ومدحه خلق كثير من شعراء عصره، وفيه يقول صردر المذكور قصيدته العينية المشهورة التي أولها:”,"Amid al-Dawlat (the son of Ibn Jahir) left some poetry which (Imad al-Din) has inserted in the Kharida, but it is by no means satisfactory. Ibn al-Samaani speaks of him in his Zail, and a great number of contemporary poets have celebrated his praises. It was in his honor that Surr-Durr composed the celebrated qasida rhyming in Ain, which begins thus."
"قد بان عذرك والخليط مودع… وهوى النفوس مع الهوادج يرفع
لك حيثما سمت الركائب لفتة… أترى البدور بكل واد تطلع
في الظاعنين من الحمى ظبي له ال… أحشاء مرعى والمآقي مكرع
ممنوع أطراف الجمال رقيبه… حذرا عليه من العيون البرقع","When the caravan took their leave, (we said the object of thy love, and) thy excuse (for loving) was evident; all the passions of thy soul were borne off in those palanquins. Wherever caravans direct their course, thither thou turns thy eyes; dost thou see full moons (fair maids) arising in every valley? In the caravan which departed from the grounds of the tribe is a gazelle (maiden) for whom my heart is a pasturage and my eyes a watering-place."
"عهد الحبائل صائدات شبهه… فارتاع فهو لكل حبل يقطع
لم يدر حامي سربه أني إذا… حرم الكلام له لساني الأصبع
وإذا الطيوف إلى المضاجع أرسلت… بتحية منه فعيني تسمع","From the regions of her beauty we are debarred access, and, to protect her from all eyes, a veil is her guardian. She mistook the nets (the ties of love) for huntresses and yielded to fear; therefore, she broke every tie. The protector of her path knew not that, when discourse with her was forbidden, I spoke with my fingers, and that, when she sent her image to visit my couch and salute me (in my dreams), I heard with my eyes."
"وهذه القصيدة طويلة، وهي من غرر الشعر، وقوله فيها:
عهد الحبائل صائدات شبهه… فارتاع فهو لكل حبل يقطع
نظير قول ابن المارة الأندلسي:
عن النوم سل عينا به طال عهدها… وكان قليلا في ليال قلائل
إذا ظن وكرا مقلتي طائر الكرى… رأى هدبها فارتاع خوف الحبائل","This is a long qasida of great brilliancy. The verse: She mistook the nets for huntresses, etc., bears some resemblance to the words of Ibn al-Khammara, a Spanish poet: Why ask news of sleep from these eyes which, for so long a time, knew it not; it came seldom, and those nights were rare. When the bird of sleep thought my eyes a nest, it saw the eyelashes and yielded to fear, mistaking them for nets."
ولا أدري أيهما أخذ من الآخر، لأني لم أقف على تاريخ وفاة ابن الحمارة حتى أعرف عصره. ويجوز أن يكون ذلك بطريق التوارد على هذا المعنى من غير أن يأخذ أحدهما من الآخر.,"As I have not been able to discover the date of Ibn al-Khammara’s death, so as to determine the age in which he lived, I know not which of these poets has copied the other. It may be, however, that both fell upon the same thought, and that neither of them borrowed it from the other."
"وعزل عميد الدولة المذكور عز الدولن الوزارة وحبس وقيد في شهر رمضان المعظم سنة اثنتين وأربعمائة، وتوفي في شوال من السنة، وإليه كتب أبو الكرم ابن العلاف الشاعر قوله:
ولولا مدائحنا لم تبن… فعال المسيء من المحسن
فهبك احتجبت عن الناظرين… فهلا احتجبت عن الألسن","Amid al-Dawlat was deposed from the vizirship and imprisoned in the month of Ramadan, A. H. four hundred and ninety two (July-August, A. D, one thousand and ninety nine), and he died, the same year, in the month of Shawwal. The poet Abu al-Karam Ibn al-Allaf addressed to him the following lines: Without our eulogiums, the deeds of the good would not be distinguished from those of the wicked. Thinks thou, because thou art hidden from our eyes, that thou art sheltered from our tongues?"
وتوفيت زوجته بنت نظام الملك المذكور في شعبان سنة سبعين وأربعمائة وكان تزوجها في سنة اثنتين وستين وأربعمائة.,"His wife, the daughter of Nizam al-Mulk, died in the month of Shaaban, A. H. four hundred and seventy (February-March, A. D. one thousand and seventy eight). Her marriage took place in the year four hundred and sixty two (one thousand and sixty nine or one thousand and seventy)."
"ولصردر أيضا في زعيم الرؤساء أبي القاسم ابن فخر الدولة قصيدته القافية التي أولها:
صبحها الدمع ومساها الأرق… هل بين هذين بقاء للحدق","Surr-Durr composed on Zaim al-Ruasaa Abu al-Kasim, the son of Fakhr al-Dawlat, the poem rhyming in kaf which commences thus: Tears visit my eyes by day, and sleeplessness by night; between them both, how can sight escape."
وهي بديعة مختارة مشهورة فلا حاجة إلى التطويل في الاتيان بها، وتولى زعيم الرؤساء أبو القاسم ابن فخر الدولة وزارة الإمام المستظهر بالله، في شعبان من سنة ست وتسعين وأربعمائة، ولقبه نظام وقيل قوام، الدين.,"It is an exquisite poem, full of originality and highly celebrated, but we need not lengthen this article by inserting it. Zaim al-Ruasaa Abu al-Kasim was appointed to the vizirship raider the imam (caliph) al-Mustazhir billah, in the month of Shaaban, A. H. four hundred and ninety six (May-June, A. B. one thousand one hundred and three); he then received the surname off Nizam al-Din (maintainer of religion)."
وجهير: بفتح الجيم وكسر الهاء وسكون الياء الثمناة من تحتها وبعدها راء، وقال السمعاني: بضم الجيم، وهو غلط، يقال رجل جهير بين الجهارة، أي ذو منظر، ويقال أيضا جهير الصوت بمعنى جهوري الصوت، والله تعالى أعلم بالصواب.,The word must be pronounced Jahir; al-Samaani being mistaken when he says that it should be pronounced Juhair They say off a man that he is jahir and that he displays the quality called jahara when he has an agreeable countenance. They say also of a man’s voice that it is jahir when it sounds dear and loud.
ظهير الدين الروذراوري,AL-RUDRAWARI
أبو شجاع محمد بن الحسين بن محمد بن عبد الله بن إبراهيم، الملقب ظهير الدين، الروذراوري الأصل الأهوازي المولد؛ قرأ الفقه على الشيخ أبي إسحاق الشيرازي، وقرأ الأدب، وولي الوزارة للإمام المقتدي بأمر الله بعد عزل عميد الدولة أبي منصور ابن جهير,"Abu Shujaa Muhammad Ibn al-Husain Ibn Muhammad Ibn Abd Allah Ibn Ibrahim, surnamed Zahir al-Din (champion of religion) al-Rudrawari, was born at al-Ahwaz, but his family belonged to Rudrawar. Having studied jurisprudence under the shaikh Abu Ishak al- Shirazi and cultivated the belles-lettres, he was appointed vizir to the imam [caliph) al-Muktadi biamr illah, on the deposition of Amid al-Dawlat Ibn Jahir."
"المذكور قبله في ترجمة أبيه فخر الدولة، وذلك في سنة ست وسبعين وأربعمائة، وعزل عنها يوم الخميس تاسع عشر صفر سنة أربع وثمانين وأربعمائة، وأعيد ابن جهير. ولما قرأ أبو شجاع التوقيع بعزله أنشد:
تولاها وليس له عدو… وفارقها وليس له صديق","We have spoken of this person in the life of his father Fakhr al-Dawlat; see the proceeding article. Al-Rudrawari’s nomination took place in the year four hundred and seventy six (A. D. one thousand and eighty three or one thousand and eighty four), and he was dismissed from office on Thursday, the nineteenth of Safar, A. H. four hundred and eighty four (April A. D. one thousand and ninety one). Amid al-Dawlat was then reinstated in the vizirship. When al-Rudrawari read the ordinance (tauki) of the caliph proclaiming his deposition, he recited the following verse: He entered into office without an enemy; he retired without a friend."
وخرج بع عزله ماشيا يوم الجمعة من داره إلى الجامع، وانثالت عليه العامة تصافحه وتدعوا له، وكان ذلك سببا لإلزامه بالقعود في داره، ثم خرج إلى روذراور وهي موطنه قديما، فأقام هناك مدة، ثم خرج إلى الحج في الموسم سنة سبع وثمانين وأربعمائة،,"The Friday following, he proceeded on foot from his house to the mosque, and the people flocked about him, offering up prayers for his welfare and all anxious to take him by the hand. In consequence of this occurrence, he received orders to remain at home and not to appear in public. being then exiled to Rudrawar, the ancient seat of his family, he resided there for some time and, in the year four hundred and eighty seven (A. D. one thousand and ninety four), he undertook the pilgrimage to Mecca."
وخرجت العرب على الركب الذي هو فيه بقرب الربذة، فلم يسلم من الرفقة سواه، وجاور بعد الحج بمدينة رسول الله صلى الله عليه وسلم، إلى أن توفي في النصف من جمادى الآخرة سنة ثمان وثمانين وأربعمائة، ودفن بالبقيع عند القبة التي فيها قبر إبراهيم عليه السلام ابن رسول الله صلى الله عليع وسلم؛ وكانت ولادته سنة سبع وثلاثين وأربعمائة رحمه الله تعالى.,"On reaching the vicinity of al-Rabada, the caravan which he accompanied was attacked by the Arabs of the desert, and not one of the travelers escaped except himself. Having performed the pilgrimage, he went to make a devotional residence in the City of the Apostle (Medina), and remained there till his death. He expired towards the middle of the latter Jumada, A. H. four hundred and eighty eight (June, A. D. one thousand and ninety five), and was interred in the Baki cemetery, near the dome which covers the tomb of Ibrahim, the Prophet’s son. He was born in the year four hundred and thirty seven (A. D. one thousand and forty five or one thousand and forty six)."
قال العماد الكاتب في الخريدة” في حقه: وكان عصره أحسن العصور، وزمانه أنضر الأزمان، ولم يكن في الوزراء من يحفظ أمر الدين وقانون الشريعة مثله، صعبا شديدا في أمور الشرع، سهلا في أمور الدنيا، لا تأخذه في الله لومة لائم.”,"The katib Imad al-Din mentions him in the Kharida, and speaks of him in these terms: “The age in which he lived was the happiest of ages, and the time in which he existed the most prosperous of times. “No vizir had ever displayed such zeal as he for the service of religion and the observance of She Saw. In all affairs commenced with religious lie was strid and severe, but, in temporal matters, easy and indulgent Never did he incur the slightest reprehension for remissness in his duty towards God.”"
ثم قال: ذكره ابن الهمذاني في الذيل” فقال: كانت أيامه أوفى الأيام سعادة للدولتين، وأعظمها بركة على الرعية، وأعمها أمنا وأشملها رخصا وأكملها صحة، لم يغادها بؤس ولم تشبها مخافة، وقامت للخلافة في نظره من الحشمة والاحترام، ما أعادت سالف الأيام، وكان أحسن الناس خطا ولفظا.”,"He then adds: “Ibn al-Hamadani has spoken of him in the al-zail: His days, says he, were the most fortunate of days for the two empires, the most happy for the people the most complete for the security, prosperity and welfare of the country; no misfortune came to trouble those (days), no terror to alloy them. Under his administration, the caliphate recovered that respect and veneration which it received in former times. As a penman and an orator, he was highly accomplished.”"
وذكره الحافظ ابن السمعاني في الذيل” فقال: كان يرجع إلى فضل كامل وعقل وافر ورزانة ورأي صائب، وكان له شعر رقيق مطبوع، أدركته حرفة الأدب، وصرف عن الوزارة وكلف لزوم البيت، فانتقل من بغداد إلى جوار النبي صلى الله عليه وسلم،”,"The hafiz Ibn al-Samaani says of Mm in his Supplement: “He drew his renown from a fund of consummate merit, vast intelligence, dignified – conduct, and unerring foresight. He left some poems remarkable for their natural elegance. Adversity having given him a moral lesson, he was deposed from the vizirship and obliged to confine himself to his house; but he subsequently removed from Baghdad and took up his abode at Medina, in the neighborhood and under the protection of the Prophet’s tomb"
وأقام بالمدينة على ساكنها أفضل الصلاة والسلام إلى حين وفاته، وزرت قبره غير مرة عند قبر إبراهيم ابن نبينا، صلى الله عليه وسلم، بالبقيع؛ ثم قال السمعاني بعد ذلك: سمعت من أثق به يقول إن الوزير أبا شجاع وقت أن قرب أمره وحان ارتحاله من الدنيا حمل إلى مسجد النبي صلى الله عليه وسلم، فوقف عند الحظيرة وبكى وقال:,"He remained in that city till his death. I went to visit his grave, which is near that of Ibrahim, the son of our Prophet, in the Baki cemetery. Farther on, he says: “I have been informed by a person on whose word I can rely, that Abu Shujaa, on the approach of death and on the point of departing from this world, was carried to the mosque of the Prophet, and being placed near the enclosure which surrounds the tomb, he wept and said."
يا رسول الله، قال الله سبحانه وتعالى: ولو أنهم ظلموا أنفسهم جاءوك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيما” النساء: – 14 – ولقد جئتك معترفا بذنوبي وجرائمي أرجو شفاعتك، وبكى ورجع وتوفي من يومه.”,"O Prophet of God! Almighty God has said: But if they, after they have injured at their own souls, come unto thee and ash pardon of God, and the Apostle ask pardon for them, they shall surely find God easy to be reconciled and merciful. Now I have come unto thee, acknowledging my faults and transgressions, and hoping (g e for thy intercession. He here wept again and returned to his house, where he died the same day.’"
"وله شعر حسن مجموع في ديوان، فمن ذلك قوله:
لأعذبن العين غير مفكر… فيها بكت بالدمع أو فاضت دما
ولأهجرن من الرقاد لذيذه… حتى يعود على الجفون محرما
هي أوقعتني في حبائل فتنة… لو لم تكن نظرت لكنت مسلما
سفكت دمي لأسفكن دموعها… وهي التي بدأت فكانت أظلما","His poetical productions have been collected into a diwan and are very fine. Here are some extracts from it: I shall punish my eyes, heedless whether they shed tears or drop blood; and I shall forego the pleasure of sleep till it become for my eyelids a thing forbidden. My eyes cast me into the Bets of temptation, and, had they snot looked (on beauty), I should have remained a pious Muslim. They shed my Mood, therefore shall I shed their tears; it was they which commenced and are therefore more culpable {than I)."
"وله أيضا:
وإني لأبدي في هواك تجلدا… وفي القلب مني لوعة وغليل
فلا تحسبي أني سلوت فربما… ترى صحة بالمرء وهو عليل","Though I love thee, I seem insensible, but this heart of mine is filled with pain and anguish. Think not that H have forgotten thee; a man may appear in health and yet be unwell."
"وله أيضا:
أيذهب جل العمر بيني وبينكم… بغير لقاء إن ذا لشديد
فإن يسمح الدهر الخؤون بوصلكم… على فاقتي إني إذا لسعيد","Must the best part of my life and yours pass away without our meeting? that would be a severe infliction t but if deceitful fortune ever grant me to meet you, then, despite my poverty, I shall be happy."
وكان لا يخرج من بيته حتى يكتب شيئا من القرآن العظيم ويقرأ في المصحف ما تيسر. وكان يؤدي زكاة أمواله الظاهرة في سائر أملاكه وضياعه واقطاعه ويتصدق سرا.,"“He never went out of his house without transcribing a portion of the Quran and reading part of that sacred volume; he paid the legal alms-tax on all his real property, such as goods, estates, and fiefs. He gave large charities in secret."
وعرضت عليه رقعة فيها: إن الدار الفلانية بدرب القيار، فيها إمراة معها أربعة أيتام وهو عراة جياع، فاستدعى صاحبا له وقال له: مر واكسهم وأشبعهم، وخلع أثوابه وحلف: لا لبستها ولا دفئت حتى تعود إلي وتخبرني أنك كسوتهم وأشبعتهم. ولم يزل يرعد إلى أن جاء صاحبه وأخبره بذلك؛ وكانت له مبار كثيرة.,"He then took off his clothes and, having sworn not to put them on nor warm himself till the messenger returned and informed him that his orders had been executed, he waited, trembling with cold, till that person came back. His charities were immense.”"
والروذراوري: بضم الراء وسكون الواو والذال المعجمة وفتح الراء والواو بينهما ألف في آخرها راء أخرى، هذه النسبة على روذراور، وهي بليدة بنواحي همذان، والله تعالى أعلم.,Rudrawari means belonging to Rudrawar a village in the neighborhood of Hamzan.
عميد الملك الكندري,AL-AMID AL-KUNDURI
أبو نصر محمد بن منصور بن محمد، الملقب عميد الملك الكندري؛ كان من رجال الدهر جودا وسخاء وكتابة وشهامة، واستوزره السلطان طغرلبك السلجوقي – المقدم ذكره – ونال عنده الرتبة العالية والمنزلة الجليلة، ولم يكن أحد من أصحابه معه كلام،,"Abu Nasr Muhammad Ibn Mansur Ibn Muhammad, surnamed Amid al-MuIk column of the empire) al-Kunduri, was one of the most eminent men of the age for beneficence, liberality, acuteness of mind, and abilities as a katib. Having been chosen for vizir by the Seljuk sultan Toghrulbek, he rose to the highest rank in the service of that monarch and administered the state with uncontrolled authority."
وهو أول وزير كان لهذه الدولة، ولم تكن له منقبة إلا صحبة إمام الحرمين أبي المعالي عبد الملك ابن الشيخ أبي محمد الجويني الفقيه الشافعي صاحب نهاية المطلب” على ما ذكره المسعاني في ترجمة أبي المعالي في كتاب “الذيل” فإنه قال -“,"He was the first who filled the place of vizir under this dynasty, and, had he no other merit but that of his intimacy with the imam al-Haramain Abd al-Malik al-Juwaini, the Shafiite doctor and author of the Nihayat al-Matlab (that alone would have sufficed for his reputation). It is al-Samaani who mentions the fact in the notice on the imam which he has inserted in his Supplement."
بعد الإطناب في وصف إمام الحرمين وذكر تنقله في البلاد – ثم قال: وخرج إلى بغداد وصحب العميد الكندري أبا نصر مدة يطوف معه ويلتقي في حضرته بالأكابر من العلماء ويناظرهم، وتحنك بهم حتى تهذب في النظر، وشاع ذكره.,"After enlarging on the character of this doctor and noticing the journeys which he undertook to different countries, he says: “And, having gone to Baghdad, he became a companion of Abu Nasr al-Amid al-Kunduri and accompanied him in his (official) circuits (through the empire); he met also at his court the most eminent jurisconsults (of the country) and attained great skill in controversy by the conflict of his genius with theirs in learned discussions. He then got into reputation."
وذكره شيخنا ابن الأثير في تاريخه في سنة ست وخمسين وأربعمائة وقال: إن الوزير المذكور كان شديد التعصب على الشافعية كثير الوقيعة في الشافعي، رضي الله عنه، حتى بلغ من تعصبه أنه خاطب السلطان ألب أرسلان السلجوقي في لعن الرافضة على منابر خراسان، فأذن في ذلك، فلعنهم وأضاف إليهم الأشعرية،,"I must here observe that al-Samaani’s words are in contradiction with the statement of our shaikh Ibn al-Athir, in his History. This writer says, under the year four hundred and fifty six (A. D. one thousand and sixty four): “The vizir (al-Amid al-Kunduri) displayed a violent prejudice against the Shafiite sect and frequently inveighed against (its founded) the imam al-Shafie; to such lengths was he carried by the spirit of party, that, having obtained permission from the sultan Alp Arslan to have curses pronounced against the Rafidites (the Shiites) from the pulpits of Khorasan, he caused the Asharites to be included in the same malediction."
فانف من ذلك أئمة خراسان، منهم أبو القاسم القشيري وإمام الحرمين الجويني وغيرهما، ففارقوا خراسان، وأقام إمام الحرمين بمكة شرفها الله تعالى أربع سنين يدرس ويفتي، فلهذا قيل له إمام الحرمين,"“This proceeding gave such scandal to the imams (doctors of law and of divinity) of Khorasan, that some of them, including Abu M-Kasim al-Kushairi and the Imam al-Haramain al-Juwaini left the country. The latter then passed four years at Mecca, teaching (jurisprudence) and giving opinions, as a mufti, on points of law. It was for this reason that he received his surname."
فلما جاءت الدولة النظامية أحضر من انتزح منهم وأكرمهم وأحسن إليهم؛ وقيل إنه تاب عن الوقيعة في الشافعي، فإن صح فقد أفلح.,"“When Nizam ai-Mulk came into power, he recalled the emigrants and treated them with marked honor and kindness. It is said that, at a later period, al-Kunduri repented of his invectives against al-Shafie; if this be true, “Mis so much the better for himself.”"
وكان عميد الملك ممدحا مقصدا للشعراء، مدحه جماعة من أكابر شعراء عصره، منهم أبو الحسن الباخرزي – المقدم ذكره – والرئيس أبو منصور علي بن الحسين بن علي بن الفضل، الكاتب المعروف بصردر – المقدم ذكره أيضا – وفيه يقول قصيدته النونية، وهي:,"The praises of Amid al-Mulk al-Kunduri were celebrated by numerous poets who came to visit his court, and the greatest masters of the age in the art of verse, such as Abu M-Hasan Ali M-Bakharzi and the reis Abu Mansur Ali Ibn al-Hasan Ibn Ali Ibn al-Fadl Surr-Durr extolled him in their poems. The latter composed in his honor the following qasida rhyming in N."
"أكذا يجازى ود كل قرين… أم هذه شيم الظباء العين
قصوا علي حديث من قتل الهوى… إن التأسي روح كل حزين
ولئن كتمتم مشفقين لقد درى… بمصارع العذري والمجنون
فوق الركاب ولا أطيل مشبها… بل ثم شهوة أنفس وعيون","Is (disdain) the reward which all (my) fellow-men receive for their love? or rather, is this the nature of the large-eyed gazelles (maidens)? Relate to me the history of those who fell victims to love; the afflicted live only in their sympathy for other’s woes. You may conceal from me their fate through apprehension; but (every lover) knows the fate of the Ozrite and of Majnun. Mounted on their camels but let me avoid long comparisons, yet I shall say that theirs were charms which ravished every soul and every eye."
"هزت قدوهدهم وقالت للصبا… هزؤا عند البان مثل غصوني
ووراء ذياك المقبل مورد… حصباؤه من لؤلؤ مكنون
إما بيوت النحل بين شفاههم… منظومة أو حانة الزرجون
ترمي بعينيك الفجاج مقلبا… ذات الشمال بها وذات يمين","Gracefully bending their taper waists, they said in sportive mood to the zephyr: “Does the willow bear branches as pliant as ours?” Behind those lips is a source of which the pebbles are pearls [teeth] hidden from view; is it honey which is contained between them or rather intoxicating wine? (Companion of my journey!) you cast your eyes to the right and left, over these paths."
"لو كنت زرقاء اليمامة ما رأت… من بارق حيا على جيرون
شكواك من ليل التمام وإنما… أرقي بليل ذوائب وقرون
ومعنف في الوجد قلت له اتئد… فالدمع دمعي والحنين حنيني
ما نافعي إذ كان ليس بنافعي… جاه الصبا وشفاعة العشرين","but even where you gifted with the sharp sight of Zarkaa al-Yamama, (you could distinguish nothing, for even) she never saw a living cloud darting its lightnings over Jirun. You complain of long and weary nights, but I am deprived of sleep by the shades which the dark locks and ringlets of my mistress spread around. A censor rebuked me for my passion, and I replied: “Be not so prompt, those tears are my own and so are my sighs. If they avail me not (to gain her heart), what will avail me the vigor of youth and the intercession of my twenty years?”"
"لا تطرقن خجلا للومة لائم… ما أنت أول حازم مفتون
أأسومهم، وهم الأجانب، طاعة… وهواي بين جوانحي يعصيني
ديني على ظبياته ما يقتضى… فبأي حكم يقتضون رهوني
وخشيت من قلبي الفرار إليهم… حتى لقد طالبته بضمين
كل النكال أطيق إلا ذلة… إن العزيز عذابه بالهون","(But come, my heart) be not cast down by the blame of thy censor; thou art not the first which, though resolute, yielded to temptation. Can I require from strangers that they conform to my wishes whilst my heart within my bosom obeys me not? My devotion to their gazelles (maidens) was not exacted from me; by what right then should they exact from me pledges (of fidelity)? For a moment I feared that my heart would fly and join them, but I forced it to give bail. I can support every affliction except dishonor; contempt is a torture for noble minds."
"يا عين مثل قذاك رؤية معشر… عار على دنياهم والدين
لم يشبهوا الإنسان إلا أنهم… متكونون من الحما المسنون
نجس العيون فإن رأيتهم مقلتي… طهرتها فنزحت ماء جفوني
أنا إن هم حسبوا الذخائر دونهم… وهم إذا عدوا الفضائل دوني
لا يشمت الحساد أن مطامعي… عادت إلي بصفقة المغبون
ما يستدير البدر إلا بعدما… أبصرته في الضمر كالعرجون","As grains of dust pain my eyes, so also does the sight of men who, devoid (of virtue), notwithstanding their wealth and (the precepts of) religion, only resemble the human race in being formed of a (yet more) fetid clay; whose looks are ill-omened and whose aspect defiles; so that, after seeing them, I must cleanse my eyes and exhaust all their waters to make them pure. If they count their treasures, there they surpass me; but if they enumerate their virtues, I am their superior. Let not the environs rejoice in the disappointment of my hopes; the moon does not round its orb till it has appeared like a palm-leaf in thinness."
"هذا الطريق اللحب زاجر ناقتي… واليم قاذف فلكي المشحون
فإذا عميد الملك حلى ربعه… ظفرا بفأل الطائر الميمون
ملك إذا ما العزم حث جياده… مرحت بأزهر شامخ العرنين
بأغر ما أبصرت نور جبينه… إلا اقتضاني بالسجود جبيني
تجلو النواظر في نواحي دسته… والسرج بدر دجى وليث عرين
عمت فضائله البرية فالتقى… شكر الغني ودعوة المسكين","Yet this noisy road (of human life) speeds forward the camel (of my worldly course), and this ocean impels before it the ship laden (with my hopes). And, when the abode of Amid al-Mulk is adorned by victory, we exclaim: “A happy omen.” When the resolution of that prince spurs on his generous steeds, they hasten for-ward with their brilliant riders of bold and lofty bearing. Seldom did I see his shining forehead but mine compelled me to fall prostrate before him. Men’s eyes perceive on his throne and on his saddle, the lion in his den, and the moon which dispels the darkness. His beneficence extends to all mankind, and he receives the thanks of the rich accompanied by the blessings of the poor."
"قالوا وقد شنوا عليه غارة… أصلات جود أم قضاء ديون
لو كان في الزمن القديم تظلمت… منه الكنوز إلى يدي قارون
أما خزائن ماله فمباحة… فاستوهبوا من علمه المخزون
ما الرزق محتاجا بعرصته إلى… طلب وليس الأجر بالمنون","When they direct their attacks towards his (generosity), they exclaim (struck with his prompt liberality): Are these sums given from his bounty or paid to us as a debt? Had he lived in ancient times, riches would have complained of his tyranny and appealed to Karun. The treasures of his wealth are free to every man; then ask him only for the treasures of his learning. To obtain favors at his court, asking is superfluous, and the reward of services is never granted with regret."
"أقسمت أن ألقى المكارم عالما… أني برؤيته أبر يميني
ساس الأمور فليس يخلي رغبة… من رهبة، وبسالة من لين
كالسيف رونق أثره في متنه… ومضاؤه في حده المسنون
شهدت علاه أن عنصر ذاته… مسك وعنصر غيره من طين","I swore to meet all the virtues, knowing well that, in seeing him, H should fulfil my oath. He sways the state and abandons not his intentions through fear, neither does he exchange courage for weakness. Like the sword, the marks of his splendor appear on his blade (his exterior), and his sharpness in his well-protected edge (acuteness of mind). His glory bears witness that the substance of his person is musk, whilst that of other men’s is clay."
"وكان إنشاده إياه هذه القصيدة عند وصول عميد الملك إلى العراق، وهو في دست وزارته وعلو منصبه، وهذه القصيدة من الشعر الفائق المختار وقد أثبتها بكمالها ما خلا ثلاثة أبيات فإنها لم تعجبني فأهملتها، وقد وازن هذه القصيدة جماعة من الشعراء منهم ابن التعاويذي – المقدم ذكره – وازنه بقصيدته التي أولها:
إن كان دينك في الصبابة ديني… فقف المطي برملتي يبرين","He recited this qasida to Amid a Mulk on the arrival of the latter at Iraq, where he appeared on She throne of the vizirate and in the height of his exalted rank. I have given here the whole of this excellent and exquisite poem, with the exception of three verses which did not please me, A number of poets have composed imitations of it m the same rhyme and measure, Ibn al-Taawizi, for instance, whose qasida begins thus: If thy custom when in love, resembles mine, stop thy camels at the two sand-hills of Yabrin."
وهي القصيدة النادرة، وأرسلها من العراق إلى الشام ممتدحا بها السلطان صلاح الدين، رحمه الله تعالى، ولولا خوف الإطالة لأثبتها، ثم ذكرتها في ترجمة صلاح الدين يوسف بن أيوب فتطلب هناك؛,"This poem, which displays extraordinary talent, was composed in praise of the sultan Salah al-Din, who was then in Syria, and the author sent it to him from Iraq. Did I not wish to avoid prolixity, I should give it here. l have (since) inserted it in my notice on Salah al-Din Yusuf Ibn Ayyub."
"ووازنه أيضا ابن المعلم – المقدم ذكره – بقصيدته التي أولها:
ما وقفة الحادي على يبرين… وهو الخلي من الظباء العين",and there the reader will find its Ibn al-Muallim imitated it also in a qasida beginning thus: Why does the camel-rider stop at Yabrin? is not his heart free from the pains inflicted by the large-eyed gazelles?.
وهي أيضا قصيدة جيدة، وقد ذكرت بعضها في ترجمته، وقد وازنها الأبله أيضا، وبالجملة فما قاربها إلا ابن التعاويذي، وقد خرجنا عن المقصود، ولكن انتشر الكلام فلم يكن بد من استيفائه.,"This also is a good poem, and I have given a part of it in the life of the author. Al-Abler also composed a piece in imitation of it; hut, on the whole, Ibn al-Taawizi is the only one which comes near it. These remarks have led es away from our subject, but discourse naturally runs into digressions which we cannot help inserting."
ولم يزل عميد الملك في دولة طغرلبك عظيم الجاه والحرمة، إلى أن توفي طغرلبك – في التاريخ المذكور في ترجمته – وقام في المملكة ابن أخيه ألب أرسلان – المقدم ذكره – فأقره على حاله وزاد في إكرامه ورتبته،,Amid al-Mulk continued in high power and credit during the reign of Toghrlbek; ‘on the death of that sovereign his nephew and successor Alp Arslan confirmed the vizir in his post and raised him to a higher rank and additional honors.
ثم إنه سيره إلى خوارزم شاه ليخطب له ابنته، فأرجف أعداؤه أنه خطبها لنفسه، وشاع ذلك بين الناس فبلغ عميد الملك الخبر، فخاف تغير قلب مخدومه عليه، فعمد إلى لحيته فحلقها وإلى مذاكيره فجبها، فكان ذلك سبب سلامته من ألب أرسلان، وقيل إن السلطان خصاه،,"Sometime afterwards, this monarch resolved on contracting an alliance with Khwarazm Shah, and sent Amid al-Mulk to demand for him that prince’s daughter in marriage The vizir’s enemies then spread the report that he had asked her hand for himself and this news having reached his ears, he conceived so serious an apprehension of his master’s displeasure, that he shaved off his heard and eradicated from his body every attribute of manhood. By this act he saved his life. Some say that he was castrated by the sultan’s orders."
"فلما فعل ذلك عمل أبو الحسن علي بن الحسن الباخرزي المذكور في ترجمته قوله:
قالوا محا السلطان عنه بعدكم… سمة الفحول وكان قرما صائلا
قلت اسكتوا فالآن زاد فحولة… لما اغتدى من أنثييه عاطلا
فالفحل يأنف أن يسمى بعضه… أنثى، لذلك جذه مستاصلا","In allusion to this, Abu al-Hasan Ali al-Bakharzi composed the following lines: They say that, in your absence, the sultan deprived that rampant stallion of every mark of virility. I replied: “Be silent! he is now increased in virility since the removal of his testicles. “Every male scorns that any part of him should be called female, and he therefore cut them away by the roots.”"
وهذا من المعاني الغريبة البديعة. ثم إن ألب أرسلان عزله من الوزارة في المحرم من سنة ست وخمسين وأربعمائة لسبب يطول شرحه، وفوض الوزارة إلى نظام الملك أبي علي الحسن بن علي بن إسحاق الطوسي المقدم ذكره.,"This idea is singularly original. In the month of Muharram, A. H. four hundred and fifty six (Dec. Jan. A. D. one thousand and sixty three or one thousand and sixty four), Alp Arslan dismissed him from office, for motives too long to relate, and confided the vizirship to Nizam al-Mulk Abu Ali al-Hasan al-Tusi."
وحبس عميد الملك بنيسابور في دار عميد خراسان، ثم نقله إلى مرو الروذ وحبسه في داره، فكان في حجرة تلك الدار عياله، وكانت له بنت واحدة لا غير،,"He afterwards imprisoned Amid al-Mulk at Naisapur, in the palace of the governor [amid) of Khorasan, whence, at a later period, he was removed to Marw al-Rud and confined in a house, a closet of which was allotted to his only daughter and the other members of his family."
فلما أحس بالقتل دخل الحجرة وأخرج كفنه وودع عياله وأغلق باب الحجرة واغتسل وصلى ركعتين، وأعطى الذي هم بقتله مائة دينار نيسابورية وقال: حقي عليك أن تكفنني في هذا الثوب الذي غسلته بماء زمزم، وقال لجلاده: قل للوزير نظام الملك:,"On discovering that his death had been resolved on, he went into the closet and, having bid a last farewell to his relatives, he took out a shroud (which he. kepi ready prepared); he then locked the door of the closet, and having performed his ablutions and offered up a prayer of two rakas, he gave one hundred Naisapurian dinars to the executioner and said to him: “What I require of you is, that you shroud my corpse in this cloth, which I washed in the (holy) waters of (the well) Zamzam, and that you say to the vizir Nizam al-Mulk."
بئس ما فعلت، علمت الأتراك قتل الوزراء، وأصحاب الديوان، ومن حفر مهواة وقع فيها، ومن سن سنة سيئة فعليه وزرها ووزر من عمل بها إلى يوم القيامة؛ ورضي بقضاء الله المحتوم.,You have acted wrong in teaching the Turks to put to death their vizirs and the chiefs of the civil administration; he that digs a pit shall fall into it; he that traces out and acts by an evil line of conduct shall bear the sin of it and the sins of all those who follow his example. He then yielded with resignation to the sealed decree of God.
وقتل يوم الأحد سادس عشر ذي الحجة سنة خمس وخمسين وأربعمائة وعمره يومئذ نيف وأربعون سنة، فعمل في ذلك الباخرزي الشاعر المذكور مخاطبا للسلطان ألب أرسلان:,"and was executed on Sunday, the sixteenth of Zi al-Hijja, A. H. four hundred and fifty six (the twenty ninth of November, A. D. one thousand and sixty four), being then aged upwards of forty years. In allusion to this event, the poet al-Bakharzi composed the following lines in which he addresses Alp Arslan."
"وعمك أدناه وأعلى محله… وبوأه من ملكه كنفا رحبا
قضى كل مولى منكما حق عبده… فخوله الدنيا وخولته العقبى","Thy uncle took him into favor and, raising him to honors, he gave him a spacious residence in (the edifice of) the empire. Every prince in thy family did justice to his servants; {thy uncle) therefore bestowed on him prosperity, and thou hast bestowed on him paradise."
ومن العجائب أنه دفنت مذاكيره بخوارزم، واريق دمه بمرو الروذ، ودفن جسده بقريته كندر، وجمجمته ودماغه بنيسابور، وحشيت سوأته بالتين ونقلت إلى كرمان، وكان نظام الملك هناك، ودفنت ثم، وفي ذلك عبرة لمن اعتبر، بعد أن كان رئيس عصره، رحمه الله تعالى.,"It is worthy of remark that his testicles were buried in Khwarazm, his blood was shed at Marwrud, his body was interred at Kundur, his native village, his skull and brain at Naisapur, and his scrotum, was stuffed with straw and sent to Nizam al-Mulk, at Kirman, where it was committed to the earth. What a lesson for those who are capable of reflexions, that a man who was the first reis of his time should meet with such a fate!"
والكندري: بضم الكاف وسكون النون وضم الدال المهملة وبعدها راء، هذه النسبة إلى كندر، وهي قرية من قرى طريثيت – بضم الطاء المهملة وفتح الراء وسكون الياء المثناة من تحتها وكسر الثاء المثلثة وسكون الياء المثناة من تحتها أيضا وبعدها ثاء مثلثة – وهي كورة من نواحي نيسابور، خرج منها جماعة من العلماء وغيرهم، والله تعالى أعلم بالصواب.,"Kunduri means belonging to Kundur, a village in Turaithith, a district in the neighborhood of Naisapur which has produced a number of eminent men, some of them remarkable for learning."
الوزير الجواد جمال الدين,THE VIZIR JAMAL AL-DIN AL-JAWAD AL-ISPAHANI
أبو جعفر محمد بن علي بن أبي منصور، الملقب جمال الدين المعورف بالجواد الأصفهاني، وزير صاحب الموصل؛ كان جده أبو منصور فهادا للسلطان ملكشاه بن ألب أرسلان السلجوقي – الآتي ذكره إن شاء الله تعالى,"Abu Jaafar Muhammad ibn Ali Ibn Abi Mansur al-Ispahani, surnamed Jamal al-Din (beauty of religion) and generally known by the appellation of al-Jawad [the bountiful), was vizir to the sovereign of Mosul. His grandfather Abu Mansur was one of the persons employed in the hunting establishment of the sultan Malak Shah Ibn Alp Arslan, as keepers of the onces."
فتأدب ولده وسمت همته، فاشتهر أمره وخدم في مناصب علية وصاهر الأكابر، فلما ولد له جمال الدين المذكور عني بتأديبه وتهذيبه، ثم ترتب في ديوان العرض للسلطان محمود بن محمد بن ملكشاه – الآتي ذكره إن شاء الله تعالى – فظهرت كفايته وحمدت طريقته،,"His father, Ali, received a good education, and being ambitious of distinction, he raised to several high offices in the state and contracted matrimonial alliances with families of the first rank. Jamal al-Din was educated under his parent’s tuition, and having obtained a situation in the service of the sultan Mahmud Ibn Muhammad Ibn Malak Shah, as member of the military inspection office, he gave great satisfaction by his conduct and the abilities which he displayed in that post."
فلما تولى أتابك زنكي بن آق سنقر – المقدم ذكره – الموصل وما والاها استخدم جمال الدين المذكور وقربه واستصحبه معه إليها، فولاه نصيبين، فظهرت كفايته، وأضاف إليه الرحبة،,"When the Atabek Zinki Ibn Ak Sunkur, obtained the sovereignly of Mosul and the neighboring countries, he took Jamal al-Din into his service and honored him with his particular favor. Having then proceeded with him to Mosul, he conferred on him the government of Nasibin, and, in consequence of the able manner with which he filled the duties of that office, he augmented his jurisdiction by the addition of al-Rahaba."
فأبان عن كفاية وعفة، وكان من خواصه وأكبر ندمائه، فجعله مشرف مملكته كلها وحكمه تحكيما لا مزيد عليه.,"Here the talents and integrity of Jamal al-Din appeared conspicuous and, having been admitted into the intimacy of his sovereign and received into the number of his boon companions, he was appointed by him inspector (mushrrif) of the entire principality and authorized to act with unlimited power."
وكان الوزير يومئذ ضياء الدين أبا سعيد بهرام بن الخضر الكفرتوثي، استوزره أتابك نكي في سنة ثمان وعشرين وخمسمائة، وتوفي خامس شعبان سنة ست وثلاثين وخمسمائة، وهو على وزارته، وتولى الوزارة بعده أبو الرضى ابن صدقة، وجمال الدين المذكور على وظائفه.,"Diaa al-Din Abu Saied Bahram Ibn al-Khidr al-Kafratuthi, whom the Atabek Zinki had chosen for vizir in the year five hundred and twenty eight (A. D. one thousand one hundred and thirty three or one thousand one hundred and thirty four), having died in office, on the fifth of Shaaban, A. H. five hundred and thirty six (March, A. D. one thousand one hundred and forty two), Abu al-Rida Ibn Sadaka was appointed to succeed him, and Jamal al-Din continued to occupy his former post."
وكان جمال الدين دمث الأخلاق، حسن المحاضرة مقبول المفاكهة، فخف على أتابك زنكي المذكور وأعجبه حديثه ومحاورته، وجعله من ندمائه، وعول عليه في آخر مدته في أشراف ديوانه وزارد ماله، ولم يظهر منه في أيام أتابك زنكي كرم ولا جود ولا تظاهر بموجود،,"The amiable disposition of Jamal al-Din, and his conversation, equally elegant and amusing, gave such pleasure to the atabek Zinki, that he admitted him into the number of his boon companions; and in the latter part of his reign he confided to him the presidency of the diwan (board of administration), Jamal al-Din thus acquired great wealth, but, during the lifetime of Zinki, he neither displayed the generosity and beneficence nor any other of the qualities (for which he was afterwards distinguished)."
فلما قتل على قلعة جعبر – كما تقدم في ترجمته – أراد بعض العسكر قتل الوزير المذكور ونهب ماله، فتعرضوا له ورموا خيمته بالنشاب، فحماه جماعة من الأمراء،,"When the atabek Zinki met with his death at the siege of Kalat Jaabar (A. H. five hundred and forty one, A. D. one thousand one hundred and forty six), part of the troops attempted to slay the vizir and plunder his wealth; they attacked his tent and shot arrows against it, but were repulsed by some of the emirs who took his defense."
وتوجه بالعسكر إلى الموصل، فرتبه سيف الدين غازي بن أتابك زنكي – المقدم ذكره – في وزارته، وفوض الأمور وتدبير أحوال الدولة إليه وإلى زين الدين علي بن بكتكين والد مظفر الدين صاحب إربل –,"Having then led the army back to Mosul, he was confirmed in the vizirship by Saif al-Din Ghazi, the son of the atabek Zinki, who entrusted to him and Zain al-Din Ali Ibn Baktikin the entire administration of the empire."
وقد تقدم طرف من خبره فير ترجمة ولده في حرف الكاف – فظهر حينئذ جود الوزير المذكور وانبسطت يده، ولم يزل يعطي ويبذل الأموال ويبالغ في الإنفاق حتى عرف بالجواد، وصار ذلك كالعلم عليه، حتى لا يقال له إلا جمال الدين الجواد”.”,"Of Zain al-Din we have already spoken in the life of his son, Muzaffar al-Din, lord of Arbela. From that moment, the vizir displayed the generous disposition of his heart; he gave away with open hand, and he continued lavishing his wealth and spending immense sums, till his reputation for beneficence was so universally established, that he became known by the name of Jamal al-Din al-Jawad [the bountiful)."
"ومدحه جماعة من الشعراء، من جملتهم محمد بن نصر بن صغير القيسراني الشاعر – المقدم ذكره فإنه قصده بقصيدته المشهورة التي أولها:
سقى الله بالزوراء من جانب الغربي… مها وردت عين الحياة من القلب","A number of poets celebrated his praises, and one of them, Muhammad Ibn Nasr Ibn Saghir al-Kaisarani, went and recited in his presence the celebrated qasida which begins by this verse: Blessings on those (fair) gazelles in the western borders of al-Zauraa, who quenched their thirst with the life’s water of our hearts!"
وهي من القصائد الطنانة. وأثر آثار جميلة، وأجرى الماء إلى عرفات أيام الموسم من مكان بعيد، وعمل الدرج من أسفل الدبل إلى أعلاه، وبنى سور مدينة الرسول صلى الله عليه وسلم، وما كان خرب من مسجده،,"Amongst the numerous monuments which he left of his beneficence, we may mention the aqueduct by which water was brought from a great distance to Arafat during the days of the pilgrimage, the stairs leading from the foot to the summit of that mountain, the wall around Medina, and the reparations of the mosque of the Prophet."
وكان يحمل في كل سنة إلى مكة شرفها الله تعالى والمدينة على ساكنها أفضل الصلاة والسلام من الأموال والكسوات للفقراء والمنقطعين ما يقوم بهم مدة سنة كاملة، وكان له ديوان مرتب باسم أرباب الرسوم والقصاد لا غير، ولقد تنوع في فعل الخير حتى جاء في زمنه بالموصل غلاء مفرط فواسى الناس حتى لم يبق له شيء،,"Every year he sent to Mecca and Medina money and clothing sufficient for the wants of the poof and destitute during the next twelve months: he had a special register-office for the persons to whom he granted pensions or who applied for pecuniary assistance. So various were his deeds of beneficence that, during a famine which afflicted Mosul, he spent all he possessed in alleviating the misery of the people."
وكان إقطاعه عشر مغل البلاد على جاري عادة وزراء الدولة السلجوقية، فأخبر بعض وكلائه أنه دخل عليه يوما فناوله بقياره، وقال له: بع هذا واصرف ثمنه إلى المحاويج،,"His ikta [grant from government) consisted in the tenth part of the produce of the soil; such being the usual allowance to vizirs under the Seljuk government. One of his intendants related that the vizir, whom he went to see one day, handed him his bakyar and told him to sell it and give the money to those who were in need."
فقال له الوكيل: إنه لم يبق عندك سوى هذا البقيار والذي على رأسك، وإذا بعت هذا ربما تحتاج إلى تغيير البقيار فلا تجد ما تلبسه، فقال له:,"The intendant observed to him that he had only two bakyars remaining, that, and the one which was on his head, so that, if he wished to change [his headdress), he would not then have another to put on. To this the vizir replied."
إن هذا الوقت صعب كما ترى، وربما لا أجد وقتا أصنع فيه الخير كهذا الوقت، وأما البقيار فإني أجد عوضه كثيرا، فخرج الوكيل وباع البقيار وتصدق بثمنه؛ وله من هذه النوادر أشياء كثيرة.,"“The times are hard, as you see, and perhaps I may not again find a moment so favorable as the present for doing an act of charity; as for the bakyar, I can easily find something to supply its place. The intendant then withdrew and, having sold the bakyar, he distributed the money to the poor. A great number of similar anecdotes are related of Jamal al-Din.”"
وأقام على هذه الحال إلى أن توفي مخدومه غازي – في التاريخ المذكور في ترجمته – وقام بالأمر من بعده أخوه قطب الدين مودود – وسيأتي ذكره إن شاء الله تعالى – فاستولى عليه مدة، ثم إنه استكثر إقطاعه وثقل عليه أمره، فقبض عليه في شهر رجب الفرد سنة ثمان وخمسين وخمسمائة.,"He continued in office till the death of his master Ghazi (in A. H. five hundred and forty four, A. D. one thousand one hundred and forty nine) and, on the accession of that prince’s brother, Kutb al-Din Maudud, he acquired great influence over the new sovereign. After some time, however, Maudud judged his ikta too great, and, being weary of the preponderance which he had acquired, he had him arrested in the month of Rajab, A. H. five hundred and fifty eight (June-July, A. D. one thousand one hundred and sixty three)."
وفي أخبار زين الدين صاحب إربل طرف من خبر قبضه وحبسه في قلعة الموصل.,"In the history of Zain al-Din, lord of Arbela, will be found a short account of al-Jawad’s arrestation and his imprisonment in the citadel of Mosul."
ولم يزل مسجونا بها إلى أن توفي في العشر الأخير من شهر رمضان المعظم، وقيل شعبان، سنة تسع وخمسين وخمسمائة، وصلي عليه، وكان يوما مشهودا من ضجيج الضعفاء والأرامل والأيتام حول جنازته، ودفن بالموصل إلى بعض سنة ستين،,"He died in confinement on one of the last ten days of Ramadan some say, of Shaaban A. H. five hundred and fifty nine (August, A. D. one thousand one hundred and sixty four), and was interred at Mosul. When the funeral service was said over his corpse, crowds of poor persons, widows, and orphans attended the ceremony and made the air resound with their lamentations."
ثم نقل إلى مكة – حرسها الله تعالى – وطيف به حول الكعبة، وكان بعد أن صعدوا به ليلة الوقفة إلى جبل عرفات، وكانوا يطوفون به كل يوم مرارا مدة مقامهم بمكة، شرفها الله تعالى، وكان يوم دخوله مكة يوما مشهودا من اجتماع الخلق والبكاء عليه،,"The following year, his body was conveyed to Mecca and borne in procession around the Kaaba, after having been taken to the top of Mount Arafat on the night during which the pilgrims station there. Every day that they remained at Mecca, they carried his body around the Kaaba at different times. On the day of its arrival at that city, crowds assembled about it, weeping and lamenting."
ويقال إنه لم يعهد عندهم مثل ذلك اليوم، وكان معه شخص مرتب يذكر محاسنه ويعدد مآثره، إذا وصلوا به إلى المزارات والمواضع المعظمة، فلما انتهوا به إلى الكعبة وقف وأنشد:,"It is said that the like of such a day was never witnessed at Mecca. There was a man appointed to accompany the corpse and proclaim the noble deeds and virtues of the deceased at every sacred spot which the pilgrims are accustomed to visit: when they arrived at the Kaaba, that man stood forward and said."
"يا كعبة الإسلام هذا الذي… جاءك يسعى كعبة الجود
قصدت في العام وهذا الذي… لم يخل يوما غير مقصود","O Kaaba of Islamism! he who comes here to visit you was a Kaaba (center) of beneficence. Thou art visited once a year, but not a day passed without his receiving visits {from, the needy)."
ثم حمل إلى مدينة الرسول صلى الله عليه وسلم ودفن بها بالبقيع بعد أن أدخل المدينة، وطيف به حول حجرة الرسول صلى الله عليه وسلم مرارا وأنشد الشخص الذي كان مرتبا معه، فقال:,"The corpse was then borne to Medina and interred in the Baki cemetery, after having been taken into the city and carried, a number of times, around the enclosure of the Prophet’s tomb. On this occasion the same person pronounced these lines."
"سرى نعشه فوق الرقاب وطالما… سرى جوده فوق الركاب ونائله
يمر على الوادي فتثني رماله… عليه وبالنادي فتبكي أرامله","His bier was borne on men’s shoulders, but how often did they bear (the load) his gifts! When he passes by the valley, its sands speak his praise, and when he passes by the assembled people, the widows bewail his loss."
قلت: وهذان البيتان من جملة القصيدة المذكورة في ترجمة المقلد بن نصر بن منفذ الشيزري – وسيأتي ذكره إن شاء الله تعالى؛ رحمه الله تعالى.,These verses are taken from a Qasida which shall be noticed in the life of Mukallad Ibn Nasr Ibn Munkid al-Shaizari.
وكان ولده أبو الحسن علي الملقب جلال الدين، من الأدباء الفضلاء البلغاء الكرماء، رأيت له ديوان رسائل أجاد فيه، وجمعه مجد الدين أبو السعادات المبارك المعروف بابن الأثير الجزري صاحب جامع الأصول – وقد تقدم ذكره –,"Jalal al-Din Abu al-Hasan Ali, the son of Jamal al-Din al-Jawad, was an accomplished scholar, a man of merit, eloquent and liberal. I have seen the diwan [collection) of his epistles, in which species of composition he displayed great talent. This collection was made by Majd al-Din Abu al-Saadat Al-Mubarak, surnamed Ibn al-Athir al-Jazari the author of the Jami al-Osul."
وسماه كتاب الجواهر واللآلي من الإملاء المولوي الوزيري الجلالي . وكان مجد الدين المذكور في أول أمره كاتبا بين يديه، يملي رسائله وإنشاءه عليه، وهو كاتب يده،”,"He entitled it: Kitab al-Jawahir wa al-Lali mina al- Imlaa il-Maulawi al-Waziri al-Jalali [jewels and pearls from the dictations of the lord vizir Jalal al-Din). Majd al-Din commenced life as private secretary to Jalal al-Din, being employed, not only to write down, under his dictation, the epistles and other productions of his mind, but to sign (official papers) in his name."
وقد أشار مجد الدين إلى ذلك في أول هذا الكتاب، وبالغ في وصف جلال الدين المذكور وتقريضه، وفضله على كل من تقدم من الفصحاء، وذكر أنه كان بينه وبين حيص بيص – الشاعر المقدم ذكره – مكاتبات، ولولا خوف الإطالة لذكرت بعض رسائله.,"He alludes to this circumstance towards the beginning of the hook, and praises him in the highest terms, extolling him above all preceding writers for the elegance of his style. He speaks also of an epistolary correspondence carried on between Jalal al-Din and Hais-Bais; some of these letters he gives, and I should insert part of them here were I not afraid of being led too far."
وفي جملة ما ذكره أن حيص بيص كتب إليه على يد رجل عليه دين رسالة مختصرة، فأتيت بها لقصرها، وهي الكرم غامر والذكر سائر، والعون على الخطوب أكرم ناصر، وإغاثة الملهوف من أعظم الذخائر، والسلام”.”,"I shall only notice one, because it is very short; it was composed by Hais Bais in the name of a man greatly in debt: (The) generosity is flourishing, thy renown wide-spread; to succor against misfortune is the noblest support (of a generous man’s reputation), and to assist the afflicted (is his) richest treasure. Adieu.”"
وكان جلا الدين المذكور وزير سيف الدين غازي بن قطب الدين مودو، – وقد تقدم ذكره أيضا في حرف الغين-.,"Jalal al-Din was vizir to Saif al-Din Ghazi, the son of Kutb al-Din."
وتوفي جلا الدين المذكور سنة أربع وسبعين وخمسمائة، بمدينة دنيسر وحمل إلى الموصل ثم نقل إلى المدينة على ساكنها أفضل الصلاة والسلام، ودفن بها في تربة والده، رحمه الله تعالى.,"He died A. H. five hundred and sixty four (A. D. one thousand one hundred and sixty eight or one thousand one hundred and sixty nine) at Dunyaser, and his body was taken to Mosul and thence to Medina; on the dweller therein (Muhammad), the best of blessings and salutations! where it was interred in the funeral chapel of his father (Jamal al-Din al-Jawad)."
ودنيسر: بضم الدال المهملة وفتح النون، وسكون الياء المثناة من تحتها وفتح السين المهملة وبعدها راء، وهي مدينة بالجزيرة الفراتية بين نصيبين ورأس عين، تطرقها التجار من جميع الجهات، وهي مجمع الطرقات، ولهذا قيل لها: دنيسر، وهي لفظ مركب عجمي، وأصله دنياسر، ومعناه رأس الدنيا، وعادة العجم في الأسماء المضافة أن يؤخروا المضاف عن المضاف إليه، وسر بالعجمي رأس.,"Dunyaser is a city in Mesopotamia, between Nasibin and Ras Ain; merchants resort thither from all quarters, as it is situated at a point where the roads of that country meet. Hence it derives its name; Dunyaser being a Persian compound word altered from Dunya Ser (the worlds head); it being the custom of the Persians to place the consequent before antecedent when in the relation of the genitive case. Ser means head in Persian."
والكفر توثي الوزير المذكور: بفتح الكاف وسكون الفاء وفتح الراء وضم التاء المثناة من فوقها وسكون الواو وبعدها ثاء مثلثة، هذه النسبة إلى كفرتوثا وهي قرية من أعمال الجزيرة الفراتية بين رأس عين ودارا، والله أعلم بالصواب.,"Kafratothi means belonging to Kafratotha, a village in Mesopotamia, between Ras Ain and Dara."
العماد الأصبهاني الكاتب,THE KATIB IMAD AL-DIN AL-ISPAHANI
أبو عبد الله محمد بن صفي الدين أبي الفرج محمد بن نفيس الدين أبي الرجا حامد بن محمد بن عبد الله بن علي بن محمود بن هبة الله المعروف بابن أخي العزيز – وقد تقدم ذكر عمه العزيز في حرف الهمزة-. المعروف بأله، الملقب عماد الدين، الكاتب الأصبهاني.,"Abu Abd Allah Muhammad Ibn Safi al-Din Abi al-Faraj Muhammad Ibn Nafis al-Din Abi al-Raja Hamid Ibn Muhammad Ibn Abd Allah Ibn Ali Ibn Mahmud Ibn Hibat Allah, known by the appellation of Aluh, and surnamed Imad al-Din (pillar of religion) al-Katib al-Ispahani (the scribe of Ispahan), was distinguished by the appellation of Ibn Akhi al-Aziz (the nephew of Aziz al-Din). We have already spoken of his uncle, under the letter hamza."
كان العماد المذكور فقيها شافعي المذهب، تفقه بالمدرسة النظامية زمانا، وأتقن الخلاف وفنون الأدب، وله من الشعر والرسائل ما يغني عن الإطالة في شرحه.,"Imad al-Din al-Ispahani was a doctor of the Shafiite Sect; he studied the law, for some time, at the Nizamiya college and mastered the science of polemic divinity and the various branches of polite literature. His poems and epistles are so well known that we need not enlarge on the subject."
وكان قد نشأ بأصبهان وقد بغداد في حداثته، وتفقه على الشيخ أبي منصور سعيد بن محمد بن الزاز مدرس النظامية،,"Having passed his first years in Ispahan, he removed to Baghdad while yet a boy and took lessons in jurisprudence from the shaikh Abu Mansur Said Ibn Muhammad Ibn al-Razzaz, a professor of the Nizamiya college."
وسمع بها الحديث من أبي الحسن علي بن هبة الله بن عبد السلام وأبي منصور محمد بن عبد الملك بن جيرون وأبي المكارم المبارك بن علي السمرقندي وأبي بكر أحمد بن علي بن الأشقر، وغيرهم،,"He learned Traditions in the same city from Abu T-Hasan Ali Ibn Hibat Allah Ibn Abd al-Salam, Abu Mansur Muhammad Ibn Abd al-Malik Ibn Jirun, Abu al-Makarim Al-Mubarak Ibn Ali al-Samarkandi, Abu Bakr Ahmad Ibn Ali Ibn al-Ashkar, and other masters."
وأقام بها مدة. ولما تخرج ومهر تعلق بالوزير عون الدين يحيى بن هبيرة ببغداد، فولاه النظر بالبصرة ثم بواسط، ولم يزل ماشي الحال مدة حياته،,"Having resided there till he completed his education and attained a great proficiency in erudition, he courted the patronage of the vizir Aun al-Din Yahya Ibn Hubaira, who was then at Baghdad, and obtained from him the inspectorship (of the administration in the province) of Basra. Sometime after, he received his appointment to the same post in Wasit, and thenceforward he continued removing from one place to another, during the remainder of his life."
فلما توفي – في التاريخ الآتي ذكره في ترجمته إن شاء الله تعالى – تشتت شمل أتباعه والمنتسبين إليه ونال المكروه بعضهم، وأقام العماد مدة في هيش منكد وجفن مسهد، ثم انتقل إلى مدينة دمشق، فوصلها في شعبان سنة اثنتين وستين خمسمائة، وسلطانها يومئذ الملك العادل نور الدين أبو القاسم محمود بن أتابك زنك – الآتي ذكره إن شاء الله تعالى –,"After the death of Aun al-Din (in A. H. five hundred and sixty, A. D. one thousand one hundred and sixty five), the band of his followers and of all connected with him was dissolved; some had to encounter the strokes of adversity, and Imad al-Din remained for a time in poverty and misery. He then proceeded to Damascus, where he arrived in the month of Shaaban, A. H. five hundred and sixty two (May-June, A. D. one thousand one hundred and sixty seven), and obtained an introduction to the kadi Kamal al-Din Abu al-Fadl Muhammad Ibn al-Shahrozuri who, at that time, acted as chief magistrate, governor of the city and minister of the empire, in the name of the sultan al-Malik al-Adil Nur al-Din Abu l-Kasim Mahmud, the son of the atabek Zinki."
وحاكمها ومتولي أمورها وتدبير دولتها القاضي كمال الدين أبو الفضل محمد ابن الشهرزوري – المقدم ذكره – فتعرف به وحضر مجالسه، وذكر لديه مسألة في الخلاف، وعرفه الأمير الكبير نجم الدين أبو الشكر أيوب والد السلطان صلاح الدين رحمهما الله تعالى، وكان يعرف عمه العزيز من قلعة تكريب فأحسن إليه وأكرمه وميزه عند الأعيان والأماثل،,"Happening then to discuss a question of controversy in the presence of the kadi on a day in which he received company, Imad al-Din was recognized by the grand emir Najm al-Din Abu al-Shukr Ayyub, the father of the sultan Salah al-Din who had known his uncle al-Aziz at the castle of Tikrip. From that moment, Najm al-Din treated him with the kindest attention and granted him such marks of honor as placed him on a rank with the men the most eminent and the most distinguished."
وعرفه السلطان صلاح الدين من جهة والده، ومدحه في ذلك الوقت بدمشق المحروسة، وذكر العماد ذلك في كتابه البرق الشامي” وأورد القصيدة التي مدحه بها يومئذ.”,"Through his means, Imad al-Din became known to the sultan Salah al-Din, who was then at Damascus, and obtained an opportunity of celebrating the praises of that prince. Imad al-Din mentions these particulars in his work entitled al-Bark al-Shami, and he there gives the qasida which he composed in honor of Salah al-Din."
ثم إن القاضي كمال الدين نوه بذكره عند السلطان نور الدين، وعدد عليه فضائله وأهله لكتابة الإنشاء. قال العماد: فبقيت متحيرا في الدخول فيما ليس من شأني ولا وظيفتي، ولا تقدمت لي به دربة. ولقد كانت مواد هذه الصناعة عتيدة عنده، لكنه لم يكن قد مارسها فجبن عنها في الابتداء،,"The kadi Kamal al-Din then extolled his merit and capacity in the presence of the sultan Nur al-Din and recommended him as person perfectly well qualified to draw up the slate correspondence (kitabat al-Inshaa). He hesitated’ says Imad al-Din, engaging in an occupation which lay completely out of my line and out of my profession, and for which I had no previous experience but it is nevertheless certain that he possessed all the talents requisite for this office, only he had not yet applied them. At first, he was afraid of undertaking the duties of such a place."
فلما باشرها هانت عليه، وأجاد فيها وأتى فيها بالغرائب؛ وكان ينشئ الرسائل باللغة العجمية أيضا، وحصل بينه وبين صلاح الدين في تلك المدة مودة أكيدة وامتزاج تام،,"but he had no sooner commenced than every difficulty disappeared, and the ability wish which he filled. It was testified by the excellence of his productions. He drew up epistles equally well in Persian and in Arabic. A close and intimate friendship was then formed between him and Salah al-Din."
وعلت منزلته عند نور الدين، وصار صاحب سره، وسيره إلى دار السلام بغداد رسولا في أيام الإمام المستنجد، ولما عاد فوض إليه تدريس المدرسة المعروفة به في دمشق، أعني العماد، وذلك في شهر رجب سنة سبع وستين وخمسمائة،,"Having risen into high favor with Nur al-Din, he became the depositary of that prince’s secrets, and was sent by him on a mission to the court of the imam al-Mustanjid, at Baghdad. On his return, he was appointed by Nur al-Din to a professorship in the college now called after him al-Imadiya. This nomination took place in the month of Rajab, A. H. five hundred and sixty seven (Feb.-March, A. D. one thousand one hundred and seventy two)."
ثم رتبه في إشراف الديوان في سنة ثمان وستين، ولم يزل مستقيم الحال رخي البال، إلى أن توفي نور الدين – في التاريخ الآتي ذكره إن شاء الله تعالى – وقام ولده الملك الصالح إسماعيل مقامه وكان صغيرا فاستولى عليه جماعة كانوا يكرهون العماد فضايقوه وأخافوه إلى أن ترك جميع ما هو فيه وسافر قاصدا بغداد فوصل إلى الموصل ومرض بها مرضا شديدا.,"The following year, Nur al-Din conferred on him the presidency of the council of state (ishraf al-diwan), Imad al-Din’s prosperity and tranquility of mind continued untroubled till the death of his sovereign and the accession of his son al-Malak al-Salih Ismail. This prince, who was quite a hoy, allowed himself to be circumvented and governed by some individuals who bore a deep enmity to Imad al-Din, and the latter was forced by their encroachments and threats to give up all his places and depart for Baghdad. On arriving at Mosul, he had a severe illness"
ثم بلغه خروج السلطان صلاح الدين من الديار المصرية لأخذ دمشق، فانثنى عزمه عن قصد العراق وعزم على العود إلى الشام وخرج من الموصل رابع جمادى الأولى سنة سبعين وخمسمائة، وسلك طريق البرية، فوصل إلى دمشق في ثامن جمادى الآخرة وصلاح الدين يومئذ نازل على حلب،,"and, learning that, the sultan Salah al-Din had left Egypt with the intention of occupying Damascus, he gave up his journey to Iraq and resolved on returning to Syria. Having left Mosul on the fourth of the first Jumada, A. H. five hundred and seventy (the first of December, A. D. one thousand one hundred and seventy four), he took the road which leads across the desert, and arrived at Damascus on the eighth of the following month, whilst Salah al-Din was encamped outside of Aleppo."
ثم قصد خدمته وقد تسلم قلعة حمص في شعبان من السنة، فحضر بين يديه وأنشده قصيدة أطال نفسه فيها، ثم لزم الباب ينزل لنزول السلطان ويرحل لرحيله،,"He then set out to pay his respects to that prince, who had already taken possession of Emessa since the month of Shaaban, and, being admitted into his presence, he recited to him a qasida in which he displayed great elevation of mind. From that time, he continued to follow the court, journeying when the sultan journeyed and stopping when he stopped."
فاستمر على عطلته مديدة، وهو يغشى مجالس السلطان وينشده في كل وقت مدائح ويعرض عليه ويقرب بصحبته القديمة، ولم يزل على ذلك حتى نظمه في سلك جماعته واستكتبه واعتمد عليه وقرب منه،,"A considerable period elapsed before he could obtain a situation, and, during that time, he attended the levees of Salah al-Din and recited eulogiums to him on every fitting opportunity, alluding occasionally to their former acquaintance. Having at length succeeded in entering the sultan’s service, he became the secretary, and obtained the confidence of his master."
فصار من جملة الصدور المعدودين والأماثل المشهورين، يضاهي الوزراء ويجري في مضمارهم. وكان القاضي الفاضل في أكثر أوقاته ينقطع عن خدمة السلطان ويتوفر على مصالح الديار المصرية، والعماد ملازم الباب بالشام وغيره وهو صاحب السر المكتوم.,"The high favor which he now enjoyed placed him on a level with the most eminent men at court, enabled him to assume the state of a vizir and to engage in that career. As for al-Kadi al-Fadel, he was generally absent from court, being wholly engaged in directing the administration of Egypt, whilst Imad al-Din, whom the sultan had now chosen as the depositary of his most secret thoughts, never left the imperial presence, but accompanied his sovereign to Syria and the other provinces of the empire. It was he who composed the al-Sirr al-Maktum."
وصنف التصانيف النافعة، من ذلك: كتاب خريدة القصر وجريدة العصر” جعله ذيلا على “زينة الدهر” تأليف أبي المعالي سعد بن علي الوراق الحظيري، والحظيري جعل كتابه ذيلا على دمية القصر وعصر أهل العصر للباخرزي، والباخرزي جعل كتابه ذيلا على “يتيمة الدهر” للثعالبي،”,"He wrote also a number of useful works, such as the Kharidat al-Kasr wa Jaridat al-Asr (the virgin of the palace and palm branch of the age), designed by him as a continuation to Abu al-Maali Saad al-Haziri’s Zinata d-Dahr, which work was meant as a continuation of al-Bakharzi’s Dumyat al-Kasr, which was written as a continuation to al-Thaalibi’s Yatimat al-Dahr."
وقد تقدم ذكر هؤلاء الثلاثة المؤلفين، والثعالبي جعل كتابه ذيلا على كتاب البارع” لهارون بن علي المنجم – وسيأتي ذكره إن شاء الله تعالى – وقد ذكر العماد في خريدته الشعراء الذين كانوا بعد المائة الخامسة إلى سنة اثنتين وسبعين وخمسمائة، وجمع شعراء العراق والعجم والشام والجزيرة ومصر والمغرب، ولم يترك أحدا إلا النادر الخامي، وأحسن في هذا الكتاب، وهو في عشر مجلدات.”,"Al-Thaalibi meant his work to serve as continuation to Harun Ibn Ali al-Munajjim’s Kitab al-Bari: we shall give the life of this author. The Kharida of Imad al-Din contains an account of the poets who flourished between the years five hundred (A. D. one thousand one hundred and six) and five hundred and seventy two (A. D. one thousand one hundred and seventy six); it includes, with the exception of a few obscure individuals, all the poets of Iraq, Syria, Mesopotamia, Egypt, and Maghrib, and attests the great abilities of the author. It forms ten volumes."
وصنف كتاب البرق الشامي” في سبع مجلدات، وهو مجموع تاريخ، وبدأ فيه بذكر نفسه وصورة انتقاله من العراق إلى الشام، وما جرى له في خدمة السلطان نورد الدين محمود، وكيفية تعلقه بخدمة السلطان صلاح الدين، وذكر شيئا من الفتوحات بالشام، وهو من الكتب الممتعة،”,"His work, al-Bark al-Shami (the Syrian Lightning), in seven volumes, is devoted to historical subjects. The author commences with the history of his own life and gives an account of his journey from Iraq to Syria, and of what happened to him when in the service of the sultan Nur al-Din Mahmud. He then relates by what means he got attached to the service of the sultan Salah al-Din, and notices some of the conquests achieved in Syria."
وإنما سماه البرق الشامي” لأنه شبه أوقاته في تلك الأيام بالبرق الخاطف لطيبها وسرعة انقضائها.”,"He entitled this useful book the Syrian Lightning, because the hours he spent in those days resembled the lightning flash in the pleasure which they gave and the rapidity with which they passed away."
وصنف كتاب الفتح القدسي في الفتح القدسي” في مجلدين، يتضمن كيفية فتح البيت المقدس، وصنف كتاب “السيل على الذيل” جعله ذيلا على “الذيل” لابن السمعاني المقدم ذكره الذي ذيل به “تاريخ بغداد” تأليف الخطيب البغدادي الحافظ،”,"His al-Fath al-Qudsi fi al-Fath al-Qudsi, forms two volumes and contains an account of the manner in which Jerusalem was taken (from the Crusaders. His Sail ala al-Zail (torrent after the train, or after the rain) was designed by him as a supplement to the work which Ibn al-Samaani composed as a continuation (or supplement, zail) to the Khatib’s His-tory of Baghdad."
هكذا كنت قد سمعت ثم إني وقفت عليه فوجدته ذيلا على كتابه خريدة القصر” المذكور، وصنف كتاب “نصرة الفترة وعصره الفطرة في أخبار الدولة السلجوقية” وله ديوان رسائل وديوان شعر في أربع مجلدات، ونفسه في قصائده طويل، وله ديوان صغير جميعه دوبيت.”,"So, at least, I heard said, but, having met with the work, I found it to be a continuation of the Kharidat al-Kasr. In his Nusrat al-Fitra wa Osrat al-Fetra (succor against languor and asylum for the human race), he relates the history of the Seljuk dynasty. He left also a diwan (collection) of epistles, and another of poems, in four volumes. In these qasidas, he displays a lofty mind. Another diwan of his, a small one, is composed entirely of quatrains (dubait)."
وكان بينه وبين القاضي الفاضل مكاتبات ومحاورات لطاف، فمن ذلك ما يحكى عنه أنه لقيه يوما وهو راكب على فرس، فقال له: سر فلا كبا بك الفرس، فقال له الفاضل: دام علا العماد، وهذا مما يقرأ مقلوبا وصحيحا سواء.,"Numerous interesting letters and conversations passed between him and al-Kadi al-Fadel: it is related that, meeting him one day on horseback, he said: “Proceed, and may thy horse never stumble with thee (Sir fala kaba bik al-Faras), to which the kadi replied: “May the glory of Imad al-Din endure (Dam ola al-Imad).” These phrases may be equally read backwards and forwards"
واجتمعا يوما في موكب السلطان، وقد انتشر من الغبار لكثرة الفرسان ما سد الفضاء، فتعجبا من ذلك، فأنشد العماد في الحال:,"They were one day riding in the suite of the sultan and, being struck with wonder at the clouds of dust raised by the numerous horsemen and hiding all the plain, Imad al-Din recited to him extempore the following lines."
"أما الغبار فإنه… مما أثارته السنابك
والجو منه مظلم… لكن أنار به السنابك
يا دهر لي عبد الرحي… م فلست أخشى مس نابك","The dust is raised by the horses’ hoofs (al-sanabik); the sky is darkened by it, but it receives light from the brightness of thy presence (anara bihi al-sanabik). O fortune! [spare) me Abd al-Rahim, and I shall not fear the touch of thy fangs (massa nabik)."
"وقد اتفق له الجناس في الأبيات الثلاثة، وهو في غاية الحسن.
وكان القاضي الفاضل قد حج من مصر في سنة أربع وسبعين وخمسمائة وركب البحر في طريقه، فكتب إليه العماد:","In these three verses he has hit on a beautiful play of words. Al-Kadi al-Fadel having set out from Egypt in the year five hundred and seventy four (A. D. one thousand one hundred and seventy eight or one thousand one hundred and seventy nine), to perform the pilgrimage, he took shipping on his way, and Imad al-Din addressed in the following letter."
طوبى للحجر والحجون من ذي الحجر والحجا، منيل الجدا ومنير الدحى، ولندي الكعبة من كعبة الندى، وللهدايا المشعرات من مشعر الهدى، وللمقام الكريم من مقام الكريم، ومن حاط فقار القفر للحطيم،,"“Happiness to the Hajr and to al-Hajun from the possessor of caution and intelligence, from him whose glory reaches the stars and whose presence enlightens the darkness! (Happiness) to the assembly at the Kaaba from the pivot of generosity, and to the sacred offerings from one who points out the true path! (Happiness) to the noble station (of Abraham) from that noble presence, and to the Hatim from him who breaks the back of poverty."
ومتى رؤي هرم في الحرم، وحاتم ماتح زمزم ومتى ركب البحر البحر، وسلك البر البر لقد عادي قس إلى عكاظه، ولقبلة يستقبلها قبلة القبول والإقبال، والسلام.,"When he appears, he seems a pyramid in the sacred territory, and a bird hovering around him who draws the Zamzam waters; on sea, he is a sea (of generosity); on land, beneficence itself. Koss has now returned to his Okaza, and Kais has come back with his Traditionists. Admire a kaaba visited by one who is a Kaaba (center or source) of bounty and munificence; (admire) a kiblah towards which advances one who is the central point of (universal) favor and regard. Farewell.”"
لقد أبدع في هذه الرسالة وما أودعها من الصناعة، لكن الظاهر أنه غلط في قوله قيس لحفاظه، فإن المشهور أنس الحافظ، وهم أربعة أخوة لكل واحد منهم لقب، ولولا خوف الإطالة والانتقال عما نحن بصدده لذكرت قصتهم.,"This note is composed with singular art and ingenuity, but the writer is evidently mistaken when he speaks of Kais and his Traditionists; he should have said Anas with his Traditionists, in accordance with the well-known saying: Anas (master) of the Traditionists (Anas al-Hafiz). They were four brothers, each bearing a particular surname. Their history I should give here were I not afraid of lengthening this notice and being led away from my subject."
ولما توفي الوزير عون الدين بن هبيرة اعتقل الديوان العزيز جماعة من أصحابه وكان العماد في جملة من اعتقل، لأنه كان ينوب عنه في واسط تلك المدة، فكتب من الحبس إلى عماد الدين بن عضد الدين بن رئيس الرؤساء، وكان حينئذ أستاذ الدار المستنجدية، وذلك في شعبان سنة ستين وخمسمائة من قصيدة:,"On the death of the vizir Aun al-Din Ibn Hubaira, the government of the caliphate (al-diwan al-aziz, the majestic board) arrested a number of his followers and, amongst them, Imad al-Din, because he was then acting as his deputy at Wasit. In the month of Shaaban, A. H. five hundred and sixty (June-July, A. D. one thousand one hundred and sixty five), Imad al-Din addressed from his prison a qasida, containing the following lines, to Imad al-Din Ibn Adud al-Din Ibn Rais al-Ruasaa, who was then acting as mayor of the palace [Ustaz al-Dar) to the caliph al-Mustanjid:"
"قل للإمام: علام حبس وليكم… أولوا جميلكم جميل ولائه
أوليس إذ حبس الغمام وليه… خلى أبوك سبيله بدعائه فأمر بإطلاقه،","Say to the imam: “Wherefore the imprisonment of your client [wall)? let your kindness be shewn to one who always served you faithfully.” When the cloud withheld its showers (wall), did not his father, by his prayers, set them free?."
وهذا معنى مليح غريب، وفيه إشارة إلى قضية العباس بن عبد المطلب عم النبي صلى الله عليه وسلم مع عمر بن الخطاب رضي الله عنه، فإن الغيث قد انقطع في زمن خلافته وأمحلت الأرض، فخرج للاستسقاء ومعه العباس والناس، فلما وقف للدعاء قال:,"(On hearing these lines, the caliph) ordered him to be set at liberty. They contain an original thought and an allusion to the history of Omar Ibn al-Khattab and ‘al- Abbas, the son of Abd al-Muttalib and the uncle of the Prophet. Under the caliphate of Omar, a drought prevailed which threatened the earth with sterility, and he went out accompanied by the people to pray for rain. Having taken his station, he pronounced these words."
اللهم إنا كنا إذا قحطنا توسلنا إليك بنبينا فتسقينا، وإنا نتوسل إليك اليوم بعم نبينا فاسقنا، فسقوا.,"“Almighty God! when we suffered from drought we used to solicit thy assistance through thy favor for our Prophet, but, today we implore it through thy favor for the uncle of our Prophet; grant us rain.” And rain was granted."
وأما الولي فهو المطر الذي يأتي بعد الوسمي، وسمي وليا لأنه يلي الوسمي، والوسمي: مطر الربيع الأول، وسمي بذلك لأنه يسم الأرض بالنبات، وهو منسوب إلى الوسم، وقد جمعها المتنبي في بيت واحد وهو:,"The word wali, in the verses just given, signifies the rain which comes after the wasmi, or first rains of spring; it is called wali (follower) because it follows the wasmi; and the wasmi is so called because it marks (wasam) the surface of the earth with plants. It is the adjective formed from wasm [mark). Al-Mutanabbi has employed both terms in the following verse."
"أمنعمة بالعود الظبية التي… بغير ولي كان نائلها الوسمي
يعني أنه لم تكن لزيارتها الأولى ثانية.","Will that gazelle (maiden) grant me the favor of renewed affection, the first shower (wasmi) of whose kindness was never followed by a second (wali)? He means that her first visit was not followed by a second."
ولم يزل العماد الكاتب على مكانته ورفعة منزلته إلى أن توفي السلطان صلاح الدين، رحمه الله تعالى، فاختلت أحواله وتعطلت أوصاله، ولم يجد في وجهه بابا مفتوحا، فلزم بيته وأقبل على الاشتغال بالتصانيف، وقد ساق في أوائل البرق الشامي” طرفا من ذلك.”,"Imad al-Din continued to hold the place of secretary and maintain his high rank at court till the death of the sultan Salah al-Din (A. H. five hundred and eighty nine, A. D. one thousand one hundred and ninety three). This event reduced him to ruin and deprived him of all his influence. Finding every door shut against him, he withdrew to his house and remained there, occupied in the composition of his works. He mentions something.of this in the beginning of his al-Bark al-Shami."
وتقد في ترجمة ابن التعاويذي ما دار بينهما في طلب الفروة والرسالة والقصيدة وجوابهما.,"In the life of Ibn al-Taawizi we have noticed the epistle and qasida in which he requested from Imad al-Din the gift of a furred cloak, and we have spoken of the answer returned to both documents."
وكانت ولادته يوم الاثنين ثاني جمادى الآخرة، وقيل في شعبان، سنة تسع عشرة وخمسمائة بأصبهان. وتوفي يوم الاثنين مستهل شهر رمضان المعظم سنة سبع وتسعين وخمسمائة بدمشق، ودفن في مقابر الصوفية خارج باب النصر، رحمه الله تعالى.,"Imad al-Din was born at Ispahan on Monday, the second of the latter Jumada some say of Shaaban A. H. five hundred and nineteen (the sixth of July, A. D. one thousand one hundred and twenty five), and he died at Damascus, on Monday, the first of Ramadan, A. H. five hundred and ninety seven (the fifth of June, A. D. one thousand two hundred and one). He was interred in the cemetery of the Sufis, outside the gate called Bab alNasr."
"أخبرني بعض الرؤساء ممن كان ملازمه في مدة مرضه أنه كان إذا دخل عليه أحد يعوده أنشده:
أنا ضيف بربعكم… أين أين المضيف
أنكرتني معارفي… مات من كنت أعرف","A person who held an eminent rank in the administration and who remained with him during his last illness, informed me that, whenever a visitor came to see him, Imad al-Din recited the following lines: I am come as a guest to your dwelling; where, O where is the host? My acquaintances know me no longer, and those whom I knew are dead!."
وأله: بفتح الهمزة وضم اللام وسكون الهاء، وهو اسم عجمي معناه بالعربي العقاب، وهو الطائر المعروف، وقد قيل إن العقاب لا يوجد فيه ذكر بل جميعه أنثى، وإن الذي يسافده طائر آخر من غير جنسه، وقيل إن الثعلب يسافده، وهذا من العجائب.,"Aluh is a Persian word signifying eagle, okab, in Arabic. It is said that no male eagles exist, all being females which are impregnated by a bird of another species. Some say that they are impregnated by the fox. But this is merely a marvelous story."
"ولابن عنين الشاعر المقدم ذكره في هجو شخص يقال له ابن سيده:
ما أنت إلا كالعقاب فأمه… معروفة وله ب مجهول
وهذه إشارة إلى ما نحن فيه، والله تعالى أعلم بالصواب.","Ibn Onain the poet has the following line in a satire directed against a person called Ibn Sida: Thou art a mere eagle; we know who thy mother was, but no one knows who was thy father. This alludes to the opinion of which we have just spoken, but God alone knows whether it be true or false."
الفارابي الفيلسوف,ABU NASR AL-FARABI
أبو نصر محمد بن محمد بن طرخان بن أوزلغ الفارابي التركي الحكيم المشهور، صاحب التصانيف في المنطق والموسيقى وغيرهما من العلوم، وهو أكبر فلاسفة المسلمين، ولم يكن فيهم من بلغ رتبته في فنونه، والرئيس أبو علي ابن سينا – المقدم ذكره – بكتبه تخرج وبكلامه انتفع في تصانيفه.,"Abu Nasr Muhammad Ibn Muhammad Ibn Tarkhan Ibn Auzalagh al-Farabi the Turkish, a celebrated philosopher, the greatest, indeed, that the Muslims ever had, composed a number of works on logic, music, and other sciences. No Muslim ever reached in the philosophical sciences the same rank as he, and it was by the study of his writings and the imitation of his style that Avicenna attained proficiency and rendered his own works so useful."
وكان رجلا تركيا ولد في بلده ونشأ بها – وسيأتي الكلام عليها في آخر الترجمة إن شاء الله تعالى – ثم خرج من بلده وتنقلت به الأسفار إلى أن وصل إلى بغداد، وهو يعرف اللسان التركي وعدة لغات غير العربي، فشرع في اللسان العربي فتعلمه وأتقنه غاية الإتقان، ثم اشتغل بعلوم الحكمة.,"Al-Farabi passed his youth in Farab, the place of his birth, and then set out to travel. After various peregrinations, he visited Baghdad, where he arrived well acquainted with Turkish and some other languages, but ignorant of Arabic. Having then commenced learning the latter language, he mastered it completely and devoted his mind to the philosophical sciences."
ولما دخل بغداد كان بها أبو بشر متى بن يونس الحكيم المشهور، وهو شيخ كبير، وكان يقرأ الناس عليه فن المنطق، وله إذ ذاك صيت عظيم وشهرة وافية، ويجتمع في حلقته كل يوم المئون من المشتغلين بالمنطق، وهو يقرأ كتاب أرسطاطاليس في المنطق ويملي على تلامذته شرحه، فكتب عنه في شرحه سبعون سفرا،,"On arriving at Baghdad, he found the celebrated philosopher Abu Bishr Malta Ibn Yunus, who was then far advanced in age, teaching logic in that city and possessing the very highest reputation: every day crowds of pupils attended the lectures in which he explained Aristotle’s treatise on that subject, and al-Farabi filled seventy volumes with the observations which he wrote down from the lips of that master."
ولم يكن في ذلك الوقت أحد مثله في فنه، وكان حسن العبارة في تواليفه لطيف الإشارة، وكان يستعمل في تصانيفه البسط والذليل، حتى قال بعض علماء هذا الفن: ما أرى أبا نصر الفارابي أخذ طريق تفهيم المعاني الجزلة بالألفاظ السهلة إلا من أبي بشر يعني المذكور، وكان أبو نصر يحضر حلقته في غمار تلامذته.,"As a logician stood unrivalled; in his writings, he shone by precision of style and subtility of elucidation, and he aimed at simplifying his meaning by developments and annotations. It was therefore said by an able logician that the abilities which Abu Nasr al-Farabi displayed in rendering the most abstract ideas intelligible and expressing them in the simplest terms, could only be attributed to the tuition of Abu Bishr. Al-Farabi attended his lessons, and always took his station among the crowd of students who surrounded the professor."
فأقام أبو نصر كذلك برهة ثم ارتحل إلى مدينة حران وفيها يوحنا بن حيلان الحكيم النصراني، فأخذ عنه طرفا من المنطق أيضا، ثم أنه قفل راجعا إلى بغداد وقرأ بها علوم الفلسفة، وتناول جميع كتب أرسطاطاليس وتمهر في استخراج معانيها والوقوف على أغراضه فيها،,"Having thus passed a considerable time, he removed to Harran, where he met Yuhanna Ibn Hailan, a Christian and an able philosopher, from whom he learned some particular applications of the art of logic. He then returned to Baghdad and studied the philosophical sciences. Having mastered all Aristotle’s treatises. he acquired a great facility in comprehending the ideas and the scope of that author’s writings."
ويقال إنه وجد كتاب النفس” لأرسطاطاليس وعليه مكتوب بخط أبي نصر الفارابي: إني قرأت هذا الكتاب مائتي مرة. ونقل عنه أنه كان يقول: قرأت “السماع الطبيعي” لأرسطاطاليس الحكيم أربعين مرة، وأرى أني محتاج إلى معاودة قراءته.”,"It is related that the following note was found inscribed, in Abu Nasr al-Farabi’s handwriting, on a copy of Aristotle’s treatise on the soul: “I have read over this book two hundred times.” It is related also that he said: “I read over the philosopher Aristotle’s Physics forty times, and I feel that I ought to read it over again.”"
ويروى عنه أنه سئل: من أعلم الناس بهذا الشأن أنت أم أرسطاطاليس فقال: لو أدركته لكنت أكبر تلامذته.,"It is stated that, having been asked whether he or Aristotle was the more learned in this branch of science, he replied: “Had I lived in his time, I should have been the chief of his disciples.”"
وذكره أبو القاسم صاعد بن أحمد بن عبد الرحمن بن صاعد القرطبي في كتاب طبقات الحكماء” فقال: الفارابي فيلسوف المسلمين بالحقيقة، أخذ صناعة المنطق عن يوحنا بن حيلان المتوفى بمدينة السلام في أيام المقتدر، فبذ جميع أهل الإسلام وأربى عليهم في التحقيق لها”,"Abu M-Kasim Said Ibn Ahmad Ibn Abd al-Rahman Ibn Saied al- Kortubi mentions him in his Tabakat, or classified list of philosophers, and says: “Al-Farabi, who was really the philosopher of the Muslims, learned the art of logic from Yuhanna Ibn Hailan, who died at Madinat al-Salam (Baghdad) in the reign l of al-Muktadir; he then excelled all the people of Islamism and surpassed them by his real acquirements in that science."
وشرح غامضها وكشف سرها وقرب تناولها، وجميع ما يحتاج إليه منها، في كتب صحيحة العبارة لطيفة الإشارة، منبها على ما أعيا الكندي وغيره من صناعة التحليل وأنحاء التعاليم،,"he explained its obscurities, revealed its mysteries, facilitated its comprehension and furnished every requisite for its intelligence, in works remarkable for precision of style and subtility of elucidation; noticing in them what al-Kindi and others neglected, such as the art of analysis (tahlil) and the proper modes of conveying instruction."
وأوضح القول فيها عن مواد المنطق الخمسة، وأفاد وجوه الانتفاع بها وعرف طرق استعمالها، وكيف تصرف صورة القياس في كل مادة منها، فجاءت كتبه في ذلك الغاية الكافية والنهاية الفاضلة،,"In these treatises he elucidated in plain terms the five main principles of logic, indicating the manner of employing them with advantage and the application of the syllogistic forms (surat al-qiyas) to each of them. His writings on this subject are therefore highly satisfactory and possess the utmost merit."
ثم له بعد هذا كتاب شريف في إحصاء العلوم والتعريف بأغراضها لم يسبق إليه ولا ذهب أحد مذهبه فيه ولا يستغني طلاب العلوم كلها عن الاهتداء به، انتهى كلام ابن صاعد؛ وذكر بعد ذلك شيئا من تواليفه ومقاصده فيها.,"He afterwards composed a noble work in which he enumerated the sciences and indicated the object of each; this treatise, the like of which had never before been composed and the plan of which had never been adopted by any other author, is an indispensable guide to students in the sciences.” Said then proceeds to mention some of his works and the subjects of which they treat."
ولم يزل أبو نصر ببغداد مكبا على الاشتغال بهذا العلم والتحصيل له إلى أن برز فيه وفاق أهل زمانه، وألف بها معظم كتبه، ثم سافر منها إلى دمشق، ولم يقم بها، ثم توجه إلى مصر،,"Abu Nasr continued, at Baghdad, to labor in the acquisition of this science till he attained in it a conspicuous rank and surpassed all his contemporaries. It forms the subject of most of his works. He then set out for Damascus, but did not stop there, having turned his steps towards Egypt."
وقد ذكر أبو بصر في كتابه الموسوم بالسياسة المدنية، أنه ابتدأ بتأليفه في بغداد وأكمله بمصر، ثم عاد إلى دمشق وأقام بها، وسلطانها يومئذ سيف الدولة بن حمدان، فأحسن إليه.,"He mentions in his work, entitled al-Siyasat al-Madanya (administration of the city, political economy), that he commenced it at Baghdad and finished it in Egypt. Having then returned to Damascus, he settled there and met with a kind reception from the reigning sultan, Saif al-Dawlat Ibn Hamdan."
ورأيت في بعض المجاميع أن أبا نصر لما ورد على سيف الدولة وكان مجلسه مجمع الفضلاء في جميع المعارف فأدخل عليه وهو بزي الأتراك، وكان ذلك زيه دائما، فوقف، فقال له سيف الدولة: اقعد، فقال: حيث أنا أم حيث أنت فقال:,"I read in a miscellany that, when Abu Nasr went to Saif al-Dawlat’s levee, which was a point of union for all persons distinguished by their acquirements in any of the sciences, he appeared in his usual attire, which was that of the Turks. Saif al-Dawlat having invited him to sit down, he said: (Shall! sit down) where I am, or where thou are?” Saif al-Dawlat replied."
حيث أنت، فتخطى رقاب الناس حتى انتهى إلى مسند سيف الدولة وزاحمه فيه حتى أخرجه عنه، وكان على رأس سيف الدولة مماليك، وله معهم لسان خاص يسارهم به قل أن يعرفه أحد، فقال لهم بذلك اللسان:,"Where thou art; on which Abu Nasr stepped over the shoulders of the persons [seated before him), till he reached the prince’s throne and sat down so close to him that he forced him out of his place. Saif al-Dawlat had some mamluks standing behind him, with whom he was accustomed to hold private communications in a particular language known to very few persons."
إن هذا الشيخ قد أساء الأدب، وإني مسائله عن أشياء إن لم يوف بها فاخرقوا به، فقال له أبو نصر بذلك اللسان: أيها الأمير ، اصبر فإن الأمور بعواقبها، فعجب سيف الدولة منه وقال له: أتحسن هذا اللسان فقال: نعم أحسن أكثر من سبعين لسانا، فعظم عنده.,"On this occasion, he said to them: “This sheikh has committed an offense against politeness; I shall now propose him some questions, and, if he does not reply to them in a satisfactory manner, turn him into ridicule.” Abu Nasr immediately answered, in the same language: “Consider of it, O emir! for every proceeding is appreciated according to its result.” These words filled Saif al-Dawlat with astonishment: “flow!” said he, “you know this language?” “Yes;” replied Abu Nasr, I know upwards of seventy.”"
ثم أخذ يتكلم مع العلماء الحاضرين في المجلس في كل فن، فلم يزل كلامه يعلو وكلامهم يسفل حتى صمت الكل وبقي يتكلم وحده، ثم أخذوا يكتبون ما يقوله، فصرفهم سيف الدولة وخلا به،,"From that moment, the prince conceived a high opinion of him. Abu Nasr then began to converse with the learned men of the company on all the different sciences, and he continued to harangue till he reduced them to silence and had the whole discourse to himself. They had even commenced writing down his (learned) observations when Saif al-Dawlat dismissed them and remained alone with the philosopher."
فقال له: هل لك في أن تأكل فقال: لا، فقال: فهل تشرب فقال: لا، فقال: فهل تسمع فقال: نعم، فأمر سيف الدولة بإحضار القيان، فحضر كل ماهر في هذه الصناعة بأنواع الملاهي، فلم يحرك أحد منهم آلته إلا وعابه أبو نصر وقال له: أخطأت،,"“Would you like to eat anything?” said he. No.” Or to drink!” “No.” “Or to hear (mime)?” “Yes.” The prince then ordered some of the most eminent performers of instrumental music to be brought in, but not one of them could touch his instrument without exciting Abu Nasr’s disapprobation."
فقال له سيف الدولة: وهل تحسن في هذه الصناعة شيئا فقال: نعم، ثم أخرج من سوطه خريطة ففتحها وأخرج منها عيدانا وركبها، ثم لعب بها، فضحك منها كل من كان في المجلس، ثم فكها وركبها تركيبا آخر وضرب بها فبكي كل من في المجلس، ثم فكها وغير تركيبها وحركها فنام كل من في المجلس حتى البواب، فتركهم نياما وخرج.,"Have you any skill in this art?” said Saif al-Dawlat. “I have,” replied the other, and drawing a case from beneath his waistband, he opened it and produced a lute. Having tuned it, he began to play and cast all the company into a fit of laughter. He then undid the strings and, having tuned it in another manner, he played again and drew tears from their eyes. Mounting it a third time, in a different key, he played and set them all asleep, even the doorkeepers, on which he took the opportunity of retiring and left them in that state."
ويحكى أن الآلة المسماة القانون من وضعه، وهو أول من ركبها هذا التركيب. وكان منفردا بنفسه لا يجالس الناس ، وكان مدة مقامه بدمشق لا يكون غالبا إلا عند مجتمع ماء أو مشتبك رياض، ويؤلف هناك كتبه، وينتابه المشتغلون عليه.,"It is stated that the instrument called the kanun was of his invention and that he was the first who mounted it in its present form. Al-Farabi had a solitary life and never went into company; during his residence at Damascus, he passed the greater part of his time near the borders of some rivulet or in a shady garden; there he composed his works and received the visits of his pupils."
وكان أكثر تصنيفه في الرقاع، ولم يصنف في الكراريس إلا القليل، فلذلك جاءت أكثر تصانيفه فصولا وتعاليق، ويوجد بعضها ناقصا مبتورا. وكان أزهد الناس في الدنيا لا يحتفل بأمر مكسب ولا مسكن، وأجرى عليه سيف الدولة كل يوم من بيت المال أربعة دراهم، وهو الذي اقتصر عليها لقناعته.,"He wrote most of his works on loose leaves and very few in quires, for which reason nearly all his productions assume the form of detached chapters and notes; some of them exist only in fragments or unfinished. He was the most indifferent of men for the things of this world; he never gave himself the least trouble to acquire a livelihood or possess a habitation. Saif al-Dawlat settled on him a daily pension of four dirhems [two shillings) out of the public treasury; this moderate sum being the amount to which al-Farabi had limited his demand."
ولم يزل على ذلك إلى أن توفي في سنة تسع وثلاثين وثلثمائة بدمشق، وصلى عليه سيف الدولة في أربعة من خواصه، وقد ناهز ثمانين سنة، ودفن بظاهر دمشق خارج باب الصغير، رحمه الله تعالى.,"He continued to live with the same frugality up to the moment of his death. He died at Damascus, A. H. three hundred and thirty nine (A. D. nine hundred and fifty or nine hundred and fifty one), aged upwards of eighty years, and the funeral service was said over his body by Saif al-Dawlat accompanied by four officers of the court. He was interred in the cemetery outside the gate called al-Bab al-Saghir."
وتوفي متى بن يونس ببغداد في خلافة الراضي، هكذا حكاه ابن صاعد القرطبي في طبقات الأطباء”.”,"Matta Ibn Yunus died at Baghdad under the caliphate of al-Radi; so, at least, it is stated by Ibn Saied al-Kortubi, in his classified list (Tabakat) of physicians."
"وظفرت في مجموع بأبيات منسوبة إلى الفارابي، ولا أعلم صحتها، وهي:
أخي خل حيز ذي باطل… وكن للحقائق في حيز
فما الدار دار مقام لنا… وما المرء في الأرض بالمعجز
ينافس هدا لهذا على… أقل من الكلم الموجز
وهل نحن إلا خطوط وقعن… على نقطة وقع مستوفز
محيط السموات أولى بنا… فماذا التنافس في مركز","I found in a miscellany the following verses attributed to al-Farabi, but have no proof of their authenticity: Quit, O brother! the place of the frivolous and frequent the place of [heavenly) truths. This [earthly) dwelling is not for us a lasting abode; no human being on earth can avert [the stroke of fate). This man envies that one, even for [things which endure) less than (the time for uttering) the shortest words. What are we but a drop of sperm on which various fortunes have descended? fortunes always ready to depart! The circuit of the heavens is our fittest place; why therefore so much eagerness for its central point [the earth)."
ورأيت هذه الأبيات في الخريدة” منسوبة إلى الشيخ محمد بن عبد الملك الفارقي البغدادي الدار. وقال العماد مؤلف “الخريدة”: إنه اجتمع به يوم الجمعة ثامن عشر شهر رجب، سنة إحدى وستين وخمسمائة، وتوفي بسنيات بعد ذلك.”,"In the Kharida I found these verses attributed to the shaikh Muhammad Ibn Abd al-Malik al-Fariki, an inhabitant of Baghdad, whom Imad al-Din, the author of that work, says that he met on Friday the eighteenth of Rajab, A. H. five hundred and sixty one (May, A. D. one thousand one hundred and sixty six), and that he died a few years later."
"وطرخان: بفتح الطاء المهملة وسكون الراء وفتح الخاء المعجمة وبعد الألف نون.
وأوزلغ: بفتح الهمزة وسكون الواو وفتح الزاي واللام وبعدها غين معجمة، وهما من أسماء الترك.",Tarkhan and Auzalagh are Turkish names.
والفارابي: بفتح الفاء والراء وبينهما ألف وبعد الألف الثانية باء موحدة، هذه النسبة إلى فاراب، وتسمى في هذا الزمان أطرار – بضم الهمزة وسكون الطاء المهملة وبين الراءين ألف ساكنة – وقد غلب عليها هذا الاسم، وهي مدينة فوق الشاش، قريبة من مدينة بلاساغون، وجميع أهلها على مذهب الإمام الشافعي، رضي الله عنه، وهي قاعدة من قواعد مدن الترك، ويقال له فاراب الداخلة، ولهم فاراب الخارجة، وهي من أطراف بلاد فارس.,"Farabi means belonging to Farab, the modern Otrar; this city lies beyond al-Shash and near the city of Balasaghun. All its inhabitants follow the doctrines of the imam al-Shafie. It is one of the capital cities of the Turkish nation, and was called the Inner Farab (Farab al-Dakhila) to distinguish it from the Outer Farab [Farab al-Kharija) which is situated on the border of the province of Fars."
وبلاساغون: بفتح الباء الموحدة واللام ألف والسين المهملة وبعد الألف غين معجمة ثم واوا ساكنة وبعدها نون، وهي بلدة في ثغور الترك وراء نهر سيحون – المقدم ذكره – بالقرب من كاشغر.,"Balasaghun is a town on the Turkish frontier, beyond the river Saihun, and lying near Kashghar."
وكاشغر: بفتح الكاف وبعد الألف شين معجمة ساكنة ثم غين معجمة مفتوحة وفي آخرها راء، وهي من المدن العظام في تخوم الصين؛ والله تعالى أعلم بالصواب.,"Kashghar is a large city, situated, it is said, within the limits of the Chinese empire [al-Sin)."
ابن زكريا الرازي,ABU BAKR AL-RAZI.
أبو بكر محمد بن زكريا الرازي الطبيب المشهور؛ ذكر ابن جلجل في  تاريخ الأطباء ” أنه دبر مارستان الري ثم مارستان بغداد – في أيام المكتفي.”,"Abu Bakr Muhammad Ibn Zakariya al-Razi (native of Rai) was a celebrated physician. Ibn Juljul says, in his History of the Physicians: “He (al-Razi) directed the hospital at Rai and afterwards, under the caliphate of al-Muktafi, the hospital at Baghdad."
ومن أخباره أنه كان يضرب بالعود ويغني، فلما التحى وجهه قال: نجاة ل غناء يخرج من بين شارب ولحية لا يستظرف، فنزع عن ذلك وأقبل على دراسة كتب الطب والفلسفة، فقرأها قراءة رجل متعقب على مؤلفيها، فبلغ من معرفة غوائرها الغاية، واعتقد الصحيح منها وعلل السقيم، وألف في الطب كتبا كثيرة.,"In his youth, he played on the lute and cultivated vocal music, but, on reaching the age of manhood, he renounced these occupations, saying that music proceeding from between mustachoes and a beard had no charms to recommenced it. Having then applied himself to the study of medicine and philosophy, he read the works on these subjects with the attention of a man who seeks to follow the author’s reasonings step by step; and he thus acquired a perfect acquaintance with the depths of these sciences and appropriated to himself whatever truths were contained in the treatises which he perused. He then commenced attending the sick and composed a great number of books on medicine.”"
وقال غيره: كان إمام وقته في علم الطب والمشار إليه في ذلك العصر، وكان متقنا لهذه الصناعة حاذقا فيها عارفا بأوضاعها وقوانينها، تشد إليه الرحال في أخذها عنه، وصنف فيها الكتب النافعة، فمن ذلك كتاب الحاوي” وهو من الكتب الكبار، يدخل في مقدار ثلثين مجلدا، وهو عمدة الأطباء في التنقل منه والرجوع إليه عند الاختلاف.”,"Another writer says: “He was the ablest physician of that age and the most distinguished; a perfect master of the art of medicine, skilled in its practice and thoroughly grounded in its principles and rules. Pupils travelled from distant countries to receive the benefit of his tuition. He composed a number of useful works on medicine, such as the Hawi (comprehensive), a large treatise in about t£ thirty volumes, which remains a standard authority for physicians and to which they refer in every doubtful case."
ومنها كتاب الجامع”، وهو أيضا من الكتب الكبار النافعة. وكتاب “الأعصاب” وهو أيضا كبير، وله أيضا كتاب “المنصوري” المختصر المشهور، وهو – عل صغر حجه – من الكتب المختارة، جمع فيه بين العمل والعلم ويحتاج إليه كل أحد،”,"His Jami (collector) is also a large and useful work, and his Kitab al-Asab is a voluminous production.” His abridged treatise on medicine, the Kitab al-Mansuri, is a work of great repute, and though of small extent, is highly appreciated; in this treatise, he combines theory with practice and furnishes essential information for persons of all classes."
وكان قد صنفه لأبي صالح منصور بن نوح بن نصر بن إسماعيل بن أحمد بن أسد بن سامان، أحد الملوك السامانية، فنسب الكتاب إليه، وله غير ذلك تصانيف كثيرة وكلها يحتاج إليها.,"He composed it for Abu Salih Mansur Ibn Nuh Ibn Nasr Ibn Ismail Ibn Ahmad Ibn Asad Ibn Saman, one of the Samanide kings, and for this reason, he entitled his book al-Mansuri (the Mansurian) Besides these works, he composed many others, all of them indispensable [to physicians)."
ومن كلامه: مهما قدرت أن تعالج بالأغذية فلا تعالج بالأدوية، مهما قدرت أن تعالج بدواء مفرد فلا تعالج بدواء مركب؛ من كلامه: إذا كان الطبيب عالما والمريض مطيعا فما أقل لبث العلة؛ ومن كلامه: عالج في أول العلة بما لا تسقط به القوة.,"One of his sayings was: When you can cure by a regimen, avoid having recourse to medicine; and when you can effect a cure with a simple medicine, avoid employing a compound one.” He said again: “With a learned physician and an obedient patient, sickness soon disappears.” And again: “Treat an incipient malady with remedies which will not prostrate the strength."
ولم يزل رئيس هذا الشان، وكان اشتغاله به على كبر، يقال إنه لما شرع فيه كان قد جاوز أربعين سنة من العمر، وطال عكره فعمي في آخر مدته، وتوفي سنة إحدى عشرة وثلثمائة، رحمه الله تعالى.,"Till the end of his life, he continued at the head of his profession. He began the study of medicine at an advanced age, being then, it is said, upwards of forty years old. Towards the close of a long life, he lost his sight, and he died A. H. three hundred and eleven (A. D. nine hundred and twenty three or nine hundred and twenty four)."
وكان اشتغاله بالطب على الحكيم أبي الحسن علي بن ربن الطبري صاحب التصانيف المشهورة، منها  فردوس الحكمة ” وغيره. وكان مسيحيا ثم أسلم. وقد تقدم الكلام على الرازي.”,"He studied medicine under the physician Abu al-Hasan Ali Ibn Rabn al-Tabari, the author of the Firdaus al-Hikmah and other useful works. Al-Tabari was at first a Christian, but he subsequently embraced Islamism. We have already explained tile meaning of the word Razi {native of Rm}."
وأما الملوك السامانية فكانوا سلاطين ما وراء النهر وخراسان، وكانوا أحسن الملوك سيرة، ومن ولي منهم كان يقال له سلطان السلاطين، لا ينعت إلا به، وصار كالعلم لهم،,"As for the Samanides kings, they were sultans of Transoxiana and Khorasan, and one of the best dynasties which ever ruled. The reigning monarch was styled the Sultan of Sultans and this title came So be considered as the real name of the sovereign."
وكان يغلب عليهم العدل والدين والعلم، وملك من بينهم جماعة، ولم تنقرض دولتهم إلا بدولة السلطان محمود بن سبكتكين – الآتي ذكره إن شاء الله تعالى – وكانت مدة ولايتهم مائة سنة وسنتين وستة أشهر وعشرة أيام.,"They were distinguished by their justice, piety and learning. This dynasty was overthrown by. Mahmud Ibn Subuktiktin, a sultan whose life we shall give. The Samanides reigned during one hundred and two years, six mouths and, ten days."
وكانت وفاة أبي صالح منصور المذكور في شوال سنة خمس وستين وثلثمائة وكان قد صنف له الرازي المذكور الكتاب المذكور في حال صغره، ليشتغل به.,"Abu Salih Mansur, the prince mentioned in this article, he died in The mouth of Shawwal, A. H. three hundred and sixty five (June, A. D. nine hundred and seventy six); he was a boy when al-Razi drew up the Mansuri for his instruction."
ثم رأيت نسخة كتاب المنصوري”، وعلى ظهره: أن المنصور الذي وسم الرازي هذا الكتاب باسمه هو المنصور بن إسحاق بن أحمد بن نوح من ولد بهرام كوس صاحب كرمان وخراسان، وكنيته أبو صالح، والله أعلم بالصواب.”,"Since writing the above I have seen a copy of this work hearing on the title-page an inscription, stating that it was composed for and named after Abu Salih al-Mansur Ibn Ishak Ibn Ahmad Ibn Noah prince of Karman and Khorasan, and a descendant of Bahram Kush. ‘God knows best which of these statements is true."
وحكى ابن جلجل – المقدم ذكره – في تاريخه أيضا: أن الرازي المذكور صنف لمنصور المذكور كتابا في إثبات صناعة الكيمياء، وقصد به من بغداد فدفع له الكتاب، فأعجبه وشكره عليه وحباه بألف دينار وقال له: أريد أن تخرج هذا الذي ذكرت في هذا الكتاب إلى الفعل،,"Ibn Juljul relates also, in his History, that al-Razi composed for the same al-Mansur a treatise establishing the certainly off alchemy, and set out from Baghdad to present it to him. Al-Mansur testified great satisfaction on receiving the work and having rewarded the author with the sum of one’ thousand dinars, he said to him."
فقال له الرازي: إن ذلك مما يتمون له المؤن، ويحاج إلى آلات وعقاقير صحيحة، وإلى إحكام صنعة ذلك كله، وكل ذلك كلفة، فقال له منصور: كل ما احتجت إليه من الآلات، ومما يليق بالصناعة أحضره لك كاملا حتى تخرج عما ضمنته كتابك إلى العمل. فلما حقق عليه كع عن مباشرة ذلك وعجز عن عمله.,"If I wish yen-to produce the thing of which. you speak in this book.” “That is a flask,” replied al-Razi, “for She execution of which ample funds are necessary, as also various implements and drugs of genuine quality; and all this must be done according to the rules of art; so, the whole operation is one of great difficulty.’ “All the implements you require said: al-Mansur, is shall be furnished to you, with every object necessary for the operation; so that you may produce the everything mentioned in your book.” Perceiving the prime to be in earnest, al-Razi hesitated to undertake the task and shewed himself unable to perform it.”"
فقال له منصور: ما اعتقدت أن حكيما يرضى بتحليل الكذب في كتب ينسبها إلى الحكمة، يشغل بها قلوب الناس ويتعبهم فيما لا يعود عليهم من ذلك منفعة. ثم قال له: قد كافأتك على قصدك وتعبك بما صار إليك من الألف دينار، ولا بد من معاقبتك على تخليد الكذب، فحمل السوط على رأسه، ثم أمر أن يضرب بالكتاب على رأسه حتى يتقطع، ثم جهزه وسير به إلى بغداد، فكان ذلك الضرب سبب نزول الماء إلى عينيه، ولم يسمح بقدحهما وقال: قد رأيت الدنيا.,"On this, al-Mansur said: I should never have thought that a philosopher capable of deliberate falsehood in a work represented by him as a scientific treatise, and which-will engage people’s hearts, in a labor from which they can draw advantage I have given: you one thousand dinars as reward for this visit and the trouble which you have taken but I shall assuredly punish you for committing a deliberate falsehood ” he then struck him on the head with a whip and sent him off to Baghdad with a stock of provisions for the journey. That stroke caused a descend of humor into al-Razi’s eyes, but he would not permit them to be lanced, declaring that he had seen enough off the world."
وكانت وفاة والده أبي محمد نوح بن نصر في شعر ربيع الآخر سنة ثلاث وأربعين وثلثمائة.,"Abu Muhammad Noah Ibn Nasr, the father of [Mansur], died in the month of the latter Rabi, A. H. three hundred and forty three (August, A. D. nine hundred and fifty four)."
وكانت وفاة جده أبي الحسن نصر بن إسماعيل في رجب سنة إحدى وثلاثين وثلثمائة.,"Abu al-Hasan Nasr Ibn Ismail, his grandfather, died in the month of Rajab A. H. three hundred and thirty one (March-April, A. D. nine hundred and forty three)."
وكانت وفاة جد أبيه أبي إبراهيم إسماعيل بن احمد في صفر ليلة الثلاثاء لأربع عشرة ليلة خلت منه، سنة خمس وتسعين ومائتين ببخاري؛ ومولده سنة أربع وثلاثين ومائتين بفرغانة، وكن يكتب الحديث ويكرم العلماء.,"and his great grandfather Abu Ibrahim Ismail Ibn Ahmad, on the eve of Tuesday, the fourteenth of Safar, A. H. two hundred and ninety five (the twenty fourth of November. A. D. nine hundred and seven), at Bukhara: he was born, A. H. two hundred and thirty four (A. D. eight hundred and forty eight or eight hundred and forty nine), at Farghana. Abu Ibrahim took pleasure in writing down Traditions and honoring men of learning."
وكانت وفاة أحمد بن أسد بن سامان سنة خمسين ومائتين بفرغانة، رحمهم الله تعالى.,Ahmad Ibn Asad Ibn Saman died at Farghana in the year two hundred and fifty (A. D. eight hundred and sixty four).
وهذا وإن كان خارجا عن المقصور، لكن مساق الكلام جره، وفيه فائدة لا يستغنى عنها، والله أعلم بالصواب.,"These observations are foreign to our subject, but we were led into them by the drift of this discourse: they furnish also some necessary information."
ابن شاكر,MUHAMMAD IBN MUSA IBN SHAKIR
أبو عبد الله بن موسى بن شاكر؛ أحد الأخوة الثلاثة الذي ينسب إليهم حيل بن موسى، وهم مشهورون بها، واسم أخويه أحمد والحسن، وكانت لهم همة عالة في تحصيل العلوم القديمة وكتب الأوائل، وأتعبوا أنفسهم في شأنها، وأنفذوا إلى بلاد الروم من أخرجها لهم،,"Abu Abd Allah Muhammad Ibn Musa Ibn Shakir was one of the three brothers after whom the art of engineering was called the contrivances of the sons of Musa [hial bani Musa): he and his brothers, Ahmad and al-Hasan, being celebrated for their talents in that line. Animated with the noble ambition of learning the sciences of the ancients and acquiring their books, they labored to effect this object and sent persons to bring them such books from the country of the Greeks."
وأحضروا النقلة من الأصقاع الشاسعة والأماكن البعيدة بالبذل السني، فأظهروا عجائب الحكمة. وكان الغالب عليهم من العلوم: الهندسة والحيل والحركات والموسيقى والنجوم، وهو الأقل. ولهم في الحيل كتاب عجيب نادر يشتمل على كل غريبة، ولقد وقفت عليه فوجدته من أحسن الكتب وأمتعها، وهو مجلد واحد.,"By the offer of ample rewards, they drew translators from distant countries, and thus made known the marvels of science. Geometry, engineering, the movements [of the heavenly bodies), music, and the science of the stars were the principal subjects to which they turned their attention; but these were only a small number [of their acquirements). They composed on engineering an original and singular work, filled with every sort of curious information. I met with a copy of it, in one volume, and found it to be an excellent and highly instructive book."
ومما اختصوا به في ملة الإسلام وأخرجوه من القوة إلى الفعل – وإن كان أرباب الأرصاد المتقدمون على الإسلام قد فعلوه، لكنه لم يقل إن أحدا من أهل هذه الملة تصدى له وفعله، إلا هم –,"A thing which they, the first, in Islamic limes, brought from theory into practice (was the measurement of the earth); for, although astronomical observers in ancient times, anterior to the promulgation of Islamism, had done so, yet no statement exists to prove that it had been attempted by any person of this religion, except by themselves."
وهو أن المأمون كان مغرى بعلوم الأوائل وتحقيقها، ورأى فيه أن دور كرة الأرض أربعة وعشرون ألف ميل، كل ثلاثة أميال فرسخ، فيكون المجموع ثمانية آلاف فرسخ، بحيث لو وضع طرف حبل على أي نقطة كانت من الأرض، وأدرنا الحبل على كرة الأرض حتى انتهينا بالطرف الآخر إلى ذلك الموضع من الأرض، والتقى طرفا الحبل، فإذا مسحنا ذلك الحبل كان طوله أربعة وعشرين ألف ميل.,"Here is the fact: [the caliph) al-Mamun had a strong predilection for the sciences of the ancients [the Greeks) and a great desire of putting their exactness to the test: having read in their productions, that the circumference of the globe is twenty-four thousand miles, or eight thousand parasangs, three miles make a parasang, and that, if one end of a cord were placed at any point on the surface of the earth and the cord passed round the earth till the two ends met, that cord would be twenty-four thousand miles long."
فأراد المأمون أن يقف على حقيقة ذلك، فسأل بني موسى المذكورين عنه فقالوا: نعم، هذا قطعي. فقال: أريد منكم أن تعملوا الطريق الذي ذكره المتقدمون حتى نبصر هل يتحرر ذلك أم لا،,"he wished to prove the truth of this assertion and asked the sons of Musa what was their opinion. They replied that the fact was certain, and he then said: “I wish you to employ the means indicated by the ancients, so that we may see whether it be correct or not.”"
فسألوا عن الأراضي المتساوية في أي البلاد هي فقيل لهم: صحراء سنجار في غاية الاستواء وكذلك وطأة الكوفة، فأخذوا معهم جماعة ممن يثق المأمون إلى أقوالهم، ويركن إلى معرفتهم بهذه الصناعة، وخرجوا إلى سنجار،,"On this, they inquired in what country a level plain could be found, and, being informed that the desert of Sinjar was perfectly level, as also the country about Kufa, they took with them a number of persons on whose veracity and skill in this art al-Mamun placed reliance, and set out for Sinjar."
وجاءوا إلى الصحراء المذكورة، فوقفوا في موضع منها وأخذوا ارتفاع القطب الشمالي ببعض الآلات، وضربوا في ذلك الموضع وتدا وربطوا فيه حبلا طويلا، ثم مشوا إلى جهة الشمالية على الاستواء من غير انحراف إلى اليمين واليسار حسب الإمكان.,"On arriving in the plain just mentioned, they stopped at a spot where they took the altitude of the north pole by means of certain instruments, and drove a picket into the place where the observation was made. To this picket they fastened a long cord and walked directly towards the north, avoiding, as much as possible, any deviation to the right or to the left."
فلما فرغ الحبل نصبوا في الأرض وتدا آخر وربطوا فيه حبلا طويلا، ومشوا إلى جهة الشمال أيضا كفعلهم الأول؛ ولم يزل ذلك دأبهم، حتى انتهوا إلى موضع أخذوا فيه ارتفاع القطب المذكور، فوجدوه قد زاد على الارتفاع الأول درجة،,"When the cord was run out, they set up another picket, and tied to it a cord, after which they walked towards the north as before. They continued the same operation till they came to a place where they took the altitude of the pole and found it to surpass by one degree the altitude observed at the first station."
فمسحوا ذلك القدر الذي قدروه من الأرض بالحبل، فبلغ ستة وستين ميلا وثلثي ميل، فعلموا أن كل درجة من درج الفلك، يقابلها من سطح الأرض ستة وستون ميلا وثلثان.,"Having measured the intermediate space by means of the cords, they found the distance to be sixty-six miles and two thirds. From this they learned that every degree of the Zodiac corresponded to a space of sixty-six miles and two thirds on the surface of the earth."
ثم عادوا إلى الموضع الذي ضربوا فيه الوتد الأول وشدوا فيه حبلا وتوجهوا إلى جهة الجنوب، ومشوا على الاستقامة، وعملوا عاما عملوا في جهة الشمال: من نصب الأوتاد وشد الحبال، حتى فرغت الحبال التي استعملوها في جهة الشمال، ثم أخذوا الارتفاع فوجدوا القطب الشمالي قد نقص عن ارتفاعه الأول درجة، فصح حسابهم وحققوا ما قصدوه من ذلك،,"They then returned-to the place where they had driven in the first picket, and, having fastened a cord to this picket, they went directly towards the south, operating as they had previously done when going towards the north; that is, in setting up pickets and fastening cords. When the cords employed in the operation directed towards the north were again run out, they took the altitude of the pole and found it one degree less than the altitude first observed. Their calculations was thus verified and [the result of) their undertaking confirmed."
وهذا إذا وقف عليه من له يد في علم الهيئة ظهر له حقيقته. ومن المعلوم أن عدد درج الفلك ثلثمائة وستون درجة، لأن الفلك مقسوم باثني عشر برجا، وكل برج ثلاثون درجة،,"Persons acquainted with astronomy will easily understand this. It is well known that the number of degrees in the Zodiac is three hundred and sixty; for the Zodiac is divided into twelve signs, and each sign into thirty degrees."
فتكون الجملة ثلثمائة وستين درجة، فضربوا عدد درج الفلك في ست وستين ميلا وثلثين – أي التي هي حصة كل درجة – فكانت الجملة أربعة وعشرين ألف ميل، وهي ثمانية آلاف فرسخ، وهذا محقق لا شك فيه.,"There are therefore three hundred and sixty degrees in all, and this sum being multiplied by sixty-six and two thirds, which is the number of miles in a degree, we obtain twenty-four thousand miles, or eight thousand parasangs [for the circumference of the earth). This is certain and indubitable."
فلما عاد بنو موسى إلى المأمون وأخبروه بما صنعوا، وكان موفقا لما رآه في الكتب القديمة من استخراج الأوائل، طلب تحقيق ذلك في موضع آخر، فسيرهم إلى أرض الكوفة وفعلوا كما فعلوا في سنجار،,"When the sons of Musa returned to al-Mamun and informed him that what they had done corresponded with what he had read in the books of the ancients relative to the deductions of that people, he wished to verify the fact elsewhere, and sent them to the territory of Kufa, where they operated as they had done at Sinjar."
فتوافق الحسابان، فعلم المأمون صحة ما حرره القدماء في ذلك، وهذا الفصل هو الذي أشرت إليه في ترجمة أبي بكر محمد بن يحيى الصولي وقلت: لولا التطويل لبينت ذلك.,"The two calculations agreeing, al-Mamun acknowledged the truth of what the ancients had written on that subject. This is the passage to which I referred in the life of Abu Bakr Muhammad Ibn Yahya al-Suli, where I said: Were I not apprehensive of extending this article to too great a length, I should render this evident."
وكانت لبني موسى المذكورين أوضاع نادرة غريبة، ولولا الإطالة لذكرت شيئا منها.,"The sons of Musa were the authors of various extraordinary inventions, some of which I should notice, did I not wish to avoid prolixity."
وتوفي محمد المذكور في شهر ربيع الأول سنة تسع وخمسين ومائتين، رحمه الله تعالى؛ والله أعلم بالصواب.,"Muhammad Ibn Musa died in the month of the first Rabi, A. H. two hundred and fifty nine (January, A. D. eight hundred and seventy three)."
البتاني الحاسب,MUHAMMAD IBN JABIR AL-BATTANI
أبو عبد الله محمد بن جابر الحراني الأصل البتاني الحاسب، المنجم المشهور صاحب الزيج، الصابي؛ له الأعمال العجيبة والأرصاد المتقنة. وأول ما ابتدأ بالرصد في سنة أربع وستين ومائتين، إلى سنة ست وثلثمائة، وأثبت الكواكب الثابتة في زيجه لسنة تسع وتسعين ومائتين.,"Abu Abd Allah Muhammad Ibn Jabir Ibn Sinan, a native of Harran and an inhabitant of al-Rakka, surnamed al-Battani, was a famous calculator and astronomer, and the author of (the astronomical work entitled) the Sabean Tables (al-Zij al-Sabi). He executed many curious (astronomical) operations and made correct observations. His observations were commenced in the year two hundred and sixty four (A. D. eight hundred and seventy seven or eight hundred and seventy eight), and he continued them till the year three hundred and six (A. D. nine hundred and eighteen or nine hundred and nineteen). In his table, he marked the positions occupied by the fixed stars in the year two hundred and ninety nine (A. D. nine hundred and eleven or nine hundred and twelve)."
وكان أوحد عصره في فنه، وأعمال تدل على غزارة فضله وسع علمه. وتوفي سنة سبع عشرة وثلثمائة، عند رجوعه من بغداد، بموضع يقال له قصر الحضر، ولم أعلم أنه أسلم، لكن اسمه يدل على إسلامه.,"He was the paragon of the age in the art which he cultivated, and his operations furnish a proof of his great talents and extensive information. He died in the year three hundred and seventeen (A. D. nine hundred and twenty nine or nine hundred and thirty), at a place called Kasr al-Hadr (the fortress of al-Hadr) on his return from Baghdad. I know not if he professed the doctrines of Islamism; his name, however, indicates that he was a Muslim."
وله من التصانيف الزيج” وهو نسختان: أولى وثانية، والثانية أجود وكتاب “معرفة مطالع البروج فيما بين أرباع الفلك” ورسالة في “مقدار الاتصالات”، وكتاب شرح فيه أربع أرباع الفلك، ورسالة في تحقيق أقدار الاتصالات، وشرح أربع مقالات بطليموس ، وغير ذلك.”,"He made two editions of his Zij, the second of which is better than the first. His others works are: the Marifat Matali al-Buruj (knowledge of the rising-places of the zodiacal signs) in the interval between the quarters the sphere; a treatise on the quantity of the conjunctions (fi Mikdar al-Itlisalat), a treatise in which he described the four quarters of the sphere; a treatise on the appreciation of the quantity of the conjunctions; an explanation of Ptolemy’s Quadric ptolemy, etc."
والبتاني: بفتح الباء الموحدة، وقال أبو محمد هبة الله بن الأكفاني بكسرها، وبتشديد التاء المثناة من فوقها وبعد الألف نون، هذه النسبة إلى بتان، وهي ناحية من أعمال حران.,"Battani, or, according to Abu Muhammad Hibat Allah Ibn al-Akfani, Bittani, means belonging to Battan or Bittan, a place in the province of Harran."
والحضر: بفتح الحاء المهملة وسكون الضاد المعجمة وبعدها راء، وهي مدينة قديمة، بالقرب من تكريت؛ بين دجلة والفرات في البرية، وكان صاحبها الساطرون، فحاصره أردشير بن بابك أول ملوك الفرس، وأخذ البلد وقتله،,"Al-Hadr is an ancient city near Tikrit, and situated in the desert between the Tigris and the Euphrates. Al-Saturun the lord of al-Hadr, was
besieged by Ardashir Ibn Babek, the first king of Persia, who took the city and slew him."
"وفي ذلك يقول أبو داود الإيادي، واسمه حارثة بن حجاج:
وأرى الموت قد تدلى من الحض… ر على رب أهله الساطرون
صرعته الأيام من بعد ملك… ونعيم وجوهر مكنون","Alluding to this event, Haritha Ibn Hajjaj, better known by the appellation of Abu Dawud al-Iyadi, said: I see that death has descended from al-Hadr upon the lord of its people, al-Saturun. The vicissitudes of time have overthrown him, after his possessing a kingdom, prosperity, and pearls hidden (from sight)."
"وقال حنظلة بن شرقي: وذكره أيضا عدي بن زيد العبادي في قوله:
وأخو الحضر إذ بناه وإذ دج… لة تجبى إليه والخابور","Some attribute these verses to Hanzala Ibn Sharki. Adi Ibn Zaid al-Ibadi also mentions this place in the following verse: And the brother of al-Hadr, when he built that place, and when the Tigris and al-Khabur paid him tribute."
وجاء ذكره في السعر كثيرا، وقيل إن الذي حصروه سابور ذو الأكتاف وهو الذي ذكره ابن هشام في سيرة سيدنا رسول الله صلى الله عليه وسلم، والأول أصح.,"The name of al-Hadr frequently occurs in poems. According to a statement repeated by Ibn Hisham in his Sirat al-Rasul, it was Sapur Zu al-Aktaf who besieged al-Hadr; but this is an error."
والساطرون: بفتح السن المهملة وبعد الألف طاء مهملة مكسور ثم راء مضمومة ثم واو ساكنة وبعدها نون وهو لفظ سرياني، ومعناه الملك، واسمه ضيزن – بفتح الصاد المعجمة وسكون الياء المثناة من تحتها وفتح الزاي وبعدها نون – بن معاوية.,Saturun is a Syrian word signifying king; the real name of al-Saturun was Daizan Ibn Muawiya.
وضيزن: اسم صنم كان في الجاهلية وبه سمي الرجل، وهو قضاعي، وكان من ملوك الطوائف، وإذا اجتمعوا لحرب غيرهم تقدم عليهم، لعظمته عندهم.,"Daizan was an idol adored in the times of ignorance (anterior to the promulgation of Islamism), and its name was given to different men. Al-Saturun belonged to the tribe of Kuda’a and was one of the provincial kings. When these princes met, with the design of waging war against the other kings, they chose al-Saturun for their chief, on account of his power."
"فأقام أردشير على حصره أربع سنين وهو لا يقدر عليه، وكان للساطرون ابنة يقال لها نضيرة – بفتح النون وكسر الضاد المعجمة وسكون الياء المثناة من تحتها وفتح الراء وبعدها هاء ساكنة – وكانت في غاية الجمال، وفيها يقول الشاعر:
أقفر الحضر من نضير فالمر… باع منها فجانب الثرثار","Ardashir besieged him during four years without being able to subdue him. Al-Saturun had a daughter of extreme beauty called Nadira, the same of whom a poet said: Al-Hadr, al-Mirbaa, and the hank of al-Tharthar are deprived of the presence of Nadira."
وكانت عادتهم إذا حاضت المرأة أنزلوها إلى الربض، فحاضت نضيرة فأنزلت إلى ربض الحضر، فأشرفت ذات يوم فأبصرت أردشير وكان من أجمل الرجال فهويته، فأرسلت إليه أن يتزوجها وتفتح له الحصن،,"The custom of the people there was, that, when a female had her periodical indisposition, they lodger her in the suburb. Nadira, being unwell, was lodged in the suburb of al-Hadr, and, looking out one day, she saw Ardashir, who was a very handsome man, and fell in love with him. She then sent to him, offering to open the fortress and admit him, provided he married her."
واشترطت عليه، والتزم لها ما طلبت، ثم اختلفوا في السبب الذي دلته عليه حتى فتح الحصن، والذي قاله الطبري أنها دلته على طلسم كان في الحصن،,"Having made her conditions, [she betrayed the city) and Ardashir fulfilled his promise. (Authors) differ as to the means which she pointed out to Ardashir, so that he was enabled to take the fortress. Al-Tabari says that she directed him to a talisman which was kept there."
وكان في علمهم أنه لا يفتح حتى تؤخذ حمامة ورقاء وتخضب رجلاها بحيض جارية بكر زرقاء، ثم ترسل الحمامة فتنزل على سور الحصن، فيقع الطلسم فيفتح الحصن، ففعل أردشير ذلك واستباح الحصن وخربه أباد أهله وقتل الساطرون أباها” وسار بنضيرة وتزوجها،”,"the people knew that he could not take the place till he found a grey pigeon, which after its legs had been stained with the menstrua of a blue-eyed virgin, would alight, when let loose, on the wall of the fortress; the talisman would then fall and the fortress be taken. Ardashir did so, and devastated the fortress after giving it up to pillage, and exterminating the inhabitants. He then departed with Nadira, and married her."
فبينما هي نائمة على فراشها ليلا إذ جعلت تتململ لا تنام، فدعا بالشمع، ففتش فراشها فوجد عليه ورق آس،فقال لها أردشير: أهذا الذي أسهرك قال: نعم، قال: فما كان أبوك يصنع بك,"It happened afterwards that, one night, as she was unable to sleep and turned from side to side in the bed, Sabur asked her what prevented her from sleeping? Astonished at the circumstance, Sabur asked her if it was that which had kept her awake? She replied in the affirmative. “How then,” said he, “did your father bring you up?”."
قالت: كان يفرش لي الديباج ويلبسني الحرير ويطعمني المخ والزبد وشهد أبكار النحل، ويسقيني الخمر الصافي، قال: فكان جزاء أبيك ما صنعت به أنت إلي بذلك أسرع،,"“He spread me a bed of satin, and clothed me in silk, and fed me with marrow, and cream, and the honey of virgin bees, and he gave me pure wine to drink.” “The same return which you made your father for his kindness,” replied Sabur, “would be made much more readily to me!”."
ثم أمر بها فربطت قرون رأسها بذنب فرس، ثم ركض الفرس حتى قتلها. والحضر إلى الآن آثاره باقية، وفيه بقايا عمائر، لكنه لم يسكن منذ ذلك الوقت؛ وقد طال الكلام فيه، إنما هي حكاية غريبة فأحببت إثباتها.,"He then ordered her to be tied by the hair to the tail of a horse, which galloped off with her and killed her. The ruins of al-Hadr are still in existence with the remains of various edifices, hut, since that time, it has never been inhabited. This is a long narration, and I insert it only on account of its singularity."
ورأيت في تاريخ آخر أنه دخل بغداد وخرج منها وتوفي في الطريق بقصر الحضر في التاريخ المذكور، قال ياقوت الحموي في كتابه  المشترك “: قصر الحضر بقرب سامرا من أبنية المعتصم، والله تعالى أعلم.”,"I read in another historical work, that al-Battani went to Baghdad, whence he set out again and died on his way, at the fortress of al-Hadr, in the year already mentioned. Yakut al-Hamawi says in his Mushtarik: ‘The fortress of al-Hadr is in the neighborhood of Samarra, the city erected by al-Mutasim.” God knows best."
أبو الوفاء المهندس,ABU AL-WAFAA AL-BUZJANI
أبو الوفاء محمد بن محمد بن يحيى بن إسماعيل بن العباس البوزجاني الحاسب المشهور؛ أحد الأئمة المشاهير في علم الهندسة، وله فيه استخراجات غريبة لم يسبق بها،,"Abu al-Wafaa Muhammad Ibn Muhammad Ibn Yahya Ibn Ismail Ibn al-Abbas al-Buzjani, the celebrated calculator, was one of the most distinguished masters in the science of geometry, and he deduced from it certain corollaries which had till then remained undiscovered."
وكان شيخنا العلامة كمال الدين أبو الفتح موسى بن يونس، تغمده الله برحمته وهو القيم بهذا الفن، يبالغ في وصف كتبه ويعتمد عليها في أكثر مطالعاته، ويحتج بما يقوله. وكان عنده من تواليفه عدة كتب. وله في استخراج الأوتار تصنيف جيد نافع.,"Our sheikh, the very learned Kamal al-Din Abu al-Fath Musa Ibn Yunus, (may God be merciful to him) was deeply skilled in that branch of knowledge and he highly extolled Abu al-Wafaa’s works, taking them as guides in most of his investigations and citing the author’s words as a conclusive authority. He possessed a number of Abu al-Wafaa’s books. Abu al-Wafa composed a good and useful treatise on the manner of finding the value of the chords of arcs [fi, Istikhraj al-Awtar)."
وكانت ولادته يوم الأربعاء مستهل شهر رمضان المعظم سنة ثمان وعشرين وثلثمائة، بمدينة بوزجان. وتوفي سنة سبع وثمانين وثلثمائة، رحمه الله تعالى.,"He was born on Wednesday, the first of Ramadan, A. H. three hundred and twenty eight (the tenth of June, A. D. nine hundred and forty), at Buzjan, and he died A. H. three hundred and eighty seven (A. D. nine hundred and ninety seven)."
ووزجان: بضم الباء الموحدة وسكون الواو والزاي وفتح الجيم وبعد الألف نون، وهي بليدة بخراسان بين هراة ونيسابور. وكان قد قدم العراق سنة ثمان وأربعين وثلثمائة.,"Buzjan is a small town of Khorasan, between Herat and Naisapur. Abu al-Wafaa visited Iraq in the year three hundred and forty eight (A. D. nine hundred and fifty nine or nine hundred and sixty)."
وكنت وقفت على تاريخ ولادته على هذه الصورة في كتاب الفهرست” تأليف أبي الفرج ابن النديم، ولم يذكر تاريخ وفاته.”,"I found the date of his birth, as given above, in the Kitab al-Fihrest, by Abu al-Faraj Ibn al-Nadim, but that writer does not mention the year of his death."
فكتبت هذه الترجمة، وذكرت تاريخ الولادة، فأخليت بياضا لأجل تاريخ الوفاة لعي أظفر به، فإن قصدي في هذا التاريخ إنما هو ذكر الوفاة كما ذكرته في أول الكتاب. ثم إني وجدت تاريخ الوفاة في تاريخ شيخنا ابن الأثير قد ذكرها في السنة المذكورة فألحقتها.,"I therefore left it in blank when drawing up this article, hoping to find it later; as it was my main object in this work, as I have already said in the preface, to mark the dates on which distinguished individuals died. I afterwards found the year of his death in the historical work (the Kamil) of our sheikh Ibn al-Athir, and I inserted it here."
وكان بين شروعي في هذا التاريخ وظفري بالوفاة أكثر من عشرين سنة، والله تعالى أعلم.,Upwards of twenty years elapsed from the time in which I commenced this biographical work till I discovered the date of Abu al-Wafaa’s death.
الزمخرشي صاحب الكشاف,JAR ALLAH AL-ZAMAKHSHARI
أبو القاسم محمود بن عمر بن محمد بن عمر الخوارزمي الزمخشري، الإمام الكبير في التفسير والحديث والنحو واللغة وعلم البيان؛ كان إمام عصره من غير ما دفع، تشد إليه الرحال في فنونه. أخذ النحو عن أبي مضر منصور،,"Abu al-Kasim Mahmud Ibn Omar Ibn Muhammad Ibn Omar al-Khwarizmi al- Zamakhshari, the great master (imam) in the sciences of Quranic interpretation, the Traditions, grammar, philology, and rhetoric, was incontrovertibly the first imam of the age in which he lived, and he attracted students from all quarters by his lessons in various branches of knowledge. He learned grammar from Abu Mudar Mansur."
وصنف التصانيف البديعة: منها الكشاف” في تفسير القرآن العزيز، لم يصنف قبله مثله و “المحاجاة بالمسائل النحوية” و “المفرد والمركب” في العربية و “الفائق” في تفسير الحديث، و “أساس البلاغة” في اللغة، و “ربيع الأبرار””,"Al-Zamakhshari was the author of those admirable works, the Kashaf (revealer), a production the like of which had never before appeared on the interpretation of the Quran, the Muhajat bilMasail al-Nahwiya (grammatical discussions); the al-Mufrad wa al-Murakkab (the simple and compound [expressions] in the Arabic language; the Faik (surpassing), on the interpretation of the Traditions; the Asas al-Balagha (principles of eloquence), a philological work; the Rabi al-Abrar (the vernal season of the just)."
وفصوص الأحبار” و “متشابه أسامي الرواة” و “النصائح الكبار” و “النصائح الصغار” و “ضالة الناشد والرائض في علم الفرائض” و “المفصل” في النحو وقد اعتنى بشرحه خلق كثير، و “الأنموذج” في النحو،”,"the Fusus al-Akhbar (the signet-stones of histories); the Mutashabih Asami al-Ruwat (names of historical traditionists which are liable to be confounded with others); the al-Nasaih al-Kibar (the great book of counsels); the al-Nasaih al-Sighar (the lesser book of counsels); the Dallat al-Nashid (the stray camel of the seeker); the al-Raid fi Elm il-Faraid (the instructor in the science of inheritance- shares): the Mufassal (drawn up in sections, [fasl], a treatise on grammar). a grammatical treatise; the Anmudaj (specimen), a treatise on grammar (Anthology grammatical)."
و المفرد والمؤلف” في النحو، و “رؤوس المسائل” في الفقه، و “شرح أبيات كتاب سيبويه” و “المستقصى في أمثال العرب” و “صميم العربية” و “سوائر الأمثال” و “دويان التمثيل” و “شقائق النعمان في حقائق النعمان” و “شافي العي من كلام الشافعي” رضي الله عنه، و “القسطاس” في العروض، و “معجم الحدود” و “المنهاج” في الأصول،”,"the al-Mufrad wa al-Muallaf (simple and compound terms), the Ruos al-Masail (leading questions), on jurisprudence; an explanation of the verses cited in the grammar of Sibawaih; the Mustaksi (profound investigator), treating of the proverbs of the desert Arabs; the Samim al-Arabiya (the quintessence of the Arabic language); the Sawair al-Amthal (current proverbs); the Diwan al-Tamathil (collection of similes); the Shakaik al-Noman fi hakaik al- Noman (anemones, being a treatise on the merits [of Abu Hanifa] al-Noman); the Shafi al-lyi min Kalam al-Shafie (the remedy of hesitation in speech, taken from the sayings of al-Shafie); the Kistas (balance), on prosody; the Mojam al-Hudud (lexicon of definitions; the Minhaj (highway)."
و مقدمة الآداب” و “ديوان الرسائل” و “ديوان الشعر” و “الرسالة الناصحة” والأمالي في كل فن وغير ذلك؛”,"a treatise on the fundamentals (of theology; the Mukaddamat al-Adab (introduction to the philological sciences), a diwan of epistles; a diwan of poetry; the al-Risalat al-Nasiha (epistle of good advice); Amali (dictations on various branches of science, etc."
وكان شروعه في تأليف المفصل” في غرة شهر رمضان سنة ثلاث عشرة وخمسمائة، وفرغ منه في غرة المحرم سنة خمس عشرة وخمسمائة.”,"He commenced the composition of his Mufassal on the first of Ramadan, A. H. five hundred and thirteen (December, A. D. one thousand one hundred and nineteen), and he finished it on the first of Muharram, A. H. five hundred and fifteen (March, A. D. one thousand one hundred and twenty one)."
وكان قد سافر إلى مكة، حرسها الله تعالى، وجاور بها زمانا، فصار يقال له جار الله” لذلك، وكان هذا الاسم علما عليه. وسمعت من بعض المشايخ أن إحدى رجليه كانت ساقطة، وأنه كان يمشي في جاون خشب، وكان سبب سقوطها أنه كان في بعض أسفاره ببلاد خوارزم أصابه ثلج كثير وبرد شديد في الطريق فسقطت منه رجله،”,"Previously to this, he had travelled to Mecca and resided there for some time, whence he derived the title of Jar Allah (neighbor, or client, of God), and he was designated by this appellation as by a proper name. I heard a certain shaikh say that al-Zamakhshari had lost one of his feet, and that he walked with a wooden crutch. He lost it in Khwarazm, where he happened to be travelling; having encountered on his way a heavy storm of snow joined to an intense frost, his foot fell off."
وأنه كان بيده محضر فيه شهادة خلق كثير ممن اطلعوا على حقيقة ذلك خوفا من أن يظن من لم يعلم صورة الحال أنها قطعت لريبة، والثلج والبرد كثيرا ما يؤثر في الأطراف في تلك البلاد فتسقط، خصوصا خوارزم، فإنها في غاية البرد، ولقد شاهدت خلقا كثيرا ممن سقطت أطرافهم بهذا السبب، فلا يستبعده من لم يعهده.,"He carried with him a certificate attested by a great number of persons who knew the fact to be true; (this he did) lest those who were not acquainted with the real nature of the accident which had befallen him, might suppose that his foot had been cut off in punishment of some crime. The snow and frost frequently affect the extremities of the body in those regions and cause them to fall off. This is particularly the case in Khwarazm, the cold being excessive in that country. I myself have seen numbers who lost the extremities of their body from that very cause; therefore the persons who have never witnessed such things should not consider them as improbable."
ورأيت في تاريخ بعض المتأخرين أن الزمخشري لما دخل بغداد واجتمع بالفقيه الحنفي الدامغاني سأله عن سبب قطع رجله، فقال: دعاء الوالدة، وذلك أني في صباي أمسكت عصفورا وربطته بخيط في رجله، وأفلت من يدي، فأدركته وقد دخل في خرق، فجذبته فانقطعت رجله في الخيط، فتألمت والدتي لذلك وقال:,"I read in a historical work composed by a writer of later times, that, when al-Zamakhshari went to Baghdad, he had an interview with the Hanifite doctor al-Damaghani, who asked him how he lost his foot. To this question al-Zamakhshari replied: “Through an imprecation uttered by my mother: when a child, I caught a sparrow and tied a string to its leg; it escaped, however, into a hole, and, in trying to draw it out, I pulled its foot off with the string. My mother was so deeply grieved at this that she exclaimed."
قطع الله رجل الأبعد كما قطعت رجله؛ فلما وصلت إلى سن الطلب رحلت إلى بخارى لطلب العلم، فسقطت عن الدابة فانكسرت الرجل وعملت علي عملا أوجب قطعها؛ والله أعلم بالصحة.,"‘May God cut of the foot of that wretch as he has cut off the foot of the sparrow!’ When I reached the age at which students set out on their travels, I proceeded to Bokhara in pursuit of knowledge, and broke my leg by a fall off the animal which I was riding. The results of this accident were so grave, that amputation became necessary.” Almighty God best knows which of these statements is true."
وكان الزمخشري المذكور معتزلي الاعتقاد متظاهرا به، حتى نقل عنه أنه كان إذا قصد صاحبا له واستأذن عليه في الدخول يقول لمن يأخذ له الإذن: قل له أبو القاسم المعتزلي بالباب. وأول ما صنف كتاب الكشاف” كتب استفتاح الخطبة “الحمد لله الذي خلق القرآن” فيقال إنه قيل له:”,"Al-Zamakhshari publicly professed the opinions of the Mutazilites, and it is related that, whenever he went to see any of his acquaintances, he used to have himself announced by the door-keeper as Abu l-Kasim the Mutazilite. When he first composed his Kashaf, he commenced the introduction of it with these words: Praise be unto God who hath created the Quran, and on being told that."
متى تركته على هذه الهيئة هجره الناس ولا يرغب أحد فيه، فغيره بقوله الحمد لله الذي جعل القرآن” وجعل عندهم بمعنى خلق، والبحث في ذلك يطول، ورأيت في كثير من النسخ “الحمد لله الذي أنزل القرآن” وهذا إصلاح الناس لا إصلاح المصنف.”,"if he let the passage stand so, the public would reject his book and no one would wish to procure it, he altered the phrase thus: Praise be unto God who hath established {jaala) the Quran; the verb to establish bearing, with them [the Mutazilites), the signification of to create. The examination of this point would lead us, however, too far. In a great number of copies I have read: Praise be unto God who hath sent down (anzala) the Quran, but this is a correction made by other persons, not by the author."
وكان الحافظ أبو الطاهر أحمد بن محمد السلفي المقدم ذكره، رحمه الله تعالى، قد كتب إليه من الإسكندرية ، وهو يومئذ مجاور بمكة حرسها الله تعالى، يستجيره في مسموعاته ومصانفه، فرد جزابه بما لا يشفي الغليل، فلما كان في العام الثاني كتب إليه أيضا مع الحجاج استجازه أخرى اقتراح فيها مقصوده، ثم قال له في آخرها:,"The hafiz Abu Tahir Ahmad al-Silafi addressed a letter from Alexandria to al-Zamakhshari, who was then making a devotional residence at Mecca, requesting from him a license to teach his works and also the information which he had gathered from al-Zamakhshari’s own lips. The latter returned an unsatisfactory reply, and, the following year, al-Silafi wrote to him by a pilgrim, renewing his application, and requesting a license in the most pressing manner. Towards the conclusion of his letter, he said."
ولا يحوج، أدام الله توفيقه، إلى المراجعة، فالمسافة بعيدة، وقد كاتبه في السنة الماضية قلم يجبه بما يشفي الغليل، وله في ذلك الأجر الجزيل. فكتب إليه الزمخشري جوابه، ولولا خوف التطويل لكتبت الاستدعاء والجواب، لكن نقتصر على بعض الجواب وهو,"“Let not (your reverence), and may God continue to favor you! place me under the necessity of renewing my application; for the distance is great, and already, last year, you answered in a manner which did not satisfy my wishes. In acceding to my request, you will lay me under a deep obligation.” I shall here give a part of al-Zamakhshari’s reply, and were I not unwilling to lengthen this article, I would give both the request and the answer."
ما مثلي مع أعلام العلماء إلا كمثل السها مع مصابيح السماء، والجهام الصفر من الرهام مع الغوادي الغامرة للقيعان والآكام، والسكيت المخلف مع خيل السباق، والبغاث مع الطير العتاق، وما التقيت بالعلامة، إلا شبه الرقم بالعلامة، والعلم مدينة أحد بابيها الدارية، والثاني الرواية،,"amongst the illustrious learned, am like a dim star amongst the luminaries of the heavens; like a cloud devoid of rain compared with those of morning which cover the plains and the hills with their fertilizing showers; like the race-horse distanced by his competitors; like the kite among the nobler birds. To entitle a man the very learned [allama) is like placing the points on the alama. Learning is a city which none can enter but by knowledge acquired from books or oral transmission."
وأنا في كلا البابين ذو بضاعة مزجاة، ظلي فيه أقلص من ظل حصاة، أما الرواية فحديثة الميلاد، قريبة الإسناد، لم تستند إلى علماء نحارير، ولا إلى أعلام المشاهير، وأما الدراية فثمد لا يبلغ أفواها، وبرض لا يبل شفاها,"“these are its two gates, and at either I should appear with a very slight stock of acquirements, and [in that place) my shadow (appearance) would be even less than that of a pebble [in the plain). As for the knowledge I have acquired from oral transmission, I derived it from a low and shallow source, and it cannot be traced up to men versed in erudition or illustrious for talent; as for the knowledge I have acquired from books, it is the residue of a bottle and not great enough to reach the mouth; a slight drop, insufficient to wet the lips.”"
ثم كتب بعد هذا: لا يغرنكم قول فلان في ولا قول فلان وعدد جماعة من الشعراء والفضلاء مدحوه بمقاطيع من الشعر، وأوردها كلها، ولا حاجة إلى الاتيان بها ها هنا،,"Further on he says, mentioning at the same time the pieces of verse composed in his praise by poets and men of talent; pieces which it is unnecessary to reproduce: Let not the words of such a one or of such a one respecting me lead thee into delusion, for that proceeded from their being deceived by the varnished exterior [of my reputation) and from their ignorance of my foul interior."
فلما فرغ من إيرادها كتب فإن ذلك اعتزاز منهم بالظاهر المموه، وجهل بالباطن المشوه، ولعل الذي غرهم مني ما رأوا من حسن منصح للمسلمين ويبلغ الشفقة على المستفيدين، وقطع المطامع عنهم، وإفادة المبار والصنائع عليهم، وعزة النفس والرب بها على عن الإسفاف للدنيات، والإقبال على خويصتي، والإعراض عما يغنيني، فجللت في عيونهم، وغلطوا في ونسبوني إلى ما لست منه قبيل ولا دبير،”,"and perhaps they might have been led into error by the good services which they saw me render to the true believers, by my extreme condescension for those who sought instruction, by my disinterested conduct towards them, by the kindness and the favors which I bestowed on them, by my independent spirit which scorned worldly cares, by my attending to my own concerns and avoiding to meddle in those of others, I may have thus appeared a great man in their eyes, and they, being mistaken as to my real worth, attribute to me [virtues) which I have not the slightest right to claim."
وما أنا فيا أقول بهاضم لنفسي كما قال الحسن البصري، رحمه الله تعالى، في أبكر الصديق رضوان الله عليه بقوله وليتكم ولست بخيركم”: إن المؤمن ليهضم نفسه،”,"In saying this, I do not mean to depreciate my real merit nor act according to the saying of al-Hasan al-Basri who observed, in allusion to Abu Baler’s addressing [the Muslims) in these words: I have become your chief, but I am not the best of you, that it was the duty of the true believer to depreciate his own merits."
وإنما صدقت الفاحص عني وعن كنه روايتي ودرايتي ومن لقيت وأخذت عنه، وما بلغ علمي وقصارى فضلي، وأطلعته طلع أمري، وأفضيت إليه بخبية سري، وألقيت إليه عجري وبجري، وأعلمته نجمي وشجري.,"[This is by no means my case); I only tell the truth to one who asks respecting ray character and ray acquirements in oral and written learning, who desires to know the masters whom I met and under whom I studied, and to appreciate the extent of my learning and the limits of my talent. I have therefore acquainted him with my real character, communicated to him the secret which I kept concealed, displayed to him all my hidden defects, and told him of my origin and rise."
وأما المولد فقرية مجهولة من قرى خوارزم تسمى زمخشر، وسمعت أبي، رحمه الله تعالى، يقول:,"The place of my birth is an obscure village in Khwarazm, called Zamakhshar; and I heard my father, to whom God be merciful I say."
اجتاز بها أعرابي فسأل عن اسمها واسم كبيرها، فقيل له: زمخشر والرداد، فقال لا خير في شر ورد، ولم يلمم بها؛ وقت الميلاد شهر الله الصم في عام سبع وستين وأربعمائة، والله المحمود، والمصلى عليه محمد وآله وأصحابه هذا آخر الإجازة، وقد أطال الكلام فيها، ولم يصرح له بمقصوده فيها، وما أعلم هل أجازه بعد ذلك أم لا.,"‘An Arab of the desert who happened to pass by, asked the name of this place and of its chief man; having received for answer, Zamakhshar and al-Riddad, he observed that there was no good either in sharr [evil) or in radd (repulse), and would not go near it. I was born in the month of Rajab, four hundred and sixty seven. To God all praise is due; may the divine blessing be on Muhammad, his family, and his companions.’ Such was the termination of this certificate in which al-Zamakhshari expatiated widely without returning a positive answer to al-Silafi’s request. I do not know if he gave him a license at a later period."
وبيني وبينه في الرواية شخص واحد، فإنه أجاز زينب بنت الشعري، ولي منها إجازة كما تقدم في ترجمتها في حرف الزاي.,"In traditional information, one person only intervened between me and al-Zamakhshari: he had given a license to Zainab, the daughter of al-Shari, and I received one from her, as I have already mentioned."
ومن شعره السائر قوله، وقد ذكره السمعاني في الذيل” قال: أنشدني أحمد بن محمود الخوارزمي إملاء بسمرقند، فقال: أنشدنا محمود بن عمر الزمخشري لنفسه بخوارزم، وذكر الأبيات وهي:”,"Amongst the verses of al-Zamakhshari which are in general circulation, we may notice the following: speaking of them, al-Samaani, who mentions the author in his Supplement, says: “he following lines were dictated to me from memory, at Samarkand, by Ahmad Ibn Mahmud al-Khwarizmi, who stated that they had been recited to him at Khwarazm by al-Zamakshari as his own."
"ألا قل لسعدي ما لنا فيك من وطر… وما تطلبين النجل من أعين البقر
فإنا اقتصرنا بالذين تضايقت… عيونهم والله يجزي من اقتصر
مليح ولكن عنده كل جفوة… ولم أر في الدنيا صفاء بلا كدر
ولم أنس إذ غازلته قرب روضة… إلى جنب حوض فيه للماء منحدر","Tell Soda that we want her not; and that she need not borrow the large eyes of the gazelles (to tempt us still). For we now bound our desires to one whose eyes are narrow, and God will reward those who bound their desires. She (whom I love) is fair and scornful; but I have never yet found, in this world, pure enjoyment, unmixed with pain. Never shall I forget the lime when I courted her near the meadow, on the bank of the lake which received the waterfall."
"فقلت له: جئني بورد وإنما… أردت به ورد الخدود وما شعر
فقال: انتظرني رجع طرف أجيء به… فقلت له: هيهات ما لي منتظر
فقال: ولا ورد سوى الخد حاضر… فقلت له، إني قنعت بما حضر","“Bring me a rose,” said I, meaning the rose of her cheeks; but she understood me not and answered: “Wait for me; in the twinkling of an eye I will bring it.” “Nay,” I replied, “I cannot wait.” “There is no rose here,” said she, “except these cheeks.” ’This is well,” said I, “what you have there will do”."
"ومن شعره يرثي شيخه أبا مضر منصورا المذكور أولا:
وقائله: ما هذه الدرر التي… تساقط من عينيك سمطين سمطين
فقلت: هو الدر الذي كان قد حشا… أبو مضر أذني تساقط من عيني","In an elegy on the death of Abu Mudar Mansur, the (grammarian) above mentioned, he said: She said: “What pearls (tears) are those which fall in two lines from your eyes’ I replied: “These are the pearls {maxims) with which Abu Mudar filled my ears and which, now fall from my eyes.”"
"وهذا مثل قول القاضي أبي بكر الرجاني – المقدم ذكره – ولا أعلم أيهما أخذ من الآخر لأنهما كانا متعاصرين، وهو:
لم يبكني إلا حديث فراقكم… لما أسر به إلى مودعي
هو ذلك الدر الذي أدعتم… في مسمعي أجريته من مدمعي
وهذان البيتان من جملة قصدية طويلة بديعة؛","This is similar to the following, by the kadi Abu Bakr al-Rrajani: as they were contemporaries, I am unable to say which of them borrowed the thought from the other: I wept, merely on hearing the news of their departure whispered to me by one who bade me adieu. Those (tears) are the pearls which they deposited in my ears, and which I now pour forth from my eyes. These verses are taken from a long and brilliant qasida."
"ومن المنسوب إلى القاضي الفاضل في هذا المعنى:
لا تزدني نظرة ثانية… كفت الأولى ووفت ثمني
لك في قلبي حديث مودع… لا جحدت العب ما أودعتني
خذه من جفني عقودا إنه… بعض ما أودعته في أذني","The following piece, attributed to al-Kadi al-Fadel, contains a similar idea: Bestow not on me a second glance; the first sufficed to repay my love. I have words of yours treasured in my heart; never shall I deny the treasure which love confided to my care. Receive now in drops from my eyes those treasures which you deposited in my ears."
ومما أنشده لغيره في كتابه الكشاف” عند تفسير قول الله تعالى في سورة البقرة “إن الله لا يستحي أن يضرب مثلا ما بعوضة فما فوقها” “البقرة: 26″”,"Amongst the passages from other poets which he has cited in the Kashaf, he introduces the following, in his commentary on these words of the Surat of the Cow: God is not ashamed to propose any parable whatsoever; a gnat, or an object surpassing it (littleness) (Quran, Surat al-Baqara {the cow})."
"فإنه قال: أنشدت لبعضهم:
يا من يرى مد البعوض جناحها… في ظلمة الليل البهيم الأليل
ويرى عروق نياطها في نحرها… والمخ في تلك العظام النحل
اغفر لعبد تاب من فرطاته… ما كان منه في الزمان الأول","O thou who sees the gnat spread its wings in the darkness of the gloomy night, who observes the veins in its neck and the marrow in those slender bones, pardon a servant who hath repented of the faults committed in his youth."
وكان بعض الفضلاء قد أنشدني هذه الأبيات بمدينة حلب وقال: إن الزمخشري المذكور أوصى أن تكتب على لوح قبره هذه البيات، ثم أنشدني ذلك الفاضل الرئيس بيتين وذكر أن صاحبهما أوصى أن يكتبا على قبره وهما:,"A man of talent who recited these lines to me in Aleppo, told me that al-Zamakhshari had given directions that they should he inscribed on his own tomb. The same person then recited to me the verses which follow, and informed me that the author designed them for his own epitaph."
"إلهي قد أصبحت ضيفك في الثرى… وللضيف حق عند كل كريم
فهب لي ذنوبي في قراي فإنها… عظيم ولا يفرى بغير عظيم","Almighty God! here, in the bosom of the earth, I have become thy guest; and the rights of the guest are acknowledged by every generous host. As a gift of hospitality, bestow on me the pardon of my sins; the gift is great, but great is thy hospitality."
"وأخبرني بعض الأصحاب أنه رأى بجزيرة سواكن تربة ملكها عزيز الدولة ريحان وعلى قبره مكتوب:
يا أيها الناس كان لي أمل… قصر بي عن بلوغه الأجل
فليتق الله ربه رجل… امكنه قبل موته العمل
ما أنا وحدي نقلت حيث ترى… كل إلى ما نقلت ينتقل","A friend of mine mentioned to me that he found the following lines inscribed, at Sawakin, on the tomb of Aziz al-Dawlat Rihan, the prince of that island: Know, O men! that death hindered me from obtaining the object of my hopes. Let that man who hath the power of acting, before the arrival of death, fear the Lord. I am not the only person brought to this state; all shall be brought to the same state as mine."
وكانت ولادة الزمخشري يوم الربعاء السابع والعشرين من شهر رجب سنة سبع وستين وأربعمائة بومخشر. وتوفي ليلة عرفة سنة ثمان وثلاثين وخمسمائة، بجرجانية خوارزم، بعد رجوعه من مكة، رحمه الله تعالى,"Al-Zamakhshari was born on Wednesday, the twenty seventh of Rajab, A. H. four hundred and sixty seven (the eighteenth of March, A. D. one thousand and seventy five), at Zamakhshar, and he died on the ninth of Zi al-Hijja, A. H. five hundred and thirty eight (the thirteenth of June, A. D. one thousand one hundred and forty four), at Jurjaniya, in Khwarazm, subsequently to his return from Mecca."
"ورثاه بعضهم بأبيات، ومن جملتها:
فأرض مكة تذري الدمع مقلتها… حزنا لفرقة جار الله محمود",An elegy composed on his death contained the following line: The land of Mecca drops tears from its eyes through grief for the departure of Jar Allah Mahmud.
وزمخشر: بفتح الزاي والميم وسكون الخاء المعجمة وفتح الشين المعجمة وبعدها راء، وهي قرية كبيرة من قرى خوارزم.,Zamakhshar is a large village in Khwarazm.
وجرجانية: بضمن الجيم الأولى وفتح الثانية وسكون الراء بينهما وبعد الألف نون مكسورة وبعدها ياء مثناة من تحتها مفتوحة مشددة ثم هاء ساكنة، وهي قضبة خوارزم.,Jurjaniya is the capital of Khwarazm.
قال ياقوت الحموي في كتاب البلدان”: يقال لهم بلغتهم كركانج، وقد عربت فقيل لها الجرجانية، وهي على شاطء جيحون، والله تعالى أعلم بالصواب.”,"Yakut al-Hamawi says, in his Kitab al-Buldan: “This city is called Korkanj in the language of the inhabitants, but this name has been arabicized into Jurjaniya. It is situated on the bank of the Jaihun.”"
القاضي الأصبهاني,ABU TALIB AL-KADI AL-ISPAHANI
أبو طالب محمود بن علي بن أبي طالب بن عبد الله بن أبي الرجا التميمي الصبهاني، المعورف بالقاضي، صاحب الطريقة في الخلاف، تفقه على الشهيد محمد بن يحي – المقدم ذكره –,"Abu Talib Mahmud Ibn Ali Ibn Abi Talib Ibn Abd Allah Ibn Abi al-Raja al-Tamimi al-Ispahani (a member of the tribe of Tamim and a native of Ispahan), generally known by the appellation of al-Kadi and the author of a Tarika, or system of controversy, studied jurisprudence under Muhammad Ibn Yahya the martyr."
وبرع في الخلاف، وصنف فيه التعليقة التي شهدت بفضله وتحقيقه وتبريزه على أكثر نظرائه، وجمع فيها بين الفقه والتحقيق، وكان عمدة المدرسين في إلقاء الدروس عليها ومن لم يذكرها فإنما كان لقصور فهمه عن إدراك دقائقها، واشتغل عليه خلق كثير وانتفعوا به، وصاروا علماء مشاهير.,"He excelled in controversy and composed on that art a taalika which attested his eminent talent, his skill in the investigation of truth, and his superiority over nearly all his rivals. This work, in which he combined (the principles of) jurisprudence with (their) demonstration, became the text-book of professors in their lessons on controversy, and those who did not refer to it were only prevented from doing so by the inability of their mind to seize on its subtle reasonings. Great numbers studied with profit under his tuition, and obtained high reputation as men of learning."
وكان له في الوعظ اليد الطولى، وكان متفننا في العلوم خطيبا، خطب ودرس بأصبهان مدة؛ وتوفي في شوال سنة خمس وثمانين وخمسمائة، رحمه الله تعالى.,"He possessed the highest abilities as a preacher and was versed in many sciences. He taught for some time at Ispahan, and died in the month of Shawwal, A. H. five hundred and eighty five (Nov.-Dec. A. D. one thousand one hundred and eighty nine)."
محمود بن سبكتكين,MAHMUD IBN SUBUKTIKIN
أبو القاسم محمود بن ناصر الدولة أبي منصور سبكتكين، الملقب أولا سيف الدولة، ثم لقبه الإمام القادر بالله لما سلطنه بعد موت أبيه يمين الدولة وأمين الملة” واشتهر به.”,"Abu al-Kasim Mahmud, the son of Nasir al-Dawlat Abu Mansur Subuktikin, bore at first, the surname of Saif al-Dawlat (sword of the empire), but, on being nominated to the sultanate, after the death of his father, by the imam (caliph) al-Kadir billah, he received from him the titles of Yamin al-Dawlat (the right hand of the empire) and Amin al-Milla (the syndic of the commonwealth). It was by these appellations that he continued to be known."
وكان والده سبكتكين قد ورد مدينة بخارى في أيام نوح بن منصور أحد ملوك السامانية المذكورين في ترجمة أبي بكر محمد بن زكريا الرازي الطبيب، وكان وروده في صحبة أبي إسحاق ابن البتكين، وهو حاجبه وعليه مدار أموره، فعرفه أركان تلك الدولة بالشهامة والصرامة، وتوسموا فيه الإرتفاع إلى اليفاع.,"His father Subuktikin arrived at Bukhara in the reign of Nuh Ibn Mansur, one of those Samanide kings of whom we have spoken in the life of Abu Bakr Muhammad al-Razi the physician, to which city he had accompanied Abu Ishak Alptikin, as grand chamberlain. He was the main director of all Alptikin’s affairs, and his intelligence and decision of character led the great officers of the empire to prognosticate his future elevation."
ولما خرج أبو إسحاق المذكور إلى غزنة واليا عليها وسادا مسدا أبيه انصرف الأمير سبكتكين بانصارفه على جملته في زعامة رجاله ومراعاة ما وراء بابه، فلم يلبث أبو إسحاق بعد موافاتها أن قضى نحبه، ولم يبق من ذوي قرابته من يصلح لمكانته واحتاج الناس إلى من يتولى أمورهم، فاختلفوا فيمن يصلح لذلك، ثم وقع اتفاقهم واجتمعت كلمتهم على تأمير الأمير سبكتكين، فبايعوه على ذلك، وانقادوا لحكمه.,"When Alptikin went to replace his father as governor of Ghazna, the emir Subuktikin accompanied him as chief of his staff and grand chamberlain. Alptikin died soon after his arrival, and, as none of his relations were capable of replacing him, the people felt the necessity of choosing a ruler. After some debates, they agreed to confer the command on the emir Subuktikin and, having engaged their fealty towards him, they acknowledged his authority."
فلما تمكن واستحكم شرع في الغزاة والإغارة على أطراف الهند، فافتتح قلاعا كثيرة منها، وجرت بينه وبين الهنود وعظم جريدته، وعمرت أرض خزانته، وأشفقت النفوس من هيبته.,"When his power was solidly established, he began to make hostile inroads across the frontiers of India, and he took a great number of fortresses in that country. Numerous combats, too long to relate, were fought between him and the Hindoos, and a short period sufficed to increase the extent of his empire, form a mighty army, replenish his coffers, and fill every soul with the terror of his name."
وكان من جملة فتوحاته ناحية بست، وكان من جملة ما استفاده من صفاياها أبو الفتح بن محمد البستي الشاعر المقدم ذكره، فإنه كان كاتبا لملك الناحية المذكورة، واسمه بابي نور ، فلما تعلق بخدمته اعتمد عليه في أموره، وأسر إليه بأحواله، وشرح ذلك يطول.,"One of his conquests was the territory of Bust, and amongst the prisoners who then fell into his power was Abu al-Fath Ali Ibn Muhammad al-Busti, the poet of whom we have already spoken and who was then secretary to Abi Nur, the king of that country. Al-Busti entered into the service of Subuktikin and became his prime minister and confident; but the history of these events would lead us too far."
وآخر الأمر أن الأمير سبكتكين كان قد وصل إلى مدينة بلخ من طوس فمرض بها، واشتاق إلى غزنة فخرج إليها في تلك الحال، فمات في الطريق قبل وصوله، وذلك في شعبان سنة سبع وثمانين وثلثمائة، ونقل تابوته إلى غزنة،,"The emir Subuktikin at length fell sick at Balkh, to which city he had proceeded from Tus, and, feeling a longing desire of again seeing Ghazna, he set out for that place, ill as he was, and died on the way, in the month of Shaaban, A. H. three hundred and eighty seven (Aug.-Sept. A. D. nine hundred and ninety seven). His body was placed in a coffin and carried to Ghazna."
"ورثاه جماعة من شعراء عصره منهم كاتبه أبو الفتح الببستي المذكور بقوله:
قلت إذ مات ناصر الدين والدو… لة حياه ربه بالكرامة
وتداعيت جموعه بافتراق:… هكذا هكذا تكون القيامة!","A number of contemporary poets composed elegies on his death, and the following lines were pronounced on the same subject by his secretary Abu al-Fath al-Busti: On the death of Nasir al-Din wa al-Dawlat (the champion of religion and of the state), I said: “May the Lord receive him with honor! The empire which he founded totters to its fall! it is thus, thus, that the day of judgment will arrive (unforeseen).”"
"واجتاز بعض الأفاضل بداره بعد موته وقد تشعثت، فأنشد:
عليك سلام الله من منزل قفر… فقد هجت لي شوقا قديما وما تدري
عهدتك مذ شهر جديدا ولم أخل… صروف الردى تبلي مغاتيك في شهر","Sometime after his death, a man of talent passed by the palace and, perceiving it much dilapidated, pronounced these lines: On thee, solitary dwelling! may God bestow his benediction! thou hast unconsciously awakened in my bosom feelings of affection long dormant. A month ago, I saw thee quite new; alas! I did not think that the vicissitudes of time could ruin these abodes within a month!"
وكان الأمير المذكور قد جعل ولي عهده من بعده ولده إسماعيل، واستخلفه على الأعمال وأوصى إليه بأمر أولاده وعياله، وجمع وجوه حجابه وقواده على طاعته ومتابعته، وجلس على سرير السلطنة، وتحكم واعتبر بيوت الأموال، وكان أخوه السلطان محمود بخراسان مقيما بمدينة بلخ وإسماعيل بغزنة، فلما بلغه نعي أبيه كتب إلى أخيه إسماعيل ولاطفه في القول وقال له:,"The emir Subuktikin nominated for successor his son Ismail and recommended to his protection his other sons and the rest of his family. The grand chamberlains and the principal generals of the army having embraced the cause of the new sovereign and acknowledged his authority, he took his seat on the throne of the sultanate, issued his mandates and examined the state of the public treasury. Whilst Ismail was thus exercising his power at Ghazna, his brother, the sultan Mahmud, wrote to him from Balkh in Khorasan, on receiving intelligence of his father’s death. In this document, which was drawn up in a very conciliatory style, he said."
إن أبي لم يستخلفك دوني إلا لكونك كنت عنده وأنا كنت بعيدا عنه، ولو أوقف المر على حضوري لفاتت مقاصده، ومن المصلحة أن نتقاسم الأموال بالميراث وتكون أنت مكانك بغزنة وأنا بخراسان، وندبر الأمور زنتفق على المصالح كيلا يطمع فينا عدو،,"“My father appointed you as his successor and preferred you to myself, because you were with him and I did not happen to be near him when he died; had I been there, he would not have done so. It is therefore our interest to share his wealth between us as, an inheritance and that you remain at Ghazna, where you are, whilst fl govern Khorasan. In this agreement we shall find our mutual advantage and frustrate, the hopes of our enemies."
ومتى ظهر للناس اخلافنا قلت حرمتنا، فأبى إسماعيل من موافقته على ذلك وكان فيه لين ورخاوة، فطمع فيه الجند وتشغبوا عليه وطالبوه بالأموال فاستنفد في مرضاتهم الخزائن.,"On the contrary, if the people discover that dissensions have arisen between us, their respect for us will be diminished. Ismail refused acceding to this proposal, and, being of a weak and easy, soldiers had yielded to the turbulence of the soldiery and emptied his treasuries to satisfy their exorbitant demands."
ثم خرج محمود إلى هراة وجدد مكاتبة أخيه، وهو لا يزداد إلا اعتياصا ، فدعا محمود عمه بغراجق إلى موافقته فأجابه؛ وكان أخوه أبو المظفر نصر بن سبكتكين أميرا بناحية بست، فنهض إليه وعرض عليه الإنقاياد لمتابعته فلم يتوقف عليه، فلما قوي جأشه بعمه وأخيه قصد أخاه إسماعيل بغزنة وهما معه،,"Mahmud then set out for Herat and wrote again to his brother, but his efforts only served to augment Ismail’s false security. Having succeeded in obtaining the support of his uncle Beghrajuk and of his, brother Abu al-Muzaffar Nasr Ibn Subuktikin, who was then governing the province of Bust and who, hastened to obey his orders and, follow him, he felt that with these allies he could boldly undertake to attack his brother Ismail in Ghazna."
فنازلهما في جيش عظيم وجم غفير وحاصرها، واشتد القتال عليها ففتحها، وانحاز إسماعيل إلى قلعتها متحصنا بها، ثم تلطف في طلب الأمان من أخيه محمود فأجابه إلى سؤاله، ونزل في حكم أمانة وتسلم منه مفاتيح الخزائن، ورتب في غزنة النواب والأكفاء وانحدر إلى بلخ.,"Having laid siege to the city at the, head of an immense army, he carried it after a severe conflict. Ismail, being forced to take refuge in the citadel, appealed to the clemency of his brother Mahmud and, having; obtained his pardon, he surrendered to the conqueror and delivered up the keys of his treasures. The sultan Mahmud then proceeded to Balkh, after leaving Some experienced officers as his lieutenants- at Ghazna."
وكان السلطان محمود قد اجتمع بأخيه إسماعيل في مجلس الأنس بعد ظفره به، فسأله عما كان في نفسه أنه يعتمد في حقه لو ظفر به، فحملته سلامة صدره ونشوة السكر على أن قال: كان في عزمي إن أسيرك إلى بعض القلاع موسعا عليك فيما تقترحه من دار وغلمان وجوار ورزق على قدر الكفاية،,"Subsequently to his conquest, he had. a friendly interview with his brother Ismail, and said to him: What, would you have done to me, had I fallen into your power? The captive being then excited by wine, replied with his usual sincerity: ‘I should have sent you to a castle and provided yon abundantly with whatever you required; with a dwelling, pages, female slaves, and sufficient means for your support.””"
فعامله بجنس ما كان قد نواه له، وسيره إلى بعض الحصون وأوصى عليه الوالي أن يمكنه من جميع ما يشتهي. ولما انتظم الأمر للسسلطان محمود، كان في بعض بلاد خراسان نواب لصاحب ما وراء النهر من ملوك بني سامان، فجرى بين السلطان محمود وبينهم حروب انتصر فيها عليهم، وملك بلاد خراسان,"Mahmud immediately resolved on treating him in the same manner; and having sent him off to a fortress, he ordered the governor to furnish the prisoner with whatever he desired. When the sultan Mahmud had fully established his authority, he encountered in battle and defeated some of the lieutenants whom the Samanide sultan of Transoxiana had established in different parts of Khorasan."
وانقطعت الدولة السامانية منها، وذلك في سنة تسع وثمانين وثلثمائة، واستتب له الملك، وسير له الإمام القادر بالله خلعة السلطنة، ولقبه بالألقاب المذكورة في أول ترجمته،,"The province of Khwarazm was thus detached from, the Samanide empire in the year three hundred and eighty nine (A. D. nine hundred and ninety nine), and passed, under the domination of Mahmud, His power being now consolidated, the imam. caliph, al-Kader billah sent him the imperial robe and conferred on him the titles mentioned towards the beginning of this article."
وتبوأ سرير المملكة، وقام بين يديه أمراء خراسان سماطين مقيمين برسم الخدمة، وملتزمين حكم الهيبة، وأجلهم بعد الإذن العام على مجلس الأندلس، وأمر لكل واحد منهم ولسائر غلمانه ووجوه أوليائه وحاشيته من الخلع والصلات ونفائس الأمتعة ما لم يسمع بمثله.,"Sealed on the throne of the empire, with the emirs of Khorasan drawn, up in a double line before him to do homage and testify their respect, Mahmud authorized them to sit down after having given public audience. He then engaged with them in friendly conversation and bestowed on all of them and on his pages, the officers of his court, his favorites and his servants, an incredible quantity of pelisses and valuable presents."
واتسعت الأمور عن آخرها في كنف إيالته، واستوسقت الأعمال في ضمن كفالته، وفرض على نفسه في كل عام غزو الهند. ثم إنه ملك سجستان في سنة ثلاث وتسعين وثلثمائة، بدخول قوادها وولاة أمرها في طاعته من غير قتال.,"The whole authority being now in his hands, and the provinces of the empire being completely united under his sway, he imposed on himself the duty of making every year an expedition into India. In the year three hundred and ninety three (A. D. one thousand and two or one thousand and three), he obtained possession of Sijistan, without striking a blow; the generals and governors who commanded there having consented to acknowledge his authority."
ولم يزل يفتح في بلاد الهند حتى انتهى إلى حيث لم تبلغه في الإسلام راية، ولم تتل به قط سورة ولا آية، فرحض عنها أدناس الشرك وبنى بها مساجد وجوامع، وتفصيل حاله يطول شرحه.,"He still continued to pursue his conquests in India, and he carried his arms into regions which the banner of Islamism had never yet reached, and where nor Surat nor verse of the Quran had ever been chanted before. Having purified that country from the filth of polytheism, he built in it numerous mosques and places of prayer; but the history of these proceedings would lead us too far."
ولما فتح بلاد الهند كتب إلى الديوان العزيز ببغداد كتابا يذكر فيه ما فتحه الله تعالى على يديه من بلاد الهند، وأنه كسر الصنم المعروف بسومنات.,"On achieving the conquest of India, he wrote to the court of Baghdad (al-Diwan al-Aziz) a letter in which he enumerated the cities of that country which God had subdued by means of his arms, and mentioned that he had broken the idol called Sumenat."
وذكر في كتبه أن هذا الصنم عند الهنود يحي ويميت ويفعل ما يشاء ويحكم ما يريد، وأنه إذا شاء أبرأ من جميع العلل، وربما كان يتفق لشقوتهم إبلال عليل يقصده فيوافقه طيب الهواء وكثرة الحركة فيزيدون به افتنانا ويقصدونه من أقاصي البلاد رجالا وركبانا، ومن لم يصادف منهم انتعاشا احتج بالذنب وقال:,"“According to the Hindoos,” said he, “this idol giveth life, inflicts death, worketh what it wills, and decides what it pleases: if it feel inclined, it cures every malady, and it sometimes happened, to their eternal misery, that sick pilgrims, on visiting it, were cured by the goodness of the air and by exercise; this increases their delusion, and crowds come to it on foot and on horseback from distant countries: if they obtain not the healing of their maladies, they attribute it to their sins, and say."
إنه لم يخلص له الطاعة، ولم يستحق منه الإجابة، ويزعمون أن الأرواح إذا فارقت الأجسام اجتمعت لديه على مذهب أهل التناسخ، فينشئها فيمن يشاء، وأن مد البحر وجزره عبادة له على قدر طاقته، وكانوا بحكم هذا الاعتقاد يحجونه من كل صقيع بعيد، ويأتونه من كل فج عميق، ويتحفونه بكل مال نفيس.,"‘He that does not serve him faithfully, merits not from him an answer.’ They believe in transmigration, and pretend that the souls, on quitting the bodies, assemble near this idol, and are born again in whatever bodies it pleases. They believe also that the ebb and flow of the sea are the signs by which that element adores it. In consequence of these opinions, they go in pilgrimage to it from distant countries and from every deep valley; they offer it presents of the highest value."
ولم يبق في بلاد السند والهند على تباعد أقطارها وتفاوت أديانها ملك ولا سوقة إلا تقرب إلى هذا الصنم بما عز عليه من أمواله وذخائره حتى بلغت أوقافه عشرة آلاف قرية مشهورة في تلك البقاع ، وامتلأت خزائنه من أصناف الأموال،,"and there is not in the countries of India and Sind, though widely separated by distance and by religion, a king or a subject who hath not given to this idol the most precious portion of his wealth: hence, the wakfs settled on it consisted in ten thousand considerable villages of those countries, and its treasury was filled with all kinds of riches."
وفي خدمته من البراهمة ألف رجل يخدمونه، وثلثمائة رجل يحلقون رؤوس حجيجه ولحاهم عند الورود عليه، وثلثمائة رجل وخمسمائة امرأة يغنون ويرقصون عند بابه، ويجري من مال الأوقاف المرصدة له لكل طائفة من هؤلاء رزق معلوم.,"It was served by one thousand brahims; three hundred youths and five hundred females sang and danced at its gate, and each individual of these classes received a fixed sum out of the wakfs settled on the idol.”"
وكان بين المسلمين وبين القلعة التي فيها الصنم مسيرة شهر في مفازة موصوفة بقلة المياه وصعوبة المسالك واستيلاء الرمل على طرقها، فسار إليها السلطان محمود في ثلاثين ألف فارس جريدة مختارة من بين عدد كثير، وأنفق عليهم من الأموال ما لا يحصى؛ فلما وصلوا إلى القلعة وجدوها حصنا منيعا وفتحوها في ثلاثة أيام،,"The Muslims were separated from the fortress containing this false divinity by a desert of thirty days’ journey, notorious for want of water and the difficulty of its roads, which re frequently covered by the sands. The sultan Mahmud having selected thirty thousand horsemen out of his numerous army and spent an immense sum on their ailment, marched with them against the fortress, which they found to be strongly fortified. After a siege of three days, they carried it and entered into the house of the idol."
ودخلوا بيت الصنم وحوله من الأصنام الذهب المرصع بأصناف الجوهر عدة كثيرة محيطة بعرشه، يزعمون أنها الملائكة، وأحرق المسلمون الصنم المذكور فوجدوا في أذنه نيفا وثلثين حلقة، فسألهم محمود عن معنى ذلك فقالوا:,"Around its throne, they remarked a great number of idols, made of gold I ornamented with every variety of precious stones. According to the Hindoos, these were angels. The Muslims burned the idol, and found in its ears upwards of thirty rings. Mahmud asked the people the meaning of those rings."
كل حلقة عبادة ألف سنة، وكانوا يقولون بقدم العالم ويزعمون أن هذا الصنم يعبد منذ أكثر من ثلاثين ألف سنة، وكلما عبدوه ألف سنة علقوا في أذنه حلقة، وبالجملة فإن شرح ذلك يطول.,"and was informed at each of them represented one thousand years of adoration; believing, as they did, the eternity of the world, they pretended that their idol had been worshipped ring more than thirty thousand years, and that a ring was placed in its ear at expiration of each thousand years’ worship. The details on this subject would id us however too far."
وذكر شيخنا ابن الأثير في تاريخه أن بعض الملوك بقلاع الهند أهدى له هدايا كثيرة من جملتها طائر على هيئة القمري، من خاصيته أنه إذا حضر الطعام وفيه سم دمعت عينا هذا الطائر وجرى منها ماء وتحجر؛ فإذا حك ووضع على الجراحات الواسعة لحمها، ذكر ذلك في سنة أربع عشرة وأربعمائة.,"Our shaikh Ibn al-Athir states in his History, under the year four hundred and fourteen, that a king of one of the fortresses in India gave him a great number of presents, one of which was a bird in the form of eve, the eyes of which watered when poisoned food was served at table. This ter, on flowing out, changed into stone, which, when rubbed and applied to the dust wounds, healed them up."
وقد جمع سيرته أبو النصر محمد بن عبد الجبار العتبي الفاضل المعروف في كتاب سماه اليميني” وهو مشهور، وذكر في أوله أن السلطان المذكور”,"The learned Abu Nasr Muhammad Ibn Abd al- Jabbar al-Otbi composed on the life of Mahmud a celebrated work, called al-Yamini wards the commencement of this history he says."
ملك الشرق بجنبيه، والصدر من العالم ويديه، لانتظام الإقليم الرابع بما يليه من الثالث والخامس في حوزة ملكه وحصول ممالكها الفسيحة وولايتها العريضة في قبضة ملكه، ومصير أمرائها وذوي الأ لقاب الملوكية من عظمائها تحت حمايته وجبايته، واسدرائهم من آفات الزمان بظل ولايته ورعايته،,"“He reigned over the East and its two extremities; over the bosom of the universe and its two arms; and that for the purpose of ranging the fourth climate, with the contiguous portions of the third and the fifth, under the rule of his empire; of getting its ample kingdoms and extended states into the grasp of his possession; of reducing its emirs and grandees with royal titles under his sway as tributaries; of making them take refuge from the strokes of fortune under the shade of his empire and his government."
وإذعان ملوك الأرض لعزته، وارتياعهم بفائض هيبته، واحتراسهم – على تقاذف الديار وتحاجز الأنجاد والأغوار – من فاجئ ركضته، واستخفاء الهند تحت جيوبها عند ذكره، واقشعرارهم لمهب الرياح من أرضه، وقد كان مذ لفظه المهد وجفاه الرضاع،,"of humbling the monarchs of the earth before his might; of filling them with the dread of his majesty; of making them apprehend the suddenness of his attacks, though distant their abodes, and despite the intervention of mountains and valleys; of forcing the Hindoos to hide in the bosom of the earth at the mention of his name, and of making them shudder before the blasts coming from his country; for, from the time of his quitting the cradle and leaving the breast."
وانحلت عن لسانه عقدة الكلام، واستغنى عن الإشارة بالإفهام مشغول اللسان بالذكر والقرآن، مشغوف النفس بالسيف والسنان، ممدود الهمة إلى معالي الأمور، معقود الأمنية بسياسة الجمهور، لعبه مع الأتراب جد، وجده مستكد، يألم لما لا يعلم حتى يقتله خبرا، ويحزن لما يحزن حتى يدمثه قسرا وقهرا.,"from the moment that speech undid the knot of his tongue and that he could express his thoughts without the aid of signs, he occupied his tongue with prayer and with the Quran, enflamed his soul with the love of the sword and the spear, extended his ambition towards the highest aims, and fixed his wishes on the governing of the universe. With his companions, his sports were serious, his toils incessant; grieving over that of which he had no knowledge till be knew it well, sad before difficulties till he smoothed them by main force.”"
وذكر إمام الحرمين أبو المعالي عبد الملك الجويني – المقدم ذكره – في كتابه الذي سماه مغيث الخلق في اختيار الأحق” أن السلطان محمودا المذكور كان على مذهب أبي حنيفة، رضي الله عنه، وكان مولعا بعلم الحديث، وكانوا يسمعون الحيث من الشيوخ بين يديه، وهو يسمع، وكان يستفسر الحاديث،”,"The Imam al-Haramain mentions, in his work entitled Mughith al-Khalk fi Ikhtiar il-Ahakk (assister of God’s creatures in the selection of what is fittest), that the sultan Mahmud followed the rite of the imam Abu Hanifa, and, being zealously devoted to the study of the Traditions, the sheikhs used to teach them in his presence and expound to him their meaning when required."
فوجد أكثرها موافقا لمذهب الشافعي رضي الله عنه، فوقع في خلده حكة، فجمع الفقهاء من الفريقين في مرو، والتمس منهم الكلام في ترجيح أحد المذهبين على الآخر، فوقع الاتفاق على أن يصلوا بين يديه ركعتين على مذهب الإمام الشافعي، رضي الله عنه، وعلى مذهب أبي حنيفة، رضي الله عنه، لينظر فيه السلطان، ويتفكر ويختار ما هو أحسنهما،,"Perceiving that the greater part of those sayings agreed (in their prescriptions) with the doctrines of the imam al-Shafie, he conceived doubts (respecting the excellence of the rite which he professed) and convoked in Marw a meeting of Shafiite and Hanifite jurisconsults for the purpose of obtaining-their opinion on the relative merits of the two systems. These doctors agreed that a prayer of two rakas should be said in the presence of the sultan, first according to the rite of al-Shafie and then according to the rite of Abu Hanifa, so that he might examine and reflect, and choose that which was the better."
فصلى القفال المروزي – وقد تقدم ذكره – بطهارة مسبغة وشرائط معتبرة من الطهارة والسترة واستقبال القبلة، وأتى بالأركان والهيئات والسنن والآداب والفرائض على وجه الكمال والتمام، وقال: هذه صلاة لا يجوز الإمام الشافعي دونها رضي الله عنه،,"These prayers were said by al-Kaffal al-Marwazi, who commenced by a complete purification and the fulfilment of all the conditions requisite (for the validity of the prayer), such as the purification, the sutra, and the turning towards the kiblah: he then proceeded with the main points (arkan), the postures (hiyat), the consecrated usages (sunan), the acts prescribed by decorum (adab), and those imposed as obligations (faraid), accomplishing them all fully and perfectly; this being the only manner of prayer authorized by al-Shafie."
ثم صلى ركعتين على ما يجوز أبو حنيفة رضي الله عنه، فلبس جلد كلب مدبوغا ولطخ ربعه بالنجاسة، وتوضأ بنبيذ التمر، وكان في صميم الصيف في المفازة، واجتمع عليه الذباب والبعوض، وكان وضوءه منكسا منعكسا، ثم استقبل القبلة، وأحرم بالصلاة من غير نية في الوضوء، وكبر بالفارسية دو بركك سبز،,"He then commenced a prayer of two rakas such as was allowed by Abu Hanifa, and, having clothed himself in the curried skin of a dog, and daubed one fourth of his body with an impure matter, he made an ablution with date wine; (being in the heart of summer and in the country, he was soon surrounded by flies and gnats;) after performing the ablution in the contrary way, he turned towards the kiblah and began the prayer without having manifested the intention of doing so whilst making the purification; he then pronounced the takbir in Persian, after which he read this verse of the Quran in Persian: Du berkek sebz."
ثم نقر نقرتين كنقرات الديك من غير فصل ومن غير ركوع، وتشهد، وضرط في آخره، من غير نية السلام، وقال: أيها السلطان، هذه صلاة أبي حنيفة،,"and stooped his head to the ground twice, like a cock picking up corn, without leaving any interval between these motions and without making the prostration; he next pronounced the profession of faith (tashahud) and finished by breaking wind backwards, without even marking the intention of pronouncing the salutation. “Such,” said he, “O sultan this is Abu Hanifa’s mode of prayer.”"
فقال السلطان، لو لم تكن هذه الصلاة صلاة أبي حنيفة لقتلك، لأن مثل هذه الصلاة لا يجوزها ذو دين، فأنكرت الحنفية أن تكون هذه صلة أبي حنيفة، فأمر القفال بإحضار كتب أبي حنيفة، وأمر السلطان نصرانيا كاتبا يقرأ المذهبين جميعا، فوجدت الصلاة على مذهب أبي حنيفة على ما حكاه القفال، فأعرض السلطان عن مذهب أبي حنيفة، وتمسك بمذهب الشافعي رضي الله عنه؛ انتهى كلام إمام الحرمين.,"The prince replied: If it be not so, I shall put you to death, for no religious man would authorize such a prayer.” The Hanifite doctors denied it to be their master’s, on which al-Kaffal ordered Abu Hanifa’s books to he brought in, and the sultan directed a Christian scribe to read aloud the system of each imam. It was then found that the mode of prayer as represented by al-Kaffal was really authorized by Abu Hanifa; and the sultan abandoned the Hanifite rite for that of al-Shafie. So far the Imam al-Haramain."
وكانت مناقب السلطان محمود كثيرة، وسيرته من أحسن السير، ومولده ليلة عاشوراء سنة إحدى وستين وثلثمائة. وتوفي في شهر ربيع الآخر، وقيل حادي عشر صفر، سنة إحدى، وقيل اثنتين وعشرين وأربعمائة بغزنة، رحمه الله تعالى.,"The sultan Mahmud was distinguished for his meritorious acts and the virtue of his conduct. His birth took place on the ninth of Muharram, A. H. three hundred and sixty one (Nov. A. D. nine hundred and seventy one), and he died in the month of the second Rabi, or on the eleventh of Safar, A. H. four hundred and twenty one (April, A. D. one thousand and thirty), at Ghazna. Some place his death in the year four hundred and twenty two."
وقام بالأمر من بعده ولده محمد بوصية من أبيه، اجتمعت عليه الكلمة، وغمرهم بإنفاق الأموال فيهم، وكان أخوه أبو سعيد مسعود غائبا، فقدم نيسابور وقد استتب أمر أخيه محمد، فراسله،,"His son Muhammad, whom he had designated as his successor, then mounted the throne, and united in his favor the vows of all classes by a prodigal distribution of donations. When he had established his power, he received an embassy from his brother Abu Saied Masud, who happened to be absent when their father died and had then set out from Naisapur."
ومال الناس إليه لقوة نفسه وتمام هيبته، وزعم أن الإمام القادر بالله قلده خراسان، ولقبه الناصر لدين الله وخلع عليه وطوقه سوارا، فقوي أمره لذلك. وكان محمد هذه سيء التدبير منهمكا في ملاذه،,"The courage of Masud and his highly dignified bearing gained him the hearts of the people, and, as he pretended that the imam al-Kadir billah had invested him with the government of Khorasan and conferred on him the title of alNasir li-Din illah [the champion of God’s religion) with the pelisse, the collar, and the bracelets, he succeeded in forming a strong party, whilst bis brother Muhammad neglected the administration of the stale and plunged into a life of pleasure."
فأجمع الجند على عزل محمد وتولية الملك المسعود، ففعلوا ذلك، وقبضوا على محمد وحملوه إلى قلعة ووكلوا به. واستقر الملك للأمير مسعود، وجرى له مع بني سلجوق خطوب يطول شرحها. وله في ترجمة المعتمد بن عباد حكاية في المنام، فلتننظر هناك.,"The troops, having at length resolved on dethroning him and transferring the supreme authority to Masud, arrested Muhammad and imprisoned him in a fortress. The emir Masud then obtained possession of the kingdom, and had numerous encounters, too long to relate, with the Seljukides. In the life of al-Mutamid Ibn Abbad we have related the dream concerning Masud, and to that article we refer the reader."
وقتل سنة ثلاثين وأربعمائة، واستولى على المملكة بنو سلجوق، وقد تقدم في ترجمة السلطان طغرلبك السلجوقي طرف من الخبر، وكيفية ما اعتمده السلطان محمود في حقهم، وكيف تغلبوا على الأمر.,"He was slain in the year four hundred and thirty (A. D. one thousand and thirty eight or one thousand and thirty nine), and his empire fell into the possession of the Seljukides. Of these events we have already given a sketch in the life of Toghrul Bek, the Seljukide, and related Masud’s conduct towards them, with the manner in which he conquered the empire."
وسبكتكين: بضم السين المهملة والباء الموحدة وسكون الكاف وكسر التاء المثناة من فوقها والكاف الثانية وسكون الياء المثناة من تحتها وبعدها نون.,Pronounce Subuktikin.
وتفسر دو بركك سبز” ورقتان خضراوان، وهو معنى قوله تعالى في سورة الرحمن “مدهامتان” الرحمن: 64 والله تعالى أعلم.”,"The words du berkek sebz signify two (small) green leaves, and this is the meaning of the word mudhammatan which occurs in the Quran."
مغيث الدين السلجوقي,MAHMUD THE SELUJUKI
أبو القاسم محمود بن ملكشاه بن ألب أرسلان السلجوقي، الملقب مغيث الدين، أحد الملوك السلجوقية المشاهير، وقد تقدم ذكر والده وجماعة من أهل بيته وسيأتي ذكر جده وغيره منهم إن شاء الله تعالى، وتقدم طرف من خبره في ترجمة العزيز أبي نصر أحمد بن حامد الأصبهاني عن العماد الكاتب.,"Abu al-Kasim Mahmud Ibn Malak Shah Ibn Alp Arslan al-Selujuki surnamed Mughith al-Din (assister of religion) was one of the most illustrious monarchs of the Seljuk dynasty. We have already spoken of his father And some of his relatives, and, in the sequel, we shall notice his grandfather and other members of the family. In the life of al-Aziz Abu Nasr Ahmad Ibn Hamad al-Ispahani, his uncle of the katib Imad al-Din, we have mentioned some facts concerning him."
تولى أبو القاسم المذكور السلطنة بعد وفاة والده، وخطب له بها بمدينة بغداد على جاري عادة الملوك السلجوقية، يوم الجمعة الثالث والعشرين من المحرم سنة اثنتي عشرة وخمسمائة، في خلافة المستظهر بالله،,"Abu al-Kasim Mahmud obtained the sultanate on the death of his father, and, on Friday, the twenty third of Muharram A. H. five hundred and twelve (May, A. D. one thousand one hundred and eighteen), in the caliphate of al-Mustazhir billah, prayers were offered up for him in the city of Baghdad, according to the custom (of that court) with regard to the Seljuk monarchs."
وهو يومئذ في سن الحلم، وكان متوقدا ذكاء، قوي المعرفة بالعربية، حافظا للأشعار والأمثال، عارفا بالتواريخ والسير، شديد الميل إلى أهل العلم والخير، وكان حيص بيص الشاعر المقدم ذكره قد قصده من العراق ومدحه بقصيدته الدالية المشهورة التي أولها:,"He had then attained She age of puberty, was fell of liveliness aid intelligence, and well versed in Arabic; he knew by heart a great quantity of poetry and proverbs; in history and biography he displayed considerable acquirements and he manifested a strong predilection for men of learning and virtue. The poet Hais-Bais went from Iraq for She purpose of seeing him, and celebrated his praises in the well-known qasida rhyming in d, which begins thus."
"ألق الحدائج ترع الضمر القود… طال السرى وتشكت وخدك البيد
يا ساري الليل لا جذب ولا فرق… فالنبت أغيد والسلطان محمود
قيل تألفت الأضداد خيفته… فالمورد الضنك فيه الشاء والسيد
وهي طويلة ومن غرر القصائد، وأجازه عليها جائزة سنية.","Unsaddle the camels, now emaciated and submissive to the rein, and let them feed; long has been thy nocturnal march, and the. deserts complain under the heavy tread of thy caravan. O yon who travel by night! fear no longer sterility or dagger; (here) the shrubs are tender and the sultan is Mahmud. By the way which he inspires, extremes, as for opposites, are united; and, in the narrow path leading to the fountain, the sheep and the wolf walk together. For this long and brilliant poem he received from the sultana an ample recompense."
وكان قد تزوج بنتي عمه السلطان سنجر، المقدم ذكره – حسبما شرحناه في ترجمة العزيز الأصبهاني، واحدة بعد الأخرى، وكانت السلطنة في أواخر أيامه قد ضعفت وقلت أموالها، حتى عجزوا عن إقامة وظيفة الفقاعي، فدفعوا له يوما بعض صناديق الخزانة حتى باعها وصرف ثمنها في حاجته، وكان في آخر مدته قد دخل بغداد، ثم خرج منها، فمرض في الطريق واشتد به المرض، وتوفي يوم الخميس خامس عشر شوال سنة خمس وعشرين وخمسمائة، رحمه الله تعالى.,"Mahmud married successively the two daughters of his uncle sultan Sinjar, as we have already mentioned in the life of al-Aziz al-Ispahani. Towards the end of his reign, the empire was mush enfeebled and its revenues were so greatly reduced that, one day, being unable to furnish the necessary funds to She brewer of the palace), he ordered some of the (empty) treasure chess to be given him, that he had sold them and purchase which be required short time before his death, Mahmud went to Baghdad, and on his return, he fell sick on the way. His malady having increased in violence, he died on Thursday, the fifteenth of Shawwal, A. H. five hundred and twenty five (the tenth of September, A. D. one thousand one hundred and thirty one)."
وذكر ابن الأزرق الفارقي في تاريخه أنه مات خامس عشر شوال سنة أربع وعشرين بباب أصبهان، ودفن بها. وولي السلطنة أخوه طغرلبك، ومات سنة سبع وعشرين، وتولى أخوه مسعود وسيأتي ذكره إن شاء الله تعالى.,"Ibn al-Azrak al-Fariki states, in his History, that he died on the fifteenth of Shawwal, A. H. five hundred and twenty four, at the very gate of Ispahan. He was buried in that city and had for successor his brother ToghrulBek. This prince died A. H. five hundred and twenty seven, and his brother Masud succeeded to the throne. We shall give his life."
وابنه محمد شاه بن محمود بن محمد هو الذي حاصر بغداد ومعه زين الدين أبو الحسن علي بن بلتكين صاحب إربل في سنة اثنتين وخمسين وخمسمائة، وقال شيخنا ابن الأثير في سنة ثلاث وخمسين وخمسمائة – قال ذلك في تاريخه الصغير المعروف بالأتابكي.,"Muhammad Shah, the son of Mahmud Ibn Muhammad, was the same who besieged Baghdad with Zain al-Din Abu al-Hasan Ali Ibn Baltikin, the prince of Arbela, in the year five hundred and fifty two (A. D. one thousand one hundred and fifty seven), or five hundred and fifty three, according to the statement made by our shaikh Ibn al-Athir, in his lesser historical work, entitled al-Atabeki."
ومات محمد شاه المذكور في ذي الحجة سنة أربع وخمسين وخمسمائة، وتاريخ وفاة زين الدين المذكور مذكور في ترجمة ولده مظفر الدين صاحب إربل في حرف الكاف؛ ومات محمد شاه بباب همذان، ومولده في شهر ربيع الآخر سنة اثنتين وعشرين وخمسمائة.,"Muhammad Shah died in the month of Zi a-Hijja, A. H. five hundred and fifty four (Dec.-Jan. A. D. one thousand one hundred and fifty nine or one thousand one hundred and sixty). We have marked the date of Zain al-Din’s death in our article on his son Muzaffar al-Din, prince of Arbela. Muhammad Shah died outside the walls of Hamadan; he, was born in the month of the latter Rabi, A. H. five hundred and twenty two (April-May, A. D. one thousand one hundred and twenty eight)."
الملك العادل نور الدين,AL-MALIK AL-ADIL NUR AL-DIN
أبو القاسم محمود بن عماد الدين زنكي بن آق سنقر، الملقب الملك العادل نور الدين، قد تقدم ذكر أبيه في حرف الزاي.,"Abu al-Kasim Mahmud, surnamed al-Malik al-Adil [the just prince) Nur al-Din [light of religion), was the son of Imad al-Din Zinki, the son of Ak Sunkur."
ولما حاصر أبوه قلعة جعبر – حسبما تقدم ذكره في ترجمته – كان ولده نور الدين المذكور في خدمته، فلما قتل أبو سار نور الدين وفي خدمته صلاح الدين محمد بن أيوب اليغيساني وعساكر الشام إلى مدينة حلب فملكها في ذلك التاريخ. وملك أخوه سيف الدين غازي – المذكور في حرف الغين – مدينة الموصل وما والاها من تلك النواحي.,"On the death of his father at the siege of Kalat Jaabar, he was serving under his orders, and Salah al-Din Muhammad Ibn Ayyub al-Yaghisani, having then passed into his service, he marched with the Syrian army to Aleppo and occupied that city the same year, whilst his brother Saif al-Din Ghazi took possession of the city and province of Mosul."
ثم إنه نزل على دمشق محاصرا لها وصاحبها يومئذ مجير الديم أبو سعيد أبق ابن جمال الدين محمد بن تاج الملوك بوري بن ظهير الدين طغتكين، وهو أتابك الملك دقاق بن تتش – المقدم ذكره في ترجمة تتش في حرف التاء – وكان نزوله عليها ثالث صفر سنة تسع وأربعين وخمسمائة، وملكها يوم الأحد تاسع الشهر المذكور،,"On the third of Safar, A. H. five hundred and forty nine (April, A. D. one thousand one hundred and fifty four), Nur al-Din laid siege to Damascus, which was then under the rule of Mujir al-Din Abu Saied Abek, the son of Jamal al-Din Muhammad, the son of Taj al-Muluk Buri, the son of Zahir al-Din Toghtikin, the atabek of the prince Dukak, the son of Tutush, and, on Sunday, the ninth of the same month, he occupied the city and gave Emessa to Mujir al-Din Abek in exchange."
وعوض مجير الدين أبق عن دمشق حمص ثم أخذها منه وعوضه عنها بالس، فانتقل إليها وأقام بها مدة ثم قصد بغداد في أيام الإمام المقتفي.,"He subsequently deprived Abek of Emessa and bestowed on him the town of Balis. Abek removed thither, and after residing there for some time, he proceeded to Baghdad, in the reign of the imam al-Muktafi (li amr illah), and obtained from that caliph a pension for his support."
وكان أتابكه معين الدين أثر بن عبد الله عتيق جد أبيه ظهير الدين طغتكين الأتابك – المقدم ذكره في ترجمة تتش السلجوقي، وقد سبق ذكر ظهير الدين طغتكين الأتابك هناك أيضا.,"The atabek Moin al-Din (Athar) Ibn Abd Allah was an enfranchised slave of Toghtikin, Abek’s great-grandfather."
ثم استوزر نور الدين محمود على بقية بلاد الشام من حماة وبعلبك، وهو الذي بنى سورها، منبج ما وبين ذلك، وافتتح من بلاد الروم عدة حصون منها مرعش وبهسنا وتلك الأطراف، وكان فتحه لمرعش في ذي القعدة من سنة ثمان وستين وخمسمائة ولبهسنا في ذي الحجة من السنة،,"Nur al-Din then subdued the other cities of Syria, such as Hamat and Baalbek, of which he rebuilt the walls, and he occupied the places intervening between those two capitals and Manbej, of which he also obtained possession. He took besides a number of fortresses on the frontiers of Asia, Minor, such as Marash and Bahasna, the former in the month of Zu al-Kaada. A. H. five hundred and sixty eight (June-July, A. D. one thousand one hundred and seventy three), and the latter in Zi al-Hijja of the same year (July-Aug.)."
وافتتح أيضا من بلاد الفرنج حارم، وكان فتحها في أواخر شهر رمضان سنة تسع وخمسمائة، وفتح أعزاز وبانياس وغير ذلك ما تزيد عدته على خمسين حصنا.,"Towards the end of the month of Ramadan, A. H. five hundred and fifty nine (August, A. D. one thousand one hundred and sixty four), he had reduced Harim, in the country (under the domination) of the Franks and taken besides upwards of fifty fortresses, amongst which were Azaz and Banias."
ثم سير الأمير أسد الدين شيركوه – المقدم ذكره – إلى مصر ثلاث دفعات، وملكها السلطان صلاح الدين في الدفعة الثالثة نيابة عنه، وضرب باسمه السكة والخطبة، وهي قضية مشهورة فلا حاجة إلى الإطالة في شرحها، وسيأتي ذلك في ترجمة صلاح الدين إن شاء الله تعالى.,"He then sent the emir Asad al-Din Shirkuh three times into Egypt, and in the third, the sultan Salah al-Din, whom he established as lieutenant in that country, had Nur al-Din’s name struck on the coinage and pronounced in the public prayer (khutba). Of this event we need not enter into further particulars, as we give a fuller account of it in our notice on the sultan Salah al-Din."
وكان ملكا عادلا زاهدا عابدا ورعا، متمسكا بالشريعة مائلا إلى أهل الخير، مجاهدا في سبيل الله تعالى، كثير الصدقات، بنى المدارس بجميع بلاد الشام الكبار مثل دمشق وحلب وحماة وحمص وبعلبك ومنبج والرحبة، وقد تقدم ذلك في ترجمة الشيخ شرف الدين بن أبي عصرون،,"Nur al-Din was a just monarch, pious and devout, a strict observer of the law, partial to virtuous men, a firm champion in the cause of God, and indefatigable in works of charity. He built colleges in all the great cities of Syria, such as Damascus, Aleppo, Hamat, Emessa, Baalbek, Manbej, and al-Rahaba, as we have already stated in the life of Sharaf al-Din Ibn Abi Usrun."
وبنى بمدينة الموصل الجامع النوري ورتب له ما يكفيه، وبحماة الجامع الذي على نهر العاصي، وجامع الرها وجامع منبج، وبيمارستان دمشق، ودار الحديث بها أيضا، وله من المناقب والمآثر والمفاخر ما يستغرق الوصف.,"in Mosul he erected the mosque (called, after him) al-Jami alNuri; in Hamat, another, the same which stands on the bank of the Orontes; in Edessa, another; in Manbej, another; and in Damascus, an hospital and a Tradition school [Dar al-Hadith). His merits, monuments, and glorious deeds surpass description."
وكان بينه وبين أبي الحسن سنان بن سليمان بن محمد الملقب راشد الدين صاحب قلاع الإسماعيلية ومقدم الفرقة الباطنية بالشام، وإليه تنسب الطائفة السنانية، مكاتبات ومحاورات بسبب المجاورة،,"On account of the proximity of their respective states, a number of letters and conferences passed between him and Abu al-Hasan Sinan Ibn Suleiman Ibn Muhammad, surnamed Rashid al-Din, lord of the Ismailian fortresses, chief of the Batinites of Syria, and the person from whom the Sinanian sect took its name."
"فكتب إليه نور الدين في بعض الأزمنة كتابا يتهدده فيه ويتوعده لسبب اقتضى ذلك، فشق على سنان فكتب جوابه أبياتا ورسالة، وهما:
ياذا الذي بقراع السيف هددنا… لا قام مصرع جنبي حين تصرعه
قام الحمام إلى البازي يهدده… واستيقظت لأسود البر أضبعه
أضحى يسد فم الأفعى بإصبعه… يكفيه ما قد تلاقي منه إصبعه","At one time, Nur al-Din was under the necessity of writing him a threatening letter, to which he received from Sinan the following answer, in verse and prose: “O you who threaten us with the stroke of the sword! may my power never rise again if once overthrown by you! A pigeon dares to threaten the hawk! the hyenas of the desert are roused against the lions! You stop the mouth of the serpent with your finger; let the pain which has befallen your finger suffice you."
وقفنا على تفاصيله وجمله، وعلمنا ما هددنا به من قوله وعمله، فيالله العجب من ذبابة تطن في أذن فيل، وبعوضة تعد في التماثيل، ولقد قالها من قبلك قوم آخرون، فدمرنا عليه وما كان لهم من ناصرين، أو للحق تدحضون، وللباطل تنصرون وسيعلم الذين ظلموا أي منقلب ينقلبون،,"“We have examined your letter in sum and in detail, and have well appreciated the words and deeds with which it threatens us. Admire the fly buzzing at the ear of the elephant! and the gnat which is counted as an emblem (of littleness)! “Already, before you, other people have held a similar discourse, but we hurled destruction upon them, and they had none to assist them! Do you mean to oppose the truth and uphold falsehood? They who act perversely shall know the fate which awaits them!."
وأما ما صدر من قولك في قطع رأسي، وقلعك لقلاعي من الجبال الرواسي، فتلك أماني كاذبة، وخيالات غير صائبة، فإن الجواهر لا تزل بالأعراض، كما أن الرواح لا تضمحل بالأمراض، كم بين قوي وضعيف، ودني وشريف وإن عدنا إلى الظاهر والمحسوسات، وعدلنا عن البواطن والمعقولات، فنا أسوة برسول الله صلى الله عليه وسلم في قوله,"As for your words, that you will cut off my head and “ tear my fortresses from the firm mountains which sustain them, know that these are delusive thoughts, vain imaginations; for the substance is not destroyed by the desperation of its accidents, neither is the soul dissolved by the maladies of the body. How wide the difference between strong and weak, between noble and vile! But, to return to things external and sensible from things internal and intellectual, (we shall say that) we have an example in the blessed Prophet, by whom were pronounced these words."
ما أوذي نبي ما أوذيت” ولقد علمتم ما جرى على عترته، وأهل بيته وشيعته، والحال ما حال، والأمر ما زال، ولله الحمد في الآخرة والأولى إذ نحن مظلومون لا ظالمون، ومغضوبون لا غاضبون، وإذا جاء الحق زهق الباطل إن الباطل كان زهوقا، ولقد علمتم ظاهر حالنا، وكيفية رجالنا، وما يتمنونه من الفوت، ويتقربون به إلى حياض الموت،”,"‘Never was a prophet afflicted as I have been; and you well know what befell his race, his family, and followers. Circumstances have not changed; things are not altered; and praise be unto God in the beginning and the end! inasmuch as we are the oppressed, not the oppressors, the offended, not the offenders; hut, when the truth cometh, falsehood disappears, for falsehood flees away, You well know our external stale, the character of our men, the sort of food for which they long, and for which they offer themselves to the abyss of death."
قل فتمنوا الموت إن كنتم صادقين، ولا يتمنونه أبدا بما قدمت أيديهم والله عليم بالظالمين” الجمعة 6 – 7 وفي أمثال العامة السائرة: أو للبط تهددون بالشط فهيئ للبلايا جلبابا، وتدرع للرزايا أثوابا، فلأظهرن عليك منك، ولأفتتنهم فيك عنك، فتكون كالباحث عن حتفه بظلفه، والجادع مارن أنفه بكفه، وما ذلك على الله بعزيز.”,"Say: wish then for death if you speak true. But they will never wish for it on account of what their hands have already wrought, and God well knows the perverse. In a common and current proverb it is said: Is a goose to be threatened with (being cast into) the river? Prepare therefore a tunic against misfortune and a cloak against affliction; for evils of your own doing shall prevail against you; you shall feel convinced that they proceeded om yourself, and that you were like the animal which scraped with his hoof id found its death, and like him who cut of his nose with his own hand. “To effect this will not be difficult for God.”"
وهذه الرسالة نقلت من خط القاضي الفاضل على هذه الصورة، ورأيت في نسخة زيادة على هذا، وهي: فإذا وقفت على كتابنا هذا فكن لأمرنا بالمرصاد، إلى السلطان صلاح الدين يوسف بن أيوب، والله أعلم؛,"H transcribed this epistle from a copy in the handwriting of al-Kadi al-Fadel, in another copy of the same document, I found the following additional passage: “When you have road this our letter, expect to see us and be prepared; read also the commencement “ of the book and the end of book. The truth is that this letter was addressed to the sultan Salih al-Din Ibn Yusuf Ibn Ayyub."
"ورأيت في بعض النسخ زيادة بيت في أول الأبيات الثلاثة، وهو:
يا للرجال لأمر هال مفظعه… ما مر قط على سمعي توقعه","In other copies, I found the following verse joined to those given above: Let men beware of an event dreadful by its terrors, an event which he never heard that any dare await."
"وكتب سنان المذكور مرة أخرى إليه، وقد جرت بينهما وحشة:
بنا نلت هذا الملك حتى تأثلت… بيوتك فيها واشمخر عمودها
فأصبحت ترمينا بنبل بنا استوى… مغارسها منا، وفينا حديدها","Another time, when a coldness arose between them, Sinan wrote him the following lines: By our means you obtained this empire, so shas your house was rooted in it, and its columns were exalted; yet yon shoot at us an arrow fashioned by ourselves; it grew and our own plantations. and with us it received its point."
وبالجملة فإن محاسن نور الدين كثيرة؛ وكانت ولادته يوم الأحد عند طلوع الشمس سابع عشر شوال سنة إحدى عشرة وخمسمائة؛ وتوفي يوم الأربعاء حادي عشر شوال سنة تسع وستين وخمسمائة، بقلعة دمشق، بقلعة الخوانيق، وأشار عليه الأطباء بالفصد فامتنع، وكان مهيبا فما روجع.,"Of Nur al-Din’s conduct we shall only say, that it was adorned by many meritorious deeds. His birth took place on Sunday, the seventeenth of Shawwal, A. H. five hundred and eleven. at the hour of sunrise, and he died of a quinsy on Wednesday, the eleventh of Shawwal, A. H. five hundred and thirty nine. in the citadel of Damascus. His physicians advised blood-letting, but he refused, and such was be aware which he inspired, that none dared to expostulate with him."
ودفن في بيت بالقلعة كان يلازم الجلوس فيه والمبيت أيضا، ثم نقل إلى تربته بمدرسته التي أنشأها عند باب سوق الخواصين، وسمعت من جماعة من أهل دمشق يقولون: إن الدعاء عند قبره مستجاب، ولقد جربت ذلك فصح، رحمه الله تعالى.,"He was buried in the apartment of the citadel which served him as a sitting-room and a bed-chamber. His corpse was subsequently removed to a mausoleum erected in the college which he had founded near the entrance of the Suk al-Khawwassin. I heard a number of the Damascus people say that prayers offered up at his tomb received their fulfilment, and, having wished to prove the fact, I found it to be true."
وذكر شيخنا عز الدين أبو الحسن علي بن محمد المعروف بابن الأ ثير اجزري في تاريخه الكبير الذي سماه  الكامل ” في سنة ثمان وخمسين وخمسمائة أن نور الدين المذكور نزل في البقيعة تحت حصن الكراد في السنة المذكورة محاصرا لحصن الأكراد، وعازما على قصد طرابلس وهو في جميع عساكره، فاجتمع من الفرنج خلق كثير وكبسوهم في النهار والمسلمون في غفلة عنهم، فلم يتمكنوا من الاستعداد لهم وهربوا منهم، ونجا نور الدين بنفسه”,"Our shaikh Izz al-Din Abu al-Hasan Ali ibn al-Athir says, in his great historical work, the Kamil under the year five hundred and fifty eight, that Nur al-Din having encamped, that year, in al-Bukaiya (the little plain) at the foot of Hissn al-Akrad, with the intention of besieging that (fortress and then marching against Tripoli, a great number of Franks assembled and attacked him one day, unexpectedly, without giving the Muslims sufficient time to prepare for the encounter. His troops were put to flight, but he succeeded in making his escape."
وهي وقعة مشهورة معروفة، ونزل على بحيرة قدس بالقرب من حمص، وبينه وبين الفرنج مقدار أربعة فراسخ، فسير إلى حلب وبقية البلاد وأحضروا الأموال الكثيرة وأنفقها ليقوى جيشه ثم يعود إليهم فيستوفي الثار، فقال له بعض أصحابه:,"This combat is generally designated as the Combat of al-Bukaiya. Having halted at the lake of Kadas, near Emessa, at the distance of about four parasangs from the Franks, he sent to Aleppo and other cities for large sums of money, which enabled him to recruit his army. He then returned against the enemy and fully avenged his defeat."
إن في بلادك إدرارات وصدقات وصلات كثيرة على الفقهاء والصوفية والقراء، ولو استعنت بها في هذا الوقت لكان أصلح، فغضب من ذلك غضبا شديدا وقال: إني لا أرجو النصر إلا بأولئك، فإنما ترزقون وتنصرون بضعفائكم،,"One of his companions having, at that time, observed to him that he might advantageously apply to his own use, under the present circumstances, the numerous pensions, alms, and gifts allowed to the jurisconsults, the Sufis, and the Quran-readers; he flew into a violent passion, and said: “By Allah! I expect assistance from them and no others! It is through the feeble among you that you receive sustenance and aid."
كيف أقطع صلات قوم يقاتلون عني وأنا نائم على فراشي بسهام لا تخطئ، وأصرفها إلى من لا يقاتل عني إلا بسهام قد تصيب وتخطئ وهؤلاء القوم لهم نصيب في بيت المال فكيف يحل ان أعطيه غيرهم.,"How could I possibly suspend the donations given to people who combat for me with arrows which miss not the mark, even when I am sleeping in my bed? and that for the purpose of bestowing them on persons who combat for me with arrows which sometimes strike and sometimes miss! “Those people have a right to a share out of the public treasury; how then could I legally transfer that share to others?”"
وكان أسمر اللون طويل القامة حسن الصورة، ليس بوجهه شعر سوى ذقنه.,"Nur al-Din was of a tawny complexion, a lofty stature, and a handsome countenance; he had no hair on any part of his face except the chin."
وكان قد عهد بالملك إلى ولده الملك الصالح عماد الدين إسماعيل وعمره يوم مات أبوه إحدى عشرة سنة، فقام بالأمر من بعده، وانتقل من دمشق إلى حلب ودخل قلعتها يوم الجمعة مستهل المحرم سنة سبعين وخمسمائة، وخرج السلطان صلاح الدين من مصر، وملك دمشق وغيرها من بلاد الشام، ولم يبق عليه سوى مدينة حلب،,"He designated as successor his son al-Malik al-Salih Imad al-Din Ismail, a boy eleven years old, who, in consequence, succeeded to the supreme authority on his death, and removed from Damascus to Aleppo. He entered the citadel of that place on Friday, the first of Muharram, five hundred and seventy (Aug. A. D. one thousand one hundred and seventy four), and the sultan Salah al-Din then left Egypt and occupied Damascus and other places of Syria."
ولم يزل الصالح بها إلى أن توفي يوم الجمعة الخامس والعشرين من رجب سنة سبع وسبعين وخمسمائة، وذكروا أنه لم يبلغ عشرين سنة، والله أعلم. وكان مبدأ مرضه في تاسع شهر رجب من السنة المذكورة، وحدث له قولنج في مستهل جمادى الأولى، وكان لموته وقع عظيم في قلوب الناس، وتأسفوا عليه لأنه كان محسنا محمود السيرة،,"Al-Malik al-Salih retained Aleppo only, and continued to reside there till his death. This event took place on Friday, the twenty fifth of the first Jumada, A. H. five hundred and seventy seven (the sixth of October, A. D. one thousand one hundred and eighty one). It is said that he had not yet attained his twentieth year. His illness commenced on the ninth of Rajab, and, on the first day of the first Jumada, he was attacked by an inflammation in the bowels. His death created a profonde sensation and general regret, on account of his beneficence and his virtues."
ودفن في المقام الذي في القلعة، ثم نقل إلى رباطه المعروف به تحت القلعة، وهو مشهور هناك، رحمه الله تعالى.,"He was interred in the Station (al-Makam), within the citadel, but his body was afterwards removed to the ribat bearing his name and situated at the foot of the citadel. This ribat has a great reputation in Aleppo."
وتوفي مجير الدين أبق المذكور في سنة أربع وستين وخمسمائة ببغداد، ودفن في داره، كذا وجدته في بعض المسودات التي بخطي، والله أعلم، ومولده يوم الجمعة ثامن شعبان سنة أربع وثلاثين وخمسمائة ببعلبك، والله تعالى أعلم.,"Mujir al-Din Abek died, A. H. five hundred and sixty four (A. D. one thousand one hundred and sixty eight or one thousand one hundred and sixty nine), in Baghdad, and was interred in his own house; so I found in written among some rough motes in my own handwriting; but God knows better. He was born at Baalbek om Friday, the eighth of Shaaban, A. H. five hundred and thirty four (the twentieth of March, A. D. one thousand one hundred and forty)."
مروان بن أبي حفصة,MARWAN IBN ABI HAFSA
أبو السمط – وقيل أبو الهندام – مروان بن أبي حفصة سليمان بن يحيى ابن أبي حفصة يزيد، الشاعر المشهور؛ كان جده أبو حفصة مولى مروان بن الحكم بن أبي العاصي الأموي، فأعتقه يوم الدار، لأنه أبلى يومئذ، فجعل عتقه جزاءه،,"Abu al-Sumt, or Abu al-Hindam, Marwan Ibn Abi Hafsa Suleiman Ibn Yahya Ibn Abi Hafsa. Yazid, a celebrated poet, was the grandson of Abu Hafsa, the mawla of Marwan Ibn al-Hakam Ibn Abi al-Aasi the Omayide. Abu Hafsa’s master granted him his freedom in the day of the al-Dar, to recompense him for the courage when he displayed on that occasion."
وقيل إن أبا حفصة كان يهوديا طبيبا أسلم على يد مروان بن الحكم ويزعم أهل المدينة أنه كان من موالي اسموأل بن عادياء اليهودي المشهور بالوفاء صاحب القصة المشهورة مع امرئ القيس بن حجر الشاعر المشهور، وأن أبا حفصة سبي من اصطخر وهو غلام فاشتراه عثمان رضي الله عنه، ووهبه لمروان بن الحكم.,"It is said that Abu Hafsa was a Jewish physician, and that he made his profession of Islamism to the caliph Othman Ibn Affan, or, by another account, to Marwan Ibn al-Hakam. the people of Medina say, however, that he was a mawla to al-Samuel Ibn Aadiyaa, the Jew so famous for has good storywhose conduct with respect to Amro al-Kais Ibn Hujr, the well-known poet, acquiree him such celebrity. They state that Abu Hafsa was made prisoner, when a boy, at the capture of Istakhar, and that Othman Ibn Affan, who purchased him, gave him as a present to Marwan Ibn al-Hakam."
ومروان بن أبي حفصة الشاعر المذكور من أهل اليمامة، وقدم بغداد ومدح المهدي وهارون الرشيد، وكان يتقرب إلى الرشيد بهجاء العلويين، ومروان المذكور من الشعراء المجيدين، والفحول المقدمين.,"Marwan Ibn Abi Hafsa, the poet of whom we now speak, was a native of al-Yamama [in Arabia). Having proceeded to Baghdad, he celebrated the praises of (the caliphs) al-Mahdi and Harun al-Rashid, and conciliated the favor of the latter by satirizing the descendants of Ali. He was a good poet, and ranked with the first and the ablest masters in that art."
وذكره أبو العابس بن المعتز في كتاب طبقات الشعراء” فقال في حقه: وأجود ما قاله مروان قصيدته الغراء اللامية، وهي التي فضل بها على شعراء زمانه، يمدح فيها معن بن زائدة الشيباني، ويقال إنه أخذ منه عليها مالا كثيرا لا يقدر قدره، ولم ينل أحد من الشعراء الماضين ما ناله مروان بشعره،”,"Abu al-Abbas Abd Allah Ibn al-Motazz mentions him in the Tabakat al-Shuaraa and says: “The best piece uttered by Marwan is the brilliant qasida rhyming in L (al-Lamiya), composed by him in honor of Maan Ibn Zaida al-Shaibani; by this production he surpassed all the poets of his time. It is said that he received from Maan, in recompense, an incalculable sum of money, and that none of the former poets ever gained so much by their art as he."
فمما ناله ضربة واحدة ثلثمائة ألف درهم من بعض الخلفاء بسبب بيت واحد؛ انتهى كلام ابن المعتز.,"On one occasion, he was presented, by a certain caliph, with three hundred thousand pieces of silver for a single verse.”"
"والقصيدة اللامية طويلة تناهز الستين بيتا ولولا خوف الإطالة لذكرتها، ولكن نأتي ببعض مديحها وهو في أثنائها:
بنو مطر يوم اللقاء كأنهم… أسود لهم في بطن خفان أشبل
هم يمنعون الجار حتى كأنما… لجارهم بين السماكين منزل","His qasida, the Lamiya, contains upwards of sixty verses, and were it not so long, I should insert in here. I cannot, however, omit the following extract from the eulogistic portion of the poem:
In the day of battle, the sons of Matar are like lions (protecting) their whelps in the valley of Khaffan. It is they who defend their clients, and their clients (live as secure from danger) as if they were lodged among the stars."
"هم القوم إن قالوا أصابوا، وإن دعوا… أجابوا، وإن أعطوا أصابوا وأجزلوا
وما يستطيع الفاعلون فعالهم… وإن أحسنوا في النائبات وأجملوا
تلاث بأمثال الجبال حبالهم… وأحلامهم منها لدى الوزن أثقل","They are the people who execute when they promise, who answer when called on, and who give in abundance when they bestow. The bravest warriors cannot achieve such deeds as theirs, even though they displayed the greatest firmness under the vicissitudes of fortune. Three (chiefs they are) whose foreheads are equal to the mountains (in majesty), and whose prudence would outweigh them."
هذا لعمري عز الدولة السحر الحلال المنقح لفظا ومعنى، وحقه أن يفضل على شعراء عصره وغيرهم، وله في مدائح معن المذكور ومرائيه كل معنى بديع، وسيأتي شيء من ذلك في أخبار معن إن شاء الله تعالى.,"This is certainly lawful magic, exquisite both in style and thought! the author really deserves to be ranked not only above the poets his contemporaries, but above many others besides. His eulogiums on Maan, and the elegies which he composed on his death, abound with striking ideas. Of these pieces we shall give specimens in the life of Maan."
وحكى ابن المعتز أيضا عن شراحيل بن معن بن زائدة أنه قال: عرضت في طريق مكة ليحيى بن خالد البرمكي، وهو في قبة، وعديله القاضي أبو يوسف الحنفي وهما يريدان الحج، قال شراحيل: فإني لأسير تحت القبة إذ عرض له رجل من بني أسد في شارة حسنة، فأنشده شعرا،,"Ibn ail-Motazz states also that the following anecdote was related by Shurahil, the son of Maan: “I met Yahya Ibn Khalid the Barmekide, on the road to Mecca, whither he was going to perform the pilgrimage with the kadi Abu Yusuf al-Hanafi. He was borne in a kubba, being seated in one side of it, and Abu Yusuf in the other. I was riding by the side of the kubba when a well-dressed Arab of the tribe of Asad tribe forward-and recited to Yahya a piece of verse."
فقال له يحيى بن خالد في بيت منها: ألم أنهك عن مثل هذا البيت أيها الرجل ثم قال: يا أخا بني أسد، إذا قلت الشعر فقل كقول الذي يقول، وأنشده الأ بيات اللامية المقدم ذكرها،,"One line of the poem excited Yahya’s animadversion, and he exclaimed: ’Did I not forbid thee, man f to employ a verse such as that?’ He then added: ’O brother of the sons of Asad! when thou utters verses, let them be like the verses of him who said: repeating the Lamiya just mentioned."
فقال له القاضي أبو يوسف، وقد أعجبته الأبيات جدا: من قائل هذه البيات يا أبا الفضل فقال يحيى: يقولها مروان بن أبي حفصة يمدح بها أبا هذا الفتى الذي تحت القبة، قال شراحيل: فرمقني أبو يوسف بعينيه وأنا راكب على فرس لي عتيق وقال لي: من أنت يا فتى حياك الله تعالي وقربك,"The Kadi Abu Yusuf expressed great admiration on hearing the verses, and said to Yahya: Tell me, Abu al-Fadl who was the author of that piece.’ Yahya replied: ’It was composed by Marwan Ibn Ahi Hafsa in praise of the father of the youth now riding by the side of our kubba.’ I was then mounted on a blood horse which belonged to me, and AM Yusuf gazed at me and said: ’Who art thou young man? May God favor thee and prolong thy life!"
قلت: أنا شراحبيل بن معن بن زائدة الشيباني، قال شراحبيل: فوالله ما أتت علي ساعة قط كانت أقر لعيني من تلك الساعة ارتياحا وسرورا.,"I replied: I am Shurahil the son of Maan Ibn Zaida al-Shabani.’ And declare, by Allah that never felt such if pleasure and satisfaction as at that moment.”"
"ويحكى أن ولدا لمروان بن أبي حفصة المذكور دخل على شراحبيل المذكور فأنشده:
أبا شراحيل من معن بن زائدة… يا أكرم الناس من عجم ومن عرب
أعطي أبوك أبي مالا فعاش به… فأعطيني مثل نا أعطى أبوك أبي
ما حل قط أبي أرضا أبوك بها… إلا وأعطاه قنطارا من الذهب فأعطاه شراحيل قنطارا من الذهب.","It is related that a son of Marwan Ibn Abi Hafsa went to see Shurahil, the son of Maan, and recited to him these lines: Shirahil, son of Maan, son of Zaida! most generous of men, Arabs or foreigners! Thy father gave mine wealth enough for his subsistence; give me as much as thy father gave to mine. My father never stopped in a country where thy father was, but he received from him a talent (kintar) of gold. Shurahil immediately bestowed on him a talent of gold."
ومما يقارب هذه الحكاية ما يروى عن أبي مليكة جرول بن أوس المعروف بالحطيئة الشاعر المشهور لما اعتقله عمر بن الخطاب، رضي الله عنه، لبذاءة لسانه وكثرة هجوه الناس، كتب إليه من الاعتقال:,"An anecdote similar to the foregoing is related of Abu Mulaika Darwal Ibn Aus, generally known by the appellation of al-Huttaiya: this celebrated poet, having been imprisoned by [the caliph) Omar Ibn al Khattab for the virulence f his tongue and his propensity to satire, addressed the following lines to Omar from the place of his confinement."
"ماذا تقول لأفراخ بذي مرخ… حمر الحواصل لا ماء ولا شجر
ألقيت كاسبهم في قعر مظلمة… فارحم عليك سلام الله يا عمر
أنت الإمام الذي من بعد صاحبه… ألقت إليك مقاليد النهي البشر
ما آثروك بها إذا قدموك لها… لكن لأنفسهم قد كانت الأثر","What wilt thou say to the famished nestlings in (the parched and barren Zi Marakh, Thou hast cast their purveyor info a dungeon have pity and the blessing of God he upon thee, O Omar, Thou are the imam t whom (the people, on the death of its master, confided the keys of authority. When they raised that post, it was non for own advantage, but for theirs."
فأطلقه، وشرط عليه أن يكف لسانه عن الناس، فقال له: يا أمير المؤمنين اكتب لي كتابا إلى علقمة بن علاثة لأقصده به، فقد منعتني التكسب بشعري وكان علقمة مقيما بحوران، وهو من الأجواد المشهورين –,"Omar then set him free, on condition that he would abstain from satire, and al-Hutaiya said to him:“Commander of the faithful! give me a letter for Alkama Ibn Olatha, since thou hast hindered me from gaining a livelihood by my verses.” Alkama, a man celebrated for his beneficence, was then residing in the province of Hauran."
قال ابن الكلبي في كتاب جمهرة النسب هو علقمة بن علاثة بن عوف بن ربيعة، ويقال له الأحوص لصغر عينيه، ابن جعفر بن كلاب بن ربيعة بن عامر بن صعصعة بن معاوية بن بكر بن هوزان – وكان عمر، رضي الله عنه استعمله على حوران، فامتنع عمر رضي الله عنه من ذلك، فقيل له:,"Ibn al-Kalbi says, in his Jamhara talNisab: “Alkama was the son of Olatha Ibn Auf Ibn Rabia Ibn Jaafar Ibn Kilab Ibn Rabia Ibn Aamir Ibn Sasaa Ibn Muawiya Ibn Bakr Ibn Hawazin. His ancestor Rabia Ibn Jaafar was surnamed al-Ahwas (narrow eye) on account of the smallness of his eyes. Alkama had been appointed governor of Hauran by Omar, and he died there.” Omar refused to grant al-Hutaiya’s request, but a person having said to him:"
يا أمير المؤمنين وما عليك من ذلك علقمة ليس من عمالك فتخشى من ذلك أن تأثم، وإنما هو رجل من المسلمين تشفع بك غليه. فكتب له بما أراد، فمضى الحطيئة بالكتاب، فصادف علقمة قد مات والناس منصرفون من قبره، وابنه حاضر، فوقف عليه ثم أنشد:,"“Commander of the faithful! it can do you no harm to give him a letter; Alkama is not one of your provincial governors, that you should fear to incur censure. Consider that this is a Muslim who merely request ta recommendation from you to Alkama.” Omar having then written a letter conformable to al-Hutaiya’s wishes, the poet set off with it, but found, on his arrival, that Alkama was dead, and met the people returning from the funeral. Seeing Alkama’s son among them, he went up to him and recited these lines:"
"لعمري لنعم المرء من آل جعفر… بحوران أمسى علقته الحبائل
فإن تحي لا أملل حياتي، وإن تمت… فما في حياة بعد موتك طائل
وما كان بيني لو لقيتك سالما… وبين الغنى إلا ليال قلائل","O how excellent that man of the family of Jaafar whom, yester even, in Hauran (death), entangled in its toils! Whilst thou lives, I shall not be weary of my life; wert thou to die, life would be joyless for me; and, if I meet thee in good health, a few days only separate me from riches."
فقال له ابنه: كم ظننت أن علقمة كان يعطيك لو وجدته حيا فقال: مائة ناقة يتبعها مائة من أولادها، فأعطاه ابنه إياها. والبيتان الأخيران من هذه الثلاثة وجدتهما في ديوان النابغة الذبياني، واسمه زياد بن معاوية بن جابر، من جملة قصيدة يرثي بها النعمان بن أبي شمر الغساني.,"Alkama’s son here said to him:How much dost thou think that (my father) Alkama would have given thee, had thou found him alive?” “One hundred female camels,” replied the poet, “each of them followed by a young one.” The other bestowed on him the expected present. I found the two last verses in the diwan of Ziad Ibn Muawiya Ibn Jabir, surnamed al-Nabigha al-Dubyani; they occur in an elegy composed by him on the death of al-Noman Ibn Abi Shamir al-Ghassani."
وأخبار ابن أبي حفصة ونوادره ومحاسنه كثيرة، فلا حاجة إلى الإطناب بذكرها، وكانت ولادته سنة خمس ومائة. وتوفي سنة إحدى وثمانين ومائة ببغداد، ودفن بمقبرة نصر بن مالك الخزاعي، رحمه الله تعالى.,"The adventures of Ibn Abi Hafsa and the anecdotes told of him are very numerous, but it is needless to dilate upon the subject. His birth took place in the year one hundred and five (A. D. seven hundred and twenty three or seven hundred and twenty four), and his death in A. H. one hundred and eighty one (A. D. seven hundred and ninety seven or seven hundred and ninety eight) some say, one hundred and eighty two at Baghdad. He was interred in the cemetery of Nasr Ibn Malik al-Khuzai."
وحفيده مروان الأصغر ، وهو أبو السمط مروان بن أبي الجنوب ابن مروان الأكبر المذكور، وكان من شعراء عصره المشاهير المقدمين، وذكر المبرد في كتاب الكامل” طرفا من أخبار عبد الرحمن بن حسان بن ثابت الأنصاري ثم قال: ويروي أن عبد الرحمن المذكور لدغه زنبور فجاء أباه يبكي، فقال له: ما بك قال:”,"His grandson, Marwan al-Asghar (the younger) Abu al-Sumt, the son of Abu al-Junub, the son of Marwan al-Akbar (the elder), him of whom we have just spoken, was one of the most celebrated and eminent poets of his time. Al-Mubarrad, in his Kamil, gives a short notice on Abd al-Rahman, the son of Hassan Ibn Thabit, in which he says: It is related that Abd al-Rahman, having been slung by a wasp, went crying to his father, who asked what was the matter.”"
لسعني طائر كأنه ملتف في بردي حبرة، فقال أبوه: قلت الشعر والله ثم قال بعد ذلك: وأعرق قوم كانوا في الشعر آل حسان، فإنهم كانوا يعدون ستة في نسق كلهم شاعر، وهم: سعيد بن عبد الرحمن بن حسان بن ثابت بن المنذر بن حرام،,"He replied: I have been stung by a flying thing, dressed, as it were, in a double cloak of striped cloth.’ By Allah!’ exclaimed the father, thou hast there pronounced a verse.” He then adds: “The family which had the greatest skill in poetry was that of Hassan, for it produced six persons, in succession, all of them poets; they were; Said, his father Abd al-Rahman, his father Hassan his father Thabit, his father al-Mundir, and his father Hiram."
وبعد هؤلاء في الوقت آل أبي حفصة: فإنهم أهل بيت كل واحد منهم شاعر يتوارثونه كابرا عن كابر ، ويحيى ابن أبي حفصة كنيته أبو جميل، وأمه تحيا بنت ميمون، يقال إنها من ولد النابغة الجعدي، وإن الشعر أتي إلى أبي حفصة بذلك السبب، وكل واحد من هؤلاء كان يضرب بلسانه أرنبة أنفه، وهو دليل على الفصاحة والبلاغة، والله تعالى أعلم.,"After them came the family of Abu Hafsa, the members of which inherited a talent for poetry, from father to son. Taliya the son of Abu Hafsa [the elder), was surnamed Abu Jamil; his mother, Tahya was the daughter of Maimun, or, according to another statement, of al-Nabigha al-Jaadi; and to this circumstance is attributed the transmission of a faculty for poetry into the family of Abu Hafsa and these persons could touch the point of their nose with their tongue, -and this denotes a talent for speaking with elegance and precision. God knows how far that may be true!"
مسلم صاحب الصحيح,MUSLIM IBN AL-HAJJAJ
أبو الحسين مسلم بن الحجاج بن مسلم بن ورد بن كوشاذ القشيري النيسابوري صاحب الصحيح؛ أحد الأئمة الحفاظ وأعلام المحدثين، رحل إلى الحجاز والعراق والشام ومصر، وسمع يحيى بن يحيى النيسابوري وأحمد بن حنبل وإسحاق بن راهوية وعبد الله بن مسلمة القعنبي وغيرهم،,"Abu al-Husain Muslim Ibn al-Hajjaj Ibn Muslim Ibn Ward Ibn Kushad al-Ku-shairi, a native of Naisapur and the author of the Sahih, was a most eminent hafiz and a highly distinguished traditionist. He travelled (in pursuit of learning) to Hijaz, Iraq, Syria, and Egypt, and heard Traditions delivered by Yahya Ibn Yahya al-Naisapuri, Ahmad Ibn Hanbal, Ishak Ibn Rahwaih, Abd Allah Ibn Maslama al-Kaanabi, and other great masters."
وقدم بغداد غير مرة فروى عنه أهلها، وآخر قدومه إليها في سنة تسع وخمسين ومائتين، وروى عنه الترمذي وكان من التقات.,"He visited Baghdad more than once, and the people of that city delivered Traditions on his authority. He went there for the last time in the year two hundred and fifty nine (A. D. eight hundred and seventy two or eight hundred and seventy three). Al-Tirmizi was one of those who taught Traditions on his authority; and, as a trustworthy Traditionist, he (Muslim) bore the highest character."
وقال محمد الماسرجسي، سمعت مسلم بن الحجاج يقول: صنفت هذا المسند الصحيح من ثلثمائة ألف حديث مسموعة. وقال الحافظ أبو علي النيسابوري: ما تحت أديم السماء أصح من كتاب مسلم في علم الحديث.,"Muhammad Ibn al-Masarjisi states that he heard Muslim Ibn al-Hajjaj say: “I drew up this authentic musnad (al-Musnad al-Sahih) out of three hundred thousand Traditions (which I) heard (with my own ears).” There is not under the expanse of heaven,” said the hafiz Abu Ali al-Naisapuri, “a more authentic work on the science of Traditions than that of Muslim. ”"
وقال الخطيب البغدادي: كان مسلم يناضل عن البخاري، حتى أوحش ما بينه وبين محمد بن يحيى الذهلي بسببه.,"Al-Khatib al-Baghdadi mentions that Muslim defended al-Bukhari, so strenuously that the intimacy between himself and Muhammad Ibn Yahya al-Duhli was broken off."
وقال أبو عبد الله محمد بن يعقوب الحافظ: لما استوطن البخاري نيسابور أكثر مسلم من الاختلاف إليه، فلما وقع بين محمد بن يحيى والبخاري ما وقع في مسألة اللفظ، ونادى عليه، ومنع الناس من الاختلاف إليه، حتى هجر وخرج من نيسابور في تلك المحنة، قطعه أكثر الناس غير مسلم، فإنه لم يتخلف عن زيارته،,"The hafiz Abu Abd Allah Muhammad Ibn Yakub relates event) thus: “When al-Bukhari was residing at Naisapur, Muslim went frequently to see him. An error then arose between Muhammad Ibn Yahya and al-Bukhari on the subject of the pronunciation [of the Quranic text), and Muhammad caused a proclamation to be made against his adversary, forbidding the people to attend his (lessons). This persecution forced al Bukhari to quit Naisapur, and every person avoided him, except Muslim, who continued his visits as before."
فأنهي إلى محمد بن يحيى أن مسلم بن الحجاج على مذهبه قديما وحديثا وأنه عوتب على ذلك بالحجاز والعراق ولم يرجع عنه، فلما كان يوم مجلس محمد ابن يحيى قال في آخر مجلسه: ألا من قال باللفظ فلا يحل له أن يحضر مجلسنا، فأخذ مسلم الرداء فوق عمامته، وقام على روؤس الناس وخرج من مجلسه،,"Muhammad Ibn Yahya, being then informed that Muslim Ibn al-Hajjaj had always adhered to the opinion of al Bukhari and did so still, notwithstanding the censures which lie had incurred on that account in Hijaz and Iraq, said, one day, at the close of his lessons:’ Whoever holds the pronunciation (of the Quran) to be created, I forbid that person to attend my lessons Muslim immediately passed his cloak (ridaa) over his turban, and, standing up in the midst of the assembly, left the room."
وجمع كل ما كان كتب منه وبعث به على ظهر حمال إلى باب محمد بن يحيى، فاستحكمت بذلك الوحشة وتخلف عنه وعن زيارته.,"Having then collected all the notes which he had taken at Muhammad Ibn Yahya’s lessons, he loaded some porters with them and sent them to the latter’s door. This confirmed the misunderstanding which subsisted between them, and Muslim ceased to visit him.”"
وتوفي مسلم المذكور عشية يوم الأحد ودفن بنصر أباذ ظاهر نيسابور يوم الاثنين لخمس، وقيل لست، بقين من شهر رجب الفرد سنة إحدى وستين ومائتين بنيسابور، وعمره خمس وخمسون سنة.,"Muslim died at Naisapur, on Sun-day evening, and was interred at Nasrabad, outside Naisapur, on Monday, the twenty fifth some say the twenty fourth of Rajab, A. H. two hundred and sixty one (the fifth of May, A. D. eight hundred and seventy five), aged fifty-five years."
هكذا وجدته في بعض الكتب، ولم أر أحدا من الحفاظ يضبط مولده ولا تقدير عمره، وأجمعوا أنه ولد بعد المائتين.,"So I found it written in some book or other, hut l never met with his age or the date of his birth specified by any of the hafizes, though they all agree that he was horn subsequently the year two hundred."
شيخنا تقي الدين أبو عمرو عثمان المعروف بابن الصلاح يذكر مولده، وغالب ظني أنه قال: سنة اثنتين ومائتين، ثم كشفت ما قاله ابن الصلاح فإذا هو في سنة ست ومائتين، نقل ذلك من كتاب علماء الأمصار” تصنيف الحاكم أبي عبد الله بن البيع النيسابوري الحافظ،”,"Our shaikh Taki al-Din Abu Amr Othman, generally known by the appellation of Ibn al-Salah, mentioned the dale of his birth, which, the best of my recollection, was in the year two hundred and two. I have since examined Ibn al-Salah’s statement and find the date to be two hundred and six (A. D. eight hundred and twenty one or eight hundred and twenty two), he gives it after the Kitab Ulamaa al-Amsar (History of the doctors of the great cities), a work composed by the hakim Ibn al-Baii al-Naisapuri."
ووقعت على الكتاب الذي نقل منه، وملكت النسخة التي نقل منها أيضا، وكانت ملكه، وبيعت في تركته ووصلت إلي وملكتها، وصورة ما قاله بإن مسلم بن الحجاج توفي بنيسابور لخمس بقين من شهر رجب الفرد سنة إحدى وستين ومائتين، وهو ابن خمس وخمسين سنة، فتكون ولادته في سنة ست ومائتين، والله أعلم، رحمه الله تعالى.,"I met with the book from which he took this indication, the very copy which he made use of; it had belonged to him, and was sold, with his other properly, after his death. It then fell into my possession. Here is what the author says: Muslim Ibn al-Hajjaj al-Naisapuri died on the twenty fifth of Rajab, A. H. two hundred and sixty two, aged fifty-five years.’ His birth must have therefore taken place in two hundred and six."
وقد تقدم الكلام على القشيري صاحب الرسالة فأغنى عن الإعادة.,"We have already explained the word Kushairi in our article on Abu al-Kasim al-Kushairi, the author of the Epistle, and need not, therefore, repeat our words."
وأما محمد بن يحيى المذكور فهو أبو عبد الله محمد بن يحيى بن عبد الله ابن خالد ابن فارس بن ذؤيب الذهلي النيسابوري، وكان أحد الحفاظ الأعيان، روى عنه البخاري ومسلم وأبو داود والترمذي والنسائي وابن ماجة القزويني، وكان ثقة مأمونا.,"As for the Muhammad Ibn Yahya mentioned above, his names were Abu Abd Allah Muhammad Ibn Yahya Ibn Abd Allah Ibn Khalid Ibn Faris Ibn Duwaib al-Duhli al-Naisapuri [belonging to the tribe of Duhl, and a native of Naisapur). He was highly distinguished as a hafiz, and Traditions were given on his authority by al-Bukhari, Muslim, Abu Dawud at Tirmizi, al-Nasai, and Ibn Maja al-Kazwini. He was a sure and trustworthy Traditionist."
وكان سبب الوحشة بينه وبين البخاري أنه لما دخل البخاري مدينة نيسابور شعث عليه محمد بن يحيى في مسألة خلق اللفظ،,"The coolness which subsisted between him and al-Bukhari originated from the following circumstance: when the latter arrived at Naisapur, Muhammad Ibn Yahya quarreled with him about the creation of the pronunciation."
وكان قد سمع منه، فلم يمكنه ترك الرواية عنه، وروى عنه في الصوم والطب والجنائز والعتق وغير ذلك مقدار ثلاثين موضعا، ولم يصرح بإسمه فيقول حدثنا محمد بن يحيى الذهلي، بل يقول:,"As al-Bukhari had already learned Traditions from him, he could not avoid giving them on his authority; this he does in about thirty places of his book, in the chapters on fasting, medicine, burials, and enfranchisement, but without giving his name in full; he merely says."
حدثنا محمد، ولا يزيد عليه، ويقول محمد بن عبد الله، فينسبه إلى جده وينسبه أيضا إلى جد أبيه، وتوفي محمد المذكور سنة اثنتين، وقيل سبع، وقيل ثمان وخمسين ومائتين رحمه الله تعالى، والله أعلم.,"I was told by Muhammad, or by Muhammad the son of Abd Allah, thus naming him after his grandfather, or by Muhammad the son of Khalid, after his great-grandfather. Muhammad Ibn Yahya died, A. H. two hundred and fifty two (A. D. eight hundred and eighty six), some say, two hundred and or two hundred and fifty eight."
مسعود الطريثيثي,KUTB AL-DIN ALNAISAPURI
أبو المعالي مسعود بن محمد بن مسعود بن طاهر النيسابوري الطريثيثي الفقيه الشافعي، الملقب قطب الدين؛ تفقه بنيسابور ومرو على أئمتها، وسمع الحيث من غير واحد، ورأى الاستاذ أبا نصر القشيري،,"Abu al-Maali Masud Ibn Muhammad Ibn Masud Ibn Tahir al-Naisapuri al-Turaithithi, a doctor of the Shafiite sect and surnamed Kutb al-Din (axis of religion), studied jurisprudence at Naisapur and at Marw, under the first masters in these cities. He learned Traditions from a number of teachers and met with the Ustaz (master) Abu Nasr al-Kushairi."
ودرس بالمدرسة الناظمية بنيسابور نيابة عن الجويني. وكان قد قرأ القرآن الكريم والأدب على والده، وقدم بغداد ووعظ بها وتكلم في المسائل فأحسن،,"He gave lessons in the Nizamiya college of Naisapur as the substitute of Abu al-Maali al-Juwaini; he had studied the Quran and polite literature under his (own) father. Having visited Baghdad, he delivered pious exhortations there, and discussed, with great ability, various questions (of jurisprudence)."
وقدم دمشق سنة أربعين وخمسمائة، ووعظ بها وحصل له قبول، ودرس بالمدرسة المجاهدية ثم بالزاوية الغربية من جامع دمشق بعد موت الفقيه أبي الفتح نصر الله المصيصي؛ وذكره الحافظ ابن عساكر في تاريخ دمشق”.”,"In the year five hundred and forty (A. D. one thousand one hundred and forty five or one thousand one hundred and forty six), he went to Damascus and preached there with great effect; he taught also in the Mujahidiya college, and afterwards, in the western corner of the great mosque, on the death of the doctor Abu al-Fath Nasr Allah al-Missisi. The hafiz Ibn Asakir mentions him in the History of Damascus."
ثم خرج إلى حلب وتولى التدريس مدة في المدرستين اللتين بناهما له نور الدين محمود وأسد الدين شيركوه، ثم مضى إلى همذان وتولى التدريس بها، ثم رجع إلى دمشق ودرس بالزاوية الغرية وحدث، وتفرد برئاسة أصحاب الشافعي رضي الله عنه.,"Having then proceeded to Aleppo, Kutb al-Din professed for some time in the two colleges founded there by Nur al-Din Mahmud and Asad al-Din Shirkuh. He subsequently went to profess at Hamadan, whence he returned to Damascus and resumed his lessons in the Western Corner. He delivered Traditions also and became president of the Shafiite community."
وكان عالما صالحا، صنف كتاب الهادي” في الفقه، وهو مختصر نافع لم يأت فيه إلا بالقول الذي عليه الفتوى، وجمع للسلطان صلاح الدين عقيدة تجمع جميع ما يحتاج إليه في أمور دينه، وحفظها أولاده الصغار حتى تترسخ في أذهانهم من الصغر، قال بهاء الدين ابن شداد في “سيرة السلطان”:”,"He was conspicuous for learning, virtue, and piety. His summary of jurisprudence, the Hadi (director) is a useful treatise, every maxim which it contains having already served as the basis of a legal decision. He drew up for the sultan Salah al-Din an akida (exposition of the Muslim creed) containing every necessary information on religious matters, and this work (the sultan) taught his children, so that it was impressed on their youthful minds. Bahaa al-Din (Yusuf) Ibn Shaddad says in his life of that prince."
ورأيته – يعني السلطان – وهو يأخذها عليهم، وهو يقرؤونها بين يديه من حفظهم.,“I saw him” meaning the sultan “holding the book whilst his children repeated to him the contents from memory.”
وكان متواضعا قليل التصنع. مطرحا للتكليف؛ وكانت ولادته سنة خمس وخمسمائة، في الثالث عشر من شهر رجب الفرد؛ وتوفي في آخر يوم من شهر رمضان المعظم، سنة ثمان وسبعين وخمسمائة بدمشق، وصلي عليه يوم العيد، وكان نهار الجمعة، ودفن بالمقبرة التي أنشأها جوار مقبر الصوفية غربي دمشق، وزرت قبره غير مرة، رحمه الله تعالى.,"Ruth al-Din was a man of great humility, careless in his dress, and a despiser of ceremony. His birth took place on the thirteenth of Rajab, A. H. five hundred and five (January, A. D. one thousand one hundred and twelve), and he died at Damascus on the thirtieth of Ramadan, A. H. five hundred and seventy eight (the twenty seventh of January, A. D. one thousand one hundred and eighty three). The funeral prayer was said over him on the Day of the festival (the first of the following month), which fell on a Friday. He was interred in the cemetery established by himself at the west end of Damascus, near that of the Sufis. I visited his tomb more than once."
وكان والده من طريثت، وقد تقدم الكلام عليها في ترجمة عميد الملك الكندري فلا حاجة إلى إعادته، وهي من نواحي نيسابور.,His father belonged to Turaithith. Of this place we have already spoken in the lite of Amid al-Mulk al-Kunduri; it is situated in the district of Naisapur.
"وقال بعض أصحابه: أنشدنا الشيخ قطب الدين لبعضهم:
يقولون إن الحب كالنار في الحشا… ألا كذبوا فالنار تذكو وتخمد
وما هي إلا جذوة مس عودها… ندى فهي لا تخبو ولا تتوقد
والله تعالى أعلم بالصواب.","One of his disciples mentioned that he heard the shaikh Ruth al-Din recite these verses as the composition of some other person: They say that love is a fire in the bosom; they lie! fire blazes, and then dies out. Love is a firebrand touched by moisture; it dies not, neither doth it blaze up."
الشريف البياضي الشاعر,THE SHARIF AL-BAYABI
الشريف أبو جعفر مسعود بن عبد العزيز بن المحسن بن الحسن بن عبد الرزاق البياضي، الشاعر المشهور، هكذا وجدته بخط بعض الحفاظ المتقينن، ورأيت في أول ديوانه أنه أبو جعفر مسعود بن المحسن بن العباس بن محمد بن علي بن عبد الله بن العباس بن عبد المطلب بن هاشم القرشي الهاشمي، والله أعلم بالصواب.,"The sharif Abu Jaafar Masud al-Bayadi was the son of Abd Al-Aziz Ibn al-Muhassin Ibn al-Hasan Ibn Abd air-Razzak; so I found the genealogy of this celebrated poet written out in the handwriting of a very accurate hafiz; but, at the head of his collected poetical works, E perceive it set forth as follows: Abu Jaafar Masud Ibn al-Muhassin Ibn al-Abbas Ibn Muhammad Ibn Ali Ibn Abd Allah Ibn al-Abbas Ibn Abd al-Muttalib Ibn Hashim, member of the tribe of Quraish and of the family of Hashim."
وهو من الشعراء الممجيدين في المتأخرين، وديوان شعره صغير، وهو في غاية الرقة، وليس فيه من المدائح إلا اليسير، فمن أحسن شعره قصديته القافية التي أولها:,"This Sharif was one of the good poets off later times, and his poetical works, which form a small volume, overflow with tenderness. His diwan contains but very few eulogistic pieces. One of the best poems in it is the qasida rhyming in k which begins thus."
"إن غاض دمعك والركاب تساق… مع ما بقلبك فهو منك نفاق
لا تحبسن ماء الجفون فإنه… لك يا لديغ هواهم ترياق
واحذر مصاحبة العذول فإنه… مغر، وظاهر عذله إشفاق
لا يبعدن زمن مضت أيامه… وعلى متون غصونها أوراق","If thy tears flowed not on the departure of the caravan, notwithstanding the passion which filled thy heart, such conduct in thee was sheer dissimulation! Retain not the water of thy eyelids, O thou who hast been smitten with love! that water is for thy wounds a ’balm. Avoid the company of the censorious; their intentions are not pore, although they reprove with seeming compassion. Blessings on the days which are past; those days of which the branches flourished in a foliage {of pleasure)?."
"أيام نرجسنا العيون ووردنا ال… غض الخدود وخمرنا الأرياق
ولنا بزوراء العراق مواسم… كانت تقام لطيبها أسواق
فلئن بكت عيني دما شوقا إلى… ذاك الزمان فمثله يشتاق","when eyes were our narcissus-flowers, cheeks our blowing roses, and lips the cup from which we sipped intoxication. At the Zauraa of al-Iraq we then held frequent marts, and there love’s delights found a rapid sale. if my eyes weep blood through my longing for that time, [wonder not!) a time such as that may well he longed for."
"ومنها:
أين الأغيلمة الأولى لولاهم… ما كان طعم هوى الملاح يذاق
وكأنما أرماحهم بأكفهم… أجسامهم ونصولها الأحداق
شنوا الإغارة في القلوب بأعين… لا يرتجى لأسيرها إطلاق
واستعذبوا ماء الجفون فعذبوا ال… أسراء حتى درت الآماق
ونمى الحديث بأنهم نذروا دمي… أو لي دم يوم الفراق يراق","Those youths fey whose aspect alone the taste of such love is rendered sweet, hear in their hands lances their bodies and tipped with points {of steel blue as) their eyes. They spread ravage through all hearts with their glances, and their captives can never hope for freedom. For them, the tears of others are sweets so they torment their captive till his eyes overflow. It is said that they have vowed to shed my blood, as the fittest libation for the day on which we separate."
"وله، وهو مما يغني به:
كيف يذوي عشب أشوا… قي ولي طرف مطير
إن يكن في العشق حر… فأنا العبد الأسير
أو على الحسن زكاة… فأنا ذاك الفقير","The following piece of his used to be sung to music. How has the herbage off love been parched up (in my heart)? although watered by my eyes? If men can be freed from the bondage off love, behold me its captive! If beauty be bemud (to do charity, let it behold in me a beggar."
"وله أيضا:
يا ليلة بات فيها البدر معتنقي… إلى الصباح بلا خوف ولا حذر
كلامه الدر يغني عن كواكبها… ووجهه عوض فيها عن القمر
فبينما أنا أرعي في محاسنه… سمعي وطرفي إذ أنذرت بالسحر
ولم يكن عيبها إلا تقاصرها… وأي عيب لها أشنى من القصر
وودت لو أنها طالت علي ولو… أمددتها بسواد القلب والبصر","By the same author: O happy night when the full moon (the beloved) embraced me without fear or apprehension, till the morning dawned! her words were pearls, and their brilliancy replaced the light of the stars; her face replaced the moon. Whilst I allowed my ears and eyes to revel in her charms, behold! I received warning that daybreak had come. The only fault of that {night) was its shortness; but what fault could it have more hateful? To render it longer I would have furnished it with darkness even out of the dark spot of my heart and the pupil of my eye."
"والبيت الأخير منها ينظر إلى قول أبي العلاء بن سليمان المعري، وهو:
يود أن ظلام الليل دام له… وزيد فيه سواد القلب والبصر","In this last verse the poet had in view the following, by Abu al-Alaa al-Maarri: He would wish that the darkness of night was prolonged for himself, by the addition of the black of his heart and of his eye."
وشعره كله على هذا الأسلوب، وقد تقدم له بيتان في ترجمة صر در الشاعر. وتوفي الباضي المذكور يوم الثلاثاء سادس عشر ذي القعدة سنة ثمان وستين وأربعمائة ببغداد، ودفن بمقبرة باب أبرز.,"The rest of his poetry is in the same style. We have quoted two verses of al Bayadi’s in the life of Surr-Durr. He died at Baghdad on Tuesday, the sixteenth of Zu al-Kaada, A. H. four hundred and sixty eight (the twenty first of June, A. D. one thousand and seventy six), and was buried in the cemetery at the Abrez Gate."
وإنما قيل له البياضي لأن أحد أجداداه كان في مجلس بعض الخلفاء مع جماعة من العباسيين، وكانوا قد لبسوا سوادا، ما عداه، فإنه كان قد لبس بياضا فقال الخليفة: من ذلك البياضي فثبت الإسم عليه واشتهر به.,"He was called al-Bayadi (the man in while), because one of his ancestors appeared in a white dress at the levee of a caliph, where the rest of the company, who were all Abbasides, were dressed in (the family color,) black. The caliph asked who was the man in white? and the name stuck to him so closely, that by it he (and his descendants) became generally known."
وذكر ابن الجوزي في كتاب  الألقاب ” أن صاحب هذه الواقعة هو محمد ابن عيسى بن محمد بن عبد الله بن علي بن عبد الله بن العباس بن عبد المطلب، رضي الله عنهم أجمعين، وهو الذي يقال له البياضي. ورأيت بخط أسامة بن منقذ – المقدم ذكره – أن الذي لقبه بهذا اللقب هو الخليفة الراضي بالله، والله تعالى أعلم.”,"Ibn al-Jauzi says, in his Kitab al-Alkab (book of surnames) that the person to whom this happened was Muhammad Ibn Isa Ibn Muhammad Ibn Abd Allah Ibn Ali Ibn Abd Allah Ibn al-Abbas Ibn Abd al-Muttalib (a member of the Abbaside family); and I read in the handwriting of Osama Ibn Munkid that the caliph who asked the question was al-Radi billah. God best knows who is in the right."
غياث الدين السلجوقي,MASUD AL-SALJUKI
أبو الفتح مسعود بن محمد بم ملكشاه بن ألب أرسلان السلجوقي، الملقب غياث الدين، أحد ملوك السلجوقية المشاهير وقد تقدم ذكر والده وأخيه محمود وجماعة من أهل بيته.,"Abu al-Fath Masud Ibn Muhammad Ibn Malak Shah Ibn Alp Arslan al-Saljuki, surnamed Ghiath al-Din (defense of the faith), was one of the most illustrious of the Seljuk kings. We have already spoken of his father, of his brother Mahmud, and of other persons belonging to the same family."
كان مسعود المذكور قد سلمه والده في سنة خمس وخمسمائة إلى الأمير مودود ابن التوتكين وجعله صاحب الموصل ليربيه، فلما قتل مودود في سنة سبع وخمسمائة وتولى الأمير آق سنقر البرسقي – المذكور في حرف الهمزة – مكانه سلمه والده إليه أيضا، ثم أرسله من بعده إلى جيوش بك أتابك الموصل أيضا.,"In the year five hundred and five (A. D. one thousand one hundred and eleven or one thousand one hundred and twelve), Masud was entrusted by his father to the care of the emir Maudud Ibn Altutikin, whom he appointed lord of Mosul on condition of bringing up the young prince. Maudud being slain, two years later, at Damascus, Masud was confided by his father to the emir Ak-Sunkur al-Bursoki, and subsequently, to Jush Bek, atabek of Mosul."
فلما توفي والده وتولى موضعه ولده محمود – المقدم ذكره – أخذ جيوش بك يحسن لمسعود المذكور الخروج على أخيه محمود وأطعمه في السلطنة، ولم يزل على ذلك حتى جمع العساكر واستكثر منها، وقصد أخاه، والتقيا بالقرب من همذان في ربيع الأول سنة أربع عشرة وخمسمائة، وكان النصر لمحمود،,"His brother Mahmud having succeeded to the throne on the death of their father, Jush Bek encouraged his ward to revolt against the new monarch and aspire to the sultanship, nor did he remit his efforts till he induced Masud to levy a large body of troops and march against his brother. The two armies encountered near Hamadan, in the month of the first Rabi, A. H. five hundred and fourteen (May-June, A. D. one thousand one hundred and twenty), and Mahmud gained the victory."
وقتل في هذه الواقعة الأستاذ أبو إسماعيل الطغرائي – وقد سبق شيء من خبره في حرف الحاء. ثم انتقلت الأحوال وتقلبت بمسعود المذكور واستقل بالسلطنة سنة ثمان وعشرين وخمسمائة، ودخل بغداد، واستوزر شرف الدين أنو شروان بن خالد القاشاني الذي كان وزير المسترشد، وقد تقدم ذكره في ترجمة الحريري صاحب المقامات؛,"In this engagement, the Ustaz, Abu Ismail al-Toghrai lost his life. After some vicissitudes, fortune at length declared for Masud, and he obtained the sultanship in the year five hundred and twenty eight (A. D. one thousand one hundred and thirty three or one thousand one hundred and thirty four). On arriving in Baghdad, he chose for vizir Sharaf al-Din Anu shrewan Ibn Khalid al-Kashani, see the life of al-Hariri, who had served the caliph al-Mustarshid in the same capacity."
وكان سلطانا عادلا لين الجانب كبير النفس، فرق مملكته على أصحابه، ولم يكن له من السلطنة غير الاسم،,"Masud was just, affable, and high-minded; he shared his empire among his partisans, and retained nothing for himself but the mere title of sultan."
وله مناقب كثيرة وكان مع لين جانبه ما ناوأه أحد وظفر به، وقتل من الأمراء الأكابر خلقا كثيرا، ومن جملة من قتل الخليفتان المسترشد بالله والراشد لأنه كان قد وقع بينه وبين الخليفة المسترشد وحشة قبل استقلاله في السلطنة، فلما استقل استطال نوابه على العراق، وعارضوا الخليفة في أملاكه،,"yet, with all his condescension, none ever dared to resist his power without incurring a defeat. He put to death not only a great number of the most powerful emirs, but also the caliphs al-Mutarshid and al-Rashid. Previously to his accession, Masud had been on ill terms with al-Mustarshid, and he had no sooner mounted the throne, than the lieutenants whom he established in Iraq commenced encroachments on the possessions of that caliph."
فقويت الوحشة بينهما، وتجهز المسترشد وخرج لمحارتبه، وكان السلطان مسعود بهمذان، فجمع جيشا عظيما وخرج للقائه، وتصافا بالقرب من همذان فكسر عسكر الخليفة، وأسر هو وأرباب دولته،,"The breach was thus widened between them, and al-Mustarshid at length equipped an army and took the field. Masud, who was then at Hamadan, assembled a large body of troops and marched against him. The two armies met near Hamadan, but that of the caliph was defeated, and he himself with the principal officers of his court were taken prisoners."
وأخذه السلطان مسعود مأسورا وطاف به بلاد أذربيجان، وقتل على باب المراغة، حسبما شرحناه في ترجمة دبيس بن صدقة، وهو الذي خلع الراشد وأقام المقتفي كما هو مشهور.,"The sultan led his captive in triumph through the cities of Azerbaijan, and al-Mustarshid finally lost his life, near Maragha, in the manner we have related; see our notice on Dubais Ibn Sadaka Masud deposed also the caliph al-Rashid and appointed al-Muktafi (liamr illah) to succeed him. This event is well known."
"ثم أقبل مسعود على الاشتغال باللذات والانعكاف على مواصلة وجوه الراحات، متكلا على السعادة تعمل له ما يؤثره، إلى أن حدث له القيء وعلى الغثيان، واستمر به ذلك إلى أن توفي في حادي عشر جمادى الآخرة، سنة سبع وأربعين وخمسمائة، وقيل يوم الأربعاء، الثاني والعشرين من الشهر المذكور بهمذان ومات معه سعادة البيت السلجوقي فلم تقم له بعد راية يعتد بها ولا يلتفت إليها:
فما كان قيس هلكه واحد… ولكنه بنيان قوم تهدما ودفن في مدرسة بناها جمال الدين إقبال الخادم.","Re then gave himself up to pleasure and to every sort of enjoyment, being confident that the fortune which had hitherto attended him would always he subservient to his will; but, being attacked by vomiting fits and mental derangement, he expired at Hamadan, on the eleventh of the latter Jumada, A. H. five hundred and forty seven (the thirteenth of September. A. D. one thousand one hundred and fifty two): or, according to some, on Wednesday, the twenty ninth day of that month. He was interred in the college built by the eunuch (al-khadim) Jamal al-Din Ikbal."
وقال ابن الأزرق الفارقي في تاريخه: رأيت السلطان المذكور ببغداد، في السنة المذكورة، وسار إلى همذان ومات بباب همذان، وحمل إلى أصبهان رحمه الله تعالى، وقد تقدم شيء من خبره في ترجمة دبيس بن صدقة صاحب الحلة.,"Ibn al-Azrak al-Fariki says, in his History, that he saw the sultan Masud in Baghdad, A. H. five hundred and forty seven, and that he then set out for Hamadan and died outside the walls of that city. His corpse was borne to Ispahan. We have spoken of this sultan in the life of Dubais Ibn Sadaka, lord of al-Hilla."
ومولده يوم الجمعة، لثلاث خلون من ذي القعدة، سنة اثنتين وخمسمائة.,"He was born on Friday, the third of Zu al-Kaada, A. H. five hundred and two (the fourth of June, A. D. one thousand one hundred and nine)."
ولما ولي السلطنة جرت بينه وبين عمه سنجر – المقدم ذكره – منازعة، ثم خطب له بعد عمه المذكور ببغداد، يوم الجمعة لاثنتي عشرة ليلة خلت من صفر سنة سبع وعشرين وخمسمائة والله أعلم.,"On his accession to the sultanship, he had to sustain a conflict with his uncle Sinjar, and, on Friday, the twelfth of Safar, A. H. five hundred and twenty seven (the twenty third of December. A. D. one thousand one hundred and thirty two) he obtained that his name should be inserted, after that of his uncle, in the public prayer (khutba) offered up at Baghdad."
عز الدين مسعود صاحب الموصل,MASUD IBN MAUDUD
أبو الفتح وأبو المظفر، مسعود بن قطب الدين مودود بن عماد الدين زنكي ابن آق سنقر، أتابك صاحب الموصل، الملقب عز الدين – قد تقدم خبر جده وجد أبيه، وخبر ولده نور الدين أرسلان شاه وغيرهم من أهل بيته،,"Abu al-Fath, surnamed also Abu al-Muzaffar, Masud, the atabek and lord of Mosul, was the son of Kutb al-Din Maudud, the son of Imad al-Din Zinki, the son of Ak Sunkur. He bore the title of Izz al-Din (glory of religion). We have already spoken off his grandfather, his great-grandfather, his son Nur al-Din Arslan Shall, and other members of the family."
وسيأتي ذكر أبيه في هذا الحرف إن شاء الله تعالى – ولما توفي والده قام بالملك ولده سيف الدين غازي – المقدم ذكره – أنه أكبر الإخوة، وكان قد خلف هذين الولدين، وعماد الدين زنكي صاحب سنجار المذكور عقيب ترجمة جده عماد الدين زنكي.,"Farther so, we shall give an article on his father (Maudud). When his father died, Saif al-Din Ghazi, the eldest son, succeeded to the throne. His brothers were Masud and Imad al-Din Zinki, lord of Sinjar."
وكان عز الدين المذكور مقدم الجيوش في أيام أخيه غازي؛ ولما خرج السلطان صلاح الدين من الديار المصرية بعد وفاة الملك العادل نور الدين محمود – المقدم ذكره – وأخذ دمشق وتقدم إلى حلب وحاصرها، خاف غازي منه،,"Izz al-Din Masud held the post of commander in chief of the troops, in the lifetime of his brother Ghazi. When the sultan Salah al-Din left Egypt, subsequently to the death of al-Malik al-Adil Nur al-Din Mahmud, and laid siege to Aleppo after occupying Damascus, Ghazi was filled with apprehension."
وعلم أنه قد استفحل أمره وعظم شأنه، واستشعر أنه متى استحوذ على الشام تعدى الأمر إليه، فجهز جيشا عظيما وقدم عليه أخاه عز الدين مسعودا المذكور، وسار يريد لقاء السلطان، وضرب المصاف معه ليرده على البلاد,"he fell that the power of the sultan had now become immense and that he would acquire the sovereign authority, were he allowed to take possession of Syria, He therefore equipped a large army, and, having placed it under the orders off his brother Izz al-Din Masud, he sent it to combat Salah al-Din and expel him from the country."
فلما بلغ السلطان خروجه رحل عن حلب، وذلك في مستهل رجب الفرد سنة سبعين وخمسمائة، وسار إلى حمص وأخذ قلعتها. وكان قد أخذ البلد في جمادى الأولى من السنة المذكورة بعد خروجه من دمشق قاصدا حلب، ووصل عز الدين مسعود إلى حلب لينجد ابن عمه الملك الصالح إسماعيل ابن نور الدين، صاحب حلب.,"When this intelligence reached Salah al-Din, he decamped from Aleppo on the first off Rajab, A. H. five hundred and seventy (Jan. A. D. one thousand one hundred and seventy five), and proceeded to Emessa He then took the citadel off Emessa, having already occupied the city itself, on the first of the first Jumada of that year (Nov.), when marching from Damascus to Aleppo. Izz al- Bin Masud then arrived at Aleppo for the ostensible purpose of giving assistance to his cousin al-Malik al-Salih Ismail, the son of Nur al-Din, who was then lord off that city."
هذا كان في الصورة الظاهرة، وفي الباطن كان غرضهم ما ذكرناه من خوفهم على بلادهم، فانضم إلى عز الدين مسعود عسكر حلب وخرج في جمع كثير.,"but their real intention was to prevent Salah ad=Din from extending his domination over the whole country. Having been joined by the troops of Aleppo, izz al-Din continued his march, at the head of a numerous army."
ولما عرف السلطان مسيرهم سار حتى وافاهم على قرون حماة، وراسلهم وراسلوه، واجتهد في أن يصالحوه فلم يفعلوا،,"and reached Kurun, (near) Hamat, whither Salah al-Din had already advanced to meet him. As the latter wished to come to an amicable arrangement, he opened a correspondence with his adversaries, but all his efforts were useless."
ورأوا أن ضرب المصاف معه ربما نالوا به الغرض الأكبر والمقصود الأوفر، والقضاء يجر إلى أمور لا يشعرون بها، فقام المصاف بين العسكرين، وقضى الله تعالى أن انكسر جيش عز الدين وأسر السلطان جماعة من أمرائه ثم أطلقهم، وذلك يوم الأحد التاسع عشر من شهر رمضان المعظم من السنة المذكورة، وهذه الواقعة من الوقائع المشهورة.,"The two princes imagined that they might attain, by risking a battle, the principal object which they had in view, but fate leads to things which none can foresee Both parties having come to an engagement, the army of Izz al-Din was defeated, and a number of his principal officers were taken prisoners, but afterwards received their liberty from the sultan. This celebrated encounter took place on Sunday, the nineteenth of Ramadan (April, A. D. one thousand one hundred and seventy five)."
ثم سار السلطان عقيب الكسر إلى حلب ونزل عليها، وهي الدفعة الثانية، فصالحه الملك الصالح إسماعيل على أخذ المعرة وكفرطاب وبارين ثم رحل عنها. وشرح ذلك يطول، وتتمة هذه القضية مذكورة في ترجمة أخيه سيف الدين غازي.,"Having routed his enemies, the sultan marched against Aleppo and encamped, for the second time, under its walls. Al-Malik al-Salih Ismail then obtained peace, on condition off leaving to Salah al-Din the towns of al-Maarra, Kafratab, and Birin. Salah al-Din then raised the siege. The history of these events would lead us too far, but the remainder of Izz al-Din’s proceedings will be found related in the life of his brother Saif al-Din Ghazi."
ولما توفي أخوه سيف الدين في التاريخ المذكور في ترجمته، استقل عز الدين المذكور بالملك من بعده، ولم يزل إلى أن حضرت الملك الصالح إسماعيل بن نور الدين الوفاة – في التاريخ المذكور في ترجمة أبيه نور الدين – فأوصى بمملكة حلب وما معها لابن عمه عز الدين مسعود المذكور، واستخلف له المراء والأجناد،,"On the death of the prince just named, Izz al-Din succeeded to the throne. [In the year five hundred and seventy seven [A.. D. one thousand one hundred and eighty one) al-Malik al-Salih Ismail, who was then on the point of death, bequeathed the kingdom of Aleppo to his cousin Izz al-Din Masud, and caused the emirs and soldiers to swear allegiance to that prince."
فلما توفي وبلغ الخبر عز الدين مسعودا، بادر متوجها إليها خوفا من صلاح الدين أن يسبقه فيأخذه، وكان وصوله إليها في العشرين من شعبان سنة سبع وسبعين وخمسمائة، وصعد القلعة واستولى على ما بها من الخزائن والحواصل، وتزوج أم الملك الصالح في خامس شوال من السنة، وأقام بها إلى سادس عشر شوال.,"When this intelligence reached Izz al-Din, he hastened to Aleppo, lest Salah al-Din should occupy it before him. Having arrived there on the twentieth of Shaaban, A. H. five hundred and seventy seven (end of December, A. D. one thousand one hundred and eighty one), he went up to the castle and took possession of all the treasures and valuable objects deposited in that edifice. On the fifth of Shawwal, the same year, he married the mother of al-Malik al-Salih, and remained in the city till the sixteenth of that month."
ثم علم أنه لا يمكنه حفظ الشام والموصل، وخاف من جانب صلاح الدين، وألح عليه الأمراء في طلب الزيادات، وتبسطوا عليه في المطالب ، وضاق عنهم عطنه. وكان المستولي على أمره مجاهد الدين قايماز الزيني – المقدم ذكره في حرف القاف – فرحل عن حلب وخلف بها مظفر الدين ولده، ومظفر الدين بن زين الدين صاحب إربل – المذكور في حرف الكاف؛,"Finding then his inability to retain Syria and Mosul under his sway, apprehensive also of the dangers to which he was exposed by the vicinity of Salah al-Din, and fatigued by the obsessions of the emirs whose exorbitant demands for additional pay he was unable to satisfy, he departed from Aleppo, leaving there his son Muzaffar al-Din to act as his lieutenant, and with him Muzaffar al-Din, the son of Zain al-Din, lord of Arbela."
ولما وصل إلى الرقة لقيه بها أخوه عماد الدين زنكي صاحب سنجار، فقرر معه مقايضة حلب بسنجار وتحالفا على ذلك، وسير عماد الدين من يتسلم حلب، وسير عز الدين من يتسلم سنجار.,"Izz al-Din, who was then entirely controlled by Mujahid al-Din Kaimaz al-Zaini proceeded to al-Rakka, where he was received by his brother Imad al-Din Zinki, lord of Sinjar. Having agreed with him on exchanging the government of Aleppo for that of Sinjar, a mutual oath was taken to that effect, and each sent agents to receive possession of their new acquisitions."
وفي ثالث عشر المحرم سنة ثمان وسبعين وخمسمائة، صعد عماد الدين إلى قلعة حلب، وكان قد تقرر الصلح بين عز الدين المذكور وابن عمه الملك الصالح، وبين صلاح الدين، على يد قليج أرسلان صاحب الروم،,"On the thirteenth of Muharram, A. H. five hundred and seventy eight (May, A. D. one thousand one hundred and eighty two), Imad al-Din entered the castle of Aleppo. Previously to this, a treaty of peace had been concluded between Izz al-Din, his cousin [al-Malik) al-Salih and [the sultan) Salah al-Din, by the intervention of Kilij Arslan, the sovereign of al-Rum [Asia Minor)."
وصعد السلطان صلاح الدين إلى الديار المصرية، واستناب بدمشق ابن أخيه عز الدين فروخ شاه بن شاهان شاه بن أيوب، فلما بلغه خبر وفاة الملك الصالح وهذه الأمور المتجددة عاد إلى الشام. وكان وصوله إلى دمشق في سابع عشر صفر سنة ثمان وسبعين،,"The sultan Salah al-Din then set out for Egypt, after leaving his nephew Izz al-Din Farrukh-Shah, the son of Shahanshah, to govern Damascus in his absence; but, on learning the death of al- Malik al-Salih and the arrangements which had subsequently taken place, he returned to Syria and entered Damascus on the seventeenth of Safar, A. H. five hundred and seventy eight (June A. D. one thousand one hundred and eighty two)."
وبلغه بها أن رسول عز الدين مسعود وصل إلى الفرنج يحثهم على قتال السلطان ويبعثهم على قصده، فعلم أنه قد غدر به ونكث اليمين، فعزم على قصد حلب والموصل وأخذ في التأ هب للحرب، فبلغ عماد الدين صاحب حلب ذلك، فسير إلى أخيه صاحب الموصل يعلمه ذلك ويستدعي منه العساكر.,"Being then informed that Izz al-Din Masud had sent an ambassador to the Franks, and that the object of this mission was to induce them to march against himself (Salah al-Din), he broke the treaty, and, indignant at the treason which he had thus discovered, he resolved on preparing for war and marching against Aleppo and Mosul. Imad al-Din, the lord of Aleppo, had no sooner received intelligence of the preparations made by Salah al-Din, than he sent to warn his brother, the governor of Mosul, and request from him a reinforcement."
فسار السلطان صلاح الدين من دمشق ونزل على حلب، في ثاني عشر جمادى الأولى سنة ثمان وسبعين وخمسمائة، وأقام عليها ثلاثة أيام. ثم رحل في الحادي والعشرين من الشهر،,"The sultan (Salah al- Din) having left Damascus, halted under the walls of Aleppo on the twelfth of the first Jumada, A. H. five hundred and seventy eight (September, A. D. one thousand one hundred and eighty two), occupied this position during three days and [finally) departed on the twenty first of the same month."
ثم جاءه مظفر الدين بن زين الدين صاحب إربل، وكان يوم ذلك في خدمة صاحب الموصل وهو صاحب حران، وكان قد استوحش من عز الدين مسعود صاحب الموصل وخاف من مجاهد الدين قايماز الزيني – المذكور في حرف القاف – فالتجأ إلى السلطان صلاح الدين وقطع الفرات وعبر إليه،,"Soon after this, it happened that the lord of Harran, Muzaffar al-Din (the son of Zain al-Din, lord of Arbela), who was then in the service of Izz al-Din Masud, the sovereign of Mosul, and apprehended violence from his master and from Mujahid al-Din Kaimaz al-Zaini, crossed the Euphrates and placed himself under the protection of Salah al-Din."
وقوى عزمه على قصد بلاد الجزيرة وسهل أمرها عليه، فعبر السلطان صلاح الدين الفرات، وأخذ الرها والرقة ونصيبين وسروج، ثم أشحن على بلاد الخابور وأقطعها، وتوجه إلى الموصل، ونزل عليها يوم الخميس حادي عشر رجب سنة ثمان وسبعين وخمسمائة ليحاصرها،,"The sultan, to whom he represented the facility with which he might subdue Mesopotamia, resolved on invading that country, and having passed the Euphrates, he took the cities of Edessa, al-Rakka, Nasibin, and Saruj. He then appointed a resident agent in the province of al-Khabur and conceded it in fief; after which, he set out with the intention of laying siege to Mosul, and encamped under its walls, on Thursday, the eleventh of Rajab, five hundred and seventy eight (November,. D. one thousand one hundred and eighty two)."
فأقام أياما، وعلم أنه بلد عظيم لا يتحصل منه شيء بالمحاصرة، وان طريق أخذه أخذ قلاعه وبلاده وإضعاف أهله على طول الزمان، فرحل عنها ونزل على سنجار في سادس عشر شعبان من السنة، وأخذها في ثاني شهر رمضان المعظم، وأعطاها لابن أخيه الملك المظفر تقي الدين عمر – المقدم ذكره – وشرح ذلك يطول.,"After some days, he perceived that no result could he obtained from besieging so large a city, and that the only means off taking it was to reduce the fortresses in its environs and in the neighboring districts, and thus weaken the garrison in lapse of time. He in consequence departed, and having taken position against Sinjar on the sixteenth of Shaaban (December), the same year, he occupied the city on the second of Ramadan and gave it to his nephew al-Malik al-Muzaffar Taki al-Din Omar."
وخلاصة الأمر أنه رجع إلى الشام فكان وصوله إلى حران في أول ذي القعدة ثم عاد إلى منازلة الموصل، وكان وصوله إليها في أول شهر ربيع الأول سنة إحدى وثمانين،,"Not to enter into long details, we shall merely state that he returned to Syria, and reached Harran in the commencement of Zu al-Kaada (end of February, one thousand one hundred and eighty four), the same year. Towards the beginning of the first Rabi, A. H. five hundred and eighty one (June, A. D. one thousand one hundred and eighty five), he appeared again before Mosul and laid siege to the city."
ونزلت إليه والدة عز الدين ومعها جماعة من نساء بني أتابك وابنه نور الدين أرسلان شاه بن مسعود – وقد سبق ذكره في حرف الهمزة – وطلبت منه المصالحة، فردها خائبة ظنا منه أن عز الدين أرسلها عجزا عن حفظ الموصل،,"The mother of Izz ad Din Masud, accompanied by the daughter of Nur al- Dm Arslan Shah and a number of females belonging to the Atabek family, then went forth and requested him to enter into a treaty and consent to a peace. The sultan, imagining that Izz al-Din had given this mission to the princess because he had not the means of defending the city, refused compliance and sent her back disappointed, offering at the same time pretests to excuse his conduct."
واعتذر بأعذار ندم عليها بعد ذلك، وبذل أهل الموصل نفوسهم في القتال لكونه رد النساء والولد بالخيبة، فأقام عليها إلى أن أتاه خبر وفاة شاه أرمن ناصر الدين محمد بن إبراهيم بن سكمان القطبي صاحب خلاط، وقيام مملوكه بكتمر بالأمر من بعده،,"But of this he had afterwards reason to repent, for the people of Mosul, bring indignant at his rejecting the prayer of Izz al-Din’s mother and off She females who accompanied her, strained every nerve to make a vigorous defense. Be continued to besiege the city till he learned the death of Shah Armen Nasir al-Din Muhammad Ibn Ibrahim Ibn Sokman al-Kutbi, lord of Khalat, and the accession of that prince’s mamluk, Bektimor, to the supreme authority."
وطمع في خلاط، وقرر معه تسليمها إليه وأن يعوضه عنها ما يرضيه. وكانت وفاة شاه أرمن يوم الخميس تاسع شهر ربيع الآخر من السنة المذكورة.,"This officer, finding himself exposed to the ambition of the neighboring princes, and discovering that they had resolved to attack him, sent to Salah al-Din, offering to deliver the city into his hands on condition of receiving a suitable return. The death of Shah Armen took place on Thursday, the ninth of the latter Rabi, A. H. five hundred and eighty one (July, A. D. one thousand one hundred and eighty five)."
فرحل السلطان صلاح الدين عن الموصل لهذا السبب في العشرين من الشهر المذكور وتوجه نحو خلاط، وفي مقدمته مظفر الدين صاحب إربل وهو يوم ذاك صاحب حران وناصر الدين محمد بن أسد الدين شيركوه وهو ابن عم صلاح الدين، فنزلوا بالطوانة، البليدة التي هي بالقرب من خلاط، وسير الرسل إلى بكتمر لتقرير القاعدة،,"and, on the twentieth of the same month, the sultan departed from Mosul and directed his march towards Khalat. Muzaffar al-Din, afterwards lord of Arbela, but then lord of Harran, accompanied the vanguard with Nasir al-Din Muhammad, the son of Asad al-Din Shirkuh and cousin of Salah al-Din. Having halted at a village called al-Tawana, and situated in the neighborhood of Khalat, they sent envoys to Bektimor for the purpose of settling the conditions of the treaty."
فوصلت الرسل إليه وشمس الدين بهلوان بن الذكر صاحب أذربيجان وعراق العجم قد قرب من خلاط ليحاصرها، فبعث إليه بكتمر يعرفه أنه إن لم يرجع عنه وإلا سلم البلاد إلى السلطان صلاح الدين فصالحه وزوجه ابنته ورجع عنه، وسير بكتمر إلى السلطان صلاح الدين يعتذر عما قاله من تسليم خلاط،,"When the envoys arrived, Shems al-Din Pehlewan Ibn al-Zhukur, lord of Azerbaijan, Arran, and Persian Iraq, had already approached, with the design of besieging the city, but Bektimor having caused him to be informed that he would deliver up Khalat to the sultan if he (Pehlewan) did not withdraw his troops, the latter complied, and made peace on receiving Bektimor’s daughter in marriage. Bektimor then sent to the sultan, retracting his promise of delivering up Khalat and offering some excuses."
وكان السلطان قد نزل على ميافارقين يحاصرها، فقاتلها قتالا شديدا، ثم أخذها عن صلح بالخديعة في التاسع والعشرين من جمادى الأولى من السنة المذكورة، وكان صاحبها قطب الدين ايغازي بن البي بن كرماس بن غازي بن أرتق، فمات وتركها لولده حسام الدين بولق أرسلان، وهو طفل صغير، فطمع في أخذها من واليها فأخذها.,"The sultan was then laying siege to Mayafarikin and had attacked it with great vigor. Kutb al-Din II Ghazi Ibn Albi Ibn Kertash Ibn Ghazi Ibn Ortok, the lord of this city, had left it, on dying, to his son Hussam al-Din Buluk Arslan, a mere boy; and this circumstance had encouraged Salah al-Din to undertake its siege. On the twenty ninth of the first Jumada (August, A. H. one thousand one hundred and eighty five), he succeeded, by means of a stratagem, in deciding the garrison to capitulate and surrender the place."
ولما أيس السلطان من خلاط عاد إلى الموصل، وهي الدفعة الثالثة، ونزل بعيدا عنها بموضع يقال له كفر زمار، فأقام به مدة، وكان الحر شديدا، فمرض السلطان مرضا شديدا أشفى على الموت، فرحل طالبا حران في مستهل شوال من السنة.,"Having then given up the hope of getting Khalat into his possession, he returned to Mosul for the third time, and encamped at some distance from it, at a place called Kafr Zammar. He remained there a considerable time, and the weather being intensely hot, he was attacked by a malady which brought him to the verge of death, and, on the first of Shawwal (December), he decamped for Harran."
ولما علم عز الدين مسعود المذكور بمرض السلطان وأنه رقيق القلب، انتهز الفرصة وسير القاضي بهاء الدين بن شداد – الآتي ذكره إن شاء الله تعالى في حرف الياء – ومعه بهاء الدين الربيب،,"When Izz al-Din Masud heard of the sultan’s illness and learned that his heart was inclined to clement measures, he profited by so favorable an opportunity and dispatched to Harran the kadi Baha al-Din Ibn Shaddad, a person whose life we shall give, accompanied by Baha al-Din al-Rabib."
فوصلا إلى حران في الرسالة والتماس الصلح، فأجاب إلى ذلك، وحلف يوم عرفة من السنة وقد تماثل للصحة، ولم يتغير عن تلك اليمين إلى أن مات رحمه الله تعالى، ثم رحل إلى الشام.,"On their arrival, they asked for and obtained peace; the sultan himself, who had now recovered, ratifying the treaty by an oath. This took place on the ninth of Zi al-Hijja (March, A. D. one thousand one hundred and eighty six), and Salah al-Din, who was then recovering, never swerved from that engagement."
وأمن حينئذ عز الدين مسعود وطابت نفسه، ولم يزل على ذلك إلى أن توفي في السابع والعشرين من شعبان سنة تسع وثمانين وخمسمائة بعلى الإسهال.,"Izz al-Din Masud being delivered from his apprehensions by the departure of the sultan for Syria, continued to enjoy tranquility till his death. He died of diarrhea on the twenty seventh of Shaaban, A. H. five hundred and eighty nine (the twenty eighth of August, A. D. one thousand one hundred and ninety three)."
وكان قد بنى بالموصل مدرسة كبيرة وقفها على الفقهاء الشافعية والحنفية، فدفن بهذه المدرسة في تربة هي بداخلها، رحمه الله تعالى؛ ورأيت المدرسة والتربة، وهي من أحسن المدارس والترب، ومدرسة ولده نور الدين أرسلان شاه في قبالتها، وبينهما ساحة كبيرة.,"A large college was founded and endowed by him at Mosul for doctors of the Shafiite and Hanifite sects. He was interred in a mausoleum erected within the walls of that establishment. If have seen the college and mausoleum, and was greatly struck with their beauty. Opposite to this college, and separated from it by a large opera space, stands the college founded by his son Nur al-Din Arslan Shah."
ولما مات خلف ولده نور الدين المذكور – وقد تقدم ذكره في حرف الهمزة – ولما مات نور الدين – في التاريخ المذكور في ترجمته – خلف ولدين أحدهما الملك القاهر عز الدين أبو الفتح مسعود، والآخر الملك المنصور عماد الدين زنكي ولما حضرته الوفاة قسم البلاد بينهما، فأعطى الملك القاهر – وهو الأكبر – الموصل وأعمالها، وأعطى عماد الدين الشوش والعقر وتلك النواحي.,"On the death of Izz al-Din Masud, his son Nur al-Din Arslan Shah succeeded to the throne. Nur al-Din had two sons, al Malik al-Kahir lzz al-Bira Abu al-Fath Masud amid al-Malik al-Mansur Imad al-Din Zinki When on the point of death, he divided his states between them and gave to al-Malik al-Kahir, who was the elder, the city and province of Mosul; the younger, Imad al-Din, received Shush, al-Akr, and the neighboring districts."
فأما الملك القاهر فكانت ولادته في سنة تسعين وخمسمائة بالموصل، وتوفي بها فجأة ليلة الاثنين لثلاث بقين من شهر ربيع الآخر سنة خمس عشرة وستمائة، وكان قد بنى مدرسة أيضا فدفن بها.,"Al-Malik al-Kahir was born at Mosul in the year five hundred and ninety (A. D. one thousand one hundred and ninety four), and he died there, suddenly, on the eve of Monday the, the latter Babi, A. H. six hundred and fifteen (the twenty second of July, A. D. one thousand two hundred and eighteen). He also had erected a college and was interred within its precincts."
وأما عماد الدين فإنه أخذ بعد موت أخيه الملك القاهر قلعة العمادية، ثم أخذت منه، وهي من أحسن القلاع بجبل الهكارية من أعمال الموصل، وكذلك عدة قلاع مما يجاورها، وانتقل إلى إربل، وكان زوج ابنه مظفر الدين صاحب إربل، فأقام بها زمانا،,"As for Imad al-Bin, he occupied Kalat al-Imadiya, on the death of his brother al-Malik al-Kahir, but it was subsequently taken from him. It is one of the finest fortresses in Jabal al-Hakkarya, a mountain in the territory of Mosul. He took also and lost a number of other castles in the vicinity. Having married the daughter of Muzaffar al-Din, lord of Arbela, he removed to that city and resided there for some time."
وكنا في جواره، وكان من أحسن الناس صورة، ثم قبض عليه مظفر الدين لأمر يطول شرحه، وسيره إلى سنجار الملك الأشرف ابن الملك العادل – الآتي ذكره إن شاء الله تعالى – فأفرج عنه الملك الأشرف، وعاد إلى أربل، وقايضه مظفر الدين عن العقر بشهرزور وأعمالها،,"As we dwelt in his neighborhood, we remarked that he was an extremely handsome man. Muzaffar al-Din then arrested him for a motive too long to explain here, and sent him to al-Malik al-Ashraf, the sora of al-Malik al-Adil, at Sin jar. We shall again speak of al-Ashraf. Having received his liberty from this prince, he returned to Arbela and obtained from Muzaffar al-Din the city and district of Shahrodur in exchange for al-Akr."
فانتقل إليها، وأقام إلى أن توفي في حدود سنة ثلاثين وستمائة، وخلف ولدا أقام بعده قليلا ثم مات، رحمهما الله تعالى.,"He removed thither and made it his residence during the rest of his life. He died on or about A. H. six hundred and thirty (A, D. one thousand two hundred and thirty two or one thousand two hundred and thirty three); his son and successor died soon after."
وتوفي بهلوان بن الذكر المذكور، في سلخ ذي الحجة سنة إحدى وثمانين وخمسمائة، رحمه الله تعالى.,"Pehlewan Ibn al-Zukur died towards the end of Zi al-Hijja, A. H. five hundred and eighty one (March, A, D. one thousand one hundred and eighty six)."
وتوفي والده شمس الدين الذكرالأتابك في أواخر شهر ربيع الآخر سنة سبعين وخمسمائة، بنقجوان، ودفن بها رحمه الله تعالى؛ وكان أتابك السلطان أرسلان شاه بن طغرلبك بن محمد بن ملكشاه بن محمد السلجوقي.,"His father, Shams al-Din al-Zukur, the atabekj, died, at Nakjawan towards the end of the latter Rabi, five hundred and seventy (Nov. A. D. one thousand one hundred and seventy four), and was interred in that city. He had been atabek (guardian) to the Seljuk sultan Arslan Shah Ibn Toghrulbek Ibn Muhammad Ibn Malak Shah."
وبعد الذكر بمقدار شهر توفي أرسلان شاه المذكور بهمذان ودفن بها رحمه الله تعالى.,"About a month after the death of al-Zukur, Arslan Shah died at Hamadan and was interred there."
وقتل قزل بن الذكر المذكور في أوائل شعبان سنة سبع وثمانين وخمسمائة، وكان ملكا كبيرا، وهو ابن الذكر المذكور، رحمهم الله تعالى أجمعين. والله تعالى أعلم بالصواب.,"Guzul, (another) son of al-Zukur, lost his life in the beginning of Shaaban, A. H. five hundred and eighty seven (Aug. A. D. one thousand one hundred and ninety one); he was a powerful prince."
مطرف الصنعاني,MUTARRIF AL-SANAANI
أبو أيوب مطرف بن مازن، الكناني بالولاء، وقيل القيسي بالولاء، اليماني الصنعاني؛ ولي القضاء بصنعاء اليمن، وحدث عن عبد الملك بن عبد العزيز بن جريح وجماعة كثيرة، وروى عنه الإمام الشافعي رضي الله عنه، وخلق كثير.,"Abu Ayyub Mutarrif Ibn-Mazin, a member, by adoption, of the tribe of Kinana, or of the tribe of Kais, according to another statement, was a native of Sanaa in Yemen and held the post of kadi in that city. He delivered Traditions on the authority of Abd al-Malik Ibn Abd al-Aziz Ibn Juraih and a great number of other masters. The imam al-Shafie and many other doctors cited Traditions on his authority."
واختلفوا في روايته: فنقل عن يحيى بن معين أنه سئل عنه فقال: كذاب. وقال النسائي: مطرف بن مازن ليس بثقة.,"His exactitude as a Traditionist has been contested, and it is related that Yahya Ibn Main having been asked respecting his character, replied: “He is a liar.” Al-Nasai declares positively that Mutarrif Ibn Mazin was not trustworthy,"
وقال السعدي: مطرف بن مازن الصنعاني يتثبت في حدثه حتى يبلى ما عنده. وقال أبو حاتم محمد بن حبان البستي: مطرف بن مازن الكناني قاضي اليمن يروي عن معمر وابن جريح، روى عنه الشافعي وأهل العراق،,"and al-Saadi said: Mutarrif Ibn Mazin al- Sanaani’s Traditions should be received with caution till his authorities be put to the test.” Abu Hatim Muhammad Ibn Habban al-Rusti says: “Mutarrif Ibn Mazin al-Kinani, kadi of Yemen, delivered Traditions on the authority of Mamar and Ibn Juraih; al-Shafie and the people of Iraq cited Traditions on his authority."
وكان يحدث بما لم يسمع، ويروي ما لم يكتب عمن لم يره، ولا تجوز الرواية عنه إلا عند الخواص للإعتبار فقط.,"He used to relate Traditions which he never heard delivered, and repeat (as being consigned to paper) information which had never been written down, and that information he gave on the authority of persons whom he never saw. It is not therefore allowable to relate Traditions on his authority except to men of special merit, and then only for their examination.”"
وقال حاجب ابن سليمان: كان مطرف بن مازن قاضي صنعاء وكان رجلا صالحا، وذكر عنه حكاية في إبراره قسم من أقسم على أمر شنيع يفعله به. وذكر أبو أحمد عبد الله بن عدي الجرجاني أحاديث من رواية مطرف بن مازن وقال: لمطرف غير ما ذكرت أفراد يتفرد بها عمن يرويها عنه، ولم أر فيما يرويه شيئا منكرا.,"“Mutarrif Ibn Mazin,” says Hajib Ibn Suleiman, “was kadi of Sanaa and a man of holy life.” He then relates that Mutarrif declared a man justified who, having been constrained to swear that he would commit a scandalous deed, had acted according to his oath. Abu Ahmad Abd Allah Ibn Odai ’al-Jurjani quotes some Traditions as given by Mutarrif Ibn Mazin, and adds: “He possessed also some Traditions, known only to himself, and never communicated to the persons who handed down Traditions on his authority; and I never remarked a suspicious text in any of his relations.”"
وقال أبو بكر أحمد بن الحسين البهقي: أخبرنا أبو سعيد قال، حدثنا أبو العباس قال: أخبرنا الربيع قال الشافعي رضي الله عنه: وقد كان من حكام الآفاق من يستحلف على المصحف وذلك عندي حسن،,"Abu Bakr Ahmad Ibn al-Husain al-Baihaki says: “Abu Saied informed us that Abu al-Abbas told him that he had heard al-Rabi mention that al-Shafie said: ‘Amongst the judges established in different regions, there were some who made witnesses swear by the Quran; and that, in my opinion, is approvable."
وقال: وأخبرني مطرف بن مازن بإسناد لا أحفظه أن ابن الزبير أمر بأن يحلف على المصحف قال الشافعي؛ رضي الله عنه: ورأيت مطرفا بصنعاء اليمن يحلف على المصحف، وقال غيره، قال الشافعي رضي الله عنه ورأيت ابن مازن – وهو قاضي صنعاء – يغلط باليمين بالمصحف.,"Mutarrif Ibn Mazin told me, on an authority which I do not recollect, that Ibn al-Zubair ordered witnesses to be sworn on the Quran.’ Another doctor relates as follows: Al-Shafie said: “I saw Mutarrif at Sanaa, and he swore witnesses on the Quran; and a third doctor says: “Al-Shafie declared that he saw Ibn Mazin, who was kadi of Sanaa, swear witnesses on the Quran in order to corroborate their oath.”"
وتوفي مطرف المذكور بالرقة، وقيل بمنبج، وكانت وفاته في أواخر خلافة هارون الرشيد، وتوفي هارون الرشيد ليلة السبت لثلاث خلون من جمادى الآخرة سنة ثلاث وتسعين ومائة بطوس، وكانت ولايته يوم الجمعة لأربع عشرة ليلة بقيت من ربيع الأول سنة سبعين ومائة، رحمه الله تعالى.,"Mutarrif died at al-Rakka, or at Manbej, by another account, towards the close of the caliphate of Harun al-Rashid. That sovereign died on the eve of Saturday, the third of the latter Jumada, A. H. one hundred and ninety three (the twenty fourth of March, A. D. eight hundred and nine), at Tus; he commenced his reign on Friday, the sixteenth of the first Rabi, A. H. one hundred and seventy (the fifteenth of September. A. D. seven hundred and eighty six)."
وهذا مطرف ليس من المشاهير الذين أحتاج إلى ذكرهم، والذي حملني على ذكره أن الشيخ أبا إسحاق الشيرازي، رحمه الله تعالى، ذكره في كتاب ذكره في كتاب المهذب” في باب اليمين في الدعاوى في فصل التغليظ، فقال:”,"Though this Mutarrif does not rank with those celebrated individuals whom it was necessary for me to notice, I have been induced to do so because the shaikh Abu Ishak al-Shirazi says, in the Muhazzab, chapter on oaths, section on claims, paragraph on corroborating the oath:"
وإن حلف بالمصحف وما فيه من القرآن فقد حكى الشافعي رضي الله عنه عن مطرف أن ابن الزبير كان يحلف على المصحف، قال: ورأيت مطرفا بصنعاء يستحلف على المصحف، قال الشافعي رضي الله عنه: وهو حسن” انتهى كلام صاحب “المهذب”.”,"“And, if he make the person swear by the sacred volume and its contents, we know that al-Shafie related, on the authority of Mutarrif, that Ibn al-Zubair swore persons on the Quran, and’, said al-Shafie, ‘I saw Mutarrif at Sanaa swearing persons on the Quran, which is approvable.’"
ورأيت الفقهاء يسألون عن مطرف المذكور ولا يعرفه أحد، حتى غلط فيه صاحبنا عماد الدين أبو المجد إسماعيل بن أبي البركات هبة الله بن أبي الرضى بن باطيش الموصلي الفقيه الشافعي في كتابه الذي وضعه على المهذب” في أسماء رجاله والكلام على غريبه فقال:”,"Now, I remarked that jurisconsults inquired who this Mutarrif could be, and so little was known of him, that our master Imad al-Din Abu al-Majd Ismail Ibn Abi al-Barakat Ibn Hibat Allah Ibn Abi al-Rida Ibn Batish al-Mausili, the Shafiite doctor, made the following gross mistake concerning him in the work which he composed on the names of the Traditionists mentioned in the Muhaddab and on the unusual terms which occur in that work."
مطرف بن عبد الله بن الشخير” ثم قال “وتوفي سنة سبع وثمانين” يعني للهجرة، فيا لله العجب! شخص يموت في هذا التاريخ كيف يمكن أن يراه الشافعي رضي الله عنه ومولد الشافعي سنة خمسين ومائة بعد موت ابن الشخير بثلاث وستين سنة، وما أدري كيف وقع هذا الغلط فلو أنه ما حكى تاريخ وفاته كان يمكن أن يقال: ظن أنه أدركه الشافعي.”,"“Mutarrif Ibn Abd Allah Ibn al-Shikhir,” says he, “died subsequently to the year eighty seven,” meaning of the Hijra. There, by Allah, is a wonder: a person who died at that period, how could he possibly have been seen by al-Shafie, who was born A. H. one hundred and fifty, sixty-three years after Mutarrif Ibn al-Shikhir’s death? I know not what could have led him into this mistake, and had he not mentioned the date, people might have said: “He thought that al-Shafie met with him.”"
ولما انتهيت في هذه الترجمة إلى هذا الموضع رأيت في تاريخ أبي الحسين عبد الباقي بن قانع الذي جعله مرتبا على السنين أن مطرف بن مازن توفي سنة إحدى وتسعين ومائة، وهذا يوافق ما قاله الأول من أنه توفي في أواخر خلافة هارون الرشيد.,"I had brought down my article thus far when I found, in the Annals of Abu al-Husain Abd al-Baki Ibn Kani, that Mutarrif Ibn Mazin died in the year one hundred and ninety one (A. D. eight hundred and six or eight hundred and seven), which agrees with our statement that his death took place towards the end of the caliphate of Harun al-Rashid."
والذي أفادني هذه الترجمة على الصورة المحكية في الأول هو الشيخ الحافظ زكي الدين أبو محمد عبد العظيم المنذري، نفع الله به.,"For the first part of this article, as here given, I was indebted to the kindness of the shaikh and hafiz Zaki al-Din Abu Muhammad Abd al-Azim al-Munziri, may God prolong his days for our advantage!"
وأما مطرف الذي ذكره عماد الدين فهو أبو عبد الله مطرف بن عبد الله بن الشخير بن عوف بن كعب بن رقدان بن الحريش بن كعب بن ربيعة بن عامر بن صعصعة بن معاوية بن بكر بن منصور بن عكرمة بن حفصة بن قيس غيلان بن مضر بن معد بن عدنان، الحرشي، كان فقيها، وكان لوالده عبد الله صحبة،,"The Mutarrif mentioned by Imad al-Din Ibn Batish, bore the surname of Abu Abd Allah; he was a jurisconsult and the son of Abd Allah Ibn al-Shikhir Ibn Auf Ibn Kaab Ibn Rakdan Ibn al-Harish Ibn Kaab Ibn Rabia Ibn Aamir Ibn Sasaa Ibn Moawia Ibn Bakr Ibn Mansur Ibn Ikrima Ibn Hafsa Ibn Kais Ibn Ghailan Ibn Mudar Ibn Nizar Ibn Maadd Ibn Adnan al-Harishi. His father Abd Allah was one of the Prophet’s companions."
وكان مطرف من أعبد الناس وأنسكهم، فذكروا أنه وقع بينه وبين رجل منازعة، فرفع يديه، وكان ذلك في مسجد البصرة، وقال: اللهم إني أسألك ألا يقوم من مجلسه حتى تكفيني إياه، فلم يفرغ مطرف من كلامه حتى صرع الرجل فمات،,"Mutarrif [Ibn Abd Allah) was one of the most devout and pious of men; it is related that, in a dispute with an adversary, in the mosque of Basra, he raised up his hands and exclaimed: Almighty God! I beg of thee that thou deliver me from this man before he rise from his place!” He had not finished speaking when the man fell dead to the ground."
وأخذ مطرف وقدموه إلى القاضي، فقال القاضي: لم يقتله، وإنما دعا عليه فأجاب الله دعوته، فكان بعد ذلك تتقى دعوته، ومات في سنة سبع وثمانين للهجرة وقيل غير ذلك وقال ابن قانع: سنة خمس وتسعين، والله تعالى أعلم بالصواب.,"Mutarrif was taken before the kadi, but that officer said: “He did not kill him; he only prayed against him, and God answered his prayer.” From that time, people stood in awe of his imprecations. He died A. H. eighty seven (A. D. seven hundred and six), but other dates are given, and Ibn Kant says, ninety five (A. D. seven hundred and thirteen or seven hundred and fourteen). God best knows the truth!"
الواعظ الروزي,KUTB AL-DIN AL-ABBADI
أبو منصور المظفر بن أبي الحسين أزدشير بن أبي منصور العبادي، الواعظ المروزي الملقب قطب الدين، المعروف بالأمير؛ كان من أهل مرو، وله اليد الطولى في الوعظ والتذكير وحسن العبارة،,"Abu Mansur al-Muzaffar Ibn Abi T-Husain Ardashir Ibn Abi Mansur al-Abbadi, surnamed Kutb al-Din (axis of religion), and distinguished by the title of al-Amir was a pupil-orator and a native of Marw (Marwazi). As preacher and an exhorter to piety, he displayed great abilities and expressed his thoughts in elegant terms."
ومارس هذا الفن من صغره إلى كبره، ومهر فيه حتى صار ممن يضرب به المثل في ذلك وصار عين ذلك العصر، وشهد له الكل بالفضل وحيازة قصب السبق.,"This talent he continued to exercise from his early youth till an advanced age, and he excelled in it to such a degree that his name became proverbial. He thus came to be considered as the paragon of the age, and his surpassing merit was universally acknowledged."
وقدم بغداد فأقام بها قريبا من ثلاث سنين يعقد له فيها مجالس الوعظ، ولقي من الخلق قبولا تاما، وحظي عند الإمام المقتفي لأمر الله، ثم خرج منها رسولا إلى جهة السلطان سنجر بن ملك شاه السلجوقي – المقدم ذكره – فوصل إلى خراسان، ثم عاد إلى بغداد، وخرج منها إلى خوزستان في رسالة,"Having gone to Baghdad, he resided there nearly three years, and, during that time, regular sittings were held to hear him preach. His character gained him the friendship of all classes, and the imam (caliph) al-Muktafi liamr illah took him into particular favor. Being then sent from Baghdad on a mission to the court of the sultan Sinjar Ibn Malak Shah the Seljukide, he proceeded to Khorasan, and, on his return, he was dispatched on another mission to Khuzestan."
فمات بعسكر مكرم في سلخ ربيع الآخر يوم الخميس، وقيل الاثنين، سنة سبع وأربعين وخمسمائة، وحمل تابوته إلى بغداد، ودفن بها في الشونيزية في حظيرة الشيخ الجنيد بن محمد العبد الصالح، رضي الله عنه.,"He died at Askar Mukram on Monday, the twenty ninth of the latter Rabi, A. H. five hundred and forty seven (the third of August, A. D. one thousand one hundred and fifty two). His corpse was carried to Baghdad and buried within the enclosure which surrounds the grave of the holy shaikh al-Junaid Ibn Muhammad, in the Shunizi cemetery."
ومولده في شهر رمضان سنة إحدى وتسعين وأربعمائة، وسمع الحد يث الكثير بنيسابور من أبي علي نصر الله بن أحمد بن عثمان الخشنامي وأبي عبد الله إسماعيل بن الاحفظ عبد الغافر الفارسي وغيرهما، وروي عنه الحافظ أبو سعد السمعاني، وقال عنه:,"He was born in Ramadan, A. H. four hundred and ninety one (August, A. D. one thousand and ninety eight). He learned a great quantity of Traditions at Naisapur from Abd Ali Nasr Allah Ibn Ahmad Ibn Othman al-Khushnami, Abu Abd Allah Ismail, the son of the hafiz Abd al-Ghaffir al-Farisi, and other masters. Some Traditions were given on his authority by the hafiz Abu Saad al-Samaani, who speaks of him in these terms:"
كان صحيح السماع، ولم يكن موثوقا به في دينه، رأيت منه أشياء، وطالعت بخطه رسالة جمعها في إباحة شرب الخمر، سامحه الله تعالى وعفا عنه.,"“The Traditions which he heard are genuine, but his religious principles were mistrusted. I saw something of that in his conduct, and I met with a treatise, in his own handwriting, wherein he essays to prove that it is lawful to drink wine; God pardon him and forgive us all!”"
وكان والده أبو الحسين يعرف بالأمير أيضا، وكان مليح الوعظ حسن السيرة توفي سنة نيف وتسعين وأربعمائة، رحمهما الله تعالى.,His father Abu al-Husain was also known by the appellation of al-Amir; he preached with elegance and led an exemplary life. His death occurred between the years four hundred and ninety and five hundred (A. D. one thousand and ninety seven).
والعبادي: بفتح العين المهملة وتشديد الباء الموحدة وبعد الألف دال مهملة هذه النسبة إلى سنج عباد، وهي قرية من قرى مرو.,"Abbadi means belonging to Sinj Abbad, a large village in the vicinity of Marw."
وسنج: بكسر السين المهملة وسكون النون وبعدها جيم؛ وبأعمال مرو أيضا قرية كبيرة يقال لها سنج، منها الفقيه أبو علي النجي – وقد تقدم ذكره في حرف الحاء – وتكلمنا على سنج هناك، فلا يظن ظان أنهما موضع واحد، بل هما قريتان، وقد نبه على ذلك جماعة من أرباب هذا الفن.,"In the province of Marw also is another large village called Sinj, the native place of the jurisconsult Abu Ali al-Sinji. These two villages are quite distinct and must not be confounded, a number of masters in this branch of knowledge (the derivation of patronymics) have already given a similar caution."
موفق الدين العيلاني المصري,MUWAFFAK AL-DIN MUZAFFAR
أبو العز مظفر بن إبراهيم بن جماعة بن علي بن شامي بن أحمد بن ناهض بن عبد الرزاق العيلاني، الحنبلي المذهب الملقب موفق الدين، الشاعر المشهور المصري؛ كان أديبا عروضيا شاعرا مجيدا، صنف في العروض مختصرا جيدا دل على حذقه فيه، وله ديوان شعر رائق،,"Abu al-Izz Muzaffar Ibn Ibrahim Ibn Jamaa Ibn Ali Ibn Shami Ibn Ahmad Ibn Nahid Ibn Abd al-Razzak al-Ailani, surnamed Muwaffak al-Din (favored in his religion), was a member of the Hanbalite sect, a native of Egypt, an able philologer, prosodion, and poet. He composed a short treatise on prosody, which testifies, by its excellence, the acute intelligence of the author, and he left a diwan of charming poetry."
"وكان ضريرا، فمن شعره:
قالوا عشقت وأنت أعمى… ظبيا كحيل الطرف ألمى
وحلاه ما عاينتها… فنقول قد شغفتك هما
وخياله بك في المنا… م فما أطاف ولا ألما
من أين أرسل للفؤا… د، وأنت لم تنظره، سهما","He was a blind man, and in one of his pieces, he says: “You are in love,” said they, “and yet you are blind! You love a dark-eyed nymph with rosy lips, yet you never saw the charms of her person; you cannot then say that they captivated your imagination. Her image never fleeted round you in your dreams; it never approached your couch; whence then has it sent, invisible to you, an arrow into your heart?."
"ومتى رأيت جماله… حتى كساك هواه سقما
والعين داعية الهوى… وبه تنم إذا تنمى]
وبأي جارحة وصل… ت لوصفه نثرا ونظما
فأجبت إني موسو… ي العشق إنصاتا وفهما
أهوى بجارحة السما… ع، ولا أرى ذات المسمى","“By what means have you been enabled to describe her beauty in prose and verse?” I replied: “In love I am like Moses: I feel and am silent: I love through the medium of my ears, though I never saw the figure of her whom you name.”"
"ولقد أذكرتني هذه الأبيات أبياتا لرجل ضرير أيضا، والشيء بالشيء يذكر، وهي هذه:
وغادة قالت لأترابها… يا قوم ما أعجب هذا الضرير
أيعشق الإنسان ما لا يرى… فقلت والدمع بعيني غزير:
إن لم تكن عيني رأت شخصها… فإنها قد مثلت في الضمير","As one thing brings on another, these verses remind me of the following piece, composed also by a blind man: A maiden said to her companions: “How strange a being is that blind man! can he love an object which he never saw?” With tears gushing from my eyes, I replied: “Though my eyes never saw her person, yet her image exists in my imagination.”"
"ومثل هذا أيضا قول المهذب عمر بن محمد المعروف بابن الشحنة الموصلي الأديب الشاعر المشهور من جملة قصيدة طويلة مدح بها السلطان صلاح الدين يوسف بن أيوب، والبيت المقصود قوله:
وإني امرؤ أحببتكم لمكارم… سمعت بها، والأذن كالعين تعشق","This thought is similar to that which Muhazzab al-Din Omar Ibn Muhammad, generally known by the appellation of Ibn al-Shihna, a philologer and poet of some celebrity, who was a native of Mosul, inserted in a long qasida composed by him in praise of the sultan Salah al-Din (Saladin) Yusuf Ibn Ayyub. The verse to which we allude is the following: I am a man who loved you on hearing of your virtues; the ear, like the eye, is sensible to love."
"وقد أخذ هذا المعنى من قول بشاربن برد الشاعر المقدم ذكره:
يا قوم أذني لبعض الحي عاشقة… سمعت بها، والأذن تعشق قبل العين أحيانا","The author took this thought from a verse of the poet Bashar Ibn Burd, who said: O my friends, my ear is in love with a person of that tribe; the ear is sometimes enamored previously to the eye."
وكان الوزير صفي الدين أبو محمد عبد الله بن علي، عرف بابن شكر، قد عاد من الشام إلى مصر، فخرج أصحابه للقائه إلى الخشبي المنزلة المجاورة للعباسة، فكتب مظفر المذكور إليه هذه الأبيات، يعتذر من تأخره عن الخروج إليه وهي:,"The vizir Safi al-Din Abu Muhammad Abd Allah Ibn Ali, who was generally known by the surname of Ibn Shukr, had set out from Syria with the intention of returning to Egypt, and his friends went forth to meet him as far as the station of Khashabi, neared al-Abbasa; and Muzaffar, the subject of this article, wrote to him the following lines to excuse himself for not having gone forth like the others."
"قالوا إلى الخشبي سرنا على عجل… نلقى الوزير جميعا ذوي الرتب
ولم تسر أيها الأعمى، فقلت لهم:… لم أخش من تعب ألقى ولا نصب
وإنما النار في قلبي لوحشته… فخفت أجمع بين النار والخشب
وهذا المعنى مطروق لكنه استعمله حسنا.","They said: ‘‘We are hastening to al-Khashabi, that we who are his pensioners, may meet the vizir; yet you, blind man! do not set out.” I replied: “I stay behind not through fear of fatigue, but because my heart burns, in desolation for his absence, and I dread lest that fire and al-Khashabi may come together.” This is a trite idea, but the manner in which it is here employed renews its beauty."
وأخبرني أحد أصحابه أن شخصا يقال له: رأيت في بعض تواليف أبي العلاء المعري ما صورته: أصلحك الله وأبقاك، لقد كان من الواجب أن تأتينا اليوم إلى منزلنا الخالي، لكي نحدث عهدا بك يا زين الأخلاء، فما مثلك من غير عهدا أو غفل؛ وسأله: من أي الأبحر هذا وهل هو بيت واحد أم أكثر فإن كان أكثر فهل أبياته على روي واحد أم هي مختلفة الروي قال: فأفكر فيه، ثم أجابه بجواب حسن،,"One of his friends told me that a person said to Muzaffar: “I saw in one of Abu al-Alaa al-Maarri’s compositions the following passage, and if I wish to know what is the measure and whether it be one verse only or more than one; I should also like to be informed if the verses terminate in the same rhyme or not.” Muzaffar reflected for some time and returned a satisfactory answer."
فلما قال لي المخبر ذلك قلت له: اصبر علي حتى أنظر فيه ولا تقل ما قاله، ثم أفكرت فيه فوجدته يخرج من بحر الرجز، وهو المجزوء منه، وتشتمل هذه الكلمات على أربع أبيات على روي الكلام، وهي على صورة يسوغ استعمالها عند العروضيين، ومن لا يكون له معرفة بهذا الفن فإنه ينكرها، لأجل قطع الموصول منها، ولا بد من الإتيان بها لتظهر صورة ذلك، وهي:,"On hearing these words. I said to the relator of the anecdote: “Wait a moment till I examine the passage and don’t tell me Muzaffar’s answer.” I then perceived that it was a majzu branch of the rajaz measure, that the passage consisted of four verses rhyming in l, and that it was versified in a manner which prosodions admit of Persons unacquainted with the science of prosody would not perceive that the words form verses, because the separation between them falls on letters which are united to those that follow. To render this evident, it is necessary to give the verses here in their proper form."
"أصلحك الله وأب… قاك لقد كان من ال
واجب أن تأتينا الي… وم إلى منزلنا ال
خالي لكي نحدث عه… دا بك يا زين الأخل
لاء فما مثلك من… غير عهدا أو غفل","‘‘May God favor thee and preserve thee! thou must come today to our solitary abode, so that we may renew our acquaintance with thee, O ornament of friends! for it is not a man like thee that would change or neglect an old friendship.”"
وهذا إنما يذكره أهل هذا الشأن للمعاياة، لا لأنه من الأشعار المستعملة، فلما استخرجته عرضته على ذلك الشخص فقال: هكذا قاله مظفر الأعمى.,"Prosodions quote these verses as a puzzle, not as a form of verification usually employed. Having discovered the solution of the difficulty, I submitted it to that person, and he replied: “Such was also the answer given by Muzaffar the blind.”"
وقال الشيخ زكي الدين أبو محمد عبد العظيم بن عبد القوي المنذري المحدث المصري، رحمه الله تعالى، أخبرني الأديب موفق الدين مظفر الضرير الشاعر المصري أنه دخل على القاضي السعيد بن سناء الملك – قلت: وسيأتي ذكره إن شاء الله تعالى،,"The following anecdote was related by the shaikh Zaki al-Din Abu Muhammad Abd al-Azim Ibn Abd al-Rawi al-Mundiri, the Egyptian Traditionist: “The learned Muwaffak al-Din Muzaffar, the blind poet of Egypt, told me that, having gone to visit al-Kadi al-Said Ibn Sanaa al-Mulk I shall give the life of this person."
"واسمه هبة الله – قال: فقال لي: يا أديب، قد صنعت نصف بيت، ولي أيام أفكر فيه، ولا يأتي لي تمامه، فقلت: وما هو فأنشدني:
بياض عذارى من سواد عذاره… قال مظفر: فقلت: قد حصل تمامه","his real name was Hibal-Allah, the latter said to him: I Learned a scholar I have composed the first hemistich of averse, but cannot finish it, although it has occupied my mind for some days.’ Muzaffar asked to hear u what he had composed, and the other recited as follows: “(Bayadu izari min sawadi izdrihi.) The whiteness of my beard proceeds from the blackness of her ringlets. On hearing these words, Muzaffar replied that he had found their completion."
"وأنشدت:
كما جل ناري فيه من جلناره… فاستحسنه، وجعل يعمل عليه،","and recited as follows: “(Kama jalia nari fihi min jullanarihi) even as the flame with which I burn for her acquired its intensity from her pomegranate-flower (her rosy cheeks), “Al-Said approved of the addition and commenced another verse on the same model,”"
فقلت في نفسي: أقوم وإلا يعمل المقطوع من كيسي. وبالجملة فقد خرجنا عن المقصود، لكن الكلام يسوق بعضه بعضا.,"but Muzaffar said to himself: I must rise and be off, or else he will make the entire piece at the expense of my wits.’” Those anecdotes have drawn us from our subject, but one word brings on another."
وكانت ولادة مظفر المذكور لخمس بقين من جمادى الآخرة سنة أربع وأربعين وخمسمائة بمصر. وتوفي بها سحر يوم السبت التاسع من المحرم سنة ثلاث وعشرين وستمائة، ودفن من الغد بسفح المقطم، رحمه الله تعالى.,"Muzaffar was born at Old Cairo, on the twenty fourth of the latter Jumada, A. H. five hundred and forty four (the twenty ninth of October. A. D. one thousand one hundred and forty nine), and he died on Saturday morning, the ninth of Muharram, A. H. six hundred and twenty three (the tenth of January. A. D. one thousand two hundred and twenty six). He was interred the next day, at the foot of mount Mukattam."
والعيلاني، بفتح العين المهملة وسكون الياء المثناة من تحتها وبعد اللام ألف نون، هذه النسبة إلى قيس عيلان، وقيل قيس بن عيلان بن مضر بن نزار بن عدنان، فمن قال إنه قيس علان فقد اختلفوا في عيلان ماذا فمنهم من قال: هو اسم فرس كان له فأضيف إليه،,"Ailani means belonging to Kais Aildn, or Kais the son of Ailan, Ibn Mudar Ibn Nizar Ibn Maadd Ibn Adnan. Those who call him Kais Ailan do not agree as to the signification of the latter word; some say that it was the name of a horse belonging to Kais, who was therefore called the Kais of Ailan."
وقيل اسم كلب كان له، وقيل اسم رجل كان قد حضنه صغيرا، وإنما أضيف إلى عيلان لأنه كان في عصره شخص يقال له قيس كبة – بضم الكاف وتشديد الباء الموحدة – وهو اسم فرس كنت له أيضا، فكان كل واحد منهما يضاف إلى ما له ليتميز عن الآخر، والله أعلم،,"others says that it was the name of his dog, whilst others again tell us that Ailan was a man who brought up Kais in his childhood. According to the authors of these statements, Kais was named Kais Ailan because there was a person contemporary with him who bore the name of Kais Kubba (the Kais of Kubba), which Kubba ‘was a horse that he possessed: therefore, each of them was called after an object belonging to him, in order to distinguish him from the other. God knows best!"
وقد قيل إن قيس عيلان اسمه الناس – بالنون – وهو أخو إلياس – بالياء – جد النبي صلى الله عليه وسلم، والله أعلم بالصواب.,"Some state that Kais Ailan’s real name was al-Nas, and that he was the brother of al-Yas, one of the Prophet’s ancestors."
الهرا النحوي,MOAZ IBN MUSLIM AL-HARRA
أبو مسلم معاذ بن مسلم الهرا النحوي الكوفي، من موالي محمد بن كعب القرظي؛ قرأ عليه الكسائي وروى الحديث عنه، وحكيت عنه في القراءات حكايات كثيرة، وصنف في النحو كثيرا، ولم يظهر له شيء من التصانيف، وكان يتشيع، وله شهر كشعر النحاة.,"Abu Muslim Moaz Ibn Muslim al-Harra, a grammarian of Kufa, was mawla to Muhammad Ibn Kaab al-Karazi. Al-Kisai studied Quran-reading under him and delivered some Traditions on bis authority. Numerous anecdotes are told of his (al-Harra) Quran-readings, He composed a number of grammatical treatises, but none of his works were ever published. He professed Shiite doctrines, and left some poetry, such as grammarians may compose."
وكان في عصره مشهورا بالعمر الطويل، وكان له أولاد وأولاد أولاد، فمات الكل وهو باق. وحكى بعض كتابه قال: صحبت معاذ بن مسلم زمانا، فسأله رجل ذات يوم: كم سنك فقال: ثلاث وستون، قال: ثم مكث بعد ذلك سنين وسأله كم سنك فقال: ثلاث وستون،,"The advanced age to which he lived fixed the attention of his contemporaries; he had great-grandchildren, but all his descendants died before him. A secretary of his relates as follows: When I was in the service of Moaz Ibn Muslim, a man one day asked him his age. “He replied: sixty-three years."
فقلت: أنا معك منذ إحدى وعشرين سنة، وكلما سألك أحد: كم سنك تقول: ثلاث وستون، فقال: لو كنت معي إحدى وعشرين سنة أخرى ما قلت إلا هذا.,"Two years later, the same person repeated his question and received the same answer. On this, I said to Moaz: ‘I have been with thee for the last one and twenty years, and every time thou hast been asked thy age, thou replies, sixty-three years.’ To this observation he merely answered: Wert thou to be with me one and twenty years more, thou wouldst never hear from me any other answer.’”"
وقال عثمان بن أبي شيبة: رأيت معاذ بن مسلم الهرا، وقد شد أسنانه بالذهب من الكبر، وفيه يقول أبو السري سهل بن أبي غالب الخزرجي الشاعر المشهور:,"It is related by Othman Ibn Abi Shaiba that he saw Moaz Ibn Muslim and remarked that his teeth had been secured with gold fastenings, on account of his advanced age. Speaking of him, the celebrated poet Abu al-Sari Sahl Ibn Abi Ghalib al-Khazraji said."
"إن معاذ بن مسلم رجل… ليس لميقات عمره أمد
قد شاب رأس الزمان واكتهل… الدهر وأثواب عمره جدد
قل لمعاذ إذا مررت به… قد ضج من طول عمر الأمد
يا بكر حواء كم تعيش وكم… تسحب ذيل الحياة يا لبد
قد أصبحت دار آدم خربت… وأنت فيها كأنك الوتد","Moaz Ibn Muslim is a man to whose existence no limit has been fixed. Time has grown hoary with age, yet the raiment of Moaz’s life is still new. Tell Moaz, when you meet him, that eternity is vexed to see him live so long. O first-born of Eve! how long will thou live? how long, O Lobad! wilt thou proudly sweep along in the robe of life? The tent of Adam has fallen to ruin, but thou remains like one of its pickets."
"تسأل غربانها إذا نعبت… كيف يكون الصداع والرمد
مصححا كالظليم ترفل في… بردك مثل السعير تتقد
صاحبت نوحا ورضت بغلة… ذي القرنين شيخا لولدك الولد
فارحل ودعنا لأن غايتك الموت… وغن شد ركنك الجلد","When thou hears that the ravens are dead (of old age), thou mayest then inquire what headache and weakness of sight may be; full of health, thou stalks about like an ostrich in thy double cloak, and art as active as fire. Thou wert a companion of Noah’s; and, when grown an aged man whose sons had children, you broke in the mule of Zi al-Karnain. Go on then and leave us; death shall be thy end, though eternity sustain the column of thy existence."
قوله تسحب ذيل الحياة يا لبد” فهذا لبد آخر نسور لقمان بن عاد، وكان لقمان قد سيره قومه – وهو عاد الذين ذكرهم الله تعالى في كتابه العزيز – إلى الحرم يستقي لها،”,"As for the words, how long, O Lobad, etc., we may state that Lobad was the last of the eagles of Lukman Ibn Aad. This Lukman, of whom God hath spoken in his Holy Book, was sent by his people, the Aadites, to the sacred territory of Mecca, that he might pray for rain."
فلما هلكت عاد خير لقمان بين أن يعيش عمر سبع بعرات سمر أو عمر سبعة أنسر، كلما هلك نسر خلف بعده نسر، فاختار النسور، فكان بأخذ الفرخ عند خرجه من البيضة فيربيه فيعيش ثمانين سنة، وهكذا، حتى هلك منها ستة، وبقي السابع فسمي لبدا، فلما كبر وعجز عن الطيران كان يقول له لقمان:,"When the Aadites perished, Lukman was given the choice of living as long as seven dun heifers or as long as seven eagles, each of which, when it died, was to be succeeded by another. He chose the eagles, and, having taken a young one as it came out of the shell, he reared it and it lived for eighty years. On the death of the sixth eagle, he took a seventh, and called it Lobad. When Lobad grew old and unable to fly, Lukman used to say to him:"
"انهض لبد، فلما هلك لبد مات لقمان، وقد ذكرت العرب لبدا في أشعارها كثيرا، فمن ذلك قول النابغة الذبياني:
أضحت خلاء وأضحى أهلها احتملوا… أخنى عليها الذي أخنى على لبد","“Rise (and depart), O Lobad!” On the death of Lobad, Lukman died also. The Arabs (of the desert) make frequent allusions to Lobad in their poems: it is thus that al-Nabigha al-Dubyani says.
That abode has become desolate and its inhabitants have removed: it was destroyed by that agent [time) which destroyed Lobad."
"رجعنا إلى حديث معاذ: لما مات بنوه وحفدته قال:
ما يرتجي في العيش من قد طوى… من عمره الذاهب تسعينا
أفنى بنيه وبينهم فقد… جرعه الدهر الأمرينا
لا بد أن يشرب من حوضهم… وإن تراخى عمره حينا","Let us return to our subject. Moaz pronounced the following lines on the death of his sons and grandchildren: What can he hope for in life who has consumed, of his fleeting existence, ninety years? The ties which bound him to them (his children) are dissolved, and time has forced him to swallow the bitterest of woes. Yet he must drink of the same pond (death) as they have done, even were his life prolonged still more."
وكان معاذ المذكور صديقا للكميت بن زيد الشاعر المشهور؛ قال محمد بن سهل رواية الكميت: صار الطرماح الشاعر إلى خالد بن عبد الله القسري أمير العراقيين وهو بواسط فامتدحه،,"An intimate friendship subsisted between Moaz and al-Kumait Ibn Zaid, the celebrated poet; Muhammad Ibn Sahl, the person who published by oral transmission the poems of al-Kumait, relates as follows: Al-Tirimmah the poet went to Khalid Ibn Abd Allah al-Kasri, the emir of the two Iraqs, who was then at Wasit, and recited to him a poem which he had composed in his praise."
فأمر له بثلاثين ألف درهم وخلع عليه حلي وشيء لا قيمة لهما، فبلغ ذلك الكميت، فعزم على قصده، فقال له معاذ الهرا: لا تفعل فلست كالطرماح، فإنه ابن عمه، وبينكما بون:,"Khalid ordered him a present of thirty thousand dirhems, and arrayed him in two mantles of figured silk and of inestimable value. When al-Kumait heard of the circumstance, he resolved on going to Khalid with a poem of a similar kind, but Moaz Ibn Muslim al-Harra said to him: “Do not: you are by no means like al-Tirimmah; he is the son of Khalid’s uncle, and other differences exist between you."
أنت مضري وخالد يمني متعصب على مضر، وأنت شيعي وهو أموي، وأنت عراقي وهو شامي، فلم يقبل إشارته، وأبي إلا قصد خالد، فقصده، فقالت اليمانية لخالد:,"you are a Mudarite, and Khalid is a Yemenite strongly prejudiced against the descendants of Mudar; you are a Shiite and he is a partisan, of the Omaiyides; you are a native of Iraq and he is a Syrian.” Al-Kumait refused to take his advice and persisted in the intention of visiting Khalid. When he arrived, the Yemenites said to Khalid."
قد جاء الكميت وقد هجانا بقصيدة نونية فخر فيها علينا، فحبسه خالد وقال: في حبسه صلاح لأنه يهجو الناس ويتأكلهم، فبلغ ذلك معاذا فغمه فقال:,"“Al-Kumait has come, he who attacked us in his qasida which rhymes in N, and in it glorified his people at our expense Khalid, in consequence, cast him into prison, observing that it was right to do so with a man who molested people by satirical attacks. Al-Moaz learned with regret what had happened, and pronounced the following lines."
"نصحتك والنصيحة إن تعدت… هوى المنصوح عز لها القبول
فخالفت الذي لك فيه رشد… فغالت دون ما أملت غول
فعاد خلاف ما تهوى خلافا… له عرض من البلوى طويل","I gave you good advice, but counsels which thwart the inclinations of him to whom they are. addressed, are seldom well received. You acted against an advice in which you would have found your welfare, and of a sudden, between you and your hopes, misfortune intervened. The contrary of your expectations occurred to cross you, and brought with it a long share of affliction."
"فبلغ الكميت قوله، فكتب إليه:
أراك كمهدي الماء للبحر حاملا… إلى الرمل من يبرين متجرا رملا","When Al-Kumait heard these lines, he wrote the following verse to Moaz: You appear to me like one who adds water to the ocean and who makes a trade of bearing sand to the desert of Yabrin."
ثم كتب تحته: قد جرى علي القضاء فما الحيلة الآن فأشار عليه أن يحتال في الهرب، وقال له: إن خالدا قاتلك لا محالة، فاحتال بامرأته، وكانت تأتيه بالطعام وترجع، فلبس ثيابها وخرج كأنه هي، فلحق بمسلمة بن عبد الملك فاستجار به وقال:,"To this he added: “The judgment has fallen upon me; what resource is now left?” Moaz advised him to try and escape from prison, because Khalid would assuredly put him to death; he in consequence disguised himself in the clothes of his wife, who came to him regularly with food, and, passing himself off for her, he left the prison and took refuge whit Maslama Ibn Abd al-Malik, whose protection he implored and to whom he addressed the following lines."
"خرجت خروج القدح قدح ابن مقبل… إليك على تلك الهزاهز والأزل
علي ثياب الغانيات وتحتها… عزيمة رأى أشبهت سلة النصل
فكان ذلك سبب نجاته من خالد.","I passed through (the gate) to reach you, as the arrow of Ibn Mukbil passed through {the target); (escaping thus) from turmoil and misery. I wore the dress of a female, but underneath I bore a determined heart, {prompt to act,) like the sword drawn from the scabbard. It was thus that he escaped from Khalid."
وسأل شخص معاذا عن مولده فقال: ولدت في أيام يزيد بن عبد الملك أو في أيام عبد الملك؛ وكان يزيد بن عبد الملك قد تولى بعد موت عمر بن عبد العزيز في شهر رجب سنة إحدى ومائة، وتوفي في شعبان سنة خمس ومائة، فهذه المدة هي أيامه؛,"Moaz being asked the date of his birth, replied that he was born in the reign of Yazid Ibn Abd al-Malik, or in that of Abd al- Malik. Now, Yazid succeeded to the caliphate on the death of Omar Ibn Abd al-Aziz, in the month of Rajab, A. H. one hundred and one (Jan.-Feb. A. D. seven hundred and twenty), and he died in the month of Shaban, A. H. one hundred and five (January, A. D. seven hundred and twenty four)."
وأما أبوه عبد الملك فإنه تولى بعد أبيه مروان في شهر رمضان المعظم سنة خمس وستين للهجرة ومات سنة ست وثمانين، فهذه مدته.,"his father Abd al-Malik succeeded to the caliphate on the death of his father Marwan, in the month of Ramadan, A. H. sixty five (April-May, A. D. six hundred and eighty five), and he died in the month of Shawwal, A. H. eighty six (Sept.-Oct. A. D. seven hundred and five)."
وتوفي معاذ سنة تسعين ومائة وقيل في السنة التي نكبت فيها البرامكة وهي سنة سبع وثمانين ومائة، وهو الأصح، رحمه الله تعالى. وكان يكنى أبا مسلم، فولده له ولد سماه عليا فصار يكنى به.,"Moaz’s birth lies therefore between these limits; he died A. H. one hundred and ninety (A. D. eight hundred and five or eight hundred and six), or, according to some, the year in which the Barmekides were overthrown, namely, A. H. one hundred and eighty seven (A. D. eight hundred and three), and this statement is the more correct. He was surnamed Abu Muslim, but, having got a son whom he called Ali, he obtained the surname of Abu Ali."
والهرا: بفتح الهاء وتشديد الرء وبعدها ألف مقصورة؛ وإنما قيل له ذلك لأنه كان يبيع الثياب الهروية فنسب إليها.,"Harra, with a long final a, means a dealer in the cloth of Hera and such was the trade of Moaz."
وأما أبو السري الشاعر صاحب الأبيات الدالية المذكورة فإنه نشأ بسجستان، وادعى رضاع الجن وأنه صار إليهم، ووضع كتابا ذكر فيه أمر الجن وحكمتهم وأنسابهم وأشعارهم، وزعم أنع بايعهم للأمين بن هارون الرشيد ولي العهد,"The poet Abu al-Sari, author of the piece of verse quoted in this article, was brought up in Sijistan; he pretended to have been suckled by the genii [Jinn) and to have been incorporated into that class of beings. He composed a work on the genii, their wisdom, genealogy, and poetry, and he pretended that he had made them take the oath of fidelity to al-Amin, the son of Harun al-Rashid, as successor the throne."
فقربه الرشيد وابنه الأمين وزبيدة أم الأمين، وبلغ معهم، وأفاد منهم، وله أشعار حسان وضعها على الجن والشياطين والسعالي، وقال له الرشيد: إن كنت رأيت ما ذكرت لقد رأيت عبجبا، وإن كنت ما رأيته لقد وضعت أدبا، وأخباره كلها غريبة عجيبة، والله أعلم بالصواب.,"This obtained for him the favor of Harun al-Rashid, al-Amin, and Zubeida, al-Amin’s mother, and, by his interest with them, he gained considerable wealth. He left some good poetry which he gave as having been uttered by genii, demons (shayatin), and saali [female demons). Al-Rashid once said to him: “If thou saws what thou hast described, thou hast seen wonders; u if not, thou hast composed a nice piece of literature.” His whole history is a series of marvelous and strange anecdotes."
ابن طرارا الجريري,AL-MOAFA IBN ZAKARIYA
القاضي أبو الفرج المعافى بن زكريا بن يحيى بن حميد بن حماد بن داود المعروف بابن طرارا الجريري النهرواني؛ كان فقيها أديبا شاعرا، عالما بكل فن، ولي القضاء ببغداد، بباب الطاقة نيابة عن ابن صبر القاضي،,"The kadi Abu al-Faraj al-Moafa Ibn Zakariya Ibn Yahya Ibn Humaid Ibn Hammad Ibn Dawud al-Nahrawani, surnamed Ibn Tarara al-Jariri, was a jurisconsult, a philologer, a poet, a scholar learned [in the law) and versed in every branch of science. He held the post of kadi in that quarter of Baghdad called Bab al-Tak, exercising the functions of that place as deputy to the kadi Ibn Sabr."
وروى عن جماعة من الأئمة، منهم أبو القاسم البغوي وأبو بكر بن أبي داود ويحيى بن صاعد وأبو سعيد العدوي وأبو حامد محمد بن هارون الحضرمي وغيرهم. وأخذ الدب عن أبي عبد الله إبراهيم محمد بن عرفة المعروف بنفطويه وغيره.,"Traditions were delivered by him on the authority of some eminent masters, such as Abu al-Kasim al-Baghawi, Abu Bakr Ibn Abi Dawud, Yahya Ibn Saied, Abu Saied al-Adawi, and Abu Hamid Muhammad Ibn Harun al-Hadrami. One of the teachers from whom he received his philological information was Abu Abd Allah Ibrahim Ibn Muhammad Ibn Arafa Ibn Niftawaih."
وروى عنه جماعة من الأئمة أيضا، منهم أبو القاسم الأزهري والقاضي أبو الطيب الطبري الفقيه الشافعي وأحمد بن علي التوزي وأحمد بن عمرو بن روح.,"and [traditional information} was transmitted from him to later students by Abu al-Kasim al- Azhari, the kadi Abu al-Tayeb al-Tabari doctor of the Shafiite sect, Ahmad Ibn Ali al-Thauri, Ahmad Ibn Omar Ibn Rauh, and others."
وذكر أحمد بن عمر بن روح أن أبا الفرج المذكور حضر في دار لبعض الرؤساء، وكان هناك جماعة من أهل العلم والأدب،,"Ahmad Ibn Omar Ibn Rauh relates as follows: Abu al-Faraj al-Moafa went to the house of a certain rats, and found a number of the literati and philologers assembled there."
فقالوا له: في أي نوع من العلوم نتذاكر فقال أبو الفرج لذلك الرئيس: خزانتك قد جمعت أنواع العلوم، وأصناف الأدب، فإن رأيت أن تبعث الغلام إليها، تأمره أن يفتح بابها، ويضرب بيده إلى أي كتاب رأى منها، فيحمله ثم يفتحه، وينظر في أي العلوم هو، فنتذاكره ونتجارى فيه.,"They asked him what branch of science he felt inclined to discuss with them, and he addressed the rats in these terms: “Your library contains treatises on all the branches of knowledge and of literature; will you be pleased to send your boy there and let him open the door and bring us the first book he lays his hand on; you will then examine the subject of which it treats, and that subject we shall discuss.”"
قال ابن روح: وهذا يدل على أن أبا الفرج كان له أنسة بسائر العلوم. وكان أبو محمد عبد الباقي يقول: إذا حضر القاضي أبو الفرج فقد حضرت العلوم كلها، وقال: لو أوصى رجل بثلث ماله لأعلم الناس لوجب أن يدفع إلى أبي الفرج المعافى. وكان ثقة مأمونا في روايته،,"“This,” says Ibn Rauh, “proves that Abu al-Faraj was acquainted with all the sciences.” Abu Muhammad al-Baki used to say: “When the kadi Abu al-Faraj is present, we have with us all the sciences.” He said also: “Were a man to devise one third of bis property to the most learned of men, it should be delivered over to Abu ’l-Faraj al-Moafa.” Al-Moafa was a sure and trustworthy transmitter of traditional information."
"وله شعر حسن، فمن ذلك ما رواه عنه القاضي أبو الطيب الطبري الفقيه الشافعي، وهو:
ألا قل لم كان لي حاسدا… أتدري على من أسأت الأدب
أسأت على الله في فعله… لأنك لم ترض لي ما وهب
فجازك عنه بأن زادني… وسد عليك وجوه الطلب","He composed some good poetry, and the following piece is given as his by Abu al-Tayeb al-Tabari: Say to him who envies me: “Do you know whom you offend by your conduct? You offend God in finding fault with what he did; for you are not pleased at what God hath bestowed upon me. May God therefore punish you in giving me an increase {of knowledge) and exclude you from every path by which knowledge may be reached."
وذكر الشيخ أبو إسحاق الشيرازي في كتاب طبقات الفقهاء” وأثنى عليه ثم قال: وأنشدني قاضي بلدنا أبو علي الداودي، قال: أنشدني أبو الفرج لنفسه:”,"The shaikh Abu Ishak al-Shirazi mentions him with commendation in the Tabakat al-Fukahaa, and then adds these words: “Abu Ali al-Dawudi, the kadi of our city, states that the following verses were recited to him by Abu al-Faraj as his own."
"أأقتبس الضياء من الضباب… وألتمس الشراب من السراب
أريد من الزمان النذل بذلا… وأريا من جنى سلع وصاب
أرجي أن ألاقي لاشتياقي… خيار الناس في زمان الكلاب","“Shall I seek to obtain light from the cloud, or water from the mirage? I ask of vile fortune to lavish on me its favors, and I am sated with the fruit of bitterness. And yet I hope, with longing desire, to meet the best of men in the worst of ages.”"
"ومن شعره أيضا:
مالك العلمين ضامن رزقي… فلماذا أملك الخلق رقي
قد قضى لي بما علي وما لي… خالقي جل ذكره قبل خلقي
صاحبي البذل والندى في يساري… ورفيقي في عسرتي حسن رفق
وكما لا يرد عجزي رزقي… فكذا لا يجر رزقي حذقي","The following piece is by al-Moafa: The Lord of the universe is bound to provide for me; why then should I submit myself as a slave to the world? Before I was created, he who formed me, may his name be glorified! fixed my share of adversity and prosperity. When rich, liberality and beneficence are my companions; when poor, my companion is meekness. As I am unable to repel the favors of God, so is all my intelligence unable to attract them."
"وذكر أنه علمها في معنى قول علي بن الجهم:
لعمرك ما كل التعطل ضائر… ولا كل شغل فيه للمرء منفعه
إذا كانت الأرزاق في القرب والنوى… عليك سواء فاغتنم راحة الدعه","It is stated that he composed these lines in imitation of the following by Ali Ibn al-Jahm: Be assured that idleness is not always hurtful, and that application is not always useful. Since the provision God has allotted you will reach you equally soon, be you at home or abroad, enjoy the pleasure of repose."
ومن غريب ما اتفق له ما حكاه أبو عبد الله الحميدي، صاحب الجمع بي الصحيحين” – المقدم ذكره – قال: قرأت بخط أبي الفرج المعافى بن زكريا النهرواتي: حججت سنة، وكنت بمنى أيام التشريق، فسمعت مناديا ينادي: يا أبا الفرج، فقلت: لعله يريدني، ثم قلت: في الناس خلق كثير ممن يكنى أبا الفرج، ولعله ينادي غيري، فلم أجبه،”,"A singular coincidence [of names) is thus related by Abu Abd Allah al-Humaidi, in his al-Jamo bain al-Sahihain: he there says: I read the following anecdote in the handwriting of Abu al-Faraj al-Moafa Ibn Zakariya al-Nahrawani: “I made the pilgrimage one year, and being at Mina on one of the three days which follow the Day of the Sacrifice, I heard a person call out: O, Abu al-Faraj!’ I said to myself: He perhaps means me; but then I reflected that many persons bore the surname of Abu al-Faraj, and that some other individual might be meant."
فلما رأى أنه لا يجيبه أحد نادي: يا أبا الفرج المعافى، ففهمت أن أجيبه، ثم قلت: قد يتفق أن يكون آخر اسمه المعافى، ويكنى أبا الفرج بن زكريا النهرواني، فقلت: لم يبق شك في مناداته إياي إذ ذكر اسمي وكنيتي واسم أبي وبلدي الذي أنسب إليه، فقلت: ها أنا ذا فما تريد,"When the man found that no one answered him, he called out again: ‘O! Abu al-Faraj al-Moafa!’ I was on the point of answering when I reflected that there might exist another man named al-Moafa and surnamed Abu al-Faraj; so I said nothing, and the same person shouted out at a third time: Ho! “Abu al-Faraj al-Moafa Ibn Zakariya al-Nahrawani!’ Oh I said I to myself, there can be no doubt but that he calls me; he mentions my name, my surname, the name of my father, and the name of the town to which I belong; I therefore answered: ‘Here I am; what do you want?’"
قال: لعلك من نهروان الشرق، فقلت: نعم، فقال: نحن نريد نهروان الغرب، فعجبت من اتفاق الاسم والكنية واسم الأب وما أنتسب إليه، علمت أن بالمغرب موضعا يسمى النهروان، غير النهروان الذي بالعراق. ولأبي الفرج المذكور عدة تصانيف ممتعة في الأدب وغيره,"He replied: ‘You are perhaps from al-Nahrawan in the East?’ I answered that I was, on which he observed that the Nahrawan which he meant lay in the West. I was much struck with all these coincidences and I learned that there was a place in Maghrib called al-Nahrawan, quite different from the Nahrawan which is in Iraq.” Abu al-Faraj al-Moafa composed a number of instructive works on literary and other subjects."
[وكتاب الجليس و الأنيس” تصنيفه أيضا].”,He is the author of the book in titled Al-Jalis wa al-Anis [the companion and friend).
وكانت ولادته يوم الخميس لسبع خلون من شهر رجب سنة ثلاث، وقيل خمس، وثلثمائة؛ وتوفي يوم الاثنين الثامن عشر من ذي الحجة، سنة تسعين وثلثمائة بالنهروان، رحمه الله تعالى.,"His birth took place on Thursday the eighth of the month of Rajab, three hundred and three (January, A. D. nine hundred and sixteen), or three hundred and five, according to another statement. He died on Monday, the eighteenth of Zi al-Hijja, three hundred and ninety (the nineteenth of November, A. D. one thousand), at Nahrawan."
وطرارا: بفتح الطاء المهملة والراء بعد الأف راء ثانية مفتوحة ثم ألف مقصورة وبعضهم يكتبه بالهاء بدلا من الألف، فيقول: طرارة، والله أعلم.,"Tarara is written with a final (A), but some persons replace this letter by a (H)."
والجريري: بفتح الجيم وكسر الراء وسكون الياء المثناة من تحتها وبعدها راء هذه النسبة إلى الامام محمد بن جرير الطبري – المقدم ذكره – وإنما نسب إليه لأنه كان على مذهبه مقلدا له، وقد تقدم في ترجمته أنه كان مجتهدا صاحب مذهب مستقل، وكان له أتباع، وأخذ بمذهبه جماعة منهم أبو الفرج المذكور.,"al-Jariri means related to Muhammad Ibn Jarir al-Tabari, the imam of whom we have already spoken. Abu al-Faraj received this surname because he had accepted and followed implicitly the religious opinions taught by al-Tabari who, as we have already slated. was a mujtahid imam and the founder of a particular sect. He had a great number of disciples, many of whom adopted his system of doctrine, and one of these was Abu al-Faraj."
وقد سبق الكلام على النهرواني فأغنى عن الإعادة، والله تعالى أعلم.,"As we have already spoken of Nahrawan, we need not repeat our observations here."
المعز العبيدي,AL-MUZZ LIDIN ILLAH
أبو تميم معد، الملقب المعز لدين الله، بن المنصور بن القائم بن المهدي عبيد الله. وقد تقدم ذكر والده وجده وجد أبيه وطرف من أخبارهم؛ وكان المعز المذكور قد بويع بولاية العهد في حياة أبيه المنصور إسماعيل,"Abu Tamim Maadd, surnamed al-Muzz lidin Illah (the corroborative of God’s religion) was the son of al-Mansur, the son of al-Kaim, the son of al-Mahdi Obaid Allah We have already spoken of his father, of his grandfather and of his great grandfather, and given a sketch of their history. Al-Muzz received from the people, in the lifetime of his father, the oath of fealty as heir to the throne."
ثم جددت له البيعة بعد وفاته في التاريخ المذكور في ترجمته، ودبر الأمور وساسها وأجراها على أحسن أحكامها إلى يوم الأحد سابع ذي الحجة سنة إحدى وأربعين وثلثمائة، فجلس يومئذ عل سرير ملكه، دخل عليه الخاصة وكثير من العامة، سلموا عليه بالخلافة، وتمسى بالمعز، ولم يظهر على أبيه حزنا.,"The oath was renewed to him after his father’s death and on the date mentioned in our article on that prince. Having then taken into his hands the direction of affairs, he governed the state remarkably well. On Sunday, the seventh of Zi al-Hijja three hundred and forty one [the twenty fifth of April, A. D. nine hundred and fifty three), he took his seat on the throne of the empire, so that the grandees and a great number of the people might do him homage. They saluted him with the title of caliph, on which he assumed the surname of al-Muzz, without shewing any sorrow for the death of his father."
ثم خرج إلى بلاد إفريقية يطوف فيها، ليمهد قواعدها ويقرر أسبابها، فانقاد له العصاة من أهل تلك البلاد ودخلوا في طاعته، وعقد لغلمانه، وأتباعه على الأعمال، واستندب لكل ناحية من يعلم كفايته وشهامته، وضم إلى كل واحد منهم جمعا كبيرا من الجند وأرباب السلاح.,"Having then set out to visit the provinces of Ifrikiya and provide for their welfare and tranquility, he subdued the rebels in these countries, choose from among his pages and followers those whose ability and intelligence he had appreciated and confided to them the government off his (towns and) districts. To each of them he furnished a numerous troop of militia and men at arms."
ثم جهز أبا الحسن جوهرا القائد – المذكور في حرف الجيم – ومه جيش كثيف، ليفتح ما استعصى عليه من بلاد المغرب، فسار إلى فاس، ثم منها إلى سجلماسة ففتحها، ثم توجه إلى البحر المحيط وصاد من سمكه وجعله في قلال الماء ، وأرسله إلى المعز، ثم رجع إلى المعز ومعه صاحب سجلمانة وساحب فاس أسيرين في قفصي حديد، والشرح في ذلك يطول.,"He then placed a large army under the orders of Aba al-Hasan Jawhar, the kaid of whom we have spoken under the letter J and sent him to subdue all the countries of Maghrib which had refused obedience. Jawhar went to Fez and from that to Sijilmassa. Having taken these cities, he marched towards the ocean which environs the world, caught some fish therein, put them into jars filled with water and sent them to al-Moaz. He then returned to his master, bringing with him as prisoners, in an iron cage, the sovereigns of Fez and Sijilmassa. A full account of that expedition would be too long to relate;"
وخلاصة الأمر: أنه ما رجع القائد جوهر إلى ملولاه المعز إلا وقد وطد له البلاد، وحكم على أهل الزيغ والعناد من باب إفريقية إلى البحر المحيط في جهة الغرب، وفي جهة الشرق من باب إفريقية إلى أعمال مصر،,"let it suffice to say that the kaid did not return to El-Muzz until he had solidly established that prince’s authority in those countries and chastised the disobedient and the refractory. (He relinquished them everywhere he met them,) from the door (or capital) of Ifrikiya to the ocean, in the West, and from the same capital as far as the provinces of Egypt, in the East."
ولم يبق بلد من هذه البلاد إلا أقيمت فيه دعوته وخطب به في جعمته وجماعته، إلا مدينة سبتة فإنها بقيت لبني أمية أصحاب الأندلس.,"There remained not a spot in all those regions wherein the sovereignly of al-Muzz had not been proclaimed; in every one of them, the Friday prayer was offered up in his name by the congregation, with the sole exception of Sibta (Ceuta), which city remained in the possession of the Omaiyide sovereigns who ruled in Spain."
ولما وصل الخبر إلى المعز المذكور بموت كافور الإخشيدي صاحب مصر – حسبما شرحناه في ترجمته من هذا الكتاب – تقدم المعز إلى القائد جوهر المذكور ليتجهز للخروج إلى مصر، فخرج أولا إلى جهة المغرب لإصلاح أموره،,"When al-Muzz was informed of the death of Kafur al-Ikhshidi, who was governor of Egypt, as we have already stated, al-Muzz ordered Jawhar to make preparations for marching into that country. Jawhar, before going, made an expedition towards the West, in order to settle matters there."
وكان معه جيش عظيم، وجمع قبائل العرب الذي يتوجه بهم إلى مصر، جبى القطائع التي كانت على البربر فكانت خمسمائة ألف دينار.,"He took with him an immense army, assembled all the Arab tribes that were to accompany him to Egypt, and collected from the Berbers five hundred thousand dinars of taxes which they owed for territories granted to them by government."
وخرج المعز بنفسه في الشتاء إلى المهدية، فأخرج من قصور آبائه خمسمائة حمل دنانير وعاد إلى قصره.,"When the winter season arrived, al-Muzz set out for al-Mahdiya and caused five hundred camel-loads of dinars to be transported from the palaces of his forefathers to his own."
ولما عاد جوهر بالرجال والأموال، وكان قدومه على المعز يوم الأحد لثلاث بقين من المحرم سنة ثمان وخمسين وثلثمائة، أمره المعز بالخروج إلى مصر، فخرج ومعه أنواع القبائل – وقد ذكرت في ترجمة جوهر تاريخ خروجه وتاريخ وصوله إلى مصر فأغنى عن الإعادة مفصلا ها هنا” -“,"On Sunday, the twenty seventh of Muharram, A. H. three hundred and fifty eight (the twenty first of December. A. D. nine hundred and sixty eight), Jawhar came back, bringing to al-Muzz troops and money, and then received the order to set out for Egypt. He took with him a great number of tribes (both Arabic and Berber). In our article on Jawhar we have given the date of his departure and that of his arrival in Egypt, so we need not repeat them here."
وأنفق المعز في العسكرالمسير صحبته أموالا كثيرة، حتى أعطى من ألف دينار إلى عشرين دينارا، وغمر الناس بالعطاء، وتصرفوا في القيروان وصبرة في شراء جميع حوائجهم؛ ورحلوا ومعه ألف حمل من الماء والسلاح، ومن الخيل والعدد ما لا يوصف،,"Al-Muzz spent on the army which accompanied Jawhar so great a sum of money that the donatives (in some cases) amounted to one thousand dinars (a man) and were never less than twenty. The soldiers being thus enriched by his gifts, laid out their money at Kairawan and Sabra, in purchasing whatever they stood in need of. Jawhar departed with the army and look with him one thousand camels loaded with money and arms. The quantity of cavalry and ammunitions was immense."
وكان بمصر في تلك السنة غلاء عظيم ووباء، حتى مات في مصر وأعمالها في تلك المدة ستمائة ألف إنسان على ما قيل.,"Dearth and pestilence had prevailed in Egypt that yeas’ and carried off, it is said, six hundred thousand persons in the capital and the provinces."
ولما كان منتصف شهر رمضان المعظم سنة ثمان وخمسين وثلثمائة، وصلت البشارة إلى المعز بفتح الديار المصرية ودخول عساكره إليها، ثم وصلته النجب بعد ذلك تخبره بصورة الفتح، وكانت كتب جوهر ترد إلى المعز باستدعائه إلى مصر وتحثه كل وقت على ذلك، ثم سير إليه يخبره بانتظام الحال بمصر والشام والحجاز وإقامة الدعوة له بهذه المواضع،,"On the fifteenth of Ramadan, A. H. three hundred and fifty eight (the second of August, A. B. nine hundred and sixty nine), al-Muzz received intelligence of the conquest of Egypt by his troops. Some lime after, the dromedary express arrived with a dispatch containing an account of the conquest. Jawhar wrote repeatedly to al-Muzz, requesting him in the most pressing terms to come to Egypt, and soon after, he informed him by a courier that Egypt, Syria and Hijaz were brought into perfect order and that the prayer was offered up in his name throughout all those countries."
فسر المعز بذلك سرورا عظيما. ولما تقررت قواعده بالديار المصرية استخلف على إفريقية بلكين بن زيري بن مناد الصنهاجي – المذكور في حرف الباء – وخرج المعز متوجها بأموال جليلة المقدار ورجال عظيمة الأخطار.,"This news gave al-Muzz the utmost satisfaction and, as soon as his authority was consolidated in Egypt, he set out, after naming Bolukkin Ibn Ziri Ibn Menad as his lieutenant governor in Ifrikiya. He took with him an immense sum of money and a number of very influential and powerful chiefs."
وكان خروجه من المنصورية دار ملكه يوم ذاك يوم الاثنين، لثمان بقين من شوال سنة إحدى وستين وثلثمائة، وانتقل إلى سردانية، أقام بها ليجتمع رجاله وأتباعه ومن يستصحبه معه.,"He started from al-Mansurya, ihe seat of his empire, on Monday, the twenty first of Shawwal, A. H. three hundred and sixty one (the fifth of August, A. D. nine hundred and seventy two) and proceeded to Sardanya where he stopped to rally his officers, followers and all those who were to accompany him."
وفي هذه المنزلة عقد العهد لبلكين في التاريخ المذكور في ترجمته، ورحل عنها يوم الخميس خامس صفر سنة اثنتين وستين وثلثمائة. ولم يزل في طريقه يقيم بعض الأوقات في بعض البلاد أياما ويجد السير في بعضها،,"Whilst at that station he ratified Bolukkin’s nomination, the date of which has been already given in his biographical notice. He departed thence on Thursday, the fifth of Safar three hundred and sixty two (the fifteenth of November. A. D. nine hundred and seventy two) and continued his march, halting at certain places fora few days and, at Other times, proceeding with great speed."
وكان اجتيازه على برقة، ودخل الاسكندرية يوم السبت لست بقين من شعبان من السنة المذكورة وركب فيها ودخل الحمام، وقدم عليه بها قاضي مصر – وهو أبو طاهر محمد ابن أحمد – وأعيان أهل البلاد، وسلموا عليه،,"On his way, he passed through Barka and entered Alexandria on Saturday, the twenty third of Shaaban of the same year (the twenty ninth of May, A. D. nine hundred and seventy three). He went in on horseback and proceeded to the bath. Abu Tahir Mohammad Ibn Ahmad, kadi of Masr (Old Cairo), accompanied by the chief men of the country, waited on him (in Alexandria) and offered him their salutations."
وجلس لهم عند المنارة وخاطبهم بخطاب طويل يخبرهم فيه أنه لم يرد دخول مصر لزيادة في ملكه ولا لمال، وإنما أراد إقامة الحق والحج والجهاد، وأن يختم عمره بالأعمال الصالحة، ويعمل بما أمر به جده صلى الله عليه وسلم، ووعظهم وأطال حتى بكى بعض الحاضرين، وخلع على القاضي وبعض الجماعة وحملهم، وودعوه وانصرفوا ثم رحل منها في أواخر شعبان.,"He held a sitting near the light-house, in order to receive them and, addressing to them a Song speech, he said that he had come to Egypt, not for the purpose of augmenting his dominions and his wealth of maintaining the true faith, protecting pilgrims and making war against the infidels. He declared his resolution to dose his life in the exercise of good works and to act in conformity with the orders he had received from his ancestor, the Prophet (Muhammad), He then preached to them and made a long exhortation which drew Sears from some of those who were present; after which, he arrayed the kadi and other persons of the assembly in robes of honor, mad each of them a present of a horse ready harnessed, and dismissed them. Towards the end of the month of Shaban, he left Alexandria"
ونزل يوم السبت ثاني شهر رمضان المعظم على ميناء ساحل مصر بالجيزة ، فخرج إليه القائد جوهر وترجل عند لقائه وقبل الأرض بين يديه، وبالجيزة أيضا اجتمع به الوزير أبو الفضل جعفر بن الفرات – المذكور في حرف الجيم – وأقام المعز هناك ثلاثة أيام، وأخذ العسكر في التعدية بأثقالهم إلى ساحل مصر.,"and, on Saturday, the second of Ramadan (the sixth of June, A. D. nine hundred and seventy three) he stopped at Mina, which is the wharf of Masr, opposite Giza. The kaid Jawhar went forth to meet him and, on drawing near, dismounted {from his horse) and kissed the ground before him. The vizir Abu al-Fadl Jaafar Ibn al-Furat, of whom we have given some account under the letter J, had also an interview, at al-Giza, with al-Muzz, who remained there three days. The army prepared for crossing the river to the wharf of Masr, with their baggage."
ولما كان يوم الثلاثاء لخمس خلون من شهر رمضان المعظيم من السنة، عبر المعز النيل ودخل القاهرة، ولم يدخل مصر، وكانت قد زينت له، وظنوا أنه يدخلها، وأهل القاهرة لم يستعدوا للقائه لأنهم بنوا الأمر على دخوله أولا،,"and, on Tuesday, the fifth of Ramadan, or, by another account, on the seventh of that month, al-Muzz passed the Nile and proceeded to al-Qahira {Cairo), without entering Masr {Old Cairo), although the inhabitants had adorned the streets of the city, thinking he would visit it. On the other hand, the people of Cairo had made no preparations for his reception, as they supposed that he would, first of all, go to Masr."
ولما دخل القاهرة ودخل القصر ودخل مجلسا منه خر ساجدا لله تعالى، ثم صلى ركعتين وانصرف الناس عنه. وهذا المعز هو الذي تنسب إليه القاهرة، فيقال القاهرة المعزية، لأنه الذي بناها القائد جوهر له.,"On arriving at Cairo, he went to the Castle and entered a hall of audience where he fell prostrate in adoration of almighty God. He then said a prayer of two rakas and dismissed the company. It was after al-Muzz that Cairo received the surname of al-Muzzya (the Muzzian), this city having been built for him by the kaid Jawhar."
وفي يوم الجمعة لثلاث عشرة ليلة بقيت من المحرم سنة أربع وستين عزل المعز القائد جوهرا عن دواواين مصر وجباية أموالها والنظر في سائر أمورها.,"On Friday, the seventeenth of Muharram three hundred and sixty four (the seventh of October. A. D. nine hundred and seventy four), al-Muzz took away from Jawhar the superintendence of the government offices, the collectorship of the revenue and the direction of all other public affairs."
وقد ذكرنا في ترجمة الشريف عبد الله بن طباطبا ما دار بينه وبين المعز من السؤال عن نسبه وما أجابه به وما اعتمده بعد الدخول إلى القصر.,"In our article on the sharif Abd Allah Ibn Tabataba we stated that, in a conversation with al-Muzz, he questioned him about his genealogy, and we gave that sovereign’s answer; we mentioned also what he was bold enough to do on his return to the Castle."
"وكان المعز عاقلا حازما سريا أدبيا حسن النظر في النجامة، وينسب إليه من الشعر قوله:
لله ما صنعت بنا… تلك المحاجز في المعاجز
أمضى وأقضى في النفو… س من الخناجر في الحناجر
ولقد تعبت بينكم… تعب المهاجر في الهواجر","El-Muzz was highly intelligent, resolute and lofty-minded, an accomplished scholar, and a good astronomer {or astrologer). The following piece of verse is said to be his: See what those eyes have wrought upon us from beneath those hoods I They are more cutting and more piercing to the soul than daggers to the throat. Between them all I am as much fatigued as a proscript flying under a mid-day sun."
"وينسب إليه أيضا:
أطلع الحسن من جبينك شمسا… فوق ورد وجنتك أطلا
وكأن الجمال خاف على الور… د جفافا فمد بالشعر ظلا
وهو معنى غريب بديع.","These lines also are said to be his: Beauty, rising in your forehead like a sun, looked down on the roses of your cheeks, and thy loveliness, fearing that these roses might fade in that parching heat, spread over them thy hair as a shade.
This is a fine and original idea."
وقد مضى ذكر ولده تميم وشيء من شعره، وسيأتي ذكر ولده العزيز نزار في حرف النون إن شاء الله تعالى.,"We have already given an article on his son Tamim and some specimens of his poetry. We shall speak of his (other) son, al-Aziz Nizar, under the letter N."
وكانت ولادته بالمهدية يوم الاثنين حادي عشر شهر رمضان سنة تسع عشرة وثلثمائة. وتوفي يوم الجمعة الحادي عشر من شهر ربيع الآخر، وقيل الثالث عشر، وقيل لسبع خلون منه سنة خمس وستين وثلثمائة بالقاهرة، رحمه الله تعالى.,"Al-Muzz was born at al-Mahdiya, on Monday, the eleventh of Ramadan three hundred and nineteen (the twenty seventh of September. A. D. nine hundred and thirty one); he died at Cairo on Friday, the fifteenth, or as some say, the thirteenth of the second Rabi three hundred and sixty five (the twentieth of December. A. D. nine hundred and seventy five), or, by another account, the seventh of that month."
المستنصر العبيدي,AL-MUSTANSIR BILLAH
أبو تميم معد الملقب المستنصر بالله بن الظاهر لإعزاز دين الله بن الحاكم بن العزيز بن المعز لدين الله المذكور قبله، وقد تقدم بقية النسب؛ بويع بالمر بعد موت والده الظاهر، وذلك يوم الأحد النصف من شعبان سنة سبع وشعرين وأربعمائة،,"Abu Tamim Maadd, surnamed al-Mustansir Billah [the invoker o[ God’s assistance), was the son of al-Zahir liizaz Din-Illah, the son of al-Hakim, the son of al-Aziz, the son of al-Muzz lidin Illah, him whose biography we have just given. The rest of his ancestors we have already mentioned. He was proclaimed sovereign on Sunday, the fifteenth of Shaaban four hundred and twenty seven (the fourteenth of June, A. D. one thousand and thirty six), after the death of his father."
وجرى على أيامه ما لم يجر على أيام أحد من أهل بيته ممن تقدمه ولا تأخره: منها قضية أبي الحارث أرسلان البساسيري – المقدم ذكره في حرف الهمزة – فإنه لما عظم أمره، وكبر شأنه ببغداد قطع خطبة الإمام القائم، وخطب للمسنصر المذكور، وذلك في سنة خمسين وأربعمائة، ودعا له منابرها مدة سنة.,"During his reign a number of events took place the like of which never occurred in the reign of any other prince of that family, either before or after him. Such, for instance, was the affair of Abu al-Harith Arslan al-Basasiri who, having acquired great power and influence in Baghdad, substituted in the public prayer [khutba] the name of al-Mustansir for that of the imam [and Abbaside caliph) al-Kaim. This took place in the year four hundred and fifty (A. D. one thousand and fifty eight). During twelve months the khutba was recited, in the name of al-Mustansir, from all the pulpits of Baghdad."
ومنها أنه ثار في أيامه علي بن محمد الصليحي – المقدم ذكره – وملك بلاد اليمن كما شرحنا، ودعا للمسنصر على منابرها بعد الخطبة، وهو شمهور فلا حاجة إلى الإطالة في شرحه.,"Another remarkable occurrence was the revolt of Ali Ibn Muhammad al-Sulaihi who, having become master of Yemen in the manner we have already related, had prayers offered up for al-Mustansir from all the pulpits of that country, immediately after the khutba. This event is so well known that details are unnecessary."
ومنها أنه أقام في الأمر ستين سنة، وهذا أمر لم يبلغه أحد من أهل بيته ولا من بني العباس. ومنها أنه ولي الأمر وهو ابن سبع سنين.,"Another extraordinary fact was that he reigned sixty years, which was more than any member of the Abbaside family or of his own ever did. Another strange thing was his being raised to the sovereignty at the age of seven years."
ومنها أن دعوتهم لم تزل قائمة بالمغرب منذ قام جدهم المهدي – المقدم ذكره – إلى أيام المعز المذكور قبله، ولما توجه المعز إلى مصر واستخلف بلكين بن زيري حسبما شرحناه، كانت الخطبة في تلك النواحي جارية على عادتها لهذا البيت، إلى أن قطعها المعز بن باديس – الآتي ذكره إن شاء الله تعالى –,"Another was that, from the time his ancestor al-Mahdi obtained the supreme power till the days of al-Muzz, see the preceding article, the prayer had been always offered up in Maghrib for the Fatimites; when al-Muzz set out for Egypt, he appointed Bolukkin Ibn Ziri as his lieutenant in that country, and the khutba continued to be said there as usual (for the Fatimite dynasty); but al-Muzz Ibn Badis, of whom we shall give some account, put a stop to the practice."
في أيام المستنصر المذكور، وذلك في سنة ثلاث وأربعين وأربعمائة، وقال في تاريخ القيروان”: إن ذلك كان في سنة خمس وثلاثين، والله تعالى أعلم بالصواب. وفي سنة تسع قطع اسمه واسم آبائه من الحرمين الشريفين، وذكر اسم المقتدي خليفة بغداد، والشرح في ذلك يطول.”,"This happened in the year four hundred and forty three (A. D. one thousand and fifty one or one thousand and fifty two), during the reign of al-Mustansir. The author of the History of Kairawan gives the year four hundred and thirty five as the date of this event; but God knows best. In the year four hundred and thirty nine (A. D. one thousand and forty seven) the names of al-Mustansir and of his ancestors were replaced in the khutba, at Mecca and at Medina, by that of al-Muktadi, the caliph of Baghdad; but an account of this would lead us too far."
ومنها أنه حدث في أيامه الغلاء العظيم الذي ما عهد مثله منذ زمان يوسف عليه السلام، وأقام سبع سنين، وأكل الناس بعضهم بعضا، حتى قيل أنه بيع رغيف واحد بخمسين دينارا، وكان المستنصر في هذه الشدة يركب وحده، وكل من معه من الخواص مترجلون ليس لهم دواب يركبونها، وكانوا إذا مشوا تساقطوا في الطرقات من الجوع،,"Another extraordinary thing happened during al-Mustansir’s reign: a great famine, the like of which had never been known since the days of (the patriarch) Joseph the faithful, desolated Egypt during seven years; men ate the flesh of their fellow-men and, it is said, a single cake of bread was sold for fifty pieces of gold (dinars). As long as this calamity lasted, al-Mustansir alone possessed a horse, and, when he rode out, the courtiers followed on foot, not having a beast to carry them. Individuals walking in the streets fell dead of hunger."
وكان المستنصر يستعير من ابن هبة صاحب ديوان الإنشاء بغلته ليركبها صاحب مظلته، وآخر الأمر توجهت أم المستنصر وبناته إلى بغداد من فرط الجوع، وذلك في سنة اثنتين وستين وأربعمائة، وتفرق أهل مصر في البلاد وتشتتوا،,"Al-Mustansir was obliged to borrow a mule for his parasol-bearer, from Ibn Hibat Allah, president of the board of official correspondence. The famine rose at length to such a height that, in the years four hundred and sixty two (A. D. one thousand and sixty nine or one thousand and seventy), al-Mustansir’s mother and daughters removed to Bagdad. The inhabitants of Egypt dispersed into various countries and were scattered abroad."
ولم يزل هذا الأمر على شدته حنى تحرك بدر الجمالي والد الفضل أمير الجيوش من عكا وركب البحر – حسبما شرحناه في ترجمة ولده الأفضل شاهنشاه – وجاء إلى مصر وتولى تدبير الأمور فانصلحت، وشرح ذلك يطول.,"It continued to rage with unabated violence till Badr al-Jamali Amir al-Juyush, the father of al-Afdal Shahanshah, set sail from Acre, as we have related in the life of his son (and proceeded to Egypt where he took in hands the direction of affairs and re-established the prosperity of the country. The details of his proceedings would lead us too far."
وكانت ولادة المستنصر صبيحة يوم الثلاثاء لثلاث عرة ليلة بقيت من جمادى الآخرة سنة عشرين وأربعمائة، وتوفي ليلة الخميس لاثنتي عشرة ليلة بقين من ذي الحجة سنة سبع وثمانين وأربعمائة، رحمه الله تعالى.,"Al-Mustansir was born on the morning of Tuesday, the sixteenth of the second Jumada four hundred and twenty (the second of July. A. D. one thousand and twenty nine); he died on the eve of Thursday, the eighteenth of Zi al-Hijja four hundred and eighty seven (the sixth of January. A. D. one thousand and ninety five)."
قلت: وهذه الليلة هي ليلة عيد الغدير، أعني ليلة الثامن عشر من ذي الحجة وهو غدير خم – بضم الخاء وتشديد الميم – ورأيت جماعة كثيرة يسألون عن هذه الليلة حتى كانت من ذي الحجة وهذا المكان بين مكة والمدينة، وفيه غدير ماء، ويقال إنه غيضة هناك،,"I may here observe that the eighteenth of Zi al-Hijja is the anniversary of the Festival of Ghadir [Aid al-Ghadir) which is the same as that of Ghadir Khumm [the pond of Khumm). I mention this, having heard many persons ask on what day of the month that festival took place. Khumm, situated between Mecca and Medina, is a place where there is a pond of water, or, by another account, a morass."
ولما رجع النبي صلى الله عليه وسلم من مكة، شرفها الله تعالى، عام حجة الوداع، وصل إلى هذا المكان وآخى علي بن أبي طالب رضي الله عنه، قال: علي مني كهارون من موسى، اللهم وال من والاه وعاد من عاداه، وانصر من نصره واخذل من خذله”، وللشيعة به تعلق كبير”,"When the Prophet returned from Mecca, the year of the farewell, he halted at Khumm and adopted Ali Ibn Abi Talib as his brother, saying: “Ali is tome what Aaron was to Moses. Almighty God be a friend to his friends and a foe to his foes; help those who help him and frustrate the hopes of those who betray him.” The Shiites attach great importance to this (tradition)."
وقال الحازمي: هو واد بين مكة والمدينة عند الجحفة به غدير عنده خطب النبي صلى الله عليه وسلم، وهذا الوادي موصوف بكثرة الوخامة وشدة الحر.,"According to Al-Hazimi, Khumm is the name of a valley lying between Mecca and Medina, and in the neighborhood of al-Juhfa. It contains a pond near which the Prophet pronounced his invocation. This valley is notorious for the insalubrity of its air and the malignity of its fevers."
وقد تقدم ذكر جماعة من أهل بيته وسيأتي ذكر الباقين كل واح في موضعه إن شاء الله تعالى، والله أعلم بالصواب.,We have already noticed some members of Mustansir’s family and shall speak of others in their proper places.
معروف الكرخي,MARUF AL-KARKHI
أبو محفوظ معروف بن فيروز، وقيل الفيروزان، وقيل علي، الكرخي الصالح المشهور، وهو من موالي علي بن موسى الرضا – وقد تقدم ذكره.,"Abu Mahfuz Maruf al-Karkhi, the celebrated saint, was the son of Firuz, or Firuzan, or Ali, and one of the clients of Ali Ibn Musa al-Rida, a person of whom we have already spoken."
وكان أبواه نصرانيين، فأسلماه إلى مؤدبهم وهو صبي، فكان المؤدب يقول له: قل ثالث ثلاثة، فيقول معروف: بل هو الواحد، فضربه المعلم على ذلك ضربا مبرحا فهرب منه.,"His parents, who were Christians, delivered him over to a school-master of that persuasion, and when this man told him to say: God is the third of three,” he replied: “Not so! he is the Only One”. Having once received a severe beating from his master for making such an answer, he ran away and left him.”"
وكان أبواه يقولان: ليته يرجع إلينا على أي دين شاء فنوافقه عليه، ثم إنه أسلم على يد علي بن موسى الرضا، ورجع إلى أبويه فدق الباب، فقيل له: من بالباب فقال: معروف، فقيل له: على أي دين فقال: على الاسلام، فأسلم أبواه.,"His parents then said: “were he to come back to us, we should conform to whatever religion he may have chosen.” Sometime after, he made his profession of Islamism in the hands of Ali Ibn Musa al-Rida and, having returned to his parent’s house, he knocked at the door. A voice (from within) said: “Who is there? He answered: Maruf.” “What religion does he follow?” “Islamism”. His parents then because Muslims."
وكان مشهورا بإجابة الدعوة، وأهل بغداد يستسقون بقبره ويقولون: قبر معروف ترياق مجرب. وكان سري السقطي المقدم ذكره تلميذه، وقال له يوما: إذا كانت لك حاجة إلى الله تعالى فأقسم عليه بي.,"Maruf had the reputation of always obtaining from God the fulfilment of his prayers; so, in times of drought, the inhabitants of Baghdad offer up the prayer for rain at his tomb. They have also a saying that the tomb of Maruf is an approved remedy for every ill. He said, one day, to his disciple Sari al-Sakati: “When thou stands in need of God’s assistance, invoke him to grant it for my sake.”"
وقال سري السقطي: رأيت معروفا الكرخي في النوم كأنه تحت العرش، والباري جلت قدرته يقول لملائكته: من هذا وهو يقولون: أنت أعلم يا ربنا منا، فقال: هذا معروف الكرخي سكر من حبي فلا يفيق ألا بلقائي.,"“I saw, in a dream, Maruf al-Karkhi;” so relates al-Sakati, “he seemed to be under the throne (of God), and the Creator, may his power be glorified! said to the angels: Who is that?’ To which they answered: Thou knows, O Lord! “belter than we do.’ (God) replied: ‘It is Maruf al-Karkhi; he was intoxicated will) love for me and did not recover till he met me.’”"
وقال معروف: قال لي بعض أصحاب داود الطائي: إياك أن تترك العمل، فإن ذلك الذي يقربك إلى رضا مولاك، فقلت: وما ذلك العمل قال: دوام الطاعة لمولاك ، وحرمة المسلمين، والنصيحة لهم.,"Maruf once related as follows: “One of the disciples of Dawud al-Tai said to me: Take care not to discontinue the act, for, by it, thou art brought near unto the favor of thy Lord. “What is that act?’ said I. He answered: ‘Continual obedience to thy Lord, and respect, with good counsel, for the Muslims.’”"
وقال محمد بن الحسين، سمعت أبي يقول: رأيت معروفا الكرخي في النوم بعد موته فقلت له: ما فعل الله بك فقال: غفر لي، فقلت: بزهدك وورعك فقال: لا بل بقبول موعظة ابن السماك ولزومي الفقر ومحبتي للفقراء.,"Mohammad Ibn al-Husain relates that he heard his father say: “I saw, in a dream, Maruf al-Karkhi, after his death, and I said to him; How did God treat thee? ’ and he answered: ‘ He hath shewn mercy unto me.’ ‘Was it for thy self-mortification and thy devotion? “ said I. ‘No,’ said he, but because I had hearkened to the exhortation of Ibn al-Sammak and because I clung to poverty and consorted with the poor.’"
وكانت موعظة ابن السماك ما رواه معروف قال: كنت مارا بالكوفة فوقفت على رجل يقال له ابن السماك وهو يعظ الناس، فقال في خلال كلامه: من أعرض عن الله بكليته أعرض عنه الله جملة، ومن أقبل على الله تعالى بقلبه أقبل الله تعالى برحمته عليه، وأقبل بوجوه الخلق إليه، ومن كان مرة ومرة فالله تعالى يرحمه وقتا ما،,"Maruf himself gave the following account of Ibn al-Sammak’s exhortation: “As I was passing through! Kufa, I stopped to hear a man called Ibn al-Sammak, who was preaching to the people. In the course of his sermon he said: ‘Whosoever turns altogether from God, God will turn totally away from him; whosoever turns his heart towards God, God will turn towards him with mercy and a look of consent to his wishes, and he who has been (devout) from time to time, God will shew him mercy on a time.’"
فوقع كلامه في قلبي وأقبلت على الله تعالى وتركت جميع ما كنت عليه إلا خدمة مولاي علي بن موسى الرضا، وذكرت هذا الكلام لمولاي فقال: يكفيك هذا موعظة إن اتعظت. وقد تقدم ذكر ابن السماك في المحمدين.,"His words sunk into my heart, so I turned towards God and left every occupation except the service of my patron Ali Ibn Musa al-Rida. I related this discourse to al-Rida and he said: ‘That exhortation is quite sufficient, if thou art capable of being touched by an exhortation.” We have already spoken of Ibn al-Sammak among the Muhammads."
وقيل لمعروف في مرض موته: أوص، فقال: إذا مت فتصدوا بقميصي فإني أريد أن أخرج من الدينا عريانا كما دخلتها عريانا؛ ومر معروف بسقاء وهو يقول: رحم الله من يشرب، فتقدم وشرب، وكان صائما، فقيل له: ألم تك صائما قال: بلى، ولكن رجوت دعاءه.,"When Maruf was on his death-bed, they asked him for bis last injunctions and he answered: “After my death, give away my shirt in alms; naked I came into the world and naked I wish to leave it.” He passed, one day, by a water-carrier who was crying out: “God have mercy on him who drinks” On this, he went up to him and took a drink, thought he was at that time keeping a strict fast. Someone then said to him: “Art thou not keeping a fast?” and he replied: “Yes, I am, but I hoped for the fulfilment of that man’s prayer.”"
وأخبار معروف ومحاسنه أكثر من أن تعد؛ وتوفي سنة مائتين، وقيل إحدى ومائتين، وقيل أربع ومائتين ببغداد، وقبره مشهور بها يزار، رحمه الله تعالى.,"The merits of Maruf and the anecdotes respecting him are too numerous to be related. He died at Baghdad in the year two hundred (A D. eight hundred and fifteen or eight hundred and sixteen) or, by other accounts, in two hundred and one or two hundred and four. His tomb is in that city; it is a well-known monument, much frequented by pious visitors."
والكرخي: بفتح الكاف وسكون الرء وبعدها خاء معجمة، هذه النسبة إلى الكرخ، وهو اسم تسع مواضع ذكرها ياقوت الحموي في كتابه، وأشهرها كرخ بغداد، والصحيح أن معروفا الكرخي منه، وقيل إنه من كرخ جدان – بضم الجيم وتشديد الدال المهملة وبعد الألف نون – وهي بليدة بالعراق تفصل بين ولاية خانقين وشهرزور، والله تعالى أعلم بالصواب.,"Karkhi means belonging to Karkh. Nine places bearing this name are mentioned in Yakut al-Hamawi’s geographical dictionary, but the best known of them is that which is (the suburb) of Baghdad. Maruf most certainly belonged to that place, though some say he was a native of the Kharkh of Juddan, which is a village in Iraq, situated on the line which separates the government of Khanekan from that of Shahrozur."
المعز باديس الصنهاجي,"AL-MUZZ IBN BADIS, THE ZIRIDE"
المعز بن باديس بن المنصور بن بلكين بن زيري بن مناد الحميري الصنهاجي، صاحب إفريقية وما والاها من بلاد المغرب، وقد سبق تمام نسبه عند ذكر ولده الأمير تميم، وكان الحاكم صاحب مصر قد لققبه شرف الدولة، وسير له تشريفا وسجلا يتضمن اللقب المذكور، وذلك في ذي الحجة سنة سبع وأربعمائة.,"Al-Muzz al-Himyari al-Sanhaji (the sanhajian Himyarite), sovereign of Ifrikiya and its maghribi dependencies, was the son of Badis, the son of Mansur, the son of Bolukkin, the son of Ziri, the son of Manad. In our article on his son, the emir Tamim, we have given the rest of the genealogy. Al-Hakim the (Fatimite) sovereign of Egypt, conferred on him the title of Sharaf al-Dawla (nobleness of the empire) and sent him a robe of honor with a diploma authorizing him to take that title. This happened in the month of Zi al-Hijja four hundred and seven (May, A. D. one thousand and seventeen)."
وكان ملكا جليلا عالي الهمة، محبا لأهل العلم كثير العطاء، وكان واسطة عقد بيته – وقد تقدم ذكر أبيه وجده وجد أبيه – ومدحه الشعراء وانتجعه الأدباء، وكانت حضرته نحط بني الآمال.,"Al-Muzz was a powerful and high-minded prince, a friend to the learned, and prodigal of gifts. In the series of sovereigns belonging to that family, he held the central place. We have already mentioned his father and his grandfather and also his great grandfather. Poets were loud in his praise, literary men courted his patronage, and all who hoped for gain made his court their halting-place."
وكان مذهب أبي حنيفة رضي الله عنه يإفريقية أظهر المذاهب، فحمل المعز المذكور جميع أهل المغرب على التمسك بمذهب الإمام مالك بن أنس، رضي الله عنه، وحسم مادة الخلاف في الذاهب واستمر الحال في ذلك إلى الآن.,"The rite of Abu Hanifa was (at that time) more prevalent in Ifrikiya than any other, but al-Muzz obliged all the people of Morocco to adopt that of Malik Ibn Anas, and thus put a stop to all contestations arising from the diversity of legal and ritual observances. Things have continued in the same state up to the present time."
وقد تقدم في خبر المستنصر بالله العبيدي أن المعز المذكور قطع خطبته وخلع طاعته، فلما فعل ذلك خطب للإمام القائم بأمر الله خليفة بغداد، فكتب إليه المستنصر يتهدده ويقول له: هلا اقتفيت آثار آبائك في الطاعة والولاء، في كلام طويل،,"In our article on Mustansir billah the Obaidide, we mentioned that al-Muzz repudiated the authority of that sovereign, suppressed his name in the khutba and replaced it by that of al-Kaim biamr Illah, the caliph of Baghdad. On this, al-Mustansir wrote him a long and threatening letter, in which was this passage: “Why hast thou not “trod in the steps of thy forefathers, showing us obedience and fidelity?”"
فأجابه المعز: إن آبائي وأجدادي كانوا ملوك الغرب قبل أن تملكه أسلافك، ولهم عليهم من الخدم أعظم من التقديم، ولو أخروهم لتقدموا بأسيافهم؛ واستمر على قطع الخطبة، ولم يخطب بعد ذلك بإفريقية لأحد من المصرينن إلى اليوم.,"To which al-Muzz replied: “My father and my forefathers were kings of Maghrib before thy predecessors obtained possession of that country. Our family rendered them services not to be retributed by any rank which thou canst give. When people attempted to degrade them, they exalted themselves by means of their swords.” He persisted in suppressing al-Mustansir’s name and, from that time up to the present day, the khutba has never been said in Ifrikiya for any Egyptian sovereign."
وأخبار المعز كثيرة وسيرته مشهورة، فلا حاجة إلى الإطالة، وله شعر قليل لم أقف منه على شيء.,"Many anecdotes are told of al-Muzz, but his history is so well known that we need not expatiate on the subject. He composed a few pieces of verse, but none of them have fallen into my hands."
وكان المعز يوما جالسا في مجلسه وعنده جماعة من الادباء، وبين يديه أترجة ذات أصابع، فأمرهم المعز أن يعملوا فيها شيئا، فعمل أبو علي الحسن بن رشيق القيرواني الشاعر المقدم ذكره:,"He was sitting, one day, in his saloon with a number of literary men about him, and before him lay a lemon shaped like a hand and fingers. He asked them to extemporize some verses on that subject, and Abu Ali al-Hasan Ibn Rashik al-Kairawani, recited the following lines."
"أترجة سبطة الأطراف ناعمة… تلقى العيون بحسن غير منحوس
كأنما بسطت كفا لخالقها… تدعو بطول بقاء لابن باديس
فاستحسن ذلك منه وفضله على من حضر من الجماعة الأدباء.","A lemon, with its extremities gracefully spread out, appears before all eyes without being injured. It seems to hold out a hand towards the Creator, invoking long life to the son of Badis. Al-Muzz declared the verses excellent and shewed more favor to the author than lo any other literary man in the assembly."
وكانت ولادته بالمنصورية، ويقال لها صبرة، من أعمال إفريقية، يوم الخميس لخمس مضين من جمادى الأولى سنة ثمان وتسعين وثلثمائة، وملك بعد أبيه باديس في التاريخ المذكور في ترجمته،,"He was born at al-Mansurya, a place called also Sabra, and forming one of the governments of Ifrikiya. His birth took place on Thursday, the seventh of the first Jumada three hundred and ninety eight (the nineteenth of January, A. D. one thousand and eight). He obtained the supreme command after the death of his father Badis and on the day specified in our account of that prince’s life."
وبويع بالمحمدية من أعمال إفريقية أيضا يوم السبت لثلاث مضين من ذي الحجة سنة ست وأربعمائة. وتوفي رابع شعبان سنة أربع وخمسين وأربعمائة بالقيروان، من أصابه وهو ضعيف الكبد، ولم تطل مدة أحد من أهل بيته في الولاية كمدته،,"He was solemnly inaugurated at al-Muhammadiyah, another of the governments of Ifrikiya. This event took place on Saturday, the third of Zi al-Hijja four hundred and six (the thirteenth of May, A. D. one thousand and sixteen). He died at Kairawan on the fourth of Shaban four hundred and fifty four (the thirteenth of August, A, D. one thousand and sixty two) of a malady he had contracted, a weakness of the liver. None of the princes of his family reigned so long as he."
ورثاه أبو علي الحسن بن رشيق – المقدم ذكره – بأبيات على روي الكاف ، أضربت عن ذكرها خوف الإطالة.,"Abu Ali al-Hasan Ibn Rashik lamented his death in an elegy of which all the verses rhymed in K we abstain from inserting this piece, in order to avoid prolixity."
وهذا المعز لا يعرف له اسم سوى المعز، مع أني كشفت عنه كشفا تاما من الكتب وأفواه العلماء وأهل المغرب، فلم يذكر أحد سوى المعز، ولاتعرف كنيته أيضا،,"This prince had no other name but al-Muzz (which is however a simple title or surname). To clear up this point, I made every possible search; consulting books, learned men, natives of Mauritania and writers of annals, but could only find that he was called al-Muzz and that his surname was unknown."
والظاهر أن هذا اسمه، فإن أهل بيته لم يكن فيهم من تلقب حتى يقال هذا لقب، فأ على قدر ما وجدته، والله تعالى أعلم بالصواب.,"It would therefore appear that al-Muzz was really his name; besides, we are not authorized to suppose that [in his case) it was a surname, for none of his family ever bore one. I give it therefore for his name, as I found it."
أبو عبيدة معمر بن المثنى,ABU OBAIDA
أبو عبيدة معمر بن المثنى، التميمي بالولاء، تيم قريش، البصري النحوي العلامة؛ قال الجاحظ في حقه: لم يكن في الأرض خارجي ولا جماعي أعلم بجميع العلوم منه.,"Abu Obaida Mamar Ibn al-Muthanna, an adoptive member of the Quraish family of Taim and a native of Basra, was an able grammarian and an accomplished scholar. He is spoken of by al-Jahiz in these terms: “There was never on earth a Kharijite (dissenter) or an orthodox believer more learned in all the sciences than he.”"
وقال ابن قتيبة في كتاب المعارف : كان الغريب أغلب عليه وأخبار العرب وأيامها، وكان مع معرفته ربما لم يقم البيت إذا أنشده حتى يكسره، وكان يخطئ إذا قرأ القرآن الكريم نظرا، وكان يبغض العرب، وألف في مثالبها كتبا، وكان يرى رأي الخوارج.,"Ibn Kutaiba speaks of him thus in the Kitab al-Maarif: “The unusual expressions [of the Arabic language), the history of the (ancient) Arabs and their conflicts, were his predominant study; yet, with. a high learning, he was not always able to recite a verse without mangling “it; even in reading the Quran, with the book before his eyes, he made mistakes. “He detested the Arabs (of the desert) and composed a number of treatises in their dispraise. His opinions were those of the Kharijites.”"
وقال غيره: إن هارون الرشيد أقدمه من البصرة إلى بغداد سنة ثمان وثمانين ومائة، وقرأ عليه بها أشياء من كتبه،,"Another author relates as of follows: “In the year one hundred and eighty eight (A. D. eight hundred and four) he proceeded from Basra to Baghdad, whither he had been called by Harun al-Rashid, and explained some of his works to that prince."
وأسند الحديث إلى هشام بن عروة وغيره، وروى عنه علي بن المغيرة الأثرم وأبو عبد القاسم بن سلام – المقدم ذكره – وأبو عثمان المازني وأبو حاتم السجستاني وعمر بن شبة النميري، وغيرهم، وقد تقدم ذكر هؤلاء جميعهم.,"He taught Traditions on the authority of Hisham Ibn Orwa and others; Traditions were given on his authority by Ali Ibn al-Mughira al-Athram, Abu Obaid al-Kasim Ibn Sallam, Abu Othman al- Mazini, Abu Hatim al-Sijistani, Omar Ibn Shabba al-Numairi and others.”"
وقال أبو عبيدة: أرسل إلي الفضل بن الربيع إلى البصرة في الخروج إليه، فقدمت عليه، وكنت أخبر عن تجبره، فأذن لي، فدخلت عليه وهو في مجلس طويل عريض فيه بساط واحد قد ملأه،,"Abu Obaida related the following anecdote: “Al-Fadl Ibn al-Rabi sent to me, at Basra, the order to go and see him. So, I set out, though I had been informed of his haughtiness. Being admitted into his presence, I found him in a very long and broad saloon, the floor of which was) was covered with a carpet of one single piece."
وفي صدره فرش عاليةلايرتقى عليها إلابكرسي وهو جالس على الفرش، فسلمت عليه بالوزارة، فرد وضحك إلي واستد ناني حتى جلست معه على فرشه، ثم سألني وبسطني وتلطف بي,"At the upper end of the room was a pile of matrasses, so lofty that it could not be got upon without a foot-stool, and on those matrasses al-Fadl was seated. I said to him: ‘Hail to the vizir!’ He returned my greeting, smiled on me and, bidding me draw near, he placed me on the same seat with himself. He then asked me sundry questions and showed me such affability as set me quite at ease."
وقال: أنشدني، فأنشدته من عيون أشعار أحفظها جاهلية، فقال لي: قد عرفت أكثر هذه وأريد من ملح الشعر، فأنشدته، فطرب وضحك وزاد نشاطا، ثم دخل رجل في زي الكتاب وله هيئة حسنة، فأجلسه إلى جانبي، وقال له: أتعرف هذا,"At his request, I recited to him the finest ante Islamite poems I could recollect. ‘I know most of these said he, ‘what I want is (to hear) gay verses!’ I recited some to him, and, as I proceeded, he shook his sides, laughed and got into an excellent humor. A well-looking man, in the dress of a katibs), then came in, and al-Fadl made him sit down beside me and asked him if he knew me."
قال: لا، فقال: هذاأبو عبيدة علامة أهل البصرة أقدمناه لنستفيد من علمه، فدعا الرجل وقرظه لفعله هذا، ثم التفت إلي وقال لي: كنت إليك مشتاقا، وقد سئلت عن مسألة، أفتأذن لي أن أعرفك إياها قلت: هات،,"On his reply that he did not, he said to him: ‘This is Abu Obaida, the most learned man of Basra; we sent for him that we might derive some benefit from his learning. May God bless you exclaimed the man, you did well Turning then towards me, he said: ‘I have been longing to see you, as I have been asked a question which I wished to submit to you.’ I replied: ‘Let us hear it.’"
فقال: قال الله تعالى طلعها كأنه رءوس الشياطين” الصافات: – 65 -، وإنما يقع الوعد والايعاد بما قد عرف مثله، وهذا لم يعرف، قال: فقلت: إنما كلم الله العرب على قدر كلامهم، أما سمعت قول امرئ القيس:”,"‘The (Quran, which is the) word of God, said he, ‘contains this passage: the buds of which are like heads of demons. Now, we are all aware that, in promises and threats, the comparisons which are made should refer to things already known; “yet no one knows what a demon’s head is like.’ To this I replied: God spoke there to the Arabs in their own style; have you not heard the verse of Amro al-Kais."
أيقتلني والمشرفي مضاجعي… ومسنونة رزق كأنياب أغوال,"“Will he kill me? me whose bed-fellows are a sword and {arrows) pointed with azure {steel), like unto the fangs of ogres."
وهم لم يروا الغول قط، ولكنه لما كان أمر الغول يهولهم أوعدوا به، فاستحسن الفضل ذلك واستحسنه السائل، وأزمعت منذ ذلك اليوم أن أضع كتابا في القرآن لمثل هذا وأشباهه، ولما يحتاج إليه من علمه، ولما رجعت إلى البصرة عملت كتابي الذي سميته المجاز وسألت عن الرجل فقيل لي: هو من كتاب الوزير وجلسائه.,"“Now, the Arabs never saw an ogre, but, as they stood in awe of such beings, they were often threatened with them.’ Al-Fadl and the man who questioned me approved this answer, and, on that very day, I took the resolution of composing a treatise on the Quran, in explanation of this and similar difficulties, with every necessary elucidation. On my return to Basra, I drew up the work and entitled it al-Majaz {metaphors). On enquiry respecting that man, I learned that he was one of the vizir’s katibs and boon companions.’"
وبلغ أبا عبيدة أن الأصمعي يعيب عليه كتاب المجاز، فقال: يتكلم في كتاب الله تعالى برأيه؛ فسأل عن مجلس الأصمعي في أي يوم هو، فركب حماره في ذلك اليوم ومر بحلقته، فنزل عن حماره وسلم عليه، وجلس عنده وحادثه,"Abu Obaida, having been informed that (Abu Saied) al-Asma’i blamed him for composing the Kitab al-Majaz, and that he had said: “He speaks of God’s book after his own private judgement,” enquired when and where he gave lessons, and, on the day mentioned, he mounted his ass, rode up to the circle of scholars, dismounted and, after saluting al-Asma’i, sat down and conversed with him."
ثم قال له: أبا سعيد، ما تقول في الخبز، أي شيء هو فقال: هو الذي تخبزه وتأكله، فقال أبو عبيدة: فقد فسرت كتاب الله تعالى برأيك، فإن الله تعالى قال: وقال الآخر إني أراني أحمل فوق رأسي خبزا يوسف: – 26 -،,"On finishing, he said: “Tell me, Abu Saied! what sort of a thing is bread?” The other answered: “It is that which you bake and eat.” “There,” said Abu Obaida, “you have explained the book of God after your own private judgment, for God, may his name by exalted! has said [in repeating the words of Pharaoh’s chief-baker): ‘I was bearing on my head (a load of) bread.’"
فقال الأصمعي: هذا شيء بان لي فقلته ولم أفسره برأيي، فقال أبو عبيدة: والذي تعيب علينا كله شيء بان لنا فقلناه ولم نفسره برأينا، وقام فركب حماره وانصرف.,"Al-Asma’i replied: “I said what appeared to me true and did not (mean to) explain the Quran after my private judgement.” On which Abu Obaida replied: “And all that I said and which you blamed me for appeared to me true, and I did not (mean to) explain the Quran after my private judgment.” He then rose from his place, mounted his ass and went off."
وزعم الباهلي صاحب كتاب المعاني أن طلبة العلم كانوا إذا أتو مجلس الأصمعي اشتروا البعر في سوق الدر، وإذا أتوا مجلس أبي عبيدة اشتروا الدر في سوق البعر، لأن الأصمعي كان حسن الانشاد والزخرفة لردئ الأخبار والأشعار حتى يحسن عنده القبح، وإن الفائدة عنده مع ذلك قليلة، وإن أبا عبيدة كان معه سوء عبارة مع فوائد كثيرة وعلوم جمة، ولم يكن أبو عبيدة يفسر الشعر.,"Al-Bahili, the author of the Kitab al-Maani declared that students who went to al-Asma’i’s lessons were purchasing pellets of dung in the pearl-market, and that, when they went to those of Abu Obaida, they purchased pearls in the dung- market. He said so because al-Asma’i recited with much elegance and could set off anecdotes and verses, even of the poorest kind, so as to make the very worst appear good, but that little real information was to be obtained from him; whereas, Abu Obaida expressed himself badly but furnished a mass of useful knowledge. Abu Obaida never explained the verses."
وقال المبرد: كان أبو زيد الانصاري أعلم من الأصمعي وأبي عبيدة بالنحو، وكانا بعده يتقاربان، وكان أبو عبيدة أكمل القوم، وكان علي بن المديني يحسن ذكر أبي عبيدة ويصحح روايته، وقال: كان لا يحكي عن العرب إلا الشيء الصحيح.,"Al-Mubarrad said: Abu Zaid al-Ansari was an abler grammarian than al-Asma’i and Abu Obaida, but these two came next to him and were near to each other; “ Abu Obaida was the most accomplished scholar of the day.” Ali Ibn al-Madini spoke of him in the highest terms, and declared that he was a most correct transmitter of traditional literature. “Never, ” said he, “did he give as a genuine production of the desert Arabs a piece which was not authentic.”"
وحمل أو عبيدة والأصمعي إلى هارون الرشيد للمجالسة، فاختار الأصمعي لأنه كان أصلح للمنادمة.,"Abu Obaida and al-Asma’i were taken before Harun al-Rashid in order that he might choose one of them for a member of his private society, and the preference was given to al-Asma’i, as being better qualified for a table-companion."
وكان أبو نواس يتعلم من أبي عبيدة ويصفه ويشنأ الأصمعي ويهجره، فقيل له: ما تقول في الأصمعي فقال: بلبل في قفص، قيل له: فما تقول في خلف الأحمر فقال: جمع علوم الناس وفهمها، قيل: فما تقول في أبي عبيدة فقال: ذاك أديم طوي على علم.,"Abu Nuwas took lessons from Abu Obaida; he praised him highly and decried al-Asma’i, whom he detested. When asked what he thought of al-Asma’i, he replied: “A nightingale in a cage”. Of Khalaf al-Ahmar he said: “In him are combined all human knowledge and intelligence; and of Abu Obaida: “A bundle of science packed up in a skin.”"
"وقال إسحاق بن إبراهيم النديم الموصلي يخاطب الفضل بن الربيع، يمدح أبا عبيدة ويذم الأصمعي:
عليك أبي عبيدة فاصطنعه… فإن العلم عند أبي عبيده
وقدمه وآثر علي… ودع عنه القريد بن القريده","A poem addressed by Ishak Ibn al-Nadim al-Mausili to al-Fadl Ibn al-Rabi contains the following passage in praise of Abu Obaida and in dispraise of al-Asma’i; Take Abu Obaida and treat him with favor, for in him you will find all science. Honor him therefore, prefer him, and reject the monkey’s cub."
وكان أبو عبيدة إذا أنشد بيتا لا يقيم وزنه، وإذا تحدث أو قرأ لحن عتمادا منه لذلك، ويقول: النحو محدود.,"When Abu Obaida recited verses, he did not mark the measure and, in repeating passages of the Quran or relating Traditions, he made mistakes designedly: “For,” said he, grammar brings ill luck.”"
ولم يزل يصنف حتى مات؛ وتصانيفه تقارب مائتي تصنيف: فمنها كتاب مجاز القرآن الكريم” وكتاب غريب القرآن وكتاب معاني القرآن وكتاب غريب الحديث وكتاب الديباج وكتاب التاج وكتاب الحدود وكتاب خراسان وكتاب خوارج البحرين واليمامة وكتاب الموالي وكتاب البله وكتاب الضيفان وكتاب مرج راهط وكتاب المنافرات وكتاب القبائل”,"He continued to compose works-until he died and left nearly two hundred treatises, of which we may name the following: Kitab majaz al-Quran (figurative expressions occurring in the Quran), the Gharib al-Quran (unusual expressions employed in the Quran), the Maani al-Quran (rhetorical figures made use of in the Quran), the Gharib al-Hadith (rare expressions occurring in the Traditions), the Kitab al-Dibaj (silken robe), the Taj (diadem), the Kitab al-Hudud (book of definitions), the Kitab Khorasan (treatise concerning Khorasan), the Kitab Khawarij il-Bahrain wa al-Yamama (on the Kharijites of Bahrain and Yemama), the Kitab al-Mawali (on mawlas), the Kitab al-Bulh (on simpletons), the Kitab al-Difan (on guests), the Kitab Marj Rdhil (on the battle of Marj Rahil), the Kitab al-Mundfarat (contestations between individuals concerning the illustriousness of their respective families), the Kitab al-Kabail (on the Arabian tribes)."
وكتاب خبر البراض وكتاب القرائن وكتاب الببازي وكتاب الحمام وكتاب الحيات وكتاب العقارب وكتاب النواكح وكتاب النواشز وكتاب حضر الخيل وكتاب الأعيان وكتاب بيان بالأهلة وكتاب أيادي الأزد وكتاب الخيل وكتاب الإبل وكتاب الإنسان وكتاب الزرع وكتاب الرحل وكتاب الدلو وكتاب البكرة وكتاب السرج وكتاب اللجام وكتاب الفرس,"the Kitab Khabar al-Barrad (history of al-Barrad), the Kitab al-Karain (book of female companions, or of concomitant circumstances), the Kitab al-Bbazi (on the falcon), the Kitab al-Hamam (on turtle-doves) the Kitab al-Hayat (on serpents), the Kitab al-Akarib (on scorpions), the Kitab al-Nawakih (on concubines), the Kitab al-Nawashiz (on the muscles of the arm), the Kitab Hudr al-Khail (on the galloping of horses), the Kitab al-Ayan (on great men), the Kitab Bayan bi-Ahlihi (on setting up house), the Kitab Ayadi al-Azd (on the generous deeds of the tribe of Azd), the Kitab al-Khail (on horses), the Kitab al-Ibl (on camels), the Kitab al-Insan (on man), the Kitab al-Zari on corn-fields), the Kitab al-Rahl (on the camel’s saddle), the Kitab al-Dalw (on the leathern bucket for drawing water), the Kitab al-Bakra (on the pulley of draw-wells), the Kitab al-Sarj (on the saddle), the Kitab al-Lijam (on the bridle), the Kitab al-Faras (on the horse)."
وكتاب السيف وكتاب الشوارد وكتاب الاحتلام وكتاب مقاتل الفرسان وكتاب مقاتل الأشراف وكتاب الشعر والشعراء وكتاب فعل وأفعل وكتاب المثالب وكتاب خلق الإنسان وكتاب الفرق وكتاب الخف وكتاب مكة والحرم وكتاب الجمل وصفين وكتاب بيوتات العرب وكتاب الغازات وكتاب المعاتبات وكتاب الملاومات وكتاب الأضداد وكتاب مآثر العرب وكتاب مآثر غطفان وكتاب أدعية العرب,"the Kitab al-Shawarid (on animals gone astray, or on verses current through the Arabian tribes), the Kitab al-Ihtilam (on puberty, or on dreaming), the Kitab makatil al-Fursan (on combats where celebrated horsemen met their death), the Kitab makatil al-Ashraf(on the violent deaths of the Sharifs or descendants of Ali), the Kitab al-Shir wa al-Shuaraa (on poetry and poets), the Kitab faala wa afala (on verbs which, in the fourth form, have a privative signification), the Kitab al-Mathalib (the vices of the Arabs reprehended), the Kitab Khulk al-Insan (on the human frame), the Kitab al-Fark (on the difference between the names given to the members of the human body and these given to the same members in animals), the Kitab al-Khuff (on the feet of camels or on boots), the Kitab Makkah wa al-Haram (on Mecca and its sacred territory), the Kitab al-Jumal wa Siffin (on the battles of the Camel and Siffin), the Kitab Buyutat al-Arab (on the tents of the Arabs), the Kitab al-Mulawamat (on mutual blame), the Kitab al-Ghazat (on predatory excursions), the Kitab al-Muatabat (on mutual reproaches), the Kitab al-Adhdad (on words which have each two opposite significations), the Kitab maathir al-Arab (the memorable deeds of the Arabs), the Kitab Maathir Ghatafan (the noble recollections left by the tribe of Ghatafan), the Kitab Adiat al-Arab (on the high pretentions of the Arabs)."
وكتاب مقتل عثمان رضي الله عنه وكتاب أسماء الخيل وكتاب العققة وكتاب قضاة البصرة وكتاب فتوح الأهواز وكتاب فتوح أرمينية وكتاب لصوص العرب وكتاب أخبار الحجاج وكتاب قصة الكعبة وكتاب الحمس من قريش وكتاب فضائل الفرس وكتاب ما تلحن فيه العامة,"the Kitab maktal Othman (on the murder of the caliph Othman), the Kitab Asmaa al-Khail (on the names given to horses), the Kitab al- Akaka (on ungrateful children), the Kitab kudat al-Basra (on the kadis of Basra), the Kitab Futuh Armenia (on the conquest of Armenia), the Kitab Futuh al-Ahwaz (on the conquest of al-Ahwaz), the Kitab Losus il-Arab (on celebrated Arab robbers), the Kitab Akhbar al-Hajjaj) (the history of al-Hajjaj), the Kitab Kissat al-Kaaba (the history of the Kaaba), the Kitab al-Hums min Quraish (on the Quraish families called the Hums), the Kitab Fadail ilfarsh (on the eminencies’ of the throne of God), the Kitab ma talhano fihi al-Amma (on the faults of language committed by the vulgar)."
وكتاب السواد وفتحه وكتاب من شكر العمال وحمد وكتاب الجمع والتثنية  ، وكتاب البيضة وكتاب الأوس والخزرج وكتاب محمد وإبراهيم ابني عبد الله ابن الحسن بن الحسين بن علي بن أبي طالب رضي الله عنهم أجمعين”,"the Kitab al-Sawad wa Fathihi (on Babylonia and its conquest), the Kitab man shukira al-Ommal wa humida (on governors who have been thanked and praised), the Kitab al-Jami wa al-Tathnya on the plural and the dual), the Kitab al-Aus wa al-Khazraj (on the Aus and Khasraj, the two great Arab tribes of Medina), the Kitab Muhammad wa Ibrahim (history of Muhammad and Ibrahim), the sons of Abd Allah, the son of al-Hasan, the son of al Hasan, the son of Ali, the son of Abu Talib."
وكتاب الأيام الصغير، خمسة وسبعون يوما، وكتاب الأيام الكبير، ألف ومائتا يوم، وكتاب أيام بني مازن وأخبارهم وغير ذلك من الكتب النافعة، ولولا خوف الإطالة لذكرت جميعها.,"the Kitab al-Ayyam al-Saghir (the shorter work on celebrated battle-days), containing an account of seventy-five conflicts, the Kitab al-Ayyam al-Kahir (the greater work on battle-days), containing an account of one thousand two hundred conflicts, the Kitab Ayyam Bani Mazin wa Akhbarihim (the battle-days and history of the tribe of Mazin). He left besides other instructive works, all of which I should mention, were I not afraid of brightening this article too much."
وقال أبو عبيدة: لما قدمت على الفضل بن الربيع قال لي: من أشعر الناس فقلت: الراعي، قال: وكيف فضلته على غيره فقلت: لأنه ورد على سعيد ابن عبد الرحمن الأموي فوصله في يومه الذي لقيه فيه وصرفه، فقال يصف حاله معه:,"Abu Obaida relates as follows: When I appeared before al-Fadl Ibn al-Rabi, he asked me who, of all men, was the best poet? and I answered: ‘Al-Raay’ Why,” said he, do you give him the preference” I replied: Because he went to see Said Ibn Abd al-Rahman the Omaiyide who, the very day he received him, made him a present and allowed him to depart; this circumstance he described in the following verses."
"وأنضاء تحن إلى سعيد… طروقا ثم عجلن ابتكارا
حمدن مناخه وأصبن منه… عطاء لم يكن عدة ضمارا","At midnight, our camels, emaciated (by a long journey), arrived panting at Said’s door, u The next morning, they hastened off again, praising the court-yard where he had allowed them to repose; for they had obtained (or me) not a dilatory promise but a solid gift.’"
وخرج إلى بلاد فارس قاصدا موسى بن عبد الرحمن الهلالي، فلما قدم عليه قال لغلمانه: احترزوا من أبي عبيدة، فإن كلامه كله دق، ثم حضر الطعام فصب بعض الغلمان على ذيله مرقة، فقال له موسى: قد أصاب ثوبك مرق، وأنا أعطيك عوضه عشر ثياب، فقال أبو عبيدة: لا عليك، فإن مرقكم لا يؤذي، أي ما فيه دهن، ففطن لها موسى وسكت.,"intention of visiting Musa Ibn Abd al-Rahman al-Hilali who, being informed of his approach, said to his pages: “Be on your guard against Abu Obaida, for every word of his is [sharp and) cutting.” A repast was served and one of the pages spilled some gravy on the skirt of Abu Obadiah’s cloak. “Some gravy has fallen on your cloak,” said Musa, but I shall give you ten others in place of it.” “Nay!” replied Abu Obaida, “do not mind! your gravy can do no harm.” By that he meant that there was no strength in it. Musa understood the sarcasm, but held his peace."
وكان الأصمعي إذا أراد دخول المسجد قال: انظروا لا يكون فيه ذاك، يعني أبا عبيدة، خوفا من لسانه، فلما مات لم يحضر جنازته أحد، لأنه لم يكن يسلم من لسانه شريف ولا غيره.,"When al-Asma’i went to the mosque, he always said [to his disciples), before he entered: “Look in and see if that fellow be there;” meaning Abu Obaida; so much he dreaded the sharpness of his tongue. When Abu Obaida died, no one attended his funeral because he had not spared, in his acrimony, either gentle or simple."
وكلن وسخا ألثغ مدخول النسب مدخول الدين يميل إلى مذهب الخوارج، قال أبو حاتم السجستاني: كان أبو عبيدة يكرمني على أنني من خوارج سجستان.,"He was filthy in his habits and lisped; his genealogy was unsound and his orthodoxy suspected, for he had a leaning towards the doctrines of the Kharijites. Abu Hatim al-Sijistani, related that Abu Obaida treated him with respect because he thought him to be one of the Kharijites of Sijistan."
"وقال الثوري: دخلت المسجد على أبي عبيدة، وهو ينكت الأرض جالسا وحده فقال لي: من القائل:
أقول لها وقد جشأت وجاشت… مكانك تحمدي أو تستريحي","Al-Thauri relates the following anecdote: “I went to the mosque and found Abu Obaida sitting alone and writing with his finger on the floor. He asked me who was the author of this verse: “I said to my soul, when it shook and trembled: Back to thy wonted mood! Strive to a merit praise or else repose (in death)."
فقلت له: قطري بن الفجاءة، فقال: فض الله فاك! هلا قلت: هو لأمير المؤمنين أبي نعامة، ثم قال لي: اجلس، واكتم على ما سمعت مني، قال: فما ذكرته حتى مات.,"“I replied that is was Katari Ibn al-Fujaa, on which he exclaimed: God smash your mouth! why not say: the Commander of the faithful, Abu Naama? He then requested me to sit down and never to repeat what he had just uttered. So I kept it a secret till the day of his death.”"
قلت أنا: وهذه الحكاية فيها نظر، لأن البيت من جملة أبيات لعمرو ابن الإطنابة الخزرجي الأنصاري، والإطنابة أمه، وسام أبيه زيد مناة، لا يكاد يخالف فيه أحد من أهل الأدب، فإنها أبيات مشهورة للشاعر المذكور.,"This anecdote appears to me contestable, for the verse just mentioned belongs to a poem composed by Amr Ibn al-Itnaba al-Ansari al-Khazraji. Itnaba was his mother’s name and Zaid Manat the name of his father. No literary scholar can deny the verse to be his, the poem from which it is taken being acknowledged to be of that author’s composition."
وذكر المبرد في كتاب الكامل أن معاوية بن أبي سفيان الأموي قال: اجعلوا الشعر أكبر همكم وأكثر آدابكم، فإن فيه مآثر أسلافكم، ومواضع إرشادكم، فلقد رأيتني يوم الهرير وقد عزمت على الفرار فما ردني، إلا قول ابن الإطنابة الأنصاري:,"Al-Mubarrad relates in his Kamil that Muawiya Ibn Abi Sofian the Omaiyide said: “Let poetry be one of your chief occupations and principal studies. The noble deeds of your forefathers are mentioned in poems, and there also you can find counsels to direct you. At the battle of Al-Harir, I was on the point of running away, when these words of Ibn al-Itnaba (came to my mind and) changed my intention."
"أبت لي عفتي وأبى بلائي… وأخذي الحمد بالثمن الربيح
وإجشامي على المكروه نفسي… وضربي هامة البطل المشيح
وقولي كلما جشأت وجاشت… مكانك تحمدي أو تستريحي
لأدفع عن مآثر صالحات… وأحمي بعد عن عرض صريح","“I was hindered by my self-denial, by my fortitude, by the hope of purchasing glory at an easy rate [in facing dangers), by the pleasure of encountering perils, of striking off the heads of many a valiant hero, and of saying [to my soul), every time she shook and trembled: Back to thy wonted mood strive to merit praise or else repose [in death). Let me thus defend my pure renown and ward off hereafter imputations which I had well deserved.’”"
"رجعنا إلى حديث أبي عبيدة: وكان لا يقبل شهادته أحد من الحكام أنه كان يتهم بالميل إلى الغلمان؛ قال الأصمعي: دخلت أنا وأبو عبيدة يوما المسجد، فإذا على الاسطوانة التي يجلس إليها أبو عبيدة مكتوب على نحو من سبعة أذرع:
صلى الإله على لوط وشيعته… أبا عبيدة قل بالله أمينا","Let us return to our account of Abu Obaida: no magistrate would receive his evidence because he was suspected of an unnatural vice. Al-Asma’i relates this anecdote: “I and Abu Obaida entered one day into the mosque and, behold! on the pillar at the foot of which he usually sat and at the height of nearly seven cubits, was inscribed this verse: God’s blessing on Lot and on his people! come, Abu Obaida say amen."
فقال لي: يا أصمعي، امح هذا، فركبت على ظهره ومحوته بعد أن أثقلته إلى أن قال: أثقلتني وقطعت ظهري، فقلت له: قد بقيت الطاء، فقال: هي شر حروف هذا البيت؛ وقيل إنه لما ركب ظهره وأثقله قال له: عجل، فقال: قد بقي لوط، فقال: من هذا نفر. وكان الذي كتب البيت أبو نواس الحسن بن هانئ المقدم ذكره.,"“He said to me: “Asma’i rub that out.” So I got on his shoulders and effaced the writing, but not before my weight made him cry out: ‘You are too heavy; you are breaking my back!’ I answered: Nothing remains [to rub out) but the t [of the word Lot.)’ ‘That, said he, ‘is the worst letter of the whole verse.’” According to another account, Abu Obaida, finding al-Asma’i so heavy, told him to make haste. “Nothing remains now,” said the other, “excepting the word Lot On this, Abu Obaida exclaimed; “From him let us fly. The person who wrote the verse was Abu Nuwas al-Hasan Ibn Hani, he of whom we have already spoken"
"وقيل إنه وجدت رقاع في مجلس أبي عبيدة هذا البيت فيها، وبعده:
فأنت عندي بلا شك بقيتهم… منذ احتملت وقد جاوزت سبعينا","It is related that, near the place where Abu Obaida held his sittings, were found scraps of paper containing the above mentioned verse and the following: For thou, I am sure, are one of their survivors [and hast been always so) since the age of puberty, though thou art now in thy ninetieth year."
وأخبار أبي عبيدة كثيرة؛ وكانت ولادته في رجب سنة عشر ومائة، في الليلة التي توفي فيها الحسن البصري، رضي الله عنه، وقد تقدم ذكره، وقيل في سنة إحدى عشرة ومائة، وقيل أربع عشرة، وقيل ثمان، وقيل تسع، والأول أصح؛,"The anecdotes related of Abu Obaida are very numerous. He was born in the month of Rajab, one hundred and ten (Oct.-Nov. A. D. seven hundred and twenty eight), on the same night in which Al-Hasan al-Basri died. Other accounts place his birth in the years one hundred and eleven, one hundred and fourteen, one hundred and eighteen and one hundred and nineteen, but the date here given is the true one."
والذي يدل عليه أن الأمير جعفربن سليمان بن علي بن عبد الله ابن العباس بن عبد المطلب رضي الله عنه سأله عن مولده فقال: قد سبقني إلى الجواب عن مثل هذا عمر بن أبي ربيعة المخزومي وقد قيل له: متى ولدت فقال: في الليلة التي مات فيها عمر بن الخطاب رضي الله عنه، فأي خير رفع وأي شر وضع وإني ولدت في الليلة التي مات فيها الحسن البصري وجوابي جواب عمر بن أبي ربعة.,"The proof is that the emir Jaafar Ibn Suleiman ibn Abd al-Muttalib having asked him when he was born, he replied: “Omar Ibn Abi Rabia al-Makhzumi has already shaped out my answer: being asked the date of his birth, he replied: ‘The night on which (the caliph) Omar Ibn al-Khattab died; what excellence was then removed from the world and what worthlessness brought into it!’ Now I was born the night of al-Hasan al-Basri’s death, and (the rest of) my answer shall be the same as Omar Ibn Abi Rabia’s.”"
وقد تقدم في ترجمة ابن أبي ربيعة هذا الجواب منسوبا إلى الحسن البصري رضي الله عنه، فلينظر هناك؛ وتوفي سنة تسع ومائتين بالبصرة وقيل سنة إحدى عشرة، وقيل سنة عشر، وقيل ثلاث عشرة ومائتين رحمه الله تعالى.,"In the life of this Omar we mentioned that these words have been attributed to Al-Hasan al-Basri. Abu Obaida died at Basra in the year two hundred and nine (A. D. eight hundred and twenty four or eight hundred and twenty five), or, according to other statements, in two hundred and eleven, or two hundred and ten, or two hundred and thirteen."
وكان سبب موته أن محمد بن القاسم بن سهل النوشجاني أطعمه موزا فمات منه، ثم أتاه أبو العتاهية فقدم إليه موزا، فقال له: ما هذا يا أبا جعفر قتلت أبا عبيدة بالموز، وتريد أن تقتلني به لقد استحليت قتل العلماء!,"A banana, which (Abd Jaafar) Muhammad Ibn al-Kasim Ibn Sahl al-Nushjani gave him to eat, was the cause of his death. Sometime afterwards, Abu al-Atahiya went to see Al-Nushjani, who offered him a banana, on which he exclaimed: “What do you mean? Abu Jaafar! you took away Abu Obadiah’s life by means of a banana and you intend to kill me in the same manner! do you consider as lawful the murdering of learned men?”."
وأبو عبيدة: بضم العين المهملة وإثبات الهاء في آخره، بخلاف القاسم بن سلام المقدم ذكره فإنه أبو عبيدة، بغير هاء.,"Abu Obaida must not be confounded with Abu Obaid, whose names were Al-Kasim Ibn Sallam."
"ومعمر: بفتح الميمين بينهما عين مهملة وفي آخره الراء.
والمثنى: بضم الميم وفتح الثاء المثلثة وتشديد النون المفتوحة وفي آخره ياء مثناة من تحتها.",Mamar. Al-Muthanna
وباجروان التي والده منها: بفتح الباء الموحدة وبعد الألف جيم مفتوحة ثم راء ساكنة وبعدها واو مفتوحة وبعد الألف نون، وهو اسم لقرية من بلاد البليخ من أعمال الرقة، واسم المدينة بنواحي أرمينية من أعمال شروان عندها – فيما قيل – عين الحياة التي وجدها الخضر عليه السلام،,"Bajarwan, the native place of Abu Obadiah’s father, is a village in the district of al-Balikh, which constitutes a government in the province of Al-Rakka. It is also the name of a town situated in Sherwan, a province of Armenia and near which, it is said, lies the fountain of immortality which was discovered by Al-Khidr."
وغالب ظني أن أبا عبيدة من هذه المدينة. وقيل إن باجروان اسم للقرية التي استطعم أهلها موسى والخضر عليهما السلام.,I am inclined to believe that Abu Obaida belonged to this place. Some say that Bajarwan is the name of the town from the inhabitants of which Moses and Al-Khidr asked hospitality.
والنوشجاني: بضم النون وسكون الواو والشين المعجمة وفتح الجيم وبعد الألف نون، هذه النسبة إلى نوشجان، وهي بلدة من بلاد فارس، والله تعالى أعلم بالصواب.,"Nushjani means belonging to Nushjan, which is a village in one of the districts of Fars."
معن بن زائدة,"MAAN, THE SON OF ZAIDA"
أبو الوليد معن بن زائدة بن عبد الله بن زائدة بن مطر بن شريك بن الصلب – بضم الصاد المهملة وسكون اللام وآخره الباء الموحدة – واسمه عمرو بن قيس بن شراحيل بن همام بن مرة بن ذهل بن شيبان، الشيباني، وبقيت النسب معروف؛,"Abu al-Walid Maan al-Shaibani was the son of Zaida, the son of Abd Allah, the son of Zaida, the son of Matar, the son of Sharik, the son of Amr, surnamed Al-Sulb, the son of Kais, the son of Shurahil, the son of Hammam, the son of Murra, the son of Duhl, the son of Shaiban. The rest of genealogy is well known."
وقال البن الكلبي في كتاب جمهرة النسب”: هو معن بن زائدة بن مطر بن شريك بن عمرو بن قيس بن شراحيل بن مرة بن همام بن مرة بن ذهل بن شيبان بن ثعلبة بن عكابة بن صعب بن علي بن بكر بن وائل بن قاسط هنب بن أفضى بن دعمي بن جديلة بن أسد بن ربيعة بن نزار بن معد بن عدنان.”,"Ibn al-Kalbi says, in his Jamharat al-Nisab: “Maan was the son of Zaida, the son of Matar, the son Sharik, the son of Amr, the son of Kais, the son of Shurahil, the son of Murra, the son of Hammam, the son of Murra, the son of Duhl, the son of Shaiban, the son of Thalaba, the son of Okaba, the son of Saab, the son of Ali, the son of Bakr, the son of Wail, the son of Kasit, the son of Hinb, the son of Afda, the son of Domi, the son of Jadila, the son of Asad, the son of Rabia, the son of Nizar, the son of Maadd, the son of Adnan."
كان جوادا شجاعا جزل العطاء كثير المعرف ممدحا مقصودا؛ حكى الأصمعي قال: وفد أعرابي على معن بن زائدة فمدحه وطال مقامه على بابه ولم يحصل له جائزة، فعزم على الرحيل، فخرج معن راكبا فقام إليه وأمسك بزمام دابته وقال:,"Maan was generous, brave, liberal and beneficent, highly extolled (by poets) and much visited (by the needy).” Al-Asma’i related as follows: “An Arab of the desert went to see Maan Ibn Zaida and recited to him a poem in his praise. He then waited so long at the (palace) door that he was about to depart, when he saw Maan on the point of riding out. He immediately rose, went up to him and, seizing the bridle of the steed, he said."
"وما في يديك الخير يا معن كله… وفي الناس معروف وعنك مذاهب
ستدري بنات العم ما قد أتيته… إذا فتشت عند الإياب الحقائب","“O Maan! thy hands are all beneficence; (they pour) favors on the people and (open new) ways to thy (generosity). The daughters of my uncle will know what I have obtained, when, on my return, the saddle-bags shall be examined."
فأمر معن بإحضار خمس نوق من كرام إبله وأوقرهم له ميرة وبرا وثيابا وقال: انصرف يا ابن أخي في حفظ الله إلى بنات عمك، فلئن فتشن الحقائب ليجدن فيها ما يسرهن، فقال له: صدقت، وبيت الله . وقد سبق في ترجمة مروان بن أبي حفصة الشاعر طرف من أخباره، وكان مروان خصيصا به وأكثر مدائحه فيه.,"“Maan ordered five female camels, chosen from the best of his flock, to be brought out, and, having them loaded with gifts, presents and clothes, he gave them to him and said: Son of my brother, return, and may God protect thee I to the daughters of thy uncle; when they examine the saddle-bags, they will surely find something to rejoice at.’ The Arab answered: ‘By the House of God! thou hast spoken truly.” In the life of the poet Marwan ibn Abi Hafsa, will be found other anecdotes concerning him. Marwan was particularly devoted to him and most of his poems were in praise of this chief."
وكان معن في أيام بني أمية متنقلا في الولايات، منقطعا إلى يزيد بن عمر بن هبيرة الفزاري أمير العراقين، فلما انتقلت الدولة إلى بني العباس وجرى بين أبي جعفر المنصور وبين يزيد بن عمر المذكور من محاصرته بمدينة واسط ما هو مشهور – وسيأتي في ترجمة يزيد المذكور طرف من هذه الواقعة إن شاء الله تعالى –,"Under the dynasty of the Omaiyides, Maan rose successively from one post of authority to another, and remained attached to the service of Yazid Ibn Omar Ibn Hubaira al-Fazari, governor of the two Iraqs. When the sovereignty passed into the hands of the Abbasides, Abu Jaafar al-Mansur besieged Yazid Ibn Omar in the city of Wasit. What occurred between them on this occasion is well known, and some account of it will be found in our article on Yazid."
أبلى يؤمئذ معن مع يزيد بلاء حسنا، فلما قتل يزيد خاف معن بن المنصور فاستتر عنه مدة، وجرى له مدة استتاره غرائب.,"Maan had displayed great bravery in support of Yazid and, when this chief was put to death, he lay hid for some time, though fear of Al-Mansur. During the period of his concealment he had a number of extraordinary adventures,"
فمن ذلك ما حكاه مروان بن أبي حفصة الشاعر المذكور قال: أخبرني معن بن زائدة، وهو يومئذ متولي بلاد اليمن، أن المنصور جد في طلبي وجعل لمن يحملني إليه مالا،,"one of which we here give in the words of Marwan Ibn Abi Hafsa, the celebrated poet: When Maan Ibn Zaida was governor of Yemen, he made me the following narration: (Abu, Jaafar) al-Mansur caused the strictest search to be made for me and offered a reward in money to whoever would bring me to him."
قال: فاضطررت لشدة الطلب إلى أن تعرضت للشمس حتى لوحت وجهي، وخففت عارضي ولبست جبة صوف، وركبت جملا وخرجت متوجها إلى البادية لأقيم بها، قال: فلما خرجت من باب حرب، وهو أحد أبواب بغداد، تبعني أسود متقلد بسيف، حتى إذا غبت عن الحرس قبض على خطام الجمل فأناخه، وقبض على يدي، فقلت له:,"Perquisitions were made so closely that I was obliged to alter my complexion by exposing myself to the rays of the sun; I cut off my whiskers, put on a woolen frock and, having mounted on a camel, I proceeded towards the desert, with the intention of slaying there. I had just gone out by the Bab Harb, which is one of the gates of Baghdad, when a negro, with a sword suspended in a belt from his shoulder, followed me until I had got out of the sight of the guards. He then seized my camel by the halter and, making it kneel down, he grasped me by the hand."
ما بك فقال: أنت طلبة أمير المؤمنين فقلت: ومن أنا حتى أطلب فقال: أنت معن ابن زائدة، فقلت له: يا هذه اتق الله عز وجل، وأين أنا من معن فقال: دع هذا، فوالله إني لأعرف بك منك،,"What is the matter? said I. He answered: ‘Thou art he whom the Commander of the faithful is searching for.’ I replied: ‘And who am I, that search should be made for me?’ ‘Thou art Maan, the son of Zaida,’ said he. My good fellow’ said I, have the fear of the Almighty before thy eyes where is the likeness between me and Maan? Cease denying, ‘said he, ‘for, by Allah! I know thee better than thou knows thyself.’"
فلما رأيت منه الجد قلت له: هذا جوهر قد حملته بأضعاف ما جعله المنصور لمن يجيئه بي، فخذه ولا تكن سببا في سفك دمي، قال: هاته، فأخرجته إليه، فنظر فيه ساعة وقال: صدقت في قيمته، ولست قابله حتى أسألك عن شيء، فإن صدقتني أطلقتك، فقلت: قل،,"Perceiving that he was in earnest, I said to him: ‘Here is a jewel worth many times the sum offered by Al-Mansur to the person who may bring me to him, take it and be not the cause of shedding my blood.’ “Hand it out,’ said he. On my producing it to him, he looked at it for some time and then said: As for its value, thou hast told the truth, but I will not accept it before asking thee a question; if thou gives me a true answer, I shall let thee go.’ ‘Ask,’ said I."
قال: إن الناس قد وصفوك بالجود، فأخبرني هل وهبت مالك كله قط قلت: لا، قال: فنصفه قلت: لا، قال فثلثه قلت لا، حتى بلغ العشر، فاستحييت وقلت: أظن أني قد فعلت هذا،,"All people,’ said he, ‘declare that thou art noted for thy generosity; tell me if thou didst ever give away at once the whole of thy fortune?’ ‘No.’ ‘Or the half?’ ‘No.’ ‘Or the third?’ ‘No,’ He proceeded thus till he said: Or the tenth?’ on which I blushed and replied: “I think I have sometimes done so.’"
قال: ما ذاك بعظيم، وأنا والله راجل ورزقي من أبي جعفر المنصور كل شهر عشرون درهما، وهذا الجوهر قيمته ألوف دنانير، وقد وهبته لك ووهبتك لنفسك ولجودك المأثور بين الناس، ولتعلم أن في هذه الدنيا من هو أجود منك، فلا تعجبك نفسك، ولتحقر بعد هذا كل جود فعلته ولا تتوقف عن مكرمة،,"‘Well’ said he, ‘ that was no great matter (for such as thee); now I, by Allah I am a simple foot-soldier, living on the pay I get from Abu Jaafar al-Mansur; every month, he gives me twenty dirhems, and this jewel is worth many thousand dinars; here, I give it to thee back, as a present for thy own sake, and on account of the generosity for which thou art noted, and in order to make thee know that there is, in the world, a man more generous than thou art, So, for the future, be not proud of thyself, but consider henceforward the gifts thou makes as trifling, and stop not in thy career of generosity”."
ثم رمى العقد في حجري وترك خطام الجمل وولى منصرفا، فقلت: يا هذا، قد والله فضحتني ولسفك دمي أهون علي مما فعلت، فخذ ما دفعته لك فإني غني عنه، فضحك وقال: أردت أن تكذ بني في مقالي هذا، والله لا أخذته ولا آخذ لمعروف ثمنا أبدا، ومضى لسبيله، فوالله لقد طلبته بعد أن أمنت، وبذلت لمن يجيء به ما شاء، فما عرفت له خبرا، وكأن الأرض ابتلعته.,"He then threw the necklace into my lap and let go the halter of my camel. As he was turning to depart, I said to him: ‘By Allah! thou hast disgraced me, man! I would suffer less from the shedding of my life’s blood than from what thou hast done to me. Take back what I offered thee, for I am rich enough to do without it.’ He laughed and said: ‘Thou intends to make me belie my words; now, by Allah! I shall not receive it nor ever take a reward for doing a good action.’ He then went his way and, when I had no longer any danger to apprehend. I had search made for him and promised to whoever would bring him to me whatever reward he might ask; but I never heard of him again; it was as if the earth had swallowed him up.’"
ولم يزل معن مستترا حتى كان يوم الهاشمية، وهو يوم مشهور ثار فيه جماعة من أهل خراسان على المنصور فوثبوا عليه، وجرت مقتلة بينهم وبين أصحاب المنصور بالهاشمية، وهي مدينة بناها السفاح بالقرب من الكوفة. ذكر غرس النعمة بن الصابي في كتاب الهفوات” ما مثاله:”,"Maan remained in concealment till the affray of Al-Hashimya. On that memorable day, a band of Khorasanides revolted against Al-Mansur and proceeded to attack him. A combat took place between them and the partisans he had in Al-Hashimya, a town which (the caliph) Al-Saffah had built in the neighborhood of Kufa. Ghars al-Nima Ibn al-Sabi says, as follows, in his work Kitab al-Hafawat (book of faults)."
لما فرغ السفاح من بناء مدينته بالأنبار، وذلك في ذي العقدة سنة أربع وثلاثين ومائة، وكان معن متواريا بالقرب منهم، فخرج متنكرا معتما ملثما، وقد تقدم إلى القوم وقاتل قدام المنصور قتالا أبان فيه عن نجدة وشهامة وفرقهم،,"In the month of Zu al-Kaada, one hundred and thirty four (May-June, A. D. seven hundred and fifty two), al-Saffah finished the building of the town which he had founded for himself near al-Anbar.” Maan, who was lying concealed in the neighborhood (at the time of this revolt), set out at night disguised in a turban, with a veil over his face, and, having attacked the insurgents, in the sight of al-Mansur, he displayed great bravery and resolution, and put them to flight."
"فلما أفرج عن المنصور قال له: من أنت ويحك فكشف لثامه فقال: أنا طلبتك يا أمير المؤمنين معن بن زائدة، فأمنه المنصور وأكرمه وكساه وزينه، وصار من خواصه، ثم دخل عليه بعد ذلك في بعض الأيام فلما نظر إليه قال: هيه يا معن، تعطي مروان بن أبي حفصة مائة ألف درهم على قوله:
معن بن زائدة الذي زيدت به… شرفا على شرف بنو شيبان","Al-Mansur was no sooner delivered from danger than he said to him: “Deuce take thee I who art thou?” The other removed the veil from his face and answered: “Commander of the faithful I am he whom thou hast been making search for; I am Maan, the son of Zaida. Al- Mansur immediately granted him a free pardon, heaped upon him gifts and honors, arrayed him in a fine dress, with splendid ornaments, and received him into the number of his favorites. Some days after, Maan entered into the presence of Al- Mansur who, on seeing him said; Tell me, Maan! did you not give to Marwan Ibn Abi Hafsa a reward of one hundred thousand dirhems for this verse? This is Maan, the son of Zaida, by whose prowess of the tribe of Shaiban had fresh glory added to its glory."
"فقال: كلا يا أمير المؤمنين، إنما أعطيته على قوله في هذه القصيدة:
ما زلت يوم الهاشمية معلنا… بالسيف دون خليفة الرحمن
فمنعت حوزته وكنت وقاءه… من وقع كل مهند وسنان
فقال: أحسنت يا معن.","Hot so I Commander of the faithful! but I gave it to him for this passage of the same poem: “On the day of Al-Hahisimya, you stood boldly forth with your sword in defense of God’s vicar (upon earth). You protected toe spot where he stood and warded off from him the strokes of the sword and spear. answered, Well done! exclaimed the caliph."
"وقال له يوما: يا معن، ما أكثر وقوع الناس في قومك فقال: يا أمير المؤمنين:
إن العرانين تلقاها محسدة… ولا ترى للئام الناس حسادا","Another day, he said to him: “Maan! people Often speak ill of your Uribe;” to which Maan replied: You will always find to illustrious exposed envy, but never will you find detractors of the vile.”"
"ودخل عليه يوما وقد أسن فقال له: كبرت يا معن، فقال: في طاعتك يا أمير المؤمنين، فقال: وإني لجلد، فقال: على أعدائك يا أمير المؤمنين، فقال: وفيك بقية، فقال، هي لك يا أمير المؤمنين.
وعرض هذا الكلام على عبد الرحمن بن زيد زاهد أهل البصرة، فقال: ويح هذا، ما ترك لربه شيئا.","He went, one day, when advanced in age, to visit (Al-Mansur) and (this prince) said to him: “Maan! you are growing old.” “Yes, Commander of the faithful! in your service,” replied Maan. “And yet you are still vigorous,” added the caliph. “Yes, Commander of the faithful! in attacking your enemies.’ “And you have still some strength remaining?” “Yes,” answered Maan, “and it shall be used for you.” When Abd al-Rahman Ibn Zaid, a pious ascetic of Basra, heard of this conversation, he exclaimed: “Unfortunate man! he reserves nothing for (the service of) the Lord.”"
وأشهر قصائد مروان فيه وأحسنها القصيدة اللامية التي ذكرت بعضها في ترجمة مروان، وهي طويلة تزيد على خمسين بيتا، ولولا خوف الإطالة لذكرتها، وله فيه من قصيدة:,"The best known of Marwan’s qasidas were composed in honor of Maan, and the finest of them is that which rhymes in l and of which I inserted a passage in the life of the former. It is rather long, as it consists of more than fifty verses; so, not to lengthen this article, I shall abstain from giving it. In another poem, he said of him."
"قد آمن الله من خوف ومن عدم… من كان معن له جارا من الزمن
معن بن زائدة الموفي بذمته… والمشتري المجد بالغالي من الثمن
يرى العطايا التي تبقى محامدها… غنما إذا عدها المعطي من الغبن
بنى لشيان مجدا لا زوال له… حتى تزول ذرى الأركان من حضن","God has secured against fear and want him who has Maan for a protector in adversity. Maan, the son of Zaida! he keeps his promises and gives the highest price to purchase fame. He considers what he bestows as so much gained, if it obtains for him lasting praise; yet he who receives his gifts thinks them cheaply earned. He erected for (the tribe of) of Shaiban a (monument of) glory never to fall till the solid basis of Hadan shall pass away."
حضن: بفتح الحاء المهملة والضاد المعجمة وبعدها نون، اسم جبل عظيم بين نجد وتهامة، بينه وبين تهامة مرحلة، يقال في المثل: أنجد من رأى حضنا، وله ذكر كثير من الأشعار والأخبار.,"Hadan is the name of a great mountain, situated between Najd and Tihama, and at a day’s journey from the latter country. There is proverb which says. He is in Najd who sees Hadan. It is frequently mentioned in poems and historical anecdotes."
ودخل على معن بعض الفصحاء يوما فقال له: إني لو أردت أن أستشفع إليك ببعض من يثقل عليك لوجدت ذلك سهلا، ولكني استشفعت إليك بقدرك، واستغنيت بفضلك، فإن رأيت أن تضعني من كرمك بحيث وضعت نفسي من رجائك فافعل، وإني لم أكرم نفسي عن مسألتك فأكرم وجهي عن ردك.,"A person noted for the elegance of his language visited Maan, one day, and addressed him in these (choice) terms: “It would have been easy for me to get myself recommended to you by one whom you might find irksome; but I preferred choosing for intercessor your own merit and making an appeal to your own generosity. If you think to place me as high in your noble favor as I have placed my hopes in your beneficence, do so. I have not been too proud to solicit your bounty; spare therefore my honorable feelings the shame of a disappointment.”"
ولمعن أشعار جيدة وأكثرها في الشجاعة، وقد ذكره أبو عبد الله ابن المنجم في كتاب البارع وأورد له عدة مقاطيع، فمن ذلك قوله في خطاب ابن أخي عبد الجبار بن عبد الرحمن، وقد رآه يتبختر بين السماطين، وكان قبل ذلك لقي الخوارج ففر منهم:,"Maan composed some good poetry, most of which is on bravery. Abu Abd Allah Ibn al Munajjim speaks of him in the Kitab al-Bari, and gives a number of passages taken from his poems. Such is the following, addressed to Khattab, a nephew of Abd al-Jabbar Ibn Abd al-Rahman, on seeing him strut about at court after having been defeated and put to flight by the Kharijites."
"هلا مشيت كذا غداة لقيتهم… وصبرت عند الموت يا خطاب
نجاك خوار العنان كأنه… تحت العجاج إذا استحث عقاب
وتركت صحبك والرماح تنوشهم… وكذاك من قعدت به الأحساب","Why didst thou not walk so, O Khattab! on the morning you encountered the foe? Why didst thou not stand firm when death was near? Thou wert saved by a steed, obedient to the rein and which, spurred on by thee through a cloud of dust, flew like an eagle. Thou didst leave thy companions when the spears came to their encounter, and so doth every man who is lost to honor."
وقال أبو عثمان المازني النحوي: حدثني صاحب شرطة معن قال: بينما أنا على رأس معن إذا هو براكب يوضع، فقال معن: ما أحسب الرجل يريد غيري، ثم قال لحاجبه: لا تحجبه، قال: فجاء حتى مثل بين يديه وأنشد:,"The grammarian Abu Othman al-Mazini relates as follows: “The commander of Maan’s police-guard said to me: I was standing behind Maan (who was seated in his chair of slate), when he perceived a man riding (on a camel) and coming up at full speed.’ I do not think, said Maan, that he wants to see anyone else but me. Door-keeper! let him enter.’ (The stranger) came in, saluted Maan and said."
"أصلحك الله قل ما بيدي… فما أطيق العيال إذ كثروا
ألح دهر رمى بكلكله… فأرسلوني إليك وانتظروا","God preserve thee! little is what I have; my family are numerous and I am not able to support them. Stubborn fortune hath borne me down; so, they sent me to thee and await the result."
"قال: فقال معن وأخذته الأريحية: لا جرم والله لأعجلن أوبتك، ثم قال:
يا غلام، ناقتي الفلانية وألف دينار، فادفعها إليه، فادفعها إليه وهو لا يعرفه، هكذا روى هذا الخطيب في تاريخه. وأخبار معن ومحاسنه كثيرة.","Maan, being then in one of his generous moods, made answer: All will be right; by Allah! I shall hasten thy return! He then told one of his pages to bring out such and such a female camel and a thousand pieces of gold, and all this he gave to the man, without knowing who he was.’ It is in these terms that the occurrence is related by the Khatib, in his history (of Baghdad). Numerous other anecdotes are told of Maan and of his generous deeds."
وكان قد ولي سجستان في أواخر أمره، وانتقل إليها، وله في آثار وماجرايات، وقصده الشعراء بها، فلما كانت سنة إحدى وخمسين، وقيل اثنتين وخمسين، وقيل ثمان وخمسين ومائة، كان في داره صناع يعملون له شغلا، فاندس بينهم قوم من الخوارج، فقتلوه بسجستان وهو يحتجم،,"Towards the end of his life, he was appointed governor of Sijistan. Having proceeded to that province, he did there many memorable acts, had numerous adventures and received frequent visits from poets. In the year one hundred and fifty one (A. D. seven hundred and sixty eight), or one hundred and fifty two, or one hundred and fifty eight, according to other accounts, being then in Sijistan, he had workmen occupied in his palace, when some Kharijites slipped in amongst them and murdered him. He was at that moment undergoing the operation of cupping."
ثم تتبعهم ابن أخيه يزيد بن مزيد بن زائدة – الآتي ذكره إن شاء الله تعالى – فقتلهم بأسرهم، وكان قتله بمدينة بست. ولما قتل معن رثاه الشعرا بأحسن المراثي، فمن ذلك قول مروان بن أبي حفصة شاعره المذكور، وهي قصيدة من أفخر الشعر وأحسنه، وأولها:,"His nephew, Yazid Ibn Mazyad Ibn Zaida, whose life we shall give, went in pursuit of the assassins and slew them all in the town of Al-Bust. The poets composed admirable elegies on the death of Maan. One of the finest and noblest of those pieces we shall here give; it is a qasida composed by his own poet, Marwan Ibn Abi Hafsa, and begins thus."
"مضى لسبيله معن، وأبقى… مكارم لن تبيد ولن تنالا
كأن الشمس يوم أصيب معن… من الإظلام ملبسة جلالا
هو الجبل الذي كانت نزار… تهد من العدو به الجبالا
وعطلت الثغور لفقد معن… وقد يروي بها الأسل النهالا
وأظلمت العراق وأورثتها… مصيبته المجللة اختلالا","Maan has gone his way, leaving a glorious reputation, never to perish and never to be equaled. When Maan received the fatal stroke, the sun seemed to have shrouded himself in darkness. Maan was the mountain with which {the tribe of) Nizar demolished the mountains of the foe. Since Maan is gone, the frontiers, where the lances used to quench their thirst, remain without defense. Iraq is overspread with gloom; his misfortune, so afflicting for us all, has left to it an inheritance of disorder {and ruin)."
"وظل الشام يرجف جانباه… لركن العز حين وهى فمالا
وكادت من تهامة كل أرض… ومن نجد تزول غداة زالا
فإن يعل البلاد له خشوع… فقد كانت تطول به اختيالا
أصاب الموت يوم أصاب معنا… من الأحياءأكرمهم فعالا
وكان الناس كلهم لمعن… إلى أن زار جفرته عيالا","Syria trembled from side to side, when that pillar of might leant over and gave way. On the morning of his departure (from life), all the lands of Tihama and of Najd had nearly been removed from their places. The countries which so long flourished proudly {in his life time) are now humbled by his death. When death struck Maan, on that day, it struck the noblest in deeds among those who were the best of men. Till Maan was borne to his grave, all mankind were his children."
"ولم يك طالب للعرف ينوي… إلى غير ابن زائدة ارتحالا
مضى من كان يحمل كل ثقل… ويسبق فيض نائله السؤالا
وما عمد الوفود لمثل معن… ولا حطوا بساحته الرحالا
ولا بلغت أكف ذوي العطايا… يمينا من يديه ولا شمالا
وما كانت تجف له حياض… من المعروف مترعة سجالا
لأبيض لايعد المال حتى… يعم به بغاة الخير مالا","and never did a man who sought a favor think of going to any other {patron) than Maan, the son of Zaida. He is gone who lightened all {our) burdens, and the flow of whose beneficence anticipated {our) demands. Never did bands of visitors go to see {another chief) like Maan; never did they discharge their baggage in another court like his. All the hands of the freest givers never equaled the right hand or the left of Maan. The ponds of his generosity never went dry; the buckets always ascended from them full; {ponds belonging) to a man of fair renown who considered wealth as nothing unless bestowed on all who sought for aid."
"فليت الشامتين به فدوه… وليت العمر مد له فطالا
ولم يك كنزه ذهبا، ولكن… سيوف الهند والحلق المذالا
ومارنة من الخطي سمرا… ترى فيهن لينا واعتدالا
وذخرا من محامد باقيات… وفضل تقى به التفضيل نالا","O, that those who rejoiced at his death had been sacrificed to save him! O, that his existence could be lengthened and prolonged! His treasures consisted, not in gold but in swords of Indian steel, and ample coats of mail, a lance from Al-Khatt yellow and pliant, exhibiting flexibility and just proportion, and a store of lasting renown, and superabundant piety, by which he attained excellence."
"ومنها:
مضى لسبيله من كنت ترجو… به عثرات دهرك أن تقالا
فلست بمالك عبرات عين… أبت بدموعها إلا انهمالا
وفي الأحشاء منك غليل حزن… كحر النار تشتعل اشتعالا
وقائلة رأت جسمي ولوني… معا عن عهدها قلبا فحالا","Here is another passage from the same elegy: He has gone his way by whose aid you hoped to see repaired the errors of fortune. I cannot stop the tears of those eyes; they will not be controlled but flow in torrents. For thee {O Maan!) my entrails are parched with sadness, ardent as a brightly-flaming fire. She who perceived both my body and complexion altered and changed since she saw me last (exclaimed)."
"أرى مروان عاد كذي نحول… من الهنندي قد فقد الصقالا
رأت رجلا براه الحزن حتى… أضر به وأورثه خبالا
فقلت لها: الذي أنكرت مني… لفجع مصيبة أنكى وعالا
وأيام المنون لها صروف… تقلب بالفتى حالا فحالا","“Lo! Marwan is like a sword worn thin and requiring to be brightened.” She saw a man extenuated and injured by grief, which left to him an inheritance of misery; and I said to her: “That which seems to you so strange in me was caused by a stroke of misfortune grievous and unforeseen. The days of time are full of changes and transport a man from one state in another.”"
"ومنها:
كأن الليل واصل بعد معن… ليالي قد قرن به فطالا
فلهف أبي عليك إذا العطايا… جعلن منى كواذب واعتلالا
ولهف أبي عليك إذا اليتامى… غدوا شعثا كأن بهم سلالا
ولهف أبي عليك إذا القوافي… لممتدح بها ذهبت ضلالا
ولهف أبي عليك لكل هيجا… لها تلقي حواملها السخالا
أقمنا باليمامة إذ يئسنا… مقاما لا نريد له زيالا","The same poem contains this passage: After the death of Maan, each night {of my sadness) seems lengthened by the addition of many others. I grieve for him as for a father! now that my hopes have proved false and delusive; I grieve for him as for a father! now that the orphans are famishing and seem as if consumed by sickness; I grieve for him as for a father! now that our verses and he who was praised in them are lost {to us) for ever; I grieve for him as for a father! where are now those numerous battles which caused mothers to abort {with terror)? Plunged in despair, we have fixed our abode in Yemama; we never intend to quit it and we say:"
"وقلنا أين نرحل بعد معن… وقد ذهب النوال فلا نوالا
ما شهد الوقائع منك أمضى… وأكرم مقدما وأشد بالا
سيذكرك الخليقة غير قال… إذا هو في الأمور بلا الرجالا
ولا ينسى وقائعك اللواتي… على أعدائه جعلت وبالا
ومعتركا شهدت به حفاظا… وقد كرهت فوارسه النزالا","Whither should we go since Maan is dead? presents have ceased, and are not to be replaced.” Never did battles witness a bolder warrior than thee {O Maan!) one more nobly-daring and more firm of heart. The caliph will call you to remembrance, but with no hostile feeling, when he is engaged in serious matters and men {of action) are wanting; neither will he forget those combats so fatal to his foes, nor that encounter in which you proved yourself {his sole) protector, when other horsemen feared of charge.”"
"حباك أخو أمية بالمراثي… مع المدح الذي قد كان قالا
أقام وكان نحوك كل عام… يطيل بواسط الرحل اعتقالا
وألقى رحله أسفا وآلى… يمينا لا يشد له حبالا","The brother of Omaiya now offers you elegies, after having bestowed on you his praises. He is now settled [in a fixed abode) who, every year before, used to remain so long without quitting the saddle. He has now discharged his baggage, through sorrow, and sworn a solemn oath never again to bind it up with a cord."
"وهذه المرثية من أحسن المراثي. وقال عبد الله بن المعتز في كتاب طبقات الشعراء: دخل مروان بن أبي حفصة على جعفر البرمكي فقال له: ويحك، أنشدني مرثيتك في معن بن زائدة، فقال: بل أنشدك مديحي فيك، فقال جعفر: أنشدني مرثيتك في معن، فأنشأ يقول:
وكان الناس كلهم لمعن… إلى أن زار حفرته عيالا","This is one of the finest elegies of its class. Abd Allah Ibn al-Motazz relates as follows, in his Tabakat al-Shuaraa: Jaafar the Barmekide, having received a visit from Marwan Ibn Abi Hafsa, said to him: “Come now! recite part of you elegy on the death of Maan Ibn Zaida.’ ‘Nay!’ replied the poet, ‘I would rather recite to you an eulogium composed by me on yourself.’ ‘No;’ said Jaafar, recite to me part of the elegy.’ Marwan then commenced to recite: Till Maan was borne to his grave, all mankind were as his children."
حتى فرغ من القصيدة، وجعل جعفر يرسل دموعه على خديه، فلما فرغ قال له جعفر: هل أثابك على هذه المرثية أحد من ولده وأهله شيئا قال: لا:,"And he continued to the end of the poem. Jaafar, whose cheeks were now bedewed with tears, asked him if any of Maan’s children or family had given him a recompense for that elegy? Marwan replied that they had not."
قال جعفر: فلو كان معن حيا ثم سمعها منك كم كان يثيبك عليها قال: أصلح الله الوزير، أربعمائة دينار، قال جعفر: فأنا نظن أنه كان لا يرضى لك بذلك، قد أمرنا لك عن معن، رحمه الله تعالى، بالضعف مما ظننت، وزدناك نحن مثل ذلك، فاقبض من الخازن ألفا وستمائة دينار قبل أن تنصرف إلى رحلك، فقال مروان يذكر جعفرا وما سمح به عن معن:,"And,’ said “Jaafar, if Maan were alive and heard you recite it, how much, do you think, would he have given you for it?’ May God favor the vizir!’ (he would have given) four hundred pieces of gold.’ But I,’ said Jaafar, do not think lie would have considered that sum enough for you; so, in Maan’s name, I shall order you the double and, in my own, I shall give you as much more. Go to my treasurer and receive from him one thousand six hundred pieces of gold, before you return to (mount) your camel.’” In the following lines, Marwan mentioned how generously Jaafar acted in Maan’s name."
"نفحت مكافئا عن قبر معن… لنا مما تجود به سجالا
فعجلت العطية يا ابن يحيى… لنادبه ولم ترد المطالا
فكافأ عن صدى معن جواد… بأجود راحة بذل النوالا
بنى لك خالد وأبوك يحيى… بناء في المكارم لن ينالا
كأن البرمكي بكل مال… تجود به يداه يفيد مالا
ثم قبض المال وانصرف.","You gave me, as a recompense coming from Maan’s tomb, an ample portion of the wealth which you so generously bestow. That gift, you made it immediately, O son of Yahya to one who lamented his death, and you did not delay the payment. A generous [patron) has replaced, for us, the spirit of Maan, and bestowed a recompense with the most liberal hand that ever lavished gifts. Khalid and your father Yahya have erected for you, in the regions of beneficence, an edifice never to be equaled. When the hands of the Barmekide dispense wealth around, he thinks it so much gained for himself. he then took the money and departed."
وحكى أبو الفرج الاصبهاني في كتاب الأغاني عن محمد البيذق النديم أنه دخل على هارون الرشيد، فقال له: أنشدني مرثية مروان بن أبي حفصة في معن ابن زائدة، فأنشده بعض هذه القصيدة، فبكى الرشيد، قال: وكان بين يديه سكرجة فملأها من دموعه.,"Abu al-Faraj al-Ispahani relates, in his Kitab al-Aghani, that Muhammad al-Baizak al-Nadim (the boon companion) went to see Harun al-Rashid and was asked by him to recite the elegy com posed by Marwan on the death of Maan Ibn Zaida. He began, and had only repeated a part of it, when tears flowed from Al-Rashid’s eyes, and so copiously” said Al- Baidak, “that they filled a plate which was before him.”"
"ويقال: أن مروان بعد هذه القصيدة المرثية لم ينتفع بشعره، فإنه كان إذا مدح خليفة أو من دونه قال له: أنت قلت في مرثيتك:
وقلنا أين نرحل بعد معن… وقد ذهبت النوال فلا نوالا
فلا يعطيه الممدوح شيئا، ولا يسمع قصيدته.","It is said that Marwan, after composing this elegy, could never gain any thing by his verses, for, as often as he celebrated the praises of a caliph or of any other person less elevated in rang, he to whom the poem was addressed would say to him: Did you not say, in your famous elegy: Whither should we go, since Maan is dead? presents have ceased and are not to be replaced?” So the person he meant to praise would not give him anything nor even listen to his poem."
حدث الفضل ابن الربيع قال : رأيت مروان بن أبي حفصة وقد دخل على المهدي بعد موت معن بن زائدة في جماعة من الشعراء فيهم سلم الخاسر وغيره، فأنشده مديحا، فقال له: من أنت فقال: شاعرك مروان بن أبي حفصة، فقال له المهدي: ألست القائل:,"Al-Fadl Ibn al-Rabi related the following anecdote: “I saw Marwan Ibn Abi Hafsa after the death of Maan; he entered into the presence of (the caliph) Al-Mahdi with a number of other poets, amongst whom was Salm al-Khasir, and recited to him a panegyric. ‘Who art thou?’ said the caliph. Thy (humble) poet, Marwan, the son of Abu Hafsa.’"
وقلنا أين نرحل بعد معن… وأنشده البيت المذكور، وقد جئت تطلب نوالنا وقد ذهب النوال! لا شيء لك عندنا، جروا برجله، قال: فجروا برجله حتى أخرجوه،,"Art thou not he who said: Whither should we go since Maan is death? and yet thou hast come to ask gifts from us! presents have ceased; we have nothing for thee. Trail him out by the leg! They dragged him out in that manner,"
"فلما كان في العام المقبل تلطف حتى دخل مع الشعراء، وإنما كانت الشعراء تدخل على الخلفاء في ذلك الحين في كل عام مرة، قال: فمثل بين يديه وأنشده قصيدته التي أولها:
طرقتك زائرة فحي خيالها… بيضاء تخلط بالحياء دلالها
قادت فؤادك فاستقاد ومثلها… قاد القلوب إلى الصبا فأمالها","but, on the following year, He contrived to gain admittance with the other poets. At that time, “they were allowed to enter into the caliph’s presence once a year. He then stood before him and recited the qasida which begins thus: “A female visitor came to thee by night; salute her fleeting image.”"
وقد تقد ذكر بعضها في ترجمة مروان، قال: فأنصت له المهدي، ولم يزل يزحف كلما سمع شيئا فشيئا منها، حتى صار على البساط إعجابا بما سمع، ثم قال له: كم بيت هي فقال: مائة بيت، فأمر له بمائة ألف درهم، وهذا يخالف ما ذكرناه في ترجمته، لكنه يختلف باختلاف الروايات،,"We have already given part of this poem in the life of Marwan. Al-Mahdi listened in silence and, as the poet proceeded, he became gradually more and more agitated, till at length he rolled on the carpet with delight. He then asked how many verses were in the poem and, on being answered: ‘One hundred,’ he ordered to the author a present of one hundred thousand pieces of silver.” This does not tally with what we have related in the life of Marwan, but anecdotes vary according to the different channels by which they are handed down."
ويقال إنها أول مائة ألف أعطيها شاعر في خلافة بني العباس. قال الفضل بن الربيع فلم تلبث الأيام أن أفضت الخلافة إلى هارون الرشيد، ولقد رأيت مروان مائلا مع الشعراء بين يديه، وقد أنشده شعرا، فقال له: من أنت فقال: شاعرك مروان بن أبي حفصة، فقال له:,"People say that it was the first time, under the Abbaside government, that a poet received so large a sum. “Very soon after,” continued Al-Fadl, “the caliphate devolved to Harun al-Rashid, and I saw Marwan appear in his presence with the other poets and recite to him a poem. Who art thou?’ said the caliph. I am thy poet, Marwan.’"
ألست القائل في معن كذا، وأنشده البيت، ثم قال: خذوا بيده فأخرجوه فإنه لا شيء له عندنا، ثم تلطف حتى دخل عليه بعد ذلك، فأنشده فأحسن جائزته.,Was it not thou who said of Maan so and so?’ [repealing the verse above given). Take him by the hand and lead him out; we have nothing for him.’ Marwan again managed to be introduced and then recited a poem for which he was amply rewarded.”
"ومن المراثي النادرة أيضا أبيات الحسين بن مطير بن الأشيم الأسدي في معن بن زائدة أيضا، وهي من أبيات الحماسة :
ألما على معن وقولا لقبره… سقتك الغوادي مربعا ثم مربعا
فيا قبر كيف واريت جوده… وقد كان منه البر والبحر مترعا","One of the finest elegies which exists was that which Al-Husain Ibn Mutair Ibn al-Ashyam al-Asadi composed on the death of Maan, and which is to be found in the Hamasa. We give it here: Draw near, my two friends! unto (the tomb of) Maan and say: “May vernal showers water thee every morning!”"
"ويا قبر معن أنت أول حفرة… من الأرض خطت للمكارم مضجعا
بلى قد وسعت الجود، والجود ميت… ولو كان حيا ضقت حتى تصدعا
فتى عيش في معروفه بعد موته… كما كان بعد السيل مجراه مرتعا
ولما مضى معن مضى الجود وانقضى… وأصبح عرنين المكارم أجدعا","Grave of Maan! how art thou able to contain such beneficence as filled both land and sea? Grave of Maan! thou art the first cavity ever formed in the earth, to serve as a couch for every virtue. ’Tis too true! thou contains beneficence itself, for beneficence is dead; were it living, it would have rent thee asunder. He is the man on whose bounty people live after his death; thus the bed of the torrent (when dry) becomes a pasturage. With Maan, beneficence has ended and disappeared, and the pinnacle of generous deeds has been overturned."
وقد سبق لمعن في ترجمة الصاحب بن عباد نادرة مستظرفة فلا حاجة على إعادتها هنا، ولولا خوف الإطالة لأتيت من محاسنه بكل نادرة بديعة.,"In our article on the Sahib Ibn Abbad we have related an amusing anecdote concerning Maan, so, we need not repeat it here. Did I not fear being led too far, I should give a number of highly interesting stories respecting Maan’s noble deeds."
والحوفزان بن شريك الشيباني الموصوف بالكرم والشجاعة أخو جده مطر بن شريك، وإنما قيل له الحوفزان لأن قيس بن عاصم المنقري حفزه بالرمح حين خاف أن يفوته، ومعنى حفزه أي دفعه من خلفه، واسم الحوفزان الحارث بن شريك، وقيل إن الذي حفزه بسطام بن قيس الشيباني، والأول أصلح، والله تعالى أعلم بالصواب.,"Al-Haufazan Ibn Sharik al-Shaibani, who was much renowned for generosity and bravery, was the brother of Matar Ibn Sharik, one of Maan’s ancestors. He received the name of Haufazan because Kais Ibn Asim al-Minkari gave him a hafz, that is, a stroke in the back, with his spear, to prevent him making his escape. His real name was Al-Harith Ibn Sharik. According to another account, the person who struck him in that manner was Bistam Ibn Kais al-Shaibani, but the first statement is truer."
مقاتل صاحب التفسير,"MUKATIL, THE COMMENTATOR OF THE QURAN"
أبو الحسن مقاتل بن سليمان بن بشير، الأزدي بالولاء الخراساني المروزي، أصله من بلخ وانتقل إلى البصرة ودخل بغداد وحدث بها، وكان مشهورا بتفسير كتاب الله العزيز، وله التفسير المشهور.,"Abu al-Hasan Mukatil Ibn Suleiman Ibn Bashir, a member, by enfranchisement, of the tribe of Azd, and a native of Marw in Khorasan, drew his origin from a family of Balkh. Having removed to Basra, he proceeded from thence to Baghdad and taught Traditions in that city. He is known as an interpreter of God’s noble book (the Quran) and as the author of a celebrated commentary."
وأخذ الحديث عن مجاهد بن جبر وعطاء بن أبي رباح – المقدم ذكره – وأبي إسحاق السبيعي – وقد تقدم ذكره أيضا – والضحاك بن مزاحم ومحمد بن مسلم الزهري وغيرهم. وروى عنه بقية بن الوليد الحمصي وعبد الرزاق بن همام الصنعاني – المقدم ذكره – وحرمي بن عمارة وعلي بن الجعد، وغيرهم.,"Traditions were taught to him by Mujahid Ibn Jubair, Ataa Ibn Abi Rabah, Abu Ishak al-Sabie, Al-Dahhak Ibn Muzahim, Muhammad Ibn Muslim al-Zuhri and others. Bakiya Ibn al-Walid al-Himsi, Abd al-Razzak Ibn Hammam al-Sanaani, Harami Ibn Omara, Ali Ibn al-Jaad and others delivered Traditions on his authority."
وكان العلماء الأجلاء، حكى عن الإمام الشافعي، رضي الله عنه، أنه قال: الناس كله عيال على ثلاثة: على مقاتل بن سليمان في التفسير، وعلى زهير ابن أبي سلمى في الشعر، وعلى أبي حنيفة في الكلام.,"He held a high rank among the learned. The imam Al-Shafie was heard to say: “All the people derived their nourishment (in knowledge) from three men: they had Mukatil Ibn Suleiman for the interpretation of the Quran, Zuhair Ibn Abi Sulma for poetry, and Abu Hanifa for dogmatic theology”"
وروي أن أبا جعفر المنصور كان جالسا، فسقط عليه الذباب فطيره، فعاد إليه، وألح عليه، وجعل يقع على وجهه، وأكثر من السقوط عليه مرارا حتى أضجره، فقال المنصور:,"It is related that (the caliph) Abu Jaafar al-Mansur was silting (in his palace) when a fly came and settled on him. He drove it away, but it returned to him again and again, most pertinaciously, striking him on the face and continuing to tease him. He at length lost patience and called out."
انظروا من بالباب، فقيل له: مقاتل بن سليمان، فقال: علي به، فأذن له، فلما دخل عليه قال له: هل تعلم لماذا خلق الله تعالى الذباب قال: نعم ليذل الله عز وجل به الجبابرة، فسكت المنصور.,"“See who is (waiting) at the door;” and, being informed that Mukatil Ibn Suleiman was there, he had him brought in and said to him: Canst thou tell me why almighty God created flies?” Mukatil replied: “I can; it was to humble the mighty by their means.” Al-Mansur did not say another word."
وقال إبراهيم الحربي: قعد مقاتل بن سليمان فقال: سلوني عما دون العرش، فقال له رجل: آدم صلى الله عليه وسلم حين حج من حلق رأسه فقال له: ليس هذا من علمكم، ولكن الله تعالى أراد أن يبتليني لما أعجبتني نفسي.,"Ibrahim al-Harbi related the following anecdote: “Mukatil Ibn Suleiman took his seat (in order to leach) and said: ‘You may question me concerning whatever is beneath the throne of God.’ On which a man said to him: “When Adam performed the pilgrimage, who shaved his head?’ ‘Nay’ replied “Mukatil, such (a question) does not proceed from your own mind, but God meant to humble me for my presumption.’”"
وقال سفيان بن عيينة، قال مقاتل بن سليمان يوما: عما دون العرش، فقال له إنسان: يا أبا الحسن، أرأيت الذرة والنملة معاها في مقدمها أو في مؤخرها قال: فبقي الشيخ لا يدري ما يقول له، قال سفيان: فظننت أنها عقوبة عوقب بها.,"Sofian Ibn Oyaina relates (the same anecdote) as follows: “Mukatil Ibn Suleiman said, one day: ‘You may ask me respecting whatever is beneath the throne of God; and a man addressed him in these terms: ‘Tell me, Abu al-Hasan, are the intestines of ants and pismires in the fore part of the body or the back part? The shaikh remained silent and knew not what to answer. It seemed to me a just punishment inflicted on him.”"
وقد اختلف العلماء في أمره، فمنهم من وثقه في الرواية، ومنهم من نسبه إلى الكذب. قال بقية بن الوليد: كنت كثيرا أسمع شعبة بن الحجاج وهو يسأل عن مقاتل، فما سمعته قط ذكره إلا بخير.,"The doctors (in traditions) differ in opinion respecting Mukatil: some declare that, as a traditionist, he was worthy of confidence, and others accuse him of falsehood. Bakiya Ibn al-Walid said: “I heard Shoba Ibn al-Hajjaj questioned concerning Mukatil, and he never spoke of him but in a favorable manner.”"
وسئل عبد الله بن المبارك عنه فقال: رحمه الله، لقد ذكر لنا عنه عباده. وروي عن عبد الله بن المبارك أيضا أنه ترك حديثه. وسئل إبراهيم الحربي عن مقاتل: هل سمع من الضحاك ابن مزاحم شيئا فقال: لا مات الضحاك قبل أن يولد مقاتل بأربع سنين.,"Abd Allah Ibn Al-Mubarak, being asked what he thought of him, replied: “We have been told that he was apt to make mistakes.” It is related that the same Ibn Al-Mubarak renounced (making use of) the Traditions delivered by Mukatil. Ibrahim al-Harbi, being asked if Mukatil had received Traditions orally from Al-Dahhak Ibn Muzahim, replied: “No; Al-Dahhak died four years before Mukatil was born,"
وقال مقاتل: أغلق علي وعلى الضحاك باب أربع سنين؛ قال إبراهيم: وأراد بقوله باب يعني باب المدينة، وذلك في المقابر. وقال إبراهيم أيضا: ولم يسمع مقاتل عن مجاهد شيئا ولم يلقه.,"and Mukatil himself said: A gale of four years was closed between me and Al-Dahhak.’ By this, he meant to designate the gate of the city which opens on the burying-ground.” He said also that Mukatil never received Traditions orally from Mujahid nor ever met the man."
وقال أحمد بن سيار: مقاتل بن سليمان كان من أهل بلخ، وتحول إلى مرو، وخرج إلى العراق، وهو متهم متروك الحديث مهجور القول، وكان يتكلم في الصفات بما لا تحل الرواية عنه. وقال إبراهيم بن يعقوب الجوزجاني: مقاتل بن سليمان كان دجالا جسورا.,"Ahmad Ibn Sayyar says: “Mukatil Ibn Suleiman, a native of Balkh, went to Marw, whence he proceeded to Iraq. His veracity is suspected; his Traditions should be left aside and his declarations should be rejected. Speaking of the divine attributes, he said things which it would be sinful to repeat.” Ibrahim Ibn Yakub al-Juzjani called Mukatil an audacious liar."
وقال أبو عبد الرحمن النسائي: الكذابون المعروفون بوضع الحديث على رسول الله صلى الله عليه وسلم أربعة: ابن يحيى بالمدينة، والواقدي ببغداد، ومقاتل بن سليمان بخراسان، ومحمد بن سعيد ويعرف بالمصلوب بالشام. وذكر وكيع يوما مقاتل بن سليمان فقال: كان كذابا.,"Abu Abd al-Rahman al-Nisai said: “Liars notorious for forging Traditions and passing them off as coming from the Prophet were four in “number: Ibn Abi Yahya at Medina, Al-Wakidi at “Baghdad, Mukatil Ibn Suleiman in Khorasan, and Muhammad Ibn Saied, “surnamed Al-Maslub, in Syria.” Waki Ibn al-Jarrah said of Mukatil that he was a confirmed liar."
وقال أبو بكر الآجري: سألت أبا داود سليمان بن الأشعث عن مقاتل بن سليمان، فقال: تركوا حديثه. وقال عمرو بن علي الفلاس: مقاتل بن سليمان كذاب متروك الحديث. وقال البخاري: مقاتل بن سليمان سكتوا عنه. وقال في موضع آخر: لا شيء ألبتة. وقال يحيى بن معين: مقاتل بن سليمان ليس حديثه بشيء.,"Abu Bakr al-Ajurri said: “I asked Abu Dawud Suleiman Ibn al-Ashath concerning Mukatil, “and he answered: “All Traditions given by him should be rejected.” According to Omar Ibn Ali al-Fallas, Mukatil Ibn Suleiman was a liar and his Traditions were to be rejected. “As for Mukatil Ibn Suleiman,” said Al-Bukhari, pass him over in silence” In another place, he says of him: “He is just nothing at all.” Yahya Ibn Main declared that Mukatil’s Traditions were of no value,"
وقال أحمد بن حنبل: مقاتل بن سليمان صاحب التفسير ما يعجبني أن أروي عنه شيئا. وقال أبو حاتم الرازي: هو متروك الحديث. وقال زكريا بن يحيى الساجي: مقاتل بن سليمان من أهل خراسان قالوا: كان كذابا متروك الحديث.,"and Ahmad Ibn Hanbal said: “As for Mukatil Ibn Suleiman, the author of the Commentary, I should not like to cite anything on his authority.” “His Traditions are to be rejected;” said Abu Hatim al-Razi. According to Zakariya Ibn Yahya al-Saji, people said of Mukatil Ibn Suleiman, the native of Khorasan, that he was a liar and that his traditions should be rejected."
وقال أبو حاتم محمد بن حبان البستي: مقاتل بن سليمان كان يأخذ عن اليهود والنصارى علم القرآن العزيز الذي يوافق كتبهم، وكان مشبها يشبه الرب بالمخلوقين، وكان يكذب مع ذلك في الحديث.,"Abu Hatim Muhammad Ibn Habban al-Busti said; Mukatil Ibn Suleiman received from the Jews and the Christians such information on Quranic matters as tallied with the contents of their own (Sacred) books He was an assimilator, declaring a likeness to exist between the Lord and his creatures; besides which, he lied in his Traditions.”"
وبالجملة فإن الكلام في حقه كثير، وقد خرجنا عن المقصود، لكن أردت ذكر اختلاف أقاويل العلماء في شأنه.,"On the whole, a great number of opinions have been emitted concerning him, but what we have just mentioned will suffice; it has even led me away from my subject, but I wished to make known what the learned said of his character."
وتوفي سنة خمسين ومائة بالبصرة، رحمه الله تعالى.,He died at Basra in the year one hundred and fifty (A. D. seven hundred and sixty seven or seven hundred and sixty eight).
شبل الدولة,ABU AL-HAIJAA SHIBL AL-DAWLA
أبو الهيجاء مقاتل بن عطية بن مقاتل البكري الحجازي، الملقب شبل الدولة؛ كان من أولاد أمراء العرب، فوقع بينه وبين إخوته وحشة أوجبت رحيله عنهم، ففارقهم ووصل إلى بغداد ثم خرج إلى خراسان وانتهى إلى غزنة، وعاد إلى خراسان، واختص بالوزير نظام الملك وصاهره، ولما قتل نظام النلك رثاه أبو الهيجاء المذكور ببيتين، تقدم ذكرهما في ترجمته.,"Abu al-Haijaa Mukatil Ibn Atiya Ibn Mukatil al-Bakri al-Hijazi (member of the tribe of Bakr Ibn Wail and native of Hijaz), surnamed Shibl al-Dawla [the young lion of the empire), was the son of an Arab chief. Being obliged to quit his brothers in consequence of a quarrel, he proceeded to Baghdad and then set out for Khorasan, whence he went to Ghazna. Having returned to Khorasan, he devoted his services to the vizir Nizam al-Mulk and married into his family. When Nizam al-Mulk was assassinated, be composed an elegy of which we have inserted two verses in the life of that vizir."
ثم عادى إلى بغداد وأقام بها مدة، وعزم على قصد كرمان مسترفدا وزيرها ناصر الدين مكرم بن العلاء، وكان من الأجواد المشاهير، فكتب إلى الأمام المستظهر بالله قصة يلتمس فيها الإنعام عليه بكتاب إلى الوزير المذكور، مضمونه الإحسان إليه، فوقع المستظهر على رأس قصته:,"He then went back to Baghdad and, after remaining there some time, he formed the intention of going to Kerman and soliciting the bounty of Nasir al-Din Mukram Ibn al-Alaa, the vizir of that country and a man renowned for beneficence. He therefore addressed a petition to the imam (caliph) al-Mustazhir Billah, requesting to be favored with a letter of recommendation for that person. Al-Mustazhir wrote the following words at the top of the petition [and sent it back)."
يا أبا الهيجاء، أبعدت النجعة، أسرع الله بك الرجعة، وفي ابن العلاء مقنع، وطريقه في الخير مهيع، وما يسديه إليك تستحلي ثمرة شكره، وتستعذب مياه بره، والسلام” فاكتفى أبو الهيجاء بهذه الأسطر، واستغنى عن الكتاب.”,"“Abu al-Haijaa! you go very far in search of a pasture-ground; may God speed you back from Ibn al-Ala can be obtained satisfaction [for every wish); bis path in beneficence is wide and, what he may bestow on you will make you savor with pleasure the fruit of gratitude and find sweetness in the waters of his beneficence. [Receive my) salutation.” Abu al-Haijaa considered these lines quite sufficient,"
وتوجه إلى كرمان، فلما وصلها قصد حضرة الوزير واستأذن في الدخول فأذن له، فدخل عليه وعرض على رأيه القصة، فلما رآها قام وخرج عن دسته فأذن له، إجلالا لها وتعظيما لكاتبها، وأطلق لأبي الهيجاء ألف دينار في ساعته ثم عاد إلى دسته،,"and resolved on setting out for Kerman without any other letter of recommendation. When he arrived there, he went to the vizir’s audience-chamber and, having obtained permission to enter, he placed before his eyes the petition [with the caliphs note inscribed on it). The vizir, on seeing it, descended from his throne in order to show his respect for the note and for him who had written it; he then returned to his seat, after ordering a sum of one thousand dinars to be given to Abu al-Haijaa."
"فعرفه أبو الهيجاء أن معه قصيدة يمدحه بها، فاستنشده إياها فأنشده:
دع العيس تذرع عرض الفلا… إلى ابن العلاء، وإلا فلا","The poet then informed him that he had composed a poem in his praise and brought it with him. The vizir asked to recite it, and he began thus: Let your camels measure the breadth of the desert [if you mean) to go to Ibn al-Alaa; if {you mean it) not, then not."
فلما سمع الوزير هذا البيت أطلق له ألف دينار أخرى، ولما أكمل إنشاده القصيدة أطلق له ألف دينار أخرى، وخلع عليه، وقاد إليه جوادا بمركبة، وقال له: دعاء أمير المؤمنين مسموع مرفوع، وقد دعا بسرعة الرجوع، وجهزه بجميع ما يحتاج إليه. فرجع إلى بغداد,"The vizir, on hearing this verse. ordered the poet another thousand dinars and, when the recitation of the qasida was finished, he gave him one thousand more and had him arrayed m a robe of honor. An excellent horse being them brought out saddled and bridled, the vizir said: The wish of the Commander of The faithful shall be heard and fulfilled; he prayed God to speed you back,” He then provided him with everything necessary (for the journey}, and semi him off again to Baghdad."
وأقام بها قليلا، ثم سافر إلى ما وراء النهر وعاد إلى خراسان ونزل إلى مدينة هراة، وهوي بها امرأة وأكثر من التشبيب فيها، ثم رحل إلى مرو واستوطنها؛ ومرض في آخر عمره وتسودن، وحمل إلى البيمارستان، وتوفي في حدود سنة خمس وخمسمائة، رحمه الله تعالى.,"Abu al-Haijaa remained but a short time in that city and then proceeded to Transoxiana, whence he returned to Khorasan, Having stopped at Herat, he fell in love with a woman of that place and composed a great number of poems in her praise. From thence he removed to Marw, where he settled. Towards the last, of his life, he fell into a melancholy madness and was transported to the hospital, where he died. This event took place om or about the year five hundred and five."
وكان من جملة الأدباء الظرفاء، وله النظم البديع الرائق، وبينه وبين العلامة أبي القاسم الزمخشري المقدم ذكره مكاتبات ومادعبات، وكتب إليه قبل الاجتماع به:,"He ranked among the most accomplished literary scholars of the age. His poems are full of originality and sweetness. An epistolary correspondence, in a sportive style- was carried on between him and the learned doctor Abu al-Kasim al-Zamakhshar: Before their first meeting, he wrote to him these lines."
"هذا أديب كامل… مثل الدراري درره
زمخشري فاضل… أنجبه زمخشره
كالبحر إن لم أره… فقد أتاني خبره","He [Zamakhshari] is a perfect scholar, the flow [of his style) is (brilliant) as the radiance of the stars. Zamakhshar has every merit; he is the noblest production of {his birth-place) Zamakhshar, [For me) he is like the sea; though I have not seen it, I have heard of it."
"فكتب إليه الزمخشري:
شعره أمطر شعري شرفا… فاعتلى منه ثياب الحسد
كيف لا يستأسد النبت إذا… بات مسقيا بنوء الأسد
وله كل مقطوع لطيف، رحمه الله تعالى.","Zamakhshari wrote to him (in reply): four verses outshine so much my own, that I have arrayed myself in a robe of envy. But why should not the {humbles) plant become a lion (flourish) when the sons of the lion, water it every night? Abu al-Haijaa’s detached pieces are very numerous and elegant"
والوزير المذكور هو الذي تقدم ذكره في ترجمة أبي إسحاق إبراهيم الغزي الشاعر المشهور، فإن قصده بكرمان وامتدحه بقصيدة بائية طنانة ذكرت منها في ترجمة الغزي بيتين هما من الشعر العجيب، وضمنهما المعنى الغريب.,"The vizir above mentioned is the same we have spoken off in ur article on Abi Ishak Ibrahim al-Ghazzi, a celebrated poet who went to Kerman and recited to him a qasida made in his honor. This is the high-sounding poem which rhymes in (B) and of which two very fine and original verses have been inserted in that article."
"وأول هذه القصيدة:
ورود ركايا الدمع يكفي الركائبا… وشم تراب الربع يشفي الترائبا
إذا شمت من برق العقيق عقيقه… فلا تنتجع دون الجفون السحائبا","The piece begins thus: To drink from the wells of (my) tears will suffice for the camels which we ride on; to smell the odor of the soil where (my beloved) had her vernal residence, will relieve their bosoms (from the pangs of thirst). When you see the lightning flash over (the valley of) Al-Akik, count on no other rain but that which our eyes afford.”"
"ومنها عند الخروج إلى المديح:
وعيس لها برهان عيسى بن مريم… إذا قتل الفج العميق المطالبا
يرقصهن الآل إما طوافيا… تراهن في آذيه أو رواسبا
سوانح كالبنيان تحسب أنني… مسحت المطايا إذ مسحت السباسبا","In the transition to the encomium the poet says: With camels whose proof (of excellence) is (like) that of Isa Ibn Maryam (Jesus, the son of Mary), when the deep and rugged defile disables the pursuer. They seem to dance through the mirage, now floating on waves, now sinking. They look like swimming castles, as if I had transformed them thus in traversing the deserts. They perceive a well-known odor breathing from Kerman and, in their ardor, they sport about and play."
"تنسمن من كرمان عرفا عرفته… فهن يلاعبن النشاط لواغبا
يرين وراء الخفاقين من المنى… مشارق لم يؤبه لها ومغاربا
إلى ماجد لم يقبل المجد وارثا… ولكن سعى حتى حوى المجد كاسبا
تبسم ثغر الدهر منه بصاحب… إذا جد لم يصحب سوى العزم صاحبا","They saw (they have left) behind the horizon of Mina (many) sun-risings and settings which they now think of no more. (For they hasten) towards a glorious (prince) who received not his honors by inheritance, but who toiled to acquire them as a gain; (towards) a prince on whom fortune looks always with smiles as on one who, in serious undertakings, has no companion but a firm resolution."
"ومنها:
تصيخ له الأسماع ما دام قائلا… وتعنو له الأبصار مادام كاتبا
ولم أر ليثا خادرا قبل مكرم… ينافس في العليا ويعطي الرغائبا
ولو لم يكن ليثا مع الجود لم يكن… إذا صال بالأقلام صارت مخالبا","The same poem contains this passage: When he speaks, all ears are attentive; when he writes, all eyes are fixed on him. Never, till I met with Mukram, did I see a lion in his den aspiring to high renown and bestowing precious gifts. Were he not a lion, with all his generosity, he should at least be one when the finger-nails (or pens) with which he attacks have become claws."
"ومنها:
إذا زان قوما بالمناقب واصف… ذكرنا له فضلا يزين المناقبا
له السئيم الشم التي لو تجسمت… لكانت لوجه الدهر عينا وحاجبا","Here is another passage of the same poem: Let others be honored by poets who describe their noble qualities; we have mentioned such excellence of his as gives fresh luster to his virtues. To him belongs exalted merit such that, if it took a material form, it would become as the eye and the eye-brow of the face of lime."
"ثنى نحو شمطاء الوزارة طرفه… فصارت بأدنى لحظة منه كاعبا
تناول أولاها وما مد ساعدا… وأحرز أخراها وما قام واثبا وهي من غرر القصائد، وفي هذا الأنموذج منها دلالة على الباقي.","He cast a look towards the vizirate, then hoary (with age), and that slight glance rendered it young again. He obtained it at first without stretching forth his arm; and he held it, at last, without springing forth (to seize it). The rest of this splendid qasida may be appreciated after the specimens here given."
المقلد العقيلي,HUSSAM AL-DAWLA AL-MUKALLAD
أبو حسان المقلد بن المسيب بن رافع بن المقلد بن جعفر بن عمرو بن المهنا عبد الرحمن بن بريد – بالتصغير – ابن عبد الله بن زيد بن قيس بن جوثة بن طهفة بن حزن بن عقيل بن كعب بن ربيعة بن عامر بن صعصعة بن معاوية بن بكر بن هوزان، العقيلي، الملقب حسام الدولة، صاحب الموصل.,Abu Hassan al-Mukallad Ibn al-Musaiyab Ibn Rafi Ibn al-Mukallad Ibn Jaafar Ibn Amr Ibn al-Mohanna Abd al-Rahman Ibn Buraid Ibn Abd Allah Ibn Zaid Ibn Kais Ibn Jutha Ibn Tahfa Ibn Hazn Ibn Okail Ibn Kaab Ibn Rabia Ibn Aamir Ibn Sasaa Ibn Moawia Ibn Bakr Ibn Hawazin; such is the genealogy of the Okailide chief who was lord of Mosul and bore the title of Hussam al-Dawla.
كان أخوه أبو الدواد محمد بن المسيب أول من تغلب على الموصل وملكها من أهل هذا البيت، وذلك في سنة ثمانين وثلثمائة. وتزوج بهاء الدولة أبو نصر ابن عضد الدولة بن بويه الديلمي ابنته.,"His brother, Abu al-Dauwad Muhammad, the son of Al-Musaiyab, was the first of the family who established his domination in Mosul. That event took place in the year three hundred and eighty (A. D. nine hundred and ninety or nine hundred and ninety one). His daughter married the Dailemite (sovereign) Abu Nasr Bahaa al-Dawla, the son of Adud al-Dawla, the son of Buwaih."
فلما مات أبو الدواد في سنة سبع وثمانين قام أخوه المقلد المذكور بالملك من بعده، وكان أعور.,"Abu al-Dauwad died in the year three hundred and eighty seven (A. D. nine hundred and ninety seven), and his brother Mukallad succeeded him in the government (of Mosul), He had a cast in one of his eyes."
وذكر شيخنا ابن الأثير في تاريخه أن ذلك في سنة ست وثمانين، وأن أبا الدواد لما توفي طمعى المقلد في الملك، فلم يساعده بنو عقيل، وقدموا أخاه عليا لكبر سنه، ثم توصل بالخديعة حتى ملك، وأطال القول في ذلك فاختصرته، وهذا حاصله.,"Our professor Ibn al-Athir mentions, in his Annals, that Al-Mukallad’s accession to power took place in the year three hundred and eighty six; that he aspired to the throne on the death of his brother; that the Okailides refused him their support and conferred the supreme authority on his brother Ali, because the latter was advanced in age; that Al-Mukallad has recourse to treacherous means and continued to employ them till he obtained the command."
وقال غير ابن الأثير: إنه كان فيه عقل وسياسة وحسن تدبير، فغلب على سقي الفرات واتسعت مملكته. ولقبه الإمام القادر بالله وكناه، وأنفذ إليه باللواء والخلع فلبسها بالأنبار.,"We here present a summary of the long account which Ibn al-Athir gives of these events. According to another author, Al-Mukallad was highly intelligent, well skilled in the arts of government and an able politician. Having augmented his kingdom by the conquest [Saki al-Furat, he obtained from the imam, (caliph) Al-Kadir Billah the title of Hussam al-Dawla, the standard (of commandment) and the pelisse of honor. This he put on at Al-Anbar,"
واستخدم من الديلم والأتراك ثلاثة آلاف رجل وأطاعته خفاجة، وكان فيه فضل ومحبة لأهل الأدب، وينظم الشعر.,"and took into his service three thousand soldiers, part of them Dailemites, and the rest Turks. (The tribe of) Khafaja then yielded him obedience. Being himself a man of talent, he was fond of literary men and composed verses."
حكى أبو الهيجاء بن عمران بن شاهين قال: كنت أساير معتمد الدولة أبا المنيع قرواش بن المقلد المذكور ما بين سنجار ونصيبين، فنزلنا، ثم استدعاني بعد الزوال، وقد نزل بقصر هناك يعرف بقصر العباس بن عمرو الغنوي،,"Abu al-Haijaa Ibn Imran Ibn Shahin relates as follows: I once travelled on the road between Sinjar and ‘Nasibin in company with Mutamid al-Dawla Abu al-Mani Kirwash, the son of Al-Mukallad. We came to a halting-place and, sometime after we had dismounted, he sent for me. I found him lodged in a neighboring castle, which was called after Al-Abbas Ibn Amr al-Ghanawi."
وكان مطلا على بساتين ومياه كثيرة، فدخلت عليه فوجدته قائما يتأمل كتابه على الحائط، فقرأتها فإذا هي:,"This building commanded a fine view over numerous gardens and streams of water. Ongoing in, I found him standing and looking at something which was written on the wall. I read the inscription, which ran as follows."
"يا قصر عباس بن عم… رو كيف فراقك ابن عمرك
قد كنت تغتال الدهو… ر فكيف غالك ريب دهرك
واها لعزك بل لجو… دك بل لمجدك بل لفخرك","Castle of Al-Abbas Ibn Amr! why did thy Ibn Amr quit thee? Long didst thou defy the strokes of fortune; how then did fortune lake thee by surprise? Alas! where is thy magnificence? or rather, where is thy hospitality? or rather, where is thy renown? or rather, where is thy glory?."
وتحتها مكتوب وكتب علي بن عبد الله بن حمدان بخطه في سنة إحدى وثلاثين” قلت: وهذا الكاتب هو سيف الدولة بن حمدان ممدوح المتنبي، وقد تقدم ذكره – قال الراوي: وكان تحت ذلك مكتوب:”,"Underneath were inscribed these words: Written by Ali, the son of Abd Allah, the son of Hamdan, with his own hand; in the year three hundred and thirty one (A. D. nine hundred and forty two or nine hundred and forty three). I may here observe that the writer of these lines was Saif al-Dawla Ibn Hamdan, he whose praises are celebrated in the poems of Al-Mutanabbi. Underneath was written."
"يا قصر ضعضعك الزما… ن وحط من علياء فخرك
ومحا محاسن أسطر… شرفت بهن متون جدرك
واها لكاتبها الكري… م وقدره الموفي بقدرك",O castle! time hath shaken thee and abased thy glory. It hath defaced the beauty of these lines which ennoble thy solid wall. Alas! where is their illustrious writer? where is all his might which so well befitted thine?.
وتحت الأبيات مكتوب وكتب الغضنفر بن الحسن بن علي بن حمدان بخطه في سنة اثنتين وستين وثلثمائة”- قلت: وهذا الكاتب هو عدة الدولة بن ناصر الدولة الحسن بن عبد الله بن حمدان ابن أخي سيف الدولة، وقد سبق ذكر والده أيضا في حرف الحاء – وتحت ذلك مكتوب:”,"Below this were inscribed the following words: ‘Written by Al-Ghadanfir, the son of Al-Hasan, the son of Ali, the son of Hamdan, with his own hand; in the year three hundred and sixty three (A. D. nine hundred and seventy three or nine hundred and seventy four).’ The writer of this was Oddat al-Dawla (Fadl- Allah, the son of Nasir al-Dawla al-Hasan who was the brother of Saif al-Dawla. Lower down was written:"
"يا قصر ما فعل الألى… ضربت قبابهم بعقرك
أخنى الزمان عليهم… وطواهم بطويل نشرك
واها لقاصر عمر من… يختال فيك وطول عمرك","O castle! what has become of those who pitched their tents in thy court? Time has destroyed and removed them whilst thou remained widely extended. Alas! how short was “ the existence of those who walked in thee so proudly, and how long has been thine!"
وتحته مكتوب وكتب المقل بن المسيب بن رافع بخطه فيسنة ثمان وثمانين وثلثمائة” – قلت: وهذا الكاتب هو المقلد المذكور صاحب هذه الترجمة – وتحت ذلك مكتوب:”,"Under these verses were inscribed the following words: Written by Al-Mukallad Ibn al-Musaiyab Ibn Rafe, with his own hand; in the year three hundred and eighty eight (A. D. nine hundred and ninety eight).’ The writer of this note was the person whose life we are giving. then followed these lines."
"يا قصر ما صنع الكرا… م الساكنون قديم عصرك
عاصرتهم فبذذتهم… وشأوتهم طرا بصبرك
ولقد أثار تفجعي… يا ابن المسيب رقم سطرك
وعلمت أني لاحق… بك دائب في قفو أثرك","O castle! what has become of the noble ones who dwelt here in former times? Thou wert coeval with them and, in long duration, hast outlived them all. The lines traced upon thy walls renew my grief for the son of Al-Musaiyab. Know that I shall soon join him and that I am hastening on in his foot-steps!."
وتحته مكتوب وكتب قرواش بن المقلد بن المسيب بخطه في سنة إحدى وأربعمائة” قال الراوي: فعجبت من ذلك، وقلت لقرواش: الساعة كتبت هذا فقال: نعم، ولقد هممت بهدم القصر فإنه مشؤم قد دفن الجماعة، فدعوت له بالسلامة وانصرفت، ورحلت بعد ثلاثة أيام، ولم يهدم القصر.”,"These verses were subscribed:Written by Kirwash, the son of Al-Mukallad Ibn al-Musaiyab, with his own hand; in the year four hundred and one (A. D. one thousand and ten or one thousand and eleven).’ I was surprised at what I saw and said to Kirwash: ‘Was it you wrote that?’ He replied: ‘It was; and I am thinking of having this castle thrown down, for it is an unlucky place and has sent many to their graves.’ I wished him long life and, three days after, we set out again on our journey, but the castle has not yet been demolished.”"
وهذا العباس بن عمرو الغنوي من أهل تل بن سيار الذي بين الرقة ورأس عين بالقرب من حصن مسلمة بن عبد الملك بن مروان الحكمي، وكان يتولى اليمامة والبحرين، وسيره المعتضد بالله لحرب القرامطة في أول أمرهم،,"Al-Abbas Ibn Amr al-Ghanawi, the person above mentioned, was a native of Tell Bani Saiyar, a place situated between Al-Rakka and Ral- Ain, in the neighborhood of Hisn Maslama, a fort which bears the name of Maslama the Hakamide, who was the son of (the Omaiyide caliph) Abd al-Malik Ibn Marwan (Ibn al-Hakam). (Al-Abbas) was governor of Yemama and Bahrain when the (caliph) Al-Mutadid billah sent him to fight the Karmals, who were then making their first appearance."
فقاتلوه وكسروه وأسروه، ثم أطلقوا فرجع إلى المعتضد ودخل بغداد ليلة الأحد لإحدى عشرة ليلة مضت من شهر رمضان سنة سبع وثمانين ومائتين.,"He gave them battle, but was defeated and taken prisoner. Sometime afterwards, he obtained his liberty and returned to join Al-Mutadid, at Baghdad. He arrived there on the eve of Sunday, the twelfth of the month of Ramadan, two hundred and eighty seven (sept. A. D. nine hundred)."
وقال أبو عبد الله العظيمي الحلبي في تاريخه الصغير: مات العباس بن عمرو الغنوي في سنة خمسين وثلثماثة، ومن العجائب أنه توجه إليهم في عشرة آلاف، فقتل الجميع وسلم وحده، وعمرو بن الليث الصفار حارب إسماعيل بن أحمد صاحب خراسان وهو في خمسين ألفا، فأخذوه ونجا الباقون .,"Abu Abd Allah al-Azimi, of Aleppo, states in his lesser historical work, that Al-Abbas Ibn Amr al-Ghanawi died in the year three hundred and five (A. D. nine hundred and seventeen or hundred and nine hundred and eighteen). It is a singular fact that the ten thousand men he lead against the Karmals were all slain and that he alone escaped with his life. [An occurrence equally strange befell Amr Ibn al-Laith the Saffaride: he marched with an army of fifty thousand men against Ismail Ibn Ahmad (the Samanide who afterwards became), lord of Khorasan, and was taken prisoner, but all his soldiers escaped."
وكان بين ما كتبه سيف الدولة وبين ما كتبه قرواش سبعون سنة؛ وقد سبق نظير هذه الحكاية في ترجمة عبد الملك بن عمير وما جرى له مع عبد الملك ابن مروان، فلينظر هناك.,"Seventy years elapsed from the time Saif al-Dawla wrote the above mentioned lines till Kirwash wrote his. In the life of Abd al-Malik Ibn Omair, we have inserted an anecdote similar to the foregoing from a conversation which passed between him and Abd al-Malik Ion Marwan; to it we refer the reader."
وبينما المقلد المذكور في مجلس أنسه وهو بالأنبار إذ وثب عليه غلام تركي فقتله، وذلك في صفر سنة إحدى وتسعين وثلثمائة، ويقال: إنه مدفون على الفرات بمكان يقال له شيفيا بين الأنبار وهيت،,"One day, as Al-Mukallad was in the sitting-room (of his palace) at Al-Anbar, with some familiar acquaintances, a young Turkish page sprung upon him and slew him. This occurred in the month of Safar, three hundred and ninety one (January, A. D. one thousand and one). It is stated that he was buried on the border of the Euphrates, at a place called Shifya and situated between Al-Anbar and Hit."
وحكي أن هذا التركي سمعه وهو يقول لرجل ودعه وهو يريد الحج: إذا جئت ضريح رسول الله صلى الله عليه وسلم فقف عنده وقل له عني: لولا صاحباك لزرتك؛ ولما مات رثاه الشريف الرضي بقصيدتين ورثاه جماعة من الشعراء.,"Some relate that the Turk murdered him (through fanaticism), because he heard him say to a person that was taking leave off him with-the intention of going on a pilgrimage ‘[to Mecca). When you arrive at the tomb of God’s apostle, draw near to it and “say to him in my name, if Were it not for your two companions, I should pay you a visit The sharif Al-Rida composed two elegies on his death, and a number of poets wrote verses on the same subject."
وكان ولده معتمد الدولة أبو المنيع قرواش غائبا عنه، ثم تقلد الأمر من بعده وكان له عمان ينازعانه في الأمر: أحدهما ابو الحسن ابن المسيب، والآخر أبو مرح مصعب بن المسيب،,"His son, Mutamid al-Dawla Abu al-Mani Kirwash, who was absent at the time, succeeded him in the supreme command, hut had to maintain a struggle for its possession against two of his uncles, one of them named Abu al-Hasan Ibn al-Musaiyab and the other Abu al-Marah Mosab Ibn al-Musaiyab."
فتوفي أبو الحسن سنة اثنتين وتسعين، وتوفي أبو مرح سنة سبع وتسعين، فتفرد قرواش بالملك واستراح خاطره منهما، وكانت له بلاد الموصل والكوفة والمدائن وسقي الفرات، وخطب في بلاده للحاكم صاحب مصر – وسيأتي ذكره – في سنة إحدى وأربعمائة، ثم رجع عن ذلك،,"The former died in the year three hundred and ninety two, (A. D. one thousand and one or one thousand and two), and the latter in three hundred and ninety seven. Kirwash then remained sole master of the principality and was delivered from the, anxiety which they had given him. His possessions consisted of Mosul, Kufa, al-Madain and Saki al-Furat. In the year four hundred and one. he had the Khutba offered in throughout all his states for the prosperity of Al-Hakim, the sovereign of Egypt, whose life we shall give, but he afterwards dis-continued the practice."
ووصلت الغز إلى الموصل ونهبوا دار قرواش، وأخذوا منها ما يزيد على مائتي ألف دينار، فاستنجد بنور الدولة أبي الأغر دبيس يبن صدقة – المقدم ذكره – فانجده واجتمعا على محاربة الغز فنصروا عليهم وقتل الكثير منهم.,"The Ghozz, having penetrated into Mosul, pillaged the ‘ palace of Kirwash and carried off from it more than two hundred thousand dinars. On this, he called to his assistance Mur al-Dawla Abu al-Aghrr Dubais Ibn Sad aka, a chief of whom we have already spoken, and their united forces attacked the Ghozz, slew a great number of them and obtained the victory."
ومدحه أبو علي ابن الشبل البغدادي الشاعر المشهور بقصيدة ذكر فيها هذه الواقعة، فمنها قوله:,"Abu All Ibn (Abi al-Shibl al-Baghdadi, a celebrated poet, composed a qasida in his praise and spoke in it of this battle. He says."
"نزهت أرضك عن قبور جسومهم… فغدت قبورهم بطون الأنسر
من بعد ما وطئوا البلاد وظفروا… من هذه الدنيا بكل مظفر
فضوا رتاج السد عن يأجوجه… ولقوا ببأسك سطوة الإسكندر","You spared your native soil the disgrace of entombing their corpses; the only tomb they got was the vulture’s maw. Yet they had overrun the land and obtained all that was possible of worldly wealth. They had broken, open the gate (ritaj) of the barrier whilst kept Gog confined, but they found, In your prowess, the might of Alexander."
وكان قرواش المذكور يلقب مجد الدين، وهو ابن أخت الأمير أبي الهيجاء الهذباني صاحب إربل، وكان أديبا ظريفا، وله أشعار سائرة، فمن ذلك ما أورده له أبو الحسن الباخزري في أول كتاب  دمية القصر ” وهو قوله:”,"Kirwash bore the surname of Majd al-Din (glory of religion. His m either was sister to the emir Abu al-Haijaa al-Hazbani, lord of Erbel (Arbela). He was a good scholar and an elegant poet. Some of his pieces have got into general circulation; such, for instance, as that which Abu al-Hasan al-Bakharzi has given in his Dumyat al-Kasr and which we reproduce here."
"لله در النائبات فإنها… صدأ اللئام وصقيل الأحرار
ما كنت إلا زبرة فطبعنني… سيفا وأطلق صرفهن غراري","Praised be adversity! it tarnishes the vile but gives polish to the noble. I was a mere mass of iron when adversity forged me into a sword, and the vicissitudes of fortune gave to my edge a free career."
"وأورد له أيضا:
من كان يحمد أو يذم مورثا… للمال من آبائه وجدوده
فأنا امرؤ لله أشكر وحده… شكرا كثيرا جاليا لمزيده
لي أشقر ملء العنان مغاور… يعطيك كا يرضيك من مجهوده","The same author cites the following piece as a production of Kirwash: Let those who have inherited paternal wealth be praised or reviled {I care not). As for me, I give abundant thanks to the only God, so as to draw down (upon me) an increase of favor. Mine is a bay horse, impatient when reined in, and who, in our incursions, procures for us, by his efforts, all we can hope for."
"ومهند عضب إذا جردته… خلت البروق تموج في تجريده
ومثقف لدن السنان كإنما… أم المنايا ركبت في عوده
وبذا حويت المال إلا أنني… سلطت جود يدي على تبديده
ما أحسن هذا الشعر وأمتنه!","Mine is the sharp sword which seems to flash undulating lightnings when drawn from the scabbard; mine, the sharp and pliant spear, the point of which seems to be tipped with death itself. By these I acquired wealth, but I granted to the liberality of my hand full power to spend it. These verses are really fine and well turned."
"ومن المنسوب إليه أيضا:
وآلفه للطيب ليست تغبه… منعمة الطراف لينة اللمس
إذا ما دخان النذ من جيبها علا… على وجهها أبصرت غيما على شمس","The following lines are said to be his: (That girl) habitually perfumed, using odors, not every second day [but always), delicately limbed, whose skin is smooth to the touch. When the vapor of the aloes-wood ascends through the bosom of her (robe) and covers her face, it seems to me a cloud shadowing the sun."
ومن جملة شعراء دمية القصر” أيضا الطاهر الجزري ، وقد مدح قرواشا المذكور بقوله، وهو في نهاية الحسن في باب الاستطراد:”,"Among the pieces of verse contained in the Dumya tal-Kasr, we find an eulogium on Kirwash composed by Al-Zahir al-Jazari, and offering this very good specimen of the (rhetorical figure called) istitrad."
"وليل كوجه البرقعيدي ظلمة… وبرد أغانيه وطول قرونه
سريت ونومي فيه مشرد… كعقل سليمان بن فهد ودينه
على أولق فيه مضاء كأنه… أبو جابر في طيشه وجنونه
إلى أن بدا ضوء الصباح كأنه… سنا وجه قرواش وضوء جبينه","On a night gloomy as the visage of Al-Barkaidi, cold as his ditties and long as his horns, I travelled forth. My sleep, that of a fugitive, was troubled like the reason of Suleiman Ibn Fahd and like his religious belief. The camel which bore me was headstrong, and dashed forward with the giddiness and folly of Ibn Jabir; till the light of morning appeared, bright as the face of Kirwash, and brilliant as his forehead."
ولشرف الدين ابن عنين الشاعر المقدم ذكره على هذه الأسلوب في فقيهين كانا بدمشق ينبز أحدهما بالبغل والآخر بالجاموس:,"Sharaf al-Din Ibn Onain, a poet of whom we have already spoken, is the author of apiece composed in the same style and directed against two jurisconsults of Damascus, one of whom was nicknamed the mule and the other the buffalo. We give it here."
"البغل والجاموس في جدليهما… قد أصبحا عظمة لكل مناظر
برزا عشية ليلة فتباحثا… هذا بقرنيه وذا بالحافر
ما أتقنا غير الصباح كأنما… لقنا جدال المرتضى بن عساكر
لفظ طويل تحت معنى قاصر… كالعلقل في عبد اللطيف الناظر
اثنان ما لهما وحقك ثالث… إلا رقاعة مدلوية الشاعر","The mule and the buffalo had a dispute which made them a show for every spectator. They went forth one evening and contended, one with his horns, the other with his hoofs. They did nothing well but vociferate, as if they had learned to argue from Al-Murtada Ibn Asakir. It was all long talk with meaning slender as the wits of Abd al-Latif, the speculative philosopher. These two I warrant you, have not a third to match them in stupidity, except the poet Madlawaih."
ولقد حكى لي بعض الصحاب أنه سأل ابن عنين عن أبيات الطاهر الجزري واستحسن بناءه عليها، فحلف أنه ما كان سمعها، والله أعلم.,"A friend of mine told me that he spoke to Ibn Onain respecting the verses composed by Al-Zahir al-Jazari, and praised him at the same time for having imitated them so well, but the poet assured him that he had never heard them before. God knows best."
ومدلويه المذكور: لقب كان ينبز به الرشيد أبو محمد عبد الرحمن بن محمد بن بدر بن الحسن بن المفرج بن بكار الشاعر المعروف بابن النابلسي، وكان مقيما بدمشق، ولابن عنين فيه عدة مقاطيع هجو. وتوفي في منتصف صفر سنة تسع عشرة وستمائة بدمشق المحروسة، ودفن بباب الصغير، رحمه الله تعالى.,"Madlawaih: the poet who bore this surname was Al-Rashid Abd al-Rahman Ibn Muhammad Ibn Badr al-Nabulsi, a well-known poet who resided at Damascus and on whom Ibn Onain composed a number of [satirical) pieces. He died on the fifteenth of the month of Safar, six hundred and nineteen (the thirty first of March, A. D. one thousand two hundred and twenty two), at Damascus, and was interred near the gate called Bab al-Saghir."
وذكر في كتاب الدمية” أيضا للطاهر الجزري المذكور أبياتا لطيفة أحببت ذكرها، وهي:”,The Dumyat al-Kasr contains another piece of verse composed by Al-Zahir al-Jazari. It is so witty that I cannot refrain from giving it here.
"انظر إلى حظ ابن شبل في الهوى… إذ لا يزال لكل قلب شائقا
شغل النساء عن الرجال، وطالما… شغل الرجال عن النساء مراهقا
عشقوه أمرد والتحى فعشقنه… الله أكبر ليس يعدم عاشقا","See what an ample share of love fell to the lot of Ibn Shibl! he never ceased lighting desires in every bosom. For him, the women neglected their husbands, et in juventute sua, immemo- res uxorum ipsos reddidit maritos. Ilium impuberem amaverunt mares; puberem feminaegloria Deo! nunquam amatoribus carebit."
ثم وجدت في كتاب الخريدة” في ترجمة أبي نصر ابن النحاس الحلبي البيتين الأخيرين من هذه الأبيات الثلاثة وقال: أورده أبو الصلت في “الحديقة” له، يعني لابن النحاس، والله أعلم.”,"Of these three verses, I have since met with the two last in an article on Abu Nasr Ibn al-Nahhas al-Halabi, which is contained in the Kharida. The author of that work says that Abu al-Salt gives them in his Hadika as the production of that person, meaning Ibn al-Nahhas. God knows best! His (al-Zahirs) poetry abounds m fine ideas."
"رجعنا إلى حديث الأمير قرواش:
وكان كريما وهابا نهابا جاريا على سنن العرب، نقل أنه جمع بين أختين في النكاح ، فلامته العرب على ذلك فقال: خبروني ما الذي نستعمله مما تبيحه الشريعة وكان يقول: ما في رقبتي غير خمسة أو ستة من أهل البادية قتلتهم، فأما الحاضرة فما يعبأ الله بهم.","Let us return to our account of the emir Kirwash. He was very generous, a great plunderer and a free giver, following thus the custom of the desert Arabs. It is related that they reproached him for having two sisters for wives at the same time, and that he made this reply; Tell me what thing we ever did “ which was permitted by law.” lie said also: “I have nothing on my conscience except the death of five or six inhabitants of the desert whom I slew; as for the town’s people, God makes no account of them.”"
ودامت إمارة قرواش مدة خمسين سنة فوقع بينه وبين أخيه بركة بن المقلد، وكان خارج البلد فقبض بركة عليه في سنة إحدى وأربعين وأربعمائة، وقيده وحبسه في الجراحية إحدى قلاع الموصل، وتولى مكانه.,"He had governed fifty years then a quarrel arose between him and his brother, Baraka Ibn Mukallad, who re- sure outside the city: he fell into his hands, in the year four hundred and forty one (A. D. one thousand and forty nine or one thousand and fifty), was bound in chains and cast into prison."
ولقب بركة بزعيم الدولة وأقام في الإمارة سنتين، وتوفي في ذي الحجة سنة ثلاث وأربعين. فقام مقامه ابن أخيه أبو المعالي قريش بن أبي الفضل بدران بن المقلد،,"Baraka took his place in the supreme command, assumed the title of Zaim al-Dawla (the guardian of the empire) and governed for two years. He died in the month of Zi al-Hijja, four hundred and forty three (April-May, A. D. one thousand and fifty two). His nephew and successor, Abu al-Maali Quraish, was the son of Abu al-Fadl Badran and the grandson of Al-Mukallad."
وكان بدران المذكور صاحب نصيبين، وتوفي في رجب سنة خمس وعشرين وأربعمائة، فأول ما فعل قريش أنه قتل عمه قرواشا المذكور في محبسه في مستهل رجب سنة أربع وأربعين وأربعمائة، ودفن بتل توبة شرقي الموصل، وكان فصيحا شاعرا كريما شجاعا.,"Badran was lord of Nasibin; he died in the month of Rajab, four hundred and twenty five (May-June, A. D. one thousand and thirty four). The first thing Quraish did was, to hold an audience and have his uncle Kirwash put to death in his presence. This took place in the beginning of Rajab four hundred and forty four. Kirwash was buried at Tell Tawba, a place situated to the east of Mosul. He was generous and brave, an elegant speaker and a poet."
وقرواش: بكسر القاف وسكون الراء وفتح الواو وبعد الأف شين معجمة، وهو فعوال من القرش، وهو في اللغة الكسب والجمع، وبه سميت قريش أيضا لأنها كانت تعاني التجارة.,"His name Kirwash is a derivative noun of the form fiwal; it comes from the root Karach, which signifies, in Arabic, to gain and to collect. (The tribe of) Quraish drew its name from the same root, because the people which composed it was engaged in commerce."
واجتمع قريش مع أرسلان البساسيري المقدم ذكره على نهب دار الخلافة، ثم إن الإمام القائم بأمر الله جرى على سجيته في الحلم، وكتب إلى السلطان طغرلبك المقدم ذكره في المحمدين ليرضى عنه،,"(The emir) Quraish joined with Arslan al-Basasiri in plundering the seat of the caliphate [Baghdad). Sometime after, the imam (caliph) Al-Kaim biamr illah, being again enabled to govern after his own will, wrote to the sultan Toghrulbek, requesting him to treat Quraish with indulgence."
وورد الخبر بعد ذلك بموته، أعني قريش بن بدران في سنة ثلاث وخمسين وأربعمائة في أوائلها بالطاعون بمدينة نصيبين، وكان عمره إحدى وخمسن سنة.,"After these events, news was brought [to Baghdad) of his death; that is, of the death of Quraish Ibn Badran, who was carried off by the plague, in the town of Nasibin, towards the beginning of the year four hundred and fifty three (Jan., A. D. one thousand and sixty one). He died at the age of fifty-one years."
وولي بعده إمارة بني عقيل ولده أبو المكارم مسلم بن قريش الملقب شرف الدولة، وكان قد طمع في الاستيلاء على بغداد بعد وفاة السلطان طغرلبك السلجوق، المقدم ذكره ثم رجع عن ذلك، واستولى على ديار ربيعة ومضر وملك حلب وأخذ الأتاوة من بلاد الروم،,"The command of the tribe of Okail devolved on his son, Abu al-Mukarim Muslim Ibn Quraish, who was surnamed Sharaf al-Dawla [the nobleness of the empire). After the death of the Seljukide sultan Toghrulbek, he aspired to the possession of Baghdad, but then gave up his project. He extended his rule over Diar Rabia, Diar Mudar and Aleppo; he even received tribute from the country of the Greeks [Asia Minor)."
وقصد دمشق وحاصرها وكاد يأخذها، فبلغه أن حران عصى عليه أهلها فرحل إليهم وحاربوه، ففتحها وقتل خلقا كثيرا من أهلها، وذلك في سنة ست وسبعين وأربعمائة، واتسعت له المملكة، ولم يكن من أهل بيته من ملك مثله، وكانت سيرته من أحسن السير وأعدلها، وكانت الطرقات آمنة في بلاده.,"Having laid siege to Damascus, he was on the point of taking it when he was informed that the people of Harran had ceased lo acknowledge his authority. He immediately marched against that city, attacked and took it, and massacred a great number of the inhabitants. This occurred in the year four hundred and seventy six (A. D. one thousand and eighty three or one thousand and eighty four). None of his family ever possessed so extensive a kingdom as he. Under his administration, which was remarkably good and equitable, all the roads throughout his stales were perfectly safe."
ومن جملة ما نقل عنه أن ابن حيوس الشاعر، المقدم ذكره مات عنده وخلف أكثر من عشرة آلاف دينار، فحمل ذلك على خزانته فرده وقال: لا يتحدث عني أحد أنني أعطيت شاعرا مالا ثم شرهت فيه وأخذته، وأنه دخل خزانتي مال جمع من أوساخ الناس.,"Among the numerous anecdotes related of him, we may indicate the following:Ibn Haiyus, the poet of whom we have already given a notice, died in the house where Muslim resided and left a fortune of more than ten thousand dinars. This was taken to the treasury of Muslim who, however, ordered the sum to be remitted [to the heirs). “No,” said he, “never shall it be said of me that I gave money to a poet and then, through covetousness, took it back. The cash which enters into my treasury is taken from the vilest of mankind.”"
وكان يصرف الجزية في جميع بلاده إلى الطالبين ولا يأخذ منها شيئا، وهو الذي عمر سور الموصل، وكان ابتداء عمارته يوم الحد ثالث شوال سنة أربع وسبعين، وفرغ من عمارته في ستة أشهر؛ وأخباره كثيرة.,"The whole amount of the poll-tax was distributed by him lo the descendants of Abu Talib; none of it being reserved for his own use. It was he who repaired the walls of Mosul: the work began on Sunday, the third of Shawwal, four hundred and seventy four (the sixth of March, A. D. one thousand and eighty two) and was finished in six months. The anecdotes told of him are very numerous."
وجرى بينه وبين سليمان بن قتلمش السلجوقي صاحب الروم مصاف، قتل فيه على باب أنطاكية في خامس عشر صفر سنة ثمان وسبعين وأربعمائة، يوم الجمعة، وعمره خمس وأربعون سنة وشهور، هكذا قاله محمد بن عبد الملك الهمداني في كتابه الذي سماه المعارف المتأخرة”؛”,"He lost his life in a battle fought, at the gales of Antioch, between him and the Seljukide sultan Kutulmish, sovereign of Al-Rum (Asia Minor). This occurred on the fifteenth of Safar, four hundred and seventy eight (the twelfth of June, A. D. one thousand and eighty five). “ He was then aged forty five years and some months;” so says Muhammad Ibn Abd al-Malik al-Hamdani in the work entitled Al-Maarif al-Mutakhira (information respecting later times)."
وذكر أيضا ابن الصابي في تاريخه أن مولد مسلم بن قريش يوم الجمعة الثالث والعشرين من رجب سنة اثنتين وثلاثين وأربعمائة، والله أعلم؛,"Ibn al-Sabi says, in his chronicle, that Muslim, the son of Quraish, was born on Friday, the twenty third of Rajab four hundred and thirty two (the twenty eighth of March, A. D. one thousand and forty one)."
وذكر المأموني في تاريخه أنه وثب عليه خادم من خواصه فخنقه في الحمام، وذكر له واقعة في ذلك، وذلك في سنة أربع وسبعين، والله أعلم بالصواب.,"Al-Mamuni slates, in his historical work, that one of his favorite slaves attacked and strangled him in the hath; he places this event in the year four hundred and seventy four (A. D. one thousand and eighty one or one thousand and eighty two)."
ورتب السلطان ملكشاه السلجوقي، المقدم ذكره ولده أبا عبد الله محمدا في الرحبة وحران وسروج وبلد الخابور، وزوجه أخته زليخا بنت السلطان ألب أرسلان، وكان والده مسلم بن قريش اعتقل أخاه أبا سالم إبراهيم ابن قريش بقلعة سنجار مدة أربع عشرة سنة،,"The Seljukide sultan Malakshah established Abu Abd Allah Muhammad, the son of Muslim, in the government of Rahaba, Harran, Saruj and the territory of Al-Khabur, and gave to him in marriage his sister Zulaikha; the daughter of the sultan Alp Arslan. Muslim, the son of Quraish and the father of Abu Abd Allah, had imprisoned his brother, Abu Muslim Ibrahim Ibn Quraish, in the castle of Sinjar and kept him there fourteen years."
فلما هلك مسلم وتقرر أمر ولده محمد في الإمارة اجتمع أهله على إبراهيم المذكور فأخرجوه وقدموه عليهم، ثم اعتقله ملكشاه وولي ابن أخيه محمدا المذكور،,"On the death of Muslim, his son, Muhammad, was established in the command (of the tribe), but his family rallied round Ibrahim, delivered him from confinement and placed him at their head. Sometime afterwards, he was shut up again, with his nephew Muhammad, by the order of Malakshah."
فلما مات ملكشاه أطلق، وجمع إبراهيم للعرب وحارب تاج الدولة تتش السلجوقي، المذكور في حرف التاء بمكان يعرف بالمصنع وقتله تاج الدولة تتش صبرا في سنة ست وثمانين وأربعمائة.,"On the death of that sultan, they obtained their liberty. Ibrahim then assembled the Arabs and attacked Taj al-Dawla Tutush, the Seljukide, at a place called Al-Masna. Tutush took him prisoner and afterwards put him to death. This happened in the year four hundred and eighty six (A. D. one thousand and ninety three)."
ومن أمراء بني عقيل أيضا أبو الحارث مهارش بن المجلي بن عليب ابن قيان بن شعيب بن المقلد الأكبر بن جعفر بن عمرو بن المهنا المذكور في أول هذه الترجمة؛,"Another chief of the Okailides was Abu al-Harith Maharish, the son of Al-Mujalli, the son of Okaib, the son of Kian, the son of Shoaib, the son of Al-Mukallad the elder, the son of Jaafar, the son of Amr, the son of Al-Muhanna."
ومهارش المذكور هو صاحب الحديثة، وهو الذي نزل عليه الإمام القائم في قصة البساسيري لما خرج من بغداد، وبالغ في إكرامه وإجلاله والإحسان إليه، وأقام عنده سنة، وهي واقعة مشهورة فلا حاجة إلى شرحها.,"He was sovereign of (the town of) Al-Haditha. When the imam Al-Kaim left Baghdad, in consequence of the affair of Al-Basasiri, he was hospitably received by Maharish and treated, during a whole year, with the highest honor and attention. This is an event so well known that we need not give a more particular account of it."
وكان مهارش المذكور كثير الصدقة والصلوات، ملازم الجمع والجماعات، وتوفي في صفر سنة تسع وتسعين وأربعمائة، وعمره ثمانون سنة، رحمهم الله أجمعين.,"Maharish was constant in almsgiving and prayer, and a regular attendant at the mosque and at (religious) assemblies. He died in the month of Safar, four hundred and ninety nine (Oct.-Nov, A. D. one thousand one hundred and five), at the age of eighty years. May God have mercy on them all!"
مخلص الدولة ابن منقذ,MUKHLIS AL-DAWLA MUKALLAD
أبو المتوج مقلد بن نصر بن منقذ الكناني، الملقب مخلص الدولة، والد الأمير سديد الدولة أبي الحسن علي صاحب قلعة شيزر، المقدم ذكره؛ كان رجلا نبيل القدر سائر الذكر، رزق السعادة في بنيته وحفدته،، وقد تقدم في ترجمة ولده المذكور طرف من بدء أمرهم، وكيف ملك القلعة المذكورة.,"Abu al-Mutawaj Mukallad Ibn Nasr Ibn Munkiz al-Kinani, surnamed Mukhlis al-Dawla (savior of the empire), was the father of the emir Sadid al-Dawla Abi al-Hasan Ali, lord of the castle of Shaizar, him of whom we have already spoken. He was a man of great influence and wide renown, singularly fortunate in his sons and grandsons. In the article on his son we have related succinctly how the power of this family took its origin and how they obtained possession of the above-named fortress."
وكان والده مقلد المذكور في جماعة كثيرة من أهل بيته مقيمين بالقرب من قلعة شيزر عند جسر بني مقلد المنسوب إليهم، وكانوا يترددون إلى حلب وحماة وتلك النواحي، ولهم بها الآدار النفسية والملاك المثمنة، وذلك كله قبل أن ملكوا قلعة شيزر، وكان ملوك الشام يكرمونهم ويبجلون أقدارهم،,"Mukallad dwelt, with a numerous band of retainers, in the vicinity of Shaizar, near the bridge called after them Jisr Beni Mukallad and from thence they went to reside alternately at Aleppo, Hamat and other places, in the vicinity of which they possessed magnificent houses and valuable estates. This was before the family got possession of the castle of Shaizar. The princes who reigned in Syria treated them with great honor and showed them the highest respect."
وشعراء عصرهم يقصدونهم ويمدحونهم، وكان فيهم جماعة أعيان رؤساء كرماء علماء، وقد سبق ذكر أسامة بن منقذ، وهو من أحفاده.,"The poets of the lime used to visit them and celebrate their praises: for many illustrious chieftains, noble, high-spirited and learned, belonged to the family of Munkiz. We have already spoken of one of his (Mukallad’s) great-grandsons, Osama Ibn Murshid."
ولم يزل مخلص الدولة في رياسته وجلالته، إلى أن توفي في ذي الحجة سنة خمسين وأربعمائة بحلب، وحمل إلى كفرطاب؛ ورأيت في ديوان ابن سنان الخفاجي الشاعر عقيب أشعار له في المذكور ، يقول ما صورته: وقال يرثيه وقد توفي في ذي الحجة سنة خمس وثلاثين وأربعمائة، والله أعلم بالصواب، رحمه الله تعالى.,"Mukhlis al-Dawla remained in the command of his people and in the enjoyment of exalted rang till the day of his death. That event took place in the month of Zi al-Hijja, four hundred and fifty (Jan.-Fab, A. D. one thousand and fifty nine). His corpse was born to Kafr-Tab (and there buried). I find, in the collected works of the poet Ibn Sinan al-Khafaji, a passage to this effect: “And he (Ibn Sinan) recited the following elegy on his [Al-Mukallad’s) death, which happened in the month of Zi al-Hijja, four hundred and thirty five.” God knows which is the true date."
ورثاه القاضي أبو يعلى حمزة بن عبد الرزاق بن أبي حصين بهذه القصيدة، وهي من فائق الشعر، وأنشدها لولده أبي الحسن علي المذكور، سأذكرها كلها إن شاء الله تعالى، وإن كانت طويلة، لكنها غريبة قليلة الوجود بأيدي الناس،,"I give here an elegy which is really a very fine production and which was composed on his death by the kadi Abu Yala Hamza Ibn Abd al-Razzak Ibn Abi Husain, who recited it to Abu al-Hasan Ali, him whom we have mentioned above. Though it is very long, I shall insert it in full, because copies of it are rarely to be found."
"وما رأيت أحدا قط يحفظ منها إلا أبياتا يسيرة فأحببت ذكرها لذلك، وهي هذه:
ألا كل حي مقصدات مقاتله… وآجل ما يخشى من الدهر عاجله
وهل يفرح الناجي السليم وهذه… خيول الردى قدامه وحبائله","I never met any person who knew by heart more than a few verses of it; so, for that reason, I am induced to give it: How well death aims its strokes against all living beings! the moment most to be feared speeds on more quickly than the rest. The man (hitherto) safe and unharmed, how can he be gay when the cavalry of death and its ambushes are always before him?."
"لعمر الفتى إن السلامة سلم… إلى الحين والمغرور بالعيش آمله
فتسلب أثواب الحياة معارها… ويقضي غريم الدين ما هو ماطله
مضى قيصر لم تغن عنه قصوره… وجدل كسرى ما حمته مجادله
وما صد هلكا عن سليمان ملكه… ولا منعت منه أباه سرابله
ولم يبق إلا من يروح ويغتدي… على سفر ينأى عن الأهل قافله","To human existence safety is granted but for a time, yet he who is most deceived by life’s illusions confides in them the most. He to whom the robe of life has been lent must strip it off; he who defers paying his debt {to nature) is forced to acquit it. The Caesars have disappeared, and their palaces availed them not; the Kosrae have been prostrated to the earth, and their citadels could not protect them. The kingdom of Solomon could not save him from death, neither did his father find protection in his coats of mail. Naught is in the world but travelers, arriving and departing; they journey towards a place far distant from their home."
"وما نفس الإنسان إلا خزامة… بأيدي المنايا والليالي مراحله
فهل غال بدءا مخلص الدولة الردى… وهل تنزوي عمن سواه غوائله
ولكنه حوض الحمام، ففارط… إليه، وتال مسرعات رواحله
لقد دفن الأقوام أروع لم تكن… بمدفونة طول الزمان فضائله
سقى جدثا هالت عليه ترابه… أكفهم طل الغمام ووابله","The breath of man is the bridle by which fate leads him on; and the nights [of his existence) are the stages of his journey. Why did death begin by assaulting Mukhlis al-Dawla? why were its sudden strokes turned away from others? Death is a watering-place towards which man hastens after man, and others follow in rapid succession. The people have buried a noble chief, but never shall disappear {the memory of) his virtues."
"ففيه سحاب يرفع المحل هديه… وبحر ندى يستغرق البر ساحله
كأن ابن نصر سائرا في سريره… حبي من الوسمي أقشع هاطله
يمر على الوادي فتثني رماله… عليه، وبالنادي فتبكي أرامله
سرى تعشه فوق الرقاب وطالما… سرى جوده فوق الركاب ونائله
أناعيه إن النفوس منوطة… بقولك فانظر ما الذي أنت قائله","May the dew and the cloud-drops water the tomb of him upon whom has been poured the earth of the grave; for it contains a cloud whose {beneficent) showers used to dispel the parching droughts, a sea of generosity, whose waves flowed over all the land. The son of Nasr, borne upon his bier, seems like a dark vernal cloud whose {expected) rains were dissipated by the winds. He {now) passes the river, and its sands extol him; he passes by assembled people, and the widows burst into tears. His bier is borne forth on {men’s) shoulders [riqab), but often were his gifts and presents borne away by travelers (rikab). O, thou poet, who meanest to lament his death! see what thou hast to say; for the souls of all men will be suspended in attention to thy words."
"بفيك الثرى لم تدر من حل بالثرى… جهلت وقد يستصغر الأمر جاهله
هو السيد المهتز للتم بدره… وللجود عطفاه وللطعن عالمه
أفاض عيون الناس حتى كأنما… عيونهم مما تفيض أنامله","Earth in thy mouth! thou knows not what hath been committed to the earth; thou art ignorant (of it), and he who is ignorant of a thing, underrates its importance. He was a lord (whose glory seemed) like the moon hastening towards its full; whose hands were always ready to bestow, and whose spear, to strike. He now draws floods of tears from all; so that their eyes are like his hands from the torrents which they pour forth."
"فيا عين سحي لا تشحي بسائل… على ماجد لم يعرف الشح سائله
متى يسألوه المال تند بنانه… وإن لم يسألوه الضيم تبد عوامله
وكم عاد عنه بالخسار مقنع… وكم نال منه قانع ما يحاوله","Eyes! spare not your tears, but let them flow in streams for the loss of a glorious chief whose flow of gifts never knew what stinting was. ‘When asked for money, his hands showered it around; when asked to punish oppression, his lances showered streams of blood. How often did the self-sufficient depart humbled from his presence; how often did the modest obtain from him their wishes."
"له الغلب القاضي على كل باسل… يجالده أو كل خصم يجادله
محاسنه في روضة طلها الندى… ولكنه في المجد مات مساجله
فيا عمره أنى قصرت ولم تطل… منازله بل كفه بل حمائله","His were victories which destroyed each warrior who dared to face him and every rival who had courage to resist him. His guests (reposed) in a garden the shade of which was his beneficence; those who tried to rival him in glory lost their lives in the attempt. O, how short was his life! short his stay (here below), short (the days of) his generosity! short (the time he went) sword in belt."
"جرت تحته العلياء ملء فروجها… إلى غاية طالت على من يطاوله
فما مات حتى نال أقصى مراده… كما يستسر البدر تمت منازله
فتى طالما يعتاده الجيش عافيا… فينزله أو عاديا فينازله",Noble ambition was the steed that bore him to a goal which others could never reach. He died not before obtaining his utmost wishes; he disappeared like the moon when she has passed through all her stations. How long was he accustomed to receive with hospitality the troops which came to ask it; and to march against them if they came as enemies.
"صفوح عن الجاني وصفحة سيفه… إذا هي لم تقتله فالصفح قاتله
وأدمى عسيب الطرف بعدك هلبه… وعادته أن يقذف الدم كاهله
فيا طرفه ما كان عجزك حاملا… أدى صارم لو أن ظهرك حامله","Indulgent for offenders, his sword’s blade spared them and his clemency sufficed to chastise them. [In battle) he ensanguined the bushy tail of his steed, and used to make the shoulders of his (horse) throw out drops of blood. Generous steed! how long did thy back sustain the pain inflicted by thy intrepid (rider); O, that it sustained it now!."
"لقد كثر الملبوس بعد مروع… جرت ببيان المشكلات شواكله
إذا ظن لا يخطي كأن ظنونه… على ما يضل الناس عنه دلائله
فلا رحلت عنه نوازل رحمة… ضحاه بها موصولة وأصائله","Confusion and trouble abound since the death of that sagacious man whose genius cleared up every perplexity- His conjectures never deceived him, but guided always to results from which other men were misled. May the showers of divine mercy never depart from him may they always descend upon him, morning and evening."
"وروى ثراه منهن العفو في غد… فقد روت العافين أمس مناهله
قضى الله أن يرزا الأمير وهذه… صوافنه موقورة ومناصله
وكل فتى كالبراق إبريق غمده … إذا شماه، او كالذبالة ذابله","May the source of mercy water every morning the grave of him who shed, every evening, upon the needy, the torrents of his gifts. God decided that the emir’s might should be no longer feared, yet numerous still are his horses and his spears. Here are his young warriors whose swords, now in their scabbards, gleamed like the lightning-flash to obey his orders, and whose lances shone like lamps."
"فليت ظباه صلت اليوم خلفه… وظلت على غير الصيام صواهله
بني منقذ صبرا فإن مصابكم… يصاب به حافي الأنام وناعله
لقد جل حتى كل واجد لوعة… إذا لج فيها ليس يوجد عاذله","O, that his arrows were to-day rustling before him, and that the bellies of his horses rumbled still, but not from fasting! Sons of Munkiz! be patient under your misfortune; in him whom you have lost, both rich and poor have received a fatal stroke. Every man is overwhelmed with grief, and, if their sorrow persists, none will be found to blame them."
"إذا صوحت أيدي الرجال فأنتم… بني منقذ روض الندى وخمائله
وإن فر من وزر الزمان مفرح… فإنكم أوزاره ومعاقله
وصاحب، علي، الصبر عنه فما غوى… مصاحب صبر عن حبيب يزايله","Whilst the hands of other men are parched up [by avarice), you, sons of Munkiz! are meadows and groves of generosity. When a man escapes from the burden of adversity, you are his support and his refuge. Aid me to bear our loss with patience; he who has patience for his companion is not dismayed by the departure of his friend."
"وما نام حتى قام منك وراءه… أخو يقظات وافر العزم كامله
كأنكما نوءان في فلك العلا… فطالعه هذه وذلك آفله
وما كفلوك الأمر إلا لعلمهم… قيامك بالأمر الذي أنت كافله","He (Mukallad) did not sleep (in death) till there appeared in you (his son) a man Gt to succeed him, one gifted with vigilance and firm resolve. You and he are as two opposite constellations in the sphere of glory; one has set and the other has arisen. Your people had not charged you with the (supreme) command, did they not know that you accomplish what you undertake."
"سعيت إلى نيل المكارم سعيه… ولو كنت لا تسعى كفتك فواضله
ولم تر أن ترقى بما كان فاعلا… أجل إنما المرفوع بالفعل فاعله
لعمرك إني في الذي عن كله… شريك عنان ناصح الود ناخله
وكيف خلو القلب من ذلك الهوى… وقد خلدت بين الشغاف دواخله","Like him, you toiled to acquire honor and, had you not toiled, his superabundant merits would have sufficed for your renown. But you did not intend rising (to power) by means of what he did; you were in the right! the actions which raise a man must be his own. I swear by your life that, in all which has happened, I was (his) bridle-companion and bestowed on him my sincerest love. How could my heart be devoid of that affection, whose influence has penetrated into my bosom, to remain there forever?."
نجزت القصيدة بتمامها وكمالها. وقد تقدم في ترجمة الصالح طلائع بن رزيك وزير مصر مرثية رثاه بها الفقيه عمارة الميني، وهي على وزن هذه المرثية ورويها،,"We have here given the whole qasida. In our article on al-Salih Talai Ibn Ruzzik, who was vizir of Egypt, we have spoken of an elegy composed on his death by the jurisconsult Omarat al-Yamani. It is in the same measure and the same rhyme as the foregoing."
ولم أذكر منها هناك سوى أبيات قلائل لكثرة وجود ديوان عمارة بأيدي الناس، وهذه لا تكاد توجد بكمالها، فلهذا أتممتها ها هنا، وقد تقدم منها ذكر بيتين في ترجمة الوزير جمال الدين أبي جعفر محمد المعروف بالجواد الأصبهاني وزير الموصل.,"I quoted only a few verses of it, because copies of Omara’s collected poetical works are in every one’s hands; whereas, the poem I have inserted here is seldom found complete. For this reason, I gave the whole of it. Two of its verses have been already inserted in the article on Jamal al-Din Abu Jaafar Muhammad al-Ispahani, vizir of Mosul."
وتوفي أخوه أبو الغيث منقذ بن نصر بن منقذ سنة تسع وثلاثين وأربعمائة، ورثاه الشيخ الأديب أبو محمد عبد الله بن محمد بن سعيد بن يحيى بن الحسين بن محمد بن الربيع بن سنان بن الربيع الخفاجي الحلبي الشاعر المشهور صاحب الديوان الشعر بقوله،,"Abu al-Mughith Munkiz Ibn Nasr Ibn Munkiz, the brother of Mukallad, died in the year four hundred and thirty nine (A. D. one thousand and forty seven or one thousand and forty eight). An elegy was composed on his death by the learned scholar, al-Khafaji, whose names were Abu Mohammad Abd Allah Ibn Muhammad Ibn Saied Ibn Yahya Ibn al-Husain Ibn Muhammad Ibn al-Rabi Ibn Sinan. This celebrated poet, who was a native of Aleppo, is the author of a collection of verses."
"وهو من شعره القديم زمن الصبا:
غربت خلائقك الحسان غريبة… ورمى الزمان دنوها ببعاد
ذهبت كما ذهب الربيع وخلفت… فيض الدموع حرارة الأكباد","The elegy of which we speak was one of his earliest productions, as he composed it when a boy. We give it here: Thy excellent qualities have disappeared most strangely: we had them near us, but fortune hurried them away. Their departure was like that of spring, and to spring’s abundant showers has succeeded the burning heat (of sorrow) in our bosoms."
والخفاجي المذكور رثى مخلص الدولة المذكور أيضا بقصيدة طويلة رائية، ومدحه بأخرى حائة أجاد فيهما وتركتهما لطولهما، والله تعالى أعلم بالصواب.,"A long qasida rhyming in r, was composed by Al-Khafaji on the death of Mukhlis al-Dawla; another, by the same author and rhyming in h, was in praise of that emir. The poet displayed in both great talent."
مكي بن أبي طالب,MAKKI THE TEACHER OF THE QURAN-READINGS
أبو محمد مكي بن أبي طالب بن حموش بن محمد بن مختار القيسي المقرئ؛ أصله من القيروان، وانتقل إلى الأندلس وسكن قرطبة، وهو من أهل التبحر في علوم القرآن والعربية، كان حسن الفهم والخلق جيد الدين والعقل، كثير التواليف في علم القرآن محسنا لذلك، مجودا للقراءات السبع عالما بمعانيها.,"Abu Muhammad Makki Ibn Abi Talib Hammush Ibn Mohammad ibn Mokhtar al-Kaisi al-Mukri (a member of the tribe of Kais, a teacher of the Quran-readings and), a native of Kairawan, passed into Spam and sealed in Cordova. He was deeply read in the sciences connected with the Quran and the Arabic language; his intellect was clear, his person handsome, his piety sincere and! his understanding great. The numerous works composed by him on the Quranic sciences are very good. He was well acquainted with the seven readings (or editions of Ike Quran) and the signification of every various reading which they offer."
ولد بالقيروان عند طلوع الشمس أو قبل طلوعها بقليل، لسبع بقين من شعبان سنة خمس وخمسين وثلثمائة، وقال أبو عمرو المقرئ الداني: إنه ولد سنة أربع وخمسين، ونشأ بالقيروان وترعرع، وسافر إلى مصر وهو ابن ثلاث عشرة سنة، واختلف بها إلى المؤدبين والعارفين بعلوم الحساب،,"His birth took place at Qairawan on the twenty second of Shaaban, three hundred and fifty five (the thirteenth of August, A. D. nine hundred and fifty three) at the hour of sunrise or a little before it, according to another account; bet the Quran-reader, Abu Amr al-Dani says that he was born in the year three hundred and fifty four. Al-Makki passed his early youth al Kairawan; at the age of thirteen years he went to Old Cairo and he quested the schools where the teachers of youth and the professors of arithmetic gave their lessons."
ثم رجع إلى القيروان، وكان إكماله لاستظهار القرآن بعد كماله وفراغه من الحساب وغيره من الآداب، وذلك في سنة أربع وسبعين وثلثمائة، ثم عاد إلى مصر ثانية بعد استكماله القراءات بالقيروان وذلك في سنة سبع وسبعين،,"He then returned to Kairawan and, in the year three hundred and seventy four, he finished learning the Quran by heart; having previously terminated his studies in arithmetic and general literature. In the year three hundred and seventy seven, he proceeded to Egypt for the second time, after acquiring a complete knowledge of the readings (as taught) at Kairawan."
فحج في تلك السنة حجة الإسلام، ثم ابتدأ بالقراءات على أبي الطيب عبد المنعم بن عبيد الله بن غلبون الحلبي المقرئ نزيل مصر بمصر في أول سنة ثمان وسبعين، فقرأ عليه بقية السنة وبعض سنة تسع، ورجع إلى القيروان وقد بقي عليه بعض القراءات.,"The same year, he made the pilgrimage which is obligatory for the followers of Islamism, and, in the beginning of the year three hundred and seventy eight, he commenced studying the readings at Old Cairo under the tuition of Abu al-Tayeb Abd al-Munim Ibn Ghalbun. During the remainder of the year and part of the next, he continued his studies under that master, and then returned to Kairawan."
ثم عاد إلى مصر مرة ثالثة في سنة اثنتين وثمانين، فاستكمل ما بقي له، ثم عاد إلى القيروان في سنة ثلاث وثمانين وأقام بها يقرئ إلى سنة سبع وثمانين، ثم خرج إلى مكة وأقام بها إلى آخر سنة تسعين، وحج أربع حجج متوالية، ثم رجع من مكة سنة إحدى وتسعين، فوصل إلى مصر،,"As some various readings of the Quran still remained for him to learn, he went to Egypt for the third time, in the year three hundred and eighty two, and completed his task. In the following year he returned to Kairawan, where he began to teach the readings, and he continued his lessons till the year three hundred and eighty seven. Having then proceeded to Mecca, he resided there till the end of the year three hundred and ninety, and made the pilgrimage four years consecutively."
ثم رحل منها إلى القيروان في سنة اثنتين وتسعين، ثم ارتحل إلى الأندلس وقدمها في رجب سنة ثلاث وتسعين وثلثمائة، وجلس للأقراء بجامع قرطبة، فانتفع به خلق كثير وجودوا عليه القرآن، وعظم اسمه في البلد وجل فيها قدره،,"In three hundred and ninety one, he returned from Mecca to Old Cairo, whence he proceeded to Kairawan, the year following. From that city he set out for Spain and, having arrived there, in the month of Rajab, three hundred and ninety three (May-June, A. D. one thousand and three), he commenced a course of lectures on the Quran-readings in the principal mosque of Cordova. A great number of students profiled by his lessons and acquired a competent knowledge of the Quranic text; this spread his reputation through the city and obtained for him high respect."
ونزل عند دخوله قرطبة في مسجد النخيلة الذي بالزقاقين عند باب العطارين، فأقرأ به، ثم نقله المظفر عبد الملك بن أبي عامر إلى جامع الزاهرة، وأقرأ فيه حتى انصرمت دولة آل عامر،,"On arriving at Cordova, he stopped at the mosque of Al-Nukhaila (the little palm-tree), situated in the street called Al-Zukakain (the two lanes), near the Gate of the Druggists (Bab al- Attarin), and there taught the readings. He was removed from that to the principal mosque of Al-Zahira, by al-Muzaffar Abd al Malik Ibn Abi Aamir, and continued to give lessons there till the power of the Amerides was overthrown."
فنقله محمد بن هشام المهدي إلى المسجد الخارج بقرطبة، وأقرأ فيه مدة الفتنة كلها إلى أن قلده أبو الحسن ابن جهور الصلاة والخطبة بالمسجد بعد وفاة يونس بن عبد الله، وكان ضعيفا عليها على أدبه وفهمه، وأقام في الخطابة إلى أن مات، رحمه الله تعالى.,"(The caliph) Mohammad al-Mahdi, the son of Hisham (Ibn al-Hakam) transferred him to the Outer Mosque (al-Masjid al-Kharij) of Cordova, and there, Makki gave lessons during the whole period of the civil war. On the death of Yunus Ibn Abd Allah, he was appointed imam and preacher of the principal mosque by Abu al-Hasan Ibn Jahwar. Notwithstanding his learning and intelligence, he was hardly adequate to the duties of that place, yet he continued to fill the office of preacher till his death."
وكان خيرا فاضلا متواضعا متدينا مشهورا بإجابة الدعاء، وله في ذلك أخبار، فمن ذلك ما حكاه أبو عبد الله الطرفي المقرئ قال:,"Makki was noted for his virtue, his merit, his humility and his piety; the readiness with which heaven granted whatever he prayed for gained him great celebrity, and some anecdotes of his (miraculous powers) are still preserved. One of them is thus related by Abu Abd Allah al-Tarafi, a teacher of the readings."
كان عندنا بقرطبة رجل فيه بعض الحدة، وكان له على الشيخ أبي محمد المذكور تسلط، وكان يدنو منه إذا خطب فيغمره ويحصي عليه سقطاته، وكان الشيخ كثيرا ما يتلعثم ويتوقف، فحضر ذلك الرجل في بعض الجمع، وجعل يحد النظر إلى الشيخ ويغمزه،,"“We had at Cordova a man of some sharpness, who had the talent of annoying the shaikh Abu “Muhammad (Makki): he would draw near to him when he was about to preach and nod at him and take a note of every fault he made. The shaikh had a great hesitation in his speech and often stopped short. One Friday, that man came to u public prayers and kept glancing his eye at the sheikh and nodding to him."
فلما خرج معنا ونزل في الموضع الذي كان يقرأ فيه قال لنا: أمنوا على دعائي، ثم رفع يديه وقال: اللهم اكفنيه، اللهم اكفنيه، فأمنا، قال: فأقعد ذلك الرجل، وما دخل الجامع بعد ذلك اليوم.,"“Makki and I went out together and, on reaching the place where he usually gave his lessons, he bid us say amen to the prayer he was about to make. Having then raised up his hands, he exclaimed: “Almighty God! deliver me from that man, which words he repeated three times. We said amen to the prayer; so, the man became a cripple and never again wend to the mosque.”"
وله تصانيف كثيرة نافعة فمنها: الهداية إلى بلوغ النهاية” في معاني القرآن الكريم وتفسيره وأنواع علومه، وهو سبعون جزءا، و “منتخب الحجة” لأبي علي الفارسي، ثلاثون جزءا، وكتاب “التبصر في القراءات” في خمسة أجزاء، وهو من أشهر تواليفه،”,"Makki composed a great number of instructive works, such as the Hidaya ila Bulugh al-Nihaya (guidance towards the attainment of one’s object), treating of the rhetorical figures employed in the noble Quran, of its interpretation and of the various sciences connected with it, and forming seventy parts; the Muntakhib al-Hujja (selections from Abu Ali al-Farisi’s Hujja) (in thirty parts; the Tabsira (elucidation), on the Kora readings, in five parts and the best known of his works."
و  الموجز في القرءات ” جزءان، وكتاب ” المأثور عن مالك في أحكام القرآن وتفسيره ” عشر أجزاء، وكتاب ” الرعاية لتجود القراءة ” أربعة أجزاء، وكتاب ” اختصار أحكام القرآن ” أربعة اجزاء،”,"the Mujaz (abridgment) treating of the readings, in two parts; the Kitab al-Mathur, etc. [opinions transmitted down from Malik, relative to the maxims of law contained in the Quran and its interpretation, in four parts; the Reayet li-Tajwid il-Kurat [guide to She correct recitation of the Quran) in four parts; the Ikhtisar Ahkam il-Quran {abridgment of the legal decisions contained in the Quran), in four parts."
وكتاب  الكشوف عن وجوه القرءات وعللها ” عشرون جزءا، وكتاب ” الإيضاح لناسخ القرآن ومنسوخه ” ثلاثة أجزاء، وكتاب ” الإيجاز في ناسخ القرآن ومنسوخه ” جزء،”,"the Kushuf an Wujuh il-Karadt wa Ilaliha [indication of the various channels through which the different readings have been transmitted down and of the defects remarked in these channels), in twenty parts; the Idah [Elucidation], on the abrogating and abrogated verses of the Quran, in three parts; the Kitab al-Ijaz (Abridgment), on the same subject, in one part."
وكتاب  الزاهي في اللمع الدالة على مستعملات الإعراب ” أربعة أجزاء، وكتاب ” التنبيه على أصول قراءة نافع وذكر الاختلاف عنه ” جزاءان، وكتاب ” الانتصاف، فيما رده على أبي بكر الأدفوي وزعم أنه غلط في كتاب الإبانة ” ثلاثة أجزاء،”,"the Kitab al-Zahi fi al-Luma al-Dalla ala mustamalat il-Irab [the blooming, being a treatise on the lights which indicate the grammatical inflexions in general use), four parts; the Tanbih (Indication) on the principles of Nafi’s system of Quran-readings and its controverted points, two parts; the Intisaf (vindication), being a refutation of Abu Bakr ah Adfui’s Kitab al-Ibana and an indication of that author’s mistakes three parts."
وكتاب الرسالة إلى أصحاب الأنطاكي في تصحيح المد لورش” ثلاثة أجزاء، وكتاب “الإبانة عن معاني القراءة” جزء، وكتاب “الوقف على كلا وبلى في القرآن” جزءان،”,"the Kitab al-Risala (Epistle) addressed to the disciples of Al-Antaki in order to justify the system of Warsh relative to the madd, in three parts; the Ibana (Elucidation), on the rhetorical figures of the Quran, in one part; the Kitab al-Wakf, treating of the pause to be made after the words Kalla (by no means) and bala (certainly yes) when they occur in the Quran, two parts."
وكتاب  الاختلاف في عدد الأعشار ” جزء، وكتاب ” الإدغام الكبير في المخارج ” جزء، وكتاب ” بيان الصغائر والكبائر ” جزء، وكتاب ” الاختلاف في الذبيح من هو ” جزء، وكتاب ” دخول حروف الجر بعضها مكان بعض ” جزء، وكتاب ” تنزيه الملائكة عن الذنوب وفضلهم على بني آدم ” جزء،”,"the Kitab al-Ikhtilaf fi Adad it Aashar (on the diversity of opinions respecting the number of tenths), one part; the greater Idgham, treating of the organs of pronunciation, in one part; the Bayan al-Kabair wa al-Saghair (distinction between sins and faults); in two parts; the Ikhtilaf fi al-Dabih (differences of opinion relative to the Victim); a treatise on the substitution of one preposition for another, one part; the Tanzih al-Malaika an al-Zunub (on the impeccability of the Angels) and their preeminence over the sons of Adam, in one part;"
وكتاب  الياءات المشددة في القرآن والكلام ” جزء، وكتاب ” اختلاف العلماء في النفس والروح ” جزء، وكتاب ” إيجاب الجزاء على قاتل الصيد في الحرم خطأ ” على مذهب الإمام مالك، والحجة في ذلك ” جزء، وكتاب ” مشكل غريب القرآن ” ثلاثة أجزاء،”,"a treatise on the letter i as it occurs redoubled in the Quran and in ordinary discourse, in one part; a work on the opinions of the learned concerning what is meant by the terms nafs (soul) and ruh (spirit), in one part; another on the necessity of exacting a fine from him who kills game unintentionally in the sacred territory round Mecca, being a maxim of Malikite jurisprudence, with the proofs in its favor, one part; the Mushkil Gharib al-Quran (Quranic expressions of rare occurrence and doubtful signification), three parts."
وكتاب  فرض الحج على من استطاع إليه سبيلا ” جزء وكتاب “التذكرة لاختلاف القراء” جزء، وكتاب ” تسمية الأحزاب ” جزء ، وكتاب ” منخب كتاب الإخوان لابن وكيع ” جزءان، وكتاب “الحروف المدغمة” جزءان، وكتاب ” شرح التمام والوقف ” أربعة أجزاء،”,"the Bayan al-Aml fi al-Hajj (indication of what is to be done during the pilgrimage), from the moment of putting on the pilgrim-dress till the visiting of the Prophet’s tomb, one part; a treatise on the obligation of making the pilgrimage for him who has means to perform that duty, one part; the Tazkira (remembrancer), treating of the points on which the Quran-readers disagree, one part; the Tasmiyat al-Ahzab (indication of the names given to the sixty equal sections of the Quran), one part; selections from Ibn Waki’s al-Ikhwan, in two parts; a treatise on the letters which coalesce in pronunciation, two parts; the Sharh al-Tamam wa al-Wakf (explication of the difference between the full slop and the pause), in four parts;"
وكتاب  مشكل المعاني والتفسير ” خمسة عشر جزءا، وكتاب ” هجاء المصاحف ” جزءان، وكتاب ” الرياض ” مجموع خمسة أجزاء، وكتاب ” المنتقى في الأخبار ” أربعة أجزاء، وله في القراءات واختلاف القراء وعلوم القرآن تصانيف كثيرة، ولولا خوف التطويل لاستوعبت ذكرها.”,"the Mushkil al-Maani wa al-Tafsir (obscure passages and figurative expressions) found in the Quran, fifteen parts; the Hijaa al-Masahif (on the number of letters contained in the different editions of the Quran), two parts; a miscellany entitled Al-Riad (meadows), in five parts; the Muntaki fi al-Akhbar (historical selections), in four parts; and many other treatises on the readings, on the points wherein the readers disagree, and on the sciences connected with the Quran. The titles of these works I suppress, so as to avoid prolixity."
وتوفي يوم السبت عند صلاة الفجر ، ودفن يوم الأحد ضحوة لليلتين خلتا من المحرم سنة سبع وثلاثين وأربعمائة بقرطبة، ودفن بالربض، وصلى عليه ولده أبو طالب محمد، رحمه الله تعالى.,"Makki died at Cordo.va on Saturday, the first of Muharram, at the hour of the dawn-prayer, in the year four hundred and thirty seven (nineteenth of July, A. D. one thousand and forty five); he was interred, the next day, in the suburb, and the funeral service was said over him by his son, Abu Talib Muhammad."
وأبو الطيب عبد المنعم بن غلبون المقرئ المصري المذكور في هذه الترجمة ذكره الثعالبي في كتاب اليتيمة” فقال: كان على دينه وفضله وعلمه بالقرآن ومعانيه وإعرابه متفننا في سائر علوم الأدب،”,"Abu al-Tayeb Abd al-Munim Ibn Ghalbun, the teacher of the Quran-readings of whom we have spoken, was a native of Egypt. Al-Thaalibi mentions him in the Yatima and says: “To his piety, his talent and his profound acquaintance with “ the rhetorical figures and the grammatical analysis of the Quran, he joined the knowledge of other branches of science and of literature."
"أنشدت له قصيدة منها قوله:
عليك باقلال الزيارة إنها… إذا كثرت كانت إلى الهجر مسلكا
ألم تر أن الغيث يسأم دائما… ويطلب بالأيدي إذا هو أمسكا","I heard a qasida of his recited in which was the following passage: ‘let your visits be rare; if frequent, they lead to mutual dislike. See you not that rain, falling without intermission, is an affliction; and that, if it be withheld, it is prayed for with uplifted arms.”"
وقال غير الثعالبي: ولد أبو الطيب المذكور في رجب سنة تسع وثلثمائة، وتوفي في مصر يوم الجمعة لسبع خلون من جمادى الأولى سنة تسع وثلثمائة، رحمه الله تعالى.,"Another author says that Abu Tayeb Ibn Ghalbun was born in the month of Rajab, three hundred and nine (Nov.-Dec. A. D. nine hundred and twenty one), and that he died in Old Cairo on Thursday, the seventh of the first Jumada, three hundred and eighty nine (the twenty sixth of April, A. D. nine hundred and ninety nine)."
مكي الماكسيني النحوي,MAKKI AL-DARIR
أبو الحرم مكي بن ريان بن شبة بن صالح، الماكسيني المولد الموصلي الدار، المقرىء النحوي الضرير، الملقب صائن الدين؛ كان والده يصنع الأنطاع بماكسين، ومات فقيرا لم يخلف شيئا، وترك ولده أبا الحرم المذكور وأمه وبنتا، فلم تقدر أمه على القيام بمصالحه بسب الفقر، وتضجرت منه ففارقها،,"Abu al-Hazm Makki Ibn Rayyan ibn Shabbah Ibn Salih, surnamed Sain al-Din [guarding the religion) al-Darir (the blind), a teacher of the Quran-readings and a grammarian, was born at Makisin and resided at Mosul. His father made leather carpets at Makisin and died poor, leaving nothing after him but a wife, a daughter and a son, this Abu al-Hazm. The widow, being unable to support them on account of her poverty, was so much afflicted that her son left her."
وخرج من بلده وقصد الموصل، واشتغل بها بعلم القرآن والأدب، ثم رحل إلى بغداد واجتمع بأئمة الأدب، وقرأ على أبي محمد ابن الخشاب وابن العصار وابن الأنباري وأبي محمد سعيد بن الدهان وقد تقدم ذكرهم ثم عاد إلى الموصل وتصدر بها للإفادة، وأخذ الناس عنه، وانتشر ذكره في البلاد وبعد صيته وانتفع به خلق كثير.,"On departing from his native place, he set out for Mosul and there applied to the study of the Quran and general literature. Having them proceeded to Baghdad, he met there the ablest professors of literature and took lessons in Quran-reading from Abu Muhammad Ibn al- Khashab, Ibn al-Assar, Ibn al-Anbari and Abu Muhammad Said Ibn al-Dahhan. Having then returned to Mosul, he began to give lessons and had a great number of pupils. His reputation then spread throughout the country and his renown was borne far and wide."
وذكره أبو البركات ابن المستوفي في تاريخ إربل” فقال: هو جامع فنون الأدب، وحجة كلام العرب، المجمع على دينه وعقله، والمتفق على علمه وفضله؛ رحل إلى بغداد ولقي بها مشايخ النحو واللغة والحديث، وكان واسع الرواية،”,"In Abu al-Barakat Ibn al-Mustaufi’s, History of Arbela he is spoken of in these terms: “To a knowledge of the philological sciences he joined (a perfect acquaintance with the passages serving as examples and) proofs of (pure) Arabic phraseology; his piety and his intelligence were universally acknowledged and all agreed respecting (the extent of) his learning and (the greatness of) his merit. He went to Baghdad and there met the ablest masters in grammar, philology and Traditions. The quantity of oral information which he transmitted down is very considerable."
قد نصب نفسه للانتفاع عليه بالقرآن العزيز وجميع ضروب الأدب، ثم قال: وأنشدني من شعره، وكان قد اشتغل عليه بالموصل، أعني ابن المستوفي المذكور:,"He set up as teacher of the Quran, and was acquainted with all the branches of literature. He recited to me the following piece of his own composition Ibn al-Mustaufi had studied under him at Mosul."
"سئمت من الحياة فلم أردها… تسالمني وتشجيني بريقي
عدوي لا يقصر في أذائي… ويفعل مثل ذلك بي صديقي
وقد أضحت لي الحدباء دارا… وأهل مودتي بلوى العقيق
والحدباء: كنية الموصل.","lam weary of life and have ceased to care for it; now it treats me as a friend, and then it afflicts me. My foes cease not to harm me, and such also is the conduct of my friends. “Al-Hadbaa was my earliest abode, but those whom I love are now dwelling in the desert of al-Akik. Al-Hadbaa (the knoll) is a word used to designate the city of Mosul."
"ومن شعره أيضا:
إذا احتاج النوال إلى شفيع… فلا تقبله تضح قرير عين
إذا عيف النوال لفرد من… فأولى أن يعاف لمنتين","By the same: When a favor requires solicitation, receive it not, so that you may rise next morning with a tranquil mind. If a favor bestowed with a single reproach be disagreeable, how much more so, if bestowed with two."
"وله أيضا:
على الباب عبد يسأل الإذن طالبا… به أدبا لا أن نعماك تحجب
فإن كان إذن فهو كالخير داخل… عليك وإلا فهو كالشر يذهب","By the same: At thy door is a servant who desires admission; he looks for an usher to announce him; being assured that thy bounty is withheld from none. If he obtain his wish, he will enter (thy door) as good fortune has done; if not, he will retire as adversity has retired.”"
"وهذا مأخوذ من قول بعضهم:
على الباب عبد من عبيدك واقف… بنعماك مغمور بشكرك معترف
أيدخل كالاإقبال لا زالت مقبلا… مدى الدهر أم مثل الحوادث ينصرف","This thought is borrowed from the following passage, composed by another poet; One of thy servants stands at the door, overwhelmed with thy bounty and acknowledging his gratitude. Shall he approach thee like the favors of fortune? May thou never cease to enjoy them as long as time endures! or shall he retire from thee as adversity has done?."
ثم قال ابن المستوفي: وكان قد أضر وهو ابن ثمان أو تسع سنين، وكان أبدا يتعصب لأبي العلاء المعري، ويطرب إذا قرئ عليه شعره، للجامع بينهما من العمى والأدب، فسلك مسلكه في النظم؛ انتهى كلام ابن المستوفي.,"“At the age of eight or nine years,” continues Ibn al-Mustaufi, “he lost his sight. He had always a great partiality for Abu al-Alaa al-Maarri and took much delight in learning from him his poems. Such was the conformity which blindness and the love of literature had established between them that he took him for a model in the composition of his own poems.”"
قلت: وحكى لي بعض من أخذ عنه أنه لما كان ببلده كان جيرانهم ومعارفهم يسمونه مكيك تصغير مكي، فلما ارتحل واشتغل وحصل اشتاقت نفسه إلى وطنه، فعاد إليه، فتسامع به من بقي ممن كان يعرفه، فزاروه وفرحوا به لكونه فاضلا من أهل بلدهم، وبات تلك الليلة،,"A person who had received lessons from Abu al-Hazm Makki relates that, in his native town, his neighbors and acquaintances called him Mukaik, which is the diminutive of Makki. Having subsequently gone abroad to prosecute his studies, he felt a longing to revisit the place of his birth and returned there. On learning his arrival, those of his former acquaintances who were still alive went to see him and express their happiness that so eminent a man had been born in their town."
فلما كان سحر خرج إلى الحمام فسمع امرأة في غرفتها تقول لأخرى: ما تدرين من جاء فقالت: لا، فقالت: مكيك ابن فلانة، فقال: والله لا قعدت في بلد أدعى فيه مكيك وسافر من غير تربث بعد أن كان قد نوى الإقامة بها مدة وعاد إلى الموصل، ثم خرج إلى الشام في أواخر عمره لزيارة بيت المقدس،,"The next morning, as he was going out to take a bath, he heard a woman calling from the upper room of a house and saying to another: “Do you know who is come? Mukaik, the son of such a woman.” “By Allah” he exclaimed, never shall I stop in a town where they call me Mukaik and he set out immediately although he had meant to made a residence there. He then returned to Mosul and, towards the close of his life, he proceeded to Syria with the intention of visiting the holy temple of Jerusalem."
فانتهى إليه وقضى منه وطره. ورجع إلى الموصل من حلب. وكان دخوله إلى الموصل في شهر رمضان وتوفي ليلة السبت السادس من شوال سنة ثلاث وستمائة بالموصل، وخلف ولدا صغيرا. ودفن بصحراء باب الميدان في مقبرة المعافى بن عمران جوار أبي بكر القرطبي وابن الدهان النحوي، رحمهم الله تعالى؛,"Having executed his project, he went to Aleppo and from that to Mosul, where he arrived in the month of Ramadan six hundred and three. He died there on the eve of Saturday, the sixth of Shawwal, the same year (the sixth of May, A. D. one thousand two hundred and seven), leaving one son, a little boy. He was interred in the plain outside the Bab al-Maidan (Hippodrome gate), in the cemetery called after al-Muafa Ibn Imran. His grave is near those of Abu Baler al-Kortubi and Ibn al-Dahhan, the grammarian."
ويقال إنه مات مسموما من جهة صاحب الموصل نور الدين أرسلان شاه المقدم ذكره في حرف الهمزة لسبب اقتضى ذلك، والله أعلم.,"It is said that he died of poison given to him by the order of Nur al-Din Arslan Shah, the sovereign of Mosul, who had some motive for desiring his death."
"وريان: بفتح الراء وتشديد الياء المثناة من تحتها وبعد الألف نون.
وشبه: بفتح الشين المعجمة وتشديد الباء الموحدة وبعد هاء ساكنة.","The orthography of the names Rayyan and Shabbah as given above, is exact."
والماكسيني: بفتح الميم وبعد الألف كاف مكسورة أيضا ثم ياء ساكنة مثناة من تحتها وبعدها نون، هذه النسبة إلى ماكسين، وهي بليدة من أعمال الجزيرة الفراتية على نهر الخابور، وهي على صغرها تشابه المدن في حسن بنائها ومنازلها.,"Al-Makisini is a town in one of the provinces of Mesopotamia and situated on the river al-Khabur. Though small, it resembles a city in the beauty of its edifices and houses."
مكحول الشامي,MAKHUL AL-SHAHMI
أبو عبد الله مكحول بن عبد الله الشامي، من سبي كابل [ذكره ابن ماكولا في كتاب الإكمال” في ترجمة شاذل فقال في نسبه: وهو مكحول بن أبي مسلم – واسمه شهراب – ابن شاذل بن سند بن سروان بن بزدك بن يغوب ابن كسرى .”,"Aba Abd Allah Makhul Ibn Abd Allah al-Shami [the Syrian) was one of the captives taken at Kabul. Ibn Makula speaks of him m the Ikmal under the article Shadil, and indicates his origin: “Makhul’ says he, was the son of Abu Salama Shahrab, the son of Shadil, the son of Sind, the son of Shirwan, the son of Barzak, the son “ of Yughub, the son of Kisra.”"
قال ابن عائشة: كان مولى لامرأة من قيس، وكان سنديا لا يفصح؛ وقال الواقدي: كان مولى لامرأة من هذيل، وقيل هو مولى سعبد بن العاص، وقيل مولى لبني ليث.,"Ibn Aisha slades that he had been enfranchised by a woman belonging Ho the tribe of Kais, that he was a native of Sind and that he spoke [Arabic) incorrectly. Al-Wakidi says that he was a mawla to a woman of the tribe of Hudail; others say that he was a mawla to Said Ibn al- Adsi, or to the tribe of Laith,"
قال الخطيب: كان جده شاذل من أهل هراة، فتزوج ابنة ملك من ملوك كابل، ثم هلك عنها وهي حامل، فانصرفت إلى أهلها، فولدت شهراب فلم يزل في أخواله بكابل حتى ولد له مكحول، فلما ترعرع سبي، ثم وقع إلى سعيد بن العاص فوهبه لامرأة من هذيل فأعتقته.,"“His grandfather Shazil,” says the Khatib, “was a native of Herd! and married a daughter of a king of Kabul. He died. Hearing her pregnant, and she returned to her family, where she gave birth to Shahrab, who remained in Kabul, with his maternal uncles, till he had a son called Makhul. When Makhul grew up to manhood, he was carried off prisoner from that place and then passed into, the possession of Said Ibn al-Aasi, by whom he was given to a woman of the tribe of Hudail, from whom he received his liberty.”"
وكان معلم الأوزاعي المقدم ذكره في حرف الهمزة وسعيد بن عبد العزيز، قال الزهري: العلماء أربعة، سعيد بن المسيب بالمدينة، والشعبي بالكوفة، والحسن البصري بالبصرة، ومكحول بالشام.,"Makhul was the preceptor of al-Auzai and of Said ibn Abdal-Aziz. The learned men,” says al-Zuhri, “are four in number: Said Ibn al-Musaiyab at Medina, Al-Shaabi at Kufa, al-Hasan al-Basri at Basra and Makhui in Syria.”"
ولم يكن في زمنه أبصر منه بالفتيا، وكان لا يفتي حتى يقول: لا حول ولا قوة إلا بالله العلي العظيم، هذا رأي والرأي يخطئ ويصيب. وسمع أنس بن مالك وواثلة بن الأسقع وأبا هند الداري وغيرهم، وكان مقامه بدمشق.,"There was not in that age a more clearsighted mufti than he; and he never gave an opinion on a point of law without saying: “There is no power and no might but through God! this is (the result of) private judgement, and private judgement is sometimes wrong, sometimes right.’’ He learned traditions from Anas Ibn Malik, Wathila Ibn al-Aska, Abu Hind ad Dari and a number of others. Damascus was the place of his residence."
وكان في لسانه عجمة ظاهرة، ويبدل بعض الحروف بغيره، قال نوح بن قيس: سأله بعض الأمراء عن القدر، فقال: أساهر أنا يريد أساحر أنا.,"He spoke with a strong foreign accent, substituting some letters for others. Nuh Ibn Kais relates that a certain emir, having asked him what free-will (al-kadar) was, received this answer: Am / awake? [a Sahir ana); whereas Makhui meant to say: Am I a conjurer? [a-Sahir ana)."
وكان يقول بالقدر ورجع عنه، وقال معقل بن عبد الأعلى القرشي: سمعته يقول لرجل: ما فعلت تلك الحاجة يريد الحاجة؛ وهذه العجمة تغلب على أهل السند.,"He at one time declared his belief in {the doctrine of) man’s freewill, but afterwards abandoned that opinion. Makil Ibn Abd al-Aala al-Kurashi relates as follows: “I heard him address a man in these terms: ma faalt tilk al-haja, meaning to say: ma faalt tilk al-haja did not do that business); and this fault of pronunciation is very common with the natives of Sind.”"
يحكى عن أبي عطاء السندي الشاعر المشهور، واسمه مرزوق، وهو من موالي أسد بن خزيمة، أنه كان في لسانه هذه العجمة، فاجتمع حماد الراوية وحماد عجرد الشاعر المقدم ذكرهما وحماد بن الزبرقان النحوي وبكر بن مصعب المزني، في بعض الليالي ليتذاكروا,"It is related that Abu Ata Marzuk al-Sindi, a poet of some reputation and a mawla of the family of Asad Ibn Khuzaima, had the same defect in his pronunciation, and that, one evening, Hammad al-Rawia, Hammad Ajrad the poet, Hammad Ibn Zibrikan and Bakr Ibn Musab al-Mazani met together for the purpose of holding a conference."
فقالوا: ما بقي شيء إلا وقد تهيأ لنا في مجلسنا هذا، فلو بعثنا إلى أبي عطاء السندي ليحضر عندنا ويكمل به المجلس، فأرسلوا إليه، فقال حماد بن الزبرقان: أيكم يحتال لأبي عطاء حتى يقول: جرادة وزج شيطان,"One of them then said: “We have here ready, in our assembly-room, everything we may require; “suppose that we send for Abu Ata al-Sindi, so that the company may be complete?” They sent for him, and Ibn Zibrikan asked if any of them were inclined to entrap Abu Ata and induce him to pronounce the words jarada (locust), zujj {the but end of a spear) and shaitan [demon)."
وإنما اختار له هذه الألفاظ لأنه كان يبدل من الجيم زايا ومن الشين سينا، فقال حماد الراوية: أنا احتال في ذلك، فلم يلبثوا أن جاءهم أبو عطاء فقال لهم: هياكم الله، يريد حياكم الله، فقالوا له: مرهبا مرهبا، يريدون مرحبا مرحبا على لغته،,"He chose these words because Abu Ata pronounced they like a z and the sh like an s. ‘‘I shall do it,” replied Hammad al-Rawia. Abu Ata entered soon after and said: Hayakum Allah (God grant you long life, (pronouncing the first word with an ordinary h instead of the emphatic h; on which they made answer: Marhaban Marhaban! (Welcome Welcome), [substituting one h for the other and thus) imitating his [vicious) pronunciation."
فقالوا له: ألا تتعشى فقال: قد تعسيت، فهل عندكم نبيذ نشرب فقالوا: نعم، فأتوا له بنبيذ فشرب حتى استرخى فقال له حماد الراوية: يا أبا عطاء، كيف معرفتك باللغز فقال: هسن، يريد حسن،,"They asked him if he had dined (taashit)? and he replied: “Yes I have dined (taassit); but have you got any nabiz here?” They answered that they had and, when it was brought, he drank till he relaxed from his gravity. Hammad al-Rawia then said to him: (t Tell me, Abu Ata! have you a talent for solving riddles?” He replied: “Pretty fair” (hasan), meaning to say Hasan."
"فقال له ملغزا في جرادة:
فما صفراء تكنى أم عوف… كان رجيلتيها منجلان
فقال: زرادة، فقال: صدقت،","Hamm Ad then propounded to him the following enigma of which the word is locust (jarada): What is the yellow thing nicknamed Umm Auf, whose two little legs are like two reaping- books? Zarada replied Abu Ate. “Right!” said the other."
"ثم قال ملغزا في زج:
فما اسم حديدة في الرمح ترسي… دوين الصدر ليست بالسنان
فقال أبو عطاء: زر، فقال حماد: أصبت،","Hammad then proposed this riddle, the word of which is zujj; What is the name of the iron fastened to the spear, somewhat below the center of it, and which is not the head? “Zurr, said Abu Ala. “You have hit upon it,” said Hammad."
"ثم قال ملغزا في مسجد بجوار بني شيطان، وهو بالبصرة:
أتعرف مسجدا لبني تميم… فويق النيل دون بني أبان
فقال: هو في بني سيطان، فقال: أحسنت، ثم تنادموا وتفاكهوا إلى سحرة في أرغد عيش.","He then propounded the following riddle, on a mosque near Basra: Knows thou a mosque belonging to the Banu Tamim, a little beyond al-Nil and on this side of Banu Abban? “It is Banu Saitan,” answered Abu Ataa. “Right!” said Hammad. They thus passed an agreeable night, conversing and carousing till morning."
وهذا أبو عطاء من الشعراء المجيدين، وكان عبدا أخرب، والأخرب: المشقوق الأذن، وله في كتاب الحماسة مقاطيع ناردة، ولولا خشية التطويل والخروج عن المقصود لذكرن جملة من شعره ونوادره.,"This Abu Ataa was a good poet and an akhrab slave; akhrab means: having the cars slit. Some fane pieces of his are given in the Hamasa and, were l not afraid of being prolix and led away from my subject, I should insert here a number of them,"
وتوفي مكحول المذكور في سنة ثماني عشرة، وقيل ثلاث عشرة، وقيل ست عشرة، وقيل اثنتي عشرة، وقيل أربع عشرة ومائة، رضي الله عنه.,"Makhul died in the year one hundred and eighteen (A. D. seven hundred and thirty six); other accounts place his death in the years one hundred and thirteen, one hundred and sixteen, one hundred and twelve and one hundred and fourteen."
وكابل: بفتح الكاف وبعد الألف باء موحدة مضمومة ثم لام، وهي ناحية معروفة ببلاد السند.,Kabul is a well-known place in the province of Sind.
ملكشاه السلجوقي,"MALAK SHAH, THE SON OF ALP ARSLAN"
أبو الفتح ملكشاه بن ألب أرسلان محمد بن داود بن ميكائيل بن سلجوق بن دقاق، الملقب جلال الدولة وقد تقدم ذكر أبيه وجماعة من أهل بيته.,"Abu al-Fath Malak Shah, the son of Alp Arslan Muhammad, the son of Dawud, the son of Mikayil, the son of Saljuk, the son of Dukak, bore the surname of Jalal al-Dawla [the magnificence of the empire). We have already spoken of his father and of some other members of the same family."
ولما توفي أبوه في التاريخ المذكور في ترجمته كان ملكشاه المذكور في صحبته، ولم يصحبه قبلها في سفر غير هذه المرة، فولي الأمر من بعده بوصية والده وتحليف الأمراء والجناد على طاعته،,"At the time of Alp Arslan’s death, his son Malak Shah was with him, though he had never accompanied him in any previous expedition. When Alp Arslan was about to breathe his last, he nominated Malak Shah as his successor and caused the emirs and the troops to swear fealty to him."
ووصى وزيره نظام الملك أبا علي الحسن المقدم ذكره في حرف الحاء على تفرقة البلاد بين أولاده، ويكون مرجعهم إلى ملكشاه المذكور، ففعل ذلك وعبر بهم نهر جيحون راجعا إلى البلاد، وقد شرحت الوقاعة في ترجمة والده فلا حاجة إلى الإعادة.,"he ordered, at the same time, his vizir, Nizam al-Mulk Abu Ali al-Hasan, to distribute the provinces of the empire between his other sons, on the condition of their acknowledging the supremacy of Malak Shah. The directions being executed, Malak Shah crossed the Jaihun and returned into the province (of Khorazan). As we have spoken of this event (the death of Alp Arslan), we need not relate it here."
فلما وصل إلى البلاد وجد بعض أعمامه وهو قاروت بك صاحب كرمان قد خرج عليه، فعاجله وتصافا بالقرب من همذان، فنصره الله عليهم وانهزم عمه، فتبعه بعض جند ملكشاه فأسروه وحملوه إلى ملكشاه،,"On arriving in that country, Malak Shah, being informed that his uncle Karut, lord of Kerman, had revolted against him, hastened to attack him and gave him battle near Hamadan. Karut was defeated and, being closely pursued by a detachment of Malak Shah’s troops, he fell into their hands and was brought back into the presence of his nephew."
فبذل التوبة ورضي بالاعتقال وأن لا يقتل، فلم يجبه ملكشاه إلى ذلك، فأنفذ له خريطة مملوءة من كتب أمرائه، وأنهم حملوه على الخروج عن طاعته وحسنوا له ذلك، فدعا السلطان بالوزير نظام الملك فأعطاه الخريطة ليفتحها ويقرأ ما فيها، فلم يفتحها، وكان هناك كانون نار فرمى الخريطة فيه فاحترقت الكتب،,"Finding that all his promises of repentance were of no avail and that the declaration of his willingness to remain imprisoned for life, provided his life were spared, obtained no reply from Malak Shah, he sent to him a casket containing the letters of those emirs who had pushed him to revolt. The sultan called for Nizam al-Mulk and told him to examine the contents of the casket; but the vizir, instead of obeying his orders, threw it unopened into a brazier which happened to be at hand."
فسكنت قلوب العساكر وأمنوا، ووطنوا أنفسهم على الخدمة، بعد أن كانوا قد خافوا من الخريطة لأن أكثرهم كان قد كاتبه، وكان ذلك سبب ثبات قدم ملكشاه في السلطنة، وكانت هذه معدودة في جميل آراء نظام الملك.,"As a great number of Malak Shah’s officers had written to Karut, the discovery of the casket gave them much alarm, but the burning of its contents allayed their apprehensions and secured their fidelity. This proceeding, which established the authority of the sultan, is considered as a striking example of Nizam al-Mulk’s consummate prudence."
ثم إن ملكشاه أمر بقتل عمه فخنق بوتر قوسه، واستقرت القواعد للسلطان وفتح البلاد واتسعت عليه المملكة، وملك ما لم يملكه أحد من ملوك الإسلام بعد الخلفاء المتقدمين فكان في مملكته جميع بلاد ما وراء النهر وبلاد الهياطلة وباب الأبواب والروم وديار بكر والجزيرة والشام,"Malak Shah then ordered his uncle to be put to death and had him strangled with the string of his own bow. Having settled his power on a solid basis, he increased his empire by conquests such as had never been made by any Muslim prince, since the time of the ancient caliphs. He reduced under his sway the country beyond the Jaihun, the territory of the Haiatila (Tokharistan), Bab al-Abwab (Derbend), al-Rum [Asia Minor), Diar Bakr, al-Jazira (Mesopotamia) and Syria."
وخطب له على جميع منابر الإسلام سوى بلاد المغرب، فإنه ملك من كاشغر وهي مدينة في أقصى بلاد الترك إلى بيت المقدس طولا، ومن القسطنطينية إلى بلاد الخزر وبحر الهند عرضا، وكان قد قدر لمالكه ملك الدنيا.,"The public prayer was offered up in his name from all the pulpits of Islamism, excepting those of Maghrib [Africa and Spain); for his dominion extended in length from Kashghar, a city in the farthest extremity of the country inhabited by the Turks, to Bait al-Makdis [Jerusalem), and, in breadth, from [the vicinity of) Constantinople to the country of the Khazars and the Indian Ocean. He was thus enabled to entrust to his Mamluks the government of the world."
وكلن من أحسن الملوك سيرة حتى كان يلقب بالسلطان العادل، وكان منصورا في الحروب، ومغرما بالعمائر، فحفر كثيرا من الأنهار، وعمر على كثير من البلدان الأسوار، وأنشأ في المفاوز رباطات وقناطر،,"The justice of his conduct ranked him among the best of kings and obtained for him the title of al-Malik al-Adil [the just prince). Successful in war, he labored also with zeal in spreading [throughout his empire) the benefits of civilization: he dug numerous canals, walled a great number of cities, built bridges and constructed ribats in the desert places."
وهو الذي عمر جامع السلطان ببغداد ابتدأ بعمارته في المحرم من سنة خمس وثمانين وأربعمائة، وزاد في دار السلطنة بها، وصنع بطريق مكة مصانع، وغرم عليها أموالا كثيرة خارجة عن الحصر، وأبطل المكوس والخفارات في جميع البلاد.,"The mosque at Baghdad which is called Jami al-Sultan, was erected by him; the building of this edifice, which added new splendor to the seat of the empire, was commenced in the month of Muharram, four hundred and eighty five (Feb.-March, A. D. one thousand and ninety two). He spent immense sums in constructing (caravanserais) on the road leading to Mecca, and he suppressed all [illegal) tolls and duties throughout his dominions."
وكان لهجا بالصيد، حتى قيل إنه ضبط ما اصطاده بيده فكان عشرة آلاف، فتصدق بعشرة آلاف دينار بعد أن نسي كثيرا منه، وقال: إنني خائف من الله سبحانه وتعالى لإزهاق الأرواح لغير مأكلة، وصار بعد ذلك كلما قتل صيدا تصدق بدينار.,"His fondness for the chase was excessive; it is stated that he had an account taken of the number of animals killed by him, with his own hand, and that it amounted to ten thousand. He therefore gave ten thousand pieces of gold in alms; but previously to that, he had slain many more of which no reckoning had been kept. “I fear,” said he, “offending Almighty God by shedding the blood of animals [for pleasure and) not for food;” so, ever after, when he killed a head of game, he bestowed a piece of gold in charity."
وخرج من الكوفة لتوديع الحاج، فجاوز العذيب وشيعهم بالقرب من الواقصة وصاد في طريقه وحشا كثيرا فبنى هناك منارة من حوافر الحمر الوحشية وقرون الظباء التي صادها في ذلك الطريق، والمنارة باقية إلى الآن وتعرف بمنارة القرون، وذلك في سنة ثمانين وأربعمائة.,"Having set out from Kufa, with the intention of accompanying the pilgrim caravan a part of the way, he passed through al-Ozaib and went with them as far as Wakisa. As he had met a great number of wild animals on his way, he ejected there a tower with the hoofs of the onagers and the horns of the deer which he killed during the journey. This took place in the year four hundred and eighty (A. D. one thousand and eighty seven or one thousand and eighty eight). The tower still remains standing and is called the minaret of horns (Minarat al-Kurun)."
وكانت السبيل في أيامه ساكنة والمخاوف آمنة، تسير القوافل من ما وراء النهر إلى أقصى الشام وليس معها خفير، ويسافر الواحد والإثنان من غير خوف ولا رهب.,"During his reign, all the roads were safe, and places of danger no longer inspired- terror; caravans travelled without an escort from the country beyond the Jaihun to the farthest extremity of Syria; even one or two persons might undertake a journey without fear or apprehension."
وحكى محمد بن عبد الملك الهمذاني في تاريخه أن السلطان ملكشاه المذكور توجه لحرب أخيه تكش فاجتاز بمشهد علي بن موسى الرضا رضي الله عنهما بطوس ودخل مع نظام الملك الوزير وصليا فيه وأطالا الدعاء، ثم قال لنظام الملك: بأي شيء دعوت,"Muhammad Ibn Abd al-Malik al-Hamazani relates, in his History, that the sultan Malak Shah marched against his brother Tukush, and, on passing by the funeral chapel erected at Tus over Ali Ibn Musa al-Rida, he entered into it with Nizam al-Mulk They both remained a long time in prayer, after which the sultan asked the vizir what he had prayed for."
قال: دعوت الله تعالى أن ينصرك ويظفرك بأخيك، فقال: أما أنا فلم أدع بهذا بل قلت: اللهم انصر أصلحنا للمسلمين وأنفعنا للرعية.,"Nizam al-Mulk replied: “I implored God to assist you and grant you the victory over your brother.” (Weill” said Malak Shah, “that was not what I asked for; I only said: ‘Almighty God! come to our assistance and give thy aid to him of the two whose reign will be the more advantageous to the Muslims and the more profitable to the people.”"
ثم قال الهمذاني أيضا عقيب هذا: وحكي أن واعظا دخل عليه ووعظه، فكان من جملة ما حكى له أن بعض الأكاسرة اجتاز منفردا عن عسكره على باب بستان، فتقدم إلى الباب وطلب ماء يشربه، فأخرجت له صبية إناء فيه ماء السكر والثلج، فشربه واستطابه،,"Farther on, al-Hamazani says: “It is related that a preacher entered into his presence and made him an exhortation, in which he said, amongst other things: A certain Kosraes happened to go apart from his army and pass near a garden. He went up to the gate and asked for a drink of water. A young girl brought him out a cup filled with sugar-cane juice (cooled) with snow."
فقال لها: هذا كيف يعمل فقالت: إن قصب السكر يزكو عندنا حتى نعصره بأيدينا، فيخرج منه هذا الماء، فقال: ارجعي وأحضري شيئا آخر، وكانت الصبية غير عارفة به، ففعلت، فقال في نفسه: الصواب أن أعوضهم عن هذا المكان وأصطفيه لنفسي،,"Finding the draught very good, he asked how it was made, and she answered: The sugar-cane grows so well with us that we can squeeze it with our hands and press out of it this juice. Go then, said he, and bring me more. The girl obeyed (and went in) without knowing who he was, and kosraes said to himself: I must remove those people elsewhere and take their garden for myself."
فما كان بأسرع من خروجها باكية، وقالت: إن نية سلطاننا قد تغيرت، فقال: ومن أين علمت ذلك قالت: كنت آخذ من هذا ما أريد من غير تعسف، والآن فقد اجتهدت في عصر القصب فلم يسمح ببعض ما كان يأتي،,"“Almost immediately after, the girl came out weeping and said: The intentions of our sultan are changed! How do you know that? said he. She replied: I used to take at random as much of that (sugar-cane) as I wanted; but now, notwithstanding all my efforts in pressing it, I cannot obtain from it even a small part of what I got the first time."
فعلم صدقها، فرجع عن تلك النية، ثم قال لها: ارجعي الآن فأنك تبلغين الغرض، وعقد على نفسه أن لا يفعل ما نواه، فخرجت الصبية ومعها ما شاءت من ماء السكر وهي مستبشرة. فقال السلطان للواعظ: فلم لا تذكر للرعية أن كسرى اجتاز على بستان فقال للناطور: ناولني عتقودا من الحصرم،,"The sultan felt the truth of her words, gave up his intention and told her to go back again, saying that she would succeed. The girl obeyed and then came forth rejoicing, with an abundance of sugar-cane juice. The sultan here said to the preacher: Why do you not relate to the people how kosraes passed by a garden and asked for a bunch of grapes just ripening."
فقال له: ما يمكنني ذلك، فإن السلطان لم يأخذ حقه ولا تجوز لي خيانته، فعجب الحاضرون من مقابلته الحكاية بمثلها، ومعارضته بما أوجب الحق له ما أوجب الحق عليه.,"The keeper made answer; Thai I cannot give, for the sultan has not yet received the share to which he has a right, and it is not lawful for me to wrong him of his due. The persons present admired the talent of the sultan in matching one story with another and adducing an anecdote favorable to his own rights in reply to one li which reminded him of his duties.”"
وحكى الهمذاني أيضا أن سواديا لقيه وهو يبكي، فسأله السلطان عن سبب بكائه، فقال : ابتعت بطيخا بدريهمات لا أملك غيرها، فلقيني ثلاثة أغلمة أتراك فأخذوه مني، وما لي حيلة سواه،,"The following anecdote is related by the same historian: “This sultan met a native of al-Sawad and, seeing him weep, he asked him what was the cause of his grief. The man replied: “ I bought a water-melon for a few pence, the only money I had, but I was met by three turkish pages who took it from me; yet that (melon) was the only resource I had (for making a small gain).’"
فقال: أمسك، واستدعى فراشا وكان ذلك عند باكورة البطيخ، وقال له: إن نفسي قد تاقت إلى البطيخ، فطف في العسكر وانظر من عنه شيء فأحضره، فعاد ومعه بطيخ، فقال: عند من رأيته قال: عند الأمير فلان، فأحضره,"The sultan told him to keep silent, and, as the season for early melons was just coming in, he called on a tent-pitcher and said: I have a longing for melons; go therefore through the camp and, if you find one, bring it here.’ “The man (obeyed and) brought back a melon. “The sultan asked him in whose possession he had found it and, being informed that it was such and such an emir who had it, he caused that officer to be brought into his presence."
وقال: من أين لك هذا البطيخ فقال: جاء به الغلمان، فقال: أريدهم الساعة، فمضى وقد عرف نية السلطان فيهم، فهربهم وعاد فقال: لم أجدهم فالتفت إلى السوادي وقال: هذا مملوكي وقد وهبته لك حين لم يحضر القوم الذين أخذوا متاعك، والله لئن خليته لأضربن عنقك،,"Where did you get this melon?’ said he. The emir replied: “It was brought to me by my pages.’ ‘Bring them here immediately;’ said the sultan. The emir withdrew and, being aware of the sultan’s intention with respect to them, he bade them take to flight. When he came back, he declared that he could not find them; on which the sultan turned towards the native of al-Sawad and said: ‘Take this slave of mine; I give him to you because he has not delivered up the persons who took your property; now, by Allah! if you let him go, I shall strike off your head.’"
فأخذه السوادي بيده، وأخرجه من بين يدي السلطان فاشترى المير نفسة بثلاثمائة دينار، وعاد السوادي وقال: يا سلطان، قد بعث المملوك بثلثمائة دينار فقال: أو قد رضيت قال: نعم، قال: امض مصاحبا.,"The man laid hold of the emir and led him out of the sultan’s presence. He then sold him his liberty for three hundred pieces of gold and, having come back, he said: ‘O Sultan, I have sold your slave for three hundred pieces of gold.’ Are you satisfied?’ said the sultan. ‘I am.’ Well,’ go away and good luck attend you.’"
وكانت البركة والثمن مقرونين بناصيته، فكان إذا يدخل أصبهان أو بغداد أو أي بلد من البلاد كان، دخل معه عدد لا يحصى لكثرته فيرخص السعر وتنحط أثمان الأشياء عما كانت عليه قبله، ويكتسب المتعيشون مع عسكره الكسب الكثير.,"The sultan’s prosperity and good fortune never abandoned him: when he entered Ispahan, Baghdad or any other city, accompanied by his followers, the number of whom was immense, a great diminution ensued in the price of provisions and other objects, so that the persons who sought to gain their livelihood furnished provisions to the troops with much profit to themselves.”"
وحكى الهمذاني أيضا أنه أحضرت إليه مغنية وهو بالري، فأعجب بها واستطاب غناءها، فهم بها فقالت: يا سلطان، إني أغار على هذا الوجه الجميل أن يعذب بالنار، وإن الحلال أيسر، وبينه وبين الحرام كلمة، فقال: صدقت، واستدعى القاضي فتزوجها منه وابتنى بها، وتوفي عنها.,"The same al-Hamazani relates that, when the sultan was at Rai, a female singer was presented to him. Being struck with her beauty and charmed with her voice, he resolved to gratify his passion, but she addressed him in these terms: “Sultan of the universe! I love too well this handsome face of mine to have it tormented hereafter in the fire of hell. A lawful act is easy to be done and one single word suffices to distinguish it from an unlawful one.” The sultan felt the truth of what she said and, having sent for the kadi, he got united to her in marriage. He died, leaving her a widow."
وعيون محاسنه أكثر من أن تحصى. وحكى الهمذاني أيضا أن ناظم الملك الوزير وقع للملاحين الذين عبروا بالسطان والعسكر نهر جيحون على العامل بأنطاكية، وذلك لسعة المملكة، وكان مبلغ أجره المعابر أحد عشر ألف دينار.,His noble deeds were numerous beyond description. It is stated by al- Hamadani that the vizir Nizam al-Mulk gave to the boatmen who ferried the sultan and his troops across the Jaihun a bill payable by the revenue-collector of Antioch; so vast was the extent of the empire. The sum for ferriage amounted to eleven thousand pieces of gold (dinars).
وتزوج الإمام المقتدي بأمر الله أمير المؤمنين ابنة السلطان، وكات السفير في الخطبة الشيخ أبا إسحاق الشيرازي صاحب المهذب والتنبيه رحمه الله تعالى، وأنقذه الخليفة إلى نيسابور لهذا السبب، فإن السلطان كان هناك، فلما وصل إلى بغداد في أقل من أربعة أشهر، وناظر إمام الحرمين هناك،,"The caliph al-Muktadi billah married a daughter of this sultan. The ambassador sent to ask her in marriage was the shaikh Abu Ishak al-Shirazi, the author of the Muhazzab and the Tanbih: Being dispatched on this mission, he proceeded to Naisapur where he found the sultan, delivered his message and succeeded in the negotiation. “In somewhat less than four months,” says al-Hamazani, “Abu Ishak returned."
فلما أراد الإنصراف من نيسابور خرج إمام الحرمين للوداع، وأخذ بركابه حتى ركب أبو إسحاق، وظهر له في خراسان منزلة عظيمة وكانوا يأخذون التراب الذي وطئته بغلته فيتبركون به.,"When at Naisapur, he discussed (points of law) with the Imam al-Haramain and, on his departure, the Imam came out to bid him farewell and even held his stirrup till he mounted. The utmost respect was shewn to Abu Ishak in Khorasan; the people gathered up the dust in the footsteps of his mule and preserved it as a relic of great virtue.”"
وكان زفاف ابنة السلطان إلى الخليفة في سنة ثمانين وأربعمائة، وفي صبيحة دخولها عليه أحضر الخليفة المقتدي عسكر السلطان على سماط صنعه لهم كان فيه أربعون ألف منا سكرا، وفي بقية هذه السنة في ذي القعدة منها رزق الخليفة ولدا من ابنة السلطان سماه أبا الفضل جعفرا، وزينت بغداد لأجله.,"In the year four hundred and eighty (A. D. one thousand and eighty seven or one thousand and eighty eight), the daughter of the sultan was conducted in state to the caliph, and, on the morning of the day in which the marriage was consummated, the caliph caused the sultan’s troops to be brought to a banquet [simat] which he had prepared for them and in which forty thousand maims of sugar alone were consumed. The same year, in the month of Zu al-Kaada (February, A. D. one thousand and eighty eight), the princess bore the caliph a son to whom he gave the name of Abu al-Fadl Jaafar. The city of Baghdad was splendidly adorned on this occasion."
وكان السلطان قد دخل إلى بغداد دفعتين، وهي من جملة بلاده التي تحتوي عليها مملكته، وليس للخليفة فيها سوى الاسم، فلما عاد إليها الدفعة الثالثة دخلها في أوائل شوال سنة خمس وثمانين وأربعمائة، وخرج من فوره إلى ناحية دجيل لأجل الصيد،,"it formed part of the sultan’s states, the caliph having there only a nominal authority. This was the second time the sultan visited Baghdad. He entered it for the third time in the beginning of the month of Shawwal, four hundred and eighty five (Nov. A. D. one thousand and ninety two), and set off immediately on a hunting party, in the direction of the Dujail."
فاصطاد وحشا وأكل من لحمه، فابتدأت به العلة، وافتصد، فلم يكثر من إخراج الدم، فعاد إلى بغداد مريضا، ولم يصل إليه أحد من خاصته، فلما دخلها توفي ثاني يوم دخوله، وهو السادس عشر من شوال سنة خمس وثمانين وأربعمائة، وكانت ولادته في التاسع من جمادى الأولى سنة سبع وأربعين وأربعمائة، رحمه الله تعالى،,"Having then killed an antelope and eaten of its flesh, he was taken ill and had to be bled; but, as enough of blood was not drawn from him, he returned to Baghdad very unwell and none of his officers were admitted into his presence. He entered the city on the fifteenth of Shawwal, four hundred and eighty five (the eighteenth of Nov. A. D. one thousand and ninety two), and died the next day. He was born on the ninth of the first Jumada, four hundred and forty seven (the sixth of August, A. D. one thousand and fifty five)."
وقيل إنه سم في خلال تخلل به، وحمل تاوبته إلى أصبهان ودفن بها في مدرسة عظيمة موقوفة على طائفة للشافعية والحنفية، ولم يشهد أحد جنازته ببغداد ولا صلي عليه في الصورة الظاهرة ولا جلسوا للعزاء، ولا حذف عليه ذنب فرس كعادة أمثاله، بل كأنه اختلس من العالم.,"Some say that his death was caused by a poisoned tooth-pick. His funeral was conducted in the most private manner; no prayer was said over the grave, no sittings of condolence were held, no hair was cut off the tails of horses, though such a thing was customary in the case of persons such as he. One would have thought he had been snatched away bodily from the world. His corpse was borne to Ispahan and interred in the great college appropriated to the Shafiites and Hanifites."
ومن عجيب الاتفاق أنه لما دخل بغدا في هذه المرة، وكان للخليفة المقتدي ولدان أحدهما الإمام المستظهر بالله والآخر أبو الفضل جعفر ابن بنت السلطان وقد تقدم ذكر ولادته، وكان الخليفة قد بايع لولده المستظهر بالله بولاية العهد من بعده لأنه كان الأكبر، فألزم السلطان الخليفة أن يخلعه إلى البصرة،,"We shall here relate a singular circumstance: When he entered Baghdad for the third time, the caliph had two sons, one of whom was (subsequently) the imam al-Mustazhir billah; the other, who bore the name of Abu al-Fadl Jaafar, was the son of the sultan’s daughter. The caliph had solemnly designated as his successor the first named of these two, because he was the elder, but the sultan insisted that he should revoke the nomination, declare Abu al-Fadl heir to the caliphate, put him in possession of Baghdad and then remove himself to Basra."
فشق ذلك على الخليفة، وبالغ في استنزال السلطان عن هذه الرأي، فلم يفعل، فسأل المهلة عشرة أيام ليتجهز فأمهله،,"The caliph felt the greatest repugnance to execute what had been required of him; he used every effort to change the sultan’s determination and, finding all his remonstrances fruitless, he asked and obtained a delay of ten days in order to make the necessary preparations for his departure."
فقيل إن الخليفة في تلك الأيام جعل يصوم ويطوي وإذا أفطر جلس على الرماد للإفطار، وهو يدعو الله سبحانه وتعالى على السلطان، فمرض السلطان في تلك الأيام ومات، وكفي الخليفة أمره، وتزوج ابنة الإمام المستظهر بالله ابنة السلطان خاتون العصمة في سنة اثنتين وخمسمائة.,"It is related that, during these days, he kept a rigorous fast and, when he did take food, he sat upon ashes and invoked the assistance of the Almighty God against the sultan. That period of time had not yet elapsed when the sultan fell ill and died, and the caliph was thus delivered from his trouble. In the year five hundred and two (A. D. one thousand one hundred and eight or one thousand one hundred and nine), the imam al-Mustazhir billah married Khatun al-Esma, the daughter of Malak Shah."
وقد تقدم ذكر أولاده الثلاثة الملوك، وهم بركياروق وسنجر محمد، كل واحد له ترجمة في حرفه، رحمهم الله تعالى أجمعين.,"We have already spoken of this sultan’s three sons, the princes Barkyaruk, Sinjar and Muhammad."
وكاشغر: بفتح الكاف وبعد الألف شين معجمة ساكنة وغين معجمة مفتوحة وبعدها راء، وقد ذكرت أين هي فلا حاجة إلى الإعادة، وهي قصبة بلاد تركستان.,"Having mentioned [above] where Kashghar is situated, we need not repeat our observations."
والواقصة: بفتح الواو وبعد الألف قاف مكسورة وبعدها صاد مهملة مفتوحة ثم هاء ساكنة، وهي منزل معروف بطريق مكة يقال لها واقصة الحرون.,Al-Wakisa is a well-known halting-place on the road to Mecca. It is called also Wakisat al-Harun.
منصور الفقيه,MANSUR AL-TAMIMI THE JURISCONSULT
أبو الحسن منصور بن إسماعيل بن عمر لتميمي المصري الفقية الشافعي الضرير؛ أصله من رأس عين، البلدة المشهورة بالجزيرة، وأخذ الفقه عن أصحاب الشافعي، رضي الله عنه وعن أصحاب أصحابه. وله مصنفات في المذهب مليحة منها الواجب” و “المستعمل” و “المسافر” و “الهدية” وغير ذلك من الكتب، وله شعر جيد سائر،”,"Abu ’l-Hasan Mansur Ibn Ismail Ibn Omar al-Tamimi (member of the tribe of Tamim) al-Darir (the blind), was a native of Egypt and a jurisconsult of the Shafiite sect.’ His family belonged to Ral-Ain, a well-known town in Mesopotamia. He acquired his knowledge of the law from the immediate disciples of al-Shafie and from those who had studied under them. Some good works were composed by him on the doctrines of his sect, such as the Wajib (necessary), the Mustamal (usual pratice), the Musafir (traveler) and the Hidaya [direction). He left also some fine poems which became popular."
"ومن هنا أخذ أبو العلاء المعري قوله من قصيدته المشهورة:
والنجم تستصغر الأبصار رؤيته… والذنب للطرف لا للنجم في الصغر",It was from this passage that Abu al-Alaa al-Maarri borrowed the idea which he thus expressed in a well-known qasida: To our eyes the stars seem very small; but the fault of littleness belongs not to the stars but to our eyes.
"ومن شعره أيضا:
لي حيلة فيمن ينم… وليس في الكذاب حيله
من كان يخلق ما يقو… ل فحيلتي فيه قليله","In another piece he (Mansur) says: I can guard against the calumniator, but not against the liar. Against him who invents what he says, my resources are small indeed."
"وله أيضا:
الكلب أحسن عشرة… وهو النهاية في الخساسه
ممن ينازع في الريا… سة قبل أوقات الرياسه","By the same: A dog, despicable as he is, would be fitter for a companion than a man who contends for superiority before the time of his obtaining it has come."
"وحكي أنه أصاب مسغبة في سنة شديدة القحط،، فرقي سطح داره ونادى بأعلى صوته في الليل:
الغياث الغياث يا أخرار… نحن خلجانكم وأنتم بحار
إنما تحسن المواساة في الش… دة لا حين ترخص الأسعار
فسمعه جيرانه، فأصبح على بابه مائة حمل بر.","It is related that, in a year of excessive drought, he suffered greatly from hunger; so, one night, he went up to the [flat] roof of his house and recited in his loudest voice the following verses:
Help! O you generous! you are seas (or tanks of beneficence) and we are the rivulets {which they should supply). Assistance is good in the hour of need, not when provisions are cheap. These words were heard by his neighbors and, the next morning, he found one hundred charges of wheat deposited at his door."
وحكاياته وأخباره مشهورة؛ وتوفي في جمادى الأولى سنة ست وثلثمائة بمصر، وقال الشيخ أبو إسحاق في الطبقات”: إنه مات قبل العشرين والثلثمائة، رحمه الله تعالى.”,"The anecdotes told of him are well known. He died at Old Cairo, in the month of the first Jumada three hundred and six (Oct.-Nov. A. D. nine hundred and eighteen). The shaikh Abu Ishak (al-Shirazi) says, in his Tabakat, that his death took place before the year three hundred and twenty."
وذكره القاضي أبو عبد الله القضاعي في كتاب خطط مصر” فقال: أصله من رأس عين وسكن الرملة، وقدم إلى مصر وسكنها، وتوفي سنة ست وثلثمائة، وكان فقيها جليل القدر، متصرفا في كل علم، شاعرا مجيدا، لم يكن في زمانه مثله بمصر.”,"The kadi Abu Abd Allah al-Kudai speaks of him in the khitat and says: “He drew his origin from Ral-Ain and inhabited Ramla, whence he removed to Old Cairo. He resided there for some time and died in the year three hundred and six. He was a jurisconsult of high authority, versed in every branch of knowledge and a good poet. The like of him was not to be found in Old Cairo."
وكان من أكرم الناس على أبي عبيدة القاضي، حتى كان منهما ما كان بسبب المسألة، وكان لأبي عبيدة في كل عشية مجلس يذاكر فيه رجلا من أهل العلم ويخلو به، خلا عشية الجمعة فإنه كان يخلو بنفسه فيها،,"The kadi Abu Obaid professed the utmost esteem for him up to the moment of the (discussion they had on a) point of law. Abu Obaid held a sitting every evening in which he examined legal questions with some person learned in that science, but, on Fridays, he remained alone."
فكان من العشايا عشية يخلو فيها بمنصور، وعشية يخلو فيها بأبي جعفر الطحاوي، وعشية يخلو فيها بمحمد بن الربيع الجيزي، وعشية يخلو فيها بعفان بن سليمان، وعشية يخلو فيها بالسجستاني، وعشية يخلو فيها للنظر مع الفقهاء، وربما حدث،,"One of these evenings he gave to Mansur, another to Abu Jaafar al-Tahawi, a third to Muhammad Ibn al-Rabi al-Jizi, a fourth to Affan Ibn Suleiman, a fifth to al-Sijistani, and a sixth to discussions with jurisconsults, and, sometimes, to the teaching of Traditions."
فجرى بينه وبين منصور في بعض العشايا ذكر الحامل المطلقة ثلاثا، ووجوب نفقتها، فقال أبو عبيد: زعم قوم أن لا نفقة لها في الثلاث، وأن نفقتها في الطلاق غير الثلاث، فأنكر ذلك منصور، وقال: قائل هذا ليس من أهل القبلة.,"One evening, during his conversation with Mansur, mention was made of [the maxim according to which) the pregnant woman, divorced by three (declarations) is intitled to alimony. On this, Abu Obaid observed: Some persons have pretended that, after a divorce by three [declarations), she has no right to alimony, being intitled to it only after the first and the second.’ Mansur condemned that doctrine and declared that whoever held it was no Muslim."
ثم انصرف منصور فحدث بذلك أبا جعفر الحطاوي، فحكاه أبو جعفر لأبي عبيدة فأنكره، وبلغ ذلك منصورا فقال: أنا أكذبه، واجتمع الناس عند القاضي وتواعدوا لحضور ذلك،,"He then withdrew and acquainted Abu Jaafar al-Tahawi with the conversation, and this doctor repeated it again to Abu Obaid. The latter denied having said so, and al-Mansur, being informed of this, declared that he would give him the lie. The company having agreed that they should be present at this scene, met again at the kadi’ s."
فلما حضروا لم يتكلم أحد، فابتدأ أبو عبيد وقال: ما أريد أحدا يدخل علي، ما أريد منصورا ولا نصارا ولا منتصرا، قوم عميت قلوبهم كما عميت أبصارهم يحكون عنا ما لم نقله، فقال له منصور: قد علم الله أنك قلت كذا وكذا،,"All being assembled, no person uttered a word till Abu Obaid said: ‘I do not want anyone to come into my presence! I want neither Mansur, nor Nassar nor Muntasir! a set of people whose hearts are as blind as their eyes, and who attribute to us things which we never mentioned.’ On this, Mansur said to him: ‘God well knows that you said so and so.’"
فقال أبو عبيد: كذبت، فقال له منصور: قد علم الله الكاذب، ونهض فلم يأخذ أحد بيده غير أبي بكر ابن الحداد فإنه أخذ بيده وخرج معه حتى ركب،,"‘You lie!’ exclaimed Abu Obaid. ‘God,’ replied Mansur, ‘well knows who is the liar.’ He then rose up, but none would take him by the hand to lead him out except Abu Bakr Ibn al-Haddad who did so and then helped him to mount (his mule)."
وزاد الأمر فيما بينهما، وتعصب الأمير ذكا وجماعة من الجند وغيرهم لمنصور، وتعصب للقاضي جماعة، وشهد على منصور محمد بن الربيع الجيزي بكلام سمعه منه يقال إن منصورا حكاه عن النظام،,"“The mutual animosity of the two doctors increased to such a degree that Zaka, the governor of the city, and a number of the soldiers, with other individuals besides, took the part of Mansur, whilst another set of people joined in support of the kadi. Muhammad Ibn al-Rabi al-Jizi deposed that he had heard Mansur enounce a certain (heterodox) opinion (which he mentioned) and that he gave it on the authority of al-Nazzam."
فقال القاضي: إن شهد عليه آخر مثل ما شهد به عليه محمد بن الربيع ضربت عنقه، فخاف على نفسه ومات في جمادى الأولى من السنة المذكورة.,"On this, the kadi declared that if a second witness made a similar declaration, he would have Mansur’s head struck off. Mansur was thus put in fear of his life and died in the month of the first Jumada of the above year (A. H. three hundred and six)."
وخاف أبو عبيد أن يصلي عليه لأجل الجند الذين تعصبوا لمنصور، فتأخر عن جنازته لهذا السبب، وحضرها الأمير ذكا وابن بسطام صاحب الخراج، وأوعظ الناس ولم يتخلف كبير أحد، وذكر لأبي عبيد أن منصورا قال عند موته:,"Abu Obaid, being afraid of the soldiers who had taken Mansur’s part, abstained from going to the funeral, but it was attended by the emir Zaka, Ibn Bastam the land-tax collector, all the grandees, and a great crowd of people. Abu Obaid was informed that Mansur said, on his death-bed."
"قضيت نحبي فسر قوم… حمقى بهم غفلة ونوم
كأن يومي علي حتم… وليس للشامتين يوم
تموت قبلي ولو بيوم… ونحن يوم النشور توم","I fulfilled my destiny, but silly people, heedless and plunged in lethargy, rejoice. My sleep (of death) was a thing decreed, and short shall be the day of those who rejoice in the misfortunes of others."
"فأطرق أبو عبيد ساعة ثم قال:
فقد فرحنا وقد شمتنا… وليس للشامتين لوم
والله أعلم بالصواب.","When Abu Obaid heard these verses, he held down his head for some time and then recited as follows: “Let him die even but a day before us, we shall be the (favored) people on the day of the resurrection. Yes! we have rejoiced and delighted in (his) misfortunes, and no blame to those who have rejoiced therein.”"
الحاكم العبيدي,AL-HAKIM BIAMR ILLAH
أبو علي المنصور الملقب الحاكم بأمر الله بن العزيز بن المعز بن المنصور بن القائم ابن المهدي صاحب مصر وقد تقدم ذكر أجداده وجماعة من أحفاده، وسيأتي ذكر أبيه في حرف النون إنشاء الله تعالى وكلهم كانوا يتسمون بالخلفاء.,"Abu Ali al-Mansur, surnamed al-Hakim biamr illah [the executor of God’s orders) and sovereign of Egypt, was the son of al-Aziz, the son of al-Muzz, the son of al- Mansur, the son of al-Kaim, the son of al-Mahdi. We have spoken of his ancestors and some of his descendants; his father also we shall mention. All these princes arrogated to themselves the title of caliph."
وتولى الحاكم المذكور عهد أبيه في حياته، وذلك في شعبان سنة ثلاث وثمانين وثلثمائة، ثم استقل بالأمر يوم وفاة والده على ما سيأتي في تاريخه إن شاء الله تعالى؛ وكان جوادا بالمال سفاكا للدماء، قتل عددا كثيرا من أماثل أهل دولته وغيرهم صبرا.,"In the month of Shaban, three hundred and eighty three (Sept.-Oct. A. D. nine hundred and ninety three) al-Hakim was solemnly designated by his father as successor to the throne, and he assumed the supreme authority on the day of his father’s death. He was prodigal of wealth and fond of shedding blood: a great number of persons holding eminent stations in the administration of the state were put to death by him in an arbitrary manner."
وكانت سيرته من أعجب السير، يخترع كل وقت أحكاما يحمل الناس على العمل بها، منها أنه أمر الناس في سنة خمس وتسعين وثلثمائة بكتب سب الصحابة رضوان الله عليهم في حيطان المساجد والقياسر والشوارع، وكتب إلى سائر عمال الديار المصرية يأمرهم بالسب، ثم أمر بقطع ذلك ونهى عنه وعن فعله في سنة سبع وتسعين،,"The whole tenor of his conduct was most extraordinary, and, every moment, he promulgated new orders to which the people were obliged to conform. Thus, in the year three hundred and ninety five (A. D. one thousand and four or one thousand and five), he commanded that maledictions, directed against the Companions [of Muhammad), should be inscribed on the walls of the mosques, the bazars and the streets; he wrote also to those who governed his provinces, ordering them to do the same; then, in the year three hundred and ninety seven, he caused these inscriptions to be torn down and forbade the practice."
ثم تقدم بعد ذلك بمدة يسيرة بضرب من يسب الصحابة وتأديبه ثم يشهره؛ ومنها أنه أمر بقتل الكلاب في سنة خمسة وتسعين وثلثمائة فلم ير كلب في الأسواق والأزقة والشوارع إلا قتل؛ ومنها أنه نهى عن بيع الفقاع والملوخيا وكبب الترمس المتخذة لها والجرجير والسمكة التي لا قشر لها،,"Soon after, be gave orders that the persons who uttered curses against the Companions should be flogged and paraded ignominiously through the streets. In the year three hundred and ninety five, he caused all the dogs to be killed, so that not one of them was to be seen in the marketplaces, or in the streets or in the lanes. He forbade the sale of beer, of molukkya, of lupin-pellets made to be eaten with that [pot-herb), of the rocket and of fish without scales."
وأمر بالتشديد في ذلك والمبالغة في تأديب من يعترض لشيء منه، فظهر على جماعة أنهم باعوا أشياء منه، فضربوا بالسياط وطيف بهم، ثم ضربت أعناقهم، ومنها أنه في سنة اثنتين وأربعمائة نهى عن بيع الزبيب قليلة وكثيرة على اختلاف أنواعه، ونهى التجار عن حمله إلى مصر،,"Persons transgressing this ordinance were to be punished with the utmost severity, and some who had been convicted of selling such things were beaten with whips, paraded through the streets and then beheaded. Thus again, in the year four hundred and two, he forbade the sale of raisins, either in large or in small quantities, no matter of what kind they were; and merchants were prohibited from importing them into Egypt."
ثم جمع بعد ذلك منه جملة كثيرة وأحرق جميعها، ويقال إن مقدار النفقة التي غرموها على إحراقه كانت خمسمائة دينار ، وفي هذه السنة منع من بيع العنب وأنفذ الشهود إلى الجيزة حتى قطعوا كثيرا من كرومها ورموها في الأرض وداسوها بالبقر،,"A great quantity of this fruit was then collected and burned by his orders; the expense incurred in burning it amounted, it is said, to five hundred dinars. In the same year, he forbade the sale of grapes and dispatched inspectors to al-Jazira [where they remained) till a great part of the vines in that place had been cut down, thrown on the ground and trod under foot by oxen."
وجمع ما كان في مخازنها من جرار العسل فكانت خمس آلاف جرة، وحملت إلى شاطىء النيل وكسرت وقلبت في بحر النيل؛ وفي هذه السنة أمر النصاري واليهود إلا الخيابرة يلبس العمائم السود، وأن يعمل النصارىفي أعناقهم الصلبان ما يكون طوله ذراعا ووزنه خمسة أرطال.,"He caused all the jars of honey which were in the stores to be collected together; and these, to the number of five thousand, were carried to the border of the Nile, where they were broken and their contents poured into the river. In this year also he gave orders that the Christians and the Jews, with the exception of their doctors, should wear black turbans, that the Christians should place on their necks crosses one cubit in length and five rails [or ten pounds) in weight."
وأن تحمل اليهود في أعناقهم قرامي الخشب على وزن صلبان النصارى، ولا يركبوا شيئا من المراكب المحلاة، وأن تكون ركبهم من الخشب، ولا يستخدمون أحدا من المسلمين، ولا يركبون حمارا لمكار مسلم ولا سفينة نوتيها مسلم، وأن يكون في أعناق النصاري إذا دخلوا الحمام الصلبان، وفي أعناق اليهود الجلاجل ليتميزوا عن المسلمين،,"the Jews were enjoined to wear on their necks logs of wood equal in weight to the crosses worn by the Christians. He forbade them to ride with embroidered saddles, and commanded that their stirrups should be of wood. They were forbidden to have a Muslim in their service, to ride on asses hired out by a Muslim and to embark in a vessel having a Muslim crew. The Christians, when they entered into a public bath, were to bear crosses on their necks and the Jews bells, in order that they might be distinguished from the Muslims."
ثم أفرد حمامات اليهود والنصارى والمسلمين وحط على حمامات النصارى الصلبان، وعلى حمامات اليهود القرامي، وذلك في سنة ثمان وأربعمائة.,"He afterwards assigned baths to the Jews and the Christians, distinct from those of the Muslims; on those of the Christians he placed crosses and, on the Jewish baths, logs of wood. This took place in the year four hundred and eight (A. D. one thousand and seventeen or one thousand and eighteen)."
وفيها أمر بهدم الكنيسة المعروفة بقمامة وجميع الكنائس بالديار المصرية، ووهب جميع ما فيها من الآلات وجميع ما لها من الأرباع والأحباس لجماعة من المسلمين،,"The same year, he gave orders that the church known by the name of al-Kumama should be demolished as also all the churches in Egypt; the vases belonging to them, with all the rabis and properties settled on them be granted to a Muslim corporation."
وتتابع إسلام جماعة من النصارى؛ وفي هذه السنة نهى عن تقبيل الأرض له وعن الدعاء له والصلاة عليه في الخطب والمكتبات، وأن يجعل عوض ذلك السلام على أمير المؤمنين.,"The result was that a number of Christians embraced Islamism. The same year, he forbade the kissing of the ground in his presence and annulled the (usual form of) prayer made for him in the khutba and in the writings addressed to him. Instead of that prayer, they were ordered to employ these words: Salutation to the Commander of the faithful."
وفي سنة أربع وأربعمائة أمر أن لا ينجم أحد ولا يتكلم عن صناعة النجوم، وأن ينفي المنجمون من البلاد، فحضر جميعهم إلى القاضي مالك بن سعيد الحاكم بمصر كان وعقد عليهم توبة، وأعفو من النفي وكذلك أصحاب الغناء.,"In the year four hundred and four (A. D. one thousand and thirteen or one thousand and fourteen) he forbade consulting the stars and practicing astrology; those who professed that art he ordered to be banished from the country. In consequence of this, all the astrologers appeared before the kadi Malik Ibn Saied, chief magistrate of Old Cairo, and bound themselves to turn (from their evil ways); the sentence of banishment was therefore revoked. The professional musicians were treated in a similar manner."
وفي شعبان من هذه السنة منع النساء من الخرزج إلى الطرقات ليلا ونهارا، ومنع الأساكفة من عمل الخفاف للنساء، ومحيت صورهن من الحمامات ، ولم تزل النساء ممنوعات عن الخروج إلى أيام ولده الظاهر المقدم ذكره، وكانت مدة منعهن سبع سنين وسبعة أشهر،,"The same year, in the month of Shaban, he gave orders that no woman should go out into the streets, either by night or by day; he forbade the shoemakers to make boots such as were worn by women, and he removed from the baths the emblems which indicated those reserved for the use of the female sex. The women remained confined to their houses till the accession of al-Zahir, al-Hakim’s son; their captivity having lasted seven years and seven months."
وفي شعبان سنة إحدى عشرة وأربعمائة تنصر جماعة ممن كان أسلم من النصارى، وأمر ببناء ما كان قد هدم من كنائسهم ورد ماكان في أحباسها، وبالجملة فهذه نبذة من أحواله، وإن كان شرحها يطول.,"In the month of Shaban, four hundred and eleven (Nov.-Dec. A. D. one thousand and twenty), a number of those Christians who had embraced Islamism returned to their former creed, and al-Hakim gave orders that such churches of theirs as had been destroyed should be rebuilt. He restored to them also the properties settled on their churches. Upon the whole, we may say, that these were but a small portion of his strange doings and that a full account of them would lead us too far."
وكان أبو الحسن علي المعروف بابن يونس المنجم قد صنع له الزيج المشهور المعروف بالحاكمي، وهو زيج كبير مبسوط.,"It was for al-Hakim that the astronomer, Abu al-Hasan Ali, surnamed Ibn Yunus, composed the very expensive work."
ونقلت من خط الحافظ أبي أحمد بن محمد السلفي، رحمه الله تعالى، أن الحاكم المذكور كان جالسا في مجلسه العام وهو حفل بأعيان دولته، فقرأبعض الحاضرين قوله تعالى فلا وربك لا يؤمنون حتى يحكموك فيما شجر بينهم ثم لا يجدون فيأنفسهم حرجا مماقضيت ويسلموا تسليما)” النساء:65″,"I copied the following anecdote from a document in the handwriting of the hafiz Abu Tahir Ahmad al-Silafi; al-Hakim was, one day, sitting in state when a person present recited aloud the following passage of the Quran; I swear by thy Lord! they will not (perfectly) believe until they make thee judge of their controversies, and they shall not afterwards find in their own minds any hardship in what thou mayest ordains but shall acquiesce therein with submission."
والقارىء في أثناء ذلك يشير إلى الحاكم، فلما فرغ من القراءة قرأ شخص آخر يعرف بابن المشجر وكان رجلا صالحا يا أيها الناس ضرب مثل فاستمعوا له، إن الذين تدعون من دون الله لن يخلقوا ذبابا ولو اجتمعوا له، وإن يسلبهم الذباب شيئا لا يستنقذوه منه، ضعف الطالب والمطلوب، ما قدروا الله حق قدره إن الله لقوي عزيز” الحج:73″,"Whilst pronouncing these words, the man kept pointing at al-Hakim, but he had no sooner finished than a person named Ibn al-Mushajjar, who was a man of holy life, recited aloud these words from the same book: O men! a parable has been pro-pounded, wherefore hearken unto it: those whom ye invoke besides God will never be able to create a fly although they joined together for that (purpose), and, if the fly snatch anything away from them, they cannot recover the same from it. Weak is the petitioner and (weak) the petitioned! they have not esteemed God at his just value. Verily God is powerful and mighty."
فلما أنهى قراءته تغير وجه الحاكم، ثم أمر لابن المشجر المذكور بمائة دينار، ولم يطلق للآخر شيئا؛ ثم إن بعض أصحاب المشجر قال له:,"When he had finished, al-Hakim changed countenance, but then ordered him one hundred dinars and granted nothing to the other. One of Ibn al-Mushajjar’s friends then said to him:"
أنت تعرف خلق الحاكم، وكثرة استحالاته، وما نأمن أن يحقد عليك، وأنه لا يؤاخذك في هذا الوقت ثم يؤاخذك بعد هذا فتتأذى معه، ومن المصلحة عندي أن تغيب عنه، فتجهز ابن المشجرللحج، وركب في البحر فغرق، فرآه صاحبه في النوم، فسأله عن حاله،,"“You know al-Hakim’s character and are aware of his frequent prevarications; take heed lest he conceive a hatred for you and punish you later. You would then have much to suffer from him. My advice is that you get out of his sight.” In consequence of this warning, Ibn al-Mushajjar prepared for making the pilgrimage, and went off by sea, but the vessel sunk. His friend saw him afterwards in a dream and asked him in what state he was?."
فقال: ما أقصر الربان معنا أرسى بنا على باب الجنة، رحمه الله تعالى؛ وذلك ببركة جميل نيته وحسن قصده.,To this Ibn al-Mushajjar replied: Our captain did not stop short on the voyage; he anchored with us at the gate of Paradise.” Such was the recompense of Ibn al-Mushajjar’s pure intentions and good design.
والحاكم المذكور هو الذي بنى الجامع الكبير بالقاهرة، بعد أن كان قد شرع فيه والده العزيز بالله كما سيأتي ذكره في ترجمته إن شاء الله تعالى وأكمله وأبده، وبنى جامع راشدة بظاهر مصر، وكان شروعه في عمارته يوم الاثنين سابع عشر شهر ربيع الأول سنة ثلاث وتسعين وثلثمائة،,"It was al- Hakim who erected and completed the great mosque (jami) at Cairo, which had been commenced by his father al-Aziz. He built also the Jami Rashida outside of Old Cairo. It was on Monday, the seventeenth of the first Rabi, three hundred and ninety three (the twenty fourth of January. A. D. one thousand and three), that the construction of the edifice was commenced."
وكان متولي بنائه الحافظ أبا محمد عبد الغني بن سعيد، والمصحح لمحرابه أبا الحسن علي بن يونس المنجم، وقد تقدم ذكرهما، وأنشأ عدة مساجد بالقرافة وغيرها، وحمل إلى الجوامع من المصاحف والآلات الفضية والستور والحصر السامان ما له قيمة طائلة. وكان يفعل الشيء وينقضه.,"The person charged with the direction of the work was the hafiz Abu Muhammad Abd al-Ghani Ibn Saied, and the astronomer who fixed the position of the mihrab was Ali Ibn Yunus. Al-Hakim founded a number of other mosques in the Karafa and elsewhere. He sent to the jamis a quantity of Qurans, objects in silver, curtains and Samanide mats to an immense amount. He was constantly doing and undoing."
وخرج عليه في سنة خمس وتسعين وثلثمائة أبو ركوة الوليد بن هشام العثماني الأندلسي، وكان خروجه في نواحي برقة، ومال إليه خلق عظيم، وسير إليه الحاكم المذكور جيشا كبيرا وانتصر عليهم وملك، ثم تكاثروا عليه وأمسكوه، ويقال إنه قتل من أصحابه مقدار سبعين ألفا،,"In the year three hundred and ninety five (A. D. one thousand and four or one thousand and five), Abu Rakwa al-Walid Ibn Hisham al-Othmani, a native of Spain, revolted against him and stirred up a rebellion in the neighborhood of Barka (in Cyrenaica). A great multitude of people embraced his cause, and he defeated a large body of troops which al-Hakim had sent against him; but, being at length overwhelmed by numbers, he was taken prisoner, in the year three hundred and ninety seven (A. D. one thousand and six or one thousand and seven), after having lost, it is said, about seventy thousands of his partisans on the field of battle."
وكان قبضهم إياه في سنة سبع وتسعين، وحمل إلى الحاكم فشهره وقتله، يوم الأحد السابع والعشرين من جمادى الآخرة من السنة، وحديثه مستوفى في تاريخ ابن الصابي.,"Being carried before al-Hakim, he was paraded contumeliously (through the streets) and put to death by that sovereign’s order. This happened on Sunday, the twenty seventh of the latter Jumada of that year (the nineteenth of March, A. D. one thousand and seven). A full account of Abu Rakwa’s proceedings is given by Ibn al-Sabi."
وكانت ولادته بالقاهرة ليلة الخميس الثالث والعشرين من شهر ربيع الأول سنة خمس وسبعين وثلثمائة.,"Al-Hakim was born at Cairo on the eve of Thursday, the twenty third of the first Rabi, three hundred and seventy five (the thirteenth of August, A. D. nine hundred and eighty five)."
وكانت يحب الانفراد والركوب على بهيمة وحده، فاتفق أنه خرج ليلة الاثنين السابع والعشرين من شوال سنة إحدى عشرة وأربعمائة إلى ظاهر مصر، وطاف ليلته كلها وأصبح عند قبر الفقاعي، ثم توجه إلى شرقي حلوان ومعه ركابيان،,"He was fond of solitude and liked to ride out unaccompanied. It therefore happened that, on the eve of Monday, the twenty seventh of Shawwal, four hundred and eleven (the thirteenth of February, A. D. one thousand and twenty one), he went into the country outside of Old Cairo and passed the whole of the night in rambling about. The next morning he was at the tomb of al-Fokkai, and from that he proceeded with two of his footmen towards the east of Hulwan."
فأعاد أحدهما مع تسعة من العرب السويدين، ثم أعاد الركابي الآخر، وذكر هذا الركابي أنه خلفه عند القبر والمقصبة، وبقي الناس على رسمهم يخرجون يلتمسون رجوعه ومعهم دواب الموكب إلى يوم الخميس سلخ الشهر المذكور، ثم خرج يوم الأحد ثاني ذي القعدة مظفر صاحب المظلة وخطي الصقلبي ونسيم متولي الستر وابن بشتكين التركي صاحب الرمح وجماعة من الأولياء الكتاميين والأتراك،,"One of the footmen returned back, accompanied by nine Suwaidian Arabs (the other arrived afterwards and stated that he had left his master in the neighborhood of that tomb and of al-Maksaba. The people (in his service) continued, as usual, to go out and await his return, taking with them the horses used when the prince rode in state. On Thursday, the last day of the month just mentioned, they ceased going out and, on Sunday, the second of Zu al-Kaada, Muzaffar, the bearer of the imperial parasol, went out with Khatti, Nasim the guardian of the (door-) curtain (or chamberlain), Ibn Bashtikin the Turk who was al-Hakim’s lance-bearer, and a number of Ketamian and Turkish officers."
فبلغوا دير القصير والموضع المعروف بسلوان، ثم أمعنوا في الدخول في الجبل فبينما هم كذلك إذ أبصروا حماره الأشهب الذي كان راكبا عليه المدعو بالقمر، وهو على قرنة الجبل ، وقد ضربت يداه بسيف فأثر فيهما، وعليه سرجه ولجامه، فتتبعوا الأثر فإذا أثر الحمار في الأرض وأثر راجل خلفه وراجل قدامه،,"After reaching Dair al-Kusair and the place called Sulwan, they went up into the mountain (Mukattam) and discovered, on the very summit, the grey ass, called al-Kamr (the moon), which al-Hakim was accustomed to ride. It still had on the saddle and bridle which he always made use of, and its fore legs had been hacked by the strokes of a sword. They retraced (backwards) the footsteps of the animal and perceived by the tracks, that one man had been walking before it and another after it."
فلم يزالوا يقصون هذا الأثر حتى انتهوا إلى البركة التي في شرقي حلوان، فنزل إليها بعض الرجالة فوجد فيها ثيابه، وهي سبع جباب ، ووجدت مزررة لم تحل أزرارها، وفيها آثار السكاكين فأخذت وحملت إلى القصر بالقاهرة، ولم يشك في قتله،,"They continued following the footsteps till they came to the cistern which lies to the east of Hulwan. One of the officers having gone down into it, found there al-Hakim’s clothes, which consisted in seven jubbas (long vests). They were still buttoned and bore marks shewing they had been pierced by daggers. These jubbas they carried to the Castle, at Cairo, and no doubt then remained of his having been assassinated."
مع أن جماعة من المغالين في حبهم السخيفي العقول يظنون حياته، وأنه لا بد أن سيظهر، ويحلفون بغيبة الحاكم وتلك خيالات هذيانية ، ويقال إن أخته دست عليه من يقتله لأمر يطول شرحه، والله أعلم.,"Some foolish people, who were extravagantly attached to al-Hakim, continued to believe that he was still living and would certainly reappear; they would swear by the absence of al-Hakim and hold very absurd discourses. Some say that it was his sister who caused him to be murdered; the particulars of their recital are, however, too long for insertion."
وابن المشجر: بضم الميم وفتح الشين المعجمة والجيم المشددة وبعدها راء.,The orthography of the name Mushajjar is certain.
وحلوان: بضم الحاء المهملة وسكون الميم وفتح الواو وبعد الألف نون، وهي قرية مليحة كثيرة النزه فوق مصر بمقدار خمسة أميال، كان يسكنها عبد العزيز بن مروان بن الحكم الأموي لما كان واليا بمصر نيابة عن أخيه عبد الملك أيام خلافته، وبها توفي، وبها ولد ولده عمر بن عبد العزيز، رضي الله عنه.,"Hulwan is the name of a pretty and most agreeable village, situated about five miles above Old Cairo. It was formerly the residence of Abd al-Aziz Ibn Marwan Ibn al-Hakam the Omaiyide, when acting as governor of Egypt in the name and under the caliphate of his brother, Abd al-Malik. He died there, and his son, Omar Ibn Abd al-Aziz, was born in that place."
الآمر بأحكام الله,AL-AMIR BI-AHKAM ILLAH
أبو علي المنصور الملقب الآمر بأحكام الله بن المستعلي بن المستنصر بن الظاهر ابن الحاكم العبيدي المذكور قبله، وقد تقدم بقية نسبه، وسبق ذكر والده في الأحمدين في حرف الهمزة.,"Abu Ali al-Mansur the Obaidide, surnamed al-Aamir bi-Ahkam illah (the commander who executes God’s decrees), was the son of al-Muastali, the son of al-Mustansir, the son of al-Zahir, the son of al-Hakim (see the preceding article). In the life of his father, under the letter A, will be found the rest of genealogy."
وبويع الآمر بالخلافة بالولاية يوم مات أبوه في التاريخ المذكور في ترجمته وقام بتدبير دولته الأفضل شاهنشاه بن أمير الجيوش المذكور في حرف الشين وكان وزير والده، وقد ذكرنا في ترجمته طرفا من الآمر المذكور،,"Al-Aamir was proclaimed successor to the throne on the day of his father’s death, and al-Afdal Shahanshah, the son of Amir al-Juyush and al-Mustali’s vizir took hand the government of the empire, In the life of al-Afdal we have related; some particulars concerning al-Aamir."
ولما اشتد الآمر وفطن لنفسه قتل الأفضل حسبما تقدم شرحه، واستوزر المأمون أبو عبيد الله بن أبي شجاع فاتك بن أبي الحسن مختار المعروف بابن فاتك البطائحي،,"When this prince grew up and was capable of judging for himself, he took al-Afdal’s life and conferred the vizirship on al-Mamun Aba Abd Allah Muhammad Ibn Abi Shujaa Fatik ibn Abi al-Husain Mukhtar, surnamed Ibn al-Bataihei."
فاستولى هذا الوزير عليه، وقبح سمعته وأساء السيرة، ولما كثر ذلك منه قبض عليه الآمر أيضا ليلة السبت رابع شهر رمضان سنة تسع عشرة وخمسمائة واستطفى جميع أمواله، ثم قتله في رجب سنة إحدى وعشرين، وصلب بظاهر القاهرة,"The vizir excluded his sovereign from the exercise of power and smirched so foul a reputation, by his tyranny, that’ al-Aamir at length arrested him and confiscated all his property. This happened on the eve of Saturday, the fourth of Ramadan, five hundred and nineteen (the fourth of October. He caused him to be put to death in the; month of Rajab, five hundred and twenty one (July-Ang. A. D. one thousand one hundred and twenty seven), and had his body exposed on a cross outside the walls of Cairo."
وقتل معه خمسة من إخوته، أحدهم يقال له المؤتمن، وكان متكبرا متجبرا خارجا عن طوره، وله أخبار مشهورة.,"He executed at the same time, five of al-Mamun brothers, whom Fore the name of al-Mutamin. Al-Aamir was haughty, arrogant and extravagant in his conduct. The anecdotes (on his subject) are well known."
وكان الآمر سيء الرأي جائر السيرة مستهترا متظاهرا باللهو اللعب، وفي أيامه أخذ الفرنج مدينة عكا في شعبان سنة سبع وتسعين وأربعمائة، وأخذوا طرابلس الشام بالسيف يوم الاثنين لإحدى عشرة ليلة خلت من ذي الحجة سنة اثنتين وخمسمائة، وكان أخذهم بالسيف، ونهبوا ما فيها، وأسروا رجالها وسبوا نساءها وأطفالها، وحصل في أيديهم من أمتعها وذخائرها وكتب دار علمها وما كان في خزائن أربابها ما لايحد عدده ولا يحصى،,"Evil minded and tyrannic he made a show of his vices and indulged; openly in sports and amusement. It was under his reign and in the month of Shaaban four hundred and ninety seven (May, A. D. one thousand one hundred and four) that the Franks took the city of Akka (Acre); on Monday, the eleventh of Zi al-Hijja, five hundred and two (the twelfth of July, A. D. one thousand one hundred and nine), they carried Tripoli of Syria by storm, plundered the houses, made the men prisoners and reduced to slavery the: women and children. The wealth and property of the inhabitants, the books belonging to the college (Dar al-Elm) and other treasures of incalculable valise fell into their hands."
وعوقب من بقي من أهلها، واستصفيت أموالهم، ثم وصلتها نجدة المصريين بعد فوات الأمر فيها، وفي هذه السنة ملكوا عرقة وكان نزولهم عليها أول شعبان من السنة المذكورة، وفيها ملكوا بانياس، وفيها جبيل بالأمان، وتسلموا قلعة تبنين يوم الجمعة لثمان بقين من ذي الحجة سنة إحدى عشرة وخمسمائة،,"The survivors were put to the tortured and despoiled of all they possessed. The Egyptian troops sent to the relief’ of the city arrived when all was late. The same year, in the month of Ramadan (April-May, A. D. one thousand one hundred and nine), the Franks took Arka, to which they had laid siege on the first of Shaaban (the sixth of March). In this year also they took Banyas and obtained possession of Jubail by capitulation. On Friday, the twenty first of Zi al-Hijja, five hundred and eleven (the fifteenth of April, A. D. one thousand one hundred and eighteen), they took the castle of Tabnin"
وكان الوالي بها من جهة الأتابك ظهير الدين طغتكين المذكور في حرف التاء في ترجمة تتش بن ألب أرسلان وكان يومئذ صاحب دمشق وما والاها.,"The officer who commanded in that place held his authority under the Atabek Zahir al-Din Toghtikin, who then possessed Damascus and the neighboring countries."
ولما ملكوا صور ضربوا السكة باسم الآمر المذكور مدة ثلاث سنين، ثم قطعوا ذلك، وأخذوا بيروت يوم الجمعة الحادي والعشرين من شوال سنة ثلاث وخمسمائة بالسيف، وأخذوا صيدا لعشر بقين من جمادى الآخرة سنة أربع وخمسمائة.,"During the three years which followed the conquest of Tyre (sur), the Franks continued to beat money in the name of al-Aamir, but then they discontinued the practice. On Friday, the twenty first of Shawwal, five hundred and three (the thirteenth of May, A. D. one thousand one hundred and ten), they took Beirut by assault and, on the twentieth of the first Jumada, five hundred and four (the fourth of December, A. D. one thousand one hundred and ten), they occupied Sidon (Saida)."
وفي أيام الآمر أيضا سنة أربع وخمسمائة، وقيل سنة إحدى عشرة، والله أعلم، قصد بردويل الافرنجي الديار المصرية ليأخذها، وانتهى إلى الفرما ودخلها وأحرقها وأحرق جامعها ومساجدها وأبواب البلد وقتل بها رجلا مقعدا وابنته، فذبحها على صدره,"In the year five hundred and four, during the reign of al-Aamir, or in five hundred and eleven, according to another account God knows which is the true date! Bardwil (Baldwin) the Frank undertook an expedition into Egypt for the purpose of taking that country into his possession. On arriving at (the town of) al-Farama, he burned down the houses, the principal mosque and the others also."
ورحل عنها وهو مريض، فهلك في الطريق قبل وصوله إلى العريش، فشق أصحابه بطنه ورموا حشوته هناك، فهي ترجم إلى اليوم، ورحلوا بجثته فدفنوها بقمامة.,"Having then set out whilst suffering under an indisposition, he died on the way, before reaching al-Arish. His companions opened his body and threw away the intestines; and, to this very day, passengers cast stones on that spot. His corpse was borne to the Rumania and there buried."
وسبخة بردويل التي في وسط الرمل على طريق الشام منسوبة إلى بردويل المذكور، والحجارة الملقاة هناك، والناس يقولون: هذا قبر بردويل وإنما هو هذه الحشوة، وكان بردويل صاحب البيت المقدس وعكا ويافا وعدة بلاد من ساحل الشام، وهو الذي أخذ هذه البلاد المذكور من المسلمين.,"It is from this Bardwil that the sibkha (or salt-marsh) of Bardwil, situated in the midst of the sands, on the road to Syria, takes its name. It is there the stones are thrown, and people call the place the tomb of Bardwil, though it contains nothing but his entrails. Bardwil was sovereign of Jerusalem, Acre, Jaffa and a number of other towns on the sea-coast of Syria, and by him it was that these places were taken from the Muslims."
وفي هذه السنة أيضا خرج المهدي محمد بن تومرت المقدم ذكره من مصر وصاحبها الآمر المذكور إلى بلاد المغرب في زي الفقهاء، وجرى له هناك ما سبق شرحه في ترجمته.,"In the same year (that is, in five hundred and five), the Mahdi Muhammad Ibn Tumart departed from Egypt, which was then under the rule of al-Aamir. He went to Maghrib in the dress of a legist and there encountered the adventures of which we have already given the relation."
وكانت ولادة الآمر يوم الثلاثاء ثالث عشر المحرم وقيل ثاني المحرم سنة تسعين وأربعمائة بالقاهرة، وتولى وعمره خمس سنين. ولما انقضت أيامه خرج من القاهرة صبيحة يوم الثلاثاء ثالث ذي القعدة سنة أربع وعشرين وخمسمائة ونزل إلى مصر وعدى على الجسر إلى الجزيرة التي قباله مصر،,"Al-Aamir was born in Cairo on Tuesday, the thirteenth of Muharram, four hundred and ninety (the thirty first of December, A. D. one thousand and ninety six), and came to the throne at the age of five years. When his allotted days were passed, he went forth from Cairo, early in the morning of Tuesday, the third of Zu al-Kaada, five hundred and twenty four (the eighth of October. A. D. one thousand one hundred and thirty), and proceeded to Old Cairo, whence he crossed the bridge and entered into the island opposite to that city."
فكمن له قوم بالأسلحة وتواعدوا على مقتله في السكة التي يمر فيها إلى فرن هناك، فلما مر بهم وثبوا عليه فلعبوا عليه بأسيافهم، وكان قد جاوز الجسر وحده مع عدة قليلة من غلمانه وبطانته وخاصته وشيعته،,"Some persons who had plotted his death were lying there concealed with their arms ready; it being agreed among them that they should kill him as he was going up the lane through which he had to pass in order to reach the top of the hill. As he was going by them, they sprang out and fell upon him with their swords. He had then crossed the bridge and had no other escort than a few pages, courtiers, and attendants."
فحمل في النيل في زورق ولم يمت، وأدخل القاهرة وهو حي، وجيء به إلى القصر من ليلته فمات ولم يعقب، وهو العاشر من أولاد المهدي عبيد الله القائم بسجلماسة المقدم ذكره.,"They bore him in a boat across the Nile and brought him, still living, into Cairo. The same night he was taken to the Castle and there he died, leaving no posterity. Such was the end of the tenth in lineal descent from the Mahdi Obaid Allah, the same who, as we have already stated, made his first appearance at Sijilmassa."
وانتقل الأمر إلى ابن عمه الحافظ عبد المجيد المقدم ذكره رحمهم الله تعالى؛ وكان قبيح السيرة ظلم للناس وأخذ أموالهم وسفك دماءهم، وارتكب المحذورات، واستحسن القبائح المحظورات، فابتهج الناس بقتله، وكان شديد الأدمة جاحظ العينين، حسن الخط والمعرفة والعقل.,"The supreme authority devolved on his cousin al-Hafiz Abd al-Majid. Al-Aamir’s conduct was detestable: he oppressed the people, seized on their wealth and shed their blood; he committed with pleasure every excess which should he avoided and regarded forbidden enjoyments as the sweetest. The people were delighted at his death. He was of a middle size, having a remarkably clear complexion and prominent eyes; his hand-writing was good, his information and intelligence were very considerable."
وأما المأمون ابن البطائحي الوزير المذكور فهو الذي بنى الجامع الأقمر بالقاهرة سنة خمس عشرة وخمسمائة، وكان الأفضل ابن أمير الجيوش قد شرع في عمارة جامع الفيل بظاهر مصر عند الرصد المطل على بركة حبش في سنة ثمان وتسعين وأربعمائة، ولم يكلمه، فأكمله بعده في مدة وزارته، والله أعلم بالصواب.,"Al- Mamun al-Bataihi, the vizir of whom we have just spoken, was the same who, in the year five hundred and fifteen (A. D. one thousand one hundred and twenty one or one thousand one hundred and twenty two) built the Grey Mosque (al-jami al-akmar) in Cairo. During his vizirship he completed the erection of the mosque of the female Elephant [jami al-Fila) which al-Afdal, the son of Amir al-Juyush, had commenced building in the year four hundred and ninety eight (A. D. one thousand one hundred and four or one thousand one hundred and five), and which is situated outside of Old Cairo, near the Observatory that overlooks Birkat al-Habash [the pond of the Abyssinians)."
قطب الدين مودود,KUTB AL-DIN MAUDUD
قطب الدين مودود بن عماد الدين زنكي بن آق سنقر، المعروف بالأعرج صاحب الموصل وقد تقدم طرف من خبره في ترجمة أخيه نور الدين محمود صاحب الشام، وذكر أولاده الثلاثة وهم: سيف الدين غازي الذي تولى السلطنة بعده، وعز الدين مسعود، وعماد الدين زنكي صاحب سنجار،,"Kutb al-Din (the axis of the faith) Maudud, surnamed al-Aaraj (the lame) and lord of Mosul, was the son of Imad al-Din Zinki, the son of ak-Sunkur. In the life of his brother Nur al-Din Mahmud lord of Syria, we have mentioned some particulars concerning him and spoken of his three sons. One of them, Saif al-Din Ghazi succeeded him as sultan; the others were Izz al-Din Masud and Imad al-Din Zinki, lord of Sinjar."
واستوعبت في ترجمة غازي ما جرى من نور الدين عقيب موت قطب الدين المذكور وأنه قصد الموصل ثم قرر غازي المذكور فيها، ورتب أحوال أولاد أخيه كلهم.,"In the article on Ghazi we have given an account of Nur al-Din conduct on the death of his brother Kutb al-Din and mentioned that, after having proceeded to Mosul, he confirmed Ghazi in the possession of that city and settled matters with all his nephews."
وفي تلك السفرة بنى نور الدين الجامع النوري داخل الموصل، وهو مشهور هناك يقام فيه الجمعة، وكان سبب عمارته ما حكاه العماد الأصبهاني في البرق الشامي عند ذكره لوصول نور الدين إلى الموصل أنه كان بالموصل خربة متوسطة البلد واسعة، وقد أشاعوا عنها ما ينفر القلوب منها، وقالوا: ما شرع في عمارتها إلا من ذهب عمره، ولم يتم على مراده أمره،,"Whilst he was on this expedition, he founded the Nurian Mosque (al-Jami al-Nuri) within the city of Mosul. Every Friday, the public prayer is celebrated in this mosque, which is an edifice much noted in that city. The motive which led to its construction is thus stated by the katib Imad al-Din, in that part of his work, the al-Bark al- Shami, where he speaks of Nur al-Din’s arrival at Mosul: “There was at Mosul, in the center of the city, an extensive ruin respecting which such rumors were current as appalled every heart, and it was generally reported that no one ever undertook to rebuild it without losing his life and failing in the attempt."
فأشار عليه الشيخ الزاهد معين الدين عمر الملا وكان من كبار الصالحين بابتياع الخربة وبنائها جامعا؛ وأنفق فيها أموالا جزيلة، ووقف على الجامع ضيعة من ضياع الموصل.,"Moin al-Din Omar al-Mala, a shaikh much renowned for the sanctity of his conduct and the austerity of his life, advised Nur al-Din to buy the ruin and build a mosque with the materials. The prince spent large sums on this edifice and converted into a wakf for its maintenance a landed estate situated in the vicinity of Mosul.”"
وكان قطب الدين قد تولى السلطنة بالموصل وتلك البلاد عقيب موت أخيه سيف الدين غازي الأكبر المقدم ذكره أيضا وكان حسن السيرة، عادلا في حكمه.,Kutb al-Din obtained the sultanate of Mosul and that region on the death of his elder brother al-Ghazi. His conduct was exemplary and his administration just.
وفي دولته عظم شأن جمال الدين محمد الوزير الأصبهاني المعروف بالجواد المقدم ذكره وهو الذي قبض عليه حسبما سبق شرحه، وكان مدبر دولته وصاحب رأيه الأمير زين الدين علي كجك والد مظفر الدين صاحب إربل،,"It was under his reign that the vizir Jamal al-Din Muhammad al- Jawad attained the highest consideration. He was imprisoned, as we have already mentioned, by that prince, who had then for prime minister and privy-counsellor the emir Zain al-Din Ali Kujhek, father of Muzaffar al-Din, lord of Arbela."
وكان نعم المدبر والمشير لصلاحه وخيره وحسن مقاصده مع شجاعة تامة وفروسية مشهورة وقد تقدم ذكره في ترجمة ولده مظفر الدين في حرف الكاف.,"He had there a truly able minister, a sincere adviser for his welfare and prosperity, and, moreover, an undaunted warrior, a renowned horseman. We have spoken of him also in the life of his son Muzaffar al-Din."
ولم يزل قطب الدين المذكور على سلطنته ونفاذ كلمته إلى أن توفي في شوال سنة خمس وستين وخمسمائة، وقيل في الثاني والعشرين من ذي الحجة من السنة المذكور.,"Kutb al-Din continued to hold the sultanate and rule with absolute sway till the hour of his death. This event took place in the month of Shawwal, five hundred and sixty five (June-July, A. D. one thousand one hundred and seventy) or, as some say, on the twenty second of Zi al-Hijja of that year (the sixth of September)."
وذكر أسامة بن منقد في كتاب له صغير ذكر فيه من أدركه في عمره من ملوك البلاد أن قطب الدين المذكور توفي سلخ ربيع الآخر سنة ست ستين وخمسمائة، وليس بصحيح،,"Osama Ibn Munkiz states, in a little work of his containing the mention of those provincial sovereigns who were his contemporaries, that Kutb al-Din died towards the end of the latter Rabi, five hundred and sixty six; but this date cannot be exact."
فإن أخاه نور الدين كان بالموصل في شهر ربيع الآخر، وجاءته رسل الخليفة وهو مخيم على الموصل في الشهر المذكور، ولم يتوجه نور الدين إليها إلا بعد وفاة أخيه قطب الدين. وكانت وفاته بالموصل، ومدة عمره أكثر من أربعين سنة بقليل، وخلف عدة أولاد، وأكثرهم ملك البلاد.,"because Nur al-Din, Kutb al-Din’s brother, was at Mosul that very month; he had been encamped outside the city when messengers came to him from the caliph, and did not enter it till after his brother’s death. Kutb al-Din died at Mosul, aged somewhat more than forty years. He left a number of sons, most of whom became sovereigns in different provinces."
وقد تقدم ذكر أبيه وجده وجماعة من أهل بيته، رحمهم الله تعالى.,"We have already spoken of his father, his grand-father and other members of the family."
مؤرج السدوسي,MUWARRIJ AL-SADUSI
أبو فيد مؤرج بن عمرو بن الحارث بن ثور بن حرملة بن علقمة بن عمرو بن سدوس بن شيبان بن ذهل بن ثعلبة بن عكابة، السدوسي النحوي البصري؛ أخذ العربية عن الخليل بن أحمد، وروى الحديث عن شعبة بن الحجاج وأبي عمرو ابن العلاء وغيرهما،,"Abu Faid Muwarrij Ibn Amr Ibn al-Harith Ibn Thaur Ibn Harmala Ibn Alkama Ibn Amr Ibn Sadus Ibn Shaiban Ibn Dohl Ibn Thalaba Ibn Akkaba al-Sadusi was a grammarian of Basra. He learned Arabic grammar from al-Khalil Ibn Ahmad, and delivered traditions on the authority of Shoba Ibn al- Hajjaj, Abu Amr Ibn al-Alaa and others."
وكان يقول: قدمت من البادية ولا معرفة لي بالقياس في العربية، وإنما كانت معرفتي قريحة، وأول ما تعلمت القياس في حلقة أبي زيد الأنصاري بالبصرة.,"He used to say: “I came from the desert, unacquainted with the application of inductive reasoning to Arabic grammar; what I knew of it was merely a natural gift, and it was only at the school of Abu Zaid al-Ansari, in Basra, that I learned the use of induction.”"
ودخل الأخفش سعيد على محمد بن المهلب، فقال له محمد: من أين جئت فقال الأخفش: من عند القاضي يحيى بن أكثم، قال: فما جرى عنده قال: سألني عن الثقة المأمون المقدم من أصحاب الخليل بن أحمد من هو ومن الذي كان يوثق بعلمه فقلت: النضر بن شميل وسيبويه مؤرج السدوسي.,"Al-Akhfash Said Ibn Masada, having gone to see Muhammad Ibn al-Muhallab, was asked by him whence he came? He answered: “From the residence of the kadi Yahya Ibn Aktham.” “What is going on there?” said Ibn al-Muhallab. The other replied: “He asked me who, of all the disciples of al-Khalil Ibn Ahmad, was the most trustworthy, the first in rank, and the most deserving of confidence [for his information); to which I answered: Al-Nadr Ibn Shumail, Sibawaih, and Muwarrij al-Sadusi.”"
وكان الغالب على مؤرج المذكور اللغة والشعر، وله عدة تصانيف: منها كتاب الأنواء وهو كتاب حسن، وكتاب غريب القرآن” وكتاب جماهير القبائل وكتاب المعاني وغير ذلك، واختصر نسب قريش في مجلد لطيف سماه “حذف نسب قريش”.”,"The dominant studies of Muwarrij were philology and poetry. He left a number of works such as the Kitab al-Anwaa, which is a good treatise on the subject, the Kitab Gharib al-Quran [rare expressions occurring in the Quran), the Kitab Jamahir il-Kabail (a general notice of the (Arabic) tribes), and the Kitab al-Maani [book of rhetorical figures [employed in the Quran). He drew up also a succinct account of the genealogy of the Quraish family; it forms a small volume and bears the title of Hazf Nisab Quraish (the Quraishide genealogies cleared from dross)."
وكان قد رحل مع المأمون من العراق إلى خراسان، وسكن مدينة مرو، وقدم نيسابور وأقام بها وكتب عنه مشايخها، وكان له شعر، فمن ذلك مما أنشده هارون بن علي بن يحيى المنجم في كتابه المسمى ب البارع”، وهو:”,"Having accompanied al-Mamun [the Abbaside) from Iraq to Khorasan, he settled in the town of Marw, but subsequently removed to Naisapur. During his residence there he gave lessons which were attended by even the sheikhs [or professors) of the place. He composed some poetry, and the following verses are given as his by Harun Ibn Ali Ibn Yahya al-Munajjim in the Kitab al-Bari."
"روعت بالبين حتى ما أراع له… وبالمصائب من أهلي وجيراني
لم يترك الدهر لي علقا أضن به… إلا اصطفاه بنأي أو بهجران","So oft have I suffered the pains of separation, that I heed them no longer; I feel no more the misfortunes which wound me by striking my family and friends. Fortune never left with me one whom I dearly prized, without intending to remove that person or to estrange her from me."
"ثم قال ابن المنجم المذكور: وهذان البيتان من أملح ما قيل في معناهما، ومثلهما في معناهما لبعض المحدثين:
وفارقت حتى ما أروع من النوى… وإن غاب جيران علي كرام
فقد جعلت نفسي على اليأس تنطوي… وعيني على هجر الصديق تنام","Ibn al-Munajjim here remarks that these verses were the finest ever composed to express such a thought. A similar idea is found in the following lines, composed by a modern poet: So oft have I been torn from my friends, that I dread no longer the pains of separation; even though neighbors, dear to my heart, should be removed away. I have now closed my mind against despair, and my eyes can yield to sleep even on the departure of a beloved friend."
"ومن هاهنا أخذ ابن التعاويذي المقدم ذكره قوله:
وها أنا لا قلبي يراع لفائت… فيأسى ولا يلهيه حظ فيفرح
وهذا البيت من جملة قصيدة يذكر فيها توجعه لذهاب بصره،","It was from [al-Sadusi’s) piece that Ibn al-Taawizi borrowed the idea of this verse: Here am I, my heart no longer afflicted at the loss of friends! no longer rejoicing under the seductions of fortune! This line is taken from a qasida in which he expresses his grief for the loss of his sight."
"فمنها قوله مشيرا إلى زوجته:
وباكية لم تشك فقدا ولا رمى… بجيرتها الأدنين نأي مطوح
رمتها يد الأيام في ليث غابها… بفادح خطب والحوادث تفدح
رأت جللا لا الصبر يجمل بالفتى… على مثله يوما، ولا الحزن يقبح","It contains this passage wherein he alludes to his wife: Behold her weeping! her who had never to complain of privations and whose nearest friends were never driven (by misfortunes) into a distant land. But now the hand of lime hath wounded her in the object of her affection, striking her with a piercing calamity, and calamities pierce (the heart). She suffers from an awful (mishap) under the like of which patience would be unbecoming and grief never disgraceful."
"فلا غرو أن تبكي الدماء لكاسب… لها كان يسعى في البلاد ويكدح
عزيز عليهما أن تراني جاثما… وما لي في الأرض البسيطة مسرح
وأن لا أقود العيش تنفح في البرى… وجرد المذاكي في الأعنة تمرح","Why blame her even if she shed tears of blood for him who supported her by his toils and by travelling into distant lands. How painful for her to see me cowering to the ground, without a spot in the wide-extended earth though which to roam. (She sees me) no longer able to direct the camel as it goes panting through the clouds of dust, nor to guide the sleek six-year-old steed which prances when reigned in."
"أظل حبيسا في قرارة منزل… رهين أسى أمسى عليه وأصبح
مقامي منه مظلم الجو قاتم… ومسعاي ضنك وهو صمحان أفيح
أقاد به قود الجنيبة مسمحا… وما كنت لولا غدرة الدهر أسمح","I remain imprisoned in a fixed abode and pledged to suffer grief from morn to night. Here, where I dwell on earth, the sky is dark and cloudy; my walking-place is narrow, yet it is a vast plain exposed to the sun. I am led about therein, submissive as a camel to the halter; I who had never been submissive, were it not for the perfidy of fortune."
"كأني ميت لا ضريح لجنبه… وما كل ميت لا أبالك يضرح
وها أنا لا قلبي يراع لفائت… فيأسى، ولا يلهيه خظ فيفرح
فلله نصل فل مني غراره… وعود شباب عاد وهو مصوح","I am as a corpse having no grave in which to lay its side; alas! it is not every corpse which obtains a grave. Here am I, my heart no longer afflicted at the loss of friends no longer rejoicing under the seductions of fortune! I was once an admirable spear, but now its point is blunted, and my youth (once firm) as wood, is now (shattered) and rent asunder."
"وسقيا لأيام ركبت بها الهوى… جموحا ومثلي في هوى الغيد يجمح
وماضي صبا قضيت منه لبانتي… خلاسا وعين الدهر زرقاء تلمح","Blessings on the days in which I rode uncontrolled on the steed of love; one as I was then, would suffer no control in his love for gracefully moving (maidens). My youth, which I enjoyed to the utmost, is now departed; it has been snatched away, yet the eyes of fortune retain their azure hue and sparkle still."
"ليالي لي عند الغواني مكانة… فألحاظها ترنو إلي وتطمح
وليلى بها أضعاف ما بي من الهوى… أعرض بالشكوى لها فتصرح
وهي طويلة طنانة يمدح بها الإمام الناصر لدين الله خليفة بغداد.","O what nights I joyfully passed with the fair, whose glances were alternately directed towards me and turned away! nights in which my ardor was many-fold greater than now; I plaintively allude to them, for they will declare openly (what I have been). This long and high-sounding qasida was composed in praise of the imam al-Nasir li-din illah, the caliph of Baghdad."
وقال المزرباني: وجدت بخط محمد بن العباس اليزيدي ما مثاله: أهدى أبو فيد مؤرج السدوسي إلى جدي محمد بن أبي كساء، فقال جدي فيه يمدحه:,Al-Marzubani states that he met with the following passage in the handwriting of Muhammad Ibn al-Abbas al-Yazidi: “Abu Faid Muwarrij al-Sadusi gave a robe as a present “ to my grand-father and was thanked by him in these terms.
"سأشكر ما أولى ابن عمرو مؤرج… وأمنحه حسن الثناء مع الود
أغر سدوسي نماه إلى العلى… أب كان صبا بالمكارم والمجد
أتينا أبا فيد نؤمل سيبه… ونقدح زندا غير كاب ولا صلد","I shall express my thanks for what Muwarrij, the son of Amr, has bestowed, and shall offer him my best praises and my love. Illustrious is Sadusi! a man for whom his fathers, passionately fond of (doing) honorable deeds, procured a noble reputation! We went to Abu Faid, hoping to obtain a draught from the torrent of his bounty and to strike fire from that steel which was never dull and which never refused its sparks."
"فأصدرنا بالري والبذل واللهى… وما زال محمود المصادر والورد
كساني ولم أستكسه متبرعا… وذلك أهنى ما يكون من الرفد
كسانيه فضفاضا إذا ما لبسته… تروحت مختالا وجرت عن القصد","Having quenched our thirst, we parted with gifts and presents from a man who has always been praised by those who arrived to visit him and by those who went away). He clothed me gratuitously, though I asked him not for clothing; and gifts so made are the most agreeable of all. He arrayed me in that garment, ample as it was, and, the evening I put it on, I departed strutting so proudly that I mistook my way."
"كساء جمال إن أردت جمالة… وثوب شتاء إن خشيت من البرد
ترى حبكا فيه كأن اطرداها… فرند حديث صقله سل من غمد
سأشكر ما عشت السدوسي بره… وأوصي بشكر للسدوسي من بعدي
وأخبار مؤرج كثيرة.","It was a robe of beauty, if made use of for ornament, and a winter-dress, if one feared the severe cold. Trimmings were seen on it of which the fringes [shone] like the sword newly polished and just drawn from the scabbard. Whilst I live, I shall thank al-Sadusi for his generosity and recommend [in dying), those I leave behind me to be grateful to al-Sadusi.” The anecdotes concerning Muwarrij are very numerous.”"
وقال ابن النديم: وجدت بخط عبد الله بن المعتز: مؤرج بن عمرو السدوسي كان من أصحاب الخليل بن أحمد، توفي سنة خمس وتسعين ومائة، في اليوم الذي توفي فيه أبو نواس، وهذا يستقيم على قول من ذهب إلى أن أبا نواس توفي سنة خمس وتسعين ومائة، وقد سبق الخلاف فيه.,Ibn al-Nadim states that he found a note in the handwriting of Abd Allah Ibn al-Motazz in which it was mentioned that Muwarrij al-Sadusi was one of al-Khalil Ibn Ahmad’s pupils and that he died in the year one hundred and ninety five (A. D. eight hundred and ten or eight hundred and eleven) and on the same day as Abu Nuwas. This indication cannot be admitted unless we adopt the opinion of those who place the death of Abu Nuwas in that year. We have noticed the disagreement which exists on that point; but it is universally allowed that Muwarrij died in the year one hundred and ninety five; Ibn Kutaiba gives that date in the Kitab al-Maarif and other authors [repeat it).
ورأيت في كتاب الأنوار في أوله ما مثاله، قال أبو علي إسماعيل بن يحيى بن المبارك اليزيدي: قرأنا هذا الكتاب على المؤرج بجرحان ثم قدمنا مع المأمون العراق، سنة أربع ومائتين، فخرج المؤرج إلى البصرة ثم مات بها رحمه الله تعالى.,"In a copy of al-Sadusi’s Kitab al-Anwaa, I found the following passage; “Abu Ali Ismail Ibn Yahya Ibn Al-Mubarak al-Yazidi said: We studied this book at Jurjan under al-Muwarrij; then, in the year two hundred and two, we went to Iraq [for the purpose of seeing) al-Mamun, after which al-Muwarrij proceeded to Basra where he died.’"
وهذا خلاف للأول، والله أعلم بالصواب. وأما المؤرج فلا خلاف أنه مات في هذه السنة. وقد ذكره ابن قتيبة في كتاب المعارف وغيره.,"This indication disagrees with the one just given, and God knows best which of them is the truest."
وفيد: بفتح الفاء وسكون الياء المثناة من تحتها وبعدها دال مهملة، وهو في الأصل ورد الزعفران، وقيل هو الزعفران بعينه.,"The word faid, taken in its primitive signification, designates the flower of the saffron plant or, according to some, the saffron itself."
ومؤرج: بضم الميم وفتح الواو المهموزة وكسر الراء المشددة وبعدها جيم، وهو اسم فاعل من قولهم أرجت بين القوم إذا أغريت بينهم. وقد تقدم الكلام على السدوسي في ترجمة قتادة في حرف القاف. وقيل: إن اسمه مرثد، ومؤرج لقب له، ومرثد: بفتح الميم والثاء المثلثة وراء ساكنة وفي الآخر دال مهملة،,Muwarrij is the active participle of the verb arraj which signifies to excite people to quarrel. We have already explained the word Sadusi in the life of Katada. Some say that Muwarrij was a nickname and that the real name [of this grammarian) was Marthad.
قال الجوهري في كتاب الصحاح: يقال رثدت المتاع: نضدته ووضعت بعضه على بعض أو إلى جنب بعض، ثم قال بعد ذلك: تركت بني فلان مرتثدين ما تحملوا بعد، أي ناضدين متاعهم، قال ابن السكيت: ومنه اشتق مرثد، وهو اسم رجل، والمرثد اسم من أسماء الأسد.,"Al-Jauhari says, in his [dictionary, the) Sahah, that the verb rathad signifies to arrange wares, in placing them one over the other, or side by side;” he then adds: “In the expression: ‘When I left such and such a tribe, they were murthidin ‘and had not yet loaded their baggage,’ the word murthidin means arranging their effects.” Ibn al-Sikkit says: “From thence is derived marthad, which is the name of a man and al-marthad, one of the names by which the lion is designated.”"
وكان مؤرج يقول: اسمي وكنيتي غريبان، اسمي مؤرج، والعرب تقول أرجت بي القوم وأرشت وأنا أبو فيد، والفيد: ورد الزعفران ، ويقال: فاد الرجل يفيد فيدا، إذا مات، والله أعلم بالصواب.,"Al-Muwarrij himself said: “My name and my surname are of rare occurrence; the Arabs (of the desert) employ the verbs arraj and arrash with the “ meaning of the verb harrash [to excite quarrels). Faid is the flower of the saffron-plant. The verb faid, with the aorist yafid and the noun of action faid, signifies to die, when employed in speaking of a man.”"
موسى الكاظم,MUSA AL-KAZIM
أبو الحسن موسى الكاظم بن جعفر الصادق بن محمد الباقر بن علي زين العابدين ابن الحسين بن علي بن أبي طالب، رضي الله عنهم، أحد الأئمة الاثني عشر، رضي الله عنهم أجمعين.,"Abu al-Hasan Musa al-Kazim, the son of Jaafar al-Sadik the son of Mohammad al-Bakir, the son of Ali Zain al-Aabidain,. the son of al-Hasan the son of Ali Ibn Abi Talib, God please them all! was one of the twelve imams."
قال الخطيب في  تاريخ بغداد ” : ” كان موسى يدعى العبد الصالح، من عبادته واجتهاده. روي أنه دخل مسجد رسول الله صلى الله عليه وسلم فسجد سجدة في أول الليل، وسمع وهو يقول في سجوده: عظم الذنب عندي فليحسن العفو من عندك يا أهل التقوى ويا أهل المغفرة، فجعل يرددها حتى أصبح.”,"Al-Khatib in (History of Baghdad): Musa surnamed al-Abd al-Salih [the good servant] on account of his worship and his reverence to God It is related that he entered into the mosque; the God’s apostle (at Medina), and, just as the night was getting, he made a prostration which lasted till the morning and during that, he was repeating and asking for remission “thou who are the object of [our] fear! O thou whom it becometh to shew mercy! “let thy pardon be kindly granted to me whose sin is so grievous! ”"
وكان سخيا كريما، وكان يبلغه عن الرجل أنه يؤذيه فيبعث إليه بصرة فيها ألف دينار، وكان يصر الصرر ثلثمائة دينار ومائتي دينار، ثم يقسمها بالمدينة.,"Musa was highly generous and beneficent: being informed that a man had spoken ill of him, he sent to him a purse containing one thousand dinars. He used to tie up in packets sums of three hundred, or four hundred, or two hundred dinars and distribute them in the city of Medina."
وكان يسكن المدينة فأقدمه المهدي بغداد وحبسه، فرأى في النوم علي بن أبي طالب رضي الله عنه وهو يقول : يا محمد  فهل عسيتم إن توليتم أن تفسدوا في الأرض وتقطعوا أرحامكم ” محمد:22 قال الربيع: فأرسل إلي ليلا، فراعني ذلك، فجئته فإذا هو يقرأ هذه الآية، كان أحسن الناس صوتا،”,"That was his place of residence till al-Mahdi had him brought to Baghdad and shut up in a prison. [Soon after, this caliph] had a dream in which Ali, the son of Abu Talib, appeared to him and said: “O Muhammad! were ye ready, therefore, if ye had been put in authority, to commit evil in the earth, and to violate the ties of blood?. Al-Rabi related in these terms what resulted: “ He sent for me at night, and that put me in great dread; “I went to him and found him chanting the above mentioned verse, and no man had a finer voice than he.”"
وقال: علي بموسى بن جعفر، فجئته به فعانقه وأجلسه إلى جنبه وقال: يا أبا الحسن، إني رأيت أمير المؤمنين علي بن أبي طالب رضي الله عنه في النوم يقرأ علي كذا، فتؤمنني أن تخرج علي أو على أحد من أولادي، فقال: والله لا فعلت ذلك ولا هو من شأني، قال: صدقت، أعطه ثلاثة آلاف دينار، ورده إلى أهله إلى المدينة، قال الربيع: فأحكمت أمره ليلا فما أصبح إلا وهو في الطريق خوف العوائق.,"He said to me: ‘Bring me Musa, the son of Jaafar.’ “I did so and he embraced him, seated him by his side and said to him: ‘Abu al-Hasan! I have just seen in a dream the Commander of the faithful, Ali Ibn Abi Talib, and he has recited to me such and such a verse; give me the assurance that you will not revolt against me or against any of my children.’ He answered: ‘By Allah! I am incapable of revolting.’ ‘You say the truth,’ replied the caliph; ‘give him three thousand pieces of gold and restore him to his family in Medina.’ I arranged the affair of his (departure) that very night, lest some obstacle might turn up, and, before morning, the man was on his journey.”"
وأقام بالمدينة إلى أيام هارون الرشيد، فقدم هارون منصرفا من عمرة شهر رمضان سنة تسع وسبعين ومائة، فحمل موسى معه إلى بغداد وحبسه بها إلى أن توفي محبسه.,"Musa resided in that city (Medina) until the reign of Harun al-Rashid. In the month of Ramadan, one hundred and seventy nine, Harun visited the Omra and, on his departure for Baghdad, he took Musa with him and had him imprisoned for life."
وذكر أيضا أن هارون الرشيد حج فأتى قبر النبي صلى الله عليه وسلم زائرا وحوله قريش ورؤساء القبائل، ومعه موسى بن جعفر، فقال: السلام عليك يا رسول الله يا ابن عم، افتخارا على من حوله، فقال موسى: السلام عليك يا أبت، فتغير وجه هارون الرشيد وقال: هذا هو الفخر يا أبا الحسن حقا؛ انتهى كلام الخطيب.,"It is related that Harun, in his pilgrimage, went to visit the tomb of the Prophet, in the midst of a band of Quraishes and some eminent members of (Arabian) tribes, and took with him Musa al-Kazim. Wishing to show how much he was superior in glory to those around them, he said [in addressing the tomb): “Salutation unto thee, O prophet of God, unto thee who art my cousin!” On hearing this, Musa said [to the tomb): Salutation unto thee, O my dear “father” Harun changed countenance at these words and said: Abu al-Hasan, such glory as thine is truly to be vaunted of.” End of the Khatib’s relation."
وقال أبو الحسن علي بن الحسين بن علي المسعودي في كتاب  مروج الذهب ” في أخبار هارون الرشيد: ” إن عبد الله بن مالك الخزاعي كان على دار هارون الرشيد وشرطته، فقال: أتأني رسول الرشيد وقتا ما جاءني فيه قط،، فانتزعني من موضعي ومنعني من تغيير ثيابي، فراعني ذلك،”,"Abu al-Hasan Ali al-Masudi, the son of al-Husain, the son of Ali says, in that part of his work, the Muruj al-Dahab, which contains the history of Harun al-Rashid: Abd Allah Ibn Malik al-Khuzai, the intendant off al-Rashid’s palace and chief of the police guards (Shurta), related as follows: A messenger came to, me from al-Rashid at an hour in which I nave? before received his visits; he pulled me out of the place where I was and would not even allow me to change my clothes. This put me in great fear."
فلما صرت إلى الدار سبقني الخادم فعرف الرشيد خبري، فأذن لي في الدخول عليه فدخلت فوجدته قاعدا على فراشه فسلمت عليه فسكت ساعة، فطار عقلي وتضاعف الجزع علي، ثم قال: يا عبد الله أتدري لما طلبتك في هذا الوقت قلت: لا والله ياأمير المؤمنين،,"When I arrived at the palace, a servant went in before me and informed al-Rashid of my presence. (The caliph) ordered me to be introduced, and I found him sitting in his bed. I saluted him, but he kept silent for some time; so, my mind was much troubled and my fears greatly augmented. He at length said: Abd Allah! do you know why I sent for you at such an hour? I answered: By Allah, I do not, Commander off the faithful, Know, said he."
قال: إني رأيت الساعة في منامي كأن حبشيا قد أتاني ومعه حربة فقال: إن خليت عن موسى بن جعفر الساعة وإلا نحرتك بهذه الحربة، فاذهب فخل عنه، قال: فقلت: يا أمير المؤمنين، أطلق موسى بن جعفر ثلاثا، قال: نعم امض الساعة حتى تطلق موسى بن جعفر، وأعطه ثلاثين ألف درهم، وقل له: إن أحببت المقام قبلنا فلك عندي ما تحب، وإن أحببت المضي إلى المدينة فالإذن في ذلك لك،,"that I just had a dream in which it seemed to me as if an Abyssinian came to me with a javelin in his hand and said: ‘Let Musa, the; son off Jaafar, be set at liberty this very hour, otherwise I shall slay thee with this javelin’ Do you therefore go and set him free. I replied: Commander of the faithful, shall I then liberate Musa, the son off Jaafar, for the third time? ‘Yes, said he, go and set Musa, the son of Jaafar, at liberty; give him thirty thousand dirhams. and say to him [in.my name): “ ‘ If you would like to remain with us, you will obtain from me whatever you may desire; and if you prefer going to Medina, you have permission to do so.’"
قال: فمضيت إلى الحبس لأخرجه، فلما رآني موسى وثب إلي قائما وظن أني قد أمرت فيه بمكروه، فقلت: لا تخف، فقد أمرني بإطلاقك وأن أدفع لك ثلاثين ألف درهم، وهو يقول لك إن أحببت المقام قبلنا، فلك كل ما تحب، وإن أحببت الانصراف إلى المدينة فالأمر في ذلك مطلق لك، وأعطيته ثلاثين ألف درهم،,"I went to the prison in order to take him out and, when he saw me, he sprung up on his feet, thinking that I had received orders to treat him in a manner he should not like but I said to him: Fear not! he (the caliph) has ordered you to “ he set at liberty and told me to give yon thirty thousand dirhems and to deliver “ you this message if you would like remaining with us, you will obtain whatever you desire; but, if you prefer going to Medina, you have free permission to do so I then gave him the money.”"
وخليت سبيله وقلت له: لقد رأيت من أمرك عجبا، قال: إني أخبرك، بينما أنا نائم إذ أتاني رسول الله صلى الله عليه وسلم فقال: يا موسى، حبست مظلوما فقل هذه الكلمات فإنك لا تبيت هذه الليلة في الحبس، فقلت: بأبي وأمي ما أقول,"set him free and said to him: I see something in yon extraordinary (what is it?). he replied: I shall tell you: whilst I was a asleep, behold I the apostle of God came to me and said: O Musa! thou hast been imprisoned unjustly; so, recite the words I am going to repeat to thee, for assuredly, thou shall not pass all this night in prison. I replied: {For thee I should give up father and mother! what must I say?."
وقال الخطيب: توفي في الحبس ودفن في مقابر الشونيزيين خارج القبة، وقبره هناك مشهور يزار، وعليه مشهد عظيم فيه قناديل الذهب والفضة وأنواع الآلات والفرش ما لا يحد، وهو في الجانب الغربي، وقد سبق ذكر أبيه وأجداده وجماعة من أحفاده، رضي الله عنهم وأرضاهم، وكان الموكل به مدة حبسه السندي بن شاهك جد كشاجم الشاعر المشهور.,"Some say that his death was caused by poison. According to the Khatib, he died in prison and was buried in the Shunizi cemetery, outside the dome; his tomb is a well-known object of pilgrimage; over it is erected a large chapel containing an immense quantity of gold and silver lamps, with divers sorts of furniture and carpets. It is on the west side (of the river). We have already spoken of his father, his forefathers, and some of his descendants. The person charged to guard him during his imprisonment was al-Sindi Ibn Shahik, ancestor of the celebrated poet Kushajim."
كمال الدين ابن يونس,KAMAL AL-DIN IBN MANA
أبو الفتح موسى بن أبي الفضل يونس بن محمد بن منعة بن مالك بن محمد، الملقب كمال الدين، الفقيه الشافعي؛ تفقه بالموصل على والده، ثم توجه إلى بغداد سنة إحدى وسبعين وخمسمائة، وأقام بالمدرسة النظامية بشتغل على المعيد بها السديد السلماسي المقدم ذكره,"Abu al-Fath Musa, the son of Abu al-Fadl Yunus, the son of Muhammad, the son of Mana, the son of Malik, the son of Muhammad, and surnamed Kamal al-Din (perfection of religion), was a doctor of the Shafiite sect. He studied the law at Mosul under his father; then, in the year five hundred and seventy one (A. D. one thousand one hundred and seventy five or one thousand one hundred and seventy six), he proceeded to Baghdad and took up his residence in the Nizamiya college where he had for tutor the mold al-Sadid al-Salamasi."
وكان المدرس بها يومئذ الشيخ رضي الدين أبو الخير أحمد بن اسماعيل بن يوسف بن محمد بن العباس القزويني، فقرأ الخلاف والأصول وبحث الأدب على الكمال أبي البركات عبد الرحمن بن محمد الأنباري المقدم ذكره فتميز ومهر،,"At that time, the shaikh Rida al-Din Abu al-Khair Ahmad al-Kazwini, the son of Ismail, the son of Yusuf, the son of Muhammad, the son of al-Abbas, was the professor (of law) in the college. Kamal al-Din (there) studied the controverted points of jurisprudence and its fundamentals; he applied also to philological disquisitions under the direction of Kamal al-Din Abu al-Barakat Abd al-Rahman Ibn Muhammad al-Anbari."
وكان قد قرأ أولا على الشيخ أبي بكر يحيى بن سعدون القرطبي الآتي ذكره إن شاء الله تعالى وهو بالموصل ثم أصعد إلى الموصل وعكف على الاشتغال، ودرس بعد وفاة والده في التاريخ الآتي ذكره في ترجمته إن شاء الله تعالى في موضعه بالمسجد المعروف بالأمير زين الدين صاحب إربل،,"Previously to that, he had studied philology at Mosul with distinguished success, under Abu Bakr Yahya Ibn Saadun al-Kortobi, a shaikh whose life we shall give. Having then gone up (from Baghdad) to Mosul, he resumed his studies with great assiduity and, on the death of his father, an event of which the date will be found in our article on that doctor, he replaced him as professor in the mosque which is called the Zainiya after Zain al-Din, lord of Arbela."
وهذا المسجد رأيته وهو على وضع المدرسة، ويعرف الآن بالمدرسة الكمالية لأنه نسب إلى كمال الدين المذكور لطول إقامته به.,"This edifice I have myself seen; it is laid out in the manner of a college and is now called the Kamaliya college, because Kamal al-Din, he of whom we are now speaking, resided in it for a long time."
ولما اشتهر فضله انثال عليه الفقهاء، وتبحر في جمع الفنون، وجمع من العلوم ما لم يجمعه أحد، وتفرد بعلم الرياضة، ولقد رأيته بالموصل في شهر رمضان سنة ست وعشرين وستمائة، وترددت إليه دفعات عديدة لما كان بينه وبين الوالد رحمه الله من المؤانسة والمودة الأكيدة، ولم يتفق لي الأخذ عنه لعدم الإقامة وسرعة الحركة إلى الشام،,"When the reputation of his merit had spread abroad, jurisconsults hastened in crowds to study under him. He was profoundly versed in every branch of knowledge and knew certain sciences which are never found together in the same individual. In the mathematical sciences he was particularly distinguished. I met him at Mosul in the month of Ramadan, six hundred and twenty six (July.-August. A. D. one thousand two hundred and twenty nine), and went frequently to see him, on account of the close and intimate friendship which existed between him and my deceased father; hut I had not an opportunity of receiving lessons from him, because I could not make any stay (in that town) and was obliged to hurry off to Syria."
وكان الفقهاء يقولون: إنه يدري أربعة وعشرين فنا دراية متقنة، فمن ذلك المذهب وكان فيه أوحد الزمان، وكان جماعة من الطائفة الحنفية يشتغلون عليه بمذهبهم، ويحل لهم مسائل الجامع الكبير أحسن حل مع ما هي عليه من الإشكال المشهور؛,"The doctors of the time declared that he had a solid and perfect knowledge of twenty-four different sciences, one of which was the (doctrine of the Shafiite) sect. In this last he was the paragon of the age. A number of Hanifites studied under his tuition the doctrines of their own sect, and received from him the most satisfactory solution of the problems contained in the al-Jami al-Kabir, a work noted for its difficulties."
وكان يتقن فني الخلاف العراقي والبخاري، وأصول الفقه وأصول الدين. ولما وصلت كتب فخر الدين الرازي إلى الموصل وكان بها إذ ذاك جماعة من الفضلاء لم يفهم أحد منهم اصطلاحة فيها سواه، وكذلك الإرشاد للعميدي لما وقف عليها حلها في ليلة واحدة وأقرأها على ما قالوه.,"He had a perfect acquaintance with the two systems of polemical jurisprudence, the (Shafiite) which prevails in Iraq and the (Hanifite) which is taught at Bukhara; he knew also the fundamentals of jurisprudence and those of divinity. When the works of Fakhr al-Din al-Razi were, first brought to Mosul, there was a great number of well-informed men in that city, but none of them, excepting Kamal al-Din, was able to understand the technical language employed by the author. Having met with al-Amidi’s Irshad, he solved, in a single night, all the difficulties contained in that work and then caused his pupils to read it (whilst he explained it); such, at least, is the general report."
وكان يدري فن الحكمة: المنطق والطبيعي والإلهي، وكذلك الطب، ويعرف فنون الرياضة من اقليدس والهيئة والمخروطات والمتوسطات والمجسطي المجسطي لفظة يونانية معناها بالعربي الترتيب، ذكر ذلك الوكري في كتابه وأنواع الحساب: المفتوح منه والجبر والمقابلة والأرثماطيقي وطريق الخطأين، والموسيقى والمساحة، معرفة لا يشاركه فيها غيره إلا في ظواهر هذه العلوم دون دقائقها والوقوف على حقائقها،,"He knew the philosophical sciences, logic (that is, the Organum of Aristotle), physics, metaphysics and medicine; he was acquainted with all the parts of mathematical science explained by Euclid, astronomy, conic sections, mean proportional (al-mutawassitat), the Almagest, the different modes of calculation both numerical, and algebraic, arithmetic, the system of double false position, music and mensuration. In all these sciences he was without a rival; others had a superficial knowledge of them, but none knew so well as he the abstruse doctrines and truths which they contain."
"وبالجملة فلقد كان كما قال الشاعر:
وكان من العلوم بحيث يقضى… له في كل فن بالجميع","In a word, one might well apply to him the words of the poet: In the sciences he was such that, from his knowledge of one alone, you might conclude he knew them all."
واستخرج في علم الأوفاق طرقا لم يهتد إليها أحد؛ وكان يبحث في العربية والتصريف بحثا تاما مستوفى، حتى إنه كان يقرىء كتاب سيبويه والإيضاح والتكملة لأبي علي الفارسي، والمفصل للزمخشري،,"He discovered also a mode of calculating the hours of prayer which no one had ever fallen upon before. His researches in the study of Arabic and its grammatical inflexions were so profound that he was capable of reading (without a master) the Book of Sibawaih, the Idah and the Takmila of Abu Ali al-Farisi, and the Mufassal of al-Zamakhshari."
وكان له في التفسير والحديث وأسماء الرجال وما يتعلق به يد جيدة؛ وكان يحفظ من التواريخ وأيام العرب ووقائعهم، والأشعار والمحاضرات، شيئا كثيرا.,"In the interpretation of the Quran, in the science of traditions, in that which treats of the names of those men [by whom traditions have been handed down), and in every matter connected with such subjects, he was a most able hand. He knew by heart a mass of historical relations, accounts of the combats which took place between the [ancient) Arabs, pieces of poetry and dialogues."
وكان أهل الذمة يقرءون عليه التوراة والإنجيل، ويشرح لهما هذين الكتابين شرحا يعترفون أنهم لا يجدون من يوضحهما لهم مثله. وكان في كل فن من هذه الفنون كأنه يعرف سواه لقوته فيه. وبالجملة فإن مجموع ما كان يعلمه من الفنون لم يسمع عن أحد ممن تقدمه أنه قد جمعه.,"Jews and Christians used to go and read under his tuition the Pentateuch and the Gospels; they even declared that they could find no one so capable as he of explaining these two books. He knew so perfectly each of the above mentioned branches of knowledge that one would have supposed he could not have found time to learn the others. In a word, none of his predecessors were ever known to have been acquainted with so many sciences as he."
ولقد جاءنا الشيخ أثير الدين المفضل بن عمر بن المفضل الأبهري، صاحب التعليقة في الخلاف والزيج والتصانيف المشهورة، من الموصل إلى إربل في سنة ست وعشرين وستمائة وقبلها في خمس وعشرين وستمائة،,"In the year six hundred and twenty five (A. D. one thousand two hundred and twenty eight), the shaikh Athir al-Din al-Mufaddal al-Abhari, the author of the Talika fi al-Khilaf [notes on controverted matters), the Zij (astronomical tables), and other well-known works, left Mosul and came to Arbela where we were then residing."
ونزل بدار الحديث، وكنت أشتغل عليه بشيء من الخلاف، فبينما أنا يوما عنده إذ دخل عليه بعض فقهاء بغداد، وكان فاضلا، فتجاريا في الحديث زمانا، وجرى ذكر الشيخ كمال الدين في أثناء الحديث، فقال له الأثير:,"He took up his lodgings in the Dar al-Hadith [school for traditions), and I studied under his direction some controverted points of jurisprudence. I was with him one day when an eminent legist of Baghdad, who was residing in the Dar al-Hadith, came in. Some time passed in an animated conversation when mention was made of the shaikh Kamal al-Din. On this, Athir al-Din said [to his visitor)."
لما حج الشيخ كمال الدين ودخل بغداد كنت هناك فقال: نعم، فقال: كيف كان إقبال الديوان العزيز عليه فقال ذلك الفقيه: ما أنصفوه على قدر استحقاقه، فقال الأثير: ما هذا إلا عجب، والله ما دخل إلى بغداد مثل الشيخ،,"When the shaikh Kamal al-Din made the pilgrimage and went to Baghdad, were you there? The other replied in the affirmative. “How,” said Athir al-Din, “did the Grand Divan [the imperial court) receive him?” “Not in a manner worthy of his desert,” was the reply. “That is much to be wondered at,” exclaimed Athir al-Din, “for never did the like of such a shaikh enter Baghdad.”"
فاستعظمت منه هذا الكلام، وقلت له: يا سيدنا كيف تقول كذا فقال: يا ولدي ما دخل إلى بغداد مثل أبي حامد الغزالي، ووالله ما بينه وبين الشيخ نسبة.,"These words surprised me so much that I said to him: “Tell me, master! what makes you say so?” He answered: “My son! no one like Abu Hamid al-Ghazali had ever before entered Baghdad, and I declare, by Allah! that even he is not to be compared with the shaikh (Kamal al-Din).”"
وكان الأثير على جلالة قدره في العلوم يأخذ الكتاب ويجلس بين يديه يقرأ عليه، والناس يوم ذاك يشتغلون في تصانيف الأثير. ولقد شاهدت هذا بعيني، وهو يقرأ عليه كتاب المجسطي”.”,"Notwithstanding his high reputation as a master of the sciences, Athir al-Din used to sit down before him (Kamal al-Din) with a book in his hand and read it to him [in order to profit by his observations); and yet, on the same day, scholars would be studying works composed by himself; that I saw with my own eyes. He thus read the Almagest under his direction."
ولقد حكى لي بعض الفقهاء أنه سأل الشيخ كمال الدين عن الأثير ومنزلته في العلوم فقال: ما أعلم، فقال: وكيف هذا يا مولانا. وهو في خدمتك منذ سنين عديدة، ويشتغل عليك فقال: لأني مهما قلت له تلقاه بالقبول وقال:,"The following anecdote was related to me by a jurisconsult: “I asked the shaikh Kamal al-Din what rank Athir al-Din might hold as a scientific man, and he answered “that he did not know. How can that be, Sir!’ said I, since he has been in “your service for many years and still studies under you?’ He replied: ‘Whenever I made an observation to him, he received it (without making any remark) and merely said."
نعم يا مولانا، فما جاذبني في مبحث قط حتى أعلم حقيقة فضله، ولا شك أنه كان يعتمد هذا القدر مع الشيخ تأدبا، وكان معيدا عنده في المدرسة البدرية، وكان يقول: ما تركت بلادي وقصدت الموصل إلا للاشتغال على الشيخ.,"‘Yes, sir!’ He never entered into a discussion with me; so, I have not been able to appreciate his talents.’” There is no doubt that Athir al-Din acted in this manner through politeness and respect. He served Kamal al-Din as under-tutor (moid) in the Badriya college and used to say: “I should not have “ left my native place and come to Mosul, had I not formed the intention of studying under the shaikh (Kamal al-Din).”"
وكان شيخنا تقي الدين أبو عمرو عثمان بن عبد الرحمن المعروف بابن الصلاح المقدم ذكره يبالغ في الثناء على فضائله وتعظيم شأنه وتوحده في العلوم؛ فذكره يوما وسرع في وصفه على عادته، فقال له بعض الحاضرين: يا سيدنا، على من اشتغل ومن كان شيخه,"One of my sheikhs [or professors) named Taki al-Din Othman Ibn Abd al-Rahman, and generally known by the surname of Ibn al-Salah, spoke in the highest terms of his [Kamal al-Din’s) extraordinary merit and declared him to be without a rival in scientific knowledge. One day, he commenced, as usual, to make his eulogy when a person present said to him: “Tell me, Sir! under whom did he study? who was his preceptor?”"
فقال: هذا الرجل خلقه الله تعالى عالما إماما في فنونه، لا يقال على من اشتغل ولا من شيخه، فإنه أكبر من هذا.,"The other answered: “That man was created by God as an imam [model) and a master in all the branches of knowledge; so, let no one ask under whom he studied and who was his preceptor. He is too eminent to render such a question necessary.”"
وحكى لي بعض الفقهاء بالموصل أن ابن الصلاح المذكور سأله أن يقرأ عليه شيئا من المنطق سرا، فأجابه إلى ذلك، وتردد إليه مدة فلم يفتح عليه فيه بشيء فقال له: يا فقيه، المصلحة عندي أن تترك الاشتغال بهذا الفن،,"Whilst I was at Mosul, a certain jurisconsult related to me that Ibn al-Salah obtained permission from him (Kamal al-Din) to read secretly under his direction a part of the Logic (or Organum of Aristotle). He went to him regularly for some time but was unable to understand anything of it; so at length (Kamal al-Din) said to him: “My opinion is, doctor I that you had better renounce the study of this science.”"
فقال له: ولم ذاك يا مولانا فقال: لأن الناس يعتقدون فيك الخير، وهم ينسبون كل من اشتغل بهذا الفن إلى فساد الاعتقاد، فكأنك تفسد عقائدهم فيك ولا يحصل لك من هذا الفن شيء؛ فقبل إشارته وترك قراءته.,"The other asked him for what reason, and received this answer: The public look upon you as a good and pious man, and consider those who apply to this branch of knowledge as holding pernicious opinions on religious matters; you risk, therefore, losing their esteem, without even acquiring any knowledge of the science.” The jurisconsult took his advice and gave up the study."
ومن يقف على هذه الترجمة فلا ينسبني إلى المغالاة في حق الشيخ. ومن كان من أهل تلك البلاد وعرف ما كان عليه الشيخ، عرف أني ما أعرته وصفا ونعوذ بالله من الغلو والتساهل في النقل.,"Readers of this biographical notice may perhaps consider me as exalting too much the merits ol this shaikh, but those of his townsmen who are capable of appreciating his talents know full well that I have not attributed to him a quality (which he did not really possess). God preserve us from exaggerating, and from carelessness in transmitting historical information."
ولقد ذكره أبو البركات المبارك بن المستوفي المقدم ذكره في تاريخ إربل فقال: هو عالم مقدم، ضرب في كل علم، وهو في علم الأوائل: كالهندسة والمنطق وغيرهما ممن يشار إليه، حل اقليدس والمجسطي على الشيخ شرف الدين المظفر بن محمد المظفر الطوسي الفارابي، يعني صاحب الاصطرلاب الخطي المعروف بالعصا.,"Abu al-Barakat Ibn al-Mustaufi speaks of him in his Tarikh Irbil (History of Arbela): “He was,” says he, “a most learned man, well versed in every science and particularly distinguished by his acquaintance with those of the Ancients {the Greeks), such as geometry and logic. He got over the difficulties of Euclid and of the Almagest under the tuition of the shaikh Sharaf al-Din al-Muzaffar Ibn Muhammad Ibn al-Muzaffar al-Tusi the Quran reader, the inventor of the lineal astrolabe (al-astarlab al-khatti) which is generally known by the designation of the staff.”"
ثم قال ابن المستوفي: وردت عليه مسائل من بغداد في مشكلات هذا العلم، فحلها واستصغرها، ونبه على براهينها، بعد أن احتقرها، وهو في الفقه والعلوم الإسلامية نسيج وحده، ودرس في عدة مدارس بالموصل، وتخرج عليه خلق كثير في كل فن.,"He says, farther on: “Questions were sent to him from Baghdad on difficult points of this science and he answered them all; he treated them as mere trifles and then gave their solution. In jurisprudence and the sciences connected with the law of Islamism, he stood without a rival. He professed in a number of the colleges at Mosul, and many of his pupils attained high distinction in different branches of science.”"
"ثم قال: أنشدنا لنفسه، وأنفذها إلى صاحب الموصل يشفع عنده:
لئن شرفت أرض بمالك رقها… فمملكة الدنيا بكم تتشرف
بقيت بقاء الدهر أمرك نافذ… وسعيك مشكور وحكمك منصف
ومكنت في حفظ البسيطة مثل ما… تمكن في أمصار فرعون يوسف","Lower down, we read this passage: “ He recited to me the following verses composed “ by himself and in which he made an appeal to the clemency of the lord of Arbela: “If any land can draw luster from him who holds it under his sway, the kingdom of the earth will derive luster from you. May you live till the end of time and have your orders always obeyed, your zeal gratefully acknowledged and your mansuetude renowned for its equity. You have been established! to (watch over and) guard this extensive country, as Joseph was established over the cities of Pharaoh.”"
قلت أنا: ولقد أنشدني هذه الأبيات عنه أحد أصحابنا بمدينة حلب، وكنت بدمشق سنة ثلاث وثلاثين وستمائة، وبها رجل فاضل في علوم الرياضة، فأشكل عليه مواضع في مسائل الحساب والجبر والمقابلة والمساحة واقليدس، فكتب جميعها في درج وسيرها إلى الموصل،,"He may here observe that the same verses were repeated do me at Aleppo by an acquaintance of mine. In the year six hundred and thirty three (A. D. one thousand two hundred and thirty five or one thousand two hundred and thirty six), whilst I was at Damascus, a man of that city who possessed some skill in the mathematical sciences s met with a number of difficult problems in arithmetic, algebra, geometry and [the treatise of] Euclid. Being unable to solve them, he wrote them all down on a scroll of paper and sent them to him [Kamal al-Din), who was then at Mosul."
ثم بعد أشهر عاد جوابه، وقد كشف عن خفيها وأوضح غامضها وذكر ما يعجز الإنسان عن وصفه، ثم كتب في آخر الجواب: فليمهد العذر في التقصير في الأجوبة، فإن القريحة جامدة، والفطنة خامدة، قد استولى عليها كثرة النسيان، وشغلتها حوادث الزمان،,"A month afterwards he received, an answer in which all the obscurities were cleared up, all the difficulties explained and many indications given which it would be impossible to recapitulate. The letter concluded by these words: Have the kindness to excuse the insufficiency of this answer; for my genius is frozen up and my intelligence extinguished; my mind has fallen under the sway of forgetfulness and is distracted by the events which time has brought about."
وكثير مما استخرجناه وعرفناه نسيناه، بحيث صرنا كأنا ما عرفناه؛ وقال لي صاحب المسائل المذكورة: ما سمعت مثل هذا الكلام إلا للأوائل المتقنين لهذه العلوم، ما هذا من كلام أبناء هذا الزمان.,The greater part of what I learned from books and of what II knew [by my own observations) is now as much forgotten by me as if I had never known it.” The person who proposed the questions said to me [of this passage] Such language I never heard before; the like of it was never uttered but by those of the ancients who were perfectly well versed in these sciences; it is not the language of those who live in our time.”
وحكى لي الشيخ الفقيه الرياضي علم الدين قيصر بن أبي القاسم عبد الغني بن مسافر الحنفي المصري المعروف بتعاسيف، وكان إماما في علوم الرياضة، قال: لما أتقنت علوم الرياضة بالديار المصرية ودمشق، تاقت نفسي إلى الاجتماع بالشيخ كمال الدين لما كنت أسمعه من تفرده بهذه العلوم،,"The following anecdote was related to me by the shaikh Alam al-Din [the standard of the faith] Kaisar (Caesar), the son of Abu al-Kasim, the son of Abd al-Ghani the son of Musafir, and surnamed Taasif. He was a native of Egypt, a jurisconsult of the hanifite sect and a mathematician [riada], In Egypt and at Damascus he was looked upon as the great master of the age in all the mathematical sciences. Her is what he said: I felt a great desire to meet with s the shaikh Kamal al-Din, from having heard that he stood without a rival in these sciences. So, I set out for Mosul with the intention of going to see him."
فسافرت إلى الموصل قصد الاجتماع به، فلما حضرت في خدمته وجدته على حلية الحكماء المتقدمين، وكنت قد طالعت أخبارهم، فسلمت عليه وعرفته قصدي له للقراءة عليه، فقال لي: في أي العلوم تريد تشرع فقلت: في الموسيقى، فقال: مصلحة هو، فلي زمان ما قرأه أحد علي، فأنا أوثر مذاكرته، وتجديد العهد به،,"When I went to present him my respects, I saw that, in his looks and appearance, he resembled those ancient sages whose history I had read and of whose aspect we had formed some idea. After saluting, him, I stated that I had come for the purpose of studying under him, and he asked’ me by what science I wished to begin. By [the theory of] music, said I. “That happens very well” said he, “for it is a long time since any one studied it under me and wished to converse with some person on that science so as to renew acquaintance with it.’"
فشرعت فيه ثم في غيره حتى شققت عليه أكثر من أربعين كتابا في مقدار ستة أشهر، وكنت عارفا بهذا الفن، لكن كان غرضي الانتساب في القراءة إليه، وكان إذا لم أعرف المسألة أوضحها لي، وما كنت أجد من يقوم مقامه في ذلك. وقد أطلت الشرح في نشر علومه، ولعمري لقد اختصرت.,"I then commenced [the theory of) music, after which I passed successively to other sciences, and, in about the space of six months, I went over more than forty works under his tuition. I was already acquainted with music, but wished to be enabled to say that I had studied that science under him. The problems which I did not understand he explained to me; I never met with any one capable of filling his place as a teacher.” I have entered into long details for the purpose of making known the great extent his scientific acquirements, and yet I must declare that what I have said is still too much abridged."
ولما توفي أخوه الشيخ عماد الدين محمد المقدم ذكره تولى الشيخ المدرسة العلائية موضع أخيه، ولما فتحت المدرسة القاهرية تولاها. ثم تولى المدرسة البدرية في ذي الحجة سنة عشرين وستمائة. وكان مواظبا على إلقاء الدروس والإفادة.,"On the death of his brother, the shaikh Imad al-Din, he replaced him as professor in the Alaaya college and, when the Kahirya college was opened, he received his nomination as director of that establishment. In the month of Zi al-Hijja, six hundred and twenty (Dec.-Jan. A. D. one thousand two hundred and twenty three or one thousand two hundred and twenty four) he became director of the Badriya college. His assiduity in professing and teaching was remarkable."
وحضر في بعض الأيام دروسه جماعة من المدرسين أرباب الطيالس، وكان العماد أبو علي عمر بن عبد النور بن ماجوج بن يوسف الصنهاجي اللزني النحوي البجائي حاضرا، فأنشد على البديهة قوله:,"One day, a number of other professors, all of them wearing the tailesan, were present at his lesson and a native of Bugia [in north Africa), the grammarian Imad al-Din Abu Ali Omar Ibn Abd al-Nur Ibn Makhukh Ibn Yusuf al-Sanhaji al-Lezni, who happened to be there, recited extempore the following verses:"
"كمال كمال الدين للعلم والعلى… فهيهات ساع في مساعيك يطمع
إذا اجتمع النظار في كل موطن… فغاية كل أن تقول ويسمعوا
فلا تحسبوهم من غناء تطيلسوا… ولكن حياء واعترافا تقنعوا","Kamal al-Din is really perfect (kamal) by his learning and his high desert. Vain are the efforts of those who strive to attain the rank to which he has risen. When profound investigators meet together, their only object is to listen whilst he speaks. Think not that they put on their tailesans to vex him; they wear them merely to veil their faces through modesty and (thus) acknowledge (their inferiority)."
"وللعماد المذكور فيه أيضا:
تجر الموصل الأذيال فخرا… على كل المنازل والرسوم
بدجلة والكمال، هما شفاء… لهيم أو لذي فهم سقيم
فذا بحر تدفق وهو عذب… وذا بحر ولكن من علوم","The same Imad al-Din composed on him other verses which I here give: Mosul, training her robe in high disdain of all other cities, either inhabited or in ruins, is proud of her Tigris and of her Kamal, both of them remedies for those who are athirst (for water or for knowledge), and for those whose intelligence is feeble. One is a flowing ocean, though its waters be fresh; the other is also an ocean, but one of knowledge."
وكان الشيخ سامحه الله تعالى يتهم في دينه لكون العلوم العقلية غالبة عليه، وكانت تعتريه غفلة في بعض الأحيان لاستيلاء الفكرة عليه بسبب هذه العلوم، فعمل فيه العماد المذكور:,"The sheikh Kamal al-Din, may God be indulgent towards him! was suspected of holding loose opinions in matters of religion, because the study of the intellectual sciences was his ruling passion, and the preoccupation of his mind with these sciences hindered him sometimes from perceiving what was passing around him. To this, the same Imad al-Din made allusion in the following lines."
"أجدك أن قد جاد بعد التعبس… غزال بوصل لي وأصبح مؤنسي
وعاطيته صهباء من فيه مزجها… كرقة شعري أو كدين ابن يونس
وقد خرجنا عن المقصود إلى ما لاحاجة بنا إليه.","I tell you seriously that the gazelle (the young beauty whom I love and) who always used to frown (upon me) has consented to meet me and become my companion. I gave her wine mixed with {the honey of) her lips, {wine) light as my verses, and light as the religious convictions of the son of Yunus.
But we are here digressing from our subject and speaking of matters which we need not have mentioned."
وكانت ولادته يوم الخميس، خامس صفر إحدى وخمسين وخمسمائة، بالموصل. وتوفي بها رابع عشر شعبان سنة تسع وثلاثين وستمائة، ودفن في تربتهم المعروفة بهم عند تربة عناز، خارج باب العراق.,"He (Kamal al-Din) was born at Mosul on Thursday, the fifth of Safar, five hundred and fifty one (the thirtieth of March, A. D. one thousand one hundred and fifty six); he died in that city on the fourteenth of Shaban, six hundred and thirty nine (the seventeenth of Feb. A. D. one thousand two hundred and forty two), and was buried in the funeral-chapel which bears the name of his family (the Bani Mana) and which is situated outside the Gate of Iraq, near the mausoleum of Anaz."
وقد سبق ذكر ولده شرف الدين أحمد في حرف الهمزة، وأخيه عماد الدين في حرف الميم، وسيأتي ذكر والده في حرف الياء إن شاء الله تعالى، رحمهم الله أجمعين.,We have already spoken of his son Sharaf al-Din Ahmad and of his brother Imad al-Din Muhammad; we shall also give the life of his father (Yunus) under the letter Y.
ولما كنت أتردد إلى خدمته بالموصل أوقع الله في نفسي أنه إن رزقت ولدا ذكرا سميته باسمه، ثم سافرت في بقية السنة المذكورة إلى الشام وأقمت به عشر سنين، ثم سافرت إلى الديار المصرية في سنة ثلاث وثلاثين وستمائة وتقلبت الأحوال ثم حصل التأهل،,"Whilst I was attending his lectures at Mosul, the idea came into my mind that, if ever God granted me a male child, I should give it the name of this (professor). In the latter part of the year above mentioned, I went to Syria where I remained ten years and then, in six hundred and thirty two (A. D. one thousand two hundred and thirty four or one thousand two hundred and thirty five), I proceeded to Egypt where, after many vicissitudes of fortune, I entered into the bonds of matrimony."
فرزقني الله ولدي الأكبر في بكرة يوم السبت حادي عشر صفر سنة إحدى وخمسين وستمائة بالقاهرة المحروسة فسميته موسى، وعجبت من موافقته للشيخ في الولادة، في الشهر والسنة، فكان بين مولدهما سنة.,"My eldest son came into the world, at Cairo, on Saturday morning, the eleventh of Safar, six hundred and fifty one (the twelfth of April, A. D. one thousand two hundred and fifty three), and I gave him the name of Musa. It struck me as a singular coincidence that he was born in the same mouth as Kamal al-Din and exactly one hundred years after him."
وتوفي الشيخ رضي الدين القزويني مدرس المدرسة النظامية، المذكور في أول هذه الترجمة، في الثالث والعشرين من المحرم سنة تسعين وخمسمائة. وكانت ولادته في شهر رمضان سنة اثنتي عشرة وخمسمائة بقزوين، وموته بها أيضا.,"The shaikh Rida al-Din al-Kazwini, the professor at the Nizamiya college of whom we have spoken towards the beginning of this notice, died at Kazwin on the twenty third of Muharram, five hundred and ninety (the eighteenth of Jan. A. D. one thousand one hundred and ninety four); he was born there in the month of Ramadan, five hundred and twelve (Dec.-Jan. A. D. one thousand one hundred and eighteen or one thousand one hundred and nineteen)."
ولولا خوف الإطالة لذكرت من مناقب الشيخ كمال الدين ما يستغرق الوصف. وقد تقدم الكلام على الصنهاجي.,"Were I not afraid of being too prolix, I should expatiate on the noble qualities and acts of Kamal al-Din. We have already spoken of the word Sanhaji."
وأما اللزني: فهو بفتح اللام وسكون الزاي وبعدها نون، هذه النسبة إلى لزنة، وهي قبيلة من البربر تسكن بالقرب من بجاية من عمل إفريقية.,"Lezni means belonging to the tribe of Lezna, a berber people who inhabit the neighborhood of Bugia, in the province of Ifrikiya."
توفي علم تعاسيف المذكور يوم الأحد ثالث عشر رجب من سنة تسع وأربعين وستمائة بدمشق، ودفن خارج باب شرقي، ثم نقل إلى باب الصغير. ومولده في سنة أربع وسبعين وخمسمائة بأصفون ، من شرقي صعيد مصر، رحمه الله تعالى.,"Alam al-Din Taasif died at Damascus on Sunday, the thirteenth of Rajab, six hundred and forty nine (the first of Oct. A. D. one thousand two hundred and fifty one) and was interred outside the gate called Bab Sharki; his body was afterwards removed to the (cemetery outside the gate named) Bab al-Saghir. His birth took place in the year seventy four five hundred and (A. D. one thousand one hundred and seventy eight or one thousand one hundred and seventy nine), at Asfun, a place situated to the west of the province of Said (in upper Egypt)."
موسى بن نصير,MUSA IBN NUSAIR
أبو عبد الرحمن موسى بن نصير، اللخمي بالولاء، صاحب فتح الأندلس؛ كان من التابعين، رضي الله عنهم، وروى عن تميم الداري، رضي الله عنه، وكان عاقلا كريما شجاعا ورعا تقيا لله تعالى، لم يهزم له جيش قط.,"Abu Abd al-Rahman Musa Ibn Nusair, the conqueror of Spain, was a member by enfranchisement of the tribe of Lakhm and one of the Tabis. Some traditions, received from Tamim al-Dari, were taught by him in that person’s name. He was noted for prudence, generosity, bravery, and piety. No army placed under his orders ever suffered a defeat."
وكان والده نصير على حرس معاوية بن أبي سفيان، ومنزلته عنده مكينة. ولما خرج معاوية لقتال علي بن أبي طالب، رضي الله عنه، لم يخرج معه، فقال له معاوية: ما منعك من الخروج معي ولي عندك يد لم تكافئني عليها فقال: لم يمكني أن أشكرك بكفر من هو أولى بشكري، فقال: ومن هو قال: الله عزوجل، فقال: وكيف لا أم لك قال: وكيف لا أعلمك هذا، فأعض وأمص ، قال: فأطرق معاوية مليا، ثم قال: أستغفر الله، ورضي عنه.,"“It was not possible for me to acknowledge your kindness by being ungrateful to one who had a better right to my gratitude than you.” “Who is that?” said Muawiya. “Almighty God,” replied Nusair. “How so? may you be bereft of your mother.” Nusair replied: “How could I inform you without being mortified and afflicted?”. Muawiya remained silent for some time, after which he exclaimed: “May God pardon my sins!” and forgave him."
وكان عبد الله بن مروان أخو عبد الملك بن مروان واليا على مصر وإفريقية، فبعث إليه ابن أخيه الوليد بن عبد الملك أيام خلافته يقول له: أرسل موسى بن نصير إلى إفريقية، وذلك في سنة تسع وثمانين للهجرة.,"When Abd Allah, the son of Marwan and the brother of Abd al-Malik, was governor of Egypt and North Africa Ifrikiya), he received from his nephew, the caliph al-Walid Ibn Abd al-Malik, a dispatch ordering him to send Musa Ibn Nusair to Ifrikiya. This happened in the eighty-ninth year of the Hegira [which began on the first of December. A. D. seven hundred and seven);"
وقال الحافظ أبو عبد الله الحميدي في كتاب جذوة المقتبس: إن موسى ابن نصير تولى إفريقية والمغرب سنة سبع وسبعين، فأرسله إليها، فلما قدمها ومعه جماعة من الجند، بلغه أن بأطراف البلاد جماعة خارجين عن الطاعة، فوجه ولده عبد الله، فأتاه بمائة ألف رأس من السبايا، ثم وجه ولده مروان إلى جهة أخرى فأتاه بمائة ألف رأس.,"but the hafiz Abu Abd-Allah al-Humaidi says, in his Juzwat al-Muktabis, that Musa Ibn Nusair obtained the government of Ifrikiya and Maghrib in the year seventy seven (A. D. six hundred and ninety six or six hundred and ninety seven). Musa proceeded thither with a body of the Jund and, being informed that a number of rebels were assembled in the extremities of the province, he sent forth his son Abdallah, who brought him back one hundred thousand prisoners. His son Marwan, whom he then sent in another direction, brought him back one hundred thousand prisoners."
قال الليث بن سعد: فبلغ الخمس ستين ألف رأس، وقال أبو شبيب الصدفي: لم يسمع في الإسلام بمثل سبايا موسى بن نصير. ووجد أكثر مدن إفريقية خالية لاختلاف أيدي البربر عليها، وكانت البلاد في قحط شديد، فأمر الناس بالصوم والصلاة وإصلاح ذات البين،,"“The fifth part; [of the captives, that which was reserved for the caliph) amounted,” said al-Laith Ibn Saad, “to sixty thousand.” “Never,” said Abu Shabib al-Sadafi, in Muslim times, was seen such a quantity of prisoners as that made by Musa Ibn Nusair.” He (Musa) found the greater part of the cities in Ifrikiya uninhabited, because they had fallen so often into the hands of the Berbers. A great drought having prevailed in the land, he ordered the people to fast, to pray, and to forgive each other their offenses."
وخرج بهم إلى الصحراء، ومعه سائر الحيوانات، وفرق بينها وبين أولادها، فوقع البكاء والصراخ والضجيج، وأقام على ذلك إلى منتصف النهار، ثم صلى وخطب بالناس، ولم يذكر الوليد بن عبد الملك، فقيل له: ألا تدعو لأمير المؤمنين فقال: هذا مقام لا يدعى فيه لغير الله عزوجل، فسقوا حتى رووا.,"He then went out with them into the open country, taking with him all the (domestic) animals, after having separated them from their young ones. Then arose outcry, lamentation, and clamor. This continued till the day was half spent, when he offered up the prayer and addressed a khutba to the assembly. In this discourse he omitted the name of al-Walid Ibn Abd al-Malik and, on being asked why he did not pray for the Commander of the faithful, he answered: In the present case, prayers are for God “alone.” Rain then fell in such abundance that all were enabled to quench their thirst."
ثم خرج موسى غازيا، وتتبع البربر وقتل فيهم قتلا ذريعا، وسبى سبيا عظيما، وسار حتى انتهى إلى السوس الأدنى لا يدافعه أحد. فلما رأى بقية البربر ما نزل بهم استأمنوا وبذلوا له الطاعة فقبل منهم،,"From that place, he proceeded against the Berbers and, in this expedition, he slew them in great numbers, took many prisoners and an immense quantity of booty. Having continued his march, he arrived in [the province of Lower Sus without meeting any resistance. The rest of the Berbers, seeing what had befallen their people, asked for pardon and offered to submit."
وولى عليهم واليا، واستعمل على طنجة وأعمالها مولاه طارق بن زياد البربري، ويقال إنه من الصدف، وترك عنده تسعة عشر ألف فارس من البربر بالأسلحة والعدد الكاملة، وكانوا قد أسموا وحسن إسلامهم،,"He received their proposal and, having placed a commander over them, he confided the government of the town and the province of Tangiers to his mawla Tarik Ibn Ziad al-Berberi (the Berber) who, it is said, was an (adoptive) member of (the Arabic tribe of) al-Sadaf, and left him in the command of nineteen thousand Berbers, well provided with stores and arms. These men had embraced the Muslim religion and were sincerely attached to it."
وترك موسى عندهم خلقا يسيرا من العرب لتعليم القرآن وفرائض الإسلام، ورجع إلى إفريقية، ولم يبق بالبلاد من ينازعه من البربر ولا من الروم.,"He left with them also a few Arabs who were charged to teach them the Quran and instruct them in the duties of Islamism. He then returned to Ifrikiya, and there did not remain in that country any Berbers or Romans capable of resisting him."
فلما استقرت له القواعد كتب إلى طارق وهو بطنجة يأمره بغزو بلاد الأندلس في جيش من البربر ليس فيه من العرب إلا قدر يسير، فامتثل طارق أمره، وركب البحر من سبتة إلى الجزيرة الخضراء من بر الأندلس، وصعد إلى جبل يعرف اليوم بجبل طارق لأنه نسب إليه لما حصل عليه،,"Having laid the foundations of good order, he wrote to Tarik, who was then at Tangiers, ordering him to make an expedition into Spain and to take with him a body of troops consisting of Berbers and a very small number of Arabs. Tarik obeyed and crossed the sea, from Ceuta to Algezira, a place situated in the Spanish territory, and went up to the hill which is called after him the mountain of Tarik [Jebel Tarik, Gibraltar)."
وكان صعوده إليه يوم الاثنين لخمس خلون من رجب سنة اثنتين وتسعين للهجرة في اثني عشر ألف فارس من البربر خلا اثني عشر رجلا.,"He ascended the hill on Monday, the fifth of Rajab, A. H. ninety three (the seventeenth of April, A. D. seven hundred and twelve), taking with him twelve thousand horsemen, all of them Berbers, with the exception of twelve [Arabs)."
وذكر عن طارق أنه كان نائما في المركب وقت التعدية، وأنه رأى النبي صلى الله عليه وسلم والخلفاء الأربعة رضي الله عنهم يمشون على الماء، حتى مروا به فبشره رسول الله صلى الله عليه وسلم بالفتح؛ وأمره بالرفق بالمسلمين والوفاء بالعهد، ذكر ذلك ابن بشكوال – المقدم ذكره في حرف الخاء – في تاريخ الأندلس.,"It is related that, whilst Tarik was crossing the Strait in his ship, he had a dream in which he saw the Prophet and the four [first) caliphs walking upon the water until they passed him by, and the Prophet said to him: “Be of good cheer! victory awaits you; treat the Muslims with mildness and be faithful to your engagements.” It is Ibn Bashkuwal who mentions this in his History of Spain, under the letter Kh."
وكان صاحب طليطلة ومعظم بلاد الأندلس ملك يقال له لذريق . ولما احتل طارق بالجبل المذكور كتب إلى موسى بن نصير: إني فعلت ما أمرتني به، وسهل الله سبحانه وتعالى بالدخول.,"The lord of Toledo and chief sovereign of Spain was a king called Lozrik (Roderic). When Tarik ascended the mountain above-mentioned, he wrote [in these terms) to Musa Ibn Nusair: “I have done what you ordered and God rendered easy for me the entry (into this country).”"
فلما وصل كتابه إلى نوسى بدم على تأخره، وعلم أنه إن فتح نسب الفتح إليه دونه، فأخذ في جمع العساكر، وولى على القيروان ولده عبد الله، وتبعه فلم يدركه إلا بعد الفتح.,"Musa, on receiving this letter, regretted having stayed behind, for he knew well that, whatever conquests Tarik might make, the honor would be for that chief and not for himself. He therefore began to assemble troops and, having confided to his son Abd-Allah the government of Kairawan, he set out to overtake him (Tarik), but did not come up with him till the conquest had been effected."
وكان لذريق المذكور قد قصد عدوا له، واستخلف في المملكة شخصا يقال له تدمير، وإلى هذا الشخص تنتسب بلاد تدمير بالأندلس – وهي مرسية وما والاها، وهي خمس مواضع تسمى بهذا الاسم،,"Lozrik had marched against (another) adversary and left as his lieutenant in the government of the kingdom a man of the name of Todmir (The todmir), the same after whom that part of Spain called the Province of Todmir was (subsequently) named. This province consisted of Murcia and its dependances, five places in all."
واستولى الفرنج على مرسية سنة اثنتين وخمسين وستمائة – فلما نزل طارق من الجبل بالجيش الذي معه كتب تدمير إلى لذريق الملك إنه قد وقع بأرضنا قوم لا ندري من السماء هم أم من الأرض، فلما بلغ ذلك لذريق رجع عن مقصده في سبعين ألف فارس، ومعه العجل يحمل الأموال والمتاع، وهو على سريره بين دابتين عليه قبة مكللة بالدر والياقوت والزبرجد.,"The Franks got possession of Murcia in the year six hundred and fifty two (A. D. one thousand two hundred and fifty four). When Tarik descended from the mountain with the troops which accompanied him, Todmir wrote to Lozrik, saying: “A people have entered into our land, but whether they are from heaven or from earth I know not.” Lozrik, on receiving this news, abandoned his expedition and returned, bringing with him seventy thousand horsemen and the wagons which contained his treasures and his baggage. He himself was borne on a throne placed between two mules and surmounted by a canopy adorned with pearls, rubies and emeralds."
فلما بلغ طارقا دنوه قام في أصحابه فحمد الله سبحانه وتعالى، وأثنى عليه بما هو أهله، ثم حث المسلمين على الجهاد ورغبهم في الشهادة، ثم قال: أيها الناس، أين المفر والبحر من ورائكم والعدو أمامكم فليس لكم والله إلا الصدق والصبر، واعلموا أنكم في هذه الجزيرة أضيع من الأيتام في مآدب اللئام،,"Tarik, being informed of his approach, stood up to address his companions and, after thanking God and rendering him due praise, he encouraged the Muslims to engage in a holy war and aspire to the glory of dying for the true faith. He then said: “My men! whither can you fly? The sea is behind you and the enemy before you; nothing can save you but the help of God, your bravery and your steadiness. Be it known to you that you are here as badly off as orphans at a miser’s table."
وقد استقبلتم عدو كم بجيشه وأسلحته، وأقواته موفورة، وأنتم لا وزر لكم غير سيوفكم، ولا أقوات لكم إلا ما تستخلصونه من أيدي أعدائكم، وإن امتدت بكم الأيام على افتقاركم، ولم تنجزوا لكم أمرا، ذهبت ريحكم وتعوضت القلوب برعبها منكم الجراءة عليكم،,"The foe is coming against you with his troops, his arms and all his forces; you have nothing to rely on but your swords, no food to eat except what you may snatch from the hands of your enemies. If you remain some days longer in your present state of privation, without succeeding in any attempt, you will lose your energy; self-confidence will then replace the fear which fills the hearts of your adversaries and embolden them against you."
فافعوا عن أنفسكم خذلان هذه العاقبة من أمركم بمناجزة هذا الطاغية، فقد ألقت إليكم مدينته المحصنة، وإن انتهاز الفرصة فيه لممكن لكم إن سمحتم بأنفسكم للموت. وإني لم أحذركم أمرا أنا عنه بنجوة ، ولا حملتكم على خطة أرخص متاع فيها النفوس أبدا فيها بنفسي،,"“Defend yourselves like men who have no assistance to expect; the inevitable result of your present state is that you must contend with this taghia (king, tyrant) who now comes against you from his strongly fortified city. But, to triumph over him is for you quite possible, if you are willing to expose yourselves to death. “In announcing this danger to you, I have not the intention of keeping out of it (myself; when I engaged you in a business such as this, wherein the lives of men are the cheapest ware, I was resolved to risk my own."
واعلموا أنكم إن صبرتم على الأشق قليلا، استمتعتم بالأرفه الألذ طويلا، فلا ترغبوا بأنفسكم عن نفسي، فيما حظكم فيه أوفر من حظي، وقد بلغكم نا أنشأت هذه الجزيرة من الحور الحسان من بنات اليونان الرافلات في الدر والمرجان، والحلل المنسوجة بالعقيان، المقصورات في قصور الملوك ذوي التيجان،,"Be assured that, if you resist, even for a short time (the attack which may be) the rudest, you will afterwards long enjoy the sweetest and the easiest of lives. Let not your minds be turned against me for (undertaking an expedition) in which the profits falling to your share will be much greater than mine. You know what this island produces; large-eyed maidens, daughters of the Greeks, graceful in their bearing, covered with pearls, coral and robes interwoven with pure gold; (maidens) carefully guarded in the palaces of crowned kings."
وقد انتخبكم الوليد بن عبد الملك من الأبطال عربانا ، ورضيكم لملوك هذه الجزيرة أصهارا وأختانا، ثقة منه بارتياحكم للطعان، واستماحكم بمجالدة الأبطال والفرسان، ليكون حظه معكم ثواب الله على إعلاء كلمته، وإظهار دينه بهذه الجزيرة،,"Al-Walid Ibn Abd al-Malik has chosen you as being quite as brave as the desert Arabs and has willed that you should become by marriage brothers and sons to the princes of this island; such is his confidence in your eagerness to charge with the spear and your readiness to contend, sword in hand, with the brave warriors and the horsemen. Let him obtain for his portion, by your concurrence, the recompense granted by God to those who, shall exalt his word and manifest his religion in this island."
ويكون مغنمها خالصا لكم من دونه ومن دون المسلمين سواكم، والله تعالى ولي إنجادكم على ما يكون لكم ذكرا في الدارين. واعلموا أني أول مجيب إلى ما دعوتكم إليه، وأني عند ملتقى الجمعين حامل بنفسي على طاغية قومه لذريق فقاتله إن شاء الله تعالى،,"All the booty is for you; none of it shall be reserved for him on for the other Muslims. May the Almighty aid such heroes as you are, so that you may gain renown in this world and in the next. Know also that I shall be the first in doing that to which I invite you: at the joining of the two armies in battle, I shall myself charge upon the taghia of the people of Lozrik and slay him, if God permit."
فلما فرغ طارق من تحريض أصحابه على الصبر في قتال لذريق وأصحابه وما وعدهم من النيل الجزيل، انبسطت نفوسهم وتحققت آمالهم وهبت ريح النصر عليهم وقالوا: قد قطعنا الآمال مما يخالف ما عزمت عليه، فاحضر إليه فأنا معك وبين يديك.,"When Tarik had finished exhorting his companions to fight bravely against the people of Lozrik, and mentioned the ample recompense which awaited them, their hearts were set at ease, their hopes revived and {they felt already) the breeze of victory blowing upon them. “We renounce,” said they, “all thoughts of doing anything contrary “ to what you may decide; go forth against the enemy; we shall be with you and march before you.”"
فركب طارق وركبوا وقصدوا مناخ لذريق، وكان قد نزل بمتسع من الأرض، فلما تراءى الجمعان نزل طارق وأصحابه، فباتوا ليلتهم في حرس إلى الصبح.,"Tarik then got on horseback; his companions did the same, and they all advanced towards the spot where Lozrik had halted, and which was situated in a wide plain. When the two armies were in presence, Tarik and his men dismounted and passed the night in keeping good guard."
فلما أصبح الفريقان تلببوا وعبوا كتائبهم وحمل لذريق على سريره، وقد رفع على رأسه رواق ديباج يظله، وهو مقبل في غاية من البنود والأعلام وبين يديه المقاتلة والسلاح، وأقبل طارق وأصحابه عليهم الزرد، ومن فوق رؤوسهم العمائم البيض وبأيديهم القسي العربية، وقد تقلدوا السيوف واعتقلوا الرماح،,"The next morning, some delay occurred on both sides before the squadrons were placed in proper order. Lozrik was borne on his throne, with a canopy of gold brocade over his head, to shade him from the sun. He advanced, surrounded by a forest of pennons and standards, and before him came his warriors, all in arms. Tarik and his companions advanced also; on their bodies were coats of mail, on their heads turbans and helmets, in their hands Arabian bows; their swords were suspended from their shoulders and their spears placed in the rest."
فلما نظر إليهم لذريق قال: أما والله إن هذه الصور التي رأينا ببيت الحكمة ببلدنا، فداخله منهم رعب. ونتكلم هاهنا على بيت الحكمة ماهو، ثم نتكلم على حديث هذه الواقعة:,"When Lozrik saw them, he exclaimed: “By God, these are the very figures we saw in the house of Wisdom which is in our city, and his heart was invaded by terror. Let us now mention what this house of Wisdom was, and then we shall finish our account of the battle."
وأصل خبر بيت احكمة أن اليونان – وهم الطائفة المشهورة بالحكمة – كانوا يسكنون ببلاد المشرق قبل عهد الإسكندر، فلما ظهرت الفرس واستولت على البلاد، وزاحمت اليونان على ما كان بأيديهم من الممالك، انتقل اليونان إلى جزيرة الأندلس، لكونها طرفا في آخر العمارة، ولم يكن لها ذكر يوم ذاك، ولا ملكها أحد من الملوك المعتبرةن ولاكانت عامرة،,"The Greeks (Yunan), a people renewed for wisdom, inhabited the countries of the East before the time of Alexander. When the Persians appeared and took possession of that country, the Greeks, being forced by their encroachments to abandon their states, emigrated to the Spanish island, because it lay at one extremity of the inhabited earth. At that time, Spain had never been spoken of, nor had it ever a king worthy of note, nor a large population."
وكان أول من عمر فيها واختطها أندلس بن يافث بن نوح عليه السلام، فسميت باسمه، ولما عمرت الأرض بعد الطوفان كان صورة المعمور منها عندهم على شكل طائر رأسه المشرق والجنوب والشمال جناحاه، وما بينهما بطنه، والمغرب ذنبه، فكانوا يزدرون المغرب لنسبته إلى أخس أجزاء الطائر.,"The first who settled there and founded a colony was Andalos, the son of Japhet, the son of Noah, and from him the country drew its name. When the earth received a new population after the deluge, the inhabited part of it was, according to these philosophers, in the form of a bird: the East represented the head, the North and the South, the two feet, and the West, the tail. This last region was held in contempt because it corresponded to the vilest part of the bird."
وكانت اليونان لا ترى فناء الأمم بالحروب لما ترى فيه من الإضرار والاشتغال عن العلوم التي كان أمرها عندهم من أهم الأمور، فلذلك انحازوا من بين يدي الفرس إلى الأندلس.,"The Greeks did not think it right to destroy people by war, because warfare abounded in evil, and because it would have hindered them from cultivating the sciences, which for them, was the most important study of all. These reasons induced them to retire before the Persians and pass into Spain."
فلما صاروا إليها أقبلوا على عمارتها، فشقوا الأنهار وبنوا المعاقل، وغرسوا الجنات والكروم، وشيدوا الأمصار، وملؤوها حرثا ونسلا وبنيانا، فعظمت وطابت حتى قال قائلهم لما رأى بهجتها: إن الطائر الذي صورت العمارة على شكله، وكان المغرب ذنبه، كان طاوسا معظم جماله في ذنبه.,"On their arrival, they began to till the ground, to open canals [for irrigation), to erect castles, to plant gardens and vineyards, to build cities, to cover the land with tillage and plantations, and to propagate (domestic animals). The country then became so rich and so beautiful that the inhabitants, on observing how magnificent it was, would often say: “If the“ West form the tail of the bird which is represented by the inhabited portion of the earth, that bird must be a peacock; for its beauty lies in its tail.”"
فاغتبطوا بها أتم اغتباط واتخذوا دار الملك والحكمة بها مدينة طليطلة لأنها وسط البلاد، وكان أهم الأمور عندهم تحصينها عمن يتصل به خبرها من الأمم،,"The inhabitants, being then in the enjoyment of complete welfare, took the city of Toledo for the capital of their empire and for their House of Wisdom; having chosen it because it was in the center of the land. It appeared to them a matter of the highest importance that their city should be well fortified, in order to preserve it from the attacks of those people who might hear of its prosperity."
فنظروا فإذا ليس ثم من يحسدهم على أرغد العيش إلا أرباب الشظف والشقاء، وهم يوم ذاك طائفتان: العرب والبربر، فخافوهم على جزيرتهم المعمورة، فعزموا أن يتخذوا لدفع هذين الجنسين من الناس طلمسا، فرصدوا لذلك أرصادا.,"On looking round, they could discover no people inclined to envy their comfort except such as were living in misery and indigence, and those were the Arabs and the Berbers. Fearing lest their island, which they had so well cultivated, might be attacked by them, they decided on having a talisman formed, by means of which these two races of men might be kept away, and they caused astronomical observations to be made for that purpose."
ولما كان البربر بالقرب منهم، وليس بينهم سوى تعدية البحر، ويرد عليهم منهم طوائف منحرفة الطباع خارجة عن الأوضاع، وازدادوا منهم نفرا، وكثر تحذيرهم من مخالطتهم في نسب أو مجاورة،,"But, as the Berbers were in their neighborhood, being separated from them only by a strait of the sea, bands of those people used to pass over into Spain. The coarseness of their manners and the singularity of their aspect served to increase the aversion in which the Greeks held them, and prevented that people from forming any connection with them, either as allies by marriage or as neighbors."
حتى انبث ذلك في طبائعهم، وصار بغضهم مركبا في غرائزهم، فلما علم البربر عداوة أهل الأندلس لهم وبغضهم، أبغضوهم وجسدوهم، فلا تجد أندلسيا إلا مبغضا بربريا ولا بربريا إلا مبغضا أندلسيا، إلا أن البربر أحوج إلى أهل الأندلس من أهل الأندلس إلى البربر، لكثرة وجود الأشياء بالأندلس وعدمها ببلاد البربر.,"This feeling took so strong a root in their minds that hatred for the Berbers seemed to be an inherent disposition of their nature. When the Berbers were aware of this hostile feeling towards them and perceived the dislike in which they were held by the people of Spain, they began to look on them with hatred and jealousy; so that you will not now find a Spaniard who does not detest the Berbers, nor a Berber who does not hate the Spaniards. The Berbers, however, stand more in need of the Spaniards than these do of them, so many things being to be found in Spain which are not to be had in the country of the Berbers."
وكان بنواحي غرب جزيرة الأندلس ملك يوناني بجزيرة يقال لها قادس، وكانت له ابنة في غاية الجمال، فتسامع بها ملوك الأندلس، وكانت جزيرة الأندلس كثيرة الملوك، لكل بلدة أو بلدتين ملك تناصفا منهم في ذلك،,"In an island called Kadis [Cadiz), and situated in the western part of the island of Spain, was a Greek king who had an extremely handsome daughter. The renown of her beauty reached the kings of Spain, for there was a great number of them in that country; every town or every two towns had a separate king, and all these sovereigns treated each other as equals."
فخطبها كل واحد منهم، وكان أبوها يخشى من تزويجها لواحد منهم وإسخاط الباقين، فتحير في أمره، وأحضر ابنته المذكورة، وكانت الحكمة مركبة في طباع القوم ذكورهم وإناثهم – ولذلك قيل إن الحكمة نزلت من السماء على ثلاثة أعضاء من أهل الأرض: على أدمغة اليونان وأيدي أهل الصين وألسنة العرب – فلما حضرت بين يديه قال لها: يا ينية، وإني قد أصبحت في حيرة من أمري،,"The Spanish kings asked her in marriage, and her father, fearing that, if he gave her to one, he should offend all the others, was uncertain what to do, and sent for his daughter [in order to consult her). Wisdom was then inherent in the character of this people, both of the males and the females; so, for that reason it was said: “Wisdom descended from heaven upon three different members of the human body; upon the brains of the Greeks, the hands of the Chinese and the tongues of the Arabs.” When she appeared before him, he said to her: “Daughter! you see me in a great perplexity.”"
قالت: وما حيرك قال: قد خطبك جميع ملوك الأندلس، ومتى أرضيت واحدا أسخطت الباقين، فقالت: اجعل الأمر إلي تخلص من اللوم، قال: وما تصنعين قالت: أقترح لنفسي أمرا من فعله كنت زوجته، ومن عجز عنه لم يحسن به السخط,"“What,” said she, “is the cause of it?” He replied: “All the kings in Spain have asked you from me in marriage and, if I satisfy the wish of one, I shall give offense to all the others.” “Leave the matter to me,” said she, “and I shall save you from reproaches.” “How will you do?” “I shall myself require one thing, and whoever among them fills the condition, him I shall marry; he that is unable to fill it will then have no right to be displeased with you.”"
قال: وما الذي تقترحين قالت: أقترح أن يكون ملكا حكيما، قال: نعم ما اخترتيه لنفسك، وكتب في أجوبة الملوك الخطاب: إني جعلت الأمر إليها فاختارت من الأزواج الملك الحكيم. فلما وقفوا على الأجوبة سكت عنها كل من لم يكن حكيما. وكان في الملوك رجلان حكيمان، فكتب كل واحد منهما إليه: أنا الرجل الحكيم.,"“What do you mean to ask for? ” “I shall require that my suitor he not only a king but a sage.” “There indeed,” said he, “you make for yourself an excellent choice.” He in consequence wrote to all the royal suitors, informing them that he had referred their demands to his daughter and that she would take no king for her husband unless he was a sage. When those who were not sages read this answer, they (kept their peace and) spoke no more of her, hut two of these princes wrote, each of them declaring that he was a sage."
فلما وقف على كتابيهما قال: يا بنية بقي الأمر على إشكاله، وهذان ملكان حكيمان، أيهما أرضيته أسخطت الأخر قالت: سأقترح على كل واحد منهما أمرا يأتي به، فأيهما سبق إلى الفراغ مما التمسته تزوجت به، قال: وما الذي تقترحين عليهما,"When the king received their letters, he said to his daughter: ‘Things are in the same state as before; here are two kings, both of them sages, and, if I choose one, I shall offend the other.” She replied: “I shall require of each of them to do a thing, and him I shall marry who accomplishes his task soonest.” “What will you ask of them?”."
قالت: إننا ساكنون بهذه الجزيرة، ونحن محتاجون إلى رحى تدور بها، وإني مقترحة على أحدهما إدارتها بالماء العذب الجاري إليها من ذلك البر، ومقترحة على الآخر أن يتخذ طلسما يحصن به جزيرة الأندلس من البربر، فاستظرف أبوها اقتراحها، وكتب إلى الملكين بما قالته ابنته، فأجابا إلى ذلك، وتقاسماه على ما اختارا، وشرع كل واحد في عمل ما ندب إليه من ذلك.,"“In the island which we inhabit, we require to have mills which turn; so I shall propose to one of the kings that he make them turn by means of fresh water flowing to them from that country (beyond the strait); and I shall tell the other to make a talisman that may protect this island against the Berbers.” The father approved highly of what she intended to exact, and wrote to the two kings, informing them of what his daughter had said. They both accepted the conditions; each of them chose the task which he preferred and commenced the required work."
فأما صاحب الرحى فإنه عمد إلى خرز عظام اتخذها من الحجارة، ونضد بعضها في بعض في البحر المالح الذي بين جزيرة الأندلس والبر الكبير في الموضع المعروف بزقاق سبتة، وسد الفروج التي بين الحجارة بما اقتضته حكمته، وأوصل تلك الحجارة من البر إلى الجزيرة، وآثارها باقية إلى اليوم في الزقاق الذي بين سبتة والجزيرة الخضراء،,"He of the mills took great blocks of stone and adapted them one to the other, through the salt sea which separates the island of Spain from the main land (Africa). The place where he did this is known by the name of the Straits of Ceuta. The empty spaces left between the stones he filled up according to the dictates of his judgement and, by (this pier of) stones he united the (African) continent to the Spanish island. The remains of this construction are still visible in the strait which separates Ceuta from Algezira."
وأكثر أهل الأندلس يزعمون أن هذا أثر قنطرة كان الإسكندر قد عملها ليعبر عليها الناس من سبتة إلى الجزيرة، والله أعلم أي القولين أصح. فلما تم تنضيد الحجارة للملك الحكيم، جلب إليها الماء العذب من موضع عال في الجبل بالبر الكبير، وسلطه في ساقية محكمة البناء، وبنى بجزيرة الأندلس رحى على هذه الساقية.,"It is generally said by the natives of Spain that these remains are the ruins of a bridge which Alexander [the Great) constructed in order that people might be enabled to pass from Ceuta to that island; God knows best which of these accounts is the true one. When the royal sage had finished arranging the stones, he directed towards them a stream of water from an elevated spot in the mountain of the (African) continent, and confined it in a channel constructed with great solidity and, in the Spanish island, he erected mills on this canal."
وأما صاحب الطلسم فإنه أبطأ عمله بسب انتظار الرصد الموافق لعمله، غير أنه أعمل أمره وأحكمه، وابتنى بنيانا مربعا من حجر أبيض على ساحل البحر في رمل حفر أساسه إلى أن جعله تحت الأرض بمقدار ارتفاعه فوق الأرض ليثبت،,"The king who undertook to make the talisman was delayed in his work, because he had been obliged to wait till a (favorable) observation [of the stars) indicated the proper moment to begin. He succeeded, however, in accomplishing his task, and constructed a square edifice of white stone on a sandy ground, near the sea-shore and, that it might be perfectly solid, he took care that the foundations should be dug as deep as the building itself was to be elevated above the surface of the earth."
فلما انتهى البناء المربع إلى حيث اختار صور من النحاس الأحمر والحديد المصفى المخلوطين بأحكم الخلط صورة رجل بربري له لحية، وفي رأسه ذؤابة من شعر جعد قائم في رأسه لجعودتها، متأبط بصورة بصورة كساء قد جمع طرفيه على يده اليسرى، بألطف تصوير وأحكمه، في رجليه نعل، وهو قائم في رأس البناء على مستدق بمقدار رجليه فقط،,"‘When he had raised it to the requisite height, he took copper and purified iron, mixed them well together and formed with them the image of a Berber having a long beard and his head covered with locks of hair so crispy that they stood on end. Under the arm was represented a cloak, gracefully and solidly modelled, the two ends of which were held in the left hand; on the feet were sandals. This statue was placed on the summit of the edifice and stood on a narrow base, merely sufficient to receive the feet."
وهو شاهق في الهواء طوله نيف عن ستين ذراعا أو سبعين، وهو محدد الأعلى إلى أن ينتهي إلى ما سعته قدر الذراع، وقد مد يده اليمنى بمفتاح قفل قابضا عليه مشيرا إلى البحر كأنه يقول لاعبور. وكان من تأثير هذا الطلسم في البحر الذي تجاهله أنه لم ير قط ساكنا ولا كانت تجري فيه قط سفينة بربري حتى سقط المفتاح من يده.,"This [base) rose in the air to the height of more than sixty or seventy cubits; it diminished gradually towards the top, where its breadth was not more than a cubit. The right arm of the statue grasped in its hand a key and was stretched out towards the sea as if to say: “No thoroughfare!” This talisman had such influence that the sea opposite to it was never seen to be calm and that, whenever a berber ship navigated therein, the key fell from the hand of the statue."
وكان الملكان العاملان للرحى والطلسم يتسابقان إلى التمام من عملهما إذ كان بالسبق يستحق التزويج، وكان صاحب الرحى قد فرغ لكنه يخفي أمره عن صاحب الطلسم حتى لا يعلم به فيبطل عمل الطلسم، وكان يود عمل الطلسم حتى يحظى بالمرأة والرحى والطلسم،,"The two kings who had undertaken to construct, one, the mills and, the other, the talisman, endeavored, each of them, to finish his work before the other, because he who had soonest done would be entitled to marry [the princess). He of the mills completed his work hut concealed the fact, in order that the other might not destroy the talisman; for he wished to possess it, the [young) woman and the mills."
فلما علم اليوم الذي فرغ صاحب الطلسم في آخره أجرى الماء بالجزيرة من أوله وأدار الرحى، واشتهر ذلك واتصل الخبر بصاحب الطلسم وهو في أعلاه يصقل وجهه، وكان الطلسم مذهبا، فلما تحقق أنه مسبوق ضعفت نفسه فسقط من أعلى البناء ميتا، وحصل صاحب الرحى على الرحى والمرأة والطلسم.,"The morning of the day on which he learned that the talisman was completed, he let the water flow till it reached the island and turned the mills. The maker of the talisman was then on the top of the statue, polishing the face of it; for it was gilded. When he learned that the other had finished before him, a weakness came over him and he fell dead from the summit of the edifice. He of the mills then became possessor of the princess, the mills and the talisman."
وكان من تقدم من ملوك اليونان يخشى على جزيرة الأندلس من البربر للسب الذي قدمنا ذكره، فاتفقوا وعملوا الطلسمات في أوقات اختاروا أرصادها، وأودعوا تلك الطلسمات تابوتا من الرخام وتركوه في بيت بمدينة طليطلة، وركبوا على ذلك البيت بابا وأقفلوه، وتقدموا إلى كل من ملك منهم بعد صاحبه أن يلقي على ذلك الباب قفلا، تأكيدا لحفظ ذلك البيت، فاستمر أمرهم على ذلك.,"The ancient Greek kings feared for Spain on account of the Berbers; so they all accorded in observing (the stars) for the purpose of constructing talismans at propitious moments. These talismans they placed in a marble chest which they deposited in the chamber of a house (situated) in the city of Toledo. On this chamber they placed a door and, having locked it, they left injunctions that every king of Spain should, on the death of his predecessor, add a lock to that door, for the better conservation of what was in the chamber."
ولما كان وقت انقراض دولة اليونان ودخول العرب والبربر إلى جزيرة الأندلس، وذلك بعد مضي سنة وعشرين ملكا من ملوك اليونان من يوم عملهم الطلسمات بمدينة طليطلة، وكان الملك لذريق المذكور السابع والعشرين من ملوكهم، فلما جلس في ملكه قال لوزارئه وأهل الرأي من دولته:,"This custom continued till the time arrived wherein the domination of the Greeks was to be subverted and the Arabs and Berbers were to enter into Spain. Twenty-six Greek kings had already reigned from the time of their making the talismans in the city of Toledo, when this (fatal hour) arrived. The above-mentioned Lozrik was the twenty-seventh of their kings. When he was seated on the throne, he said to his vizirs and his counsellors of state:"
قد وقع في نفسي من أمر هذا البيت الذي عليه سنة وعشرون قفلا شيء، وأريد أن أفتحه لأنظر ما فيه، فإنه لم يعمل عبثا، فقالوا: أيها الملك، صدقت لم يعمل عبثا ولا أقفل سدى، بل المصلحة أن تلقي عليه قفلا كما فعل من تقدمك من الملوك، وكانوا آباءك وأجدادك ولم يهملوا هذا فلا تهمله وسر سيرهم،,"“A thought has come into my mind touching this chamber which is closed by twenty-six locks; I wish to open it in order to see what it contains; for it has certainly not been made in sport.” They answered: “O king! you are right in saying that it was not made in sport nor locked without a reason; but what you had best do is, to place on it another lock in imitation of the kings your predecessors. This custom was never neglected by your ancestors and forefathers; so, do not give it up, but follow their example.”"
فقال: إن نفسي تنازعني إلى فتحه، ولا بد لي منه، فقالوا: إن كنت تظن فيه مالا فقدره ونحن نجمع لك من أموالنا نظيره، ولا تحدث علينا بفتحه حدثا لا نعرف عاقبته، فأصر عل ذلك، وكان رجلا مهيبا فلم يقدروا على مراجعته، وأمر بفتح الأقفال، وكان على كل قفل مفتاحه معلقا، فلما فتح الباب لم ير في البيت شيئا إلا مائدة عظيمة من ذهب وفضة مكللة بالجواهر، وعليها مكتوب:,"He replied: “My mind impels me to open it, and it shall be “ done.” To this they said: “ If you think it contains a treasure, estimate what “ you may supposed to be its value and we shall make up that sum out of our own “ money and give it to you; so, do not open the door lest you bring upon us some- “ thing the consequences of which we cannot foresee.” He persisted in his project and, as he was a man much feared, no one dared to reply to him. The locks, each of which had its key suspended to it, were opened by his orders. When the door was unclosed, nothing was seen in the chamber except a great table of gold and silver, set round with jewels and bearing this inscription:"
هذه مائدة سليمان بن داودعليهما السلام، ورأى في البيت ذلك التابوت، وعليه قفل ومفتاحه معلق، ففتحه فلم يجد فيه سوى رق، وفي جوانب التابوت صور فرسان مصورة بأصباغ محكمة التصوير على أشكال العرب، وعليهم الفراء وهم معممون على ذوائب جعد،,"Table of Solomon, the son of Dawud; God’s blessing upon them both.” He discovered also in the chamber the chest of which we spoke; it had a lock on it to which was suspended a key. On opening it, he found nothing except a piece of parchment, and he observed on the sides of the chest figures of horsemen painted in colors and of a good design. They represented Arabs dressed in their cloaks of camel’s hair and wearing turbans from under which their hair hung in ringlets."
ومن تحتهم الخيل العربية، وبأيديهم القسي العربية وهم متقلدون بالسيوف المحلاة، معتقلون بالرماح، فأمر بنشر ذلك الرق، فإذا فيه: متى فتح هذا الباب وهذا التابوت المقفلان بالحكمة دخل القوم الذين صورهم في التابوت إلى جزيرة الأندلس، وذهب ملك اليونان من أيديهم، ودرست حكمتهم، فهذا هو بيت الحكمة المقدم ذكره؛,"They were riding on Arabian horses; in their hands they bore Arabian bows; from their shoulders were suspended swords richly mounted, and their spears were in the rest. He ordered the parchment to be unfolded and therein he found written: “This chamber and this chest were locked through prudence; when they are opened, the people whose images are on the chest will enter into the island of Spain, the empire will escape from the hands of the Greeks and their wisdom shall be obliterated.” This was the House of Wisdom above-mentioned."
فلما سمع لذريق ما في الرق ندم على ما فعل، وتحقق انقراض دولتهم، فلم يلبث إلا قليلا حتى سمع أن جيشا وصل من المشرق جهزه ملك العرب يستفتح بلاد الأندلس؛ انتهى الكلام على بيت الحكمة.,"When Lozrik heard the contents of the parchment, he repented of what he had done and felt convinced that the empire of the Greeks had drawn to an end. Very soon after, he learned the arrival of an army sent from the East by the king of the Arabs for the purpose of conquering the provinces of Spain. Here ends the account of the House of Wisdom."
"ونعود الآن إلى تتمة حديث لذريق وجيش طارق بن زياد:
فلما رأى طارق لذريق قال لأصحابه: هذا طاغية القوم، فحمل وحمل أصحابه معه، فتفرقت المقاتلة من بين يدي لذريق،","Let us now return to our subject and finish the history of Lozrik and of the army commanded by Tarik Ibn Ziad. When Tarik saw Lozrik, he said to his companions: “There is the tyrant that reigns over these people; charge!” They all charged with him and dispersed the warriors who were placed before Lozrik."
فخلص إليه طارق، وضربه بالسيف على رأسه فقتله على سريره، فلما رأى أصحابه مصرع ملكهم اقتحم الجيشان، وكان النصر للمسلمين، ولم تقف هزيمة اليونان على موضع، بل كانوا يسلمون بلدا بلدا ومعقلا معقلا.,"Tarik then got up to him, struck him on the head with his sword and slew him upon his throne. When Lozrik’s companions saw the fall of their king, the two armies attacked each other and the Muslims remained victorious. The routing of the Greeks was not confined to that spot alone, for they abandoned town after town and fortress after fortress."
فلما سمع بذلك موسى بن نصير المذكور أولا عبر الجزيرة بمن معه، ولحق بمولاه طارق، فقال له: يا طارق، إنه لن يجازيك الزليد بن عبد الملك عى بلائك بأكثر من أن يبيحك جزيرة الأندلس، فاستبحه هنيئا مريئا، فقال طارق: أيها الأمير، والله لا أرجع عن قصدي هذا مالم أنته إلى البحر المحيط وأخوض فيه بفرسي،,"When Musa was informed of these events, he crossed over to the island with his troops and, having overtaken his mawla Tarik, he said to him: “O Tarik, al-Walid Ibn Abd al-Malik cannot give you a less recompense for your bravery than the government of Spain; so ask for it and may you well enjoy it!” Tarik replied: “Emir! I declare by Allah that I shall not discontinue my march till I arrive at the sea which surrounds (the world) and enter into it with my horse.”"
يعني البحر الشمالي الذي تحت بنات نعش، فلم يزل طارق يفتح وموسى معه إلى أن بلغ جليقية، وهي على ساحل البحر المحيط، ثم رجع.,He meant the Northern ocean which lies under the Benat Nach. Tarik continued his conquests and Musa accompanied him till they reached Galicia (a province situated) on the coast of the Surrounding sea; then only he turned back.
قال الحميدي في جذوة المقتبس”: إن موسى بن بصير نقم على طارق إذ غزا بغير إذنه، وسجنه وهم بقتله، ثم ورد عليه كتاب الوليد بإطلاقه فأطلقه، وخرج معه إلى الشام. وكان خروج موسى من الأندلس وافدا على الوليد يخبره بما فتح الله سبحانه وتعالى على يديه وما معه من الأموال في سنة أربع وتسعين للهجرة،”,Al-Humaidi says in his Juzwat al-Muktabis: ‘Musa Ibn Nusair was much displeased with Tarik for having made a campaign without permission and cast him into prison. He was even thinking of putting him to death when he received from al-Walid a letter by which he was ordered to set him at liberty. He obeyed and returned with him to Syria. It was in the ninety-fourth year of the Hejira that Musa left Spain. He took with him the treasures found there and went to inform al-Walid of the conquest he had effected with the aid of the Almighty.
وكان معه مائدة سليمان بن داود عليهما السلام التي وجدت في طليطلة على ما حكاه بعض المؤرخين، فقال: كانت مصنوعة من الذهب والفضة، وكان عليها طوق لؤلؤ وطوق ياقوت وطوق زمرد، وكانت عظيمة بحيث إنها حملت على بغل قوي فما سار قليلا حتى تفسخت قوائمه،,"“He bore off also the table of Solomon, the son of David, which, according to some historians, had been found in Toledo.” The same author says: “It was made of gold and silver, and was encircled by a collar of pearls, a collar of rubies and a collar of emeralds. Its size was so great that, when it was placed on the back of a stout mule, the animal did not go far before its legs gave way.”"
وكان معه تيجان الملوك الذين تقدموا من اليونان، وكلها مكللة بالجواهر، واستصحب ثلاثين ألف رأس من الرقيق.,He took with him the crowns of the kings who had formerly reigned over the Greeks; each of those crowns was set with jewels; and he carried off also thirty thousand prisoners.
ويقال إن الوليد كان قد نقم عليه أمرا، فلما وصل إليه وهو بدمشق أقامه في الشمس يوما كاملا في يوم صائف حتى خر مغيشا عليه. وقد أطلنا هذه الترجمة كثيرا لكن الكلام انتشر فلم يمكن قطعه، مع أني تركت الأكثر وأتيت بالمقصود.,"It is related that al-Walid had some motive for being displeased with Musa; so, when the latter arrived at Damascus, he let him remain exposed to the sun during a whole summer’s day and kept him there till he fainted away. We have made this article rather long, but one matter led to another and I could not interrupt the recital. I shall only state that I have given the essential, though many things are omitted."
ولما وصل موسى إلى الشام ومات الوليد بن عيد الملك وقام من بعده سليمان أخوه، وحج في سنة سبع وتسعين للهجرة – وقيل سنة تسع وتسعين – حج معه موسى بن نصير، ومات في الطريق بوادي القرى، وقيل بمر الظهران، على اختلاف فيه.,"Al-Walid Ibn Abd al-Malik died after the arrival of Musa in Syria and was succeeded by his brother Suleiman. In the year ninety seven of the Hejira (A. D. seven hundred and fifteen or seven hundred and sixteen), or, by another account, in the year ninety nine, Suleiman set out on the pilgrimage, and Musa, whom he had taken with him, died on the way, at Wadi T-Kura, or at Marr al-Zahran, for the statements are at variance."
وكانت ولادته في خلافة عمر بن الخطاب رضي الله عنه في سنة تسع عشرة للهجرة، رحمه الله تعالى.,"He was born in the nineteenth year of the Hejira (A. D. six hundred and forty), under the caliphate of Omar Ibn al-Khattab."
الملك الأشرف موسى الأيوبي,AL-MALIK AL-ASHRAF MUZAFFAR AL-DIN
أبو الفتح موسى ابن الملك العادل سيف الدين أبي بكر بن أيوب، الملقب الملك الأشرف مظفر الدين؛ أول شيء ملكه من البلاد مدينة الرها، سيره إليها والده من الديار المصرية في سنة ثمان وتسعين وخمسمائة، ثم أضيفت إليه حران.,"Abu al-Fath Musa, the son of al-Malik al-Adil Saif al-Din Abu Bakr the son of Ayyub, was surnamed al-Malik al-Ashraf Muzaffar al-Din (the most noble prince, the triumphant in religion). The first government he obtained was that of al-Roha (Edessa), being sent from Egypt to that city by his father in the year five hundred and ninety eight (A. D. one thousand two hundred and one or one thousand two hundred and two). Sometime after, he received the government of Harran in addition to what he already possessed."
وكان محبوبا إلى الناس مسعودا مؤيدا في الحروب من يومه، لقي نور الدين أرسلان شاه صاحب الموصل – المذكور في حرف الهمزة – وكان يوم ذاك من الملوك المشاهير الكبار، وتواقعا في مصاف فكسره، وذلك في سنة ستمائة يوم السبت تاسع عشر شوال بموضع يقال له بين النهرين من أعمال الموصل وهي وقعة مشهورة فلا حاجة إلى تفصيلها؛,"He was beloved by the people, fortunate [in all his proceedings) and victorious in his wars. He then encountered on the field of battle and defeated Nur al-Din Arslan Shah, lord of Mosul, who was one of the greatest and most illustrious princes of the age. This took place on Saturday, the nineteenth of Shawwal, A. H. six hundred (the twenty first of June, A. D. one thousand two hundred and four). The battle was fought at a place called Bain al-Nahrain and situated in the province of Mosul. The history of this event is so well known that we need not enter into any details on the subject."
ولما توفي أخوه عبد الملك الأوحد نجم الدين أيوب صاحب خلاط وميافارقين وتلك النواحي، أخذ الملك الأشرف مملكته مضافة إلى ملكه، وتوفي الملك في شهر ربيع الأول سنة تسع وستمائة وكانت وفاته بملازكرد من أعمال خلاط ودفن بها، وكان الملك الأوحد قد ملك خلاط في سنة أربع وستمائة.,"After the death of his brother, al-Malik al-Awhad Najm al-Din Ayyub, lord of Khalat, Mayafarikin and the neighboring places, he took possession of his kingdom and united it to his own. Al-Malik al-Awhad died on the eighth of the first Rabi, six hundred and nine (the eighth of August, A. D. one thousand two hundred and twelve), at Malazgird, in the province of Khalat, and was there interred. He had obtained the sovereignty of Khalat in the month of the first Jumada, six hundred and four (Nov.-Dec. A. D. one thousand two hundred and seven)."
فاتسعت حينئذ مملكته وبسط العدل على الناس وأحسن إليهم إحسانا لم يعهدوه ممن كان قبله، وعظم وقعه في قلوب الناس، وبعد صيته، وكان قد ملك نصيبين الشرق في سنة ست وستمائة، وأخذ سنجار سنة سبع عشرة في رابع جمادى الأولى، ورأيت في موضع آخر أنه أخذها في مستهل صفر من السنة، والله أعلم، كذلك الخابور، وملك معظم بلاد الجزيرة، وكان يتنقل فيها، وأكثر إقامته بالرقة لكونها على الفرات.,"(Al-Ashraf), having thus enlarged his dominions, governed the people with such justice and benevolence as they had never experienced from any of his predecessors. By this conduct, he gained all hearts and acquired wide renown. In the year six hundred and six (A. D. one thousand two hundred and nine or one thousand two hundred and ten), he got possession of Nasibin in the East, and, on the fourth day of the first Jumada of the following year, he occupied the [town of) Sinjar, [the province of) al-Khabur and the greater part of Mesopotamia. These places he visited from time to time and generally took up his residence at al-Rakka, because that town was situated on the Euphrates."
ولما مات ابن عمه الملك الظاهر غازي صاحب حلب – في التاريخ المذكور في ترجمته في حرف الغين – عزم عز الدين كيكاوس بن غياث الدين كيسخرو بن قليج أرسلان بن مسعود بن قليج أرسلان صاحب الروم على قصد حلب فسير أرباب الأمر بحلب إلى الملك الأشرف وسألوه الوصول إليهم لحفظ البلد،,"On the death of his paternal cousin, al-Malik al-Zahir Ghazi, lord of Aleppo, for the date, see Ghazi’s life, the sovereign of al-Rum [Asia Minor), Izz al-Din Kaikaus, son of Ghiath al-Din Kaikhosru and grandson of Kilij Arslan, resolved on making an expedition to Aleppo. The persons who held the command in that city sent a dispatch to al-Malik al-Ashraf, requesting him to come to them and protect the city."
فأجابهم إلى شؤالهم وتوجه إليهم وأقام بالياروقية بظاهر حلب مدة ثلاث سنين، وجرت له مع صاحب الروم وابن عمه الملك الأفضل بن صلاح صاحب سمسياط وقائع مشهورة لا حاجة إلى الإطالة في شرحها.,"He accepted the invitation and, having gone to join them, lie remained during three years at al-Yarukiya, in the outskirts of Aleppo. There is no necessity for our entering into a detailed account of the events in which the sovereign of al-Rum, the prince al-Malik al-Ashraf and his cousin al-Malik al-Afdal, son of Salah al-Din and lord of Sumaisat, were all concerned."
ولما أخذت الفرنج دمياط في سنة ست عشرة وستمائة – حسبما شرحناه في ترجمة الملك الكامل – توجهت جماعة من ملوك الشام إلى الديار المصرية، لإنجاد الملك الكامل، وتأخر عنه الملك الأشرف لمنافرة كانت بينهما، فجاءه أخوه الملك العظيم – المقدم ذكره في حرف العين – بنفسه، وأرضاه، ولم يزل بلاطفه حتى استصبحه معه،,"In the year six hundred and sixteen (A. D. one thousand two hundred and nineteen or one thousand two hundred and twenty), when the Franks took Damietta, as we have related in the life of al-Malik al-Kamil, a number of the Syrian princes went to Egypt for the purpose of giving their assistance to al-Malik al-Kamil, but al- Malik al-Ashraf stood aloof, in consequence of a misunderstanding which existed between him and the sovereign of Egypt. Al-Malik al-Moazzam Isa, the prince of whom we have already given a notice, went then to see him and spared no effort till he succeeded in gaining him over and bringing him to Egypt."
فصادف عقيب وصوله إليها بأشهر – كما ذكرناه في ترجمة الكامل محمد – انتصار المسلمين على الفرنج وانتزاع دمياط من أيديهم، وكانوا يرون ذلك بسب يمن غرته.,"A few months after his arrival, the Muslims defeated the Franks, as we have already mentioned in the life of his brother al-Malik al-Kamil, and recovered the city of Damietta. This victory was generally ascribed to the good fortune which always attended al-Ashraf. He had joined the Egyptians in the month of Muharram, six hundred and eighteen (February-March, A. D. one thousand two hundred and twenty one)."
وكان وصوله إليها في المحرم سنة ثماني عشرة وستمائة، واستناب أخاه الملك المظفر شهاب الدبن غازي ابن الملك العادل في خلاط، فعصى عليه، فقصده في عساكره وأخذها منه يوم الاثنين ثاني عشر جمادى الآخرة سنة إحدى وعشرين وستمائة.,"His brother, al-Malik al-Muzaffar Shihab al-Din, whom he had left in Khalat as his lieutenant, revolted against him; on which, he led his army to that city and, on Monday, the twelfth of the latter Jumada, six hundred and twenty one (the first of July, A. D. one thousand two hundred and twenty four), he recovered it from the usurper."
ولما مات الملك المعظم – في التاريخ المذكور في ترجمته – قام بالأمر من بعده ولده الملك الناصر صلاح الدين داود، فقصده عمه الملك الكامل من الديار المصرية ليأخذ دمشق منه،,"On the death of al-Malik al-Moazzam, al-Malik al-Nasir Salah al-Din Dawud assumed the supreme command at Damascus; but his uncle, al-Malik al-Kamil, marched against him from Egypt, with the intention of taking that city."
فاستنجد بعمه الملاك الأشرف، وكان يومئذ ببلاد الشرق، فوصل إليه، واجتمع به في دمشق، ثم خرج منها متوجها إلى أخيه الملك الكامل، واجتمع به وجرى الاتفاق بينهما على أخذ دمشق من الملك الناصر وتسليمها إلى الملك الأشرف، ويبقى للملك الناصر الكرك والشوبك ونابلس وبيسان وتلك النواحي، وينزل الملك الأشرف عن حران والرها وسروج والرقة ورأس عين،,"His [other] uncle, al-Malik al-Ashraf, who was then in the East and whose assistance he had requested, joined him at Damascus, and, having gone, sometime after, to have an interview with his brother, al-Malik al-Kamil, it was agreed upon between them that Damascus should be taken from al-Malik al Nasir Dawud and given to al-Malik al-Ashraf; the former being allowed to retain al-Karak, al-Shaubek, Nablus, Baysan and the other places in that part of the country, whilst the latter was to give up to al-Malik al-Kamil [the cities of] al-Roha [Edessa], Harran, Saruj, al-Rakka and Ral-Ain."
ويسلمها إلى الملك الكامل، فاستتب الحال على ذلك. وتسلم الملك الكامل دمشق لاستقبال شعبان من السنة بنوابه، ورحل الناصر إلى بلاده التي عليه يوم الجمعة ثاني عشر شعبان، ثم دخل الملك الكامل إلى دمشق في سادس عشر الشهر المذكور وعاد وخرج إلى مكانه الذي كان فيه،,"In consequence of this arrangement, al- Malik al-Ashraf obtained possession of Damascus towards the beginning of the month of Shaban, six hundred and twenty six (end of June A. D. one thousand two hundred and twenty nine), and established in it his lieutenants. Al-Malik al-Nasir Dawud departed on Friday, the twelfth of Shaban and went to the provinces which had been left to him. Al-Malik al-Kamil made his entry into Damascus on the sixteenth of that month and then returned to the place where he usually stationed, outside the city."
ثم دخل هو الأشرف إلى القلعة في ثامن عشر شعبان ثم سلمها إلى أخيه الملك الأشرف على ما تقرر بينهما، في أواخر شعبان من سنة ست وعشرين وستمائة، وانتقل الملك الكامل إلى بلاده التي تسلمها بالشرق، ليكشف أحوالها ويرتب أمورها، واجتزت في التاريخ المذكور بحران وهو بها.,"On the eighteenth of Shaban, he entered into the citadel with his brother al-Malik al-Ashraf, and, towards the end of the month, he remitted the fortress to him according to agreement. He then set out for the purpose of inspecting the provinces in the East which had been ceded to him and of re-establishing order in these countries. I passed through Harran at the time he was there."
وانتقل الأشرف إلى دمشق واتخذها دار إقامة وأعرض عن بقية البلاد، ونزل جلال الدين خوارزم شاه على خلاط وحاصرها وضايقها أشد مضايقة، وأخذها في جمادى الآخرة من سنة ست وعشرين من نواب الملك الأشرف، وهو مقيم بدمشق، ولم يمكنه في ذلك الوقت قصدها للدفع عنها لأعذار كانت له.,"Al-Ashraf proceeded to Damascus and fixed his residence there, in preference to all the other cities in his states. In the month of the latter Jumada, six hundred and twenty six (May, A. D. one thousand two hundred and twenty nine), Jalal al-Din Khwarazm Shah, who had encamped before Khalat and blockaded it closely, took it from the lieutenants of al-Malik al-Ashraf, who was then residing in Damascus, and had been prevented by reasons of a particular nature from going to deliver the place."
ثم عقيب ذلك دخل إلى بلاد الروم باتفاق مع سلطانها علاء الدين كيقباذ أخي عز الدين كيكاوس المذكور، وتعاقدا على قصد خوارزم شاه، وضرب المصاف معه، فإن صاحب الروم أيضا كان يخاف على بلاده منه. لكونه مجاوره،,"Soon after, al-Ashraf entered into Belad al-Rum (Asia Minor), with the consent of Alaa al-Din Kaikobaz, brother of Izz al-Din Kaikaus and sultan of that country. The two sovereigns, having contracted a mutual alliance, decided on marching against Khwarazm Shah and giving him battle. The fact was that the lord of al-Rum entertained some fears for the safety of his states as long as he should have so dangerous a neighbor."
فتوجها نحوه في جيش عظيم من جهة الشام والشرق في خدمة الملك الأشرف، وعسكر صاحب الروم، والتقوا بين خلاط وأرزنكان، بموضع يقال له: بني جومان في يوم الجمعة ثاني عشر رمضان سنة سبع وعشرين وستمائة، وانكسر خوارزم شاه، وهي واقعة مشهورة، وعادت خلاط إلى الملك الأشرف وقد خربت. ثم رجع إلى الشام وتوجه إلى الديار المصرية،,"A numerous army composed of Alaa al-Din’s troops and of those which al-Malik al-Ashraf had drawn from Syria and the East, advanced against the common enemy. On Saturday, the eighteenth of Ramadan, six hundred and twenty seven (the thirty first July, A. D. one thousand two hundred and thirty), they encountered the army of Khwarazm Shah at a place called Beni Juman and situated between Khalat and Arzangan, and fought with him that famous battle in which they routed his army. Al-Malik al-Ashraf recovered Khalat, which had been completely ruined, and then returned to Syria, whence he proceeded to Egypt."
وأقام عند أخيه الملك الكامل مدة، ثم خرج في خدمته قاصدين آمد، ونزلوا عليها وفتحوها في مدة يسيرة وذلك في سنة تسع وعشرين وستمائة، وأضافها الملك الكامل إلى ممالكها ببلاد الشرق، ورتب فيها ولده الملك الصالح نجم الدين أيوب – المذكور في ترجمة والده – وفي خدمته الطواشي شمس الدين صواب الخادم العادلي، ثم عاد كل واحد إلى بلاده.,"After remaining there some time with his brother al-Kamil, he marched with that sovereign and under his orders, against the city of Aamid, which they took after a short siege. This was in the year six hundred and twenty nine (A. D. one thousand two hundred and thirty one or one thousand two hundred and thirty two). Al-Kamil joined this place to the states he already possessed in the East and, having installed in it his son al-Malik al-Salih Najm al-Din Ayyub, the same of whom we have spoken in the life of al-Kamil, he placed in his service the eunuch Shams al-Din Sawab, who had been formerly a slave to al-Malik al-Adil. The two sovereigns then returned, each of them to his kingdom."
ثم كانت واقعة ببلاد الروم والدربندات في أواخر سنة إحدى وثلاثين وستمائة وهي مشهورة، ورجع الكامل والأشرف ومن معهما من الملوك بغير حصول مقصود، ولما رجعا خرج عسكر صاحب الروم على بلاد الكامل بالشرق فأخذها وأخربها، ثم عاد الكامل والأشرف وأتباعهما ومن معهما من الملوك إلى بلاد الشرق، واستنقذوها من نواب صاحب الروم.,"Subsequently to these events and towards the end of the year six hundred and thirty one (Sept.-Oct. A. D. one thousand two hundred and thirty four), was fought the celebrated battle of al-Derbendat (the Passes) in the country of al-Rum, and (the consequence was that) al-Kamil and al Ashraf were obliged to retire with their allies and abandon their project. On their departure, the sovereign of al-Rum’s army invaded, occupied, and devastated the provinces which al-Kamil possessed in the East. Al-Kamil then returned to that country with al-Ashraf and the princes who followed their fortune, and recovered it from the officers whom the lord of al-Rum had left there as his lieutenants."
ثم رجعوا إلى دمشق في سنة ثلاث وثلاثين وستمائة، وكنت يومئذ بدمشق، وفي تلك الواقعة رأيت الكامل والأشرف، وكانا يركبان معا ويلعبان بالكرة في الميدان الأخضر الكبير كل يوم، وكان شهر رمضان، فكانا يقصدان بذلك تعبير النهار لأجل الصوم؛ ولقد كنت أرى من تأدب كل واحد منهما مع الآخر شيئا كثيرا، ثم وقعت بينهما وحشة، وخرج الأشرف عن طاعة الكامل،,"In the year six hundred and thirty three (A. D. one thousand two hundred and thirty five or one thousand two hundred and thirty six), al-Ashraf returned to Damascus. I was there at the time and had opportunities of seeing him and al-Kamil, for they rode out together every day and played at mall in the great Green Hippodrome. This was in the month of Ramadan, and their object was to pass away time on account of the [irksomeness of the) fast. I remarked that each of them shewed to the other great respect. A coolness then grew up between them, and al-Ashraf refused to acknowledge the authority of al-Kamil any longer."
ووافقته الملوك بأسرها، وتعاهد هو وصاحب الروم وصاحب حلب وصاحب حماة وصاحب حمص وأصحاب الشرق، على الخروج على الملك الكامل، ولم يبق مع الملك الكامل سوى ابن أخيه الملك الناصر صاحب الكرك، فإنه توجه إلى خدمته بالديار المصرية، فلما تحالفوا وتحزبوا واتفقوا وعزموا على الخروج على الملك الكامل، مرض الملك الأشرف مرضا شديدا،,"His resolution being approved of by the other princes, he concerted with the lords of al-Rum, Aleppo, Hamat, Homs, and the eastern countries, and they decided to take up arms against al-Kamil. The only one who remained faithful to al-Kamil was his nephew Dawud, lord of al-Karak, who proceeded to Egypt and placed himself under the orders of his uncle. The other princes had concluded their alliance, worn fidelity to each other, and decided on taking the field, when al-Ashraf was attacked by a violent illness which carried him off."
وتوفي يوم الخميس رابع المحرم سنة خمس وثلاثين وستمائة بدمشق، ودفن بقلعتها ثم نقل إلى التربة التي أنشئت له بالكلاسة في الجانب الشمالي من جامع دمشق. وكان ولادته سنة ثمان وسبعين وخمسمائة بالديار المصرية بالقاهرة، وقيل بقلعة الكرك، رحمه الله تعالى.,"He died at Damascus, on Thursday, the fourth of Muharram, six hundred and thirty five (the twenty seventh of August, A. D. one thousand two hundred and thirty seven), and was buried in the citadel. His corpse was subsequently removed to the mausoleum which he had erected for himself at al-Kallasa, close to the northern side of the great mosque of Damascus. He was born in the year five hundred and seventy eight (A. D. one thousand one hundred and eighty two or one thousand one hundred and eighty three), at Cairo, in Egypt, or, by another account, at the castle of al-Karak."
وقد ذكرت في ترجمة أخيه الملك المعظم عيسى ما ذكره سبط ابن الجوزي في مولدهما؛ وتوفي أخوه شهاب الدين غازي صاحب ميافارقين في رجب سنة خمس وأربعين وستمائة بميافارقين.,"In the life of his brother, al-Malik al-Moazzam Isa, we have mentioned the dates which Sibt Ibn al-Jauzi assigned to the births of these princes. Shihab al-Din Ghazi, brother of al-Ashraf and lord of Mayafarikin, died at that place in the month of Rajab, six hundred and forty five (November, A. D. one thousand two hundred and forty seven)."
هذه خلاصة أحواله؛ وكان سلطانا كريما حليما واسع الصدر كريم الأخلاق كثير العطاء، لا يوجد في خزانته شيء من المال مع إتساع مملكته، ولا تزال عليه الديون للتجار وغيرهم.,"Al-Ashraf, the principal events of whose life we have here related in a summary manner, was a generous sultan, noted for mildness, largeness of heart, and every noble quality. He was so profuse of his gifts that nothing was ever to be found in his treasury, though the kingdom he ruled over was very extensive. He was constantly in debt to merchants and other people."
ولقد رأى يوما في دواة كاتبه وشاعره الكمال أبي الحسن علي بن محمد المعروف بابن النبيه المصري قلما واحدا، فأنكر عليه ذلك، فأنشده في الحال دوبيت:,"One day he reproached his secretary and poet, al-Kamal Abu T-Hasan Ali Ibn Muhammad, surnamed Ibn al-Nabih and a native of Egypt, for having only a single pen (Qalam) in his inkhorn, on which al-Kamal recited to him extempore the following dubait."
"قال الملك الأشرف قولا رشدا… أقلامك يا كمال قلت عددا
جاوبت لعظم كتب ما تطلقه… تحفى فتقط فهي تفنى أبدا","The noble king was right in saying: “Your pens, O Kamal! are few in number.” I answered: “The grants you make require such a quantity of writing that our pens get used, must be mended and soon disappear.”"
ويقال إنه طرب ليلة في مجلس أنسه على بعض الملاهي، فقال لصاحب الملهى: تمن علي، فقال: تمنيت مدينة خلاط، فأعطاها له،,"As he was one day sitting in the room where he received his familiar society and listening to an instrument of music, he was so much pleased with him who played on it that he said: “Ask from me what thou wilt.” The other replied: “I wish to obtain the government of Khalat.” Al-Ashraf granted the request and the man set off in order to take the government of the city out of the hands of the emir who held it, as lieutenant to the sultan."
وكان نائبه بها الأمين حسام الدين المعروف بالحاجب علي بن حماد الموصلي، فتوجه ذلك الشخص إليه ليتسلمها منه، فعوضه الحاجب عنها جملة كثيرة من المال وصالحه عنها، وكان له في ذلك غرائب.,"This officer, whose name was Hussam al-Din Ali Ibn Hammad, and who was generally known by the surname of al-Hajib al-Mausili [the chamberlain of Mosul), made a compromise with the musician and paid him a large sum of money (for his relinquishment). Many anecdotes of a similar nature are related of al-Ashraf."
وكان يميل إلى أهل الخير والصلاح ويحسن الاعتقاد فيهم، وبنى بدمشق دار حديث، فوض تدريسها إلى الشيخ تقي الدين عثمان المعروف بابن الصلاح، المقدم ذكره.,"He was favorably inclined towards men of virtue and piety, and held them in great esteem. He built at Damascus a school for traditions [Dar hadith) and confided the professorship to the shaikh Taki al-Din Othman Ibn al-Salah, the same of whom we have already spoken."
وكان بالعقيبة ظاهر دمشق خان يعرف بابن الزنجاري، قد أجمع أنواع أسباب الملاذ، ويجري فيه من الفسوق والفجور ما لايحد ولا يوصف، فقيل له عنه: إن مثل هذا لايليق أن يكون في بلاد المسلمين، فهدمه وعمره جامعا غرم عليه جملة مستكثرة، وسماه الناس جامع التوبة كأنه تاب إلى الله تعالى وأناب مما كان فيه.,"There was at a place called al-Okayba and situated in the outskirts of Damascus a caravansary [khan] called the Khan of Ibn al-Zanjari. Every sort of amusement was to be found in that establishment, and the unbounded lewdness and debauchery which prevailed there surpassed description. Al-Ashraf, being told that such doings should not be tolerated in a Muslim country, ordered the caravansary to be demolished and replaced by a mosque for the building of which he got indebted to a great amount. The people named it the Mosque of Repentance [Jami al-Tawba), as if to say that the [edifice) had repented and turned to God."
وجرت في خطابته نكتة لطيفة، أحببت ذكرها، وهي: أنه كان بمدرسة ست الشام التي خارج البلد، إمام يعرف بالجمال السبتي، أعرفه شيخا حسنا، ويقال كان في صباه بشيء من الملاهي، وهي التي تسمى الجغانة،,"I feel inclined to relate here an amusing anecdote concerning the office of preacher [such as it was filled) in that mosque. An imam called al-Jamal al-Sibti was attached to the college of Sitt al-Sham, which is situated outside the city. I knew the man when he had grown old and good; for it is said that, in his youth, he played [in public) on a sort of instrument called al-Geghana."
ولما كبر حسنت طريقته وعاشر العلماء وأهل الصلاح، حتى صار معدودا في الأخيار، فلما احتاج الجامع المذكور إلى خطيب ذكر للملك الأشرف جماعة، وشكر الجمال المذكور، فتولى خطابته، فلما توفي تولى موضعه العماد الواسطي الواعظ، وكان يتهم باستعمال الشراب،,"When he was advanced in age, he amended his life and frequented the society of the learned and the virtuous, so that he at length came to be looked on as a very holy man. A preacher being required for this mosque, a number of persons were named to al-Ashraf, and al-Jamal, being well recommended, was chosen by him to occupy that post. When al-Jamal died, his place was filled by al-Imad al-Wasiti who, though celebrated as a preacher, was suspected of drinking wine."
وكان صاحب دمشق يومئذ الصالح عماد الدين إسماعيل بن الملك العادل بن أيوب، فكتب إليه الجمال عبد الرحيم المعروف بابن زويتينة الرحبي أبياتا، وهي:,"The prince who then reigned at Damascus was [al-Malik) al-Salih Imad al-Din Ismail, son of al-Adil Ibn Ayyub, and, to him the following verses were written by al-Jamal Abd al-Rahim, surnamed Ibn Zuwaitina al-Rahabi."
"يا مليكا أوضح الحق لدينا وأبانه… جامع التوبة قد قلدني منه أمانه…
قال قل للملك الصا… لح أعلى الله شانه
يا عماد الدين يا من… حمد الناس زمانه كم إلى كم أنا في ضر وبؤس وإهانه…","Prince! the truth has been clearly explained to me and rendered evident by the mosque of Repentance, which has confided to me a mission. It spoke these words: “Say to al-Malik al-Salih, whom God exalt! O pillar of the faith! O thou whose reign is praised by all! how long must I remain enduring evil, annoyance, and contempt?."
"لي خطيب واسطي… يعشق الشرب ديانه
والذي قد كان من قب… ل يغني بجغانه
فكما نحن فما زلن… اوما نبرح حانه
ردني للنمط الأو… ل واستبق ضمانه",I have a preacher from al-Wasit whose piety consists in the love of wine; his predecessor sung to the Geghana; it is as if I had never ceased to be a khan. Restore me to my former state and let the harm it does continue.”
وهذه الأبيات في بابها في غاية الظرف ، وكان ابن زويتينة المذكور قد وصل إلى الديار المصرية في رسالة من عند صاحب حمص، وأنشدني هذه الأبيات وحكى السبب الحامل عليها، وذلك في بعض شهور سنة سبع وأربعين وستمائة.,"This is a clever piece in its way. Ibn al-Zuwaitina was sent to Egypt on a mission by the governor of Emessa, and he then repeated to me these verses and explained to me why he composed them. This occurred in one of the months of the year six hundred and forty seven (A. D. one thousand two hundred and forty nine or one thousand two hundred and fifty)."
"ومدح الملك الأشرف أعيان شعراء عصره، وخلدوا مدائحه في دواوينهم فمنهم:
شرف الديم محمد بن عنين وقد سبق ذكره.
والبهاء أسعد السنجاري وقد سبق ذكره أيضا.
والشرف راجح الحلي وقد ذكرته في ترجمة الملك الظاهر.","The most distinguished poets of the age celebrated the praises of al-Ashraf and immortalized his glory by inserting these eulogies in their collected poetical works. Amongst them were: Sharaf al-Din Muhammad Ibn Onain, al-Baha Asaad al-Sinjari, Rajih al-Hilli, of whom mention has been made in the life of al-Malik al-Zahir."
والكمال ابن النبيه المذكرو وكانت وفاته سنة تسع عشرة وستمائة، بمدينة نصيبين الشرق، وعمره تقديرا مقدار ستين سنة ، كذا أخبرني صهره بالقاهرة.,"Kamal al-Din Ibn al-Nabih, who died in Nasibin of the East, A. H. six hundred and nineteen (A. D. one thousand two hundred and twenty two or one thousand two hundred and twenty three), at the age of about sixty years, as I have been informed at Cairo by his son-in-law."
والمهذب محمد بن أبي الحسين بن يمن بن علي بن أحمد بن محمد بن عثمان ابن عبد الحميد الأنصاري، المعروف بابن الأردخل الموصلي الشاعر المشهور، ومولده سنة سبع وسبعين وخمسمائة بالموصل، وتوفي في شهر رمضان، سنة ثمان وعشرين وستمائة بميافارقين، رحمه الله تعالى. وغير هؤلاء خلق كثير، والله أعلم بالصواب.,"and Muhazzab al-Din Muhammad Ibn al-Hasan Ibn Yumn Ibn Ali Ibn Ahmad Ibn Muhammad Ibn Othman Ibn Abd al-Hamid al-Ansari, a celebrated poet, generally known by the surname of Ibn Ardakhal al-Mausili. He was born at Mosul in the year five hundred and seventy seven (A. D. one thousand one hundred and eighty one or one thousand one hundred and eighty two) and died at Mayafarikin in the month of Ramadan, six hundred and twenty eight (July, A. D. one thousand two hundred and thirty one)"
موسى بن عبد الملك الأصبهاني,MUSA IBN ABD AL-MALIK
أبو عمران موسى بن عبد الملك بن هشام الأصبهاني صاحب ديوان الخراج؛ كان من جلة الرؤساء، وفضلاء الكتاب وأعيانهم، تنقل في الخدم في أيام جماعة من الخلفاء.,"Abu Imran Musa Ibn Abd al-Malik Ibn Hisham al-Ispahani, chief of the land-tax office (diwan al-Kharaj), was a reis and a katib of superior merit. He was employed in the [civil) service under a number of caliphs and mounted gradually to a high rank in that department. During the reign of al-Moutawakel he directed the office instituted for administrating the province of al-Sawad (Babylonia) and held also other (eminent posts)."
وكان إليه ديوان السواد وغيره في أيام المتوكل، وكان مترسلا، وله ديوان رسائل. وقد سبق طرف من خبره مع أبي العيناء في ترجمته، وما دار بينهما من المحاورة في قضية نجاح بن سلمة.,As a writer of (official) dispatches he showed great talent and became president of the board of correspondence. We have spoken of him in the life of Abi al-Ainaa and mentioned the conversation which passed between them relative to the affair of Najah Ibn Salama.
"وله شعر رقيق حسن فمن ذلك قوله:
ولما وردنا القادسية حيث مجتمع الرفاق…
وشممت من أرض الحجا… ز نسيم أنفاس العراق أيقنت لي ولمن أحب بجمع شمل واتفاق…
وضحكت من فرح اللقا… ء كما بكيت من الفراق
لم يبق لي إلا تجشم… هذه السبع الطباق
حتى يطول حديثنا… بصفات ما كنا نلاقي","He composed some fine verses in the sentimental style. One of these pieces we give here: When we arrived at al-Kadisiya, the muster-place of the caravan, and when I smelt (a perfume) from the land of Hijaz (like) the odor of the zephyr breathing from Iraq, I felt assured that I and those I loved would soon be joined again and be united, and I thought with joy on that meeting as I had wept (in sorrow) at our separation. All I have now to do is to support the seven (days) which remain (for me to pass) before we can hold a long discourse and relate what we have suffered."
[يروى: لما وردنا الثعلبية، وكلتاهما من منازل الحاج على طريق العراق، والثعلبية منسوبة إلى ثعلبة بن دودان بن أسد بن خزيمة بن مدركة بن الياس بن مضر بن نزار بن معد بن عدنان، قاله ابن الكلبي في جمهرة النسب”].”,"Some persons, in repeating these verses, substitute al-Thalabiya for al-Kadisiya. Both are halting-places in the province of Hijaz and on the road leading to Iraq. “Al-Thalabiya was so named after Thalaba Ibn Dudan Ibn Asad Ibn Khuzaima Ibn Mudrika Ibn Alyas Ibn Mudar Ibn Nizar Ibn Maad Ibn Adrian.’ Such are the words of Ibn al-Kalbi in his Jamharat al-Nisab."
ولهذه الأبيات حكاية مستطرفة أحببت ذكرها هاهنا وقد سردها الحافظ أبو عبد الله الحميدي، في كتاب جذوة المقتبس ، وغيره من أرباب تواريخ المغاربة، وهي أن أبا علي الحسن بن الأشكري المصري قال: كنت رجلا من جلاس الأمير تميم بن أبي تميم، وممن يخفف عليه جدا –,"Respecting these verses an anecdote is related, so interesting that I cannot avoid giving it here. The hafiz Abu Abd Allah al-Humaidi has inserted it in his Juzwat al-Muktabis, and other historians of the western nations (Africa and Spain) have given it in their works. Here it is: Abu Ali al-Hasan Ibn al-Askari, a native of Egypt, relates as follows: “I was one of those whom the emir Tamim, the son of Abu Tamim, admitted into his social parties and whom he treated with the utmost familiarity.”"
وهذا تميم هو أبو العز بن باديس المذكور في حرف التاء – قال: فأرسلني إلى بغداد، فاتبعت له جارية رائقة فائقةالغناء، فلما وصلت إليه دعا جلساءه، قال: وكنت فيهم، ثم مدت الستارة، وأمرها بالغناء فغنت:,"This Tamim was the son of al-Muzz Ibn Badis and the same of whom we have spoken under the letter T. “He sent me to Baghdad and I purchased for him a charming slave-girl, an excellent songstress. When I returned to him, he invited his familiars to a party, and I was one of the number. A curtain was then drawn (so as to conceal the girl), and he told her to sing. She [obeyed and) sang as follows."
"وبدا له من بعد ما اندمل الهوى… برق تألق موهنا لمعانه
يبدو كحاشية الرداء ودونه… صعب الذرا متمنع أركانه
فمضى لينظر كيف لاح فلم يطق… نظرا إليه وصده سجانه
فالنار ما اشتملت عليه ضلوعه… والماء ما سمحت به أجفانه","When the wounds of love were healed, a lightning-flash glimmered feebly before his eyes; it seemed like the fringe of a curtain extended before rugged summits and precipitous sides (of a mountain). He went to see how it appeared, but could not; being prevented by his jailor. (The only flashes he perceived were from) the fire (of passion) contained within his bosom, and the only rain was that which fell from his eyes.”"
وهذه الأبيات ذكرها صاحب الأغاني للشريف أبي عبد الله محمد بن صالح الحسني، قال ابن الأشكري: فأحسنت الجارية ما شاءت، فطرب الأمير تميم ومن حضر، ثم غنت:,"The author of the Kitab al-Aghani attributes these verses to the sharif Abu Abd Allah Muhammad Ibn Salih al-Hasani. “The girl sang them so well,” said al-Askari, “ that Tamim and all the company gesticulated with admiration. She then sang the words."
"سيسليك عما فات دولة مفضل… أوائله محمودة وأواخره
ثنى الله عطفيه وألف شخصه… على البر مذ شدت عليه مآزره","You will be consoled for your loss in (meeting) a bounteous prince whose reign, from the beginning to the end, shall be praised (by all men). God hath directed his steps and framed his character for deeds of generosity, (and that) from the time he was first arrayed in (infants’) clothes.’"
"قال: فطرب الأمير تميم ومن حضر طربا شديدا، قال: ثم غنت:
أستودع الله في بغداد لي قمرا… بالكرخ من فلك الأزرار مطلعه
وهذا البيت لمحمد بن زريق الكاتب البغدادي، من جملة قصيدة طويلة.","The emir Tamim and all present here gave signs of the greatest delight. She next sung these lines: ‘‘To God’s protection I confide a full moon (a person with a handsome face) whom I possess at Baghdad; it rises at al-Karkh (and appears) in a sphere formed by the veils which surround it.” This verse is taken from a long qasida the author of which was Muhammad Ibn Zarik, a katib of Baghdad."
قال الراوي: فاشتد طرب الأمير تميم وأفراط جدا، ثم قال لها: تمني ما شئت، فقال، أتمنى عافية الأمير وسلامته، فقال: والله لا بد أن تتمني، فقالت: على الوفاء أيها الأمير بما أتمنى قال: نعم، فقالت: أتمنى أن أغني بهذه النوبة ببغداد فانتقع لون الأمير تميم وتغير وجهه وتكدر المجلس، وقام وقمنا.,"The narrator continues: “The delight of the emir Tamim was now carried to the highest pitch and he said to her: Ask what you will.’ She replied: ‘I desire for the emir good health and (God’s) protection.’ ‘Nay,’ said he, ‘make a wish for yourself.’ ‘Emir!’ said she, ‘do you intend that my wish shall be fulfilled?’ ‘I do,’ said he. ‘Then,’ replied the girl,’ I wish to sing that air in Baghdad.’ [At these words) Tamim changed color, the expression of his face altered and the minds of all the company were troubled. “He stood up, so did we (and the assembly separated)."
وقال ابن الأشكري: فلقيني بعض خدمه وقال لي: ارجع فالأمير يدعوك، فوجدته جالسا ينتظرني، فسلمت عليه وقمت بين يديه، فقال لي: ويحك، ورأيت ما امتحنا به فقلت: نعم أيها الأمير، فقال: لا بد من الوفاء لها، ولا أثق في هذا بغيرك، فتأهب لتحملها إلى بغداد، فإذا غنت هناك فاصرفها، فقلت: سمعا وطاعة.,"One of his servants then came to me and said: Go back! the emir is calling for you!’ I returned and, finding him sitting and waiting for me, I saluted and stood up before him. “Woe betide you!’ said he, do you see into what a difficulty we are brought?’ I do, emir!’ said I. ‘We cannot avoid keeping our promise,’ said he, “and, in this business, I can trust to no one but you. So, get ready to take her to Baghdad and, when she has sung there, bring her back.’ Your orders are heard,’ said I, ‘and shall be obeyed.’"
قال: ثم قمت فتأهبت، وأمرها بالتأهب، وأصحبها جارية سوداء له تعادلها وتخدمها، وأمر بناقة ةمحمل، فأدخلت فيه، وجعلتها معي، وصرت إلى مكة مع القافلة وقضينا حجنا، ثم دخلت في قافلة العراق وسرنا،,"I then went out, made my preparations for departure and bade her to do the same. I assigned to her as a servant and travelling companion a young negress belonging to Tamim. A female camel, bearing a palanquin, was brought by the emir’s orders. He made me get up into the palanquin and placed the girl under my direction. We then departed for Mecca with the caravan, and when we had accomplished the duly of pilgrimage, we joined the Iraq caravan and set out with it."
فلما وردنا القادسية أتتني السوداء، وقالت لي: تقول لك سيدتي: أين نحن فقلت لها: نزول القادسية، فانصرفت إليها وأخبرتها، فلم أنشب أن سمعت صوتهاقد ارتفع بالغناء، وغنت الأبيات المذكورة، قال: فتصايح الناس من أقطار القافلة: وأعيدي بالله أعيدي قال: فما سمع لها كلمة.,"On arriving at al-Kadisiya, the negress came to me and said: ‘My mistress told me to ask you where we are.’ I replied: ‘We are about to halt at al-Kadisiya;’ and she returned to inform her mistress. Immediately after, I heard her raise her voice and sing these verses. From all parts of the caravan issued a general cry of: ‘Repeat it again, for the love of God!’ but she did not utter another word."
قال: ثم نزلنا الياسرية، وبينها وبين بغداد نحو خمسة أميال في بساتين متصلة، ينزل بها فيبيتون ليلتهم، ثم يبكرون لدخول بغداد. فلما كان وقت الصباح وإذا بالسوداء قد أتتني مذعورة،,"Sometime after, we reached al-Yasiriya, which station lies at about five miles from Baghdad, in the midst of one continuous forest of gardens. “The travelers got down to pass the night in that place, with the intention of entering into Baghdad the next morning. When daylight appeared, lo and behold! the negress came to me quite dismayed."
فقلت: مالك قالت: إن سيدني ليست بحاضرة، فقلت: ويلك، وأين هي قالت: والله ما أدري، قال: فلم أحس لها أثرا بعد ذلك، ودخلت بغداد وقضيت حوائجي منها، وانصرفت إلى الأمير تميم فأخبرته خبرها، فعظم ذلك عليه واغتم له غما شديدا، ثم ما زال بعد ذلك ذاكرا لها واجما عليها.,"I asked her what was the matter? and she answered that her mistress had disappeared. ‘Woe betide thee!’ said I, ‘where is she gone?’ ‘By Allah!’ said the negress, ‘I know not.’ “From that moment I was unable to discover the least trace of the fugitive. “I then proceeded to Baghdad and, after doing some business which I had there, I returned to the emir Tamim and informed him of what had happened. He was much shocked at the news; his sorrow was extreme and, in his profound affliction, he ceased not to speak of her and to lament her loss.”"
والقادسية: بفتح القاف وبعد الألف دال مهملة مكسورة وسين مكسورة أيضا وبعدها ياء مثناة من تحتها مشدودة ثم هاء ساكنة، وهي قرية فوق الكوفة وعندما كانت الوقعة المشهورة في زمن عمر بن الخطاب، رضي الله عنه.,"Al-Kadisiya is a village situated higher up (the country) than Kufa; near it was fought a celebrated battle, under the caliphate of Omar Ibn al-Khattab."
والياسرية: بفتح الياء المثناة من تحتها وبعد الألف سين مهملة مكسورة وراء مكسورة أيضا وبعدها ياء مثناة من تحتها مشددة ثم هاء مشدودة ساكنة وقد ذكرنا أين هي، فلا حاجة إلى الإعادة.,Al-Yasiriya: we have just mentioned where this place is and need not repeat our observations.
وحكى إسحاق بن إبراهيم أخو زيد بن إبراهيم أنه كان يتقلد بلاد السيروان نيابة عن موسى بن عبد الملك المذكور، فاجتاز به إبراهيم بن العباس الصولي، – الشاعر المقدم ذكره – وهو يريد خراسان، والمأمون يوم ذاك بها، وقد بايع بالعهد علي بن موسى الرضا، وهي قضية مشهورة،,"Ishak Ibn Ibrahim, the brother of Zaid Ibn Ibrahim, related that when he was appointed to the government of al-Sirawan, in the place of this Musa Ibn Abd al-Malik, Ibrahim Ibn al-Abbas al-Suli, the poet of whom we have spoken, passed through that town and went to see him. He was on his way to Khorasan where {the abbaside caliph) al-Mamun was staying after having solemnly designated Ali Ibn Musa al-Rida as his successor in the caliphate. The history of this event is well known."
وقد امتدحه إبراهيم المذكور بقصيدة ذكر فيها آل علي، وأنهم أحق بالخلافة من غيرهم. قال إسحاق بن إبراهيم المذكور: فاستحسنت القصيدة وسألت إبراهيم بن العباس أن ينسخها ففعل، ووهبته ألف درهم وحملته على دابة، وتوجه إلى خراسان.,"Ibrahim (al-Suli) had just composed a poem in which he praised al-Rida, extolled the merits of the posterity of Ali (Muhammad’s son-in-law), and declared that Ali’s descendants had a better right to the caliphate than any others. I found the poem so fine”, said Ishak (Ibn-Ibrahim), “that I asked Ibrahim Ibn al-Abbas (al-Suli) to write me out a copy of it. He did so, and I made him a present of one thousand dirhems, mounted him on a (mule) and let him proceed to Khorasan."
ثم تراخت الأيام إلى زمن المتوكل، فتولى إبراهيم المذكور موضع موسى بن عبد الملك المذكور، وكان يحب أن يكشف أسباب موسى، فعزلني وأمر أن تعمل مؤامرة ، فعملت وحضرت للمناظرة عنها، فجعلت أحتج بما لايدفع فلا يقبله، ونحتكم إلى الكتاب فلا يلتفت إلى حكمهم،,"Time passed on; al-Moutawakel became caliph and Ibrahim (al-Suli) was appointed to the place which had been filled by Musa Ibn Abd al-Malik. (Al-Suli), wishing to discover the means employed by Musa (to acquire wealth in defrauding the state), dismissed me from office and ordered an injunction to be served upon me. I appeared in order to repel the charges, and produced arguments not to be refuted, but he would not hearken to them; he did not even pay attention to the opinions denounced by the katibs, although he had asked their advice."
ويسمعني في خلال ذلك غليظ الكلام، إلى أن أوجب الكتاب اليمين على باب من الأبواب فحلفت، فقال: ليست يمين السلطان عندك يمينا لأنك رافضي، فقلت له:,"During all that time, he addressed me in the most insulting language. “The katibs decided that, on one of the points in question, I obliged myself by oath; but I had no sooner sworn than he exclaimed: ‘An oath made to the sultan [or to his officers) must appear of no value to you who are a Rafidite.’ On this I said to him."
تأذن لي في الدنو منك فأذن لي، فقلت له: ليس مع تعريضك بمهبجتي للقتل صبر، وهذا المتوكل إن كتبت إليه بما أسمعه منك لم آمنه على نفسي، وقد احتملت كل ما جرى سوى الرفض.,"‘Will you allow me to approach you?’ Having received his permission, I went up to him and addressed him thus: ‘Your endeavors to bring about the shedding of my blood are really intolerable! I cannot be sure of my life if you write to that man, al-Moutawakel, what I have just heard you say. I can endure all except the imputation of Rafidism."
والرافضي من زعم أن علي بن أبي طالب أفضل من العباس، وأن ولده أحق من ولد العباس بالخلافة. قال: ومن هو ذاك قلت: أنت، وخطك عندي به. فأخبرته بالشعر الذي عنله في المأمون وذكر فيه علي بن موسى، فوالله ما هو إلا أن قلت له ذلك حتى سقط في يده ثم قال لي:,"the Rafidite is he who pretends that Ali, the son of Abu Talib, surpassed al- Abbas in excellence, and that his posterity have a better right to the caliphate than the descendants of al-Abbas.’ On this, he said: ‘Whom do you mean?’ and I answered: ‘You! I have the proof of what I say in your own handwriting.’ “I then spoke to him of the poem which he had composed on al-Mamun and in which he made mention of Ali Ibn Musa (al-Rida); and, by Allah! as soon as I told him of it, he remained quite confounded."
أحضر الدفتر الذي بخطي، فقلت له: هيهات، لا والله أو توثق لي بما أسكن إليه أنك لا تطالبني بشيء مما جرى على يدي، وتخرق هذه المؤامرة ولا تنظر لي في حساب، فحلف لي على ذلك بما سكنت إليه وخرق العمل المعمول، فأحضرت له الدفتر فوضعه في خفه، وانصرفت وقد زالت عني المطالبة.,"‘Bring me,’ said he, ‘the album in which I wrote.’ ‘By Allah!’ said I, ‘that I shall by no means do unless you give me the positive assurance that you will not prosecute me for any of my acts, that you will burn this injunction and not examine any of my accounts.’ He swore to me by an oath such as I could count on, that he would do what I asked. So the list which he had drawn up was burned, and I handed to him the album. He placed it in his writing-desk, the proceedings against me were quashed and I withdrew.”"
ولموسى المذكور أخبار كثيرة أضربت عن ذكرها طلبا للاختصار. وتوفي في شوال سنة ست وأربعين ومائتين، رحمه الله تعالى.,"Numerous anecdotes are told of Musa, the subject of this notice, but I abstain from repeating them, in order to avoid prolixity. He died in the month of Shawwal, two hundred and forty six (December-January, A. D. eight hundred and sixty or eight hundred and sixty one)."
والسيروان: بكسر السين المهملة وسكون الياء المثناة من تحتها وفتح الراء والواو وبعد الألف نون، وهي كورة ماسبذان من أعمال الجبل.,"Al-Sirawan is a dependency of al-Masabazan (with a point on the dal), which is a government in the province of al-Jabal."
وماسبذان: بفتح الميم وبعد الألف سين مهملة وباء موحدة وذال معجمة والجميع مفتوح وبعد الألف نون، وهي قرية كان يسكنها المهدي بن المنصور أبي جعفر، والد هارون الرشيد، وبها توفي، وفي ذلك يقول مروان بن أبي حفصة الشاعر – المقدم ذكره:,"al-Masabazan: This town was the residence of al-Mahdi, the son of Abu Jaafar (al-Mansur), and the father of Harun al-Rashid; there also he died. Marwan Ibn Abi Hafsa, the poet of whom we have already spoken alludes to this circumstance in the following lines."
"وأكرم قبر بعد قبر محمد… نبي الهدى قبر بماسبذان
عجبت لأيد هالت الترب فوقه… ضحى كيف لم ترجع بغير بنان والسيروان: اسم لأربعة مواضع هذا أحدها.","The noblest tomb after that of Muhammad, the prophet of the true direction, is a tomb at Masabazan. I wonder how the hands which, in the morning, filled it with earth, did not lose their fingers (as a punishment). Al-Sirawan is a name common to four places, one of which is that we speak of."
وبلاد الجبل عبارة عن عراق العجم الفاصل بين عراق العرب وخراسان، وبلاده المشهورة: أصبهان وهمذان والري وزنجان.,"The term al-Jabal (Jar, the mountain), or al-Jibal (the mountains), serves to designate Persian Iraq, a country situated between Arabian Iraq and Khorasan. Its principal cities are Ispahan, Hamadan, al-Rai, and Zenjan."
أبو منصور الجواليقي,IBN AL-JAWALIKI
أبو منصور موهوب بن أبي طاهر أحمد بن محمد بن الخضر، الجواليقي البغدادي الأديب اللغوي؛ كان إماما في فنون الأدب، وهو من مفاخر بغداد قرأ الأدب على الخطيب أبي زكريا التبريزي – الآتي ذكره في حرف الياء إن شاء الله تعالى – ولازمه وتتلمذ له حتى برع في فنه.,"Abu Mansur Mauhub Ibn Abi Tahir Ahmad Ibn Muhammad Ibn al-Khidr al-Jawaliki, a great literary scholar, a learned philologist, and a master of all the branches of literature, was one of the honors of Baghdad, his native place. He learned philology from the khatib Abu Zakariya al-Tibrizi, whose life shall be given in the letter Y, having studied under him with great assiduity till he became highly proficient in that science."
وهو متدين ثقة غزير الفضل وافر العقل مليح الخط كثير الضبط، صنف التصانيف المفيدة وانتشرت عنه، مثل شرح أدب الكاتب والمعرب ولم يعمل في جنسه أكبر منه وتتمة درة الغواص تأليف الحريري صاحب المقامات سماه التكملة فيما يلحن فيه العامة إلى غير ذلك، وكان يختار في بعض مسائل النحو مذاهب غريبة.,"He was pious, veracious, gifted with eminent talents and a clear intellect; his handwriting was beautiful and his orthography remarkably correct. A number of instructive works were composed by him and got into wide circulation; such, for instance, as the Commentary on the Adab al-Katib, the Muarrab which is the most extensive work ever composed on the subject, and the supplement to the Durrat al-Ghauwas of al-Hariri, the author of the Makamat. To this treatise he gave the title of al-Takmila fima yalhano fihi al-aama [the Completion, treating of the incorrect expressions made use of by the vulgar). In resolving grammatical difficulties, he gave the preference to certain rules of a very singular character."
وكان في اللغة أمثل منه في النحو، وخطه مرغوب فيه، يتنافس الناس في تحصيله والمغالاة فيه.,"He was better skilled in philology than in grammar. Pieces in his handwriting were much sought after, and people vied in outbidding each other to obtain them."
وكان إماما للإمام المقتفي بالله يصلي به الصلوات الخمس، وألف له كتابا لطيفا في علم العروض، وجرت له مع الطبيب هبة الله بن صاعد المعروف بابن التلميذ النصراني – الآتي ذكره إن شاء الله تعالى – واقعة عنده،,"He served as an imam [chaplain) to the imam [caliph) al-Muktafi Billah, and directed the five daily prayers at which that prince attended. He composed for him a short treatise on prosody. We shall here relate a scene which he had, in the presence of al-Muktafi, with Hibat Allah Ibn Saed, surnamed Ibn al-Talmiz, a Christian physician whose, life shall be given in this work."
وهي أنه لما حضر إليه للصلاة به ودخل عليه أول دخلة فما زاده على أن قال: السلام على أمير المؤمنين ورحمة الله تعالى، فقال ابن التلميذ، وكان حاضرا قائما بين يدي المقتفي، وله إدلال الخدمة والصحبة، ما هكذا يسلم على أمير المؤمنين يا شيخ,"The first time he appeared before the caliph, for the purpose of directing the prayer, he said nothing more to him, on entering, than these words: “To the Commander of the faithful salutation and the mercy of God!” On this, Ibn al-Talmiz, who was then standing before the caliph and who, from his long services and his intimacy with the prince, was entitled to act very familiarly, said to him [Ibn al-Jawaliki): ‘Sheikh! that is not the proper manner of saluting the Commander of the faithful.”"
فلم يلتفت ابن الجواليقي إليه، وقال للمقتفي: يا أمير المؤمنين، سلامي هو ما جاءت به السنة النبوية، وروى له خبرا في صورة السلام ثم قال: يا أمير المؤمنين لو حلف حالف أن نصرانبا أو يهوديا لم يصل إلى قلبه نوع من أنواع العلم على الوجه المرضي لما لزمته كفارة الحنث لأن الله تالى ختم على قلوبهم، ولن يفك ختم الله إلا الإيمان،,"The other did not seem to mind him, but turned towards the caliph and said: “The salutation I made is founded on the Sunna [or sacred traditions) relative to the Prophet;” he then repeated to him a tradition concerning the form of saluting which ought to be employed and finished by saying: “Commander of the faithful! if anyone swears that no sort of science can enter as it should do, into the heart of a Christian or a Jew, he will not be obliged to make an expiation for the sin of perjury; God himself having put a seal upon their hearts, and such a seal cannot be broken but by faith.”"
فقال له: صدقت وأحسنت فيما فعلت، وكأنما ألجم ابن التلميذ بحجر مع فضله وغزارة أدبه.,"The caliph answered: “You say true and you have done rightly.” Ibn al-Talmiz, with all his talent and his copious erudition in philology [remained silent), as if a stone had been forced into his month."
وسمع ابن الجواليقي من شيوخ زمانه وأكثر، أخذ الناس عنه علما جما، وينسب إليه من الشعر شيء قليل، فمن ذلك ما رأيته منسوبا إليه في بعض المجاميع ولم أتحققه له، وهو:,"Ibn al-Jawaliki obtained (traditional) information from the lips of all the principal sheikhs of the age, and acquired thus a vast fund of knowledge which [in his turn), he communicated to others. A few pieces of verse have been attributed to him, and the following, which I met with in a compilation [of poems), is given as his, but that is a point which I have not been able to verify."
"ورد الورى سلسال جودك فارتووا… ووقفت خلف الورد وقفة حائم
حيران أطلب غفلة من وارد… والورد لا يزداد غير تزاحم
ثم وجدت هذين البيتين لابن الخشاب من جملة أبيات.","All mankind went to quench their thirst at the sweet waters of thy liberality, but I remained behind the crowd, as a thirsty bird hovers around a source and hesitates (to alight). I waited till one of the drinkers should forget to go down to the watering-place, but the number of those who arrived increased more and more."
وحكى ولده أبو محمد إسماعيل، وكان أنجب أولاده، قال: كنت في حلقة والدي يوم الجمعة بعد الصلاة بجامع القصر، والناس يقرؤون عليه، فوقف عليه شاب وقال:,"I since found these two verses in a collection of pieces which goes under the name of Ibn-al-Khashab. Abu Muhammad Ismail, who was the cleverest of his sons, related as follows: “I was in the Mosque of the Castle (Jami al-Qasr), after the prayer, and (sitting) in the circle of (students who surrounded) my father and who were reading (philological works) under his direction, when a young boy stood up before him and said:"
يا سيدي، قد سمعت بيتين من الشعر ولم أفهم معناهما، وأريد أن تسمعهما مني وتعرفني معناهما، فقال: قل، فأنشده:,"Sir! two verses have been recited to me and, as I do not understand them, I come to recite them to you, in order that you may explain to me their meaning.’ My father told him to repeat them, and the other spoke as follows."
"وصل الحبيب جنان الخلد أسكنها… وهجره النار يصليني به النارا
فالشمس بالقوس أمست وهي نازلة… إن لم يزرني، وبالجوزاء إن زارا","When the beloved arrived, (I felt as if) I was dwelling in the garden of Paradise; her absence was (for me) the fire of Hell, and scorched me with its flames. The sun is in Sagittarius and going down when she visits me not; he is in the Twins when she comes to me."
قال إسماعيل: فلما سمعهما والدي قال: يا بني، هذا شيء من معرفة علم النجوم وتسييرها لا من صنعة أهل الأدب، فانصرف الشاب من غير حصول فائدة، واستحيا والدي من أن يسأل عن شيء ليس عنده منه علم، وقام، وآلى على نفسه أن لا يجلس في حلقته حتى ينظر في علم النجوم ويعرف تسيير الشمس والقمر، فنظر في ذلك وحصل معرفته، ثم جلس.,"My father, on hearing these two verses, said to the boy: ‘That, my son! is a matter belonging to astronomy and the determination of the planetary movements; it does not appertain to the art cultivated by literary men.’ The lad went away without obtaining the information he sought for, and my father felt quite abashed at being unable to answer a (scientific) question when it was proposed to him. He stood up and made internally a vow that he would never hold his class again till he had looked into astronomy and become acquainted with the movements of the sun and the moon. He then turned his mind to that subject and, when he understood it, he resumed his lessons.”"
ومعنى البيت المسئول عنه أن الشمس إذا كانت في آخر القوس كان الليل في غاية الطول، لأنه يكون آخر فصل الخريف، وإذا كانت في آخر الجوزاء كان الليل في غاية القصر، لأنه آخر فصل الربيع، فكأنه يقول: إذا لم يزرني فالليل عندي في غاية الطول، وإن زارني كان الليل عندي في غاية القصر، والله أعلم.,"The idea contained in the verse was this: When the sun is in the last (degree) of Sagittarius, the nights have attained their greatest length, for the autumn has then come to its end, and when he is in the last (degree) of the Twins, the nights are shortened to their utmost point, and this takes place when the season of spring is just over. Therefore, the poet meant to say: When the beloved did not visit me, the night seemed to me very long, and when she came to see me, the night was very short. God knows best (if this explanation be right)!"
ولبعض شعراء عصره فيه وفي المغربي مفسر المنامات، وذكرها في الخريدة لحيص بيض، هكذا وجدتها في مختصر الخريدة للحافظ:,"The following verses were composed by a con-temporary poet on Ibn al-Jawaliki and al-Maghribi, the commentator of the Manamat. In the Kharida, they are attributed to Hais Bais and, in the abridgment of that work, to our hafiz."
"كل الذنوب ببلدتي مغفورة… إلا اللذين تعاظما أن يغفرا
كون الجواليقي فيها ملقيا… أدبا، وكون المغربي معبرا
فأسير لكنته يمل فصاحة… وغفول يقظته يعبر عن كرى
ونوادره كثيرة.","I can pass over all the faults of my native place except two grievous ones which cannot be pardoned. First, al-Jawaliki is there and gives lectures on literature; then, al-Maghribi is there and explains dreams. The one is embarrassed by an impediment in his speech and fatigues (us) with his detestable pronunciation; the other, though wide-awake, is inattentive and explains (dreams) as if he were asleep. Numerous anecdotes are told of Ibn al-Jawaliki."
وكانت ولادته سنة ست وستين وأربعمائة. وتوفي يوم الأحد منتصف المحرم سنة تسع وثلاثين وخمسمائة ببغداد، ودفن بباب حرب، رحمه اللله تعالى، بعد أن صلى عليه قاضي القضاة الزينبي بجامع القصر.,"He was born in the year four hundred and sixty six (A. D. one thousand and seventy three or one thousand and seventy four); he died at Baghdad on Sunday, the fifteenth of Muharram, five hundred and twenty nine (the fifth of November. A. D. one thousand one hundred and thirty four) and was interred outside the (city-gate called) Bab Harb. The funeral service was said over him previously in the Mosque of the Castle, by al-Zainabi cadi in chief."
والجواليقي: نسبة إلى عمل الجوالق وبيعها، وهي نسبة شاذة لأن الجموع لا ينسب إليها، بل ينسب إلى آحادها إلا ما جاء شاذا مسموعا في كلمات محفوظة مثل قولهم: رجل أنصاري، في النسبة إلى الأنصار،,"Jawaliki signifies a maker and seller of sacks [jualik). Relative adjectives of this form are exceptions to the general rule, being derived from the plural of the noun and not from the singular. Those exceptions, when once heard, are easily remembered. Such is the adjective Ansari, applied to a man who was one of the Ansars"
والجواليق في جمع جوالق شاذ لأن الياء لم تكن موجودة في مفرده، والمسموع فيه جوالق بضم الجيم وجمعه جوالق بفتح الجيم، وهو باب مطرد،,"The form jawalik, employed as the plural al-juwalik, is also an exception to rules, because the long i in the plural has nothing to represent it in the singular. This word, in the singular, is jualik, with an u, and, in the plural, jawalik, with an a, which is in conformity with the general rule."
قالوا: رجل حلاحل، إذا كان وقورا، وجمعه حلاحل، وشجر عدامل، إذا كان قديما، وجمعه عدامل، ورجل عراعر، وهو السيد، وجمعه عراعر، ورجل علاكد، إذا كان شديدا، وجمعه علاكد، وله نظائر كثير. وهو اسم أعجمي معرب، والجيم والقاف لا يجتمعان في كلمة واحدة عربية ألبيتة.,"Thus hulahil grave, dignified, has for plural halahil; odamil (J-d-Ae), ancient, in speaking of renown, takes adamil in the plural; orair, chief, takes arair; olakid strong, in speaking of a man, has alakid. Many similar examples might be given. Juwalik is an arabic word of foreign origin; (that is evident) because the letters j and k (j) are never to be found together in the same Arabic word."
رضي الدين النيسابوري,AL-MUAYYAD AL-TUSI
أبو الحسن المؤيد بن محمد بن علي الطوسي الأصل النيسابوري الدار المجدث الملقب رضي الدين؛ كان أعلى المتأخرين إسنادا، لقي جماعة من الأعيان وأخذ عنهم،,"The Traditionist Abu al-Hasan al-Muayyad Ibn Muhammad Ibn Ali al-Tusi, surnamed Rida al-Din (of approved religion) belonged to family which inhabited Tus but, having fixed his residence in Naisapur, he was considered as native of that city. No person in modern times possessed traditions of which the isnads mounted up so high as his. He met with a number of eminent doctors and received from them (traditional information)."
وسمع صحيح مسلم من الفقيه أبي عبد الله محمد بن الفضل الفراوي – المقدم ذكره – وهو آخر من بقي من أصحابه، وسمع صحيح البخاري من أبي بكر وجيه بن طاهر بن محمد الشحامي وأبي الفتوح عبد الوهاب بن شاه ابن أحمد الشاذياخي،,"He heard the Sahih of Muslim taught by the jurisconsult Abu Abd Allah Muhammad Ibn al- Fadl al-Furawi, and was the last surviving pupil of that master; the Sahih of al-Bukhari he heard taught by Abu Bakr Wajih Ibn Tahir Ibn Muhammad al-Shahhami and by Abu al-Fatuh Abd al-Wahhab Ibn Shah Ibn Ahmad al-Shazyakhi."
وسمع المؤطأ رواية أبي مصعب إلا ما استثني منه من أبي محمد هبة الله بن سهل بن عمر البسطامي المعروف بالسندي ، وسمع تفسير القرآن الكريم” تصنيف أبي إسحاق الثعلبي من أبي العباس محمد الطوسي المعروف بعباسة،”,"he heard also the text of the Muwatta such as had been taught orally by Abu Musab, with the exception of certain passages; the professor who read it to him was Abu Muhammad Hibat Allah Ibn Sahl Ibn Omar al-Bastami, generally known by the surname of al-Sindi. The commentary on the noble Quran, composed by Abu Ishak al-Thalabi he heard taught by Abu al-Abbas Muhammad Ibn Muhammad al-Tusi, generally known by the surname of Abbasa."
وسمع أيضا من جماعة من سيوخ نيسابور منهم الفقيه أبو محمد عبد الجبار ابن محمد الخواري وأم الخير فاطمة بنت أبي الحسن علي بن المظفر بن زعبل ، وحدث بالكثير، ورحل إليه من القطار، ولنا منه إجازة كتبها من خراسان باستدعاء الوالد رحمه الله تعالى في جمادى الآخرة سنةعشروستمائة،,"He received lessons also from a number of the doctors who taught at Naisapur, and, amongst others, the jurisconsult Abu Muhammad Abd al-Jabbar Ibn Muhammad al-Khuwari. Some (traditional) information was also obtained by him from Om al-Khair Fatima, the daughter of Abu al-Hasan Ali Ibn Muzaffar Ibn Zabal. He taught a great quantity of traditions, and students came to him from all quarters. I possess an ijaza which he wrote (and sent to me) from Khorasan, at the request of my father, who is now deceased. (It was drawn up) in the month of the latter Jumada, six hundred and ten (Oct. Nov. A. D. one thousand two hundred and thirteen)."
وإنماذكرته لشهرته تفرده في آخر عصره؛ وكانت ولادته سنة أربع وعشر وخمسمائة، ظنا. وتوفي ليلة العشرين من شوال سبع عشرة وستمائة بنيسابور، ودفن من الغد، رحمه الله تعالى.,"I give a notice of this doctor merely on account of his great reputation and because, in his latter days, he had none to equal him (in learning). His birth took place in the year five hundred and twenty four (A. D. one thousand one hundred and thirty); he died at Naisapur on the eve of the twentieth day of Shawwal, six hundred and seventeen (the seventeenth Dec. A. D. one thousand one hundred and twenty), and was interred the next morning."
ثم بعد إثبات هذه الترجمة على هذه الصورة بسنين رأيت بخط الشيخ المؤيد المذكور في إجازة، وقد رفع نسبه فقال: كتبه المؤيد بن محمد بن علي بن الحسن ابن محمد بن أبي صالح الطوسي.,"The preceding article, in its present form, had been drawn up for some years, when I met with an ijaza written by the shaikh al-Muayyad himself, in which he thus traces up his genealogy: “Written by al-Muayyad, the son of Muhammad, the son of Ali, the son of al-Hasan, the son of Muhammad, the son of Salih, the native of Tus.”"
الألوسي,AL-MUAYYAD AL-ULUSI
أبو سعيد المؤيد بن محمد بن علي بن محمد الألوسي، الشاعر المشهور؛ كان من أعيان شعراء عصره كثير الغزل والهجاء، ومدح جماعة من رؤساء العراق، وله ديوان شعر، وكان منقطعا إلى الوزير عون الدين يحيى بن هبيرة، وله فيه مادئح جيدة.,"Abu Saied al-Muayyad Ibn Muhammad Ibn Ali Ibn Muhammad al-Ulusi was one of the great poets of his time. He composed a quantity of amatory and satirical pieces, eulogized in his verses a number of persons who held high offices in Iraq and left a diwan (or collection) of poems. Entirely devoted to the vizir Aun al-Din Yahya Ibn Hubaira, he extolled his merits in some very fine eulogiums."
ذكره محب الدبن ابن النجار في تاريخ بغداد فقال: هو عطاف بن محمد ابن علي بن أبي سعيد الشاعر المعروف بالمؤيد، ولد بألوس، قرية بقرب الحديثة، ونشأ بدجيل ودخل بغداد، وصار جاووشا في أيام المسترشد بالله،,"[Muhibb al-Din Ibn al-Najjar gives the following account of him in the History of Baghdad: “This poet, whose name was Attaf, the son of Muhammad, the son of Ali, the son of Said, was generally known by appellation of al-Muayyad (fortified by divine grace). He was born at Ulus, a village in the neighborhood of al-Haditha, was brought up at Dujail and then went to Baghdad and filled the duties of a Jaush under the reign of the imam (caliph) al-Mustarshid Billah."
وهجاه ابن الفضل الشاعر بأبيات؛ ثم إن المؤيد نظم الشعر فأكثر منه حتى عرف به ومدح وهجا، وكان قد لجأ إلى خدمة السلطان مسعود بن محمد بن ملكشاه – وقد تقد ذكره – قال: وتفسح في ذكر الإمام المقتفي وأصحابه بما لا ينبغي، فقبض عليه وسجن.,"He was satirized by the poet Abu al-Fadl; but afterwards began to make verses himself and composed so great a quantity of them that he became generally known as a poet. Eulogium and satire he much indulged in, after taking refuge in the service of the sultan Masud Ibn Muhammad Ibn Malik Shah, of whom mention has been already made. Having spoken too much and in a very improper manner of the imam al-Muktafi and the companions of that caliph, he was arrested and put in prison.”]"
وذكره العماد الكاتب في كتاب الخريدة فقال: ترفع قدره وأثرى حاله، ونفق شعره، وكان له قبول حسن، واقتنى أملاكا وعقارا وكثر رياشه، وحسن معاشه، ثم عثر به الدهر عثرة صعب منها انتعاشه،,"The Katib Imad al-Din al-Ispahani says of him, in the Kharida: “His importance was exalted, his situation opulent, his poetry in high request and obtaining great success. He acquired properties and estates, enjoyed abundant wealth and lived in the best manner. But then his good fortune stumbled under him and made a fall such as could be recovered from with difficulty."
وبقي في حبس الأمام المقتفي أكثر من عشر سنين إلى أن خرج في أول خلافة الإمام المستنجد سنة خمس وخمسين وخمسمائة، ولقيته حينئذ وقد غشي بصره من ظلمة المطمورة التي كان فيها محبوسا.,"He remained in the prison of the imam al-Muktafi upwards of ten years and did not get out of it till the year five hundred and fifty five (A. D. one thousand one hundred and sixty), on the accession of the imam al-Mustanjid to the caliphate. I met with him at that time and observed that his sight had been dimmed by the darkness of the dungeon in which they detained him."
وكان زيه زي الأجناد، وسافر إلى الموصل، وله شعر حسن غزل وأسلوب مطرب بنظم معجب، وقد يقع له في المعاني المبتكرة ما يندر،,"“He usually were the military dress. He (then) travelled to Mosul. He is the author of some good poetry in the amatory style, offering charming turns of thought and admirable specimens of versification. He often hit on the rarest of those ideas which are most original."
"فمن ذلك قوله في صفة القلم:
ومثقف يغني ويفني دائما… في طوري الميعاد والإيعاد
قلم يفل الجيش وهو عرموم… والبيض ما سلت من الأغماد
وهبت له الآجام حين نشأ بها… كرم السيول وهيبة الآساد","He says, for instance, in describing the pen (kalam): “A (reed) well-straightened can enrich and can destroy, in case it makes a promise and in case of threats. A kalam suffices to diminish a numerous army, even before the swords are drawn from the scabbards. It received from the thicket in which it grew the beneficent quality that place communicated to its streamlets and the dreadfulness it gave to its lions.”"
"ومعنى البيت الثالث مأخوذ من قول بعضهم في وصف طنبور:
وطنبور مليح الشكل يحكي… بنغمته الفصيحة عندليبا
روى لما ذوى نغما فصاحا… حواها في تقلبه قضيبا
كذا من عاشر العلماء طفلا… يكون إذا نشأ شيخا أديبا
وهذا معنى مطروق أكثرت الشعراء استعماله،","on such a subject as the pen. The thought expressed in the third (and last) verse is borrowed from the following description of a tanbur: That tanbur, handsome in shape, imitates, by its clear notes, (the song of) the nightingale. When it sounds, it utters loud tones, such as it had learned [from the birds) when it waved in the form of a branch. Thus it is that he who frequents the learned in his youth becomes, when he grows up, a well-informed doctor. This is now a very good idea, having been often employed by poets."
"ولبعضم أيضا في هذا المعنى:
جاءت بعود يناغيها يسعدها… انظر بدائع ما يأتي به الشجر
غنت عليه ضروب الطير ساجعة… حينا فلما ذوى غنى به البشر
فلا يزال عليه الدهر مصطخب… يهيجه الأعجمان: الطير والوتر","It is thus that one of them has said: She came with a lute which imitated and aided her [voice); see what strange things happen to a tree! For a time, birds of various sorts sing and coo upon its branches; then, when it is dried up, human beings sing to it. For it, time has never ceased to be noisy: birds and strings, two classes of irrational beings, have always kept it in excitation."
"ولبعضهم في المعنى أيضا:
وعود له نوعان من لذة المنى… فبورك جان يجتنيه وغارس
تغنت عليه وهو رطب طيروها… وغنت عليه قينة وهو يابس","The same idea is thus expressed by another poet: The lute has enjoyed two kinds of desirable pleasure; blessings be on the man who cut it from the tree and on him by whom it was planted! Whilst it was green and flourishing, turtledoves cooed upon it and, when dry, a female musician sang to it."
ولولا خوف الإطالة والخروج عما نحن بصدده لذكرت عدة مقاطيع في هذا المعنى.,"Did I not fear being led away from my subject and falling into prolixity, I should give here many other detached passages in which the same idea is expressed."
"ولبهاء الدين زهير المقدم ذكره من قصيدة يمدح بها اقسيس بن الملك الكامل:
وتهتز أعواد المنابر باسمه… فهل ذكرت أيامها وهي أغصان","Baha al-Din Zuhair, a person of whom we have already spoken said, in a qasida containing an eulogy on Aksis, the son of al-Malik al-Kamil: The boards of the pulpit thrilled with pleasure at his name; they perhaps recollected the time when they were (living) branches."
ثم قال العماد في بقية الترجمة: وكان ولده محمد ذكيا، وله شعر حسن، هاجر إلى الملك العادل نور الدين بالشام سنة أربعة وستين وكان يومئذ بصرخد، فمرض فأنفذه إلى دمشق، فمات في الطريق بقرية يقال لها رشيدة؛ انتهى كلا العماد.,"Let us now give the rest of the article drawn up by Imad al-Din: “His son Muhammad was (remarkably) intelligent and composed some good poetry. In the year five hundred and sixty four (A. D. one thousand one hundred and sixty eight or one thousand one hundred and sixty nine), he fled (for protection) to al-Malik al-Adil Nur al-Din Mahmud, sovereign of Syria, who was then at Sarkhad; but he fell sick there and, being sent off to Damascus by that sultan, he died on the way, at a village called Rashida.” End of the extract."
"ومن شعر المؤيد المذكور من جملة قصيدة له، رحمه الله تعالى:
فيا بردها من نفحة حاجرية… على حر صدر ليس تخبو سمائمه
ويا حسنه طيفا وشى نور وجهه… بطيفي فغطاني من الشعر فاحمه
يجول وشاحاه على غصن بانة… سقاها الحيا فاخضر واهتز ناعمه","We give a specimen of al-Muayyad’s poetry: O, how the zephyr breathing from Hajir was cool to that bosom (of mine) in which the ardent heats {of love) were not to be extinguished! O, how beautiful the image [of my beloved, seen by me in a dream)! by the brightness of its face it betrayed the presence of my own image {in that dream) and then concealed me with its coal-black hair. Its double belt encircled {a waist like) a pliant branch, which had been watered by showers, so that its tender {wood) was verdant and waved (with pleasure)."
"فلما رمى في شملنا الصبح بالنوى… ولم يبق منها غير معنى ألازمه
وقفت بجزوى وهي منها معالم… قواء وجسمي قد تعفت معالمه
وقوف بناني في يميني ولم أقف… وقوف شحيح ضاع في الترب خاتمه","When morning lanced the dart of separation against our union and left no sign of our interview, except a recollection which I shall retain forever, I stopped at Juzwa, where the marks of the {beloved’s presence, though still existing), had nearly disappeared, whilst every sign of my body’s existence {in this world) was completely effaced. There I remained fixed {as firmly) as my fingers are fixed to my right hand, but my stopping was not like that of a miser who has lost his ring in the sand."
"ولم يبق لي رسما بجسمي صدوها… فيشجى بدمعي كلما انهل طاسمه
ولا مقلة أبقت فتغرم نظرة… بثانية والمتلف الشيء غارمه
فلله وجدي في الركاب كأنه… دموعي وقد حنت بليل روازمه
وقد مد من كف الثريا هلالها… فقبلته حتى تهاوت مناظمه","Her disdain {wore me away and) did not leave the slightest trace of my body, not even so much ruins as might be swept away by the torrent of my tears. She {made me weep till I lost my sight and) did not leave me a single eye to see with; yet the person who destroys a thing is bound to replace it. O, how I longed to see her caravan and its weary camels whilst they groaned during their nocturnal march (and followed each other closely), like my tears. The crescent of the night was then held forth in the hand of the Pleiades {and permitted me to see her); so, I embraced her till her necklaces burst asunder and fell to the ground."
"وهي قصيدة طويلة أجاد فيها، وقد وازن بها قصيدة المتنبي في سيف الدولة ابن حمدان التي أولها:
وفاؤكما كالربع أشجاه طاسمه… بأن تسعدا والد مع أشفاه ساجمه","This passage is taken from a long qasida in which the author displayed great talent and imitated both in rhyme and measure a poem composed by al-Mutanabbi for Saif al-Dawlat Ibn Hamdan and commencing thus: {The non-fulfilment of) your promise, my two friends! {afflicts me) as much as (the aspect of) this {abandoned) abode, no part of which is more painful {to contemplate) than its ruins; (you) both (promised to) second me (in weeping), and the readiest cure (for the pains of the heart) are tears shed in abundance."
وقد استعمل في قصيدته أنصاف أبيات من قصيدة المتنبي على وجه التضمين وأكثر شعره جيد.,"In the qasida above-mentioned, al-Ulusi has inserted hemistiches taken from the poems of al-Mutanabbi, and employed them in the manner (designated by the technical term) tadmin. The greater part of his poetry is good."
"وله أيضا من جملة أبيات قالها وهو محبوس:
رحلوا فأفنيت الدموع تشوقا … من بعدهم وعجبت إذ أنا باقي
وعلمت أن العود يقطر ماؤه… عند الوقود لفرقة الأوراق
وأبيت مأسورا وفرحة ذكركم… عندي تعادل فرحة الإطلاق
لا تنكر البلوى سواد مفارقي… فالحرق يحكم صنعة الحراق","Among the numerous verses composed by him in prison, we may notice the following: My tears were parched up by the burning (ardor which consumed my heart), when my friends departed, and I marveled to find myself left here alone. But you know that wood, placed on the fire, lets its sap fall in drops, (weeping through sorrow) for having been separated from its leaves. I pass my nights in prison, and the pleasure I feel in thinking on you (my friends l) is equal to the joy which liberty could give me. Let the fortune which afflicts me not be shocked at the blackness of my hair; the flames which torment my heart only serve to [consolidate their color."
وكانت ولادته سنة أربع وتسعين وأربعمائة بألوس، ونشأ بها. وتوفي الخميس الرابع والعشرين من شهر رمضان سنة سبع وخمسين وخمسمائة بالموصل، وكان خروجه من بغداد سنة ست وخمسين وخمسمائة، رحمه الله تعالى.,"His birth took place at Ulus, in the year four hundred and ninety four (A. D. one thousand one hundred or one thousand one hundred and one); he passed there his early youth and died at Mosul on Thursday, (the twenty fourth of Ramadan, five hundred and fifty seven (the sixth of September. A. D. one thousand one hundred and sixty two). He left Baghdad in the year four hundred and fifty six (A. D. one thousand and sixty four)."
ولما ذكرت تاريخ ولاية المستنجد ذكرت نكتة غربية أحببت ذكرها، وهو ما أخبرني به بعض مشايخ العراق الفضلاء أن المستنجد رأى في منامه في حياة والده المقتفي كأن ملكا نزل من السماء فكتب في كفه أربع خاءات،,"The mention I made of the date on which al-Mustanjid was raised to the throne reminds me of a curious fact which I cannot abstain from mentioning: an eminent shaikh of Iraq informed me that al-Mustanjid had a dream, whilst his father al-Muktafi was still alive, and in it he saw a figure like an angel come down from heaven and write upon his sleeve the letter kha four times."
فلما استيقظ طلب معبر الرؤيا، فقص عليه مارآه، فقال له: تلي الخلافة في سنة خمس وخمسين وخمسمائة، فكان الأمر كذلك، وكان ذلك قبل وفاة والده بمدة.,"When he awoke, he sent for an interpreter of dreams, related to him what he had seen and obtained this answer: “You will be raised to the caliphate in the year five hundred and fifty five”, and that was really the case. He had this dream a good while before his father’s death."
والألوسي: بضم الهمزة واللام وبعدها واو ساكنة ثم سين مهملة، هذه النسبة إلى ألوس، وهي ناحية عند حديثة عانة على الفرات، هكذا ذكره عز الدين بن الأثير – المقدم ذكره – فيما استدركه على الحافظ ابن السمعاني،,"“Ulusi means belonging to Ulus which is a place situated on the Euphrates, in the neighborhood of the Haditha of Aana.” Such is the observation made by Izz al-Din Ibn al-Athir, in correcting the mistakes of the hafiz Ibn al-Samaani."
لأنه قال: ألوس موضع بالشام في الساحل عند طرسوس ، وهو بغدادي الدار والمنشأ – لأنه دخل بغداد في صباه – وقيدها ابن النجار الآلسي ومد الهمزة وضم اللام، والله أعلم.,"The latter had said that Ulus was a place on the sea-coast of Syria, near Tarsus. Al- Ulusi, having gone to Baghdad in his youth and fixed his residence there, might be considered as native of that city. Ibn al-Najjar says that we should pronounce Aids with a long A (instead of Ulus.)"
المهلب بن أبي صفرة,AL-MUHALLAB IBN ABI SUFRA
أبو سعيد المهلب بن أبي صفرة – كانت له بنت اسمها صفرة وبها كان يكنى – واسمه ظالم بن سراق بن صبح بن كندي بن عمرو بن عدي بن وائل بن الارث بن العتيك بن الأزد، ويقال الأسد بالسين الساكنة، ابن عمران بن عمرو مزيقياء ابن عامر ماء السماء بن امرىء القيس بن ثعلبة بن مازن بن الأزد، الازدي العتكي البصري؛,"Abu Saied al-Muhallab was the son of Abu Sufra Zalim Ibn Sarrak Ibn Subh Ibn Kindi Ibn ArarIbn Adi Ibn Wail Ibn al-Harith Ibn al-Alik Ibn al-Azd or al-Asd Ibn Imran Ibn Amr Muzaikyaa Ibn Amir Maa al-Samaa Ibn Haritha Ibn Amr al-Kais Ibn Thalaba Ibn Mazin Ibn al-Azd. His surnames al-Azdi, al-Ataki, al-Basri indicate that he descended from al-Atik, member of the tribe of al-Azd, and that he was a native of Basra. His father received the surname of Abu Sufra (the father of Sufra) because he had a daughter called Sufra."
قال الواقدي: كان أهل دبا أسلموا في عهد رسول الله صلى الله عليه وسلم، ثم ارتدوا بعده ومنعوا الصدقة، فوجه إليهم أبو بكر الصديق رضي الله عنه عكرمة بن أبي جهل المخزومي رضي الله عنه، فقاتلهم فهزمهم وأثخن فيهم القتل، وتحصن فلهم في حصن لهم وحصرهم المسلمون،,"“His family,’’ says al-Wakidi, “inhabited Daba. They embraced Islamism in the life-time of God’s apostle (Muhammad), but relapsed after his death and refused to pay (the legal alms. (The caliph) Abu Bakr al-Siddiq sent against them Ikrima Ibn Abi Jahl al-Makhzumi. This (general) attacked them, put them to rout and slew a great number. The remainder shut themselves up in a castle which belonged to them and were there blockaded by the Muslims."
ثم نزلوا على حكم حذيفة بن اليمان، فقتل مائة من رؤسائهم، وسبى ذراريهم، وبعثهم إلى أبي بكر الصديق رضي الله عنه، وفيهم أبو صفرة غلام لم يبلغ، فأعتقهم أبو بكر رضي الله عنه وقال: اذهبوا حيث شئتم، فتفرقوا، فكان أبو صفرة ممن نزل البصرة.,"They at length surrendered to Huzaifa Ibn al Yaman and submitted their fate to his decision. He put to death one hundred members of their noblest families, reduced their children into captivity and sent them to Abu Bakr. Among them was Abu Sufra, who was then a mere boy and had not attained the age of puberty. Abu Bakr granted them their liberty and told them to go wherever they pleased; on which they dispersed (in various directions) and Abu Sufra was one of those who settled at Basra.”"
وقال ابن قتيبة في كتاب المعارف: هذا الحديث باطل، أخطأ فيه الواقدي لأن أبا صفرة لم يكن في هؤلاء ولا رآه أبو بكر قط، وإنما وفد على عمر بن الخطاب رضي الله عنه وهو شيخ أبيض الرأس واللحية، فأمره أن يخضب فخضب،,"Ibn Kutaiba notices this account in his Kitab al-Maarif and says: That story is false and al-Wakidi was mistaken when he related it: Abu Sufra was not one of those (captives) and was never seen by Abu Bakr. It was Omar Ibn al-Khattab whom he went to see, and he was then an elderly man, with a grey head and a grey beard; and Omar told him to dye them, which he did."
وكيف يكون غلاما في زمن أبي بكر، وقد ولد المهلب وهو من أصاغر ولده قبل وفاة النبي صلى الله عليه وسلم بسنتين. وقد كان في ولده من قبل وفاة النبي صلى الله عليه وسلم بثلاثين سنة أو أكثر.,"How then could he have been a boy when Abu Bakr was reigning? moreover, al-Muhallab, the youngest of his sons, was born two years before the Prophet’s death, and some of the other sons were born more than thirty years before that event.”"
وكان المهلب المذكور من أشجع الناس، وحمى البصرة من الخوارج، وله معهم وقائع مشهورة بالأهواز استقضى أبو العباس المبرد في كتابه الكامل أكثرها، فهي تسمى بصرة المهلب لذلك، ولولا طولها وانتشار وقائعها لذكرت طرفا منها.,"Al- Muhallab was the bravest of men: he defended (the city of) Basra against the Kharijites and had many famous encounters with them in al-Ahwaz. Abu al-Abbas al-Mubarrad has given an account of most of them in his Kamil, and, if his narration had not been so long and the events so unconnected, I should have given an extract from it here. The defense of Basra by al-Muhallab procured for that city the name of the Basra of al-Muhallab."
وكان سيدا جليلا نبيلا، روي أنه قدم على عبد الله بن الزبير أيام خلافته بالحجاز والعراق وتلك النواحي، وهو يومئذ بمكة، فخلا به عبد الله يشاوره، فدخل عليه عبد الله بن صفوان بن امية بن خلف بن وهب القرشي الجمحي فقال: من هذا الذي قد شغلك يا أمير المؤمنين يومك هذا,"This chief was distinguished for his noble character and his generosity. The following anecdote is told of him: He once went to Mecca for the purpose of conversing with Abd Allah Ibn al-Zubair who was then ruling over Hijaz, Iraq and the neighboring countries under the title of caliphs. Abd Allah took him apart in order to consult with him and (sometime after,) came in Abd Allah Ibn Safwan, the grandson of Omaiya Ibn Khalaf Ibn Wahb and a member of the Quraish family called the Jumah. On entering he exclaimed: “Commander of the faithful! who is this man that has been taking up your time all day?”"
قال: أو ماتعرفه قال: لا، قال: هذا سيد أهل العراق، قال: فهو المهلب بن أبي صفرة، قال: نعم، فقال المهلب: من هذا يا أمير المؤمنين قال: هذا سيد قريش، فقال: فهو عبد الله بن صفوان، قال: نعم.,"“Do you not know him?” said Abd Allah. “No,” replied the other. “Weill” said Abd Allah, “he is the lord of the people of Iraq.” “Can it be al-Muhallab Ibn Abi Sufra?” “It is he.” Al-Muhallab then said:“Commander of the faithful who is this man?” “The lord of the Quraish,” said Ibn al-Zubair. “Can it be Abd Allah Ibn Safwan?” “Just so.”"
قال ابن قتيبة في المعارف: ولم يكن يعاب بشيء إلا بالكذب وفيه قيل: راح يكذب، ثم قال ابن قتيبة بعد هذا: وأنا أقول: كان المهلب أتقى الناس لله عزوجل، وأشرف وأنبل من أن يكذب، ولكنه كان محربا، وقد قال النبي صلى الله عليه وسلم: الحرب خدعة،,"Ibn Kutaiba says, in his Kitab al-Maarif, that no reproach was ever made against al-Muhallab except for lying, and that it was he whom people designated by the words: Rah yekzeb [he set out for the purpose of lying). Ibn Kutaiba then adds these words: “As for me, I shall say that, of all men, al-Muhallab was he who feared God the most, and that he was loo noble, too generous to tell lies; but he was (always) engaged in war and the Prophet has said: ‘War consists in (stratagems and) deceit.’"
وكان يعارض الخوارج بالكلمة فيوري بها من غيرها، يرهب بها الخوارج، وكانوا يسمونه الكذاب ويقولون: راح يكذب، وقد كان النبي صلى الله عليه وسلم إذا أراد حربا ورى بغيرها.,"He used to address the Kharijites in (equivocal) terms, saying one thing and meaning another, so as to keep them in dread, and that was why they called him the liar and said that he went about telling falsehoods. When the Prophet intended to engage in a war, he concealed his real project by giving out another.”"
وقال أبو العباس المبرد في الكامل في شرح أبيات رمي فيها المهلب بالكذب، ما صورته: وقوله الكذاب لأن المهلب كان فقيها، وكان يعلم ما جاء عن رسول الله صلى الله عليه وسلم من قوله كل كذب يكتب كذبا إلا ثلاثة: الكذب في الصلح بين الرجلين، وكذب الرجل لامرأته يعدها، وكذب الرجل في الحرب يتوعد ويتهدد”.”,"Al-Mubarrad explains, in his Kamil, some verses in which al-Muhallab was accused of lying and what he writes is to his effect: “The poet employed the word liar, because al-Muhallab was versed “ in the law and acquainted with the tradition according to which the Prophet said: Every lie shall be written down as a lie (by the recording angels), with the exception of three; a lie told in order to reconcile two men, a lying promise made by a man to his wife, and a lie in which a man, when engaged in war, makes a promise or a threat.”"
"وكان المهلب ربما صنع الحديث ليشد به أمر المسلمين ويضعف به من أمر الخوارج، وكان حي من الأزد بقال لهم الندب إذا رأوا المهلب رائحا قالوا: قد راح المهلب يكذب، وفيه يقول رجل منهم:
أنت الفتى كل الفتى… لو كنت تصدق ما تقول","Al-Muhallab sometimes forged traditions for the purpose of strengthening the Muslim cause and weakening that of the Kharijites. There was an Azdite tribe called the Nadab, and the people of it used to say, when they saw al-Muhallab coming to them: Al-Muhallab has set out for the purpose of lying. It was of him that one of them said: You would be a man perfect in every way, did you only speak the truth."
وذكر المبرد في كتاب الكامل في أواخره في فصل قتال الخوارج وما جرى بين المهلب والأزارقة: وكانت ركب الناس قديما من الخشب، فكان الرجل يضرب بركانه فينقطع، فإذا أراد الضرب والطعن لم يكن له معين أو معتمد، فأمر المهلب فضربت الركب من الحديد، فهو أول من أمر بطبعها وأخبار المهلب كثيرة.,"Al-Mubarrad says, towards the end of his Kamil, in that chapter wherein he relates the war with the Kharijites and gives an account of what passed between al-Muhallab and the Azarekites: “In old times stirrups were made of wood and were liable to break when the rider knocked them (against anything); and, in that case, if he tried to strike an adversary with the sword or with the spear, he had nothing to bear upon or to support him. Al-Muhallab therefore gave orders that they should be made of iron, and he was the first who caused iron stirrups to be forged.” The anecdotes told of al-Muhallab are very numerous."
وتقلبت به الأحوال، وآخر ما ولي خراسان من جهة الحجاج بن يوسف الثقفي – المقدم ذكره – فإنه كان أمير العراقين، وضم إليه عبد الملك بن مروان خراسان وسجستان، فاستعمل على خراسان المهلب المذكور، وعلى سجستان عبيد الله بن أبي بكرة، فورد المهلب خراسان واليا عليها سنة تسع وسبعين للهجرة.,"He passed through many vicissitudes of fortune. The last post he held was the government of Khorasan, which province he administered in the name of al-Hajjaj Ibn Yusuf al-Thakafi who, at that time, ruled over the two Iraqs and had moreover received from Abd al-Malik Ibn Marwan the governments of Khorasan and Sijistan. Khorasan he gave to al-Muhallab and Sijistan to Obaid Allah Ibn Abi Bakra. Al-Muhallab went to Khorasan and took possession of his government in the seventy ninth year of the Hejira (A. D. six hundred and ninety eight or six hundred and ninety nine)."
وكان قد أصيب بعينه على سمرقند لما فتحها سعيد بن عثمان بن عفان رضي الله عنه، في خلافة معاوية بن أبي سفيان رضي الله عنه ، فإنه كان معه في تلك الغزوة، وفي تلك الغزوة تلك قلعت عين سعيد أيضا، وفيها قلعت أيضا عين طلحة بن عبد الله بن خلف الخزاعي المعروف بطلحة الطلحات المشهور بالكرم والجود، وفي تلك يقول المهلب:,"He had then lost one of his eyes, in consequence of a wound he received at Samarkand when Said, the son of (the caliph) Othman Ibn Affan, effected the conquest of that city. This happened under the caliphate of Muawiya, the son of Abu Sofian. Al-Muhallab had accompanied Said in that expedition. Another person who then lost his eye was Talha Ibn Abd Allah Ibn Khalaf al-Khozai, surnamed the Talha of Talhas (Talhat al-Talhat) and renowned for his noble character and his generosity. It was in allusion to this accident that al-Muhallab said:"
"لئن ذهبت عيني لقد بقين نفسي… وفيها بحمد الله عن تلك ما ينسي
إذا ماجاء أمر الله أعيا خيولنا … ولا بد أن تعمى العيون لدى الرمس","Though I lost my eye, I have preserved my life, and that, thanks be to God! will contribute to make me forget my mishap. When the cause of God is to be defended, our cavalry must endure fatigue; and when missiles are thrown about, some eyes must be blinded."
وقيل إن المهلب قلعت عينه على الطالقان. ولم يزل المهلب واليا بخراسان حتى أدركته الوفاة هناك، ولما حضره أجله عهد إلى ولده يزيد – الآتي ذكره إن شاء الله تعالى – وأوصاه بقضايا وأسباب، ومن جملة ما قال له:,"According to another account, his eye was knocked out of its socket at the siege of Talakan. Al-Muhallab held the government of Khorasan till the day of his death. When his last hour drew near, he chose for successor his son Yazid, whose life we shall give later, and, in his dying injunctions, he told him how he should act and indicated the measures he should employ. He said to him, amongst other things."
يا بني، استعقل الحاجب، واستظرف الكاتب، فإن حاجب الرجل وجهه وكاتبه لسانه؛ ثم توفي في ذي الحجة سنة ثلاث وثمانين للهجرة، بقرية يقال لها زاغول من أعمال مرو الروذ من ولاية خراسان، رحمه الله تعالى.,"“My son I choose your hajib [chamberlain, prime-minister) for his prudence, and your katib [secretary) for the elegance of his style; a man’s hajib is his face and a man’s katib his tongue.” He died in the month of Zi al-Hijja, A. H. eighty three (Dec.- Jan. A. D. seven hundred and two or seven hundred and three), at Zaghul, a village situated in the district of Marw al-Rud, and in the province of Khorasan."
وله كلمات لطيفة وإشارات مليحة تدل على مكارمه ورغبته في حسن السمعة والثناء الجميل، فمن ذلك قوله: الحياة خير من الموت، والثناء الحسن خير من الحياة، ولو أعطيت مالم يعطه أحد لأحببت أن تكون لي أذن أسمع بها ما يقال في غدا إذا مت؛ وقد قيل إن هذا الكلام لولده يزيد، والله أعلم.,"The fine sayings and elegant allusions which are attributed to him indicate the nobleness of his sentiments and show his desire to obtain an honorable reputation and merit praise. One of these sayings was: “Life is better than death, and good renown is better than life. Was I to obtain a gift (which God) never yet granted to any man, I should wish to become an ear, so that I might hear what people said of me, the day after my death.” These words, according to another account, were uttered by his son Yazid; God knows best!"
"وكان المهلب يقول لبنيه: يا بني، أحسن ثيابكم ما كان على غيركم، وقد أشار إلى هذا أبو تمام الطائي فيما كتبه إلى من يطلب كسوة:
فأنت العليم الطب أي وصية… بها كان أوصى في الثياب المهلب",Al-Muhallab used to say to his sons: “My dear boys! the fairest raiment you can have is that which other people [received from you and) wear.” The poet Abu Tammam al-Tai alludes to this saying in a letter written to a person from whom he wished to obtain the gift of a cloak and in which he said: Thou art he who can well understand what al-Muhallab meant when he gave recommendations about raiment.
وقد ذكر الطبري في تاريخه أنه توفي سنة اثنتين وثمانين، والله أعلم، والكلام على وفاته مذكور في ترجمة ابنه يزيد، فلينظر هناك فإنه مستوفى.,"Al-Tabari states, in his History, that al-Muhallab died in the year seventy two; God knows if he is right. We shall discuss this point more fully in the life of his son Yazid, and, to that article we refer the reader."
"ولما مات رثاه الشعراء وأكثروا، وفي ذلك يقول نهار بن توسعة الشاعر المشهور:
ألا ذهب الغزو المقرب للغنى… ومات الندى والجود بعد المهلب
أقاما بمرو الروذ لا يبرحانها… وقد قعدا من كل شرق ومغرب","A great number of elegies were composed on the death of al-Muhallab. In one of these pieces, the poet Nahar Ibn Tausia said: Alas! that glory is departed which placed wealth within our reach. Generosity and beneficence have disappeared since we lost al-Muhallab. These two (virtues) resided constantly at Marw al-Rud, but now they are not to be found either in the East or in the West."
وخلف المهلب عدة أولاد نجباء كرماء أجواد أمجادا، وقال ابن قتيبة في كتاب المعارف ويقال: إنه وقع إلى الأرض من صلب المهلب ثلثمائة ولد – وقد تقدم في حرف الراء ذكر حفيديه روح ويزيد ابني حاتم بن قبيصة بن المهلب، وسيأتي ذكر يزيد في حرف الياء إن شاء الله تعالى.,"Al-Muhallab left a great number of sons, all of them generous, noble-minded, beneficent and illustrious. Ibn Kutaiba says, in his Kitab al-Maarif: “It is stated that three hundred sons came upon earth from the loins of al-Muhallab.” We have already mentioned two of his great- grand-sons, Ruh (Rauh) and Yazid, the sons of Hatim Ibn Kabisa Ibn al-Muhallab, and we shall give the life of Yazid under the letter Y."
ومن سراة أولاده أبو فراس المغيرة، وكان أبوه يقدمه في قتال الخوارج، وله معهم وقائع مأثورة تضمنتها التواريخ أبلى فيها بلاء أبان عن نجدته وشهامته وصرامته، وتوجه صحبة أبيه إلى خراسان واستنابه عنه بمرو الشاهجان، وتوفي بها في حياة أبيه سنة اثنتين وثمانين في شهر رجب،,"One of his most distinguished sons, Abb Fawaris al-Mughira, was generally entrusted by him with the command of the troops sent against the Kharijites and had with them several famous engagements, accounts of which are contained in books of history. In these expeditions he displayed great bravery, intelligence and resolution. He accompanied his father to Khorasan, acted as his lieutenant at Marw al-Shahjan and there he died in the year eighty two (A. D. seven hundred and one or seven hundred and two), whilst his father was yet alive."
ورثاه أبو أمامة زياد الأعجم، وهو زياد بن سليمان، ويقال ابن جابر، وهو ابن عبد القيس الشاعر المشهور، بقصيدته الحائية السائرة التي أولها:,"An elegy was composed on his death by Abu Amama Ziad al-Ajam, otherwise called Ziad Ibn Suleiman. This popular poem, which rhymes in H and begins thus, is attributed by some to the celebrated poet Ibn Jabir, a member of the tribe of Abd Kais."
"قل للقوافل والغزاة إذا غزو… للباكرين وللمجد الرائح:
إن السماحة والمروءة ضمنا… قبرا بمرو على الطريق الواضح
فإذا مررت بقبره فاعقر به… كوم الهجان وكل طرف سابح
وانضج جوانب قبره بدمائها… فلقد يكون أخا دم وذبائح","Say to the caravans and to the warriors setting out for battle, (say to) those who depart in the morning and those who, in the evening, hasten to arrive: Generosity and manliness are now shut up in a tomb at Marw, near the high road. On passing by, sacrifice {to its inmate) a camel of noble race and many a rapid steed. Sprinkle the blood on the sides of his tomb, for he was a shedder of blood and a slayer of victims."
"واظهر ببزته وعقد لوائه… واهتف بدعوة مصلتين شرامح
آب الجنود معاقبا أو قافلا… وأقام رهن حفيرة وضرائح
وأرى المكارم يوم زيل بنعشه… زالت بفضل فواضل ومدائح
رجفت لمصرعه البلاد وأصبحت… منا القلوب لذاك غير صحائح","After the hour of noon, draw near unto his tomb and the flag of commandment {which waves over it) and invite [those who pass by,) as hunters do when roasting venison. In pursuing (the foe) and in returning {from battle) he was a father to his troops, but now, he lies [engaged as) a pledge, in a grave among the tombs. On the day his bier was borne away, I saw that noble acts were disappearing with the superiority of his merits and praise-worthy deeds. All the land was shaken by his fall, so that our very hearts remained not unscathed."
"الآن لما كنت أكرم من مشى… وافتر نابك عن شباة القارح
وتكاملت فيك المروءة كلها… وأعنت ذلك بالفعال الصالح
وكفى بنا حزنا يبيت حله… أخرى المنون فليس عنه بنازح
فعفت منابره وحط سروجه… عن كل طامحة وطرف طامح","(They suffer even) now, for he was the noblest man that ever walked (on earth); he smiled at the arrows shot [against him) by the bowmen. In him every noble quality arrived at perfection, and to that he lent his aid by many a virtuous act. It is grief enough for us to see the dwelling in which he is now lodged, never to quit it till the end of lime. The pulpits are empty in which he presided at the prayer; his saddles have been removed from (the backs of) all his spirited mares and high-mettled steeds."
"وإذا يناح على امرىء فلتعلمن… أن المغيرة فوق نوح النائح
تبكي المغيرة خلينا ورماحنا… والباكيات برنة وتصايح
مات المغيرة بعد طول تعرض… للقتل بين أسنة وصفائح
وإذا الأمور على الرجال تشابهت… وتنوزعت بمغالق ومفاتح
قتل السحيل بمبرم ذي مرة… دون الرجال بفضل عقل راجح","Let it be known that, when any man’s death is to be lamented, no lamentations could equal al-Mughira’s merit. Our horses and our lances weep for al-Mughira, and the female mourners bewail him with cries and lamentations. Al-Mughira is dead, after having so often affronted swords and spears. When affairs were embroiled for {the rest of) men and led to struggles and conflicts, he alone, that skillful [chief), unraveled the cord by his superior intelligence."
"وأرى الصعالك للمغيرة أصبحت… تبكي على طلق اليدين مسامح
كان الربيع لهم إذا انتجعوا الندى… وخبت لوامع كل برق لائح
كان المهلب بالمغيرة كالذي… ألقى الدلاء إلى قليب المائح
فأصاب جمة ما استقى فسقى له… في حوضه بنوازع وموانح","I see the destitute weeping for al-Mughira the beneficent, whose hands bestowed so freely. For them he was a verdant meadow, when they went forth to seek the pasture-ground of beneficence, when the flashes of every lightning- cloud [but his) had ceased to gleam. Al-Muhallab, aided by al-Mughira, was like him who lowered buckets into a well which was thought to be nearly dry, and having found there water in plenty, filled up the cistern with the aid of camels and machines."
"أيام لو يحتل وسط مفازة… فاضت معاطشها بشرب سائح
إن المهلب لن يزال لها فتى… يمري قوادم كل حرب لاقح
بالمقربات لواحقا آطالها… تجتاب سهل سباسب وصحاصح متلببا تهفو الكتائب حوله… ملح المتون من النضيح الراشح","If he halted in the midst of a desert, the place where his thirsty camels stationed would overflow, that day, with running water. Warfare will never have an abler man than al-Muhallab: he makes it produce its effects by means of chosen horses, thin in the flanks, rapid in crossing plains and deserts. In the hour of grief, his cavalry rallies around him, and the sides of the horses are white with streaming sweat."
وهذه القصيدة من غرر القصائد ونخبها، ولولا خوف الإطالة لأثبتها كلها وهي طويلة تزيد على خمسين بيتا، وقد ذكرها أبو القالي – المقدم ذكره في حرف الهمزة – في كتابه الذي جعله ذيلا على أماليه ، وتكلم علي بعض أبياتها، وقال: إنها قد تنسب إلى الصلتان العبدي الشاعر المشهور، ولكن الأصح أنها لزياد الأعجم.,"This is one of the best and most beautiful qasidas ever composed. It contains upwards of fifty verses and, were I am not apprehensive of lengthening this article too much, I should insert the whole of it. Abu al-Kali speaks of it in the book which he designed as a supplement to his Amali and examines some of the verses:’ ‘’This poem has been attributed to al-Salatan al-Abdi (the- famous poet) in real it was composed by Ziad al-Ajam.”"
والبيت الثاني منها تستشهد به النحاة في كتبهم على جواز تذكير المؤنث إذا لم يكن له فرج حقيقي، وهو أشهر بيت في هذه القصيدة لكثرة استعمالهم له، وقد أخذ بعض الشعراء معنى البيت الثالث والرابع فقال:,"These verses of it is often Quoted in grammatical works, to prove that feminine nouns may be treated as masculine when they do not designate beings possessing female sexual-organs This verse, having been cited so often, is the best known of-those which form the poem. The idea expressed in the third and fourth verses was borrowed by another poet and rendered in these terms."
"احملاني إن لم يكن لكما عق… ر إلى جنب قبره فاعقراني
وانضحا من دمي عليه فقد كا… ن دمي من نداه لو تعلمان","Bear me, both of you, to the side of his tomb and sacrifice me there, if. you have my other victim. Sprinkle my blood on His grave; for I know this well, that I owe all my blood (my life) to his beneficence."
وصاحب هذين البيتين هو الشريف أبو محمد الحسن بن محمد بن علي بن أبي الضوء العلوي الحسيني نقيب مشهد باب التبن ببغداد، وهما من جملة قصيدة يرثي بها النقيب الطاهر والد عبيد الله، ذكر ذلك العماد الكاتب في كتاب الخريدة وقال أيضا: إن الشريف أبا محمد المذكور توفي سنة سبع وثلاثين وخمسمائة ببغداد، رحمه الله تعالى.,"These two verses were composed by the sharif Abu Mohammad al-Hasan Ibn Muhammad Ibn Ibn Abi al-Dawi a descendant of al-Husaini the son of Ali, and the rector of the funeral chapel which is situated near that gate of Baghdad which is called Bab al-Tin. They form part of a qasida in which he lamented the death of the nakib al-Tarif, the father of Obaid Allah. Such is the statement made by al-Imad al-Katib, in his Kharida. Me mentions also that the sharif Abu Muhammad died at Baghdad in the year five hundred and thirty seven (A. D. one thousand one hundred and forty two or one thousand one hundred and forty three)."
ثم بعد وقوفي على ما ذكره العماد في الخريدة وجدت هذين البيتين في كتاب معجم الشعراء تأليف المرزباني لأحمد بن محمد الخثعمي، وكنيته أبو عبد الله، ويقال أبو العباس، ويقال إنه الحسن، وكان يتشيع ويهاجي البحتري.,"After reading this passage in the Kharida, He found the same verses in the Mojam al-Shuraa (Dictionary of posts), a work drawn up by al-Marzubani for Ahmad Ibn Muhammad al-Khaithami, surnamed Abu Abd Allah, or, by other accounts, Abu al-Abbas, or Abu al-Hasan. The author had a leaning towards the Shiite doctrines and’ wrote satires against al-Bohtori."
"وكان المغيرة بن المهلب المذكور قد مزق قباء ديباجا كان على زياد الأعجم فقال زياد في ذلك:
لعمرك ما الديباج مزقت وحده… ولكنما مزقت عرض المهلب
فبلغ ذلك المهلب فأرضاه واستعطفه.","Al-Mughira, the son of al-Muhallab, tor a brocade cloak which Ziad al-Ajam was wearing, and this circumstance induced the latter to compose the following verse: When al-Muhallab heard of this, he tried to propitiate the poet and succeeded in pacifying him."
وذكر أبو الحسين علي بن أحمد السلامي في كتاب تاريخ ولادة خراسان أن رجلا سمع من زياد الأعجم هذه القصيدة قبل أن يسمعها المهلب فجاءإلى المهلب فأنشده إياها، فأعطاه مائة ألف درهم، ثم أتاه زياد الأعجم فأنشده إياها، فقال له: قد أنشدنيها رجل قبلك، فقال: إنما سمعها مني، فأعطاه مائة ألف درهم.,"Abu al-Husain Ali Ibn Ahmad al-Salami relates, in his History of the governors of Khorasan, that a person who heard this qasida recited by Ziad al- Ajam, before al-Muhallab had got any knowledge of it, went to that emir and, having repeated it to him, obtained from him a gift of one hundred thousand pieces of silver. Ziad al-Ajam came afterwards and recited to him the same poem, on which al-Muhallab said: “I have already heard it from another person.” “That person,” said the poet, “(did not compose it, he) only heard me recite it.” Al-Muhallab gave him also one hundred thousand pieces of silver."
وللمهلب عقب كثير بخراسان يقال لهم المهالبة وفيهم يقول بعض شعراء الحماسة وهو الأخنس الطائي يمدح المهلب:,"‘This emir left a numerous family in Khorasan, and his posterity were designated by the name of al-Mahaliba (the Muhallabs). Al-Akhnas al-Tai, a poet cited in the Hamasa, speaks of them in a poem composed by him in honor of al-Muhallab Here are his words."
"نزلت على آل المهلب شاتيا… بعيدا عن الأوطان في الزمن المحل
فما زال بي معروفهم وافتقادهم… وبرهم حتى حسبتهم أهلي","In a year of scarcity, as I was far from my native country, I stopped to pass the winter with the family of al-Muhallab. Their benevolence, their kind enquiries, and their generosity towards me were unceasing; so it seemed to me as if they were members of my own family."
والوزير أبو محمد المهلب – المقدم ذكره في حرف الحاء – من نسله أيضا، رحمهم الله أجمعين. وفي أوائل هذه الترجمة أسماء تحتاج إلى الضبط والكلام عليها. فأما العتيك والأزد فقد تقدم الكلام عليهما.,"The vizir Abu Muhammad al-Muhallabi, of whom we have already spoken, was descended from al-Muhallab. At the commencement of this article, some names are mentioned which require to be explained and the orthography of which we must indicate."
وأما مزيقياء فهو بضم الميم وفتح الزاي وسكون الياء المثناة من تحتها وكسر القاف وفتح الياء الثانية وبعدها همزة ممدودة، وهو لقب عمرو المذكور وكان من ملوك اليمن، وإنما لقب بذلك لأنه كان يلبس كل يوم حلتين منسوجتين بالذهب، فإذا أمسى مرفهما وخلعهما، وكان يكره أن يعود فيهما، ويأنف أن يلبسهما أحد غيره،,"Muzaikyaa, with a long final a, was the surname of the Amr whose name occurs [in the genealogy). He was a Yemenite king and received this appellation because he put on, every day, two robes of cloth interwoven with gold, and tore them to pieces when he took them off, in the evening. He did so because he disdained to put them on again and was unwilling that any other person should wear them."
وهو الذي انتقل من اليمن إلى الشام لقصة يطول شرحها، والأنصار من ولده، وهم الأوس والخزرج، وحكى أبو عمر ابن عبد البر صاحب كتاب الاستيعاب في كتابه الذي سماه القصد والأمم في أنساب العرب والعجم وهو كتاب لطيف الحجم أن الأكراد من نسل عمرو مزيقياء المذكور، وأنهم وقعوا إلى أرض العجم فتناسلوا بها وكثر ولدهم، فسموا الكرد،,"It was he who emigrated from Yemen to Syria for a motive which it would take us too long to explain. The Ansars, that is, the tribes of al-Aus and al-Khazraj, were his descendants. Abu Omar Ibn Abd al-Barr, the author of the Kitab al-Istiaab says, in the little book to which he gave the title of al-Kasd wa al-Umam, and which treats of Arabian and Persian genealogies: “The Kurds are descended from Amr Muzaikyaa. They settled in the country of the Persians and there propagated their race. Their offspring was very numerous and received the name of Kurds.”"
"وقال بعض الشعراء في ذلك وهو يعضد ما قاله أبو عمر ابن عبد البر:
لعمرك ما الأكراد أبناء فارس… ولكنه كرد بن عمرو بن عامر
وأما أبوه عامر فإنما لقب بماء السما لجوده وكثرة نفعه، فشبه بالغيث.","A certain poet mentions this (tradition) in the following verse and he expresses the same opinion as Ibn Abd al-Barr: I assure you that the Kurds are not the children of the Persians; their ancestor was Kurd, the son of Amr, the son of Amir. Amir, the father of Amr (Muzaikyaa) obtained the surname of Maa al-Samaa (the water of heaven) on account of his beneficence and the great services which he rendered. For this reason, he was compared to rain."
وأما المنذر بن ماء السماء اللخمي أحد ملوك الحيرة، فإن أباه امرؤ القيس ابن عمرو بن عدي، وماء السماء أمه، وهس بنت عوف بن جشم بن النمر بن قاسط، وإنما لها ماء السماء لحسنها وجمالها.,"Al-Mundir al-Lakhmi, one of the kings of al-Hira, was the son of a Ma al-Sama. His father’s name was Amr al-Kais, the son of Amr, the son of Adi; his mother, Ma al-Sama, was the daughter of Auf, the son of Josham, the son of al-Namir, the son of Kasit. She was called Maa al-Samaa on account of her beauty and loveliness."
وأما دبا بفتح الدال المهملة والباء الموحدة وبعدها ألف مقصورة، وهو اسم موضع بين عمان والبحرين أضيفت جماعة من الأزد إليه لما نزلوه، وكان الأزد عند تفرقهم – حسبما ذكرناه في أول هذه الترجمة – أضيفت كل طائفة إلى شيء يميزها عن غيرها، فقيل أزد دبا، وأزد شنوءة، وأزد عمان، وأزد السراة، ومرجع الكل إلى الأزد المذكور،,"Data, with a short final a, is the name of a place situated between Oman and al-Bahrain. A hand of Azdites, having settled there, was called the Azd (of) Daba. After the dispersion of the Azdites in the manner we have related at the commencement of this article, each of their fractions received an additional name, in order to distinguish it from the others. So, people spoke of the Azd of Daba, the Azd of Shanua, the Azd of Oman and the Azd of al-Sarat, though they were all sprung from the same stock."
فلا يظن ظان أن الأزد مختلف باختلاف المضافين إليه، وقد قال الشاعر – وهو النجاشي، واسمه قيس بن عمرو بن مالك ابن حزن بن الحارث بن كعب بن الحارث الحارثي-:,"Let no one suppose that the differences indicated by these additional names implied a difference of origin. The poet surnamed alNajashi, and whose names were Kais Ibn Amr Ibn Malik Ibn Hazn Ibn al-Harith Ibn Kaab Ibn al-Harith al-Harithi, has said."
"وكنت كذي رجلين رجل صحيحة… ورجل بها ريب من الحدثان
فأما التي صحت فأزد شنوءة… وأما التي شلت فأزد عمان","I was like a man one of whose legs was sound whilst the other was suffering from an accident of fortune. The sound leg was [the tribe of) Azd Shanua, and the lame one, (the tribe of) Azd Oman."
ولما هزم المهلب قطري بن الفجاءة – المقدم ذكره – بعث إلى مالك بن بشير فقال: إني موفدك إلى الحجاج فسر فإنما هو رجل مثلك، وبعث إليه بجائزة فردها وقال: لإنما الجائزة بعد الاستحقاق، وتوجه فلما دخل على الحجاج قال: ماسمك قال: مالك من بشير، قال: ملك وبشارة،,"When al-Muhallab routed the troops of Katari Ibn al-Fujaa, he sent for Malik Ibn Bashir and said to him: “I am going to sent you on a mission to al-Hajjaj; so, set off, for he is a man like yourself (in turn of mind).” He then sent a present after him, but it was returned with this answer: “Presents should not be given till they are deserved.” Malik pursued his journey and entered into al-Hajjaj’s presence. “What is your name?” said al-Hajjaj. The other answered: “Malik Ibn Bashir.”"
ثم قال: كيف تركت المهلب قال: أدرك ما أمل وأمن ما خاف، قال: فكيف هو بجنده قال: والد رءوف، قال: كيف رصاهم عنه قال: وسعهم بالفضل وأقنعهم بالعدل، قال: كيف تصنعون إذا لقيتم عدوكم قال: نلقاهم بجدنا فنقطع فيهم ويلقوننا بجدهم فيطمعون فينا،,"Al-Hajjaj: “Possessor and good news! “how did you leave al-Muhallab?” Malik: “He has obtained what he hoped for and is safe from what he feared.” Al-Hajjaj: “How is he for his troops?” Malik: “Like a kind father.” Al-Hajjaj: “And how are they pleased with him?” Malik: “He has loaded them with kindness and sated them with justice.” Al-Hajjaj: “How do you behave when you meet the enemy?” Malik: “We attack with all our might, hoping to prevail over them, and they do the “same with us.”"
قال: فما حال قطري بن الفجاءة قال: كادنا بمثل ماكدناه به، قال: فما منعكم من اتباعه قال: رأينا المقام من ورائه خيرا من اتباعه قال: فأخبرني عن ولد المهلب قال: رعاة البيات حتى يؤمنوه وحماة السرح حتى يردوه، قال: أيهم أفضل قال: ذلك إلى أبيهم،,"Al-Hajjaj: “What is Katari Ibn al-Fujaa doing?” Malik: “He employs against us the same stratagems as we do against him.” Al-Hajjaj: “What prevented you from pursuing him?” Malik: “We thought it better to take a position in his rear than to pursue him.” Al-Hajjaj: “Speak to me of al-Muhallab’s sons.” Malik: “They stay, as shepherds, in the pasture ground, till nothing more is to be feared there, and they protect their flock till they bring it back.” Al-Hajjaj: “Which of them is the worthiest?” Malik: “Let their father be asked.”"
قال: لتقولن، قال: هم كحلقة مفرغة لا يعلم طرفاها، قال: أقسمت عليك هل رويت في هذا الكلام قال: ما أطلع الله أحدا على غيبه. فقال الحجاج لجلسائه: هذا والله الكلام المصنوع، قلت: كان حق هذا الفضل أن يكون متقدما، لكنه كذا وقع، والله تعالى أعلم بصوابه وصحته.,"Al-Hajjaj: “I insist on your answering.” Malik: “They are like a solid ring the two ends of which cannot be distinguished.” Al-Hajjaj: “Tell me, I adjure you! did you ever take lessons in that style of speaking?” Malik: “God makes no one acquainted with his secrets.” Al-Hajjaj then said to those who were sitting with him: “By Allah! that is the style of pure nature and has nothing artificial.” I may here observe that these paragraphs ought to have been placed at the beginning of the article; but I gave them as they came to my mind."
مهيار الديلمي,MIHYAR AL-DAILAMI
أبو الحسن مهيار بن مروزيه الكاتب الفارسي الديلمي الشاعر المشهور؛ كان مجوسيا فأسلم، ويقال إن سلامه كان على يد الشريف الرضي أبي الحسن محمد الموسوي – المقدم ذكره – وهو شيخه، وعليه تخرج في نظم الشعر، وقد وازن كثيرا من قصائده.,"Abu al-Hasan Mihyar Ibn Mirzawaih, a native of Dailam and secretary for the Persian language, gained high reputation as a poet. He had been a fire-worshipper but afterwards adopted the Muslim faith. It is said that he made his profession of Islamism to the sharif al-Rida, Abu al-Hasan Muhammad al-Musawi, who was his professor and under whom he made his poetical studies. He had already composed a number of qasidas on the same model and rhythm as those of his master."
وذكر شيخنا ابن الأثير الجزري في تاريخه أنه أسلم في سنة أربع وتسعين وثلثمائة، فقال له أبو القاسم ابن برهان: يا مهيار قد انتقلت بأسوبك في النار من زاوية إلى زاوية، فقال: وكيف ذاك قال: كنت مجوسيا فصرت تسب أصحاب رسول الله صلى الله عليه وسلم في شعرك.,"My professor (Izz al-Din) Ibn al-Alhir al-Jazari states, in his Annals, that Mihyar’s conversion to the true faith took place in the year three hundred and ninety four (A. D. one thousand and three or one thousand and four), and that al-Kasim Ibn Burhan said to him: “Mihyar! “by your attitude you have (merely) passed from one corner of hell to another.” “How so?” said Mihyar. Al-Kasim replied: “Because you were formerly afire-worshipper and now you revile the companions of our blessed Prophet in your verses.”"
وكان شاعرا جزل القول، مقدما على أهل وقته، وله ديوان شعر كبير يدخل في أربع مجلدات، وهو رقيق الحاشية طويل النفس في قصائده.,As a poet he Surpassed all his contemporaries by the copiousness of his style. The collection of his poetical works is so ample that it fills four volumes. In his poetry he displayed great delicacy of thought and a remarkable loftiness of mind.
ذكره الحافظ أبو بكر الخطيب في تاريخ بغداد وأثنى عليه وقال: كنت أراه يحضر جامع المنصور في أيام الجمعات، يعني ببغداد، ويقرأ عليه ديوان شعره ولم يقدر لي أسمع منه شيئا.,"The hafiz Abu Bakr al-Khatib speaks of him in his History of Baghdad and commends him highly: “I used to see him,” says he, go regularly, every Friday, to the great mosque called Jami al-Mansur,” this was in Baghdad, “and there students read his collected poetical works under his direction; but I had no opportunity of hearing his lessons.”"
وذكره أبو الحسن الباخرزي – المقدم ذكره – في كتاب دمية القصر فقال في حقه: هو شاعر، له مناسك الفضل مشاعر، وكاتب، تجلى تحت كل كلمة من كلماته كاعب، وما في قصيدة من قصائده بيت، يتحكم عليه لو وليت، وهي مصبوبة في قوالب القلوب، وبمثلها يعتذر الزمان المذنب عن الذنوب؛ ثم عقب هذا الكلام بذكر مقاطيع من شعره وأبيات من جملة قصائده.,"Abu al-Hasan al-Bakharzi mentions him in the Dumyat al-Kasr and speaks of him in these terms: “As a poet he well fulfilled the sacred rites which excellence requires; from beneath each of his words was displayed a maiden [thought), and there was not in any of his qasidas a single verse on which critics, in pronouncing judgement, might say: If it been so and so, that it had been so and so! The human heart was the form in which his verses were cast, and time, harmful as it is, was incapable of harming them.”"
وذكره أبو الحسن علي بن بسام في كتاب الذخيرة في محاسن أهل الجزيرة وبالغ في الثناء عليه وذكر شيئا من شعره. ومن نظمه المشهور قصيدته التي أولها:,"He then gives some pieces composed by him and some verses extracted from his qasidas. Abu al-Hasan Ali Ibn Bassam speaks of him with high commendation in the Zakhira or Treasure, (a work) treating of the noble qualities by which the people of the (Spanish) peninsula were distinguished; he gives also some specimens of his poetry and metrical compositions. One of Mihyar’s best-known qasidas is that which begins thus:"
"سقى دارها بالرقمتين وحياها… ملث يحيل الترب في الدار أموالها
ومنها:
وكيف بوصل الحبل من أم مالك… وبين بلادينا زرود وحبلاها
يراها بعين الشوق قلبي على النوى… فيحظى، ولكن من لعيني برؤياها","May a persisting rain-cloud, whose waters bear the sand even into people’s dwellings, refresh and reanimate with its contents the abode which my mistress occupied at Rakmatain. How can I renew my intercourse with Om Malik, now that the places in which we reside are separated by (the country of) Zarud and its two mountains? My heart, though far from her, sees her with the eye of desire and is happy; but who will enable my eyes to see her in reality?."
"فلله ما أصفى وأكدر حبها… وأبعدها مني الغداة وأدناها
إذا استوحشت عيني أنست بأن أرى… نظائر تصبيني إليها وأشباها
وأعتنق الغصن الرطيب لقدها… وأرشف ثغر الكأس أحسبه فاها","How pure, good God! and yet how troubled is our mutual love! how far is she from me every morning and yet how near! When my eyes are saddened {by her absence), I am consoled by images and likenesses [seen in my dreams and) which augment the love I bear her. I embrace each pliant branch, as if it was her waist, and I sip from the mouth of the wine-cup, as if it was her lips."
"ويوم الكئيب استرشقت لي ظبية… مولهة قد ضل بالقاع خشفاها
يدله خوف الثكل حبة قلبها… فتزداد حسنا مقلتاها وليتاها
فما ارتاب طرفي فيك يا أم مالك… على صحة التشبيه أنك إياها
فإن لم تكوني خدها وجبينها… فإنك أنت الجيد أو أنت عيناها","I cannot forget) the day in which that charming gazelle appeared to me; she was standing on a sand-hill and looked dismayed, like a doe which had lost its fawn in the desert, and was alarmed to the heart’s core through dread of being bereaved [forever. In that state,) its eyes acquire more beauty and the inflections of its neck more grace. The resemblance was so great that my sight, O Om Malik, doubted not of your being that gazelle. If you were not like her in the cheeks and in the forehead, you resembled her in {the graceful turn of) your neck; nay more! its eyes were yours."
"ألومه في حب دار عزيزة … يشق على رجم المطامع مرماها
دعوه ونجدا إنها شأن قلبه… فلو أن نجدا تلعة ما تعداها
وهبكم منعتم أن يراها بعينه… فهل تمنعون القلب أن يتمناها","O women! you who condemn the fondness shown for the abode of a person dearly beloved, (for a spot which is so) difficult to reach by the random efforts even of our wishes, leave the lover to [his attachment for the land of) Najd, the sole occupation of his heart. Were even Najd a valley, that heart would never go beyond it. Suppose you hinder him from seeing the beloved with his eyes, can you hinder his heart from longing to possess her?."
"وليل بذات الأثل قصر طوله… سرى طيفها، آها لذكرته آها
تخطت إلي مشيا على الهوى… وأخطاره، لا يصغر الله ممشاها
وقد كاد أسداف الدجى أن تضلها… فما دلها إلا وميض ثناياها","O for the night I passed at Zat al-Athel [the tamarisk grove), when her image came [to visit me in a dream) and rendered that night so short! O, how dear that remembrance! O how dear! Fear [of discovery,) treading in the foot-steps of love, approached me in all its terrors; may God not diminish the length of their road! They had nearly gone astray, in the darkness of the night, but they were directed {towards us) by the brilliant luster of the beloved’s teeth."
"ومن سائر شعره أيضا قوله رحمه الله تعالى:
بكر العارض تحدوده النعامي… فساقك الري يا دار أماما
[وتمشت فيك أنفاس الصبا… يتناجين بأنفاس الخزامى]","A well-known pieces of his is the following: The heavy rain-cloud, driven forward by the south wind, appeared in the morning and watered thee copiously, abode of Umama; and my heart remained at the sand-hill, in the reserved grounds of the tribe."
"ومنها:
وبجرعاء الحمى قلبي فعج… بالحمى واقرأ على قلبي السلاما
وترجل فتحدث عجبا… أن قلبا سار عن جسم أقاما
قل لجيران الغضى آها على… طيب عيش بالغضى لو كان داما","Turn, {my friend!) towards those grounds and say to my heart: “Farewell!” Then pursue your journey and relate a wondrous tale; say that a heart went away and left the body standing up. Say to neighbors who dwell at al-Ghada: “How sweet would be the life one leads at al-Ghada, were it to endure!."
"نصل العام ولا ننساكم… وقصارى الوجد أن نسلخ عاما
حملوا ريح الصبا نشركم… قبل أن تحمل شيحا وثماما
وابعثوا أشباحكم في الكرى… إن أذنتم لجفوني أن تناما
وهي قصيدة طويلة نقتصر من أطايبها على هذا القدر طلبا للاختصار.","A year has passed without the lover’s having forgotten you; yet a lover’s passion ceases, once he has passed a year. Loaden the zephyr with the sweet perfumes you exhale, before it receives its load from the shih and the thumama, and send your images to visit me in my dreams, if you mean to permit my eyelids to taste of sleep.” These verses are taken from a long qasida which contains many fine passages; but I shall confine myself to this extract for the sake of brevity."
"ومن بدبع مدائحه قوله من جملة قصيدة:
وإذا رأوك تفرقت أرواحهم… فكأنما عرفتك قبل الأعين
وإذا أردت بأن تفل كتيبة… لاقيتها فتسم فيها واكتن","One of his pieces remarkable for the delicacy of its ideas is the qasida in which are found the following verses: souls were aware of your presence sooner than their eyes. When you meet a hostile squadron and wish to disperse it, you have only to declare aloud your name and surname."
"وديوانه مشهور فلا حاجة إلى الإطالة في إيراد محاسنه. ويعجبني كثيرا قوله من جملة قصيدة طويلة بيت واحد وهو:
بنا أنتم من ظاعنين وخلفوا… قلوبا أبت أن تعرف الصبر عنهم","The diwan [or collected works) of this poet is so well known that we need not lengthen our article by the insertion of other fine passages. There is, however, in one of his qasidas, a verse which pleases me so much that I shall give it here: The travelers who have just set out, and from whom you are now separated, have left behind them hearts which shall ever refuse to admit of consolation for their loss."
وتوفي ليلة الأحد لخمس خلون من جمادى الآخرة سنة ثمان وعشرين وأربعمائة. وفي تلك السنة توفي الرئيس أبو علي ابن سينا الحكيم المشهور – حسبما تقدم ذكره في ترجمته – رحمهما الله تعالى؛ رأيت في بعض التواريخ أنه توفي سنة ست عشرين، والأول أصح، والله أعلم.,"Mihyar died on Sunday, the fifth of the latter Jumada, four hundred and twenty eight (the twenty sixth of March, A. D. one thousand and thirty seven), in the same year as the celebrated physician, the reis Ibn Sina. I read, however, in a book of annals, that his death took place in the year four hundred and twenty six; but the first date is the true one."
"ومهيار: بكسر الميم وسكون الهاء وفتح الياء المثناة من تحتها وبعد الألف راء.
ومرزويه: بفتح الميم وسكون الراء وفتح الزاي والواو وبعدها ياء مثناة من تحتها ثم هاء ساكنة، وهما اسمان فارسيان لا أعرف معناهما.",Mihyar and Marzawaih must be pronounced Mihyar and Marzawaih. They are both Persian names and their signification is unknown to me.
نافع مولى ابن عمر,"NAFI, THE MAWLA OF IBN OMAR"
أبو عبد الله نافع مولى عبد الله بن عمر، رضي الله عنهم؛ كان ديلميا، وأصابه مولاه عبد الله بن عمر في غزاته، وهو من كبار الصالحين التابعين، سمع مولاه وأبا سعيد الخدري، وروى عنه الزهري وأيوب السختياني ومالك بن أنس، رضي الله عنهم.,"Abu Abd Allah Nafi, the mawla [or freedman) of Ibn Omar, was a native of Dailam. He (was taken prisoner and) came into the possession of Ibn Omar in one of the latter’s campaigns. As a Tabi he held the first rank, and, as a traditionist, he had for teachers his patron [Ibn Omar), and Abu Saied al-Khudri. Traditions were delivered on his authority [by his disciples) al-Zuhri, Ayyub al-Sakhtiani and Malik Ibn Anas."
وهو من المشهورين بالحديث، ومن الثقات الذين يؤخذ عنهم ويجمع حديثهم ويعمل به، ومعظم حديث ابن عمر عليه دار.,"He had a high reputation as an exact traditionist and ranked among those trustworthy narrators whose accounts were eagerly listened to, carefully collected and taken as rules of conduct. The greater part of the Traditions delivered by Ibn Omar repose on the authority of Nafi’s statements."
وقال مالك: كنت إذا سمعت حديث نافع عن ابن عمر لا أبالي ألا أسمعه من أحد؛ وأهل الحديث يقولون: رواية الشافعي عن مالك عن نافع عن ابن عمر سلسلة الذهب لجلالة كل واحد من هؤلاء الرواة.,"Malik said: “When I heard Nafi deliver a Tradition on the authority of Ibn Omar, I had not the least wish of hearing the same Tradition from anyone else.” A saying current among the learned in the science of Traditions is: A relation made by al-Shafie on the authority of Malik, and by him on the authority of Nafe, and by him on the authority of Ibn Omar, (such a series) is really the golden chain; so exalted is the merit of each of these narrators."
وحكى الشيخ أبو إسحاق الشيرازي، رحمه الله تعالى، في كتاب المهذب” في باب الوليمة والنثر عن نافع قال: كنت أسير مع عبد الله بن عمر، رضي الله عنهما، فسمع زمارة راع، فوضع إصبعيه في أذنيه ثم عدل عن الطريق، فلم يزل يقول: يا نافع أتسمع حتى قلت: لا، فأخرج إصبعيه عن أذنيه ثم رجع إلى الطريق، ثم قال: هكذا رأيت رسول الله صلى الله عليه وسلم صنع.”,"The shaikh Abu Ishak al-Shirazi relates the following anecdote in that chapter of his Muhazzab which treats of marriage feats and scrambling for sweetmeats; he gives it in the words of Nafi himself: “I was walking with Abd Allah Ibn Omar, and he heard the sound of a shepherd’s pipe. On this, he stopped his ears with his fingers and went off the high-road. Every now and then, he would say to me: ‘Do you hear it still, Nafi?’ and when I at length answered that I did not, he removed his fingers from his ears and returned to the high-road. He then said to me: ‘It was thus I saw the Prophet act [on a similar occasion).”"
وفي هذا الأثر إشكال تسأل عنه الفقهاء، وهو أن عمر كيف سد أذنيه عن استماع صوت الزمارة، ولم يأمر مولاه نافعا بفعل ذلك بل مكنه منه، وكان يسأله كل وقت: هل انقطع الصوت أم لا وقد أجابوا عن الإشكال بأن نافعا حينئذ كان صبيا، فلم يكن مكلفا حتى يمنعه من الاستماع،,"This tradition presents a difficulty which gave rise to a discussion among the doctors of the law; it is this: “Why did Ibn Omar stop his ears so as not to hear the sound of the pipe and yet, instead of ordering his client Nafi to do the same, he authorized him to listen, in as much as he asked him, every moment, if the sound had ceased or not?” The solution given of this difficulty was that Nafi, being at that time a mere boy, and not responsible (for a breach of the law), it was not necessary to forbid him to listen."
ويرد على هذا الجواب سؤال آخر، وهو أن الصحيح أن أخبار الصبي غير مقبول، فكيف ركن ابن عمر إلى إخباره في انقطاع الصوت وهذا الأثر يعضد حجة من قال: إن رواية الصبي مقبولة، وفي ذلك خلاف مشهور، وليس هذا موضع الكلام عليه.,"This answer gave rise to another question, namely: It is perfectly certain that a declaration made by a boy is not receivable (in law); why then did Ibn Omar put his trust in Nafi’s declaration touching the cessation of the sound? This Tradition, as handed down to us, serves to strengthen the argument of those who assert that traditional information delivered by a boy is receivable. This matter formed the subject of a famous controversy, an account of which would be misplaced here. Numerous anecdotes are told concerning Nafi.”"
وأخبار نافع كثيرة؛ وتوفي سنة سبع عشرة، وقيل سنة عشرين ومائة، رضي الله عنه.,"He died in the year one hundred and seventeen (A. D. seven hundred and thirty five or seven hundred and thirty six); or, according to some, in the year one hundred and twenty."
نافع المقرئ,"NAFI, THE QURAREADER"
أبو رويم نافع بن عبد الرحمن بن أبي نعيم، مولى جعونة بن شعوب الشجعي، المقرئ المدني أحد القراء السبعة؛ كان إمام أهل المدينة والذي صاروا إلى قراءته ورجعوا إلى اختياره، وهو من الطبقة الثالثة بعد الصحابة، رضوان الله عليهم، وكان محتسبا فيه دعابة، وكان أسود شديد السواد،,"Abu Ruwaim Nafi, the son of Abd al-Rahman Ibn Abi Nuaim and a mawla of Jawana Ibn Shaub al-Shijai, was a native of Medina and one of the seven principal Quran-readers. He was the imam of the people of Medina; they conformed to his manner of reading and adopted the readings he preferred. He belonged to the third class (or generation) after the Companions (of Muhammad) and filled the office of muhtasib. His humor was facetious and his complexion dark, extremely dark."
قال ابن أبي أويس، قال لي مالك رضي الله عنه: قرأت على نافع، وقال الأصمعي، قال لي نافع: أصلي من أصبهان، هكذا قاله الحافظ أبو نعيم في تاريخ أصبهان” وكان قرأ على أبي ميمونة مولى أم سلمة زوج رسول الله صلى الله عليه وسلم، وكان له راويان: ورش، وقنبل، وقد سبق ذكرهما في حرف العين.”,"Ibn Abi Uwais stated as follows; “Malik told me that he read (the Quran) under Nafi’s tuition.” Al-Asma’i relates that Nafi said to him: drew my origin from (a family of) Ispahan.” It is thus that al-Asma’i’s statement is reproduced by Abu Noaim in the History of Ispahan. He (Nafi) had read (the Quran) under the direction of Abu Maimuna, a mawla of Om Salama, one of the Prophet’s wives. He had two pupils who transmitted to posterity his method of Quran-reading; one of them was Warsh and the other Kumbul. We have already mentioned them both under the letter Ain."
وتوفي نافع المذكور سنة تسع وخمسين، وقيل غير ذلك، بالمدينة، والأول أصح. وقيل إن كنيته أبو الحسن، وقيل أبو عبد الله، وقيل أبو عبد الرحمن، وقيل أبو نعيم، والله أعلم بالصواب.,"Nafi died at Medina in the year one hundred and sixty nine (A. D. seven hundred and eighty five or seven hundred and eighty six). This event has been placed under the year one hundred and fifty nine and other dates, but the first mentioned is the true one. There are doubts about his surname whether it was Abu al-Hasan, or Abu Abd Allah, or Abd al-Rahman, or Abu Noaim"
وجعونة: بفتح الجيم وسكون العين المهملة وفتح الواو والنون وبعدها هاء ساكنة، وهو في الأصل اسم الرجل القصير، ثم سمي به الرجل وإن لم يكن قصيرا وجعل علما عليه، وكان جعونة حليف حمزة بن عبد المطلب، وقيل حليف العباس بن عبد المطلب، رضي الله عنهما، وقيل حليف بني هاشم.,"The word (jawana) served originally to designate a little, short man; it was afterwards employed as a proper name for men, whether they were short or not. The Jawana here spoken of was a confederate ally of Hamza, the son of Abd al- Muttalib, or, by another account, of al-Abbas, the son of Abd al-Muttalib. A third statement represents him as a confederate of the Hashemite family."
وشعوب: بفتح الشين المعجمة وضم العين المهملة وسكون الواو وبعدها باء موحدة، وهو في الأصل اسم المنية.,The word (shaub) was employed primitively to express the idea of death.
والشجعي: بكسر الشين المعجمة وسكون الجيم وبعدها عين المهملة، هذه النسبة إلى بني سجع، وهم من بني عامر بن ليث، ولم يتعرض السمعاني إلى ذكر هذه النسبة.,"(Shijai) signifies belonging to the tribe of Shija, which is a branch of the Banu Aamir Ibn Laith. Al-Samaani has neglected mentioning this patronymic [in his An sab)."
المطرزي,"AL-MUTARRIZI, THE PHILOLOGER"
أبو الفتح ناصر بن أبي المكارم عبد السيد بن علي المطرزي الفقيه الحنفي النحوي الأديب الخوارزمي؛ كانت له معرفة تامة بالنحو واللغة والشعر وأنواع الأدب، قرأ ببلده على أبيه وعلى أبي المؤيد الموفق بن أحمد بن محمد المكي خطيب خوارزم وغيرها،,"Abu al-Fath Nasir Ibn Abi al-Makarim Abd al-Saiyid Ibn Ali al-Mutarrizi was a native of Khwarazm, a legist of the sect (or school) of Abu Hanifa, a grammarian and a philologer. He possessed a perfect knowledge of grammar, philology, poetry and all the branches of literature. He studied in his native town under his father and Abu al-Muayyad al-Muwaffak Ibn Ahmad Ibn Muhammad al-Makki (a native of Mecca and) the (ablest) preacher in Khwarazm."
وسمع الحديث من أبي عبد الله بن محمد بن علي بن أبي سعد التاجر وغيره وكان تام المعرفة بفنه، رأسا في الاعتزال داعيا إليه، ينتحل مذهب الإمام أبي حنيفة، رضي الله عنه في الفروع، فصيحا، وكان في الفقه فاضلا,"He had, besides, other preceptors. Traditions were taught to him by a number of masters, one of whom was Abu Abd Allah Muhammad Ibn Ali Ibn Abi Saad al-Tajir [the merchant). He gained a perfect acquaintance with that science, became a heal-man among the Mutazilites and preached openly the doctrines of that sect. In the secondary points of Muslim law, he followed the system of Abu Hanifa. He expressed his thoughts with elegance and displayed great talent as a jurisconsult."
وله عدة تصانيف نافعة منها: شرح المقامات” للحريري، وهو على وجازته مفيد محصل للمقصود، وله كتاب “المغرب” تكلم فيه الألفاظ التي يستعملها الفقهاء من الغريب، وهو للحنفية بمثابة كتاب الأزهري للشافعية، وما أقصر فيه، فإنه أتى جامعا للمقاصد،”,"We owe to him a number of instructive works such as the Commentary on the Stations (Makamat) of al-Hariri, a treatise which, notwithstanding its concision, affords all the information that can be desired. In his Kitab al-Mughrib (the furnisher of curious information) he treats of the strange and uncommon terms employed in the language of the jurisconsults. This work is for the Hanifites what the work of al-Azhari is for the Shafiites. In it the author shewed that he was not unequal to his task, having assembled there every information that could be wished for."
وله المعرب في شرح المغرب” وهو كبير وقليل الوجود، وله “الإقناع” في اللغة و “مختصر الإقناع” و “مختصر إصلاح المنطق” و “الصباح” في النحو و “المقدمة” المشهورة في النحو أيضا، وله غير ذلك، وانتفع الناس به وبكتبه.”,"His Marib [exact indicator) was intended as a commentary on the Mughrib; it is a large work, but rarely to be found. He drew up also a philological treatise entitled the Iknaa (sufficiency), and made an abridgment of the same work. His other productions were an abridgment of the Islah al-Mantik, the Misbah (flambeau) treating of grammar, the well-known Mukaddima (introduction) to the study of grammar, etc. Students derived great profit from his oral instruction and from his works."
ودخل بغداد حاجا سنة إحدى وستمائة وكان معتزلي الاعتقاد، وجرى له هناك مباحث مع جماعة من الفقهاء، وأخذ أهل الأدب عنه. وكان سائر الذكر مشهور السمعة بعيد الصيت.,"In the year six hundred and one (A. D. one thousand two hundred and four or one thousand two hundred and five) he entered Baghdad, as a Mecca pilgrim and, as he held the opinions of the Mutazilites, he had frequent controversies with the doctors of that city. He gave them lessons in philology and acquired a great reputation, extended fame and wide renown."
"وله شعر، فمن ذلك – وفيه صناعة:
وزند ندى فواضله وري… ورند ربا فضائله نضير
ودر جلاله أبدا ثمين… ودر نواله أبدا غزير","He composed some poetry, such as the following verses, in which assonances are introduced with great art: (He is) a fire-box of beneficence, the abundant sparks of which never fail, and a laurel of the hills possessing noble qualities which are never blighted. Precious is the pearl of his glory, copious the flow of his gifts."
"وله أيضا:
وإني لأستحي من المجد أن أرى… حليف غوان أو أليف أغاني",In another piece he says: I should blush to acquire fame were I only to be considered as a frequenter of damsels and an amateur of songs.
"وله أيضا:
تعامى زماني عن حقوقي وإنه… قبيح على الزرقاء تبدي تعاميا
فإن تنكروا فضلي فأن رغاءه… كفى لذوي الأسماع منكم مناديا وله أشعار كثيرة يستعمل فيها التجانيس.","He said also: Fortune was blind to my just rights, and that was really as bad as if al-Zarkaa simulated blindness. If you refuse to acknowledge my merit, its voice is sufficiently loud to advertise those who have ears to hear.
He composed a great deal of poetry and in it be made frequent use of assonances."
وكانت ولادته في رجب سنة ثمان وثلاثين وخمسمائة بخوارزم، وهو كما يقال خليقة الزمخشري، فإنه توفي في تلك السنة بتلك البلدة كما سبق في ترجمته.,"His birth took place in Khwarazm, in the month of Rajab, five hundred and thirty eight (Jan.-Feb. A. D. one thousand one hundred and forty four); so he was really, as has been remarked, the successor of al-Zamakhshari, who died in that year and in the same place."
وتوفي المطرزي يوم الثلاثاء الحادي والعشرين من جمادى الأولى سنة عشر وستمائة بخوارزم أيضا، رحمه الله تعالى، ورثي بأكثر من ثلثمائة قصيدة عربية وفارسية.,"Al- Mutarrizi died on Tuesday, the twenty first of the first Jumada, six hundred and ten (the eighth of October. A. D. one thousand two hundred and thirteen), in Khwarazm. More than three hundred elegies, some in Arabic and some in Persian, were composed on his death."
والمطرزي: بضم الميم وفتح الطاء المهملة وتشديد الراء وكسرها ة بعدها زاي، هذه النسبة إلى من يطرز الثياب ويرقمها، ولا أعلم هل كان يتعاطى ذلك بنفسه، أم كان في آبائه من يتعاطى ذلك فنسب له، والله أعلم.,Mutarrizi means a person who embroiders stuffs and ornaments them with stripes. I do not know whether this surname was given to him because he himself was an embroiderer or because one of his ancestors had practiced that art.
[وتوفي شيخه الموفق بن أحمد الخطيب المذكور في حادي عشر صفر الخير سنة ثمان وستين وخمسمائة بخوارزم، رحمه الله تعالى].,"His professor, al-Muwaffak Ibn Ahmad, the preacher above-mentioned, died in Khwarazm on the eleventh of Safar, five hundred and sixty eight (the second of October A. D. one thousand one hundred and seventy two)"
نزار العبيدي,AL-AZIZ AL-OBEIDI
أبو المنصور نزار، الملقب العزيز بالله، ابن المعز بن منصور بن القائم بن المهدي سيدي، صاحب مصر وبلاد الغرب؛ قد تقدم ذكر والده وأجداده وولده وأحفاده.,"Abu al-Mansur Nizar al-Obeidi (the Fatimite), entitled al-Aziz billah (august by the grace of God), was the son of al-Muzz, son of al-Mansur, son of al-Kaim, son of al-Mahdi, and sovereign of Egypt and Maghrib. We have already spoken of his father, his ancestors, his son and his grandchildren."
ولي العهد بمصر يوم الخميس رابع شهر ربيع الآخر سنة خمس وستين وثلثمائة واستقل بالأمر بعد وفاة أبيه، وكان يوم الجمعة حادي عشر الشهر المذكور – وفيه الخلاف المذكور في ترجمته – وسترت وفاة أبيه وسلم عليه بالخلافة.,"He was publicly declared successor to the throne on Thursday, the fourth of the latter Rabi, three hundred and sixty five (the eleventh Dec. A. D. nine hundred and seventy five), and he assumed the supreme authority on the death of his father, which event took place on Friday, the eleventh of the same month. A different date has been given, as we have remarked in the article on al-Muzz. When al-Muzz breathed his last, his death was kept secret, till his son, al-Aziz, was proclaimed caliph."
وكان كريما شجاعا حسن العفو عند المقدرة، وقصته مع أفتكين التركي غلام معز الدولة مشهورة، وعفا عنه لما ظفر به، وكان قد غرم في محاربته مالا جزيلا، ولم يؤاخذه بما صدر منه، – وقد سبق في ترجمة عضد الدولة بن بويه المقدم ذكره في حرف الفاء طرف من خبره فلا حاجة إلى إعادته – وهي قضية تدل على حلمه وحسن عفوه.,"The new sovereign was generous, brave and inclined to forgiveness, even with the power of punishing. His conduct towards Iftikin al-Turki, the mamluk of Muzz al-Dawla, is well known: when he got him into his power, he pardoned him and, though the war he had to wage against him costa heavy sum, he abstained from chastising him. As we have already given a short account of Iftikin’s proceedings in the life of Adud al-Dawla Ibn Buwaih, we need not repeat it here. The anecdote (as we have said,) is well known and proves the mildness and clemency of al-Aziz."
وذكر الأمير المختار المعروف بالمسبحي أنه الذي اختلط أساس الجامع بالقاهرة مما يلي باب الفتوح، وحفر وبني، وبدئ بعمارته سنة ثمانين وثلثمائة في شهر رمضان. ثم قال المسبحي أيضا: وفي أيامه بني قصر بالقاهرة الذي لم يبن مثله في شرق ولا غرب، وقصر الذهب وجامع القرافة والقصور بعين شمس.,"The emir al-Mukhtar al-Musabbihi states, in his History, that al-Aziz was he who founded the jami (great mosque) situated near the gate of Cairo called Bab al-Futuh. The foundations were dug and the building was commenced in the month of Ramadan, three hundred and eighty (Nov.-Dec., A. D. nine hundred and ninety). Farther on, he says: “The Kasr al-Bahr (the palace on the river-side), an edifice the like of which had never been raised either in the East or in the West, was built at Cairo in his reign, as also the Kasr al-Dahab (the golden palace), the great mosque in (the cemetery of) al-Karafa and the castles (or palaces) at Ain Shams."
وكان أسمر أصهب الشعر أعين أشهل العين عريض المنكبين حسن الخلق قريبا من الناس لا يؤثر سفك الدماء، بصيرا بالخيل والجارح من الطير، محبا للصيد مغرى به وبصيد السباع ويعرف الجوهر والبز، وكان أديبا فاضلا.,"He had reddish hair, his eyes were large and dark blue, his shoulders broad. Kind in disposition and condescending, he disliked to shed blood. Being a good judge of horses and falcons, he was passionately found of the chase and particularly of lion-hunting; he was, besides, a connoisseur in jewelry and furniture; to this we may add that he was a man of talent, and skilled in literature.”"
ذكره أبو منصور الثعالبي في كتاب يتيمة الدهر” وأورد له شعرا قال في بعض الأعياد وقد وافق موت بعض أولاده وعقد عليه المآتم، وهو:”,Abu Mansur al-Thaalibi mentions him in the Yatima and gives a piece of verse which he composed on a day of public festivity in which he had put all his family into mourning on account of the death of one his children. Here is the passage.
"نحن بنو المصطفى ذوو محن… يجرعها في الحياة كاظمنا
عجيبة في الأنام محنتنا… أولنا مبتلى وخاتمنا
يفرح هذا الورى بعيدهم… طرا وأعيادنا مآتمنا","We, the descendants of al-Mustafa (the chosen one, Muhammad,) undergo afflictions which none among us can survive except those who are able to master their grief. Strange that we, of all mankind, must suffer from misfortune! the first of our family had his trials and so also has the last! The people here before us are all rejoicing at their festival; but festivals, for us, are days of mourning."
ثم قال بعد فصل طويل: وسمعت الشيخ أبا الطيب يحكي أن المرواني صاحب الأندلس كتب إليه نزار صاحب مصر كتابا يسبه فيه ويهجوه، فكتب إليه أما بعد، فإنك قد عرفتنا فهجوتنا ولو عرفناك لأجبناك، والسلام” فاشتد على نزار وأفحمه عن الجواب.”,"Here, the same author introduces a long paragraph after which he adds these words: “I heard the shaikh Abu al-Tayeb relate as follows: ‘The Merwani [Omaiyide] who reigned in Spain received from Nizar, the sovereign of Egypt, an insulting and satirical letter to which he replied in these terms: You satirize us because you have heard of us; had we ever heard of you, we should make you a reply. Nizar felt the severity of this retort and abstained from answering.”"
وذكر أبو الحسن الروحي في كتاب تحفة الظرفاء في تاريخ الخلفاء” أن هذه الواقعة كانت بين الحكم المستنصر بالله بن عبد الرحمن الناصر لدين الله، وهو المرواني صاحب الأندلس وبين العزيز المذكور، وأن المستنصر كتب إلى العزيز يسبه ويهجوه، فكتب إليه العزيز هذه الكلمات والله أعلم بالصواب.”,"Abu al-Hasan al-Rauhi says, in his work entitled Tuhfat al-Zurafaa fi Tarikh il- Khulafaa (gift for the ingenious, being a history of the caliphs), that this correspondence passed between al-Aziz and al-Hakim al-Mustansir, the son of Abd al-Rahman al-Nasir and Merwani sovereign of Spain. According to him, al-Mustansir was the author of the insulting letter and al-Aziz replied to it in the terms above mentioned; God knows best!"
وقد تقدم في ترجمة جده المهدي عبيد الله طرف من أخبار نسبهم والطعن فيه، وأكثر أهل العلم بالنسب لا يصححونه، وقد تقدم في ترجمة الشريف أبي محمد عبد الله بن طباطبا ما دار بينه وبين المعز والد هذا العزيز في أمر النسب وما أجاب به المعز، وصار هذا كالمستفيض بين الناس.,"In our article on al-Mahdi, Nizar’s grandfather we have spoken of the genealogy which this family gave for theirs and of the attacks directed against it. The great majority of those who are versed in that branch of study do not consider this genealogy to be true, and we have related, in the life of Ibn Tabataba, the conversation which passed, on the subject, between that sharif and al-Muzz, the father of al-Aziz. The belief in its falsity spread among the public and was generally adopted."
"وفي مبادي ولاية العزيز المذكور صعد المنبر يوم الجمعة فوجد هناك ورقة فيها مكتوب:
إنا سمعنا نسبا منكرا… يتلى على المنبر في الجامع
إن كنت فيما تدعي صادقا… فاذكر أبا بعد الأب الرابع","Al-Aziz, in the commencement of his reign, went up into the pulpit, on Friday (to pronounce the usual Khutba or invocation), and found in it a leaf of paper on which were inscribed these lines: We have heard a doubtful genealogy proclaimed from the pulpit of the mosque; if what you say be true, name your ancestors up to the fifth degree."
"وإن ترد تحقيق ما قلته… فانسب لنا نفسك كالطائع
أو لا دع الأنساب مستورة… وادخل بنا في النسب الواسع
فإن انساب بني هاشم… يقصر عنها طمع الطامع","If you wish to prove your assertion, give us, for your genealogy, one which may be as certain as that of al-Tai. If not, leave your pedigree in the shade and enter with us into the great family which includes all mankind. The most ambitious vainly desire to have a genealogy like that of the sons of Hashim (the Abbasides)."
وإنما قال: فانسب لنا نفسك كالطائع” لأن هذه القضية جرت في خلافة الطائع لله خليفة بغداد.”,"The author of these verses said: Give us, for your genealogy, etc., because the occurrence took place in the reign of al-Tai lillah, the caliph of Baghdad."
"وصعد العزيز يوما آخر المنبر ، فرأى ورقة فيها مكتوب:
بالظلم والجور قد رضينا… وليس بالكفر والحماقه
إن كنت أعطيت علم غيب… فقل لنا كاتب البطاقه","Another day, al-Aziz mounted into the pulpit and found there a piece of paper on which was written: We have borne with oppression and with tyranny, but not with infidelity nor folly. If you have the gift of knowing what is hidden, tell us the name of him who wrote this note."
وإنما كتب هذا لأنهم كانوا يدعون علم المغيبات، وأخبارهم في ذلك مشهورة. ولأبي الرقعمق أحمد بن محمد الأنطاكي – المقدم ذكره – قصيدة رائية يمدح بها العزيز المذكور، وهي من أجود مدائحه فيه.,"He who composed these lines was led to do so because they (the Fatimite sovereigns) pretended to possess the knowledge of everything hidden from man; the anecdotes told of them, on this subject, are well known. Abu al-Rakamak Ahmad Ibn Muhammad al-Antaki composed, in praise of al-Aziz, a qasida of which the eulogistic part is remarkably well turned."
وزادت مملكته على مملكة أبيه، وفتحت له حمص وحماة وشيزر وحلب، وخطب له أبو الدواد محمد بن المسيب وهو أخو المقلد بن المسيب العقيلي، صاحب الموصل بالموصل وأعمالها في المحرم سنة اثنتين وثمانين وثلثمائة،,"The kingdom of this sovereign surpassed in extent that of his father; [his generals) conquered for him Emessa, Hamat, Aleppo, Shaizar and, in the month of Muharram, three hundred and eighty two (March-April, A. D. nine hundred and ninety two), the khutba was pronounced for him, at Mosul, by Abu Duwad Muhammad Ibn al-Musaiyab al-Okaili, the brother of al-Mukallad Ibn al-Musaiyab and the sovereign of that city and its territory."
وضرب اسمه على السكة والبنود، وخطب له باليمن، ولم يزل في سلطانه وعظم شأنه إلى أن خرج إلى بلبيس متوجها إلى الشام، فابتدأت به العلة في العشر الأخير من رجب سنة ست وثمانين وثلثمائة،,"The name of al-Aziz was there inscribed on the coinage and the standards; the khutba was said for him [even) in Yemen. He continued to enjoy his greatness till the year three hundred and eighty six; having then set out for Syria, he was taken ill at Bilbies, in one of the last ten days of the month of Rajab (August, A. D. nine hundred and ninety six)."
ولم يزل مرضه يزيد وينقص، حتى ركب يوم الأحد لخمس بقين من شهر رمضان من السنة المذكورة إلى الحمام بمدينة بلبيس، وخرج منها إلى منزل الأستاذ أبي الفتوح برجوان – المقدم ذكره – وكان صاحب خزائنه بالقصر، فأقام عنده، وأصبح يوم الاثنين، فاشتد به الوجع يومه ذلك وصبيحة نهاره الثلاثاء،,"His indisposition sometimes augmented and sometimes diminished; on Sunday, the twenty fifth of Ramadan, he got on horseback, at Bilbies, and rode to the bath, from which he proceeded to the lodgings occupied by the Ustaz Abu al-Futuh Barjawan, the same who was the keeper of his treasury at al-Kasr [the citadel of Cairo). He stopped there and, on the next morning, Monday, he felt his sufferings increase, and their violence continued till Tuesday morning."
وكان مرضه من حصاة وقولنج فاستدعى القاضي محمد بن النعمان وأبا محمد الحسن بن عمارة الكتامي الملقب أمين الدولة، وهو أول من تلقب من المغاربة ، وكان شيخ كتامة وسيدها، وخاطبهما بما خاطبهما به في أمر ولده الملقب الحاكم – المقدم ذكره – ثم استدعى ولده المذكور وخاطبه أيضا بذلك،,"His disorder was the stone accompanied with pains in the bowels. He then sent for the kadi, Muhammad Ibn al-Noman and Abu Muhammad al-Hasan Ibn Amara the Ketamian, surnamed Amin al-Dawla [the warden of the empire). This officer was the first native of Maghrib who bore an honorary title. He was the shaikh and commander of the Ketama troops. Al-Aziz, having recommended to the care of these officers the interests of his son al-Hakim sent for the latter and conversed with him on the same subject."
ولم يزل العزيز المذكور في الحمام والأمر يشتد به إلى بين الصلاتين من ذلك النهار، وهو الثلاثاء الثامن والعشرون من شهر رمضان سنة ست وثمانين وثلثمائة، فتوفي في مسلخ الحمام، هكذا قال المسبحي.,"Though his illness continued to increase, he remained in the bath and, on quitting it, he expired. This took place on Tuesday, the twenty eighth of Ramadan, three hundred and eighty six (the fourteenth of October. A. D. nine hundred and ninety six), in the interval between the two after-noon prayers. Such is the account given by al-Musabbihi."
وقال صاحب تاريخ القيروان”: إن الطبيب وصف له دواء يشربه في حوض الحمام، وغلط فيه، فشربه فمات من ساعته، ولم ينكتم موته ساعة واحدة، وترتب موضعه ولده الحاكم أبو علي المنصور – المقدم ذكره – وبلغ الخبر أهل القاهرة، فخرج الناس غداة الأربعاء لتلقي الحاكم،”,"According to the author of the history of Kairawan, the physician prescribed to al-Aziz a potion, to be taken on entering into the bath, but it was wrongly made up and the prince died on drinking it. His death was not kept secret, even for single hour, and his son, al-Hakim, was immediately established in his place. On the morning of Wednesday, when the inhabitants of Cairo heard of this event, they went forth from the city to meet the new sovereign."
فدخل البلد وبين يديه البنود والرايات وعلى رأسه المظلة، يحملها ريدان الصقلبي – المذكور في ترجمة برجوان – فدخل القصر بالقاهرة عند اصفرار الشمس، ووالده العزيز بين يديه في عمارية، وقد خرجت قدماه منها، وأدخلت العمارية القصر، وتولى غسله القاضي محمد بن النعمان، ودفن عند أبيه العز في حجرة من القصر، وكان دفنه عند العشاء الآخرة،,"He made his entry with standards and banners waving before him, whilst the umbrella [of stale) was borne over his head by Raidan al-Saklabi, the same who is mentioned in our article on Bal- jawan. El-Hakim entered the Kasr a little before sunset, preceded by a litter in which was borne the body of his father and out of which the two feet of the corpse protruded. When the litter was taken into the Kasr, the body was washed by the kadi Ibn alNoman and then buried in a chamber of the Kasr, near the tomb of al-Muzz, the father of the deceased. The interment took place towards nightfall."
وأصبح الناس يوم الخميس سلخ الشهر، والأحوال مستقيمة، وقد نودي في البلد: أن لا مؤنة ولا كلفة، وقد أمنكم الله تعالى على أموالكم وأرواحكم، فمن عارضكم أو نازعكم فقد حل ماله ودمه.,"On Thursday morning, the last of the month, perfect order reigned everywhere and proclamations were made throughout the country to the effect that no new charges or obligations should be imposed upon the people, that their lives and fortunes were under the protection of God and that whoever attempted to deprive them of either, might be lawfully slain and his property given up to pillage."
وكانت ولادة العزيز المذكور يوم الخميس رابع عشر المحرم سنة أربع وأربعين وثلثمائة بالمهدية من أرض افريقية  وقال الفرغاني في تاريخه الصغير: كان مولد العزيز بالله يوم الأحد لإحدى عشرة ليلة خلت من المحرم من السنة المذكور”.”,"The birth of al-Aziz took place on Thursday, the fourteenth of Muharram, three hundred and forty four (May, A. D. nine hundred and ninety five), at al-Mahdiya, in the province of Ifrikiya. Al-Farghani states, in his lesser historical work, that al-Aziz billah was born on the eve of Sunday, the eleventh of Muharram of that year."
وقال المختار المسبحي صاحب التاريخ المشهور: قال لي الحاكم وقد جرى ذكر والده العزيز: يا مختار، استدعاني والدي قبل موته، وهو عاري الجسم، وعليه الخرق والضماد، فاستدناني وقبلني وضمني إليه وقال: وأغمي عليك يا حبيب قلبي، ودمعت عيناه.,"Al-Mukhtar al-Musabbihi relates as follows: “In a conversation which I had with al-Hakim, we happened to speak of the death of al-Aziz, on which he said to me: O Mukhtar! my father sent for me before he breathed his last, and I found him with nothing on his body but rags and bandages. I kissed him, and he pressed me to his bosom, exclaiming: ‘How I grieve for thee, beloved of my heart and tears flowed from his eyes."
ثم قال: امض يا سيدي والعب فأنا في عافية، قال: فمضيت والتهيت بما يلتهي به الصبيان من اللعب إلى أن نقل الله سبحانه وتعالى العزيز إليه، قال: فبادر إلي برجوان وأنا على جميزة كانت في الدار فقال: انزل ويحك، الله الله فينا وفيك،,"He then said: ‘Go, my master! and play, for i am very well.’ I obeyed and began to amuse myself with such sports as are usual with boys, and soon after, God took him to himself. Barjawan then hastened to me and, seeing me on the top of a sycamore tree, he exclaimed: Come down, my boy! my God protect you and us all!"
قال: فنزلت، فوضع العمامة بالجوهر على رأسي، وقبل لي الأرض وقال: السلام على أمير المؤمنين ورحمة الله تعالى وبركاته، قال: وأخرجني حينئذ إلى الناس على تلك الهيئة، فقبل جميعهم لي الأرض، وسلموا علي بالخلافة.,"When Idescended, he placed on my head the turban adorned with jewels, kissed the ground before me and said: ‘Hail to the Commander of the faithful, with the mercy of God and His blessing!’ He then led me out in that attire and shewed me to the people, who all kissed the ground before me and saluted me with the title of caliph!”"
وأخبار كثيرة، والاختصار أولى، رحمه الله تعالى.,"The history of al-Aziz offers abundance of matter, but we aim at concision."
نصر الخبزأرزي,NASR AL-KHUBZARUZZI
أبو القاسم نصر بن أحمد بن نصر بن مأمون البصري، المعروف بالخبزأرزي الشاعر المشهور؛ كان أميا لا يتهجى ولا يكتب، وكان يخبز خبز الأرز بمربد البصرة في دكان، وكان ينشد أشعاره المقصورة على الغزل والناس يزدحمون عليه ويتطرفون باستماع شعره ويتعجبون من حاله وأمره،,"Abu al-Kasim Nasr Ibn Ahmad Ibn Nasr Ibn Mamun, generally known by the surname of Khubzaruzzi (the rice-bread baker), was a native of Basra. This distinguished poet had never received any education and could neither read nor write. Re baked rice-bread in a shop situated at the Mirbad of Basra, and he used to recite (there) verses of his own composition, all of them amatory. People crowded about him for the pleasure of hearing his poems and admiring the talent of one whose state was so humble."
وكان أبو الحسين محمد بن محمد المعروف بابن لنكك، البصري الشاعر المشهور – مع علو قدره عندهم – ينتاب دكانه ليسمع شعره، واعتنى به، وجمع له ديوانا، وكان نصر المذكور قد وصل إلى بغداد وأقام بها دهرا طويلا.,"The poet Abu al-Husain Muhammad Ibn Muhammad Ibn Jaafar, surnamed Ibn Lenkek al-Basri, was then in the highest reputation, and yet he often visited Nasr’s shop for the purpose of hearing him, and took such an interest in him that he made a collection (diwan) of his poetical works. Nasr had already been to Baghdad and resided there a long time."
وذكره الخطيب في تاريخه وقال: قرأ عليه ديوانه، وروى عنه مقطعات من شعره المعافى بن زكريا الجريري، وأحمد بن منصور بن محمد بن حاتم النوشري، وعد جماعة رووا عنه.,"The Khatib speaks of him in his historical work and informs us that people went to read (and study) this diwan under the author’s tuition and that several pieces of verse were learned from him and given as his by al-Moafa Ibn Zakariya al-Jariri, Ahmad Ibn Mansur Ibn Muhammad Ibn Hatim al-Nushari and a number of others whose names he mentions."
"فما زال نجم الوصل بيني وبينه… يدور بأفلاك السعادة والسعد
فطورا على تقبيل نرجس ناظر… وطورا على تعضيض تفاحة الخد","Then, between me and her, the star of union revolved in the sphere of happy omen and felicity; now, it presided over the kissing of the narcissus of the eye, and then, over the biting of the apple of the cheek."
"وأورد له أيضا:
ألم يكفني ما نالني من هواكم… إلى أن طففتم بين لاه وضاحك
شماتتكم بي فوق ما قد أصابني… وما بي دخول النار بي طنز مالك","Has not the love I bear you caused me sufficient pain without your beginning to sport (with my feelings) and to laugh? Your mockery is more galling to me than what I have already suffered! I should not care being sent to hell, were it not for the taunts of Malik (the angel who guards it)."
"وذكر له أيضا:
كم أناس وفوا لنا حين غابوا… وأناس جفوا وهم حضار
عرضوا ثم أعرضوا، واستمالوا… ثم مالوا، وجاوروا ثم جاروا
لا تلمهم على التجني فلو لم… يتجنوا لم يحسن الاعتذار","Many were those who, though absent, kept their promises towards us; but there were some who, though present, disdained (to fulfil their engagements). They turned away and then turned towards (us); they shewed an inclination for us, and then repelled us; they first acted as friends and then as foes. But blame them not for transgressing (against us); did they not transgress, they would have no reason to ask pardon."
"ومن شعره أيضا:
وكان الصديق يزور الصديق… لشرب المدام وعزف القيان
فصار الصديق يزور الصديق… لبث الهموم وشكوى الزمان","Here is another of his pieces: A friend begins by visiting another, either to drink wine (with him) or to hear the lute touched by a female musician. Then he visits his friend, either to confide to him his sorrows or to complain of the rigors of Fortune."
"ومن شعره أيضا:
كم أقاسي لديك قالا وقيلا… وعدات  تترى ومطلا طويلا
جمعة تنقضي وشهر يولي… وأمانيك بكرة وأصيلا
إن يفتني منك الجميل من الفع… ل تعاطيت عنك صبرا جميلا","In another piece he says: How much have I suffered from thy saying this and that; from thy wavering promises and long delays. A week passes over and a month, whilst I expect thee, morning and evening. If I miss obtaining kind treatment from you, I shall act with exemplary patience."
"والهوى يستزيد حالا فحالا… وكذا ينسلي قليلا قليلا
ويك لا تأمنن صروف الليالي… إنها تترك العزيز ذليلا
فكأني بحسن وجهك قد صاح… ت به اللحية الرحيل الرحيلا","Love increases by regular gradation, but thus also does it disappear. Take care! think not thyself safe from the vicissitudes of Fortune; she attacks the powerful and leaves them abased. Methinks I see the beauty of thy face receive from (approaching) wrinkles the order to depart."
"فتبدلت حين بدلت بالنو… ر ظلاما، وساء ذاك بديلا
فكأن لم تكن قضيبا رطيبا… وكأن لم تكن كثيبا مهيلا
عندها يشمت الذي لم تصله… ويكون الذي وصلت خليلا","and that, in thy fickleness, thou exchanges light for darkness; a very bad exchange (People, then, on seeing thy figure, would never) think it had once been as slender as a wand and (that thy swelling forms had been like) rounded sand-hills. When that happens, he whom thou hast not favored will rejoice in thy misfortune, but he who obtained thy favors will still be for thee a friend."
"وله أيضا:
رأيت الهلال ووجه الحبيب… فكانا هلالين عند النظر
فلم أدر من حيرتي فيهما… هلال الدجى من هلال البشر
ولولا التورد في الوجنتين… وما راعني من سواد الشعر
لكنت أظن الهلال الحبيب… وكنت أظن الحبيب القمر","By the same: I looked at the moon and the face of my beloved; and, to my sight, they seemed two moons. Such was my embarrassment that I could not distinguish the human moon from the moon of night. Were it not for the two cheeks which I kissed and the blackness of the hair which charmed me, I should have taken the moon for the beloved and the beloved for the moon. But one sometimes disappears and the other remains always (with us); and what disappears cannot be compared to what remains."
"وقال أحمد بن منصور بن محمد بن حاتم الموشري: أنشدنا أبو القاسم نصر ابن أحمد الخبرأرزي لنفسه:
بات الحبيب منامي… والسكر يصبغ وجنتيه
ثم اغتدى وقد ابتداء… صبغ الخمار بمقلتيه
وهبت له عيني الكرى… وتعوضت نظرا إليه
شكرا لإحسان الزما… ن كما يساعدني عليه","Ahmad Ibn Mansur al-Nushari states that al-Khubzaruzzi recited to him the following lines, as being of his own composition: The beloved passed the night with me as a boon companion; ebriety had tinged her cheeks and, when the morning appeared, languor began to tinge her eyes. My eyes then lent their sleep to hers and obtained, in return, the pleasure of gazing on her charms. Thanks be to fortune; how well it favors me {in my plans) against her!"
وذكر الخطيب في تاريخ بغداد” ما مثاله: حكى أبو محمد عبد الله بن محمد الأكفاني النصري، قال: خرجت مع عمي أبي عبد الله الأكفاني الشاعر وأبي الحسين ابن لنكك وأبي عبد الله المفجع وأبي الحسن السباك، في بطالة عيد، وأنا يومئذ صبي أصحبهم، فمشوا حتى انتهوا إلى نصر بن أحمد الخبرأرزي، وهو جالس يخبر على طابقه،”,"The Khatib states, in his history of Baghdad, that Abu Muhammad Abd Allah Ibn Muhammad al-Akfani of Basra made the following relation: “I went out, one holyday vacation, with my uncle Abu Abd Allah al-Akfani the poet, and we had with us Abu al-Husain Ibn Lenkek, Abu Abd Allah al-Mufajja and Abu al-Hasan al-Sabbak. “I, though a boy, accompanied them. They walked on till they came to the place where Nasr al-Khubzaruzzi was and found him making bread for a set [of people who were wailing)."
فجلست الجماعة عنده يهنونه بالعيد ويتعرفون خبره، وهو يوقد السعف تحت الطابق، فزاد في الوقود فدخنهم، فنهضت الجماعة عند تزايد الدخان، فقال نصر بن أحمد لأبي الحسن ابن لنكك:,"We sat down in his [shop], wished him a happy holyday and asked him how he was getting on. He had just lighted some dry palm-leaves under the oven and had put on so much fuel that [my companions) were inconvenienced by the smoke. As we found the smoke to augment, we all rose up (depart), on which Nasr said to Ibn Lenkek."
متى أراك يا أبا الحسين فقال له أبو الحسين: إذا اتسخت ثيابي، وكانت ثيابه يومئذ جددا على أنقى ما يكون من البياض للتجمل بها في العيد، فمشينا في سكة بني سمرة، حتى انتهينا إلى دار أبي أحمد ابن المثنى، فجلس أبو الحسين ابن لبكك، قال:,"‘When shall I see you again? Abu al-Husain!’ The other replied: ‘When my clothes are soiled.’ He had put on that day new clothes, as white and as clean as could possibly be, because he wished to appear well dressed during the festival. We then went to the street of the Bani Samura and, when we reached the house of Ahmad Ibn al-Muthanna, Ibn Lenkek sat down there and said:"
يا أصحابنا إن نصرا لا يخلي هذا المجلس الذي مضى لنا معه من شيء يقوله فيه، ويجب أن نبدأه قبل أن يبدأنا، واستدعى دواة وكتب:,‘My friends! the station we made at Nasr’s cannot fail offering him a subject on which he will have something to say; I wish to anticipate him; bring me an inkhorn.’ He then wrote these lines.
"لنصر في فؤادي فرط حب… أنيف به على كل الصحاب
أتيناه فبخرنا بخورا… من السعف المدخن للثياب
فقمت مبادرا وظننت نصرا… أراد بذاك طردي أو ذهابي
فقال: متى أراك أبا حسين… فقلت له: إذا اتسخت ثيابي","“I have in my heart so great a love for Nasr that I surpass therein all my companions. “When we went to him, he fumigated us, in guise of incense, with dry leaves which tinged our clothes with smoke. I rose in haste, thinking he meant, by that, to drive us away; and he said: ‘When shall I see you again? Abu al-Husain!’ to which I answered: ‘When my clothes are soiled.”
“These lines he sent to Nasr, who immediately dictated an answer to them."
"وأنفذ الأبيات إلى نصر، فأملى جوابها، فقرأناه فإذا هو قد أجاب:
منحت أبا الحسين صميم ودي… فداعبني بألفاظ عذاب
أتى وثيابه كقتير شيب… فعدن له كريعان الشباب","“We read his reply, which was expressed in these terms: On Abu ’l-Husain I bestowed my sincerest love, and he mocked me with sweet words. “When he came, his clothes were as (white as) the hair of old age, but {with me,) they became dark like the hair of a youth."
"ظننت جلوسه عندي لعرس… فجدت له بتمسيك الثياب
فقلت: متى أراك أبا حسين… فجوابني: إذا اتسخت ثيابي
فإن كان الترفه فيه خير… فلم يكنى الوصي أبا تراب","I thought that, when he sat down with me, he was going to a wedding, and I therefore generously perfumed his garments, saying: When shall I see you again? Abu al-Husain!’ He replied: ‘When my clothes are soiled.’ If the dislike of dirtiness be meritorious, why did the Legatee receive the surname of dusty- face?””"
وحكى أبو بكر محمد وأبو عثمان سعيد ابنا هاشم الخالديان الشاعران المشهوران في كتاب الهدايا والتحف” أن الخبرأرزي أهدى إلى ابن يزداد والي البصرة فصا وكتب معه:”,"The Khalidites, Abu Bakr Muhammad and Abu Othman Said, relate, in the work called al-Hadaya wa al-Tuhaf (offerings and gifts), that al- Khubzaruzzi sent to Ibn Yazdad, the governor of Basra, a signet-stone and, with it, the following note."
"أهديت ما لو أن أضعافه… مطرح عندك ما بانا
كمثل بلقيس التي لم يبن… إهداؤها عند سليمانا
هذا امتحان لك إن ترضه… بان لنا أنك رضانا","Were many times the double of what I sent you laid at your feet, it would make as little appearance as the presents offered by Balkis (the queen of Saba) to Solomon. But I do it only to try you: if you are pleased with it, we shall know evidently that you are pleased with me."
والشيء بالشيء يذكر – وجدت في هذا الكتاب نادرة طريقة فأحببت ذكرها، وهي: كان بأصبهان رجل حسن النعمة واسع النفس كامل المروءة يقال له سماك بن النعمان، وكان يهوى مغنية من أهل أصبهان لها قدر ومعنى تعرف بأم عمرو.,"Mentioning one thing brings on another: I found in the same work an amusing anecdote which I am induced to insert here. There was at Ispahan a man remarkable for his wealth, his munificence and the nobleness of his character. His name was Simak Ibn al-Noman. A female musician of that city, whose name was Om Amr and who was distinguished for her talent and her merit, inspired him with a violent passion;"
فلإفراط حبه إياها وصبابته بها وهبها عدة من ضياعه، وكتب عليه بذلك كتبا، وحمل الكتب إليها على بغل، فشاع الخبر بذلك، وتحث الناس به واستعظموه؛ وكان بأصبهان رجل متخلف بين الركاكة يهوى مغنية أخرى,"and his infatuation for her became so great that he bestowed on her a number of farms and sent her a mule loaded with the deeds by which he transferred to her these estates. This gave rise to much talk among the public and excited great astonishment. There was then in Ispahan a man of heavy apprehension and remarkable for dullness, who was in love with another female musician."
فلما اتصل به ذلك ظن بجهله وقلة عقله أن سماكا أهدى إلى أم عمرو جلودا بيضا لا كتابة فيها، وأن هذا من الهدايا التي تستحسن ويجل موقعها عند من تهدى إليه، فاتباع جلودا كثيرة، وحملها على بغلين لتكون هديته ضعف هدية سماك، وأنفذها إلى التي يحب،,"When he heard of what had passed, he imagined, through his ignorance and his feeble intelligence, that Simak had merely given to Om Amr a quantity of [parchment) skins with nothing written on them and that presents of such a kind were always well received and had a great effect on the person to whom they were sent. He therefore purchased enough of skins to load two mules, so that his gift might be doubly as great as Simak’s, and sent them to her he loved."
فلما وصلت الجلود إليها ووقفت على الخبر فيها تغظيت عليه، وكتبت إليه رقعة تشتمه وتحلف أنها لا تكلمه أبدا، وسألت بعض الشعراء أن يعمل أبياتا في هذا المعنى لتودعها الرقعة، ففعل، وكانت الأبيات:,"When she received them and learned what it meant, she was filled with anger against her admirer and wrote him a severe letter in which she declared that she would never speak to him again. In this missive she inserted the following lines which she had got a poet to compose for her:"
"لا عاد طوعك من عصاكا… وحرمت من وصل مناكا
فلقد فضحت العاشقي… ن بقبح ما فعلت يداكا
أرأيت من يهدي الجلو… د إلى عشيقته سواكا
وأظن أنك رمت أن… تحكي بفعلك ذا سماكا","The person who revolts against you will never submit to you again. I declare that your wish to gain my affection shall always be vain. You have brought disgrace on the whole class of lovers by the vileness of your act. Tell me! who would be capable of sending skins to his mistress except you? I suppose that, in doing so, you meant to imitate Simak."
"ذاك الذي أهدى الضيا… ع لأم عمرو والصكاكا
فبعثت منتنة كأن… ك قد مسحت بهن فاكا
من لي بقربك يا رقي… ع ولست أهوى أن أراكا
لكن لعلي أن أقط… ع ما بعثت على قفاكا","But he sent to Om Amr farms with their title-deeds, and you sent me things which stunk as if you had made use of them to wipe your mouth. Why should I consent to have you near me? blockhead that you are! I have no wish to see you except I were to cut up those skins (into straps and wear them out) upon your shoulders."
ونقلت من هذا الكتاب أيضا أن اللبادي الشاعر خرج من بعض مدن أذربيجان يريد أخرى، وتحته مهر له رائع، وكانت السنة مجدبة، فضمه الطريق وغلاما حدثا على حمار له، قال:,"I transcribe here another anecdote which I found in the same work: Al-Labbadi the poet set out from one of the towns of Azerbaijan for another. He was mounted on an excellent colt belonging to himself. A great sterility had prevailed in the country during that year. On the road, he met with a young man, riding on an ass."
فحادثته فرأيته أديبا راوية للشعر، خفيف الروح حاضر الجواب جيدة الحجة، فسرنا بقية يومنا، فأمسيا إلى خان على ظهر الطريق فطلبت من صاحبه شيئا نأكله، فامتنع أن يكون عنده شيء،,"Let us give the remainder of the story in al-Labbadi’s own words: “I found that he had received a good education and could recite poems; he was, besides, light-hearted, prompt at repartee and skilled in argument. We travelled together the rest of the day and, in the evening, we arrived at a khan (caravanserai) situated on the road. I asked from the master of it if he could give us anything to eat, and he declared that he had nothing remaining in his establishment."
فرفقت به إلى أن جاءني برغيفين، فأخذت واحدا ودفعت إلى ذلك الغلام الآخر، وكان غمي على المهر أن يبيت بغير علف أعظم من غمي على نفسي، فسألت صاحب الخان عن الشعير فقال: ما أقدر منه على حبة واحدة،,"I talked with him for some time and cajoled him so well that he at length brought me two cakes of bread, one of which I reserved for myself, and the other I gave to my fellow-traveler. The uneasiness I felt for my colt, lest it should pass the. night without feeding, was greater than what I felt for myself; so I asked the master of the khan if he had any barley. He replied that he had not a single grain."
فقلت: فاطلب لي، وجعلت له جعيلة على ذلك، فمضى وجاءني بعد طويل وقال: قد وجدت مكوكين عند رجل حلف بالطلاق أنه لا ينقصهما عن مائة درهم، فقلت: ما بعد يمين الطلاق كلام، فدفعت إليه خمسين درهم،,"I told him to go and look for some and that I should pay him for his trouble. He went out and, after remaining a long time absent, he returned and informed me that he had discovered two makkuk’s (quarts) of it, but that the owner had sworn, under the penalty of divorcing his wife, that he would not let them go for less than a hundred dirhems (fifty shillings)."
فجاءني بمكوك، فعلقته على دابتي وجلست أحادث الفتى، وحماره واقف بغير علف، فأطرق مليا ثم قال: تسمع، أيدك الله، أبياتا حضرت الساعة فقلت: هاتها، فأنشد:,"On this I said: “Since there is an oath made to divorce, discussion is useless; here are fifty dirhems; go and bring me one makkuk.” He did so, and gave it to my colt, after which, I resumed my conversation with the young man, whose ass was standing (in the court), with nothing to eat. My companion remained some time with downcast eyes and then said: “Listen, may God favor you I to some verses which have just come to my mind. “Let us have them,” said I, and he recited as follows."
"يا سيد شعري نفياية شعركا… فلذاك نظمي ما يقوم بنثركا
وقد انبسطت إليك في إنشاد ما… هو في الحقيقة قطرةمن بحركا
آنستني وسررتني وبررتني… وجعلت أمري من مقدم أمركا","My verses, Sir! are much inferior to yours, for my poetic talent does not come up even to your skill in prose. In what I have recited, I merely displayed before you what was, in reality, a single drop compared to your ocean. You conversed with me familiarly, raised my spirits and treated me kindly; you paid attention to my state before thinking of your own."
"وأريد أذكر حاجة إن تقضها… أك عبد مدحك ما حييت وشكركا
أنا في ضيافتك العيشة ها هنا… فاجعل حماري في ضيافة مهركا
فضحكت واعتذرت إليه من إغفالي أمر حماره، وابتعت المكوك الآخر بخمسين درهما، ودفعته إليه.","I now wish to ask a favor which, if you grant it, will render me your encomiast and your grateful servant forever: I have partaken of your hospitality; let my ass share in that of your colt.
I laughed and excused myself for having neglected the animal; so, I purchased for it the other makkuk, at the price of fifty dirhems.”"
"وبالجملة فقد خرجنا عن المقصود.
وأخبار نصر المذكور ونوادره كثيرة. وتوفي سنة عشرة وثلثمائة، رحمه الله تعالى، وتاريخ وفاته فيه نظر، لأن الخطيب ذكر في تاريخه أن أحمد ابن منصور النوشري المذكور سمع منه سنة خمس وعشرين وثلثمائة","But, after all, we have digressed from our subject. The anecdotes and stories related of Nasr are very numerous. He died, A. H. three hundred and seventeen (A. D. nine hundred and twenty nine or nine hundred and thirty), but this date is suspicious, for the Khatib states, in his History, that Ahmad Ibn Mansur al-Nushari, the same of whom we have already spoken, learned from him (some pieces of verse) in the year three hundred and twenty five."
والخبرأرزي: بضم الخاء المعجمة وسكون الباء الموحدة وفتح الزاي وبعدها همزة ثم راء ثم زاي؛ وفتح الهمزة وضمها وتشديد الزاي وتخفيفها في الأرز يختلف باختلاف اللغات في هذه الكلمة، وفيها ست لغات: الواحدة بضم الهمزة والراء وتشديد الزاي، والأخرى بفتح الهمزة والباقي مثل الأولى، والثالثة أرز: بضم الهمزة وسكون الراء وتخفيف الزاي، والرابعة مثل الثالثة لكن الراء مضمومة، والخامسة رز، بضم الراء وتشديد الزاي، والسادسة رنز، بضم الراء وسكون النون وتخفيف الزاي؛ وإنما نسب نصر المذكور هذه النسبة لأنه كان يتعاطى هذه الحرفة كما تقدم ذكره في أول هذه الترجمة.,"The word aruzzi, forming the latter part of the surname Khubzaruzzi, varies in its pronunciation, because it comes from a root which has six different forms, namely: uruzz (rice), aruzz, urz, uruz, ruzz and runz. Nasr received this surname because he practiced the trade of a rice-bread baker, as we have already stated towards the commencement of this notice."
ابن لنكك: بفتح اللام وسكون النون وكافين متواليين، وهو لفظ أعجمي، معناه بالعربي أعيرج، تصغير أعرج، لأن كلمة لنك معناها أعرج، وعادة العجم إذا صغروا اسما ألحقوا في آخره كافا.,Lenkek is a Persian word and the diminutive of the adjective (lame). The Persians form their diminutives by adding the letter k to the end of the word.
ومربد البصرة: بكسر الميم وسكون الراء وفتح الباء الموحدة وبعدها دال مهملة، وهو اسم موضع بالبصرة مشهور، وهو في الأصل اسم لكل مكان تحبس فيه الإبل وغيرها، ثم صار علما على الموضع المذكور.,"Mirbad is the name of a well-known public place in Basra. The word itself signified any place where camels and other animals are shut up, but it became a proper name, applied to the place in Basra."
أبو المرهف النميري,NASR AL-NUMAIRI
أبو المرهف نصر بن منصور بن الحسن بن جوشن بن منصور بن حميد بن أثال بن ورد بن عطاف بن بشر بن جندل بن عبيد الراعي بن الحصين بن معاوية بن جندل بن قطن بن ربيعة بن عبد الله بن الحارث بن نمير بن عامر بن صعصعة بن معاوية بن بكر بن هوازن بن منصور بن عكرمة بن خصفة بن قيس عيلان بن مضر بن نزار بن معد بن عدنان، النميري، الضرير الشاعر المشهور؛,"Abu al-Murhaf Nasr, a celebrated blind poet, was the son of Mansur Ibn al-Hasan Ibn Jaushan Ibn Mansur Ibn Humaid Ibn Ithal Ibn Wazar Ibn Attaf Ibn Bishr Ibn Jandal Ibn Obaid al-Rai Ibn Hussain Ibn Muawiya Ibn Jandal Ibn Katan Ibn Rabia Ibn Abd Allah Ibn al-Harith Ibn Numair Ibn Amir Ibn Sasa Ibn Muawiya Ibn Bakr Ibn Hawazin Ibn Mansur Ibn Ikrima Ibn Khasafa Ibn Kais Ailan Ibn Mudar Ibn Nizar Ibn Maadd Ibn Adnan."
قدم بغداد في صباه، وسكنها إلى حين وفاته، وحفظ القرآن المجيد، وتفقه على مذهب الإمام أحمد بن حنبل، رضي الله عنه، وسمع الحديث من القاضي أبي بكر محمد بن عبد الباقي الأنصاري وأبي البركات عبد الوهاب بن المبارك الأنماط وأبي الفضل محمد بن ناصر وغيرهم.,"When a boy, he went (from al-Rakka) to Baghdad and there he continued to reside up to the day of his death. He learned the Quran by heart, studied the system of jurisprudence drawn up by Ahmad Ibn Hanbal and heard traditions delivered by the kadi Abu Bakr Muhammad Ibn Abd al-Baki al-Ansari, Abu al-Barakat Abd al-Wahhab Ibn Al-Mubarak al-Anmati, Abu al-Fadl Muhammad Ibn Nasir and other masters."
وقرأ الأدب على أبي منصور ابن الجواليقي، وقال الشعر، ومدح الخلفاء والوزراء والأكابر، وحدث، وكان زاهدا ورعا، حسن المقاصد في الشعر، له ديوان شعر.,"His literary studies were made under Abu Mansur al-Jawaliki. He (composed and) recited poems in which he eulogized the caliphs, the vizirs and the grandees; he taught traditions and lead a life of devotion and self-mortification. His poetry, of which there exists a collection, has all a good tendency."
وذكره العماد الأصبهاني في كتاب الخريدة” وذكر شيئا  من شعره، وأورد نسبه على هذه الصورة وقال: هو الذي أملاه علي.”,"The katib Imad al-Din cites some of his verses in the Kharida and assigns to him the genealogy which we have given above. “It was from his lips,” said he, “that I learned it.”"
وعبيد الراعي المذكور في عمود نسبه هو الشعر المشهور، صاحب الديوان الشعر، وكان بينه وبين جرير مهاجاة. وكان أبو المرهف المذكور قد كف بصره بالجدري وعمره أربه عشرة سنة،,"The Obaid al-Rai who is mentioned in that list was the celebrated poet whose diwan we possess and who waged such a war of satires against Jarir. Abu Murhaf (Nasr) his sight from the small-pox, at the age of fourteen years."
"فلم أملك لدمعي رد غرب… وعند الشوق تعصيك الدموع
ينازعني إلى خنساء قلبي… ودون لقائها بلد شسوع
وأخوف ما أخاف على فؤادي… إذا ما أنجد البرق اللموع
لقد حملت من طول التنائي… عن الأحباب ما لا أستطيع","I have been unable to suppress the flow of my tears; tears obey not the (lover’s) will when he suffers from passionate desire. My heart impels me towards (the beloved) Khansaa, but, between us, a vast extent (of desert) intervenes. Of things which I dread, that which my heart fears the most is the sight of the lightning when it flashes over the land of Najd. Long separation from my friends has loaded me with a burden which I am unable to support."
وشعره فيه رقة وجزالة، وكان ببغداد كثير الانقطاع إلى الوزير عون الدين ابن هبيرة – الآتي ذكره إن شاء الله تعالى – وله فيه مدائح. وكانت ولادته يوم الثلاثاء بعد العصر، ثالث عشر جمادى الآخرة سنة إحدى وخمسمائة بالرقة.,"His poetry is remarkable for delicacy of thought and elegance of style. When at Baghdad he remained exclusively attached to Aura al-Din Yahya Ibn Hubaira, a vizir whose life we shall give, and composed poems in his praise. He was born on Tuesday evening, the thirteenth of the latter Jumada, five hundred and eleven(the twenty ninth of January. A. D. one thousand one hundred and eight)."
وتوفي يوم الثلاثاء الثامن والعشرين من شهر ربيع الآخر سنة ثمان وثمانين وخمسمائة ببغداد، ودفن بباب حرب، رحمه الله تعالى.,"he died at Baghdad on Tuesday, the twenty eighth of the latter Rabi, five hundred and eighty eight, and was interred (outside) the gate called Bab Harb."
والنميري: بضم النون وفتح الميم وسكون الياء المثناة من تحتها وبعدها راء، هذه النسبة إلى نمير بن عامر المذكور في عمود النسب في أول الترجمة، والباقي معروف.,Numairi is a patronymic referring to the Numair Ibn Amir whose name is mentioned towards the beginning of this article. The other names are sufficiently known (to dispense m from indicating their orthography).
ابن قلاقس,IBN KALAKIS
أبو الفتوح نصر الله بن عبد الله بن مخلوف بن علي بن عبد القوي بن قلاقس، اللخمي الأزهري الإسكندري، الملقب القاضي الأعز، الشاعر المشهور؛ كان شاعرا مجيدا وفاضلا نبيلا ولم يكن له لحية بل كان سناطا، وقيل أشعار بسب ذلك فأضربت عن ذكرها لفحشها”.”,"Abu al-Futuh Nasr Allah Ibn Abd Allah Ibn Makhluf Ibn Ali Ibn Abd al-Kawi Ibn Kalakis a’-Lakhmi al-Azhari al-Iskanderi (a descent of the tribe of Lakhm, a descendant of al-Azhar and a native of Alessandria), bore the title off al-Kadi al-Azz and was noted as a poet. In that art, he displayed great ability, talent and genius. He had so little beard that his face was quite bare and, for that reason, verses were composed against Mm, which I abstains from mentioning on account of their indelicacy."
صحب الشيخ الحافظ أبا طاهر أحمد بن محمد السلفي – المقدم ذكره – وانتفع بصحبته، وله فيه غرر المدائح، وقد تضمنها ديوانه، وكان الحافظ المذكور كثيرا ما يثني عليه ويتقاضاه بمديحه، وقصد القاضي الفاضل عبد الرحيم – المقدم ذكره – بقصيدة موسومة أحسن فيها كل الإحسان، وأولها:,"He was a constant companion of the shaikh Abu Tahir al-Silafi and profited greatly by his intercourse with that eminent former. The collection off his poetical works contains some pieces-in which he makes brilliant eulogiums of his friend, Abu Tahir who, on his side, spoke of him frequently in the highest terms and emulated with him in the career of mutual praise. Ibn Kalakis went to pay his court to al-Kadi al-fadl Abd al-Rahim, taking with him a qasida in which the name of that vizir was introduced so as to form the rhyme of one of the verses. The piece is of the highest beauty and begins thus:"
"ما ضر ذاك الريم أن لا يريم… لو كان يرثي لسليم سليم
وما على من وصله جنة… ألا أرى من صه في جحيم
أعندما همت به روضة… أعل جسمي لأكون النسيم
رقيم خد نام عن ساهر… ما أجدر النوم بأهل الرقيم","What harm would it do that gazelle (nymph, maiden), were she not to leave (us), and were (she to hear) one wounded (lover) condole with another? (What harm) to one whose society is a paradise, were she not to see him whom she rejected suffering from (torments like those of) hell? As long as I courted her, (that slender waist, like to) a pliant branch in a garden, enfeebled my body (by the passion it inspired me), so that I became (a mere breath, like) the zephyr (of that garden). She, with the beauty-spot (rakim) on her cheek, slumbers, neglectful of (her) sleepless (lover)’, but sleep was always most suitable for those who had Rakim.”"
"وكيف لا يصرم ظبي وقد… سمعت في النسبة ظبي الصريم
وعاذل دام ودوام الدجى… بهيمة نادمتها في بهيم
يغظني وهو على رسله… والمرء في غيظ سواه حليم","Why should a gazelle (maiden) not remain (saram) (with us)? Have I not heard (grammarians say,) as (an example of) relation: “ The gazelle of the desert (sarim). How often did a censor continue (her reproaches) as long as night endured; a being (bahima) with whom I passed in conviviality many a gloomy (bahim) night! I allowed her to anger me uncontrolled, for a man should be mild when angered by his fellow-creature.”"
"قلت له لما عدا طوره… والقلب مني في العذاب الأليم
اعذر فؤادي إنه شاعر… من حبه في كل واد يهيم
يا رب خمر فمه كاسها… لم أقتنع من شربها بالشيم","I said to her, when she passed all bounds and whilst my heart was in grievous torture: “Excuse a heart which, through an effect of love, wanders, like a poet, in every valley. How often (did I long for) that wine of which her mouth was the cup and of which the smell could not suffice me but the taste."
"أتبعت رشفا قبلا عندها… وقلت هذا زمزم والحطيم
فافتر إما عن أقاحي الربا… يضحك أو در العقود النظيم
أو كان قد قبل مستحسنا… ما قبل الفاضل عبد الرحيم","I tried to absorb it from her lips and said: “This is really the liquor of Paradise.” She opened her month, in smiling, and disclosed (teeth like) the white flowers of the hill, or like pearls ranged on a necklace; or (as if) she had received with approbation the (poem now) received by al-Fadel Abd al-Rahim."
"وكان كثير الحركات والأسفار، وفي ذلك يقول:
والناس كثر ولكن لا يقدر لي… إلا مرافقة الملاح والحادي","Ibn Kalakis frequently removed from one country to another and, alluding to his fondness for travelling, he used to say: Men are numerous, but I am destined to keep company with sailors only and with camel-drivers."
وفي آخر وقته دخل بلاد اليمن، وامتدح بمدينة عدن أبا الفرج ياسر بن أبي الندى بلال بن جرير المحمدي وزير محمد وأبي السعود ولدي عمران بن محمد بن الداعي سبأ بن أبي السعود بن زريع بن العباس اليامي، صاحب بلاد اليمن، فأحسن إليه وأجزل صلته، وفارقه وقد أثرى من جهته، فركب البحر،,"Towards the close of his life, he went to the city of Aden, in Yemen, and sang the praises of Abu al-Faraj Yasir, the son of Abu al-Nada Bilal Ibn Jarir al-Mohammadi and vizir to Muhammad and Abu al-Suod, the sons of Amran Ibn Muhammad Ibn al-Dai Saba Ibn Abi al-Suod Ibn Zurai Ibn al-Abbas al-Yami, sovereigns of that country. He was generously treated by Yasir and, having obtained from him gifts sufficiently ample to make him a rich man, he took ship and departed."
فانكسر المركب به، وغرق جميع ما كان معه بجزيرة الناموس بالقرب من دهلك، وذلك يوم الجمعة خامس ذي القعدة سنة ثلاث وستين وخمسمائة، فعاد إليه وهو عريان، فلما دخل عليه أنشده قصيدته التي أولها:,"The vessel was wrecked on the island of alNamus, near Dahlak, and everything he had with him went to the bottom. This occurred on Friday, the fifth of Zu al-Kaada, five hundred and sixty three (the eleventh of August, A. D. one thousand one hundred and sixty eight). He returned to his patron in a state of nudity and recited to him the poem which begins thus:"
صدرنا وقد نادى السماح بنا ردوا… فعدنا إلى مغناك والعود أحمد وهذه القصيدة من القصائد المختارة، ولو لم يكن فيها سوى هذا البيت لكفاه،,"When we departed, generosity called us back, and we returned to thy residence; returning {from evil ways) is highly meritorious. This is an excellent qasida, as that single verse is sufficient to prove."
"ثم أنشده بعد ذلك قصيدة يصف فيها غرقه، وأولها:
سافر إذا حاولت قدرا… سار الهلال فصار بدرا
والماء يكسب ما جرى… طيبا ويخبث ما استقرا
وبنقلة الدر النفي… سة بدلت بالبحر نحرا","He then recited to him another poem in which he spoke of his shipwreck; it begins by these lines: Travel, if you wish to acquire real worth; it is by travelling that the crescent becomes a full-moon. Water, whilst it runs, acquires good qualities; when it settles, it becomes corrupt. It is by removing (from their place) that precious pearls pass from the sea to the necks {of the fair)."
"ومنها:
يا راويا عن ياسر… خبرا ولم يعرفه خبرا
اقرأ بغرة وجهه… صحف المنى إن كنت تقرا
والثم بنان يمينه… وقل السلام عليك بحرا","You who relate the history of Yasser, without knowing by experience his real merit! read, if you know how, in the nobleness of his visage, the {open) volume of expectations {fulfilled). Kiss the fingers of his right hand and say: “ Hail to thee who art an ocean {of generosity).”"
"وغلطت في تشبيه… بالبحر، فاللهم غفرا
أو ليس نلت بذا غنى… جما ونلت بذاك فقرا
وعهدت هذا لم يزل… مدا، وذاك يعود جزرا","But I mistake, God pardon me! in comparing him to the ocean; he enriched me and it reduced me to indigence. I have found that the one always flows, and that the other {flows and) ebbs."
وهي قصيدة طويلة أحسن فيها كل الإحسان، ومعنى البيت الثاني منها مأخوذ من قول بديع الزمان صاحب المقامات – المقدم ذكره في حرف الهمزة – في أول رسالة قد ذكرتها في ترجمته، وهي الماء إذا طال مكثه، ظهر خبثه”،”,"It is a long qasida and displays all the excellence of the author’s talent. The idea in the second verse is borrowed from an expression employed by Badi al-Zaman, the author of the makamat; who inserted it in the beginning of an epistle of which we have spoken in his life and in which he says: “When water has long remained at rest, its noxious qualities appear.”"
والبيت الثالث من هذه القصيدة أيضا مأخوذ من قول صردر الشاعر – المقدم ذكره في حرف العين – وهو:,"The idea of the third verse is borrowed from a piece composed by Surr Durr, in which the author says."
"قلقل ركابك في الفلا… ودع الغواني للخدور
فمحالفو أوطانهم… أمثال سكان القبور
لولا التنقل ما ارتقت… درر البحور إلى النحور","Let your stirrups rattle across the deserts, and leave to maidens the shelter of their curtains. Those who always remain at home are like the inhabitants of the tomb. Did not pearls quit. their dwelling-place, they had never mounted from the sea to the necks {of the fair)."
"وله في جارية سوداء، وهو معنى غريب:
رب سوداء وهي بيضاء معنى… نافس المسك عندها الكافور
مثل حب العيون يحسبه النا… س سوادا، وإنما هو نور","The following verses, composed by him on a black slave-girl, offer a very original idea: I know a negress who is really {worth) a white; near her, the {white) camphor is jealous of the {black) musk. She is like the pupil of the eye: people think it black, but it is all {pure) light."
ومحاسن ابن قلاقس نادرة. وكانت ولادته بثغر الإسكندرية يوم الأربعاء رابع شهر ربيع الآخر سنة اثنتين وثلاثين وخمسمائة. وتوفي ثالث شوال سنة سبع وستين وخمسمائة بعيذاب، رحمه الله تعالى.,"The good (pieces composed by) Ibn Kalakis are very numerous. He was born in the frontier-city of Alexandria, on Wednesday, the fourth of the latter Rabi, five hundred and thirty two (the twentieth Dec. A. D. one thousand one hundred and thirty seven), and died at Aizab on the third of Shawwal, five hundred and sixty seven (the twenty ninth May, A. D. one thousand one hundred and seventy two). In the month of Shaaban, five hundred and sixty three (May-June, A. D. one thousand one hundred and sixty eight)."
ودخل صقلية في شعبان سنة ثلاث وستين، وكان وصوله إلى اليمين سنة خمس وستين، وكان بصقلية بعض القواد، يقال له القائد أبو القاسم ابن الحجر فاتصل به وأحسن إليه، وصنف له كتابا سماه الزهر الباسم في أوصاف أبي القاسم وأجاد فيه، ولما فارق صقلية راجعا إلى الديار المصرية، وكان زمن الشتاء، ردته الريح إلى صقلية،”,"he arrived in Sicily and, two years later, he visited Yemen. When in Sicily, he got acquainted with a chief [kaid) named Abu ’l-Kasim Ibn al-Hajar, by whom he was generously treated and for whom he composed a very good work entitled: Al-Zahr al-Basim fi awsaf Abi al-Kasim (the smiling flower, treating of the qualities of Abi al-Kasim). When he left Sicily, with the intention of returning to Egypt, the winter season had set in and the winds drove his ship back to that island."
"فكتب إلى أبي القاسم المذكور:
منع الشتاء من الوصو… ل مع الرسول إلى دياري
فأعادني وعلى اختيا… ري جاء من غير اختياري
ولربما وقع الحما… ر وكان من غرض المكاري","He then wrote to Abu al-Kasim a letter in which he said: The winter weather hindered me from arriving at my native place with the ambassador. The winds, which drove me back, came just as I should have wished, although I did not desire them. The ass sometimes stumbles, but that is often through the will of him who hired it out."
وقلاقس: بقافين، الأولى مفتوحة والثانية مكسورة وبينهما لام ألف وفي آخره سين مهملة، وهو جمع قلقاس بضم القاف وهو معروف.,"Kalakis is the plural of kolkas, a word of which the meaning is well known."
وعيذاب: بفتح العين المهملة وسكون الياء المثناة من تحتها وفتح الذال المعجمة وبعد الألف باء موحدة، وهي بليدة على شاطئ بحر جدة، يعدي منها الركب المصري المتوجه إلى الحجاز ، على طريق قوص، في ليلة واحدة، في أغلب الأوقات، فيصل إلى جدة، ومنها إلى مكة – حرسها الله تعالى – مسافة يوم، وبجدة قبر أم البشر حواء، رضي الله عنها، على ما يقال، وقبرها هناك ظاهر يزار.,"Aizab is a small town situated on the [western) shore of the sea of Jidda [the Red sea). The vessels of Egypt sail from thence for Hijaz [with the travelers who arrive at Aizab) by the road of Kus. The passage across the sea generally takes a [day an a) night. From Jidda (or Judda) to Mecca there is one day’s journey. At Jidda is still to be seen the tomb of Eve, our first mother, which is an object of pilgrimage."
وياسر المذكور قتله شمس الدولة توران شاه – المقدم ذكره – عند دخوله اليمن.,Yasir was put to death by Shams al-Dawlat Turan Shah when that prince invaded Yemen.
ضياء الدين ابن الأثير,DIAA AL-DIN IBN AL-ATHIR
أبو الفتح نصر الله بن أبي بكر محمد بن محمد بن عبد الكريم بن عبد الواحد الشيباني، المعروف بابن الأثير الجزري، الملقب ضياء الدين؛ كان مولده بجزيرة ابني عمر، ونشأ بها، وانتقل مع والده إلى الموصل في رجب سنة تسع وسبعين وخمسمائة” وبها اشتغل”,"Abu al-Fath Nasr Allah Ibn Abi al-Karam Muhammad Ibn Muhammad Ibn Abd al-Karim Ibn Abd al-Wahid al-Shaibani, generally known by the surname of Ibn al-Athir al-Jazari and the title of Diaa al-Din (the light of religion), was born at Jazirat Ibn Omar and passed there his early youth. In the month of Rajab, five hundred and seventy nine (Oct.-Nov. A. D. one thousand one hundred and eighty three) he accompanied his father to Mosul and there he made his studies."
وحصل العلوم وحفظ كتاب الله الكريم وكثيرا من الأحاديث النبوية وطرفا صالحا من النحو واللغة وعلم البيان وشيئا كثيرا من الأشعار حتى قال في أول كتابه الذي سماه الوشي المرقوم” ما مثاله:”,"Having then mastered the sciences (connected with law and religion), learned by heart the Quran, picked up a great quantity of traditions concerning the Prophet and acquired a fair knowledge of grammar, philology and rhetoric, he learned also such a number of poems that he said, towards the beginning of his work entitled Al-Washi al-Markum (the flowered silken tissue)."
وكنت حفظت من الأشعار القديمة والمحدثة ما لا أحصيه كثيرة، ثم اقتصرت بعد ذلك على شعر الطائيين: حبيب بن أوس، يعني أبا تمام، وأبي عبادة البحتري، وشعر أبي الطيب المتنبي،”,"“I learned by heart an immense quantity of ancient and modern poetry, but, afterwards, I limited my studies to the poems of the two members of the tribe of Tai, Habib Ibn Aus,” he means Abu Tammam, and Abu Obada al-Bohtori, as also to those composed by Abu al-Tayeb al-Mutanabbi."
فحفظت هذه الدواوين الثلاثة، وكنت أكرر عليها بالدرس مدة سنين، حتى تمكنت من صوغ المعاني، وصار الإدمان لي خلقا وطبعا وإنما ذكر هذا الفضل في معرض أن المنشئ ينبغي أن يجعل دأبه في الترسل حل المنظوم، ويعتمد عليه في هذه الصناعة.”,"I committed to memory all the poetical works of these three authors and often studied them through during a number of years, till I obtained the faculty of expressing correctly my ideas and succeeded in acquiring such habits of application as became for me a [second) nature.” My sole motive in giving this passage is to shew how essential it is for a scribe who is engaged to draw up epistles (official dispatches) that he should closely apply to the decomposing of poetry [into prose) and make that practice the main basis of his art."
ولما كملت لضياء الدين المذكور الأدوات قصد جناب الملك الناصر صلاح الدين، تغمده الله برحمته، في شهر ربيع الأول سنة سبع وثمانين وخمسمائة، فوصله القاضي الفاضل لخدمة صلاح الدين في جمادى الآخرة من السنة، وأقام عنده إلى شوال من السنة، ثم طلبه ولده الملك الأفضل نور الدين من والده،,"Diaa al-Din, having thus obtained possession of all the qualifications (requisite for a secretary of state), proceeded to the court of Salah al-Din (Saladin), in the month of the first Rabi, five hundred and eighty seven (April, A. D. one thousand one hundred and ninety one) and, in the month of the latter Jumada of the same year (June-July,) he was attached to the service of that sultan by al-Kadi al-Fadel. He continued with Salah al-Din till the month of Shawwal of that year (Oct.-Nov.), when al-Malik al-Afdal Nur al-Din Ali, the son of Salah al-Din, asked permission from his father to take him (Diaa al-Din) into his service."
فخيره صلاح الدين بين الإقامة في خدمته، والانتقال إلى ولده ويبقى المعلوم الذي قرره له باقيا عليه، فاختار ولده، فمضى إليه، وكان يومئذ شابا، فاستوزره ولده الملك الأفضل نور الدين على – المقدم ذكره – رحمه الله تعالى، وحسنت حاله عنده.,"The sultan gave the latter his choice of remaining where he was or of passing into the service.of the prince, and told him, at the same time, that the pension (malum) already granted to him should be (in each case regularly) continued. Diaa al-Din decided on going with al-Afdal, who was then a young man, and was appointed by that prince to the post of vizir. Under such a patron, his circumstances became greatly improved."
ولما توفي السلطان صلاح الدين، واستقل ولده الملك الأفضل بمملكة دمشق، استقل ضياء الدين المذكور بالوزارة وردت أمور الناس إليه، وصار الاعتماد في جميع الأحوال عليه، ولما أخذت دمشق من الملك الأفضل وانتقل إلى صرخد – حسبما شرحناه في ترجمته – وكان ضياء الدين قد أساء العشرة مع أهلها، وهموا بقتله،,"Al-Malik al-Afdal, having obtained for himself the kingdom of Damascus, on the death of his father, Salah al-Din, chose Diaa al-Din for his grand-vizir. All public affairs were then referred to the latter’s direction and, in every circumstance, the highest confidence was placed in his ability. When Damascus was taken from al-Afdal, that prince removed to Sarkhad, as we have already stated in his life, and, as Diaa al-Din had been on bad terms with the inhabitants of the former place, they now resolved on putting him to death; but the chamberlain, Mahasin Ibn Ajam, got him out of danger by locking him up a trunk and carrying him secretly out of the city."
فأخرجه الحاجب محاسن بن عجم مستخفيا في صندوق مقفل عليه، ثم صار إليه، وصحبه إلى مصر لما استدعي لنيابة ابن أخيه الملك المنصور – قد تقدم ذكر ذلك كله في ترجمة الملك الأفضل فأغنى عن الإعادة.,"Diaa al-Din then went to join his master and afterwards accompanied him to Egypt, whither that prince had been called in order to act as the naib (lieutenant) of his nephew, al-Malik al-Mansur. We have spoken of these events in our article on al-Afdal, and that dispenses us from repeating our account of them here."
ولما قصد الملك العادل الديار المصرية، وأخذها من ابن أخيه – كما ذكرناه هناك – وتعوض الملك الأفضل البلاد الشرقية، وخرج من مصر، لم يخرج ضياء الدين في خدمته، لأنه خاف على نفسه من جماعة كانوا يقصدونه، فخرج منها مستترا، وله في كيفية خروجه مستخفيا رسالة طويلة، شرح فيها حاله، وهي موجودة في ديوان رسائله،,"Al-Malik al-Adil having proceeded to Egypt, took that country from his nephew al-Afdal, who received in exchange the government of al-Sharqiyah (Iraq and Mesopotamia) and set out for that province. Diaa al-Din did not follow in the train of attendants, because he was afraid of being assassinated by a band of fellows who were waiting for him. He afterwards succeeded in leaving the city under a disguise, and he has given an account of his evasion in a long letter the text of which may be found in the work (diwan) which contains his epistolary correspondence."
وغاب عن مخدومه الملك الأفضل مديدة، ولما استقر الأفضل في سميساط عاد إلى خدمته وأقام عنده مدة ثم فارقه في ذي القعدة من سنة سبع وستمائة، واتصل بخدمة أخيه الملك الظاهر صاحب حلب – المقدم ذكره – فلم يطل مقامه عنده ولا انتظم أمره، وخرج مغضبا وعاد إلى الموصل فلم يستقم حاله، فورد إربل فلم يستقم حاله، فسافر إلى سنجار ثم عاد إلى الموصل,"He stayed away for some time from his master al-Malik al-Afdal and did not return to his service till that prince had established his authority in Sumaisat. He then remained with him till the month of Zu al-Kaada, six hundred and seven (April-May, A. D. one thousand one hundred and eleven), when he passed into the service of al-Malik al-Zahir Ghazi, sovereign of Aleppo and al-Afdal’s brother. Soon after, he left his new master, in a moment of anger, and returned to Mosul, but, being unable to make his way there, he proceeded to Arbela, where he was equally unsuccessful. From that he went to Sinjar and then, again, to Mosul."
واتخذها دار إقامته واستقر، وكتب الإنشاء لصاحبها ناصر الدين محمود ابن الملك القاهر عز الدين مسعود بن نور الدين أرسلان شاه – المقدم ذكره في حرف الهمزة – وأتابكه يومئذ الأمير بدر الدين لؤلؤ أبو الفضائل النوري، وذلك في سنة ثماني عشرة وستمائة.,"Having decided on filing his residence there, he got employed by the governor of that city as a writer of dispatches. This prince, whose names were Nasr al-Din Mahmud, and who was the son of al-Malik al-Kahir Izz al-Din Masud, the son of Nur al-Din Arslan Shah, had then for atabek [guardian) the emir Abu al-Fadail al-Nuri. This took place in the year six hundred and eighteen (A. D. one thousand two hundred and twenty one)."
ولقد ترددت إلى الموصل من إربل أكثر من عشر مرات، وهو مقيم بها، وكنت أود الاجتماع به لآخذ عنه شيئا، ولما كان بينه وبين الوالد، رحمه الله تعالى، من المودة الأكيدة، فلم يتفق ذلك، ثم فارقت بلاد المشرق وانتقلت إلى الشام وأقمت به مقدار عشر سنين، ثم انتقلت إلى الديار المصرية وهو في قيد الحياة، ثم بلغني بعد ذلك خبر وفاته وأنا بالقاهرة، وسيأتي تاريخه في أواخر الترجمة إن شاء الله تعالى.,"I went more than ten times from Arbela to Mosul, where Diaa al-Din was residing, and tried to get introduced to him; because I knew that he had been the intimate friend of my father and I wished to study something under his tuition. I did not, however, succeed in my project. I subsequently left al-Sharqiyah and went to Syria, where I resided about ten years., and then proceeded to Egypt. Diaa al-Din was still living at that time. I afterwards received at Cairo the news of his death."
ولضياء الدين من التصانيف الدالة على غزارة فضله وتحقيق نبله، كتابه الذي سماه المثل السائر في أدب الكاتب والشاعر”، وهو في مجلدين، جمع فيه فأوعب، ولم يترك شيئا يتعلق بفن الكتابة إلا ذكره، ولما فرغ من تصنيفه كتبه الناس عنه،”,"He composed a number of works which prove the eminence of his talent. That which bears the title of Al-Mathal al-Sair fi adab al-Katib wa al-Shair (the Current Proverb, treating of the literary information requisite for prose-writers and poets) forms two volumes and attests the great abilities of the author. In it, he enters into full details and omits nothing which a writer of epistles should know. When he finished it, he read it in public, and allowed it to be written down under his dictation."
فوصل إلى بغداد منه نسخة، فانتدب له الفقيه الأديب عز الدين أبو حامد عبد الحميد بن هبة الله بن محمد بن حسين بن أبي الحديد المدائني، وتصدى لمؤاخذته والرد عليه، وعنته في ذلك، وجمع هذه المؤاخذات في كتاب سماه الفلك الدائر على المثل السائر” فلما أكمله وقف عليه أخوه موفق الدين أبو المعالي أحمد، ويدعى القاسم أيضا،”,"A copy of it having reached Baghdad, the jurisconsult Izz al-Din, who was also a man of letters, undertook to criticize it, to refute the author and to point out his errors. The names of this doctor were Abu Hamid Abd al-Hamid Ibn Hibat Allah Ibn Muhammad Ibn al-Husain Ibn Abi al-Hadid al-Madaini. He collected his strictures into a volume to which he gave the title of Al-Falak al-Dair ala al-Mathal al-Sair (the Revolving Sphere, directed against the Current Proverb). When the work was finished, he sent it to his brother, Muwaffak al-Din Abu al-Maali Ahmad, called also al-Kasim."
"فكتب إلى أخيه المذكور قوله:
المثل السائر يا سيدي… صنفت فيه الفلك الدائرا
لكن هذا فلك دائر… تصير فيه المثل السائرا",and received from him a written answer containing these lines: Sir! you have made on the Current Proverb (a book called) the Revolving Sphere. It is really a revolving sphere which will render your name as well-known as a current proverb.
وكانت ولادة عز الدين المذكور بالمدائن يوم السبت مستهل ذي الحجة سنة ست وثمانين وخمسمائة. وتوفي في بغداد سنة خمس وخمسين وستمائة.,"Izz al-Din [the author of that refutation) was born at al-Madain on Saturday, the first of Zi al-Hijja, five hundred and eighty six (the thirteenth of December, A. D. one thousand one hundred and ninety), and died at Baghdad in the year six hundred and fifty five (A. D. one thousand two hundred and fifty seven)."
وتوفي أخوه موفق الدين المذكور ببغداد، في سنة ست وخمسين وستمائة، بعد أن أخذها التتر بقليل. وكانا فقيهين أدبيين فاضلين، لهما أشعار مليحة. ومولد الموفق المذكور في جمادى الآخرة، وقيل في شهر ربيع الأول، سنة تسعين وخمسمائة بالمدائن.,"His brother, Muwaffak al-Din, died at Baghdad in six hundred and fifty six (A. D. one thousand two hundred and fifty eight), very soon after the taking of that city by the Tartars. Both of them were jurisconsults, men of letters and of talent. They left some good poetry. Muwaffak al-Din was born in the latter Jumada (May-June,) or, according to another statement, in the first Rabi (Feb.-March), A. H. five hundred and ninety (A. D. one thousand one hundred and ninety four), at al-Madain."
وله كتاب الوشي المرقوم في حل المنظوم” وهو مع وجازته في غاية الحسن والإفادة، وله كتاب “المعاني المخترعة في صناعة الإنشاء”، وهو أيضا نهاية في بابه، وله مجموع اختار فيه أبي تمام والبحتري وديك الجن والمتنبي،”,"[Did al-Din, the subject of this notice,) is the author of the book entitled Al-Washi al-Markum fi hall al-Manzum [the flowered silken tissue, treating of (the advantage resulting from) the decomposing of poetry (into prose). This treatise, though concise, is very fine and instructive. He composed also the Kitab al-Maani al-Mukhtaraa (the book of original ideas), in which he treats of the art of prose composition. This is also an excellent work. Another production of his is a selection of poems from the works of Abu Tammam, Abu Obada al-Bohtori, Dik al-Jinn and Abu al-Tayeb al-Mutanabbi."
وهو في مجلد واحد كبير، وحفظه مفيد، وقال أبو البركات ابن المستوفي في تاريخ إربل”: نقلت من خطه، في آخر هذا الكتاب المختار ما مثاله:”,"It forms one large volume and may be learned by heart with great advantage [to the student). Abu al-Barakat Ibn al-Mustaufi says, in his (biographical) History of Arbela: “I found the following verses inscribed, in the hand-writing of Diaa al-Din, at the end of the book which contains his selection [of poetry)."
"تمتع بع علقا نفيسا فإنه اخ… تيار بصير بالأمور حكيم
أطاعته أنواع البلاغة فاهتدى… إلى الشعر من نهج إليه قويم","Employ this treasure really precious; for it is a selection made by a man of prudence and of judgment, to whom all elegancies of style were obedient and who took, at an early age, the right road to poetry.”"
وله أيضا ديوان ترسل في عدة مجلدات والمختار منه في مجلد واحد. ومن جملة رسائله، وكتبه إلى مخدومه وقد سافر في زمن الشتاء والبرد الشديد:  وينهي أنه سار عن الخدمة، وقد ضرب الدجن فيه مضاربه، وأسبل عليه ذوائبه، وجعل كل قرارة حفيرا، وكل ربوة غديرا، وخط كل أرض خطا، وغادر كل جانب شطا،”,"He left also a diwan of epistles, filling a number of volumes, and out of which a choice of letters has been made, forming one volume. An epistle, which he addressed to his sovereign, after having made a journey in the rainy season and during an intense cold, announces to him that the writer had left his service and contains the following passage: “The rain-cloud pitched its tent over the [land) and let its skirts fall down upon it; making every halting-place detestable and changing every hill into a pond. It trenched the soil with furrows, and converted every valley- side into the bank of a river."
كأنه يوازي يد مولانا في شيمة كرمها، والتثاث صوب ديمها، والمملوك يستغفر الله من هذا التمثيل، العاري عن فائدة التحصيل، وفرق بين ما يملأ الوادي بمائه، ومن يملأ النادي بنعمائه،,Methought it wished to rival in copiousness with the bountiful hand of our sovereign and to excel it in the persistence of the torrents which it poured forth. But your humble servant praise God to pardon him for making a comparison so totally devoid of appropriateness; he well knows the difference between that [cloud) which fills the valley with its waters and that [hand] which over-whelms the assembly with its beneficence.’
وليس ما ينبت زهرا يذهبه المصيف، أو تمرا يأكله الخريف، كمن ينبت ثروة تغوث الأعطاف، ويأكل المرتبع والمصطاف، ثم استمر على مسير يقاسي الأرض ووحلها، والسماء ووبلها، ولقد جاد حتى ضجر، وأسرف حتى اتصل بره بالعقوق، وما خاف المملوك لمع البوارق كما خاف لمع البروق، ولم يزل من مواقع قطره في حرب، ومن شدة برده في كرب، والسلام.”,"The plant producing flowers which the (ardent heats of) summer may cause to disappear, or fruit which is consumed by autumn, must not be compared to a prince (whose hand) produces riches sufficient to second his generous intentions and enables the flocks to graze during spring and summer in a fertile pasture-ground. Then [your servant) pursued his journey, suffering from the land and its mud, from the sky and its rain. It [the sky) was [like thy hand) liberal to excess; it continued its donations unremittingly till it fatigued (those who received them) it was so prodigal that its bounty became irksome; and your humble servant now dreads the glittering of swords much less that the flashes of the lightning. During the fall of these showers, he continued battling (against them), and suffered affliction from the intensity of their chillness. Receive my salutation.”"
"ومن وقف على هذا البيت ربما يتشوق على بقية أبيات، وهي قليلة فلا بأس بذكرها، وهي:
بين لوي الجزع ووادي العقيق… من لا إلى السلوان عنه طريق
جان جنى الخلة من ريقه… حلو التثني والثنايا رشيق","The person who casts his eyes on this verse may probably desire to know rest of the poem, and, as the piece is short, I think there will be no harm in giving it. Here it is: Between the sands of al-Jaza and the river of al-Akik dwells a person whose (charms) her lover can never forget. He gathered the plunder of the bee (honey) off the lips of (that maiden) whose motions are so graceful and whose teeth so bright."
"لو لم تكن وجنته جنة… ما أنبتت ذاك العذار الأنيق
ويلاه من برد رضاب له… أشكو إلى العذال منه الحريق
واعجبا يفعل بي في الهوى… ما تفعل الأعداء وهو الصديق
روحي فدى الظبي الذي قده… يفعل فعل السمهري الدقيق","If her forehead were not a paradise, it would not have produced those charming curls. How painfully cool the water of her lips. I shall complain of its poignancy (even) to those who censure me. Strange that in (our mutual) love, she who is my friend should act towards me like an enemy. Let my life be the ransom of that gazelle whose slender waist works the same effect as the pliant lance."
"وقد سبق في ترجمة النفيس القطرسي – في حرف الهمزة – بيت من جملة أبياته الكافية يتضمن هذا المعنى، وهو قوله:
أحرقت يا ثغر الحبي… ب حشاي لما ذقت بردك",In our article on al-Nafis al-Kutrusi we have inserted a piece rhyming in k and containing a verse which offers a similar thought. It is this: O mouth of the beloved thou didst consume my heart when I tasted of thy coolness.
"وأصل هذا المعنى لابن التعاويذي – المقدم ذكره – في بيت من جملة قصيدته النونية المشهورة، وهو:
يذكي الجوى بارد من ثغره شبم… ويوقظ الوجد طرف منه وسنان","But the idea itself originated with Ibn al-Taawizi, who said, in the well-known qasida which rhymes in n: A (liquor) cool and chill from her lips, lights up the ardor (of love), and her languishing eyes kindle desire."
ومن رسائل ضياء الدين ما كتبه عن مخدومه إلى الديوان العزيز من جملة رسالة، وهي: ودولته هي الضاحكة، وإن كان نسبها إلى العباس، فهي خير دولة أخرجت للزمن، كما أن رعاياها خير أمة أخرجت للناس،”,"One of Diaa al-Din’s dispatches, written in the name of his sovereign to the Grand Diwan (al-Diwan al-Aziz, the court of the caliph of Baghdad), contains the following passage: “His (the caliphs) dynasty smiles sweetly, though it derives its name from al-Abbas (the frowner). It is the best dynasty which was ever produced unto (the eye of) time, and thus also its subjects are the best people ever produced unto mortals."
ولم يجعل شعارها من لون الشباب إلا تفاؤلا بأنها لا تهرم، وأنها لا تزال محبوبة من أبكار السعادة بالحب الذي لا يسلى والوصل الذي لا يصرم، وهذا معنى اخترعه الخادم للدولة وشعارها، وهو مما لم تخطه الأقلام صحفها، ولا أجالته الخواطر في أفكارها.”,"For its livery was chosen the color of youth, which augured that the dynasty would never fall into decrepitude and that it would always continue to enjoy the purest gifts of Fortune, the never-fading love (of the people) and their unceasing affection. The thought here expressed for the first time has for its author the humble servant of the dynasty, one always devoted to its colors; never, till now, was it traced on paper by a pen, and never yet did it revolve with other original ideas in the human mind.”"
ولعمري ما أنصف ضياء الدين في دعواه الاختراع لهذا المعنى، وقد سبقه إليه ابن التعاويذي في قصيدته السينية، التي مدح بها الإمام الناصر لدين الله أبا العباس أحمد أول يوم جلس في دست الخلافة، وهو يوم الأحد مستهل ذي القعدة سنة خمس وسبعين وخمسمائة،,"I must, however, declare that Diaa al-Din was wrong in attributing to himself the discovery of this idea, for Ibn al-Taawizi had already expressed it in a poem rhyming in s and containing the praises of the imam (caliph) al-Nasir li-Din Illah Abu al-Abbas Ahmad. He recited it to that prince on the first of Zu al-Kaada, five hundred and seventy five (the twenty ninth of March, A. D. one thousand one hundred and eighty), the day of his instalment on the throne of the caliphate."
"وأول القصيدة:
طاف يسعى بها على الجلاس… كقضيب الأراكة المياس",It begins thus: {The wine) was carried round the company by a cup-bearer {graceful and slender) as the pliant branch of the Arak tree.
"ومنها عند المخلص، وهو المقصود بالذكر هاهنا:
يا نهار المشيب من لي هيها… ت بليل الشبيبة الديماس
حال بيني وبين لهوي وأطرا… بي دهر أحال صبغة راسي
ورأى الغانيات شيبي فأعرض… ن وقلن السواد خير لباس
كيف لا يفضل السواد وقد أضح… ى شعارا على بني العباس","That part of it where the poet brings on the transition offers the passage to which we allude and which we give here: Alas! the day has brightened up my night (hoariness has rendered white my black hair); never again shall I enjoy the gloomy night of youth! A time came which changed the tint of my hair and interposed between me and joyful sports. The young girls, on seeing my white hair, turn away and say: “Black is best of raiment; why should it not have the preference, since it is the livery of the sons of al-Abbas?”"
ولا شك أن ضياء الدين زاد على هذا المعنى، لكن ابن التعاويذي هو الذي فتح الباب وأوضح السبيل، فسهل على ضياء الدين سلوكه.,"Diaa al-Din certainly added to the idea, but it was Ibn al-Taawizi who opened the gate and cleared the way; so the other had no difficulty in following the road."
وله في وصف المسلوبين من جملة كتاب يتضمن البشرى بهزيمة الكفار وهو: فسلبوا وعاضتهم الدماء عن اللباس، فهم في صورة عار وزيهم زي كاس، وما أسرع ما خيط لهم لباسها المحمر، غير أنه لم يجب عليهم ولم يزر،”,"A letter in which Diaa al-Din announces the defeat of the infidels [the crusaders?) contains the following description of those who were stripped (by the victors): “They were stripped and, in exchange for their garments, they obtained a raiment of blood. They appeared in the form of naked men, yet their attire was that of people who are dressed. How quickly was sewn for them scarlet clothing; and yet it made no folds upon them and had no need of buttons!"
وما لبسوه حتى لبس الإسلام شعار النصر، الباقي على الدهر، وهو شعار نسجه السنان الخارق، لا الصنع الحاذق، ولم يغب عن لابسه إلا ريثما غابت البيض في الطلى والهام، وألف الطعن بين ألف الخط واللام.,"They received not this dress till Islamism had put on the livery of victory always to endure. “(Their dress) was woven by the cutting blades of lances, not by the skill of the artisan; and those who were to wear it had only to wait till the swords entered into the heads and the necks, and till the spear, straight as the letter alif, encountered the coats of mail."
"وأول هذا الفضل مأخوذ من قول البحتري:
سلبوا وأشرقت الدماء عليهم… محمرة فكأنهم لم يسلبوا","The idea expressed in the beginning of the passage just mentioned is borrowed from this verse of al-Bohtori: They were stripped but the blood, shining on their bodies with a scarlet hue, made them appear as if they were clothed."
وله رسالة يصف فيها الديار المصرية، وهي طويلة، ومن جملتها فصل صفة نيلها وقت زيادته، وهو معنى بديع غريب، ولم أقف لغيره على أسلوبه، وهو قوله: وعذب رضابه فضاهى جنى النحل، واحمر صفيحة فعملت أنه قد قتل المحل”.”,"Diaa al-Din has given a description of Egypt in a long epistle which contains a passage on the swelling of the Nile. The idea which he there enounces and the terms in which he expresses it are quite novel, having never occurred to any other person. Here is what he says: “Sweet in its waters, like the gatherings of the bee; red in its face, so I knew it had slain sterility.”"
"وهذا المعنى نهاية في الحسن، ثم إني وجدت هذا المعنى لبعض العرب، وقد أخذ ضياء الدين منه، وهو قوله:
لله قلب ما يزال يروعه… برق الغمامة منجدا أو مغورا
ما احمر في الليل البهيم صفيحه… متجردا إلا وقد قتل الكرى","I have since discovered that this highly beautiful thought was borrowed from an Arab (of the desert) who composed a piece of verse which I here give: Pity a heart ever appalled by the lightnings of the cloud, as that cloud passes towards the mountain or over the valley. When its uncovered face appeared red through the murky night, I knew well) that it had murdered sleep.”"
"ولقد أحسن في أخذه وتلطف في نقله إلى هذا المعنى، ومثله قول عبد الله ابن المعتز المقدم ذكره في غلام أرمد:
قالوا اشتكت عينه فقلت لهم:… من كثرة القتل مسها الوصب
حمرتها من دماء من قتلت… والدم في النصل شاهد عجب","Diaa al-Din was quite right in taking this idea for himself; having employed it very skillfully in the passage before us. The same thought is found in a verse composed by Abd Allah Ibn al-Motazz on a maiden who had sore eyes: People said: Her eyes complain (of what they suffer), and I replied: That ailment comes from having slain so many (lovers); their redness is the blood of her victims, and blood on the edge of a weapon is an excellent witness (against one who is accused)."
وله كل معنى مليح في الترسل، وكان يعارض القاضي الفاضل في رسائله، فإذا أنشأ رسالة أنشأ مثلها، وكان بينهما مكاتبات ومجاوبات، ولم يكن له في النظم شيء حسن، وسأذكر منه أنموذجا:,"The epistles of Diaa al-Din abound in beauties. He used to contend with al-Kadi al-Fadil in this species of composition: when the latter drew up an epistle, he indited another on the same subject. They kept up a correspondence, one with the other, and had frequent conferences (on literary matters). He had no great talent for poetry, and, a proof, I may cite the following verse."
"ثلاثة تعطي الفرح… كأس وكوب وقدح
ما ذبح الزق لها… إلا وللهم ذبح","Three things give joy: a cup, a bowl and a goblet. When the wine-skin is pierced for them, it is pierced for (the dispelling of) care."
"وكان كثيرا ما بنشد:
قلب كفاه من الصبابة أنه… لبى دعاء الظاعنين وما دعي
ومن الظنون الفاسدات توهم… بعد اليقين بقاؤه في أضلعي","He often recited the following verses of Omarat al-Yamani: This heart {of mine) was sufficiently enamored to obey the call of those {friends) who were setting out for a distant land, and not call {on me to detain it). It was certainly a false idea of mine to suppose that, after their departure, it would still remain within my, ribs."
"وهذان البيتان من جملة أبيات للفقيه عمارة اليمني – المقدم ذكره.
ومحاسنه كثيرة، وقد طال الشرح.","His productions abound in beauties, but we have spoken long enough on the subject,"
وذكره أبو البركات ابن المستوفي في تاريخ إربل” وبالغ في الثناء عليه وقال: ورد إربل في شهر ربيع الأول سنة إحدى عشرة وستمائة، وكانت ولادته بجزيرة ابن عمر في يوم الخميس العشرين من شعبان سنة ثمان وخمسين وخمسمائة؛”,"Ibn al-Mustaufi mentions him, with high commendation, in the History of Arbela. He arrived at Arbela, says this author, in the month of the first Rabi, six hundred and eleven (July-August, A. D. one thousand two hundred and fourteen). He was born in al-Jazira (upper Mesopotamia) in the mouth of Shaaban, five hundred and fifty eight (July-August, A. D. one thousand one hundred and sixty three)."
وتوفي في إحدى الجماديين سنة سبع وثلاثين وستمائة، ببغداد، وقد توجه إليها رسولا من جهة صاحب الموصل، وصلي عليه من الغد بجامع القصر ودفن بمقابر قريش في الجانب الغربي بمشهد موسى بن جعفر، رضي الله عنهما.,"and he died in one of the two months of Jumada, six hundred and thirty seven (Dec.-Jan. A. D. one thousand two hundred and thirty nine or one thousand two hundred and forty) at Baghdad, whither he had been sent on a mission by the sovereign of Mosul. The funeral service was said over him the next morning, in the mosque of the citadel (Jami al-Kasr) and he was buried near the mausoleum of Musa Ibn Jaafar, which monument is situated in the Quraish cemetery, on the west hank (of the Tigris).”"
قال أبو عبد الله محمد بن النجار البغدادي في تاريخ بغداد”: توفي يوم الاثنين التاسع والعشرين من شهر ربيع الآخر من السنة، وهو أخبر، لأنه صاحب هذا الفن، وقد مات عندهم.”,"Abu Abd Allah Muhammad Ibn al-Najjar states, in his History of Baghdad, that Diaa al-Din’s death took place on Monday, the twenty ninth of the latter Rabi (the twenty eighth of November), of the above mentioned year (one thousand two hundred and thirty nine); and this writer must have known the fact better than any other person, because he cultivated specially this branch of knowledge (biography) and because he (Diaa al-Din) died among them (the inhabitants of Baghdad)."
وقد تقدم ذكر أخويه: مجد الدين أبي السعادات المبارك، وأبي الحسن علي الملقب عز الدين، وكان الأخوة الثلاثة فضلاء نجباء رؤساء، لكل واحد منهم تصانيف نافعة، رحمهم الله تعالى.,"We have already spoken of his two brothers Majd al-Din Abu al-Saadat Al-Mubarak, and Izz al-Din Abu al-Hasan Ali. All three were men of talent, merit and eminence, and each of them composed some instructive works."
وكان لضياء الدين المذكور ولد نبيه له النظم والنثر الحسن، وصنف عدة تصانيف نافعة من مجاميع وغيرها، ورأيت له مجموعا جمعه للملك الأشرف ابن الملك العادل بن أيوب، وأحسن فيه وذكر فيه جملة من نظمه ونثره ورسائل أبيه،,"Diaa al-Din had a son of great abilities, who wrote very well both in prose and in verse, and composed a number of works, such as compilations, etc. I met with one of these treatises; the author had drawn it up for al-Malik al-Ashraf, the son of al- Malik al-Adil Ibn Ayyub, and, in it, he displayed the highest talent. It contained a great quantity of pieces in prose and verse, composed by himself, and a number of his father’s epistles."
ومولده بالموصل في شهر رمضان سنة خمس وثمانين وخمسمائة، وتوفي بكرة نهار الاثنين ثاني جمادى الأولى سنة اثنين وعشرين وستمائة، واسمه محمد، ولقبه الشرف، رحمه الله تعالى.,"He was born at Mosul in the month of Ramadan, five hundred and eighty five (Oct.- Nov. A. D. one thousand one hundred and eighty nine), and he died there on Monday naming, the eighth of the first Jumada, six hundred and twenty two (the eighteenth of May, A. D. one thousand two hundred and twenty five). His name was Muhammad and his title al-Sharaf (Sharaf al-Din, nobleness of religion)."
النضر بن شميل,AL-NADR IBN SHUMAIL
أبو الحسن النضر بن شميل بن خرشة بن يزيد بن كلثوم بن عبدة بن زهير السكب، الشاعر، ابن عروة بن حليمة بن حجر خزاعي بن مازن ابن مالك بن عمرو بن تميم، التميمي المازني النحوي البصري؛ كان عالما بفنون من العلم,"Abu al-Hasan al-Nadr, the son of Shumail, the son of Kharasha, the son of Yazid, the son of Kulthum, the son of Abda, the son of Zuhair al-Sakb, the poet, the son of Orwa, the son of Halima, the son of Hujr, the son of Khuzai, the sori of Mazin, the son of Malik, the son of Amr, the son of Tamsra, was surnamed al-Tamimi al-Mazini. This grammarian, who was a native of Basra, possessed extensive information in various branches of knowledge."
صدوقا ثقة، صاحب غريب وفقه وشعر ومعرفة بأيام العرب ورواية الحديث، وهو من أصحاب الخليل بن أحمد؛ ذكره أبو عبيدة في كتاب مثالب أهل البصرة” فقال:”,"He was veracious and trustworthy, a perfect master of Arabic jurisprudence and poetry, well acquainted with [the accounts handed down’ concerning) the battle-days of the (ancient) Arabs, and a relator of traditions (respecting Muhammad). He was one of al-Khalil Ibn Ahmad’s pupils. Abu Obaida mentions him in the Kitab mathalib ahl al-Basra [treatise on the ignoble acts of the people of Basra) and relates as follows."
ضاقت المعيشة على النضر بن شميل البصري بالبصرة فخرج يريد خراسان، فشيعه من أهل البصرة نحو من ثلاثة آلاف رجل، ما فيهم إلا محدث أو نحوي أو لغوي أو عروضي أو أخباري، فلما صار بالمربد جلس فقال:,"“Al-Nadr Ibn Shumail, when at Basra, fell into straitened circumstances and left the place, with the intention of going to Khorasan. The people of Basra, to the number of about three thousand persons, escorted him out of the city; and ‘ not a man of them but was either a traditionist, or a grammarian, or a philologer, or a prosodion, or a historian. When he reached the Mirbad. he sat down and said."
يا أهل البصرة، يعز علي فراقكم، ووالله لو وجدت كل يوم كيلجة باقلى ما فارقتكم، قال: فلم يكن أحدا فيهم يتكلف له ذلك، فسار حتى وصل خراسان فأفاد بها مالا عظيما، وكانت إقامته بمرو. وقد سبق في أخبار القاضي عند الوهاب المالكي نظير هذه الحكاية لما خرج من بغداد.,"People of Basra! it is painful for me to quit you, and, by Allah! if I could have found there every day a handful of potherbs, ‘I would not have left you.’ Not one of the assembly offered to provide him with the pittance he required. Having arrived in Khorasan, he settled at Marw and acquired great wealth.” In our article on Abd al-Wahhab al-Maliki will be found a similar discourse, pronounced by that kadi on leaving Baghdad."
وسمع بن هشام بن عروة وإسماعيل بن أبي خالد وحميد الطويل وعبد الله ابن عون وهشام بن حسان وغيرهم من التابعين، وروى عنه يحيى بن معين وعلي ابن المديني وكل من أدركه من أئمة عصره، ودخل نيسابور غير مرة وأقام بها رمانا وسمع منه أهلها.,"AlNadr heard traditions from [the lips of) Hicham Ibn Orwa, Ismail Ibn Abi Khalid, Hamid al-Tawil, Abd Allah Ibn Aun, Hicham Ibn Hassan and other Tabis [disciples of Muhammad’s companions). Traditions were given on his authority by Yahya Ibn Main, Ali Ibn al-Madini and other imams who had an opportunity of meeting him. He visited Naisapur more than once, resided there for some time and taught (traditions) to the inhabitants."
وله مع المأمون بن هارون الرشيد لما كان مقيما بمرو حكايات ونوادر، لأنه كان يجالسه، فمن ذلك ما حكاه الحريري في كتاب درة الغواص في أوهام الخواص” في قوله: ويقولون هو سداد من عوز، فيلحنون في فتح السين، والصواب أن يقال بالكسر:”,"Some curious stories and anecdotes are related of what passed between him and al-Mamun, the son of Harun al-Rashid, to whose social parties, at Marw, he was frequently admitted. Al-Hariri has inserted one of them in his Durrat al-Ghawwas, where he says: “Some people employ the expression: [such a thing is) a plug (sadad) to keep out poverty, but they make a mistake, because the correct pronunciation is sidad."
وقد جاء في أخبار النحويين أن النضر بن شميل المازني استفاد بإفادة هذا الحرف ثمانين ألف درهم، وساق خبره، وذكر إسنادا انتهى فيه إلى محمد بن ناصح الأهوازي قال: حدثني النضر بن شميل قال: كنت أدخل على المأمون في سمره، فدخلت ذات ليلة وعلي ثوب مرقوع،,"It is stated in the histories of (celebrated) grammarians, that al-Nadr Ibn Shumail gained eighty thousand dirhems (two thousand pounds sterling) by teaching the right pronunciation of the word.” He then gives the anecdote and commences by an isnad which reaches up to Muhammad Ibn Nasih al-Ahwazi who related as follows: “Al-Nadr Ibn Shumail said to me: I used to attend al-Mamun’s conversation parties and, one evening, I went there in a patched cloak."
فقال: يا نضر، ما هذا التقشف حتى تدخل على أمير المؤمنين في هذه الخلقان قلت: يا أمير المؤمنين، أنا شيخ ضعيف وحر مرو شديد، فأتبرد بهذه الخلقان، قال: لا، ولكنك قشف، ثم أجرينا الحديث، فأجرى هو ذكر النساء,"He [remarked this and) said: What is the meaning of such slovenliness? how dare you appear before the Commander of the faithful in so shabby a dress?’ I answered: ‘Commander of the faithful!’ I am a feeble old man, and the heat in Marw is very great; so I wear this dress to keep myself cool! ‘Not so!’ replied the caliph, ‘you are really a sloven.’ We then got up a conversation in which he brought on the subject of women"
فقال: حدثنا هشيم عن مجالد عن الشعبي عن ابن عباس رضي الله عنهما قال، قال رسول الله صلى الله عليه وسلم:  إذا تزوج الرجل المرأة لدينها وجمالها كان فيه سداد من عوز ” فأورده بفتح السين،”,"and said: Hushaim informed me that Mujalid had mentioned to him that al-Shaabi had told him that he heard Ibn Abbas relate as follows: The Apostle of God said: “When a man marries a woman for her piety and beauty, that is a stopper (sdad) to keep out poverty.’ In relating this tradition, the caliph gave to the word sdad the pronunciation of sadad."
قال: فقلت صدق يا أمير المؤمنين هشيم، حدثنا عوف بن أبي جميلة عن الحسن عن علي بن أبي طالب رضوان الله عليه قال قال رسول الله صلى الله عليه وسلم “إذا تزوج الرجل المرأة لدينها وجمالها كان فيها سداد من عوز” قال: وكان المأمون متكئا فاستوى جالسا ، وقال: يا نضر، كيف قلت سداد لأن السداد ها هنا لحن”,"On this I said: ‘Commander of the faithful!’ “Hushaim would have spoken truly, had he said: ‘It was related to me by Auf Ibn Abi Jamila, on the authority of al-Hasan, the son of Ali Ibn Abi Talib, that the Apostle of God had spoken thus: When a man marries a woman for her piety and beauty, she is a stopper (sided) to keep out poverty. Al-Mamun was then reclining on a sofa, bull, on hearing my words, he sat up and asked me why I said sidad.’ I replied: Because sadad, in this tradition, is a fault."
قال: أو تلحنني قلت: إنما لحن هشيم وكان لحانة فتبع أمير المؤمنين لفظه، قال فما الفرق بينهما قلت: السداد، بالفتح، القصد في الدين والسبيل، والسداد، بالكسر، البلغة، وكل ما سددت به شيئا فهو سداد، قال: أو تعرف العرب ذلك قلت: نعم،,"Do you mean to say,’ said Use, that have made the fault?’ I answered: do not; but Hushaim made it, for he was a very incorrect speaker (lahhana), and the Commander of the faithful followed what he said.’ He then asked me what was the difference between the two words, and answered: Sadad means the good direction and the right road, in speaking of religion, but sidad means whatever suffices to support life, and everything which serves as a stoppage to another, ‘ Do the Arabs (of the desert) know this distinction?’ said he. They do said here."
"هذا العرجي يقول:
أضاعوني وأي فتى أضاعوا… ليوم كريهة وسداد ثغر","for instance, is a verse by al-Arji: ‘‘They allowed me to perish and what a man have they left to perish! (one who could have served them well) in a day of terror or in the defense (sidad) of a breach.”"
فقال المأمون: قبح الله من لا أدب له، وأطرق مليا ثم قال: ما مالك يا نضر قلت: أريضة لي بمرو أتصاببها وأتمززها ، قال: أفلا نفيدك مالا معها قلت: إني إلى ذلك لمحتاج، قال: فأخذ القرطاس وأنا لا أدري ما يكتب.,"On this al-Mamun exclaimed: God’s curse on fellows who have no education.’ He then remained with down-cast eyes, till at length he said: What property (mol) do you possess?’ I replied: have, at Marw, a little piece of‘ land, and its feeble draining (produce) l drink (atasabbha) and suck up.’ Shall I add” said he, to what you have.’ answered: Of that stand greatly in needy He then took a piece of paper and wrote on it I knew not what."
ثم قال: كيف يقول إذا أمرت أن يترب قلت: أتربه، فهو ماذا، قلت: مترب، قال: فمن الطين قلت: طنه، قال: فهو ماذا قلت: مطين،,"Where he had done, he said: When you make use of the verb atraba [to cover with earth or with wealth), how do you say? replied: Otribhu (cover him with earth}.’ ‘Then’ said he, how do you designate the person so covered?’ i answered: ‘He is mutrab.’ ‘And continued he, if you made use of (the verb derived from) tin (clay) how would you say in the imperative? ‘ To this I answered: tinhu [lute or cement him).’ And’ said he, the person thus cemented, how would you designate him?’ I should employ (the participle) matin."
هذه أحسن من الأولى، ثم قال: يا غلام، أتربه وطنه، ثم صلى بنا العشاء وقال لخادمه: تبلغ معه إلى الفضل بن سهل؛ قال: فلما قرأ الفضل الكتاب قال: يا نضر، إن أمير المؤمنين قد أمر لك بخمسين ألف درهم، فما كان السبب فيه فأخبرته ولم أكذبه، فقال: لحنت أمير المؤمنين,"On this, he said: ‘Better and better! page! earth Mm and cement him.’ He then recited the evening prayer at the head of the assembly and, when he had finished, he said to his attendant: ‘Take [this letter) and conduct him to al-Fadl Ibn Sahl.’ When al-Fadl read the paper, he said to me: tell me, “Nadr! why has the Commander of the faithful ordered you, fifty thousand dirhems?’ informed him of what had passed and disguised nothing. Then said he, you reproved the Commander of the faithful for making a fault of pronunciation."
"والبيت الذي استشهد به هو لعبد الله بن عمرو بن عثمان بن عفان الأموي العرجي الشاعر المشهور، وهو من جملة أبيات له، وهي هذه الأبيات:
أضاعوني وأي فتى أضاعوا… ليوم كريهة وسداد ثغر
وصبر عنه معترك المنايا … وقد شرعت أسنتها لنحري","The verse given as an example in the preceding recital was composed by Abd Allah, the son of Amr and the grand-son of [the caliph) Othman Ibn Affan. He was celebrated as a poet and had received the surname of al-Arji. Here is the piece to which it belongs: They have allowed me perish, and what a man have they left to perish! (one who could have served them well) in a day of terror or in the defense of a breach (one so) firm in desperate conflicts when the lance of death was levelled at his throat!"
"أجرر في الجوامع كل يوم… فيا الله مظلمتي وقسري
كأني لم أكن فيهم وسيطا… ولم تك نسبتي في آل عمرو
عسى الملك المجيب لمن دعاه… سينجيني فيعلم كيف شكري
فأجزي بالكرامة أهل ودي… وأجزي بالضغائن أهل وتري","I am dragged every day through assembled multitudes; O God! what oppression and violence I undergo! (Now I am) as if I had never been the noblest pearl of their assemblies and as if I did not belong to the family of Amr. Perhaps the sovereign Lord, who hearkens to the prayers of his petitioners, may deliver me from bondage; then people shall know my gratitude; those who loved me I shall requite with honors, and those who hated me shall feel my indignation."
وكان سبب عمله هذه الأبيات أن محمد بن هشام بن إسماعيل المخزومي خال هشام بن عبد الملك لما كان والي مكة حبس العرجي المذكور لأنه كان يشبب بأمه جيداء، وهي من بني الحارث بن كعب،,"The reason of his composing these verses was, that when Muhammad Ibn Hisham Ibn Ismail al-Makhzumi, [the caliph) Hisham Ibn Abd al-Malik’s maternal uncle, was governor of Mecca, he cast al-Arji into prison; [meaning thus) to avenge the honor of his mother al-Jidaa, who belonged to the family of al-Harith Ibn Kaab and on whom the poet had composed some amatory verses."
ولم يكن ذلك لمحبته إياها، بل يفضح ولدها المذكور، وأقام في حبسه تسع سنين، ثم مات فيه بعد أن ضربه بالسياط وسهره بالأسواق، فعمل هذه الأبيات في السجن.,"It was not through love that al-Arji had done so, hut merely to bring her son to shame. He remained in prison nine years and died there, after having been beaten with whips by al- Makhzumi’s order and paraded ignominiously through the market-places. He composed these verses when in prison."
وقد خرجنا عن المقصود، ونرجع أن آن إلى تتمة أخبار النضر بن شميل. فمن ذلك ما حكاه الحريري درة الغواص” أيضا في أوائل الكتاب في قوله: ويقولون للمريض: مسح الله ما بك، بالسين، والصواب فيه مصح، بالصاد، فقال:”,"But we have digressed from our subject, so, let us return to it, and complete our account of alNadr Ibn Shumail. Another anecdote concerning him is related by al-Hariri, in the Durrat al-Ghawwas, towards the beginning of the work; he says: “Some people, when speaking to a sick man, make use of the expression: May God remove (masah), your ailment."
ويحكى أن النضر بن شميل المزني مرض فدخل عليه قوم يعودونه، فقال: له رجل منهم يكنى أبا صالح: مسح الله ما بك، فقال: لا تقل مسح بالسين ولكن قل مصح بالصاد، أي أذهبه وفرقه، أما سمعت قول الأعشى:,"It is related that alNadr Ibn Shumail, being unwell, received visits of condolence from a number of people, and one of them, surnamed Abu Salih, addressed him in the above-mentioned terms. Al-Nadr replied: ‘Do not say masah with a sin, but say massah with a sad, which word signifies to remove, to disperse. Have you not heard this verse of al-Aasha."
وإذا ما الخمر فيها أزبدت… أفل الإزباد فيها ومصح فقال له الرجل: إن السين قد تبدل من الصاد، كما يقال الصراط والسراط، وسقر وصقر، فقال: له النضر: فإذا أنت أبو سالح؛ ويشبه هذه النادرة ما حكي أيضا: أن بغض الأدباء جوز بحضرة الوزير أبي الحسن بن الفرات: أن تقام السين مقلم الصاد في كل موضع،,"“As often as the wine frothed in the (cup), the froth went off and disappeared! “The man answered: ‘Sin may be sometimes employed instead of sad, as takes place in the words sirat (road) and sakar (hell).’ To this al-Nadr replied: Then your name is Abd Salih.’ Another anecdote of a similar cast is related of a literary man who maintained, in the presence of the vizir Abu al-Hasan Ibn al-Furat that it was allowable to substitute the sin for the sad in every case."
فقال له الوزير: أتقرأ  جنات عدن يدخلونها ومن صلح من آبائهم وأزواجهم وذرياتهم” “الرعد:23″ أم من سلح فخجل الرجل وانقطع؛ انتهى كلام الحريري.”,"On this, the vizir said to him: ‘In reading this verse The gardens of eternal abode, into which they shall enter, with those of their ancestors, wives and offspring who were virtuous (salah) do you pronounce this word with a sad or a. sin?’ The man blushed with confusion and uttered not a word.” End of al-Hariri’s remarks."
قلت أنا: والذي ذكره أرباب اللغة في جواز إبدال الصاد من السين: أن كل كلمة فيها سين، وجاء بعدها أحد الحروف الأربعة – وهي الطاء والخاء والغين والفاء – فيجوز إبدال السين بالصاد، فنقول في السراط” الصراط، وفي “سخر لكم” صخر، وفي “مسغبة” مصغبة، وفي “سيقل” صيقل، وقس على هذا كله.”,"I may here state that the ablest philologers allow the substitution of sad for sin in every word wherein the sin is followed by one of these four letters: taa, khaa, ghain and kaf. You may therefore say ssirat for sirat, sakhara lakum for sakhara lakum, masghaba for masghaba, ssaikal for saikal. Take these as examples of a general rule."
ولم أر في شيء من كتب اللغة من ذكر هذا وحكى فيه خلافا، سوى الجوهري في كتاب الصحاح” في لفظة صدغ ، فإنه قال: وربما قالوا السدغ بالسين، قال قطرب محمد بن المستنير: إن قوما من بني تميم يقال لهم بلعنبر يقلبون السين صادا عند أربعة أحرف، الطاء والقاف ولغين والخاء، إذا كن بعد السين، ولا يبالي أثانية كانت أم ثالثة أم رابعة، بعد أن تكون بعدها،”,"In the philological works which l have consulted l never met with any observation to the contrary, except in the Sahah of al Jauhari, under the root where the author says: “Kutrub Muhammad Ibn al-Mustanir mentions that the family of Bel-Anbar (Ibn al-Anbar), a branch of the tribe of Tamim, change the sin into sad when it is followed by any one of these four letters: taa, kaf, ghain and khaa, no matter if one, or two, or three letters intervene."
يقولون: سراط وصراط، وبسطة وبصطة، سيقل صيقل، وسرقت وصرقت، ومسغبة مصغبة، ومسدغة ومصدغة، وسخر لكم، وصخر لكم، والسخب والصخب؛ انتهى كلامه في هذا الفصل. وأخبار النضر كثيرة، والاختصار أولى.,"They say sirat for sirat, bassta for basta, ssaikal for saikal, ssarakt for sarakt, massghaba for masghaba, missdagha for misdagha, ssakhara lakum for sakhara lakum, and ssakhub for sakhab.” End of al-Jauhari’s remarks on this subject. Numerous anecdotes might be related of alNadr, but concision is to be preferred."
وله تصانيف كثيرة، فمن ذلك: كتاب في الأجناس على مثال الغريب” وسماه: “كتاب الصفات”. قال علي بن الكوفي: الجزء الأول منه يحتوي على خلق الإنسان والجود والكرم وصفات النساء. والجزء الثاني يحتوي الأخبية والبيوت وصفة الجبال والشعاب.”,"He left a great number of works one of which was on the subject of species (al-Ajnas) and similar to the Gharib; he entitled it Kitab al-Sifat (book of descriptions). According to Ali Ibn al-Kufi, the first volume treated of the human frame, beneficence, generosity and the qualities of women; the second volume treated of tents, dwellings, mountains and valleys."
والجزء الثالث يحتوي على الإبل فقط والجزء الرابع يحتوي على الغنم والطير والشمس والقمر والليل والنهار والألبان والكمأة والآبار والحياض والأرشية والدلاء وصفة الخمر. والجزء الخامس يحتوي على الزرع والكرم والعنب وأسماء البقول والأشجار والرياح والسحاب والأمطار.,"the third was wholly devoted to camels; the fourth to sheep, birds, the sun and moon, rivers, the various kinds of milk, truffles (of the desert), wells, cisterns, well-ropes, buckets and descriptions of wine; the fifth contained (passages of poems respecting) corn-fields, the vine, grapes, the names of potherbs and of trees, winds, clouds and rain."
وله كتاب السلاح”، وكتاب “خلق الفرس” وكتب “الأنواء” وكتاب “المعاني” وكتاب “غريب الحديث” وكتاب “المصادر” وكتاب “المدخل إلى كتاب العين للخليل بن أحمد”، وغير من التصانيف.”,"His other works were the Kitab al-Silah (on weapons), the Kitab khilk al-Faras (on the frame of the horse), the Kitab al-Anwaa (on the lunar mansions), the Kitab al-Maani (on rhetorical figures?), the Kitab Gharib al-Hadith (on unusual words occurring in the traditions), the Kitab al-Masadir (on verbal nouns?), the Kitab al-Mudkhil, meant as an introduction to (the study of) al-Khalil Ibn Ahmad’s Kitab al-Airi."
وتوفي في ساخ ذي الحجة سنة أربع ومائتين، وقيل في أولها، وقيل سنة ثلاث ومائتين بمدينة مرو من بلاد خراسان، وبها ولد، ونشأ بالبصرة فلذالك نسب إليها، رحمه الله تعالى.,"Al-Nadr died on the last day of Zi al-Hijja, two hundred and four; some say, on the first day of that month, and some place his death in the year two hundred and three. He died at Marw, a town of Khorasan, which was also his birth-place. He was brought up at Basra and received, for that reason, the surname of al-Basri."
"والنضر: بفتح النون وسكون الضاد المعجمة وبعدها راء.
وشميل: بضم الشين المعجمة وفتح الميم وسكون الياء المثناة من تحتها وبعدها لام.
وخرشة: بفتح الخاء المعجمة والراء والشين المعجمة.
وكلثوم: بضم الكاف والثاء المثلثة وبينهما لام ساكنة.
وعبدة: بفتح العين والدال المهملة وبينهما باء موحدة وهاء ساكنة.
والسكب: بفتح السين المهملة وسكون الكاف وبعدها باء موحدة،","Nadr, Shumail, Kharasha, Kulthum, Abda and al-Sakb, are to be pronounced as here indicated."
وحليمة: بفتح الحاء المهملة وكسر اللام وسكون الياء المثناة من تحتها وقال ابن الجوزي في كتاب الألقاب” في ترجمة السكب: هو زهير بن عروة بن جلهمة، والله أعلم بالصواب.”,"Halima has for vowels an A and an I. Ibn al-Jauzi says in his Kitab al-Alkab (book of surnames), in the article Sakb: “That person’s real name was Zuhair, the son of Orwa, the son of Julhuma.” God knows best which of us is in the right!"
وجلهمة: بضم الجيم والهاء وبينهما لام ساكنة، وهو في أصل: اسم لجنب الوادي، يقال له: جلهمة، وجلهة: بفتح الجيم والهاء بغير ميم، وبه سمي الرجل.,"Julhuma, as here written, designated originally the side of the valley called Julhama or Jalhama, and then became a proper name for men."
وحجر: بضم الحاء المهملة وبعدها جيم ساكنة ثم راء. وخزاعي: بضم الخاء المعجمة وفتح الزاي وبعد الألف عين مهملة مكسورة ثم ياء مشدودة تشبه ياء النسب. والباقي معروف فلا حاجة إلى ضبطه.,Hujr takes a u for its vowel Khuzai (as a proper name) is similar to the ethnic adjective (which signifies belonging to the tribe of Khuzaa). The remainder of the names (in the genealogy) are so well known that it is needless to fix their orthography.
الإمام أبو حنيفة,THE IMAM ABU HANIFA
أبو حنيفة النعمان بن ثابت بن زوطى بن ماه الفقيه الكوفي، مولى تيم الله ابن ثعلبة، وهو من رهط حمزة الزيات؛ كان خزازا يبيع الخز، وجده زوطى من أهل كابل، وقيل بابل، وقيل من أهل الأنبار، وقيل من أهل نسا، وقيل من أهل ترمذ، وهو الذي مسه الرق فأعتق، وولد ثابت على الإسلام.,"The imam and jurisconsult, Abu Hanifa al-Noman, the son of Thabit, the son of Zuta, the son of Mah, was a native of Kufa and a client, by enfranchisement, to the tribe of Taim Allah Ibn Thalaba. He belonged to the same family as Hamza al-Zaiyat, and was a dealer in silk thread. His grandfather, Zuta, was a native of Kabul, or, as some say, an inhabitant of Babel; but, according to other accounts, he was a native of al-Anbar, or of Nasa, or of Tirmiz. It was he who was enslaved (by the Muslim conquerors), and afterwards obtained his liberty. His son, Thabit, was born a Muslim."
وقال إسماعيل بن حماد بن أبي حنيفة: أنا إسماعيل بن حماد بن النعمان بن ثابت بن النعمان بن المرزبان، من أبناء فارس من الأحرار، والله ما وقع علينا رق قط.,"Ismail, the son of Hammad and the grandson of Abu Hanifa, made the following statement: “I am Ismail, the son of Hammad, the son of al-Noman, the son of Thabit, the son of al-Noman, the son of al-Marzuban who belonged to a noble family of Persia. God never laid upon us the yoke of slavery."
ولد جدي سنة ثمانين، وذهب ثابت إلى علي بن أبي طالب، رضي الله عنه، وهو صغير، فدعا له بالبركة فيه وفي ذريته، ونحن نرجو أن يكون الله تعالى قد استجاب ذلك لعلي فينا،,"My grandfather was born in the year eighty (A. D. six hundred and ninety nine or seven hundred). Ali (the son-in-law of Muhammad), to whom Thabit went when a boy, invoked upon him and his posterity the benediction of God; and we hope that, on Ali’s account, the Almighty will continue to grant us that favor!"
والنعمان بن المرزبان أبو ثابت هو الذي أهدى لعلي بن أبي طالب، رضي الله عنه، الفالوذج في المهرجان النيروز ، فقال: مهرجونا كل يوم، هكذا قال الخطيب في تاريخه، والله تعالى أعلم.,"AlNoman, the son of al-Marzuban and the father of Thabit, was he who, on the day of the autumnal equinox (Mihrijan), presented the almond cake to Ali, who said: ‘May our Mihrijaun be every day like this.’ So it is related by the Khatib, in his History (of Baghdad), but God only knows (if the statement be true)."
وأدرك أبو حنيفة أربعة من الصحابة، رضوان الله عليهم وهم: أنس بن مالك وعبد الله بن أبي أوفى بالكوفة، وسهل بن سعد الساعدي بالمدينة، وأبو الطفيل عامر بن واثلة بكمة، ولم يلق أحدا منهم ولا أخذ عنه، وأصحابه يقولون: لقي جماعة من الصحابة وروى عنهم، ولم يثبت ذلك عند أهل النقل.,"Abu Hanifa was born so far back that he might have met with four of the Prophet’s companions, namely: Anas Ibn Malik, Abd Allah Ibn Abi Aufa, who resided at Kufa, Sahl Ibn Saad al-Saidi at Medina, and Abu al-Tufail Amir Ibn Wathila, at Mecca; but he never saw them nor obtained from any of them Traditions respecting the Prophet. His disciples, however, say that he met with a number of the Companions and delivered traditional information on their authority; but, for doctors learned in the science of Traditions, this statement does not appear well supported."
وذكر الخطيب في تاريخ بغداد” أنه رأى أنس بن مالك، رضي الله عنه. وأخذ الفقه عن حماد بن أبي سليمان وسمع عطاء بن أبي رباح وأبا إسحاق السبيعي ومحارب بن دثار والهيثم بن حبيب الصواف ومحمد بن المنكدر ونافعا مولى عبد الله بن عمر، رضي الله عنهما، وهشام بن عروة وسماك بن حرب؛”,"The Khatib says, in his History of Baghdad, that Abu Hanifa saw Anas Ibn Malik, that he took lessons in jurisprudence from Hammad Ibn Abi Suleiman, and that he heard traditions delivered by Ata Ibn Abi Rabah, Abu Ishak a-Sabii, Muharib Ibn Dithar, al- Haitham Ibn Habib al-Sarraf, Muhammad Ibn al-Munkadir, Nafi the mawla of Abd Allah Ibn Omar, Hisham Ibn Orwa and Sammak Ibn Harb."
وروى عنه عبيد الله بن المبارك ووكيع بن الجراح والقاضي أبو يوسف ومحمد بن الحسن الشيباني وغيرهم.,"He says also that Traditions were taught on his authority by Abd Allah Ibn Al-Mubarak, Waki Ibn al-Jarrah, the kadi Abu Yusuf, Muhammad Ibn al-Hasan al-Shaibani and other doctors."
وكان عاملا زاهدا عابدا ورعا تقيا كثير الخشوع دائم التضرع إلى الله تعالى، ونقله أبو جعفر المنصور من الكوفة إلى بغداد، فأراده على أن يوليه القضاء فأبى، فحلف أبو حنيفة أن لا يفعل,"He was a learned man and a practiser (of good works), remarkable for self-denial, piety, devotion and the fear of God; humble in spirit and constant in his acts of submission to the Almighty. (The caliph) Al-Mansur had him brought from Kufa to Baghdad in order to appoint him as kadi, but Abu Hanifa refused to act."
[فحلف المنصور ليفعلن، فحلف أبو حنيفة أن لا يفعل، وقال: إني لن أصلح إلى قضاء] فقال الربيع بن يونس الحاجب: ألا ترى أمير المؤمنين يحلف فقال أبو حنيفة: أمير المؤمنين على كفارة أيمانه أقدر مني على كفارة أيماني، وأبى أن يلي، فأمر به إلى الحبس في الوقت، والعوام يدعون أنه تولى عدد اللبن أياما ليكفر بذلك عن يمنه، ولم يصح هذا من جهة النقل.,"Al-Mansur then swore that he should act; the other swore that he would not; the caliph repeated his oath, and so did Abu Hanifa: On this, the chamberlain, al-Rabi Ibn Yunus said (to the latter): “Do you not perceive that the Commander of the faithful has made an oath!” Abu Hanifa replied: “The Commander of the faithful has ampler means than I for expiating an oath not fulfilled.” As he persisted in refusing, the caliph sent him to prison. According to a popular relation, he (the caliph) passed a number of days as a counter of bricks in order to expiate his oath; but this story does not repose on good authority."
وقال الربيع: رأيت المنصور ينازل أبا حنيفة في أمر القضاء، وهو يقول: اتق الله، ولا ترعي أمانتك إلا من يخاف الله، والله ما أنا مأمون الرضا فكيف أكون مأمون الغضب,"Here is al-Rabi’s statement: “I saw al-Mansur enter into a discussion with Abu Hanifa relatively to the affair of the judicature; and he [Abu Hanifa) addressed him in these terms: ‘Keep the dread of the Lord before your eyes and choose no man for the service of those confided to your care except one who fears God. By Allah, I am not assured of [your) good will; how then can be assured against (your) anger?."
ولو اتجه الحكم عليك، ثم تهددتني أن تغرقني في الفرات أو تلي الحكم لاخترت أن أغرق، ولك حاشية يحتاجون إلى من يكرمهم لك، ولا أصلح لذلك، فقال له: كذبت أنت تصلح، فقال له: قد حكمت لي على نفسك، كيف يحل لك أن تولي قاضيا على أمانتك وهو كذاب.,"If I happen to judge of this matter differently from you, you may perhaps threaten to have me drowned in the Euphrates, unless I accept the office of judge; [even in that case) I should prefer being drowned. You have [a multitude of) dependents who require to be respected on your account; and, for such a task, I am not fitted.’ The caliph answered and said: ‘You lie! you are fitted for it. Abu Hanifa replied: ‘You have now decided in my favor and against yourself; is it lawful for you to nominate a liar as a kadi over those whom God has confided to your care?’”"
وحكى الخطيب أيضا في بعض الرويات: أن المنصور لما بنى مدينته ونزلها، ونزل المهدي في الجانب الشرقي وبنى مسجد الرصافة، أرسل إلى أبي حنيفة فجيء به، فعرض عيله قضاء الرصافة فأبى، فقال له: إن لم تفعل ضربتك بالسياط، قال: أو تفعل قال: نعم، فقعد في القضاء يومين فلم يأته أحد،,"The Khatib gives other accounts of this affair and says: “When al-Mansur had finished the building of his city (Baghdad), he took up his residence there, and (his son) al-Mahdi fixed his abode (in the quarter) on the east side (of the river). Mahdi, having built the mosque at al-Rusafa, sent for Abu Hanifa and asked him to act as a kadi in that place. The other refused, and al-Mahdi said to him: “If you do not accept, I shall have you flogged till you consent.’ Abu Hanifa accepted and sat in judgment for two days, but no one went to him."
فلما كان في اليوم الثالث أتاه رجل صفار ومعه آخر، فقال الصفار: لي على هذا درهمان وأربعة دوانيق ثمن تور صفر ، فقال أبو حنيفة: اتق الله وانظر فيما يقول الصفار، قال: ليس له علي شيء،,"On the third day, a coppersmith appeared before him with another man and said: ‘This man owes me two dirhems and four daneks (one shilling and a penny) for a brass drinking-cup (and he will not pay me).’ Abu Hanifa said to the other: ‘Fear God and reflect on what the coppersmith has said.’ (The defendant) replied: He has no claim upon me.’ The plaintiff being asked what he had to say, answered: ‘Let the man swear to the truth of his declaration.’"
فقال أبو حنيفة للصفار: ما تقول فقال: استحلفه لي، فقال أبو حنيفة للرجل: قل والله الذي لا إله إلا هو، فجعل يقول، فلما رآه أبو حنيفة معتمدا على أن يقول قطع عليه وضرب بيده إلى كمه، فحل صرة وأخرج درهمين ثقيلين للصفار: هذان الدرهمان عوض عن باقي تورك،,"Abu Hanifa then bade the defendant repeat these words: By God I by him who is the only God! “When he saw the man on the point of pronouncing them and taking the oath, “he interrupted him, passed his hand into his sleeve, opened his purse and, taking out two dirhems of full weight, he said to the coppersmith: ‘Take these two pieces as the price of your cup’."
فنظر الصفار إليهما وقال: نعم، فأخذ الدرهمين، فلما كان بعد يومين اشتكى أبو حنيفة فمرض ستة أيام ثم مات.,"The man examined the money and consented to accept it. Two days later, Abu Hanifa was taken ill and, six days after, he died.’”"
وكان يزيد بن عمر بن هبيرة الفزاري أمير العراقين أراده أن يلي القدر بالكوفة أيام مروان بن محمد، آخر ملوك بني أمية، فأبى عليه فضربه مائة سوط وعشرة أسواط، كل يوم عشرة أسواط، وهو على الامتناع، فلما رأى ذلك خلى سبيله.,"Yazid Ibn Omar Ibn Hubaira al-Fazari, when emir over the two Iraqs, wished to appoint Abu Hanifa to the place of kadi at Kufa. whilst Marwan Ibn Muhammad, the last of the Omaiyide sovereigns, was still reigning, and, on his refusal, he inflicted on him one hundred and ten strokes of a whip; ten every day. Finding, however, that Abu Hanifa persisted in his resolution, he set him at liberty."
وكان أحمد بن حنبل، رضي الله عنه، إذا ذكر ذلك بكى وترحم على أبي حنيفة، وذلك بعد أن ضرب أحمد على القول بخلق القرآن.,"When Ahmad Ibn Hanbal spoke of this occurrence, he would shed tears and invoke God’s mercy on Abu Hanifa. This took place subsequently to the beating which he (Ibn Hanbal) had received for refusing to declare that the Quran was created."
وقال إسماعيل بن حماد بن أبي حنيفة: مررت مع أبي بالكناسة فبكى، فقلت له: يا أبت ما يبكيك فقال: يا بني، في هذا الموضع ضرب ابن هبيرة أبي عشرة أيام، في كل يوم عشرة أسواط، على أن يلي القضاء، فلم يفعل. والكناسة، بضم الكاف، موضع بالكوفة.,"Ismail Ibn Hammad, the grandson of Abu Hanifa, related as follows: “I passed (one day) through the Kunasa with my father and, seeing him begin to shed tears, I said to him: ‘My dear father, what makes you weep?’ He replied: “My dear son I in this place Ibn Hubaira inflicted on my father ten strokes of a whip every day, for ten days, in order to force him to accept the office of kadi; but he would not.’ The Kunasa is an open place at Kufa."
وكان أبو حنيفة حسن الوجه حسن المجلس، شديد الكرم حسن المواساة لإخوانه، وكان ربعة من الرجال، وقيل كان طوالا تعلوه سمرة، أحسن الناس منطقا وأحلامهم نغمة.,"Abu Hanifa was a handsome man, an agreeable companion, strictly honorable and full of kindness for his brethren. He was of a middle size, or, by another account, rather tall, and his complexion inclined to tawny. No man spoke more elegantly than he, nor with a sweeter tone of voice."
وذكر الخطيب في تاريخه أن أبا حنيفة رأى في المنام كأنه ينبش قبر الرسول صلى الله عليه وسلم، فبعث من سأل ابن سيرين، فقال ابن سيرين: صاحب هذه الرؤيا يثور علما، لم يسبقه أحد قبله.,"The Khatib states, in his history of Baghdad, that Abu Hanifa dreamt that he was digging open the tomb of the Prophet, and sent to consult Ibn Sirin, who returned this answer: “The person who had this dream will lay open a science never before discovered.”"
قال الشافعي ، رضي الله عنه، قيل لمالك: هل رأيت أبا حنيفة فقال: نعم، رأيت رجلا لو كلمك في هذه السارية أن يجعلها ذهبا لقام بحجته.,"Al-Shafie relates as follows: li Malik, being asked if he ever saw Abu Hanifa, replied: ‘I did. He was a man of such talent that, if he spoke of this pillar and undertook to demonstrate that it was of gold, he would do so, and adduce good proofs.’”"
وروى حرملة بن يحيى عن الشافعي رضي الله عنه أنه قال: الناس عيال على هؤلاء الخمسة، من أراد أن يتبحر في الفقه فهو عيال على أبي حنيفة،,Harmala Ibn Yahya relates that al-Shafie said: “There are five men on whom people must rely for the nourishment of their minds: he who wishes to become learned in jurisprudence must have recourse to Abu Hanifa;”
وكان أبو حنيفة ممن وفق له الفقه، ومن أراد أن يتبحر في الشعر فهو عيال على زهير بن أبي سلمى، ومن أراد أن يتبحر في المغازي فهو عيال على محمد بن إسحاق، ومن أراد أن يتبحر في النحو فهو عيال على الكسائي، ومن أراد أن يتبحر في التفسير فهو عيال على مقاتل بن سليمان، هكذا نقله الخطيب في تاريخه.,"Abu Hanifa was then considered as one of the highest authorities in jurisprudence; “he who desires to become skilled in poetry must apply to Zuhair Ibn Abi Sulma; he who would like to become well acquainted with the history of the Muslim conquests must obtain his information from Muhammad Ibn Ishak; he who wishes to become deeply learned in grammar, must have recourse to al-Kisai, and he who seeks to be acquainted with the interpretation of the Quran must apply to Mukatil Ibn Suleiman. This anecdote is related by the Khatib, in his History."
وقال يحيى بن معين: القراءة عندي قراءة حمزة، والفقه فقه أبي حنيفة على هذا أدركت الناس. وقال جعفر بن الربيع: أقمت على أبي حنيفة خمس سنين، فما رأيت أطول صمتا منه، فإذا سئل عن الفقه تفتح وساهل كالوادي، وسمعت له دويا وجهارة في الكلام.,"“In my opinion,” says Yahya Ibn Main, “Hamza is the only man for the Quran-readings and Abu Hanifa the only man for jurisprudence; and I find that everyone agrees with me on this point. Jaafar Ibn Rabia said: “I attended (the lessons of) Abu Hanifa during five years, and I never met a man who would remain silent as long as he; but, when he was questioned concerning (a point of) jurisprudence, he would launch out into a flux of word?, “copious as a torrent; and, when he discoursed, I remarked that he spoke (sometimes) in an under tone and (sometimes) in a loud one.”"
وكان إماما في القياس؛ قال علي بن عاصم: دخلت على أبي حنيفة وعنده حجام يأخذه من شعره، فقال للحجام: تتبع مواضع البياض، فقال الحجام: لا تزد، فقال: ولم قال لأنه يكثر، قال فتتبع مواضع السواد لعله يكثر، وحكيت لشريك هذه الحكاية فضحك وقال: لو ترك أبو حنيفة قياسه لتركه مع الحجام.,"In the art of drawing conclusions from analogies [Qiyas) he was a master of the highest rank.” Ali Ibn Asim relates as follows: “I went to visit Abu Hanifa and found with him a barber who was about to shorten his hair. He said to the man: ‘Cut away those parts only which are turning white.’ The other replied: ‘Do not insist [on that).’ ‘Why not?’ said Abu Hanifa. ‘Because,’ said the barber, ‘that will increase their whiteness.’ ‘Well,’ said Abu Hanifa, ‘cut away those parts which are black; that may perhaps increase their blackness.’ When I related this conversation to Sharik, he laughed and said: ‘If ever Abu Hanifa gave up his system of Qiyas, he did so with this barber.’”"
"وقال عبد الله بن رجاء: كان لأبي حنيفة جار بالكوفة إسكاف، يعمل نهاره أجمع، حتى إذا جنه الليل رجع إلى منزله، وقد حمل لحما فطبخه أو سمكة فيشويها ثم لا يزال يشرب، حتى إذا دب الشراب فيه غرد بصوت، وهو يقول:
أضاعوني وأي فتى أضاعوا… ليوم كريهة وسداد ثغر","The following relation was made by Abd Allah Ibn Raja: Abu Hanifa had for a neighbor, in Kufa, a shoemaker who worked the whole day and came home, at night-fall, with a piece of meat which he boiled, or a fish which he fried. He would then set to drinking and, when the liquor got into his head, he would begin to sing. The words which he sung were always those: “They allowed me to perish, and what a man have they left to perish! (one who could have served them well) in a day of terror or in the defense of a breach!”"
فلا يزال يشرب ويردد هذا البيت حتى يأخذه النوم، وكان أبو حنيفة يسمع جلبته كل ليلة، وأبو حنيفة كان يصلي الليل كله، ففقد أبو حنيفة صوته فسأل عنه، فقيل: أخذه العسس منذ ليال وهو محبوس، فصلى أبو حنيفة صلاة الفجر من غد، وركب بغلته، واستأذن على الأمير،,"“He would remain drinking and repeating this verse till overcome by sleep. “Abu Hanifa, being accustomed to pass his nights in prayer, heard constantly the din of that man’s singing. Having perceived, after some time, that the noise had discontinued, he enquired for the man and was informed that he had been taken up by the guard and put into prison. The next morning, when he had finished the prayer of day-break, he got on his mule, went to the emir’s [the chief of the police?) and asked admittance."
فقال الأمير: ايذنوا له وأقبلوا به راكبا ولا تدعوه ينزل حتى يطأ البساط ببغلته ، ففعل، ولم يزل الأمير يوسع له في مجلسه، وقال: ما حاجتك فقال: لي جار إسكاف أخذه العسس منذ ليال، يأمر الأمير بتخليته، فقال: نعم، وكل من أخذ في تلك الليلة إلى يومنا هذا، فأمر بتخليتهم أجمعين،,"The emir gave orders to introduce him without letting him dismount till he could set his foot on the carpet [which covered the hall). He then seated him in the place of honor, shewed him every mark of attention and asked him what he required. Abu Hanifa answered: ‘I have ‘for ray neighbor a shoemaker and, some nights ago, he was taken up by the guard. Will the emir have the kindness to order that he be set at liberty? ‘I will let him out,’ replied the emir, not only him but all the persons arrested from that night till this day. He then gave orders for their immediate liberation."
فركب أبو حنيفة والإسكاف يمشي وراءه، فلما نزل أبو حنيفة مضى إليه وقال: يا فتى أضعناك فقال: لا، بل حفظت ورعيت جزاك الله خيرا عن حرمة الجوار ورعاية الحق، وتاب الرجل ولم يعد إلى ما كان عليه.,"Abu Hanifa rode off, and the shoemaker followed him on foot. On dismounting, he went over to him and said: ‘Well, my good fellow! “did I allow you to perish?’ The other answered: ‘On the contrary; you preserved me and fulfilled the duty of a good neighbor; may God reward you!’“ He then abandoned his evil ways and never returned to them again.”"
وقال ابن المبارك: رأيت أبا حنيفة في طريق مكة، وشوي لهم فصيل سمين، فاشتهوا أن يأكلوه بخل فلم يجدوا شيئا يصبون فيه الخل، فتحيروا، فرأيت أبا حنيفة وقد حفر في الرمل حفرة وبسط عليها السفرة، وسكب الخل على ذلك الموضع، فأكلوا الشواء بالخل، فقالوا: تحسن كل شيء، فقال: عليكم بالشكر، فإن هذا شيء ألهمته لكم فضلا من الله عليكم.,"Ibn al- Mubarak related this anecdote: “I met with Abu Hanifa on the road to Mecca. He had caused the flesh of a fat young camel to be roasted for his companions and, as they wished to eat it with vinegar and could find no dish into which they might pour it out, they were very much embarrassed. I then saw him make a shallow hole in the sand, spread over it the sofra [or leathern hide in which the provisions are packed up) and pour the vinegar into the concavity. Being thus enabled to eat their roast-meat with vinegar, they said to him: ‘All you do is well done.’ “He replied: Address your thanks to God, for it was on your account that he, out of his bounty, sent me this inspiration.’”"
وقال ابن المبارك أيضا: قلت لسفيان الثوري: يا أبا عبد الله، ما أبعد أبا حنيفة عن الغيبة، ما سمعته يغتاب عدوا له قط، فقال: هو أعقل من أن يسلط على حسناته ما يذهبها.,The same Ibn Mubarak related that he once said to Sofian al-Thauri: “Abu Abd Allah! I never saw a man less given to backbiting than Abu Hanifa; never did I hear him speak ill of the absent.” Sofian replied: “By Allah! he is too wise to allow that his good qualities should be overcome by another quality which would destroy them.”
وقال أبو يوسف: دعا أبو جعفر المنصور أبا حنيفة، فقال الربيع صاحب المنصور، وكان يعادي أبا حنيفة: يا أمير المؤمنين، هذا أبو حنيفة يخالف جدك، كان عبد الله بن عباس رضي الله عنهما يقول: إذا حلف على اليمين ثم استثنى بعد ذلك بيوم أو بيومين جاز الإستثناء،,"Abu Yusuf related as follows: “ Abu Jaafar al-Mansur sent for Abu Hanifa, on which the chamberlain al-Rabi, who bore great ill-will towards the latter, said: “Commander of the faithful! this Abu Hanifa maintains an opinion contrary to that which was held by Ibn Abbas, your ancestor, who said that when a man takes an oath and puts restrictions to it, one or two days after, his restrictions are valid."
وقال أبو حنيفة: لا يجوز الاستثناء إلا متصلا باليمين، فقال أبو حنيفة: يا أميرالمؤمنين، إن الربيع يزعم أنه ليس لك في رقاب جندك بيعة، قال: وكيف قال: يحلفون لك ثم يرجعون إلى منازلهم فيستثنون فتبطل أيمانهم، فضحك المنصور وقال: يا ربيع، لا تتعرض لأبي حنيفة،,"Now Abu Hanifa teaches that restrictions are not valid unless enounced simultaneously with the oath.’ On hearing this, Abu Hanifa said: ‘Commander of the faithful! al-Rabi now asserts that the oath of fidelity towards you, which was taken by your troops, may not be binding.’ ‘How sol’ (said the caliph). “Because,’ answered Abu Hanifa, ‘when they went back to their dwellings, they might have made such restrictions as rendered the oath null.’ Al-Mansur laughed and said to al-Rabi: ‘I advise you to avoid hereafter attacking Abu Hanifa.’"
فلما خرج أبو حنيفة قال له الربيع: أردت أن تشيط بدمي، قال: لا، ولكنك أردت أن تشيط بدمي فخلصتك وخلصت نفسي.,"“When the latter, retired!, al-Rabi said to him: You meant to bring about the shedding of my blood.’ ‘No,’ replied Abu Hanifa ‘but you meant to bring about the shedding of mine, and I saved not only myself but you!”"
وكان أبو العباس الطوسي سيء الرأي في أبي حنيفة، وكان أبو حنيفة يعرف ذلك، فدخل أبو حنيفة على المنصور، وكثر الناس، فقال الطوسي: اليوم أقتل أبا حنيفة، فأقبل عليه فقال: يا أبا حنيفة، إن أمير المؤمنين يدعو الرجل فيأمره بضرب عنق الرجل لا يدري ما هو، أيسعه أن يضرب عنقه,"Abu al-Abbas al-Tusi bore great ill-will to Abu Hanifa, a fact of which the latter was well aware; one day, on seeing him enter into al-Mansur’s presence-chamber, where there was a numerous assembly, he said So himself: “I shall have his life taken this very day.” Re then turned towards him and said: ‘Tell me, Abu Hanifa! if a man be ordered by the Commander of the faithful to behead another man without knowing anything about his conduct, is it lawful for him to obey?”"
فقال: يا أبا العباس أمير المؤمنين يأمر بالحق أم الباطل فقال: بالحق، قال: أنقذ الحق حيث كان ولا تسأل عنه؛ ثم قال أبو حنيفة لمن قرب منه: إن هذا أراد أن يوثقني فربطته.,"Abu Hanifa answered: “Tell me, Abu al-Abbas! does the Commander of the faithful order what is right or what is wrong?” The other replied: “He orders what is right.” “Well said Abu Hanifa, “let right be done and no questions asked.” He then said, to those who were near him: “That man thought to have me east into bonds, hut I shackled ham.”"
وقال يزيد بن الكميت: كان أبو حنيفة شديد الخوف من الله تعالى، فقرأ بنا علي بن الحسن المؤذن ليلة العشاء الأخيرة سورة إذا زلزلت” وأبو حنيفة خلفه، فلما قضى الصلاة وخرج الناس نظرت إلى أبي حنيفة وهو جالس يتفكر ويتنفس، فقلت: أقوم لا يشتغل قلبه بي، فلما خرجت تركت القنديل ولم يكن فيه إلا زيت قليل،”,"Yazid Ibn al-Kumait relates the following anecdote: “Abu Hanifa stood in great awe of the Lord, and, one night, the muezzin, Ali Ibn al-Hasan recited to us the chapter of the Earthquake, after finishing the Isha prayer, and Abu Hanifa was behind him. “Where the congregation withdrew, I looked and saw Abu Hanifa sealed on the floor, in profound meditation and uttering deep sighs. So I said: I shall go away, for he minds me not.’ On departing, I left the lamp burning, and in it was very little oil."
فجئت وقد طلع الفجر وهو قائم وقد أخذ بلحية نفسه، وهو يقول: يا من يجزي بمثقال ذرة خير خيرا، ويا من يجزي بمثقال ذرة شر شرا، أجر النعمان عبدك من النار، ومما يقرب منها من السوء، وأدخله في سعة رحمتك، قال: فأذنت وإذا القنديل يزهر وهو قائم،,"The next morning, after daybreak, I returned hack and found him standing, with his hand clutched on his heard and saying: ‘O Thou who gives a reward even for an atom’s weight of good-works! O Thou who punishes, even for an atom’s weight of evil-deeds I protect thy servant, and No man, from the fire (of Hell) and deliver him from the evil which conducts thereto! Remit him to enter into the greatness of thy mercy!’ I then pronounced the call to prayer, whilst the lamp was still burning and he standing."
فلما دخلت قال لي: تريد أن تأخذ القنديل، قلت: قد أذنت لصلاة الغداة، فقال: اكتم علي ما رأيت، وركع ركعتين وجلس حتى أقمت الصلاة وصلى معنا الغداة على وضوء أول الليل.,"When I went in, he asked me if I came to take away the lamp I answered: “I have just made the call to morning prayer.’ On this, he told me not to speak of what -I had seen, and made a prayer of two rakas. He then remained seated, till the public prayer began, and he Joined in it, that morning, without having made any ablution since the preceding evening.”"
وقال أسد بن عمرو: صلى أبو حنيفة فيما حفظ عليه صلاة الفجر بوضوء صلاة العشاء أربعين سنة، وكان عامة ليلة يقرأ جميع القرآن في ركعة واحدة وكان يسمع بكاؤه في الليل حتى يرحمه جيرانه، وحفظ عليه أنه ختم القرآن في الموضع الذي توفي فيه سبعة آلاف مرة.,"Asad Ibn Amr states that, according to accounts banded down respecting Abu Hanifa, he always said the morning prayer without making any other ablution than that of the prayer on the previous evening; and this, said he, continued during forty years.” He spent the night in reciting the whole of the Quran, whilst making a single raka, and his sobbing were so loud that the neighbors would pray God to have pity on him. It has been handed down that, in the place where he died, he had recited the entire Quran seven thousand times."
وقال إسماعيل بن حماد بن أبي حنيفة عن أبيه: لما مات أبي سألنا الحسن ابن عمارة أن يتولى غسله ففعل، فلما غسله قال: رحمك الله وغفر لك! لم تفطر منذ ثلاثين سنة، ولم تتوسد يمينك في الليل منذ أربعين سنة، وقد أتعبت من بعدك، وفضحت القراء.,"Ismail, the son of Hammad and the grandson of Abu Hanifa, relates that he heard his father say: “When my father died, we asked al-Hasan Ibn Omara to take charge of washing the corpse, which he did. When he had finished, he exclaimed: ‘May God have mercy on you and pardon your sins I you never, for thirty years back, took a morning’s meal, and never, for forty years back, did you pillow your head on your right hand during the night! you have (outdone and) fatigued those who strived to follow your example, and brought down disgrace upon the Quran-readers.”"
ومناقبه وفضائله كثيرة، وقد ذكر الخطيب في تاريخه منها شيئا كثيرا، ثم أعقب ذلك بذكر ما كان الأليق في تركه والإضراب عنه، فمثل هذا الإمام لا يشك في دينه، ولا في روعه وتحفظه ، ولم يكن يعاب بشيء سوى قلة العربية،,"The anecdotes told of Abu Hanifa’s merit and of his decisions are very numerous; the Khatib has inserted many of them in his History (of Baghdad) but, to those, he has subjoined others which it would have been fitter for him to omit and not to notice; for no doubt can be entertained respecting the sincere religious convictions, the piety and the discretion of an imam such as he. Never was anything reproached to him but his insufficient acquaintance with Arabic grammar."
فمن ذلك ما روي أن أبا عمرو بن العلاء المقرىء النحوي – المقدم ذكره – سأله عن القتل بالمثل: هل يوجب القود أم لا قفال: لا، كما هو قاعدة مذهبه خلافا للإمام الشافعي رضي الله عنه، فقال له أبو عمرو: ولو قتله بحجر المنجنيق، فقال: ولو قتله بأبا قبيس، يعني الجبل المطل على مكة حرسها الله تعالى.,"As an example of his faults in that line, they tell us that the grammarian and Quran-reader, Abu Amr Ibn al-Alaa, asked him, one day, if the slaying of a man with a heavy object necessitated retaliation or not, and received an answer in the negative, conformably to Abu Hanifa’s own system of jurisprudence and in opposition to the system established by al-Shafie. Abu Amr then said to him: “What say you if a man slay another with a stone shot, from a ballista?” and he replied: “Not even if he slew him with [a stroke of) Abd Kubais!” which is the name of the mountain overhanging Mecca."
"وقد اعتذروا عن أبي حنيفة بأنه قال ذلك على لغة من يقول: إن الكلمات الست المعربة بالحروف – وهي أبوه وأخوه وحموه وهنوه وفوه وذو مال – أن إعرابها يكون في الأحوال الثلاث بالألف، وأنشدوا في ذلك:
إن أباها وأبا وأباها… قد بلغنا في المجد غايتاها","To palliate this fault of his, it was said that he spoke so conformably to the doctrine of those who teach that the six words of the language which are [usually] declined by a change of letters and which are abah (his father), akhuh (his brother), hamuh (his brother-in-law), fuh (his mouth), hanuh (his matrix), and [zu in the expression) zu mal (possessing wealth), should take the elif [a) in the nominative, the genitive and the accusative cases. In proof of their opinion they cited this verse [of an ancient poet): Her father and the father of her father attained to the highest point of excellence."
وهي لغة الكوفيين، وأبو حنيفة من أهل الكوفة، فهي لغته، والله أعلم. وهذا وإن كان خروجا عن المقصود لكن الكلام ارتبط بعضه ببعض فانتشر.,"This is one of the provincialisms peculiar to the inhabitants of Kufa and, as Abu Hanifa belonged to that city, he conformed to its dialect. This digression has led us from our subject, but discourse is liable to deviations and one matter brings on another."
وكانت ولادة أبي حنيفة سنة ثمانين للهجرة ، وقيل سنة إحدى وستين، والأول أصح، وتوفي في رجب، وقيل في شعبان سنة خمسين ومائة، وقيل لأحدى عشرة ليلة خلت من جمادى الأولى من السنة، وقيل إحدى وخمسين وقيل ثلاث وخمسين، والأول أصح؛,"Abu Hanifa was born A. H. eighty (A. D. six hundred and ninety nine or seven hundred); other accounts give the years seventy and sixty one, but the first date is the surest. He died in the month of Rajab (August), or of Shaban, according to another statement, and in the year on hundred and fifty (A. D. seven hundred and sixty seven); Some say one hundred and fifty one or one hundred and fifty three, and on the fourteenth of the month of Rajab, but the dale given first is right."
وكانت وفاته في السجن ليلي القضاء فلم يفعل، هذا هو الصحيح، وقيل إنه لم يمت في السجن، وقيل توفي في اليوم الذي ولد فيه الإمام الشافعي رضي الله عنهما، ودفن بمقبرة الخيرزان، وقبره هناك مشهور يزار.,"He died in the prison at Baghdad, having been confined there in order that he might consent to fill the place of kadi, and that he would not do. This is the more authentic account, for some say that he did not die in confinement. According to another relation his death took place on the day of al-Shafie’s birth. He was buried in the Khaizuran cemetery, and his tomb, which is a well-known monument, is much frequented by pious visitors."
وزوطى: بضم الزاي وسكون الواو وفتح الطاء المهملة وبعدها ألف مقصورة، وهو اسم نبطي.,Zuta is a Nabatean name.
وكابل: بفتح الكاف وضم الباء الموحدة بعد الألف وبعدها لام، وهي ناحية معروفة من بلاد الهند ينسب إليها جماعة من العلماء وغيرهم.,"Kabul is a place of great note, in India. It has produced a number of remarkable men, some of them distinguished for learning, and all of them bearing the surname of al-Kabuli."
وأما بابل والأنبار فهما معروفان فلا حاجة إلى الكلام عليهما.,"As for Babel and al-Anbar, these names are so well-known that it is needless to mark their pronunciation."
وبنى شرف الملك أبو سعد محمد بن منصور الخوارزمي مستوفي مملكة السلطان ملك شاه السلجوقي على قبر الإمام أبي حنيفة مشهدا وقبة، وبنى عنده مدرسة كبيرة للحنيفة، ولما فرغ من عمارة ذلك ركب إليها في جماعة من الأعين ليشاهدوها،,"Sharaf al-Mulk Abu Saad Muhammad Ibn Mansur al-Khwarizmi, who was secretary of state under the reign of the Saljuk sultan, Malak Shah, erected a chapel and dome over the tomb of Abu Hanifa and, close to it, he built a large college for the instruction of students in hanifite law. When the work was finished, he rode out to inspect it with a numerous retinue of men high in office."
فبينما هم هناك إذ دخل عليهم الشريف أبو جعفر سعود المعروف بالبياضي الشاعر – المقدم ذكره – وأنشده:,"Whilst he was there, the sharif Abu Jaafar Masud, the same who was generally known by the surname of al-Bayadi, went up to him and recited to him extempore these lines."
"ألم تر أن العلم كان مبددا… فجمعه هذا المغيب في اللحد
كذلك كانت هذه الأرض ميتة… فأنشرها فعل العميد أبي سعد","Saw you not how science remained disconnected, till it was embodied by him who is now hidden in this tomb. Thus also was this spot of earth: it remained sterile, till the generosity of his excellence Abu Saad gave it new life."
فأجازه أبو سعد جائزة سنية. ولهذا أبي سعد مدرسة بمدينة مرو، وله عدة ربط وخانات في المفاوز، وكان كثير الخير وعمل المعروف، وانقطع في آخر عمره عن الخدمة ولزم بيته، وكانوا يراجعونه في الأمور، وتوفي في المحرم سنة أربع وستين وأربعمائة بأصبهان، رحمه الله تعالى.,"For this impromptu the poet received an ample reward. Abu Saad built also a college at Marw and a number of ribats and caravanserais in the deserts. He was noted for the great number of his charitable foundations. Towards the close of his life, he left the service of the state and confined himself to his house, but was then frequently applied to for advice on public affairs. He died in the month of Muharram, four hundred and ninety four (Nov.-Dec. A. D. one thousand one hundred) at Ispahan."
وكان بناء المشهد والقبة في سنة تسع وخمسين وأربعمائة، وقد تقدم في ترجمة ألب أرسلان محمد والد السلطان ملك شاه أنه بنى مشهدا على قبر الإمام أبي حنيفة، وكذلك وجدته في بعض التواريخ، وقد غاب عني الآن من أين نقلته،,"Abu Hanifa’s mausoleum and the dome over it were erected by Abu Saad in the year four hundred and fifty nine (A. D. one thousand and sixty six or one thousand and sixty seven). I stated, in the life of Alp Arslan, the father of the sultan Malak Shah, that it was he (Alp Arslan) who erected the mausoleum over the grave of Abu Hanifa, and so I found it recorded in a historical work; but I do not now recollect from what book I took my information."
ثم وجدت بعد ذلك أن الذي بنى مشهدا والقبة أبو سعد المذكور، والظاهر أن أبا سعد بناهما نيابة عن ألب أرسلان المذكور، وهو كان المباشر كما جرت عادة النواب مع ملوكهم، فتسبت العمارة إليه بهذه الطريق، ويدل على ذلك أن تاريخ العمارة في أيام ألب أرسلان، أبو سعد كان مستوفيا في أيامه،,"I discovered afterwards that the person who built the chapel and the dome was Abu Saad; but it is probable that he only presided-over its erection as being Alp Arslan’s representative, a very usual thing with sovereigns and their lieutenants. It was for this reason that the construction of the monument was attributed to Alp Arslan during that sovereign’s lifetime. This is indicated by the date of the construction, which falls within the reign of that sovereign and by the fact that Abu Saad was then acting as his secretary of state."
ثم استمر على وظيفته في أيام ولده ملك شاه، وهذا إنما ذكرته لنجمع بين النقلين، والله أعلم.,Abu Saad remained in office after the accession of Malak Shah. Those observations I make for the purpose of reconciling the two statements.
القاضي النعمان,THE KADI OF THE NOMAN FAMILY
أبو حنيفة النعمان بن أبي عبد الله محمد بن المنصور بن أحمد بن حيون ، أحد الأئمة الفضلاء المشار إليهم، ذكره الأمير المختار المسبحي في تاريخه فقال: كان من أهل العلم والفقه والدين والنبل على ما لا مزيد عليه،,"Abu Hanifa al-Noman Ibn Abi Abd Allah Muhammad Ibn Mansur Ibn Ahmad Ibn Haiyun was a doctor highly distinguished for his talents. The emir al-Mukhtar al-Musabbihi mentions him in his historical work and says: “He was a man noted “ for learning, for skill in jurisprudence, for piety and for talents not to be sur- ei passed."
وله عدة تصانيف: منها كتاب اختلاف أصول المذاهب” وغيره، انتهى كلام المسبحي في هذا الموضع. وكان مالكي المذهب ثم انتقل إلى مذهبه الإمامية، وصنف كتاب “ابتداء الدعوة للعبيديين” وكتاب “الأخبار” في الفقه، وكتاب “الاقتصار” في الفقه أيضا.”,"He composed a number of works, one of which was the Kitab Ikhtilaf Usul al-Mazahib [treatise on the differences which exist between the fundamental “ principles of the various systems of jurisprudence).” He at first followed the doctrine of Malik, but then passed over to the sect of the Imamya [the Fatimites)y and drew up a work entitled: Kitab Ibtidaa al-Dawa lil-Obaidiyin [on the origin of the mission got up in favor of the Fatimites). He composed also two treatises on jurisprudence, the one bearing the title of Kitab al-Akhbar [book of information), and the other Kitab al-Iktisar [the vindicator)."
وقال ابن زولاق في كتاب أخبار قضاة مصر” في ترجمة أبي الحسن علي بن النعمان المذكور، ما مثاله: وكان أبوه النعمان بن محمد القاضي في غاية الفضل، من أهل القرآن والعلم بمعانيه، وعالما بوجوه الفقه وعلم اختلاف الفقهاء واللغة والشعر الفحل والمعرفة بأيام الناس، مع عقل وإنصاف،”,"Ibn Zulak has an article, in his history of the kadis of Egypt, on Abu al-Hasan Ali, the son of the Noman we are here speaking of, and there we read a passage to this effect: His father, the kadi alNoman Ibn Muhammad, was a man of the highest abilities, deeply versed in the Quran, fully acquainted with the meaning of the expressions contained in that book, skilled in the systems of jurisprudence, well informed respelling the conflicting opinions entertained by the legists, learned in Arabic philology, in poetry of the higher class, in the history of the battle-days of the people [the ancient Arabs), and distinguished for intelligence and equity."
وألف لأهل البيت من الكتب آلاف أوراق بأحسن تأليف وأملح سجع، وعمل في المناقب والمثالب كتابا حسنا، وله ردود على المخالفين:,"He composed for that family [the Fatimites) some volumes containing thousands of leaves; they were drawn up with great talent and in a style remarkable for the beauty of its cadences and rhymes. He composed also a good work on the meritorious and disgraceful acts (committed by the Arabian tribes), and wrote a number ‘ of refutations addressed to those who contested his opinions."
له رد على أبي حنيفة وعلى مالك والشافعي وعلى ابن سريج، وكتاب اختلاف الفقهاء” ينتصر فيه لأهل البيت رضي الله عنهم، وله القصيدة الفقيهة لقبها بالمنتخبة.”,"One of these treatises was directed against Abu Hanifa [the imam), another against Malik and al-Shah, and another against Ibn Suraij. In his work entitled Ikhtilaf al-Fukahd [differences of opinion between the doctors), he takes the defense of the People of the House [the Fatimites). To a poem of his, treating of jurisprudence, he gave the title of al-Muntakhab [choice selection)."
وكان أبو حنيفة المذكور ملازما صحبة المعز أبي تميم معد بن منصور – المقدم ذكره – ولما وصل من إفريقية إلى الديار المصرية كان معه، ولم تطل مدته، ومات فيمستهل رجب سنة ثلاث وستين وثلثمائة بمصر.,"He was attached to the service of al-Muzz Abu Tamim Maadd Ibn al-Mansur,” a sovereign whom we have already noticed, and, when that prince set out from Ifrikiya for Egypt, he accompanied him. He did not long survive [the journey); his death having taken place in Old Cairo, on the first of Rajab, three hundred and sixty three (the twenty eighth March, A. D. nine hundred and seventy four).”"
وذكر أحمد بن محمد بن عبد الله الفرغاني في سيرة القائد جوهر” أنه توفي في ليلة الجمعة سلخ جمادى الآخرة من السنة، وصلى عليه المعز، وذكر ابن زولاق في تاريخه بعد ذكر وفاة المعز وذكر أولاده وقضاة المعز”,"Ahmad Ibn Muhammad Ibn Abd Allah al-Farghani states, in his History of the Mid Jawhar, that he died on the eve of Friday, the last day of the second Jumada, in the year just mentioned, and that the funeral prayer was said over him by al-Muzz. Ibn Zulak speaks of him after mentioning the death of al-Muzz, when he gives the names of that sovereign’s children and of the kadis who acted by his appointment."
فقال: قاضية الواصل معه من المغرب أبو حنيفة النعمان بن محمد الداعي، ولما وصل إلى مصر وجد جوهرا قد استخلف على القضاء أبا طاهر الذهلي النغدادي فأقره، انتهى كلام ابن زولاق.,"He there says: “And his kadi, the one who came with him fromMaghrib, was Abu Hanifa al-Noman, the son of Muhammadthe missionary. On arriving at Old Cairo, he (al-Muzz) found that Jawharhad established there provisionally as kadi a native of Baghdad named Abu Tahir ad Duhli, and thisappointment he confirmed.”"
وكان والده أبو عبد الله محمد قد عمر، ويكي أخبارا كثيرة نفيسة حفظها وعمره أربع سنين، وتوفي في رجب سنة إحدى وخمسين وثلثمائة، وصلى عليه ولده أبو حنيفة المذكور، ودفن في باب سلم، وهو أحد أبواب القيروان، وكان عمره مائة وأربع سنين.,"Abu Abd Allah Muhammad, Abu Hanifa’s father, lived to an advanced age. When four years old, he could recite many curious pieces which he had learned by heart. He died in the month of Rajab, three hundred and fifty one (August, A. D. nine hundred and sixty two), aged one hundred and four years, and was buried near the Bab Salm, one of the gates of Kairawan. The funeral service was said over him by his son."
وكان لأبي حنيفة أولاد نجباء سروات، فمنهم أبو الحسن علي بن النعمان ، أشرك المعز المذكور بينه وبين أبي طاهر محمد بن أحمد بن عبد الله بن نصر بن يجير بن صالح بن أسامة الذهلي قاضي مصر في الحكم، ولم يزل مشتركين فيه إلى أن توفي المعز، وقام بالأمر ولده العزيز نزار – وقد تقدم ذكره أيضا –,"Abu Hanifa left a number of sons who distinguished themselves by their talents and rose to high places under government. (One of them,) Abu al-Hasan Ali was appointed by al-Muzz to act as the associate of Abu Tahir Muhammad in the post of kadi and chief magistrate. This Abu Tahir was the son of Ahmad, the son of Abd Allah, the son of Nasr, the son of Bujair, the son of Salih, the son of Osama al-Duhli. The two continued to act with joint authority till the death of al-Muzz and the accession of al-Aziz Nizar, that prince’s son."
فرد إلى القاضي أبي الحسن المذكور أمر الجامعين ودار الضرب، وهما على الاشتراك في الحكم، واستمروا على ذلك إلى أن لحقت القاضي أبا طاهر المذكور رطوبة عطلت شقه ومنعته من الحركة والسعي إلا محمولا،,"The new sovereign confided to the kadi Abu al-Hasan the administration of the two (principal) mosques and the direction of the mint, but the magisterial authority was shared by them both till the kadi Abu Tahir had a derangement of humors which paralyzed one of his sides and rendered him incapable of moving from one place to another without being carried."
فركب العزيز المذكور إلى الجزيرة التي بين مصر والجيزة في مستهل صفر سنة ست وستين وثلثمائة، فحمل أبو طاهر إليه، فلقيه الشهود معه عند باب الصناعة، فرآه نحيلا، وسأله استخلاف ولده أبي العلاء بسب ما يجده من الضعف، فحكى عن العزيز أنه قال: ما بقي إلا أن تقددوه.,"On the first of Safar, three hundred and sixty six (the twenty ninth of September. A. D. nine hundred and seventy six), al-Aziz proceeded on horseback to the island which lies between Old Cairo and Giza. Abu Tahir, accompanied by his assessors, was borne to the gate of the Sanaa and, being presented to the prince, requested him to take into consideration the state of weakness to which he was reduced and allow him to employ, as his substitute, his own son Abu al-Alaa. It is related that al- Aziz said, on seeing him so much emaciated: “Nothing remains to be done with that man but to make hadid of him.”"
ثم قلد العزيز ثالث هذا اليوم القاضي أبا الحسن علي بن النعمان المذكور القضاء مستقلا فركب إلى الجامع القاهرة، وقرىء سجله، ثم عاد إلى الجامع العتيق بمصر وقرىء سجله، وكان القارىء أخاه أبا عبد الله محمد ابن النعمان،,"Two days later, the prince nominated to the exclusive possession of the judicature Abu al-Hasan Ali, the son of al-Noman. Abu T-Hasan then rode to the great mosque of Cairo and caused his diploma to be read there to the public; and from thence he proceeded to the Dami al-Atik (the ancient mosque) at Old Cairo and presided at the same ceremony. The person who read the diploma was his brother, Abu Abd Allah Muhammad Ibn al-Noman."
وكان في سجله القضاء بالديار المصرية والشام والحرمين والمغرب وجميع مملكة العزيز والخطابة والإمامة والعيار في الذهب والفضة، والموازين والمكاييل،,"By this document he was empowered to act as (supreme) kadi over all the provinces of Egypt, Syria, Mecca, Medina, Maghrib and the other countries belonging to al-Aziz; it authorized him, besides, to act as (chief) preacher, [chief) imam, inspector of the gold and silver coinage and controller of weights and measures."
ثم انصرف إلى داره في جمع عظيم، ولم يتأخر عنه أحد، وأقام القاضي أبو طاهر المذكور منقطعا في بيته عليلا، وأصحاب الحديث يترددون إليه ويسمعون عليه، إلى أن توفي سلخ ذي القعدة سنة سبع وسيتن وثلثمائة، وسنه ثمان وثمانون سنة،,"He then returned to his house, accompanied by a crowd of people, no one thinking it proper to slay away. The kadi Abu Tahir, being always unwell, was obliged to keep his room, and there he taught Traditions to the numerous scholars who went to visit him. This continued till the end of the month of Zu al-Kaada, three hundred and sixty seven (the ninth of July, A. D. nine hundred and seventy eight), when he died. He had then attained the age of eighty-eight years,"
ومدة ولايته ست عشرة سنة وسبعة عشر يوما، وأذن له العزيز أيضا أن ينظر في الأحكام في هذه المدة، فلم يكن فيه فضل، وكان قد حكم في الجانب الغربي ببغداد أيضا مدة ثم انتقل إلى مصر.,"and had held the post of kadi for sixteen years and seventeen days. He was authorized, during that period, to revise the judgments (pronounced in the courts of law), but he could never fill this duty in a satisfactory manner. He had acted for some time as a magistrate in that suburb of Baghdad which lies on the east bank (of the Tigris); but he subsequently removed to Egypt."
ثم إن القاضي أبا الحسن استخلف في الحكم أخاه أبا عبد الله محمدا، وفوض إليه الحكم بدمياط وتينس والفرما والجفار، فخرج إليها واستخلف بها ثم عاد، ثم سافر العزيز إلى الشام في سنة سبع وستين، وسافر معه القاضي أبو الحسن المذكور، وجلس أخوه محمد مكانه للحكم بين الناس.,"The kadi Abu ’l-Hasan Ali then chose for deputy his own brother, Abu Abd Allah Muhammad, and placed under his jurisdiction (the towns of) Damietta, Tinnis, al-Farama and (the country of) al-Jifar. Abu Abd Allah proceeded to those places and, having installed deputies in them, he returned back. Soon after, in the year three hundred and sixty seven, al-Aziz set out for Syria, and Abu al-Hasan, who accompanied him, left his brother Abu Abd Allah to act as judge in his place."
وكان القاضي أبو الحسن المذكور مفننا في عدة فنون، منها علم القضاء والقيام به بوقار وسكينة، وعلم الفقه والعربية والأدب والشعر وأيام الناس، وكان شاعرا مجيدا في الطبقة العليا، ومن شعره ما رواه له أبو منصور الثعالبي في كتاب يتيمة الدهر” وهو قوله:”,"Abu al-Hasan was well versed in a number of sciences: besides his knowledge of the duties incumbent on a kadi and of the grave and dignified manner in which they should be filled, he was well acquainted with jurisprudence, Arabic philology, polite literature, poetry and the stories of the battle-days (of the ancient Arabs). He was also a good poet and held a high rank in the art of verse. One of his pieces is given by al-Thaalibi in the Yatimat al-Dahr, and runs as follows."
"ولي صديق ما مسني عدم… مذ وقعت عينه على عدمي
أغنى وأقنى وما يكلفني… تقبيل كف له ولا قدم
قام بأمري لما قعدت به… ونمت عن حاجتي ولم ينم","I have such a friend that poverty never attains me, once his eyes fall upon my wants. He gives (me) wealth, satisfies (my wishes) and obliges me neither to kiss his hand or his foot. He took charge of my interests when I neglected them, and minded my affairs when I heeded them not."
"وأورد له الثعالبي أيضا في المعنى:
صديق لي له أدب… صداقة مثله نسب
رعى لي فوق ما يرعى… وأوجب فوق ما يجب
فلو نقدت خلائقه… لبهرج عندها الذهب","Al-Thaalibi gives also as his, the following piece in which the same idea is expressed: I have a friend, full of courtesy; friendship like his is a title of honor. He shews me more regard than need be shown, and feels obliged to do more than is necessary. If his good qualities were appreciated at their full value, gold, compared with them, would be worthless."
وأورد له أبو الحسن الباخزري – المقدم ذكره – في كتاب دمية القصر” وأوردها أيضا أبو محمد ابن زولاق في كتاب “أخبار قضاة مصر” في ترجمة أبي الحسن المذكور، أبياتا أحسن فيها كل الإحسان، وهي:”,"The following verses are also given as his by Abu al-Hasan al-Bakharzi, in the Dumyat al-Kasr, and are also to be found in the biographical article which Ibn Zulak has devoted to him (al-Noman) in the History of the kadis of Egypt; they are perfectly well turned."
"رب خود عرفت في عرفات… سلبتني بحسنها حسناتي
حرمت حين أحرمت نوم عيني… واستباحت حماي باللحظات
وأفاضت مع الحجيج ففاضت… من جفوني سوابق العبرات
ولقد أضرمت على القلب جمرا… محرقا إذ مشت إلى الجمرات
لم أنل من منى منى النفس حتى … خفت بالخيف أن تكون وفاتي","At Arafat I made the acquaintance of a maid whose beauty stole from me (the merit of) ray good works. When I put on the pilgrim’s dress, she forbade sleep to visit my eyes, and, with her glances, she laid waste my reserved park (my heart). When she hurried along (from Arafat) with the other pilgrims, tears hurried in emulation from my eyelids. She placed a burning coal on my heart when she walked towards the spot where they cast the pebbles. This soul of mine did not obtain its wish; so I feared, when at al-Khaif, that the hour of my death was at hand."
ولم يزل أبو الحسن المذكور مستمرا على أحكامه، وافر الحرمة عند العزيز، حتى أصابته الحمى وهو بالجامع ينظر في الأحكام، فقام من وقته ومضى إلى داره، وأقام عليلا أربعة عشر يوما، وتوفي في الإثنين لست خلون من رجب سنة أربع وسبعين وثلثمائة،,"Abu ’l-Hasan continued to fill the duties of a kadi and to remain in high favor with al-Aziz, till he caught a fever whilst presiding, in the mosque, over the court of justice. He rose up immediately and returned to his house, where he expired after an illness of fourteen days. His death took place on Monday, the sixth of Rajab, three hundred and seventy four (the third of December, A. D. nine hundred and eighty four)."
وأخرج تابوته من الغد إلى العزيز وهو معسكر بسطح الجب عند الموضع المعروف الآن بالبركة، فوضع التابوت بالمسجد المعروف بالبئر والجميزة، وسار العزيز إليه من مخيمه حتى وصل عليه في المسجد، وردت الجنازة إلى داره بالحمراء فدفن فيها. والحمراء: محلة بمصر، وهي ثلاث حمراوات، وإنما قيل لها الحمراء لنزول الروم بها.,"The next morning, he was borne on a bier into the presence of al-Aziz who was then [with the army) encamped in the plain of al-Jubb, near the place which is now known by the name of al-Birka. The bier was then deposed in the mosque called Masjid al-Bir wa al-Jummaiza (the mosque of the well and the sycamore fig-tree). Al-Aziz left the camp and went to say the funeral prayer over the corpse, which was then carried back and buried in the house of the deceased, situated in the Hamraa. Three places in Old Cairo had received this name because the Europeans used to lodge there."
وأرسل العزيز إلى أخيه أبي عبد الله محمد – المذكور في هذه الترجمة – وكان ينوب عن أخيه أبي الحسن كما ذكرنا، فقال له: إن القضاء لك من بعد أخيك، ولا تخرجه عن هذا البيت.,"Al-Aziz then dispatched to Abu Abd Allah Muhammad, Abu al-Hasan’s brother, a message worded in these terms: “The place of kadi is yours; we shall never allow it to pass out of your family.”"
وكانت مدة ولاية أبي الحسن تسع سنين وخمسة أشهر وأربعة أيام. وكانت ولادته بالمغرب، في شهر ربيع الأول سنة تسع وعشرين وثلثمائة، رحمه الله تعالى.,"Abu al-Hasan had remained in office during nine years, five months and four days. He was born in Maghrib, in the month of the first Rabi, three hundred and twenty nine (Dec.-Jan., A. D. nine hundred and forty or nine hundred and forty one)."
وأقامت مصر بغير قاض ينظر فيها ثمانية عشر يوما لأن أبا عبد الله مان مريضا، ثم أخف عنه المرض فركب في وقته إلى معسكر العزيز يوم الخميس لثمان بقين من رجب، ثم عاد من عنده إلى الجامع العتيق بمصر في يوم الجمعة وقد قلده العزيز القضاء وخلع عليه وقلده سفيا،,"Old Cairo remained for eighteen days without a kddi to arrange its affairs, and that because Abu Abd Allah was unwell. When his malady abated, he rode in a palanquin to the camp of al-Aziz. This was on Thursday, the twenty second of Rajab, The next day, Friday, he went from that to the Jami al-Atik, after having received from al-Aziz his appointment to the judicature, with a pelisse of honor and the sword [of office) suspended from his shoulder."
فلم يقدر على النزول في الجامع لضعفه من العلة، فسار إلى داره، ونزل ولده وجماعة من أهل بيته إلى الجامع العتيق بمصر، وقرىء سجله بعد صلاة الجمعة، وكان مثل سجل أخيه أبي الحسن في جميع ولايته.,"Being much enfeebled by sickness, he was unable to get down from the palanquin and enter into the mosque; so he proceeded to his own house, and his son, accompanied by a band of his kinsmen, went to the mosque and read the diploma as soon as the Friday prayer was ended. This document was similar to that which bad been drawn up for Abu al-Hasan and granted to the new kadi the same powers as his brother had received before."
وفي ذي القعدة سنة أربع وسبعين وثلثمائة استخلف ولده أبا القاسم عبد العزيز على القضاء بالإسكندرية بأمر العزيز، وخلع عليه العزيز.,"In the month of’ Zu al-Kaada, three hundred and seventy four (March-April, A. D. nine hundred and eighty five), Muhammad appointed his son Abu al-Kasim Abd al-Aziz to act as his deputy in Alexandria. This was done by the order of al-Aziz, who then arrayed Abu al-Kasim in a robe of honor."
وفي يوم الجمعة مستهل جمادى الأولى سنة خمس وسبعين عقد القاضي محمد بن النعمان المذكور نكاح ولده أبي القاسم عبد العزيز المذكور على ابنة القائد أبي الحسن جوهر – المقدم ذكره في حرف الجيم – وكان العقد في مجلس العزيز ولم يحضره إلا خواصه، وكان الصداق ثلاثة آلاف دينار، والكتاب ثوبا مصمتا.,"On Friday, the first of the first Jumada, three hundred and seventy five (the nineteenth of September, A. D. nine hundred and eighty five), the kadi Muhammad Ibn alNoman married his son Abu al-Kasim to the daughter of the leader of Jawhar. The marriage-act was signed at the levee of al-Aziz, and none were present except the officers of the court. The dowry settled [by the bridegroom) on the bride was three thousand pieces of gold and the kitab [consisted of) a single robe of one uniform color."
وكان المعز أبو تميم معد والد العزيز المذكور قد تقدم وهو بالمغرب إلى القاضي أبي حنيفة النعمان المذكور في أول الترجمة بعمل اسطرلاب فضة، وأن يجلس مع الصائغ أحد ثقاته، فأجلس أبو حنيفة ولده المذكور محمدا، فلما فرغ الاسطرلاب حمله أبو حنيفة إلى المعز، فقال له: من أجلست معه فقال: ولدي محمدا،,"When al-Muzz, the father of al-Aziz, was in Maghrib, he ordered the kadi Abu Hanifa al-Noman to have an astrolabe made in silver and to place a trust-worthy person beside the workman [lest he should embezzle some of the metal). He chose his son, Muhammad, for that purpose and, when the astrolabe was finished, he carried it to al-Muzz. “Whom did you place beside the workman?” said the prince. “My son Muhammad, was the reply."
فقال: هو قاضي مصر، فكان كما قال، لأن المعز كانت تحدثه نفسه أبدا بأخذ مصر، فلهذا تلفظ بهذا الكلام، ورافقته السعادة مع المقادير.,"He shall be kadi of Egypt I” exclaimed al-Muzz, and so it happened. The fact was that al-Muzz, having always entertained hopes of getting that country into his possession, was induced to utter these words, and his good fortune, seconded by destiny, effected for him what he wished."
وقال القاضي محمد المذكور: كان المعز إذا رآني وأنا صبي بالمغرب يقول لولده العزيز: هذا قاضيك. وكان محمد جيد المعرفة بالأحكام مفننا في علوم كثيرة حسن الأدب والدراية بالأخبار والشعر وأيام الناس، وله شعر، فمن ذلك قوله:,"The kadi Muhammad related the following anecdote: “When I was a boy, in Maghrib, al- Muzz would say to his son al-Aziz, every lime he saw me: “There is your [future) kadi.” Muhammad was well acquainted with the (leading) maxims of jurisprudence and a great number of sciences; he was an accomplished scholar and could recite, with much elegance, narrations, poems and stories respecting the battle-days (of the Arabs). He composed also some poetry, and one of his pieces is as follows:"
"أيا مشبه البدر بدر السماء… لسبع وخمس مضت واثنتين
ويا كامل الحسن في نعته… شغلت فؤادي وأسهرت عيني
فهل لي من مطمع أرتجيه… وإلا انصرفت بخفي حنين
ويشمت بي شامت في هواك… ويفصح لي ظلت صفر اليدين
فإما مننت وإما قتلت… فأنت القدير على الحالتين","Thou who resembles the moon, the moon of heaven, when she is seven (days old), and live (more) and two! Thou whose grace is the perfection of beauty! Thou hast preoccupied my heart and kept sleep from my eyes. Can I hope to obtain from you any favor, or must I return back with the bools of Hunain? My enemies deride me for loving thee and say: “There you are still with empty hands!” Be kind to me or take my life; thou hast the power to do one or the other."
"وكتب إليه عبد الله بن الحسن الجعفري السمرقندي:
تعادلت القضاة علا فأما… أبو عبد الإله فلا عديل
وحيد في فضائله غريب… خطير في مفاخرة جليل
تألق بهجة ومضى اعتزاما… كما يتألق السيف الصقيل","The following piece was sent to him in a letter by Abd Allah Ibn al-Hasan al-Jaafari, a native of Samarkand: All other kadis have found their equals in renown, but Abu Abd Allah is without a rival. He is unequalled in noble qualities, admirable in honorable deeds, great and illustrious. In renown, splendid; in resolution, firm; (brilliant) like the flashing of the polished sword."
"فيقضي والسداد له حليف… ويعطي والغمام له رسيل
لو اختبرت قضاياه لقالوا… يؤيده عليها جبرئيل
إذا رقي المنابر فهو قس… وأن حضر المشاهد فالخليل","In judging causes, he has right reason for a sworn companion; when he bestows, the abundant rain cloud is merely his precursor. Were we to examine the sentences pronounced by him, we should be led to declare that he was assisted by (the angel) Gabriel. When he mounts into the pulpit, he is really a Koss; when he is present at assemblies, he is truly a Khalil."
"فكتب إليه القاضي محمد المذكور:
قرأنا من قريضك ما يروق… بدائع حاكها طبع رقيق
كأن سطورها روض أنيق… تضوع بينها مسك فتيق
إذا ما أنشدت أرجت وطابت… منازلها بها حتى الطريق
وإنا تائقون إليك فاعلم… وأنت إلى زيارتنا تتوق
فواصلنا بها في كل يوم… فأنت بكل مكرمة حقيق","To this tine kadi Muhammad returned, in willing, the following answer: We have read in your poem charming things, such as a most refined genius only could produce. Its lines are as a delightful garden, diffusing around the penetrating odor of musk. When they are recited, their fragrance perfumes not only our dwellings but the very street. We long to see you, and you long to visit us. Send us, every day, verses like those; for you are capable of every generous deed."
وقال ابن زولاق في أخبار قضاة مصر”: ولم نشاهد بمصر لقاض من القضاة من الرياسة ما شاهدناه لمحمد بن النعمان، ولا بلغنا ذلك عن قاض بالعراق، ووافق ذلك استحقاقا، لما فيه من العلم والصيانة والتحفظ وإقامة الحق والهيبة.”,"The following passages are extracted from Ibn Zulak’s History of the kadis of Egypt: We never saw any kadi, in Old Cairo, acquire so much influence as Muhammad Ibn al-Noman, and, as far as we have learned, the like was never seen in Iraq. He well deserved that great authority on account of his learning, his integrity, his self-command, the equity of his Judgments and the awe (which he inspired]."
وفي المحرم سنة ثلاث وثمانين وثلثمائة استخلف ولده أبا القاسم عبد العزيز المذكور في الأحكام بالقاهرة ومصر على الدوام، بعد أن كان ينظر فيها يوم الإثنين والخميس لا غير، فصار يسمع البينات ويحكم ويسجل،,"In the month of Muharram, three hundred and eighty three (Feb.-March, A. D. nine hundred and ninety three), he authorized his son, Abu al-Kasim Abd ah Aziz, to act as has deputy in Old and New Cairo and to fulfil the duties of a judge, uninterruptedly, every day. Before that, he himself gave, audiences on Mondays and Thursdays only. Abu al-Kasim commenced Immediately to hear causes, to judge and to register acts."
وكان يخلفه أولا ولد أخيه، وهو أبو عبد الله الحسين بن علي بن النعمان، فصرفه لعشر خلون من جمادى الأولى سنة سبع وسبعين، واستخلف ولده أبا القاسم عبد العزيز المذكور في الإثنين والخميس خاصة.,"He (Muhammad) had at first confided this place to his nephew, Abu Abd Allah al-Husain, the son of Ali Ibn al-Noman, hut, on the tenth of the first Jumada, three hundred and seventy seven. (the seventh of September, A. D. nine hundred and eighty seven) he replaced him by his own son, Abu al-Kasim, whom he authorized to act on Mondays and Thursdays only."
وارتفعت رتبة القاضي محمد عند العزيز حتى أصعده معه إلى المنبر يوم عيد النحر سنة خمي وثمانين، ولما توفي العزيز في الناريخ المذكور في ترجمته تولى غسله القاضي محمد المذكور، وقام بالأمر من بعده ولده الحاكم – المقدم ذكره – فأقر القاضي محمدا على أشغاله، وزادت منزلته عنده رفعة وبسط يده.,"The kadi Muhammad, had risen so highly in the favor of al-Aziz in the year three hundred and eighty five, on the festival of the Sacrifice (the fifth of January, A. D. nine hundred and ninety six), he was allowed by that sovereign to go up with him into the pulpit. When al-Aziz died, it was the kadi Muhammad who washed the corpse (previously to interment). Al-Hakim, the son and successor of al-Aziz, confirmed Muhammad in his place, raised him to higher honors and augmented his authority."
ولما حصلت له المنزلة والمكنة من الدولة كثرت علله ولازمه النقرس والقولنج، فكان أكثر أوقاته عليلا، والأستاذ أبو الفتوح براجوان – المقدم ذكره – على جلالته وعظم شأنه يعوده كل وقت،,"From the moment that the kadi acquired such favor at court and such influence in the state, he was frequently unwell and, being a constant sufferer from gout and colic he was often laid up. The Ustaz Barjawan, high in rank though he was, went very often-to visit him."
ثم تزايدت علته وتوفي ليلة الثلاثاء بعد العشاء الآخرة رابع صفر سنة تسع وثمانين وثلثمائة؛ وركب الحاكم إلى داره بالقاهرة، وصلى عليه فيها ووقف على دفنه ثم انصرف إلى قصره. كانت ولادته يوم الأحد لثلاث خلون من صفر سنة أربعين وثلثمائة بالمغرب.,"The illness of the kadi continued to increase and;, on the eve of Tuesday the fourth of Safar, three hundred and eighty nine (the twenty fifth of January, A. D. nine hundred and ninety nine), he expired, immediately after the last evening prayer. Al-Hakim rode the house of the deceased, at Cairo and, having there repeated the funeral prayer over the corpse, he presided at the interment, after which, he returned to his palace. The kadi Muhammad was born in Maghrib on Sunday, the third of Safar three hundred and forty (the eleventh of July, A. D. nine hundred and fifty one)."
ووهب الحاكم داره لبعض أصحابه، فنقل القاضي محمد المذكور إلى داره التي بمصر يوم الأربعاء لتسع خلون من شهر رمضان من هذه السنة، ثم نقل عيشة الجمعة لعشر خلون من شهر رمضان المذكور إلى مقبرة أخيه وأبيه بالقرافة، رحمهم الله تعالى.,"His palace was given by al-Hakim lo one of the courtiers. On Wednesday, the ninth of Ramadan (August, A. D. nine hundred and ninety nine), the body was removed to the kadi’s private house in Old Cairo and, on the eve of Friday, the tenth, it was borne to the Karafa cemetery and deposited in the tomb which contained the bodies of his father and brother."
ولما مات القاضي محمد أبو عبد الله المذكور أقامت مصر بغير قاض أكثر من شهر، ثم قلد الحاكم صاحب مصر القضاة أبا عبد الله الحسين بن علي بن النعمان الذي كان ينوب عن عمه القاضي محمد أبي عبد الله المذكور وصرفه واستخلف ولده أبا القاسم عبد العزيز – وقد تدم ذكر ذلك في هذه الترجمة –,"After the death of Abu Abd Allah Muhammad, Cairo remained more than a month without a kadi. Al-Hakim then appointed to that office Abu Abd Allah al-Husain, the son of Ali Ibn alNoman, and the same whom his uncle Muhammad had authorized to act as his substitute and whom he afterwards replaced by his own son Abu al-Kasim Abd al-Aziz."
وكانت ولاية الحسين المذكور لست خلون من شهر ربيع الأول سنة تسع وثمانين وثلثمائة، واستمر في الحكم إلى يوم الخميس سادس عشر شهر رمضان سنة أربع وتسعين، فصرف بابن عمه أبي القاسم عبد العزيز بن محمد – المقدم ذكره – ثم ضربت عنق الحسين بن علي النعمان المذكور يوم الأحد سادس المحرم سنة خمس وتسعين في حجرته، وأحرقت جثته، وذلك بأمر الحاكم، لقصة يطول شرحها.,"Al-Husain’s nomination took place on the sixth of the first Rabi, three hundred and eighty nine (the twenty fifth of February, A. D. nine hundred and ninety nine). He remained in office till Thursday, the sixteenth of Ramadan, three hundred and ninety four (the seventh of July, A. D. one thousand and four), when his place was given to his cousin, Abu al-Kasim Abd al-Aziz, the son of the above-mentioned Muhammad. Some time after, al-Husain, the son of Ali Ibn al Noman, was beheaded by al-Hakim’s order, and that for reasons too long to relate. This occurred on Sunday, the of Muharram, He was executed in the cell where he was confined, and his body was consumed by fire."
واستقل أبو القاسم في الأحكام، وضم إليه الحاكم النظر في المظالم، ولم يجتمعا قبله لأحد من أهله، وعلت رتبته عند الحاكم وأصعده معه علة المنبر يوم عيد الفطر بعد قائد القواد،,"Abu al-Kasim then became kadi, with undivided authority, and was chosen, besides, by al-Hakim, to preside at the court of grievances. He thus united in his attributions the functions of the two offices, a thing which never before happened to any member of his family. Al-Hakim then treated him with such favor that, on the day of the breaking of the Fast (the first of the month of Shawwal), he permitted him to go up with him into the pulpit, immediately after the general in chief of the army."
وكذلك في عيد النحر، وتصلب في الأحكام، وتشدده على من عانده من روساء الدولة، ورسم على جماعة ممن وجب عليه حق فامتنع من الخروج منه.,"The same honor was accorded to him on the festival of the Sacrifice (the tenth of Zi al-Hijja). In judging causes, he displayed great firmness of character and treated with extreme severity such of the grandees as dared to resist him. He even arrested many of them and did not allow them to leave the court till they had fulfilled their engagements."
ولم يزل قاضيا في جميع ما فوضه إليه الحاكم، إلى أن صرفه عن ذلك جميعه يوم الجمعة سادس عشر رجب سنة ثمان وتسعين وثلثمائة. وفوض القضاء إلى أبي الحسن مالك بن سعيد بن مالك الفارقي، وأخرجه عن أهل بيت النعمان.,"He continued to fill all the magisterial duties which al-Hakim had confided to him; but, on Friday, the sixteenth of Rajab, three hundred and ninety eight (twenty seventh of March, A. D. one thousand and eight), he was removed from office by that prince and replaced by Abu al-Hasan Malik Ibn Saied Ibn Malik al-Fariki. It was thus that the office of kadi passed out of the family of al-Noman."
ثم إن الحاكم أمر الأتراك بقتل القاضي أبي القاسم عبد العزيز المذكور والقائد أبي عبد الله الحسين بن جوهر وأبي علي إسماعيل أخي القائد فضل بن صالح، فقتلوهم ضربا بالسيوف في ساعة واحدة، لأمر يطول شرحه،,"Sometime after, al-Hakim ordered (some of) his Turkish soldiers to kill, not only Abu al-Kasim Abd al-Aziz, but the general Abu Abd Allah al-Husain, the son of Jawhar, and Abd Ali Ismail, the brother of the kaid Fadl Ibn Salih. They were all killed by swords, at the same moment, and that for reasons too long to relate."
وذلك يوم الجمعة الثاني والعشرين منجمادى الآخرة سنة إحدى وأربعمائة، رحمهم الله تعالى؛ وكانت ولادة أبي القاسم عبد العزيز المذكور يوم الإثنين مستهل ربيع الأول سنة أربع وخمسين وثلثمائة.,"This happened on Friday, the twenty second of the latter Jumada, four hundred and one (the thirty first of January, A. D. one thousand and eleven); the mercy of God be upon them. Abu al-Kasim Abd al-Aziz was born on Monday, the first of the first Rabi, three hundred and fifty four (the seventh of March, A. D. nine hundred and sixty five)."
وأما القاضي أبو طاهر المذكور، فقال أبو منصور أحمد عبد الله بن أحمد الفرغاني المصري في تتاريخه: إنه كان كثير الرواية حسن المجالسة، شيخ مع الشيوخ، كهل مع الكهول، شاب مع الشباب. وتوفي لليلة بقيت من ذي القعدة سنة سبع وستين وثلثمائة، رحمهم الله تعالى.,"Abu Mansur Ahmad Ibn Abd Allah Ibn Ahmad al-Farghani al-Misri states, in his historical work, that he (the kadi Abu Tahir) was well noted for reciting from memory a great number of pieces and for the agreeableness of his society: with his ciders, he behaved like an elderly man, with the middle-aged men, like one who had reached that period of life, and, with young men, he acted as a youth. His death took place on the eve of the thirtieth of Zu al-Kaada, three hundred and sixty seven (the ninth of July, A. D. nine hundred and seventy eight)."
السيدة نفيسة,AL-SAYEDA NAFISA
السيدة نفيسة ابنة أبي محمد الحسن بن زيد بن الحسن بن علي بن أبي طالب، رضي الله عنهم أجمعين؛ دخلت مصر مع زوجها إسحاق بن جعفر الصادق رضي الله عنه، وقيل بل دخلت مصر مع أبيها الحسن وإن قبره بمصر لكنه غير مشهور،,"Al-Sayeda Nafisa was the daughter of Abu Muhammad al-Hasan, the son of Zaid, the son of al-Hasan, the son of Ali, the son of Abu Talib. She arrived in Old Cairo with her husband Ishak, the son of Jaafar al-Sadik. According to another account, she went there with her father, al-Hasan, whose tomb, it is said, may be seen in Old Cairo, but is not generally known."
وإنه كان واليا على المدينة من قبل أبي جعفر المنصور، وأقام بالولاية مدة خمس سنين، ثم غضب عليه فغزله واستصفى كل شيء له وحبسه ببغداد، فلم يزل محبوسا حتى مات المنصور وولي المهدي فأخرجه من محبسه ورد عليه كل شيء ذهب له، ولم يزل معه.,"He had been governor of Medina in the name of [the caliph) Abu Jaafar al-Mansur and had held that post during five years, when he incurred his sovereign’s displeasure and was dismissed from office. All his property was confiscated and he himself shut up in the prison at Baghdad and detained there till the death of al-Mansur. AI-Mahdi having then come to the throne, gave him his liberty and restored to him all that had been taken from him. Al-Hasan afterwards remained with him"
فلما حج المهدي كان في جملته، فلما انتهى إلى الحاجر مات هناك، وذلك في سنة ثمان وستين ومائة، وهو ابن خمس وثمانين سنة، وصلى عليه علي بن المهدي. – والحاجر على خمسة أميال من المدينة – وقيل إنه توفي ببغداد ودفن بقبرة الخيرزان، والصحيح أنه مات بالحاجر، هكذا قال الخطيب في تاريخه، والله أعلم.,"and, when that prince set out to make the pilgrimage, he followed in his train, but died on reaching al-Hajir, A. H. one hundred and sixty eight (A. D. seven hundred and eighty four or seven hundred and eighty five), at the age of eighty-five years. Al-Hajir is at five miles from Medina. “According to another statement, he died at Baghdad and was interred in the cemetery of al-Khairuzan; but the fact is that he died at al-Hajir. So says the Khatib in his History of Baghdad, but God knows best the truth.”"
وكانت نفيسة من النساء الصالحات التقيات، ويروى أن الإمام الشافعي، رضي الله عنه، لما دخل مصر في التاريخ المذكور في ترجته حضر إليها، وسمع عليها الحديث وكان للمصريين فيها اعتقا عظيم، وهو إلى الآن باق كما كان.,"Nafisa was a woman noted for her piety and the holiness of her life. It is related that the imam al-Shafie, when he arrived in Old Cairo, for the date, see his life, went to visit her and learned some Traditions from her. The people of Cairo had the highest esteem for her, and the veneration in which she was held subsists up to the present day."
ولما توفي الإمام الشافعي، رضي الله عنه، أدخلت جنازته إليها وصلت في دارها، وكانت [مقيمة] في موضع مشهدها اليوم، ولم تزل به إلى أن توفيت في شهر رمضان سنة ثمان ومائتين.,"When al-Shafie died, his corpse was brought into her house, and she there said over it the funeral prayer. The spot on which that house stood is now occupied by Nafisa’s mausoleum. She continued to dwell there during the remainder of her life. Her death took place in the month of Ramadan, two hundred and eight (Jan.-Feb., A. D. eight hundred and twenty four)."
ولما ماتت عزم زوجها المؤتمن إسحاق بن جعفر الصادق على حملها إلى المدينة ليدفنها هناك، فسأله المصريون بقاءها عندهم، فدفنت في الموضع كان يعرف به الآن بين القاهرة ومصر عند المشاهد، وهذا الموضع كان يعرف يومذاك بدرب السباع، فخرج الدرب ولم يبق هناك سوى المشهد، وقبرها معروف بإجابة الدعاء عنده، وهو مجرب، رضي الله عنها,"Where she expired, her husband, al-Mutamin Ishak, the son of Jaafar al-Sadik, resolved on transporting the body to Medina hut, at the request of the inhabitants of Cairo, he consented to leave it with them. The place where she was buried now hears her name; it lies between Old and New Cairo, in the neighborhood of the other mausoleums. This place was then called the Darb al-Sibaa (Lion street), but the street fell into ruin and nothing now remains there except her funeral chapel and her tomb. This tomb has a great reputation, experience having shewn that prayers said near it are fulfilled."
واصل بن عطاء,WASIL IBN ATAA
أبو حذيفة واصل بن عطاء المعتزلي، المعروف بالغزال، مولى بني ضبة، وقيل مولى بني مخزوم، كان أحد الأئمة البلغاء المتكلمين في علوم الكلام وغيره، وكان يلثغ بالراء فيجعلها غينا،,"Abu Huzaifa Wasil Ibn Ataa, the Mutazilite, known also by the name of al-Ghazal, was a mawla to the tribe of Dubba or, by another statement, to the tribe of Makhzum. He was one of those great masters of the Arabic language who discoursed on scholastic theology (kalam) and other sciences. He lisped in pronouncing the letter R [raa) and thus made of it a gh [ghain)."
قال أبو العباس المبرد في حقه في كتاب الكامل”: كان واصل بن عطاء أحد الأعاجيب، وذلك أنه كان ألثغ قبيح اللثغة في الراء، فكان يخلص كلامه من الراء ولا يفطن لذلك، لاقتداره على الكلام وسهولة ألفاظه”,"Abu al-Abbas al-Mubarrad mentions him in the Kamil and speaks of him in these terms: “Wasil Ibn Ata was really a wonderful man. He had a horrid lisp in pronouncing the letter R and, for that reason, he never, in speaking, made use of words wherein it occurred. No one perceived the (difficulty he had to surmount), such was his mastery over the language and the fluency of his pronunciation.”"
"ففي ذلك يقول الشاعر من المعتزلة وهو أبو الطروق الضبي يمدح بإطالة الخطب واجتنابه الراء على كثرة ترددها في الكلام، حتى كأنها ليست فيه:
عليم بإبدال الحروف وقامع… لكل خطيب يغلب الحق باطله","Alluding to this, a Mutazilite poet named Abu ’t-Turuk al-Dubbi, said, in praise of the talent with which Wasil made speeches without employing the R, a letter which presents itself very frequently in discourse and which was (for him) as if it did not exist: Skilled (alim) in replacing one letter by another, and surpassing every preacher, whose vain (doctrines) were (thus) overcome by the truth"
"وقال آخر:
ويجعل البر قمحا في تصرفه… وخالف الراء حتى احتال للشعر
ولم يطق مطرا، والقول يعجله… فعاذ بالغيث إشفاقا من المطر","And another poet said, on the same subject: When speaking of wheat {burr) he employs {the word) kamh, and, in his enmity to the r, he manages adroitly to express {in other letters the word) shir [poetry). He never says matar {rain), even in the haste of speech, but comes out with [the word) ghaith; so greatly he fears the rain {matar)."
ومما يحكى عنه، وقد ذكر بشار بن برد فقال: أما لهذا الأعمى المكتني بأبي معاذ من يقتله أما والله لولا أن الغيلة خلق من أخلاق الغالية لبعثت إليه من يبعج بطنه على مضجعه، ثم لا يكون إلا سدوسيا أو عقيليا،,"It is related that he said, in speaking of Bashar Ibn Burd: “Is there no one who will kill that blind fellow surnamed Abu Muaz? By Allah I if treachery were not a characteristic of the Shiites, I should send a person to cut open his belly whilst he is on his couch. Then he would [no longer) be a Saduside or an Okailide.”"
فقال: هذا الأعمى، ولم يقل بشار ولا ابن برد ولا الضرير، وقال: من أخلاق الغالية، ولم يقل المغيرية ولا المنصورية، وقال: لبعثت، ولم يقل لأرسلت، وقال: على مضجعه، ولم يقل على مرقده ولا على فراشه، وقال: يبعج، ولم يقل يبقر، وذكر بني سدوس لأنه كان نازلا فيهم.,"He said this blind fellow [aama) to avoid saying Bashar and Darir; instead of Mughairiya or Mansuriya [the names of Shiite sects), he employed the word Ghaliya [extravagant, the names of another Shiite sect); being unwilling to say arsalt [which means I should send), he chose the word baatht, and instead of marked [sleeping-place) or of farash [bed), he made use of the word madja [couch]; to avoid saying yabkar [split open), he employed the term yabaaj [burst); he brought in the Okailides and the Sadusides because Bashar was a mawla to the first mentioned of these tribes and had dwelt for some time with the second."
وذكر السمعاني في كتاب الأنساب” في ترجمة المعتزلي أن واصل بن عطاء كان يجلس إلى الحسن البصري رضي الله عنه، فلما ظهر الاختلاف وقالت الخوارج بتكفير مرتكبي الكبائر وقالت الجماعة بأنهم مؤمنون وإن فسقوا بالكبائر، فخرج واصل بن عطاء عن الفريقين وقال: إن من هذه الأمة لا مؤمن ولا كافر، منزلة بين منزلتين،”,"Al-Samaani states, in his Ansab, under the title Mutazili, that Wasil Ibn Ataa used to go and sit with al-Hasan al-Basri, but disputes having arisen [concerning the dogmas of the faith), the Kharijites taught that whoever committed a great sin was an infidel (and deserved to be put to death); whilst the general opinion of the Muslims was that such a man was a true believer, though guilty of a heinous sin. On this Wasil Ibn Ata left both parties, declaring that a wicked man of the Muslim community was neither a believer nor an infidel, but held a middle station between the two."
فطرده الحسن عن مجلسه فاعتزل عنه، وجلس إليه عمرو بن عبيد، فقيل لهما ولأتباعهما: معتزلون – وقد أحلت في ترجمة عمرو بن عبيد على هذا الموضع في تبين الاعتزال ولأي معنى سموا بهذا الاسم، وقد ذكرت في ترجمة قتادة بن دعامة السدوسي أنه الذي سماهم بذلك -.,"This made al-Hasan expel him from his school. Wasil, having seceded (mutazil) from him, got fora pupil Arar Ibn Obaid. These two and their followers received the nickname of Mutazilites (seceders). This is the passage to which I referred in my article on Amr Ibn Obaid, in case the reader wished to know the signification and origin of the term Mutazilite. In my notice on Katada Ibn Diama al-Sadusi. I mentioned that it was he who gave them this name."
"وكان واصل بن عطاء المذكور يضرب به المثل في إسقاطه حرف الراء من كلامه، واستعمل الشعراء ذلك في شعرهم كثيرا، فمنه قول أبي محمد الخازن من جملة قصيدة طنانة طويلة يمدح بها الصاحب أبا القاسم إسماعيل بن عباد – المقدم ذكره – وهو:
نعم تجنب لا يوم العطاء كما… تجنب ابن عطاء لفظة الراء","Wash’sskill in avoidingthe letter R became proverbial, and poets have often alluded to it in their verses. It is thus that Abu Muhammad al-Khazin said, in a high-sounding qasida composed in praise of the Sahib Ibn Abbad: Truly, on the day of gifts (aid), he avoids saying the word no, and that with as much care as Ibn Ata avoids the letter R."
"وقال آخر في محبوب له ألثغ:
أعد لثغة لو أن واصل حاضر… ليسمعها ما أسقط الراء واصل","Another poet said of a person whom he loved and who lisped: Lisp (to me) that again; (it sounds to sweetly) that, if Wasil was present and heard it, he would never again suppress the r."
"وقال آخر:
أجعلت وصلي الراء لم تنطق به… وقطعتني حتى كأنك واصل
لله دره ما أحسن قوله: وقطعتني حتى كأنك واصل””","By another: Do you treat my love as you treat the letter r, which you [avoid and) never utter; you have rejected me as if you were Wasil. How admirably said, how beautiful the expression: you have rejected me as if you were Wasil."
"وقال آخر:
فلا تجعلني مثل همزة واصل… فيلحقني حذف ولا راء واصل","Another poet has said: Treat me not like the alif of union [hamza wasil); I should then (like it), be rejected! treat me not as Wasil did the R."
وقال أبو عمر يوسف بن هارون الكندي الأندلسي القرطبي الرمادي الشاعر المشهور، إلا أنه لم يتعرض إلى ذكر واصل، وكانت وفاته سنة ثلاث وأربعمائة:,"The celebrated Spanish poet, Abu Omar Yusuf Ibn Harun al-Kindi al-Ramadi, who died A. H. four hundred and three (A. D. one thousand and thirteen), is the author of the following lines, in which, however, he makes no allusion to Wasil."
"لا الراء تطمع في الوصال ولا أنا… الهجر يجمعنا فنحن سواء
فإذا خلوت كتبتها في راحتي… وقعدت منتحبا أنا والراء
وهذا الباب متسع، فلا حاجة إلى الإطالة فيه، ويكفي هذا الأنموذج.","Neither the r nor I can hope to obtain your favor; being rejected (by you), the same misfortune unites us both, and [in that) we are equal. When I was alone, I wrote it on the palm of my hand, and remained sighing, both I and it.
This is a subject so vast that we cannot go on with it any farther; and the examples which we have given are quite sufficient."
وقد عمل الشعراء في اللثغة التي هي إبدال الثاء من السين شعرا كثيرا، فمن ذلك ما يعزى لأبي نواس، ولم أجدها في ديوانه، والله أعلم، إلا أن تكون رواية علي بن حمزة الأصبهاني، فإنها أكثر الروايات، ولم أكشف هذه الأبيات منها، وهي أبيات حلوة ظريفة:,"A great number of verses have been composed by poets on the defect of pronunciation by which the letter s is con verted into th (or ts). Here, for instance, is a piece attributed to Abu Nuwas; though it is not to be found in his collected poetical works. It may probably have been transmitted down orally by Ali Ibn Hamza al-Ispahani, who knew by heart and taught to others a great number of poems. The verses are remarkable for their elegance and sweetness."
"وشادن ساءلت عن اسمه… فقال لي إثمي مرداث
بيات يعاطني سخامية… وقال لي: قد هجع الناث
أما ترى حثن أكاليلنا… زينها النثرين والآث
فعدت من لثغته ألثغا… فقلت: أين الطاث والكاث","I asked that tender fawn (maiden) what was her name, and she answered: “Mirdas.” When the night came on, she handed me a cup of wine and said: (Fear not f) the people are asleep. See how beautiful the garlands which crown us! the jasmine and the myrtle contribute to adorn them.” On hearing her lisp, I also became a lisper and said: Where is the pitcher and the wine-cup.”"
ولو شرعت في ذكر ما قيل على هذا النمط لطال الشرح. ولم أجد في لثغة الراء إلا قليلا، فمن ذلك قول بعضهم:,"If I undertook to give here every piece of this kind, I should be led very far. There are, however, but few which allude to the lisping of the letter R, and therefore shall insert the following:"
"أما وبياض الثغر ممن أحبه… ونقطة خال الخد في عطفة الصدغ
لقد فتنتني لثغة موصلية… رمتني في تيار بحر هوى اللثغ
ومستعجم الألفاظ عقرب حديثه… مسلطة دون الأنام على لدغي
يكاد أصم الصم عند حديثه… إلى اللثغة الغناء من لفظه يصغي","I swear by the whiteness of my beloved’s teeth! by the beauty-spot like the point on the kha L which is seen on her cheek when the ringlet is turned aside! that her Mosulian lisp has fascinated me. The love it inspires has cast me into a swollen sea (of passion). The cheeks of that fair one who speaks with a foreign accent are shaded by scorpions (ringlets) empowered to sting me alone. When she speaks, the deafest of the deaf hearken to the tuneful lisping of her words."
"يقول وقد قبلت واضح ثغره… وكان الذي أهوى ونلت الذي أبغي
وقد نفضت كأس الحميا وأظهرت… على خده من لونها أحسن الصبغ
تغفق فغشف الخمع من كغم غيقتي… يزيدك عند الشغب سكغا على سكغ","She says to me, when I kiss her shining mouth, for it is she whom I love and who grants me all I wish for, (she says) when the cup of ebriety is emptied and the tint of the wine displays its fairest colors on her cheeks: “Go on gently! for the inebriating liquor which you sip from the vine of my lips will only add intoxication to intoxication.”"
ولقد أجاد هذا الشاعر وجمع في البيت الأخير راءات كثيرة وأبدلها بالغين، وللخبز أرزي الشاعر المقدم ذكره في غلام يلثغ بالراء أيضا لكنه لم يستعمل اللثغة إلا في آخر البيت الأخير من الأربعة أبيات:,"This poet has well expressed the thought. In the last verse are a great number of Rs which have been replaced by gh. Al-Khubzaruzzi, a poet of whom we have already spoken. I composed the following piece on a girl who lisped the r, but he does not indicate this lisp except in the last word of the last verse."
"وشادن بالكرخ ذي لثغة… وإنما شرطي في اللثغ
ما أشبه الزنبور في خصره… حتى حكى العقرب في الصدغ
في فمه ترياق لدغ إذا… أحرق قلبي شدة اللدغ
إن قلت في ضمي له أين هو… تفديك روحي قال لا أدغي","At al-Karkh is a fawn who speaks with a lisp; and lisping is a quality which I require (in a mistress). How like is her waist to that of the wasp, it is even as thin as the scorpion (ringlet pendent) on her check. Her lips enclose a theriac which heals the sting, when its violence burns my heart. If I say, when embracing her: “May my life be the ransom of thine! she replies “I do not know”."
وقد تسلسل الكلام وخرجنا عن المقصود من أخبار واصل بن عطاء.,"One word has brought on another and diverted us from our subject, namely, the history of Wasil Ibn Ata."
"وكان طويل العنق جدا بحيث كان يعاب به، وفيه يقول بشار بن برد الشاعر المشهور المقدم ذكره:
ماذا منيت بغزال له عنق… كنقنق الدو إن ولى وإن مثلا
عنق الزرافة، ما أبالي وبالكم… تكفرون رجالا كفروا رجلا","His neck was so long that people reproached him for it as a fault, and Bashar Ibn Burd composed on it the following verses: Why should I be plagued with a Ghazal (a cotton-spinner) whose neck is like that of an ostrich in the desert, whether he stays or goes away? That camelopard’s heck of yours, what do you mean with it? I mind it not. You call those men infidels who declared a certain man to be so."
وكانت بينهما منافسات وأحقاد، وقد تقدم كلام واصل في حق بشار.,Those two persons had a great dislike for each other and proofs of their mutual jealousy are very numerous; we have already mentioned what Wasil said of Bashar.
وقال المبرد في كتاب الكامل”: لم يكن واصل بن عطاء غزالا، ولكنه كان يلقب بذلك لأنه كان يلازم الغزالين ليغرف المتعففات من النساء فيجعل صدقته لهن، ثم قال: وكان طويل العنق، ويروى عن عمرو بن عبيد أنه نظر إليه من قبل أن يكلمه فقال: لا يصلح هذا ما دامت عليه هذه العنق.”,"Al-Mubarrad informs us, on his Kamil, than Wasil was not a spinier (ghazal), but that he received this surname because he frequented the cotton spinners to, the purpose of discovering poor and virtuous females to whom he might distribute it. He then adds: “Wasil had a very long neck, aid it is plated-that Amr Ibn Obaid said, before making his acquaintance: No good can come of that man as long as he has such a meek.’"
وله من التصانيف كتاب أصناف المرجئة” وكتاب “التوبة”، وكتاب “المنزلة بين منزلتين” وكتاب خطبته التي أخرج منها الراء، وكتاب “معاني القرآن” وكتاب “الخطب في التوحيد والعدل” وكتاب ما جرى بينه وبين عمرو بن عبيد وكتاب “السبيل إلى معرفة الحق” وكتاب في “الدعوة” وكتاب “طبقات أهل العلم والجهل” وغير ذلك.”,"Wasil composed a number off works, such as a treatise on the different sects of the Morjians, another on the repenting pf one’s sins, another entitled the Intermediate station, another containing pious discourses in which the fetter r was not to he found, another on the Maani or rhetorical figures of the Quran, another consisting of discourses on the unity of God and on justice [free-will]t a recital of what passed between him and Amr Ibn Obaid a guide to the knowledge of the truth (as Sabil ila mirifat al-haqq), a treatise on the Dawa, a classified list [tabakat) of the learned and the ignorant, etc."
وأخباره كثيرة. وكانت ولادته سنة ثمانين للهجرة بمدينة الرسول صلى الله عليه وسلم، وتوفي سنة إحدى وثمانين ومائة، رحمه الله تعالى.,"The anecdotes related of him are very numerous. He was born in medina, A. H. eighty (A. D. six hundred and ninety nine or seven hundred), and he died in the year one hundred and eighty one."
وثيمة بن الفرات,WATHIMA IBN MUSA
أبو يزيد وثيمة بن موسى بن الفرات الوشاء، الفارسي الفسوي، كان قد خرج من بلده إلى البصرة ثم سافر إلى مصر، وارتحل منها إلى الأندلس تاجرا وكان يتجر في الوشي.,"Abu Yazid Wathima, the son of Musa, the son of al-Furat, bore the surnames of al-Washaa, al-Farisi al-Fasawi [the silk-mercer, native of the town of Fasa in Persia).Having proceeded from his native place to Basra, he went from that to Egypt, whence he travelled as a merchant to Spain. He dealt in silk brocades."
وصنف كتابا في أخبار الردة ، وذكر فيه القبائل التي ارتدت بعد وفاة النبي صلى الله عليه وسلم، والسرايا التي إليهم أبو بكر الصديق رضي الله عنه،,"In a work composed by him on the history of the great apostasy (ridda), he mentions the [Arabian) tribes which apostatized on the death of the Prophet, and gives an account of the expeditions sent against them by [the caliph) Abu Bakr al-Siddiq."
وصورة مقاتلتهم وما جرى بينهم وبين المسلمين في ذلك ومن عاد منهم إلى الإسلام، وقتال مانعي الزكاة، وما جرى لخالد بن الوليد المخزومي، رضي الله عنه مع مالك بن نويرة اليربوعي أخي متمم بن نويرة الشاعر المشهور صاحب المرائي المشهورة في أخيه مالك،,"He relates also the manner in which the war was carried on, and gives an account of what passed between these insurgents and the Muslims. He mentions in it also the tribes which returned to the true faith, the attacks directed against those who refused to pay the (zakat), and relates all that took place between Khalid Ibn al-Walid al-Makhzumi and Malik Ibn Nuwaira al-Yarbui, on whose death some well-known elegies were composed by his brother Mutamim."
وصورة قتله، وأم قاله متمم من الشعر في ذلك وما قاله غيره، وهو كتاب جيد يشتمل على فوائد كثيرة، وقد تقدم في ترجمة أبي عبد الله محمد الواقدي أنه صنف في الردة كتابا أيضا أجاد فيه، ولم أعرف لوثيمة المذكور من التصانيف سوى هذا الكتاب.,"In this work he relates the manner in which Malik was killed, and gives the text of the poems composed by Mutamim and others on that event. It is a good work and contains much useful information. We have already mentioned, in the life of Abu Abd Allah al-Wakidi, that he also composed a good work on the apostasy. I do not know if Wathima wrote any other work than the one I have spoken of."
ثم إن وثيمة عاد من الأندلس إلى مصر ومات بها يوم الاثنين لعشر خلون من جمادى الآخرة سنة سبع وثلاثين ومائتين، رحمه الله تعالى.,"A number of persons have borne this surname, one of whom was the Wathima here mentioned. Wathima returned from Spain to Egypt, and died in Old Cairo on Monday, the tenth of the first Jumada, two hundred and thirty seven (the ninth of November, A. D. eight hundred and fifty one)."
وقال أبو سعيد بن يونس المصري في تاريخه: كان لوثيمة ولد يقال له أبو رفاعة عمارة بن وثيمة ، حدث عن أبي صالح كاتب الليث بن سعد وعن أبيه وثيمة وغيرهما، وصنف تاريخا على السنين وحدث به، ومولده بمصر، وتوفي ليلة الخميس لست بقين من جمادى الآخرة سنة تسع وثمانين ومائتين.,"Abu Saied Ibn Yunus says, in his History, that Wathima left a son whose names were Abu Rifa’a Omara Ibn Wathima, and who taught traditions on the authority of Abu Salih, al-Laith Ibn Saad’s secretary, on that of his own father and on that of other Traditionists. A history in the form of annals was composed by him. He was born in Old Cairo, and he died on the eve of Thursday, the twenty third of the latter Jumada, two hundred and eighty nine (the fourth of June, A. D. nine hundred and two."
ووثيمة بفتح الواو وكسر الثاء المثلثة وسكون الياء المثناة من تحتها وفتح الميم وبعدها هاء ساكنة، والوثيمة في الأصل الجماعة من الحشيش والطعام، والوثيمة الصخرة، وبها سمي الرجل، والله أعلم بالصواب، والوثيمة أيضا الحجر الذي يقدح النار.,"Wathima means a heap of herbs or of provisions; it signifies also a rock, and is employed as a proper name for men. It means also the stone made use of to strike fire."
تقول العرب في أيمانها: والذي أخرج العذق من الجريمة، والنار من الوثيمة: العذق – بفتح العين المهملة – النخلة، والجريمة النواة.,"The Arabs say, in one of their oaths: “By him who brought forth the azk from the jarima and fire from the wathima. Azk means a date-tree, an A jarima a date-kernel."
"وأم الفارسي والفسوي فقد تقدم الكلام عليهما في ترجمة الشيخ أبي علي الفارسي النحوي وأرسلان البساسيري فأغنى عن الإعادة.
وإذ ذكرنا متمم بن نويرة وأخاه فلا بد من ذكر طرف من أخبارهما، فإنها مستملحة.","We have spoken of the word Fasawi in the life of Abu Ali al-Farisi, and in that of Arslan al-Basasiri, so we need not repeat our observations here. Having mentioned the names of Malik and of his brother Mutamim, I feel obliged to give a sketch of their history, which is very interesting."
كان مالك بن نويرة المذكور رجلا سريا نبيلا يردف الملوك، وللردافة موضعان أحدهما: أن يردفه الملك على دابته في صيد أو غيره من مواضع الأنس، والموضع الثاني أنبل، وهو أن يخلف الملك إذا قام عن مجلس الحكم فينظر بين الناس بعده.,"Malik Ibn Nuwaira was one of those princely-minded and eminent men who acted as radifs [lieutenants) to kings. Radifs were of two sorts: one rode behind the prince and on the same camel, when they went out to hunt, or to any place of amusement. The office of the second was much more eminent; when the prince held a court of justice, and happened to quit his seat, the radif took his place and judged between the contending parties."
وهو الذي يضرب به المثل فيقال: مرعى ولا كالسعدان، وماء ولا كصداء، وفتى ولا كمالك. وكان فارسا شاعرا مطاعا في قومه، وكان فيه خيلاء وتقدم، وكان ذا لمة كبيرة، وكان يقال له الجفول، وقدم النبي صلى الله عليه وسلم فيمن قدم من العرب فأسلم، فولاه النبي صلى الله عليه وسلم صدقه قومه.,"This Malik is the same whose name occurs in the proverbial expression: A pasture-ground,, but not like that of al-Saadan; a source, but not like that of Sudaa, and a hero, but not like Malik. He was a gallant cavalier, a poet, a chief devotedly obeyed by his tribe; full of audacity and bravery, so remarkable for his thick head of hair that he was designated by the epithet of Jaful (hairy-head). When the Arabian tribes sent deputations to the Prophet, he was one of those who went and, having embraced the Muslim religion, he was nominated by the Prophet collector of the alms-tax (sadaka) payable by his tribe."
ولما ارتدت العرب بعد موت النبي صلى الله عليه وسلم بمنع الزكاة كان مالك المذكور من جملتهم، ولما خرج خالد بن الوليد رضي الله عنه لقتالهم في خلافة أبي بكر الصديق رضي الله عنه نزل على مالك وهو مقدم قومه بني يربوع وقد أخذ زكاتهم وتصرف فيها، فكلمه خالد في معناها، فقال مالك:,"When the Arabs apostatized, after the death of the Prophet, by their refusing to pay the tax, Malik did as the others. On the appointment of Abu Bakr to the caliphate, Khalid Ibn al-Walid marched against the rebels and halted at the place where Malik was. This chief had already gathered in the tax imposed on his tribe, the Banu Yarbu, and appropriated it to his own use. Khalid spoke to him on the subject and received this answer:"
إني آتي الصلاة دون الزكاة، فقال له خالد: أما علمت أن الصلاة والزكاة معا لا تقبل واحدة دون أخرى، فقال مالك: قد كان صاحبك يقول ذلك، قال خالد: وما تراه لك صاحبا والله لقد هممت أن أضرب عنقك، ثم تجاولا في الكلام طويلا فقال له خالد: إنني قاتلك، قال: أو بذلك أمرك صاحبك قال: وهذه بعد تلك والله لأقتلنك.,"“I fulfill the duty of prayer but shall not pay the tax.” “Do you not know,” said Khalid, “that prayer and the payment of this tax go together? “one will not be accepted without the other.” Malik answered: “Was it your master who said that?” Khalid replied: “Do you not consider him to be your master also? by Allah! I have a great mind to strike off your head.” Then, after a long altercation, Khalid said: “I shall take your life.” “Is that also the order which your master gave you?” said Malik. “Do you say that after what you have already said?” exclaimed Khalid; “by Allah! I shall take your life!”"
وكان عبد الله بن عمر رضي الله عنهما وأبو قتادة الأنصاري رضي الله عنه حاضرين فكلما خالدا في أمره، فكره كلامهما، فقال مالك: يا خالد، ابعثنا إلى أبي بكر فيكون هو الذي يحكم فينا، فقد بعثت إليه غيرنا ممن جرمه أكبر من جرمنا،,"Abd Allah Ibn Omar, and Abu Katada the Ansar were present at this scene and remonstrated with Khalid, but he would not hearken to them. Malik then said: “O Khalid, send us to Abu Bakr and let him judge between us; “you have already done so for others who were more culpable than we.”"
فقال خالد: لا أقالني الله إن أقلتك، وتقدم إلى ضرار بن الأزور الأسدي بضرب عنقه، فالتفت مالك إلى زوجته أم متمم وقال لخالد: هذه التي قتلتني، وكانت في غاية الجمال، فقال له خالد: بل الله قتلك برجوعك عن الإسلام، فقال مالك: أنا على الإسلام، فقال خالد: يا ضرار اضرب عنقه، فضرب عنقه وجعل رأسه أثفية لقدر،,"Khalid answered: “May God never forgive me my sins, if I do not kill you.” He then ordered Dirar Ibn al-Azwar al-Asadi to strike off his head. On this, Malik turned towards his wife, Om Mutamim, and said to Khalid: “There is the person who costs me my life.” She was, indeed, extremely beautiful. Khalid replied: “Not at all, It is God who slays you for abandoning Islamism.” Malik declared that he was a Muslim. “Dirar” said Khalid, “strike off his head.” This was done, and the head was put in the place of one of the three stones which supported the flesh-pot."
"وكان من أكثر الناس شعرا – كما تقدم ذكره – فكانت القدر على رأسه حتى نضج الطعام، وما خلصت النار إلى شواه من كثرة شعره.
قال ابن الكلبي في جمهرة النسب: قتل مالك يوم البطاح، وجاء أخوه متمم فكان يرثيه.","Malik, as we have said, surpassed most men by the abundance of his hair, which was so thick, that the meat was cooked in the pot before the fire had reached the skull. Ibn al-Kalbi states, in his Jam- hara, that Malik was put to death on the day of al-Bitah. His brother Mutamim escaped and composed elegies on his death."
"وقبض خالد امرأته، فقيل إنه اشتراها من الفيء وتزوج بها، وقيل إنها اعتدت بثلاثة حيض ثم خطبها إلى نفسه فأجابته، فقال لابن عمر وأبي قتادة رضي الله عنهما يحضران النكاح فأبيا، وقال له ابن عمر رضي الله عنه:
تكتب إلى أبي بكر رضي الله عنه وتذكر أمرها فأبى وتزوجها،","Khalid seized on the wife of Malik, or by another account he purchased her out of the booty, and married her. It is said that he allowed her to wait till she had thrice her periodical infirmity, and then obtained her consent to marry him. He invited Ibn Omar and Abu Katada to the wedding, but they refused, and the former said to him: “I shall write to Abu Bakr and relate to him what has passed.” Khalid was inflexible and married her."
"فقال في ذلك أبو زهير السعدي:
ألا قل لحي أوطئوا بالسنابك… تطاول هذا الليل من بعد مالك
قضى خالد بغيا عليه لعرسه… وكان له فيها هوى قبل ذلك
فأمضى هواه خالد غير عاطف… عنان الهوى عنها ولا متمالك","This induced Abu Nuhair al-Saadi to compose the following lines: Say to the tribe whom the horsemen trampled underfoot: How long this night appears after the death of Malik! He was treated with iniquity on account of his wife, and Khalid, who committed the crime, was in love with her long before. He executed his purpose without endeavoring to rein in his passion and control it."
"وأصبح ذا أهل، وأصبح مالك… إلى غير شيء هالكا في الهوالك
فمن لليتامى والأرامل بعده… ومن للرجال المعدمين الصعالك
أصيبت تميم غثها وسمينها… بفارسها المرجو تحت الحوارك","He thus became a married man, and Malik, who perished as all things must, was reduced to nothing. Who now remains after him to protect the widows and the orphans? Who is there now to aid the poor and the destitute? The Tamimites, from the highest to the lowest, have received a fatal stroke in the person of their cavalier, him on whom they fixed their hopes, him with the slender shoulders"
ولما بلغ الخبر أبا بكر وعمر رضي الله عنهما، قال عمر لأبي بكر رضي الله عنه: إن خالدا قد زنى فارجمه، قال: ما كنت لأرجمه فإنه تأول فأخطأ، قال: فإنه قتل مسلما فاقتله به، قال: ما كنت لأقتله به، إنه تأول فأخطأ، قال فاعزله، قال: ما كنت لأشيم سيفا سله الله عليهم أبدا، هكذا سرد هذه الواقعة وثيمة المذكور والواقدي في كتابيهما، والعهدة عليهما.,"When intelligence of this event reached Abu Bakr and Omar, the latter said to the former: “Khalid has committed adultery; order him to be lapidated.” Abu Bakr replied: “I cannot allow him to be lapidated; he only interpreted wrong “ (his orders).” “But,” said Omar, “he has killed a Muslim.” “I cannot put “ him to death for that,” said the other; “he only interpreted wrong (his orders).” “Then deprive him of his commandment,” said Omar. “No,” replied Abu Bakr, “I shall never sheath a sword which God drew against the wicked.” Such is the relation given of this affair in the book composed by Wathima and in that of al- Wakidi, and let them be answerable for its truth."
وكان أخوه متمم بن نويرة، وكنيته أبو نهشل الشاعر المشهور، كثير الانقطاع في بيته قليل التصرف في أمر نفسه اكتفاء بأخيه مالك، وكان أعور دميما، فلما بلغه مقتل أخيه حضر إلى مسجد رسول الله صلى الله عليه وسلم، وصلى الصبح خلف أبي بكر الصديق رضي الله عنه،,"Mutamim Ibn Nuwaira, the brother of Malik, bore the surname of Abu Nahshal, and was celebrated as a poet. He seldom stirred out of his house (or tent), and troubled himself little about his own affairs, because he relied on his brother. He was deformed in body and had lost an eye. When he was informed of Malik’s death, he went to the mosque of the Prophet (at Medina) and, having taken his place behind Abu Bakr, he said (with him) the morning prayer."
"فلما فرغ من صلاته واستند في محرابه قام متمم فوقف بحذائه واتكأ على سية قوسه ثم أنشد:
نعم القتيل إذا الرياح تناوحت… خلف البيوت قتلت يا ابن الأزور
أدعوته بالله ثم غدرته… لو هو دعاك بذمة لم يغدر","When the caliph, who was in the mihrab turned round [to the congregation), Mutamim stood up and, leaning on the extremity of his bow, recited these lines: He was truly admirable when the winds howled about the tents, he who was slain by you, Ibn al-Azwar! You invited him in God’s name and you betrayed him; had he invited you, under the safeguard of his honor, he would not have betrayed."
"وأومأ إلى أبي بكر رضي الله عنه، فقال: والله ما دعوته ولا غدرته:
ولنعم حشو الدرع كان وحاسرا… ولنعم مأوى الطارق المتنور
لا يمسك الفحشاء تحت ثيابه… حلو شمائله عفيف المئزر","{On pronouncing these last words,) he pointed to Abu Bakr who exclaimed: “By Allah! I never invited him nor ever betrayed him.” The poet continued thus: Admirable he was, either sheathed in mail or unarmed! How excellent a retreat was his dwelling for the benighted traveler who perceived the light of his fire. Under his dress he concealed no turpitude; he was, indisposition, mild, and in conduct, chaste."
ثم بكى وانحط على سية قوسه، فما زال يبكي حتى دمعت عينه العوراء، فقام إليه عمر بن الخطاب رضي الله عنه، فقال: لوددت أنك رثيت زيدا أخي بمثل ما رثيت به مالكا أخاك، فقال: يا أبا حفص، والله لو علمت أن أخي صار بحيث صار أخوك ما رثيته، فقال عمر رضي الله عنه: ما عزاني أحد عن أخي بمثل تعزيته.,"He then wept and, ceasing to lean upon his bow, he sat down and lamented so bitterly that tears flowed from his blind eye. Omar Ibn al-Khattab went up to him and said: “I wish you had composed such an elegy as that on the death of my brother Zaid.” Mutamim answered: “O Abu Hafs! if I thought that my brother had gone to the place where yours is now, I should not lament his death.” On this, Omar said: “Never, since I lost Zaid, did any man give me sweeter consolation than Mutamim.”"
وكان زيد بن الخطاب رضي الله عنه قتل شهيدا يوم اليمامة، وكان عمر رضي الله عنه يقول: إني لأهش للصبا أنها تأتيني من ناحية أخي زيد، ويروى عن عمر رضي الله عنه أنه قال: لو كنت أقول الشعر كما تقول لرثيت أخي كما رثيت أخاك.,"Zaid, the son of al-Khattab, fella martyr in the battle of al-Yamama. Omar used to say: “I enjoy the breath of the zephyr because it blows from the spot where Zaid reposes.” It is stated that Omar said to Mutamim: “If I could make verses on the death of my brother, they should be like what you made on the death of yours.”"
ويروى أن متمما رثى زيدا فلم يجد، فقال له عمر رضي الله عنه: لم ترث زيدا كما رثيت مالكا، فقال: إنه والله ليحركني لمالك ما لا يحركني لزيد.,"It is stated that Mutamim had composed an elegy on Zaid, but did not well succeed; so, Omar said to him: “Why was your elegy on the death of Zaid so different from that which you composed on Malik?” The poet answered: “By Allah! I was moved to lament “ Malik for motives which did not lead me to lament Zaid. ”"
وقال له عمر رضي الله عنه يوما: إنك لجزل فأين كان أخوك منك، فقال: كان أخي في الليلة ذات الأزيز والصراد يركب الجمل الثفال، ويجنب الفرس الجرور، وفي يده الرمح الثقيل، وعليه الشملة الفلوت، وهو بين المزادتين، حتى يصبح وهو متبسم.,"Omar said to him one day: “You are really a man of judgment; how was your brother, compared with you?” He replied: “My brother would mount a thafal (slow-paced) camel, in a thundering [aziz) and cloudy (surrad) night, leading by the bridle a restive horse (jartir), and carrying in his hand a heavy spear. On his shoulders was a small cloak [falut] and, on each side of him, a provision bag (mazada); and he would ride on till morning with a smile on his face.”"
والأزيز: بفتح الهمزة وزاءين الأولى منهما مكسورة وبينهما ياء مثناة من تحتها، صوت الرعد.,The word aziz signifies the sound of thunder;
والصراد: بضم الصاد المهملة وتشديد الراء وفتحها وبعد الألف دال مهملة، غيم رقيق لا ماء فيه.,Sarrad means a thin cloud in which there is no water.
والثفال: بفتح الثاء المثلثة والفاء، وهو الجمل البطيء في سيره لا يكاد يمشي من ثقله.,"thafal is a slow-paced camel, so heavy that it can hardly walk."
"والجرور: بفتح الجيم على وزن فعول، الفرس الذي يمنع القياد.
والشملة الفلوت: التي لا تكاد تثبت على لابسها.",jarur is a horse which disobeys the rein; a falut cloak is one which scarcely holds on the person who wears it.
والمزادة: الراوية، وهي معروفة.,"mazada is the water-bag, as is well known."
وقال له عمر رضي الله عنه يوما: خبرنا عن أخيك، قال: يا أمير المؤمنين، لقد أسرت مرة في حي من أحياء العرب، فأخبر أخي، فأقبل، فلما طلع على الحاضر ما كان أحد قاعدا إلا قام على رجليه، وما بقيت امرأة إلا وتطلعت من خلال البيوت، فما نزل عن جمله حتى لقوه بي برمتي فحلني هو، فقال عمر رضي الله عنه: إن هذا لهو الشرف.,"Another day, Omar said to him: “Tell me something concerning your brother;” and he answered thus: “Commander of the faithful! I was once taken prisoner by a tribe of Arabs, and my brother, being informed of what had happened, came to “ them. When they saw him appear, every one stood up, and every woman of the tribe peeped out through the openings of the tents. He had not time to get off his camel when they lead me up to him, cord and all, (literally: with my rumma), “and it was he who untied me.” There,” said Omar, “was true nobility!”"
والرمة: بضم الراء المهملة، الحبل البالي، ومنه قولهم دفع إليه الشيء برمته” أصله: أن رجلا دفع إلى رجل بعيرا بحبل في عنقه، فقيل ذلك لكل من دفع شيئا بجملته.”,"A rumma is a worn out cord; from it is derived the expression: to give a man a thing with its rumma. It originated in a man’s giving to another a camel with a halter on its neck, and was then employed to denote the gift of a thing with all belonging to it."
وقال متمم أيضا لعمر رضي الله عنه: أغار حي من أحياء العرب على حي أخي مالك وهو غائب، فجاءه الصريخ، فخرج في آثارهم على جمل يسوقه مرة ويركبه أخرى، حتى أدركهم على مسيرة ثلاث وهم آمنون، فما هو إلا أن رأوه فأرسلوا ما في أيديهم من الأسرى والنعم وهربوا،,"Mutamim said, another day, to Omar: “A tribe of Arabs attacked the tribe of my brother whilst he was absent. When the alarm reached him, he sallied forth and followed their foot-steps. He had with him a camel which he rode or drove before him alternately, and he overtook them after travelling three (nights). At the moment they thought themselves out of danger, he appeared unexpectedly. When they saw him, they fled away, abandoning their prisoners and booty."
فأدركهم أخي، فاستسلموا جميعا حتى كتفهم، وصدر بهم إلى بلاده مكتوفين، فقال عمر رضي الله عنه: قد كنا نعلم سخاءه وشجاعته، ولم نعلم كل ما تذكره.,"My brother overtook them, and they all surrendered, so that he had only to tie their hands behind their backs and lead them to his own country.” On this, Omar said: “We heard of his beneficence and his bravery, but we knew nothing of what you have just related.”"
وله فيه المراثي النادرة، فمن ذلك أبياته الكافية، وهي في كتاب الحماسة” في باب المراثي:”,One of the elegies composed by him on Malik is of singular beauty; it rhymes in k and is to be found in that section of the Hamasa which contains the elegiac poems.
"لقد لامني عند القبور على البكا… رفيقي لتذراف الدموع السوافك
فقال أتبكي كل قبر رأيته… لقبر ثوى بين اللوى والدكادك
فقلت له إن الشجا يبعث الشجا… فدعني فهذا كله قبر مالك","Here it is; My companion blamed me for weeping over every tomb and shedding floods of tears. Why I weep you over every tomb you see? is it for (the recollection) of that tomb which lies between al-Liwa and al-Dakadik?” I answered: ”Sighs beget sighs; so, let me weep! for all these are (for me) as the tomb of Malik.””"
"وله فيه قصيدته العينية ، وهي طويلة بديعة، ومن جملتها قوله:
وكنا كندماني جذيمة حقبة… من الدهر حتى قيل لن يتصدعا
وعشنا بخير في الحياة، وقبلنا… أصاب المنايارهط كسرى وتبعا
فلما تفرقنا كأني ومالكا… لطول اجتماع لم نبت ليلة معا","In a qasida of considerable length and beauty, the rhyme of which is formed by the letter Ain, the same poet says: For a long time we were like the two boon companions of Jazima; so that it was said of us: “They will never be separated!” We led a life of happiness, but, before us, death attained the families of Kosrae and of Tobba. When we separated, the longtime which I passed with Malik seemed to me as short as a single night."
وقد يتشوف الواقف على هذا الكتاب إلى الوقوف على شيء من أخبار جذيمة المذكور ونديميه – وهو بفتح الجيم وكسر الذال المعجمة وسكون الياء المثناة من تحتها وفتح الميم وبعدها هاء ساكنة – وكنيته أبو مالك جذيمة بن مالك بن فهم بن دوس بن الأزد الأزدي، صاحب الحيرة وما والاها،,"As the reader of this book may desire some information respecting Jazima and his two boon companions, I shall speak of them here. Jazima, for so his name must be pronounced, belonged to the family of al-Azd, and bore the surname of Abu Malik. He was the son of Malik, the son of Fahm, the son of Daus, the son of al-Azd. Hira and the neighboring country acknowledged his authority."
وهو الأبرش والوضاح، وإنما قيل ذلك لأنه كان أبرص، فكانت العرب تهابه أن تنسبه إلى البرص فعرفته بأحد هذين الوصفين. وهو من ملوك الطوائف، وكان بعد عيسى عليه السلام بثلاثين سنة، وكان من تيهه لا ينادم إلا الفرقدين.,"People called him the speckled (al-Abrach) or the spotted with white (al-Waddah), because he was a leper. The Arabs abstained from giving him the surname of the leper through fear of offending him, and therefore designated him by one or the other of the former terms. He was one of the provincial kings, and lived about thirty years after Jesus. So great was his pride that he would have no other boon companions than the two stars called al-Farkadain."
وكان له ابن أخت يقال له عمرو بن عدي بن نصر بن ربيعة بن الحارث بن مالك اللخمي، ويقال له عمم لأنه أول من اعتم، ابن تمارة بن لخم، وبقية النسب معروف، واسم الأخت المذكورة رقاش،,"His sister had a son named Amr, the son of Adi the Lakhmide, who was the son of Nasr, the son of Rabia, the son of al-Harith, the son of Malik, the son of Adi, surnamed Ainam, because he was the first who wore a turban (imama), the son of Numara, the son of Lakhm. The rest of the genealogy is well known. The name of Jazima’s sister was Rikash."
وكان جذيمة شديد المحبة له، فاستهوته الجن، وأقام زمانا يتطلبه فلم يجده، فأقبل رجلان من بني القين يقال لأحدهما مالك والآخر عقيل ابنا فارح [بن مالك بن كعب بن القين، واسمه النعمان، ابن جسر بن شيع بن أسد بن وبرة بن ثعلبة بن حلوان بن عمران بن الحاف بن قضاعة، وسمي القين بعبد كان له فحضنه فاشتهر به],"Her son, for whom Jazima had a great affection, was spirited away by the genii, and his uncle searched for him a long time without finding him. There were two brothers of the tribe of al-Kain, one of whom was named Malik and the other Akil. Their father’s name was Farih, the son of Malik, the son of Kaab, the son of al-Kain, whose true name was alNoman, the son of Jasr, the son of Shai Allah."
فصادفا عمرا في البرية وهو أشعث الرأس طويل الأظفار سيء الحال، فعرفاه وحملاه إلى خاله جذيمة بعد أن لما شعثه وأصلحا حاله، فقال لهما جذيمة من فرط سروره به: احتكما علي، فقالا: منادمتك ما بقيت وبقينا، فقال: ذلك لكما،,"These two found Amr in the desert, with his hair disheveled, his nails grown to a great length and his appearance miserable. They knew him and brought him to his uncle, after arranging his hair and attiring him decently. Jazima was so overjoyed at seeing him that he told them to ask whatever reward they pleased, and they said: “Let us he your boon companions as long as you and we live.” He answered: “That I grant to you.”"
فهما نديماه اللذين يضرب بهما المثل، ويقال: إنهما نادماه أربعين سنة لم يعيدا عليه حديثا حدثاه به، وإياهما عن أبو خراش الهذلي بقوله في مرثية أخيه عروة:,"These were the two boon companions whose reputation became proverbial. It is said that they were Jazima’s constant guests during forty years and that they never, in all that period, repeated to him a story which they had already told him. It is to them that Abu Khirash the Huzailite alludes in these verses, taken from an elegy composed by him on his brother Orwa."
"تقول أراه بعد عروة لاهيا… وذلك رزء لو علمت جليل
فلا تحسبي أني تناسيت عهده… ولكن صبري يا أميم جميل
ألم تعلمي أن قد تفرق قبلنا… نديما صفاء: مالك وعقيل
هذه خلاصة حديثهم، وإن كان فيه طول، وإنما قصدت الإيجاز.","(The calumniator) says: “I see that he disports himself since the death of Orwa; and that, as you must know, is highly detrimental (to himself).” (I answered:)” Think not that I have ceased to remember the days I passed with him; know, Umaima! that I support (my sorrow) with becoming patience. Hast thou heard that, before our time, two sincere boon companions were separated, Malik and Akil?” This summary account of their history is rather long, and yeti aimed at being concise."
وذكر أبو علي القالي في كتابه الذي جعله ذيلا على أماليه أن متمما المذكور قدم على عمر بن الخطاب رضي الله عنه، وكان به معجبا، فقال: يا متمم، ما يمنعك من الزواج لعل الله تعالى أن ينشر منك ولدا، فإنكم أهل بيت قد درجتم فتزوج امرأة من أهل المدينة، فلم تحظ عنده ولم يحظ عندها، فطلقها ثم قال:,"Abu Ali al-Kali says, in the treatise which he designed as supplement to his Amali, that Mutamim went up to Omar, who admired him greatly, and that Omar said: ‘‘Tell me, Mutamim! what hinders you from marrying? God may perhaps raise children from that alliance, for you belong to a family which is on the point of becoming extinct.” The poet, in consequence, married a woman of Medina, but he was not happy with her, nor she with him, so he divorced her and then said."
"أقول لهند حين لم أرض عقلها:… أهذا دلال العشق، أم أنت فارك
أم الصرم تهوين فكل مفارق… علي يسير بعد ما بان مالك","I say to Hind, when displeased with her discernment: “Does your conduct proceed from the coquetry of love, or do you hate me? Do you wish for a separation? and certainly, to separate from any (whom l love) is now, for me, but slightly painful, since Malik has departed (from the world).”"
فقال له عمر رضي الله عنه: ما تنفك تذكر مالكا على كل حال، فلم يمض على هذا الأمر إلا قليل حتى طعن عمر رضي الله عنه، ومتمم بالمدينة، فرثى عمر رضي الله عنه. وبالجملة فإنه لم ينقل عن أحد من العرب ولا غيرهم أنه بكى على ميته ما بكى متمم على أخيه مالك.,"Omar said to him: “ You will never cease thinking of Malik!” and, soon after, he received his mortal wound. Mutamim, who was then in Medina, composed an elegy on his death. In a word, it has never been handed down that an Arab or any other person ever wept for the loss of a friend as much as Mutamim did for that of his brother."
حكى الواقدي في كتاب الردة” أن عمر رضي الله عنه قال لمتمم: ما بلغ من حزنك على أخيك فقال له: لقد مكثت سنة لا أنام بليل حتى أصبح، ولا رأيت نارا رفعت بليل إلا ظننت نفسي ستخرج، أذكر بها نار أخي،”,"Al-Wakidi relates, in his Kitab al-Ridda, that Omar Ibn al- Khattab said to Mutamim: “To what degree did you carry your grief for Malik?” and that the poet answered: “I wept during a year, without ever enjoying a moment’s sleep, from evening to morning; and I never saw a fire [of hospitality) lighted during the night without thinking to myself that I ought to go out to it, so that I might recall to my recollection the fires lighted by my brother."
كان يأمر بالنار فتوقد حتى يصبح مخافة أن يبيت ضيفه قريبا منه، فمتى يرى النار يأوي إلى الرحل، ولهو بالضيف يأتي مجتهدا أسر من القوم يقدم عليهم القادم لهم من السفر البعيد، فقال عمر رضي الله عنه: أكرم به.,"Malik ordered a fire to be always kept burning till morning lest travelers might pass the night in his neighborhood (without discovering his tent), and so that, when they saw the fire, they might draw near to it. Certainly, in his eagerness to have guests he felt more joy than other people do when one of their friends returns to them from a distant land.” On hearing this, Omar observed that such conduct was highly honorable."
وحكى الواقدي أيضا أنه قال له: ما لقيت على أخيك من الحزن والبكاء قال: كانت عيني هذه قد ذهبت، وأشار إليها، فبكيت بالصحيحة وأكثرت البكاء حت ى أسعدتها العين الذاهبة وجرت بالدموع، فقال عمر رضي الله عنه: إن هذا لحزن شديد، ما يحزن هكذا أحد على هالكه.,"The same author relates that Mutamim, being asked what effect grief and the shedding of tears had produced on him, answered in these terms: “This eye pointing to his blind one, was already gone, and I wept with the good one so abundantly that the lost eye came to its assistance and shed tears.” “Such sorrow,” said Omar, is really excessive; no one should grieve like that “ for the death of a relative.”"
"وقد ضربت الشعراء الأمثال بمالك وأخيه متمم في أشعارهم، فمن ذلك قول ابن حيوس المقدم ذكره من جملة قصيدة:
وفجعة بين مثل صرعة مالك… ويقبح بي أن لا أكون متمما","The poets make frequent allusions to Malik and his brother Mutamim. Ibn Haiyus, said, in one of his qasidas: It was a manifest calamity, like the death of Malik; and it would be disgraceful for me not to be a Mutamim."
ومنه قول أبي بكر محمد بن عيسى الداني المعروف بابن اللبانة في قصيدته التي يرثي بها المعتمد بن عباد صاحب إشبيلية لما قبض عليه يوسف بن تاشفين – حسبما شرحناه في ترجمة المعتمد – وهو قوله:,"Abu Bakr Muhammad Ibn Isa al-Dani, generally known by the surname of Ibn al-Labbana, said, in a qasida containing a lament on the fall of al-Mutamid Ibn Abbad, the sovereign of Seville, who was arrested (and cast into prison) by Yusuf Ibn Tachifin, as we have related in our article on al-Mutamid."
حكيت وقد فارقت ملكك مالكا… ومن ولهي أحكي عليك متمما,"On quitting your kingdom, you resembled Malik, and I, in my affliction, resembled Mutamim."
ومن ذلك أيضا قول بعضهم، وأظنه ابن منير – المذكور في حرف الهمزة – وهو أيضا من جملة أبيات، ثم حققت قاءله وهو نجم الدين أبو الفتح يوسف بن الحسين بن محمد، عرف بابن المجاور الدمشقي:,"Another poet, probably the Ibn Munir of whom I have spoken under the letter A, composed a piece containing an allusion of the same kind as that which we are mentioning. I have since verified the name of the author and found it to be Najm al-Din Abu al-Fath Yusuf Ibn al-Husain Ibn Muhammad, generally known by the surname of Ibn al-Mujawir of Damascus. Here is the verse."
أيا مالكي في القلب نويرة… وإنسان عيني في هواك متمم,"O, my dear Malik! thou hast left in my heart a nuwaira {a little fire) and, through love for thee, the pupil of my eye is become a Mutamim."
"ومنه قول أبي الغنائم ابن المعلم الشاعر – المقدم ذكره – من جملة أبيات يصف فيها منزلا ويدعو له بالسقيا، فقال:
سقاه الحيا قبلي وجئت متمما… فلو مالك فيه دعيت متمما","Abu al-Ghanaim Ibn al-Muallim, the poet of whom we have spoken said also, in a piece of verse containing the description of a (deserted) dwelling and praying the rains of heaven to water it: The rains watered it before my arrival, and I came to complete their work. Had a Malik been there, I might have been called a Mutamim (a completer)."
"ومنه قول القاضي السعيد ابن سناء الملك:
بكيت بكلتا مقلتي كأنني… أتمم ما قد فات عين متمم","Al-Kadi al-Said Ibn Sanaa al-Mulk made also a similar allusion in the following verse: I wept with both ray eyes, as if I tried to complete the task which Mutamim had left unfinished."
وهذا باب يطول شرحه، وقد جاوزنا الحد بالخروج عما بالخروج نحن بصدده.,"To expose this subject fully would require a long dissertation, and we have already passed all bounds in this digression. Pronounce Mutamim."
وصدا في قولهم ماء ولا كصدأ” فيه ثلاث لغات: صدا: بضم الصاد المهملة وتشديد الدال المهملة وألف مقصورة، وصداء مثل الأول لكن الصاد مفتوحة والألف ممدودة، فمن ضم قصر ومن فتح مد،”,"The word (sda), in the expression: a source, but not like Sada, is pronounced in three different manners: Sudda, with a double d and a short final a; Sadda, with the vowel a after the s and a long final a; so that, being pronounced with an u, it takes a short final, and, with an a, a long one."
واللغة الثالثة صدءاء: بتخفيف الدال وهمزتين متواليتين والصاد مفتوحة، وهي بئر معروفة مشهورة ماؤها عذب نمير، والله أعلم.,"The third form is Sadda, with a single d followed by two hamzas, one coming immediately after the other. This is the name of a famous well the water of which is sweet and limpid."
البحتري,AL-BOHTORI THE POET
أبو عبادة الوليد بن عبيد بن يحيى بن عبيد بن شملال بن جابر بن سلمة بن مسهر بن الحارث بن خثيم بن أب حارثة بن جدي بن تدول بن بحتر بن عتود بن عنين بن سلامان بن ثعل بن عمرو بن الغوث بن جلهمة، وهو طيء بن ادد بن زيدان بن كهلان بن سبأ بن يشجب بن يعرب بن قحطان، الطائي البحتري الشاعر المشهور،,"Abu Obada al-Walid Ibn Obaid Ibn Yahya Ibn Obaid Ibn Shimlal Ibn Jabir Ibn Salama Ibn Mushir Ibn al-Harith Ibn Khuthaim Ibn Abi Haritha Ibn Judai Ibn Tadul Ibn Bohtor Ibn Atud Ibn Onain Ibn Salaman Ibn Thoal Ibn Amr Ibn al- Ghauth Ibn Julhuma Tai Ibn Adud Ibn Zaid Ibn Kahlan Ibn Sabe Ibn Yashjub Ibn Yarab Ibn Kahtan, was a member of the tribe of Tai and bore the surname of al-Bohtori."
ولد بمنبج، وقيل بزردفنة وهي قرية من قراها، ونشأ وتخرج بها، ثم خرج إلى العراق ومدح جماعة من الخلفاء أولهم المتوكل على الله، وخلقا كثيرا من الأكابر والرؤساء،,"This celebrated poet was born at Manbij, or, by another account, at Zardafna, a village near that place; there he passed his youth and made his studies. He then went to Iraq where he recited poems in praise of several caliphs, beginning by al-Mutawakkil ala Allah; he eulogized also in his verses a number of grandees and raises [persons high placed in the civil administration)."
وأقام ببغداد دهرا طويلا ثم عاد إلى الشام، وله أشعار كثيرة ذكر قيها حلب وضواحيها، وكان يتغزل بها ، وقد روى عنه أشياء من شعره أبو العباس المبرد ومحمد بن خلف بن المرزبان والقاضي أبو عبد الله المحاملي ومحمد بن أحمد الحكيمي وأبو بكر الصولي وغيرهم.,"He remained at Baghdad a long time, and then returned to Syria. In many of his poems he speaks of Aleppo and the open country which surrounds it; for he had taken a great fancy to that city. Some of his poems were transmitted down orally by Abu al-Abbas al-Mubarrad Muhammad Ibn Khalaf Ibn al-Marzuban, the kadi Abu Abd Allah al-Mahamili, Muhammad Ibn Ahmad al-Hakimi, and Abu Bakral-Suli."
قال صالح بن الأصبغ التنوخي المنبجي: رأيت البحتري هاهنا عندنا قبل أن يخرج إلى العراق، يجتاز بنا الجامع من هذا الباب، وأومأ إلى جنبتي المسجد، يمدح أصحاب البصل والباذنجان، وينشد الشعر في ذهابه ومجيئه، ثم كان منه ما كان، وعلوة التي شبب بها في كثير من أشعاره هي بنت زريقة الحلبية، وزريقة أمها.,"Salih Ibn al-Asbagh al-Tanukhi, a native of Manbij, related as follows: “I saw al-Bohtori here, at our town, before he went to Iraq. “He would enter by that door of the mosque and pass by us [to the other),” here he pointed to the two sides of the edifice, and, in going and coming, he would recite verses in praise of dealers in onions and love-apples; yet he afterwards ‘‘became what we see.” The Aiwa, whose charms al-Bohtori celebrates in a great number of his pieces, was the daughter of a woman called Zaria and a native of Aleppo."
وحكى أبو بكر الصولي في كتابه الذي وضعه في أخبار أبي تمام الطائي” أن البحتري كان يقول: أول أمري في الشعر ونباهتي فيه أني صرت إلى أبي تمام وهو بحمص، فعرضت عليه شعري، وكان يجلس فلا يبقى شاعر إلا قصده وعرض عليه شعره،”,"Abu Bakr al-Suli says, in his History of Abu Tammam al-Tai that al-Bohtori related as follows: “The first time I gained distinction as a poet was [on a certain day,) when I went to see Abu Tammam, who was then at Hims (or Homs, Emessa), and presented to him a poem of my composition. He used to hold sittings, and not a poet but went to visit him and submit their productions to his judgment."
فلما سمع شعري أقبل علي وترك سائر الناس، فلما تفرقوا قال لي: أنت أشعر من أنشدني، فكيف حالك فشكوت خلة، فكتب إلى أهل معرة النعمان، وشهد لي بالحذق وشفع لي إليهم وقال لي: امتدحهم، فصرت إليهم فأكرموني بكتابه ووظفوا لي أربعة آلاف درهم، فكانت أول مال أصبته.,"On hearing mine, he turned towards me, without noticing the other persons who were present, and, when they retired, he said: ‘You are the best poet of all who recited verses to me. In what circumstances are you?’ I complained of poverty, on which he wrote to the inhabitants of Maarrat al-Noman a letter in which he bore testimony to my talent and recommended me to their generosity. “Go” said he, and recite verses in their praise. I went to them, and they, in consideration of his letter, treated me with great honor and made me a pension of four thousand dirhems. This was the first money I ever earned.”"
"وقال أبو عبادة المذكور: أول ما رأيت أبا تمام، وما كنت رأيته قبلها، أني دخلت أبي سعيد محمد بن يوسف، فامتدحته بقصيدتي التي أولها:
أأفاق صب من هوى فأفيقا… أم خان عهدا أم اطاع شفيقا","Abu Obada (al-Bohtori} related, in the following terms, his first interview with Abu Tammam: “I went to visit Abu Saied Muhammad Ibn Yusuf and spoke his praises in a qasida which began thus: “Was a captivated lover ever delivered from his passion; so that I also may hope for deliverance? Was it by breaking his engagements (that he got free), or by hearkening to the advice of a compassionate friend?."
فأنشدته إياها، فلما أتممتها سر بها، وقال لي: أحسن الله إليك يا فتى، فقال له رجل في المجلس: هذا، أعزك الله، شعري علقه هذا الفتى، فسبقني به إليك، فتغير أبو سعيد وقال لي:,"“When I finished, he expressed his satisfaction and said to me: God bless you, my boy, A man who was in the saloon then said: ‘God exalt you {emir), these verses are by me, but that young man has got them by heart and recited them to you before I had time to do so. Abu Saied looked at me with an altered countenance and said:"
يا فتى، قد كان في نسبك وقرابتك ما يكفيك أن تمت به إلينا، ولا تحمل نفسك على هذا، فقلت: هذا شعري أعزك الله، فقال الرجل: سبحان الله يا فتى لا تقل هذا، ثم ابتدأ فأنشد من القصيدة أبياتا،,"‘My boy! you have in your family and relatives a sufficient title to my favor; so, do not have recourse to such means as these” I replied: ‘God exalt you! the verses are mine. On this, the stranger exclaimed: ‘Good God, my boy! do not say such a thing. He then began to repeat some verses of my qasida."
فقال لي أبو سعيد: نحن نبلغك ما تريد، ولا تحمل نفشك على هذا، فخرجت متحيرا لا أدري ما أقول، ونويت أن أسأل عن الرجل من هو، فما بعدت حتى ردني أبو سعيد ثم قال لي: جنيت عليك فاحتمل،,"On this, Abu Saied turned to me and said: “We shall furnish you with whatever you desire, but do not again have recourse to proceedings such as these. I was astounded and left the saloon, not knowing what to say and meaning to ask who that man might be. I had not gone far when Abu Saied called me back and said: ‘We are merely jesting with you; so take things patiently."
أتدري من هذا فقلت: لا، قال: هذا ابن عمك، حبيب بن أوس الطائي لأبو تمام، فقم إليه، فقمت إليه فعانقته. ثم أقبل علي يقرظني ويصف شعري وقال: إنما مزحت معك، فلزمته بعد ذلك وكثر عجبي من سرعة حفظه.,"Do you know that man?’ I replied that I did not. ‘It is your cousin said he; ‘it is Habib Ibn Aus al-Tai Abu Tammam! go up to him I went over and embraced him. He turned towards me, praised me highly, and spoke favorably of my verses. I was only jesting with you said he. From that moment I got attached to him and admired u greatly his promptitude in learning passages by heart.”"
وروى الصولي أيضا في كتابه المذكور أن أبا تمام راسل أم البحتري في التزوج بها، فأجابته وقالت له: اجمع الناس للإملاك، فقال: الله أجل من أن يذكر بيننا، ولكن نتصافح ونتسافح.,"Al-Suli relates also in the same work: Abu Tammam made to the mother of al-Bohtori a proposal of marriage, to which she consented, saying: “Convoke the people to the ceremony.’’ On this, he answered: “The grandeur of God is such that his name ought not to be mentioned [in an affair which is to pass) between us two. Let us give each other the hand and act with mutual indulgence.”"
وقيل للبحتري: أيما أشعر أنت أم أبو تمام فقال: جيده خير من جيدي ورديئي خير من رديئه. وكان يقال لشعر البحتري: سلاسل الذهب، وهو في الطبقة العليا.,"Al-Bohtori, being asked whether he or Abu Tam mam was the better poet, replied: “His best pieces surpass the best of mine, and my worst are better than the worst of his.” It has been said of al-Bohtori’s poems that they were chains of gold. He held [in reality) the highest rank [as a poet)."
ويقال إنه قيل لأبي العلاء المعري: أي الثلاثة أشعر، أبو تمام أم البحتري أم المتنبي فقال: حكيمان والشاعر البحتري. ولعمري ما أنصفه ابن الرومي في قوله:,"It is related that Abu al-Alaa al-Maarri, being asked which was the best poet of these three: Abu Tammam, al-Bohtori and al-Mutanabbi, replied that two of them were moralists and that al Bohtori was the poet. I must declare that Ibn al-Rumi was not equitable towards him when he said."
"والفتى البحتري يسرق ما قا… ل ابن أوس في المدح والتشبيب
كل بيت له يجود معنا… هـ فمعناه لابن أوس حبيب","The boy, al-Bohtori, steals from the son of Aus {Aha, Tammam) the praises of the great and of the fair. In each of his verses, the thought is well expressed, but that thought belongs to Habib, the son of Aus."
"وقال البحتري: أنشدت أبا تمام شيئا من شعري، فأنشدني بيت أوس بن حجر:
إذا مقرم منا ذرا حد نابه… تخمط فينا ناب آخر مقرم","Al-Bohtori related that he recited a poem of his composition to Abu Tammam, and that the latter recited to him [in return) this verse of Aus Ibn Hajar: When our force is diminished by the death of one of our lions, another appears amongst us, ready to show his teeth."
وقال: نعيت إلي نفسي، فقلت: أعيذك بالله من هذا، فقال: إن عمري ليس يطول وقد نشأ لطيء مثلك، أما علمت أن خالد بن صفوان المنقري رأى شبيب بن شبيبة، وهو من رهطه وهو يتكلم فقال: يا بني، نعى نفسي إلي إحسانك في كلامك، لأنا أهل بيت ما نشأ فينا خطيب إلا مات من قبله، قال: فمات أبو تمام بعد سنة من هذا.,"“There,” exclaimed Abu Tammam, ‘I have announced to myself that my death is near!’ I replied: ‘God forbid!’ ‘Nay,’ said he, my life will not he long; and another poet like you is now growing up in the tribe of Tai [who will replace you also). Know you not the anecdote told of Khalid Ibn Safwan al-Minkari? he heard Shabib Ibn Shabiba, who was of the same family as he, make a discourse and he said to him: ‘My son! the talent displayed by you in speaking announces to me that my death is near; we belong to a family in which, when an orator is produced, his predecessor soon dies.’”"
وقال البحتري: أنشدت أبا تمام شعرا لي في بعض بني حميد وصلت به إلى مال خطر، فقال لي: أحسنت، أنت أمير الشعر بعدي، فكان قوله هذا أحب إلى من جميع ما حويته.,"Al-Bohtori here observed that Abu Tammam died a year after. He related also the following anecdote: “I recited to Abu Tammam a poem which I had composed in honor of one of the Hu maid family and by which I gained a large sum of money. “When I finished, he exclaimed: ‘Very good! you shall be the prince of poets when I am no more.’ These words gave me more pleasure than all the wealth which I had collected.”"
وقال ميمون بن هارون: رأيت أبا جعفر أحمد بن يحيى بن جابر بن داود البلاذري المؤرخ، وحاله متماسكة، فسألته، فقال: كنت من جلساء المستعين فقصده الشعراء، فقال: لست أقبل إلا ممن قال مثل قول البحتري في المتوكل:,"Maimun Ibn Harun related as follows: ‘I met with the historian Abu Jaafar Ahmad Ibn Yahya Ibn Jabir Ibn Dawud al-Balazori and he appeared absorbed thought. I asked him what had occurred, and he said: “He was one of those persons whom (the caliph) al-Mustain admitted into his “ ‘intimate society. Some poets having come to celebrate his praise, he said: “I will receive eulogiums from no man, unless he produce a verse like that which al-Bohtori composed on (the caliph) al-Mutawakkil and which runs thus."
ولو أن مشتاقا تكلف فوق ما… في وسعه لمشى إليك المنبر,"“‘If a passionate lover could be forced to do what is beyond his power, the pulpit would certainly hasten forward to salute you.’"
"فرجعت إلى داري وأتيته وقلت: قد قلت فيك أحسن مما قاله البحتري فقال: هاته، فأنشدته:
ولو أن برد المصطفى إذ لبسته… يظن لظن البرد أنك صاحبه
وقال – وقد أعطيته ولبسته -:… نعم، هذه أعطافه ومناكبه","“I returned home and, the next time I went to see him, I told him that I had composed some verses which were better than those of al-Bohtori. ‘Let us hear them,’ said he; and I recited as follows: “If the mantle of the Chosen one (Muhammad) possessed the faculty of thought, it would “ think that you were its former master; and, when you received it and put it on, it would have said: These are his shoulders and his arms!"
فقال: ارجع إلى منزلك، وافعل ما آمرك به، فرجعت، فبعث إلي سبعة آلاف دينار، وقال: ادخر هذه للحوادث من بعدي، ولك علي الجراية والكفاية ما دمت حيا.,"He told me to return to my dwelling and execute the order which I should receive from him. He then sent me seven thousand dinars, with this message: “Treasure them up for what may befall you after my death, for, as long as I live, you shall receive from me a pension sufficient for your support.”’"
"وللمتنبي في هذا المعنى:
لو تعقل الشجر التي قابلتها… مدت محيية إليك الأغصنا","Al-Mutanabbi expressed, in the following terms, the thought announced by al-Bohtori: If the tree towards which you look had the use of reason, it would stretch its branches towards you, in salutation."
"وسبقهما أبو تمام بقوله:
لو سعت بقعة لإعظام نعمى… لسعى نحوها المكان الجديب","Abu Tammam expressed the same idea before them both, when he said: If a piece of ground could advance forward to receive the bones of Noma, the soil which is parched up would have moved towards her."
"والبيت الذي للبحتري من جملة قصيدة طويلة أحسن فيها كل الإحسان، يمدح بها أبا الفضل جعفرا المتوكل على الله، ويذكر خروجه لصلاة عيد الفطر، وأولها:
أخفي هوى لك في الضلوع وأظهر… وألام من كمد عليك وأعذر","Al-Bohtori’s verse is taken from a long qasida in which the author has attained the height of excellence. He praises in it [the caliph) Abu al-Fadl Jaafar al-Mutawakkil ala Allah and describes his going forth to preside at the public prayer on the day of the Breaking of the fast. It begins thus: I conceal within my bosom the love I bear you, and I [sometimes) disclose it; grieving under your cruelty, I am blamed and then excused."
"والأبيات التي يرتبط بها البيت المقدم ذكره هي:
بالبر صمت وأنت أفضل صائم… وبسنة الله الرضية تفطر
فانعم بيوم الفطر عينا إنه… يوم أغر من الزمان مشهر
أظهرت عز الملك فيه بجحفل… لجب يحاط الدين فيه وينصر","The verses with which the one above mentioned is connected are the following: You fasted in righteousness; you are the most meritorious of fasters; and you now break the fast in conformity to the prescriptions of God. Let your eyes be rejoiced by the day of the Fast-breaking; it is the most brilliant in the year, the most renowned. On it, you showed off the grandeur of the empire in (sending forth) the loud-sounding phalanx which guards the faith and which maintains it."
"خلنا الجبال تسير فيه وقد غدت… عددا يسير به العديد الأكثر
فالخيل تصهل، والفوارس تدعي… والبيض تلمع، والأسنة تزهر
والأرض خاشعة تميد بثقلها… والجو معتكر الجوانب أغبر","On hearing it approach, we thought that the mountains were in march; it advanced, that morning, in such numbers as surpassed the most numerous army. The horses neighed, the riders shouted, the swords glanced and the spears glittered. The earth, submissive, trembled under their weight; the sky was obscured and the horizon shrouded in dust."
"والشمس طالعة توقد في الضحى… طورا ويطفيها العجاج الأكدر
حتى طلعت بضوء وجهك فانجلى… ذاك الدجى وانجاب ذاك العثير
فافتن فيك الناظرون فإصبع… يومى إليك بها وعين تنظر","The sun, in rising, lighted up the day, but his brightness was soon extinguished in a turbid cloud of dust. (So it remained) till your face, appearing in all its splendor, dispelled the darkness and cleared away the dust. The spectators are fascinated by your presence; towards you are directed every finger and every eye."
"يجدون رؤيتك التي فازوا بها… من أنعم الله التي لا تكفر
ذكروا بطلعتك النبي فهللوا… لما طلعت من الصفوف وكبروا
حتى انتهيت إلى المصلى لابسا… نور الهدى يبدو عليك ويظهر
ومشيت مشيا خاشع متواضع… لله لا يزهى ولا يتكبر","They feel that your aspect, which they now enjoy, is one of God’s blessings for which none should be ungrateful. By your looks you remind them of the Prophet and, when you appear exalted above your escort, they cry out: “God is the only god! God is almighty! ” (This continued) till you reached the mosalla, arrayed (as you were) in the robe of true direction, visible to every eye. You advanced as one who is humble and submissive to the will of God, without ostentation and without pride."
"فلو أن مشتاقا تكلف غير ما… في وسعه لمشى إليك المنبر
أيدت من فصل الخطاب بحكمة… تنبي عن الحق المبين وتخبر
ووقفت في برد النبي مذكرا… بالله تنذر تارة وتبشر","If a passionate lover could be forced to do what is beyond his power, the pulpit would certainly hasten forward to salute you. Eloquence came to assist you with such wisdom as announced and displayed the evidence of truth. Clothed in the Prophet’s mantle, you gave warnings and good tidings (to the congregation)."
هذا القدر هو المقصود مما نحن فيه، وهذا الشعر هو السحر الحلال على الحقيقة، والسهل الممتنع، فلله دره! ما أسلس قياده وأعذب ألفاظه، وأحسن سبكه وألطف مقاصده، وليس من الحشو شيء، بل جميعه نخب.,This extract is sufficient for our purpose. The poem itself is really a piece of lawful magic and is composed with a facility not to be imitated. What an admirable flow (of language)! how light the bridle (with which he directs his steed)! how beautifully he has molded his ideas! how elegant his thoughts! in the poem there is nothing superfluous; every part of it is exquisite!
وديوانه موجود وشعره سائر، فلا حاجة إلى الإكثار منه هاهنا، لكن نذكر من وقائعه ما يستظرف: فمن ذلك أنه كان له غلام اسمه نسيم فباعه، فاشتراه أبو الفضل بن وهب الكاتب – وقد سبق ذكر أخيه سليمان في حرف السين – ثم إن البحتري ندم على بيعه وتتبعته نفسه، فكان يعمل فيه الشعر ويذكر أنه خدع وأن بيعه لم يكن من مراده،,"The collection of his poetical works exists and his verses are currently known; it is therefore needless to insert here many specimens of his poetry. I shall, however, relate some anecdotes concerning him which may be considered as interesting. He had a young slave-girl called Nasim (zephyr) and sold her to the katib Abu al-Fadl al-Hasan Ibn Wahb, the brother of the Suleiman Ibn Wahb whom I have already given an account of. He then regretted deeply what he had done, longed to get her back and composed verses in her praise, declaring that he had been deceived and that the sale was effected against his will."
"فمن ذلك قوله:
أنسيم هل للدهر وعد صادق… فيما يؤمله المحب الوامق
ما لي فقدت في المنام ولم تزل… عون المشوق إذا جفاه الشائق",Here is one of these pieces: O Nasim! are the promises of Fortune ever true when she encourages the hopes of a passionate lover? Why do I miss thee in my dreams? Why hast thou ceased to console the lover who is scorned by his mistress?.
"أمنعت أنت من الزيارة رقبة… منهم فهل منع الخيال الطارق
اليوم جاز بي الهوى مقداره… في أهله وعلمت أني عاشق
فليهنئ الحسن بن وهب أنه… يلقى أحبته ونحن نفارق
وله فيه أشعار كثيرة.","You abstain from coming to visit me through fear of those (who are about you); but what can hinder your image from visiting my nocturnal slumbers? Today, love has passed all bounds in (the treatment of) its victims, and I, as you well know, am a lover. Let al-Hasan Ibn Wahb enjoy (his triumph); he meets with his beloved and I am separated from mine. He composed many pieces on the same person."
ومن أخباره أنه كان لحلب شخص يقال له طاهر بن محمد الهاشمي، مات أبوه وخلف له مقدار مائة ألف دينار، فأنفقها على الشعراء والزوار في سبيل الله، فقصده البحتري من العراق، فلما وصل إلى حلب قيل له: إنه قد قعد في بيته لديون ركبته،,"There was at Aleppo a man called Tahir Ibn Muhammad al-Hashimi, who, on the death of his father, inherited a fortune of about one hundred thousand dinars. This sum he spent in deeds of charity, bestowing gifts on poets and (needy) visitors. Al-Bohtori went from Iraq to see him and, on arriving at Aleppo, he heard that the man was overwhelmed with debts and obliged to stay in his house."
فاغتم البحتري لذلك غما شديدا وبعث المدحة إليه مع بعض مواليه، فلما وصلته ووقف عليه بكى، ودعا بغلام له وقال له: بع داري، فقال له: أتبيع دارك وتبقى على رؤوس الناس فقال: لا بد من بيعها،,"This intelligence grieved him excessively, and he sent to Tahir, by one of his mawlas, a poem which he had composed in his praise. When Tahir received and read the piece, he shed tears, called in his servant and said: “Sell this house of mine.” The other exclaimed: “If you sell your house, you will be reduced to beggary.” “Sell it you must!” replied the other."
فباعها بثلثمائة دينار فأخذ صرة وربط فيها مائة دينار، وأنفذها إلى البحتري، وكتب إليه معه رقعة فيها هذه الأبيات:,"The sale produced three hundred dinars, one hundred of which Tahir tied up in the corner of a handkerchief and sent to al-Bohtori with a letter containing these lines:"
"لو يكون الحباء حسب الذي أن… ت لدينا به محل وأهل
لحبيب اللجين والدر واليا… قوت حثوا وكان ذاك يقل
والأديب والأريب بالعذ… ر إذا قصر الصديق المقل","If there was a gift adequate to the esteem in which I hold your merit, I would heap upon you silver, pearls and rubies, rare though they were. But the elegant scholar, the man of intelligence, will condescend to pardon a friend who, possessing but little, offers an insufficient gift."
"فلما وصلت الرقعة إلى البحتري رد الدنانير، وكتب إليه:
بأبي أنت والله للبر أهل… والمساعي بعد وسعيك قبل
والنوال القليل يكثر إن شا… ء مرجيك والكثير يقل","When al-Bohtori received this letter, he sent back the money and wrote to the donor the following verses: Blessings on you I you are worthy of being beneficent! In the race of generosity, you precede and your rival can only follow. A small gift may appear great and a great one small; that depends on the feelings of him who counts on your generosity."
"غير أني رددت برك إذ كا… ن ربا منك، والربا لا يحل
وإذا ما جزيت شعرا بشعر… قضي الحق، والدنانير فضل","But I return this mark of your bounty, because, if taken from you, it would be money ill acquired, and as such, is unlawful. If you repay verses with verses, the obligation is fulfilled and the dinars are superfluous."
فلما عادت الدنانير إليه حل الصرة، وضم خمسين دينارا أخرى، وحلف أنه لا يردها عليه، وسيرها، فلما وصلت إلى البحتري أنشأ يقول:,"When the sum was brought back, Tahir opened the knot of the handkerchief and put in fifty dinars more, declaring, at the same, by a solemn oath, that he would not allow al-Bohtori to return them. When the latter received this gift, he recited these lines."
"شكرتك إن الشكر للعبد نعمة… ومن يشكر المعروف فالله زائده
لكل زمان واحد يقتدى به… وهذا زمان أنت لا شك واحده","I give you thanks; your humble servant feels a real pleasure in being grateful. God increases the store of him who is thankful. In every age there is but one model of perfection, and, in this age, you are certainly the one."
"وكان البحتري كثيرا ما ينشد لشاعر أنسي اسمه، ويعجبه قوله:
حمام الأراك ألا فاخبرينا… لمن تندبين ومن تعولينا
فقد شقت بالنوح منا القلوب… وأبكيت بالندب منا العيونا","Al-Bohtori often recited with admiration the following lines, composed by a poet whose name I have forgotten: Turtle-dove of (the groves of) al-Arak! for whom do you wail? for whom do you lament? By your complaints, you have excited {to sorrow) those hearts of ours and, by your weeping, drawn tears from those eyes."
"تعالي نقم مأتما للهموم… ونعول إخواننا الظاعنينا
ونسعدكن وتسعدننا… فإن الحزين يواسي الحزينا
ثم إني وجدت هذه الأبيات لنبهان الفقعسي من العرب.","Come I let us, in our affliction, get up a scene of sorrow, and sigh for the absence of our brethren who have journeyed to a distant land. We shall assist you, and you shall aid us; those that are in sorrow can console the sorrowful. I have since discovered that the author of these verses was an Arab called Nabhan al-Fakasi."
وكان البحتري قد اجتاز بالموصل، وقيل برأس عين، ومرض بها مرضا شديدا، وكان الطبيب يختلف إليه ويداويه، فوصف له يوما مزورة ، ولم يكن عنده من يخدمه سوى غلامه، فقال للغلام: اصنع هذه المزورة، وكان رؤساء البلد عنده حاضرا، وقد جاء يعوده، فقال ذاك الرئيس:,"Al-Bohtori was passing through Mosul, or, according to another statement, through Ral-Ain, when he was taken seriously ill. The physician who attended and treated him, prescribed, one day, a muzauwara. The poet having no one with him except a servant boy, told him to prepare it. One of the chief men (reis) of the town used to visit him during his illness, and, being then present, said."
هذا الغلام ما يحسن طبخها، وعندي طباخ من صفته وصفته، وبالغ في حسن صنعته، فترك الغلام عملها اعتمادا على ذلك الرئيس وقعد البحتري ينتظرها، واشتعل الرئيس عنها ونسي أمرها، فلما أبطأت عنه وفات وقت وصولها إليه، كتب إلى الرئيس:,"“That boy cannot prepare such a thing well; but I have a cook,” here he enumerated all the good qualities of this cook and extolled his talents to the highest. Al-Bohtori’s boy abstained from preparing the muzauwara, fully relying on the promise of the reis. The poet remained sitting, in expectation of receiving it, but the reis had so many affairs to occupy his mind, that the quite forgot to have it made. Al-Bohtori, seeing that it was not forthcoming and that the time had passed in which he should have received it, wrote these lines to the reis."
"وجدت وعدك زورا في مزورة… حلفت مجتهدا إحكام طاهيها
فلا شفى الله من يرجو الشفاء بها… ولا علت كف ملق كفه فيها
فاحبس رسولك عني أن يجيء بها… فقد حبست رسولي عن تقاضيها","I find that your promise respecting the muzauwara is a deception (zaur), though you positively declared that you would direct a person to prepare it. May God not cure him who hopes to be cured by it! and may his fortune not be exalted who puts to it his hand! Forbid your messenger to bring it to me; as I have forbidden mine to receive it."
وأخباره ومحاسنه كثيرة فلا حاجة إلى الإطالة. ولم يزل شعره غير مرتب حتى جمعه أبو بكر الصولي ورتبه على الحروف، وجمعه أيضا علي بن حمزة الأصبهاني، ولم يرتبه على الحروف بل على الأنواع كما صنع بشعر أبي تمام.,"The anecdotes and honorable acts related of him are very numerous; so we need not expatiate on them further. His poems were not arranged in order till Abu Bakr al-Suli collected them and classed them alphabetically [by their rhymes); Ali Ibn Hamza collected them also and arranged them according to their subjects, as he did for the poems of Abu Tammam."
وللبحتري أيضا كتاب حماسة” على مثال “حماسة أبي تمام” وله كتاب “معاني الشعر”: وكانت ولادته سنة ست وقيل خمس ومائتين، وتوفي سنة أربع وثمانين وقيل خمس وثمانين وقيل ثلاث وثمانين ومائتين، والأول أصح والله أعلم.”,"Al-Bohtori drew up a Hamasa in imitation of that which was compiled by Abu Tammam. There exists also a work of his on the ideas which usually occur in poetry (Maani al-Shir). He was born in the year two hundred and six (A. D. eight hundred and twenty one or eight hundred and twenty two), other accounts say, in two hundred and five, two hundred and two, two hundred and one and two hundred; he died in the year two hundred and eighty four (A. D. eight hundred and ninety seven or eight hundred and ninety eight); others say, in two hundred and eighty five or two hundred and eighty three, but the first date is the true one."
وقال ابن الجوزي في كتاب أعمار الأعيان”: توفي البحتري وهو ابن ثمانين سنة، والله أعلم بالصواب، وكان موته بمنبج، وقيل بحلب، والأول أصح.”,"Ibn al-Jauzi says, in his Amar al-Aiyan (lives of eminent men), that al-Bohtori died at the age of eighty years. His death look place at Manbij; some say, but inexactly, at Aleppo."
وقال الخطيب في تاريخ بغداد”: إنه كان يكنى أبا الحسن وأبا عبادة، فأشير عليه في أيام المتوكل أن يقتصر على أبي عبادة فإنها أشهر، ففعل.”,"The Khatib mentions, in his History of Baghdad, that al-Bohtori received the surnames of Abu al- Hasan and Abu Obada, but, being advised, in the reign of al-Mutawakkil, to adopt the latter exclusively, as being the more remarkable, he did so."
"وأهل الأدب كثيرا ما يسألون عن قول أبي العلاء المعري:
وقال الوليد: النبع ليس بمثمر… وأخطأ، سرب الوحش من تمر النبع",Literary scholars often ask to whom Abu al-Alaa al-Maarri alludes in this verse: Al-Walid said that the naba-tree produces no fruit; and the flock of gazelles missed obtaining fruit from the naba-tree.
"فيقولون: من هو الوليد المذكور وأين قال النبع ليس بمثمر ولقد سألني عنه جماعة كثيرة، والمراد بالوليد هو البحتري المذكور، وله قصيدة طويلة يقول فيها:
وعيرتني سجال العدم جاهلة… والنبع عريان ما في فرعه ثمر","These persons say: Who is this Walid and in what [piece of verse) did he say that the naba-tree produces no fruit? This question has been addressed to me by many. The al-Walid mentioned in the verse was the al-Bohtori of whom we are now speaking; he said, in a long qasida of his composition: She reproached me with my struggles against poverty; but that was foolish in her: the naba-tree is bare and has no fruit upon its branches."
وهذا البيت هو المشار إليه في بيت المعري، وإنما ذكرت هذا لأنه فائدة تستفاد.,This is the verse to which Abu al-Alaa made allusion. I mention this as a piece of information which may be useful.
وعبيد الله وأخوه أبو عبادة، ابنا يحيى بن الوليد البحتري، اللذان مدحهما المتنبي في قصائده، هما حفيدا البحتري الشاعر المذكور، وكانا رئيسين في زمانهما.,"Obaid Allah and Abu Obada, the sons of Yahya the son of al-Walid al-Bohtori, were persons in whose praise al-Mutanabbi composed a number of qasidas. They were al-Bohtori’s grandsons and eminent chiefs at that time."
والبحتري: بضم الباء الموحدة وسكون الحاء المهملة وضم التاء المثناة من فوقها وبعدها راء، هذه النسبة إلى بحتر، وهو أحد أجداده، كما تقدم ذكره في عمود نسبه.,"Bohtori means descended from Bohtor, who, as may be seen in the genealogical list given at the head of this article, was one of our poet’s ancestors."
وزردفنة: بفتح الزاي وسكون الراء وفتح الدال المهملة، وسكون الفاء وفتح النون وبعدها هاء ساكنة، وهي قرية من قرى منبج، بالقرب منها.,Zardafna is a village in the dependencies of Manbij.
ومنبج: بفتح الميم وسكون النون وكسر الباء الموحدة وبعدها جيم، وهي بلدة بالشام بين حلب والفرات بناها كسرى لما غلب على الشام، وسماها منبه، فعربت فقيل منبج، ولكونها وطن البحتري كان يذكرها في شعره كثيرا،,"Manbij is a town of Syria, situated between Aleppo and the Euphrates. It was built [anew) by Kosrae when he effected the conquest of Syria. He called it Manbeh, which name the Arabs changed into Manbij. As it was the birth-place of al-Bohtori, it is frequently mentioned in his poems."
فمن ذلك قوله في آخر قصيدة طويلة يخاطب بها الممدوح، وهو أبو جعفر محمد بن حميد بن عبد الحميد الطوسي:,"We find it, for instance, in the following passage, terminating a long qasida and in which he addresses Abu Jaafar Muhammad Ibn Hamid Ibn Abd al-Hamid al-Tusi, the person in whose honor he composed it."
"لا أنسين زمنا لديك مهذبا… وظلال عيش كان عندك سجسج
في نعمة أوطنتها وأقمت في… أفيائها فكأنني في منبج","I shall never forget the tranquil moments I passed with you; enjoying, at your house, the temperate shade of happy life. I dwelt there in comfort and, reposing under the shelter of its trees (afyaihi), I thought myself at Manbij."
وكان البحتري مقيما في العراق في خدمة المتوكل والفتح بن خاقان، وله الحرمة التامة، فلما قتلا، كما هو مشهور في أمرهما، رجع إلى منبج، وكان يحتاج للترداد إلى الوالي بسبب مصالح أملاكه، ويخاطبه بالأمير لحاجته إليه،,"Al-Bohtori’s usual residence was in Iraq, as he was employed in the service of al- Mutawakkil and of al-Fath Ibn Khakan. There he lived highly respected. When these two lost their lives in the manner which all know he returned to Manbij. Being obliged, in the interest of his estates, to have frequent interviews with the governor of the place, he used to‘ address him by the title of emir, because he stood in need of his good-will."
"ولا تطاوعه نفسه إلى ذلك، فقال منها:
مضى جعفر والفتح بين مرمل… وبين صبيغ بالدماء مضرج
أأطلب أنصارا على الدهر بعدما… ثوى منهما في الترب أوسي وخزرجي","As he did this against his inclination, he inserted the following lines in one of his poems: Jaafar (al-Mutawakkil) and al-Fath are gone, partly soiled with dust (murammal) and partly stained with gore (mudarraj). Can I ever hope again for aids (ansaran) against Fortune, now that they, my Aus and Khazraj, have their dwelling {thaw a) in the grave?."
"أولئك ساداتي الذين بفضلهم… حلبت أفاويق الربيع المثجج
مضوا أمما وخلفت بعدهم… أخاطب بالتأمير والي منبج","They were my masters by whose kindness I drained off (halabtu), to the last drops, the favors poured upon me by their copiously-flowing (muthajjij) rains {their beneficence). They were taken off designedly and for an evil purpose; and I am left here, obliged to give the title of emir to the governor of Manbij!"
وذكر المسعودي في مروج الذهب” أن هارون الرشيد اجتاز ببلاد منبج ومعه عبد الملك بن صالح وكان أفصح ولد العباس في عصره، فنظر إلى قصر مشيد وبستان معتمر بالأشجار كثير الثمار، فقال: لمن هذا فقال: هو لك ولي بك يا أمير المؤمنين، وقال: كيف بناء هذا القصر قال: دون منازل أهلي، وفوق منازل الناس.”,"Al-Masudi says, in his Muruj al-Dahab: “Harun al-Rashid passed near Manbij with Abd al-Malik Ibn Salih, who was the most elegant speaker of all the surviving descendants of al-Abbas. Seeing a well-built castle and a garden full of trees covered with fruit, he asked to whom that property belonged. “Abd al-Malik replied: ‘To you, Commander of the faithful! and then to me.’ “On what scale,’ said al-Rashid, ‘is that castle built?’ The other made answer: ‘It is inferior to that of the dwellings [in which members) of our family [reside), and it surpasses that of dwellings inhabited by other men.’"
قال: فكيف مدينتك قال: عذبة الماء باردة الهواء، صلبة الموطأ قليلة الأدواء، قال: فكيف ليلها قال: سحر كله، انتهى كلام المسعودي.,"Describe to me your town,’ said al-Rashid. ‘Its water is sweet,’ replied Abd al-Malik, ‘its air cool, “‘its plains are solid [under foot), its maladies rare.’ ‘How are its nights?’ said al- Rashid. ‘The whole night,’ answered Abd al-Malik, is as [pleasant as) the morning’s dawn.’” End of al-Masudi’s relation."
وعبد الملك المذكور هو أبو عبد الرحمن عبد الملك بن صالح بن علي بن عبد الله بن العباس بن عبد المطلب، رضي الله عنه. وكانت منبج إقطاعا له وكان مقيما بها. وتوفي سنة تسع وتسعين ومائة بالرقة، رحمه الله تعالى. وله بلاغة وفصاحة أضربت عن ذكرها خوف الإطالة.,"This Abd al-Malik bore the surname of Abu Abd al-Rahman; he was the son of Salih, the son of Ali, the son of Abd Allah, the son of al-Abbas, the son of Abd al-Muttalib. The town of Manbij, which he held as appanage was his place of residence. He died at al-Rakka in the year one hundred and ninety nine. He expressed his thoughts with great precision and elegance; but I must abstain from entering into this subject, lest I should be led too far."
وذكر ياقوت الحموي في كتابه المشترك”: باب السقيا خمسة مواضع، ثم قال في آخر هذا الباب: والخامس قرية على باب منبج ذات بساتين، وهي وقف على ولد البحتري الشاعر، وقد ذكرها أبو فراس بن حمدان في شعره.”,"Yakut al-Hamawi says, in his Mushtarik, under the word AL-SUKYA {the irrigated grounds), that five places bear this name. He concludes the article with these words: “The fifth is a village with gardens, near the gates of Manbij; it is set tied in perpetuity (wakf) on the descendants of al-Bohtori the poet.” Abu Firas al-Hamdani mentions it in his poems."
الوليد بن طريف الشاري,AL-WALID IBN TARIF
الوليد بن طريف بن الصلت بن طارق بن سيحان بن عمرو [بن فدوكس ابن عمرو] بن مالك الشيباني – هكذا ذكره أبو سعد السعماني في كتاب الأنساب” في موضعين أحدهما في ترجمة الأراقم، والآخر في ترجمة السيحاني، بكسر السين المهملة – الشاري، أحد الشجعان الطغاة الأبطال،”,"Al-Walid Ibn Tarif Ibn al-Salt Ibn Tarik Ibn Sihan Ibn Amr Ibn Malik al-Shaibani al-Shari; such is the genealogy given by Abu Saad al-Samaani in two passages of his Ansab: one under the title of AL-ARKAM and the other under that of AL-SIHANI, a name in which the s is followed by Al-Walid was one of those men who acquired a great reputation for courage, audacity and bravery."
كان رأس الخوارج وكان مقيما بنصيبين والخابور وتلك النواحي، وخرج في خلافة هارون الرشيد وبغى، وحشد جموعا كثيرة فأرسل إليه هارون الرشيد جيشا كثيفا مقدمه أبو خالد يزيد بن مزيد بن زائدة الشيباني – وسيأتي ذكره في حرف الياء إن شاء الله تعالى – فجعل يخاتله ويماكره،,"He was chief of the Kharijites, and usually stationed in Nasibin, al-Khabur and that neighborhood. He revolted under the caliphate of Harun al-Rashid, committed acts of violence and gathered about him a great multitude (of rebels). Abu Khalid Yazid Ibn Mazyad Ibn Zaida al-Shaibani, a chief whose life we shall give, was sent against him by al-Rashid, at the head of a numerous army, and tried, at first, to circumvent and wheedle his adversary."
وكانت البرامكة منحرفة عن يزيد فأغروا به الرشيد وقالوا: إنه يراعيه لأجل الرحم، وإلا فشوكة الوليد يسيرة، وهو يواعده وينتظر ما يكون من أمره، فوجه إليه الرشيد كتاب مغضب وقال: لو وجهت أحد الخدم لقام بأكثر مما تقوم به,"The Barmekides, not liking Yazid, incensed al-Rashid against him: “He spares the rebel,” said they, in consideration of the relationship which exists between them. Though Walid has very few troops, Yazid does nothing but amuse him with fair promises till he sees how things may turn out.” This induced al-Rashid to write an angry letter to Yazid, in which he said: “Had I dispatched on this business one of my ft slaves, he would have done things better than you."
ولكنك مداهن متعصب، وأمير المؤمنين يقسم بالله لئن أخرت مناجزة الوليد ليبعثن إليك من يحمل رأسك إلى أمير المؤمنين، فلقي الوليد فظهر عليه فقتله، وذلك في سنة تسع وسبعين ومائة أول خميس في شهر رمضان، وهي واقعة مشهورة تضمنتها التواريخ.,"You are trying to deceive (me) and spare your own relatives, but the Commander of the faithful swears that, if you defer giving battle to al-Walid, he will send a person with orders to bring “ to him your head.” In consequence of this letter, Yazid attacked al-Walid, defeated and slew him. This took place on the eve of a Thursday in the month of Ramadan, one hundred and seventy nine (Nov. Dec. A. D. seven hundred and ninety five). The battle was so remarkable that it is mentioned in the books of annals."
وكان للوليد المذكور أخت تسمى الفارعة، وقيل فاطمة، تجيد الشعر وتسلك سبيل الخنساء في مراثيها لأخيها صخر، فرثت أخاها الوليد بقصيدة أجادت فيها، وهي قليلة الجود، ولم أجد في مجاميع كتب إلا بعضها، حتى إن أبا علي القالي لم يذكر منها في أماليه سوى أربعة أبيات،,"Al-Walid had a sister named al-Farea, or, as some say, Fatima. She possessed a talent for poetry and, as al-Khansaa made elegies on the death of her brother Sakhr, she followed the same path and composed, on the death of hers, an excellent qasida. It is very scarce and not to be found complete in any of the literary anthologies; Abu Ali al-Kali himself gives only four verses of it in his Amali."
"فاتفق أني ظفرت بها كاملة فأثبتها لغرابتها مع حسنها، وهي هذه:
بتل نهاكى رسم قبر كأنه… على جبل فوق الجبال منيف
فيا شجر الخابور مالك مورقا… كأنك لم تحزن على ابن طريف","I happened to discover a complete copy of the poem and, as it is not only rare but good, I shall insert it here: At Tell Nohaka are the remains of a tomb (which, appears) like a hill overtopping all other hills. In it are enclosed hereditary glory, chieftainship, courage and sound judgment. Trees of al-Khabur I why are you covered with leaves? you appear not to grieve for the death of the son of Tarif;"
"فتى لا يحب الزاد إلا من التقى… ولا المال إلا من قنا وسيوف
ولا الذخر إلا كل جرداء صلدم… معاودة للكر بين صفوف
كأنك لم تشهد هناك ولم تقم… مقاما على الأعداء غير خفيف","of that hero who cared for no other provision but that of piety; who acquired no wealth but by means of lances and of swords. The only treasures he valued were (steeds) sleek and vigorous, accustomed to charge upon the ranks (of the foe). You (who regret him not) you cannot have witnessed that (battle), nor stood firm before the enemy when he attacked, and that not feebly."
"ولم تستلم يوما لورد كريهة… من السرد في خضراء ذات رفيف
ولم تسع يوم الحرب، والحرب لاقح… وسمر القنا ينكزنها بأنوف
حليف الندى ما عاش يرضى به الندى… فإن مات لا يرضى الندى بحليف","You must never have put on a coat of mail, with the intention of entering into an abyss of terror, into the crowd of warriors with brilliant arms. You must never have charged in a day of battle, when war, pregnant (with dangers), was goaded on by the points of the yellow-shafted spears. He and generosity were inseparable companions; whilst he lived, generosity was pleased with him; now, that he is dead, she finds no companion that can please her."
"فقدناك فقدان الشباب وليتنا… فديناك من فتياننا بألوف
وما زال حتى أزهق الموت نفسه… شجى لعدو أو لجا لضعيف
ألا يا لقومي للحمام وللبلى… وللأرض همت بعده برجوف","(Walid!) you are lost for us (irreparably), as the days of our youth are lost; o! that we could redeem you (from death) by the sacrifice of thousands of our youths! till Walid’s life was extinguished, he never ceased to be a curb for his foes and a refuge for the feeble. Alert, my people! death and ruin are at hand, and the earth is inclined to tremble for his loss."
"ألا يا لقومي للنوائب والردى… ودهر ملح بالكرام عنيف
وللبدر من بين الكواكب إذ هوى… وللشمس لما أزمعت بكسوف
ولليث كل الليث إذ يحملونه… إلى حفرة ملحودة وسقيف","Alert, my people! calamity and destruction are near; here comes adversity, the obstinate foe of the generous. Behold! the moon is ready to fall from its place among the stars, and the sun has resolved to eclipse his light. Behold the lion who was in all things lion; they now bear him to a cavity hollowed in the earth and covered over."
"ألا قاتل الله الحشى حيث أضمرت… فتى كان للمعروف غير عيوف
فإن يك أراده يزيد بن مزيد… فرب زحوف لفها بزحوف
عليه سلام الله وقفا فإنني… أرى الموت وقاعا بكل شريف",May God punish that spot of ground which hides from our sight a hero who was never sated in doing acts of kindness. He perished by the hands of Yazid Ibn Mazyad; but what of that! how often did he engage his bands against hostile troops! May the benediction of God rest upon him forever! I see that death lets fall her strokes on all that is noble.
"ولها فيه مراث كثيرة، فمن ذلك قولها فيه أيضا:
ذكرت الوليد وأيامه… إذ الأرض من شخصه بلقع
فأقبلت أطلبه في السماء… كما يبتغي أنفه الأجدع
أضاعك قومك فليطلبوا… إفادة مثل الذي ضيعوا","She composed a great number of other elegies on his death, and, in one of them, she says: I think of al-Walid and his glorious deeds, now that I see the land deprived of his presence. I am gone to look for him in heaven, in that place to which aspired his noble pride, now levelled to the dust. those people lost him by their fault; let them now search for as good a protector as him whom they lost!"
"لو أن السيوف التي حدها… يصيبك تعلم ما تصنع
نبت عنك إذ جعلت هيبة… وخوفا لصولك لا تقطع","O! if the swords which struck him with their edge, had known what they did, they would have recoiled off him, when wielded to strike, through respect and through dread of his bravery."
"وكان الوليد يوم المصاف ينشد:
أنا الوليد بن طريف الشاري… قسورة لا يصطلى بناري جوركم أخرجني من داري…",Al-Walid used to recite the following lines: I am Walid Ibn Tarif al-Shari! the lion-chief whose ardor none can withstand! It was your tyranny which drew me forth from my abode.
ويقال إنه لما انكسر جيش الوليد وانهزم تبعه يزيد بنفسه حتى لحقه على مسافة بعيدة فقتله وأخذ رأسه، ولما قتله وعلمت بذلك أخته المذكورة لبست عدة حربها وحملت على جيش يزيد، فقال يزيد: دعوها، ثم خرج فضرب بالرمح فرسها وقال: اغربي غرب الله عينك فقد فضحت العشيرة، فاستحيت وانصرفت.,"It is related that, when the army of al-Walid was routed, Yazid himself pursued his adversary to a great distance and succeeded in killing him and cutting off his head. When al-Walid’s sister was informed of his death, she put on the armor in which she used to fight, and charged upon the troops of Yazid. When he saw her, he cried out: “Let her alone and then, sallying forth, he struck her horse with his lance and said to her: “Go away, and God’s curse be upon you! you will bring disgrace upon the tribe.” On hearing these words, she felt ashamed and went away."
وطريف: بفتح الطاء المهملة وكسر الراء وسكون الياء المثناة من تحتها وبعدها فاء.,Tarif is to be pronounced as here written (not Turaif).
وتل نهاكى – أظنه في بلد نصيبين – وهو موضع الواقعة المذكورة.,"Tell Nohaka, the place where this celebrated battle was fought, is, I believe, in the territory of Nasibin."
والخابور: نهر معروف أوله من رأس عين وآخره عند قرقيسيا، يصب في الفرات، وعلى هذا النهر مدن صغار تشبه الكبار في عمارة بلادها وأسواقها وكثرة خيراتها، وهو مشهور فلا حاجة إلى ضبطه.,"Al-Khabur is the well-known river which has its source at Ral-Ain and falls into the Euphrates, near Karkisiya. On its banks are a great number of villages which resemble large towns, the country around them being perfectly cultivated and the markets abundantly stocked with the produce of the soil. The name is so well-known that I need not indicate its orthography."
والشاري: بفتح الشين المعجمة وبعد الألف راء وهو واحد الشراة، وهم الخوارج، وإنما سموا بذلك لقولهم: إنا شرينا أنفسنا في طاعة الله، أي بعناها بالجنة حين فارقنا الأئمة الجائرة.,"Shari (a seller) has for its plural Shurat and serves to designate the Kharijites. This name was applied to them because they had the custom of saying: “We have sold our souls through obedience to God;” that is to say: “We have given them to purchase paradise, in abandoning the cause of the imams (caliphs) who transgress the law.”"
والخنساء: اسمها تماضر، بضم التاء المثناة من فوقها وفتح الميم وبعد الألف ضاد مكسورة معجمة وبعدها راء، وهي ابنة عمرو بن الشريد السلمي. والخنس: تأخر الأنف عن الوجه مع ارتفاع الأرنبة، ولذلك قيل لها الخنساء، لأنها كانت على هذه الصفة ، وأخبارها مع أخيها مشهورة في مراثيها وغيرها،,"The true name of al-Khansaa was Tumadir. Her father, Amr Ibn al-Sharid, belonged to the tribe of Sulaim. The word khans signifies to have a flat nose and prominent nostrils: she received this nickname because that was her case. The history of her brother Sakhr and the elegies which she composed on his death are well known."
وقد سبق طرف من أخبار أخيها صخر في ترجمة أبي أحمد العسكري في حرف الحاء – وقد اختلف في موضع قبره، فقيل إنه مدفون عند عسيب، وهو جبل مشهور ببلاد الروم، وإن القبر الذي هناك ينسب إلى امرئ القيس بن حجر الكندي المشهور ليس لامرئ القيس، وإنما هو لصخر المذكور، وقيل إن كل واحد من امرئ القيس وصخر مدفون هناك،,"We have said a word of him in the life of Abu Ahmad al-Askari. Opinions are at variance respecting the place where his tomb is situated. Some say that he was buried near Asib, a well-known mountain in the country of the Greeks, and that the tomb which is to be seen there and is considered as the tomb of Amr al-Kais Ibn Hujr al-Kindi, the celebrated poet, is in reality that of Sakhr."
وقال الحافظ أبو بكر الحازمي المقدم ذكره في كتاب ما اتفق لفظه وافترق مسماه”: إن عسيبا جبل حجازي، ودفن عنده صخر أخو الخنساء،”,"According to another statement, both were buried there. The hafiz Abu Bakr al-Hazimi says, in his Dictionary of homonyms, that Asib is a mountain in the land of Hijaz, and that Sakhr, the brother of al-Khansaa, was buried near it."
فعلى هذا يكون عسيب اسما لجبلين: أحدهما بالروم وهو الأشهر، والآخر بالحجاز، وكان من لوازم ياقوت الحموي أن يذكره في كتابه الذي وضعه في البلاد المشتركة السماء، ولم أجد ذكره فيه، والله أعلم.,"From these indications it would appear that there are two mountains which bear this name; one of them, which is the best known, lies in the country of the Greeks and the other in Hijaz. Yakut al-Hamawi should have noticed Asib in his geographical Dictionary, but I do not find it mentioned in that work."
وهب بن منبه,WAHB IBN MUNABBIH
أبو عبد الله بن منبه اليماني، صاحب الأخبار والقصص، وكانت له معرفة بأخبار الأوائل وقيام الدنيا وأحوال الأنبياء صلوات الله عليهم وسلامه، وسير الملوك، وذكر عنه ابن قتيبة في كتاب المعارف” أنه كان يقول: قرأت من كتب الله تعالى اثنين وسبعين كتابا.”,"Abu Abd Allah, Wahb Ibn Munabbih Ibn Kamil Ibn Saij Ibn Zi-Kibar al-Yamani (a native of Yemen) was the great transmitter of narrations and legends. He possessed information concerning the origin of things, the formation of the world, the history of the prophets and of (ancient) kings. According to Ibn Kutaiba, he declared that, of all God’s books, he had read seventy-two."
ورأيت له تصنيفا ترجمه بذكر الملوك المتوجة من حمير وأخبارهم وقصصهم وقبورهم وأشعارهم، في مجلد واحد، وهو من الكتب المفيدة. وكان له إخوة منهم: همام بن منبه ، كان أكبر من وهب، وروى عن أبي هريرة رضي الله عنه، وهو معدود من حملة الأبناء.,"The same author says: “I saw a treatise of his entitled: An account of the crowned kings belonging to the race of Himyar, with their history, the anecdotes related of them, the indication of their tombs and specimens of their poetry. It forms one volume and is an instructive work. He had several brothers; one of them, who was older than himself and named Hammam ibn Munabbih, related some traditions which he had learned from Abu Huraira.” Wahb was counted as one of the Abna."
ومعنى قولهم: فلان من الأبناء” أن أبا مرة سيف بن ذي يزن الحميري صاحب اليمن، لما استولت الحبشة على مكة، توجه إلى كسرى أنوشروان ملك الفرس يستنجده عليهم، وقصته في ذلك مشهورة وخبره طويل، وخلاصة الأمر أنه سير معه سبعة آلاف وخمسمائة فارس من الفرس، جعل مقدمهم وهرز، هكذا قاله ابن قتيبة.”,"We shall here explain what is meant by this denomination: Abu Murra Saif Ibn Zi-Yazan the Himyarite, held the sovereignty of Yemen. When the Abyssinians took possession of his empire, he went to implore the assistance of Kosrae Anushrewan, against the invaders. The history of his proceedings on this occasion are well known and a full account of them would lead us too far. The result was that kosrae sent off with him seven thousand five hundred Persian horsemen under the command of Wahraz. So says Ibn Kutaiba."
وقال محمد بن إسحاق: لم يسير معه سوى ثمانمائة فارس، فغرق منهم في البحر مائتان، وسلم ستمائة. قال أبو القاسم السهيلي: والقول الأول أشبه بالصواب، إذ يبعد مقاومة الحبشة بستمائة فارس.,"but, according to Muhammad Ibn Ishak, the king sent with him only eight hundred horsemen, of whom two hundred were drowned in the sea, and six hundred escaped. Abu al-Kasim al-Suhaili declares that the first statement is more likely to be true, because it is difficult to suppose that six hundred horsemen could have resisted all the Abyssinians."
فلما وصل الجيش إلى اليمن جرت الواقعة بينهم وبين الحبشة، فاستظهرت الفرس عليهم وأخرجوهم من البلاد، وملك سيف بن ذي يزن ووهرز، وأقاموا أربع سنين، وكان سيف بن ذي يزن قد اتخذ من أولئك الحبشة خدما،,"When these troops arrived in Yemen, they fought a battle with the Abyssinians, gained a victory over them and expelled them from the country. Saif Ibn Zi-Yazan and Wahraz took upon themselves the supreme command and held it for four years. Saif, having admitted some of the Abyssinians into his service, went out to one of his hunting-grounds and took those people with him."
فخلوا به يوما وهو متصيد له فزرقوه بحرابهم فقتلوه وهربوا في رؤوس الجبال، وطلبهم أصحابه فقتلوهم جميعا، وانتشر الأمر باليمن، ولم يملكوا عليهم أحدا، غير أن أهل كل ناحية ملكوا عليهم رجلا من حمير، فكانوا كملوك الطوائف، حتى أتى الله بالإسلام.,"When they found him alone, they threw their javelins at him and killed him, after which, they fled to the tops of the mountains; but the companions of Saif pursued them there and slew them all. From that moment, the monarchy of Yemen was dissolved; the people of that country not plying themselves under the command of another sovereign, but the inhabitants of each district choosing a member of the tribe of Himyar for their king. The government of these provincial kings subsisted till God gave the Muslim religion to the world."
ويقال إنها بقيت في أيدي الفرس ونواب كسرى فيها، وبعث رسول الله صلى الله عليه وسلم وباليمن من قواد أبرويز عاملان، أحدهما: فيروز الديلمي، والآخر داذويه، وأسلما، وهما اللذان دخلا على الأسود العنسي مع قيس بن المكشوح لما ادعى الأسود النبوة باليمن وقتلوه، والقصة في ذلك مشهورة، فلا حاجة إلى ذكرها.,"According to another recital, the country remained in the hands of the Persians and was governed by the lieutenants of Kosrae till the mission of God’s prophet. At that time, there were in Yemen two young men who acted as generals for Barwiz; one of them was a Dailamite and bore the name of Firuz; the other was called DaZuwaih. They became Muslims and were the same persons who penetrated with Kais Ibn al- Makshuh, into the house of al-Aswad al-Ansi, who had set up for a prophet in Yemen, and slew him. The history of this event is so well known that we need not relate it."
والمقصود من هذا كله أن جيش الفرس لما استوطن اليمن تأهلوا، ورزقوا الأولاد، فصار أولادهم وأولاد أولادهم يدعون الأبناء، لأنهم من أبناء أولئك الفرس. وكان طاوس العالم – المقدم ذكره – منهم أيضا، وقد أومأت إلى ذلك في ترجمته، ولم أشرحه كما فعلت هاهنا.,"Our object in mentioning all this is to indicate the origin of the word Abnaa [sons). This title was given to the sons and grandsons of such Persian soldiers as settled in Yemen, got married and had children. Tawus, the learned doctor of whom we have already spoken, was one of the Abnaa. I indicated that fact in his biographical notice, but did not explain the word as I have done here."
وأخبار وهب شهيرة فلا حاجة إلى ذكر شيء منها، ويكفي في هذا الموضع ذكر هذه الفائدة. وتوفي وهب المذكور في المحرم سنة عشر وقيل أربعة عشر وقيل ست عشرة ومائة بصنعاء في اليمن، وعمره تسعون سنة، رضي الله عنه.,"The history of Wahb is sufficiently known; so, we heed not mention anything more concerning him. He died at Sanaa in Yemen, in the month of Muharram, one hundred and ten (April-May, A. D. seven hundred and twenty eight); or, by other accounts, in one hundred and fourteen or one hundred and sixteen. He had then attained the age of ninety years."
"وقد نقدم الكلام على صنعاء في ترجمة عبد الرزاق الصنعاني.
وفي هذه الترجمة أسماء أعجمية، لو قيدتها لطال الشرح ، وهي مشهورة فتركتها لذلك.","We have spoken of Sanaa in the life of Abd al-Razzak al-Sanaani. Some foreign names are mentioned above, but, as they are well known, we abstain from indicating their orthography and thus avoid lengthening the present article."
أبو البختري,THE KADI ABU AL-BAKHTARI
أبو البخت ري وهب بن وهب بن وهب بن كثير بن عبد الله بن زمعة بن الأسود بن عبد المطلب بن أسد بن عبد العزى بن قصي بن كلاب، القرشي الأسدي المدني، حدث عن عبيد الله بن عمر العمري وهشام بن عروة بن الزبير وجعفر بن محمد الصادق وغيرهم، وروى عنه رجاء بن سهل الصاغاني وأبو القاسم بن سعيد بن المسيب وغيرهما.,"Abu al-Bakhtari Wahb Ibn Wahb Ibn Wahb Ibn Kathir Ibn Abd Allah Ibn Za- maa Ibn al-Aswad Ibn al-Muttalib Ibn Asad Ibn Abd al-Ozza Ibn Kusai Ibn Kilab, a member of the tribe of Quraish, a descendant of Asad and a native of Medina, taught traditions on the authority of Obaid Allah Ibn Omar al-Omari, Hisham Ibn Orwa, Jaafar al-Sadik Ibn Muhammad and others; traditions were delivered on his authority by Raja Ibn Sahl al-Saghani, Abu al-Kasim Ibn Saied Ibn al-Musaiyab and others."
وكان متروك الحديث مشهورا بوضعه، انتقل من المدينة إلى بغداد في خلافة هارون الرشيد، فولاه القضاء بعسكر المهدي في شرقي بغداد – وقد تقدم الكلام على هذا الموضع في ترجمة الواقدي في حرف الميم – ثم عزله وولاه القضاء بمدينة الرسول صلى الله عليه وسلم بعد بكار بن عبد الله الزبيري، وجعل إليه ولاية حربها مع القضاء، ثم عزله فقدم بغداد وأقام بها إلى أن توفي.,"He was considered as one whose traditions ought to be rejected and was notorious as a fabricator of such pieces. Having removed from Medina to Baghdad, under the caliphate of Harun al-Rashid, he was appointed by that sovereign to the judicature of Askar al-Mahdi, (a place situated) to the east of Baghdad. We have already spoken of this town in our article on al-Wakidi. Sometime after, the caliph removed him from that post and nominated him to the judicature of Medina, in the place of Bakkar Ibn Abd Allah al-Zubairi. He gave him, at the same time, the direction of military affairs in that [province). Al-Bakhtari, being afterwards deprived of these offices by the caliph, proceeded to Baghdad and there he continued to reside till his death."
وذكر الخطيب في تاريخ بغداد” في ترجمة القاضي أبي يوسف يعقوب بن إبراهيم الحنفي أنه كان قاضي القضاة في بغداد، فلما مات ولي الرشيد مكانه أبا البختري وهب بن وهب القرشي. وكان فقيها أخباريا ناسبا جوادا سريا سخيا يحب المديح ويثيب عليه العطاء الجزيل،”,"The Khatib says, in that article of the history of Baghdad which contains the life of the Hanifite kadi Abu Yusuf Yakub Ibn Ibrahim: “This doctor was chief kadi at Baghdad. On his death, al-Rashid gave his place to Abu al-Bakhtari Wahb Ibn Wahb the Quraishi who was a jurisconsult, a historian and a genealogist; generous, noble-minded and bountiful; fond of praise and rewarding amply those who eulogized him."
وكان إذا أعطى قليلا أو كثيرا أتبعه عذرا إلى صاحبه، وكان يتهلل عند طلب الحاجة إليه حتى لو رآه من لا يعرفه لقال هذا الذي قضيت حاجته، وكان جعفر الصادق بن محمد الباقر – المقدم ذكره – قد تزوج بأمه بالمدينة، وله عنه روايات وأسانيد،,"Whether he gave little or much, he always requested the receiver to forgive his parsimony. He rejoiced so loudly when an applicant came to solicit his benevolence, that any person who did not know who he was would say: There is a man who has obtained a great favor which he asked for. Jaafar al-Sadik married Ibn al-Bakhtari’s mother at Medina, and some of his traditions with their isnads, were handed down by his stepson.”"
واسم أمه عبدة بنت علي بن يزيد بن بركة بن عبد يزيد بن هاشم بن المطلب بن عبد مناف، وأمها بنت عقيل بن أبي طالب. وقد ذكره الخطيب في تاريخ بغداد” وبالغ في تقريظه والثناء عليه، وقال: دخل عليه شاعر فأنشده:”,"Her name was Obda; her father Ali, descended from Abd Manaf by the following line: Yazid, Baraka, Abd Yazid, Hashim, al-Muttalib, Abd Manaf. Her mother was the daughter of Akil, the son of Abu Talib. The Khatib, in his History of Baghdad, praises Abu al-Bakhtari in the highest terms and relates that a poet went to him one day and recited these lines."
"إذا افتر وهب خلته برق عارض… تبعق في الأرضين أسعده السكب
وما ضر وهبا ذم من خالف الملا… كما لا يضر البدر ينبحه الكلب
لكل أناس من أبيهم ذخيرة… وذخر بني فهر عقيد الندى وهب","When Wahb opens his lips to smile, you would take {the brightness of his teeth) for the lightnings of a cloud which rejoices in pouring out its waters over many lands. Words of blame uttered by those who are hostile to great men cannot injure Wahb; the star is not hurt when barked at by a dog. Many men inherit treasures from their fathers, and the treasure of the Sons of Fihr {the Quraish) consists in that concretion of beneficence {whose name is) Wahb."
قال: فاستهل أبو البختري ضاحكا وسر سرورا شديدا، ثم دعا عونا له فأسر إليه شيئا، فأتاه بصرة فيها خمسمائة دينار، فدفعها إليه.,"“Abu T-Bakhtari, says the historian “gave way to an excess of joy and laughed outright. He then called forward one of his awns and whispered something in his ear. The man brought to him a purse containing five hundred dinars, and he [Abu al-Bakhtari) gave it to the poet.””"
وحكى أبو الفرج الأصبهاني في كتاب الأغاني” في ترجمة أبي دلف العجلي، قال: أخبرني أحمد بن عبيد الله بن عمار، قال: كنا عند أبي العباس المبرد يوما وعنده فتى من ولد أبي البختري وهب بن وهب القاضي أمرد حسن الوجه،”,"Abu al-Faraj al-Ispahani relates as follows, in the article of the Kitab al-Aghani which contains the life of Abu Dulaf al-Ijli; Ahmad Ibn Obaid Allah Ibn Ammar spoke to me and said: ‘We were one day at the house of Abu al-Abbas al-Mubarrad and found with him a young boy who was the grandson of the kadi Abu al-Bakhtari Wahb Ibn Wahb. His face was smooth and handsome."
وفتى من ولد أبي دلف العجلي شبيه به في الجمال، فقال المبرد لابن أبي البختري: أعرف لجدك قصة طريفة من الكرم حسنة لم يسبق إليها، فقال: وما هي قال: دعي رجل من أهل الأدب إلى بعض المواضع فسقوه نبيذا غير الذي كانوا يشربون منه ، فقال فيهم:,"With him was another boy who resembled him in beauty and who was the ‘ grandson of Abu Dulaf al-Ijli. Al-Mubarrad said to the grandson of Abu al-Bakhtari: I know a charming anecdote of your grandfather; how he performed an act of generosity, the like of which no man ever did before.’ He [the boy) asked to hear it and Al-Mubarrad spoke as follows: A literary man received an invitation to some place (or other), and there they gave him to drink a different sort of nabiz from that which was served to the rest of the company. This made him compose the following verses."
"نبيذان في مجلس واحد… لإيثار مثر على مقتر
فلو كان فعلك ذا في الطعام… لزمت قياسك في المسكر
ولو كنت تطلب شأو الكرام… صنعت صنيع أبي البختري
تتبع إخوانه في البلاد… فأغنى المقل عن المكثر","Two sorts of nabiz were in the same room; one for the rich men, and one for their guest! Had you done the same with your eatables, you would have followed the rule you observed with respect to your intoxicating liquor. But, if you wished to reach the goal towards which all generous men aspire, you would have imitated the conduct of Abu al-Bakhtari: He sought for his brethren throughout the land and enabled the poor man to do without the help of the rich."
فبلغت الأبيات أبا البختري فبعث إليه بثلثمائة دينار، قال ابن عمار: فقلت له: قد فعل جد هذا الفتى في مثل هذا المعنى ما هو أحسن من هذا، قال: وما فعل قلت: بلغه أن رجلا افتقر بعد ثروة، فقالت له امرأته: افترض في الجند، فقال:,"When these verses came to the knowledge of Abu al-Bakhtari, he sent to the author three hundred dinars. I told him, said Ibn Ammar, that (Abi Dulaf,)‘ the grandfather of the other boy, did something of the same kind and even finer. ‘(Al-Mubarrad) asked to hear what it was, and I related as follows: He was informed that a man, formerly rich, had fallen into poverty and that his wife told him to go and enlist in the array [jund); on which he said."
"إليك عني فقد كلفتني شططا… حمل السلاح وقول الدار عين قف
أمن رجال المنايا خلتني رجلا… أمسي وأصبح مشتاقا إلى التلف
تمشي المنايا إلى غيري فأكرهها… فكيف أمشي إليها بارز الكتف
حسبت أن نزال القرن من خلقي… أو أن قلبي في جنبي أبي دلف","Let me alone; you require of me a thing exorbitant: to bear arms and to hear people in armor cry: Halt! Do you take me for one of those men of death who, night and day, seek their own destruction?. When death approaches others, it appeals me; how then could I rush towards it, head foremost ? Do you think that to go forward and fight with an adversary in single combat is in my nature, or that my bosom contains the heart of Abu Dulaf?."
فأحضره أبو دلف ثم قال: كم أملت امرأتك أن يكون رزقك قال: مائة دينار، قال: وكم أملت أن تعيش قال: عشرين سنة، قال: فذلك على ما أملت امرأتك في مالنا دون مال السلطان، وأمر بإعطائه إياه،,"Abu Dulaf (having heard of this,) sent for the man and said: How much pay (rizk) did your wife count on your receiving? ’ He answered: One hundred dinars.’ ‘And how long’ said Abu Dulaf, ‘do you expect to live?’ The man answered: ‘Twenty years.’ Then ’ said Abu Dulaf, I owe you the amount ‘ of what you [both) hoped for, and shall pay it out of my pocket, not out of the sultan’s treasury.’ He then gave orders that the sum should be paid immediately.’"
قال: فرأيت وجه ابن أبي دلف يتهلل، وانكسر ابن أبي البختري انكسارا شديدا، انتهى كلام صاحب الأغاني في هذا الفصل، وقد سبق في ترجمة أبي دلف القاسم بن عيسى العجلي ذكر هذه الأبيات وقائلها وصورة الحال ، وبينها وبين هذه الرواية اختلاف يسير.,"I saw, said the narrator, that the face of Abu Dulafs grandson brightened up and remarked that Abu al-Bakhtari’s grandson was put quite out of countenance.’ End of the recital furnished by the author of the Kitab al-Aghani. We have given these verses in the life of Abu Dulaf and mentioned the name of him who made them, with the manner in which they were brought about. They differ, in some degree, from those which are inserted here."
وأما الأبيات الأولى التي في أبي البختري، فهي لأبي عبد الرحمن محمد بن عبد الرحمن بن عطية العطوي الشاعر المشهور، ونسبته – بالعطوي – إلى جده عطية المذكور، وهو من البصرة من موالي بني ليث بن بكر بن عبد مناة بن كنانة، وكان معتزليا، وله ديوان شعر.,"The first piece of verse {cited in the foregoing extract and) referring to Abu ’l-Bakhtari, was composed by Abu Abd al-Rahman Muhammad Ibn Abd al-Rahman Ibn Atiya al-Atawi, a celebrated poet. He drew his surname of al-Atawi from the name of his grandfather, who was a native of Basra and a mawla of the family of Laith Ibn Bakr Ibn Abd Manat Ibn Kinana. He [al-Alawi) was a Mutazilite and left a diwan of poetry."
وروى الخطيب أيضا في تاريخه أن أبا البختري، قال: لأن أكون في قوم أعلم مني أحب إلي من أن أكون في قوم أنا أعلم منهم لأني إن كنت أعلمهم لم أستفد وإن كنت مع من هم أعلم مني استفدت.,"The Khatib, in his History of Baghdad, attributes to Abu ’l-Bakhtari the following saying: “I prefer being with people better informed than myself to being with people who are not so well informed as lam. For, if I know more than they do, lean learn nothing from them; whereas, with the others, I can gain information.”"
وروى أيضا في تاريخه أن هارون الرشيد لما قدم المدينة أعظم أن يرقى منبر رسول الله صلى الله عليه وسلم في قباء ومنطقة، فقال أبو البختري: حدثني جعفر بن محمد، يعني جعفر الصادق، عن أبيه قال: نزل جبريل على النبي صلى الله عليه وسلم وعليه قباء ومنطقة مخنجرا بخنجر، فقال المعافى التميمي:,"The Khatib relates also in the same work, that Harun al-Rashid, on arriving at Medina, declared that it would be a profanation if he were to go up into the Prophet’s pulpit whilst he had still on him his travelling-jacket (kaba) and sword-belt. Abu al-Bakhtari, on hearing these words, said to him: “Jaafar, the son of Muhammad” meaning Jaafar al-Sadik, related to me that he heard his father speak in these terms: ‘Gabriel, on whom be the blessing of God I descended (from heaven) to the Prophet, and he had upon him a kaba and a belt furnished with its sword.’ This induced al-Moafa al-Tamimi to compose the following lines."
"ويل وغول لأبي البختري… إذا توافى الناس للمحشر
من قوله الزور وإعلانه… بالكذب في الناس على جعفر
والله ما جالسه ساعة… للفقه في بدو ولا محضر
ولا رآه الناس في دهره… يمر بين القبر والمنبر","Evil and woe betide Abu al-Bakhtari when all men shall appear together at the resurrection! for he has said and published a falsehood respecting Jaafar. By Allah! he never had one hour’s conversation with Jaafar, either in town or in country; never whilst he lived, was he seen to pass between the (prophet’s) tomb and the pulpit."
"يا قاتل الله ابن وهب لقد… أعلن بالزور وبالمنكر
يزعم أن المصطفى أحمدا… أتاه جبريل التقي البري
عليه خف وقبا أسود… مخنجرا في الحقو بالخنجر","May God chastise the son of ‘Wahb for publishing a scandalous falsehood: he pretends that, when the Mustafa Ahmad (the chosen one, Muhammad) received the visits of Gabriel, that angel, holy and pure, appeared to him in hoots, and in a black kaba, with a sword girt around his loins!"
وحكى جعفر الطيالسي أن يحيى بن معين وقف على حلقته وهو يحدث بهذا الحديث عن جعفر الصادق، فقال له: كذبت يا عدو الله على رسول الله صلى الله عليه وسلم، قال: فأخذني الشرط، فقلت لهم: هذا يزعم أن رسول رب العالمين جبريل نزل على رسول الله صلى الله عليه وسلم وعليه قباء، قال: فقالوا لي: هذا والله قاض كذاب، وأفرجوا عني.,"Jaafar al-Taiyalisi relates that Yahya Ibn Main stopped one day behind the cercle of students who were taking lessons from Abu ’l-Bakhtari. The professor was then repeating to them the tradition which came from Jaafar al-Sadik. On hearing it, Ibn Main exclaimed: “Enemy of God I you there tell a lie of the Prophet!” “On that,” said Ibn Main, “the police-guards arrested me, but I said to them; ‘This man pretends that the messenger of the Lord of all creatures came down to the Prophet with a kaba on his shoulders. They replied to me: “By Allah, that man is a lying story-teller,’ and they let me go.”"
وقال ابن قتيبة في كتاب المعارف”: وكان أبو البختري ضعيفا في الحديث، وقال الخطيب في تاريخه: قال إبراهيم الحربي: قيل لأحمد بن حنبل تعلم أحدا روى “لا سبق إلا في خف أو حافر أو جناح” فقال: ما روى هذا إلا ذاك الكذاب أبو البختري.”,"Ibn Kutaiba says, in his Kitab al-Maarif, that Abu al-Bakhtari’s authority as a traditionist was feeble. The Khatib says, in his History, that Ibrahim al-Harbi related what here follows: “Ahmad Ibn Hanbal was asked if he knew by whom was published the tradition which runs thus: No speed (can be made) except with cloven hoofs, or with solid hoofs or with wings? and he replied ‘No one can have related such a thing except that liar;’ meaning Abu al-Bakhtari."
وله من التصانيف كتاب الروايات”. كتاب “طسم وجديس”. كتاب “صفة النبي صلى الله عليه وسلم”. كتاب ” فضائل الأنصار “كتاب” الفضائل الكبير “ويحتوي على جميع الفضائل. كتاب “نسب ولد إسماعيل عليه السلام” ويحتوي على قطعة من الأحاديث والقصص.”,"This kadi composed a number of works, such as the Kitab al-Rwayat (on standards), the history of Tasm and Jadis, the Kitab sifat al-Nabi [a description of the Prophet’s person and character), the Fadail al-Ansar (the meritorious qualities and doings of the Ansars), the Kitab al-Fadail al-Kabir [the larger work on meritorious qualities), and a genealogy of the descendants of Ismail, containing also a quantity of traditions and narratives."
وأخباره ومحاسنه كثيرة، وتوفي سنة مائتين للهجرة ببغداد، في خلافة المأمون، رحمه الله تعالى. وقد ذكره ابن قتيبة في كتاب المعارف” في موضعين، عقد له أولا ترجمة وتكلم على حاله، ثم ذكره في ثلاثة أسماء في نسق:”,"The anecdotes told of him and of his merits are very numerous. He died at Baghdad, A. H. two hundred (A. D. eight hundred and fifteen or eight hundred and sixteen), under the caliphate of al-Mamun. Ibn Kutaiba mentions him twice in the Kitab al-Maarif; the first time, in a special article wherein is given an account of what he was; the second time, in the paragraph headed: The names which occur thrice successively, where he gives as examples."
أبو البختري وهب بن وهب بن وهب، وعد معه في ملوك الفرس بهرام بن بهرام بن بهرام، وفي الطالبين حسن بن حسن بن حسن، وفي غسان الحرث الأصغر بن الحرث الأعرج بن الحرث الأكبر، هؤلاء الذين ذكرهم ابن قتيبة، وقد جاء في المتأخرين أبو حامد الغزالي وهو محمد بن محمد بن محمد، وقد سبق ذكره في المحمدين.,"Abu al-Bakhtari Wahb, the son of Wahb, the son of Wahb, and, among the Persian kings: Bahram, the son of Bahrain, the son of Bahram, and, among the descendants of Abu Talib, Hasan, the son of Hasan, the son of Hasan, and, among the Ghassan, al-Harith the younger, son of al-Harith the lame, son of al-Harith the elder.” These are all the cases which Ibn Kutaiba mentions, the others appeared in later times; thus, Abu Hamid al-Ghazali was named Muhammad Ibn Muhammad Ibn Muhammad."
وأبو البختري: بفتح الباء الموحدة وسكون الخاء المعجمة وفتح التاء المثناة من فوقها وبعدها راء، وهو مأخوذ من البخترة التي هي الخيلاء، وهو يتصحف على كثير من الناس بالبحتري وهو الشاعر المقدم ذكره.,"Bakhtari is derived from the verb bakhtara, which signifies to strut proudly. This surname is often confounded with that of Bohtori."
وزمعة: بفتح الزاي والميم والعين المهملة وبعدها هاء ساكنة، وهي في الأصل اسم للهنة الزائدة من وراء الظلف، وبها سمي الرجل. وقد تقدم الكلام على الأسدي والمدني.,"Zamaa, in its primitive signification, means the excrescence which grows behind the cloven feet of animals. It was afterwards employed as a proper name. We have already spoken of al-Asadi."
قلت: وبعد الفراغ من هذه الترجمة ظفرت بنكتة ينبغي إلحاقها بها، وهي أن أبا البختري المذكور قال: كنت أدخل على هارون الرشيد وابنه القاسم الملقب بالمؤتمن بين يديه،,"This article was finished when I met with an anecdote which I must add to it: Abu al-Bakhtari related as follows: “I used to go into the presence of Harun al-Rashid, and I found him, one day, with his son al-Kasim, surnamed al-Mutamin, standing before him."
فكنت أدمن النظر إليه عند دخولي وخروجي، فقال له بعض ندمائه: ما أرى أبا البختري إلا يحب رؤوس الحملان، ففطن الرشيد، فلما دخلت عليه قال: أراك تدمن النظر إلى أبي القاسم، تريد أن تجعل انقطاعك إليه،,"I kept my eyes fixed on the boy, from the time I went in till I was going out. One of the caliph’s boon companions then said: ‘Abu al-Bakhtari must, I think, like lambs’ heads.’ The caliph understood his meaning and, when I went again to see him, he addressed me thus: I see that you cannot take your eyes off my son al-Kasim; do you wish that he should be given up to you completely?’"
قلت: أعيذك بالله يا أمير المؤمنين أن ترميني بما ليس في، وأما إدماني النظر إليه فلأن جعفرا الصادق رضي الله تعالى عنه روى بإسناده عن آبائه إلى رسول الله صلى الله عليه وسلم ثلاث يزدن في قوة النظر: النظر إلى الخضرة وإلى الماء الجاري، وإلى الوجه الحسن”، نقلتها من خط القاضي كمال الدين ابن العديم من مسودة تاريخه، والله تعالى أعلم بالصواب.”,"I replied: God protect the Commander of the faithful I why cast up to me a thing (a vice) which is not in me? I looked on him fixedly because Jaafar al-Sadik, on whom be God’s blessing I related, on the authority of his forefathers, up to the Prophet of God, that the Prophet said: ‘Three things fortify the sight: looking at verdure, at running water and at a handsome face.” I copied this from the handwriting of the kadi Kamal al-Din Ibn al-Adim; it was his rough draught of the History (of Aleppo)."
ابن الشجري,IBN AL-SHAJARI
الشريف أبو السعادات هبة الله بن علي بن محمد بن حمزة الحسني، المعروف بابن الشجري البغدادي، كان إماما في النحو واللغة وأشعار العرب وأيامها وأحوالها كامل الفضائل، متضلعا من الآداب صنف فيها عدة تصانيف، فمن ذلك كتاب الأمالي”، وهو أكبر تواليفه وأكثرها إفادة، أملاه في أربعة وثمانين مجلسا،”,"The sharif Abu al-Saadat Hibat Allah Ibn Ali Ibn Muhammad Ibn Hamza, a descendant of al-Hasan, the son of Ali (Ibn Abi Talib), was a native of Baghdad and bore the surname of Ibn al-Shajari. He held the highest rank as a grammarian and a philologer, was well acquainted with the poetry of the Arabs, the accounts of their battle-days and the occurrences which happened in these conflicts. Perfect in accomplishments, and full of literary information, he composed some works on (Arabic) philology, one of which, entitled Kitab al-Amali (Book of Dictations), is much more extensive and useful than the others."
وهو يشتمل على فوائد جمةمن فنون الأدب، وختمه بمجلس قصره على أبيات من شعر أبي الطيب المتنبي تكلم عليها وذكر ما قاله الشراح فيها وزاد من عنده ما سنح له، وهو من الكتب الممتعة،,"He dictated its contents in eighty-four sittings. This treatise contains a mass of information and a great variety of philological observations. He concluded it by the addition of another sitting in which he treated of nothing else but some verses of al-Mutanabbi’s, indicated the different manners in which they were explained by the commentators and added such observations as occurred to himself. It is a very instructive work."
ولما فرغ من إملائه حضر إليه أبو محمد بن عبد الله المعروف بابن الخشاب – المقدم ذكره – والتمس منه سماعه عليه فلم يجبه إلى ذلك، فعاداه ورد عليه في مواضع من الكتاب ونسبه فيها إلى الخطأ، فوقف أبو السعادات المذكور على ذلك الرد، فرد عليه في رده وبين وجوه غلطه،,"When he finished dictating it, he received the visit of Abu Muhammad Abd Allah, surnamed Ibn al-Khashshab, who expressed to him the wish of hearing the work dictated and, by his refusal, he incurred the enmity of (hat author, who then attacked a great number of the opinions enounced in the work and declared them to be erroneous. Ibn al-Shajari, having met with this refutation, wrote a reply to it and pointed out the mistakes into which his adversary had fallen."
وجمعه كتابا سماه الانتصار” وهو على صغر حجمه مفيد جدا، وسمعه عليه الناس، وجمع أيضا كتابا سماه “الحماسة” ضاهى به حماسة أبي تمام الطائي، وهو كتاب غريب مليح أحسن فيه، وله في النحو عدة تصانيف وله “ما اتفق لفظه واختلف معناه” وشرح “اللمع” لابن جني، وشرح “التصريف الملوكي”.”,"This treatise, forming one volume, appeared under the title of al-Intisar [the vindication) and, though very short, contained much useful information. He dictated it to the persons who attended his lectures. Another work of his entitled the Hamasa and drawn up on the model of the Hamdsa composed by Abu Tammam al-Tai, is really original and very good; he displayed in it great talent. A number of grammatical works were composed by him and also a treatise on synonyms. He published a commentary on the Luma of Ibn Jinni and another on the al-Tasrif al-Muluki [of the same author)"
وكان حسن الكلام حلو الألفاظ فصيحا جيد البيان والتفهيم ، وقرأ الحديث بنفسه على جماعة من الشيوخ المتأخرين مثل أبي الحسن المبارك بن عبد الجبار بن أحمد بن القاسم الصيرفي، وأبي علي محمد بن سعيد بن نبهان الكاتب وغيرهما.,"He spoke with great elegance, in a sweet, expressive and simple style. He read over some Traditions under the direction of the great masters of that day, such as Abu al-Hasan Al-Mubarak Ibn Abd al-Jabbar al-Sirafi, Abu Ali Muhammad Ibn Saied Ibn Nibhan the katib and others."
وذكره الحافظ أبو سعج بن السمعاني في كتاب الذيل”، وقال: اجتمعنا في دار الوزير أبي القاسم علي بن طراد الزينبي وقت قراءتي عليه الحديث، وعلقت عنه شيئا من الشعر في المدرسة، ثم مضيت إليه وقرأت عليه جزءا من أمالي أبي العباس ثعلب النحوي.”,"The hafiz Ibn al-Samaani mentions him in the Zail (supplement) and says: “I studied Traditions under him at the house of the vizir Abu al-Kasim Ali Ibn Tirad al-Zainabi, and I wrote down some pieces of poetry under his dictation when he taught) at the college. I afterwards went and read over, under his tuition, a portion of the Amali (dictations) composed by the grammarian Abu al-Abbas Thalab."
وحكى أبو البركات عبد الرحمن بن الأنباري النحوي – المقدم ذكره – في كتابه الذي سماه مناقب الأدباء” أن العلامة أبا القاسم محمود الزمخشري – المقدم ذكره – لما قدم بغداد قاصدا الحج في بعض أسفاره مضى إلى زيارة شيخنا أبي السعادات ابن الشجري ومضينا معه إليه،”,"The grammarian Abu al-Barakat Ibn al-Anbari says, in his Manakib al-Udabaa (the merits of literary men): “The learned doctor Abu l-Kasim Mahmud al-Zamakhshari, having gone to Baghdad, in one of his (frequent) journeys, with the intention of making the pilgrimage, went to visit our master Ibn al-Shajari, and I accompanied him."
"فلما اجتمع به أنشده قول المتنبي:
واستكبر الأخبار قبل لقائه… فلما التقينا صغر الخبر الخبر","When they met, (Ibn al-Shajari) addressed him in this verse of al-Mutanabbi’s: “Before we met him, we thought the accounts given of him were exaggerated; but, when we “ met, experience shewed us that we had underrated them."
"ثم أنشده بعد ذلك:
كانت مساءلة الركبان تخبرنا … عن جعفر بن فلاح أحسن الخبر
ثم التقينا فلا والله ما سمعت… أذني بأحسن مما قد رأى بصري","“He then recited to him the following lines: In questioning the (returning) caravans, I obtained the fairest accounts of Jaafar Ibn Falah; and, by Allah! when we met, I found that my ears had not heard anything to equal what I witnessed with my eyes.”"
وهذان البيتان قد تقدم ذكرهما في ترجمة جعفر بن فلاح ، وهما منسوبان إلى أبي القاسم محمد ابن هانئ الأندلسي – وقد تقدم ذكره أيضا – وينسبان إلى غيره أيضا، والله أعلم.,"I have already mentioned these verses in the life of Jaafar Ibn Falah and stated that they were composed by Abu al-Kasim Ibn Hani al-Andalusi, but they have been attributed to other poets."
قال ابن الأنباري، فقال العلامة الزمخشري: روي عن النبي صلى الله عليه وسلم أنه لما قدم عليه زيد الخيل قال له: يا زيد، ما وصف لي أحد في الجاهلية فرأيته في الإسلام إلا دون ما وصف لي، غيرك”.”,"“To this compliment, al-Zamakhshari made the following reply: ‘ It is related of the Prophet that, on receiving the visit of Zaid al-Khail, he said to him: ‘O Zaid! before the promulgation of Islamism, I never heard a favorable account given of a man without perceiving, after the introduction of Islamism, that he was inferior to his reputation. Thou art the only exception.’"
قال ابن الأنباري، فخرجنا من عنده ونحن نعجب، كيف يستشهد الشريف بالشعر والزمخشري بالحديث وهو رجل عجمي وهذا الكلام، وإن لم يكن عين كلام ابن الأنباري، فهو في معناه، لأني لم أنقله من الكتاب، بل وقفت عليه منذ زمان وعلق بخاطري،,"We then withdrew,” said Ibn al-Anbari, “and were much struck by the sharif s quoting verses to express his feelings and by al-Zamakhshari’s quoting a tradition, him who did not belong to the Arabic race.” This anecdote is not given in Ibn al-Anbari’s words, but it contains their substance. I did not take it from the book itself, but became acquainted with it long ago and kept it in my recollection."
وإنما ذكرت هذا لأن الناظر قد يقف على كتاب ابن الأنباري فيجد بين الكلامين اختلافا فيظن أني تسامحت في النقل.,"I mention this lest such persons as may read the book should suppose that I am careless in my quotations, when they perceive the difference between the two manners in which the anecdote is related."
وكان أبو السعادات المذكور نقيب الطالبيين بالكرخ نيابة عن والده الطاهر، وله شعر حسن فمن ذلك قصيدة يمدح بها الوزير نظام الدين أبا نصر المظفر بن علي بن محمد بن جهير، أولها:,"Abu al-Saadat (Ibn al-Shajari) was the nakib [or syndic) of those Alides who resided in (the suburb of) al-Karkh. He acted there as the lieutenant of his father (Ali) al-Tahir. He composed some good poetry, such as the qasida in which he eulogizes the vizir Nizam al-Din Abu Nasr al-Muzaffar Ibn Ali Ibn Muhammad Ibn Jahir, and which begins thus:"
"هذي السديرة والغدير الطافح… فاحفظ فؤادك إنني لك ناصح
يا سدرة الوادي الذي إن ضله ال… ساري هداه نشره المتفاوح
هل عائد قبل الممات لمغرم… عيش تقضى في ظلالك صالح
ما أنصف الرشأ الضنين بنظرة… لما دعا مصغي الصبابة طامح","Here is (the source of) al-Sudaira and the pond full to overflowing. {Here you formerly met the beloved;) so follow my advice and suppress the feelings of your heart. Tell me, lotus- tree of the valley! Thou whose fragrance widely diffused would suffice to guide towards thee the nocturnal traveler, if he lost his way: The happy days which a fond lover once passed under thy shade, will they return to him again before his death? How unjust was that fawn (maiden) in refusing even a glance (of her eye) to one who was borne down by love, and in treating his prayers with disdain."
"شط المزار به وبوئ منزلا… بصميم قلبك فهو دان نازح
غصن يعطفه النسيم وفوقه… قمر يحف به ظلام جانح
وإذا العيون تساهمته لحاظها… لم يرو منه الناظر المتراوح
ولقد مررنا بالعقيق فشاقنا… فيه مراتع للمها ومسارح","Remote is the place where I might meet her; she is far away, and yet she is near, for she dwells within my bosom. (She is like) a slender twig which bends before the zephyr and bears on its top a moon (visage) surrounded with impending darkness (her hair). When the glances of other eyes partook in the contemplation of her charms, these eyes of (mine, who am) a benighted traveler, obtained not, from that source, a single refreshing draught. We passed near (the valley of) al-Akik and, at the sight of those meadows and pasture grounds in which the gazelles were roaming, our passion was renewed."
"ظلنا به نبكي فكم من مضمر… وجدا أذاع هواه دمع سافح
مرت الشؤون رسومها فكأنما… تلك العراص المقفرات نواضح
يا صاحبي تأملا حييتما… وسقى دياركما الملث الرائح","We wept, on reaching those shady groves; yet, how often have flowing tears betrayed the secret of the lover, Years of drought have laid bare the remains of her abode, and the (projecting) ruins, now abandoned, appear like camels drawing water from the wells. Look there, my two companions! may your lives be long, and may showers protracted and lasting like the flow of the evening rain-cloud refresh your dwellings."
"أم هذه مقل الصوار رنت لنا … خلل البراقع أم قنا وصفائح
لم يبق جارحة وقد واجهتنا… إلا وهن لها بهن جوارح
كيف ارتجاع القلب من أسر الهوى… ومن الشقاوة أن يراض القارح
لو بله من ماء ضارج شربة… ما أثرت للوجد فيه لواقح","Are those the eyes of gazelles which look on us through the veils? are they human cheeks and noses which we see? When they turned towards us, they left not a member of our body unscathed; even the ravenous beasts had compassion on it. How can this heart (of mine) hope for delivery from the bondage of love and from misery, if she who wounds it ever soothes and flatters? Were a draught of water from (the spring of) Darij (near which my beloved resided,) to moisten the soil (of my heart), the germs of affliction would make on it no impression."
ومن هاهنا يخرج إلى المديح فأضربت عنه خوف الإطالة، ولم يكن المقصود إلا إثبات شيء من نظمه ليستدل به على طريقه فيه.,"Here the poet introduces the eulogy (of his patron). This part I abstain from inserting, lest I should be led too far, and, besides, my object, in admitting the extract which precedes, was to give the reader an idea of Ibn al-Shajari’s poetical style."
"ومن شعره أيضا:
هل الوجد خاف والدموع شهود… وهل مكذب قول الوشاة جحود
وحتى متى تفي شؤونك بالبكا… وقد حد حدا للبكاء لبيد
وإني وإن جفت قناتي كبرة… لذو مرة في النائبات جليد","Here is another piece by the same author: Can love remain concealed when our tears bear witness to its existence? can the lover who gainsays the reports of jealous spies persist in denying (the truth)? How long will you continue to wear out your eyes with weeping, you who know that Labid fixed a term to the shedding of tears? Though my (stature, formerly as straight as a) wand is now bent by old age, I still possess fortitude and energy sufficient to bear up under afflictions."
"وفيه إشارة إلى أبيات لبيد بن ربيعة العامري:
تمنى ابنتاي أن يعيش أبوهما… وهل أنا إلا من ربيعة أو مضر
فقوما فنوحا بالذي تعلمانه… ولا تخمشا وجها ولا تحلقا شعر
وقولا: هو المرء الذي لا صديقه… أضاع، ولا خان العهود ولا غدر
إلى الحول ثم اسم السلام عليكما… ومن يبك حولا كاملا فقد اعتذر","This passage contains an allusion to a thought expressed in the following lines by Labid Ibn Rabia al-Amiri: My two daughters wished their father to live forever; is he then of another race than Rabia and Mudar? Arise (my girls!), and proclaim all you know (of my merits), but do not tear your faces nor cut off your hair. Say he was a man who never abandoned his friend, who never broke a promise and who never deceived. Continue thus for a year, then the salutation of peace be upon you! The person who weeps a whole year is justified (in not continuing)."
"وإلى هذا أشار أبو تمام الطائي بقوله:
ظعنوا فكان بكاي حولا بعدهم… ثم ارعويت وذاك حكم لبيد","It was to these verses that Abu Tammam al-Tai alluded when he said: My friends departed and I wept for their loss during a year; then I ceased, according to the precept of Labid."
وكان بين أبي السعادات المذكور وبين أبي محمد الحسن بن أحمد بن محمد بن جكينا البغدادي الحريمي الشاعر المشهور – وهو المذكور في ترجمة أبي محمد القاسم بن علي الحريري صاحب المقامات – تنافس جرت العادة بمثله بين أهل الفضائل،,"A certain degree of jealousy, such as usually reigns between men of talent, existed between Abu al-Saadat [Ibn al-Shajari) and Abu Muhammad al-Hasan Ibn Ahmad Ibn Muhammad Ibn Jakina al-Harimi, a native of Baghdad and a celebrated poet. This is the same person whose name is mentioned in our life of al-Hariri, the author of the makamat. When he [Ibn Jakina) read the poems of his rival, he addressed to him the following lines."
"فلما وقف على شعره عمل فيه قوله:
يا سيدي والذي يعيذك من… نظم قريض يصدا به الفكر
مالك من جدك النبي سوى… أنك ما ينبغي لك الشعر","I declare, sir! in the name of Him who should prevent you from composing verses which stupefy the understanding! that you have nothing in common with your ancestor (Muhammad) except your incapacity for poetry."
وشعره وماجراياته كثيرة، والاختصار أولى. وكانت ولادته في شهر رمضان سنة خمسين وأربعمائة. وتوفي في يوم الخميس السادس والعشرين من شهر رمضان سنة اثنتين وأربعين وخمسمائة، ودفن من الغد في داره بالكرخ من بغداد، رحمه الله تعالى.,"The anecdotes related of Ibn al-Shajari are very numerous, but we prefer being concise. He was born in the month of Ramadan, four hundred and fifty (Oct.-Nov., A. D. one thousand and fifty eight), and died on Thursday, the twenty sixth of Ramadan, five hundred and forty two (the eighteenth of February, A. D. one thousand one hundred and forty eight). The next morning, he was buried in his house situated in al-Karkh (the suburb) of Baghdad."
والشجري: بفتح الشين المعجمة والجيم وبعدها راء، هذه النسبة إلى شجرة، وهي قرية من أعمال المدينة على ساكنها أفضل الصلاة والسلام، وشجرة أيضا اسم رجل، وقد سمت به العرب ومن بعدها، وقد انتسب إليه خلق كثير من العلماء وغيرهم ولا أدري إلى من ينتسب الشريف المذكور منهما هل نسبته إلى القرية، أم إلى أحد أجداده كان اسمه شجرة، والله أعلم.,"Shajari is an adjective derived from Shajara, which is the name of a village in the dependencies of Medina. The word Shajara is also employed as the name of a man; the Arabs of the desert gave it this application and their example was followed by others. A great number of persons, some of them men of learning, bore the surname of al-Shajari. I do not know whether our poet derived his from the name of the village or from that of one of his ancestors who might have borne the name of Shajara."
وقد تقدم الكلام على الكرخ في ترجمة معروف الكرخي، رضي الله عنه ، فأغنى عن إعادته.,We have spoken of al-Karkh in the life of Maruf al-Karkhi.
البديع الاسطرلابي,AL-BADI AL-ASTORLABI
أبو القاسم هبة الله بن الحسين بن يوسف، وقيل أحمد، المنعوت بالبديع الاسطرلابي الشاعر المشهور، وأحد الأدباء الفضلاء، كان وحيد زمانه في عمل الآلات الفلكية، متقنا لهذه الصناعة، وحصل له من جهة عملها مال جزيل في خلافة الإمام المسترشد، ولما مات لم يخلفه في شغله مثله.,"Abu al-Kasim Hibat Allah, the son of al-Husain, the son of Yusuf, or of Ahmad, according to another statement, and surnamed al-Badi al-Astorlabi (the admirable, the maker of astrolabes), was a celebrated poet and an accomplished scholar. As a maker of astronomical instruments, he was considered to be the ablest man of the age. In that art, he possessed consummate skill, and by it he gained a large fortune, under the caliphate of al-Mustarshid. When he died, he left no one capable of replacing him in his profession."
وقد ذكره أبو المعالي الحظيري في كتابه الذي سماه زينة الدهر” وذكره العماد الأصبهاني في كتاب “الخريدة” وكل منهما أثنى عليه، وأورد عدة مقاطيع من شعره، فمن ذلك قوله:”,"Abu al-Maali al-Haziri speaks of him in the Zina-tal-Dahr, and Imad al-Din al-Ispahani mentions him in the Kharida. Both authors praise him highly and [the latter) gives some pieces of verse composed by him, one of which is the following."
"أهدي لمجلسه الكريم، وإنما… أهدي له ما حزت من نعمائه
كالبحر يمطره السحاب وما له… فضل عليه لأنه من مائه
وهذان البيتان من أسير شعره، وقد قيل إنهما لغيره.","I offer presents to (my patron at) his noble levee, but what I offer I received from his beneficence. The clouds, in shedding their rains upon the sea, place it under no obligation: from it they received their waters. None of his verses has obtained such currency as these two, but they have been attributed to another author."
"وله أيضا:
أذاقني حمرة المنايا… لما اكتسى خضرة العذار
وقد تبدى السواد فيه… وكارتي بعد في العيار","The following piece is given as his: When (his cheeks) acquired the redness of blood and put on the sable hue of the izar, darkness settled upon them and my heap was still measuring.”"
هكذا وجدت هذين البيتين في زينة الدهر” تأليف أبي المعالي الحظيري منسوبين إلى البديع المذكور، ورأيت في موضع آخر أنهما لأبي محمد بن جكينا – في ترجمة الشريف أبي السعادات ابن الشجري – والله أعلم.”,"In the Zina tal-Dahr these two lines are given as his, but I read elsewhere that they were composed by Abu Mohammad Ibn Jakina, the same of whom we have spoken in the life of Ibn al-Shajari."
وهذه العبارة من اصطلاح البغاددة يقولون: كارتي في العيار” بمعنى أنه ناشب معه لم يتخلص منه، والكارة عندهم في الدقيق بمثابة الجملة في ديار مصر.”,"The expression my heap was still measuring is particular to the inhabitants of Baghdad and signifies, with them, to struggle without being able to escape. The word kara {heap) is employed by them in speaking of flour and is equivalent to the word jumla (mass, heap), made use of in Egypt."
"ومن شعره:
قال قوم عشقته أمرد الخ… د وقد قيل: إنه نكريش
قلت فرخ الطاووس أحسن ما كا… ن إذا ما عملا عليه الريش","Here is another piece of his composition: Dixerunt: Amavisti (ephebum) levi gena praeditum, scd fama est ilium barbatum (nikrish) fieri. I replied: The young peacock is never so handsome as when he is fully fledged."
قوله نكريش” لفظة عجمية، والأصل فيها نيك ريش، معناها لحية جيدة، وهو على ما تقرر من اصطلاح العجم أنهم يقدمون ويؤخرون في ألفاظهم المركبة، فنيك: جيد، وريش: لحية.”,"Nikrish is a foreign (a Persian) word, formed of nth risk, which signify a handsome beard. It is an established practice with the Persians to invert the order of words which are in annexation."
وكان كثير الخلاعة يستعمل المجون في أشعاره حتى يفضي به إلى الفحش في اللفظ، فلهذا اقتصرت على هذه النبذة مع كثرة شعره، وكان قد جمعه ودونه، واختار ابن حجاج ورتبه على مائة وأحد وأربعين بابا، وجعل كل بابا في فن من فنون شعره، وقفاه وسماه درة التاج من شعر ابن حجاج” وكان ظريفا في جميع حركاته،”,"He was extremely licentious, and admitted into his poetry such indelicate ideas as led him to employ the most obscene terms. It is for this reason that I insert here so few of his verses, though they are very numerous and were collected by himself into a diwan. He took also the poems of Ibn Hajjaj and arranged them under one hundred and forty-one heads, according to their different subjects. This collection, to which he joined an appendix, received from him the title of Durrat al-Taj fi, shir Ibn Hajjaj (the pearl of the diadem, treating of the poems of Ibn Hajjaj). He was full of grace in everything he did."
وتوفي سنة أربع وثلاثين وخمسمائة، بعلة الفالج، ودفن بمقبرة الوردية بالجانب الشرقي من بغداد، رحمه الله تعالى.,"He died of a hemiplegia in the year five hundred and thirty four (A. D. one thousand one hundred and thirty nine or one thousand one hundred and forty), and was interred in the cemetery called the Wardiya [the rose-garden), which lies on the eastern side of [the river at) Baghdad."
والأسطرلابي: بفتح الهمزة وسكون السين المهملة وضم الطاء المهملة وبعدها راء ثم لام ألف ثم باء موحدة، هذه النسبة إلى الأسطرلاب، وهو الآلة المعروفة، قال كوشيار بن لبابة بن باشهري الجيلي صاحب كتاب الزيج” في رسالته التي وضعها في علم الأسطرلاب:”,"Astorlabi is derived from astorlab, the name of a well-known instrument [the astrolabe). Kushyar Ibn Labban Ibn Bashahri of Jilan, the author of the Kilab al-Zij (a set of astronomical tables) says, in his treatise on the use of the astrolabe, that astorlab is a Greek word and signifies the balance of the sun."
إن الأسطرلاب كلمة يونانية معناها ميزان الشمس، وسمعت بعض المشايخ يقول: إن لاب اسم الشمس بلسان اليونان فكأنه قال: أسطر الشمس، إشارة إلى الخطوط التي فيه، وقيل إن أول من وضعه بطليموس صاحب المجسطي، وكان سبب وضعه له أنه كان معه كرة فلكية وهو راكب، فسقطت منه، فداستها دابته فخسفتها، فبقيت على هيئة الأسطرلاب،,"I heard a learned doctor say that it is the name of the sun in the language of the Greeks, so that the word astorlab is composed of [the Arabic word) astor [lines), joined to Iab, and signifies the lines of the sun; indicating thus the lines traced upon the instrument. It is said that the inventor was Ptolemy, the author of the Almegisti, who was led to that discovery in the following manner: as he was taking a ride with an armillary sphere in his hand, he let it fall, and the animal on which he was riding trod upon it and broke [or flattened) it, so that it received the shape of an astrolabe."
وكان أرباب علم الرياضة يعتقدون أن هذه الصورة لا ترسم إلا في جسم كري على هيئة الأفلاك، فلما رآه بطليموس على تلك الصورة علم أنه يرتسم في السطح ويكون نصف دائرة ويحصل منه ما يحصل من الكرة، فوضع الأسطرلاب، ولم يسبق إليه، وما اهتدى أحد من المتقدمين إلى أن هذا القدر يتأتى في الخط.,"The great masters in the mathematical sciences thought, till then, that the image [or representation) of the sphere could only be traced on a mass of a globular form, but Ptolemy then perceived that it could be reproduced upon a surface forming the half of a circumference, and that such an instrument would furnish the same results as were given by the armillary sphere. No one ever preceded him in this discovery; yet [neither he) nor any of the ancients supposed that it was possible to represent the image of the sphere upon a line [a flat rule)."
ولم يزل الأمر مستمرا على استعمال الكرة والأسطرلاب إلى أن استنبط الشيخ شرف الدين الطوسي – المذكور في ترجمة الشيخ كمال الدين بن يونس رحمهما الله تعالى، وهو شيخه في فن الرياضة – أن يضع المقصود من الكرة والأسطرلاب في خط فوضعه وسماه العصا” وعمل له رسالة بديعة.”,"So they continued to employ the armillary sphere and the astrolabe till the shaikh Sharaf al-Din al-Tusi, the same of whom we have spoken in the life of Kamal al-Din Ibn Yunus and who was that person’s preceptor in mathematics, conceived the idea of a line [or rule) which would furnish all the results that the arm sphere and the astrolabe could give. He called it the staff and wrote an elegant treatise on the subject."
وكان قد أخطأ في بعض هذا الوضع، فأصلحه الشيخ كمال الدين المذكور، وهذبه، والطوسي أول من أظهر هذا في الوجود، ولم يكن أحد من القدماء يعرفه.,"In some points, he committed mistakes which were rectified by the above mentioned Kamal al-Din. Al-Tusi was the first who produced this instrument; none of the ancients having ever known it."
فصارت الهيئة توجد في الكرة التي هي جسم لأنها تشتمل على الطول والعرض والعمق، وتوجد في السطح الذي هو مركب من الطول والعرض بغير عمق، وتوجد في الخط الذي هو عبارة عن الطول فقط بغير عرض ولا عمق،,"The result was that the form (or configuration of the sphere), which had been at first represented by means of a globe, that is, a solid having length, breadth and thickness, and which had then been delineated on a surface, which has only length and breadth, without thickness, was now marked on a line (a rule) having length only and neither breadth nor thickness."
ولم يبق سوى النقطة، ولا يتصور أن يعمل فيها شيء لأنها ليست جسما ولا سطحا، ولا خطا بل هي طرف السطح، والسطح طرف الجسم، والنقطة لا تتجزأ، فلا يتصور أن يرتسم فيها شيء، وهذا وإن كان خروجا عما نحن بصدده لكنه أيضا فائدة، والاطلاع عليه أولى من إهماله، وسياق الكلام جره والله تعالى أعلم.,"There remains only to reduce this representation to a point; but it is impossible to conceive how that can be done, since a point is neither a solid, nor a surface, nor a line, but only the extremity (or limit) of a line, in the same manner as the line is the extremity of the surface, and the surface of the solid. The point being indivisible, it is impossible to conceive how anything can be delineated upon it. These observations are foreign to our subject, but they finish some information which it is better to know than not. Besides, we were led into them by the turn which our discourse had taken."
ابن قطان البغدادي,IBN AL-KATTAN THE POET
أبو القاسم هبة الله بن الفضل بن القطان بن عبد العزيز بن محمد بن الحسين بن علي بن أحمد ابن الفضل بن يعقوب بن يوسف بن سالم، المعروف بابن قطان الشاعر المشهور البغدادي، وقد سبق شيء من شعره وطرف من خبره في ترجمة حيص بيص في حرف السين، وفي ترجمة ابن السوادي في أواخر حرف العين.,"Abu al-Kasim Hibat Allah Ibn al-Fadl Ibn Abd al-Aziz Ibn Muhammad Ibn al-Husain Ibn Ali Ibn Ahmad Ibn al-Fadl Ibn Yakub Ibn Yusuf Ibn Salim, generally known by the surname of Ibn al-Kattan the son of the cotton-spinner), Was a poet of great celebrity and a native of Baghdad. We-have already spoken of hint and’ given some of his verses in our articles on Hais Bais and Ibn al-Sawadi."
وكان أبو القاسم المذكور قد سمع الحديث من جماعة من المشايخ، وسمع عليه وكان غاية في الخلاعة والمجون، كثير المزاح والمداعبات ، مغرى بالولوع بالمتعجرفين والهجاء لهم، وله في ذلك نوادر ووقائع وحكايات ظريفة، وله ديوان شعر.,"He learned Traditions from a number of masters and Haught them to some disciples. He was excessively licentious and dissolute, full of humor and pleasantry, pertinacious in flattering and in satirizing the proud and haughty. The witty sayings attributed to this poet and the anecdotes related of him are very numerous and amusing. His poetry has been collected into a diwan."
وقد ذكره أبو سعد السمعاني في كتاب الذيل” فقال: شاعر مجود، مليح الشعر رقيق الطبع، إلا أن الغالب عليه الهجاء، وهو ممن يتقى لسانه، ثلاب، ثم قال: كتبت عنه حديثين لا غير، وعلقت عنه مقطعات من شعره.”,"Abu Saad al-Samaani mentions him in the Kitab al-Zail and adds: “As a poet, he merited praise, his verses being fine and delicately turned; but, with him, satire predominated so much that he was dreaded for the virulence of his tongue and as a detractor (thallab).” Farther on, he says: ‘I wrote down two Traditions and his dictation, and no more; I also committed to paper some pieces of verse composed by him and which he recited to me.”"
وذكر الحافظ السلفي أباه أبا عبد اله الفضل بن عبد العزيز، وقال: إن بعض أولاد المحدثين سأله عن مولده فقال: سنة ثماني عشرة وأربعمائة ليلة الجمعة رابع عشر رجب.,"The hafiz al-Silafi speaks in these terms, of Abu AM Allah al-Fadl, the father of Ibn al-Kattan: ‘He belonged So a family of traditionists. I asked him the date of his birth and he told me that he was born on the eve of Friday, the fourteenth of Rajab, four hundred and eighteen (the twentieth of August, A. D. one thousand one hundred and twenty seven)."
وقال أبو غالب شجاع بن فارس الذهلي: مات يوم الأربعاء، ودفن من الغد لست بقين من شهر ربيع الآخر سنة ثمان وتسعين وأربعمائة، بمقبرة معروف الكرخي، رضي الله عنه.,"According to Abu Ghalib Shujaa Ibn Faris al-Zohli, he died on Wednesday, the twenty third of the latter Rabi, four hundred and ninety eight (A. D. one thousand one hundred and five), and was buried in the cemetery called al-Karkhi."
وذكر العماد الكاتب الأصبهاني في كتاب الخريدة” أبا القاسم المذكور فقال: وكان مجمعا على ظرفه ولطفه، وله ديوان شعر أكثره جيد، وعبث فيه بجماعة من الأعيان وثلبهم، ولم يسلم منه أحد لا الخليفة ولا غيره، وأخبرني بعض المشايخ أنه رآه وقال: كنت يومئذ صبيا فلم آخذ عنه شيئا لكنني رأيته قاعدا على طرف دكان عطار ببغداد، والناس يقولون: هذا ابن الفضل الهجاء.”,"Imad al-Din al-Ispahani { speaks of him [Ibn al-Kattan) in the Khari His wit,” says this writer, and the graces of his style were universally acknowledged., There exists a diwan of his poetry the greater part of which is good. In his verses, he bantered of eminent men and exposed their faults. No one escaped from his attacks, so neither the caliph, at Baghdad, nor any other person. A learned doctor spoke to me of him in these terms: I was a hoy and too young to learn anything from his lips, but I saw him silting in a place apart from others. He was then a druggist at Baghdad, and I heard people say: That is Ibn al-Fadl, the satirist"
وسمع الحديث من جماعة منهم أبوه وأبو طاهر محمد بن الحسن الباقلاني وأبو الفضل أحمد بن الحسن بن خيرون الأمين وأبو عبد الله الحسين بن أحمد بن محمد بن طلحة بن محمد بن عثمان الكرخي وغيرهم.,"He learned Traditions from his own father and some other teachers, amongst whom were Abu Tahir Ahmad Ibn al-Hasan al-Bakilani, Abu ’l-Fadl Ahmad Ibn al-Hasan Ibn Jirun al-Amin, Abu Abd Allah al-Husain Ibn Ahmad Ibn Muhammad Ibn Talha Ibn Muhammad Ibn Othman al-Bighali al-Karkhi."
وله مع حيص بيص ماجرايات، فمن ذلك أن حيص بيص خرج ليلة من دار الوزير شرف الدين أبي الحسن علي بن طراد الزينبي، فنبح عليه جرو كلب وكان متقلدا سيفا، فوكزه بعقب السيف فمات،,"He had frequent skirmishes with Hais Bais, one of which is thus related: Hais Bais went out, one night, from the palace of the vizir Sharaf al-Din Abu al-Hasan (read al-Kasim) Ali Ibn Tirad al-Zainabi, and a young dog barked at him. As he had a sword suspended from his shoulder, he struck it with the point of the blade and killed it."
فبلغ ذلك ابن الفضل المذكور، فنظم أبياتا وضمنها بيتين لبعض العرب قتل أخوه ابنا له، فقدم إليه ليقتاد منه فألقى السيف من يده وأنشدهما، والبيتان المذكوران يوجدان في الباب الأول من كتاب الحماسة”،”,"Ibn al-Fadl (Ibn al-Kattan) being told of this, drew up a piece of verse in which he inserted two lines composed by an Arab of the desert, who, being informed that his son had been slain by his [the Arab’s) brother, went to take vengeance of the murderer, but then threw away his sword and uttered the verses of which we speak.” They are to be found in the first section of the Hamasa."
ثم إن ابن الفضل المذكور عمل الأبيات في ورقة وعلقها في عنق كلبة لها أجر ورتب معها من طردها وأولادها إلى باب دار الوزير كالمستغيثة، فأخذت الورقة من عنقها وعرضت على الوزير فإذا فيها:,"Ibn al-Fadl inscribed his poem on a piece of paper which he then tied to the neck of a bitch having a number of puppies, and charged a man to drive her and her young ones up to the vizir’s door. She appeared there like a suppliant; the paper was taken off her neck and presented to the vizir, who found in it these lines."
"يا أهل بغداد إن الحيص بيص أتى… بفعلة أكسبته الخزي في البلد
هو الجبان الذي أبدى تشاجعه… على جري ضعيف البطش والجلد
وليس في يده مال يديه به… ولم يكن ببواء عنه في القود","“People of Baghdad! Know that Hais Bais has done a deed which now covers him with shame, throughout the town. It was he, the coward, who, to shew off his bravery, assailed a young whelp which had neither strength to attack nor force to resist. He has no money, so he cannot pay the price of blood; he is not equal in value to his victim, so he cannot suffice to undergo the law of retaliation."
[وهو من جملة أبيات في الكراس الذي أوله لقي بشار، وينظر في الحماسة],"This is one of the verses given in the Hamasa; it will be found in the quire which begins by tine words, and to that work we refer the reader."
وهذا التضمين في غاية الحسن، ولم أسمع مثله مع كثرة ما يستعمل الشعراء التضمين في أشعارهم، إلا ما أنشدني الشيخ مهذب الدين أبو طالب محمد المعروف بابن الخيمي – المذكور في ترجمة الشيخ تاج الدين الكندي في حرف الزاي – لنفسه,"Tike insertion (of the two verses] is cleverly done; I never heard anything so good, notwithstanding the great number of pieces into which poets have introduced verses composed by others. The only exception I shall make concerns a piece which was recited to me by the shaikh Muhazzab al-Din Abu Talib Muhammad, better known by the surname of Ibn al-Khaimi; the same of whom we have spoken in the life of Taj al-Din al-Kindi."
وأخبرني أنه كان بدمشق وقد رسم السلطان بحلق لحية شخص له وجاهة بين الناس، فحلق نصفها، وحصلت فيه شفاعة، فعفا عنه في الباقي، فعمل فيه ولم يصرح باسمه، بل رمزه وستر، وهو:,"He informed me that, when he was at Damascus, the sultan ordered the beard of a person in his service to he shaved off before the eyes of the public. A part of it was already retrenched when someone interceded for the man and obtained for him the permission to retain the rest. He composed on this subject the following piece, in which he designated the person indirectly, without mentioning his name:"
"زرت ابن آدم لما قيل قد حلقوا… جميع لحيته من بعد ما ضربا
فلم أر النصف محلوقا فعدت له… مهنئا بالذي منها له وهبا
فقام ينشدني والدمع يخنقه… بيتين ما نظما مينا ولا كذبا","I wen! to visit a son of Adam who, as I was informed, had all his beard shaved off, after receiving a bastinade. Finding that only the half had been removed, congratulated him on his being allowed to retain the rest. He rose up, half-choked with weeping, and recited to me two verses which had not been composed in (a spirit of) lying and falsity."
"وحضر ليلة الحيص بيص وابن الفضل المذكور على السماط عند الوزير في شهر رمضان، فأخذ ابن الفضل قطاة مشوية، وقدمها إلى الحيص بيص، فقال الحيص بيص للوزير: يا مولانا هذا الرجل يؤذيني، فقال الوزير كيف ذلك قال: لأنه يشير إلى قول الشاعر:
تميم بطرق اللؤم أهدى من القطا… ولو سلكت سبل المكارم ضلت","(One year), in the month of Ramadan, the poet Hais Bais and Ibn al-Fadl were at a grand supper given by the vizir. Ibn al-Fadl took up a roasted kata and offered it to his companion, who immediately turned towards the vizir and exclaimed: “My lord] this man has insulted Mow so?” said the vizir. “Because he has made an allusion to the (well-known) verse: (The tribe of) Tamim follows the path of vileness, and therein is better directed than the kata. they trod in the path of honor, they would surely go astray.’"
وكان الحيص بيص تميميا – كما تقدم في ترجمته – وهذا البيت للطرماح بن حكيم الشاعر ، وهو من جملة أبيات، وبعد هذا البيت:,"We have already observed, that Hass Bais belonged to the tribe of Tamira. This verse is taken from a piece composed by al-Tirimah Ibn Hakim, the poet, and is followed by these lines."
"أرى الليل يجلوه النهار، ولا أرى… خلال المخازي عن تميم تجلت
ولو أن برغوثا على ظهر قملة … يكر على صفي تميم لولت","Night is dispelled by day, but the ignominy of Tamim will never be dispelled. If they saw a flea riding on a louse and galloping down to charge their line of battle, they would turn their backs (and run away)."
ودخل ابن الفضل المذكور يوما على الوزير المذكور الزينبي، وعنده الحيص فقال: قد عملت بيتين ولا يمكن أن يعمل لهما ثالث، لأنني قد استوفيت المعنى فيهما، فقال الوزير: هاتهما، فأنشده:,"Ibn al-Fadl entered, one day, into the palace of the vizir al-Zainabi and, finding Hais Bais with him, he said: “ I have just composed two verses which could not possibly be augmented by a third, so completely do they indicate the idea I meant to express.” “Let us hear them,” said the vizir. The poet recited as follows."
"زار الخيال نحيلا مثل مرسله… فما شفاني منه الضم والقبل
ما زارني قط إلا لكي يوقظني… على الرقاد فينفيه ويرتحل","An image came (in a dream) to visit (me) which was as sparing (of visits) as she who sent it (was sparing of her favors); neither did it embrace me nor kiss me, so as to alleviate my pain. Its visits are only to aid me in abstaining from sleep, for it drives it away and then departs."
فالتفت الوزير إلى الحيص وقال له: ما تقول في دعواه فقال: إن أعادهما سمع الوزير لهما ثالثا، فقال له الوزير: أعدهما، فأعادهما، فوقف الحيص بيص لحظ ثم أنشد:,"The vizir turned towards Hais Bais and said: “What think you of that pretention?” and received this answer: “Let the author repeat them, and the vizir shall hear the third verse.” Ibn al-Fadl recited the verses again by the vizir’s order; Hais Bais remained silent for a moment und then came out with this line:"
وما درى أن نومي حيلة نصبت… لطيفه حين أعيا اليقظة الحيل فاستحسن الوزير ذلك منه.,"(The beloved) knew not that I employed sleep as a snare to catch (a sight of) her image, when I found that all other snares (remained without effect and) fatigued my waking hours. The vizir acknowledged that Hais Bais had well fulfilled his promise."
وسمعت لبعض المعاصرين، ولم أتحقق أنها له حتى أعينه، وقد أخذ هذا المعنى ونظمه وأحسن فيه، وهو:,"I was told that a modern whom I cannot now designate, being unable to discover who he was, look this very idea and versified it remarkably well; he expressed it thus."
"يا ضرة القمرين من لمتيم… أرديته وأحلت ذاك على القضا
وحياة حبك لم ينم عن سلوة… بل كان ذلك للخيال تعرضا
لا تأسفي إن زار طيفك في الكرى… ما كان إلا مثل شخصك معرضا","You who (by your beauty) render jealous the sun and the moon! (tell me) who will console the enslaved lover whom you treated so cruelly, whilst you said that (not you, but) fate alone was to be blamed. I declare by the vitality of my love, that, if I sleep, it is not because I have forgotten you, but for the purpose of catching (a glimpse of) your image (in my dreams). Regret not the visits which your image made me whilst I slumbered: it was really as coy (and as disdainful) as yourself."
ثم وجدت هذه الأبيات لأبي العلاء بن أبي الندى المعروف.,I have since discovered that the author of this piece was Abu’l – Ala Ibn Abi’n al-Maruf.
ولما هجا قاضي القضاة جلال الدين الزينبي بالقصيدة الكافية – المقدم ذكرها في ترجمة ابن السوادي – ولولا طولها لذكرتها، سير إليه أحد الغلمان فأحضره وصفعه وحبسه، فلما طال حبسه كتب إلى مجد الدين ابن صاحب أستاذ الدار:,"When he ( Ibn al – Fadl ) directed against the kádi l-kodåt Jalâl ad-Dîn azZainabi that satirical poem of which we have spoken in the life of Ibn as-Sawadi and which we should give here, were it not so long, the kadi ordered one of his servants to bring the poet before him, and, when he was led in, he boxed his ears and sent him to prison. The poet remained in confinement so long that he wrote to Majd al-Din Ibn al-Sahib, a letter containing the following verses."
"إليك أظل مجد الدين أشكو… بلاء حل لست له طليقا
وقوموا بلغو عني محالا… إلى قاضي القضاة الندب سيقا
فأحضرني بباب الحكم خصم… غليظ جرني كما وزيقا
وأخفق نعله بالصفع رأسي… إلى أن أوجس القلب الخفوقا","Majd al-Din! I ask for shelter under your protection and complain to you of such ill treatment as I am unable to support. Some people have brought against me an absurd accusation and transmitted it to the worshipful kadi. A brutal prosecutor dragged me by the sleeve and by the collar before the seat of justice. Every stroke of the (kadi’s) slipper made me bend my head, till my heart was ready to faint away."
"على الخصم الأداء وقد صفعنا… إلى أن ما تهدينا الطريقا
فيا مولاي هب ذا الإفك حقا… أيحبس بعد ما استوفى الحقوقا","Even before the accuser had produced his proofs, I received such slaps on the face as prevented me from knowing where I was. Suppose that false accusation to be true, and tell me, master! if the prisoner should remain in confinement after having paid the full penalty of his fault?."
"ولما خرج من الحبس أنشد:
عند الذي طرف بي أنه… قد غض من قدري وآذاني
فالحبس ما غير لي خاطرا… والصفع ما لين آذاني","When he got out of prison, he composed these lines: He who struck me on the face thought he dishonored me and did me harm; but his prison has not altered my sentiments, neither have his buffets injured my ears."
وقد سبق في ترجمة الحيص أبياته الميمية في هجوه، وجواب الحيص عنها.,Some verses rhyming in m and directed against Hais Bais have been already given in his life with the answer to them.
ولما ولي الزينبي المذكور الوزارة دخل عليه ابن الفضل المذكور والمجلس محتفل بأعيان الرؤساء، وقد اجتمعوا للهناء، فوقف بين يديه ودعا له وأظهر الفرح والسرور ورقص، فقال الوزير لبعض من يفضي إليه بسره: قبح الله هذا الشيخ، فإنه يشير إلى ما تقول العامة في أمثالها ارقص للقرد في زمانه”.”,"When al-Zainabi, he of whom we have spoken, was raised to the vizirate, Ibn al-Fadl went to see him and entered into the hall of audience, which was crowded with men of high rank who had come to congratulate the vizir on his nomination. Having gone up to him, he wished him every happiness and, to show his joy and delight, he began to dance about. The vizir, on seeing this, said to one of his confidants: God confound that old fellow! his dancing reminds me of the common proverb: Skip for the ape when the time of his (prosperity) is arrived.”"
وقد نظم هذا المعنى في أبيات وكتبها إلى بعض الرؤساء، وهي:,The poet himself put this idea into verse and transmitted to one of the grandees a written copy of the piece.
"وله القصيدة الرائية المشهورة التي جمع فيها خلقا من الأكابر ونبز كل واحد منهم بشيء، وفيها يقول:
تكريت تعجزنا ونحن بجهلنا… نمضي لنأخذ ترمذا من سنجر","He composed also a qasida rhyming in r, in which he defamed, one way or other, a great number of the grandees. In this poem he said: Tikrit is out of our reach and, in our ignorance, we go to take Timid from Sinjar."
"ومنها البيت السائر وهو:
نسب إلى العباس ليس شبيهه… في الضعف غير الباقلاء الأخضر",The same poem contained the well-known verse: Genealogies traced up to al-Abbas are now so frail (and so ill-supported) that they may be compared to pot-herbs.
"وأنشدني له بعض أصحابنا المتأدبين قوله:
سعى إحسانه بيني… وبين الدهر بالصلح
أياد ملأت بيتي… على بيت من المدح","A literary man of my friends recited to me the following verses as having been composed by Ibn al-Fadl: His generosity put an end to the war between me and Fortune; for one verse of eulogium, he bestowed on me gifts enough to fill my house."
ودخل يوما على الوزير ابن هبيرة وعنده نقيب الأشراف، وكان ينسب إلى البخل، وكان في شهر رمضان والحر شديد، فقال له الوزير: أين كنت فقال: في مطبخ سيدي النقيب، فقال له: ويحك! أيش عملت في شهر رمضان في المطبخ فقال: وحياة مولانا كسرت الحر، فتبسم الوزير وضحك الحاضرون وخجل النقيب.,"He went, one day, to the house of the vizir Ibn Hubaira and found with him the syndic of the Sharifs, who was generally looked on as a great miser. This was in Ramadan, [the month of fasting), and the weather was very hot. The vizir said to him: “Where have you been?” He replied: In the kitchen of his worship the sharif.” “Wretch that you are” exclaimed the vizir, “what were you doing in a kitchen, now that we are in the month of Ramadan?” He answered: “By the life of your Lordship! I was breaking the heat.” The vizir smiled, all the persons present laughed out and the syndic remained quite confounded."
وهذا الكلام على اصطلاح أهل تلك البلاد، فإنهم يقولون: كسرت الحر في الموضع الفلاني، إذا اختار موضعا باردا يقيل فيه.,"The expression, to break the heat in such a place is particular to the people of that city [Baghdad) and signifies to choose a cool place for taking one’s afternoon nap."
وقصد دار بعض الأكابر في بعض الأيام فلم يؤذن له في الدخول، فعز عليه فأخرجوا من الدار طعاما وأطعموه كلاب الصيد وهو يبصره، فقال: مولانا يعمل بقول الناس: لعن الله شجرة لا تظل أهلها.,"Another day, he went to the dwelling of a great man and, being refused admittance, was much offended. He then saw servants bring out meat and give it to their master’s hounds, on which he observed that his lordship wished not to incur the common imprecation: God’s curse on the tree which shelters not its own people."
وقعد يوما مع زوجته يأكل طعاما، فقال لها: اكشفي رأسك، ففعلت، وقرأ (قل هو الله أحد) الإخلاص، فقالت له: ما الخبر فقال: إن المرأة إذا كشفت رأسها لم تحضر الملائكة عليهم السلام، وإذا قرئ (قل هو الله أحد) هربت الشياطين، وأنا أكره الزحمة على المائدة.,"Another day, as he was sitting down to dinner with his wife, he told her to uncover her head. When she did so, he repeated these words of the Quran: Say, God is one. She asked him what was the matter and received this answer: “When a woman uncovers her head, the angels do not remain present and, when that verse of the Quran is pronounced, the demons take to flight. Now, I do not like being at table with a crowd (zahma) about me.”"
وأخباره كثيرة ، وكانت ولادته سنة سبع وسبعين وأربعمائة، وقال السمعاني: سألته عن مولده فقال: ولدت ضاحي نهار يوم الجمعة السابع من ذي الحجة سنة ثمان وسبعين.,"The anecdotes told of him are very numerous. He was born in the year four hundred and seventy seven (A. D. one thousand and eighty four or one thousand and eighty five), but al-Samaani says as follows: “I asked him the date of his birth and he replied that he was born on the morning of Friday, the seventh of Zi al-Hijja, four hundred and seventy eight (March, A. D. one thousand and eighty six).”"
وتوفي يوم السبت الثامن والعشرين من رمضان سنة ثمان وخمسين وخمسمائة ببغداد، ودفن بمقبرة معروف الكرخي، رحمه الله تعالى، وقال السمعاني: توفي يوم عيد الفطر، والله أعلم.,"He died at Baghdad, on Saturday, the twenty eighth of Ramadan, five hundred and fifty eight (August, A. D. one thousand one hundred and sixty three) and was buried in the cemetery called al-Karkhi. According to al-Samaani, he died on the festival day of the breaking of the Fast, [the first of Shawwal, the second of September)."
ولولا إيثار الاختصار لذكرت من أحواله ومضحكاته شيئا كثيرا، فإنه كان آية في هذا الباب.,"Did I not prefer being concise, I should relate a great number of the laughable anecdotes which are told of him, for, in the chapter [of jokes and pleasantry), he held a noted place."
وقوله في الأبيات الدالية ولم يكن ببواء عنه في القود” فالبواء – بفتح الباء الموحدة وبعدها الواو والهمزة ممدودة – ومعناها السواء، ويقال: دم فلان بواء لدم فلان، إذا كان مكافئا له.”,"One of the verses above mentioned and which rhyme in d, contains tike word [bawd), which signifies the equivalent. Thus, the say: The blood of this mam shall the equivalent of [shall answer for) the blood of that mam.”"
ابن سناء الملك,AL-KADI AL-SAID IBN-SANAA AL-MULK
القاضي السعيد أبو القاسم هبة الله بن القاضي الرشيد أبي الفضل جعفر بن المعتمد سناء الملك أبي عبد الله محمد بن هبة الله بن محمد السعدي، الشاعر المشهور، المصري صاحب الديوان الشعر البديع والنظم الرائق، أحد الفضلاء الرؤساء النبلاء، وكان كثير التخصص والتنعم وافر السعادة محظوظا من الدنيا،,"Al-Kadi al-Said (the fortunate kadi), Abu al-Kasim Hibat Allah, the son of al-Kadi al-Rashid (the well-directed kadi) Abu al-Fadl Jaafar, the son of al-Mutamid Sanaa al-Mulk (luster of the empire) Abu Abd Allah Muhammad, the son of Hibat Allah, the son of Muhammad al-Saadi, was a celebrated Egyptian poet and the author of that diwan which contains such elegant pieces of verse and such exquisite form of poetry. He was one of those men high in office who obtained general notice by their merit and their talent."
أخذ الحديث عن الحافظ أبي الطاهر أحمد بن محمد ابن أحمد السلفي الأصبهاني رحمه الله تعالى، واختصر كتاب الحيوان” للجاحظ، وسمى المختصر “روح الحيوان” وهي تسمية لطيفة [وله كتاب مصايد الشوارد] ، وله ديوان جميعه موشحات سماه “دار الطراز” وجمع شيئا من الرسائل الدائرة بينه وبين القاضي الفاضل وفيه كل معنى مليح.”,"He learned Traditions from the hafiz Abu Tahir al-Silafi. To the eminent rank and the ease which he enjoyed were joined the abundant favors of fortune and an ample share of wordy prosperity. The Book of animals, composed by al-Jahiz, was abridged by him and published under the quaint title of Rouh al-Haiwan (the spirit of animals). He left also a diwan (filled with poems of that species which goes under the name) of al-muwashahat (roundelays), and entitled Dar al-Tiraz (the house or store of embroidery), and another consisting of extracts from the epistolary correspondence which passed between him and al-Kadi al-Fadel and containing elegant ideas of all sorts."
واتفق في عصره بمصر جماعة من الشعراء المجيدين، وكان لهم مجالس يجري بينهم فيها مفاكهات ومحاورات يروق سماعها. ودخل في ذلك الوقت إلى مصر شرف الدين بن عنين – المقدم ذكره في المحمدين – فاحتفلوا به وعملوا له وكانوا يجتمعون على أرغد عيش، وكانوا يقولون: هذا شاعر الشام، وجرت لهم محافل سطرت عنهم، ولولا خشية التطويل لذكرت بعضها.,"Some of the great poets of that age formed a society at Old Cairo and held sittings during which they conversed and discoursed in a manner which was highly pleasing to hear. Sharaf al-Din Ibn Onain, having then visited Cairo, was received by them with great honor and invited to their parties. As they all agreed in leading a pleasant life, they exclaimed, on learning his arrival: “Here is the poet of Syria!” and, on that occasion, they held assemblies during which their discourses were taken down in writing. Were I not apprehensive of being led away too for, I should give some of them here."
"ومن محاسن شعره بيتان من جملة قصيدة يمدح بها القاضي الفاضل رحمه الله تعالى، وهما:
ولو أبصر النظام جوهر ثغرها… لما شك فيه أنه الجوهر الفرد
ومن قال إن الخيزرانة قدها… فقولوا له إياك أن يسمع القد","A qasida, composed by him (al-Kadi al-Said) in honor of al-Kadi al-Fadel, contains two elegant verses which I give here: Were the jeweler to see the pearls of her mouth, he would take them for gems of the rarest kind. If anyone say that her figure is like a willow-wand, tell him to take care lest her figure should overhear your words (and chastise you)."
"ومن شعره أيضا:
لا الغصن يحكيك ولا الجؤذر… حسنك مما كثروا أكثر
يا باسما أبدى لنا ثغره… عقدا ولكن كله جوهر
قال لي اللاحي: أما تسمع … فقلت: يا لاحي أما تبصر","Here is another piece of his: No branch can represent the slightness of thy figure; no gazelle (is so graceful as thee). Let others unite in their form every charm; their beauty is surpassed by thine. O thou whose smiling lips always display to us a row of beads, each of them a real pearl! my censurer asked me if I had no ears (for good advice), and I asked him if he had no eyes (to see thee)."
"وله يتغزل بجارية عمياء:
شمس بغير الشعر لم تحتجب… وفي سوى العينين لم تكسف
مغمدة المرهف لكنها… تجرح بالجفن بلا مرهف
رأيت منها الخلد في جؤذر… ومقلتي يعقوب في يوسف","The following amorous ditty was composed by him on a blind girl: My sun (is in her face;) it was never hidden but by her hair and has never suffered an eclipse but in its eyes. The sword (of her glances) is sheathed, but she wounds without it by means of her eyelids. In looking on her, I see a (blind) mole in (the body of) a gazelle, and the eyes of (the blind) Jacob in (the head of the handsome) Joseph."
"وله في غلام ضرب ثم حبس:
بنفسي من لم يضربوه لريبة… ولكن ليبدو الورد في سائر الأغصان
ولم يودعوه السجن إلا مخافة… من العين أن تعدو على ذلك الحسن
وقالوا له شاركت في الحسن يوسفا… فشاركه أيضا في الدخول إلى السجن","The verses which follow were composed by him on a lad who had been whipped and then sent to prison: I should give my life to redeem him who was scourged, not for being in fault but for the purpose of making that slender branch open its rose-buds. They put him into prison only to save his beauty from the stroke of the evil eye, and they said to him: “You resemble Joseph in beauty; resemble him again by entering into prison.”"
"وله من جملة أبيات:
وما كان تركي حبه عن ملالة… ولكن لأمر يوجب القول بالترك
أراد شريكا في الذي كان بيننا… وإيمان قلبي قد نهاني عن الشرك","The next verses are taken from another of his pieces: I ceased to love her, not through lassitude, but for a motive which forced me to say: I leave you. She wished a third to be associated in our intimacy, but in my heart is still that article of belief which forbids me (the sin of) association."
"وله أيضا:
يا عاطل الجيد إلا من محاسنه… عطلت فيك الحشا إلا من الحزن
في سلك جسمي در الدمع منتظم… فهل لجيدك في عقد بلا ثمن
لا تخش مني فإنني ضنى… وما النسيم بمخشي على الغصن",By the same: O thou whose neck is bared of every ornament except its beauty! on thy account I bared my heart {of every sentiment) except affliction {for thy cruelty). On the thread of my eyelids are strung the pearls of my tears; wilt thou have for thy neck a collar which will cost thee nothing? Fear me not! for I am as feeble and as languid as the zephyr; and the zephyr need not be feared by the willow-branch {of thy figure).
"وهذا البيت مأخوذ من قول ابن قلاقس – وقد تقدم ذكره في ترجمته – وهو:
أعندما همت به روضة… أعل جسمي لأكون النسيم","The idea expressed in this last verse is borrowed from the following line composed by Ibn Kalakis and already given in his biographical notice: As long as I courted her, {she) that pliant branch in a garden, enfeebled my body, so that I am become the zephyr."
ومن نثره في وصف النيل في سنة كان ناقصا، ولم يوف الزيادة التي جرت بها العادة، يقال إنه كتبه من جملة رسالة إلى القاضي الفاضل، وهو: وأما أمر الماء فإنه نضبت مشارعه، وتقطعت أصابعه، وتيمم العمود لصلاة الاستسقاء، وهم المقياس من الضعف بالاستلقاء” وهذا من أحسن ما يوصف به نقصان النيل.”,"A specimen of his style in prose we may cite a passage of a letter written by him, it is said, to al-Kadi al-Fadel, relatively to the Nile which, in that year, had not attained its usual height and did not produce an inundation. Here is the passage: “As for the water [of the Nile), the places where it might draw from are gone dry; its fingers are cut off [the digits of the milometer are useless); the pillar {in that edifice) must make its ablution with dust, if it intend to offer up a prayer for rain, and the scale is so feeble (and thirsty) that it thinks it has got the dropsy.” This is one of the finest turns of expression which were ever employed to indicate the Nile’s inability [to overflow its hanks)."
وكان بمصر شاعر يقال له أبو المكارم هبة الله بن وزير بن مقلد الكاتب ، فبلغ القاضي السعيد المذكور عنه أنه هجاه، فأحضره إليه وأدبه وشتمه، وكتب إليه نشو الملك أبو الحسن علي بن مفرج المعري الأصل، المصري الدار والوفاة، المعروف بابن المنجم، الشاعر المعروف:,"There was in Old Cairo a poet called Abu Makarim Hibat Allah Ibn Wazir Ibn Mukallad the katib. Al-Kadi al-Said, being informed that a satire had been composed on him by this person, had him brought into his presence and, after inflicting on him a corporal chastisement, addressed him in abusive language. A well-known poet, named Nashu al-Mulk Abu al-Hasan Ali Ibn Mufarraj and surnamed Ibn al-Munajjim al-Maarri (whose family belonged to Maarrat al-Noman, but) who was born and who died in Egypt, was induced by this circumstance to indite the following lines and send then to the kadi."
"قل للسعيد أدام الله نعمته… صديقنا ابن وزير كيف تظلمه
صفعته إذ غدا يهجوك منتقما… فكيف من بعد هذا ظللت تشتمه
هجو بهجو، وهذا الصفع فيه ربا… والشرع ما يقتضيه، بل يحرمه
فإن تقل ما لهجو عنده ألم… فالصفع والله أيضا ليس يؤلمه","Say to al-Said, whose prosperity may God maintain! “Why did you treat so unjustly our worthy friend, Ibn Wazir? You avenged yourself sufficiently by striking him on the face; why then did you insult him after? In doing so, you returned insult for insult, but you paid him moreover, with blows for interest; yet the law does not allow usury. If you say that your insults did him no hurt; then, by Allah! your blows did not hurt him either.”"
"ولما مدح السعيد المذكور شمس الدولة توران شاه أخا السلطان صلاح الدين – المقدم ذكره في حرف التاء – بقصيدته التي أولها:
تقنعت لكن بالحبيب المعمم… وفارقت لكن كل عيش مذمم","Al-Kadi al-Said composed a qasida in praise of Shams al-Dawlat Turan Shah, the brother of the sultan Salah al-Din [Saladin) and began it thus: I am indifferent for none except for my turbaned friend; I have renounced nothing except a blameworthy life."
تعصب عليه جماعة من شعراء مصر، وعابوا هذا الاستفتاح وهجنوه ، فكتب إليه ابن الذروي الشاعر المذكور في ترجمة سيف الدولة المبارك بن منقذ:,"When this piece appeared, a number of the Cairo poets leagued against him and, having declared that such a manner of opening a poem was detestable, they attacked him in satires. On this occasion, Ibn al-Zarawi (or al-Darawi), the same person of whom we have spoken in the life of Saif al-Dawlat Al-Mubarak Ibn Munkiz, wrote to him the following line."
"قل للسعيد مقال من هو معجب… منه بكل بديعة ما أعجبا
لقصيدك الفضل المبين، وإنما… شعراؤنا جهلوا به المستغربا
عابوا التقنع بالحبيب ولو رأى… الطائي ما قد حكته لتعصبا","Relate to al-Said these words of one who admires his productions so full of charms: “How admirable is your clever and perspicuous poem, yet our poets cannot taste its novelties. They blame the idea of being indifferent for a friend; yet, if al-Tai saw such a tissue of verses as yours, he would become (your ardent) partisan.”"
ونوادر القاضي السعيد كثيرة. وتوفي في العشر الأول من شهر رمضان، سنة ثمان وستمائة بالقاهرة، وذكر صاحبنا الكمال ابن الشعار في عقود الجمال” أنه توفي يوم الأربعاء، رابع الشهر المذكور، رحمه الله تعالى.”,"Numerous anecdotes are told of this kadi. He died at Cairo, on one of the first ten days of the month of Ramadan, six hundred and eight (between the sixth and the sixteenth of February, A. D. one thousand one hundred and twelve)."
وذكره العماد الكاتب، في كتاب الخريدة” فقال: كنت عند القاضي الفاضل في حيمته بمرج الدلهمية، ثامن عشر ذي القعدة، سنة سبعين يعني وخمسمائة، فأطلعني على قصيدة له كتبها إليه من مصر، وذكر أن سنه لم يبلغ إلى عشرين سنة فأعجبت بنظمه،”,"The Katib (Imad al-Din), speaks of him in the Kharida and says: “On the eighteenth of Zu al-Kaada, in the year seventy,” that is, in the year five hundred and seventy, (the tenth of June, A. D. one thousand one hundred and seventy five), I was with al-Kadi al-Fadel in his tent at Marj al-Dalhamiya, when he shewed me a qasida which al-Said had sent to him from Cairo, and he informed me that the author had not yet attained his twentieth year. I was much struck with the elegance of its versification.”"
"ثم ذكر القصيدة العينية، التي أولها:
فراق قضى للهم والقلب بالجمع… وهجر تولى صلح عيني مع الدمع",He (Imad al-Din) then gives the poem; it begins thus: Separation {from thee) has condemned my heart HO be the constant companion of sorrow; thy departure has effected a firm accord between my eyes and tears.
وعلى هذا التقدير يكون مولده في حدود سنة خمسين وخمسمائة، وقيل إنه ولد سنة ثمان وأربعين، والله أعلم.,"If we estimate the above mentioned indication, al-kadi al-Said was born towards the year five hundred and fifty (A. D. one thousand one hundred and fifteen)."
ثم قال العماد بعد الفراغ من ذكر هذه القصيدة: ثم وصل – يعني القاضي السعيد المذكور – إلى الشام، في شهر رمضان سنة إحدى وسبعين وخمسمائة في الخدمة الفاضلية، فوجدته في الذكاء آية، قد أحرز في صناعة النظم والنثر غاية تلقى عرابة العربية له باليمين راية، وقد أحلفه الإقبال الفاضلي في الفضل قبولا،,"Imad al-Din then says, after inserting the qasida: He was meaning al-Said, came to Syria in the month of Ramadan, five hundred and seventy one, being the}; in the Service of al-Kadi al-Fadel; and I found him to be a marvel for intelligence; He has reached the goal in the career of prose and of verse; the exquisite of the Arabic language has delivered to him a standard with its right to hands and he obtained from the affability of al-Kadi al-Fadel a most favorable reception."
وجعل طين خاطره على الفطنة مجبولا، وانا أرجو أن ترقى في الصناعة رتبته، وتغزر عند تمادي أيامه في العلم نغبته، وتصفو من الصبا منقبته، وتروى بماء الدربة رويته، وتستكثر فوائده وتؤثر قلائده.,"The clay of his intelligence has been molded by nature on (the wheel of) sagacity, and I have every hope that his rank in the {literary) art will be exalted “ highly; that, if his days be prolonged, he will obtain science enough to satisfy his utmost wishes, and that, when his merit will be disengaged from puerility, reflexions will, with him, be watered by the fountain of knowledge, so that it may render abundant fruits and produce for him collars such as all would wish to possess.”"
وتوفي والده جعفر في منتصف شهر رمضان سنة ثمانين وخمسمائة ثم رأيت بخط بعض أصحابنا ممن له عناية بهذا الفن أنه توفي يوم الثلاثاء خامس ذي الحجة سنة اثنتين وتسعين، ومولده منتصف شوال سنة خمس وعشرين وخمسمائة والله أعلم.,"I may here add that Jaafar, the father of al-Kadi al-Said, died towards the middle of Ramadan, five hundred and eighty. He have since found in the handwriting of a friend who took interest in these matters that his death occurred on Tuesday, the fifth of Zi al-Hijja, five hundred and ninety two, and that he was born towards the middle of Shawwal, five hundred and twenty five."
وأما أبو المكارم هبة الله بن وزير بن مقل، الشاعر المصر يالمذكور في هذه الترجمة، فإن عماد الدين الأصبهاني ذكره في كتاب الخريدة” وقال: عدت إلى مصر في سنة ست وتسعين وخمسمائة فسألت عنه فأخبرت بوفاته، رحمه الله تعالى.”,"The poet and Abu al-Makarim Hibat Allah Ibn Wazir Ibn Mukallad, he whose name occurs in this article, is spoken-of by Imad al-Din, who says, in his Kharida: ‘I went to Old Cairo in the year five hundred and seventy six (A. D. one thousand one hundred and eighty) if and having enquired after him, was told that he was dead.”"
هبة الله البوصيري,HIBAT ALLAH AL-BUSIRI
أبو القاسم وابو الكرم، هبة الله بن علي بن مسعود بن ثابت بن هاشم بن غالب بن ثابت، الأنصاري الخزرجي، المنستيري الأصل، المصري المولد والدار، المعروف بالبوصيري، كان أديبا كاتبا له سماعات عالية وروايات تفرد بها,"Abu al-Kasim, surnamed also Abu al-Karam Hibat Allah Ibn Ali Ibn Masud Ibn Thabit Ibn Hashim Ibn Ghalib Ibn Thabit al-Ansari al-Khazraji, came of a family which inhabited al-Monastiri, but was born in Egypt and there he resided. Al-Busiri is the appellation by which he is generally known. This katib was well versed in (Arabic) literature; he knew also by heart a number of pieces which had been transmitted down from the ancients and taught some Traditions known only to himself."
وألحق الأصاغر بالأكابر في علو الإسناد، ولم يكن في آخر عصره في درجته مثله، وسمع بقراءة الحافظ أبي الطاهر السلفي وإبراهيم بن حاتم الأسدي على أبي صادق مرشد بن يحيى بن القاسم المديني إمام الجامع العتيق بمصر، رحمهم الله تعالى أجمعين –,"He thus formed an intermediate link in the chain by which the doctors who came after him were connected with those of ancient times, and, in the latter part of his life, he held [as a traditionist) a rank in which he had no equal. The system of Quran-reading followed by the hafiz al-Silafi and Ibrahim Ibn Halim al-Asadi was taught to him by Abu Sadik Murshid Ibn Yahya Ibn al-Kasim al-Madini (a native of Medina and) imam of the Jami al-Atik [the ancient mosque in Old Cairo)."
والبوصيري المذكور آخر من روى في الدنيا كلها عن أبي صادق مرشد بن يحيى بن القاسم المديني المذكور – وأبي الحسين علي بن الحسين بن عمر الفراء الموصلي وأبي عبد الله محمد بن بركات هلال السعيدي النحوي سماعا،,"Al-Busiri was the last person who ever taught Traditions received orally from the above mentioned Abu Sadik, from Abu al-Husain Ali Ibn al-Husain Ibn Omar, the Quran-reader of Mosul, and from Abu Abd Allah Muhammad Ibn Barakat Ibn Hilal al-Saidi, the grammarian."
وروى أيضا عن أبي الفتح سلطان بن إبراهيم بن المسلم المقدسي، وهو آخر من روى عنه سماعا في الأرض كلها، وسمع عليه الناس وأكثروا، ورحلوا إليه من البلاد.,"He delivered also some Traditions on the authority of Abu al-Fath Sultan Ibn Ibrahim Ibn al-Musallam al-Makdisi, and was the last survivor of all those who taught Traditions which they had learned from the lips of that doctor. People came from [distant) countries to hear him, and obtained from him a great quantity of information."
وكان جده مسعود قدم من المنستير إلى بوصير، فأقام بها إلى أن عرف فضله في دولة المصريين، فطلب إلى مصر، وكتب في ديوان الإنشاء وولد له علي والد أبي القاسم المذكور بمصر، واستقروا بها وشهروا.,"His grandfather, Masud, had removed from al-Monastir to Busir, where he took up his residence, but, when his great abilities became known to the Egyptian government, he was called down to Old Cairo and appointed to draw up the official papers in the Correspondence office. His son Ali, the father of the Abu ’l-Kasim whom is the subject of this article, was born in Old Cairo, in which city the family resided and had got into notice."
وكان أبو القاسم يسمى سيد الأهل” أيضا، لكن هبة الله أشهر، وكانت ولادته سنة ست وخمسمائة بمصر، وقيل بل ولد يوم الخميس خامس ذي القعدة سنة خمسمائة. وتوفي في الليلة الثانية من صفر سنة ثمان وتسعين وخمسمائة، ودفن بسفح المقطم، رحمه الله تعالى، وقال ياقوت الحموي في كتاب البلدان المشتركة الأسماء: إنه مات في شوال رحمه الله تعالى.”,"Abu al-Kasim bore the surname of Sayed al-Ahl [the chief of the family), but he is better known as Hibat Allah. He was born in Old Cairo, A. H. five hundred and six (A. D. one thousand one hundred and twelve or one thousand one hundred and thirteen), or, according to another statement, on Thursday, the fifth of Zu al-Kaada, five hundred (the twenty eighth of June, A. D. one thousand one hundred and seven). He died in that city on the eve of the second of Safar, five hundred and ninety eight (first Nov., A. D. one thousand two hundred and one) and was buried at the foot of Mount Mukattam. Yakut al-Hamawi says, in his dictionary of places bearing similar names, that he died in the month of Shawwal."
والخزرجي: بفتح الخاء المعجمة وسكون الزاي وفتح الراء وبعدها جيم، هذه نسبة إلى الخزرج، وهو أخو الأوس – بفتح الهمزة وسكون الواو وبعدها سين مهملة – وهما ابنا حارثة بن ثعلبة بن عمرو مزيقياء بن عامر ماء السماء، وتمام النسب معروف، وهما ابنا قيلة – بفتح القاف وسكون الياء المثناة من تحتها وفتح اللام وبعدها هاء ساكنة – ومن ذريتهما أنصار النبي صلى الله عليه وسلم بالمدينة.,"Khazraji means descended from al-Khazraj, the brother of al-Aus. These two were the sons of Haritha Ibn Thalaba Ibn Amr Muzaikyaa Ibn Aamir Ma al-Sama. The remainder of this genealogical list is well known. Their mother’s name was Kaila. It was among the descendants of these two that the Prophet found at Medina his Ansars (or first assistants)."
والمنستير: بضم الميم وفتح النون وسكون السين المهملة وكسر التاء المثناة من فوقها وسكون الياء المثناة من تحتها وبعدها راء، وهي بليدة بإفريقية، بناها هرثمة بن أعين الهاشمي في سنة ثمانين ومائة. وكان هارون الرشيد قد ولاه إفريقية، وقدم إليها يوم الخميس لثلاث خلون من شهر ربيع الآخر سنة تسع وسبعين ومائة، وقد تقدمت الحوالة على هذا الموضع في ترجمة الأمير تميم بن المعز بن باديس.,"Al-Monastir, a town in Ifrikiya (the kingdom of Tunis), was founded by Harthuima Ibn Aian al-Hashemi, in the year one hundred and eighty (A. D. seven hundred and ninety seven). He had been appointed governor of that province by Harun al-Rashid, and he arrived there on Thursday, the third of the latter Rabi, one hundred and seventy nine (twenty sixth June, A. D. seven hundred and ninety five). In the life of the emir Tamim Ibn al-Muzz Ibn Radis, reference is made to the present article."
وبوصير: بضم الباء الموحدة وسكون الواو وكسر الصاد المهملة وسكون الياء المثناة من تحتها وبعدها راء، وتعرف ببوصير قوريدس، يقال كوريدس وهي بليدة بأعمال البهنسا من صعيد مصر، وقد تقدم الكلام في ترجمة عبد الحميد الكاتب على بوصير الفيوم،,"Busir, called also Busir Kuridos, which last name is written either with a K or a Q, is a town in the province of al-Bahnasa, wich is one of the countries included in the Said (Upper Egypt). In the life of the katib Abd al-Hamid. we have spoken of another Busir situated in the province of al-Fayum."
وبالجيزة أيضا بليدة يقال لها بوصير السدر، وبكورة السمنودية أيضا بليدة يقال لها بوصير، فهذا الاسم يشترك فيه أربعة بلاد، والكل بالديار المصرية.,"There is also a village near al-Giza which is called Busir al-Sidr, and another in the canton of al-Samanudya. We have thus four places of the same name and all of them situated in Egypt."
والمنستير معبد بين المهدية وسوسة يأوي إليه الصالحون المنقطعون للعبادة، وفيه قصور شبيهة بالخانقاهات وعلى تلك القصور سور واحد، ذكره ياقوت في كتابه، والله أعلم.,"Al-Monastir lies between al-Mahdiya and Susa. It is a place of devotion to which pious men retire when they abandon the world for the service of God. It contains a number of castles resembling convents, all of which are surrounded by one wall. These indications are taken from the work of Yakut al-Hamawi."
أمين الدولة ابن التلميذ,HIBAT ALLAH IBN AL-TALMIZ
أبو الحسن هبة الله بن أبي الغنائم صاعد بن هبة الله بن إبراهيم بن علي، المعروف بابن التلميذ النصراني الطبيب، الملقب أمين الدولة البغدادي، ذكره العماد الأصبهاني في كتاب الخريدة” فقال: سلطان الحكماء، وبالغ في الثناء عليه”,"Abu al-Hasan Hibat Allah Ibn Abi Ghanaim Saed Ibn Hibat Allah Ibn Ibrahim Ibn Ali, generally known by the surname of Ibn al-Talmiz and the title of Amin al- Dawla [the trusty servant of the empire), was a Christian physician and a native of Baghdad. The katib Imad al-Din designates him, in the Kharida, as the sultan of doctors, and praises him in the highest terms."
وقال: هو مقصد العالم في علم الطب، بقراط عصره وجالينوس زمانه، ختم به هذا العلم، ولم يكن في الماضين من بلغ مداه في الطب، عمر طويلا وعاش نبيلا جليلا،,"Here are his words: “In the science of medicine, he was for the whole world the point to which they had recourse; he was the Hippocrates of the age, the Galen of the epoch; his talents carried the medical science to the acme of perfection, none of the ancient doctors having reached the height to which he attained. His life was long and his days prosperous."
ورأيته وهو شيخ بهي المنظر، حسن الرواء، عذب المجتلى والمجتنى، لطيف الروح ظريف الشخص، بعيد الهم عالي الهمة، ذكي الخاطر مصيب الفكر حازم الرأي، شيخ النصارى وقسيسهم ورأسهم ورئيسهم، وله في النظم كلمات رائقة، وحلاوة جنية، وغزارة بهية، ومن شعره في الميزان لغزا:,"When I saw him, he was an old man of a pleasing aspect, and the sweetness [of character) indicated by his looks was, on trial, found to be real. His mind was quick, his body graceful, his sentiments exalted, his thoughts aspiring, his sagacity felicitous and his judgement solid. He was the elder of the Christians, their priest, their head and their chief. His verses shine by their charming style, by the sweetness of the fruits gathered from them and by the admirable abundance [of their thoughts). Here is one of his pieces r containing an enigmatical description of a balance."
"ما واحد مختلف الأسماء… يعدل في الأرض وفي السماء
يحكم بالقسط بلا رياء… أعمى يري الإرشاد كل راء
أخرس لا من علة ودواء… يغني عن التصريح بالإيماء
يجيب إن ناداه ذو امتراء… بالرفع والخفض عن النداء يفصح إن علق في الهواء…","Tell me what is the thing which bears various names and gives a just measure for things on earth and for the heavens. It decides with equity and never uses deception. Though blind, it sets the spectator in the right; it is dumb, but not from an accident or a malady; it enounces by a sign its decisions, and answers, by rising and falling, the appeal of him who is in doubt. When suspended in air, it returns a clear reply.”"
فقوله مختلف الأسماء” يعني ميزان الشمس، وهو الاسطرلاب، وسائر آلات الرصد، وهو معنى قوله “يحكم في الأرض وفي السماء”، وميزان الكلام النحو، وميزان الشعر العروض، وميزان المعاني المنطق، وهذه الميزان والمكيال والذراع وغير ذلك، ثم بعد ذلك جملة من مقاطيع شعره نأتي بذكر بعضها إن شاء الله تعالى.”,"One of the various names to which the author alludes is the balance of the sun, by which is meant the astrolabe and other astronomical instruments, and which is also indicated by the words giving a just measure for the heavens; the other names are the balance of discourse, that is to say, grammar, the balance of poetry, which means prosody and the balance of ideas, or logic. These are the things are designated by the names of balance, measure, cubit and other terms besides. Imad al-Din then gives a number of passages taken from this author’s poems, and some of them we shall notice."
وذكر في ترجمة الحكيم معتمد الملك أبي الفرج يحيى بن التلميذ النصراني الطبيب ما مثاله: وكان ابن صاعد حين توفي معتمد الملك أبو الفرج قام مقامه، وهو ابن بنته، فنسب إليه وعرف به.,"The article in which he speaks of the Christian physician Mutamid al-Mulk Abu ’l-Faraj Yahya Ibn al-Talmiz, contains these words: “When Abu al-Faraj died, he was replaced by his sister’s son,” the person of whom we are treating, “who, for that reason, became known by the surname of his predecessor.”"
وذكر في كتاب أنموذج الأعيان من شعراء الزمان، فيمن أدرك بالسماع أو بالعيان” أن ابن التلميذ المذكور كان متفننا في العلوم ذا رأي رصين وعقل متين، وطالت خدمته للخلفاء والملوك، وكانت منادمته أحسن من التبر المسبوك والدر في السلوك،”,"He [Imad al-Din) says, in the work entitled Anmudaj al-Ayan min shuaraa al-Zaman, etc. (List of those eminent contemporary poets whom I hate known or heard of): “Ibn al-Talmiz was versed in many sciences; he possessed a solid judgement and a powerful intellect. For a long time, he was in the service of the caliphs and the kings; his conversation was more brilliant than molten gold or strings of pearls."
اجتمعت به مرارا في آخر عمره، وكنت أعجب في أكره، كيف حرم الإسلام مع كمال فهمه، وغزارة عقله وعلمه، والله يهدي من يشاء بفضله، ويضل من يريد بحكمه. وكان إذا ترسل استطال وسطا، وإذا نظم وقع بين أرباب النظم وسطا، وأورد شيئا من شعره أيضا.,"I met with him at different times, towards the close of his life, and marveled greatly that he, with his excellent judgment and extraordinary intelligence, should let himself be deprived of [the blessings of) Islamism; but God, in his bounty, directs whom he pleases and, through his resolve, he leadeth astray whom he pleases. In his epistolary compositions, his style was copious and exalted; by his verses, he placed himself among the great masters in poetry and took the place of honor.” He then gives some passages from his poems."
"وذكر له الحظيري أيضا:
عاتبت إذ لم يزر خيالك وال… نوم بشوقي إليك مسلوب
فزارني منعما وعاتبني… كما يقال المنام مقلوب","Al-Haziri attributes to him the following lines: I complained because thy image did not visit [my slumbei’s), and yet I was prevented from sleeping by my love [for thee). It at length paid me a visit of kindness and complained of my {not sleeping to receive it). Thus was fulfilled the proverb: Dreams go by contraries."
ومما ذكر له العماد في الخريدة” قال: وأنشدني أبو المعالي هبة الله بن الحسن بن محمد بن المطلب قال: أنشدني أبو الحسن ابن التلميذ لنفسه:”,"Imad al-Din says, in his Kharida, amongst other things: “Abu al-Maali Hibat Allah Ibn al-Hasan Ibn Muhammad Ibn al-Mullalib told me that Abu ’l-Hasan Ibn al-Talmiz recited to him the following lines, declaring them to be of his own composing."
"كانت بلهنية الشبيبة سكرة… فصحوت واستأنفت سيرة مجمل
وقعدت أرتقب الفناء كراكب… عرف المحل فبات دون منزل
والثاني منهما ذكره ابن المنجم في كتاب البارع” لمسلم بن الوليد الأنصاري.”","“The happy days of my youth Were a (prolonged) intoxication; but I then recovered and commenced to act as a virtuous man. I stopped to await (the hour of) death, like the traveler who, knowing the place (to which he is going), stops to pass the night at a distance from the (regular) halting-place.”"
"وذكره أن أبا محمد ابن جكينا المذكور مرض فقصده ليعالجه فعالجه، فلما عوفي أعطاه دراهم، فعمل فيه:
لما تيممته وبي مرض… إلى التداوي والبرء محتاج
آسى وواسى فعدت أشكره… فعل امرئ للهموم فراج
فقلت إذ برني وأبرأني… هذا طبيب عليه زرباج","The second of these verses is given by Ibn al-Munajjim in the Kitab al-Bari, where it is attributed to Muslim Ibn al-Walid. Ibn al-Talmiz must have therefore borrowed and inserted it among his own. Abu Muhammad Ibn Jakina having fallen ill, was treated by Ibn al-Talmiz; on recovering, he gave him some money and composed these lines: Being unwell, I went to be treated by him; for maladies must be cured. He tended me and consoled me, till I was able to thank him as every man would do when delivered from his cares; and I said: “Since this doctor has treated me kindly and cured me, let thcriac be administered to him.”"
"وعمل فيه أيضا في المعنى:
جاد واستنقذ المريض وقد كا… د أن يلف ساقا بساق
والذي يدفع المنون عن النف… س جدير بقسمة الأرزاق","He composed on the same person another piece expressing the same idea and which I give here:
He was kind to his patient and saved him from death; yet (the sick man) was so ill that they were on the point of swathing his legs together, (for burial). The person who keeps death away from another, merits to share in that man’s wealth."
"وقصد مرة أن يعبر إليه ليداويه، فكتب إليه:
إن امرأ القيس الذي… هام بذات المحمل
كان شفاه عبرة… وعبرة تصلح لي","He, one time, requested the same doctor to cross the Tigris for the purpose of treating him, and, in this written application, he said: Amro al-Kais, when enamored with her who rode in the palanquin, was cured by an abra (by shedding a flood of tears). An abra (or crossing of the river) would do me also good."
"وكان ابن جكينا المذكور قد عمي في آخر عمره، وجرت بينهما منافرة في أمر واشتهى مصالحته ، فكتب إليه:
وإذا شئت أن تصالح بشا… ر بن برد فاطرح عليه أباه","Ibn Jakina lost his sight towards the close of his life. He bad then a quarrel with Ibn al-Talmiz and, when [the latter) wished to make up with him, he addressed to him this line: If you wish to pacify Bashar, the son of Burd, throw upon him his father (a cloak, burd)."
فسير إليه ما طلب واسترضاه، وكانت له معه وقائع كثيرة، وإنما كتب إليه هذا البيت لأن بشار بن برد كان أعمى، – كما تقدم ذكره في ترجمته – فلما عمي شبه نفسه به، وكان مطلوبه بردا.,"On this, Ibn al-Talmiz sent him what he asked for and regained his friendship. Many stories are related of what passed between them. Ibn Jakina mentioned the name of Bashar Ibn Burd in this verse because Bashar had not the use of his sight and he, being blind also, compared himself to that poet."
ومعنى قوله فاطرح عليه أباه” لأن عادة أهل بغداد إذا أراد الإنسان أن يصالح من خاصمه، والخصم ممتنع، يقال له: اطرح عليه فلانا، بمعنى ادخل عليه به، ليشفع له، وقد حصلت له التورية في هذا البيت.”,"The expression throw upon him such a one is in general use with the people of Baghdad: when a man wishes to make up with his adversary and the latter refuses, they say: Throw such a one upon him;” that is, let such a one visit the adversary and intercede with him. In the verse is a tawria, one thing being said and another meant."
"ومن الشعر المنسوب إليه وهو مشهور قوله، ثم وجدتهما للناصح ابن الدهان النحوي الموصلي:
تعس القياس فللغرام قضية… ليست على نهج الحجى تنقاد
منها بقاء الشوق وهو بزعمهم… عرض وتفنى دونه الأجساد","Here follows a well-known piece of which he (Ibn al-Talmiz) is said to be the author, but I have found it attributed to al-Nasih Ibn al-Dahhan, a grammarian of Mosul: Away with reasoning l (see you not how) the passion of love leads (to judgments (So wild that they) cannot be brought into the road of good sense Thus, people say of love, which is eternal, that it is a (transitory) accident, yet our bodies are annihilated under its influence."
"وقوله أيضا:
جوده كالطبيب فينا يداوي… سوء أحوالنا بحسن الصنيع
فهو كالموميا إذا انكسر العظ… م، ومثل الترياق للملسوع
ثم وجدت هذين البيتين في ديوان ابن حجاج الشاعر.","By the same: His liberality is a physician which cures our indispositions by a kind treatment. He is like mummy for a broken hone, and theriac for the bile of a serpent. It hate since found these two verses in the diwan of the poet Ibn Hajjaj."
"وقوله في ولده سعيد:
حبي سعيدا جوهر ثابت… وحبه لي عرض زائل
به جهاتي الست مشغولة… وهو إلى غيري بها ماثل","The following lines were composed by him on his son Said: My love for Said is an enduring substance; his love for me a transitory accident. The sis dimensions of my substance are occupied by him; but he, though enclosed therein, is inclined to leave me for another."
وكان أبو القاسم علي بن أفلح الشاعر – المقدم ذكره – قد نقه من المرض وهو يعالجه، فكتب إليه يشكو جوعه، وقد نهاه عن استعمال الغذاء إلا بأمره، والذي كتبه:,"Abu al-Kasim Ibn Allah a poet of whom we have already spoken. was cured of a disease under Ibn al-Talmiz’s treatment; and, as the latter forbade him to take any other food than that which was prescribed to him, he addressed to him the following lines, complaining of hunger."
"أنا جوعان فأنقذ… ني من هذي المجاعه
فرجي في الكسرة الخب… ز ولو كانت قطاعه
لا تقل لي ساعة تص… بر، مالي صبر ساعه
فخواي اليوم لا يق… بل في الخبز شفاعه","I am hungry; deliver me from starvation. A piece of bread, even a small morsel, would be my deliverance. Say not (to me Just now! take patience!” I cannot have patience, even for an hour. Today, my empty stomach will hearken to me remonstrance against bread."
"فوقف ابن التلميذ على هذه الأبيات وكتب إليه جوابها:
هكذا أضياف مثلي… يتشاكون المجاعه
غير أني لست أعطي… ك مضرا بشفاعه
فتعلل بسويق… فهو خير من قطاعه
بحياتي قل كما نر… سمه سمعا وطاعه","Ibn al-Talmiz, having read these verses, answered them by the following: It is thus that guests {when famished) like me complain to each other of hunger; yet I will not give you what is hurtful, remonstrate as you may! Try and humor your appetite with panada; that is better than a piece of bread. Answer, I beg of you, to what I prescribe by the words: I hear and obey."
"فلما وصلت الأبيات إلى ابن أفلح كتب:
إن مرسومك عندي… قد توخيت استماعه
غير أني لم أقل من… نيتي سمعا وطاعه
ودفعت الجوع والل… هـ فلم أسطع دفاعه
فاكفني كلفته الآ… ن وأربحني صداعه","When Ibn Aflah received these lines, he wrote back the following answer: I shall endeavor to follow your prescription, but I cannot say with perfect sincerity: I hear and obey. By Allah, I have struggled against hunger, but am unable to repel it. Preserve me from its consequences by delivering me from the headache which it gives."
"فكتب إليه ابن التلميذ:
أنا في الشعر ضعيف الط… بع منزور البضاعه
ولك الخاطر قد أو… تي طبعا وصناعه
ومتى لم تكف شر ال… جوع لم أكف صداعه
فعلى اسم الله قدم… أخذه من بعد ساعه","Ibn al-Talmiz replied by these lines: In poetry my talent is feeble and my abilities limited, whilst you have a genius naturally disposed for it and are skilled in that art. As long as you cannot bear with the pains of hunger, so long you will not be delivered from your headache. Therefore, let your Bismillah (or grace before meat) be preceded by the taking of (food) an hour later."
وكان بين ابن التلميذ المذكور وبين أوحد الزمان أبي البركات هبة الله بن علي بن ملكان الحكيم المشهور صاحب كتاب المعتبر” في الحكمة تنافر وتنافس كما جرت العادة بمثله بين أهل كل فضيلة وصنعة، ولهما في ذلك أمور ومجالس مشهورة،”,"Ibn al-Talmiz and the celebrated physician Awhad al-Zaman (the pearl of the age) Abu al-Barakat Hibat Allah Ibn Malkan, the author of the philosophical treatise entitled al-Motabir (the worthy of notice), looked on each other with feelings of jealousy and reality such as usually prevail between men who are eminent in the same profession. The anecdotes concerning their conferences and disputes are well known."
وكان يهوديا ثم أسلم في آخر عمره، وأصابه الجذام فعالج نفسه بتسليط الأفاعي على جسده بعد أن جوعها، فبالغت في نهشه، فبرئ من الجذام وعمي، وقصته في ذلك مشهورة، فعمل فيه ابن التلميذ المذكور:,"Awhad al-Zaman was a Jew, but became a Muslim in his latter days. To cure himself of an elephantiasis, he let himself be bitten by a vipers which he had kept, for some time without food; and, after receiving a great number of bites, he was cured, but lost his sight. The history of this affair is well known. Ibn al-Talmiz composed on his rival the following epigram."
"لنا صديق يهودي حماقته… إذا تكلم تبدو فيه من فيه
يتيه والكلب أعلى منه منزلة… كأنه بعد لم يخرج من التيه","Our friend, the Jew, is so filled (fihi) with folly that it is manifested by his mouth (fihi) every time he speaks. He talks at random (yatih); not a dog but ranks higher than he! one would think he had not yet got out of the Wilderness (Tih)."
"وكان ابن التلميذ كثير التواضع، وأوحد الزمان متكبرا، فعمل فيهما البديع الأسطرلابي المقدم ذكره:
أبو الحسن الطبيب ومقتفيه… أبو البركات في طرفي نقي
فهذا التواضع في الثريا… وهذا بالتكبر في الحضيض","Ibn al-Talmiz was very modest, and Awhad al-Zaman very presumptuous. This induced al-Badi al-Astorlabi to compose the following lines: The doctor Abu al-Hasan and his imitator, Abu al-Barakat, stand at opposite extremes: one, by his modesty, has reached the Pleiades, and the other, by his presumption, is in the lowest abyss."
ولابن التلميذ في الطب تصانيف مليحة، فمن ذلك كتاب أقراباذين” وهو نافع في بابه، وبه عمل أطباء هذا الزمان، وله كناش وحواش على كليات ابن سينا، وغير ذلك.”,"Ibn al-Talmiz composed some good works on medicine, one of which, the Akrabazin (Antideuterium) is a very useful treatise and serves as a practical guide to the physicians of our days. Another of his works, that which he composed on the Killiyat of Ibn Sina, bears the title of Kunnash wa Hawach (compilation and glosses)."
وكان شيخه في الطب أبا الحسن هبة الله بن سعيد صاحب التصانيف المشهورة، منها كتاب  التلخيص ” و ” المغني ” في الطب وهو جزء واحد، وكتاب ” الإقناع ” وهو اربعة أجزاء،”,"The master under whom he made his medical studies was Abu ’l-Hasan Said Ibn Hibat Allah, the author of some well-known medical works, such as the Talkhis (compendium,), the Mughni [sufficient], in one volume, and the Iknaa (satisfactory), in four volumes."
وقد انتقدوا عليه هذه التسمية وقالوا: كان أن يكون الأمر بالعكس، لأن المغني هو الذي يغني عن غيره، فكان الكتاب الأكبر أولى بهذا الاسم، والإقناع هو الذي تقع القناعة به، فالمختصر أولى بهذا الاسم. وله كل شيء مليح من تصنيف في طب وأدب.,"Some persons found fault with these [two last) titles and said that they should have exchanged places, because mughni signifies what enables to dispense with anything and would have been an appropriate title for the larger work, whilst the term iktiaa, signifying what furnishes a sufficiency, was more suitable for a compendium. All the medical and literary works (composed by Ibn al-Talmiz) are very good."
وكان حسن السمت كثير الوقار ، حتى قيل أنه لم يسمع منه بدار الخلافة مدة تردده إليها من المجون سوى مرة واحدة بحضرة المقتفي الخليفة،,"His conduct was most regular and his gravity so remarkable that, it is said, in the frequent visits made by him to the palace of the caliphs, he was never heard to utter a jest, except on one occasion. That was in the presence of the caliph al-Muktafi [liamr illah)."
وذلك أنه كان له راتب بدار القوارير ببغداد، فقطع ولم يعلم به الخليفة، فاتفق أنه كان عنده يوما، فلما عزم على القيام لم يقدر عليه إلا بكلفة ومشقة من الكبر، فقال له المقتفي: كبرت يا حكيم،,"Here is what passed: A pension which had been assigned to him on the glass-bottle manufactory at Baghdad was stopped without the caliphs knowledge, and, one day that he was with that prince, and intended to withdraw, he had great difficulty in getting up, by reason of his advanced age. On this, the caliph said: “Doctor! you are getting old.”"
فطالعو الخليفة بذلك ، فتقدم بردها عليه، وكان الذي قد قطعه الوزير عون الدين بن هبيرة، وزاده إقطاعا آخر ، وأخباره كثيرة.,"The caliph, being informed of the circumstance, gave orders that the pension should be restored to him and granted him another besides. It had been suppressed by the vizir Ann al-Din Ibn Hubaira. The anecdotes related of this doctor are very numerous."
وتوفي في صفر سنة ستين وخمسمائة ببغداد، وقد ناهز المائة من عمره، وقال ابن الأزرق الفارقي في تاريخه: مات ابن التلميذ في عيد النصارى. وكان قد جمع من سائر العلوم ما لم يجتمع في غيره، ولم يبق ببغداد من الجانبين من لم يحضر البيعة وشهد جنازته.,"He died at Baghdad in the month of Safar, five hundred and sixty (Dec.-Jan., A. D. one thousand one hundred and sixty four or one thousand one hundred and sixty five, aged nearly one hundred years. In the historical work of Ibn Zulak al-Fariki it is slated that Ibn al-Talmiz died on Christmas day and that he was acquainted with more sciences than any other man. All those who inhabited Baghdad, either on one side [of the river) or on the other, went with his corpse to the church and attended the funeral; not one of them stayed away."
وليس في هذه الترجمة ما يحتاج إلى التقييد سوى ملكان جد أوحد الزمان – وهو بفتح الميم والكاف وبينهما لام ساكنة وبعد الألف نون. وقد تقدم في الترجمة ابن الجواليقي ما دار بينهما بحضرة الإمام المقتفي.,"This article contains only one name the orthography of which requires to be marked; it is Malkan, that which was borne by the grandfather of Awhad al-Zaman. In the life of Ibn al-Jawaliki we have related a scene which passed between him and Ibn al-Talmiz in the presence of the caliph al-Muktafi."
قلت وبعد فراغي من ترجمة أمين الدولة ابن التلميذ المذكور وقفت على كتاب جمعه شيخنا موفق الدين أبو محمد عبد اللطيف بن يوسف البغدادي، وجعله سيرة لنفسه، وجميعه بخطه، وذكر في اوائله ابن التلميذ، ووصفه بالعلم في صناعة الطب وإصابته، ثم قال: ومنها أنه أحضرت إليه امرأة محمولة لا يعرف أهلها في الحياة هي أم في الممات،,"My article on Amin al-Dawlat Ibn al-Talmiz was finished when I met with a book in the handwriting of my professor, Muwaffak al-Din Abu Muhammad Abd al-Latif Ibn Yusuf, and drawn up by him in the form of an autobiography. Towards the commencement of this work, he describes Ibn al-Talmiz as being possessed of great learning and skill in medicine. He then says: “One of his [remarkable cures) was this: A woman was carried to him in such a state that her family did not know whether she was living or dead."
وكان الزمان شتاء، فأمر بتجريدها، وصب عليها الماء المبرد صبا متتابعا كثيرا، ثم أمر بنقلها إلى مجلس دفيئ قد بخر بالعود والند، ودفئت بأصناف الفراء ساعة، فعطست وتحركت وقعدت وخرجت ماشية مع اهلها إلى منزلها.,"Though it was then in the depth of winter, he had her stripped and submitted to a prolonged affusion of cold water. He then ordered her to be carried into a warm room, which had been fumigated with aloes-wood and other perfumes. They covered her with a quantity of furred cloaks and, sometime after, she sneezed and began to move; then she sat up and was able to go home on foot with her people."
ومنها: أنه أتي مرة بمريض يعرق دما في زمن الصيف، فسأل تلاميذه قدر خمسين نفسا، فلم يعرفوا المرض، فأمره بأكل خبز شعير مع باذنجان مشوي، ففعل ذلك ثلاثة أيام، فبرئ، وسأله أصحابه عن العلة، فقال: إن دمه قد رق ومسامه قد انفتحت، وهذا الغذاء من شأنه تغليط الدم وتكثيف المسام.,"Another time, they brought to him a man who sweated blood in the summer season, lie asked his pupils, who were about fifty in number, if they knew what that malady was, but none of them could tell. He ordered the patient to eat barley bread with roasted love-apples. The sick man did so for three days and recovered. The pupils asked their master what the malady was and he replied: ‘The man’s blood had got thin and the pores of his body were much opened; now, the virtue of this regimen is, to thicken the blood and to close the pores.’"
ومن مروءته أن ظهر داره كان يلي المدرسة النظامية، فإذا مرض فقيه نقله إليه وقام في مرضه عليه، فإذا أبل وهب له دينارين وصرفه.,"To give an idea of his disinterestedness, we may mention that the rear of his house was contiguous to the Nizamiya college and, when any of the law students was taken ill, he had him brought to his house and took care of him, till he was cured and able to return.”"
وذكر شيخنا موفق الدين قبل هذا أن ولد أمين الدولة المذكور كان شيخه وانتفع به، وكان شيخا قد ناهز ثمانين سنة، ولديه تجربة فاضلة وغوص على أسرار الطبيعة، يرى الأمراض كأنها من وراء زجاج، لا يعتريه فيها ولا في مداواتها شك، وكان أكثر ما يصف المفردات أو ما يقل تركيبه، ولم أر من يستحق اسم الطب غيره.,"Before this, our professor, Muwaffak al-Din says: “I profited greatly under the tuition of this Amin al-Dawla’s son. He lived nearly eighty years. His great experience and his profound acquaintance with the secrets of the human constitution were such that he could discern every malady as clearly as if he saw it through a pane of glass; and he had never the least hesitation in deciding on its nature and mode of treatment. He usually prescribed simple remedies or such as were but slightly compounded; and he thought no me worthy of practicing medicine but himself."
"وكن يقول: ينبغي للعاقل أن يختار من اللباس ما لا تحسده عليه العامة، ولا تحتقره فيه الخاصة، وكذا كان لباسه البيض الرفيع.
ثم قال: وخنق في دهليز داره اللث الأول من الليل، وكان قد أسلم قبل موته، وفي نفسي عليه حسرات، رحمه الله تعالى، نقلته ملخصا.","He used to say: A prudent man should wear such clothes as may not draw upon him the envy of the flower order or the contempt of the higher.’ So Ike wore white clothes of a fine quality.” He [Abd al-Latif) then adds: “This (doctor) was strangled in the court of his house, in the first third of the night; he became a Muslim before his death. I have often regretted his loss.’"
هارون ابن المنجم,HARUN IBN ALI AL-MUNAJJIM
أبو عبد الله هارون بن علي بن يحيى بن أبي منصور، المنجم البغدادي الأديب الفاضل، – وقد تقدم ذكر ولده علي في حرف العين – وكان هارون المذكور حافظا راوية الأشعار، حسن المنادمة لطيف المجالسة.,"Abu Abd Allah Harun, the son of Ali, the son of Yahya, the son of Abu Mansur al-Munajjim (the astrologer), was an accomplished scholar and a native of Baghdad. We have already spoken of his son Ali. Harun was a hafiz, knowing by heart and able to repeat a great quantity of poems. His conversation was agreeable and his social talents highly pleasing."
صنف كتاب البارع” في أخبار الشعراء المولدين، وجمع فيه مائة وواحدا وستين شاعرا، وافتتحه بذكر بشار بن برد العقيلي، وختمه بمحمد بن عبد الملك بن صالح، واختار فيه من شعر كل واحد عيونه، وقال في أوله:”,"The Kitab al-Bari (the book of surpassing excellence), a work composed by him on the muwallid (or Muslim) poets, contains one hundred and sixty-one articles. It begins with a notice on Bashar Ibn Burd al-Okaili, ends with a account of Muhammad Ibn Abd al- Malik Ibn Salih and offers the finest passages composed by these poets. The author says, towards the beginning of the work."
إني لما عملت كتابي في أخبار الشعراء المولدين ذكرت ما اخترته من أشعارهم، وتحريت في ذلك الاختيار أقصى ما بلغته وانتهى إليه علمي، والعلماء تقول: دل على عاقل اختياره، وقالوا: اختيار الرجل من وفور عقله، وقال بعضهم: شعر الرجل قطعة من كلامه، وظنه قطعة من عقله، واختياره قطعة من علمه.,"“In writing this book on the history of the muwallid poets, I inserted such pieces of their poetry as I myself had chosen, and, in making that selection, I proceeded with the utmost care and after the best of my knowledge. The learned say that a man’s intelligence is indicated by what he chooses, and that the faculty of choosing well proceeds from the abundance of the understanding. Some of them also have said: A man’s poetry is a part of his discourse, the opinion he professes is a part of his understanding, and his faculty of choosing is a part of his (acquired) knowledge.”"
وطول الكلام في هذا، وذكر أن هذا الكتاب مختصر من كتاب ألفه قبل هذا في هذا الفن، وأنه كان طويلا فحذف منه أشياء واقتصر على هذا القدر، وبالجملة فإنه من الكتب النفيسة، فإنه يغني عن دواوين الجماعة الذين ذكرهم، فإنه مخض أشعارهم وأثبت منها زبدتها وترك زبدها،,"In this strain, he goes on to a considerable length and then informs us that this work was abridged from another which he had compiled on the same subject and which he reduced to its present dimensions by making suppressions. It is really a very useful work because it does away with the necessity of procuring the diwans (or collected works) of all the poets which it mentions. The fact is that the author, in making his abridgment, retained the cream of their verses and rejected the froth."
وهذا الكتاب هو الذي ذكرته في ترجمة العماد الكاتب الأصبهاني وقلت: إن كتاب الخريدة” وكتاب الحظيري والثعالبي فروع عليه، وهو الصل الذي نسجوا على منواله. وله كتاب “النساء وما جاء من الخبر ومحاسن ما قيل فيهن من الشعر والكلام الحسن” ولم أظفر له بشيء من الشعر حتى أورده.”,"In the life of the katib Imad al-Din, we have indicated this work as the main stem of several branches, namely the Kharida, the treatise of al-Haziri, that of al-Bakharzi and that of al-Thaalibi. It was the model after which they all composed theirs. Another of Ibn al-Munajjim’s works is the Kitab al-Nisaa (book of women). It contains the anecdotes related of them and the elegant passages in prose and verse of which women were the subject. I am unable Ho give here any of Ibis own verses, having never men with any of them."
وذكر هو في كتابه البارع” المذكور أباه أبا الحسن علي بن يحيى بن أبي منصور، وسرد له مقاطيع – وقد ذكرته في حرف العين فلينظر هناك – ثم أردفه بذكر أخيه يحيى بن علي بن يحيى، وعد له جملة مقاطيع أوردها، ولا حاجة بنا إلى ذكرها في هذا الموضع، بل نذكرها في ترجمته، إن شاء الله تعالى.”,"In the Kitab al-Bari, he inserted an article on his father Abu al-Hasan Ali Ibn Yahya, with extracts from his poems and, immediately after, he gives a notice on his brother Yahya Ibn Ali with a series of extracts. These we need not insert here, as they will he found ins our article on Yahya Ibn Ali."
وتوفي أبو عبد الله المذكور سنةثمان وثمانين ومائتين، وهو حدث السن، رحمه الله تعالى، وسيأتي ذكر أخيه يحيى بن علي في حرف الياء إن شاء الله تعالى. وكان أبو منصور جد أبيه منجم أبي جعفر المنصور أمير المؤمنين، وكان مجوسيا.,"Abu Abd Allah Harun Ibn al-Munajjim died in the year two hundred and eighty eight (A. D. one thousand and eleven), at aim early age. His great-grandfather, Abu Mansur, was astrologer to the caliph Abu Jaafar al-Mansur and, in religion a fire-worshipper."
وكان ابنه يحيى متصلا بذي الرياستين الفضل بن سهل – المقدم ذكره – وكان الفضل يعمل برأيه في أحكام النجوم، فلما حدثت الكائنة على الفضل – حسبما ذكرناها في ترجمته – صار يحيى المذكور منجم المأمون ونديمه، فاجتباه واختص به، في الإسلام فأسلم على يده، فصار بذلك مولاه.,"His son Yahya was attached to the service of Zu al-Riasatain al-Fadl Ibn Sahl, and his astrological indications always regulated the actions of that vizir. After al-Fadl’s catastrophe, an event of which we have already spoken. Yahya became al-Mamun’s astrologer and boon companion. The pressing instances of that caliph, who had chosen him for his favorite and friend, induced Mm to turn Muslim, and his profession of the Mohammedan faith, made to al-Mamun, rendered him the mawla of that prince."
هشام بن عروة,HISHAM IBN ORWA
أبو المنذر هشام بن عروة بن الزبير بن العوام، القرشي الأسدي، – قد تقدم ذكر أبيه في حرف العين -، وكان هشام أحد تابعي المدينة المشهورين المكثرين في الحديث، المعدودين من أكابر العلماء وجلة التابعين، وهو معدود في الطبقة الرابعة من أهل المدينة، رضي الله عنهم.,"Abu al-Munzir Hisham al-Asadi was the son of Orwa, the son of al-Zubair Ibn al-Awwara. We have already spoken of his father. Hisham was one of the most distinguished Tabis of Medina, and transmitted down a great quantity of Traditions. He ranked among the most eminent of the learned [in the law) and was considered as one of the principal Tabis. He belonged to the fourth generation of those who inhabited Medina."
وسمع عمه عبد الله بن الزبير وابن عمر، رضي الله عنهما، ورأى جابر بن عبد الله الأنصاري وأنس بن مالك وسهل بن سعد، وقيل أنه رأى ابن عمر ولم يسمع منه،,"Tradition were taught to him orally by his uncle Abd Allah Ibn al-Zubair [the caliph) and by Ibn Omar. He saw Jabir Ibn Abd Allah al-Ansari, Anas Ibn Malik and Sahl Ibn Saad. According to another statement, he saw Ibn Omar but did not hear any Traditions from him."
وروى عنه يحيى بن سعيد الأنصاري وسفيان الثوري ومالك بن أنس وأيوب السختياني وابن جريح وعبيد الله بن عبد الله بن عمر والليث ابن سعد وسفيان بن عيينة ويحيى بن سعيد القطان ووكيع وغيرهم. وقدم الكوفة أيام أبي جعفر المنصور فسمع منه الكوفيون.,"Traditions were taught on his authority by Yahya Ibn Saied al-Ansari, Sofian al-Thauri, Malik Ibn Anas, Ayyub al-Sikhtiani, Ibn Juraij, Obaid Allah Ibn Omar, al-Laith Ibn Saad, Sofian Ibn Oyaina, Yahya Ibn Saied al-Rattan, Waki and others. He went to Kufa, in the reign of Abu Jaafar al-Mansur and delivered Traditions to the people of that city."
وكانت ولادته سنة إحدى وستين للهجرة، وقال أبو إسحاق إبراهيم بن علي بن محمد الذهلي: ولد عمر بن عمر بن عبد العزيز وهشام بن عروة والزهري وقتادة والأعمش ليالي قتل الحسين بن علي بن أبي طالب رضي الله عنهما،,"His birth took place A. H. sixty one (A. D. six hundred and eighty or six hundred and eighty one). Abu Ishak Ibrahim Ibn Ali Ibn Muhammad al-Duhli stales that [the caliph) Omar Ibn Abd al-Aziz, Hisham Ibn Orwa, al-Zuhri, Katada and al-Amash were born on or about the day in which al-Husain, the son of Ali, was slain."
وكان قتله يوم عاشوراء سنة إحدى وستين للهجرة. وقدم بغداد على المنصور، وتوفي بها سنة ست وأربعين ومائة، وقيل سنة خمس وأربعين، وقيل سنة سبع، رضي الله عنه، وصلى عليه المنصور، ودفن بمقبرة الخيزران بالجانب الشرقي،,"This occurred on the [festival) day of Ashura, A. H. sixty one (the tenth of October, A. D. six hundred and eighty). He went to visit al-Mansur, at Baghdad, and died there in the year one hundred and forty six (A. D. seven hundred and sixty three or seven hundred and sixty four), or in one hundred and forty five or one hundred and forty seven, according to other statements. The funeral service was said over him by al-Mansur, and he was buried in the Khaizuran cemetery, on the eastern side [of the Tigris)."
وقيل بل قبره بالجانب الغربي خارج السوق نحو باب قطربل وراء الخندق على مقابر باب حرب، وهو ظاهر هناك معروف، وعليه لوح منقوش أنه قبر هشام بن عروة، ومن قال إنه بالجانب الشرقي قال: إن القبر الذي بالجانب الغربي هو قبر هشام بن عروة المروزي صاحب عبد الله بن المبارك. والله أعلم. وله عقب بالمدينة وبالبصرة.,"Some say, however, that he was interred on the western side, without the wall [of the city), near the gate of Kutrubbul, beyond the ditch, and higher up than the cemetery of the Harb gale. His tomb [they say) is still to be seen there and is well known. It is covered with a flat stone on which is inscribed: This is the tomb of Hisham Ibn Orwa. The persons who stale that he was buried on the eastern side say that the tomb on the western is that of Hisham Ibn Orwa al-Marwazi, a disciple of Abd Allah Ibn Al-Mubarak. God knows best! He left posterity at Medina and Basra."
وذكر الخطيب في تاريخ بغداد” أن المنصور قال له يوما: يا أبا المنذر، تذكر يوم دخلت عليك أنا وإخوتي الخلائف وأنت تشرب سويقا بقصبة يراع، فلما خرجنا من عندك قال لنا أبونا: اعرفوا لهذا الشيخ حقه، فإنه لا يزال في قومكم بقية ما بقي، فقال: لا أذكر ذلك يا أمير المؤمنين.”,"The Khatib relates as follows, in his History of Baghdad: “Al-Mansur said to him one day: ‘Abu al-Munzir I do you remember when I and my brothers, the legitimate heirs to the caliphate, went to visit you, and we found you drinking ptisan through a hollow reed? When we left you, our father said to us: Appreciate well the merit of this old man; he will never cease to be of your party, come what may!’ Hisham replied: ‘Commander of the faithful, I do not remember that.’"
فلما خرج هشام قيل له: يذكرك أمير المؤمنين ما تمت به إليه فتقول لا أذكره! فقال: لم أكن أذكر ذلك، ولم يعودني الله في الصدق إلا خيرا.,"When he withdrew, someone said to him: ‘(How simple you are) to acknowledge that you do not remember a thing which the caliph mentioned to you and which would ensure you his favor.’ He answered: “I did not recollect it, and my veraciousness cannot but obtain a recompense from God.’"
وروي عنه أنه دخل على المنصور فقال: يا أمير المؤمنين، اقض عني ديني، قال: وكم دينك قال: مائة ألف، قال: وأنت في فقهك وفضلك تأخذ دينا مائة ألف ليس عندك قضاؤها,"It is related that he went to visit al-Mansur and said to him: “Commander of the faithful! deliver me from my debts” Al-Mansur asked him how much he owed and, being told one hundred thousand (dirhems), he exclaimed: “How could you, with all your learning in the law and all your merit, contract a debt of one hundred thousand [dirhems] without having the means of paying it?"
فقال: يا أمير المؤمنين شب فتيان من فتياننا، فأحببت أن أبوئهم، وخشيت أن ينتشر علي من أمرهم ما أكره، فبوأتهم واتخذت لهم وأولمت عنهم ثقة بالله وبأمير المؤمنين، قال: فردد عليه مائة ألف!! استعظاما لها، ثم قال: قد أمرنا لك بعشرة آلاف،,"He replied: “Commander of the faithful, some of my boys were grown up and, being afraid of incurring the disagreeable necessity of answering for their conduct, I constructed for them separate dwellings and made marriage feasts to get rid of them; being assured that God and the Commander of the faithful would come to my assistance.” The caliph continued to repeat the words: “One hundred thousand,” as if he found the sum enormous, and at length said: “I shall give you ten thousand.”"
فقال: يا أمير المؤمنين، أعطني ما أعطيت وأنت طيب النفس، فإنني سمعت أبي يحدث عن رسول الله صلى الله عليه وسلم أنه قال من أعطى عطية وهو بها طيب النفس بورك للمعطي وللمعطى” قال: فإني طيب النفس بها، وأهوى إلى يد المنصور يريد أن يقبلها فمنعه وقال: يا بن عروة، إنا نكرمك عنها ونكرمها عن غيرك. وأخباره كثيرة. رضي الله عنه.”,"“Commander of the faithful!” said Hisham, “give me whatever sum you can bestow with good will; I heard my father relate that our blessed Prophet said: ‘When a gift is bestowed and leaves the mind satisfied, the donor and the receiver obtain equally the blessing of God’ The caliph replied: “I shall then bestow what will leave my mind satisfied.” Hisham sprung forward to kiss his hand, but the other prevented him and said: “Son of Orwa! we esteem you so highly that we will not let you kiss it, and we esteem it so highly that we do not allow it to be kissed by others.” The anecdotes related of Hisham Ibn Orwa are very numerous. of one hundred and eighty traditions relating to his master. He died at Medina, A. H. eighty eight (A. D. seven hundred and seven)."
هشام ابن الكلبي,HISHAM IBN AL-KALBI
أبو المنذر هشام بن أبي النضر محمد بن السائب بن بشر بن عمرو، الكلبي النسابة الكوفي، – قد تقدم ذكر أبيه في المحمدين وما جرى له مع الفرزدق الشاعر –,The genealogist Abu al-Munzir Hisham Ibn Abi al-Nadr Muhammad Ibn al-Saib Ibn Bishr Ibn Amr al-Kalbi was a native of Kufa. We have already spoken of his father and related what passed between him and the poet al-Farazdak.
وحدث هشام عن أبيه وروى عن ابنه العباس، وخليفة بن خياط، ومحمد بن سعد كاتب الواقدي، ومحمد بن أبي السري البغدادي، وأبو الأشعث أحمد بن المقدام وغيرهم. وكان من أعلم الناس علم الأنساب، وله كتاب الجمهرة” في النسب وهو من محاسن الكتب في هذا الفن، وكان من الحفاظ المشاهير.”,"Traditional information, learned from his father, was handed down by his son al-Abbas and some others, amongst whom were Calipha Ibn Khayat, Muhammad Ibn Saad Katib al-Wahidi, Muhammad Ibn Abi Sari al-Baghdadi and Abu al-Ashath Ahmad Ibn al-Mikdam. In the science of genealogy he was the most learned of men, and his Jamharat al-Nisab (or collection of genealogies) is one’ of the best works ever composed on the subject. As a hafiz, he bore a high reputation."
ذكر الخطيب في  تاريخ بغداد ” عنه أنه دخل بغداد وحدث بها، وأنه قال: حفظت ما لم يحفظه أحد ونسيت ما لم ينسه أحد، كان لي عم يعاتبني على حفظ القرآن، فدخلت بيتا وحلفت أن لا أخرج منه حتى أحفظ القرآن، فحفظته في ثلاثة أيام، ونظرت يوما في المرآة فقبضت على لحيتي لآخذ ما دون القبضة فأخذت ما فوق القبضة.”,"The Khatib says, in his History of Baghdad, that Hisham went to that city and taught Traditions there. He states also that he said: “I have learned by heart more that any man ever did, and forgotten more than any other man. Being reproached by my uncle for not knowing the Quran by heart, I went into a room and swore not to leave the place till I had committed that book to memory, and I accomplished the task in three days. I looked at myself, one day, in a mirror, and grasped my beard with the intention of cutting it off from below my clenched hand, and I cut it off from above it.”"
وله من التصانيف شيء كثير، فمن ذلك كتاب حلف عبد المطلب وخزاعة” وكتاب “حلف الفضول” وكتاب “حلف تميم وكلب” وكتاب “المنافرات” وكتاب “بيوتات قريش” وكتاب “فضائل قيس عيلان” وكتاب “الموءودات” وكتاب “بيوتات ربيعة” وكتاب “الكنى” وكتاب “شرف قصي وولده الجاهلية والإسلام”، وكتاب “ألقاب قريش””,"A great number of treatises were composed by him, such as the Hilf (or pact) made by Abd al-Muttalib with the tribe of Khuzaa, the Hilf al-Fudul, the Hilf (or confederation) formed between [the tribes of) Tamim and Kalb, the Kitab al-Munafarat (contestations between rivals who vaunt the glory of their respective families), the Kitab Buyutat Quraish (on the illustrious families of the tribe of Quraish), the Kitab Fadail Kais Ailan (on the eminent merit of the families descended from Kais Ailan), the Kitab al-Mawudat (on the girls buried alive), on the illustrious houses (buyutat) of the tribe of Rabia, the Kitab al-Kuna (ow by-names), a work on the noble deeds of Kusai and his descendants in the times of ignorance and of Islamism; the Kitab alkab Quraish (the usual surnames among the Quraish)."
وكتاب ألقاب اليمن” وكتاب “المثالب” وكتاب “النوافل” وكتاب”ادعاء زياد معاوية”، وكتاب “أخبار زياد بن أبيه”، وكتاب “صنائع قريش”، وكتاب “المشاجرات”، وكتاب “المعاتبات” ، وكتاب “ملوك الطوائف”، وكتاب “ملوك كندة”، وكتاب “افتراق ولد نزار”، وكتاب “تفريق الأزد”، وكتاب “طسم وجديس””,"the Kitab alkab al-Yaman (the usual surnames among the Yemenites), the Kitab al-Mathalib (book of upbraiding), the Kitab al-Nawafil (on gifts), the Kitab iddaa Ziad Muawiya (on Ziad’s claim of relationship to Muawiya), the History of Ziad Ibn Abih, the Kitab sanaai Quraish (the generous deeds of the Quraish), the Kitab al- Mushajarat (book of contestations), the Kitab al-Muatabat (the book of reproaches), the Kitab muluk al-Tawaif (on the provincial kings), the Kitab muluk Kinda (on the kings of the tribe of Kinda), the Kitab Iftirak walad Nizar (the dispersion of the posterity of Nizar), the Kitab tafrik Azd (the dispersion of the sons of Azd), the Kitab Tasm wa Jadis (on the ancient tribes of Task and Jadis)."
وتصانيفه تزيد على مائة وخمسين تصنيفا، وأحسنها وأنفعها كتابه المعروف بالجمهرة في معرفة الأنساب، ولم يصنف في بابه مثله، وكتابه الذي سماه المنزل” في النسب أيضا، وهو أكبر من الجمهرة، وكتاب “الموجز” في النسب، وكتاب “الفريد” صنفه للمأمون في الأنساب، وكتابه “الملوكي” صنفه لجعفر بن يحيى البرمكي في النسب أيضا.”,"His works are upwards of one hundred and fifty in number. The best and the most instructive is that which is generally known by the title of al-Jamhara (the collection) of genealogical information; the like of it w/is never composed on the subject. He drew up a genealogical work entitled al-Manzil (the station), which was more extensive than the Jamhara. His Mujaz (abridgment) treats also of genealogies. The Farid (precious pearl), on the same subject, was composed by him for al-Mamun, and the Muluki (or imperial), another genealogical work, was drawn up by him for Jaafar Ibn Yahya the Barmekide."
وكان واسع الرواية لأيام الناس وأخبارهم، فمن روايته أنه قال: اجتمعت بنو أمية عند معاوية بن أبي سفيان، فعاتبوه في تفضيل عمرو بن العاص وادعاء، زياد بن أبيه، فتكلم معاوية، ثم حرك عمرا الكلام، فقال في بعض كلامه: أنا الذي أقول في يوم صفين:,"The quantity of his narrations concerning the battle-days and the history of the (Arabian) people is very considerable. Here is one of these pieces: The sons of Omaiya assembled at the house of Muawiya Ibn Abi Sofian, and reproached him for the preference he gave to Amr Ibn al-Aas and for acknowledging (as his brother) Ziad Ibn Abih. Muawiya replied to them and then pushed Amr on to speak. In this discourse, Amr said: “I am he who pronounced these lines at the battle of Siffin."
"إذا تخازرت وما بي من خزر… ثم كسرت العين من غير عور
ألفيتني ألوى بعيد المستمر… ما حملت من خير وشر كالحية الصماء في أصل الشجر…","“When others looked askance, I blinked not; then I partially closed my eyes, but not in winking [at the sight of danger). You saw me return [to the charge) and continue to dash forward. I support [equally well) good and evil, and am inexorable, like the serpent at the foot of the tree.”"
أما والله ما أنا بالواني ولا الفاني، وإني أنا الحية الصماء التي لا يسلم سليمها، ولا ينام كليمها، وإني أنا المرء إن همزت كسرت، وإن كويت أنضجت، فمن شاء فليشاور، ومن شاء فليؤامر، مع أنهم والله لو عاينوا من يوم الهرير ما عاينت أو لو ولوا ما وليت لضاق عليهم المخرج،,"“By Allah! I am neither languid nor feeble. I am the deaf snake from whose bite none can recover, and whose sting renders a man sleepless. I am one who shatters when he strikes; who cooks well whatever he heats. Let him who pleases consult (me); let him who wishes ask [my) advice [he will find it good). “O! if they saw what I witnessed on the battle-day of al-Harir; if they faced what l faced, they would have found the outlet too narrow (for their escape)."
ولتفاقم بهم المنهج، إذ شد علينا أبو الحسن وعن يمينه وشماله المباشرون من أهل البصائر وكرام العشائر، فهناك والله شخصت الأبصار، وارتفع الشرار، وتقلصت الخصى إلى مواضع الكلى، قارعت الأمهات عن ثكلها، وذهلت عن حملها، واحمرت الحدق واغبرت الأفق، وألجم العرق، وسال العلق، وثار القتام، وصبر الكرام، وخام اللثام، وذهب الكلام وأزبدت الأشداق، وكثر العناق،,"The road would have appalled them when (Ah) the father of al-Hasan dashed down upon us, having on his right and on his left men of action and of prudence, noble companions; there, by Allah! the eyes were staring, the mischief [of war) was exalted. There were drawn the lots which rendered mothers childless and made them forget what they were bearing [in the womb); the pupils of the eye were turned red, the horizon was clouded with dust, the [ocean of) sweat came up to the month, blood flowed in torrents, the dust flew aloft, the brave stood firm, the cowards drew back, the voices were extinguished, the lips were foaming, and numerous were the struggles hand to neck."
وقامت الحرب على ساق، وحضر الفراق، وتضاربت الرجال بأغماد سيوفها بعد فناء من نبلها وتقصف من رماحها، فلا يسمع يومئذ إلا التغمغم من الرجال، والتحمحم من الخيل، ووقع السيوف على الهام كأنه دق غاسل بخشبته على منصبه،,"War was thus set on its legs; the time of departure [from life) arrived; the combatants struck each other with the scabbards of their swords, after using all their arrows and splintering their lances. On that day, nothing was heard but the shouts of the men and the neighing of the horses. Swords fell upon heads as the bat of washer-man falls on the trestle."
ندأب ذلك يوما حتى ظعن الليل بغسقه، وأقبل الصبح بفلقه، ثم لم يبق من القتال إلا الهرير والزئير، لعلمتم أني أحسن بلاء، وأعظم غناء، وأصبر على اللأواء منكم،,"That lasted for a day, till night came on with its darkness, and till morning was enlightened by the dawn. Then nothing remained of the conflict but groans and cries; for the enemy had learned that I was the first of you all in bravery, the ablest in efforts and the steadiest in defending the standard."
"وإني وإياكم كما قال الشاعر:
وأغضي على أشياء لو شئت قلتها… ولو قلتها لم أبق للصلح موضعا
وإن كان عودي من نضار فإنني… لأكرمه من أن أخاطر خروعا
والمأثور عنه كثير.","To me, when compared with you, may well be applied these words of the poet: I shut my eyes on certain acts, and if I choose to mention them, I should leave no room for peace-making. If the tree of my (honor) be of gold, should I not respect it more than to place it in competition with common weeds?” We still possess much of the traditional information which came down from him."
وتوفي سنة أربع ومائتين، وقيل سنة ست، والأول أصح، والله أعلم بالصواب، رحمه الله تعالى.,"He died in the year two hundred and four (A. D. eight hundred and nineteen or eight hundred and twenty), or, by another account, in two hundred and five. The first is most probably the correct date."
هشام صاحب الكسائي,"HISHAM AL-DARIR, THE GRAMMARIAN"
أبو عبد الله هشام بن معاوية الضرير، النحوي الكوفي، صاحب أبي الحسن علي بن حمزة الكسائي، أخذ عنه كثيرا من النحو، وله فيه مقالة تعزى إليه، وله فيه تصانيف عديدة، فمن ذلك كتاب الحدود” وهو صغير، وكتاب “المختصر”، وكتاب “القياس” وغير ذلك.”,"Abu Abd Allah Hisham al-Darir (the blind) grammarian, was a native of Kufa and a disciple of Abu al-Hasan Ali Ibn Hamza al-Kisai, from whom he received a great quantity of grammatical information. One of his treatises on this subject is even attributed to al-Kisai. He composed many grammatical works, such as the Kitab al-Hudud (on definitions), which is a short treatise, the Mukhtasir (or abridgment) and the Kitab al-Qiyas [on analogies)."
وكان إسحاق بن إبراهيم بن مصعب قد كلم المأمون يوما، فنحن في بعض كلامه، فنظر إليه المأمون ففطن لما أراد، فخرج من عنده، وجاء إلى هشام المذكور فتعلم عليه النحو.,"Ishak Ibn Ibrahim Ibn Musab had, one day, with [the caliph) al-Mamun, a conversation in which he committed a fault of grammar. Perceiving that the caliph stared at him, he knew what that meant and, on retiring, he went to study grammar under the tuition of Hisham."
قال أبو مالك الكندي: توفي هشام بن معاوية الضرير النجوي سنة تسع ومائتين، رحمه الله تعالى.,"According to Abu Malik al-Kindi, this grammarian died in the year two hundred and nine (A. D. eight hundred and twenty four or eight hundred and twenty five)."
الفرزدق,"AL-FARAZDAK, THE POET"
أبو فراس همام – وقال ابن قتيبة في طبقات الشعراء”: هميم بالتصغير – ابن غالب، وكنيته أبو الأخطل، ابن صعصعة بن ناجية بن عقال بن محمد بن سفيان بن مجاشع بن دارم، واسمه بحر، بن مالك، واسمه عوف سمي بذلك لجوده، ابن حنظلة بن مالك بن زيد مناة بن تميم بن مر، التميمي، المعروف بالفرزدق، الشاعر المشهور صاحب جرير.”,"Abu Firas Hammam, or Humaim, in the diminutive form, according to Ibn Kutaiba, in his Tabakat al-Shuaraa, was the son of Ghalib surnamed Abu al-Akhtal, the son of Sasaa, the son of Najia, the son of Ikal, the son of Muhammad, the son of Sofian, the son of Mujashia, the son of Darim, whose true name was Bahr, the son of Malik, surnamed Auf (host) for his generosity, the son of Hanzala, the son of Malik, the son of Zaid Manat, the son of Tamim, the son of Murr. This celebrated poet of the tribe of Tamim was generally known by the appellation of al-Farazdak and by his fellowship with Jarir."
كان أبوه غالب من جلة قومه وسرواتهم، وأمه ليلى بنت حابس أخت الأقرع بن حابس. ولأبيه مناقب مشهورة ومحامد مأثورة، فمن ذلك أنه أصاب أهل الكوفة مجاعة وهو بها فخرج أكثر الناس إلى البوادي،,"His father, Ghalib, was one of the most eminent chiefs of the tribe. His mother, Hails, was the daughter of Habis and the sister off al-Akra Ibn Habis. He (Ghalib) was famous for noble acts and renowned for praise-worthy deeds. Here is an example of his generosity: The inhabitants of kufa were afflicted by a famine whilst he was there, and most of them retired into the country (among the nomadic tribes)."
فكان هو رئيس قومه، وكان سحيم بن وثيل الرياحي رئيس قومه، واجتمعوا بمكان يقال له صوأر في أطراف السماوة من بلاد كلب على مسيرة يوم الكوفة – وهو بفتح الصاد المهملة وسكون الواو وفتح الهمزة وبعدها راء –,"Ghalib was the chief of one tribe and Suhaim Ibn Wathil al-Riahi was at the head of another (the Banu, Riah). The refugees (of Kufa) assembled at a place called Sauar situated in the outskirts of (the desert of) al-Samawa, in the territory of [the) Kalb (tribe) and at a day’s journey from Kufa. The first syllable of Sauar is to be pronounced with a SA and the second begins with an A."
فعقر غالب لأهله ناقة وصنع منها طعاما، وأهدى إلى قوم من بني تميم لهم جلالة جفانا من ثريد، ووجه إلى سحيم جفنة، فكفأها وضرب الذي أتاه بها وقال: أنا مفتقر إلى طعام غالب إذا نحر هو ناقة نحرت أنا أخرى،,"Ghalib slew a female camel for his people and prepared a repast with the flesh. To the persons off consequence belonging to the tribe of Tamim he presented large dishes filled with tharid (bread steeped in broth), But Suhaim, to whom he sent one dish, upset it and beat him who brought it, saying: Bo I stand in need of a repast from Ghalib? as often as he slays a female camel, I shall slay a‘ another.”"
فوقعت المنافرة بينهما، وعقر سحيم لأهله ناقة، فلما كان من الغد عقر لهم غالب ناقتين، فعقر سحيم لأهله ناقتين، فلما كان اليوم الثالث عقر غالب ثلاثا، فعقر سحيم ثلاثا، فلما كان اليوم الرابع عقر غالب مائة ناقة، فلم يكن عند سحيم هذا القدر، فلم يعقر شيئا وأسرها في نفسه.,"A contest of rivalry then ensued, and Suhaim slew a female camel for his people. The next morning. Ghalib killed two, and Suhaim killed also two for his people. The next day each of them killed three. On the fourth day, Ghalib slew one hundred, and Suhaim not having so many at hand, slew none and con coaled in his mind [the jealousy which he felt)."
فلما انقضت المجاعة ودخل الناس الكوفة قال بنو رياح لسحيم: جررت علينا عار الدهر، هلا نحرت مثل ما نحر، وكنا نعطيك مكان كل ناقة ناقتين فاعتذر بأن إبله كانت غائبة، وعقر ثلثمائة ناقة، وقال للناس:,"When the famine was over, the people of Kufa returned to the city and the Banu Riah said to Suhaim: “You have brought down upon us everlasting disgrace, why did you not kill as many as he? For every camel you slew, we should have given you two.” He excused himself by saying that his camels were absent, and [soon after) he killed three hundred and said to the people."
شأنكم والأكل، وكان ذلك في خلافة علي بن أبي طالب رضي الله عنه، فاستفتي في حل الأكل منها فقضى بحرمتها وقال: هذه ذبحت لغير مأكلة، ولك يكن المقصود منها إلا المفاخرة والمباهاة، فألقيت لحومها على كناسة الكوفة فأكلتها الكلاب والعقبان والرخم، وهي قصة مشهورة ، وعمل فيها الشعراء أشعارا كثيرة.,"“Here is for you; eat!” This passed in the caliphate of Ali Ibn Abi Talib, and he is being consulted on the lawfulness off eating that flesh, made answer; “To eat it is contrary to law because the animals were not killed or eating- but through another motive, namely, vain glory and ostentation.” the flesh was cast into the place (kunasa) where the sweepings and dirt of Kufa were deposited, and it remained there till eaten by dogs, eagles and vultures. The history of this occurrence is well known as it gave rise to a number of poems."
"فمن ذلك قول جرير يهجو الفرزدق، وهو بيت تستشهد به النحاة في كتبهم، وهو من جملة قصيدة:
تعدون عقر النيب أفضل مجدكم… بني ضوطرى لولا الكمي المقنعا","One of them was composed by Jarir, in the form of a satire on Farazdak and contains a verse often quoted by grammarians in their treatises, to exemplify a rule and which we here give: Sons of Dautara! you count as your best title to glory the slaying of old camels, since you cannot {boast of slaying warriors) equipped in helm and mail."
"ومن ذلك قول المحل، أخي بني قطن بن نهشل:
وقد سرني أن لا تعد مجاشع… من المجد إلا عقر ناب بصوأر وكان غالب المذكور أعور.","This idea was borrowed by al-Mahel, a member of the tribe called the Bani Katan Ibn Nahshal, and expressed by him in the following terms: I was rejoiced that (the tribe of) Mujashia could put forward no other claim to honor than the slaying of old camels at Sauar."
"وسحيم المذكور، وهو ابن وثيل بن عمرو بن جوين بن وهيب بن حميري الشاعر الذي يقول:
أنا ابن جلا وطلاع الثنايا… متى أضع العمامة تعرفوني","The Ghalib here spoken of was blind of an eye. The Suhaim above-mentioned was the son of Wathil Ibn Amr Ibn Juwain Ibn Wuhaib Ibn Himyar, and the author this (well-known) verse:
I am the son of Jala, the climber of mountains; when I take off my turban (and veil), you shall know me."
وهذا البيت من جملة أبيات، وله ديوان شعر صغير. والوثيل الرشاء الضعيف، وقيل الليف.,"This verse is part of a poem. The poetical works {of Suhaim) have been collected and form a small diwan. Wathil (as a common noun) means a weak rope, or, according to some, the fibers of the date-tree."
وكان الفرزدق كثير التعظيم لقبر أبيه، فما جاءه أحد واستجار به إلا نهض معه وساعده على بلوغ غرضه. فمن ذلك ما حكاه المبرد في كتاب الكامل” أن الحجاج بن يوسف الثقفي لما ولى تميم بن زيد القيني بلاد السند دخل البصرة، فجعل يخرج من أهلها من شاء،”,"Al-Farazdak had so great a respect for the tomb of his father that, when any person invoked its protection, he would go to his assistance and help him to obtain what he wanted. As an instance of this, we shall here give an anecdote inserted by al-Mubarrad in his Kamil: Tamim Ibn Zaid al-Kaini, having been appointed to the government of Sind by al-Hajjaj Ibn Yusuf al-Thakafi, entered into Basra (for the purpose of levying troops) and took off with him as many of the inhabitants as he pleased."
فجاءت عجوز إلى الفرزدق فقالت: إني استجرت بقبر أبيك، وأتت منه بحصيات، فقال: ما شأنك قالت: إن تميم بن زيد خرج بابن لي معه، ولا قرة لعيني ولا كاسب علي غيره، فقال لها: وما اسم ابنك فقالت: خنيس، فكتب إلى تميم مع بعض من شخص:,"An old woman then went to al-Farazdak and said: “I have invoked the protection of your father’s tomb; here are some of the pebbles (which cover it).” He asked her what she wanted and she replied: “Tamim, the son of Zaid, has carried off my son, the sole delight of my eyes, the only one who procures me subsistence.” “What is his name?” said he. She answered: “His name is Khunais.” He immediately wrote to Tamim the following lines and sent then off by A person who was going (to join him)."
"تميم بن زيد لا تكونن حاجتي… بظهر فلا يعيا علي جوابها
وهب لي خنيسا واحتسب فيه منة… لعبرة أم ما يسوغ شرابها
أتتني فعاذت يا تميم بغالب… وبالحفرة السافي عليها تربها
وقد علم الأقوام أنك ماجد… وليث إذا ما الحرب شب شهابها","Tamim, son of Zaid! let not this request be neglected and let not its answer be delayed. Restore me Khunais; I shall consider it as a great favor; such is the interest I take in a (poor) mother who can no longer enjoy her food. She came to me, O Tamim! and invoked the tomb of Ghalib, that grave over which the winds sweep the dust. All people know that you are truly generous and, when the fire of war is lighted, brave as a lion."
فلما ورد الكتاب على تميم تشكك في الاسم فلم يعرف أخنيس أم حبيش. ثم قال: انظروا من له مثل هذا الاسم في عسكرنا، فأصيب ستة ما بين خنيس وحبيش، فوجه بهم إليه.,"When Tamim received this letter, he had doubts whether the name was Khunais or Hubaish, and gave orders to see if it was inscribed on the role of the army. Six names were found; some of them Khunais and the others Hubaish; so, he sent all those men to the poet."
وحضر يوما  الفرزدق ونصيب الشاعر المشهور، عند سليمان بن عبد الملك الأموي وهو يومئذ خليفة، فقال سليمان للفرزدق: أنشدني شيئا، وإنما أراد سليمان أن ينشده مدحا له، فأنشده في مدح أبيه:,"Al-Farazdak and Nusaib, a well-known poet, were one day in the presence-chamber of Suleiman Ibn Abd al-Malik, the Omaiyide caliph, who said to the former: “ Recite me something;” expecting to hear an eulogium on himself. Al-Farazdak pronounced the following lines in praise of his own father."
"وركب كأن الريح تطلب عندهم… لها ترة من جذبها بالعصائب
سروا يخبطون الريح وهي تلفهم… إلى شعب الأكوار ذات الحقائب
إذا آنسوا نارا يقولون إنها … وقد حضرت أيديهم نار غالب","How often {was seen) a band of travelers on whom the wind, (fatigued) with bearing along the {heavy) clouds, seemed to be wreaking its vengeance. In their nocturnal journey, they struggled against the blast which enveloped them, {and tried to get) at the water-skins attached to the saddles on which their baggage was tied. When they saw the light of a fire, they would exclaim: “May it be the one {we hope for) and already, the {hospitable) fire of Ghalib was close at hand."
فأعرض سليمان عنه كالمغضب، فقال نصيب: يا أمير المؤمنين، ألا أنشدك في رويها ما لعلها لا يتضع عنها، قال: هات، فأنشده:,"Suleiman turned away from him, as if displeased, and Nusaib then said: Commander of the faithful! permit me to recite to you a piece in the same rhyme as that which you have heard and, perhaps, not inferior to it in merit.” “Let us have it,” said the caliph and the poet recited as follows."
"أقول لركب صادرين لقيتهم… قفا ذات أوشال ومولاك قارب
قفوا خبروني عن سليمان إنني … لمعروفه من أهل ودان طالب
فعاجوا فأثنوا بالذي أنت أهله… ولو سكتوا أثنت عليك الحقائب","I said to the caravan which I met coming from the watering-place, {situated) behind Zat Aushal: “May the Lord provide for you, Stop and give me news of Suleiman; for he [always) seeks inhabitants of Waddan on whom he may bestow his gifts.” They turned {towards me) and praised him has as he deserved; had they even remained silent, their {well filled) saddle-bags had sufficed for his eulogium."
"فقال سليمان للفرزدق: كيف تراه فقال: هو أشعر أهل جلدته، ثم قام وهو يقول:
وخير الشعر أشرفه رجالا… وشر الشعر ما قال العبيد","Suleiman then said to al-Farazdak: What think you of that?” The other replied: He is the best poet of his race,” and, on rising up, repeated this line: The best poetry comes from men of noble race; the worst proceeds from slaves."
وكان نصيب عبدا أسود لرجل من أهل وادي القرى، فكاتب على نفسه ومدح عبد العزيز بن مروان، فاشترى ولاءه، وكنيته أبو الحجناء، وقيل أبو محجن. وللفرزدق في مفاخر أبيه أشياء كثيرة. وأما جده صعصعة بن ناجية فإنه كان عظيم القدر في الجاهلية،,"Nusaib was a black slave, belonging to a man who was an inhabitant of Wadi al-Qura. He is bounded by a written contract [to purchase his liberty), and (the Omaiyide prince) Abd al-Aziz Ibn Marwan, in whose honor he composed some verses, bought [of the former master) the right of patronage. Nusaib was surnamed Abu al-Hajnaa, or, according to some, Abu al-Mihjan. Al-Farazdak composed a great number of pieces in which he extolled his father. Sasaa Ibn Najia, the grandfather of al-Farazdak, was a powerful chief in the time of paganism."
"واشترى ثلاثين موءودة، منهن بنت لقيس بن عاصم المنقري، وفي ذلك يقول الفرزدق يفتخر به:
وجدي الذي منع الوائدات… وأحيا الوئيد فلم يوأد","He purchased (and brought up) thirty female children whom their parents intended to bury alive, and one of them was a daughter of Kais Ibn Asim al-Minkari. Al-Farazdak expressed in the following lines the pride he felt in having such an ancestor: My grandfather was he who hindered fathers from burying their daughters; he saved the life of the child, so that it was not buried."
وهو أول من أسلم من أجداد الفرزدق، وقد ذكره في كتاب الاستيعاب” في جملة الصحابة، رضوان الله عليهم اجمعين. وقد اختلف العلماء أهل المعرفة بالشعر في الفرزدق وجرير والمفاضلة بينهما، والأكثرون على أن جريرا أشعر منه،”,"Sasaa was the first of our poet’s forefathers who embraced Islamism; and the author of the Istiyab ranks him among the Companions of the Prophet. Such of the (literary) men as were acquainted with poetry differed in opinion respecting the relative merits of al-Farazdak and Jarir, but the majority considered Jarir as the better poet."
وكان بينهما من المهاجاة والمعاداة ما هو مشهور، وقد جمع لهما كتاب يسمى  النقائض ” وهو من الكتب المشهورة.”,"It is well known that these two composed satires on each other and lived in mutual enmity. The pieces [in which they attacked each other) have been collected into a volume, which bears the title of al-Nakaid (detractor pieces), and is a well-known work."
"وكان جرير قد هجاه بقصيدته الرائية، التي من جملتها:
وكنت إذا حللت بدار قوم… ظعنت بخزية وتركت عارا","Jarir composed on his rival a poem the rhymes of which were formed by the syllable R and which contained this verse: When you were a guest at any one’s house, you departed with ignominy and left behind disgrace."
فاتفق بعد ذلك أن الفرزدق نزل بامرأة من أهل المدينة، وجرى له معها قضية يطول شرحها. وخلاصة الأمر أنه راودها عن نفسها بعد أن كانت قد أضافته وأحسنت إليه فامتنعت عليه، فبلغ الخبر عمر بن عبد العزيز، رضي الله عنه وهو يومئذ والي المدينة، فأمر بإخراجه من المدينة،,"It happened, sometime after, that al-Farazdak stopped at the house of a woman who inhabited Medina, and he had there an adventure too long to relate. The sum of it was that she received him as a guest and treated him with kindness; on which he asked her to yield her person up to him, but she refused. Omar Ibn Abd al-Aziz, who was then wali (chief magistrate) of Medina, was informed of what had passed and gave orders that al-Farazdak should be turned out of the city."
فلما أخرج وأركبوه ناقته ليسفروه قال: قاتل الله ابن المراغة – يعني جريرا – كأنه شاهد هذا الحال، حيث قال: وكنت إذا حللت بدار قوم… وأنشد البيت المذكور.,"He was sent away, mounted on a female camel, and a spectator said: “The devil take Ibn al-Maragha! one would think he had witnessed what is now passing, when he said: When you were a guest at any one’s house, etc.”"
وشهد الفرزدق عند بعض القضاة شهادة فقال له: قد أجزنا شهادتك، ثم لأصحاب القضية: زيدونا في الشهود، فقيل للفرزدق حين انفصل عن مجلس القاضي: إنه لم يجز شهادتك، فقال: وما يمنعه من ذلك، وقد قذفت ألف محصنة,"A certain kadi, having one day heard a deposition made by al-Farazdak, said to him: “We accept your testimony,” and then told the parties concerned to furnish additional evidence. Al-Farazdak, being told, after leaving the court, that the kadi had rejected his testimony, said (only this): ‘What should prevent him from doing so? have I not (done like him and) compromised a thousand respectable women?”"
"ومن شعره المشهور قوله، وهو مقيم بالمدينة:
هما دلتاني من ثمانين قامة… كما انقض باز أقتم الريش كاسره
فلما استوت رجلاي في الأرض قالتا… أحي فيرجى أم قتيل نحاذره
فقلت: ارفعا الأسباب لا يشعروا بنا… وأقبلت في أعجاز ليل أبادره
أحاذر بوابين قد وكلا بنا… وأسود من ساج تصر مسامره","Here is one of the pieces which he composed during his residence at Medina: These two females lowered me-down from a height of eighty fathoms. I descended like a Moon, stooping down its dark head ‘When ray legs look solid footing on the ground, these (girls) ‘said: “Is he alive, so that Hie may give hopes (of being Seen again), or is he killed, so we must fear (the consequence)? ” I said: e‘ Draw up the cords lest we he discovered, and I went away, more promptly than the Iasi shades of night. I feared two door-keepers who had been set to watch us and I dreaded a Mack (thing) of trek-wood (a door), with creaking nails."
"فلما بلغت جريرا الأبيات عمل من جملة قصيدة طويلة:
لقد ولدت أم الفرزدق فاجرا… فجاءت بوزواز قصير القوادم
يوصل حبليه إذا جن ليله… ليرقى إلى جاراته بالسلالم
تدليت تزني من ثمانين قامة… وقصرت عن باع العلا والمكارم
هو الرجس يا أهل المدينة فاحذروا… مداخل رجس بالخبيثات عالم
لقد كان إخراج الفرزدق عنكم… طهورا لما بين المصلى وواقم","When Jarir heard these verses, he composed a long qasida in which he said; The mother of al-Farazdak brought into the world a dissolute, a short-winged buzzard. When night spreads her shades around, he forms his two ropes into a ladder, by which he may mount lo the chambers of his female neighbors. Adulterer you were lowered down from a height of eighty fathoms but you could never attain to any height In glory and in honor. People of Medina, that man is impurity itself; be on your guard and shut all entrances by which may pass (a wretch so) foul, so versed in all lewdness. The expulsion of al-Farazdak from your town was the purifying of the quarter which lies between the Musala and Wakim."
"فلما وقف الفرزدق على هذه القصيدة جاوبه بقصيدة طويلة يقول في جملتها:
وإن حراما أن أسب مقاعسا … بآبائي الشم الكرام الخضارم
ولكن نصفا لو سببت وسبني… بنو عبد شمس من مناف وهاشم
أولئك أمثالي فجئني بمثلهم… وأعبد أن أهجو كليبا بدارم","When al-Farazdak heard the contents of this poem, he answered if by another, which was also of considerable length and! which contained this passage: It would be wrong in me to revile persons resembling my high-minded ancestors, so generous so noble! But it would be right for me to return insult for insult, if I was attacked by the descendants of Abe, Shams or of Hashim, the two branches of Abd Manaf. Such people are ray equals in worth; let me then have one like them. If disdain satirizing Kulaib (Jarir’s ancestor) in sponsoring to him (my ancestor) Darim."
ولما سمع أهل المدينة أبيات الفرزدق المذكورة أولا، اجتمعوا وجاءوا إلى مروان بن الحكم الأموي، واكن يومئذ والي المدينة من قبل معاوية بن أبي سفيان الأموي، فقالوا له: ما يصلح أن يقال مثل هذا الشعر بين أزواج رسول الله صلى الله عليه وسلم، وقد أوجب على نفسه الحد، فقال مروان: لست أحده أنا، ولكن أكتب إلى من يحده، ثم أمره بالخروج من المدينة وأجله ثلاثة أيام،,"The inhabitants of Medina, having heard the first of these [three) pieces, met together and went to Marwan Ibn al-Hakam flag Omaiyide, who then governed the city in the name of caliph Muawiya Ibn Abi Sofian. qasida is not fit’’ said them, that a poem such as this should be recited in a place where the widows of the Prophet are residing. Besides, the author has incurred the penally of corporal: Marwan replied that he would not inflict thal- punishment, but I would write to a person who would do so. He finer? Ordered al-Farazdak to quit the city within three days."
"وفي ذلك يقول الفرزدق:
توعدني وأجلني ثلاثا… كما وعدت لمهلكها ثمود ثم كتب مروان إلى عامله يأمره فيه أن يحده ويسجنه، وأوهمه أنه قد كتب له بجائزة، ثم ندم مروان على ما فعل، فوجه عنه سفيرا، وقال: إني قلت شعرا فاسمعه، ثم أنشده:
قل للفرزدق والسفاهة كاسمها… إن كنت تارك ما أمرتك فاجلس
ودع المدينة إنها مرهوبة… واقصد لمكة أو لبيت مقدس
وإذا اجتنيت ممن الأمور عظيمة… فخذن لنفسك بالزماع الأكيس – قوله  فاجلس ” أي اقصد الجلساء، وهي نجد، وسميت بذلك لارتفاعها، لأن الجلوس في اللغة هو الارتفاع،”","In allusion to this circumstance, the poet said. He threatened me and gave me a term of three days? the same term was given to the Thamud when threatened with retraction. Marwan then wrote to of his officers commanding him to chastise al-Farazdak and cast him into prison. making him believe that it contained an order for a present. He afterwards regretted what he had done, and dispatched after the poet a messenger, to whom he (merely) said: I have just pronounced a piece of verse; here it is; go and repeat it to al-Farazdak: “Say to al-Farazdak, and folly is like its name! ‘If you obey not the order I have given you, go to Najd. Leave Medina; it is a place to be feared. Go to Mecca or to Bait al-Makdis (Jerusalem). If you have committed a grave fault, take now consummate prudence for your guide. The word ijlis means go to al-Jalsaa, that is, to Najd. This country was called al- Jalsaa on account of its elevation; for the root jalus signifies to sit up (after reclining).”"
"ولما وقف الفرزدق على الأبيات فطن لما أراد مروان، فرمى الصحيفة وقال:
يا مرو إن مطية محبوسة… ترجو الحباء وربها لم يأس
وحبوتني بصحيفة محتومة… يخشى علي بها حباء النقرس
ألق الصحيفة يا فرزدق لا تكن… نكدا كمثل صحيفة المتلمس","When al-Farazdak heard these verses, he understood what Marwan meant, and threw away the letter. He then said: O Marwan! my camel was stopped, in expectation of a gift which was not totally despaired of; and you gave me a sealed letter; but I feared it would procure me the gift of death. Throw away the letter, Farazdak! lest it should be dangerous, like the letter of al-Mutalammis."
وإذ ذكرنا صحيفة المتلمس فقد يتشوف الواقف على هذا الكتاب أن يعلم قصتها:,"As we have now mentioned the letter of al-Mutalammis, we shall relate what is told of it, as the reader of this work may perhaps be desirous of knowing what it was."
"ومن خبرها أن المتلمس، واسمه جرير بن عبد المسيح بن عبد الله بن زيد بن دوفن بن حرب بن وهب بن جلى بن احمس بن ضبيعة الأضجم بن ربيعة بن نزار بن معد بن عدنان، وإنما لقب لقوله من جملة قصيدة:
فهذا أوان العرض حي ذبابه… زنابير والأزر المتلمس –","Jarir Ibn Abd al-Masih Ibn Abd Allah Ibn Zaid Ibn Daufan Ibn Harb Ibn Wahb Ibn Julai Ibn Ahmas Ibn Dubaia Ibn Rabia Ibn Nizar Ibn Maadd Ibn Adnan received the surname of al-Mutalammis for having said, in a qasida: This (happened) at the time {we were dwelling in the valley) of al-Ird, the flies of which, that is, the wasps, lived in abundance, as also the blue fly, so pertinacious (mutalammis)."
وهجاه أيضا طرفة بن العبد البكري الشاعر المشهور، وهو ابن أخت المتلمس المذكور، فاتصل هجوهما بعمرو بن هند، فلم يظهر لهما شيئا من التغير، ثم مدحاه بعد ذلك فكتب لكل واحد منهما كتابا إلى عامله بالحيرة، وأمره بقتلهما إذا وصلا إليه، وأوهمهما أنه قد كيت لهما بصلة،,"Al-Mutalammis and Tarafa Ibn al-Abd al-Bakri, his sister’s son, composed, both of them, satires on Amr Ibn al-Hind al-Lakhmi, the king of Hira. These poems were communicated to Amr, but he did not manifest any dissatisfaction on hearing them. The two poets, having afterwards praised him in their verses, he handed to each of them a letter, addressed to his lieutenant at Hira, and gave them to understand that these papers contained an order to bestow on them a handsome present. The truth was that, in them, he enjoined his lieutenant to put the bearers to death."
فلما وصلا إلى الحيرة قال المتلمس لطرفة: كل منا قد هجا الملك، ولو أراد أن يعطينا لأعطاناولم يكتب لنا إلى الحيرة، فهلم ندفع كتبنا إلى من يقرؤها، فإن كان فيها خير دخلنا الحيرة ، وإن كان فيها شر فررنا قبل أن يعلم بمكاننا، فقال طرفة بن العبد: ما كنت لأفتح كتاب الملك، فقال المتلمس: والله لأفتحن كتابي ولأعلمن ما فيه ولا أكون كمن يحمل حتفه بيده، فنظر المتلمس فإذا غلام قد خرج من الحيرة،,"When they arrived near Hira, al-Mutalammis said to Tarafa: “Both of us have satirized the king and, if he had the intention of bestowing on “ us a gift, he would have done so, without writing in our favor to Hira. Cornel “ let us shew the letters to someone who can read; if they be dangerous for us, we can take to light before a: fee knows that we are here.” Tarafa replied: ‘I cannot permit myself to open the kings fetter. By Allah! exclaimed al-Mutalammis, ‘I shall open the one which he gave me; I must know what it contains, for I do not wish to resemble the man who bore in his hand the instrument which served to kill himself” He then looked about and, seeing a young boy come out of the town,"
فقال له: أتقرأ يا غلام فقال: نعم، فقال: هلم فاقرأ هذا الكتاب. فلما نظر إليه الغلام قال: ثكلت المتلمس أمه، فقال لطرفة: افتح كتابك فما فيه إلا مثل ما في كتابي، فقال: إن كان اجترأ عليك فلم يكن ليجترئ علي ويوغر صدور قومي بقتلي.,"He said to him:,’Tell me, my boy! can you read?” yes I can,” said the boy “Well,” said al-Mutalammis, “read me this letter.” The boy cast his eyes over it and said: “Let the Mother of al-Mutalammis he rendered childless.” On hearing this, Mutalammis said! to Tarafa: et Open your letter and see if it contains the same order is ‘Mine.” Tarafa replied: may he bold enough to have you put to death, but he dare not do so to sue, he should give a mortal offence to my tribe.”"
فألقى المتلمس صحيفته في نهر الحيرة وفر إلى الشام، ودخل طرفة الحيرة فقتل، وقصته في ذلك مشهورة، فصار يضرب المثل بصحيفة المتلمس لكل من قرأ صحيفة فيها قتله، وإلى هذا أشار الحريري في المقامة العاشرة بقوله: ففضضتها فعل المتلمس من مثل صحيفة المتلمس”.”,"Al-Mutalammis threw his letter into the river of Hira and fled to Syria. Tarafa entered into the -city and was put to death. The history of him is well known, The letter of al-Mutalammis is an expression employed proverbially in speaking off persons who mad fetters in which their death is ordered. lit is to this al-Hariri alludes, in his tenth Makama, where he says: “And I unsealed it as one would do who wished to escape from [a danger) such as [that contained, in) the letter of al-Mutalammis."
"وللأبله الشاعر، – المقدم ذكره في المحمدين – قصيدة يقول فيها:
يقرا المتيم من صحيفة خده… في الهجر مثل صحيفة المتلمس","The poet al-Ablah, off whom me have already spoken, said in one of his qasidas: The passionate lover reads expressions of disdain on the page of her cheek; {a page as clear) as the tester of al-Mutalammis."
رجعنا إلى تتمة خبر الفرزدق: ثم خرج هاربا حتى أتى سعيد بن العاص الأموي، وعنده الحسن والحسين وعبد الله بن جعفر رضي الله عنهم، فأخبرهم الخبر، فأمر له كل واحد منهم بمائة دينار وراحلة، وتوجه إلى البصرة، وقيل لمروان: أخطأت فيما فعلت فإنك عرضت عرضك اشاعر مضر، فوجه وراءه رسولا ومعه مائة دينار وراحلة، خوفا من هجائه.,"Let us resume our notice on al-Farazdak. Me then, set out and fled for refuge to Sand Ibn al-Aas whom he found in company with al-Hasan and al-Husain [the sons of Ali Ibn Abi Talib), and Add Allah Ibn Jaafar. When he told them what had happened, each of them ordered him a present of one hundred dinars and traveling camel. He then proceeded to Basra. Marwan, being told thal-he had doted wrong in exposing himself to be attacked by the’poet of [the tribe of) Mudar, sent after him a messenger with one hundred dinars and a camel? so much he dreaded being satirized by the poet."
"ومن أخبار الفرزدق أنه حكى أن نزل في بعض أسفاره في بادية وأوقد نارا فرآها ذئب فأتاه فأطعمه من زاده وأنشد:
وأطلس عسال وما كان صاحبا… دعوت بناري موهنا فأتاني
فلما أتى قلت ادن دونك إنني… وإياك في زادي لمشتركان","It is related that al-Farazdak, in one of his journeys, halted in [the midst of) a desert and lighted a fire. A wolf seeing the flame, drew near, and he gave it some of his provisions to eat whilst he recited these lines: In the middle of the night, I called near me, by lighting a fire, a dark-gray, swift-trotting {wolf), which had never been a companion (to any one). When he arrived, I said: “Approach! take this you and I shall have equal parts in the provisions."
"فبت أقد الزاد بين وبينه… على ضوء نار مرة ودخاني
وقلت له لما تكشر ضاحكا… وقائم سيفي في يدي بمكان
تعش، فإن عاهدتني لا تخونني… نكن مثل من، يا ذئب، يصطحبان","I passed the night in cutting the meat and sharing it between us; now, lighted by the fire, and then surrounded by smoke. When he shewed his teeth, as if in laughter, the hilt of my sword was firm in my grasp, and I said: “Sup, o wolf! and, if you engage to use no treachery towards me, we shall be inseparable companions."
"وأنت امرؤ يا ذئب والغدر كنتما… اخيين كانا أرضعا بلبان
ولو غيرنا بنهت تلتمس القرى… رماك بسهم أو شباة سنان","But you are (as bad as) a man; you and treachery are brothers, nourished with the same milk. Had you aroused any other but me in demanding hospitality, he would have shot you with an arrow or pierced you with the point of his spear.”"
"وكان قد أنشد سليمان بن عبد الملك الأموي قصيدة ميمية، فلما انتهى منها إلى قوله:
ثلاث واثنتان فهن خمس… وسادسة تميل إلى شمام
فبتن بجانبي مصرعات… وبت أفض أغلاق الختام
كأن مفالق الرمان فيه… وجمر غضا قعدن عليه حام","He one day recited to the Omaiyide (caliph), Suleiman Ibn Abd al-Malik, a poem rhyming in m and containing the following passage: Three (girls) and two make five; the sixth was (of a color which) inclined to black. They passed the night lying at my sides, and I passed it in breaking open the seals. It seemed as if were in it and as if they were sitting on burning coals"
فقال له سليمان: قد أقررت عندي بالزنا وأنا إمام، ولا بد من إقامة الحد عليك، فقال الفرزدق: ومن أين أوجبت علي يا أمير المؤمنين فقال: بقول الله تعالى: (الزانية والزاني فاجلدوا كل واحد منهما مائة جلدة) (النور:2),"When he pronounced these lines, Suleiman said to him: “I am an imam (caliph) and yet you acknowledge in my presence that you committed fornication; you l must therefore undergo the corporal punishment fixed by law.” “Commander of the faithful!” said al-Farazdak, “how can I have incurred such a chastisement? ” Suleiman answered: “The Almighty has said; He and she who commit fornication, scourge each of them with one hundred stripes.”"
فقال الفرزدق: إن كتاب الله يدرؤه عني بقوله تعالى: (والشعراء يتبعهم الغاوون. ألم تر أنهم في كل واد يهيمون. وأنهم يقولون ما لا يفعلون) الشعراء: فأنا قلت ما لم أفعل، فتبسم سليمان، وقال: أولى ذلك.,"Al-Farazdak replied: “The hook of God averts that punishment from me, by virtue of these words: “And the poets; none follow them but the misguided. “Sees thou not how they roam through every valley (of the imagination), and that they say things which they do not perform. I said also what I did not perform.” Suleiman said to him, in smiling: ‘Go away, you reprobate!”"
وتنسب إليه مكرمة يرجى له بها الجنة، وهي أنه لما حج هشام بن عبد الملك في أيام أبيه، فطاف وجهد أن يصل إلى الحجر ليستلمه، فلم يقدر عليه لكثرة الزحام،,"Al-Farazdak did a noble act for which we may hope that he gained admission into Paradise and which we shall relate here. Hisham Ibn Abd al-Malik went on a pilgrimage to Mecca during the lifetime of his father (the caliph). He made the circuits (about the Kaaba) and endeavored to approach the (black) stone, so that he might kiss it, but was unable to do so, on account of the crowd."
فنصب له منبر وجلس عليه ينظر إلى الناس، ومعه جماعة من أعيان أهل الشام، فبينما هو كذلك إذ أقبل زين العابدين علي بن الحسين بن علي بن أبي طالب رضي الله عنهم، وقد تقدم ذكره – وكان من أحسن الناس وجها وأطيبهم أرجا، فطاف بالبيت، فلما انتهى إلى الحجر تنحى له الناس حتى استلم،,"A platform was set up for him and, whilst he was sitting on it, with a number of the (principal) Arabs of Syria, and looking at the people, Zain al-Aabidin, the son of Ali, the son of Abu Talib approached. He was the handsomest of men and no one smelled so sweetly. Having made the circuits about the (holy) house, he advanced towards the stone, and the people made way for him, so that he was able to kiss it."
فقال رجل من أهل الشام: من هذا الذي قد هابه الناس هذه الهيبة فقال هشام: لا أعرفه، مخافة أن يرغب فيه أهل الشام، وكان الفرزدق حاضرا فقال: أنا أعرفه، فقال الشامي: من هذا يا أبا فراس فقال:,"One of the Syrians asked who then person was to whom so much respect was show, and fearing that! the Syrians might take a fancy to him, answered that he did not know, Al-Farazdak? who was present, said: ‘I know him.” The Syrian said to him: Who is he? Aba Firas!’ and the poet replied in these terms."
"هذا الذي تعرف البطحاء وطأته… والبيت يعرفه والحل والحرم
هذا ابن خير عباد الله كلهم… هذا التقي النقي الطاهر العلم
إذا رأته قريش قال قائلها:… إلى مكارم هذا ينتهي الكرم
ينمي إلى ذروة العز التي قصرت… عن نيلها عرب الإسلام والعجم","This, is he whose footsteps are well known to al-Bathaa; he is known to this temple, to the sacred territory and to that which is profane. This is the son of the best off the servants of God; this is the pious, the pure, the unsullied, the learned. When the Quraish look at him, they say: “Virtues such as his are what the virtuous should strive to imitate.” He has reached a pinnacle of glory to which the Arabs of Islamic times and men off foreign race have been unable to attain."
"يكاد يمسكه عرفان راحته… ركن الحطيم إذا ما جاء يستلم
في كفه خيزران ريحه عبق… من كف أروع في عرنينه شمم
يغضي حياء ويغضى من مهابته… فما يكلم إلا حين يبتسم
ينشق نور الهدى عن نور غرته… كالشمس ينجاب عن إشراقها الظلم","The corner of al-Hatim recognizes the touch of his hand, and strives to detain it, when he goes to kiss (the black stone The rod which he wields owes its sweet odor to’ {the contact of} a hand belonging to a man of comely aspect and exalted rank. His eyes are cast down, through modesty, and these of other men are cast down in his presence; none dare to speak, to him unless they see him smile. The light of true guidance shines forth from his forehead like the radiance of the sun dispersing the dark clouds."
"مشتقة من رسول الله نبعته… طابت عناصره والخيم والشيم
هذا ابن فاطمة إن كنت جاهله… بجده أنبياء الله قد ختموا
الله شرفه قدما وعظمه… جرى بذاك له في لوحه القلم
فليس قولك من هذا بضائره… العرب تعرف من أنكرت والعجم","The source from which he springs is derived from the apostle of God; pure are the elements of which he is ‘ composed; pure his nature and his disposition. That is the son of Fatima, in case you know him not; with his grandfather terminated the series of the prophets of God, Long since, God! ennobled and exalted him; this was traced on the tablet of his (life) by the pen (of fate). Tour asking who he is can be for him no disparagement: the Arabs know him whom Ton know not, and so do the foreigners."
"كلتا يديه غياث عم نفعها… تستوكفان ولا يعروهما عدم
سهل الخليقة لا تخشى بوادره… يزينه اثنان حسن الخلق والشيم
حمال أثقال أقوام إذا فدحوا … حلو الشمائل تحلو عنده نعم
ما قال لا قط إلا في تشهده… لولا التشهد كانت لاءه نعم","Each of his hands (furnishes) a shower (of gifts) which all enjoy; the flow of their (beneficence) is. constantly invoked and never ceases. From him, so mild in disposition, no bursts off passion are to be feared; he possesses the double beauty off body and off mind. He alleviates the distressed and takes their burden on himself; so sweets, that the word yes is sweet for him to say."
"لا يخلف الوعد مأمون نقيبته… رحب الفناء أريب حين يعتزم
عم البرية بالإحسان فانقشعت… عنها الغياية والإملاق والعدم
من معشر حبهم دين وبغضهم… كفر وقربهم منجى ومعتصم
إن عد أهل التقى كانوا أئمتهم… أوقيل من خير أهل الأرض قيل هم","His, the promises which are never broken; his, the generous inspirations, the large (and hospitable) court and the resolution Which appalls (the foe). He extends his beneficence to all mankind, and delivers them from gloom, from poverty and -from want. He belongs to a, family which religion obliges us to love and towards which hatred, if shewn, is an act of infidelity. Their neighborhood is an asylum and a protection. If pious men were counted, they would hold the first rang; if it were asked who are the best on earth, the answer would be; “They”."
"لا يستطيع جواد بعد غايتهم… ولا يدانيهم قوم وإن كرموا
هم الغيوث إذا ما أزمة أزمت… والأسد أسد الشرى والبأس محتدم
لا ينقص العسر بسطا من أكفهم… سيان ذلك إن ثروا وإن عدموا
مقدم بعد ذكر الله ذكرهم… في كل بدء ومختوم به الكلم","The most bountiful off men cannot keep pace with them in the career of beneficence; generous though he be he cannot come up with them. They (fertilizing) rains when drought afflicts the land; they are lions, lions of al-Shara when the armor of War has arisen. Straitened circumstances cannot diminish the abundance off their gifts? their conduct is the same,, whether they be rich or poor. ‘When the name of God is mentioned on need at the beginning’ or at the: close of an invocation, their names are mentioned before those of others."
"يأبى أن يحل الذم ساحتهم… خيم كريم وأيد بالندى هضم
أي الخلائق ليست في رقابهم… لأولية هذا أو له نعم
من يعرف الله يعرف أولية ذا… والدين من بيت هذا ناله الأمم","Their generous nature and their bands overflowing with beneficence will not permit blame to settle near them’: (Shall we ask) what are the noble qualities which have mot adorned their necks,’ from the commencement of their existence? or must we not rather affirm They who know God know the exalted rank of that man; from his family religion was received by every nation."
فلما سمع هشام هذه القصيدة غضب وحبس الفرزدق، وأنفذ له زين العابدين اثني عشر ألف درهم، فردها وقال: مدحته لله تعالى لا للعطاء، فقال: إنا أهل بيت إذا وهبنا شيئا لا نستعيده ، فقبلها.,"Hisham was so much displeased on hearing this qasida that he had al-Farazdak taken to prison, Zain al-Aabidin sent twelve thousand dirhems to the poet, who refused to accept them, saying that lie had praised him, not for the hopes of obtaining a gift but with the intention of pleasing Almighty God. To this Zain al-Aabidin answered: “We others, the people of the house, never take back what we bestow”. Al-Farazdak then accepted the present."
وقال محمد بن حبيب المقدم ذكره: صعد الوليد بن عبد الملك المنبر، فسمع صوت ناقوس فقال: ما هذا قيل البيعة، فأمر بهدمها، وتولى بعض ذلك بيده، فتتابع الناس يهدمون،,"Muhammad Ibn Habib, a person of whom we have already spoken, relates as follows: “Al-Walid, the son of Abd al-Malik, got into the pulpit (to pronounce the khutba), and he heard the sound of a nakus. “What is that? said he. “The monastery,” was the reply. He immediately ordered it to be levelled to the ground and did part of the work with his own hands. The people followed his example and destroyed the building.”"
فكتب إليه الأخرم ملك الروم: إن هذه البيعة قد أقرها من قبلك، فإن يكونوا أصابوا فقد أخطأت وإن تكن أصبت فقد أخطأوا، فقال: من يجيبه فقال الفرزدق: تكتب إليه: (وداود وسليمان إذ يحكمان في الحرث إذ نفشت فيهم غنم القوم، وكنا لحكمهم شاهدين، ففهمناها سليمان، وكلا آتينا حكما وعلما – الآية).,"Al-Akhram, the king of the Greeks, then wrote a letter in which he said: ‘This monastery was authorized by your predecessors; and, if they were right in doing so, you are now in the wrong; if you are in the right, they were wrong.’ Al-Walid said: ‘Can. any one answer that?’ Al-Farazdak replied: “Write to him these words: And (remember) David and Solomon, when they pronounced judgment concerning a field, in which the sheep of certain people had fed by night having no shepherd; we were witnesses of their judgment, and we gave the understanding of the cause to Solomon, and to all we gave wisdom and knowledge.’”"
وأخبار الفرزدق مثيرة والاختصار أولى. وتوفي بالبصرة سنة عشر ومائة قبل جرير بأربعين يوما، وقيل بثمانين يوما، وقال أبو الفرج ابن الجوزي في كتاب  شذوذ العقود “: إنهما توفيا سنة إحدى عشرة ومائة.”,"The anecdotes told of al-Farazdak are very numerous, but concision is to be preferred here. He died at Basra, in the year one hundred and ten (A. D. seven hundred and twenty eight or seven hundred and twenty nine), forty days before the death of Jarir; some say, eighty. Abu al-Faraj Ibn al-Jauzi says, in his Shuzuz al-Okud, that they both died in the year one hundred and eleven."
وقال السكري: إن الفرزدق لقي علي بن أبي طالب، رضي الله عنه، وتوفي سنة عشر، وقيل اثنتي عشرة، قيل أربعة عشر وومائة.,"Al-Sukkari states that al-Farazdak saw Ali Ibn Abi Talib, and that he died in the year one hundred and ten. Other accounts say, one hundred and twelve or one hundred and fourteen."
وقال ابن قتيبة في طبقات الشعراء”: إن الفرزدق أصابته الدبيلة، فقدم به البصرة، وأتى الطبيب فسقاه قارا أبيض، فجعل يقول: أتعجلون لي القار وأنا في الدنيا، ومات وقد قارب المائة، والله أعلم. وقد سبق في ترجمة جرير ما قاله لما بلغه وفاة الفرزدق، فأغنى عن الإعادة، رحمهما الله تعالى.”,"Ibn Kutaiba mentions, in his Tabakat al-Shuaraa that al-Farazdak, being suffering from a vomica, was taken to Basra in that state. The doctor who was called in prescribed to him a draught of naphtha, on which the patient exclaimed: “Do you mean to make me drink naphtha (before I am gone to hell)? I am still in the world.” When he died, he was nearly one hundred years of age."
وذكر المبرد في كتاب الكامل” قال: التقى الحسن البصري والفرزدق في جنازة، فقال الفرزدق للحسن: أتدري ما يقول الناس يا أبا سعيد يقولون: اجتمع في هذه الجنازة خير الناس وشر الناس،”,"Al-Mubarrad relates as follows, in his Kamil: “Al-Hasan al-Basri, and al-Farazdak met together at a funeral, and al-Farazdak said to al-Hasan: Abu Saied I do you know what the people are saying? they declare that the best and the worst of men have met at this funeral.’"
قال الحسن: ملا، لست بخيرهم ولست بشرهم، ولكن ما أعددت لهذا اليوم قال: شهادة أن لا إله إلا الله وأن محمدأ رسول الله مذ ستون سنة.,"‘Nay,’ said al-Hasan, ‘l am not the best of men, neither are you the worst. But, tell me what good work you can adduce in your favor (before the tribunal of God), when this day arrives (for yourself).’ Al-Farazdak answered: (I shall adduce) the testimony I have borne, for the last sixty years, that there is only one God.’"
فيزعم بعض التميمية أن الفرزدق رؤي في المنام فقيل له: ما صنع بك ربك فقال: غفر لي، فقيل: بأي شيء فقال: بالكلمة التي نازعتها الحسن.,"A female belonging to the tribe of Tamim declared that al-Farazdak was seen in a dream and, being asked how the Lord had treated him, he answered: ‘He pardoned me.’ Being then asked for what reason, he replied: For a word which I said in a conversation with al-Hasan al-Basri.’"
"وهمام: بفتح الهاء وتشديد الميم الأولى.
وناجية: بالنون والجيم المكسورة وبعدها ياء مثناة من تحتها.
وعقال: بكسر العين المهملة وفتح القاف.",The words and JLAC must he pronounced Hammam and Ikal.
ومحمد بن سفيان: هو أحد الثلاثة الذين سموا بمحمد في الجاهلية، وذكرهم ابن قتيبة في كتاب المعارف”. وقال السهيلي في كتاب “الروض الأنف”: لا يعرف في العرب من تسمى بهذا الاسم قبله صلى الله عليه وسلم، إلا ثلاثة طمع آباؤهم حين سمعوا بذكر محمد صلى الله عليه وسلم، وبقرب زمانه وأنه يبعث في الحجاز، أن يكون ولدا لهم،”,"Muhammad Ibn Sofian was one of the three individuals who bore the name of Muhammad in ante-Islamic times. Ibn Kutaiba mentions them in the Kitab al-Maarif, and al-Suhaili says, in his al-Raud al-Onuf: “Amongst the Arabs, no one is known to have borne this name except three persons. Their fathers, having heard that a Muhammad was soon to appear, who would be sent on a (divine) mission to Hijaz, gave this name to their sons, hoping that one of them might be that person."
ذكرهم ابن فوزك في كتاب الفصول” وهم: محمد بن سفيان بن مجاشع جد جد الفرزدق الشاعر، والآخر محمد بن أحيحة بن الجلاح، وهو أخو عبد المطلب جد رسول الله صلى الله عليه وسلم لأمه، والآخر محمد بن حمران من ربيعة،”,"According to Ibn Fuzak, in his Kitab al-Fusul (book of chapters), their names were, Muhammad Ibn Sofian ibn Mujashi, the grandfather of al-Farazdak, Muhammad Ibn Uhaiha, the grandson of al Julah, the same who was a (uterine) brother of Abd al-Muttalib, the grandfather of the apostle of God, Muhammad Ibn Humran Ibn Babia."
وكان آباؤهم هؤلاء الثلاثة قد وفدوا على بعض الملوك، وكان عنده علم الكتاب الأول، فأخبرهم بمبعث رسول الله صلى الله عليه وسلم وباسمه، وكان كل واحد منهم قد خلف امرأته حاملا، فنذر كل واحد منهم إن ولد له ذكر يسميه محمدا، ففعلوا ذلك.,"The fathers of these three went to a certain king who was acquainted with the primitive scriptures, and he informed them of the coming of God’s apostle and mentioned his name. “Each of them had left his wife at home in a state of pregnancy, and then vowed that, if his child was a male, he would name it Muhammad; and so they did.”"
"وأما مجاشع: فهو بضم الميم وفتح الجيم وبعد الألف شين معجمة مكسورة ثم عين مهملة.
ودارم: بفتح الدال المهملة وبعد الألف راء مكسورة وبعدها ميم. وبقية النسب معروف.",must be pronounced Mujashi; is pronounced Darim with an i in the second syllable);
والفرزدق: بفتح الفاء والراء وسكون الزاي وفتح الدال المهملة وبعدها قاف، وهو لقب عليه.,"the other names in al-Farazdak’s genealogy are too well known to require observation pronounced al-Farazdak, was a nickname given to the poet."
واختلف كلام ابن قتيبة في تلقيبه به، فقال في أدب الكاتب”: الفرزدق: قطع العجين، واحدتها فرزدقة، وإنما لقب به لأنه كان جهم الوجه، وقال في كتاب “طبقات الشعراء”: إنما لقب بالفرزدق لغلظه وقصره، شبه بالفتيتة التي تشربها النساء، وهي الفرزدقة.”,"Ibn Kutaiba explains it in two different manners, stating, in his Adab al-Katib, that it signifies a lump of dough, and that ils form, as a noun of unity, is farazdaka. “The poet,” says he, “received this name on account of his ugly face.” He then states, in his Tabakat al-Shuaraa, that he was so called on account of his short and dumpy stature, which made him be compared to the crust (farazdaka) with which women polish their teeth."
والقول الأول أصح، لأنه كان أصابه الجدري في وجهه ثم برأ منه، فبقي وجهه جهما متغضنا، ويروى أن رجلا قال له: يا أبا فراس، كأن وجهك أحراح مجموعة، فقال له: تأمل، هل فيها حر أمك،.,"The first explanation is the best, because the poet caught the small-pox and, when lie recovered, his face remained deformed and wrinkled. It is related that a person said to him: “Abu Firas! vultus tuus estsicut congeries pudendorum muliebrium ahrah). To this he answered: “Inspice! forsan in ilia videbis pudendum matris tuse."
والأحراح – بحاءين مهملتين – جمع حرح، وهو الفرج، فحذفت في المفرد حاؤه الثانية، فبقي حرا، ومتى عادت الحاء الثانية، فقالوا: أحراح لأن الجموع ترد الأشياء إلى أصولها.,"The word ahrah, with two A, is the plural of hirh, a word employed to designate the female sexual organ. In the singular, the second] is suppressed, but reappears in the plural; for it is a general rule that words irregular in the singular become regular in the plural."
وكانت زوجة الفرزدق ابنة عمه، وهي النوار – بفتح النون – ابنة أعين بن ضبيعة بن عقال المجاشعي، وجدها ضبيعة الذي عقر الجمل الذي كانت عليه عائشة أم المؤمنين يوم وقعة الحمل، رضي الله عنها، وكان قد خطبها – يعني النوار – رجل من قريش، فبعثت إلى الفرزدق تسأله أن يكون وليها إذ كان ابن عمها،,"Nawar, the cousin and wife of al-Farazdak, was the daughter of Ayan Ibn Dubaia Ibn Ikal, of the family of Mujashi. It was her grandfather, Dubaia, who hamstrung the camel on which Aisha, the mother of the faithful, was mounted, at the battle of the Camel. A Quraish having asked Nawar to marry him, she sent to al-Farazdak and requested him to act as her legal guardian, because he was the son of her uncle."
فقال: إن بالشام من هو أقرب من إليك، وما أنا آمن أن يقدم قادم منهم فينكر ذلك علي، فأشهدي أنك قد جعلت أمرك إلي، ففعلت، فخرج بالشهود،,"He replied: “In Syria, you have nearer relations than me, and I cannot but apprehend that one of them may arrive and blame me for interfering. You must therefore declare before witnesses that you leave what concerns you to my decision.” She consented and [when the formality was executed), al-Farazdak went out with the witnesses and said to them."
وقال لهم: قد أشهدتكم أنها جعلت أمرها لي، وأنا أشهدكم أني قد تزوجتها على مائة ناقة حمراء سود الحدق، فغضبت من ذلك واستعدت عليه، وخجي إلى عبد الله ابن الزبير، وأمر الحجاز والعراق يومئذ إليه، وخرج الفزردق أيضا،,"“She has taken you to witness that she leaves what concerns her to my decision; “now I take you to witness, that I have decided on marrying her myself, and that I assign to her a dowry of one hundred she-camels of a bay color with black eyes.” Al-Nawar was much incensed at this proceeding and, wishing to obtain justice, she went to Abd Allah Ibn al-Zubair, who was at that time sovereign of Hijaz and Iraq. Al-Farazdak set out also."
فأما النوار فنزلت على خولة بنت منظور بن زبان، الفزاري، امرأة عبد الله بن الزبير فرققتها وسألتها الشفاعة لها، وأما الفرزدق فنزل على حمزة بن عبد الله بن الزبير، وهو ابن خولة المذكورة، ومدحه فوعده، الشفاعة،,"Al-Nawar took up her abode with al-Khaula, the daughter of Manzur Ibn Rabban al-Fazari and the wife of Abd Allah Ibn al-Zubair. Being kindly received by her, she implored her intervention (Ibn al-Zubair). Al-Farazdak stopped at the house of Hamza, the son of Ibn al-Zubair and of al-Khaula, and, having recited some verses in his praise, he obtained from him the promise to interfere."
فتكلمت خولة في النوار وتكلم حمزة في الفرزدق، فأنجحت خولة، وأمر عبد الله بن الزبير أن لا يقربها، حتى يصيرا إلى البصرة، فيحتكما إلى عامله عليها، فخرجا، وقال الفرزدق في ذلك:,"Al-Khaula then spoke in favor of al-Nawar and Hamza in favor of al-Farazdak. The influence of al-Khaula prevailed, and Ibn al-Zubair ordered the poet to proceed to Basra with al-Nawar, and to avoid every familiarity with her till the governor of that place had decided between them. It was on this occasion that al-Farazdak composed these lines (on Ibn al-Zubair)."
"أما بنوه فلم تنجح شفاعتهم… وشفعت بنت منظور بن زبانا
ليس الشفيع الذي يأتيك متزرا … مثل الشفيع الذي يأتيك عريانا","The intervention of your sons was of no avail, but that of Manzur Ibn Zabbin’s daughter succeeded. An intercessor who goes to you clothed is not like one who goes to you naked."
ثم إن الفرزدق اتفق معها، وبقي زمانا لا يواد له ولد، ثم ولد له بعد ذلك عدة أولاد وهم: لبطة وسبطة وحبطة وركضة وزمعة وكلهم من النوار، وليس لواحد من ولده عقب إلا من النساء. وقال ابن خالويه: ومن أولاد الفرزدق: كلطة وجلطة، والله أعلم.,"Sometime after, they were reconciled together, but a considerable period elapsed before they had any children. Al-Nawar then had a number of sons, whose names were Labata, Sabata, Habata, Rakada, and Zamaa, but they all died childless. The daughters only left posterity. Ibn Khalawaih says that among the sons of al-Farazdak were Kalata and Galata. God knows best."
"ثم إن الفرزدق طلق النوار لأمر يطول شرحه فندم على ذلك. وله فيها أشعار، فمنها قوله:
ندمت ندامة الكسعي لما… غدت مني مطلقة نوار
وكانت جنتي فخرجت منها… كآدم حين أخرجه الضرار","Al-Farazdak afterwards divorced al-Nawar for motives the indication of which would lead us too far. He then repented of what he had done and composed on the subject a number of pieces, one of which was the following: My regret was like that of al-Kusai, when Nawar was divorced and left me. She was my paradise and I abandoned it; ’twas thus that a maleficent demon expelled Adam from his paradise."
وله في ذلك أخبار ونوادر يطول شرحها، وليس هذا موضع استيفائه ومات للفرزدق ابن صغير، فصلى عليه، ثم التفت إلى الناس وقال:,"The stories and anecdotes told of what he did under these circumstances are too numerous to be related here, and this is not a fit place for them. A male child of al-Farazdak’s died, and the father said over it the funeral service; he then turned to the people who were present, and pronounced this verse."
"وما نحن إلا مثلهم غير أننا… أقمنا قليلا بعدهم وترحلوا
فمات بعد ذلك بأيام قلائل.","Between us and those who lie here there is but little difference: we remain here after them for a short time, and then we depart (to join them).
He died a few days after."
هلال بن المحسن الصابئ,HILAL AL-SABI
أبو الحسن هلال بن المحسن بن أبي إسحاق إبراهيم بن هلال بن إبراهيم بن زهرون بن حبون، الصابئ الحراني الكاتب، هو حفيد أبي إسحاق الصابئ صاحب الرسائل المشهورة – وقد سبق ذكر جده في حرف الهمزة، سمع هلال المذكور أبا علي الفارسي النحوي – المقدم ذكره – وعلي بن عيسى الرماني – المقدم ذكره أيضا – وابا بكر أحمد بن محمد بن الجراح الخراز وغيرهم.,"The katib (scribe) Abu al-Hasan Hilal Ibn al-Muhassan Ibn Abi Ishak Ibrahim Ibn Hilal Ibn Ibrahim Ibn Zahrun Ibn Habbun al-Sabi al-Harrani (the Sabean and native of Harran), was the grandson of Abu Ishak al-Sabi, the author of the celebrated (collection of) epistles and the same of whom we have already spoken. He studied under the grammarian Abu Ali al-Farisi, Ali Ibn Isa al-Rummani, Abu Bakr Ahmad Ibn Muhammad Ibn al-Jarrah al- Kharraz and other masters."
وذكره الخطيب في تاريخ بغداد” وقال: كتبنا عنه وكان صدوقا، وكان أبوه المحسن صابئيا على دين جده إبراهيم، فأسلم هلال المذكور في آخر عمره ، وسمع من العلماء في حال كفره، لأنه كان يطلب الأدب.”,"The Khatib mentions him in the History of Baghdad and says: “We wrote down (pieces) under his dictation; he was veracious (as a transmitter of literary information). Al-Muhassan, Hilal’s father, was a Sabean in religion, as his own father, Ibrahim, was before him; but Hilal became a Muslim towards the close of his life. Whilst he was an infidel, he took lessons from learned (Muslims), so ardent was he in the pursuit of literary knowledge.”"
ورأيت له تصنيفا جمع فيه حكايات مستملحة وأخبارا نادرة، وسماه كتاب الأماثل والأعيان ومنتدى العواطف والإحسان” وهو مجلد واحد، ولا أعلم هل صنفوه سواه أم لا.”,"I met with a work of his, consisting of amusing stories and curious anecdotes. It was entitled by him Kitab al-Amathil wa al-Ayan, wa muntada al-Awatif wa al-Ihsan (book of eminent and distinguished men, procurer of favors and of kindness). It forms one volume, and I do not know whether he composed anything else or not."
جمع فيه كثيرا من الحكايات التي تتعلق بهذا الباب، فمما نقلته منه أن عبد الله بن علي بن عبد الله بن العباس رضي الله عنه – وهو عم السفاح وأبي جعفر المنصور – أنفذ إلى ابن أخيه السفاح في أول ولايتهم مشيخة من اهل الشام يطرفه بعقولهم واعتقادهم، وأنهم حلفوا أنهم ما علموا لرسول الله صلى الله عليه وسلم قرابة يرثونه غير بني أمية حتى وليتم أنتم.,"In this volume he assembled a great quantity of stories relative to the subject of which he treated. Here is one of the anecdotes which I extracted from it: “Abd Allah Ibn Ali Ibn Abd Allah Ibn al-Abbas, who was uncle to [the Abbasside caliphs) al-Saffah and Abu Jaafar al-Mansur, sent to the former, who had then commenced his reign, a deputation of sheikhs (chiefs) belonging to the Arabic (tribes) established in Syria. He thought that their [singular] cast of mind and their declarations of fidelity would afford him some amusement. ‘They swear,’ said he, ‘that, of all the Prophet’s parents they know none, excepting the Omaiyides, who had a right to inherit of him, till you obtained the supreme authority.’”"
ونقلت أيضا حكاية وإن كانت سخيفة لكنها ظريفة، ولا بد في المجاميع من الأحماض، ومزج الهزل بالجد، والحكاية المذكورة هي: أن أبا سعيد ماهك بن بندار المجوسي الرازي كان من كبار كتاب الديلم المشهور تجفلهم، الشائعة فيه أخبارهم،,"Here is another anecdote which I extracted from the same book; though not very delicate, it is amusing, and in compilations (such as mine), a little pungency is necessary, as the gay should always be mixed with the serious. “Abu Saied Mahek Ibn Bendar, a fire-worshipper and a native of Rai, was one of the most eminent katib among the Dailamites, a people of whose [singular) reserve [and modesty, strange) stories got into currency."
وكان يكتب لعلي بن سامان أحد فواد الديلم، فأراد الوزير أبو محمد المهلبي أن ينفذ ماهك في بعض الخدم فقال له: وقد أراد الخروج من عنده: يا أبا سعيد، لا تبرح من الدار حتى أوقفك على شيء أريده معك، فقال: السمع والطاعة لأمر سيدنا الوزير، ونهض من بين يديه،,"When IIQ acted as secretary to Ali Ibn Saman, one of the Dailamite chiefs, the vizir Abu Muhammad al-Muhallabi resolved to send him out on a mission and, seeing him rise from his place with the intention of withdrawing, he said to him: “Abu Saied! do not leave the palace till I make you acquainted with an affair which I wish you to arrange for me.’ Mahek replied: ‘I hear and shall obey.’ “He then stood up and left the presence chamber."
فقال الوزير: هذا رجل مجنون، وربما طال بي الشغل وضاق صدره فانصرف، فتقدموا إلى البواب أن لا يدعه يخرج من الباب، فجلس ماهك طويلا، وأراد دخول الخلاء، فقام يطلب ذلك فرأى الأخلية مقفلة،,"On this, the vizir said: “The man is surely possessed, or else he has worked so much with me that his heart is oppressed and he requires to withdraw. Let them tell the door-keeper (t to prevent him from going out’. Mahek had been a long time seated and was wanting to go to the privy, and that was the reason of his retiring. [On leaving the room), he found all the privies locked."
وكان قد تقدم الوزير بذلك، وقال: كانت دار أبي جعفر الصيمري، منتنة الرائحة لأجل خلاء كان بها لعامة الناس. فوجد ماهك الخلاء الخلاص غير مقفل، وعليه سر مسبل، فرفع الستر ليدخل، فجاء الفراش فمنعه ودفعه ، فقال: يا هذا أليس هذا خلاء فقال: بلى،,"the vizir having ordered that to be done because,’ said he, ‘there was always a bad smell in the palace of Abu Jaafar al-Saimari, where there was a privy for the use of the public.’ Mahek discovered at length one closet which was not locked, but which was reserved for the vizir. He lifted up the curtain which hung at the entrance and was about to go in, when the farrash come up and pushed him away. ‘Is not this a privy?’ said Mahek. The other answered that it was."
فقال: أريد أن أعمل فيه حاجتي فلم تمنعني قال: هذا خلاء خاص لا يدخله غير الوزير، قال: فبقية الأخلية مقفلة، فكيف أعمل وقد جئت أخرج فمنعني البواب فأخرى في ثيابي فقال الفراش: استأذن في دخول الخلاء ليتقدم لك بذلك ويفتح لك أحد الأخلية فتقضي حاجتك،,"‘Well!’ said the katib, ‘I want to do something there, and why do you hinder me?’ The farrash replied: ‘This is a reserved closet into which none enter except the vizir.’ The others are locked,’ exclaimed Mahek, ‘how then shall I do? I was going out, but the door-keeper prevented me; so I risk doing all in my clothes.’ The farrash said: ‘Get an authorization to enter into one of them; it shall then be opened to you, and you may do your business.’"
فاشتد به الأمر، فكتب إلى الوزير رقعة وقال فيها: قد احتاج عبد سيدنا الوزير ماهك إلى بعض ما يحتاج إليه الناس ولا يحسن ذكره، والفراش يقول لا تدخل، والبواب يقول لا تخرج ، وقد تحير العبد في البين، والأمر في الشدة،,"Though the case was pressing, he wrote to the vizir a petition in which he said: Mahek, the humble servant of our lord the vizir, wants to do what all men must, and which is a thing not fit to mention. Now, the farrash says: You shall not go in,’ and the door-keeper says: You shall not go out and your servant is thus placed in a dilemma; the thing, moreover, is becoming very pressing."
فإن رأى سيدنا الوزير أن يفسح لعبده بان يعمل ما يحتاج إليه في خلائه فعل إن شاء الله تعالى، والسلام. ودفع الرقعة إلى بعض الحجاب، فأوصلها إلى الوزير، فلم يعلن ما أراد بالرقعة، فاستعلم ما الصورة فعرف بها، فضحك واستلقى على ظهره ، ووقع على ظهر الرقعن: يخرى أبو سعيد أعزه الله بحيث يختار، إن شاء الله تعالى،,"If our lord the vizir be disposed to oblige his servant, he will authorize him to do his need in the reserved closet, provided that such be the will of God. Salutation!’ A chamberlain, to whom he remitted this paper, presented it to the vizir who, not knowing what the writer wanted, asked what was the matter. Being informed of the circumstance, he laughed heartily and wrote on the back of the petition: ‘Let Abu Saied, whom God exalt! do his need where he pleases, if such be the will of God.’"
فجاءه الحاجب بها فأخذه ودفعه إلى الفراش، وقال: هذا ما طلبت، وهو توقيع سيدنا الوزير، فقال الفراش: التوقيعات يقرؤها أبو العلاء ابن أبرونا كاتب ديوان الدار، وأنا لا أحسن أن أكتب ولا أقرأ، فصاح ماهك في الدار: هات من يقرأ في الدار صك الخرا!! فضحك فراش آخر وأخذ بيده، وحمله إلى بعض الحجر حتى قضى حاجته.,"The chamberlain carried out the paper to Mahek who handed it to the farrash, saying: ‘ Here is what you asked for, a taukis [decision) emanating from our lord the vizir.’ The farrash replied: ‘All tawkiats must be perused by Abu al-Ala Ibn Abruna, the katib charged with the administration of the palace; as for me, I can neither read nor write.’ On this Mahek exclaimed: ‘Bring some one of the palace who can do so; for the matter is very pressing.’ Another farrash who was present burst into laughter, took him by the hand and led him to a closet, where he might do what he wanted.”"
ونقلت من هذا الكتاب أيضا: أن أرطأة بن سهية دخل على عبد الملك بن مروان، وكان قد أدرك الجاهلية والإسلام، فرآه عبد الملك شيخا كبيرا، فاستنشده ما قاله في طول عمره فأنشده:,"I extracted also the following anecdote from the same work: “[The poet) Artaa Ibn Suhayya lived partly in the time of Paganism and partly in that of Islamism. He entered into the presence of [the Omaiyide caliph) Abd al-Malik Ibn Marwan who, seeing that he was a very old man, asked him to repeat some of the verses in which he alluded to the length of his life. Artaa recited these lines."
"رأيت المرء تأكله الليالي… كأكل الأرض ساقطة الحديد
وما تبغي المنية حين تأتي… على نفس ابن آدم من مزيد
واعلم أنها ستكر حتى… توفي نذرها بأبي الوليد","I saw that time consumed (the life of) man, even as the earth consumes bits of iron cast away. When death comes to a son of Adam, she requires his soul and nothing more. Know that she will attack again, till she fulfils her vow by (seizing) Abi al-Walid.”"
فارتاع عبد الملك وظن أنه عناه لأنه يكنى أبا الوليد، وعلم أرطأة بسهوه وزلته، فقال: يا أمير المؤمنين إني أكنى بأبي الوليد، وصدقه الحاضرون، فسري عن عبد الملك قليلا.,"(The caliph) shuddered on hearing these words, thinking that they applied to himself, for his surname was Abu ’l-Walid. Arta perceived the fault into which his inadvertence had led him and said: ‘Commander of the faithful, I am surnamed Abu T-Walid.’ The persons present declared that he had said the truth, and thus relieved, in some degree, the apprehensions of Abd al-Malik.”"
ونقلت منه أيضا أن أبا المعري صاعد بن مخلد كاتب الموفق قرأ على الموفق فلم يفهم معناه، وقرأه الموفق ففهمه، فقال فيه عيسى بن القاشي:,"Here is another anecdote which I derived from the same source: “Abu al-Ala Said Ibn Makhlad who was secretary (katib) to (the regent) al-Muwaffak, read to his master a letter, but did not understand it. Al-Muwaffak then read it and comprehended its meaning. This induced Isa Ibn al-Kashi to compose the following lines."
"أرى الدهر يمنع من جانبه… ويهدي الحظوظ على عائبه
وكم طالب سببا مجلبا… فأعيا عناه على طالبه
ومن عجيب الدهر أن الأمي… ر أصبح أكتب من كاتبه","I see that Fortune refuses her favors to him who courts her and grants them to him who neglects her. How many have sought the means of gaining (her good will), but their efforts procured them only useless fatigue. One of her strange freaks is, to shew us an emir who is a better scholar than his secretary."
والموفق المذكور هو ابن أحمد طلحة بن المتوكل، وهو والد المعتضد الخليفة العباسي.,"The Muwaffak just mentioned bore the names of Abu Ahmad Talha; he was the son of (the caliph) al-Mutawakkil and the father of the Abbaside caliph, al-Mutadid."
ونقلت منه أيضا أن إعرابيا شهد الموقف مع عمر بن الخطاب رضي الله عنه، قال الأعرابي: فصاح به صائح من خلفه: يا خليفة رسول الله ثم قال: يا أمير المؤمنين، فقال رجل من خلفي: دعاه باسم ميت، مات والله أمير المؤمنين، فالتفت إليه فإذا هو رجل من بني لهب – بكسر اللام – وهم من بني النضر بن الأزد، وهم أزجر قوم، وقد أشار كثير عزة إلى ذلك في قوله:,"The same work furnished me with the following anecdote: “An Arab of the desert was at the station (of Arafat) with (the caliph} Omar Ibn al-Khattab (whilst the ceremonies of the pilgrimage were going on). ‘A person behind us,’ said he, called out to Omar, in these terms: O successor (caliph) of the Apostle of God, and then: O Commander of the faithful! A voice from behind me then exclaimed: ‘That fellow calls him (Omar) by the name of a person who is dead; ‘by Allah! the commander of the faithful is dead’. I turned round and recognized the speaker; he was a member of the tribe of Lahab, a people descended from Nadr Ibn Azd, and who, in taking omens, were the most skillful in the world.’ To this al-Kuthayir, the lover of Azza alludes in the following verse."
سألت أخا لهب ليزجر زجره… وقد صار زجر العالمين إلى لهب,I asked a man (of the tribe) of Lahab to take an augury; for that talent is now entirely devolved to Lahab.
قال الأعرابي: فلما وقفنا لرمي الجمار إذا حصاة قد صكت صلعة عمر رضي الله عنه فأدمته، فقال قائل: أشعر والله أمير المؤمنين، والله لا يقف هذا الموقف بعدها، فالتفت إليه فإذا هو اللهبي بعينه، فقتل عمر رضي الله عنه قبل الحول. وهذه الحكاية في كتاب الكامل” أيضا.”,"(The Arab continued his recital and said): “‘When we stopped (at Mina) to throw the stones, a pebble struck Omar on the side and made him bleed. On this, someone said: “By Allah! the Commander of the faithful is marked for sacrifice ! by Allah! he never again will visit this station I’ I turned round and discovered that it was this very Lahabi who had spoken. Omar was murdered before a year passed away.’” This anecdote is given also in the Kamil (of al-Mubarrad)."
وقوله دعاه باسم ميت” إنما ذلك لأن أبا بكر الصديق رضي الله عنه كان يقال له “خليفة رسول الله” فلما توفي وتولى عمر رضي الله عنه قيل له: “خليفة خليفة رسول الله” فقال للصحابة رضوان الله تعالى عليهم أجمعين: هذا أمر يطول شرحه، فإن كل من يتولى يقال له خليفة من كان قبله حتى يتصل برسول الله صلى الله عليه وسلم، وإنما أنتم المؤمنون وأنا أميركم،”,"The expression the person who is dead referred to (the caliph) Abu Bakr al-Siddiq, who was called the successor of the Apostle of God. Omar, having obtained the supreme authority, on the death of Abu Bakr, was at first designated by the title of the successor of the successor of the Apostle of God, and he therefore said to the companions: “This is a title which will be lengthened definitely), if everyone who comes to the supreme power is called the successor of his predecessor, and so on, up to the Apostle of God. You are the faithful, and I am your commander.”"
فقيل له: يا أمير المؤمنين، فهو أول من دعي بهذا الاسم، وكان لفظ الخليفة مختصا بابي بكر الصديق رضي الله عنه، فلهذا قال دعاه باسم ميت”.”,"They then called him the Commander of the faithful (Amir al-Muminin). He was the first who bore this title. The word successor (caliph) was the title usually given to Abu Bakr, and, for that reason, the man (at the pilgrimage) said: “He has called him by the name of a dead man.”"
وذكر عمر بن شبة – المقدم ذكره – في أخبار البصرة” عن الشعبي أن أول من دعا لعمر رضي الله عنه على المنبر أبو موسى الأشعري بالبصرة، وهو أول من كتب “لعبد الله أمير المؤمنين” فقال عمر: إني لعبد الله، وإني لعمر، وإني لأمير المؤمنين.”,"Omar Ibn Shabba relates, in his History of Basra, on the authority of al-Shaabi, that the first person who offered up a prayer from the pulpit for Omar Ibn al-Khattab was Abu Musa al-Ashari, (who did so) at Basra. He was also the first who (in writing to Omar), inscribed on the letter: To the servant of God (Abd Allah),the commander of the faithful. This made Omar say: “lam truly a servant of God and the commander of the faithful.”"
وقال عوانة: أول من سماه أمير المؤمنين عدي بن حاتم الطائي وأول من سلم عليه بها المغيرة بن شعبة. وقال غيره: جلس عمر يوما فقال: والله ما ندري كيف نقول: أبو بكر خليفة رسول الله صلى الله عليه وسلم، وأنا خليفة أبي بكر، فأنا خليفة خليفة رسول الله صلى الله عليه وسلم،,"According to Awana, the first who designated him by this title was Adi, the son of Hatim al-Tai, and the first who saluted him by it was al-Mughira Ibn Shoba. According to another statement, Omar was one day (holding a public) sitting when he said: “By Allah, I do not know what we must say! Abu Bakr was the successor of the Apostle of God and I am the successor of the successor of God’s apostle."
فمن جاء بعدي يقال له: خليفة خليفة خليفة رسول الله صلى الله عليه وسلم، فهل اسم قالوا: الأمير، قال: كلكم أمير، قال المغيرة: نحن المؤمنون، وأنت أميرنا، فأنت أمير المؤمنين، قال: أنا أمير المؤمنين، والله أعلم، وخرجنا عن المقصود.,"Is there any title that can answer?” Those who were present said: “Commander (Amir) will do.” “Nay,” said he, “you are all commanders.” On this, al-Mughira said: “We are the “ faithful and you are our commander.” “Then,” said Omar, “lam the commander of the faithful.” There observations have led us away from our subject."
وكانت ولادة هلال المذكور في شوال سنة تسع وخمسين وثلثمائة. وتوفي ليلة الخميس سابع عشر شهر رمضان سنة ثمان وأربعين وأربعمائة، رحمه الله تعالى.,"Hilal was born in the month of Shawwal, three hundred and fifty nine (Aug.-Sept., A. D. nine hundred and seventy), and died on the eve of Thursday, the seventeenth of Ramadan, four hundred and forty eight (the twenty eighth of November, A. D. one thousand and fifty six)."
الهيثم بن عدي,AL-HAITHAM IBN ODAI
أبو عبد الرحمن الهيثم بن عدي بن عبد الرحمن بن زيد بن أسيد بن جابر بن عدي بن خالد بن خثيم بن أبي حارثة بن جدي بن تدول بن بحتر بن عتود بن عنين بن سلامان بن ثعل بن عمرو بن الغوث بن جلهمة، وهو طيء، الطائي الثعلي البحتري الكوفي،,"Abu Abd al-Rahman al-Haitham Ibn Odai Ibn Abd al-Rahman Ibn Zaid Ibn Usayid Ibn Jabir Ibn Odai Ibn Khalid Ibn Khuthaim Ibn Abi Haritha Ibn Judai Ibn Tadul Ibn Bohtor Ibn Atud Ibn Onain Ibn Salaman Ibn Thoal Ibn Arar Ibn al-Ghauth Ibn Julhuma, was surnamed al-Tai after his ancestor Julhuma, who was denominated al-Tai after his ancestor Julhuma, who bore also the name of Tai. His other surnames were al-Thoali (descended from Thoal), al-Bohtori (descended from Bohtor) and al-Kufi [native of kufa)."
كان راوية أخباريا، نقل من كلام العرب وعلومها وأشعارها ولغاتها المثير، وكان أبوه نازلا بواسط، وكان خيرا.,"He was a relator of poems (composed by the Arabs of the desert) and of historical anecdotes (concerning them). The specimens which he handed down of the language spoken by these Arabs, of their scientific knowledge, of their poetry and of their idioms, are very numerous. His father had settled at Wasit and was a virtuous man."
وكان الهيثم يتعرض لمعرفة أصول الناس ونقل أخبارهم، فأورد معايبهم وأطهرها وكانت مستورة فكره لذلك، ونقل عنه أنه ذكر العباس بن عبد المطلب رضي الله عنه بشيء، فحبس لذلك عدة سنين،,"Al-Haitham (Ibn Adi), having undertaken to investigate the origin of (noted) people, discovered and published many things to their disadvantage which, till then, had been carefully concealed, and, by this, he incurred their reprobation. It is related that he mentioned something (disgraceful) of al-Abbas, the son of Abd al-Muttalib (and the ancestor of the Abbaside caliphs); and the consequence was that he was imprisoned for some years."
ويقال إنه نقل زورا، ولبسوا عليه ما لم يقل، وكان قد صاهر قوما فلم يرضوه، فأذاعوا ذلك عنه، وحرفوا الكلام. وكان يرى رأي الخوارج.,"It is stated however, that he had been falsely accused and that words were attributed to him which he never uttered; some time before, he had got married and, as the family of his wife did not like him, they purposely altered what he had said (of al-Abbas) and then declared him to be the author (of the calumny which they had invented. We may here observe that) he held the opinions of the Kharijites."
وله من الكتب المصنفة كتاب  المثالب ” ، وكتاب ” المعمرين “، وكتاب ” بيوتات العرب “، وكتاب ” هبوط آدم عليه السلام “، و ” افتراق العرب ونزول منازلها، وكتاب ” نزول العرب بخراسان والسواد “، وكتاب ” نسب طي “، وكتاب ” مديح أهل الشام “، وكتاب ” تاريخ العجم وبني أمية “،”,"A number of works were composed by him, such as the Kitab al-Mathalib (book of vituperative pieces), the Kitab al-Muammarin (on those who lived to an advanced age), the Buyutat al-Arab (on the principal families of the Arabs), the Kitab hobut Adam etc. (on the fall of Adam, the dispersion of the Arabs and the places where they settled), a work on the settlements made by the Arabs in Khorasan and Sawad, a treatise on the genealogy of the tribe of Tai, the Madih ahl al-Sham (eulogies composed on the Arabs established in Syria), a history of the Persians (ajam) and the Omaiyides, a work treating of the enfranchised slaves who married into Arabian families."
وكتاب  الوفود “، وكتاب ” خطط الكوفة “، وكتاب ” ولاة الكوفة “، وكتاب ” تاريخ الأشراف الكبير “، وكتاب ” تاريخ الأشراف الصغير “، وكتاب ” طبقات الفقهاء والمحدثين “، وكتاب ” كنى الأشراف “، وكتاب ” خواتيم الخلفاء “، وكتاب ” قضاة الكوفة والبصرة “، وكتاب ” المواسم “،”,"the Kitab al-Wufud (on the deputations sent by the Arabic tribes to Muhammad), the Kitab Khitat al-Kufa (description of the territorial allotments made to the first settlers in Kufa), the Kitab wulat al-kufa (on the governors of Kufa), the greater history of the Sharifs, the lesser history of the Sharifs, a classified list (tabakat) of jurisconsults and traditionists, the Kuna al-Ashraf (on the surnames borne by the Sharifs, the Khawatim al-Khulafaa (on the signet-rings used by the caliphs), a work on the kadis of Kufa and Basra, the Mawasim (periodical meeting-places)."
وكتاب  النوادر “، وكتاب ” التاريخ على السنين “، وكتاب ” أخبار الحسن بن علي بن أبي طالب رضي الله عنهما ووفاته ” وكتاب ” أخبار الفرس “، وكتاب ” عمال الشرط لأمراء العراق ” وغير ذلك من التصانيف.”,"the Kitab al-Nawadir (curious anecdotes), a book of annals, a history of al-Hasan, the son of Ali, and observations on his death, a history of the Persians (Fares) a work treating of the officers who commanded the police guards in the service of the emirs of Iraq. He left also some other treatises."
واختص بمجالسة المنصور والمهدي والهادي والرشيد وروى عنهم.,"As he had the honor of being admitted into the society of the caliphs) al-Mansur, al-Mahdi, al-Hadi and al-Rashid, he transmitted down a number of their sayings."
قال الهيثم: قال لي المهدي: ويحك يا هيثم، إن الناس يخبرون عن الأعراب شحا ولؤما وكرما وسماحا، وقد اختلفوا في ذلك، فما عندك فقلت: على الخبير سقطت، خرجت من عند أهلي أريد ديار فرائد لي، ومعي ناقة أركبها، إذ ندت فذهبت،,"Al-Mahdi,” said he; addressed me in these terms: Attention!, Haitham! numerous anecdotes are told of the Arabs who dwell in the desert; some speak of their avarice and meanness, others of their generosity and beneficence, and these accounts all disagree. What do c you know on the subject?’ I replied: You have fallen on the knowing one, I once left my family, with She intention off visiting some off my kindred, and took with me a female camel on which I rode And behold she went off and ran away."
فجعلت أتبعها حتى أمسيت فأدركتها، ونظرت فإذا خيمة أعرابي فأتيتها، فقالت ربة الخباء: من أنت فقلت: ضيف، فقالت: وما يصنع الضيف عندنا إن الصحراء لواسعة، ثم قامت إلى بر فطحنته، ثم عجنته وخبزته وقعدت فأكلت، ولم ألبث أن أقبل زوجها ومعه لبن، فسلم,"I followed her till the evening set in, and then I caught her. On looking round, I saw a Bedouin tent and went to it. The mistress of it called to me and said: ‘Who are you?’ I answered: a guest’ She replied: What has a guest to do with us? The desert is surely wide enough’ She then stood up to take some wheat and, having ground it, she kneaded the flour, made it into bread and sat down to eat. Very soon after, her husband arrived with milk and saluted.”"
ثم قال: من الرجل فقلت: صيف، فقال: مرحبا حياك الله، فدخل الخباء وملأ قعبا من لبن، ثم أتاني به وقال: اشرب، فشربت شرابا هنيئا،,"He then said Who is this man? She answered: A guest amid he said to me: God grant you a long life I’ Speaking then to her, he said: Tell.me, such a one I did you give your guest anything to eat?’ She answered; Yes.’ He entered into the tent, filled a wooden howl with milk, Drought it out to me and said: Drink.’ It was the sweetest draught! ever drank."
فقال: ما أراك أكلت شيئا، وما أراها أطعمتك، فقلت: لا والله، فدخل إليها مغضبا وقال: ويلك أكلت وتركت ضيفك، فقالت: وما أصنع به أطعمه طعامي وجاراها في الكلام حتى شجها، ثم أخذ شفرة وخرج إلى ناقتي فنحرها فقلت: ما صنعت عافاك الله لا والله لا يبيت ضيفي جائعا،,"do not see yon eating?’ said he; did she give you anything?’ I answered: No, by Allah, He went into her, full of anger, and said Woe be to you I you eat and left your guest, {without food) i What could I do for him?’ ‘said she. ought to give him.my-own supper to-eat?’ He had then a discussion wife her and ended by giving her a violent stroke on the head, after which, he took? a leather provision bag, went to my camel and cut its throat. God forgive you!’ I exclaimed: What are you doing?’ He replied: By Allah, my guest must not pass the night hungry.’"
ثم جمع حطبا وأجج نارا، وأقبل يكبب ويطعمني ويأكل ويلقي إليها ويقول: كلي لا أطعمك الله، حتى إذا أصبح تركني ومضى، فقعدت مغموما، فلما تعالى النهار أقبل ومعه بعير ما يسأم الناظر أن ينظر إليه، فقال: هذا مكان ناقتك،,"He then gathered some sticks, lighted “a fire and -began to cook bits of meat arranged on skewers. He then eat with me, and threw {some marcels) oven to her saying: Eat, and may God never give you food.’ At daybreak, he left me and went away; so, I remained sitting and troubled in mind. When the day was advanced, fee returned with a female camel whose beauty the eye would never tire ‘in admiring, and said: fake this la place of yours.’"
ثم زودني من ذلك اللحم ومما حضره، وخرجت من عنده، فضمني الليل إلى خباء، فسلمت، فردت صاحبة الخباء السلام وقالت: من الرجل فقلت: ضيف، فقالت: مرحبا بك وحياك الله وعافاك، فنزلت، ثم عمدت إلى بر فطحنته وعجنته، ثم خبزته خبزة روتها بالزبد واللبن،,"He then gave me provisions out of the flesh which remained and of the store which he had in his dwelling. I set out, and the night brought me to another tent. I saluted, and the mistress of the tent answered my salutation and said: ‘What man are you? I answered: A guest.’ ‘Welcome” I said she, God grant you long life and preserve you, I dismounted; she took wheat, ground it, kneaded the flour and made it into a cake on which she poured cream and milk."
ثم وضعته بين يدي فقالت: كل واعذر، فلم ألبث أن أقبل أعرابي كريه الوجه، فسلم فرددت عليه السلام، فقال: من الرجل قلت: ضيف، قال: وما يفعل الضيف عندنا، ثم دخل إلى أهله، فقال: أين طعامي فقالت: أطعمته للضيف، فقال: أتطعمين الضيف طعامي فتجاريا الكلام ، فرفع عصاه وضرب بها رأسها فشجها،,"She then placed it before me, saying: ‘Eat, and excuse [this modest repast).’ Soon after, a surly-looking Bedouin Arab came in and saluted. She rendered the salutation. “What man are you V said he. I answered: ‘A guest!’ He replied: What has a guest to do here V He then went in to his family and asked for his supper. She answered: I gave it to the guest.’ How dare you give my supper to a guest?’ said he. Many words passed between them, till, at length, he raised his stick and struck her on the head so as to wound her."
فجعلت أضحك، فخرج إلي فقال: ما يضحكك قلت: خير، فقال: والله لتخبرني، فأخبرته بقضية المرأة والرجل اللذين نزلت عندهما قبله، فأقبل علي وقال: إن هذه التي عندي هي أخت ذلك الرجل، وتلك التي عنده أختي. فبت ليلتي متعجبا وانصرفت.,"I began to laugh, on which he came out of the tent and asked me why I did so. I replied: All right I do not mind) P He insisted on knowing and I related to him what had passed between the woman and the man with whom I had stopped the night before. He drew near me and said: This woman here is the sister of that man and the woman who lives with him is my sister!’ I passed the night wondering (at these things) and then went away.”"
ويقرب من هذه الحكاية ما روي أن رجلا من الأولين كان يأكل وبين يديه دجاجة مشوية، فجاءه سائل فرده خائبا، وكان الرجل مترفا فوقع بينه وبين امرأته فرقة، وذهب ماله، وتزوجت امرأته، فبينما الزوج الثاني يأكل وبين يديه دجاجة مشوية جاءه سائل فقال لامرأته: ناوليه الدجاجة،,"Here is an anecdote somewhat similar: A man, in former times, was eating [his dinner outside the door of his house) and had before him a roast fowl. A beggar went up to him, but was sent away disappointed. Now this man was rich. He afterwards divorced his wife, lost his fortune, and the wife got another husband. The second husband was one day at dinner, with a roast fowl before him, when a beggar came up. He said to his wife: Give him the fowl.”"
فناولته، ونظرت إليه فإذا هو زوجها الأول، فأخبرته بالقصة، فقال الزوج الثاني: أنا والله ذلك المسكين الأول الذي خيبني، فحول الله نعمته وأهله إلي لقلة شكره.,"She did so and, on looking at the stranger, she recognized in him her former husband. She went to her second husband and told him the circumstance, on which he said: And I, by Allah I was that very beggar whom he sent away disappointed. So his prosperity was turned over to me, by reason of his ingratitude towards God.”"
وحكى الهيثم أيضا قال: صار سيف عمرو بن معديكرب الزبيدي الذي يسمى بالصمصامة إلى موسى الهادي بن المهدي، وكان عمرو قد وهبه لسعيد بن العاص الأموي، فتوارثه ولده، إلى أن مات المهدي واشتراه موسى الهادي منهم بمال جليل، وكان من أوسع بني العباس كفا وأكثرهم عطاء، فجرد الصمصامة وجعلها بين يديه وأذن للشعراء,"The following anecdote was related by al-Haitham: Amr al-Zubaidi, the son of Madi Karib, had a sword called al-Samsama; and it came into the possession of [the caliph) Musa al-Hadi, the son of al-Mahdi. Amr had given it to Said Ibn al-Aas the Omaiyide, from whom it passed to his descendants. On the death of al-Mahdi (who afterwards got it), it was purchased by al-Hadi, who paid a large sum for it to the heirs. Al-Hadi was the most liberal of the Abbaside princes and the most beneficent. He drew the sword from the scabbard, laid it before him and gave orders to admit the poets."
فدخلوا عليه، ودعا بمكتل فيه بدرة، وقال: قولوا في هذا السيف، فبدر ابن يامين البصري وأنشد:,"When they entered, he had a measure brought in, containing a badra, and told them to extemporize verses on that sword. Ben Yamin (Benjamin) al-Basri immediately hastened to recite these lines."
"حاز صمصامة الزبيدي من بي… ن جميع الأنام موسى الأمين
سيف عمرو وكان فيما سمعنا… خير ما أغمدت عليه الجفون
أخضر اللون بين حديه برد… من ذباح تبين فيه المنون
أوقدت فوقه الصواعق نارا… ثم شابت فيه الزعاف القيون","Of all men, Musa al-Amin is he who possesses the Samsama of the Zubaidite, the sword of Amr which, as we have heard, is the best that a scabbard ever sheeted. Dark in color, it encloses within its sides a hemlock (zhubah) chillness, and, with it, death cares not what she does. The thunderbolt lighted a fire over it and the smiths mingled poison with its metal."
"فإذا ما سللته بهر الشم… س ضياء فلم تكد تستبين
ما يبالي من انتضاه لضرب… أشمال به أم يمين
يستطير الأبصار كالقبس المش… عل ما تستقر فيه العيون
وكأن الفرند والجوهر الجا… ري في صفحتيه ماء معين
نعم مخراق ذي الحفيظة في الهي… جاء بعصى به ونعم القرين","When bared, is outshines the sun, so that he is scarcely visible. He that draws it for striking need not mind whether his left hand wield it or his right. It dazzles the sight and, like a firebrand, the eye cannot fix on it. The luster and the temper which pervade its sides are of the purest water. It is an excellent glove to strike with (asa) for him who, in the tumult of battle, fights to maintain his honor; it is an excellent companion."
فقال الهادي: أصبت والله ما في نفسي، واستخفه السرور، فأمر له بالمكتل والسيف، فلما خرج من عنده قال للشعراء: إنما حرمتم من أجلي، فشأنكم والمكتل، ففي السيف غنائي، فاشترى منه السيف بمال جزيل، وقال المسعودي في كتاب مروج الذهب”: اشتراه منه بخمسين ألفا، ولم يذكر هذه الأبيات إلا بعضها.”,"Al-Hadi exclaimed [on hearing these verses): “By Allah! you have hit on my very thoughts,” and, excited by joy, he ordered the sword and the measure of money to be given to the author. Ben Yamin, on withdrawing, said lo the other poets: “Your hopes have been frustrated on my account; so, here I take the measure; the sword is enough for me.” Al-Hadi then repurchased it for a large sum. Al-Masudi states, in his Muruj al-Dahab, that he bought it from the poet lor fifty thousand (dirhems). The same author gives only a part of these verses."
"والذباح: بضم الذال المعجمة وفتح الباء الموحدة وبعد الألف حاء مهملة، وهو نبت قتال لسميته، وقد جاء كثيرا في الشعر.
ويعصى – بفتح الصاد – يقال: عصي بكسر الصاد يعصى إذا ضرب بالسيف، وهو خلاف عصى يعصي إذا ارتكب الذنب.","The word zhubah is the name of a poisonous plant which is often mentioned in poems. Yusa derives from the verb which is pronounced asia in the preterit and yasi in the aorist; it must not be confounded with the verb asa, yasa, which means to commit a sin."
وحكى المسعود في مروج الذهب” في ولاية هشام بن عبد الملك أن الهيثم بن عدي المذكور روى عن عمر بن هانئ الطائي قال: خرجت مع عبد الله بن علي، وهو عم السفاح والمنصور، فانتهينا إلى قبر هشام بن عبد الملك، فاستخرجناه صحيحا ما فقد منه إلا خرمة أنفه، فضربه عبد الله ثمانين سوطا، ثم أحرقه،”,"Al-Masudi has inserted the following relation in that chapter of the Muruj al-Dahab which treats of the reign of Hisham Ibn Abd al-Malik; “Al-Haitham Ibn Adi states that Omar Ibn Hani related to him as follows: “I went forth with Abd Allah Ibn Ali, the uncle of [the Abbaside caliphs) al-Saffah and al-Mansur. When we came to the tomb of [the Omaiyide caliph) Hisham Ibn Abd al-Malik, we dug out the body. It was in good preservation and nothing was missing but the cartilage of the nose. Abd Allah gave it eighty strokes of a whip and then had it burnt."
واستخرجنا سليمان بن عبد الملك من أرض دابق، فلم نجد منه شيئا إلا صلبه وأضلاعه ورأسه، فأحرقناه، وفعلنا ذلك بغيرهما من بني أمية، وكانت قبورهم بقنسرين. ثم انتهينا إلى دمشق فأخرجنا الوليد بن عبد الملك فما وجدنا في قبره لا قليلا ولا كثيرا، وأحتفرنا عن عبد الملك فما وجدنا إلا رأسه،,"We then went to the territory of Dabik and opened the grave of Suleiman Ibn Abd al-Malik. There we found nothing more than the back-bone, the skull and the ribs. These we burned, and did the same with the other bodies of the Omaiyides who were interred at Kinnisrin. We then went to Damascus and opened the grave of al-Walid Ibn Abd al-Malik, but found in it no remains either great or small. We dug open the grave of Abd al-Malik and found only some bones of the skull."
وكان سبب فعل عبد الله ببني أمية هذا الفعل أن زيد بن زين العابدين علي بن الحسين بن علي بن أبي طالب رضي الله عنهم – وقد سبق ذكره في ترجمة الوزير محمد بن بقية – خرج على هشام بن عبد الملك وسمت نفسه إلى طلب الخلافة، وتبعه خلق من الأشراف والقراء،,"The motive which induced Abd Allah to treat thus the bodies of the Omaiyides was this: Zaid, the son of Ali Zain al-Aabidin and the grandson of al- Husain, the son of Ali Ibn Abi Talib, the same Zaid of whom we have spoken in the life of the vizir Ibn Bakiya, took up arms against Hisham Ibn Abd al-Malik and aspired to the caliphate. A number of sharifs and Quran-readers followed his standard."
فحاربه يوسف بن عمر الثقفي أمير العراقين – وسيأتي ذكره إن شاء الله تعالى – فانهزم أصحاب زيد وبقي في جماعة يسيرة، فقاتلهم أشد قتال وهو يقول متمثلا:,"He was attacked by Yusuf Ibn Omar al-Thakafi, a chief whose life we shall give, and his partisans were put to rout. He remained [on the field of battle) with a few friends and, whilst fighting with the utmost bravery, he recited the following lines, as applicable to his own case."
"ذل الحياة وعز الممات… وكلا أراه طعاما وبيلا
فإن كان لا بد من واحد… فسيري إلى الموت سيرا جميلا","This is vile to live and hard to die; a bitter draught each of them is for me. But, since I must submit to one or to the other, I shall honorably march towards my death."
وحال المساء بين الفريقين، فانصرف زيد مثخنا بالجراح، وقد أصابه سهم في جبهته، فطلبوا من ينزع النصل، فأتي بحجام من بعض القرى، فاستكتموه أمره فاستخرج النصل، فمات من ساعته، فدفنوه في ساقية ماء,"The night separated the two armies and Zaid returned [to his tent) covered with wounds. An arrow had struck him on the forehead, and a barber-surgeon, who was brought from a (neighboring) town to extract the iron point, drew it out without knowing who the wounded man was; for this they concealed from him. Zaid expired immediately after and was buried by his partisans in the bed of a running stream."
وجعلوا على قبره التراب والحشيش وأجروا الماء على ذلك، وحضر الحجام مواراته فعرف الموضع، فلما أصبح مضى إلى يوسف منتصحا له، فدله على موضع قبره، فاستخرجه يوسف وبعث رأسه إلى هشام، فكتب إليه هشام: أن اصلبه عريانا، فصلبه يوسف كذلك،,"They covered his grave with earth and weeds, and let the water (resume its course and) flow over it. The barber was present at the interment and, wishing to gain the favor of Yusuf, he went, the next morning, and informed him of the place where the grave was. Yusuf had the body taken out, and sent the head to Hisham who, in return, wrote to him the order to strip the body naked and fasten it to a cross. This was done."
"ففي ذلك يقول بعض شعراء بني أمية يخاطب آل أبي طالب وشيعتهم من جملة أبيات:
صلبنا لكم زيدا على جذع نخلة ولم أر مهديا على الجذع يصلب","A poet in the service of the Omaiyides composed a verse on this occasion and, in it he said, addressing the descendants of Abu Talib: We have crucified that Zaid of yours on the trunk of a date-tree; and I never yet saw a man who was well-guided attached to the trunk of a tree."
وبنى تحت خشبته عمودا، ثم كتب هشام إلى يوسف يأمره بإحراقه وتذريته في الرياح، وكان ذلك في سنة إحدى وعشرين، وقيل اثنتين وعشرين ومائة.,"The lower part of this cross was then encased in masonry. At a later period, Hisham wrote to Yusuf, ordering him to burn the body and scatter the ashes to the winds. This took place in the year one hundred and twenty one (A. D. seven hundred and thirty nine) or one hundred and twenty two."
وذكر أبو بكر ابن عياش وجماعة من الأخباريين أن زيدا أقام مصلوبا خمس سنين فلم ير له عورة سترا من الله سبحانه وتعالى له، وقال بعضهم: إن العنكبوت نسج على عورته ، وذلك بالكناسة بالكوفة.,"According to Abu Bakr Ibn Ayyash and a number of the persons who related historical anecdotes, Zaid’s naked body remained on the cross for five years, and no one, during that period, ever saw the privy parts of it; God, in his favor to Zaid, having veiled them from sight. It was in the Kunasa of Kufa that the body was crucified."
فلما كان في أيام الوليد بن يزيد وظهر ولده يحيى بن زيد بخراسان، وهي واقعة مشهورة، كتب الوليد إلى عامله بالكوفة: أن أحرق زيدا بخشبته، ففعل ذلك، وأذرى رماده في الرياح على شاطئ الفرات، والله تعالى أعلم أي ذلك كان. فهذا الذي حمل عبد الله ابن علي على ما فعله ببني أمية، انتصارا لبني عمه وانتقاما لهم بنظير ما فعل بهم.,"When Yahya, the son of Zaid, made his appearance in Khorasan, this event is well known, al-Walid Ibn Yazid, who was then reigning, wrote to the governor of Kufa the order to burn the body of Zaid with the wood to which it was attached. This he did and then scattered the ashes to the wind, on the bank of the Euphrates. God best knows which is the true account. It was to avenge his cousins that Abd Allah treated the Omaiyides in the same manner as they had treated the descendants of Ali."
وقال الهيثم أيضا: استعلمت على صدقات بني فزارة، فجاءني رجل منهم فقال: أريك عجبا فقلت: بلى، فانطلق إلى جبل شاهق فإذا فيه صدع، فقال لي: ادخل، فقلت: إنما يدخل الدليل، قال: فدخل فاتبعته، ودخل معنا أناس،,"The following anecdote was related by al- Haitham: “I was appointed to collect the cattle-lax due by the Banu Fazara, and a man of that tribe came to me and said: ‘ Shall I show you something extraordinary?’ I answered: ‘Yes,’ and he lead me to a high mountain in which there was an opening. He bid me enter, but I replied that the guide should always go first. He went in, I followed and a number of people came after us."
فكان ربما ضاق الجبل واتسع، فإذا نحن بضوء، فدنونا منه، وإذا خرق ذاهب في الأرض، وإذا عكاكيز في الجبل، فجذبناها فإذا هي سهام عاد، وإذا كتاب منقور في الجبل مقدار إصبعين أو أكثر، وإذا هو كتاب بالعربية، وهو:,"“The (passage in the) mountain sometimes got narrow and sometimes widened, till we at length saw a light. We went up to it, and behold a crevice stretched across the ground and javelins were sticking in the sides of the cavern. We drew them out and found them to be the arrows made use of by [an extinct giant race, that of) Aad. On the rock was engraved an inscription, the letters of which were of two fingers length, or perhaps more. The writing was Arabic, and the inscription ran thus."
"ألا هل أبيات سفح بذي اللوى… لوى الرمل فاصدقن النفوس معاد
بلاد لنا كانت وكنا نحبها… إذ للناس ناس، والبلاد بلاد","Shall we ever return to the dwellings at the foot of Zu al-Liwa, the Liwa of the sands, and thus be assured that our hearts spoke us true. That country was ours and we loved it; for men are men, and a home is always a home."
وروي أن أبا نواس الحسن بن هانئ الحكمي الشاعر – المقدم ذكره – حضر مجلس الهيثم بن عدي في حداثته، والهيثم لا يعرفه، فلم يستدنه ولا قرب مجلسه، فقام مغضبا، فسأل الهيثم عنه، فخبر باسمه، فقال: إنا لله! هذه والله بلية لم أجنها على نفسي، قوموا بنا إليه لنعتذر،,"It is related that Abu Nuwas Ibn Hani, the poet of whom we have spoken, went to one of the [literary) sittings which al-Haitham had begun to hold. The fatter, not recognizing him, did not invite him to approach nor offer him a nearer place. So, the other rose up in a passion [and went away). Al-Haitham asked who he was and, having heard his name, he exclaimed: “God preserve me! this is a calamity which I did not mean to draw upon myself. Rise up and let us go after him, that we may offer him our excuses.”"
فصاروا إليه، ودق الباب عليه وتسمى له، فقال: ادخل، فدخل هو قاعد يصفي نبيذا له، وقد أصلح بيته بما يصلح به مثله، فقال: المعذرة إلى الله تعالى وإليك، والله ما عرفتك وما الذنب إلا لك حيث لم تعرفنا نفسك فنقضي حقك ونبلغ الواجب من برك،,"On reaching the poet’s door, he knocked and mentioned who he was. Being told by the other to enter, he went in and found him sitting (on the floor), and straining nabiz. The house itself was arranged in a manner befitting a (debauchee) like him. Al-Haitham then said: “The granting of pardon belongs to God and afterwards to you. By Allah, I did not recognize you; but the fault was yours, because you neglected mentioning your name. You thus prevented us from showing you fitting respect and treating you with due regard.”"
فأظهر له قبول العذر، فقال الهيثم: أستعهدك من قول يسبق منك في، فقال: ما قد مضى فلا حيلة فيه، ولك الأمان فيما استأنف، فقال: وما الذي مضى جعلت فداك قال: بيت مر وأنا فيما ترى [يعني من الغضب] قال: فتنشدنيه، فدافعه، فألح عليه فأنشده:,"Seeing that Abu Nuwas appeared to accept his excuses, he added: “I beg of you to spare me (and suppress) whatever verses you may have just composed on me.” The poet replied: “There is no means of recalling the past, but you have the assurance (that) for the future!” On this al-Haitham said: Tell me what is the past, and my life shall be the ransom of yours!” He answered: “It is a verse which I uttered during the state (of irritation) in which you may perceive me still to be.” Al-Haitham requested him to repeat it and, on his refusal, he insisted so much that he obtained his wish. The poet recited as follows."
"يا هيثم بن عدي لست للعرب… ولست من طيئ إلا على شغب
إذا نسبت عديا في بني ثعل… فقدم الدال قبل العين في النسب","Haitham, the son of Odai! you are not of the Arabian stock and it is only indirectly that you belong to the tribe of Tai. When you make (of your father) Adi a descendant of Thoal, place the d of his name before the a, in tracing up his genealogy."
"فقام من عنده، ثم بلغه بعد ذلك بقية الأبيات وهي:
للهيثم بن عدي في تلونه… في كل يوم له رجل على خشب
فما زال أخا حل ومرتحل… إلى الموالي وأحيانا إلى العرب
له لسان يزجيه بجوهره… كأنه لم يزل يغدى على قتب","Al-Haitham rose up and left him, but, sometime after, the remaining verses of the piece came to his knowledge. Here they are: Haitham, the son of Odai, is so changeable in mind that, every day, he sets his foot in the stirrup. He is always saddling and unsaddling (his camel) for a journey to visit a (rich) enfranchised slave or an Arab. He has a tongue excited (to eloquence) by his natural genius; one would think he had always travelled (like an Arab of the desert) upon a camel’s pillion."
"كأنني بك فوق الجسر منتصبا… على جواد قريب منك في الحسب
حتى نراك وقد درعته قمصا… من الصديد مكان الليف والكرب
لله أنت فما قربى تهم بها… إلا اجتلبت لها النساب من كثب","I should like to see him set upon the bridge and mounted on a steed (a cross) nearly as worthless as himself. O that I saw him covering that steed with a raiment of blood, to replace the filaments and leaves (which covered it before). God help thee! (simpleton!) you need not be so proud of your parentage; (to support your pretensions) you borrowed a genealogy from books."
"فعاد الهيثم إلى أبي نواس، وقال له: يا سبحان الله! أليس قد أمنتني وجعلت لي عهدا أن لا تهجوني! فقال: إنهم يقولون ما لا يفعلون.
وأخبار الهيثم كثيرة وقد أطلنا الشرح.","On this, Al-Haitham returned to Abu Nuwas and said: “Good God I did you not give me the assurance and the promise that you would not satirize me?” The other answered “They (the poets) say “that which they do not.” The anecdotes concerning al-Haitham are very numerous, but we have already given sufficient details’."
وكانت ولادته قبل سنة ثلاثين ومائة. وتوفي غرة المحرم سنة ست، وقيل سبع ومائتين، وقال ابن قتيبة في كتاب المعارف”: سنة تسع ومائتين، والله تعالى أعلم بالصواب، رحمه الله تعالى. وله عقب ببغداد.”,"He was born before the year one thousand one hundred and thirty one hundred and thirty (A. D. seven hundred and forty seven), and he died on the first of Muharram, two hundred and six (the sixth of June, A. D. eight hundred and twenty one), or two hundred and seven, according to another statement. Ibn Kutaiba’s Maarif places his death in the year two hundred and nine."
وقال السمعاني في كتاب الأنساب” في ترجمة البحتري: إنه توفي سنة تسع ومائتين بفم الصلح، وله ثلاث وتسعون سنة، وزاد غيره أن وفاته كانت عند الحسن بن سهل، وقد تقدم في ترجمة بوران أن زواجها بالمأمون كان في هذا التاريخ بهذا الموضع، والظاهر أنه كان في جملة من حضر فتوفي هناك. وقد تقدم الكلام على الطائي والبحتري.”,"He left posterity at Baghdad Al-Samaani says, in his Ansab, under the word al-Bohtori, that he died A. H. two hundred and nine at Fam al-Silh; aged ninety-three years. Another author adds that he died at the house of al-Hasan Ibn Sahl. We have already mentioned, in the life of Buras, that her marriage with al-Mamun took place at Fam al-Silh, in that year. From this it appears that al-Haitham was one of the company which he had with. We have already spoken of Tai, and (shall speak) of Bohtori."
والثعلي: بضم الثاء المثلثة وفتح العين المهملة وبعدها لام، هذه النسبة إلى ثعل بن عمرو بن الغوث بن طيء – وقد تقدم تتمة هذه النسبة في ترجمة البحتري في حرف الواو فلتنظر هناك – وتنسب إلى ثعل المذكور عدة بطون: منها بحتر وسلامان وغيرهما.,"Thoali means descended from Thoal, the son of Amr, the son of al-Ghauth, the son of Tai. The rest of the genealogy will be found in Amr article on al-Bohtori, under the letter W. A number of families descended from Tai bore the surname of Thoali; such were the Bohtori, the Salaman and others."
ومن هذه القبيلة عمرو بن المسبح الثعلي الذي قدم على رسول الله صلى الله عليه وسلم في وفود العرب، فأسلم بالمدينة وهو ابن مائة وخمسين سنة، وكان أرمى العرب وفيه يقول امرؤ القيس حندج بن حجر الكندي الشاعر المشهور:,"To the tribe of Thoal belonged Amr Ibn al-Masih al-Thoali, (the chief) who accompanied one of the deputations sent by the Arab tribes to the Prophet. He became a Muslim at Medina, being then one hundred and fifty years of age. He was the best archer off all the Arabs. It is to him that the poet Amr al-Kais Hondoj al Kindi, the son of Hojr, alludes in this verse."
رب رام من بني ثعل… مخرج كفيه من ستره,"Sometimes an archer of the tribe of Thoal, getting out his hands from his hiding-place."
وهذا من جملة ما استشهد به ابن قتيبة في كتاب طبقات الشعراء” على قرب زمن امرئ القيس من زمن رسول الله صلى الله عليه وسلم، وأنه كان قبله بمقدار أربعين سنة. هذا خلاصة ما قاله، والله أعلم.”,"This is one of the arguments adduced by Ibn Kutaiba, in his Tabakat al-Shuaraa, to prove that Amro al-Kais lived about forty years Before the Prophet. For such is the conclusion announced by that author."
ياروق التركماني,YARUK AL-TURKOMANI
ياروق بن أرسلان التركماني، كان مقدما جليل القدر في قومه، وإليه تنسب الطائفية الياروقية من التركمان، وكان عظيم الخلقة هائل المنظر، سكن بظاهر حلب في جهتها القبلية، وبنى على شاطئ قويق فوق تل مرتفع هو وأهله وأتباعه أبنية كثيرة مرتفعة وعمائر متسعة وتعرف الآن بالياروقية، وهي شبه القرية، وسكنها هو ومن معه،,"Yaruk Ibn Arslan al-Turkomani was a chief who had great influence between his people. It was after him that the horde of Turkomans called the Yarukiya was thus named, he was of a colossal stature, a formidable aspect, and resided outside of Aleppo, in the country to the south of the city. He, his family and followers built for themselves, on a lofty hill bordering the river Kuwaik, a great number of houses and large edifices which are known by the appellation of al-Yarukiya and bear the appearance of a village. He and his people resided there."
وهي إلى اليوم معمورة مسكونة آهلة يتردد إليها أهل حلب في أيام الربيع ويتنزهون هناك في الخضرة وعلى قويق وهو موضع كثير الانشراح والأنس.,"It is yet inhabited by a numerous population and is frequently visited by the people of Aleppo in the spring season, for the purpose of amusing themselves in its green fields and looking down on the Kuwaik. It is a place of amusement and diversion."
وتوفي ياروق المذكور في المحرم سنة أربع وستين وخمسمائة، رحمه الله تعالى – هكذا ذكره بهاء الدين المعروف بابن شداد في سيرة السلطان صلاح الدين” رحمهما الله تعالى.”,"Yaruk died in the month of Muharram, five hundred and sixty four (Oct.-Nov. A.D. one thousand one hundred and eighty six}; so says Baha al-Din Ibn Shaddad, in the Life of the sultan Salah al-Din."
وياروق: بفتح الياء المثناة من تحتها وبعد الألف راء مضمومة ثم واو ساكنة وفي الآخر قاف.,The word is to be pronounced Yaruk.
وقويق: بضم القاف وفتح الواو وسكون الياء المثناة من تحتها وبعدها قاف، وهو نهر صغير بظاهر حلب يجري في الشتاء والربيع وينقطع في الصيف، وقد ذكرته الشعراء في أشعارهم كثيرا، خصوصا أبا عبادة البحتري فإنه كرر ذكره في عدة قصائد، فمن ذلك قوله في جملة قصيدة:,"Kuwaik is the name of a little river which passes near Aleppo; its waters flow abundantly in winter and in spring, but cease to run in summer. Poets have often mentioned it in their verses, Abu Obada al-Bohtori particularly, who has repeatedly spoken of it in his qasidas. He says, for instance, in one of his pieces."
"يا برق عن قويق فطرتى… حلب فأعلى القصر بطياس
عن منبت الورد المعصفر صبغه… في كل ناحية ومجرى الآس
أرض إذا استوحشت ثم أتيتها… حشدت علي فأكثرت إيناسي","O ye lightning! disclose (to my sight) the Kuwaik and the two outskirts of Aleppo! flash over the castle of Batyas! Shew me the land of roses tinged with yellow, the land where the myrtle is gathered (myna). When I went to that country, it assembled around me (its delights) and greatly tranquillized my heart."
وبطياس: بفتح الباء الموحدة وسكون الطاء المهملة وفتح الياء المثناة من تحتها وبعد الألف سين مهملة، وهي قرية بظاهر حلب ودثرت، ولم يبق لها اليوم أثر. وكان صالح بن علي بن عبد الله بن عباس بن عبد المطلب، رضي الله عنهم، قد بنى بها قصر وسكنه هو وبنوه، وهو بين النيرب والصالحية، وهماقريتان في شرقي حلب،,"Batyas is the name of a village which lay outside of Aleppo, but is now so completely ruined that not a trace of it remains. Salih Ibn Ali Ibn Abd Allah Ibn al-Abbas Ibn Abd al-Muttalib built there a castle which he inhabited and his son. It was situated between al-Nireb and al-Salihiya, villages lying near each other and to the east of Aleppo."
وكان القصر على الرابية المشرفة على النيرب، ولم يبق منه في هذا الزمان سوى آثار دارسة، هكذا وجدته مضبوطا بخط بعض الفضلاء من أهل حلب، والله أعلم.,"The castle was built on a hill which commands al-Nireb, but nothing now remains of it except some moldering ruins. So I found it written in the handwriting of a well-informed native of Aleppo."
ياقوت الموصلي,YAKUT AL-MAUSILI. THE PENMAN
أبو الدر ياقوت بن عبد الله الموصلي الكاتب، الملقب أمين الدين، المعروف بالملكي، نسبة إلى السلطان أبي الفتح ملكشاه بن سلجوق بن محمد بن ملكشاه الأكبر،,"The katib (secretary or writer) Abu al-Durr (the father of pearls) Yakut (hyacinth) al-Mousili (an inhabitant of Mosul, teas) the son of a (Abd Allah). He obtained the title of Amin al-Din (trustworthy in religion) and was surnamed al- Malaki after (his patron) the sultan Abu al-Fath Malak Shah the son of Saljuk, the son of Muhammad, the son of Malak Shah."
نزل بالموصل، وأخذ النحو عن أبي محمد سعيد بن المبارك المعروف بابن الدهان النحوي، وقرأ عليه ديوان المتنبي والمقامات الحريرية وغير ذلك.,"Having settled at Mosul, he studied with great assiduity under Abd Muhammad Said Ibn Al-Mubarak, an Egyptian grammarian who is more generally known by the surname of Ibn al-Dahhan. He read over, under the tuition of this master, all the works composed by him, as also al-Mutanbbi’s Diwan, al-Hariri’s Makamat and some other treatises."
وكتب الكثير وانتشر خطه في الآفاق وكان في نهاية الحسن، ولم يكن في آخر زمانه من يقاربه في حسن الخط ولا يؤدي طريقة ابن البواب في النسخ مثله، مع فضل غزير ونباهة تامة،,"He wrote a great deal and specimens of his penmanship, which was extremely beautiful, spread abroad into (distant) countries. In the latter part of his life he remained without a rival in the art of calligraphy. The style of writing employed by) Ibn al-Bawwab in the transcription (of books), excellent and renowned as it is, does not come up to his."
وكان مغرى بنقل الصحاح” للجوهري، فكتب منها نسخا كثيرة، كل نسخة في مجلد واحد، رأيت منها عدة نسخ، وكل نسخة تباع بمائة دينار، وكتب عليه خلق كثير وانتفعوا به،”,"He had a passion for transcribing the Sahah of al-Jauhari and wrote a great number of them, each copy forming one volume. Some of them, which I have seen, are now sold for one hundred dinars a piece. Numbers of students received from him lessons in writing and profited greatly under his direction."
وكانت له سمعة كبيرة في زمانه، وقصده الناس من البلاد، وسير إليه من بغداد النجيب أبو عبد الله الحسين بن علي بن أبي بكر الواسطي قصيدة مدحه بها ولم يكن رآه، بل على السماع به،,"During his lifetime, he enjoyed a high reputation, and people came to study under him from all quarters. Al-Najib Abu Abd Allah al-Husain Ibn Ali Ibn Abi Bakr al-Wasiti (of the town of Wasit) sent him a qasida which he had composed in his praise; he had never seen him, but only heard of his (eminent talent)."
"وهي قصيدة جيدة في بابها، ووصف حسن خطه فأبلغ ، وهي:
أين الغزلان عالج والمصلى… من ظباء سكن نهر المعلى
أبتلك الكثبان أغصان بان… وبدور من أفقها تتجلى
أم لتلك الغزلان حسن وجوه… لو تراءت للحزن أصبح سهلا","In this poem, which is a good one of its kind, the author extols, in the highest terms, the beauty of Yakut’s handwriting. Here is the piece: Where are the gazelles (maidens) of Alij and al-Musalla? those fawns that dwelt near the stream of al-Mualla? Do the branches of the willow (slender waited girls) still flourish out the sand hills? do full moons (handsome faces) stile shine in that horizon? Have those gazelles still got (aces so beautiful that their aspect would alleviate (a lover’s) sadness?"
"أين حوذانها من النرجس الغ… ض إذا ناجز النسيم استقلا
أين ذلك العرار من صبغة الور… د إذا جاده الغمام وطلا
أبجرعائها كواكب نارن… ج دنا في غصونه فتدلى
أنقيب لماء دجلة كفؤ… كذب القاسطون حاشا وكلا","Compared with these nymphs, what is the tender narcissus which, after sustaining the attacks of the zephyr, erects again its stem? Compared with those cheeks, what is the tint of the rose when the cloud sheds upon it copiously its waters and its dews? Do those knolls offer (to our sight) starlike oranges, borne on branches which are bent down and brought near (the hand)? How could you think that any water could match that of the Tigris? they who judged so uttered a falsehood, it is by no means true; God forbid."
"ألدار السلام في الأرض شبه… معجز أن ترى لبغداد مثلا
كل يوم تبدي وجوها خلاف ال… أمس حسنا كأنما هي حبلى
وصبايا يصبو الحليم إليه… ن إذا ما خطرن شكلا ودلا
يعتصبن العصائب الناصريا… ت فيحللن منك عقدا وحلا","Does any city on earth resemble the Abode of Welfare? to find the like of Baghdad would be a miracle. It shows us, each day, faces different from those of yesterday and seemingly pregnant (with mischief); (it shows us) maidens of whom a sage would become enamored, were be to sec their mincing and coquettish gait. They bind their hair with Nasiriat ribbons and thus reduce you to bondage."
"من لها أن يضوع النشر أمين الد… ين فيها وحسبها ذاك فضلا
لو رجت أن يزورها لانبرى الصا… مت فيها يقول: أهلا وسهلا
ولئن وافت الرواة بريا… هـ إليها فإن رؤياه أحلى
بحر جود له الأكارم تتلو… وجواد عنه المكارم تتلى","Who will come to her aid, so that the perfume of Amin al-Diu’s presence may float around her? that alone would suffice for her preeminence. Had she a reason to hope for Yakut’s visit, even speechless things would (find a tongue and) exclaim: “A hearty welcome!” Relators of anecdotes may tell her of the perfume (which his talent spreads around), but she would feel much more pleasure at his sight. (Be is) an ocean of generosity; the noblest of men follow in his steps; for the generous man, when noble deeds are done, has always followers."
"جامع شارد العلوم ولولا… هـ لكانت أم الفضائل ثكلى
ذو يراع تخاف صولته الأس… د وتعنو له الكتائب ذلا
وإذا افتر ثغره عن سواد… في بياض فالبيض والسمر خجلى
يقظ في حراسة الملك لا يع… مل سهما ولا يجرد نصلا","He unites in himself every scattered portion of knowledge; were he not living, the mother of all talents would be childless. He possesses a reed (pen) whose attacks inspire terror to the lions (powerful chiefs), and to which squadrons of horse submit with humility. When its mouth (nib) opens to let flow black (ink) upon white (wiper), the white and the yellow (the swords and spears) are astounded, vigilant in guarding the kingdom, yet be neither aims an arrow nor bares a blade."
"إنما يبعث البلاغة أرسا… لا إذا كانت الصحائف رسلا
فيعيد الجبار ممتلئا خو… فا لما قد أمل فيها وأملى
وتراه طورا يجيل يديه… بقداح العلوم فصلا ففصلا
مثل وشي الرياض أو كنظيم ال… در يزهى خطا ولفظا ونقلا","Eloquence is sent (by him) on messages when sheets of paper can fulfil the duties of ambassadors. The arrogant then recoil, filled with terror at what be dictates and prescribes. Sometimes you see him mix with his hand the lots (of the game) of science, phrase by phrase; (so at to form a picture) like meadows enameled with flowers, or like strings of pearls; (producing thus a piece) elegant in penmanship, brilliant in expressions and in the thoughts which they convey."
"فاتئد يا مريد مثل أمين… الدين مهلا أتعبت نفسك مهلا
سيدي يا أخا السماح وظئر ال… مجد وابن العلى ورب المعلى
أنت بدر والكاتب ابن هلال… كأبيه لا خير فيمن تولى
إن يكن أولا فإنكط بالتف… ضيل أولى، لقد سبقت وصلى","O you who aspire to proficiency, prepare (for your work) like Amin al-Din; take your time, and fatigue your mind but gently. You, my lord! the brother of generosity and the mother of glory! you, the son of high renown ! you who bear off the prize! you are the full moon of which the penman, the son of a crescent, was the father. He that retreats (before obstacles) is good for nothing. Though he was the first (in point of time), you are more worthy of preference, for you out-ran him and he came in the second."
"يا أمين الدين الذي جمع الل… هـ به السماح والفضل شملا
أنا من قادة الثناء إلى حب… ك حتى يظل لا يتسلى
وإذا أسجل الثناء بقاض… صار فيه أخو الشهادة عدلا
فارض بكرا ما راض قط أبوها… فكره بابنة ليخطب بعلا","Amin al-Din! you in whom God shews how he can unite, as in one sheaf, liberality and every merit! I am one of those who bear eulogiums to your tribe (your dwelling), so that it (my poem) may ever continue to roam about and be recited. When your eulogium is indited by a kadi (by a judge), an ail (competent witness) can bear testimony (to its truth). Accept this virgin (piece) from a father who never troubled his mind about seeking a husband for his daughter."
"لا جزاء يريد عنها ولا أج… را ولكن رآك للمدح أهلا
ودعاه إليك داعي وداد… جاء يبغي من حسن رأيك وصلا
وإذا ما تعذر القرب فالقل… ب كفيل به ورأيك أعلى
فابق واسلم ما جرد الأفق جيشا… من ظلام وجرد الصبح نصلا","I desire neither reward nor recompense; but I really see that you are worthy of praise. The impulse of friendship bears this (poem) towards you, and it goes, wishing to obtain a kind reception from your good opinion. Since it b difficult for me to reach you, let my heart answer for my sincerity; (that you can appreciate,) for you are a man of an excellent judgment. Continue to enjoy good health as long as the squadrons of darkness hover round the horizon as long as the morning unsheathes the blade (of its light)."
وتوفي أمين الدولة المذكور بالموصل سنة ثماني عشرة وستمائة، وقد أسن وتغير خطه من الكبر، رحمه الله تعالى.,"Amin al-Din (Yakut died at Mosul in the year six hundred and eighteen (A. D. one thousand two hundred and twenty one), at an advanced age. When he grew old, his penmanship changed {for the worse)."
ياقوت الرومي أبو الدر,YAKUT AL-RUMI THE POET
أبو الدر ياقوت بن عبد الله الرومي، الملقب مهذب الدين، الشاعر المشهور، مولى أبي منصور الجيلي التاجر، اشتغل بالعلم وأكثر من الأدب، واستعمل قريحته في النظم فأجاد فيه، ولما تميز ومهر سمى نفسه عبد الرحمن، وكان مقيما بالمدرسة النظامية ببغداد،,"Abu al-Durr Yakut Ibn Abd Allah al-Rumi surnamed Muhazzab al-Din [pure in religion), was the mawla of a merchant named Abu Mansur al-Jili. This celebrated poet, having studied the science [of law) and acquired extensive literary information, directed his genius to the composition of verses and attained proficiency in that art. When his talent raised him to distinction, he assumed the name of Abd al-Rahman. His place of residence, at Baghdad, was die Nizamya college."
وعده ابن الدبيثي في كتاب الذيل” في جملة من اسمه عبد الرحمن، وذكر أنه نشأ ببغداد، وحفظ القرآن العزيز وقرأ شيئا من الأدب وكتب خطا حسنا وقال الشعر وأكثر النظم منه في الغزل والتصابي وذكر المحبة، وراق شعره وتحفظه الناس،”,"In the Zail [or supplement to al-Samaani’s historical continuation), the author, Ibn al-Dubaithi, mentions him among the Abd al-Rahman, and says: “He passed his early youth in Baghdad, where he learned by heart the sacred text of the Quran, got some acquaintance with general literature and learned to write a good hand. He used to recite verses of his own composition, most of which consisted in blandishments addressed to his mistress and in the expression of his passion. All these pieces are on love-matters and are full of tenderness; many people know them by heart.”"
"وأورد له مقطوعا من الشعر وذكر أنه أنشده إياه، وهو:
خليلي لا والله ما جن غاسق… وأظلم إلا حن أو جن عاشق [وبقيته في المجموع الصغير]",He (Ibn al-Dubaithi) then gives some passages of his poetry and mentions that one of them was recited to him by the author himself. It begins thus: O my two friends! I swear that the night never got dark without inspiring the lover with desire or with folly. The rest of the piece may be found in the Majmu al-Saghir [the lesser compilation).
"وأشعاره سائرة يتغنى بها، وهي رقيقة لطيفة فمن ذلك قوله:
إن غاض دمعك والأحباب قد بانوا… فكل ما تدعي زور وبهتان
وكيف تأنس أو تنسى خيالهم… وقد خلا منهم ربع وأوطان","Al-Rumi’s verses have got into general circulation and are sung to music. They are full of grace and tenderness. Here is one of his poems: If your tears cease to flow after the departure of those whom you love, all that you affect to feel is false and counterfeit. How can you admit consolation or forget their images (seen in your dreams), now that their dwellings and native soil are deprived of their presence?."
"لا أوحش الله من قوم نأوا فنأى… عن النواظر أقمار وأغصان
ساروا فسار فؤادي إثر ظعنهم… وبان جيش اصطباري ساعة بانوا
لا افتر ثغر الثرى من بعد بعدهم… ولا ترنح أيك لا ولا بان
أجرى دموعي وأذكى النار في كبدي… غداة بينهم هم وأحزان","May God never afflict (us) with the departure of a tribe by whose removal full moons [handsome faces) and pliant branches (slender waists) disappeared from our eyes! They set oat and my heart followed in the track of their caravan; all my provision of firmness was exhausted when they went away. Since they are gone, the earth never discloses its smiles (its flowers]; the willow and the lotus-tree agitate their branches no more. On the morning of our separation, care and sadness caused my tears and lighted up a fire in my heart."
"طوفان نوح ثوى في مقلتي وفي… طي الحشا لخليل الله نيران
لو كابد الصخر ما كابدت من كمد… فيكم لجاد له أحد ولبنان
وذاب يذبل من وجدي ورض على… رضوى ولان لما ألقاه ثهلان","All the waters of Noah’s flood were [poured forth) from my eyes, and the flames which the Friend of God encountered raged within my bosom. If solid rocks could fed such sorrow as I endure for my beloved, {the mountains of) Ohod and Lubnan (Lebanon) would shrink before it; Yazbul would melt away under such pain as mine; Radwa would be shattered to pieces, and Thahlan would sink under the weight"
"يا من تملك رقي حسن بهجته… سلطان حسنك مالي منه إحسان
كن كيف شئت فمالي بدلا عنك من بدل… أنت الزلال لقلبي وهو ظمآن","O thou whose splendid beauty bolds me captive! the sovereignty of thy charms has shewed me no kindness. Be, however, as thou want no one shall ever replace thee in my affection. Thou art for me a limpid fountain, and my heart is parched with thirst."
"ومن شعره أيضا:
ألا مبلغ وجدي بها وغرامي… ومهد إلى دار السلام سلامي
نسيم الصبا بلغ تحية مشئم… إلى معرق لم يرع عهد ذمامي
وصف بعض أشواقي إليه لعله… يرق لذلي في الهوى وهيامي",Here is another of his poems: Who will bear to Baghdad the news of what I suffer for that maid and of the love I feel for her? Who will bear my salutation to the Abode of Welfare? Breath of the zephyr! carry the salutation of an ill-starred wretch to her who has harassed me and who heeds not the promises she made me. Describe to her a part only of the love which she inspired me; perhaps (die may have pity on one who is borne down by passion and delirium.
"أيا رحبة الزوراء لي فيك شادن… نفى بعده من مقلتي منامي
بديع جمال بان صبري لبينه… وعرضني إعراضه لحمامي
يصد إذا ما صد عن عيني الكرى… ويمزج دمعي هجره بمدامي
حياتي وموتي في يديه وجنتي… وناري وريي في الهوى وأوامي","Declare in the public place of al-Zauraa (Baghdad) that I hare there a fawn (a maiden) whose absence has driven sleep from my eye-lids and whose beauty is marvelous; when she departed, my firmness of mind departed also and, when she turned away, she turned me over to death. When she repelled me, sleep was repelled from my eyes, and, when she shunned me, the wine which I drank was mingled with tears. My life and death are in her bands; she is for me paradise or hell; she is the only fountain where I can calm my longing and allay my thirst."
"ففي بعده عني وفاتي، وقربه… حياتي وإسعادي ونيل مرامي
ومن وجنتيه نار وجدي، وخصره… نحولي، ومن سقم الجفون سقامي
فكن عاذلي فدلاله… دليل على وجدي به وغرامي","Her absence is my death; her presence is, for me, life, happiness and the obtainment of my wishes. From her cheeks proceed the fires which consume me; her slender waist is the cause of my emaciation, and her languishing eyes make me languish io sickness. You who blame roe cannot but excuse me; the grace of her movements indicates sufficiently that I was forced to love her and adore her."
"ورأيت كثيرا من الفقهاء بالشام وبلاد الشرق يحفظون له قصيدة أولها:
جسدي لبعدك يا مثير بلابلي… دنف بحبك ما أبل، بلى بلي
يا من إذا ما لام فيه لوائمي… أوضحت عذري بالعذار السائل","I heard many jurisconsults in Syria and Iraq recite a piece of his which they knew by heart and which began thus: O thou who excites troubles in my bosom I since thy departure, my body is emaciated through the love I bear thee and will never be restored to health until thou gives consent to my wishes by saying: “Yes.” O thou who, as often as censors have blamed my love, hast offered them my justification in (letting them tee) thy flowing ringlets!"
وهي أكثر من هذا، لكن هذا هو الذي أستحضره في هذا الوقت منها.,"The piece contains more verses than these, but I have here given all that I am able to recollect."
"وأنشدني له بعض الأدباء بمدينة حلب أبياتا، منها قوله:
ألست من الولدان أحلى شمائلا… فكيف سكنت القلب وهو جهنم","A literary man recited to me, at Aleppo, some verses of Yakut, one of which was as follows: Are thou not sweeter in qualities than {all other) maids? Why then dost thou dwell in heart which is a hell?"
ثم قال: وقد انتقدوا عليه في بغداد في هذا البيت، فأفكر فيه ثم قلت له: لعل الانتقاد من جهة أنه يلزم من كونه أحلى شمائل من الولدان أنه لا يكون في جهنم، فإنه قد يكون أحلى شمائل منهم، وليس الممتنع إلا لأن يكون الولدان في جهنم، فقال: نعم هذا هو الذي أخذ عليه.,"He mentioned also that some of the Baghdad critics objected to this verse. I reflected on the matter and then said to him: “Fault was found with it perhaps in this particular that her being sweeter in qualities than the other maidens did not necessarily imply that she should not be in hell; for she, being sweeter in qualities than they were, was not (to be counted as) one of them; and what is denied is merely that the maidens should be in bell.” To this he replied: “You are in the right! that is the very point in which they found fault with him.’"
وأخبرني بعض الأفاضل بمدينة أربل في سنة خمس وعشرين وستمائة، قال: كنت ببغداد ف سنة عشرين وستمائة بالمدرسة النظامية، فقعدت يوما على بابها إلى جانب أبي الدر المذكور ونحن نتذاكر الأدب، إذ جاء شيخ ضعيف القوى والحال يتوكأ على عصا، فجلس قريبا منا،,"In the year six hundred and twenty five (A.D. one thousand two hundred and twenty seven or one thousand two hundred and twenty eight), I met at Arbela a man of eminent merit who related to me as follows: I was in Baghdad, at the Nizamya college, in the year six hundred and twenty, and, one day, I found this Abu al-Durr (Yakut) sitting at the door of that institution. I sat down beside him, and engaged in a conversation on literary matters. Whilst we were thus occupied, an elderly man, weak in body and in a very sorry plight, came up, leaning on a staff, and sat down near us."
"فقال لي أبو الدر: أتعرف هذا فقلت: لا، فقال: هذا مملوك الحيص بيص، الذي يقول فيه:
تشرب أو تقمص أو تقبى… فلن تزداد عندي قط حبا
تملك بعض حبك كل قلبي… فإن ترد الزيادة هات قلبا","Abu al-Durr asked me if I knew who he was and, on my answering that I did not, he said: That is the mamluk (white slave) on whom his master, (the poet) Hais Bais composed these lines: Put on what cap, what gown, what vest you please; you cannot add to the love which I bear you. Less love than that which you are worthy of possesses already the totality of my heart; if you wish to augment that (loot), give (me) another heart (I have it insufficient to contain it)."
قال: فجعلت أنظر إليه، وأفكر فيما كان عليه، وما آل حاله إليه، ولقد طلبت أنا هذين البيتين في ديوان الحيص بيص فلم أجدهما فيه، والله أعلم.,"I turned to look at the man, observing his appearance and reflecting on the state to which he was reduced.” I searched for these two verses in the diwan of Hais Bais’s poems, but was unable to find them. God best knows {if they be his)"
ولأبي الدر المذكور ديوان شعر سمعت أنه صغير ولم أقف عليه، بل على مقاطيع كثيرة منه، وشعره متداول بالعراق وبلاد الشرق والشام، ويكفي منه هذا القدر – وقد تقدم في حرف الخاء في ترجمة الشيخ الخضر بن عقيل الإربلي له ثلاثة أبيات دالية –,"Abu al-Durr left a diwan of poems which, as I am told, forms a small volume. I have never seen it, but have met with numerous pieces taken from it. His verses are currently known in Iraq, in the province of the East (Mesopotamia) and in Syria; so, what we have given may suffice. In the life of al-Khidr Ibn Akil al-Irbali we have inserted three verses of al-Rumi’s."
ثم إني ملكت من ديوانه نسختين في سنة سبع وستين بدمشق المحروسة، وهو صغير الحجم يدخل في عشر كراريس.,"Since the above was written, two copies of his diwan came into my possession; this was at Damascus, in the year six hundred and sixty seven (A. D. one thousand two hundred and sixty eight or one thousand two hundred and sixty nine); the book is a small one, containing only ten quires (two hundred pages)."
ورأيت في بعض التواريخ المتأخرة أن أبا الدر المذكور وجد ميتا بمنزله ببغداد في الثاني عشر من جمادى الأولى سنة اثنتين وعشرين وستمائة، وقال الناس: إنه توفي قبل ذلك بأيام، رحمه الله تعالى.,"I read in a historical work of those latter times, that Abu al-Durr (Yakut) was found dead in his lodgings at Baghdad, on the twelfth of the first Jumada, six hundred and twenty two (the twenty second of May, A. D. one thousand two hundred and twenty five); but the people said that he had been dead for some days."
وقال ابن النجار في تاريخ بغداد” وجد أبو الدر في داره ميتا، يوم الأربعاء خامس عشر جمادى الأولى من السنة، وكان قد أخرج من النظامية فسكن في دار بدرب دينار الصغير، ولم يعلم متى مات، وأظنه ناطح الستين، والله أعلم.”,"Ibn al-Najjar mentions, in his History of Baghdad, that Abu al-Durr was found dead in his room, on Wednesday, the fifteenth of the first Jumada of that year. He had left the Nizamiya and gone to reside in a house situated in the Darb Dinar al-Saghir [Lesser Dinar-street). It is not known at what age he expired but I am inclined to think that he was advanced in years."
والرومي: بضم الراء وسكون الواو وبعدها ميم، هذه النسبة إلى بلاد الروم، وهو إقليم مشهور متسع كثير البلاد.,"Rumi means belonging to the country of the Mm (Greeks), which is a vast and celebrated region, filled with cities."
ولقد تتبعت ذلك كثيرا فلم أجد ما يشفي الغليل ، حتى ظفرت بكتاب قديم اسمه اللفيف” ولم يكتب عليه اسم مؤلفه،”,"I frequently sought for the origin of this denomination, but could find no one capable of allaying the thirst I had [for (hat piece of information); till I at length met, by chance, with an old book entitled Al Lafif (the miscellany), but, on which the name of the person who dictated its contents (the author) was not inscribed."
فنقلت من ما صورته: عن العباس عن أبيه قال: انخرم ملك الروم في الزمان الأول ، فبقيت منه امرأة، فتنافسوا في الملك حتى وقع بينهم شر، فاصطلحوا على أن يملكوا أول من يشرف عليهم، فجلسوا مجلسا لذلك، وأقبل رجل من اليمن معه عبد له حبشي يريد الروم،,"I copy here a passage of it in which the narrator says: “Al-Abbas informed me that he heard his father make the following statement: In the first period [of the “empire), the king of the Rum died, leaving a wife. Rival chiefs aspired to “the empire and great mischief was done between them. It was then agreed upon to take for their king the first person who would appear to them, and they held an assembly for that object. Now, a man had set out from Yemen for al-Rum, taking with him an Abyssinian slave."
فأبق العبد منه، فأشرف عليهم فقالوا: انظروا في أي شيء وقعتم فزوجوه تلك المرأة، فولدت غلاما فسموه الأصفر”، فخاصمهم المولى، فقال الغلام: صدق أنا عبده فارضوه، فأعطوه حتى رضي، فبسبب ذلك قيل للروم بنو الأصفر، لصفرة لون الولد، لكونه مولدا بين الحبشي والمرأة البيضاء، والله أعلم.”,"He (the slave) ran away and appeared “before them. “See,’ said they, ‘into what we have fallen!’ They married “him to that woman, and she bore a son whom they named al-Asfar (the “Tawny). The master (of the slave) remonstrated with them and the boy [the “slave) said: He has spoken the truth I am his slave.’ They tried to appease “him (the master) and made him gifts till he was satisfied. The Rum were there- “fore called the Sons of the Tawny, on account of the yellowness of the child, who “was the son of an Abyssinian and a while woman.” God knows best!"
ياقوت الحموي,YAKUT AL-HAMAWI
أبو عبد الله ياقوت بن عبد الله، الرومي الجنس والمولد الحموي المولى البغدادي الدار، الملقب شهاب الدين، أسر من بلاده صغيرا، وابتاعه ببغداد رجل تاجر يعرف بعسكر بن أبي نصر إبراهيم الحموي،,"Abu Abd Allah Yakut Ibn Abd Allah, a Greek by origin and by birth, received the surname of al-Hamawi because he was enfranchised at Haraat, and obtained that of al-Baghdadi because he made a residence in the city of Baghdad. He bore the honorary title of Shihab al-Din {flambeau of religion). When a child, he was carried off a captive from his native place and sold at Baghdad to a merchant named Askar Ibn Abi Nasr ibn Ibrahim al-Hamawi."
وجعله في الكتاب، لينتفع به في ضبط تجائره، وكان مولاه عسكر لا يحسن الخط ولا يعلم شيئا سوى التجارة، وكان ساكنا ببغداد، وتزوج بها وأولد عدة أولاد، ولما كبر ياقوت المذكور قرأ شيئا من النحو واللغة ، وشغله مولاه بالأسفار في متاجره فكان يتردد إلى كيش وعمان وتلك النواحي ويعود إلى الشام.,"His master sent him to school, with the intention of deriving profit from him later, in making him keep the accounts of his commercial transactions. This Askar could not write correctly and knew nothing except commerce. He inhabited Baghdad, got married there and had a number of children. When Yakut was grown up and had acquired some knowledge of grammar and literature, he was employed by his patron as a travelling clerk and, in that capacity, be went back and forward from Syria to Kish, Oman and the neighboring countries."
ثم جرت بينه وبين مولاه نبوة أوجبت عتقه فأبعده عنه، وذلك في سنة ست وتسعين وخمسمائة، فاشتغل بالنسخ بالأجرة، وحصلت له بالمطالعة فوائد، ثم إن مولاه بعد مديدة ألوى وأعطاه شيئا وسفره إلى كيش،,"His master was then under the necessity of enfranchising him and turning him away, in consequence of a disagreement which took place between them. This happened in the year five hundred and ninety six (A. D. one thousand one hundred and ninety nine or one thousand two hundred). Yakut then commenced copying books for a salary and, by their perusal, he acquired considerable information- At a later period, he received some {money) from his patron, who had taken pity on him, and was sent off by him on a voyage to Kish."
ولما عاد كان مولاه قد مات، فحصل شيئا مما كان في يده وأعطى أولاد مولاه وزوجته ما أرضاهم به، وبقيت بيده بقية جعلها رأس ماله، وسافر بها وجعل بعض تجارته كتبا.,"Finding, on his return, that his benefactor was dead, he realized part of what was in his hands and gave to the widow and orphans wherewithal to satisfy them. The remainder served him as a trading capital with which he travelled to different countries, and part of it he employed in the book-trade."
وكان متعصبا على علي بن أبي طالب، رضي الله عنه، وكان قد طالع شيئا من كتب الخوارج، فاشتبك في ذهنه منه طرف قوي، وتوجه إلى دمشق في سنة ثلاث عشرة وستمائة وقعد في بعض أسواقها، وناظر بعض من يتعصب لعلي رضي الله عنه، وجرى بينهما كلام أدى إلى ذكره عليا، رضي الله عنه، بما لا يسوغ، فثار الناس عليه ثورة كادوا يقتلونه، فسلم منهم،,"The lecture of some Kharijite books impressed on his mind a considerable portion of the doctrines {professed by these sectarians and he conceived a strong prejudice against Ali, the son of Abu Talib. In the year six hundred and thirteen (A. D. one thousand two hundred and sixteen or one thousand two hundred and seventeen) he went to Damascus, and, as he was sitting in one of the bazars, he got into a discussion with a partisan of Ali. In the course of the dispute, he was led to speak of Ali in a manner not to be borne and was assaulted so violently by the people that he had like to be killed."
وخرج من دمشق منهزما بعد أن بلغت القضية إلى والي البلد، فطلبه فلم يقدر عليه، ووصل إلى حلب خائفا يترقب، وخرج عنها في العشر الأول أو الثاني من جمادى الآخرة سنة ثلاث عشرة وستمائة، وتوصل إلى الموصل. ثم انتقل إلى إربل وسلك منها إلى خراسان,"Having got out of their hands, he fled from Damascus, but not before the governor of that city had received intelligence of what took place and given orders to arrest him. Search was made for him, but without success. He reached Aleppo where he stopped, full of apprehension and wailing to see how things would end. On the first third or, by another account, on the second third of the latter Jumada, six hundred and thirteen (Sep.-Oct. A. D. one thousand two hundred and sixteen), he left that city and went to Mosul, whence he proceeded to Arbela and from that to Khorasan."
وتحامى دخول بغداد، لأن المناظر له بدمش كان بغداديا، وخشي أن ينقل قوله فيقتل فلما انتهى أمره إلى خراسان أقام بها يتجر في بلادها، واستوطن مدينة مرو مدة، وخرج عنها إلى أن نسا ومضى إلى خوارزم، وصادفه وهو بخوارزم خروج التتر، وذلك في سنة ست عشرة وستمائة،,"He avoided entering Baghdad, knowing that the person with whom he had the discussion was a native of that place and fearing to lose his life if his adversary mentioned what he had said. On arriving in Khorasan, he stopped there for the purpose of trading to the towns in that country, and fixed his residence at Marw. From that he proceeded to Nasa and then entered into the province of Khwarazm where he encountered the invading army of the Tartars. This was in the year six hundred and sixteen (A. D. one thousand two hundred and nineteen or one thousand two hundred and twenty)."
فانهزم بنفسه كبعثه يوم الحشر من رمسه، وقاسى في طريقه من المضايقة والتعب ما كان يكل عن شرحه إذا ذكره، ووصل إلى الموصل وقد تقطعت به الأسباب، وأعوزه دنيء المأكل وخشن الثياب، أقام بالموصل مدة مديدة، ثم انتقل إلى سنجار وارتحل منها إلى حلب، وأقام بظاهرها في الخان، إلى أن مات في التاريخ الآتي ذكره إن شاء الله تعالى.,"Having barely escaped with his life, he fled as naked as when he shall be raised from the dust of the grave on the day of the resurrection, and arrived at Mosul, after suffering on the way such hardships and fatigue as would even tire a narrator before he could describe them all. Deprived of every resource, in want of even the vilest food and the courses! clothing, he remained for some time at Mosul and then went to Sinjar. From that he removed to Aleppo and, having taken lodgings in the caravanserai outside the city, he continued to reside there till his death."
ونقلت من تاريخ إربل” الذي عني بجمعه أبو البركات ابن المستوفي – المقدم ذكره – أن ياقوتا المذكور قدم إربل في رجب سنة سبع عشرة وستمائة، وكان مقيما بخوارزم، وفارقها للواقعة التي جري فيها بين التتر والسلطان محمد بن تكش خوارزم شاه.”,"The date of this event we shall give farther on. I copied the following notes from the work compiled by Abu al-Barakat Ibn al-Mustaufi and treating of the history of Arbela: Yakut arrived in that city, A. H. six hundred and seventeen, in the month of Rajab (September, A. D. one thousand two hundred and twenty). He had been residing in Khwarazm, but left it after the battle which took place between the Tartars and Muhammad Ibn Tukush Khwarazm Shah, the sovereign of that country."
وكان قد تتبع التواريخ، وصنف كتابا سماه إرشاد الألباء إلى معرفة الأدباء” يدخل في أربعة جلود كبار، ذكر في أوله قال:”,"As he had previously been occupied in making historical researches, he composed a work in four large volumes and entitled: Irshad al-Alibbaa ila marifat il-Udabaa (Guide of the intelligent to an acquaintance with the learned). In the beginning of the work he says."
وجمعت في هذا الكتاب ما وقع إلي من أخبار النحويين واللغويين والنسابين والقراء المشهورين، والأخباريين والمؤرخين والوراقين العروفين والكتاب المشهورين وأصحاب الرسائل المدونة، وأرباب الخطوط المنسوبة المعينة، وكل من صنف في الأدب تصنيفا أو جمع فيه تأليفا، مع إيثار الاختصار والإعجاز في نهاية الإيجاز،”,"“l have given in this work all the information I could obtain respecting the grammarians, the philologers, the genealogists, the eminent Qural-readers, the relators of historical facts, the analysts, the booksellers of note, the writers of renown, the authors of such epistles as have been collected into volumes, the persons distinguished for the beauty of their mansub handwriting, and all those who composed or compiled works on literature. In this task, I aimed at concision, though unable to remain within the limits of brevity."
ولم آل جهدا في إثبات الوفيات، وتبيين المواليد والأوقات، وذكر تصانيفهم ومستحسن أخبارهم، والإخبار بأنسابهم وشيء من أشعارهم، في تردادي إلى البلاد ومخالطتي للعباد، وحفت الأسانيد إلا ما قل رجاله وقرب مناله، مع الاستطاعة إثباتها سماعا وإجازة،,"and I spared no pains in determining the dates of the deaths and fixing the days and the hours of the births. I mention the works composed by them, the more interesting of the anecdotes concerning them, their origin, their genealogy and some of their poetry. I compiled this during my travels in various countries and my intercourse with the inhabitants. The Isnads I have suppressed except those which contain but a few names and which are easy to be learned and, moreover, I did all in my power to have the exactness of these traditions certified by oral declaration and by the licenses given to teach them."
إلا أنني قصدت صغر الحجم وكبر النفع، وأثبت مواضع نقلي ومواطن أخذي من كتب العلماء المعول في هذا الشأن عليهم، والرجوع في صحة النقل إليهم.”,"As it was my object to produce a small but useful work, I have indicated in it the sources whence I derived my information and the places where I found it: the books, for instance, composed by such of the learned as were considered sure authorities in these matters and on whose declarations all relied for the genuineness of these traditions.”"
ثم ذكر أنه جمع كتابا في أخبار الشعراء المتأخرين والقدماء. ومن تصانيفه أيضا كتاب معجم البلدان”، وكتاب “معجم الشعراء”، وكتاب “معجم الأدباء” ، وكتاب “المشترك وضعا المختلف صقعا” وهو من الكتب النافعة، “,"He (Ibn al-Mustaufi) then states that Yakut composed a work on the history of the poets both ancient and modern. Other works were written by Yakut, such as the Mojam al-Buldan (gazetteer or alphabetical list of places), the Mojam al-Shuaraa (biographical dictionary of poets), the Mojam al-Udabaa (biographical dictionary of literary men), the Mushtarik wadan wa al-Mukhtalif sakan (a dictionary of geographical synonyms) which is a useful book."
وكتاب المبدأ والمآل” في التاريخ، وكتاب “الدول” و “مجموع كلام أبي علي الفارسي” و “عنوان كتاب الأغاني”، و “المقتضب في النسب” يذكر فيه أنساب العرب، وكتاب “أخبار المتنبي”. وكانت له همة عالية في تحصيل المعارف.”,"the Kitab al-Mabda wa al-Maal (the Commencement and the End), treating of history, the Kitab al-Dual (book of Empires), the collected sayings of Abd Ali al-Farisi, an Onwan {title or preface) to the Kitab al-Aghani, the Muktadib fi al-Nisab (selection of genealogies) containing those of the Arabian tribes, an account of al-Mutanabbi and a treatise entitled Kitab man lahu himma etc. (book for him whose high aspirations are directed towards the acquisition of knowledge)."
وذكر القاضي الأكرم جمال الدين أبو الحسن علي بن يوسف بن إبراهيم بن عبد الواحد الشيباني القفطي، وزير صاحب حلب كان رحمه الله تعالى، في كتابه الذي سماه إنباه الرواة على أنباه النحاة” أن ياقوتا المذكور كتب إليه رسالة من الموصل إليها هاربا من التتر، يصف فيها حاله وما جرى له معهم،”,"Al-Kadi al-Akram (the honorable kadi) Jamal al-Din Abu al-Hasan Ali Ibn Yusuf Ibn Ibrahim Ibn Abd al-Wahid al-Shaibini al-Kifti, who was vizir to the sovereign of Aleppo, states, in his Anbah al-Ruwat fi Anbah al-Nuhat, that Yakut, on arriving at Mosul, whither he had fled on escaping from the Tartars, wrote to him a letter in which he describes his situation and relates what passed between him and these invaders."
وهي بعد البسملة والحمدلة: كان المملوك ياقوت بن عبد الله الحموي قد كتب هذه الرسالة من الموصل في سنة سبع عشرة وستمائة، حين وصوله من خوارزم طريد التتر، أبادهم الله تعالى، إلى حضرة مالك رقه الوزير جمال الدين القاضي الأكرم أبي الحسن علي بن يوسف بن إبراهيم بن عبد الواحد الشيباني، ثم التيمي تيم بني شيبان بن ثعلبة بن عكابة، أسبغ الله عليه ظله، وأعلى في درج السيادة محله،”,"It begins by the invocation of the divine name and the praises of (after which, it continues in these terms: “Your mamluk (humble servant) Yakut Ibn Abd Allah al-Hamawi, wrote this letter from Mosul, in the year six hundred and seventeen (A. D. one thousand two hundred and twenty or one thousand two hundred and twenty one), on his arrival from Khwarazm whence he was driven by the Tartars whom God “exterminate I (He sent it) to the presence of his sovereign lord, the vizir Jamil al-Din al-Kadi al-Akram Abu al-Hasan Ali ibn Yusuf Ibn Ibrahim Ibn Abd al-Wahid al-Shaibini al-Taimi (member of the tribe of Shaiban and descended from) Taira Allah, who was the son of Shaiban, the son of Thalaba, the son of Okaba May God cast his shelter around him and exalt his rank in the scale of domination."
وهو يومئذ وزير صاحب حلب والعواصم، شرحا لأحوال خراسان وأحواله، وإيماء إلى بدء أمره بعد ما فارقه ومآله، وأحجم عن عرضها على رأيه الشريف إعظاما وتهيبا، وفرارا من قصورها عن طوله وتجنبا،,"“(To him), who is, at the present day, vizir to the sovereign of Aleppo and al-Awasim (is addressed) this account of what has passed in Khwarazm and of what has happened to the writer. (It offers) a slight indication of the manner in which he began and ended (his career) on taking leave of your (excellence). He shrank from the idea of submitting it to your appreciation; such was his respect and veneration for your dignity and such his repugnance to offer you a document so unworthy of your exalted merit."
إلى أن وقف عليها جماعة من منتحلي النظم والنثر، فوجدهم مسارعين إلى كتبها، متهافتين على نقلها، وما يشك أن محاسن مالك الرق حلتها، وفي أعلى درج الإحسان أحلتها، فشجعه ذلك على عرضها على مولاه، وللآراء علوها في تصفحها، والصفح عن زللها، فليس كل من لمس درهما صيرفيا، ولا كل من اقتنى دارا جوهريا. وها هي ذه:,"But now, that a number of practitioners in the art of prose and verse have been informed of these (events) and have hastened, as I well know, to set them down in writing and to hurry in active competition towards the task of transmitting the knowledge of them (to future ages); now, that the generosity of him who holds me enslaved has, no doubt, unsealed these (epistles) and assigned to their (authors) a high rank in his favor, I feel encouraged to present this (notice) to my (honored) master and to a judgment which will shew how exalted it is by perusing it and treating its imperfections with indulgence. For [I am not a professed writer;) every person who fingers dirhems should not be taken for a money-changer, neither is the man who acquires a pearl to be considered as a jeweler. Here follows my statement."
بسم الله الرحمن الرحيم، أدام الله على العلم وأهليه، والإسلام وبني، ما سوغهم وحباهم، ومنحهم وأعطاهم، من سبوغ ظل المولى الوزير، أعز الله أنصاره، وضاعف مجده واقتداره، ونصر ألويته وأعلامه، وأجرى بإجراء الأرزاق في الآفاق أقلامه، وأطال بقاه، ورفع إلى عليين علاه، في نعمة لا يبلى جديدها، ولا يحصى عددها ولا عديدها، ولا ينتهي إلى غاية مديدها،”,"“In the name of God, the Merciful, the Clement I may God render durable, for M the advantage of science and of those who cultivate it, for the prosperity of Islamism and its sons, the gift which he has conferred, bestowed and granted to enjoy; namely, the ample (and beneficent) shade of the lord vizir, whoso partisans may God exalt, whose glory and power may He redouble! whose ensigns and standards may He maintain victorious! whose pen may He long allow to run [on the surface of paper), so that it may direct towards all lands the flow of his donations! “May He prolong his life and exalt his glory to the heavens, whilst He surrounds him with favors of which the freshness shall never fade and of which the number and the multitude shall never be restrained by limits."
ولا يفل حدها ولا حديدها، ولا يقل وادها ولا وديدها، وأدام دولته للدنيا والدين يلم شعثه، ويهزم كرثه، ويرفع مناره، ويحسن بحسن أثره آثاره، ويفتق نوره وأزهاره،,"May his vigor and his sword never be broken I may the love which all bear him and the number of those who love him be never diminished! God prolong his rule for the advantage of the world and of our religion! so that he may repair their disorder, drive away their affliction, elevate their beacon and, by his salutary influence, enable them to leave a lasting impression."
وينير نواره، ويضاعف أنواره، وأسبغ ظله للعلوم وأهليها، والآداب ومنتحليها، والفضائل وحامليها، يشيد بمشيد فضله بنيانها، ويرصع بناصع مجده تيجانها، ويروض بيانع علأئه زمانها، ويعظم بعلو همته الشريفة بين البرية شأنها، ويمكن في أعلى درج الاستحقاق إمكانها ومكانها،,"May his light shine forth, his blossoms open, his flowers brighten and his luster be augmented! May God extend the shade of his (his vizir patronage) over the sciences and those who profess them; over literature and those who cultivate it; over meritorious acts and those who practice them; so that, by his well-established bounty, he may exalt these [fair) structures, adorn their diadems with the finest jewels of his glory, embellish their duration with the mature (honors) of his exalted dignity, give them great importance for mankind by the loftiness of his views, and establish in the highest degree of merit their utility and their rank."
ويرفع بنفاذ الأمر قدره للدول الإسلامية والقواعد الدينية، يسوس قواعدها، ويعز مساعدها، ويهين معاندها، ويعضد بحسن الإيالة معاضدها،,"By the efficiency of his orders he has exalted the influence of the Islamic states; he presides as a guardian over the foundations which support the dogmas of the faith, he exalts those who defend them and abases those who attack them."
وينهج بجميل المقاصد مقاصدها، حتى تعود بحسن تدبيره غرة في جبهة الزمان، وسنة يقتدي بها من طبع على العدل والإحسان، يكون له أجرها ما دام الملوان وكر الجديدان، وما أشرقت من الشرق شمس، وارتاحت إلى مناجاة حضرته الباهرة نفس.”,"By the excellence of his government, he strengthens the arms [of the true doctrine) and, by his well-directed efforts, he has smoothed for it the way to the attainment of its purposes. Thus, by the excellence of his administration, hath he become a brilliant star on the forehead of the age, and a model to be imitated by every man whom nature has formed for (the exercise of) justice and benevolence. Therefore shall he enjoy a fitting recompense as long as the two companions {light and darkness) shall subsist, as long as dap and nights shall be renewed, as long as there shall be a sun to shine in the east, and a soul to rejoice at the prospect of conversing with his Excellence!"
وبعد، فالمملوك ينهي إلى المقر العالي المولوي، والمحل الأكرم العلي – أدام الله سعادته مشرقة النور مبلغة السول، واضحة الغرر بادية الحجول – ما هو مكتف بالأريحية المولوية عن تبيانه، مستغن بما منحتها من صفاء الآراء عن إمضاء قلمه لإيضاحه وبيانه،”,"After (these preliminaries), the humble slave [who writes this) exposes to (your) high and seigniorial dignity, to (your) right honorable and exalted station, which God favor with happiness long to endure, brilliant with luster, satisfying all our wishes and embellished with every mark of excellence, a state of things the relation of which is rendered unnecessary by your lordship’s quick intelligence, and for the elucidation and description of which, the clear judgment you are gifted with might dispense me from employing the pen."
قد أحسبه ما وصف به عليه الصلاة والسلام المؤمنين، وإن من أمتي لمكلمين، وهو شرح ما يعتقده من الولاء، ويفتخر به من التعبد للحضرة الشريفة والاعتزاء، قد كفته الألمعية، عن إظهار المشتبه بالملق مما تجنه الطوية،,"But, let it be sufficient for him (the vizir) to recollect in what terms our blessed Prophet described the true believers: Certainly,” said he, my people are fond of talking.” This [letter) is (merely) a disclosure of the writer’s sincere devotion (to you) as a client, of the pride he feels in being an humble servant to (jour) seigniorial presence and in being considered as such; for your quick genius suffices to prevent him from manifesting, out of what is laid up in his mind, sentiments which might have the appearance of adulation."
لأن دلائل غلو المملوك في دين ولائه في الآفاق واضحة، وطبعة سكة إخلاص الوداد باسمه الكريم على صفحات الدهر لائحة، وإيمانه بشرائع الفضل الذي طبق الآفاق حتى أصبح بها بناء المكارم متين،,"Indeed, the proofs of your humble servant’s seal in the religious duly of clientship are evident to all the world, and the mark impressed on him by the stamp indicating the sincerity of his love for your honorable name is still apparent on the pages of time. So also is his faith in the sacred laws (of gratitude) imposed by that bounty (of yours) which, covering all the land, has rendered clearly visible, by its splendor, the edifice of noble deeds (which you erected)."
وتلاوته لأحاديث المجد القريبة الأسانيد بالمشاهدة لديه مبين، ودعاء أهل الآفاق إلى المغالاة في الإيمان بإمامة فضله الذي تلقاه باليمين،,"Your servant’s repeating, in your praise, the recitals whose authenticity has been verified by personal experience, is well justified. He summoned the people of all lands to assert with seal their faith in the supremacy of your (generosity, proofs of) which he has (often) received in his hand."
وتصديقه بملة سؤدده الذي تفرد بالتوخي لنظم شارده وضم متبدده بعرق الجبين، حتى لقد أصبح للفضل كعبة لم يفترض حجها على من استطاع إليها السبيل، ويقتصر بقصدها على ذوي القدرة دون المعتر وابن السبيل،,"Your friend, sincerely devoted to the belief in your superiority, and especially distinguished by the intention of collecting all the scattered (recollections), all the (accounts) wide-spread (of your bounty), was accustomed to toil in the sweat of his brow; so that, at length, he rendered you a Kaaba of generosity towards which it was not necessary to prescribe the obligation of pilgrimage for those who were able to undertake the journey, neither was that duly incumbent on those who possessed means, to the exclusion of the indigent and the way-worn traveler."
فإن لكل منهم حظا يستمده، ونصيبا يستعد به ويعتده، فللعظماء الشرف الضخم من معينه، وللعلماء اقتناء الفضائل من قطينه، وللفقراء توقيع الأمان من نوائب الدهر وغض جفونه، وفرضوا من مناسكه للجبهة الشريفة السلام والتبجيل، وللكف البسيطة الاستلام والتقبيل،,"All of them obtain {from you) need sufficient to fortify them, a portion adequate to their wants and on which they counted. The grandees hare drawn from your source an abundant supply of noble deeds; the learned have found examples of merit in those persons who are attached to your service; the poor have received from you letters of protection against the vicissitudes of time and the frowns of fortune; therefore have they prescribed as a sacred rite towards you, the saluting and the glorifying of your noble and illustrious character, the touching with their lips and the kissing of your generous hand."
وقد شهد الله تعالى للمملوك أنه في سفره وحضره، وسره وعلنه وخبره ومخبره، شعاره تعطير مجالس الفضلاء، ومحافل العلماء بفوائد حضرته، والفضائل المستفادة من فضلته، افتخارا بذلك بين الأنام، وتطريزا لما يأتي به في أثناء الكلام:,"God is a witness that your humble servant, in his journeyings and sojourning, in private and in public, in conduct and in reputation, had always for his distinctive mark the custom of perfuming the assemblies of the worthy and the meetings of the learned with (the account of) the services which your Excellence has rendered and which were obtained from your generosity. He made it his pride (to speak of them) before all people, and thus prepare an embroidery for the discourse he was about to utter."
إذا أنا شرفت الورى بقصائدي… على طمع شرفت شعري بذكره,"When I through cupidity, gave luster to other men by my poems, I gave my verses luster by the mention of your name."
(يمنون عليك أن أسلموا، قل لا تمنوا علي إسلامكم، بل الله يمن عليكم أن هداكم للإيمان إن كنتم صادقين) (الحجرات:17),“They upbraid thee that they have embraced Islamism. Answer: Upbraid me not with your having embraced Islamism; rather God upbraids you. that he hath directed you to the faith. Avow the fact if you can speak sincerely
لا حرمنا الله معاشر أوليائه مواد فضائله المتتالية، ولا أخلانا كافة عبيده من أياديه المتوالية، اللهم رب الأرض المدحية، والسموات العلية، والبحار المسجرة، والرياح المسخرة، اسمع ندائي، واستجب دعائي، وبلغنا في معاليه، ما نؤمله ونرتجيه، بمحمد النبي وصحبه وذويه.,"May God never debar us, (the vizir’s] trusty friends, from the ample stock of his continual favors, nor preclude us all, who are his servants, from the constant flow of his gifts, O God I Lord of the expanded earth, of the exalted heavens, of the swollen seas and of the winds compelled to work (thy will) I hearken to my invocation and listen to my prayer I Help us up to that height in his favor which we desire to reach and which we hope to attain, through the merits of Muhammad the prophet and of his companions and of his kindred."
وقد كان المملوك لما فارق الجناب الشريف، وانفصل عن مقر العز اللباب والفضل المنيف، أراد استعتاب الدهر الكالح، واستدرار خلف الزمن الغشوم الجامح، اغترارا بأن الحركة بركة، والاغتراب داعية الاكتساب، والمقام على الإقتار ذل وإسقام ، وجلس البيت، في المحافل سكيت:,"When your humble servant left your noble presence and departed from the abode of unsullied glory and exalted merit, he intended to conciliate frowning Fortune and draw milk from the udder of this age, wicked and unruly as it is. For me was seduced by the idea that changing place brings grace, that passing into a foreign land brings wealth to hand, that dwelling with one’s friends disgrace and pain upon us sends, and that the lover of home who stirs not apace, is distanced in the race."
"وقفت وقوف الشك ثم استمر بي… يقيني بأن الموت خير من الفقر
فودعت من أهلي وبالقلب ما به… وسرت عن الأوطان في طلب اليسر
وباكية للبين قلت لها اصبري… فللموت خير من حياة على عسر
سأكسب مالا أو أموت ببلدة… يقل بها فيض الدموع على قبري","After stopping for a time in hesitation, I felt assured that death was preferable to poverty, “So, I bade farewell to my family, whilst my heart was filled (with grief), and left my native land in the pursuit of wealth. My, wife wept on our separation, and I said to her: ‘Bear it with patience! death is surely better than a life of misery. I shall gain a fortune or die in a town where few tears will be shed over my grave"
"فامتطى غارب الأمل إلى الغربة، وركب مركب التطواف مع كل صحبة، قاطعا الأغوار والأنجاد، حتى بلغ السد أو كاد، فلم يصحب له دهره الحرون، ولا رق له زمانه المفتون:
إن الليالي والأيام لو سئلت… عن عيب أنفسها لم تكتم الخبرا","Mounted on the steed of hope, your servant rode off to a distant land, and placed his foot in the stirrup of peregrination with every company {that offered); he crossed the valleys and the hills till he nearly reached the Sudd; but per Odious Fortune did not befriend him, neither did the times, now run mad, treat him with kindness: Ask the nights and the days to acknowledge their fault; they will not conceal that news."
فكأنه في جفن الدهر قذى، أو في حلقه شجا، يدافعه نيل الأمنية، حتى أسلمه إلى ربقة المنية:,"I was like a mote in the eye of fortune or a bone in her throat; so, to get rid of me, she deluded me in promising to full my wishes and finished by casting me into the snares of death."
"لا يستقر بأرض أو يسير إلى… أخرى بشخص قريب عزمه نائي
يوما بحزوى ويوما بالعقيق ويو… ما بالعذيب ويوما بالخليصاء
وتارة ينتحي نجدا وآونة… شعب الحزون قصر تيماء","He stopped not long in any land before he set out for another; his person was with {hit fellow-travelers) but his mind was far distant. One day, he was at Huzwa; another, at al-Akik; another, at al-Ozaib, and another, at al-Khalaisa. Now be went towards Najd and Awena, (near) the valleys of al-Hzun, and then to the castle of Taimaa."
وهيهات مع حرفة الأدب، بلوغ وطر أو إدراك أرب، ومع عبوس الحظ، ابتسام الدهر الفظ ولم أزل مع الزمان في تفنيد وعتاب، حتى رضيت من الغنيمة بالإياب،,"But, alas! after all these lessons of adversity, how far was from the accomplishment of my wishes and the attainment of my desire I The frowns of ill-luck drew smiles from cruel time, and I ceased not to blame Fortune and reproach her with her errors, till, instead of getting wealth, I was satisfied in reaching home"
والمملوك مع ذلك يدافع الأيام ويزجيها، ويعلل المعيشة ويرجيها، متقنعا بالقناعة والعفاف، مشتملا بالنزاهة والكفاف، غير راض بذلك السمل، ولكن مكره أخاك لا بطل،,"And, during all that, your humble servant tried to pass away those days and to get over them; deluding himself with the hopes of sustenance, covering his head with the veil of endurance and self-denial, arrayed in abstinence and in scanty fare, hut not resigned to the wearing of such clothing; your brother teas forced and had not strength to resist."
متسليا بإخوان قد ارتضى خلائقهم، وأمن بوائقهم، عاشرهم بالألطاف، ورضي منهم بالكفاف، لا خيرهم يرتجى، ولا شرهم يتقى:,"He remained there, consoling himself in the society of his fellow-merchants whose humors he could support and from whom he had no affronts to fear; he treated them with politeness and was happy to receive from them a pittance. Otherwise, no advantage could be expected from them and no harm could be feared."
إن كان لابد من أهل ومن وطن… فحيث آمن من ألقى ويأمنني,"If I mast absolutely have a family and a home, let it be in a place where I can have nothing to fear from those whom I meet, and they, nothing to fear from me."
قد زم نفسه أن يستعمل طرفا طماحا، وأن يركب طرفا جماحا، وأن يلحف بيض طمع جناحا، وأن يستقدح زندا واريا أو شحاحا:,"My mind had once formed the thought of assuming high airs, of riding on a spirited horse, of seeing my ambitious desires come forth from the egg, fledged and winged, and of striking fire (drawing profit) from every steel, whether lavish or sparing of its sparks."
"وأدبني الزمان فلا أبالي… هجرت فلا أزار ولا أزور
ولست بقائل ما عشت يوما… أسار الجند أم رحل الأمير","Instructed by experience, I care not if people shun me and if I never receive nor make a visit. Never, whilst I live, shall I ask if the army has marched or if the general has departed."
وكان المقام بمرو الشاهجان، المفسر عندهم بنفس السلطان، فوجد بها من كتب العلوم والآداب، وصحائف أولى الأفهام والألباب، ما شغله عن الأهل والوطن، وأذهله عن كل خل صفي وسكن، فظفر منها بضالته المنشودة، وبغية نفسه المفقودة، فأقبل عليها إقبال النهم الحريص،,"The place where I stopped was called Marw al-Shahjan, which (latter) word, according to the explanation given by them, means the tout of the sultan. I found there some works treating of the sciences and of literature, volumes composed by men of intelligence, and, whilst I studied them, I forgot family and country, and thought no longer of sincere friends nor of my home. Amongst them I discovered some Stray volumes which I had long sought for, and some works which I had ardently desired."
وقابلها بمقام لا مزمع عنها ولا محيص ، فجعل يرتع في حدائقها، ويستمتع بحسن خلقها وخلائقها، ويسرح طرفه في طرفها، ويتلذذ بمبسوطها ونتفها، واعتقد المقام بذاك الجناب، إلى أن يجاور التراب:,"To them I applied with the avidity of a glutton and, having assigned to them a place from which they could not easily depart, I began to browse in these gardens, to admire the beauty of their form and of their contents, to let my eyes rove freely over these pasture grounds, to enjoy these detailed accounts, these compendiums, and to think that I should remain in that quarter till I became a neighbor of {those who repose under) the earth."
"إذا ما الدهر بيتني بجيش… طليعته اغتمام واغتراب
شننت عليه من جهتي كمينا… أميراه الذبالة والكتاب
وبت أنص من شيم الليالي… عجائب من حقائقها ارتياب
بها أجلو همومي مستريحا… كما جلى همومهم الشراب","When adversity attacks me with troops having sadness and expatriation in the van, I lay for litem an ambuscade of which the two chiefs are a lamp and a book; and I pass the night in a relating, of Fortune’s character, things so wonderful that their truth would excite doubt. I dispel my cares by quiet, as the cares of others are dispelled by wine."
إلى أن حدث بخراسان ما حدث من الخراب، والويل المبير والتباب، وكانت لعمر الله بلادا مونقة الرجاء، رائقة الأنحاء، ذات رياض أريضة، وأهوية صحيحة مريضة، قد تغنت أطيارها، فتمايلت طربا أشجارها،,"So things continued) till the catastrophic arrived by which Khorasan was overwhelmed with ruin, with evil all destroying and with desolation. Now, I declare on my life and by Allah! that it was a country beautiful in all its parts, charming in all its regions; a fertile garden enjoying an air pure and languishing, and in which the trees inclined their branches with delight at the singing of the birds."
وبكت أنهارها، فتضاحكت أزهارها، وطاب روح نسيمها، فصح مزاج إقليمها، ولعهدي بتلك الرياض الأنيقة، والأشجار المتهدلة الوريقة، وقد ساقت إليها أرواح الجنائب، زقاق خمر السحائب، فسقت مروجها مدام الطل، فنشأ على أزهارها حباب كاللؤلؤ المنحل،,"In it the rivulets shed tears whilst each flower smiled at the other; the breath of the zephyr was sweet and the temperature of the climate healthy. Sever shall I forget those delightful arbors and those trees sinking under (weight of) their foliage. The southern gales bore thither its wine-skins filled with the liquor of the clouds; the meadows drank the wine of the dew, and on the flowers were formed drops like pearls fallen from the string."
فلما رويت من تلك الصهباء أشجاره، رنحها من النسيم خماره، فتدانت ولا تداني المحبين، وتعانقت ولا عناق العاشقين، يلوح من خلالها شقائق قد شابه اشتقاق الهوى بالعليل ، فشابه شفتى غادتين دنتا للتقبيل،,"When the thirst of its groves was quenched with that liquor, their odor was the intoxicating breath of the zephyr; they drew near to each other, even closer than friend to friend, and embraced even more tenderly than lovers. In the intervals were seen anemones whose colors were mixed with that of the love-sick wooer and which resembled the lips of two maidens who draw near, one to the other, for the purpose of giving and receiving an affectionate kiss."
وربما اشتبه على التحرير بائتلاف الخمر ، وقد انتابه رشاش القطر، ويريه بهارا يبهر ناضره، فيرتاح إليه ناظره، كأنه صنوج من العسجد، أو دنانير من الإبريز تنقد ، ويتخلل ذلك أقحوان تخاله ثغر المعشوق إذا عض خد عاشق،,"Their aspect sometimes deceived the most intelligent (tahrir), so that he took them for burning coals (jamr) on which drops of water were poured successively in order to extinguish them. There you saw the ox-eye flourish so brilliantly that the eye of the spectator is cheered at the sight, whilst its blossoms glittered like little cymbals of gold or like dinars of that metal. Among them appeared the (white flowers of the) anther is, shining like the teeth of the beloved when she bites the cheek of the lover."
فلله درها من نزهة رامق ولون وامق، وجملة أمرها أنها كانت أنوذج الجنة بلا مين، فيها ما تشتهي النفس وتلذ العين قد اشتملت عليها المكارم، وارجحنت في أرجائها الخيرات الفائضة للعالم، فكم فيها من حبر راقت حبره، ومن إمام توجت حياة الإسلام سيره،,"How rich (that land) in prospects which delight the eye and of which the colors are charming It is, in a word, and without exaggeration, a copy of Paradise r there was to be found all the heart could wish for, all that could enchant the sight. “Encircled with its noble endowments, it offered, throughout all its tracts, a profusion of rich products to the world. How numerous were its holy men pre-eminent for virtue (rakat habruhu) I how many its doctors whose conduct had for motive the conservation of Islamism."
آثار علومهم على صفحات الدهر مكتوبة، وفضائلهم في محاسن الدنيا والدين محسوبة، وإلى كل قطرة مجلوبة، فما من متين علم وقويم رأي إلا ومن شرقهم مطلعه، ولا من مغربة فضل إلا وعندهم مغربه وإليهم منزعه،,"The monuments of its science are inscribed on the rolls of time; the merits of its authors have redounded to the advantage of religion and of the world, and their productions have been carried info every country. Not a man of solid science and sound judgment but emerged like the sun, from that part of the East; not a man of extraordinary merit but took that country for his setting-place or longed to go and join its inhabitants."
وما نشأ من كرم أخلاق بلا اختلاق إلا وجدته فيهم، ولا أعراق في طيب أعراق إلا اجتليته من معانيهم، أطفالهم رجال، وشبابهم أبطال، مشايخهم أبدال، شواهد مناقبهم باهرة، ودلائل مجدهم ظاهرة، ومن العجب العجاب أن سلطانهم المالك، هان عليه ترك تلك الممالك، وقال لتفسه الهوى لك، وإلا فأنت في الهوالك،,"Every quality truly honorable and not factitious was to be found among them and, in {the garden of) Their sayings, I was enabled to cull the roots of every generous impulse. Their children were men, their youths heroes, and their old men saints; the testimonies of their merit are clear; the proofs of their glory are manifest; yet, strange lo say I the sultan who reigned over these provinces abandoned them with unconcern and said lo himself: Take to the open country, or else you will encounter perdition.’"
وأجفل إجفال الرال، وطفق إذا رأى غير شيء ظنه رجلا بل رجال (كم تركوا من جنات وعيون وزروع ومقام كريم ونعمة كانوا فيها فاكهين) لكنه عز وجل لم يورثها قوما آخرين، تنزيها لأولئك الأبرار عن مقام المجرمين،,"So, he hastened as a young ostrich runs away and, when he began to look about, where nothing was to be seen, he thought that he perceived a man or many men (in pursuit of him). How many gardens, springs of water, fields of com, honorable stations and advantages which they enjoyed, did they leave behind. But Almighty God did not give the same unto another people, because he averted those saints from the station of the wicked."
بل ابتلاهم فوجدهم شاكرين، وبلاهم فألفاهم صابرين، فألحقهم بالشهداء الأبرار، ورفعهم إلى درجات المصطفين الأخبار (وعسى أن تكرهوا شيئا وهو خير لكم، وعسى أن تحبوا شيئا وهو شر لكم، والله يعلم وأنتم لا تعلمون) البقرة:,"But he put them to the proof, and found them grateful; he afflicted them, and found them patient; so he caused them to join the company of the holy martyrs and raised them lo the lofty stations of the virtuous elect. Yet perchance ye hate a thing which is better for you, and perchance ye like a thing which is worse for you; but God knows and ye know not."
فجاس خلال تلك الديار أهل الكفر والإلحاد، وتحكم في تلك الأبشار أولو الزيغ والعناد ، فأصبحت تلك القصور، كالممحو من السطور، وأمست تلك الأوطان مأوى الأصداء والغربان، تتجاوب في نواحيها البوم، وتتناوح في أراجيها الريح السموم، ويستوحش فيها الأنيس، ويرثي لمصابها إبليس:,"The people of infidelity and impiety roamed through those abodes; that erring and contumacious race dominated over the inhabitants; so that those palaces were effaced off the earth as lines of writing are effaced from paper, and those abodes became a dwelling for the owl and the raven: in those places, the screech-owls answer each other’s cry, and in those halls, the winds moan responsive to the simoom. Old friends who enter there are filled with sadness; Iblis himself would bewail the great catastrophe."
"كأن لم يكن فيها أوانس كالدمى… وأقيال ملك في بسالتهم أسد
فمن حاتم في وجوده وابن مامة… ومن أحنف إن عد حلم ومن سعد
تداعى بهم صرف الزمان فأصبحوا… لنا عبرة تدم الحشا ولمن بعد","{It is note) as if no charming companion, handsome as a statue, had ever been there; as if princely chiefs, lions in bravery {had never resided there). Yet, in generosity, they were Hatim and sons of Mama; if prudence were taken into count, they were Ahnaf and Saad. But time, in its vicissitudes, hath hurled them to destruction, so that their fate is now a moral lesson, fitted to make our hearts bleed and those of our posterity."
وتوصل وما كاد حتى استقر بالموصل بعد مقاساة أخطار، وابتلاء واصطبار، وتمحيص الأوزار، وإشراف غير مرة على البوار والتبار، لأنه مر بين سيوف مسلولة، وعساكر مفلولة، ونظام عقود محلولة، ودماء مسكوبة مطلولة،,"It was with difficulty that he accomplished his purpose and arrived at Mosul, where he stopped, after encountering dangers, undergoing sufferings, supporting misfortunes with resignation, diminishing his baggage and, more than once, running the risk of his life. For he passed through drawn swords, troops flying in disorder, ranks broken, blood spilt with impunity."
وكان شعاره كلما علا قتبا، أو قطع سبسبا (لقد لقينا من سفرنا هذا نصبا) الكهف: فالحمد لله الذي أقدرنا على الحمد، وأولانا نعما تفوت الحصر والعد،,"Every time he got on a camel’s saddle or crossed a desert, he had these words in his mouth: ‘In this journey we have met with misfortune, but, praise be to God who has left to us the power of praising him, and who has conferred on us favors which surpass enumeration!’"
وجملة الأمر أنه لولا فسحة في الأجل، لعز أن يقال سلم البائس أو وصل، ولصفق عليه أهل الوداد صفقة المغبون، وألحق بألف ألف ألف ألف ألف هالك بأيدي الكفار أو يزيدون، وخلف خلفه جل ذخيرته، ومستمد معيشته:,"In a word, if the term of my life had not been appointed for a later period, it would have been difficult for my friends to have said: ‘The unfortunate man has escaped his arrived!’ and they would have struck their hands like people whose hopes have been disappointed; and he would have been joined to the millions of millions, or even more, who perished by the hands of the infidels. Then he would have left his dearest treasure, her who derives subsistence from his life."
"تنكر لي دهري ولم يدر أنني… أعز وأحداث الزمان تهون
وبات يريني الخطب كيف اعتداؤه… وبت أريه الصبر كيف يكون","Fortune does not appreciate my worth; she knows not that I have strength of mind and can make light of the events brought about by time. Adversity passes the night in shewing how she can transgress against me, and I pass it in letting her see what patience is."
وبعد، فليس للملوك ما يسلي به خاطره، ويعزي به قلبه وناظره، إلا التعلل بإزاحة العلل، إذا هو بالحضرة الشريفة مثل:,"Your humble servant now declares that he has no means of tranquillizing his mind, no promise by which to flatter his heart or bis eyes, except in beguiling them with the hope that his afflictions shall disappear, once he stands in your noble presence."
"فاسلم ودم وتمل العيش في دعة… ففي بقائك ما يسلي عن السلف
فأنت للمجد روح والورى جسد… وأنت در فلا تأسى على الصدف","Enjoy good health, continue (to do to) and pass your days in pleasure; for your existence will console us for what is past and gone. You are the soot of glory; mankind is its body; you are a pearl, and we {possessing it) regret not the shell."
والمملوك الآن بالموصل مقيم، يعالج لما حزبه من هذا الأمر المقعد المقيم، يزجي وقته، ويمارس حرفته، وبخته يكاد يقول له باللسان القويم (تالله إنك لفي ضلالك القديم) (يوسف:95),"Your humble servant is now residing at Mosul and endeavoring to repair the harm done to him by this grave and disquieting event. He passes his time in the exercise of his profession, but Fortune is ready to say to him, in plain and intelligible language: By Allah] you have fallen into your old mistake.’"
يذيب نفسه في تحصيل أغراض، هي لعمر الله أعراض، من صحف يكتبها، وأوراق يستصحبها، نصبه فيها طويل، واستمتاعه بها قليل،,"For now, one object occupies his thoughts and, on my life and by Allah! that is nothing more than procuring a provision of books which he may transcribe and of leaves which may serve him as companions; in that occupation, his toil is great and his profit small."
ثم الرحيل، وقد عزم بعد قضاء نهمته، وبلوغ بعض وطر قرونته، أن يستمد التوفيق، ويركب سنن الطريق، عساه أن يبلغ أمنيته، من المثول بالحضرة، وإتحاف بصره من خلالها ولو بنظرة، ويلقى عصا الترحال بفنائها الفسيح، ويقيم تحت ظل كنفها إلى أن يصادفه الأجل المريح،,"then [he thinks of) travelling and resolves that, after accomplishing his task and attaining in some degree the object on which he has set his mind, he will invoke divine assistance and journey forth in the hope of accomplishing his wish; namely, to appear in your presence, regale his sight, even for a single moment, with the aspect of your greatness, and then, casting away the staff of travel in your spacious hall, repose under the shelter of your wing till he attain the hour which is to give him [everlasting] repose."
وينظم نفسه في سلك مماليكها بحضرتها، كما ينتمي إليها في غيبتها، إن مدت السعادة بضبعه، وسمح له الدهر بعد الخفض برفعه، فقد ضعفت قواه عن درك الآمال، وعجز عن معاركة الزمان والنزال،,"He will take his place among your Excellency’s servants, for such he always professed himself to be, even when far from your presence; and if your Excellency take him by the hand, Fortune, becoming indulgent, may exalt him after having cast him down. For, with his diminished strength, he is unable to accomplish his projects and incapable of entering the lists and encountering new hazards."
إذ ضمت البسيطة إخوانه، وحجب الجديدان أقرانه، ونزل المشيب بعذاره، وضعفت منة أوطاره، وانقض باز على غراب شبابه فقنصه، وأكب نهار الحلم على ليل الجهل فوقصه، وتبدلت محاسنه عند أحبابه مساوي وخصصه، واستعاض من حلة الشباب القشيب، خلق الكبر والمشيب:,"Besides, the earth has now enclosed his brethren in its bosom and the succession of days and nights has removed (most of) his contemporaries out of sight; grayness has settled on his beard; his means are insufficient for his wants; the falcon of hoary age has swooped at and seized on the raven of his youth, the daylight of prudence has invaded and repelled the night of ignorance; the services he rendered to his friends have been repaid with evil, and the brilliant garment of youth he has exchanged for the tattered cloak of hoary age."
"وشباب بان مني وانقضى… قبل أن أقضي منه أربي
ما أرجى بعده إلا الفن… ضيق الشيب علي مطلبي",My youth departed and was ended before I enjoyed it; since it left me lean only expect death. Old age precludes me from attaining what I seek for.
ولقد ندب المملوك أيام الشباب بهذه الأبيات، وما أقل غناء الباكي على من عد في الرفات:,"Your humble servant composed the following elegy in verse on the loss of his youth; but how little does it avail (ghanaa) a man to weep for those who are deposited in the earth, amongst moldering bones."
"تنكر لي مذ شبت دهري وأصبحت… معارفه عندي من النكرات
إذا ذكرتها النفس حنت صبابة… وجادت شؤون العين بالعبرات","Since my hair has turned gray, Fortune knows me no more, and the marks by which she is distinguished can no longer be recognized by me. ‘When my soul thinks of it (my youth), it yearns for it with longing desire and my eyes poor forth tears;"
"إلى أن أتى دهر يحسن ما مضى… ويوسعني تذكاره حسرات
فكيف ولم يبق من كاس مشربي… سوى جرع في قعره كدرات
وكل إناء صفوه في ابتدائه… وفي القعر مزجا حمأة وقذاة","till a time comes to embellish what has passed away and recollection supplies me with abundant sighs. Why not? since naught remains in the bottom of my drinking-cup but a mere mouthful, filled with grounds. The contents of every goblet are clear at first, but in the bottom are found only a few dregs (muzja huma) and some sediment."
والمملوك يتيقن أنه لا ينفق هذا الهذر الذي مضى، إلا النظر إليه بعين الرضا، ولرأي المولى الوزير الصاحب، كهف الورى في المشارق والمغارب، فيما يلاحظه منه بعادة مجده، مزيد مناقب ومراتب، والسلام. ولقد طالت هذه الترجمة بسبب طول الرسالة، ولم يمكن قطعها.,"Your humble servant hopes that the above example of senile garrulity will obtain from you a glance of benevolence; for, assuredly, the judgment of our lord and master, the vizir, of him who is the asylum of the human race, from east to west, procures, when he applies it, according to his glorious custom, an increase of rank and honor (for him who is the object of il. Receive my) salutation. I have lengthened greatly this article by the insertion of Yakut’s epistle, but it was impossible to give it by extracts."
وقال صاحبنا الكمال بن الشعار الموصلي في كتاب عقود الجمان”: أنشدني أبو عبد الله محمد بن محمود المعروف بابن النجار البغدادي صاحب “تاريخ بغداد” قال: أنشدني ياقوت المذكور لنفسه في غلام تركي قد رمدت عينه وعليها وقاية سوداء:”,"My friend (sahib) al-Kamal Ibn al-Shiar al- Mousili writes at follows, in his work entitled Okud al-Juman (clusters of pearls): Abu Abd Allah Muhammad Ibn Mahmud, generally known by the surname of Ibn al-Najjar and the author of a history of Baghdad, spoke to me in these terms: ‘The above mentioned Yakut recited to me the following three lines and told me that he had composed them on a young Turkish slave who, having inflamed eyes, wore a black veil to protect them."
"ومولد للترك تحسب وجهه… بدرا يضيء سناه بالإشراق
أرخى على عينيه فضل وقاية… ليرد فتنتها عن العشاق
تالله لو أن السوابغ دونها… نفذت فهل لوقاية من واق","That Turkish youth whose face might be taken for a full moon shining in all its refulgence, shades his eyes with the border of a veil (lit. of a protector) to prevent their brightness from fascinating his admirers. But, by Allah! since these eyes have wounded hearts through coats of mail, what is there to protect the protector!"
وكانت ولادة ياقوت المذكور في سنة أربع أو خمس وسبعين وخمسمائة، ببلاد الروم، هكذا قاله. وتوفي يوم الأحد العشرين من شهر رمضان سنة ست وعشرين وستمائة، في الخان بظاهر مدينة حلب، حسبما قدمنا ذكره في أول الترجمة، رحمه الله تعالى.,"Yakut was born in the country of the Greeks, in the year five hundred and seventy four (A. D. one thousand one hundred and seventy eight or one thousand one hundred and seventy nine), or five hundred and seventy five. So says the author just cited. Me died on the twenty first of the month of Ramadan, six hundred and twenty six (the thirteenth of August, A. D. one thousand two hundred and twenty nine), in a khan situated outside the city of Aleppo, as we have already mentioned towards the beginning of this article."
وكان قد وقف كتبه على مسجد الزيدي الذي بدرب دينار ببغداد، وسلمها إلى الشيخ عز الدين أبي الحسن علي بن الأثير صاحب التاريخ الكبير، فحملها إلى هناك. ولما تميز ياقوت المذكور واشتهر سمى نفسه يعقوب”.”,"He left his books as a wakf to the mausque (masjed) of al-Zaidi, which establishment is situated in Dinar street (Darb dinar), Baghdad. He delivered them to Izz al-Din Abu al-Hasan Ali Ibn al-Athir, the author of the great historical work, and this shaikh carried them to their destination. When Yakut raised to distinction and got into reputation, he changed his name into Yakub."
وقدمت حلب للاشتغال بها في مستهل ذي القعدة سنة وفاته، ذلك عقيب موته والناس يثنون عليه ويذكرون فضله وأدبه. ولم يقد لي الاجتماع به.,"In the beginning of the month of Zu al-Kaada, six hundred and twenty six (in the latter part of September, A. D. one thousand two hundred and twenty nine), I arrived at Aleppo for the purpose of pursuing ray studies. This was subsequent to Yakut’s death; and I found every one speaking in his praise, extolling his merit and his great literary acquirements. It was not therefore in my destiny to meet with him."
الحافظ بن معين,YAHYA IBN MAIN
أبو زكريا يحيى بن معين بن عون بن زياد بن بسطام بن عبد الرحمن المري البغدادي، الحافظ المشهور، كان إماما عالما حافظا متقنا، قيل إنه من قرية نحو النبار تسمى نقياي.,"Abu Zakariya Yahya Ibn Main Ibn Aun Ibn Ziad ibn Bestam Ibn Abd al-Rahman al-Murri, a native of Baghdad and a celebrated hafiz, was a doctor of the highest authority, deeply learned and noted for the exactitude of his information. He came, it is said, from a village, situated near al-Anbar and called Nakiya."
وكان أبوه كاتبا لعبد الله بن مالك، وقيل إنه كان على خراج الري فمات، فخلف لابنه يحيى المذكور ألف ألف درهم وخمسين ألف درهم، فأنفق جميع المال على الحديث حتى لم يبق له نعل يلبسه.,"His father was secretary to Abd Allah Ibn Malik or, according to another statement, he was chief of the kharaj (or land-tax) offices at Rai. He left, on his death, a sum of one million and fifty thousand dirhems to his son Yahya. All this sum was spent by the latter in (collecting) Traditions, so that, at length, he had not a shoe to put on."
وسئل يحيى المذكور: كم كتبت من الحديث فقال: كتبت بيدي هذه ستمائة ألف حديث، وقال راوي هذا الخبر، وهو أحمد بن عقبة: وإني أظن أن المحدثين قد كتبوا بأيديهم ستمائة ألف وستمائة ألف.,"Being asked how many traditions he had written down, he answered: “I wrote down with my own hand six hundred thousand Traditions. Ahmad Ibn Okba, the person who related this anecdote, said: “And I believe that the relaters of Traditions had also written out for him six hundred thousand and as much more.””"
وخلف م الكتب مائة قمطر وثلاثين قمطرا وأربعة حباب شرابية مملوءة كتبا، وهو صاحب الجرح والتعديل. وروى عنه الحديث كبار الأئمة منهم: أبو عبد الله محمد بن إسماعيل البخاري وأبو الحسين مسلم بن الحجاج القشيري وأبو داود السجستاني، وغيرهم من الحفاظ،,"(When Ibn Main died) he left one hundred and thirty cases filled with books and four water-jar stands filled with them also. Ho was the great master in the art of importation and justification. The most eminent doctors learned Traditions from him and taught them on his authority. Amongst them were Abu Abd Allah Muhammad Ibn Ismail al-Bukhari, Muslim Ibn al-Hajjaj al-Kushairi, Abd Dawud al-Sijistani, and other hafizes."
وكان بينه وبين الإمام أحمد بن حنبل، رضي الله عنه، من الصحبة والألفة والاشتراك في الاشتغال بعلوم الحديث ما هو مشهور ، ولا حاجة إلى الإطالة فيه، وروى عنه هو وأبو خيثمة وكانا من أقرانه.,"A close fellowship and intimacy subsisted between him and Ahmad Ibn Hanbal, and they studied together all the sciences connected, with the Traditions. This is a fact so well known that we need not expatiate on the subject. he {Ibn Hanbal) and Abu Khaithama related Traditions on his [Ibn Main’s) authority, and were his contemporaries."
وقال علي بن المديني: انتهى العلم بالبصرة إلى يحيى بن أبي كثير وقتادة، وعلم الكوفة إلى أبي إسحاق والأعمش، وانتهى علم الحجاز إلى ابن شهاب وعمرو بن دينار، وصار علم هؤلاء الستة بالبصرة إلى سعيد بن أبي عروبة وشعبة ومعمر وحماد بن سلمة وأبي عوانة،,"Ali Ibn al-Madini said: In Basra, the science [of the law and the Traditions’ passed down to Yahya Ibn Abi Kathir and Katada; in Kufa, it reached Abd Ishak and al-Amash; the science of Hijaz passed to Ibn Shihab and Amr Ibn Dinar. All these six were at Basra, and what they knew was transmitted to Said Ibn Abi Aruba, Shoba, Mamar, Hammad Ibn Salama and Abd Awana."
وقال أحمد بن حنبل: كل حديث لا يعرفه يحيى بن معين فليس هو بحديث. وكان يقول: صاحبنا رجل خلقه الله لها الشأن، ويظهر كذب الكذابين، يعني يحيى بن معين. وقال ابن الرومي: ما سمعت أحدا قط يقول الحق في المشايخ، غير يحيى بن معين، وغيره كان يتحامل بالقول.,"Ahmad Ibn Hanbal declared that every tradition which was not known to Yahya Ibn Main was not a [true) tradition. He said also: “There is in this place a man whom God created for the purpose of exposing the falsehoods of lying traditionists; and the person whom he meant was Ibn Main. Never”, said Ibn al-Rumi did I hear anyone except Ibn Main speak equitably of the sheikhs (the Traditionists); others fall upon them in their discourse.”"
وقال يحيى: ما رأيت على رجل قط خطأ إلا سترته عليه وأحببت أن أبين أمره، وما استقبلت رحلا في وجهه بأمر يكرهه، ولكن أبين له خطأه فيما بيني وبينه، فإن قبل ذلك وإلا تركته.,"but Yahya [Ibn Main) would say: ‘I never saw a man make a mistake without my casting a veil over his fault or trying to excuse him; and I never reproached a man, to his face, with anything that might displease him; I preferred pointing out to him, in a private conference, the mistake into which he had fallen and, if he did not take my observations well, I left him there’."
وكان يقول: كتبنا عن الكذابين، وسجرنا به التنور، وأخرجنا به خبزا نضيجا، وكان ينشد:,"He used also to say: “I wrote down {quantities of Tradition) under the dictation of liars, and made use of the paper for heating my oven; I thus obtained (at least one advantage,) bread well baked.” He sometimes recited these lines:"
"المال يذهب حله وحرامه… طرا وتبقى في غد آثامه
ليس التقي بمتق لأهله… حتى يطيب شرابه وطعامه
ويطيب ما يحوي وتكسب كفه… ويكون في حسن الحديث كلامه
نطق النبي لنا به عن ربه… فعلى النبي صلاته وسلامه","Wealth gained by lawful or unlawful means will all disappear, leaving nothing behind but the iniquities it wrought. The devout man does not really fear God unless be gains honestly what he eats and drinks. (Hit heart) concealed within him should be pure, as also the work of his hands, and his words should be employed only in virtuous discourse. Thus hath the Prophet spoken in the name of the Lord; so, the blessing of the Lord and his salutation be on the Prophet."
وقد ذكره الدارقطني فيمن روى عن الإمام الشافعي، رضي الله عنه، وقد سبق في ترجمة الشافعي خبره معه، وما جرى بينه وبين الإمام أحمد بن حنبل في ذلك، وسمع أيضا من عبد الله بن المبارك وسفيان بن عيينة.,"Al-Darakutani mentions Yahya Ibn Main as one of those who delivered Traditions received by orally from al-Shafie. In our article on the latter, we have spoken of Ibn Main’s conduct towards him and of what passed, on that occasion, between Ibn Main and the imam Ahmad [Ibn Hanbal). Ibn Main heard also Traditions delivered by Abd Allah Ibn Al-Mubarak, Sofian Ibn Oyaina and others of the same class."
وكان يحج فيذهب إلى مكة على المدينة ويرجع إلى المدينة، فلما كان آخر حجة حجها خرج على المدينة، ورجع على المدينة فأقام بها ثلاثة أيام، ثم خرج حتى نزل المنزل مع رفقائه، فباتوا فرأى في النوم هاتفا يهتف به:,"When he made the pilgrimage, which he frequently did, he used to go to Mecca in passing through Medina. The last time he went, he visited Medina on going and, on his return, he stayed there three days. Having then set out with his fellow-travelers, he stopped with them at the first halting-place in order to pass the night, and he had a dream in which he heard a voice call out to him, saying."
يا أبا زكريا، أترغب في جواري فلما أصبح قال لرفقائه: امضوا فإني راجع إلى المدينة، فمضوا ورجع، فأقام بها ثلاثا، ثم مات فحمل على أعواد النبي صلى الله عليه وسلم.,"“O Abu Zakariya, dost thou then dislike my neighborhood?” When the morning came, he said to his companions: “Continue your journey; as for me, I return to Medina.” They did so, and he went back to that city where he passed three days and then died. His corpse was borne to the grave on the bier which had been made use of at the Prophet’s burial."
وكانت وفاته لسبع ليال بقين من ذي القعدة سنة ثلاث وثلاثين ومائتين، هكذا قاله الخطيب في تاريخ بغداد” وهو غلط قطعا، لما تقدم ذكره، وهو أنه خرج إلى مكة للحج، ثم رجع إلى المدينة ومات بها، ومن يكون قد حجج كيف يتصور أن يموت بذي القعدة من تلك السنة فلو ذكر أنه توفي في ذي الحجة لأمكن،”,"The Khatib says, in his History of Baghdad, that Ibn Main’s death took place on the twenty third of Zu al-Kaada, two hundred and thirty three, but he is certainly mistaken, as I shall here prove: Ibn Main went to Mecca and made the pilgrimage, after which, he returned to Medina and there died. But how is it possible that a man who has made the pilgrimage could die, the same year, in the month of Zu al-Kaada? Had the Khatib said that he died in Zi al-Hijja, the thing had been possible."
وكان يحتمل أن يكون هذا غلطا من الناسخ، لكني وجدته في نسختين على هذا الصورة، فيبعد أن يكون من الناسخ، والله أعلم. ثم ذكر بعد ذلك أن الصحيح أنه مات قبل أن يحج، وعلى هذا يستقيم ما قاله من تاريخ الوفاة.,"Some persons suppose that the mistake was committed by the transcriber of the work, but I found, in two copies of it, that the passage is the same as we have just given. It is therefore difficult to admit that the error proceeded from the copyist. Further on, the same author says that he died before accomplishing the pilgrimage. In that case, the date which he gives might pass for correct."
ثم نظرت في كتاب الإرشاد في معرفة علماء البلاد” – تأليف أبي يعلى الخليل بن عبد الله ابن أحمد بن إبراهيم بن الخليل الخليلي الحافظ – أن يحيى بن معين المذكور توفي لسبع ليال بقين من ذي الحجة من السنة المذكورة فعلى هذا يكون قد حج،”,"but I since met with a historical work entitled: Kitab al-Irshad fi marifat Ulamaa il-Bilad {the directory, containing information respecting the learned men of all countries), and compiled by the hafiz Abu Yala al-Khalil Ibn Abd Allah Ibn Ahmad Ibn Ibrahim Ibn al-Khalil al-Khalili, and, in it I read that Yahya Ibn Main died on the twenty second of Zi al-Hijja, in the year above mentioned (the twenty eighth of July, A. D. eight hundred and forty eight). From this, it appears that he did make the pilgrimage."
وذكر الخطيب أيضا أن مولده كان آخر سنة ثمان وخمسين ومائة، ثم قال بعد ذكر وفاته: إنه بلغ سبعا وسبعين سنة إلا عشرة أيام، وهذا أيضا لا يصح من جهة الحساب فتأمله.,"The Khatib states also that he was born in the latter part of the year one hundred and fifty eight and then adds: “He died at the age of seventy-seven years, wanting ten days. This cannot be, as will be found of the calculation be made.”"
"ورثاه بعض المحدثين فقال:
ذهب العليم بعيب كل محدث… وبكل مختلف من الإسناد
وبكل وهم في الحديث ومشكل… يعيا به علماء كل بلاد رضي الله عنه.","A Traditionist composed on his death an elegy in which he said: He is departed, that learned man who corrected the faults of every Traditionist, cleared up the contradictions in the isnads, and dissipated the doubts and ambiguities which perplexed the learned of all countries."
ومعين: بفتح الميم وكسر العين المهملة وسكون الياء المثناة من تحتها وبعدها نون.,The word must be pronounced Main.
وبسطام: بكسر الباء الموحدة وسكون السين المهملة وفتح الطاء المهملة وبعد الألف ميم، والباقي معروف فلا حاجة إلى ضبطه.,Bistami has an I after the b; remarks on the other letters are needless.
ورأيت في بعض التواريخ أنه يحيى بن معين بن غياث بن زياد بن عون بن بسطام مولى الجنيد بن عبد الرحمن الغطفامي المري أمير خراسان من قبل هشام بن عبد الملك الأموي، والأول أشهر وأصح، أعني النسب.,"I read in a historical work that Yahya Ibn Main was the grandson of Ghiath, the son of Ziad, the son of Aun, the son of Bistam, who was a mawla of al-Junaid Ibn Abd al-Rahman al-Ghatafani al-Murri, the same who governed Khorasan in the name of the Omayide caliph Hisham Ibn Abd al-Malik. The genealogy given at the beginning of this article is that which is generally accepted as the more correct."
والمري: بضم الميم وتشديد الراء، هذه النسبة إلى مرة غطفان، وهو مرة ابن عوف بن سعد بن بغيض بن ريث بن غطفان، وهي قبيلة كبيرة مشهورة، وفي العرب عدة قبائل تنسب إليها يقال لكل واحدة منها مرة.,"Al-Murri means belonging to the tribe of Murra, who was a descendant of Ghatafan, being the son of Auf Ibn Saad Ibn Dubyan Ibn Baghid Ibn Raith Ibn Ghatafan. It is a large and famous tribe. A great number of Arabian tribes bear this name."
وأما نقياي: فقال ابن السمعاني في كتاب الأنساب” إنها بفتح النون وكسر القاف أو فتحها وبعدها ياء مفتوحة تحتها نقطتان وبعد الألف ياء ثانية، وهي من قرى الأنبار منها يحيى بن معين النقيايي، قال الخطيب: ويقال إن فرعون كان من أهل هذه القرية. والله أعلم.”,"Al-Samaani says, in his Ansab; may be pronounced Nakiya or Nakaya. It is (he name of a village near al-Anbar. From it came Yahya Ibn Main al-Nakyai.” The Khatib says that Pharaoh was a native of this village; God knows best."
يحيى بن يحيى الليثي,YAHYA IBN YAHYA
أبو محمد يحيى بن يحيى بن كثير بن وسلاس – وقيل وسلاسن – ابن شمال بن منغايا الليثي، أصله من البربر من قبيلة يقال لها مصمودة، تولى بني ليث فنسب إليهم، وجده كثير يكنى أبا عيسى، وهو الداخل إلى الأندلس، وسكن قرطبة،,"Abu Muhammad Yahya al-Laithi was the son of Yahya, the son of Kathir, the son of Wislasen or Wislas, the son of Shimmal, the son of Manghaya. He drew his origin from the Masmuda, a berber tribe which had contracted clientship with the (Arabian) tribe of Laith. he, for that reason, bore the appellation of al-Laithi. His grandfather, Aba Isa Kathir, the first of the family who passed into Spain, fixed his residence in Cordoba."
وسمع بها من زياد بن عبد الرحمن بن زياد اللخمي المعروف بشبطون القرطبي موطأ” مالك بن أنس رضي الله عنه، وسمع من يحيى بن مضر القيسي الأندلسي.”,"It was there that he [Yahya] heard [the lessons) of Ziad Ibn Abd al-Rahman Ibn Ziad al-Lakhmi, surnamed Shabatun, who was a native of that city and the person who [there] knew best by heart and could dictate the contents of the Muwatta composed by Malik Ibn Anas. He heard also traditional information delivered by Yahya Ibn Mudar al-Kaisi, a native of Spain."
ثم رحل إلى المشرق وهو ابن ثمان وعشرين سنة، فسمع من مالك بن أنس الموطأ” غير أبواب في كتاب الاعتكاف، شك في سماعه فيها فأثبت فيها عن زياد، وسمع بمكة من سفيان بن عيينة، وبمصر من الليث بن سعد وعبد الله بن وهب وعبد الرحمن بن القاسم،”,"At the age of twenty-eight years he travelled to the East and learned perfectly the Muwatta under the dictation of Malik, with the exception of some paragraphs belonging to the chapter which treats of the spiritual retreat. Not being sure of having heard these passages well, he learned to repeat them correctly under the direction of Ziad. At Mecca he heard [traditional information delivered by] Sofian Ibn Oyaina and, in Misr (Old Cairo], he received lessons from al-Laith Ibn Saad, Abd Allah Ibn Wahb and Abd al-Rahman Ibn al-Kasim."
وتفقه بالمدنيين والمصريين من أكابر أصحاب مالك بعد انتفاعه بمالك وملازمته له، وكان مال يسميه عاقل الأندلس،,"After attending assiduously, the lessons of Malik and profiling greatly by his tuition, he studied the law under the principal disciples of that imam, both those of Medina and those of Misr. Malik used to call him the Akil (or intelligent man) of Spain."
وسبب ذلك فيما يروى أنه كان في مجلس مالك مع جماعة من أصحابه، فقال قائل قد حضر الفيل، فخرج أصحاب مالك كلهم لينظروا إليه، ولم يخرج يحيى، فقال له مالك: مالك لا تخرج فتراه لأنه لا يكون بالأندلس فقال: إنما جئت من بلدي لنظر إليك وأتعلم من هديك وعلمك، ولم أجئ لأنظر إلى الفيل، فأعجب به مالك وسماه عاقل أهل الأندلس.,"His motif for doing so is thus related: Yahya was, one day, at Malik’s lecture with a number of fellow-students, when someone said: Here comes the elephant.” All of them ran out to see the animal, but Yahya did not stir: “Why,” said Malik, “do you not go out and look at it? such animals are not to be seen in Spain.” To this Yahya replied: I left my country for the purpose of seeing you and obtaining knowledge under your guidance; I did not come here for the purpose seeing the elephant.” Malik was so highly pleased with this answer that he called him the Akil of the people of Spain.”"
ثم إن يحيى عاد إلى الأندلس وانتهت إليه الرياسة بها، وبه انتشر مذهب مالك في تلك البلاد، وتفقه به جماعة لا يحصون عددا وروى عنه خلق كثير،,"Sometime after, Yahya returned to Spain and, having become chief (of the ulamaa), he propagated throughout all that country the system of law draw up by Malik. It was accepted by immense multitudes, and the number of persons who taught the doctrines which they had learned from him was very great."
وأشهر روايات الموطأ” وأحسنها رواية يحيى المذكور، وكان مع إمامته ودينه معظما عند المراء مكينا، عفيفا عن الولايات متنزها، جلت رتبته عن القضاء، فكان أعلى قدرا من القضاة عند ولاة الأمر هناك لزهده في القضاء وامتناعه منه.”,"The best edition of the Muwatta and that which has the greatest reputation was given (orally) by Yahya Ibn Yahya. By his rectitude and piety he obtained the highest respect from the emirs [the men in power) and acquired great influence over them; such was his self-denial, that he scrupulously avoided accepting any office under government. The elevated rank which he held [in public elimination) was much superior to that of a kadi, and his refusal, through religious motives, to accept such an office gave him more influence over men in power than any kadi could possess."
قال أبو محمد علي بن أحمد المعروف بابن حزم الأندلسي – المقدم ذكره: مذهبان انتشرا في مبدأ أمرهما بالرياسة والسلطان: مذهب أبي حنيفة، فإنه لما ولي قضاء القضاة أبو يوسف يعقوب صاحب أبي حنتفة – وسيأتي ذكره إن شاء الله تعالى – كانت القضاة من قبله، فكان لا يولي قضاء البلدان من أقصى المشرق إلى أقصى إفريقية إلا أصحابه والمنتمين إليه وإلى مذهبه،,"The Spanish writer, Abu Muhammad Ali Ibn Ahmad, generally known by the surname of Ibn Hazm, says: “Two systems of law were at first promulgated by persons in power and high station: that of Abu Hanifa and that of Milik. Abu Yusuf Yakub, the disciple of Abu Hanifa, we shall give his life, being appointed [chief] kadi, acquired the right of nominating all the others, and there was not a city, from the far East to the most distant of the African provinces, in which he did not establish, as a kadi, one of his own disciples or one of those who professed his doctrines."
ومذهب مالك بن أنس عندنا في بلاد الأندلس، فإن يحيى بن يحيى كان مكينا عند السلطان مقبول القول في القضاة، فكان لا يلي قاض في أقطار بلاد الأندلس إلا بمشورته واختياره،,"Here, in Spain, we adopted the system of Malik for the following reason: Yahya Ibn Yahya was in high favor with the sultan, and his advice in whatever concerned [the nomination of) kadi was always followed. So, no kadi was ever appointed to act in any part of the Spanish provinces till Yahya had given his opinion and pointed out the person whom he preferred."
ولا يشير إلا بأصحابه ومن كان على مذهبه، والناس سراع إلى الدنيا فأقبلوا على ما يرجون بلوغ أغراضهم به، على أن يحيى بن يحيى لم يل قضاء قط ولا أجاب إليه، وكان ذلك زائدا في جلالته عندهم وداعيا إلى قبول رأيه لديهم.,"He never designated any person for that office except one of his own disciples or of those who followed his doctrines. Now, as all men hasten towards that which is advantageous for them in the world, they adopted willingly what they hoped would conduce to their interest. I must add that Yahya Ibn Yahya never filled the duties of a kadi and would never consent to accept such a place. This line of conduct served to augment his influence with the men in power and disposed them to follow more readily his advice.”"
وحكى أحمد بن أبي الفياض في كتابه قال: كتب الأمير عبد الرحمن بن الحكم الأموي المعروف بالربضي صاحب الأندلس إلى الفقهاء يستدعيهم إليه، فاتوا إلى القصر، وكان عبد الرحمن المذكور قد نظر في شهر رمضان إلى جارية له كان يحبها حبا شديدا، فعبث بها، ولم يملك نفسه أن وقع عليها،,"The following anecdote is related by Ahmad Ibn Abi al-Fayyad in the work composed by him: “The emir Abd al-Rahman Ibn al-Hakam, surnamed al-Murtada and the [fourth) Omaiyide sovereign of Spain, convoked, by letter, the jurisconsults into his presence, and they all went to the palace. It was in Ramadan, and he, happening to look at one of his concubines whom he loved passionately, was so much excited (by her beauty) that he lost all self-command and had commerce with her."
ثم ندم ندما شديدا، فسأل الفقهاء عن توبته من ذلك وكفارته، فقال يحيى بن يحيى: يكفر ذلك بصوم شهرين متتابعين، فلما بدر يحيى بهذه الفتيا سكت بقية الفقهاء حتى خرجوا من عنده، فقال بعضهم لبعض وقالوا ليحيى:,"He then regretted deeply what he had done and consulted these doctors respecting the mode of manifesting his repentance and expiating his sin. Yahya Ibn Yahya replied: A sin of that kind can be expiated by a fast of two consecutive months’. As he had hastened to give this opinion (fatwa) before the others bad time to speak, they kept silent, but, on leaving Abd al-Rahman’s presence, they spoke to each other of what had passed and then said to Yahya."
ما لك لم تفته بمذهب مالك، فعنده أنه مخير بين العتق والطعام والصيام فقال: لو فتحنا له هذا الباب سهل عليه أن يطأ كل ويعتق رقبة، ولكن حملته على أصعب الأمور لئلا يعود.,"What prevented you from giving a fetwa conformable to the doctrine of Malik?’ That imam said: He who sins thus has the choice of manumitting (a slave), of giving food (for the poor), or of keeping a fast.’ To this he answered: ‘Had we opened to him such a door as that, he would satisfy his passion every day and repair his fault by freeing a slave. So I imposed on him the severest penalty in order to prevent him from relapsing.’"
ولما انفصل يحيى عن مالك ليعود إلى بلاده ووصل إلى مصر، رأى عبد الرحمن بن القاسم يدون سماعه عن مالك، فنشط للرجوع إلى مالك ليسمع منه المسائل التي كان ابن القاسم دونها عنه، فرحل رحلة ثانية، فألفى مالكا عليلا، فأقام عنده إلى أن مات,"When Yahya left Malik, with the intention of returning to his native country, he went to Misr and found there Abd al-Rahman Ibn al-Kasim, who was occupied in making a written compilation of the doctrines which he had learned from Malik. (On seeing this collection) he resolved on hastening back and hear Malik himself treat the questions which Ibn al-Kasim had enregistered. He therefore travelled (to Medina) a second time and, finding, on his arrival, that Malik was very ill, he stayed with him till he expired."
وحضر جنازته، فعاد إلى ابن القاسم، وسمع منه سماعه من مالك، ذكر ذلك أبو الوليد ابن الفرضي في تاريخه، وذكر أيضا فيه ما مثاله: وانصرف يحيى بن يحيى إلى الأندلس، فكان إمام وقته، وواحد بلاده، وكان رجلا عاقلا.,"After attending the funeral, he returned to Ibn al-Kasim, who recited to him the doctrines such as he heard them from Malik’s own lips. Abu al-Walid Ibn al-Faradi mentions that fact in his historical work, with some other particulars of the same kind. When Yahya Ibn Yahya returned to Spain, he became the paragon of the age and had none to equal him in that country. He was a man of great intelligence."
قال محمد بن عمر بن لبابة: فقيه الأندلس عيسى بن دينار، وعالمها عبد الملك بن حبيب، وعاقلها يحيى بن يحيى؛ وكان يحيى ممن اتهم ببعض الأمر في الهيج ، فخرج إلى طليطلة، ثم استأمن، فكتب الأمير الحكم أمانا، وانصرف إلى قرطبة.,"Muhammad Ibn Omar Ibn Lubaba said: “The (great) jurisconsult of Spain is Isa Ibn Dinar; its most learned man is Abd al-Malik Ibn Habib, and its most intelligent man is Yahya Ibn Yahya.” Yahya, being suspected of having had a share in the (great) revolt, fled to Toledo and then solicited a letter of protection, which was granted to him by the emir al-Hakam. He then returned to Cordoba."
وكان أحمد بن خالد يقول: لم يعط أحد من أهل العلم بالأندلس، منذ دخلها الإسلام، من الحظوة وعظم القدر وجلالة الذكر ما أعطيه يحيى بن يحيى. وقال ابن بشكوال في تاريخه: كان يحيى بن يحيى مجاب الدعوة، وكان قد أخذ في نفسه وهيئته ومقعده هيئة مالك.,"“Never,” said Ahmad Ibn Khalid, “since the time of the introduction of Islamism, did any of the learned in Spain enjoy such good fortune, such influence and such a reputation as Yahya Ibn Yahya.” Ibn Bashkuwul says, in his historical work: “The prayers which Yahya Ibn Yahya addressed to God were always fulfilled. In his appearance, dress and manner of silting he greatly resembled Malik."
وحكي عنه أنه قال: أخذت ركاب الليث بن سعد، فأراد غلامه أن يمنعني فقال: دعه، ثم قال لي الليث: خدمك أهل العلم، فلم تزل بي الأيام حتى رأيت ذلك.,"It is related that he said: I (one day) went to take hold of the stirrup of al-Laith Ibn Saad, and his servant boy tried to prevent me, on which he addressed to me these words: ‘You shall have all the learned men for favor;’ and that I have lived long enough to witness.”"
ثم قال: وتوفي يحيى بن يحيى في رجب سنة أربع وثلاثين ومائتين، وقبره بمقبرة ابن عباس يستسقى به، وهذه المقبرة بظاهر قرطبة، وزاد أبو عبد الله الحميدي في كتاب جذوة المقتبس” أن وفاته كانت لثمان بقين من الشهر المذكور، وقال أبو الوليد ابن الفرضي في تاريخه: إنه سنة ثلاث وثلاثين، وقيل سنة أربع وثلاثين في رجب، والله أعلم بالصواب.”,"The same author adds: “Yahya Ibn Yahya died in the month of Rajah, two hundred and thirty four (Feb. A. D. eight hundred and forty nine). His tomb is situated in the cemetery of the Abbasides, and prayers are offered up at it in times of drought.” This cemetery lies outside Cordoba. Abu Abd Allah al-Humaidi informs us, moreover, that he died on the twenty second of that month. Abu al-Walid Ibn al-Faradi states that his death look place in two hundred and thirty three, or, by another account, in two hundred and thirty four and in the month of Rajah. God knows best."
وأما وسلاس: فه بكسر الواو وسينين مهملتين الأولى منهما ساكنة وبينهما لام ألف، ويزاد فيه نون فيقال وسلاسن، ومعناه بالبربرية: يسمعهم.,Wislas or Wislasen is a Berber word which signifies he heart them.
وشمال: بفتح الشين المعجمة وتشديد الميم وبعد الألف لام.,Shammal is pronounced with an a after the sh and a double m.
ومنغايا: بفتح الميم وسكون النون وفتح الغين المعجمة وبعد الألف ياء معجمة باثنتين من تحتها وبعدها ألف مقصورة ومعناه عندهم: قاتل هذا، والله أعلم.,Manghaya signifies a killer in Berber.
وقد تقدم الكلام على الليثي والبربري ومصمودة، والله أعلم.,"We have already spoken of the words Laithi, Berber and Masmuda."
يحيى بن أكثم,YAHYA IBN AKTHAM
أبو محمد يحيى بن أكثم بن محمد بن قطن بن سمعان بن مشنج، التميمي الأسيدي المروزي، من ولد أكثم بن صيفي التميمي حكيم العرب، وكان عالما بالفقه بصيرا بالأحكام، ذكره الدارقطني في أصحاب الشافعي، رضي الله عنه.,"Abu Muhammad Yahya Ibn Aktham Ibn Muhammad Ibn Katan Ibn Saman Ibn Mushannaj al-Tamimi al-Usaiydi al-Marwazi (a member of the tribe of Usaiyd, which wat a branch of that of Tamim, and a native of Marw) drew bis descent from Aktham Ibn al-Saifi, the judge of the Arabs. He was learned in the law and sagacious in bis judgments. Al-Darakutni mentions him as having been one of al-Shafie’s disciples."
وقال الخطيب في تاريخ بغداد”: كان يحيى بن أكثم سليما من البدعة، ينتحل مذهب أهل السنة، سمع عبد الله بن المبارك وسفيان بن عيينة وغيرهما – وقد مر ذكره في ترجمة سفيان وما دار بينهما – وروى عنه أبو عيسى الترمذي وغيره.”,"and the Khatib says, in his History of Baghdad: “Yahya Ibn Aktham was untainted with heresy and followed the doctrine professed by the people of the Sunna (the orthodox). He heard (Traditions) from Abd Allah Ibn Al-Mubarak, Sofian Ibn Oyaina and others.” We have already related, in our article on Sofian, what passed between Yahya and that doctor. “Traditions were delivered on his authority by Abu Isa al-Tirmizi and others.”"
وقال طلحة بن محمد بن جعفر في حقه: يحي بن أكثم أحد أعلام الدنيا ومن قد اشتهر أمره وعرف خبره، ولم يستتر عن الكبير والصغير من الناس فضله وعلمه ورياسته لأمره وأمر أهل زمانه من الخلفاء والملوك،,"Talha Ibn Muhammad Ibn Jaafar said of him: “Yahya Ibn Aktham was a man of note in the world; his proceedings and his history are well known; neither great nor small are ignorant of his merit, his learning, the high authority which he held and the skill with which he minded his own interests and those of the caliphs and sovereigns who were his contemporaries."
واسع العلم بالفقه كثير الأدب حسن العارضة قائم بكل معضلة، وغلب على المأمون حتى لم يتقدمه أحد عنده من الناس جميعا.,"He possessed an extensive knowledge of jurisprudence, great literary acquirements, singular skill in the conduct of affairs and the talent of surmounting difficulties.’ He obtained such influence over al-Mamun’s mind that no one could surpass him in that caliphs favor."
وكان المأمون ممن برع في العلوم، فعرف من حال يحيى بن أكثم وما هو عليه من العلم والعقل ما أخذ بمجامع قلبه، حتى قلده قضاء القضاة وتدبير أهل مملكته فكانت الوزراء لا تعمل في تدبير الملك شيئا إلا بعد مطالعة يحيى بن أكثم،,"Al-Mamun himself was versed in the sciences; so, when he knew the character of Yahya Ibn Aktham and perceived that he held the highest station in learning, he set his whole heart on him and went so far as to appoint him to the office of kadi al-kudat and confide to him the administration of his subjects. The vizirs charged with the direction of public affairs took no decision without submitting it to Yahya for his approval."
ولا نعلم أحدا غلب على سلطانه في زمانه، إلا يحيى بن أكثم، وأحمد بن أبي داود. وسئل رجل من البلغاء عن يحيى بن أكثم وابن أبي داود: أيهما أنبل فقال: كان أحمد يجد مع جاريته وابنته، ويحيى يهزل مع خصمه وعدوه.,"We know of no person’s having ever obtained such complete influence over the mind of his sovereign except Yahya Ibn Yahya and Ahmad Ibn Abi Dawud. A person, noted for speaking with great elegance, being asked which of the two, Yahya Ibn Aktham or Ahmad Ibn Abi Dawud, was the better man, he answered in these terms: Ahmad was grave with his concubine and with his daughter; Yahya was gay with his adversaries and his enemies."
[وكان يحيى سليما من البدعة ينتحل مذهب أهل السنة، بخلاف أحمد بن أبي داود، وقد تقدم في ترجمته طرف من اعتقاده وتعصبه للمعتزلة، وكان يحيى يقول: القرآن كلام الله، فمن قال إنه مخلوق يستتاب فإن تاب ولإلا ضربت عنقه].,"Yahya was untainted with heresy and follow ed the orthodox doctrine, whilst Ahmad was quite the contrary.” In our article on Ahmad we have said some words of his religious belief and of his partiality for the Mutazilites. Yahya was heard to say: The Quran is the word of God, and whoever says that it is created should be invited to abandon that opinion; and if he do not, his head should be struck off.”"
وذكر الفقيه أبو الفضل عبد العزيز بن علي بن عبد الرحمن الأشنهي، الملقب زين الدين، في كتاب الفرائض” في آخر المسائل الملقبات وهي الرابعة عشرة المعروفة بالمأمونية، وهي: أبوان وابنتان”,"The jurisconsult Abu al-Fadl Abd al- Aziz Ibn Ali Ibn Abd al-Rahman al-Ushnuhi, surnamed Zain al-Din, mentions, in his treatise on the partition of hereditaments (faraid), the problems designated by surnames, and, amongst them, that one which is called the Mamunia [al-Mamuniya) and which is the fourteenth in order. It runs thus: (A person died, leaving) father and mother and two daughters."
لم تقسم التركة حتى ماتت إحدى البنتين وخلفت من في المسألة، سميت مأمونية لأن المأمون أراد أن يولي رجلا على القضاء فوصف له يحيى بن أكثم فاستحضره، فلما حضر دخل عليه، وكان دميم الخلق،,"Before the inheritance was shared (between them),[one of the daughters died, leaving the other persons specified in the problem. It was called the Mamunia for the following reason: (The caliph) al-Mamun wished to find a man fit to act as a kadi and, hearing of Yahya Ibn Aktham’s talents, he had him sent for."
فاستحقره المأمون لذلك، فعلم ذلك يحيى فقال: يا أمير المؤمنين، سلني إن كان القصد علمي لا خلقي، فسأله عن هذه المسألة فقال: يا أمير المؤمنين الميت الأول رجل أم امرأة، فعرف المأمون أنه قد عرف المسألة، فقلده القضاء.,"Yahya, being introduced, saw clearly that the caliph disdained him on account of his low stature; on which he said; “Commander of the faithful! if it is for my learning that you require me and not for my stature, ask me a question.” Al-Mamun proposed to him the one above mentioned and Yahya answered: “Commander of the faithful! was the person who died first a male or a female?” The caliph perceived immediately that he was acquainted with the problem and appointed him kadi."
وهذه المسألة إن كان الميت الأول رجلا تصح المسألتان من أربعة وخمسين، وإن كانت امرأة لم يرث الجد في المسألة الثانية شيئا لأنه أبو أم، فتصح المسألتان من ثمانية عشر سهما.,"In this problem, if (the first who died was a male, the two questions (to which it gives rise) can be resolved by (dividing the inheritance into) fifty-four (equal parts); and if the first who died was a female, the grandfather [of the daughters) could not inherit in the second case ‘that is, on the death of the daughter), because he is a father of a mother [the maternal grandfather); and the questions (involved in the problem) can both be resolved by dividing the inheritance into) eighteen parts."
وذكر الخطيب في تاريخ بغداد” أن يحيى بن أكثم ولي قضاء البصرة وسنه عشرون سنة ونحوها، فاستصغره أهل البصرة، فقالوا: كم سن القاضي فعلم أنه استصغر، فقال:”,"The Khatib says in his History of Baghdad: “Yahya Ibn Aktham was nominated as kadi of Basra at the age of u twenty years, or thereabouts. The people of that city found him look so young that they asked each other of what age he might be. Yahya, being informed of this, spoke (to them) as follows."
أنا أكبر من عتاب بن أسيد الذي وجه به النبي صلى الله عليه وسلم قاضيا على مكة يوم الفتح، وأنا أكبر من معاذ بن جبل الذي وجه به النبي صلى الله عليه وسلم قاضيا على أهل اليمن، وأنا أكبر من كعب بن سور الذي وجه به عمر بن الخطاب رضي الله عنه قاضيا على أهل البصرة، فجعل جوابه احتجاجا.,"I am older than Attab Ibn Asid whom the Prophet sent to act as a kadi in Mecca; I am older than Moaz Ibn Jabal, whom the Prophet sent to act as a kadi for the people of Yemen; and I am older than Kaab Ibn Sur, who was sent by Omar Ibn al-Khattab to act as a kadi for the people of Basra.’ In making this answer, he produced his own justification.”"
وكان رسول الله صلى الله عليه وسلم قد ولى عتاب بن أسيد مكة بعد فتحها وله إحدى وعشرون سنة، وقيل ثلاث وعشرون، وكان إسلامه يوم فتح مكة، وقال لرسول الله صلى الله عليه وسلم: أصحبك وأكون معك، فقال: أو ما ترضى أن أستعملك على آل الله تعالى فلم يزل عليهم حتى قبض رسول الله صلى الله عليه وسلم.,"The Prophet nominated Attab Ibn Asid kadi of Mecca, on the taking of that city, and he [Attab) was then twenty-one years of age, or Twenty-three, according to another statement. He became a Muslim on the day in which Mecca was taken, and addressed these words to the Prophet: “I shall be your companion and never quit you;” on which the Prophet said to him: “Would you not consent to my appointing you over the family of God?” Attab continued toad as their kadi till he died."
قال: وبقي يحيى سنة لا يقبل شاهدا، فتقدم إليه أحد الأمناء فقال: أيها القاضي، قد وقفت الأمور وتريثت الأحوال، فقال: وما السبب قال: في ترك القاضي قبول الشهود، فأجاز في ذلك اليوم منها سبعين شاهدا.,"[The Khattab) adds: Yahya remained a year without receiving any one as a (competent) witness. One of the amins [syndics of corporations) then went to him and said: “O kadi! ‘you have put a stop to all proceedings and made too long a delay.’ How so?’ said Yahya. Because,’ said the amin, ‘ you who are the kadi will receive no one as a witness.’ In consequence of this remonstrance, he authorized, that very day, seventy persons of the city to act as witnesses.””"
وقال غير الخطيب: كانت ولاية القاضي يحيى بن أكثم القضاء بالبصرة سنة اثنتين ومائتين.,Another author states that Yahya Ibn Aktham was appointed kadi of Basra in the year two hundred and two (A. D. eight hundred and seventeen or eight hundred and eighteen).
وقد سبق في ترجمة حماد بن أبي حنيفة أن يحيى المذكور ولي البصرة بعد إسماعيل بن حماد بن أبي حنيفة ، وذكر عمر بن شبة في كتاب أخبار البصرة” أن يحيى عزل عن قضاء البصرة في سنة عشرين ومائتين، وتولى إسماعيل بن حماد بن أبي حنيفة.”,"We have already mentioned, in the life of Hammad Ibn Abi Hanifa, that Yahya succeeded Ismail, the son of that Hammad, in the judicature of Basra. Omar Ibn Shabba relates in his Kitab Akhbar il-Basra (History of Basra) that the judicature of Basra was taken from Yahya in the year two hundred and ten."
وحدث محمد بن منصور قال: كنا مع المأمون في طريق الشام فأمر فنودي بتحليل المتعة، فقال يحي بن أكثم لي ولأبي العيناء: بكرا غدا إليه، فإن رأيتما للقول وجها فقولا، وإلا فاسكتا إلى أن أدخل،,"Muhammad Ibn Mansur relates as follows: “We were with al-Mamun, on our way to Syria, when he ordered a proclamation to made declaring men (temporary} marriages to be lawful. On this Yahya Ibn Aktham said to me and Abu al-Ainaa: ‘Tomorrow morning, early, go both of you to him and, if you find an opportunity of speaking (for him on the subject) do so; if not, remain silent till I go in.’"
قال: فدخلنا عليه وهو يستاك ويقول وهو مغتاظ: متعتان كانتا على عهد رسول الله صلى الله عليه وسلم وعلى عهد أبي بكر رضي الله عنه وأنا أنهي عنهما، ومن أنت يا جعل حتى تنهي عما فعله رسول الله صلى الله عليه وسلم وأبو بكر رضي الله عنه,"We went there and found him with a toothpick in his hand and exclaiming, in a violent passion: Two pleasures occurred in the time of the Prophet of God and in that of Abu Bakr; and shall I forbid the practice? Who are you, vile scarabee! to dare forbid me to follow what was practiced by the Prophet of God and by Abu Bakr?’"
فأومأ أبو العيناء إلى محمد بن منصور وقال: رجل يقول في عمر بن الخطاب ما يقول نكلمه نحن فأمسكنا، فجاء يحيى بن أكثم فجلس وجلسنا، فقال المأمون ليحيى: ما لي أراك متغيرا فقال: هو غم يا أمير المؤمنين لما حدث في الإسلام،,"On this, Abu al-Ainaa made me a sign and said: “‘Muhammad Ibn Mansur! that is a man who is capable of attributing to Omar Ibn al-Khattab what he has just said; how can we speak to him?’ So we held our peace. Yahya Ibn Aktham then came in and sat down. We sat down also, and al-Mamun said to him: Why do I see you look so troubled? Yahya answered; Commander of the faithful, it is with grief for a novelty introduced into Islamism.’"
قال: وما حدث فيه قال: النداء بتحليل الزنا، قال: الزنا قال: نعم، المتعة زنا، قال: ومن أين قلت هذا قال: من كتاب الله عز وجل، وحديث رسول الله صلى الله عليه وسلم،,"What novelty?’ said the caliph. Yahya replied: A proclamation has been made declaring joy marriages lawful, declaring fornication lawful.’ Fornication?’ exclaimed al-Mamun. Yes; joy is fornication.’ On what authority do you say so?’ ‘On that of the book of Almighty God and of a declaration made by his Prophet."
قال الله تعالى: (قد أفلح المؤمنون) إلى قوله (والذين هم لفروجهم حافظون، إلا على أزواجهم أو ما ملكت أيمانهم فإنهم غير ملومين، فمن ابتغى وراء ذلك فأولئك هم العادون) المؤمنون: يا أمير المؤمنين زوجة المتعة ملك يمين قال: لا، قال: فهي الزوجة التي عند الله ترث وتورث وتلحق الولد ولها شرائطها قال: لا،,"God said: Now are the true believers happy, and so forth to the words: and those who keep themselves from carnal knowledge of any except their wives or the (slaves) whom their right hands possess; and who so covets any (woman) beyond these, they are transgressors. Commander of the faithful I a pleasure wife is she a woman possessed by the right hand?’ The caliph answered: ‘No!’ Is she a wife who can inherit and be inherited of lawfully in the sight of God? a wife bearing legitimate children? one whose marriage is regulated by lawful conditions?’ The caliph answered: No.’"
قال: فقد صار متجاوز هذين من العادين، وهذا الزهري يا أمير المؤمنين روى عن عبد الله والحسن ابني محمد بن الحنيفة عن أبيهما عن علي بن أبي طالب رضي الله عنه قال: أمرني رسول الله صلى الله عليه وسلم أن أنادي بالنهي عن المتعة وتحريمها بعد أن كان أمر بها،,"Then, replied Yahya, ‘whoever passes these two limits is a transgressor. Commander of the faithful! there is al-Zuhri who related on the authority of Abd Allah and al-Hasan, the sons of Muhammad Ibn al-Hanifa, that they heard their father declare that he heard Ali Ibn Abi Talib say: The Prophet ordered me to proclaim that mela marriages were forbidden and unlawful, after he had authorized them."
فالتفت إلينا المأمون فقال: أمحفوظ هذا من حديث الزهري، فقلنا: نعم يا أمير المؤمنين، رواه جماعة منهم مالك رضي الله عنه، فقال: أستغفر الله، نادوا بتحريم المتعة، فنادوا بها.,"Al-Mamun then turned towards us and said: Is it well ascertained that this tradition came from al-Zuhri? “We replied: It is, Commander of the faithful! a number of Traditionists have related it, such as Malik, to whom God be gracious!’ On hearing this, he exclaimed: ‘God forgive me! proclaim that meld marriages are forbidden and a proclamation to that effect was immediately made.”"
قال أبو إسحاق إسماعيل بن إسحاق بن إسماعيل بن حماد بن زيد بن درهم الزدي القاضي الفقيه المالكي البصري، وقد ذكر يحيى بن أكثم فعظم أمره وقال: كان له يوم في الإسلام لم يكن لأحد مثله، وذكر هذا اليوم.,"The kadi Abu Ishak Ismail Ibn Ishak Ibn Ismail Ibn Hummed Ibn Zaid Ibn Dirham al-Azdi, who was a doctor of Malikite jurisprudence and an inhabitant of Basra, said, in speaking of Yahya Ibn Aktham and extolling bis merit: “He one day did to Islamism a service the like of which no man ever rendered to it before.”"
وكانت كتب يحيى في الفقه أجل كتب، فتركها الناس لطولها، وله كتب في الأصول، وله كتاب أورده على العراقيين سماه التنبيه” وبينه، وبين داود بن علي مناظرات كثيرة.”,"Yahya’s works on jurisprudence are excellent, but so voluminous that they are neglected by readers, he composed some treatises on the fundamentals of jurisprudence and published a work against the people of Iraq [the Hanifites), to which he gave the title of al-Tanbih {the warning), he had frequent discussions with Dawud Ibn Ali."
ولقيه رجل وهو يومئذ على القضاء فقال: أصلح الله القاضي كم آكل قال فوق الجوع ودون الشبع، فقال: فكم أضحك قال: حتى يسفر وجهك ولا يعلو صوتك، قال: فكم أبكي قال: لا تمل من البكاء من خشية الله تعالى، قال فكم أخفي عملي قال: ما استطعت، قال: فكم أظهر منه قال: مقدار ما يقتدي بك البر الخير ويؤمن عليك قول الناس، قال الرجل: سبحان الله قول قاطن وعمل ظاعن.,"When he was a kadi a man went up to him and the following dialogue ensued: “May God preserve you! how much should I eat?” Yahya replied: “Enough to get over hunger and not enough to attain satiety,” “How long may I laugh?” “Till your face brightens, but without raising your voice.” How long should I weep?” Weeping should never fatigue you, if it be through fear of God.” ‘What actions of mine should I conceal?” “As many as you can.” “What are the actions which I should do openly?” “Those which may serve as examples to good and virtuous men whilst they secure you from public reprobation.” On this, the man exclaimed: “May God preserve us from words which abide when deeds have passed away!.”"
وكان يحيى من أدهى الناس وأخبرهم بالأمور، رأيت في بعض المجاميع أن أحمد بن أبي خالد الأحول وزير المأمون وقف بين يدي المأمون وخرج يحيى بن أكثم من بعض المستراحات، فوقف، فقال له المأمون اصعد،,"Yahya was the most acute of men and the most skillful in the management of affairs. I read in a miscellany that Ahmad Ibn Abi Khalid al-Ahwal, al-Mamun’s vizir, was standing, one day, in the presence of his sovereign when Yahya came forth from a closet to which he had retired and stood [also in the caliphs presence). “Come up,” said al-Mamun."
فصعد وجلس على طرف السرير معه، فقال أحمد: يا أمير المؤمنين إن القاضي يحيى صديقي، وممن أثق به في جميع أموري، وقد تغير عما عهدته منه، فقال المأمون: يا يحيى إن فساد أمر الملوك بفساد خاصتهم،,"He went up and sat with him on the sofa, but at the farthest end of it. Ahmad then said: “Commander of the faithful I the kadi Yahya is for me a friend to whom I confide all that concerns me, but he is changed from what he used to be for me.” On this, al-Mamun said: O Yahya, the ruin of a sovereign’s prosperity is caused by the mis intelligence which arises between his ministers."
وما يعدلكما عندي أحد، فما هذه الوحشة بينكما فقال له يحيى: يا أمير المؤمنين والله إنه ليعلم أني له على أكثر مما وصف ، ولكنه لما رأى منزلتي منك هذه المنزلة خشي أن أتغير له يوما فأقدح فيه عندك،,"No one can equal you or Ahmad in my esteem; what then is the motive of this mutual distrust?” Yahya replied: “Commander of the faithful. I declare, by Allah I that my feelings towards Ahmad are even more friendly than what he said; but he, seeing the rank which I hold in your favor, fears that, one day or other, I may turn against him and disserve him in your mind."
فأحب أن يقول لك هذا ليأمن مني، وإنه والله لو بلغ نهاية ماءتي ما ذكرته بسوء عندك أبدا، فقال المأمون: أكذلك هو يا أحمد قال: نعم يا أمير المؤمنين، قال: أستعين بالله عليكما، فما رأيت أتم دهاء ولا أعظم فطنة منكما.,"I prefer telling this to you openly, so that he may be relieved from his apprehensions, and I declare that, even if he injured me to the very utmost, I should never speak ill of him in your presence.” “Is that the fact? said the caliph to Ahmad. He replied: “It is so.” al-Mamun then exclaimed; “God protect me from you both! I never met with men more shrewd and more intelligent than you.’”"
ولم يكن فيه ما يعاب به سوى ما كان يتهم به من الهنات المنسوبة إليه الشائعة عنه، والله أعلم بحاله فيها، وذكر الخطيب في تاريخه أنه ذكر لأحمد بن حنبل رضي الله عنه ما يرميه الناس به، فقال: سبحان الله، من يقول هذا وأنكر ذلك إنكارا شديدا.,"No vice could be reproached to Yahya except a certain inclination which was attributed to him and of which he had the reputation; but God best knows how he may have been in that respect. The Khatib states, in his History of Baghdad, that Ahmad Ibn Hanbal, being informed of the imputations cast on Yahya Ibn Aktham’s character, exclaimed: ‘Good God) who can say such a thing?” and denied the fact in the most positive manner."
وذكر عنه أيضا أنه كان يحسد حسدا شديدا، وكان مفننا. فكان إذا نظر إلى رجل يحفظ الفقه سأله عن الحديث، وإذا رآه يحفظ الحديث سأله عن النحو، وإذا رآه يعلم النحو سأله عن الكلام، ليقطعه ويخجله،,"It is related, moreover, that the jealousy borne to Ahmad was excessive. He was acquainted with a great number of sciences and, when he had a conversation with any one and found him skilled in jurisprudence, he questioned him on points relative to the Traditions and, if he discovered that he knew traditions by heart, he would propose to him some grammatical difficulty; then, if he found that be was acquainted with grammar, he would question him on scholastic theology; and all that for the purpose of confounding the man and bringing him to a stand."
فدخل إليه رجل من خراسان ذكي حافظ، فناظره، فرآه مفننا، فقال له: نظرت في الحديث قال: نعم، قال: ما تحفظ من الأصول قال: أحفظ عن شريك عن أبي إسحاق عن الحارث أن عليا رضي الله عنه رجم لوطيا، فأمسك ولم يكلمه.,"A very intelligent native of Khorasan, who knew by heart many Traditions, went to see him one day and was drawn by him into a discussion. When Yahya discovered that he was versed in a variety of sciences, he asked him if he knew any Tradition which had served as a fundamental principle of jurisprudence. The other replied: “I learned from Sharik that Abi Ishak told him that al-Harith related to him that Ali caused a pederast to be lapidated.” Yahya, on hearing this, stopped short and addressed not another word to the man."
ثم قال الخطيب أيضا: ودخل على يحيى بن أكثم ابنا مسعدة، وكانا على نهاية الجمال، فلما رآهما يمشيان في الصحن أنشأ يقول:,"The Khatib then relates that Yahya received a visit from the two sons of Masada, who were extremely handsome. When he saw them walking across the court of his house, he recited extempore these lines."
"يا زائرينا من الخيام… حياكم الله بالسلام
لم تأتياني وبي نهوض… إلى حلال ولا حرام
يحزنني أن وقفتما بي… وليس عندي سوى الكلام",O you who have left your tents to visit me I may God grant you both long life with his blessing! Why hare yon come to me when I am unable to do either the lawful deed or the deed forbidden. It saddens me to see you stand before me and to have nothing to offer you except fair words.
ثم أجلسهما بين يديه وجعل يمازحهما حتى انصرفا. ويقال إنه عزل عن الحكم بسبب هذه الأبيات.,He then made them sit down before him and kept them in amusing chat till they went away. It is said that he was dismissed from the judicature on account of these verses
ورأيت في بعض المجاميع أن يحيى بن أكثم مازح الحسن بن وهب المذكور في ترجمة أخيه سليمان بن وهب، وهو يومئذ صبي، فلاعبه ثم جمشه، فغضب الحسن، فأنشد يحيى:,"I read in a miscellany that Yahya Ibn Aktham was jesting, one day, with al-Hasan Ibn Wahb, the same person of whom we have spoken in the life of his brother Suleiman, and who was then a boy. In playing with him, he tapped him on the cheek and, perceiving that he was displeased, he recited these lines."
"أيا قمرا جمشته فتغضبا… وأصبح لي من تيهه متجنبا
إذا كنت للتجميش والعض كارها… فكن أبدا يا سيدي متنقبا
ولا تظهر الأصداغ للناس فتنة… وتجعل منها فوق خديك عقربا
فتقتل مسكينا وتفتن ناسكا… وتترك قاضي المسلمين معذبا","O full moon, whose cheek I tapped and who, highly offended, turned away from me in anger! If a scratch displease you or a bite, wear always, my master I a veil (to conceal your fact). Let not those locks appear as a temptation, nor let their ringlets cover your checks, lest you slay the wretched, or tempt the anchorites, or leave the kadi of the Muslims in torment."
وقال أحمد بن يونس الضبي: كان زيدان الكاتب يكتب بين يدي يحيى بن أكثم القاضي، وكان غلاما جميلا متناهي الجمال، فقرص القاضي خده، فخجل الغلام واستحيا وطرح القلم من يده، فقال له يحيى: خذ القلم واكتب ما أملي عليك، ثم أملى الأبيات المذكورة، والله أعلم.,"Ahmad Ibn Yunus al-Dabbi related as follows: “The katib Ibn Zaidan, who was an extremely handsome youth, was writing under the dictation of the kadi Yahya Ibn Aktham, when the latter pinched his cheek. He felt much confused, blushed and threw away the pen. ‘Take up your pen,’ said Yahya, ‘and write down what I am going to say to you.’ He then dictated to him” the above mentioned verses."
"وذكر الخطيب أيضا في تاريخه أن المأمون قال ليحيى المذكور من الذي يقول:
قاض يرى الحد في الزناء ولا… يرى على من يلوط من باس","This anecdote is given by the Khatib, in his History of Baghdad. The same author relates, in that work, that al-Mamun asked Yahya who was the author of this verse: A kadi who considers fornication as meriting corporal chastisement, and thinks a worse crime"
"قال: أو ما يعرف أمير المؤمنين من القائل قال: لا، قال: يقوله الفاجر أحمد بن أبي نعيم الذي يقول:
لا أحسب الجور ينقضي وعلى ال… أمة وال من آل عباس","Yahya replied: “Does the Commander of the faithful not know whom it is?” “I do not”, said the caliph. “Well, said Yahiya, “it was uttered by that profligate, Ahmad Ibn Abi Noaim, the same who said: I think that tyranny will never cease as long as the nation is governed by an Abbasside.”"
قال: فأفحم المأمون خجلا، وقال ينبغي أن ينفى أحمد بن أبي نعيم إلى السند، وهذان البيتان من جملة أبيات أولها:,"The narrator says that al-Mamun was confounded, and that, after a moment’s silence, he gave orders to have Ahmad Ibn Abi Noaim banished to Sind. These two verses belong to a piece which I shall give here."
"أنطقني الدهر بعد إخراس… لنائبات أطلن وسواسي
يا بؤس للدهر لا يزال كما… يرفع ناسا يحط من ناس
لا أفلحت أمة وحق لها… بطول نكس وطول إتعاس
ترضى بيحيى يكون سائسها… وليس يحيى لها بسواس","Fortune, which reduced me to silence, now permits me to speak of the afflictions which have kept me so long astounded. Cursed be Fortune for exalting some men and depressing others! May that nation never prosper, that nation which deserves to suffer lengthened adversity and lasting perdition! if it consent to undergo the administration of Yahya, of a man who is incapable of ruling it."
"قاض يرى الحد في الزناء ولا… يرى على من يلوط من باس
يحكم للأمرد الغرير على… مثل جرير ومثل عباس
فالحمد لله كيف قد ذهب ال… عدل وقل الوفاء في الناس
أميرنا يرتشي وحاكمنا… يلوط والرأس شر ما راس","a kadi who considers fornication as meriting corporal chastisement and thinks a worse crime no harm. He would judge in favor of his smooth-faced fondling and give sentence against Jarir and Abbas. God protect us! justice bath disappeared and little honesty is to be found with mankind. Our emir lakes bribes; our judge acts like the people of Lot, and our head (the caliph) is the worst of rulers."
"لو صلح الدين فاستقام لقد… قام على الناس كل مقياس
لا أحسب الجور ينقضي وعلى ال… أمة وال من آل عباس","Did religion prosper and flourish, every just measure would be taken for ((he welfare of) the people; but I am sure that tyranny will never cease, as long as the nation is governed by an Abbasside."
فلما اجتمعنا بالمجلس وتحادثا قام المأمون كأنه يقضي حاجة فوقف المملوك، فتجسس المأمون عليهما، وكان قرر معه أن يعبث بيحيى علما منه أن يحيى لا يتجاسر عليه خوفا من المأمون، فلما عبث به المملوك سمعه المأمون وهو يقول: لولا أنتم لكنا مؤمنين، فدخل المأمون وهو ينشد:,"When they met in the sitting-room and had conversed together for some time, al-Mamun retired as if on some necessary occasion and, having left the slave with Yahya, he concealed “himself in a place whence he could see what would happen. The slave, whom “he had told to jest and make sport with Yahya, did what he was ordered, and the caliph well knew that Yahya would not dare to take liberties with the boy. Having then heard Yahya say: ‘Were it not for you (who seduced us), I should have been true believers!, he came into the room and recited these verses."
"وكنا نرجي أن نرى العدل ظاهرا… فأعقبنا بعد الرجاء قنوط
متى تصلح الدنيا ويصلح أهلها… وقاضي قضاة المسلمين يلوط
وهذان البيتان لأبي حكيمة راشد بن إسحاق الكاتب ، وراشد له فيه مقاطيع كثيرة.","We hoped to see justice made manifest, but that hope was followed by disappointment. “How can the world and its inhabitants prosper, if the chief kadi of the Muslims acts like the people of Lot?’ The katib Abi Hakima Rashid Ibn Ishak Ibn Rashid, who was the author of these verses, composed a great number of pieces on Yahya."
وذكر المسعودي في مروج الذهب” في ترجمة المأمون جملة من أخبار يحيى في هذا الباب أضربنا عن ذكرها.”,"In the article on al-Mamun which al-Masudi has given in his Muruj al-Dahab, will be found some anecdotes concerning Yahya; we abstain from inserting them here because they are of the same kind as those just mentioned."
ومما يناسب حكاية المأمون مع يحيى بسؤاله عن البيت لمن هو وإجابة يحيى ببيت آخر من القصيدة ما يروى أن معاوية بن أبي سفيان الأموي لما مرض مرض موته واشتدت علته وحصل اليأس منه، دخل عليه بعض أولاد علي بن أبي طالب رضي الله عنه يعوده، ولا أستحضر الآن من هو، فوجده قد استند يتجلد له لئلا يشتفي به، فضعف عن القعود فاضطجع وأنشد:,"A story is told of Muawiya Ibn Abi Sofian which greatly resembles the one we have just related of al-Mamun’s asking who was the author of a certain verse and of Yahya’s replying by another verse taken from the same poem. When Muawiya Ibn Abi Sofian the Omaiyide was laid up with the malady of which he died, he suffered so greatly that his life was despaired of, and one of Ali Ibn Abi Talib’s sons, whose name I do not recollect, went to make him a visit. Muawiya rallied all his strength and sat up in his bed, in order to receive him and not give him the gratification of seeing how ill he was. Being too weak to hold himself up/ he at length leaned back upon a pile of cushions and recited this verse:"
وهذا البيتان من جملة قصيدة طويلة لأبي ذؤيب خويلد بن خالد الهذلي يرثي بها بنيه ، وكان قد هلك له خمس بنين في عام واحد، أصابهم الطاعون.,"These two verses are taken from a long qasida which was composed by Abi Zuwaib Khuwailid Ibn Khalid al-Huzali (the Huzailite) on the death of bis sons, five of whom were carried off, in one and the same year, by the plague."
وكانوا هاجروا معه إلى مصر، وهلك أبو ذؤيب المذكور في طريق مصر، وقيل في طريق إفريقية مع عبد الله بن الزبير.,"They had fled from their native place with their father and were going to Egypt. Abu Zuwaib died on his way to that country, or, by another account, on his way to Ifrikiya [North Africa), whither he was accompanying Abd Allah Ibn al-Zubair."
ثم وجدت في كتاب فلك المعاني” لابن الهبارية في الباب التاسع من الكتاب المذكور أن الحسين بن علي بن أبي طالب رضي الله عنهما دخل على معاوية في علته فقال: اسندوني، ثم تمثل ببيت أبي ذؤيب، وأنشد البيت المذكور، فسلم الحسين ثم أنشد البيت الثاني، والله أعلم.”,"I have since read, in the ninth chapter of Ibn al-Habbariya’s Falak al-Madni, that al-Husain, the son of Ali Ibn Abi Talib, went to visit Muawiya during his illness, and that the latter said to his attendants: “Prop me up [with cushions) and then recited the verse of Abi Zuwaib’s, applying it to his own case. Al-Husain saluted (on entering) and then repeated the other verse. God knows if this be exact."
وذكرها أبو بكر ابن داود الظاهري في كتاب  الزهرة ” منسوبة إلى الحسين بن علي ابن أبي طالب رضي الله عنهما، والله أعلم.”,"Abu Bakr Ibn Dawud al-Zahiri relates the same anecdote in his Kitab al-Zuhara, and attributes the reply to al-Hasan, the son of Ali."
قلت: ولم يذكر ابن الهبارية ولا الظاهري أنه كان في علة الموت، ولا يمكن ذلك، لأن الحسن توفي قبل معاوية، والحسين لم يحضر وفاة معاوية، لأنه كان بالحجاز ومعاوية توفي بدمشق.,"I must here observe that neither Ibn al- Habbariya nor al-Zahiri mention that Muawiya was in his last illness when this happened, and such could not possibly have been the case, because al-Hasan died before Muawiya, neither could al-Husain have been present at Muawiya’s death, for he was then in Hijaz and Muawiya breathed his last in Damascus."
ثم وجدت في أول كتاب  التعازي ” تأليف أبي العباس المبرد هذه القصة جرت للحسين بن علي بن أبي طالب رضي الله عنه، ومعاوية بن أبي سفيان، والظاهر أن ابن الهبارية منه نقلها.”,"I since found, towards the beginning of the work entitled Kitab al-Taazi [book of consolations) and composed by Abu al-Abbas al-Mubarrad, that this scene passed between al-Husain and Muawiya. It was probably from this work that Ibn al-Habbariya look his account of it."
ومثل ذلك أيضا ما يحكى أن عقيل بن أبي طالب هاجر أخاه عليا رضي الله عنه والتحق بمعاوية، فبالغ معاوية في بره؛ وزاد في إكرامه إرغاما لعلي رضي الله عنه، فلما قتل علي واستقل معاوية بالأمر ثقل عليه أمر عقيل، فكان يسمعه ما يكره لينصرف عنه,"An anecdote of a similar kind is related of Akil, the son of Ali Ibn Abi Talib: Having abandoned his father, he joined the party of Muawiya, who received him with great kindness and treated him with the highest honor; but that was merely for the purpose of annoying Ali. After the murder of Ali, Muawiya remained sole possessor of the supreme authority and, finding Akil’s presence becoming irksome, he began to say in his presence things that might offend him and oblige him to go away."
فبينما هو يوما في مجلس حفل بأهل الشام إذ قال معاوية: أتعرفون أبا لهب الذي نزل في حقه قوله تعالى (تبت يدا أبي لهب) المسد: من هو فقال أهل الشام: لا، فقال معاوية: هو عم هذا، وأشار إلى عقيل،,"One day, at a levee where all the most eminent of the Syrian were assembled, Muawiya said to them; “Do you know who was the Abu Lahab of whom God spoke in these terms: The hands of Abd Lahab shall perish? The Syrians answered that they did not. “Well,” said he, “Abu Lahab was the paternal uncle of that man”, pointing to Akil.”"
فقال عقيل في الحال: أتعرفون امرأته التي قال الله في حقها (وامرأته حمالة الحطب في جيدها حبل من مسد) المسد: من هي فقالوا: لا، قال: هي عمة هذا، وأشار إلى معاوية، وكانت عمته أم جميل بنت حرب بن أمية بن عبد مناف زوجة أبي لهب بن عبد العزى، وهي المشار إليها في هذه السورة، فكان ذلك من الأجوبة المسكتة.,"He had no sooner pronounced these words that Akil said; “Do you know who was Abu Lahab’s wife, of whom God said: And his wife also, the bearer of faggots, having on her neck a rope made of palm-tree fibers? They answered that they did not; “Well”, said he, ‘she was the paternal aunt of that man”, pointing to Muawiya. The fact was that Om Jamil, Muawiya’s aunt and the daughter of Harb Ibn Omayya Ibn Abd Shams Ibn Abd Manaf, was the wife of Abu Lahab Abd al-Ozza and the person who is indicated in this Surat of the Quran. It was really a silencing answer.”"
ويقرب من هذا أيضا أن بعض الملوك حاصر بعض البلاد، وكان معه عساكر عظيمة بكثرة الرجال والخيل والعدد، فكتب الملك المحاصر إلى صاحب البلد كتابا يشير إليه بأنه يسلم البلد إليه ولا يقاتله، وذكر ما جاء به من الرجال والأموال والآلات، ومن جملة الكتاب قوله تعالى:,"An anecdote similar to the foregoing is told a certain king who laid siege to a city, he had with him an immense army of cavalry and infantry, with provisions in abundance. He sent a letter to the lord of the city, advising him to surrender the place or else he should be attacked. In this letter he spoke of his numerous troops and the great quantity of munitions which he had brought with him, and in it he inserted this passage of the Quran."
(حتى إذا أتوا على وادي النمل قالت نملة يا أيها النمل ادخلوا مساكنكم لا يحطمنكم سليمان وجنوده وهم لا يشعرون) (النمل:18),Until they came to the valley of the ants; and an ant said: “O ants I enter into your dwellings lest Solomon and his forces tread you under foot and perceive it not.”
فلما وصل الكياب إلى صاحب البلد وتأمله وقرأه على خواصه قال: من يجاوب عن هذا فقال بعض الكتاب: تكتب إليه (فتبسم ضاحكا من قولها) (النمل:19) فاستحسن الحاضرون جوابه.,"The lord of the city, having received this epistle, pondered over it for some lime and them read it to his officers. “Who”, said he, “can return to that a proper answer?” One of the secretaries replied: “Let these words be written to him: And he smiled, laughing at its words”. This answer was approved of by all present."
ومثل هذا أيضا ما حكاه ابن رشيق القيرواني في كتاب الأنموذج” وهو أن عبد الله بن إبراهيم ابن المثنى الطوسي المعروف بابن المؤدب المهدوي الأصل القيرواني البلد الشاعر المشهور، كان مغرى بالسياحة وطلب الكيمياء والأحجار، وكان محروما مقترا عليه متلافا إذا أفاد شيئا،”,"An anecdote of a similar kind is thus related by Ibn Rashik al-Kairawani, in his Anmuzaj: Abd Allah Ibn Ibrahim Ibn al-Muthanna al-Tusi, generally known by the surname of Ibn al-Muaddib, belonged to a family of al-Mahdya and was a native of Kairawan. He had some reputation as a poet but led a wandering life, being always in search of minerals and the philosopher’s stone. His manner of living was very miserable and parsimonious, as he spent (in chemical operation) whatever he was able to gain."
فخرج مرة يريد جزيرة صقلية، فأسره الروم في البحر، وأقام مدة طويلة إلى أن هادن ثقة الدولة يوسف بن عبد الله بن محمد بن أبي الحسين القضاعي صاحب صقلية الروم وبعث إليه بالأسرى، فكان عبد الله فيمن بعث،,"Having left his country with the intention of going to Sicily, he was taken prisoner, at sea, by the Christians and remained a long time in captivity. Thikat al-Dawla Yusuf Ibn Abd Allah Ibn Muhammad Ibn al-Husain al-Kudai, the prince of Sicily, having concluded a truce with the Christians, obtained that all the captives should be sent to him."
فامتدح عبد الله المذكور ثقة الدولة بقصيدة شكره فيها على صنعه، ورجا صلته، فلم يصله بشيء أرضاه، وكانت فيه رغبة، فتكلم وطلب طلبا شديدا، وهو مستخف عند بعض م يعرف من أهل صناعته، وطالت المدة،,"Ibn al-Muaddib, who was one of the number, recited to Thikat al-Dawla a poem in which he extolled his merit and thanked him for what he had done. Not receiving, in return, a gift adequate to his expectations and being inordinately desirous [of obtaining money), he spoke (to that emir on the subject) and was most importunate (his demands). At that time, he was living concealed in the house of an alchemist with whom he was acquainted, and remained there a long while."
فخرج سكران يشتري نقلا ، فما شعر إلا وقد أخذ ، وحمله صاحب الشرطة حتى أدخله على ثقة الدولة، فقال له: ما الذي بلغني يا بائس قال: المحال أيد الله سيدنا الأمير، قال: ومن هو الذي يقول في شعره:,"Having then gone out (one night) in a state of intoxication, with the intention of purchasing sugar-plums (to eat with his wine], he was arrested before he was aware and carried before the chief of the shurta (police guards), by whom he was conducted to the governor. “You good-for-nothing fellow,” said the latter, ‘what is this I hear of you?’ The poet replied: “A pack of lies! May God protect our lord the emir, The prince then asked him who it was that said in one his poems."
"فالحر ممتحن بأولاد الزنا… قال: هو الذي يقول:
وعداوة الشعراء بئس المقتنى…
فتنمر ساعة ثم أمر له بمائة رباعي وأخرجه من المدينة كراهية أن تقوم عليه نفسه فيعاقبه بعد أن عفا عنه، فخرج منها.","The man nobly born is always plagued by scoundrels. The poet replied: “It was the same person who said: “The comity of poets is the worst of acquisitions.” The prince remained silent for some time and then ordered him a sum of one hundred rubais; but, fearing that he might again be irritated against him and punish after pardoning, he expelled him from the city."
"وهذا المستشهد به عجزا بيتين من شعر المتنبي في قصيدته النونية التي يمدح بها بدر بن عمار، وأولها:
الحب ما منع الكلام الألسنا… وألذ شكوى عاشق ما أعلنا","The lines cited here are the second hemistiches of two verses belonging to that qasida of al-Mutanabbi’s which rhymes in to and which he composed in praise of Badr Ibn Ammar. It begins thus: Love takes away from tbc tongue the faculty of speech, and the complaints which give most solace to a lover ace those which he utters aloud."
"وهي من مشاهير قصائده، وأول العجز الأول:
وأنه المشير عليك في بضلة… فالحر ممتحن بأولاد الزنا","It is a well-known poem. The verse to which the first hemistich belongs is as follows: Impose silence on that adviser who, in accusing me, leads you into error. The man nobly born is always plagued by scoundrels."
"وأول العجز الثاني:
ومكايد السفهاء واقعة بهم… وعداوة الشعراء بئس المقتنى","The second verse is this: The complots of fools turn against themselves, and the enmity of poets is the worst of acquisitions."
وإذا قد ذكرنا ثقة الدولة المذكور فنذكر قصيدة أبي محمد عبد الله بن محمد التنوخي المعروف بابن قاضي ميلة التي مدحه بها في عيد النحر، وهي قصيدة بديعة لا توجد بكمالها في أيدي الناس، ولقد ظفرت بها في ظهر كتاب،,"Having mentioned the name of Thikat al-Dawla, we shall give a poem composed in his praise by Abu Muhammad Abd Allah Ibn Muhammad al-Tanukhi, generally known by the appellation of Ibn Kadi Mila (the son of the kadi of Mila). The poet recited it to him on the festival of the Sacrifice. This qasida, which is so remarkable for its originality, was not to be found complete, but I at length discovered a copy of it written on the cover of a book."
ولم يكن عندي منها سوى البعض، ولا سمعت أحدا يروي منها إلا ذلك القدر، فأحببت إثباتها لحسنها وغرابتها وهي هذه:,"Till then, I knew only a part of it and never heard of any person’s knowing more. As it is so fine a poem and so rare, I have decided on giving it here:"
"يذيل الهوى دمعي وقلبي المعنف… وتجني جفوني الوجد وهو المكلف
وإني ليدعوني إلى ما شنفته… وفارقت مغناه الأغن المشنف
وأحور ساجي الطرف أما وشاحه… فصفر وأما وقفه فموقف","Love and my afflicted heart cause my tears to flow, whilst my eyes gather (a harvest of) that passionate desire which is imposed (on every lover). True it is that I am called towards that object which I wished to avoid and from whose abode I had departed; it is a soft-voiced gazelle {maiden) adorned with ear-rings who invites me. Hers are the targe, dark eyes, the languishing glances, (the waist to slender that it leaves) the girdle empty, and the bracelet holding firmly (to the arm)."
"يطيب أجاج الماء من نحو أرضه… يحيي ويندى ريحه وهو حرجف
وأيأسني من وصله أن دونه… متالف تسري الريح فيها فتتلف
وغير أن يجفو النوم كي لا يرى لنا… إذا نام شملا في الكرى يتألف","The brackish water flowing from her country is {for.me) sweet-tasted, and its cold winds shed genial mildness. What makes me despair of our meeting are the dangerous grounds which intervene and in which (even) the nocturnal breeze (Awe its force and) dies. The jealous spy abstains from sleep lest he should see, in a dream, (my) union effected (with her whom flow),"
"يظل على ما كان من قرب دارنا… وغفلته عما مضى يتأسف
وجون بمزن الرعد يستن ودقه… يرى برقه كالحية الصل تطرف
كأني إذا ما لاح والرعد معول… وجفن السحاب الجون بالماء يذرف","he passes the-day regretting that, though our dwelling-place was near {to him), his inattention prevented him from seeing what had passed. The atmosphere gives us to expect a thunder-cloud, pouring down its showers and whose lightnings, like yellow serpents, glance around. When it appeared and the thunder howled, and the eyelids of the black cloud shed their waters."
"سليم وصوت الرعد راق وودقه… كنفث الرقى من سوء ما أتكلف
ذكرت به ريا وما كنت ناسيا… فأذكر لكن لوعة تتضعف
ولما التقينا محرمين وسيرنا… بلبيك ربا والركائب تعسف","I was like a man stung by a scorpion: the thunder was the incantation of the serpent-charmer, and the muzzling rain was the saliva which he blew from his month; so great were the sufferings I endured. By that was recalled to my mind the recollection of (my beloved) Raiya and of what I had forgotten; I now remember (all), hut that redoubles my affliction. When we met in the sacred territory (of Mecca), Raiya rejoiced our hearts by the cry of labbaika (here l am at your call); our camels then roamed freely."
"نظرت إليها والمطي كأنما… غواربها منها معاطس رعف
فقالت أما منكن من يعرف الفتى… فقد رابني من طول منا يتشوف
أراه إذا سرنا يسير حذاءنا… ونوقف أخفاف المطي فيوقف","I looked at her, whilst the humps of the camels were dropping blood, and she said (to her female companions); “Does any of you know that young man? his gazing at me so long makes me uneasy. When we are in march, he walks on a line with ns, and when the camels’ feet cease to move, he also stops.”"
"فقلت لتربيها أبلغاها بأنني… بها مستهام قالتا نتلطف
وقولا لها يا أم عمرو أليس ذا… منى والمنى في خيفه ليس يخلف
تفاءلت في أن تبذلي طارف الوفا… بأن عن لي منك البنان المطرف","I then said to her two companions: “Tell her that I am smitten with love” for her;” and they replied: “We shall manage [to do so) cautiously.” “Say also to her: “O Om Amr! is not this Mina! wishes made in the value of Mina are never disappointed (tokhlafo). It was for me an opinion (tafaalto) of your fulfilling your latest promise, when yon let me sec, as if by accident, the tips of your fingers dyed with henna."
"وفي عرفات ما يخبر أنني… بعارفة من عطف قلبك أسعف
وأما دماء الهدي فهي هدى لنا… يدوم ورأي في الهوى يتألف
وتقبيل أركان البيت إقبال دولة… لنا وزمان بالمودة يعطف","In Arafat, I find what informs (me) of a favor I shall obtain; that of your heart’s inclining towards me. The (traces left by the) blood of the victims will always serve to guide us, even when my reason is absorbed in converse with love. The kissing of the sacred stone will announce to me the approach of good fortune and of a time favorable to our love.’“"
"فأوصلتا ما قلته فتبسمت… وقالت أحاديث العيافة زخرف
بعيشي ألم أخبركما أنه فتى… على لفظه برد الكلام المفوف
فلا تأمنا ما استطعتما كيد نطقه… وقولا ستدري أينا اليوم أعيف","They bore (her) my message and she said, in smiling: “The words of augury arc deceptive. “On my life, did I not tell you both that he arrays his discourse in the embroidered robe of eloquence? Trust as little as you can to bis insidious words and say (to him); Thou shall know, today, which of us is the better augur."
"إذا كنت ترجو في منى الفوز بالمنى… ففي الخيف من إعراضنا نتخوف
وقد أنذر الإحرام أن وصالنا… حرام وأنا عن مزارك نصدف
وهذا وقذفي بالحصى لك مخبر… بأن النوى بي عن ديارك تقذف","You hoped, in (the valley of) Mina, to obtain your wish, and, when in that vale, you injured my reputation. Our pilgrim’s sacred garment has announced that we are forbidden to meet and that I shall refuse to grant what you desire. There (is my answer). And, when I cast the pebbles, that should have informed yon of my removal, by a distant journey, from the dwellings where you reside."
"وحاذر نفارى ليلة النفر إنه… سريع فقلل من بالعيافة أعرف
فلم أر مثيلنا خليلي مودة… لكل لسان ذو غرارين مرهف
أما إنه لولا أغن مهفهف… وأشنف براق وأحور أوطف","“Take care lest I disdain you, on the night of the departure; it will be quickly done, but the persons skilled in augury are few, Never did I see two such devoted lovers as we are; but tongues are sharp and hate a double edge. Were it not for a sweet-voiced and slender-waisted maiden, for the brilliant whiteness of her teeth, for he. large, dark eyes ml her long eyelashes."
"لراجع مشتاق ونام مسهد… وأيقن مرتاب وأقصر مدنف
وعاذلة في بذل ما ملكت يدي… لراج رجاني دون صحبي تعنف
تقول إذا أفنيت مالك كله… وأحوجت من يعطيكه قلت: يوسف
أغر قضاعي يكاد نواله… لكثرة ما يدعو إلى الشكر يجحف","the passionate lover would recover (his senses), he that could not close his eyes would enjoy sleep, be that despaired would hope, and he that was sick would cease (to suffer). Censorious females sometimes reproach me for lavishing my wealth on those who awaited my gifts In silent expectation, and not on my companions who asked (them) with importunity. They said: “When you have spent all your money and are in want, who will give you more?” And my answer was; “Yusuf that illustrious descendant of Kuda’a, whose generosity hastens to grant in abundance that which calls forth gratitude.”"
"إذا نحن أخلفنا مخايل ديمة… وجدنا حيا معروفه ليس يخلف
سعى وسعى الملاك في طلب العلا… ففاز وأكدوا إذ أخف وأقطفوا
ويقظان شاب البطش باللين والتقى… بكفيه ما يرجى وما يتخوف
حسام على من ناصب الدين مصلت… وستر على من راقب الله مغدف","Whenever a cloud (of beneficence) which promised abundant showers; frustrated our hopes, we found that the rains of bis bounty never disappointed us. When he and oilier princes toil to acquire glory, he succeeds easily, but they must labor hard and only obtain the gleanings. Always vigilant, he combines mildness with energy; his bands procure him what he wants and protect him against what he fears, he is a sword drawn to strike the enemies of the faith, and a protecting curtain lowered down over those who fear God."
"يسايره جيشان: رأي وفيلق… ويصحبه سيفان: عزم ومرهف
مطل على من شاءه فكأنما… على حكمه صرف الردى يتصرف
يرى رأيه ما لا ترى عين غيره… ويفري به ما ليس يفري المثقف
رعى الله من ترعى حمى الدين عينه… ويحمي حمى الإسلام والليل أغضف","When in march, two armies accompany him: his prudence and his troops; he has for companions two swords: firm resolution and the sharp-edged steel Always ready to chastise those who offend him, be regulates tbc actions of fate by bis decisions. His foresight discovers that which no other can perceive, and arranges matters which could not be settled by the spear. May God protect him who guards, by his vigilance, religion’s sacred ground and who protects the bills of Islamism even in the darkest night!"
"ومن وعده في مسرح الحمد مطلق… وإيعاده في ذمة الحلم موقف
ومن يضرب الأعداء هبرا فينثني… صناديدهم والبيض بالهام تقذف
رماهم بمجر ضعضع الأرض رزة… كأن الروابي منه بالنبل تدلف
كأن الردينيات في رونق الضحى… أراقم في طام من الآل تزحف",(God protect) hint who gives full career to his promises in the arena of glory and who regulates his threats conformably to the obligations of justice! him who cuts bis enemies to pieces whilst their chiefs take to flight before the swords which fall upon their beads. He directed against them an army which levelled the earth by the very sound of Us march; and the hills were unable to sustain the weight of all the arrows which oppressed them.
"يعود الدجى من بيضه وهو أبيض… ويبدو الضحى من نفعه وهو أكلف
ويحجب نور الشمس بالنقع عنهم… ففعل الظبا في هامهم لا يكيف
لهم كل عام منك جاءوك فيلق… يسائل عنهم بالعوالي فيلحف
إذا ما طووا كشحا على قرح عامهم… وبلوا من الآلام أنشأت تقرف","His lances, in tbc brightness of the morning, were like serpents gliding through the thick vapors of the mirage; the brightness of his swords lighted up the darkness, and clouds of dust obscured tbc day. The light of the sun was hidden by the dust, but the action of his swords in striking foemen’s necks was not interrupted. Every year you send against them an army, charged to claim from them (what you exact), and it obtains satisfaction at the point of the spear. When they concealed the wound which one year had inflicted and were recovered from their sufferings, you began again to open that wound."
"فكم من أغم الوجه غاو تركته… وهاديه من عثنون لحييه أكثف
هوى المقضب الماضي بمهواه فانثنى… صريعا تراه حبترا وهو أسقف
لعمري لقد عاديت في الله طالبا… رضاه وقد أبليت ما الله يعرف
أطالبتهم في الأهل حتى تركتهم… فرادى وفي الأديان حتى تحنفوا","How many (chiefs), with faces covered by the twisted braids of their hair, whom you left (on the field of battle), with their necks no longer covered (akthafo) by the beard of the chin. (Each of them) was a sword which cut deeply into the object on which it fell; yet they fled, and you may now sec shortened those (bodies) which were so long. By my life! you transgressed against God by imploring his favor (you possessed it already), and you rendered services of which God (alone) knows the number. You pursued them for the sake of your people, till they were scattered far and wide; you invited them to the faith until they became orthodox believers (tahannafu)."
"فيا ثقة الملك الذي الملك سهمه… يراش لأكباد العادي ويرصف
هنيئا لك العيد الذي منك حسنه… يروق ومن أوصافك الغر يوصف
بدا معلم الرجاء يزهى كأنما… على عطفه وشي العراق المشفف
أتى بعد حول زائرا عن تشوق… وقد كان ذا طرف للقياك يطرف","O Thikat al-Mulk, you whose empire is an arrow fledged and pointed for piercing the hearts of the enemy I may you enjoy this festival of which you are the ornament and which borrows from your brilliant qualities its noblest epithets. The (victim with) its sides marked, appeared in brilliant array, as if its back was covered with the variegated gauze of Iraq. After a year’s absence, it (Mis festival) comes to visit you, because it longed to see you and looked anxiously forward to this day of meeting."
"فطوقته عزا وشنفته به… فلاح لنا وهو المحلى المشنف
وقابله بالسعد نجلك جعفر… فيا لك من عيد بملكين تتحف
فلا زلت تستجدى فتولي، وترتجى… فتكفي، وتستدعى لخطب فتكشف نجزت القصيدة.","You gave to it your glory to see it for a collar and for ear-rings; and it thus appears before us decked in rings and jewels. The presence of your son Jaafar renders this day doubly fortunate; how admirable die festival which enjoys the presence of two kings, May you never cease to be asked for favors and to grant them, to inspire hopes and to fulfil them, to be called on when misfortunes are impending and to avert them. Here ends the qasida."
وكان لثقة الدولة المذكور ولد يدعى تاج الدولة جعفر بن ثقة الدولة ، وكان أديبا شاعرا، وله من الأبيات السائرة في غلامين، على أحدهما ثوب ديباج أحمر، وعلى الآخر ثوب ديباج أسود، وهي:,"Thikat al-Dawla had a son named Taj al-Dawla Jaafar, who was versed in literature and had a talent for poetry. A well-known piece of verse was composed by him on two pages, one of whom was dressed in red silk and the other in black. Here it is."
"أرى بدرين قد طلعا… على غصنين في نسق
وفي ثوبين قد صبغا… صباغ الخد والحدق
فهذا الشمس في شفق… وهذا البدر في غسق","I see two rising moons {facet), each borne on a branch {a slender body) and in just proportion; they are arrayed in robes one of which is touted like the cheek and the other like the pupil of the eye. Here, behold the sun in the red sky of evening, and there, the moon in the shades of nightfall."
وكان عمله لهذه الأبيات في سنة سبع وعشرين وخمسمائة. ولما توجه المأمون إلى مصر، وذلك في سنة سبع عشرة ومائتين، دخلها لعشر خلون من المحرم، وخرج منها سلخ صفر من السنة ، كان معه القاضي يحيى بن أكثم، فولاه قضاء مصر، وحكم بها ثلاثة أيام، ثم خرج مع المأمون، وعده ابن زولاق في جملة قضاة مصر لذلك.,"These verses were composed by hint in the year five hundred and twenty seven. On the tenth of Muharram, two hundred and fifteen (the ninth of March, A. D. eight hundred and thirty), al-Mamun arrived in Misr {Old Cairo) and set out again, towards the end of the month of Safar (April). The kadi Yuliya Ibn Aktham, whom he had taken with him and appointed to the judicature of Misr, held that place during three days and then departed with his sovereign. It was for this reason that Ibn Zuluk has inserted his name in the History of the kadis of Egypt."
وروي عن يحيى بن أكثم أنه قال: اختصم إلي في الرصافة الجد الخامس يطلب ميراث ابن ابن ابن ابنه.,"It has been handed down that Taliya related the following extraordinary fact; “When I was in al-Rusafa, said he, a man, who was a grandfather in the fifth degree, claimed, at my tribunal, the inheritance of the grandson of his great grandson.”"
وكان عبد الصمد بن أبي مروة بن المعذل بن غيلان بن المحارب بن البحتري العبدي البصري الشاعر المشهور، يلازم الترداد إلى القاضي يحيى المذكور ويغشى مجلسه، وكان بعض الأحيان لا يقدر على الوصول إليه إلا بعد مشقة ومذلة يقاسيها، فانقطع عنه، فلامته زوجته في ذلك مرارا، فأنشدها:,"Abd al-Samad Ibn Abi Amr al-Muazzal Ibn Ghailan Ibn al-Muharib Ibn al-Bohtori al-Abdi, the celebrated poet, went frequently to visit the kadi Yahya and used to drop in at his levees. One day, having found great difficulty in approaching him and undergone some humiliation, he ceased his visits. Being then pressed by his wife to renew them, he answered her in these terms."
"تكلفني إذلال نفسي لعزها… وهان عليها أن أهان لتكرما
تقول سل المعروف يحيى بن أكثم… فقلت سليه رب يحيى بن أكثما","She would oblige me to disgrace myself, thinking my dishonor a trifle in comparison with her advantage. “Ask favors,” said she, “from Yahya Ibn Aktham;” and I replied: “Ask them “from the lord of Yahya Ibn Aktham.”"
ولم تزل الأحوال تختلف عليه وتتقلب به إلى أيام المتوكل على الله ، فلما عزل القاضي محمد بن القاضي أحمد بن أبي داود عن القضاء، فوض إليه الولاية إلى القاضي يحيى وخلع عليه خمس خلع،,"This kadi continued to pass through many vicissitudes of fortune till the reign of al-Mutawakkil ala Allah. When the kadi Muhammad, the son of the kadi Ahmad Ibn Abi Dawud was dismissed from office, Yahya was appointed to succeed him and, on that occasion, the caliph invested him with five robes of honor."
ثم عزله في سنة أربعين ومائتين وأخذ أمواله، وولى في رتبته جعفر بن عبد الواحد بن جعفر بن سليمان بن علي بن عبد الله بن العباس الهاشمي.,"In the year two hundred and forty (A. D. eight hundred and fifty four}, al-Mutawakkil deposed him, seized on his riches and nominated, in his place, a member of the Abbaside family named Jaafar Ibn Abd al- Wahid Ibn Jaafar Ibn Suleiman Ibn Ali Ibn Abd Allah Ibn al-Abbas al-Hashemi."
فجاء كاتبه إلى القاضي يحيى فقال له: سلم الديوان، فأبى، فقال: شاهدان عدلان على أمير المؤمنين أنه أمرني بذلك، فأخذ منه الديوان قهرا، وغضب عليه المتوكل فأمر بقبض أملاكه وألزم منزله،,"Jaafar’s secretary then went to Yahya and said: Surrender up to me the administration with which you are charged.’’ Yahya replied: “Not till two creditable witnesses shall declare that the Commander of the faithful sent me orders to do so.” The administration was taken from him by force, and al-Mutawakkil, who was greatly incensed against him, seized on all his estates and ordered him to remain a prisoner in his own house."
ثم حج وحمل أخته معه وعزم على أن يجاور، فلما اتصل به رجوع المتوكل له بدا له في المجاورة، ورجع يريد العراق، فلما وصل إلى الربذة توفي بها يوم الجمعة منتصف ذي الحجة سنة اثنتين وأربعين ومائتين، وقيل غرة سنة ثلاث وأربعين، ودفن هناك، رحمه الله تعالى، وعمره ثلاث وثمانون سنة.,"Sometime after, he [Yahya] set out to make the pilgrimage and took his sister with him, as he intended makings residence in the holy city. Having then learned that al-Mutawakkil had forgiven him, he renounced the project of settling (at Mecca) and departed for Iraq but, on reaching al-Rabaza, he breathed his last. This look place on Friday, the fifteenth of Zi al-Hijja, two hundred and forty two (the fourteenth of April, A. D. eight hundred and fifty seven), or, according to another statement, on the first day of the following year (the thirteenth of April, A. D. eight hundred and fifty seven). He was interred at that place, having then attained the age of eighty-three years."
وحكى أبو عبد الله الحسين بن عبد الله بن سعيد قال: كان يحيى بن أكثم القاضي صديقا لي، وكان يودني وأوده، فمات يحيى، فكنت أشتهي أن أراه في المنام فأقول: ما فعل الله بك، فرأيته ليلة المنام فقلت: ما فعل الله بك,"Abu Abd Allah al-Husain Ibn Abd Allah Ibn Saied related as follows: “The kadi Yahya Ibn Aktham was, for me, a sincere friend; he loved me and I loved him. When he died, I wished that I might see him in a dream, so that I might ask him how God had treated him. And, one night, I had a dream in which I saw him and asked him that question."
قال: غفر لي إلا أنه وبخني ثم قال لي: يا يحيى خلطت علي في الدنيا، فقلت: يا رب اتكلت على حديث حدثني به أبو معاوية الضرير عن الأعمش عن أبي صالح عن أبي هريرة رضي الله تعالى عنه قال: قال رسول الله صلى الله عليه وآله وسلم إنك قلت,"He replied: God has forgiven me, but he reprimanded me and said: ‘O Yahya I thy mind was alloyed (and turned) from me during thy dwelling in the world.’ I answered: Lord, I place my reliance on a Tradition which was related to me by Abu Muawiya al-Darir, “who had learned it from al-Amash, who had heard it from Abi Salih who had heard Abu Huraira say that the Prophet of God pronounced these words."
إني لأستحيي أن أعذب ذا شيبة بالنار” فقال: قد عفوت عنك يا يحيى، وصدق نبيي، إلا أنك خلطت علي في الدنيا، هكذا ذكره أبو القاسم القشيري في “الرسالة”.”,"“God said: I should be ashamed to punish in the fire a grey-headed man.’ On this, God said to me: “Yahya pardon thee; my Prophet said the truth, but yet thy mind was turned from me during thy abode in the world.’“ This relation is given by Abu al-Kasim al-Kushairi in his Risala."
"وقطن: بفتح القاف والطاء المهملة وبعدها نون.
وسمعان: بفتح السين المهملة.",Katan and Samaan take the vowels here indicated.
ومشنج: كشفت عنه كثيرا من الكتب وأرباب هذه الصناعة فلم أقف منه على حقيقة، ثم وجدت في نسخة من تاريخ بغداد” للخطيب وهي صحيحة مسموعة، وقد قيد هذا الاسم بضم الميم وفتح الشين المعجمة وفتح النون المشددة وفي آخره جيم، هذا أقصى ما قدرت عليه، والله أعلم بالصواب.”,"I consulted a great number of books and of persons versed in this art [etymology) respecting the word Mushannaj but could obtain no certain information about it, I then met with a correct copy of the al-Khatib’s History of Baghdad, which had been written out under the dictation of a master who knew the work by heart, and I read there that Mushannaj should be written as here indicated."
ثم وجدته في المختلف والمؤتلف” لعبد الغني بن سعيد كما قيل هاهنا.”,I since found the same pronunciation given in Abd al-Ghani Ibn Saied’s al-Mukhtalif wa ‘l-Mutalif.
الأسيدي: بضم الهمزة وفتح السين المهملة وكسر الياء المثناة من تحتها وتشديدها وبعدها دال مهملة، هذه النسبة إلى أسيد، وهو بطن من تميم يقال له أسيد بن عمرو بن تميم. وقد تقدم الكلام على التميمي والمروزي.,"Usaiydi means belonging to the tribe of Usaiyd, a branch of that of Tamim. Usaiyd, the son of Amr, the son of Tamim, was the progenitor of this family. We have already spoken of the relative adjectives Tamimi and Marwazi."
والربذة: بفتح الراء والباء الموحدة والذال المعجمة وبعدها هاء ساكنة، وهي قرية من قرى المدينة على طريق الحاج ينزلونها عند عبورهم عليها، وهي التي نفى عثمان بن عفان أبا ذر الغفاري رضي الله عنهما إليها، وأقام بها حتى مات، وقبره ظاهر هناك يزار.,The village of al-Rabaza is a dependency of Medina. It lies on the great pilgrim road and is a regular halting-place for their caravans. It was to this place that Aba Zarr al-Ghaffari was banished by Othman Ibn Affan. He remained there till his death; his tomb is still to be seen and is often visited [by pious pilgrims).
وميلة: بكسر الميم وسكون الياء المثناة من تحتها وفتح اللام وبعدها هاء ساكنة، وهي بليدة من أعمال إفريقية.,Mila is a small town in one of the districts of Ifrikiya; but God knows best.
وتوفي جعفر بن عبد الواحد القاضي المذكور، ويكنى أبا عبد الله، سنة ثمان وخمسين ومائتين، وقيل سنة ثمان وستين، وقيل سنة تسع وستين، بطرسوس رحمه الله تعالى.,"The kadi Jaafar Ibn Abd al-Wahid bore the surname of Abu Abd Allah and died in the year two hundred and fifty eight (A. D. eight hundred and seventy one or eight hundred and seventy two), or, by another account, in two hundred and sixty eight or two hundred and sixty nine."
يحيى بن معاذ الواعظ,YAHYA IBN MOAZ
أبو زكريا يحيى بن معاذ الواعظ، أحد رجال الطريقة، ذكره أبو القاسم القشيري في الرسالة” وعده من جملة المشايخ وقال في حقه: “نسيج وحده في وقته، له لسان في الرجاء خصوصا وكلام في المعرفة، خرج إلى بلخ وأقام بها مدة، ورجع إلى نيسابور ومات بها”.”,"Abu Zakariya Yahya Ibn Moaz al-Razi (a native of Rai and) a celebrated preacher, was one of the men of the path. Abu al-Kasim al-Kushairi mentions him in his (celebrated treatise, the) Risala and includes him in the number of the Shaikh (the most eminent Sufi doctors). “He was, says he, “the only man, in his day, who had no model but himself; he was most eloquent on the subject of hope [in God’s mercy); particularly when he discoursed on the knowing [of God).” He went to Balkh where he resided for some lime and then returned to Naisapur, where he died.”"
ومن كلامه: كيف يكون زاهدا من لا ورع له تورع عما ليس لك ثم ازهد فيما لك.,One of Yahya’s sayings was: “How can he be abstemious [from worldly enjoyments) who is without the fear of God? respect that which is not thine and use with great moderation that which is thine.”
وكان يقول: الجوع للمريدين رياضة، وللتائبين تجربة، وللزهاد سياسة، وللعارفين مكرمة، والوحدة جليس الصديقين، والفوت أشد من الموت، لأن الفوت انقطاع عن الحق، والموت انقطاع عن الخلق. والزهد ثلاثة أشياء: القلة، والخلوة، والجوع. ومن خان الله في السر هتك ستره في العلانية.,"He used sometimes to say: Hunger is a spiritual exercise for those who aspire (the knowledge of God), a trial for those who are turning (unto God), a regular practice for those who abstain (from the enjoyments of this world) and a favor granted to those who have acquired the knowledge [of God’s perfection). Solitude is the fit companion for the sincerely devout; missing the opportunity (of obtaining salvation) is worse than death; for missing (such a thing) is the being cut away from the truth, whereas death is only the being cut away from the living. Abstinence consists in three things: poverty, solitude and hunger. If a man thinks to deceive God by trying to cast a veil over his sins, God will tear off that veil and expose them to the public.””"
وسمع إسحاق بن سليمان الرازي ومكي بن إبراهيم البلخي وعلي بن محمد الطنافسي، وروى عنه الغرباء من أهل الري وهمذان وخراسان أحاديث مسندة قليلة.,"He learned traditions from Ishak Ibn Suleiman al-Razi, Makki ibn Ibrahim al-Balkhi and Ali Ibn Muhammad al-Tanafisi. A number of strangers belonging to Rai, Hamazan and Khorasan taught, on his authority, a few well supported Traditions."
وذكره الخطيب في تاريخ بغداد” فقال “قدم بغداد واجتمع إليه بها مشايخ الصوفية والنساك، ونصبوا له منصة وأقعدوه عليها وقعدوا بين يديه يتحاورون، فتكلم الجنيد فقال له يحيى: اسكت يا خروف، ما لك والكلام إذا تكلم الناس”.”,"The Khatib says of him, in the History of Baghdad: When he came to Baghdad, the sheikhs of the Sufis and the devotees gathered round him and, having set up a throne, they placed him on it, sat down before him and entered into a conference. Al-Junaid then uttered some words, on which Yahya said: ‘Be silent, my Iambi what have you to do with speaking when all the people are talking?’””"
وكان له إشارات وعبارات حسنة، فمن كلامه: الكلام الحسن حسن، وأحسن من الكلام معناه، وأحسن من معناه استعماله، وأحسن من استعماله ثوابه، وأحسن من ثوابه رضا من يعمل له.,"The allusions and expressions which he employed were remarkably elegant. One of his sayings was: A pious discourse is a fine thing, but its meaning is finer; its use is finer than its meaning; the recompense which it merits is finer than its use and, finer than its recompense is the favor of Him for whose sake that discourse was made.””"
ومن كلامه: حقيقة المحبة أن لا تزيد بالبر ولا تنقص بالجفاء. وكان يقول: من لم يكن ظاهره مع العوام فضة، ومع المريدين ذهبا، ومع العارفين المقربين درا وياقوتا، فليس من حكماء الله المريدين.,"He said also: “True friendship cannot he augmented by kindness nor diminished by unkindness.” Another of his sayings was: He whose aspect is not as silver for the vulgar, as gold for the aspirants ((o the knowledge of God), as pearls and rubies for those who know God and are advanced in his favor, that man is not one of God’s sages who aspire to know Him.””"
وكان يقول: أحسن شيء كلام صحيح، من لسان فصيح، في وجه صبيح، كلام دقق، يستخرج من بحر عميق، على لسان رجل رفيق.,"He said also: “The finest thing in the world is a correct discourse uttered by an eloquent tongue and proceeding from a handsome face; a shrewd discourse, drawn from a profound ocean [the heart) by the tongue of an ingenious man.”"
وكان يقول: إلهي كيف أنساك وليس لي رب سواك إلهي لا أقول لا أعود، لأنني أعرف من نفسي نقض العهود، ولكني أقول لا أعود لا أعود ، لعلي أموت قبل أن أعود.,"He said also: “My God! how can I forget Thee, I who have no other lord but Thee? my God! never shall l utter the words: Never again shall I return [to sin), for I feel that my heart is liable to break its promises; yet shall I utter them, provided that I die before I relapse.”"
ومن دعائه: اللهم إن كان ذنبي قد أخافني، فإن حسن ظني بك قد أجارني، اللهم سترت علي في الدنيا ذنوبا إلى سترها في القيامة أحوج،,"One of his prayers was as follows: “Almighty God! though my sins cause me to fear, my hopes in Thy mercy assure me against danger. Almighty God! Thy kindness has concealed my sins from this world, but is for me more necessary that they should be concealed from view on the day of the resurrection."
وقد أحسنت بي إذا لم تظهرها لعصابة من المسلمين، فلا تفضحني في ذلك اليوم على رؤوس العالمين، يا أرحم الراحمين.,"Thou hast been bountiful towards me in preventing them from appearing before the company of true believers; do not, therefore, bring me to shame on that day, in the presence of all Thy creatures, O Thou most merciful of the merciful!”"
ودخل على علوي ببلخ زائرا له ومسلما عليه فقال له العلوي: أيد الله الأستاذ، ما تقول فينا أهل البيت قال: ما أقول في طين عجن بماء الوحي، وغرس بماء الرسالة،,"A descendant of Ali who resided at Balkh and to whom he went to pay his respects, said to him: “Tell me, Master! and may God assist you! what is your opinion of us who are the people of the bouse [the members of Muhammad’s family).” Yahya replied: “It is that which I would say of clay kneaded with the water of (divine) revelation and sprinkled with the water of the (heavenly) mission."
فهل يفوح منهما إلا مسك الهدى وعنبر التقى فحشى العلوي فاه بالدر، ثم زاره من الغد، فقال يحيى بن معاذ: إن زرتنا فبفضلك وإن زرناك فلفضلك، فلك الفضل زائرا ومزورا.,"can it give out any other odor than the musk of true direction and the ambergris of piety?” The Ali (was so highly pleased with this answer that he) filled Yahya’s mouth with pearls. The next morning, Yahya received a visit from Ali and said to him: “Your coming to sec us is an effect of your goodness, and our going to see you was on account of your goodness; so, you, in visiting and being visited, are doubly good.”"
ومن كلامه: ما بعد طريق إلى صديق، ولا استوحش في طريق من سلك فيه إلى حبيب. ومن كلامه: مسكين ابن آدم، لو خاف النار كما يخاف الفقر دخل الجنة.,"Another of Yahya’s sayings was: “To him who is going to see a true friend the way never appears “long; he who goes to visit his beloved never feels lonely on the road.” He said also: “How miserable are the sons of Adam, if they feared hell as much as they fear poverty, they would all enter into Paradise.”"
وقال: ما صحت إرادة أحد قط فمات حتى حن إلى الموت واشتهاه اشتهاء الجائع إلى الطعام، لارتداف الآفات واستيحاشه من الأهل والإخوان، ووقوعه فيما يتحير فيه صريح عقله. وقال: من لم ينظر في الدقيق من الورع لم يتصل إلى الجليل من العطاء.,"“No man,” said he, “obtained his utmost wish without longing for death as ardently as the hungry man longs for food. He secs causes of ruin approach, is uneasy about his family and his brethren and is just falling into a state which would trouble the soundest reason. He said again: “He who neglects the minor duties of piety will not obtain the greater gifts [which God bestows).””"
وقال: عمل كالسراب، وقلب من التقوى خراب، وذنوب بعدد الرمل والتراب، ثم تطمع في الكواعب الأتراب، هيهات! أنت سكران بغير شراب ما أكملك لو بادرت أملك، ما أجلك لو بادرت أجلك، ما أقواك لو خالفت هواك. وله في هذا الباب كل كلام مليح.,"He said again: (Amal) acts are like the mirage; [his] heart is devastated [and deprived] of piety; (its) sins are equal in number to the sands and the grains of dust; yet he desires to possess the high bosomed maidens of his time. Woe be to you! you are drunk, but not with wine. How perfect would you be had you striven against your hopes I how great, had you hastened in fulfilling your appointed duly I how strong, had you resisted your passions!” On such subjects be uttered many fine maxims."
وتوفي سنة ثمان وخمسين ومائتين بنيسابور، رحمه الله تعالى؛ وقال محمد بن عبد الله: قرأت على اللوح في قبر يحيى بن معاذ الرازي: مات حكيم الزمان يحيى بن معاذ الرازي، رحمه الله تعالى وبيض وجهه وألحقه بنبيه محمد صلى الله عليه وسلم، يوم الاثنين لست عشرة ليلة خلت من جمادى الأولى سنة ثمان وخمسين ومائتين.,"He died at Naisapur in the year two hundred and fifty eight. Muhammad Ibn Abd Allah said: I read these words on the tomb-stone of Yahya Ibn Moaz al-Razi: The sage of the epoch, may God whiten his face and unite him with the blessed Prophet!” died on. Monday, the sixteenth of the first Jumada, two hundred and fifty eight (the thirtieth of March, A. D. eight hundred and seventy two), at Naisapur.’”"
يحيى بن منده,YAHYA IBN MANDA
أبو زكريا يحيى بن عبد الوهاب ابن الإمام أبي عبد الله محمد بن إسحاق بن محمد بن يحيى ابن منده بن الوليد بن منده بن بطه بن استندار بن جهار بخت بن فيرزان – واسم منده ابراهيم، ومنده لقب، وقيل إن اسم الفيرزان استندار، والله أعلم، العبدي؛,"Abu Zakariya Yahya al-Abdi was the son of Abd al-Wahhab, (he son of the imam Abu Abd Allah Muhammad, the son of Ishak, the son of Muhammad, the son of Yahya, the son of Manda, the son of al-Walid, the son of Manda, the son of Batla. the son of Istandir, the son of Jiharbakht, the son of Firuzan. Manda is a surname; he who bore it was called Ibrahim. It is said that Istandar’s real name was al- Firuzan; God knows!"
كان من من الحفاظ المشهورين وأحد أصحاب الحديث المبرزين – وقد سبق ذكر جده أبي عبد الله محمد في حرف الميم.,Yahya Ibn Manda was a most distinguished hafiz and one of the most eminent among the Traditionists. We have already spoken of his grandfather.
وهو أبو زكريا بن أبي عمرو بن أبي عبد الله بن أبي محمد بن أبي يعقوب من أهل أصبهان، وهو محدث ابن محدث ابن محدث ابن محدث.,"Yahya was designated by the surname of Abu Zakariya, his father by that of Abd Amr, his grandfather by that of Abu Abd Allah, his greal-grandfather by that of Abd Muhammad and his great-great-grandfather by that of Abu Yakub. He was a native of Ispahan and a Traditionist, as were his father, his grandfather, his great-grandfather and his great-great-grandfather before him."
وكان جليل القدر وافر الفضل واسع الرواية، ثقة حافظا فاضلا مكثرا صدوقا، كثير التصانيف، حسن السيرة بعيد التكلف، أوحد بيته في عصره. خرج التخاريج لنفسه ولجماعة من الشيوخ الأصبهانيين.,"Highly distinguished for his merit, his talents and his vast knowledge in traditional lore, he was also a trustworthy relator of Traditions, an accomplished hafiz and one of those who were noted for the copiousness of their information and for their veracity. The works composed by him were numerous, his conduct exemplary and the duties he imposed on himself arduous. At that epoch, the family to which he belonged had not a member worthy of being compared to him. He published, for the first time, some collections of Traditions, part of which he drew from his own stock and the rest from the lips of the numerous sheikhs and teachers who resided at Ispahan."
وسمع أبا بكر محمد بن عبد الله بن زيد الضبي وأبا طاهر محمد بن أحمد بن محمد بن عبد الرحيم الكاتب وأبا منصور محمد بن عبد الله بن فضلويه الأصبهاني وأباه أبا عمرو وعميه أبا الحسن عبيد الله وأبا القاسم عبد الرحمن وأبا العباس أحمد بن محمد بن أحمد بن النعمان القضاعي وأبا عبد الله محمد بن علي بن محمد الجصاص وأبا بكر محمد بن علي بن الحسين الجوزداني وأبا طاهر أحمد بن محمود الثقفي،,"He heard Traditions delivered by Abu Bakr Muhammad Ibn Abd Allah Ibn Zaid al-Dabbi, Abd Tahir Muhammad Ibn Ahmad Ibn Muhammad Ibn Abd al-Rahim al-Katib, Abd Mansur Muhammad Ibn Abd Allah Ibn Fadlawaih al-Ispahani, his own father and his two paternal uncles, Abu al-Hasan Obaid Allah and Aba al-Kasim Abd al-Rahman. His other teachers were Abu al-Abbas Ahmad Ibn Muhammad Ibn Ahmad Ibn al-Noman al-Kudai, Aba Abd Allah Muhammad Ibn Ali Ibn Muhammad al-Jassas, Abd Bakr Muhammad Ibn Ali Ibn al-Husain al-Jauzdani and Aba Tahir Ahmad Ibn Muhammad al-Thakafi."
ورحل إلى نيسابور وسمع بها أبا بكر أحمد بن منصور بن خلف المقرئ وأبا بكر بن الحسين البيهقي، وبهمذان أبا بكر محمد بن عبد الرحمن بن محمد النهاوندي، وبالبصرة أبا القاسم إبراهيم بن محمد بن أحمد الشاهد وعبد الله بن الحسين السعداني وجماعة كثيرة سواهم،,"Having gone to Naisapur, he there heard Traditions taught by Abd Bakr Ahmad Ibn Mansur Ibn Khalaf al-Mukri and Abd Bakr Ahmad Ibn al-Husain al-Baihaki. At Hamadan he learned Traditions from Abd Bakr Muhammad Ibn Abd al-Rahman Ibn Muhammad al-Nuhuwandi; at Basra he studied them under Abu al-Kasim Ibrahim Ibn Muhammad ibn Ahmad al-Shahid, Abd Allah Ibn al-Husain al-Saadani and at great number of other professors."
وصنف تاريخ أصبهان” وغيره من الجموع. ودخل بغداد حاجا وحدث بها، وأملى بجامع المنصور، وكتب عنه الشيوخ منهم أبو الفضل محمد بن ناصر وعبد القادر بن أبي الجيلي وأبو محمد عبد الله بن أحمد بن أحمد بن أحمد بن الخشاب النحوي، في خلق كثير لشهرته وبيته،”,"One of the works compiled by him was a (biographical) History of Ispahan. Having gone to Baghdad, on his way to the pilgrimage, he taught Traditions in that city and made dictations in the mosque of al-Mansur. So great was his reputation and so high the rank which he held (as a Traditionist), that a crowd of sheikhs went to note down his observations, and amongst them were Abu al-Fadl Muhammad Ibn Nasir, Abd al-Kadir Ibn Abi Salih al-Jili, and the grammarian Abu Muhammad Abd Allah Ibn Ahmad Ibn Ahmad Ibn Ahmad al-Khashab."
وروى عنه أبو البركات عبد الوهاب بن المبارك الأنماطي الحافظ وأبو الحسن علي بن آبي تراب الزيكوني الخياط البغدادي وأبو طاهر يحيى بن عبد الغفار بن الصباغ وأبو الفضل محمد بن هبة بن العلاء الحافظ وجماعة كثيرة.,"Traditions were delivered on his authority by the hafiz Abu al-Barakat Abd al-Wahhab Ibn Al-Mubarak al-Anmati, Abu al-Hasan Ali Ibn Abi Turab al-Zankawi al-Khayat, both of them natives of Baghdad, Ahu Tahir Yahya Ibn Abd al-Ghaffar Ibn al-Sabbagh, the hafiz Abu al-Fadl Muhammad Ibn Hibat Allah Ibn al-Ala, and a great number of others."
وذكره الحافظ ابن السمعاني في كتاب الذيل” وقال: كتب الإجازة بجميع مسموعاته، ثم قال: سألت عنه أبا القاسم إسماعيل بن محمد الحافظ، فأثنى عليه ووصفه بالحفظ والمعرفة والدراية، ثم قال: سمعت أبا بكر محمد بن أبي النصر بن محمد اللفتواني الحافظ يقول: بيت ابن منده بدئ بيحيى وختم بيحيى، يريد في معرفة الحديث والعلم والفضل.”,"The hafiz Ibn al-Samaani mentions him in the Kitab al-Zail and says: “He wrote out for me a license to teach all the Traditions which he “himself had learned.” He then adds:” The hafiz Abu al-Kasim Ismail Ibn Muhammad, whom I asked what he thought of him, extolled him highly and praised his good memory, his knowledge and his learning.” Farther on he says: “I heard the hafiz Abu Bakr Muhammad Ibn Abi Nasr Mansur Ibn Muhammad al-Laftawani say: The family of Ibn Manda began by a Yahya and ended by a Yahya; meaning in the knowledge of the Traditions, in science and in merit.”"
وذكره الحافظ عبد الغافر بن إسماعيل بن عبد الغافر الفارسي – المقدم ذكره – في مساق تاريخ نيسابور” فقال: أبو زكريا يحيى بن عبد الوهاب بن منده رجل فاضل من بيت العلم والحديث المشهور في الدنيا، سافر وأدرك المشايخ وسمع منهم، وصنف على الصحيحين،”,"Abd al-Ghaffir Ibn Ismail Ibn Abd al-Ghaffir al-Farisi, the hafiz of whom we have already spoken mentions him in the msak (or continuation) of the History of Naisapur and says: “Ahu Zakariya Yahya Ibn Manda was a man of great merit and came of a family noted throughout the world for learning and for the knowledge of Traditions. He travelled (to many cities), met there the great doctors, and learned Traditions from their lips. He composed a work on the two Sahihs {that of Muslim and that of al-Bukhari).”"
وكان يروي بإسناده المتصل إلى بعض العلماء أنه قال: كثرة الضحك أمارة الحمق، والعجلة من ضعف العقل، وضعف العقل من قلة الرأي وقلة الرأي من سوء الأدب، وسوء الأدب يورث المهانة، والمجون طرف من الجنون، والحسد داء لا دواء له، والنمائم تورث الضغائن.,"It is related on the best authority that one of the learned gave the following saying as Ibn Manda’s: “Excessive laughter is a mark of folly; folly and precipitation result from weakness of mind; weakness of mind proceeds from want of judgment; want of judgment comes from a bad education, and a bad education draws down contempt. Heedlessness is a sort of madness; envy is a malady for which there is no cure, and detraction engenders hatred.”"
وكان يروي بالإسناد المتصل إلى الأصمعي أنه قال: دخلت في البادية إلى مسجد، فقام الإمام يصلي فقرأ: (إنا أرسلنا نوحا إلى قومه) نوح: وأرتج عليه، فجعل يرددها ويقول: (إنا أرسلنا نوحا إلى قومه) فقال إعرابي من ورائه، وهو قائم يصلي: يا هذا، إن لم يذهب نوح فأرسل غيره.,"It has been handed down from al-Asmaai, through a series of creditable narrators, that the following anecdote was related by Ibn Manda; “I was in the desert and went into a mosque. The imam stood up to direct the prayer and then recited the passage of the Quran in which God says; We sent Noah unto his people. Here he got embarrassed and continued to repeat the same words, on which a Bedouin Arab, who was standing behind him and accompanying the prayer, exclaimed: ‘Well, man I if Noah has not gone there, send someone else.’"
"وكان يحيى المذكور كثيرا ما ينشد لبعضهم:
عجبت لمبتاع الضلالة بالهدى… وللمشتري دنياه بالدين أعجب
وأعجب من هذين من باع دينه… بدنيا سواه فهو من ذين أخيب",Yahya Ibn Manda used often to repeat these lines of a poet: I wondered now a man could purchase error at the price of true direction; but he who purchases worldly goods at the price of his religion is more to be wondered at. But still more wonderful is the man who sacrifices bis religion to obtain the worldly advantages possessed by another; he is yet a greater loser than the two former.
وكانت ولادته في غداة يوم الثلاثاء تاسع عشر شوال سنة أربع وثلاثين وأربعمائة وتوفي يوم عيد النحر سنة اثنتي عشرة وخمسمائة بأصبهان، ومولده بها أيضا، رحمه الله تعالى؛ ولم يخلف في بيت ابن منده بعده مثله.,"He was born at Ispahan on Tuesday morning, the nineteenth of Shawwal, four hundred and thirty four (the first of June, A. D. one thousand and forty three), and he died there on the feast of the Sacrifice, five hundred and twelve (the twenty fourth of March, A. D. one thousand one hundred and nineteen). After his death, the Manda family never produced a man like him."
وقال ابن نقطة في كتابه إكمال الأكمال” توفي يوم السبت ثاني عشر ذي الحجة من سنة إحدى عشرة وخمسمائة، وذكر أن مولد أبيه عبد الوهاب سنة ست وثمانين وثلثمائة، وتوفي في جمادى الآخرة من سنة خمس وسبعين وأربعمائة رحمه الله تعالى.”,"Ibn Nukta says, in the Ikmal al-Ikmal, that his death took place on Saturday, the twelfth of Zi al-Hijja, five hundred and eleven, and that his father Abd al-Wahhab was born in the year three hundred and eighty six (A. D. nine hundred and ninety six) and died in the month of the latter Jumada, four hundred and seventy five (Oct.-Nov. A. D. one thousand and eighty two)."
وقد سبق الكلام على ضبط أسماء أجداده في ترجمة جده أبي عبد الله محمد ، رحمه الله تعالى.,We have marked the orthography of his ancestors’ names in our article on Jus grandfather Abi Abd Allah Muhammad.
ابن سعدون القرطبي,IBN SAADUN AL-KORTUBI
أبو بكر يحيى بن سعدون بن تمام بن محمد الأزدي القرطبي، الملقب سابق الدين؛ أحد الأئمة المتأخرين في القراءات وعلوم القرآن الكريم والحديث والنحو واللغة وغير ذلك.,"Abu Bakr Yahya Ibn Saadun Ibn Tammam Ibn Muhammad al-Azdi al-Kortubi (a member of the Arabian tribe of Azd and a native of Cordoba), bore the title of Sabik al-Din (preserver of the faith) and was one of the imams {or great masters), who, in latter times, were well versed in the Quranic readings, the sciences connected with the Quranic text, the Traditions, grammar, philology, etc."
خرج من الأندلس في عنفوان شبابه وقدم ديار مصر، فسمع بالإسكندرية أبا عبد الله محمد بن أحمد بن إبراهيم الرازي، وبمصر أبا صادق مرشد بن يحيى بن القاسم المدني المصري وأبا طاهر أحمد بن محمد الأصبهاني المعروف بالسلفي وغيرهم.,"He left Cordoba in the flower of his youth and proceeded to Egypt. In Alexandria, he heard the lessons of Abu Abd Allah Muhammad Ibn Ahmad Ibn Ibrahim al-Razi and, in Misr [Old Cairo), those of Abu Sadik Murshid Ibn Yahya Ibn al-Kasim al-Madani al-Misri (a native of Medina who had settled in Egypt). There also he studied under Abu Tahir Ahmad Ibn Muhammad al-Ispahani, generally known by the appellation of al-Silafi and other masters."
ودخل بغداد سنة سبع عشرة وخمسمائة، وقرأ به القرآن الكريم على الشيخ أبي محمد عبد الله بن علي المقرئ المعروف بابن بنت الشيخ أبي منصور الخياط، وسمع عليه كتبا كثيرة منها كتاب سيبويه، وقرأ الحديث على أبي بكر محمد بن عبد الباقي البزار المعروف بقاضي المارستان وأبي القاسم ابن الحصين وأبي العز ابن كادش وغيرهم.,"In the year five hundred and seventeen (A. D. one thousand one hundred and twenty three or one thousand one hundred and twenty four), he arrived in Baghdad and read the Quran under the direction of the shaikh Abu Muhammad Abd Allah Ibn Ali al-Mukri (teacher of the Quran-readings), who was generally known by the designation of Ibn Bint al-shaikh Abi Mansur al-Khayat {the son of the daughter of the shaikh Abu Mansur the tailor). He heard from the lips of that professor the contents of a great number of books, one of which was Sibawaih’s Kitab. He read Traditions under Abu Bakr Muhammad Ibn Abd al-Baki al-Bazaar, surnamed Kadi al-Maristan (the kadi of the infirmary), Abi al-Kasim Ibn al-Hosain, Abu al-Izz Ibn Kadis and other masters."
وكان دينا ورعا عليه وقار وهيبة وسكينة، وكان ثقة صدوقا ثبتا نبيلا قليل الكلام كثير الخير مفيدا، أقام بدمشق مدة، واستوطن الموصل ورحل عنها إلى أصبهان، ثم عاد إلى الموصل، وأخذ عنه شيوخ ذلك العصر؛,"He was religious and devout, remarkable for such gravity and dignity of bearing as inspired respect. As a Traditional he was a sure authority, veracious and trustworthy; his talents were great, his words few, his good actions numerous and his discourse instructive. He resided at Damascus for some lime and then went to inhabit Mosul, whence he removed to Ispahan. From that he returned to Mosul and all the sheikhs for eminent doctors) of the time went to hear his lessons."
وذكره الحافظ ابن السمعاني في كتاب الذيل” وقال: إنه اجتمع به بدمشق، وسمع منه مشيخة أبي عبد الله الرازي، وانتخب عليه أجزاء، وسأله عن مولده، فقال: ولدت في سنة ست وثمانين وأربعمائة بمدينة قرطبة من ديار الأندلس، ورأيت في بعض الكتب أن مولده سنة سبع وثمانين، والأول أصح.”,"The hafiz Ibn al-Samaani mentions him in the Zail and says: I met him in Damascus, where he gave lessons which {even) the sheikhs under whom Abu Abd Allah al-Razi had studied, went to hear. I myself selected some choice passages out of his lectures. Having asked him the date and place of his birth, he replied that he was horn in the year four hundred and eighty six (A. D. one thousand and ninety three or one thousand and ninety four) at Cordoba, a city in Spain.” I read in a book that his birth took place in the year four hundred and eighty seven, but the former date is the true one."
وكان شيخنا القاضي بهاء الدين أبو المحاسن يوسف بن رافع بن تميم المعروف بابن شداد قاضي حلب رحمه الله تعالى يفتخر برؤيته وقراءته عليه – وسيأتي ذلك في ترجمته إن شاء الله تعالى – وقال: كنا نقرأ عليه بالموصل ونأخذ عنه.,"Our shaikh the kadi Bahaa al-Din Abu al-Mahasin Yusuf Ibn Rafi Ibn Tamim generally known by the surname of Ibn Shaddad and kadi of Aleppo, took pride in stating that he had learned Traditions and Quran-readings from Abu Bakr al-Kortubi. To this we shall recur in our article on Ibn Shaddad. “We used,” said he, “to read (the Quran) under him at Mosul,"
وكنا نرى رجلا يأتي إليه كل يوم فيسلم عليه وهو قائم، ثم يمد يده إلى الشيخ بشيء ملفوف، فيأخذه الشيخ من يده، ولا نعلم ما هو، ويتركه ذلك الرجل ويذهب، ثم تقفينا ذلك فعلمنا أنها دجاجة مسموطة، كانت برسم الشيخ في كل يوم يبتاعها له ذلك الرجل ويسمطها ويحضرها، وإذا دخل الشيخ إلى منزله تولى طبخها بيده.,"and, every day, we saw a man come in, salute him without sitting down, hand him a packet the contents of which were unknown to us and then retire. We tried to discover what was in it, and at length found out that it was a fowl ready plucked which the shaikh purchased, every day, from that man, for his own use, and which, on returning to his house, he cooked with his own hands.”"
وذكر في كتابه الذي سماه دلائل الأحكام” أنه لازم القراءة عليه إحدى عشرة سنة آخرها سنة سبع وستين وخمسمائة.”,"The same kadi states, in his Dalail al-Ahkam, that he read {the Quran) under him during the space of eleven years and finished in the year five hundred and sixty seven (A. D. one thousand one hundred and seventy one or one thousand one hundred and seventy two)."
وكان الشيخ أبو بكر القرطبي المذكور كثيرا ما ينشد مسندا إلى أبي الخير الكاتب الواسطي رواهما بالإسناد المتصل إليه أنهما له:,"The shaikh Abu Bakr al-Kortubi often repeated the following verses, tracing them, through a regular series of transmitters, up to the author, the katib Abu al-Khair al-Wasiti."
"جرى قلم القضاء بما يكون… فسيان التحرك والسكون
جنون منك أن تسعى لرزق… ويرزق في غشاوته الجنين","The pen of fate writes out what is to happen; so, whether we move or remain quiet, it is just the same. How foolish in thee to toil for sustenance! is not sustenance granted even to the embryo in the womb?."
"وقال: أنشدنا أبو الوفاء عبد الباقي بن وهب بن حسان قال: أنشدنا أبو عبد الله محمد بن منيع بمصر لنفسه:
لي حيلة فيمن ينم… وليس في الكذاب حيله
من كان يخلق ما يقو… ل فحيلتي فيه قليله","He said also: “The following verses were repeated to us by Abu al-Wafaa Abd al-Razzak Ibn Wahb Ibn Hassan, who stated that they were recited to him in Old Cairo by Abu Abd Allah Muhammad Ibn Man! who gave them as having been “composed by himself: “I have a device by which calumny may be averted, but no device can serve against a liar. No stratagem of mine can avail against him who says things of his own invention.”"
وتوفي الشيخ أبو بكر المذكور بالموصل في يوم عيد الفطر من سنة سبع وستين وخمسمائة، رحمه الله تعالى.,"The shaikh Abu Bakr al-Kortubi died al Mosul, on the day of the festival of the Sacrifice, five hundred and sixty seven (the fourth of August, A. D. one thousand one hundred and seventy two)."
يحيى بن يعمر النحوي,YAHYA IBN YAMAR
أبو سليمان، وقيل أبو سعيد، يحيى بن يعمر العدواني الوشقي النحوي البصري؛ كان تابعيا، لقي عبد الله بن عمر وعبد الله بن عباس، رضي الله عنهم، ولقي غيرهما، وروى عنه قتادة بن دعامة السدوسي وإسحاق بن سويد العدوي.,"Abu Suleiman, or, as some say, Abu Saied, Yahya, the son of Yamar al-Adwani al- Washki, was a grammarian of Basra and a Tabi (one of those who had received lessons from a companion of Muhammad). He met (and knew) Abd Allah Ibn Omar, Abd Allah Ibn al-Abbas, and others (of the Companions). Katada Ibn Diama al-Sadusi and Ishak Ibn Suwaid al-Adawi handed down Traditions on his authority."
وهو أحد قراء البصرة، وعنه أخذ عبد الله بن أبي إسحاق القراءة، وانتقل إلى خراسان، وتولى القضاء بمرو، وكان عالما بالقرآن الكريم والنحو ولغات العرب وأخذ النحو عن أبي الأسود الدؤلي – المقدم ذكره –,"He was one of the chief Quran-readers of Basra, and it was from him that Abd Allah Ibn Abi Ishak learned the manner of reading [that book). He removed to Khorasan and was appointed kadi at Marw. The text of the Quran, the rules of grammar and the various dialects of the Arabs were equally familiar to him. He acquired his knowledge of grammar from Abi al-Aswad al-Duwali."
يقال إن أبا الأسود لما وضع باب الفاعل والمفعول به زاد فيه رجل من بني ليث أبوابا ثم نظر فإذا كلام العرب ما لا يدخل فيه فأقصر عنه، فيمكن أن يكون هو يحيى بن يعمر المذكور إذ كان عداده في بني ليث لأنه حليف لهم.,"It is related that, when Abu al-Aswad drew up the chapter on the agent and patient (the subject and object of the verb), a man of the tribe of Laith added thereto some chapters and, having found, on examination, that there existed, in the language of the (desert) Arabs, some expressions which could not be made to enter into that (section), he stopped short and abandoned the work. It is possible that this person was Yahya Ibn Yamar who, having contracted an alliance, by oath, with the tribe of Laith, was considered as one of its members."
وكان شيعيا من الشيعة الأولى القائلين بتفضيل أهل البيت من غير تنقيص لذي فضل من غيرهم.,"He was a Shiite of the primitive class, one of those who, in asserting the superior merit of the People of the house, abstained from depreciating the merit of those (Companions) who did not belong to that family."
حكى عاصم بن أبي النجود المقرئ – المقدم ذكره – أن الحجاج بن يوسف الثقفي بلغه أن يحيى بن يعمر يقول: إن الحسن والحسين رضي الله عنهما من ذرية رسول الله صلى الله عليه وسلم، وكان يحيى يومئذ بخراسان، فكتب الحجاج إلى قتيبة بن مسلم والي خراسان – وقد تقدم ذكره أيضا – أن ابعث إلي بيحيى بن يعمر،,"Asim Ibn Abi al-Najud the Quran-reader, related as follows: “Al-Hajjaj Ibn Yusuf, being informed that Yahya Ibn Yamar declared al-Hasan and al-Husain to be of the posterity of the Apostle of God, and that he was then in Khorasan, wrote to Kutaiba Ibn Muslim, the governor of that province, ordering him to send Yahya to him."
فبعث إليه، فقام بين يديه، فقال: أنت الذي تزعم أن الحسن والحسين من ذرية رسول الله صلى الله عليه وسلم والله لألقين الأكثر منك شعرا أو لتخرجن من ذلك، قال: فهو أماني إن خرجت قال: نعم،,"This was done and, when Yahya stood in his presence, he said to him: ‘Do you pretend that al-Hasan and al-Husain were of the posterity of the Apostle of God? by Allah! I shall cast (to the ground) that part of you which has the most hair on it, unless you exculpate yourself.’ If I do so said Yahya, ‘shall I have an amnesty?’ ‘You shall” replied al-Hajjaj. ‘Well’, said Yahya."
فإن الله جل ثناؤه يقول: (ووهبنا له إسحاق ويعقوب كلا هدينا، ونوحا هدينا من قبل، ومن ذريته داود وسليمان وأيوب ويوسف وموسى وهارون، وكذلك نجزي المحسنين، وزكريا ويحيى وعيسى) الآية (الأنعام:,"God, may his praise be exalted! said: “And we gave unto him (Abraham) Isaac and Jacob; we directed them all; and Noah had we before directed, and, of his posterity, David and Solomon, and Job, and Joseph, and Moses, and Aaron; thus do toe reward the virtuous; and Zakaria, and John, and Jesus, and Elias; all of them were righteous. Quran, Surat (al-Anaam)."
قال: وما بين عيسى وإبراهيم أكثر مما بين الحسن والحسين ومحمد صلوات الله عليه وسلامه، فقال له الحجاج: ما أراك إلا قد خرجت، والله لقد قرأتها وما علمت بها قط، وهذا من الاستنباطات البديعة الغريبة العجيبة، فلله دره، ما أحسن ما استخرج وأدق ما استنبط! قال عاصم: ثم إن الحجاج قال له: أين ولدت فقال: بالبصرة، قال: أين نشأت قال: بخراسان،,"Now, the space of time between Jesus and Abraham is greater that which separated al-Hasan and al-Husain from Muhammad, on all of whom be the blessing of God and his salvation.’ Al-Hajjaj answered: I must admit that you have got out of the difficulty; I read that before but did not understand it.” This quotation was most appropriate; how admirable the talent displayed by Yahya in adducing that passage! How finely he applied it “Then,” said Asim, ‘al-Hajjaj said to him: Where were you born?’ Yahya answered: At Basra.’ ‘Where were you brought up?’ In Khorasan.’"
قال: فهذه العربية أنى هي لك قال: رزق، قال: خبرني عني هل ألحن فسكت، فقال: أقسمت عليك، فقال: أما إذ سألتني أيها الأمير فإنك ترفع ما يوضع وتضع ما يرفع، فقال: ذلك والله اللحن السيئ؛ قال: ثم كتب إلى قتيبة: إذا جاءك كتابي هذا فاجعل يحيى بن يعمر على قضائك والسلام.,"‘And this pure Arabic (which you speak), how did you come by it?’ It was God’s gift.’ ‘Tell me if I commit faults in speaking.’ ‘Yahya remained silent, but as al-Hajjaj insisted on having an answer, he at length said: ‘O Emir I since you ask me, I must say that you exalt what should be depressed and depress what should be exalted.’ That, by Allah I is a grave fault.’ He then wrote these words to Kutaiba. When this, my letter, reaches you, take Yahya Ibn Yamar for your kadi. Salutation.”"
وروى ابن سلام عن يونس بن حبيب قال: قال الحجاج ليحيى بن يعمر أتسمعني ألحن قال: في حرف واحد، قال: في أي قال: في القرآن، قال: ذلك أشنع، ثم قال: ما هو قال تقول (قل إن كان آباؤكم وأبناؤكم – إلى قوله إليكم) (التوبة:24) فتقرؤها بالرفع، قال ابن سلام: كأنه لما طال الكلام نسي ما ابتدأ به،,"Ibn Sallam stated that he heard Yunus Ibn Habib relate as follows: “Al-Hajjaj said to Yahya Ibn Yamar: ‘Do you remark any incorrection in my speech? Yes;’ replied Yahya, ‘in one point.’ What is that?’ In reading the Quran.’ ‘That were shameful indeed I what is it?‘ “In reciting this verse: Say, if your father and your sons, and so forth to the words be wore…. ahabba to you than God (Quran), you pronounce ahabo. Ibn Sallam here observed: “It would appear from this that, as the phrase was long, al-Hajjaj forgot how it commenced.”"
فقال الحجاج: لا جرم لا تسمع لي لحنا، قال يونس: فألحقه بخراسان وعليها يزيد بن المهلب بن أبي صفرة، والله أعلم أي ذلك كان.,"Al-Hajjaj then said: be assured that you shall never hear me commit such a fault again.’ Then, said Yunus, he sent him to Khorasan which, at that time, was governed by Yazid, the son of al-Muhallab Ibn Abi Sufra.” God best knows which of these statements is exact."
قال ابن الجوزي في كتاب شذور العقود”: في سنة أربع وثمانين للهجرة نفى الحجاج يحيى ابن يعمر لأنه قال له: هل ألحن فقال: تلحن لحنا خفيا، فقال: أجلتك ثلاثا، فإن وجدتك بعد بأرض العراق قتلتك، فخرج.”,"Ibn al-Jauzi says, in his Shuzur al-Okud: In the year eighty four of the Hijra (A. D. seven hundred and three), al-Hajjaj banished Yahya Ibn Yamar because, on “saying to him: Do I speak incorrectly,’ he received this answer: You do; but the fault is scarcely perceptible. give you three days,’ said al-Hajjaj, and, if I find you, after that, in the land of Iraq, I shall put you to death.’ In consequence of this, Yahya left the country.”"
وحكى أبو عمرو نصر بن علي بن نوح بن قيس قال: حدثنا عثمان بن محصن قال: خطب أمير البصرة فقال: اتقوا الله فإنه من يتق الله فلا هورات عليه، فلم يدروا ما قال الأمير، فسألوا يحيى بن يعمر فقال: الهورات الضياع، يقول: من اتقى الله فليس عليه ضياع،,"Abu Amr Nasr Ibn Ali Ibn Noah Ibn Kais stated that the following relation was made to him by Othman Ibn Mihsan: The Commander of the faithful pronounced a khutba at Basra and, in this discourse, he said: Fear God, he that fears God incurs no huwarat.’ The congregation did not understand what he said and asked its meaning from Yahya Ibn Yamar. He answered that the word huwarat signified lost and that the caliph meant to say: He who fears God shall sustain no loss.”"
قال القزاز في كتاب الجامع” الهورات المهالك، واحدها هورة، قال الرازي: فحدثت بهذا الحديث الأصمعي فقال: هذا شيء لم أسمع به قط حتى كان الساعة منك، ثم قال: إن كلام العرب لواسع، لم أسمع بذا قط.”,"Al-Kazzaz says, in his Kitab al-Jami: Hawarat means dangers: its singular is hawara. Al-Razi said: I related this to al-Asmaai and he answered: I never heard that till this very moment, now that you have told it to me. The rare expressions of the language are really very numerous, but that one I never heard.’"
وحكى الأصمعي قال: حدثنا أبي قال: كتب يزيد بن المهلب بن أبي صفرة وهو بخراسان إلى الحجاج بن يوسف كتابا يقول فيه: إنا لقينا العدو فاضطررناهم إلى عرعرة الجبل، ونحن بالحضيض، فقال الحجاج: ما لابن المهلب ولهذا الكلام فقيل له: إن ابن يعمر عنده، فقال: فذاك إذا.,"Al-Asmaai related as follows: My father told me that Yazid, the son of al-Muhallab, wrote, when in Khorasan, a letter to al-Hajjaj Ibn Yusuf in which he said: We met the enemy and forced him to take refuge on the summit of the hill, and we are at the foot of it (alhadid).’ How,’ said al-Hajjaj, did the son of al-Muhallab come by such words as these?’ and, being told that Yahya Ibn Yamar was with him, he said: Ah! that explains it.’"
"وكان يحيى بن يعمر يعمل الشعر وهو القائل:
أبى الأقوام إلا بغض قومي… قديما أبغض الناس السمينا","Yahya composed poetry and was the author of this verse: People concur only in hating my family; but, from the oldest times, people hate those who are good"
وقال خالد الحذاء: كان لابن سيرين منقوط نقطه يحيى بن يعمر، وكان ينطق بالعربية المحضة واللغة الفصحى طبيعة فيه غير متكلف؛ وأخباره ونوادره كثيرة؛ وتوفي سنة تسع وعشرين ومائة، رحمه الله تعالى.,"Khalid al-Hazzaa stated that Ibn Sirin possessed a copy of the Quran in which Yahya Ibn Yamar had marked the vowel points. He spoke the purest Arabic, using the most elegant terms without effort and quite naturally. His adventures and remarkable sayings are well known. He died in the year one hundred and twenty nine (A. D. seven hundred and forty six or seven hundred and forty seven)."
ويعمر: بفتح الياء المثناة من تحتها والميم وبينهما عين مهملة وفي الأخير راء، وقيل بضم الميم، والأول أصح وأشهر، ويعمر – بفتح الميم – مضارع قولهم عمر الرجل، بفتح العين وكسر الميم، إذا عاش زمنا طويلا، وإنما سمي بذلك تفاؤلا بطول العمر، كما سمي يحيى بذلك أيضا.,"Yamar, or Yamar, but this latter form is neither current nor correct is the present tense of the verb amira, which signifies to live long. This name, like that of Yahya [he lives), was given to him as a presage of long life."
والعدواني: بفتح العين المهملة والواو وبينهما دال مهملة ساكنة وبعد الألف نون، هذه النسبة إلى عدوان، واسمه الحارث بن عمرو بن قيس عيلان وإنما قيل له عدوان” لأنه عدا على أخيه فهم فقتله.”,"Adwani means descended from Adwan, whose true name was al-Harith and who was the son of Amr Ibn Kais Allan. He received the surname of Adwan (hostility) because he attacked his brother with the intention of killing him."
والوشقي: بفتح الواو وسكون الشين المعجمة وبعدها قاف، هذه النسبة إلى وشقة بن عوف بن بكر بن يشكر بن عدوان المذكور.,"Washki means descended from Washk, who was the son of Auf, the son of Bakr, the son of Yashkur, the son of that same Adwan."
أبو زكريا الفراء,AL-FARRAA THE GRAMMARIAN
أبو زكريا يحيى بن زياد بن عبد الله بن منظور الأسلمي، المعروف بالفراء، الديلمي الكوفي مولى بن أسد، وقيل مولى بني منقر، كان أبرع الكوفيين وأعلمهم بالنحو واللغة وفنون الأدب؛,"Abu Zakariya Yahya Ibn Ziad Ibn Abd Allah Ibn Manzur al-Aslarni al-Dailami al-Kufi a Dailamite by origin and a native of Kufa by birth), was generally known by the surname of al-Farraa. He was a member, by enfranchisement, of the tribe of Asad, or, according to another statement, of the tribe of Minkar. Al-Farraa was the most eminent of all the doctors of Kufa and also the most distinguished by his knowledge of grammar, philology and the various branches of literature."
حكي عن أبي العباس ثعلب أنه قال: لولا الفراء لما كانت عربية، لأنه خلصها وضبطها، ولولا الفراء لسقطت العربية لأنها كانت تتنازع ويدعيها كل من أراد ويتكلم الناس فيها على مقادير عقولهم وقرائحهم فتذهب.,"Abu al-Abbas Thalab is slated to have said: “Were it not for al-Farraa, pure Arabic would no longer exist; it was he who disengaged it (from the ordinary language) and fixed it [by writing). Were it not for al-Farraa, good Arabic had gone to the ground; [before hit tune) it was a mailer of discussion; everyone who pleased had the pretention of knowing it and discoursed on it as well as his intelligence and his genius would permit, so that it had nearly disappeared.”"
وأخذ النحو عن أبي الحسن الكسائي، هو والأحمر – المقدم ذكره – من أشهر أصحابه وأخصهم به.,He and al-Ahmar learned grammar from Abu al-Hasan al-Kisai; they were the most eminent of his disciples and also the most attached to him.
ولما عزم الفراء على الاتصال بالمأمون، كان يتردد إلى الباب، فبينما هو ذات يوم على الباب إذ جاء أبو بشر ثمامة بن الأشرس النميري المعتزلي، وكان خصيصا بالمأمون، قال ثمامة: فرأيت أبهة أديب،,"Al-Farraa, having resolved on entering into the service of (the caliph) al-Mamun, went a great number of times to the door of the palace [with the hope of obtaining admittance), and, one day, whilst he was wailing there, Abu Bishr Thumama Ibn al-Ashras al-Numairi, a Mutazilite doctor who was intimate with [the caliph) al-Mamun, went up to him.”"
فجلست إليه، ففاتشته عن اللغة فوجدته بحرا وفاتشته عن النحو فشاهدته نسيج وحده وعن الفقه فوجدته رجلا فقيها عارفا باختلاف القوم، وبالنجوم ماهرا، وبالطب خبيرا، وبأيام العرب أشعارها حاذقا، فقلت له: من تكون وما أظنك إلا الفراء، فقال أنا هو، فدخلت فأعلمت أمير المؤمنين المأمون، فأمر بإحضاره لوقته، وكان سبب اتصاله به.,"I saw, said Thumama, a person in the attire of a literary man; so, I sat down beside him and commenced pulling to the lest his knowledge of philosophy. Finding that he was [in that branch), an ocean [of learning’, I tried him in grammar and discovered that he had not his parallel; I then examined him in jurisprudence and perceived that he was a good legist and well acquainted with the conflicting opinions of those people [the jurisconsults); I ascertained also that he was an able astronomer, a learned physician, and well-versed in the history of the [desert) Arabs, their battle-days and their poetry. On this, “I said to him: Who are you? you must be al-Farraa!’ He replied: ‘I am he.’ “I immediately went in to the Commander of the faithful, al-Mamun, informed him of the circumstance and got the order to have al-Farraa introduced without delay. It was thus that he became acquainted with al-Mamun."
وقال قطرب: دخل الفراء على الرشيد فتكلم بكلام لحن فيه مرات، فقال جعفر بن يحيى البرمكي: إنه قد لحن يا أمير المؤمنين، فقال الرشيد للفراء: أتلحن فقال الفراء: يا أمير المؤمنين إن طباع أهل البدو الإعراب، وطباع أهل الحضر اللحن، فإذا تحفظت لم ألحن، وإذا رجعت إلى الطبع لحنت، فاستحسن الرشيد قوله.,"Kutrub related as follows: “Al-Farraa entered into the presence of [the caliph) al-Rashid and made a discourse in which he committed solecisms. On this, Jaafar Ibn Yahya the Barmekide said: ‘Commander of the faithful I he speaks in correctly. The caliph said to al-Farraa: ‘You commit solecisms?’ and received this answer: ‘Commander of the faithful) it is in the nature of the (desert) Arabs to employ correctly the final inflexions, and in the nature of those who inhabit fixed abodes to employ them incorrectly; when I am on my guard, I do not commit faults but, when I return to my nature! habit, I commit them.’ The caliph was satisfied with this answer."
وقال الخطيب في تاريخ بغداد”: إن الفراء لما اتصل بالمأمون أمره أن يؤلف ما يجمع به أصول النحو وما سمع من العربية، وأمر أن يفرد في حجرة من حجر الدار، ووكل به جواري وخدما يقمن بما يحتاج إليه، حتى لا يتعلق قلبه ولا تتشوف نفسه إلى شيء،”,"The Khatib says, in his history of Baghdad: “When al-Farraa got acquainted with al-Mamun. the latter bid him draw up a work which should contain the principles of grammar and all the pure Arabic expressions which he had heard. He then ordered him to be confined in a chamber of the palace, and appointed male and female servants to attend him and furnish him with everything which he required; hoping, by this means, to deliver his heart from all preoccupations and to leave him nothing to wish for."
حتى إنهم كانوا يؤذنونه بأوقات الصلوات، وصير له الوراقين، وألزمه الأمناء والمنفقين، فكان يملي والوراقون يكتبون، حتى صنف الحدود” في سنتين”,"“They were even to inform him of the hours of prayer by chaunting the azan (or call) at the proper times. He sent to him also a number of copyists and attached to his service confidential men and agents charged to pay the expenses. Al-Farraa then dictated, and the copyists wrote down his observations; and this continued during two years, until they had finished the work. It was entitled al-Hudud (the limits or chapters."
وأمر المأمون بكتبه في الخزائن، فبعد أن فرغ من ذلك إلى الناس، وابتدأ بكتاب المعاني” قال الراوي: وأردنا أن نعد الناس الذين اجتمعوا لإملاء كتاب “المعاني”، فلم نضبطهم، فعددنا القضاة فكانوا ثمانين قاضيا، فلم يزل يمليه حتى أتمه.”,"Al-Mamun ordered this book to be transcribed (and placed} in his libraries. When al-Farraa had finished his task, he went out in public and began the composition of the Kitab al-Maani (rhetorical figures employed in the Quran. The narrator [of these facts) says; We tried to count the member of persons who assembled for the purpose of hearing him dictate (and publish) the text of the Kitab al-Maani, but, not being able to do so (they were so many,) we counted the kadis only and found that there were eighty. He continued to dictate the work till he finished it."
ولما فرغ من كتاب المعاني” خزنه الوراقون عن الناس ليكسبوا به وقالوا: لا نخرجه إلا لمن أراد أن ننسخه له على خمس أوراق بدرهم، فشكا الناس إلى الفراء، فدعا الوراقين فقال لهم في ذلك،”,"The copyists then withheld it from the public, so that they might make money of it, and declared that they would not communicate it to any person unless he consented to have it copied by them at the rate of one dirhem for five leaves. Al-Farraa, to whom complaints were made on this subject, sent for the copyists and remonstrated with them."
فقالوا: إنما صحبناك لننتفع بك، وكل ما صنفته فليس بالناس إليه من الحاجة ما بهم إلى هذا الكتاب، فدعنا نعيش به فقال: قاربوهم تنتفعوا وتنفعوا ، فأبوا عليه فقال: سأريكم، وقال للناس: إنني ممل كتاب معان أتم شرحا وأبسط قولا من الذي أمليت،,"Their answer was: ‘We attended your lessons in order to profit by your learning; of all your works this is the mostessential; so, allow us to gain a livelihood by means of it.’ He replied: Be more compliant with them; it will be for your advantage as well as theirs.’ Finding that they would not follow his advice, he said to them: ‘I shall let you see (what you do not expect),’ and then announced to the public that he would dictate the Maani and join to it a complete commentary, with fuller remarks than those already given."
فجلس يملي، فأملى الحمد في مائة ورقة، فجاء الوراقون إليه وقالوا: نحن نبلغ الناس ما يحبون، فنسخوا كل عشرة أوراق بدرهم.,He therefore held sittings and dictated one hundred leaves on the word al-hamd alone. The copyists then went to him and said: We shall concede to the public what they demand and copy for them at the rate of one dirhem for ten leaves.’
فلما قرأ الكتاب قال لأصحابه: اجتمعوا حتى أملي عليكم كتابا في القرآن، وجعل لهم يوما، فلما حضروا خرج إليهم، وكان في المسجد رجل يؤذن فيه وكان من القراء، فقال له: فقرأ فاتحة الكتاب، ففسرها، حتى مر في القرآن كله على ذلك، يقرأ الرجل والفراء يفسره. وكتابه هذا نحو ألف ورقة، وهو كتاب لم يعمل مثله، ولا يمكن أحدا أن يزيد عليه.,"On reading this note, he invited his disciples to assemble and hear him dictate a work on the Quran. On the appointed day, when all were present, he came in to them and told a man who acted as a muezzin in the mosque and who knew well the Quran, to commence reciting (the text of that book). The man began by the Fatiha and al-Farraa explained it, and this continued till they went over the whole book; the muezzin reciting and the professor explaining. This commentary fills about one thousand leaves; nothing like it had ever been composed before, and no person can possibly add to it."
وكان المأمون قد وكل الفراء يلقن ابنيه النحو، فلما كان يوما أراد الفراء أن ينهض إلى بعض حوائجه، فابتدرا إلى نعل الفراء يقدمانه له، فتنازعا أيهما يقدمه، فاصطلحا على أن يقدم كل واحد منهما فردا فقدماها،,"Al-Mamun placed his two sons under al-Farraa’s tuition, so that they might be instructed in grammar. One day, al-Farraa rose from his place, on some necessary occasion, and the two young princes hastened to bring him his slippers. They struggled between themselves for the honor of offering them to him, and they finally agreed that each of them should present him with one slipper."
وكان المأمون له على كل شيء صاحب خبر، فرفع ذلك الخبر إليه، فوجه إلى الفراء فاستدعاه، فلما دخل عليه قال: من أعز الناس قال: ما أعرف أعز من أمير المؤمنين، قال: بلى من إذا نهض تقاتل على تقديم نعليه وليا عهد المسلمين حتى رضي كل واحد أن يقدم له فردا،,"As al-Mamun had secret agents who informed him of everything that passed, he learned what had taken place and caused al-Farraa to be brought before him. When he entered, the caliph said to him: “Who is the most honored of men?” Al-Farraa answered: “I know not any one more honored than the Commander of the faithful. “Nay;” replied al-Mamun, “it is he who arose to go out and the two designated successors of the Commander of the faithful concluded for the honor of presenting him his slippers, and at length agreed that each of them should offer him one.””"
قال: يا أمير المؤمنين، لقد أردت منعهما عن ذلك، ولكن خشيت أن أدفعهما عن مكرمة سبقا إليها أو أكسر نفوسهما عن شريعة حرصا عليها، وقد روي عن ابن عباس أنه أمسك للحسن والحسين رضي الله عنهم أجمعين ركابيهما، حين خرجا من عنده،,"To this al-Farraa answered: “Commander of the faithful, I should have prevented them from doing so had I not been apprehensive of turning them away from some honorable exam pie which they had already received or discouraging their minds in the pursuit of that high estimation to which they ardently aspire. We know by tradition that Ibn Abbas held the stirrups of al-Hasan and al-Husain, when they were getting on horseback after paying him a visit."
فقال له بعض من حضر: أتمسك لهذين الحدثين ركابيهما وأنت أسن منهما فقال له: اسكت يا جاهل، لا يعرف الفضل لأهل الفضل إلا ذوو الفضل، فقال له المأمون: لو منعتهما عن ذلك لأوجعتك لوما وعتبا وألزمتك ذنبا،,"One of those who were present said to him: How is it that you hold the stirrups of these striplings, you who are their elder?’ To which he replied: Ignorant man I no one can appreciate the merit of people of merit except a man of merit Al-Mamun then said to him: “Had you prevented them, I should have inflicted on you the penalty of censure and reproach, and should have declared you in fault."
وما وضع ما فعلاه من شرفهما، بل رفع من قدرهما وبين عن جوهرهما، ولقد ظهرت لي مخيلة الفراسة بفعلهما، فليس يكبر الرجل وإن كان كبيرا عن ثلاث: عن تواضعه لسلطانه ووالده ومعلمه العلم، وقد عوضتهما بما فعلاه عشرين ألف دينار، ولك عشرة آلاف درهم على حسن أدبك لهما.,"That which they have done is no debasement of their dignity; on the contrary, it exalts their merit, renders manifest their excellent nature and inspires me with a favorable opinion of their character. No man, thought great in rank, can be dispensed, by his high position, from three obligations: he must respect his sovereign, venerate ‘his father, and honor his preceptor. As a reward for their conduct, I bestow on them twenty thousand dirhams, and on you, for the good education which you give them, ten thousand dirhems.”"
وقال الخطيب أيضا: كان محمد بن الحسن الفقيه ابن خالة الفراء، وكان الفراء يوما جالسا عنده، فقال الفراء: قل رجل أنعم النظر في باب من العلم فأراد غيره إلا سهل عليه، فقال له محمد: يا أبا زكريا قد أنعمت النظر في العربية، فنسألك عن باب من الفقه فقال: هات على بركة الله تعالى،,"The following anecdote is related also by the Khatib: “One day, al-Farraa was sitting in the house of the legist Muhammad Ibn al-Hasan, who was the son of his aunt, and happened to say that few men ever mastered one branch of science without finding the others quite easy. On this, Muhammad said: You, Abu Zakariya! have studied pure Arabic; so, I shall question you on a point of (canon) law.’ Let us heard your question,’ said al-Farraa, (and I shall answer) with the blessing of God.’"
قال: ما تقول في رجل صلى فسها فسجد سجدتين فسها فيهما ففكر الفراء ساعة ثم قال: لا شيء عليه، فقال له محمد: ولم قال: لأن التصغير عندنا لا تصغير له، وإنما السجدتان تمام الصلاة، فليس للتمام تمام، فقال محمد: ما ظننت آدميا يلد مثلك.,"Muhammad then said to him: ‘What do you say of a man who, in making the two satisfactory prostrations that some neglect in the accomplishment of the prescribed prayer rendered necessary, neglects, again, in these prostrations, something important?’ Al-Farraa reflected for some time and then replied that the man incurred no obligation. Why so?’ said his cousin. ‘Because,’ said he, according to us grammarians, a diminutive noun cannot be diminished again; and besides, the two prostrations are the completion of the prayer, and that which is complete requires no further completion.’ On hearing this, Muhammad exclaimed: Now, I am sure that a descendant of Adam never engendered a son like you!’"
وقد سبقت هذه الحكاية في ترجمة الكسائي ونبهت عليها ثم بما ذكرته هاهنا. وكان الفراء لا يميل إلى الاعتزال؛ وحكى سلمة بن عاصم عن الفراء قال: كنت أنا وبشر المريسي – المقدم ذكره – في بيت واحد عشرين سنة، ما تعلم مني شيئا ولا تعلمت منه شيئا؛,"I already mentioned this anecdote in the life of al-Kisai and there referred to the account which I give of it here. Al-Farraa had a leaning towards the doctrine of the Mutazilites. Salama, the son of Asim, related us follows Al-Farraa told me that he and Bishr al-Marisi, lived together, in the same house, for twenty-one years and that neither of them learned any “thing from the other.”"
وقال الجاحظ: دخلت بغداد حين قدمها المأمون في سنة أربع ومائتين، وكان الفراء يحبني، وأشتهي أن يتعلم شيئا من علم الكلام، فلم يكن له فيه طبع.,"Al-Jahiz said: “I arrived at Baghdad, in the year two hundred and four (A. D. eight hundred and nineteen or eight hundred and twenty), at the time of al-Mamun’s entry into that city. Al-Farraa used then to come to see me, and I wished him to learn scholastic theology (kalam), but he had no desire of doing so.”"
وقال أبو العباس ثعلب: كان الفراء يجلس الناس في مسجده إلى جانب منزله، وكان يتفلسف في تصانيفه حتى يسلك في ألفاظه كلام الفلاسفة.,Abu al-Abbas Thalab said: “Al-Farraa used to hold public sittings in the mosque adjoining his own house. He philosophized (employed the philosophical style) in his works to such a degree that he introduced philosophical terms into his discourse.”
"وقال سلمة بن عاصم: إني لأعجب من الفراء كيف كان يعظم الكسائي وهو أعلم بالنحو منه.
وقال الفراء: أموت وفي نفسي شيء من حتى”، لأنها تخفض وترفع وتنصب.”","Salama, the son of “Ahmad and the grandson of Asim said: I wondered at al-Farraa’s esteem for al-Kisai whom he much excelled in grammatical knowledge.” “One of al-Farraa’s sayings was; When I am dying, my soul shall undergo in some measure, the influence exerted by (the conjunction) hatta: it will be depressed, elevated and afflicted.”"
ولم ينقل من شعره غير هذه الأبيات وقد رواها أبو حنيفة الدينوري عن أبي بكر الطوال وهي:,"No verses have been handed down as his excepting the following, which were given by Abu-Hanifa al-Dinauri on the authority of Abu Bakr al-Tuwal."
"يا أميرا على جريب من الأر… ض له تسعة من الحجاب
جالسا في الخراب يحجب فيه… ما سمعنا بحاجب في خراب
لن تراني لك العيون بباب… ليس مثلي يطيق رد الحجاب","Lord of a single acre of ground, yon have nine chamberlains, You sit in an old ruin and have door-keepers to exclude visitors! Never did I hear of a doorkeeper in a ruined dwelling! Never shall the eyes (of mm) see me at a door of yours; a man like me is not made to support repulses from door-keepers."
ثم وجدت هذه الأبيات لابن موسى المكفوف، والله أعلم بالصواب.,I since discovered that these verses are attributed to Ibn Musa al-Makfuf; God knows best!
ومولد الفراء بالكوفة، وانتقل إلى بغداد وجعل أكثر مقامه بها، وكان شديد طلب المعاش لا يستريح في بيته، وكان يجمع طوال السنة، فإذا كان في آخرها خرج إلى الكوفة فأقام بها أربعين يوما في أهله يفرق عليهم ما جمعه ويبرهم.,"Al-Farraa was born at Kufa, whence he removed to Baghdad, which continued to be his usual place of residence. He was so ardent in the pursuit of gain that he could not remain quietly at home and, when he had passed a whole year in hoarding up money, he would go to Kufa and pass there forty days with his people to whom he generously distributed the sum which he had collected."
وله من التصانيف الكتابان المقدم ذكرهما، وهما الحدود” و “المعاني” وكتابان في المشكل أحدهما أكبر من الآخر، وكتاب “البهي” وهو صغير الحجم ووقفت عليه بعد أن كتبت هذه الترجمة، ورأيت فيه أكثر الألفاظ التي استعملها أبو العباس في كتاب “الفصيح” وهو في حجم “الفصيح” غير أنه غيره ورتبه على صورة أخرى، وعلى الحقيقة ليس لثعلب في “الفصيح” سوى الترتيب وزيادة يسيرة،”,"He composed a number of works, such as the Hudud and the Maani, of which treatises we have already spoken; two works, one much larger than the other, on the muskhil (or expressions of doubtful import) which occur in the Quran; the Kitab al-Bahi, a small volume, of which I met a copy after drawing up the present article. It contains the greater part of the terms which Abu ‘l-Abbas Thalab inserted in his Fasih; it is of the same size as that book, and the only difference between them is, that the latter offers the same matters in another order: al-Farraa merely remodeled the work and made thereto a few additions."
وفي كتاب البهي” أيضا ألفاظ ليست في الفصيح قليلة، وليس في الكتابين اختلاف إلا في شيء قليل لا غير. وله كتاب “اللغات”، وكتاب “المصادر في القرآن”، وكتاب “الجمع والتثنية في القرآن”، وكتاب “الوقف والابتداء”، وكتاب “المفاخر” وكتاب “آلة الكاتب”، وكتاب “النوادر”، وكتاب “الواو” وغير ذلك من الكتب.”,"I may add that the Bahi contains a few terms which are not to be found in the Fasih, but there is very little difference between the two books. His other works are the Kitab al-Loghat on dialectical expressions), the Kitab al-Masadir, etc. (on the nouns of action which are found in the Quran), the Jami wa al-Tathniya, etc. (on the plurals and duals which occur in the Quran), the Kitab al-Wakf wa al-Ibtidaa (on the full stop and the commencement of phrases), the Kitab al-Mfakhir. the Kitab Alat al-Katib {the tool for secretaries), the Kitab al-Nawadir (on rare expressions), the Kitab al-Waw (on the copulative conjunction), etc."
وقال سلمة بن عاصم: أملى الفراء كتبه كلها حفظا، لم يأخذ بيده نسخة إلا في كتابين: كتاب ملازم”، وكتاب “يافع ويفعة”، قال أبو بكر الأنباري: ومقدار الكتابين خمسون ورقة، ومقدار كتب الفراء ثلاثة آلاف ورقة.”,"Salama, the son of Asim, slates that al-Farraa dictations of his works from memory; those dictated by him from copies which he held in his hand were the Kitab Mulazim and the Kitab yafi wa yafia. According to Abu Bakr al-Anbari, those two books contained about fifty leaves, and all his works Filled three thousand leaves."
وقد مدحه محمد بن الجهم على روي الواو الموصولة بالهاء المكسورة أضربت عن ذكرها خوف الإطالة.,"Muhammad Ibn al-Jahm composed a poem in honor of al-Farraa; its rhymes are formed by an u followed the syllabic hi; but I abstain from inserting it here, to avoid lengthening this article."
وتوفي الفراء سنة سبع ومائتين في طريق مكة، وعمره ثلاث وستون سنة، رحمه الله تعالى.,"Al-Farraa died A. H. two hundred and seven (A. D. eight hundred and twenty two) on the road to Mokka, and at the age of sixty- three years."
والفراء: بفتح الفاء وتشديد الراء وبعدها ألف ممدودة، وإنما قيل له فراء ولم يكن يعمل الفراء ولا يبيعها، لأنه كان يفري الكلام، ذكر ذلك الحافظ السمعاني في كتاب الأنساب”، وعزاه إلى كتاب “الألقاب”.”,"He was surnamed al-Farraa (the furrier), not because he manufactured or dealt in furs, but because he was a farraa (skinner or sifter) of words. So says al-Samaani in his Ansab, and he cites for his authority the Kitab al-Alkab."
وذكر أبو عبيد الله المرزباني في كتابه أن زيادا والد الفراء كان أقطع، لأنه حضر وقعة الحسين بن علي رضي الله عنهما فقطعت يده في تلك الحرب، وهذا عندي فيه نظر لأن الفراء عاش ثلاثا وستين سنة فتكون ولادته سنة أربع وأربعين ومائة، وحرب الحسين كانت سنة إحدى وستين للهجرة، فبين حرب الحسين وولادة الفراء أربع وثمانون سنة، فكم قد عاش أبوه فإن كان الأقطع جده فيمكن، والله أعلم.,"Abu Abd Allah al-Marzubani says, in his work that Ziad, the father of al-Farraa, was maimed of his hand, it having been cut off in the war with al-Husain, the son of Ali. This assertion requires to be examined: al-Farraa lived sixty-three years and was therefore born in the year one hundred and forty four; the war with al-Husain took place in A. H. sixty one; so, between that event and al-Farraa’s birth, eighty-four years must have elapsed; to what age then did his father live? If the person who lost his hand was al-Farraa’s grandfather, the thing had been possible."
ومنظور: بفتح الميم وسكون النون وضم الظاء المعجمة وسكون الواو وبعدها راء.,must be pronounced Manzur.
وقد تقدم الكلام عن الديلمي وبني أسد.,"We have already spoken of the word Dailami, and of the Band Asad."
وأما بنو منقر: فهو بكسر الميم وسكون النون وفتح القاف وبعدها راء، وهو منقر بن عبيد بن مقاعس، واسمه الحارث بن عمرو بن كعب بن سعد بن زيد بن مناة بن تميم بن مر، وهي قبيلة كبيرة ينسب إليها خلق كثير من الصحابة رضوان الله عليهم وغيرهم، ومنها خالد بن صفوان وشبيب بن شيبة، وصفوان وشيبة ابنا عبد الله بن عمرو بن الأهتم المنقري،,"Minkar was the son of Obaid, the son of Mukais, whose real name was al-Harith, the son of Amr, the son of Kaab, the son of Saad, the son of Zaid Manat, the son of Tamim, the son of Murra. The tribe named after him is very numerous and has produced a great number of remarkable men, some of whom were companions of the Prophet. They were all surnamed al-Minkari. Such were Khalid, (he son of Safwan, and Shabib, the son of Shaiba. Safwan and Shaiba were the sons of Abd Allah Ibn Omar Ibn al-Ahtam al -Minkari."
وهما – أعني خالدا وشبيبا – المشهوران بالفصاحة والبلاغة والخطابة، ولخالد مجالس مشهورة مع أمير المؤمنين السفاح، ولشبيب مع المنصور والمهدي وغيرهما – وقد تقدم ذكر خالد وشبيب في ترجمة البحتري في حرف الواو.,"Khalid and Shabib were noted as good orators, speaking with elegance and precision. Khalid had frequent sittings with the Commander of the faithful, al-Saffah, as is well-known, and Shabib was often in the society of [the caliph) al-Mansur, al-Mahdi and others. Mention has been made of them both in our article on al-Bohtori."
أبو محمد اليزيدي,ABU MUHAMMAD AL-YAZIDI
أبو محمد يحيى بن المبارك بن المغيرة العدوي، المعروف باليزيدي، المقرئ النحوي اللغوي صاحب أبي عمرو بن العلاء المقرئ البصري، وهو الذي خلقه في القيام بالقراءة بعده، سكن بغداد وحدث بها عن أبي عمرو بن العلاء وابن جريج وغيرهما.,"Abu Muhammad Yahya Ibn Al-Mubarak Ibn al-Mughira al-Adawi, surnamed al- Yazidi, was a teacher of the Quranic readings, a grammarian and a philologer. He studied under Abu Amr Ibn al-Alaa al-Basri, the great teacher of the readings, and succeeded him in that occupation. He inhabited Baghdad and there taught Traditions which he had learned from Abu Amr, Ibn Juraij and others."
وروى عنه ابنه محمد وأبو عبيد القاسم بن سلام وإسحاق بن إبراهيم الموصلي وجماعة من أولاده وحفدته وأبو عمرو الدوري وأبو حمدون الطيب بن إسماعيل وأبو شعيب السوسي وعامر بن عمر الموصلي وأبو خلاد سليمان بن خلاد وغيرهم، وخالف أبا عمرو في حروف يسيرة من القراءة اختارها لنفسه.,"Traditions were received from him and transmitted down by his son Muhammad, by Abu Obaid al-Kasim Ibn Sallam, by Ishak Ibn Ibrahim al-Mausili, by a number of his own sons and grandsons, by Abu Omar al-Duri, Abu Hamdun al-Tayeb Ibn Ismail, Abu Shoaib al-Susi, Aamir Ibn Omar al-Mausili, Abu Khallad Suleiman Ibn Khallad and others. He differed from Aba Amr respecting the manner of reading a few words in the Quran, having adopted for them a manner of his own."
وكان يؤدب أولاد يزيد بن منصور بن عبد الله بن يزيد الحميري خال المهدي، وإليه كان ينتسب، ثم اتصل بهارون الرشيد فجعل ولده المأمون في حجره فكان يؤدبه.,"As he had been preceptor to the children of Yazid Ibn Mansur Ibn Abd Allah Ibn Yazid al-Himyari {the caliph) al-Mahdi’s maternal uncle, he was surnamed al-Yazidi (the Yazidian)- Harun al-Rashid, to whose service he was subsequently attached, confided to him the education of his son al-Mamun, who was still a child."
وكان ثقة، وهو أحد القراء الفصحاء العالمين بلغات العرب والنحو، وكان صدوقا، وله التصانيف الحسنة والنظم الجيد، وشعره مدون،,"Abu Muhammad al- Yazidi was considered as a trustworthy Traditionist, a learned Quran-reader and an elegant speaker; he was well acquainted with the idioms of the (desert) Arabs, skilled in grammar and veracious (as a Traditionist). A number fine works were composed by him. His views were just and his poetry (so good that it) was collected into a diwan."
وصنف كتاب النوادر” في اللغة على مثال كتاب “نوادر” الأصمعي الذي صنفه لجعفر البرمكي، وفي مثل عدد ورقه، وأخذ علم العربية وأخبار الناس عن أبي عمرو والخليل بن أحمد، من ومن كان معاصرهما.”,"The philological work entitled Kitab al-Nawadir (book of rarities) was drawn up by him on the plan of the Nawadir which al-Asmaai composed for Jaafar the Barmekide, and contains, designedly, the same number of leaves as that treatise. He obtained his knowledge of pure Arabic and of the history of the people (the adventures and quarrels of the Arabic from Abu Amr (Ibn al-Alaa), al-Khalil Ibn Ahmad and other learned men of that age."
وحكى عن أبي حمدون الطيب بن إسماعيل قال: شهدت ابن أبي العتاهية وقد كتب عن أبي محمد اليزيدي قريبا من ألف جلد، عن أبي عمرو بن العلاء خاصة، ويكون ذلك عشرة آلاف ورقة، لأن تقدير الجلد عشر ورقات،,"Abu Hamdun al-Tayeb related as follows: ‘I met the son of Abu al-Atahiya who had just taken down in writing a mass of information which had been dictated to him by Abu Muhammad al-Yazidi and all of which the latter declared to have received from Abu Amr Ibn al-Ald. It filled nearly one thousand jilds (or skins), each jild forming about ten leaves; so there were ten thousand leaves in all.”"
وأخذ عن الخليل من اللغة أمرا عظيما، وكتب عنه العروض في ابتداء وضعه له، إلا أن اعتماده على أبي عمرو لسعة علم أبي عمرو باللغة.,"Al-Yazidi obtained an immense quantity of philological information from al-Khalil Ibn Ahmad, and wrote down under his dictation the rules of prosody, which science that master had just began to discover; he placed, however, his principal reliance on Abu Amr, whose extensive acquaintance with pure Arabic he highly appreciated."
وكان أبو محمد المذكور يعلم الصبيان بحذاء دار أبي عمرو بن العلاء، وكان أبو عمرو يدنيه ويميل إليه لذكائه، وكان أبو محمد المذكور صحيح الرواية، وله من التصانيف كتاب النوادر” – المقدم ذكره – وكتاب “المقصور والممدود” ومختصر في النحو، وكتاب “النقط والشكل”.”,"At one time, he kept a school for boys, opposite to the house in which Abu Amr resided, and was then admitted into the familiarity of that doctor, who became very partial to him on account of his quick intelligence. The information transmitted down by him is considered as perfectly genuine. his works are the Nawadir of which we have just spoken, the Maksur wa al-Mamdud (on the short and the long alif), a compendium of grammar and a treatise on the vowels (nukat) and diacritical points (shakl)."
وقال ابن المنادي: أكثرت من السؤال عن أبي محمد اليزيدي ومحله من الصدق ومنزلته من الثقة، لعدة من شيوخنا بعضهم أهل عربية وبعضهم أهل قرآن وحديث، فقالوا: هو ثقة صدوق لا يدفع عن سماع ولا يرغب عنه في شيء، غير ما يتوهم عليه من الميل إلى المعتزلة،,"Ibn al-Munadi related as follows: “I frequently asked about (the moral character of) of Abi Muhammad al-Yazidi, his veracity and his credibility as a relater of traditional knowledge. These questions I addressed to a number of our sheikhs, some of them professors of Arabic, others of Quran-reading and others of Traditions; and they all declared that he was trustworthy and veracious, and that he never felt fatigue nor dislike in the pursuit even of the slightest information which could be obtained from oral tradition. ‘But,’ said they, ‘he was suspected of being inclined towards the doctrines of the Mutazilites.’"
وقد روى عنه الغريب أبو عبيد القاسم بن سلام وكفى به، وما ذاك إلا عن معرفة منه به، وكان يجلس في أيام الرشيد مع الكسائي في مجلس واحد ويقرئان الناس، وكان الكسائي يؤدب الأمين وهو يؤدب المأمون، فأما الأمين فإن أباه أمر الكسائي أن يأخذ عليه بحرف حمزة، وأما المأمون فإن أباه أمر أبا محمد أن يأخذ عليه بحرف أبي عمرو.,"Abu Obaid al-Kasim Ibn Sallam taught the Gharib (unusual and obscure expressions of the Quran and the Traditions} on the sole authority of Abu Muhammad al-Yazidi, because he well knew the eminent merit of that doctor. In the reign of al-Rashid, al-Yazidi and al-Kisai held sittings together and taught Quran-reading to the public. Al-Kisai was preceptor to al-Amin [the son of al-Rashid], and al-Yazidi to al-Mamun (the other son). By the order of that caliph, al-Kisai taught his pupil the system of reading (harf) adopted by Hamza and al-Yazidi taught his the system of Abu Amr."
وقال الأثرم: دخل اليزيدي يوما على الخليل بن أحمد وهو جالس على وسادة، فأوسع له وأجلسه معه، فقال له اليزيدي: أحسبني ضيقت عليك، فقال الخليل: ما ضاق موضع على اثنين متحابين، والدنيا لا تسع متباغضين.,"“Al-Yazidi,” said al-Athram, “entered one day into “the house of al-Khalil Ibn Ahmad and found him seated on a cushion. Al-Khalil made room for him and invited him to sit down beside him. Al-Yazidi did so and then said: I am sure that I inconvenience you.’ ‘Nay,’ replied al-Khalil, “no place is loo narrow for two friends or too wide for two enemies.’"
وسأل المأمون اليزيدي عن شيء فقال: لا وجعلني الله فداك يا أمير المؤمنين، فقال: لله درك! ما وضعت الواو قط في موضع أحسن من موضعها في لفظك هذا، ووصله وحمله.,"Al-Mamun, having asked al-Yazidi about something, received from him this answer: “No; and may God accept my life as a ransom for yours, Commander of the faithful” “Well said I exclaimed the caliph, “never was the word and better placed than in the phrase which you have just uttered.” he then made him a present.”"
وقال اليزيدي: دخلت على المأمون يوما والدنيا غضة، وعنده نعم تغنيه، وكانت أجمل أهل دهرها ، فأنشدت:,"“One day,” said al-Yazidi, ‘I went to see al-Mamun; all nature “was smiling, and his female musician Numa, who was one of the handsomest “women of the age, was singing to him an air of which these were the words."
"وزعمت أني ظالم فهجرتني… ورميت في قلبي بسهم نافذ
فنعم هجرتك فاغفري وتجاوزي… هذا مقام المستجير العائد
هذا مقام فتى أضر به الهوى… قرح الجفون بحسن وجهك لائذ
ولقد أخذتم العلم من فؤادي أنسه… لا شل ربي كف ذاك الآخذ","“You pretended that I bad wronged (you) and, fled train me, but in flying, you shot an arrow which pierced me to the heart. You did well to fly; but be indulgent and pardon me; this is the spot where the prescript finds a refuge; this is the place to which be whom love has afflicted may retreat, to which he whose eyes have been wounded by your beauty may run for protection. You have robbed my heart of its ease, yet, may God never paralyze the hand which committed that theft!"
فاستعادها الصوت ثلاث مرات، ثم قال: يا يزيدي، أيكون شيء أحسن مما نحن فيه قلت: نعم يا أمير المؤمنين، قال وما هو قلت: الشكر لمن خولك هذا الإنعام العظيم الجليل، قال: أحسنت وصدقت، ووصلني وأمر بمائة ألف درهم يتصدق بها، فكأني أنظر إلى البدر وقد أخرجت والمال يفرق.,"“al-Mamun made her sing the same piece three times and then said: Tell me, Yazidi! can there be any thing (in life) better than what we are now engaged in?’ I answered: ‘There is, Commander of the faithful.’ ‘What is it?’ said he. I replied: ‘The giving of thanks to Him who has granted to you this great and signal favor.’ He answered: ‘ You are in the right and have said the truth.’ He then, after making me a present, ordered one hundred thousand dirhems to be brought in, so that he might give it away in alms. I have still before my eyes the sight of the purses as they were brought in and of the money as it was distributed.”"
وشكا اليزيدي إلى المأمون حاجة أصابته ودينا لحقه، فقال: ما عندنا في هذه الأيام ما إن أعطيناكه بلغت به ما تريد، فقال: يا أمير المؤمنين، إن الأمر قد ضاق علي، وإن غرمائي قد أرهقوني، فاحتل لي، فأفكر المأمون،,"Al-Yazidi complained, one day, to al-Mamun of being in great need, by reason of debts which he had incurred. The caliph answered: “We have not, at present, means of giving you wherewithal you may obtain (the deliverance) you desire.” “Commander of the faithful,” said al-Yazidi, I am reduced to great straits and my creditors are hard upon me. Think of some expedient for me.””"
واستقر الأمر على أن يحضر اليزيدي إلى الباب إذ جلس المأمون في مجلس الأنس وعنده ندماؤه، ويكتب رقعة يطلب فيها الدخول أو إخراج بعض الندماء إليه، فلما جلس المأمون حضر اليزيدي إلى الباب ودفع للخادم رقعة مختومة فأدخلها إلى المأمون ففضها فإذا فيها مكتوب:,"Al-Mamun reflected a little, and it was then agreed upon between them that al-Yazidi should come to the door of the palace, when the caliph was holding one of his familiar parties, and there write a note in which he would request to be admitted or lo have one of the sovereign s boon companions sent out to him. When the company were assembled, al-Yazidi came to the door and gave the servant a sealed letter. Al-Mamun, to whom it was brought in, opened it and found that it contained these lines."
"يا خير إخوان وأصحاب… هذا الطفيلي على الباب
فصيروني واحدا منكم… أو أخرجوني لي بعض أصحابي","Worthiest of brethren and of friends. I am here, as a parasite, waiting at your door. Let me make one of the society or send out to me one of my companions (to keep me company)."
فقرأها المأمون على من حضر وقال: ما ينبغي أن يدخل مثل هذا الطفيلي على مثل هذا الحال، فأرسل إليه المأمون يقول له: دخولك في مثل هذا الوقت متعذر، فاختر لنفسك من أحببت أن تنادمه، فلما وقف على الرسالة قال: ما أرى لنفسي اختيارا سوى عبد الله بن طاهر،,"Al-Mamun read the letter to those who were present and said: “It is not lit that such a parasite should enter here, in such a state (as tee are).” He then sent out to him this message: “Your entrance here, at this hour, is impossible; chose for yourself the person whom you wish for a boon companion.” When al-Yazidi received this missive, he answered: “I can make for myself no better choice than Abd Allah Ibn Tahir.”"
فقال له المأمون: قد وقع الاختيار عليك فصر إليه، فقال: يا أمير المؤمنين، فأكون شريك الطفيلي فقال: ما يمكنني رد أبي محمد عن أمره، فإن أحببت أن تخرج إليه وإلا فافتد نفسك منه، فقال: على عشرة آلاف درهم،,"Al-Mamun then said to Abd Allah: “His choice has fallen on you, so you must go out to him.” The other replied: “Commander of the faithful I must I become the associate of a parasite? The caliph answered: “I cannot possibly turn him from his intention; but you have the choice of going out to him or of avoiding that obligation by paying a fine.” “I shall give him ten thousand dirhams,” exclaimed Abd Allah.”"
فقال: لا أحسب ذلك يقنعه منك ومن مجالستك، فلم يزل يزيده عشرة آلاف على عشرة آلاف والمأمون يقول: لا أرضى له بذلك، حتى بلغ مائة ألف درهم فقال له المأمون: فعجلها له، فكتب له بها إلى وكيله ووجه رسولا،,"“I do not think, said al-Mamun that, for so small a sum, be will forego the pleasure of your company.” Abd Allah then offered ten thousand more, and then another ten, whilst the caliph continued to say: “I do not think that enough for him.” When the offer mounted up to one hundred thousand dirhems, al-Mamun said: “Send them to him quickly.” Abd Allah wrote a draught on his intendant for the sum and sent it off by a messenger.”"
وأرسل إليه المأمون وهو يقول: قبض هذا المبلغ في مثل هذا الحال أصلح لك من منادمته على مثل حاله، فقبل ذلك منه، وكان ظريفا في جميع أحواله.,"Al-Mamun then said to him: “In “the present case, it is better for you to accept this sum than to carouse with Abd “Allah Ibn Tahir whilst he is in his present stale. Al-Yazidi consented to receive the money. He (al-Mamun) was very adroit in everything he did.”"
"وحكى أبو أحمد بن جعفر البلخي في كتابه أن اليزيدي المذكور سأل الكسائي عن قول الشاعر:
ما رأينا خربا نق… ر عنه البيض صفر
لا يكون العير مهرا… لا يكون، المهر مهر","Abu Ahmad Jaafar al-Balkhi relates, in his book, that al-Yazidi asked al-Kisai’s opinion respecting the following verses: I do not think that a kharab can be hatched from its egg by a falcon. The air is not a horse’s foal (it) is not; the foal (but) a foal."
الخرب: بفتح الخاء المعجمة والراء وفي آخرها الباء الموحدة، الذكر من الحبارى، والعير: بفتح العين المهملة وسكون الياء المثناة من تحتها وبعدها راء، وهو الذكر من حمر الوحش,"The word kharab signifies a male bustard, and air means the male of the onager."
فقال الكسائي: يجب أن يكون مهر” منصوبا على أنه خبر كان، ففي البيت على هذا التقدير إقواء، فقال اليزيدي: الشعر صواب لأن الكلام قد تم عند قوله “لا يكون” الثانية وهي مؤكدة للأولى، ثم استأنف الكلام، فقال “المهر مهر””,"Al-Kisai answered that [the last of the words) foal ought to be in the accusative, because it is the object of the verb to be; so, that being admitted, there is, in the rhyme, a fault of the kind called ikwaa. “Nay, replied al-Yazidi, the verse is correct, for the phrase finishes with the second is not, which merely serves to corroborate the first. After these words, the poet enounces a new proposition and says: The foal (is but) a foal.””"
وضرب بقلنسوته الأرض، وقال: أنا أبو محمد، فقال له يحيى بن خالد البرمكي: أتكتني بحضرة أمير المؤمنين والله إن خطأ الكسائي مع حسن أدبه من صوابك مع سوء أدبك، فقال اليزيدي: إن حلاوة الظفر أذهبت عني التحفظ.,"He then (bowed so low that he) struck the floor with his bonnet and ex-claimed: “[It is) I, Abu Muhammad [who say sol},” Yahya Ibn Khalid the Barmekide (who was there present, felt scandalized at this conduct and) said to him: “How dare you [be so familiar as to) pronounce your surname in the presence of the “Commander of the faithful? By Allah! al-Kisai’s mistake joined to his good breeding, is better than your right answer, joined to your impoliteness. To this, al-Yazidi answered; “The sweetness of my triumph put me off my guard.””"
قلت أنا: قول الكسائي في البيت إقواء ليس بجيد، فإن إصلاح أرباب علم القوافي أن الأقواء يختص باختلاف الإعراب في حرف الروي بالرفع والجر لا غير بأن يكون أحد البيتين مرفوعا والآخر مجرورا، فأما إذا كان الاختلاف بالنصب مع الرفع والجر فإن ذلك يسمى إصرافا لا أقواء،,"I must here observe that al-Kisai was wrong in saying that the verse contained an ikwaa, for, in the technical language of the prosodions, the term ikwaa designates specially a change in the grammatical inflexion (or vowel] which accompanies the letter (or consonant) forming the rhyme, and this change consists in nothing more that the substitution of an o (the sign of the nominative) for an I (the sign of the genitive) or vice versa; that is, one of the rhyme-consonants takes an o and the other an t; but if the discordance exist between two verses, so that one rhyme-consonant takes an a and the other an o or an I, that irregularity is not called an ikwaa but an israf."
وإلى هذا أشار أبو العلاء المعري في قوله من جملة قصيد طويلة يرثي بها الشريف الطاهر والد الرضي والمرتضى – المقدم ذكرهما – وهو من صفة بعيب الغراب:,"Abu al-Alaa al-Maarri alludes to these irregularities in one of his longer poems containing a lament on the death of the sharif al- Tahir, the father of al-Rida and of al-Murtada; he thus describes the croaking of the raven."
بنيت على الإيطاء سالمة من ال… إقواء والإكفاء والإصراف,"It is modelled on tbe M and is devoid of ikwaa, of ikfaa and of israf."
وهذا البيت متعلق بما قبله ولا يظهر معناه إلا بذكر ما تقدم، ولا حاجة بنا إلى ذكره هاهنا بل ذكرنا موضع الاستشهاد لا غير. وقد قيل إن الإصراف من جملة أنواع الإقواء، فعلى هذا يستقيم ما قاله الكسائي. وهذا الفصل وإن كان دخيلا لكنه ما خلا من فائدة.,"This verse being connected (by its meaning) with those which precede, cannot be rendered intelligible unless the others be cited, and that we think unnecessary to do here. I merely quote it as an example; that is all. Some say that the israf is a variety of the ikwaa; if that be so, al-Kisai was right in what he said. This paragraph is a superfluity, but contains some useful information."
وغالب شعر اليزيدي جيد، وقد ذكره هارون بن المنجم – المقدم ذكره – في كتاب البارع” وأورد له عدة مقاطيع، فمن ذلك قوله يهجو الأصمعي الباهلي المقدم ذكره:”,"The greater part of al-Yazidi’s poetry is good. Harun Ibn al-Munajjim speaks of him in the Kitab al-Bari and gives some fragments of his composition; such, for instance, are the following satirical lines, directed against al-Asmaai al-Bahili."
"أبن لي دعي بني أصمع… متى كنت في الأسرة الفاضله
ومن أنت هل أنت إلا امرؤ… إذا صح أصلك من باهله","You who pretend to draw your origin from Asm, tell me how you are connected with that noble race? Are you not a man whose genealogy, if verified, proves that you descend from Bahila?"
ثم قال ابن المنجم: وهذا البيت من نادر أبيات المحدثين في الهجاء.,"“This last verse,” said Ibn al-Munajjim, “is one of the most satirical which have “been composed by the later poets.”"
"قلت أنا: وهذا مأخوذ من قول حماد عجرد في بشار بن برد يهجوه:
نسبت إلى برد وأنت لغيره… وهب أن بردا ناك أمك، من برد","I may add that the idea contained in it is borrowed from the following verse in which Hammad Ajrad attacked Bashar, the son of Burd: You call yourself the son of turd, though you are the son of author man; or, grant that Burd married your mother; who was Burd?."
"وله في الهجاء أيضا:
استبق ود أبي المقا… تل حين تدنو من طعامه
سيان كسر رغيفه… أو كسر عظم من عظامه
ويصوم كرها ضيفه… لم ينو أجرا في صيامه","Here is another of his (al-Yazidi’s) satirical pieces: Be careful not to lose the friendship of Abi al-Mukatil, when yon approach (to partake of) bis meal. Breaking his crumpet, is. for him, as bad as breaking one of his limbs. His guests fast against their will and without meaning to obtain the (spiritual) reward which is granted to fasting."
وقد سبق في ترجمة أبي العباس المبرد مقطوع من شعره في شيبة بن الوليد.,"In our article on al-Mubarrad, we have given a passage taken from one of al-Yazidi’s poems and directed against Shaiba Ibn al-Walid."
وكان له أخبار ونوادر، فمن ذلك ما رواه أنه أخذ رجل ادعى النبوة فأتي به إلى المهدي فقال له: أنت نبي فقال: نعم، فقال: وإلى من بعثت فقال: وهل تركتموني أذهب إلى أحد ساعة بعثت وضعتموني في الحبس، فضحك المهدي واستتابه.,"Amongst the numerous anecdotes and stories which he handed down, we may notice the following; “A roan, pretending to be a Prophet, was arrested and taken before (the caliph) al-Mahdi: ‘Are you a Prophet?’ said al-Mahdi. I am,’ said the prisoner. To whom were you sent (on a mission)!’ The man replied: ‘Did you allow me to go to any person? why, the very moment I received my mission, you cast me roto prison I’ The caliph laughed and said: Go and be converted unto God.’”"
وكان لليزيدي خمسة بنين وكلهم علماء أدباء شعراء رواة لأخبار الناس، وهم: أبو عبد الله محمد وإبراهيم وأبو القاسم إسماعيل وأبو عبد الرحمن عبد الله وأبو يعقوب إسحاق، وكلهم ألف في اللغة والعربية.,"AI-Yazidi had five sons who became distinguee as men of learning, philologers, poets and narrators of historical anecdotes. Their names were Abu Abd Allah Muhammad, Ibrahim, Abu al-Kasim Ismail, Abu Abd al-Rahman Obaid Allah and Abu Yakub Ishak. All of them composed works on philology and genuine Arabic."
وكان محمد أسنهم وأشعرهم، وهو القائل فيما رواه دعبل بن علي الخزاعي – المقدم ذكره – من جملة أبيات:,"Muhammad, who was the eldest, was also the best poet among them. According to Dibil al-Khuzai, he was the author of these lines."
"أتظعن والذي تهوى مقيم… لعمرك إن ذا خطر عظيم
إذا ما كنت للحدثان عونا… علي مع الزمان فمن ألوم
شقيت به فما أنا عنه سال… ولا هو إذ شقيت به رحيم","Why should you travel about when the person whom you love (and pursue) dwells in a fixed abode? That, assuredly, is an enormous fault. As long as you assist Fortune and Care against yourself, whom can you have to blame? (The lover answered) I am miserable, yet shall I never think of her with indifference, neither will she be clement, though, by her, I am miserable."
"وهو القائل:
يا بعيد الدار موصو… لا بقلبي ولساني
ربما باعدك الده… ر فأدنتك الأماني","He composed also these lines: O thou whose dwelling is so far off I thou whose name is always on my tongue and whose image is in my heart. The vicissitudes of Fortune may remove thee to a distant land, yet still shall my desires bring near to me thy image."
وله أشعار كثيرة جيدة، وكان يؤدب المأمون مع أبيه، وثقل سمعه في آخر عمره [انقطع، فاستحضره المأمون فقال: لم أرك منذ أيام فقال: وجدت في سمعي ثقلا وأنا أكره أن أتعبك استفهاما إذا سمعت عن غير فهم، فقال: أنت الآن أطيب ما تكون، فما شئت أن نسمعك أسمعناك، وما احتشمناك فيه أسررناه عنك، فأنت غائب شاهد] وكان قد خرج مع المأمون إلى خراسان وأقام بخدمته في مدينة مرو، ثم بقي إلى أيام المعتصم وخرج معه إلى مصر فتوفي بها، رحمه الله تعالى.,"He composed a great quantity of good poetry and assisted his father in the education of al-Mamun. In the latter part of his life he became dull of hearing. When al-Mamun set out for Khorasan, he (Muhammad al-Yazidi) went with him, and remained in his service after their arrival in the city of Marw. He continued to reside there till the accession of al-Mutasim, whom he then accompanied to Egypt, where he died."
واما والده أبو محمد المذكور فإنه توفي سنة اثنتين ومائتين، رحمه الله تعالى، بخراسان، والظاهر أنه كان بمرو فإنه كان خرج في صحبة المأمون في بغداد، وكانت إقامة المأمون بمرو، ثم وجدت في طبقات القراء” لأبي عمرو الداني أنه توفي في التاريخ المذكور بمرو، ثم قال بعد ذلك،”,"His father, Abu Muhammad, died A. H. two hundred and two (A. D. eight hundred and seventeen or eight hundred and eighteen) in Khorasan, and probably at Marw, whither he bad accompanied al-Mamun from Baghdad and where the latter had established his residency. I since found in Abu Amr al-Dani’s Tabakat al-Kurraa (chronological list of Quran-readers), that he died at Marw in the year just mentioned, but the author then adds these words:"
وقال ابن المنادي: وقيل إنه لما بلغ من السن دون المائة بأعوام يسيرة، ومات بالبصرة ودفن بها، والأول أصح، والله أعلم.,"“Ibn al-Munadi related that, according to what he had heard, he lived to within a few years of a century and died at Basra; but the first statement is the truest. I God knows best!"
وقد تقم في حرف الميم ذكر حفيده أبي عبد الله محمد بن العباس بن أبي محمد اليزيدي المذكور، وشرح طرف من أخباره وفضله وتاريخ وفاته.,"We have already spoken of his grandson Abu Abd Allah Muhammad Ibn al-Abbas Ibn Muhammad Ibn Abi Muhammad al-Yazidi, and given the date of his death with some account of him and of his merit."
والعدوي: بفتح العين والدال المهملتين والواو، هذه النسبة إلى عدي بن عبد مناة بن أدد بن طابخة بن إلياس بن مضر بن نزار بن معد بن عدنان، وهي قبيلة كبيرة مشهورة، ولم يكن أبو محمد المذكور منهم، وإنما كان من مواليهم، كان جده المغيرة مولى لامرأة من بني عدي فنسب إليهم.,"Adawi means belonging to the family of Odai, who was the son of Abd-Manat, the son of Odod, the son of Tabikha, the son of al-Yas, tbe son of Mudar, the son of Nizar, the son of Maadd, the son of Adnan. The descendants of Adi formed a numerous and celebrated tribe. AbA Muhammad al-Yazidi belonged to it in the quality of a mawla; his grandfather, al-Moghira, having been the enfranchised slave of an Adawide woman and having therefore been surnamed al-Adawi."
وقد سبق في أول هذه الترجمة ذكر سبب نسبته إلى يزيد فأغنى عن الإعادة. وفي ذريته جماعة كثيرة أفاضل مشاهير أصحاب تصانيف. وأشعاره رائقة مشهورة، ولولا خوف الإطالة لذكرت شيئا منها.,"At the beginning of this article we have explained the meaning of the surname al-Yazidi and mentioned who Yazid was; I need not repeat that account here. Many of al-Yazidi’s descendants were men of eminent talent and renown, authors of books and composers of charming and celebrated poems. Some of these pieces I should give here, were I not apprehensive of lengthening this article too much."
واليزيديون يفتخرون بالكتاب الذي وضعه إبراهيم بن أبي محمد المذكور في اللغة وسماه كتاب ما اتفق لفظه وافترق معناه” جمع فيه كل الألفاظ المشتركة في الاسم المختلفة في المسمى، ورأيته في أربع مجلدات، وهو من الكتب النفيسة، يدل على غزارة علم مؤلفه وسعة اطلاعه، وله غير كذلك تواليف حسنة نافعة، وكذلك بقية اليزيديين صنفوا كتبا مشهورة مشكورة.”,"The posterity of al-Yazidi were highly proud of the work composed by his son Ibrahim and entitled Ma Itafak lafzuh, etc. [list of homonyms). This treatise contains every term which has different significations. I saw a copy of it in four volumes. It is a most valuable work and affords an evident proof of the vast learning and extensive information possessed by the author. Other good and useful works were composed by the same person. This also may be said of the other members of his family: they composed works which are in great repute."
وكان يزيد الحميري خال المهدي مقدما في دولة بني العباس، ولي للمنصور البصرة واليمن، ومات في سنة خمس وستين ومائة بالبصرة، وفيه قال بشار بن برد – المقدم ذكره:,"Yazid the Himyarite, who was the maternal uncle of (the caliph) al-Mahdi, held a high rank under the Abbasides and acted as governor of Basra and of Yemen in the name of al-Mansur. He died at Basra, A. H. one hundred and sixty five (A. D. seven hundred and eighty one or seven hundred and eighty two). it was of him that Bashar Ibn Burd said."
"أبا خالد قد كنت سباح غمرة… صغيرا فلما شبت خيمت بالشاطي
وكنت جوادا سابقا ثم لم تزل… تأخر حتى جئت تخطو مع الخاطي
فأنت بما تزداد من طول رفعة… وتنقص من مجد كذاك بإفراط
كسنور عبد الله بيع بدرهم… صغيرا، فلما شب بيع بقيراط","Abu Khalid! you who, when young, were an able swimmer in die ocean [of generosity), an encamped on Its bonier, now that you are grown old. You were formerly beneficent, but you fell back from that habit, till you went treading in the beaten path of ordinary men. The rank to which you attained is exalted to an extreme degree and, to an extreme also, has your fair renown declined; you are like Abd Allah’s cat which, when young, was sold for a dirhem and, when old, for a kirat (carat)."
قلت: لقد كشفت عن سنور عبد الله المظان، وسألت أهل المعرفة بهذا الشأن، فما عرفت الخبر عن ذلك، ولا عثرت له على أثر، والله أعلم، ثم ظفرت بقول الفرزدق، وهو:,"After searching uselessly for the anecdote of Abd Allah’s cat in the works which I imagined would have contained it, I consulted the persona who were versed in those matters, but could obtain no information on the subject. I then met with the following verses, the author of which was al-Farazdak."
"رأيت الناس يزدادون يوما… ويوما في الجميل وأنت تنقص
كمثل الهر في صغر يغالى… به حتى إذا ما شب يرخص","I saw other people increase in honor, day by day, whilst your honor gradually declined. (You are) like the cat which, when young, bears a high value and, when old, is cheap."
ومن هاهنا أخذ بشار بقوله، وليس المراد هرا بعينه، بل كل هر تكون قيمته في صغره، وينقص منها في كبره، والله أعلم.,"It was from these verses that Bashar borrowed his idea; he did not mean a particular cat, but meant to say that every cat which, when young, was sold dear, lost its value when it grew old."
الخطيب التبريزي اللغوي,AL-TIBRIZI
أبو زكريا يحيى بن علي بن محمد بن الحسن بن بسطام الشيباني التبريزي المعروف بالخطيب؛ أحد أئمة اللغة، كانت له معرفة تامة بالأدب من النحو واللغة وغيرهما، قرأ على الشيخ أبي العلاء المعري وأبي القاسم عبيد الله بن علي الرقي وأبي محمد الدهان اللغوي وغيرهم من أهل الدب.,"Abu Zakariya Yahya Ibn Ali Ibn Muhammad Ibn al-Hasan Ibn Bistam al-Shaibini al-Tibrizi (a member of the tribe of Shaiban and native of Tabriz), generally known by the title of al-Khatib [the preacher), was one of the great masters in (the science of Arabic) philology, and possessed a perfect knowledge of polite literature, such as grammar and philology. He made his studies under Abu al-Alaa al-Maarri, Abu al-Kasim Obaid Allah Ibn Ali al-Rakki, AbA Muhammad al-Dahhan the philologer, and other literary men."
وسمع الحديث بمدينة صور من الفقيه أبي الفتح سليم بن أيوب الرازي ومن أبي القاسم عبد الكريم بن محمد بن عبد الله بن يوسف الدلال السياري البغدادي وأبي القاسم عبيد الله بن ثابت علي ، وغيرهم. وروى عنه الخطيب الحافظ أبو بكر أحمد بن علي بن ثابت صاحب  تاريخ بغداد “، والحافظ أبو الفضل محمد بن ناصر وأبو منصور موهوب بن أحمد الجواليقي وأبو الحسن سعد الخير بن محمد بن سهل الأندلسي، وغيرهم من الأعيان، وتخرج عليه خلق كثير وتتلمذوا له.”,"He heard Traditions delivered, in the town of Sur [Tyre], by the legist Abu al-Fath Sulaim Ibn Ayyub al-Razi, Abu al-Kasim Abd al-Karim Ibn Muhammad Ibn Abd Allah Ibn Yusuf al-Dallal al-Siari, Abu al-Kasim Obaid Allah Ibn Ali Ibn Obaid Allah al-Rakki and others. Traditions were delivered on his authority by the khatib and hafiz Abu Bakr Ahmad Ibn Ali Ibn Thabit, the author of the History of Baghdad, by the hafiz Abu al-Fadl Muhammad Ibn Nasir, Abu Mansur Mauhub Ibn Ahmad al-Jawaliki, Abu al-Hasan Saad al-Khair Ibn Muhammad Ibn Salil al-Andalusi and other distinguished men. A great number of students commenced and finished their education under him."
وذكره الحافظ أبو سعد السمعاني في كتاب الذيل”، وكتاب “الأنساب”، وعدد فضائله، ثم قال: سمعت أبا منصور محمد بن عبد الملك بن الحسن بن خيرون المقرئ يقول: أبو زكريا يحيى بن علي التبريزي ما كان بمرضي الطريقة،”,"The hafiz Abu Saad al-Samaani speaks of him in the Zail and in the Ansab; he enumerates his merits and says: “I heard Abd Mansur Muhammad Ibn Abd al-Bialik Ibn al-Hasan Ibn Khairun, the teacher of the Quran-readings, state that Abu Zakariya Yahya Ibn Ali al-Tibrizi did not hold a satisfactory conduct."
وذكر عنه أشياء ثم قال: وذاكرت أنا مع أبي الفضل محمد بن ناصر الحافظ بما ذكره ابن خيرون، فسكت وكأنه ما أنكر ما قال، ثم قال: ولكن كان ثقة في اللغة وما كان ينقله.,"he then related some things respecting him and said: ‘I asked the hafiz Abu al-Fadl Muhammad Ibn Nasir his opinion of what Ibn Khairun had said (concerning al-Tibrizi’i character), but he kept silent as if he would not contradict what had been said, but be at length declared that al-Tibrizi, as a philologer, was a sure authority and that the information which he handed down was worthy of credit.’"
وصنف في الأدب كتبا مفيدة، منها شرح الحماسة” وكتاب “شرح ديوان المتنبي”، وكتاب “شرح سقط الزند” وهو ديوان أبي العلاء المعري، و “شرح المعلقات السبع” و “شرح المفضليات” وله “تهذيب غريب الحديث” و “تهذيب إصلاح المنطق”،”,"Al-Tibrizi composed some instructive works on literature, such as a commentary on the Hamasa, a commentary on al-Mutanabbi’s poems, a commentary on Abu al-Alaa al-Maarri’s Diwan entitled Sikt al-Zand, a commentary on the seven Moallakas, a commentary on the Mufaddalyat, a Tahzib (or remodeling) of the Gharib al-Hadith, a Tahzib of the Islah al-Mantik."
وله في النحو مقدمة حسنة، والمقصود منها أسرار الصنعة وهي عزيزة الوجود، وله كتاب الكافي في علم العروض والقوافي” وكتاب في إعراب القرآن سماه “الملخص” رأيته في أربع مجلدات، وشروحه لكتاب الحماسة ثلاثة: أكبر وأوسط وأصغر، وله غير ذلك من التواليف،”,"He is the author of a good introduction to grammar, having for object the elucidation of the secrets of that art; this work is very rare. He composed also a treatise on prosody and rhyme, entitled al-Kafi (the sufficient), a treatise on the parsing of theQuran, to which he give the title of al-Mulakhkhas (the summary), and a copy of which I saw in four volumes. His commentary on the Hamasa forms three works, the greater commentary, the middle and the less. Other works also were composed by him."
وقد سبق في ترجمة الخطيب أب بكر أحمد بن علي بن ثابت الحافظ ذكره وما دار بينهما عند قراءته عليه بدمشق، فلينظر هناك ودرس الأدب بالمدرسة النظامية ببغداد.,"We have related in our article on the Khatib Abu Bakr Ahmad Ibn Ali what passed between that historian and al-Tabrizi, when the latter was studying under him at Damascus and to that article we refer the reader. He (al-Tibrizi) studied polite literature at the Nizamiya college in Damascus."
وكان سبب توجهه إلى أبي العلاء المعري أنه حصلت له نسخة من كتاب التهذيب” في اللغة، تأليف أبي منصور الأزهري في عدة مجلدات لطاف، وأراد تحقيق ما فيها وأخذها عن رجل عالم باللغة، فدل على المعري، فجعل الكتاب في مخلاة وحملها على كتفه من تبريز إلى المعرة، ولم يكن له ما يستأجر به مركوبا،”,"The motive which induced him to go to Abu al-Alaa al-Marri was, that, having procured a copy of Abu Mansur al-Azhari Kitab al-Tahzib, in four small volumes, he wished to verify the correctness of it under the direction of some person well versed in philology, and Abu ‘l-Ala was indicated to him as the fit man. He put the volumes into a bag and carried them on his back from Tauris to al-Maarra, not having the means of hiring whereon to ride."
فنفذ العرق من ظهره إليها فأثر فيها البلل، وهي ببعض الوقوف ببغداد، وإذ رآها من لا يعرف صورة الحال فيها ظن أنها غريقة، وليس بها سوى عرق الخطيب المذكور، هكذا وجدت هذه الحكاية مسطورة في كتاب أخبار النحاة” الذي ألفه القاضي الأكرم ابن القفطي الوزير بمدينة حلب، كان، رحمه الله تعالى، والله أعلم بصحة ذلك.”,"The transpiration penetrated from his back into the books and left on them marks of humidity. They are now in a wakf at Baghdad and, when a person not acquainted with what happened, sees them, he thinks that they must have remained for some lime under water; these stains are, however, nothing else that the sweat of al-Tibrizi. So I found it related in the history of the grammarians composed by al-Kadi al-Akram Ibn al-Kifti, the vizir of Aleppo. God knows if his account be true!"
وكان الخطيب المذكور قد دخل مصر في عنفوانه شبابه، فقرأ عليه بها الشيخ أبو الحسن طاهر بن بابشاذ النحوي – المقدم ذكره – شيئا من اللغة، ثم عاد إلى بغداد واستوطنها إلى الممات، وكان يروي عن أبي الحسن محمد بن المظفر بن نحرير البغدادي جملة من شعره، فمن ذلك قوله على ما حكاه السمعاني في كتاب الذيل” في ترجمة الخطيب،”,"Al-Tibrizi went to Egypt when a young man and had there for a pupil the shaikh Abu ’I-Hasan Tahir Ibn Babshaz, the grammarian, to whom he communicated some philological information. He then returned to Baghdad and continued to reside there till the day of his death. He taught from memory a great number of poems which he had learned from the author, Abu al-Hasan Muhammad Ibn al-Muzaffar Ibn Nuhrir al-Baghdadi; such, for instance as the following piece, given by al-Samaani in that article of the Zail which treats of the Khatib al-Tibrizi."
"وهي من أشهر أشعاره:
خليلي ما أحلى صبوحي بدجلة… وأطيب منه بالصراة غبوقي
شربت على الماءين من ماء كرمة… فكانا كدر ذائب وعقيق
على قمري أفق وأرض تقابلا… فمن شائق حلو الهوى ومشوق
فما زلت أسقيه وأشرب ريقه… وما زال يسقيني ويشرب ريقي
وقلت لبدر التم: تعرف ذا الفتى… فقال: نعم، هذا أخي وشقيقي","It is the best known of that poet’s productions:
O my two friends! how sweet were the morning draughts which I took on the bank of the Tigris and yet sweeter were those of evening at al-Sarit. Near these two streams I drank the liquor of a vine; it was like melted cornelian, and they were like liquid pearls. Two moons were then present; one, that the heavens and the other a moon (a young beauty) of the earth; one inspiring desire for the sweets of love, the other enamored. I kept filling the cup (for that earthly moon) and sipping nectar from her lips whilst site kept filling for me and drinking from my lips. I said to the full moon (of heaven): “Do you know who is this?” and she answered:  I do; it is my twin sister.””"
وهذه الأبيات من أملح الشعر وأطرفه، والبيت الأخير منها يستمد من معنى قول أبي بكر محمد بن عيسى الداني المعروف بابن اللبانة الأندلسي في مدح المعتمد بن عباد صاحب إشبيلية – المقدم ذكره – من جملة قصيدة طويلة:,"These verses are the finest and the most elegant which poetry can Toiler. The idea expressed in the second verse is borrowed from Abu Bakr al-Dani Ibn Labbana, who said, in a long qasida which he composed in praise of al-Mutamid Ibn Abbad, the sovereign of Seville."
سألت أخاه البحر عنه فقال لي:… شقيقي إلا أنه الساكن العذب,"I asked his brother, the (bountiful) ocean, what he thought of al-Mutamid, and he answered: He is my brother; but he is always tranquil and sweet."
ما كفاه أنه جعله شقيق البحر حتى رجحه عليه، فقال الساكن العذب” والبحر مضطرب ملح، وهذا من خالص المدح وأبدعه، وأول هذه القصيدة:”,"It was not sufficient for the poet to represent that prince as the brother of the ocean, but he must add that he was tranquil and sweet, whereas, the ocean is agitated and salt. This is an example of pure and original eulogium. The qasida itself begins thus."
"بكت عند توديعي فما علم الركب… أذاك سقيط الطل أم لؤلؤ رطب
وتابعها سرب، وإني لمخطئ… نجوم الدياجي لا يقال لها سرب","She wept on bidding me farewell, and her fellow-travelers knew not whether those team were drops of dew or pearls fresh (from the shell). She was followed by a band (of maidens), Nay! I am wrong; the word band cannot be said of stars shining through the darkness of night."
وهي قصيدة طويلة ولولا خوف الإطالة والخروج عما نحن بصدده لذكرتها كلها، ولكن يكفي منها هذا الأنموذج.,"This poem is of considerable length, and I therefore abstain from giving it all, lest I should be drawn away from my subject."
"وكان الخطيب أيضا يروي عن ابن نحرير المذكور من شعره قوله:
يا نساء الحي من مضر… إن سلمى ضرة القمر
إن سلمى لا فجعت بها… أسلمت طرفي إلى السهر
فهي إن صدت وإن وصلت… مهجتي منها على خطر
وبياض الشعر أسكنها… من سواد القلب والبصر","The Khatib related that the following lines were recited to him by the author, who was the Ibn Nuhrir above mentioned: Maidens of the tribe of Mudar! (your companion) Salma is sister to the moon (in beauty). O may Salma never afflict me (with her disdain) l she has abandoned my eyes to unceasing wakefulness. Whether she turn away from me or towards me, my heart’s blood is equally in peril. I have lodged the whiteness of her teeth in the black of my heart and {the pupil) of my eye."
"وللخطيب المذكور شعر فمن ذلك قوله:
فمن يسأم من الأسفار يوما… فإني قد سئمت من المقام
أقمنا بالعراق على رجال… لئام ينتمون إلى لئام","He himself composed some poetry, such, for instance, as the following lines: Some persons are surfeited with a day’s travelling, but I am surfeited with dwelling in the same place. I have resided in Iraq amongst die vilest of men, descendants of the vile."
"وقال الخطيب المذكور: كتب إلي العميد الفياض:
قل ليحيى بن علي… والأقاويل فنون
غير أني لست من يك… ذب فيها ويخون
أنت عين الفضل إن م… د إلى الفضل عيون
أنت من عز به الفض… ل وقد كاد يهون
فقت من كان واتعب… ت لعمري من يكون
قد مضى فيك قران… ومضت فيه قرون","He related also that al-Amid al-Fayyad wrote to him as follows: Say to Yahya, the son of Ali, though discourse assumes various characters, yet, mine contains neither falsehood nor deception; {say to him)’. You are merit in person, when the eyes of men are turned towards merit; true merit has obtained, through you, its real value. All those who once existed are surpassed by you, and those who now exist are fatigued in following your footsteps. You were born under one of those conjunctions which occur after a lapse of many centuries."
"وإذا قيس بك الك… ل فصحو ودجون
وإذا فتش عنهم… فالأحاديث شجون
قد سمعنا ورأينا… فسهول وحزون
ووزنا بك من كا… ن فقيل وقيون
أين شيبان وأزد… كل ما زال ظنون
إنك الأصل ومن دو… نك في العلم غصون
إنك البحر وأعيا… ن ذوي الفضل عيون","Other men, compared with you, are as cloudy weather compared to a clear sky. When inquiries are made respecting them, the accounts received are various; from what we have heard and seen, (some are like) level plains and {others like) rugged ground. If we weighed against you all who ever existed, (we could find you to be) a king {and them mean) artisans. What are now {the tribes of) Shaitan and Azd? all said respecting them is mere conjecture. You are the stem of {the tree of) learning and other men are only its branches. You are the ocean, and the men most distinguished for their merit are mere springs of water."
"ليس كالسيف وإن حل… ي في الحكم الجفون
ليس كالفذ المعلى… ليس كالبيت الحجون
ليس كالجد وإن آ… نس هزل ومجون
ليس في الحسن سواء… أبدا بيض وجون
ليس كالأبكار في اللط… ف وإن راقتك عون","The sword, if put to the test, is far superior to scabbards. The moalla is not equal to the fazz, neither is Hajun to be compared with Mecca’s temple. Mirth and levity may amuse, but serious affability is far above them. White females and brown are not on an equality in beauty. A married female may please, but nothing is so charming as a young virgin."
"قلت للحساد كونوا… كيف شئتم أن تكونوا
سبق الزائد بالفض… ل فعزوا أو فهونوا
دمت ما خالف في الح… د حراك وسكون
وتلقاك المنى ما… قر بالطير الوكون
إن ودي لك عما… يصم الود مصون","I said to the envious;’ Be whatever you wish to be; he who shoots farthest obtains the prize, “whether you be proud or humble.” May your life endure as long as the definition of motion differs from that of rest! May your wishes be accomplished as long as birds dwell in nests! My affection for you has been carefully preserved from all admixtures which alter affection."
"ليس لي فيه ظهور… تتنافى أو بطون
بل لقلبي فيك صب… بالمصافاة يكون
غلق الرهن وقد تغل… ق في الحب رهون
ومن الناس أمين… في هواه وخؤون","in me its exterior manifestation is not in disaccord with the interior; nay, the love which my heart bears towards you is formed of sincerity. Make a wager (about it), for wagers are sometimes made on love-matters; if one man be deceitful, another is sincere."
وقال ابن الجواليقي: قال لنا شيخنا الخطيب أبو زكريا: فكتبت أنا إلى العميد الفياض المذكور هذه الأبيات:,Ibn al-Jawaliki relates that his shaikh the Khatib Abu Zakariya (al-Tibrizi) said to hint: I then wrote lo al-Imad al-Fayyad these verses.
"قل للعميد أخي العلا الفياض… أنا قطرة من يحرك الفياض
شرفتني ورفعت ذكرى بالذي… ألبستنيه من الثنا الفضفاض
ألبستني حلل القريض تفضلا… فرفلت منها في علا ورياض
إني أتيتك بالحصى عن لؤلؤ… أبرزته من خاطر مرتاض","Say to al-Amid, the brother of high eminence: I am but a drop of water from your overflowing ocean. You have raised me to honor and gained me high renown, in bestowing on me so ample a vestment of eulogium. Out your gracious bounty you have clothed me in a raiment of poetry, and I, proud of that attire, have marched about in the height {of glory) and in the gardens {of delight). I here give you a pebble in return for a pearl which was the product of a cultivated mind."
"وبخاطري عن مثل ذاك توقف… ما إن يكاد يجود بالأبعاض
أيعارض البحر الغطامط جدول… أو درة تنقاس بالرضراض
يا فارس النظم المرصع جوهرا… والنثر يكشف غنة الأمراض
يرمي به الغرض البعيد وقد غدا… فكري يقصر عن مدى الأغراض","My genius would be at a stop, did it attempt anything similar; it could hardly produce a fraction (of tuck excellence a yours). How could a streamlet compete with the vast ocean? how could a pebble be compared with a pearl? You, the able horse man in (the career of) that jewel-adorned poetry and that prose which dissipate even the pains of sickness, you who, by your abilities, aim at the highest point (of perfection and attain it) I know that my talent cannot reach so far."
"لا تلزمني من ثنائك موجبا… حقا فلست لحقه بالقاضي
فلقد عجزت عن القريض وربما… أعرضت عنه أيما إعراض
أنعم علي ببسط عذري إنني… أقررت عند نداك بالإنفاض","Impose not on me the task of giving you fitting praise; such a duty I am unable to fulfill. My talent has been always too feeble for poetry; I have often turned away from making verses, and even with great aversion. He then so kind as to excuse me; I avow that, compared with your abundance, talent like mine is poverty."
وكانت ولادته سنة إحدى وعشرين وأربعمائة، وتوفي فجأة يوم الثلاثاء لليلتين بقيتا من جمادى الآخرة سنة اثنتين وخمسمائة ببغداد، ودفن في مقبرة باب أبرز، رحمه الله تعالى.,"Al-Tibrizi was born in the year four hundred and twenty one (A. D. one thousand and thirty); he died suddenly at Baghdad, on Tuesday, the twenty seventh of the latter Jumada, five hundred and two (the first of February, A. D. one thousand one hundred and nine), and was interred in the cemetery at the Abrez gate."
وبسطام: بكسر الباء الموحدة وسكون السين المهملة وفتح الطاء المهملة وبعد الألف ميم.,"In Bistam, the letter b is followed by an I."
وقد تقدم الكلام على الشيباني والتبريزي فأغنى عن الإعادة.,"We have already spoken of Shaibani and of Tibrizi; so, we need not repeat our observations."
الزواوي,IBN MOTI AL-ZAWAWI
أبو الحسين يحيى بن عبد المعطي بن عبد النور الزواوي، الملقب زين الدين، النحوي الحنفي؛ كان أحد أئمة عصره في النحو واللغة، وسكن دمشق زمانا طويلا، واشتغل عليه خلق كثير وانتفعوا به، وصنف تصانيف مفيدة,"Abu al-Husain Yahya Ibn Abd al-Moti Ibn Abd al-Nur al-Zawawi, surnamed Zain al-Din [the ornament of religion), was a member of the Hanifite sect and one of the great masters of the age as a grammarian and a philologer. He resided at Damascus for a long time and bad a great number of pupils to whom bis tuition was highly profitable. Some useful works were composed by him."
ثم إن الملك الكامل أرغبه في الانتقال إلى مصر فسافر إليها، وتصدر بالجامع العتيق بمصر لإقراء الأدب، وقرر له على ذلك جار.,"Having removed to Egypt [Old Cairo), on the invitation of al-Malik al-Kamil, he opened a course of literature in the mosque called al-Jami al-Atik, and received, for his pains, a fixed salary."
ولم يزل إلى أن توفي سلخ ذي القعدة سنة ثمان وعشرين وستمائة، بالقاهرة، ودفن من الغد على شفير الخندق بقرب تربة الإمام الشافعي رضي الله عنه، وقبره هناك ظاهر، ومولده سنة أربع وستين وخمسمائة، رحمه الله تعالى.,"He remained there till his death: he died in New Cairo, towards the end of the month of Zu al-Kaada, six hundred and twenty eight (September, A. D. one thousand two hundred and thirty one), and was buried, the next day, on the border of the Khandak (fosse) which is in the vicinity of the imam al-Shafie mausoleum. His tomb is still to be seen. He was born in the year five hundred and sixty four (A. D. one thousand one hundred and sixty eight or one thousand one hundred and sixty nine)."
والزواوي: بفتح الزاي وبين الواوين ألف، هذه النسبة إلى زواوة، وهي قبيلة كبيرة بظاهر بجاية من أعمال إفريقية ذات بطون وأفخاذ، والله أعلم.,"Zawawi means belonging to the Zawwa, a great tribe which, with its numerous branches and subdivisions, inhabits the country outside of Bejaya (Bugia), a government (town) in the province of Ifrikiya."
يحيى بن المنجم النديم,YAHYA IBN AL-MUNAJJIM
أبو أحمد يحيى بن علي بن أبي منصور، المعروف بالمنجم واسمه أبان حسيس بن وريد بن كاد بن مهابنداد حسيس بن فروخ داد بن أساد بن مهرحسيس بن يزدجرد؛,"Abu Ahmad Yahya was the son of Ali, the son of Yahya, the son of Abu Mansur, surnamed al-Munajjim [the astrologer), and whose real name was Abban Hasis, the son of Urid, the son of Kad, the son of Mihabindad Hasis, the son of Farukh dad, the son of Asad, the son of Mihrhasis, the son of Yazdegerd."
وكان في أول أمره نديم الموفق أبي أحمد طلحة ابن المتوكل على الله، والموفق المذكور هو والد المعتضد بالله، ولم يل الموفق الخلافة بل كان نائبا عن أخيه المعتمد على الله، ولم يزل في محاربة القرامطة، وأمره في ذلك مشهور وقصته طويلة وليس هذا موضع ذكرها.,"He commenced his career as a boon companion of al-Muwaffak Abu Ahmad Talha, the son of the caliph al-Mutawakkil and the father of the caliph al-Mutadid Billah. AI-Muwaffak never became caliph, but acted as the lieutenant of his brother, al-Mutamid ala-Allah, and was constantly engaged in fighting against the Karmats. As his achievements in this war are well known and would furnish matter for along narration, this is not a fit place for relating them."
ثم إن يحيى المذكور نادم الخلفاء بعد الموفق واختص بمنادمة المكتفي بالله ابن المعتضد، وعلت رتبته على خواصه وجلسائه، وكان متكلما معتزلي الاعتقاد وله في ذلك كتب كثيرة،,"After (the death of) al-Muwaffak, Yahya [Ibn al-Munajjim) became the boon companion of the succeeding caliphs and, more particularly, of al-Muktafi Billah, the son of al-Mutadid. He attained to a high rank in that prince’s favor and was preferred by him to all the other courtiers and table-companions. He professed those doctrines of scholastic theology which were received by the Mutazilites and wrote a number of treatises on that subject."
وكان له مجلس يحضره جماعة من المتكلمين بحضرة المكتفي، وصنف كتبا كثيرة، فمن ذلك كتاب الباهر” في أخبار شعراء مخضرمي الدولتين، ابتدأ فيه ببشار بن برد، وآخر من أثبت فيه مروان بن أبي حفصة، ولم يتمه،”,"Sittings were held by him in the presence of al-Muktafi, and many schoolmen attended them. Amongst the numerous works composed by him, we may notice the Bahir (eminent), containing the history of such poets as had flourished under the two dynasties [that of the Omaiyides and that of the Abbdsides). It begins by an article on Bashar Ibn Burd and ends with another on Marwan Ibn Abi Hafsa."
وتممه ولده أبو الحسن أحمد بن يحيى، وعزم على أن يضيف إلى كتاب أبيه سائر الشعراء المحدثين فذكر منهم أبا دلامة ووالبة بن الحباب ويحيى بن زياد ومطيع بن إياس وأبا علي البصير.,"His son Abu al-Hasan Ahmad Ibn Yahya terminated this work, which had been left unfinished, and had the intention of adding to it an account of all the modern poets. He, in consequence, gave in it notices on Aba Dulama, Wliaba Ibn al-Hubab, Yahya Ibn Ziad, Muti Ibn Iyas and Abu Ali al-Basir."
وكان أبو الحسن أحمد المذكور متكلما فقيها على مذهب أبي جعفر الطبري، وله كتب صنفها منها كتب أخبار أهله ونسبهم في الفرس، وكتاب الإجماع في الفقه” على مذهب أبي جعفر الطبري، وكتاب “المدخل إلى مذهب الطبري ونصرة مذهبه” وكتاب “الأوقات” وغير ذلك.”,"Abu al-Hasan was a scholastic theologian and, as a legist, he adhered to the system of jurisprudence drawn up by Abu Jaafar at Tabari. The (other) works composed by him were, a history of his own family, in which he traced its origin up to the Persians, the Ijmaa (general agreement) treating of al-Tabari’s system of jurisprudence, a al-Mudkhil (or introduction) to the study of that system and a vindication of its principles, a Kitab al-Aukat (treatise on the hours of prayer), etc."
وليحيى المذكور مع المعتضد وقائع ونوادر، فمن ذلك ما حكاه أبو الحسن علي بن الحسين بن علي المسعودي في كتاب مروج الذهب” عن يحيى المذكور أنه قال: كنت يوما بين يدي المعتضد وهو مغضب،”,"His father, Yahya, had many curious and amusing encounters with al-Mutadid; such, for instance as that which Abu al-Hasan Ali Ibn al-Husain Ibn Ali al-Masudi gives in his Muruj al-Dahab: “Yahya Ibn al-Munajjim, says he, related as follows: I was one day in the presence of al-Mutadid, who was then in an angry mood."
"فأقبل بدر مولاه، وكان شديد الغرام به، فلما رآه من بعيد ضحك وقال: يا يحيى، من الذي يقول من الشعراء:
في وجهه شافع يمحو إساءته… من القلوب وجيه حيثما شفعا","His mawla, Badr, of whom he was very fond, came in, and the caliph, having distinguished him at a considerable distance, laughed aloud and asked me who was the poet that said: “In her face is an intercessor which obliterates the wounds she inflicted on our hearts: whenever she intercedes, she is beard with deference?’"
فقلت: يقوله الحكم بن عمرو الشاري، فقال: لله دره! أنشدني هذا الشعر، فأنشدته:,"I replied: it was al-Hakam Ibn Amr al-Shari who said so.’ On this, he exclaimed: He has expressed the thought admirably well! let us hear the whole piece, in consequence, recited to him these lines."
"ويلي على من أطار النوم فامتنعا… وزاد قلبي على أوجاعه وجعا
كأنما الشمس من أعطافه لمعت… حسنا أو البدر من أزراره طلعا
مستقبل بالذي يهوى وإن كثرت… منه الذنوب ومعذور بما صنعا
في وجهه شافع يمحو إساءته… من القلوب وجيه حيثما شفعا","“O! How I suffer from a person who has driven away my sleep, so that it will return no more, and who has added fresh torments to those which afflicted my heart. The sun seems to be rising out of her shoulders, so handsome is her face; or rather, the moon is rising out of her bounded vest. She is looked on with kindness by her lover, despite the wrongs be suffered from her (cruelty), and whatever she docs is forgiven. In her face is an intercessor which obliterates the wounds she inflicted on our hearts; whenever she intercedes, she is heard with deference.”"
وذكر أبو الفتح كشاجم الشاعر المشهور في كتابه الذي سماه المصايد والمطارد” في الفصل الذي يذكر فيه صيد الأسد بالنشاب، ما مثاله: حدث أبو أحمد يحيى بن علي بن يحيى المنجم النديم نديم المكتفي بالله قال:”,"Abu al-Fath Ibn Kushajim, the celebrated poet, says, in that chapter of his work entitled al-Masaid wa al-Matarid which treats of hunting lions with arrows, that Abu Ahmad Yahya Ibn Ali Ibn Yahya al-Munajjim, who was the boon companion of [the caliph) al-Muktafi Billah, related as follows."
وجد علي أمير المؤمنين المكتفي بالله منصرفه من الرقة لركوبي الماء منها إلى المرحلة الأولى قبل أن يركبه هو، وذلك أن أبا العباس أحمد بن عبد الصمد حملني على ذلك، وسألني أن أكون معه في سفينة، ففعلت، ولم أظن أن المكتفي ينكر ذلك، ولا يحتمل تأخيري عنه وإخلالي به،,"The Commander of the faithful, al-Muktafi Billah, was displeased with me because, when he was about returning from al-Rakka, I set out before him and made the first stage of the journey by water. This I had been induced to do by Abu al-Abbas Ahmad, the son of Abd al-Samad who asked me go in the same boat with him. I did not think that the caliph would be displeased by my doing so or offended at my leaving him and staying away."
فلما صرنا إلى الدالية أمر بأن أرد منها إلى قرقيسيا وأقيم بها حتى أصيد سبعا وأحدره إليه، فردني ورد معي عدة من المغنين كانوا قد ركبوا الماء، فكتب إليه بأبيات فلم تعطفه، فرجعت إلى الرحبة، وأقمت عند أبي محمد عبد الله بن الحسين بن سعد القطربلي في قصف وشرب وصبوح وغبوق،,"When we arrived at [the town of al-Dalia, be gave orders that I should be taken back to Karkisiya and remain there till I had killed a lion and sent it to him. I was therefore obliged to return, and a number of the vocal musicians, who had taken the water-conveyance, were sent back with me. I then wrote to the caliph some verses, but could not induce him to relent; so, I returned to al-Rahaba, and there went to lodge with Abu Muhammad Abd Allah Ibn al-Hasan Ibn Saied al-Kutrubulli. I passed the time with him in the enjoyments of life; and we had drinking parties, morning, noon and night."
وهو على غاية السرور بمقامي عنده، وكان معنا أبو جعفر محمد بن سليمان بن محمد بن عبد الملك الزيات، فكتبت من الرحبة كتابا إلى الوزير أبي الحسين القاسم بن عبيد الله، وأنفذت فيه شعرا أسأله أن يقرأه على المكتفي، وهو:,"He was highly pleased with my society. One of our companions was Abu Jaafar Muhammad Ibn Suleiman, the grandson of (the vizir) Muhammad Ibn Abd al Malik al-Zaiyat. I then wrote from al-Rahaba to the vizir Abu al-Husain ai-Kasim Ibn Obaid Allah and, in my letter, I enclosed a piece of verse which I requested him to read to al-Muktafi. It ran as follows."
"نفس الدهر أن نسر وأن يس… عدنا، بالأحبة الاجتماع
فرماني وإخوة لي بسهم… نفر النفس فهي منه شعاع
فرددنا إلى وراء ومر ال… ناس قدما فاشتدت الأوجاع
لو سمعنا بمثل ما نالنا أف… زعنا منه في سوانا السماع","“Fortune would rather perish than procure us pleasure and unite us with our friends. She struck me and my brethren with an arrow which scared our souls and left them quite appalled. We were sent back when the rest of the company went forward on their way, and then our affliction was extreme. Were we told of such a misfortune as ours happening to any other, the recital would fill us with terror."
"كلفونا صيد السباع وإنا… لبخير إن لم تصدنا السباع
إن عصينا فواجب، أي قوم… كلفوا فوق طوقهم فأطاعوا
كل شيء يجوز تكليفه الإن… سان إلا ما كان لا يستطاع
لم تزل تمزح الملوك ولكن… مع ذاك المزاح جود وساع","We were ordered to hunt lions and, for my part, I should think it fortunate if the lion did not hunt us. Were we to disobey, then, you would find this {proverb) justified: What people can obey if tasked above their force? “Every task may be imposed on a man except that which is impossible. Princes are always fond of jesting, but their jests are accompanied with speedy favors."
"وتوانى الوزير عنا فضعنا… في سبيل الإله حق مضاع
قد مددنا الأيدي إليه وأضحت… عائذات بفضله الأطماع
شافع لا يخاف ردا إذا ما… رد عما تريده الشفاع
عبثات الملوك ينبعها الأن… س وأثمارها عطايا تباع
أولنا يا ولي دولته خي… را لديه فالخير النفاع","The vizir neglected us, and we were ruined: a man’s deserts (even) in serving the cause of God, are (sometimes) unrequited. We stretched forth our hands to him, and our hopes took refuge in his bounty. He is an intercessor whose prayer is never rejected, even when the request of the ablest intercessor is not granted. The sports of kings bring on familiarity and fructify into gifts of real value. You, the director of the caliph’s empire I render us a service and speak to him in our favor: the best of men is he who is the most obliging."
وأنفذ الكتاب مع محمد بن سليمان الخرائطي في الخرائط، فلم يضعه القاسم من يده حتى دخل على المكتفي، فقرأه عليه وأنشده الأبيات، فاستحسنها وقال: يكتب الساعة بتخلية سبيله وحمله إلينا،,"‘This letter was put into the government letter-bag and sent off with Muhammad Ibn Suleiman, the dispatch-bearer. When (the vizir) al-Kasim received it, he did not lay it out of his hand till he went in to al-Muktafi and read to him both it and the poem. (The caliph) found the verses very good and gave orders that a letter should he immediately sent off, authorizing me to depart from the place where I was and to have myself provided with a conveyance, so that I might proceed to the (caliph’s) court. In a very short time, the messenger brought me the letter and I started off."
فلم يكن أسرع من أن وافاني الرسول، فوافيت وأنشدت المكتفي ببغداد:,"On arriving in Baghdad, I recited to al-Muktafi the following verses:"
"عاد ليلي القصير في كرخ بغدا… د بقرقيسيا علي طويلا
أجميلا أن تتركوني وتمضو… ن رهينا بها غريبا ذليلا
مفردا بالعقاب مشترك الذن… ب فصبرا حسبي بربي وكيلا
إن قضى الله لي رجوعا إلى بغ… داد لا هالكا بغمي قتيلا","“The nights which appeared to me so short in the Karkh (a suburb) of Baghdad, seemed very long when I was in Karkisya. Was it well done to depart and leave me there, like a pledge, me a stranger and unwell. I was the only one punished, yet I had accomplices in my fault; but patience! God is the only protector I require. If God grant that I return safe to Baghdad, before grief kills me."
"وأراني الخليفة المكتفي بالله… وابن الخلائف المأمولا
كالذي قد عهدت لا معرضا عن… ي ولا واجدا ولا مستحيلا
كل شيء أسامه هين عن… دي إذا الرأي منه كان جميلا","and, if he let me see that the caliph al-Muktafi, the descendant of the caliphs, be on whom our hopes are fixed, is still for me as he was, neither shewing me aversion nor disapprobation nor altered sentiments, then indeed, all the pains I suffered will appear light because they were inflicted with a good intention."
فاستحسنها ورق لشكواي بها حتى تبينت ذلك في وجهه وكلامه.,I discerned from his looks and lone of voice that he pitied me.
وأخبار يحيى ومحاسنه كثيرة. وكانت ولادته سنة إحدى وأربعين ومائتين؛ وتوفي ليلة الاثنين لثلاث عشرة ليلة خلت من شهر ربيع الأول سنة ثلثمائة رحمه الله تعالى.,"The anecdotes told of him are numerous and many of his productions are beautiful. He was born in the year two hundred and forty one (A. D. eight hundred and fifty five or eight hundred and fifty six), and he died on the eve of Monday, the thirteenth of the first Rabi, A. H. three hundred (the twenty eighth of October, A. D. nine hundred and twelve)."
وقد تقدم ذكر والده علي وأخيه هارون وابن أخيه علي، ولم أرفع في نسبهم إلا في هذه الترجمة لأني لم أظفر بالنسب على هذه الصورة إلا لما وصلت إلى هذا الموضع فنقلته كما وجدته من كتاب الفهرست” لأبي الفرج محمد بن إسحاق النديم، ولم أضبط شيئا من أسماء أجداده، لأني لم أتحقق فيها شيئا فنقلتها كما وجدتها.”,"We have already spoken of his father Ali, of his brother Harun and of his nephew Ali. I did not then trace up their genealogy, not having discovered it till I was drawing up the present article. I give it here as I found it written in the Fihrist of Abu al-Futuh Muhammad Ibn Ishak al-Nadim, but I do not attempt fixing the orthography of the proper names, not having the means of verifying them; so I transcribe them here as I found them."
أبو بكر ابن بقي الشاعر,ABU BARR IBN BAKI
أبو بكر يحيى بن محمد بن عبد الرحمن بن بقي الأندلسي القرطبي الشاعر المشهور صاحب الموشحات البديعة؛ قال الفتح بن محمد بن عبيد الله القيسي في كتاب مطمح الأنفس” في حق أبي بكر المذكور: أنه كان نبيل النثر والنظام، كثير الارتباط في سلكه والانتظام، وأحرز خصالا، وطرز محاسنه بكرا وآصالا،”,"Abu Bakr Yahya Ibn Muhammad Ibn Abd al-Rahman Ibn Baki, a celebrated poet and a native of Cordoba in Spain, was the author of the muwashahat (stanzas, sonnets) which are so much admired. Al-Fath Ibn Muhammad Ibn Obaid Allah al-Kaisi, speaks of him in these terms, in his Matmah al-Anfus: “He was expert in verse and prose, firm and regular in the texture of his style; he possessed qualities and, by the beauties of his (productions), he embellished the morning (assembles and those of) the evening."
وجرى في ميدان الإحسان إلى أبعد أمد، وبنى من المعارف على أثبت عمد، إلا أن الأيام حرمته، وقطعت حبل رعايته وصرمته، ولم تتم له وطرا، ولم تسجم عليه من الحظوة مطرا،,"In the career of perfection, he sped bn and reached the goal, and he built [edifices) of information on the most solid columns. But Fortune refused him her favors, cut and severed the cord of his pasturing [in the enjoyments of life); she accomplished none of his projects, neither did she shed on him one drop of prosperity."
ولا نولته من الحرمة نصيبا، ولا أنزلته مرعى خصيبا، فصار راكب صهوات، وقاطع فلوات، لا يستقر يوما ولا يستحسن قوما ، مع توهم لا يظفره بأمان، وتقلب ذهن كواهي الجمان،,"She granted not to him a just share of respect, and established him not in the fertility of a {rich) pasture-ground, he therefore became a rider (a crosser) of mountains, a traverser of deserts; never halting for a single day and never finding people with whom he had a right to be pleased. And moreover, his mistrustful imagination was not to be overcome by [the assurance of] safety; his mind was (fickle and) unstable, like the pearls of a broken necklace."
إلا أن يحيى بن علي بن القاسم نزعه عن ذلك الطيش، وأقطعه جانبا من العيش، وأرقاه إلى سمائه، وسقاه صوب نعمائه، وفيأه ظلاله، وبوأه أثر النعمة يجوس خلاله، فصرف فيه أقواله، وشرف بقوافيه نواله، وأفرده منها بأنفس در، وقلد لبته منها بقصائد غر.,"(This continued) till Yahya Ibn Ali Ibn al-Kasim snatched him out of that vacillation, granted to him the means of subsistence, raised him to the heaven in which he himself stationed, watered him with the stream of his bounty, furnished to him a retreat under the shelter of his (patronage) and prepared for him a path of comfort in which he might expatiated (he liked). He (Ibn Baki) lavished on him therefore {the finest of his sayings, and, in return for many gifts, ennobled him in his rhymes, bestowed on him exclusively the most precious pearls [of poetry) and adorned his breast with the  collars of brilliant qasidas.””"
وذكر الفتح بن مدح بن عبيد الله القيسي المذكور في حقه أيضا في كتاب قلائد العقيان”: هو رافع راية القريض، وصاحب آية التصريح فيه والتعريض، أقام شرائعه، وأظهر روائعه، وصار عصيه طائعا، إذا نظم أزرى بنظم العقود، وأتى بأحسن من رقم البرود، ضفا عليه حرمانه، وما صفا له زمانه، انتهى كلام الفتح.”,"The same author speaks of him again in the Kalaid al-Ikiyan and says: “It was he who bore aloft the standard of poetry, who possessed the talent of open declaration and indirect allusion; it was he who established the rules of that and revealed its beauties; the (expressions the most) intractable became obedient to his will. When he drew up verses, he put to shame the row of pearls on a necklace, and produced {a poem) more beautiful than robes of “flowered silk; and {yet) his evil fortune domineered over him, and the says of his [existence) never brightened up.”"
وقد أثبت لأبي بكر المذكور هذا المقطوع من الشعر، ولم أر الفتح ذكره في واحد من كتابيه المذكورين مع أنه من أحسن شعره وأشهره، وهو:,"The following piece is attributed to Abu Bakr [Ibn Baki), but I do not find it given by al-Fath in cither of the above mentioned works. It is, however, a very fine poem, one of the best composed by the author and the most generally known:"
"بأبي غزال غازلته مقلتي… بين العذيب وبين شطي بارق
وسألت منه زيارة تشفي الجوى… فأجابني منها بوعد صادق
بتنا ونحن من الدجى في خيمة… ومن النجوم الزهر تحت سرادق","Dearer to me than the life of my father is that gazelle (maiden) whom my eves saw with admiration, {at she roamed) between al-Ozaib and the banks of the (river) Bank. I asked her to let me gaze yet longer and thus allay the thirst of my passion, and she answered by a promise soon to be fulfilled. We passed the night in darkness, under a canopy adorned with brilliant stars, and, whilst the night swept on."
"عاطيته والليل يسحب ذيله… صهباء كالمسك الفتيق لناشق
وضممته ضم الكمي لسيفه… وذؤابتاه حمائل في عاتقي
حتى إذا مالت به سنة الكرى… زحزحته عني وكان معانقي","I handed to her a (liquor,) dark as musk and, like it, fragrant to the smell. I held her to me (as closely) as the warrior grasps his sword; and her two long ringlets hung, like the sword-belt, round my neck. At length, drowsiness overcame her and I removed her (a little) from me whilst she clasped me in her arms."
"أبعدته عن أضلع تشتاقه… كي لا ينام على وساد خافق
لما رأيت الليل آخر عمره… قد شاب في لمم له ومفارق
ودعت من أهوى وقلت تأسفا… أعزز علي بأن أراك مفارقي","I placed her at a distance from the heart which loved her, so that she might not have under her head a palpitating pillow. When I saw the night drawing towards its end and perceived that its (dark) locks and the crown of its bead were turning grey, I bade adieu to my beloved and said, with a sigh: “Give me the pain of seeing you depart.’"
وقد ذكر بعض هذه الأبيات الحافظ أبو الخطاب ابن دحية في كتابه الذي سماه المطرب من أشعار أهل المغرب”.”,"The hafiz Abu al-Khattab Ibn Dihya has inserted some of these verses in the work which he entitled: Al-Mutrib min Ashaar ahl il-Maghrib [volume of amusement, extracted from poems composed by natives of the West)."
ومن شعره قصيدة يمدح بها يحيى بن علي بن القاسم المذكور في هذه الترجمة، وهي طويلة، ومن مديحها قوله:,"Another of Ibn Baki’s poems is a long qasida in which he praises Yahya Ibn Ali Ibn al-Kasim, the same person who has been already mentioned in this article. Here is an extract from the eulogistic poetry."
"نوران ليسا يحجبان عن الورى… كرم الطباع ولا جمال المنظر
وكلاهما جمعا ليحيى فليدع… كتمان نور علائه المتشهر
في كل أفق من جميل ثنائه… عرف يزيد على دخان المجمر
رد في شمائله ورد في جوده… بين الحديقة والغمام الممطر","There are two lights which cannot he hidden from mortals: nobleness of character and beauty of aspect. Both are united in Yahya; so, let him renounce to the (attempt of) concealing that superiority which is evident to alt. In every land, his praises spread a perfume which surpasses that of the penetrating vapors arising from the censer. Add to his qualities; add to his generosity; you might as well add leaves to the forest, water to the rain-cloud."
"ندب عليه من الوقار سكينة… فيها حفيظة كل ليث مخدر
مثل الحسام إذا انطوى في غمده… ألقى المهابة في نفوس الحضر
أربى على الغيث الملث لأنه… أعطى كما أعطى ولم يستعبر
أزرى على البحر الخضم لأنه… في كل كف منه خمسة أبحر","On that, generous man rests the calm of gravity joined so such courage as is displayed by die lion in his den. He is like the sword which, even when hidden in the scabbard, appalls the hearts of those who inhabit towns. He surpasses (in bounty the dark cloud, shedding its rains without interruption; he bestows as it does, but prayers are never offered up to obtain its beneficent sewers. He puts to shame the copious ocean; for, in each of his hands, are five seas."
"أقبلت مرتادا لجودك إنه… صوب الغمامة بل زلال الكوثر
ورأيت وجه النجح عندك أبيضا… فركبت نحوك كل لج أخضر
يجري إليك بنا سفين أتلع… مثل البعير مخزم في المنخر
وبنات أعوج قد برمن بصحبتي… مما قطعن من اليباب المقفر","I am come to obtain a share of your beneficence, which is as the pouring forth of the rains, or rather, the pure water of paradise. I saw that the countenance of prosperity, near you, was (smiling and) white, and therefore, to reach you, I rode across the green waters of every sea. Towards you speeded the ship which bore an able poet; it was [obedient), as the camel which is guided by a halter fastened to its nose. The daughters of Awaj were fatigued with bearing me company; so many were the solitary deserts which they had to cross."
"إيمان حبك في قلبي يجدده… من خدك الكتب أو من لحظك الرسل
إن كنت تجهل أني عبد مملكة… مرني بما شئت آتيه وامتثل
لو اطلعت على قلبي وجدت فيه… من فعل عينيك جرحا ليس يندمل","Love for thee is, for my heart, an article of belief, and is confirmed by the tetters which issue from thy cheeks and by the messengers coming from thy glances. If you know not that I have lately lost my liberty, command me what thou wilt: I shall do it and obey. Could thou see my heart, thou wouldst perceive therein a wound not yet healed up and inflicted by thy glances."
وذكره العماد الكاتب في الخريدة” وأورد له عدة مقاطيع، ثم أعاد ذكره في آخر الكتاب وأورد له:”,"The Katib Imad al-Din mentions him in the Kharida and inserts there some extracts from his poems; then, at the end of the hook, he speaks of him again and gives, as his, the following verses."
"ومشمولة في الكأس تحسب أنها… سماء عقيق رصعت بالكواكب
بنت كعبة اللذات في حرم الصبا… فحج إليها اللهو من كل جانب","In a goblet was a cool (wine) which (in aspect,) resembled a cornelian sky, studded with stars, f That liquor) has built a Kaaba (temple) for pleasure in the haram (sacred ground) of youth, and, to it, sports hasten on their pilgrimage from every side."
محاسنه في الشعر كثيرة. وتوفي سنة أربعين وخمسمائة، رحمه الله تعالى.,The poetry of Ibn Baki offers numerous beauties. He died A. H. five hundred and forty (A. D. one thousand one hundred and forty five).
وبقي: بفتح الباء الموحدة وكسر القاف وتشديد الياء.,The word Baki takes an a and a double f.
الخطيب الحصكفي,MUIN AL-DIN AL-HASKAFI
أبو الفضل يحيى بن سلامة بن الحسين بن محمد، الملقب معين الدين، المعروف بالخطيب الحصكفي؛ صاحب الديوان الشعر والخطب والرسائل، ولد بطنزة ونشأ بحصن كيفا، وقدم بغداد فاشتغل بالأدب على الخطيب أبي زكريا التبريزي – المقدم ذكره – وأتقنه حتى مهر فيه،,"Abu al-Fadl Yahya Ibn Salama Ibn al-Husain Ibn Muhammad, surnamed Muin al-Din (aider of the religion) and generally known by the lille of al-Khatib al-Haskafi {the preacher of Hisn Kaifa), is the author of a diwan containing poems, exhortations and epistles. Born at Tanza, he was brought up at Hisn Kaifa, whence he removed to Baghdad. In that city, he studied literature under the Khatib Abu Zakaria al-Tibrizi and, by the solid information which he thus acquired, he rose to distinction."
وقرأ الفقه على مذهب الإمام الشافعي، رضي الله عنه، وأجاد فيه، ثم رحل عن بغداد راجعا إلى بلاده ونزل ميافارقين واستوطنها، وتولى بها الخطابة، وكان إليه أمر الفتوى بها، واشتغل عليه الناس وانتفعوا بصحبته.,"He studied also, with success, the Shafie system of jurisprudence. Having left Baghdad with the intention of returning to his native place, he stopped al Mayafarikin, where he fixed his residence and filled the office of a khatib. He acted also as a mufti (expounder of the law) and gave public lessons which were highly profitable to those who attended them."
وذكره العماد الأصبهاني في كتاب الخريدة” فقال في حقه: “كان علامة الزمان في علمه، ومعري العصر في نثره ونظمه، له الترصيع البديع والتجنيس النفيس، والتطبيق والتحقيق، واللفظ الجزل الرقيق، والمعنى السهل العميق، والتقسيم المستقيم، والفضل السائر المقيم”.”,"The Katib Imad al-Din mentions him in the Kharida and says: “In science, the most learned man of the time; in talent for poetry and prose, the Maarri of the epoch; his were the elegant assonances and the admirable paronomasias, the parallelisms and [their) exactitude, the style firm and delicate, the thoughts simple and profound, the perfect taksim [the expression of different ideas in the same verse) and the talent (of which the renown was) widely spread and lasting.”"
ثم قال العماد بعد كثرة الثناء عليه وتعداد محاسنه: وكنت أحب لقاءه، وأحدث نفسي عند وصولي إلى الموصل به، وأنا شغف بالاستفادة، كلف بمجالسة الفضلاء للاستزادة، فعاق دون لقائه بعد الشقة، وضعفي عن تحمل المشقة” ثم ذكر له عدة مقاطيع، فمن ذلك قوله:”,"The same writer then says, after making a long eulogium of the poet and enumerating his merits: ‘I wished to meet with him, and flattered myself that, on ray arrival at Mosul, I should see him; for I was ardently desirous of instruction and most assiduous in frequenting men of talent, for the purpose of augmenting my acquirements. But the length of the journey and ray inability of supporting fatigue were obstacles which prevented our meeting.” He then gives a number of passages extracted from the poems of this author and, amongst them, the following."
"وخليع بت أعذله… ويرى عذلي من العبث
قلت: إن الخمر مخبئة… قال: حاشاها من الخبث
قلت: فالأرفاث تتبعها… قال: طيب العيش في الرفث
قلت: منها القيء، قال: أجل… شرفت عن مخرج الحدث
وسأجفوها، فقلت: متى… قال: عند الكون في الجدث","I passed the evening in reprimanding a dissolute fellow, but he took my reproaches as a jest: ’Wine,” said I,” is a bad thing.’ He replied: God preserve rt from turning bad!” “It brings on obscene discourse,” said I. “The pleasure of life is in such discourse,” said he. “It excites vomiting;” said I. ”I honor it,” said he, “too well to discharge it “by the ordinary passage; but, after all, I shall give it up.” “When?” said I. “When I am laid in the tomb.””"
"قلت أنا: ولقد أخذ الخطيب المذكور قوله:
شرفت عن مخرج الحدث… من قول بعضهم ولا أعرفه","I may here observe that the Khatib borrowed the expression: discharging by the ordinary passage, from another poet with whose name! am unacquainted, but who composed the following [five) verses which are currently known."
"لكنها أبيات سائرة، وهي:
ولائم لامني في الخمر، قلت له… إني سأشربها حيا وفي جدثي
فأسقني قهوة حمراء صافية… صرفا حراما فإنني غير مكترث
فإن يكن حللوها بالطبيخ ففي… حشاي نار تبقيها على الثلث
قالوا: فلم تتقاياها فقلت لهم… إني أنزهها عن مخرج الحدث","A censor reproached me for loving wine, and I answered; “I shall drink it whilst I live and even in my grave. Arise! pour me out a liquor, red, clear and pure; though it is for bidden, I care not. Casuists declare that it is lawful when boiled down; but I have in my stomach a fire which will reduce it to one third. If they ask me why I cast it up, my answer Is; I respect it too much to discharge it by the ordinary passage.”"
ثم قال العماد الأصبهاني: وأنشدني له بعض الفضلاء ببغداد خمسة أبيات كالخمسة السيارات مستحسنات مطبوعات مصنوعات، وهي:,"Imad al-Din al-Ispahani adds: “A person of merit recited to me, at Baghdad, some verses similar to the five which are so currently known. They are much admired for their natural turn and the art with which they are composed. Here they are."
"أشكو الله من نارين: واحدة… في وجنتيه وأخرى منه في كبدي
ومن سقامين: سقم قد أحل دمي… من الجفون وسقم حل في جسدي
ومن نمومين: دمعي حين أذكره… يذيع سرى، وواش منه بالرصد","“I complain to God of two fires (which consume me); one proceeding from the cheeks of my beloved, and the other lighted up by her in my heart {I complain) of two maladies; one which her glances have excited in my blood, the other which is settled in my body. (I complain) of two delators; one is my tears which, when I think of her, betray my secret; the other, the spy who always watches over her."
"ومن مليح شعره أبيات في هجو مغن وهي:
ومسمع غناؤه… يبدل بالفقر الغنى
شهدته في عصبة… رضيتهم لي قرنا
أبصرته فلم تخب… فراستي لما دنا",One of his good pieces is that in which he satirizes a vocal musician and which we here give: A musician whose singing reduced him from riches lo poverty; such a one I met with in an assembly of persons whom I liked to have for companions. When I saw him. My talent in physiognomy did not deceive me.
"وقلت من ذا وجهه… كيف يكون محسنا
ورمت أن أروح لل… ظن به ممتحنا
فقلت من بينهم… هات أخي غن لنا
ويوم سلع لم يكن… يومي بسلع هينا","and I said: “What is that? can such a countenance ever become pleasing? To remain no longer in doubt respecting him, I spoke from amidst the company, saying: “Come, my man sing us the air of: O for the days passed at Said; the days passed at Said are not to be despised.””"
"فانشال منه حاجب… وحلجب منه انحنى
وامتلأ المجلس من… فيه نسيما منتنا
أوقع إذ وقع في الأن… فس أسباب العنا
وقال لما قال من… يسمع في ظل الفنا
وما اكتفى باللحن وال… تخليط حتى لحنا","On ibis, he raised up one of his eyebrows, lowered the other, and emitted from his mouth a fetid gale which filled the room and which, whilst he marked the measure, was, for every soul of ns, a cause of annoyance. When he began to speak {sing), a person who was listening in a dark corner of the hall said: “He is not satisfied with modulating and cofounding (notes), but also sing false."
"هذا وكم تكشخن ال… وغد وكم تقرنننا
يوهم زمرا أنه… قطعه ودندنا
وصاح صوتا نافرا… يخرج عن حد البنا
وما درى محضره… ماذا على القوم جنى",There he is for you! will he never have done calling his servant scoundrel and drawing near to us? He pretends to scan [to accent well the words of) the air and only gets more embroiled. His intonation was a cry frightful beyond the bounds of description; he who had sent for him did not foresee the annoyance which the fellow would give lo the company.”
"فذا يسد أنفه… وذا يسد الأذنا
ومنهم جماعة… تستر عنه الأعينا
فاغتظت حتى كدت من… غيظ أبث الشجنا
وقلت يا قوم اسمعوا… إما المغني أو أنا","Some of the assembly stopped their noses; others, their ears, and (he rest covered their eyes, to avoid seeing him. I was so provoked that I could not refrain from expressing my indignation, and exclaimed: “Listen, sirs!, or the singer must be heard!"
"أقسمت لا أجلس أو… يخرج هذا من هنا جروا برجل الكلب إن السقم هذا والضنا…
قالوا لقد رحمتنا… وذدت عنا المحنا
فحزت في إخراجه… راحة نفسي والثنا
وحين ولى شخصه… قرأت فيهم معلنا
الحمد لله الذي… أذهب عنا الحزنا","Now I declare that I shall not sit down unless this man be sent away! drag the dog out by the heels! he is {for us) a cause of sickness and malady! They answered: “You have pitied our sufferings and delivered (O) us from torture. Thus, in sending him out, I secured my own tranquility and obtained the thanks {of the company). When his face was turned from us, I recited this prayer at the head of the assembly: Praise be to God who has delivered us from affliction.’”"
وقد سبق له في ترجمة الشيخ الشاطبي في حرف القاف مقطوع لغز في نعش وهو معنى مليح، وأكثر شعره على هذا الأسلوب في اللطافة وجودة المقاصد، وكان يتشيع وهو في شعره ظاهر.,"In our article on the shaikh al-Shatibi we have given a piece of his, forming an enigma the word of which is bier. The idea of it is very good. Most of al-Haskafi’s poetry is remarkable for this kind of wit and for the neat manner in which the thoughts are expressed. He was attached to the Shiite doctrines, as may by easily perceived in his poems."
وكان بمدينة آمد شابان بينهما مودة أكيدة ومعاشر كثيرة، فركب أحدهما ظاهر البلد وطرد فرسه فتقنطر فمات، وقعد الآخر يستعمل الشراب، فشرق فمات في ذلك النهار، فعمل فيهما بعض الأدباء:,"In the town of Aamid, were two youths who had a great fondness for each other and were almost always together. One of them rode out to the country, set off at a gallop, the horse fell and he was killed. The other immediately sat down to drink wine, was choked by the liquor and died the same day. A literary man spoke of their fate in the following lines."
"تقاسما العيش صفوا والردى كدرا… وما عهدنا المنايا قط تقتسم
وحافظا الود حتى في حمامهما… وقلما في المنايا تحفظ الذمم","They shared between themselves the clear draught of life and the troubled draught of death. We never before saw two equal partakers in the same destiny. They continued in mutual love till the last moment of their existence, and seldom docs fidelity in love last till the hour of death."
فلما وقف الخطيب المذكور على البيتين قال: هذا الشاعر قصر إذ لم يذكر سبب موتهما، وقد قلت فيهما:,"When the Khatib (al-Haskafi) heard these lines, he said: “The poet did not work out the idea, not having mentioned the cause of their death: but I did so in a piece composed on the same occurrence and said."
"بنفسي أخيان من أمد… أصيبا بيوم مشوم عبوس
دهى ذا كميت من الصافنات… وهذا كميت من الخندريس",Thou I have given my-life to save the two brothers who lived in Aamid and who received the stroke [of death) on a day unlucky and frowning (abus). One was killed by a horse and the other by wine (khandaris).
"قلت: ولو قال:
دهى ذا كميت من الصافنات… وهذا كميت من الصافيات
لكان أحسن لأجل المجانسة،","Had he said: One was killed by a horse [safinat] and the other by liquor (safiyat), it would have been much better, on account of the assonance."
ثم وجدت البيتين الأولين في كتاب الجنان” تأليف القاضي الرشيد ابن الزبير – المقدم ذكره في حرف الهمزة – وقد نسبهما إلى الفقيه أبي علي الحسن بن أحمد المعلم المعري، لكن هذا وجدت الحكاية بخط بعض المتأدبين، والله أعلم.”,"I since found the two first mentioned verses in the Kitab al-Jinan, a work com-posed by al-Kadi al-Rashid Ibn al-Zubair, who these attributes them to the eminent legist and teacher of the Quran-readings, Abu Ali al Husain Ibn Ahmad al-Moallim; but I met with the account above given in the handwriting of a contemporary."
وللخطيب المذكور الخطب المليحة والرسائل المنتقاة. ولم يزل على رياسته وجلالته وإفادته إلى أن توفي سنة إحدى، وقيل ثلاث، وخمسين وخمسمائة. وكانت ولادته في حدود سنة ستين وأربعمائة، رحمه الله تعالى.,"The Khatib al-Haskafi left some fine moral exhortations and some choice epistles. He continued to hold a high rank (in public estimation) and to leach up to the day of his death. This occurred A. H. five hundred and fifty one (A. D. one thousand one hundred and fifty six or one thousand one hundred and fifty seven], or in five hundred and fifty three, according to another statement. He was born in or towards the year four hundred and sixty(A. D. one thousand and sixty seven or one thousand or sixty eight]."
والحصكفي: بفتح الحاء وسكون الصاد المهملة وفتح الكاف وفي آخرها فاء، هذه النسبة إلى حصن كيفا، وهي قلعة حصينة شاهقة بين جزيرة ابني عمر وميافارقين، وكان القياس أن ينسبوا إليه الحصني، وقد نسبوا إليه أيضا كذلك، لكن إذا نسبوا إلى اسمين أضيف أحدهما إلى الآخر ركبوا من مجموع الاسمين اسما واحدا ونسبوا إليه كما فعلوا هاهنا،,"Haskafi means belonging to Hisn Haifa, a strong and lofty castle situated between Jazirat Ibn Omar and Mayafarikin. Had this adjective been formed regularly, it would have been al-Hisnt, which term is even sometimes employed; but, when a relative adjective is formed from two nouns one of which governs the other in the genitive, the two are generally) combined together so as to make one word and from that word the relative is derived, and so it was in the present case."
وكذلك نسبوا إلى رأس عين رسعني” وإلى عبد الله وعبد شمس وعبد الدار: عبدلي وعبشمي وعبدري، وكذلك كل ما هو نظيره.”,"It is thus that from Ras Ain has been formed Rasani; from Abd Allah, Abdali, from Abd Sham, Abshami, and from Abd al-Dar, Abdali; the same rule applies to all other names of a similar kind."
وأما طنزة: بفتح الطاء المهملة وسكون النون وفتح الزاي في آخرها هاء ساكنة، فهي بليدة صغيرة بديار بكر فوق الجزيرة العمرية، خرج منها جماعة من المحدثين وغيرهم، ونسبوا إليها.,"Tanza is the name of village in Diar Bakr, situated higher up than Jazirat Ibn Omar. It has produced some eminent traditionists and other learned men, all of whom bore the surname of al-Tanzi."
قال عماد الدين الأصبهاني الكاتب في كتاب الخريدة”: منها إبراهيم بن عبد الله إبراهيم الطنزي، وهو القائل:”,"The Katib Imad al-Din says, in the Kharida: “From this village came Ibrahim Ibn Abd Allah Ibn Ibrahim al-Tanzi, the same who composed these verses."
"وإني لمشتاق إلى أرض طنزة… وإن خانني بعد التفرق إخواني
سقى الله أرضا لو ظفرت بتربتها… كحلت به من شدة الشوق أجفاني","I still love the land of Tanza, though my townsmen, since I left them, deceived ray expectations. Hay God bless that land I could I again see its soil, I should take it as a collyrium for ray eyes, so dearly do I love it."
ثم قال عماد الدين المذكور بعد هذا: كان الشاعر حيا في شهر رمضان سنة ثمان وستين وخمسمائة.,"The same author adds: “This poet was still alive in the mouth of Ramadan, five hundred and sixty eight (April-May, A. D. one thousand one hundred and seventy three)."
يحيى بن تميم الصنهاجي,YAHYA IBN TAMIM AL-SANHAJI
أبو طاهر يحيى بن تميم بن المعز بن باديس الحميري الصنهاجي صاحب إفريقية وما والاها – قد تقدم ذكر والده ورفعت نسبه هناك، وتقدم ذكر جماعة من أجداده في هذا الكتاب.,"Abu Tahir Yuliya Ibn Tamim Ibn al-Muzz Ibn Badis al-Himyari al-Sanhaji, was a sovereign of Ifrikiya and the neighboring countries. We have already spoken of his father and traced up their genealogy; some of his ancestors also have been mentioned in this work."
وكانت ولاية الأمير يحيى المذكور بالمهدية خلافة عن أبيه تميم يوم الجمعة لأربع بقين من شهر ذي الحجة سنة سبع وتسعين وأربعمائة والطالع الدرجة السابعة من الجدي، ثم استقل بالأمر يوم وفاة والده، وقد سبق ذلك في ترجمته.,"he was appointed to act as his father’s lieutenant at al-Mahdya, on Friday, the twenty fifth of Zi al-Hijja, four hundred and ninety seven (the nineteenth of September, A. D. one thousand one hundred and four), at the moment in which the seventh degree of Capricorn was the ascendant. On the day of his father’s death, when the supreme authority devolved on him."
وكان عمر الأمير يحيى يوم الاستقلال ثلاثا وأربعين سنة وستة أشهر وعشرين يوما، وركب على العادة، وأهل دولته محتفون به، ورجع إلى قصره فغير لباس أهل الدولة من الخواص والجند بخلع سنية، وكانوا قد غيروا لباسهم لموت أبيه، ووهب للأجناد والعبيد أموالا كثيرة، ووعدهم مواعد سارة.,"he was aged forty three years, six months and twenty days, he then rode out, according to custom, with all the officers of the empire around him, and, on returning to the palace, he gave to every person connected with government, such as the courtiers and the (chiefs of the) troops, magnificent robes of honor to replace the (mourning) dresses which they had put on in consequence of the death of Tamim. He distributed also to the soldiers (jund) and (armed) negro slaves large sums of money, and made them moat flattering promises."
ورأيت في كتاب الجمع والبيان في أخبار القيروان” الذي ألفه ولد أخيه عز الدين أبو محمد عبد العزيز بن شداد بن تميم بن المعز بن بادي، أن الأمير تميما قبل وفاته بمدة يسيرة ودعا ولده يحيى المذكور، وكان في دار الإمارة مع خاصته وجلسائه، فمضى يحيى ومن معه إليه، فوجدوا تميما في بيت المال،”,"In the Kitab al-Jami wa al-Bayan (collection and exposition) a work treating of the history of Kairawan and composed by Izz al-Din [the glory of religion) Abd al-Aziz Ibn Shaddad Ibn Tamim Ibn al-Muzz Ibn Badis, who was the son of Yahya’s brother, I found the following passage: “The emir Tamim, a very short time before his death, sent for his son Yahya, who was then in the government palace (Dar al-imara) with his “officers and companions. Yahya entered with them all, and they found Tamim in the treasury room."
فأمرهم بالجلوس ثم قال لأحدهم: قم فادخل ذلك البيت وخذ منه الكتاب الذي صفته كذا في مكان كذا ، فقام وأتى به، فإذا هو كتاب ملحمة،,"He told them to sit down and said to one of the company: Arise I go into that closet and look for a book of such and such an appearance; it is in such and such a place; go and bring it here.’ The man went and brought the book which, on examination, proved to be a collection of predictions relative to the fate of empires.”"
"فقال له:
عد من أوله كذا وكذا ورقة، واقرأ الصفحة التي تنتهي إليها، فقرأها وإذا فيها الملك المغدور، وهو الطويل القامة الذي على ورطه الأيمن خال وفي جنبه الأيسر شامة","That is it said he, count off from the beginning so many leaves and read the page to which you come.’ There, the following words were found written: The king against whom treason shall be wrought (al-malik al-maghdur) will be of a lofty stature, have a mole on the right thigh and a black spot on the left side."
فقال الأمير تميم: أطبق الكتاب واردده إلى موضعه، ففعل، ثم قال تميم: أما العلامتان فقد رأيتهما، وبقيت علي الثالثة، قم أنت يا شريف وأنت يا فلان حتى تحققا عندي خبر العلامة الثالثة، فقاموا وقام يحيى معهم إلى موضع مستور عن تميم، فكشف لهم عن جسمه، فرأوا شامة على جنبه الأيسر هلالية الشكل،,"The emir Tamim then told him to shut the book and put it back into its place. When that was done, he said: Two of those marks I have already seen, but the third remains to be discovered. Rise up, you, Sharif I and you, such a one, and procure me certain information respecting the third.’ “They rose up and went with Yahya into a place where they could not be seen by Tamim. Yahya them uncovered his body and showed them, on his left side, a spot shaped like a crescent."
فأتوا تميما فعرفوه، فقال: لم أعطه أنا شيئا، الله تعالى الذي أعطاه، ثم قال: إني أخبركم بحديث عجيب، وذلك أنه عرض علي النخاس والدته، فاستحسنتها ومالت نفس إليها فاشتريتها، وسلمتها إلى خدام القصر،,"They returned to Tamim and informed him of the circumstance, on which he said: It is not I but God that has given him (the power)!’ He then spoke to them in these terms: ‘I shall relate to you an extraordinary occurrence; a slave-merchant offered me for sale the girl who became that man’s (Yahya’s) mother. I found her handsome and, my mind being inclined towards her, I purchased her and placed her in the hands of the attendants of the palace."
وأمرت النخاس أن يرجع إلى قبض الثمن، ثم دبرت في مال طيب حلال أخرج ثمنها منه، فبينما أنا مفكر في ذلك إذ سمعت السائل يصيح ويرفع صوته في الإذن على مطالعتي، فأخرجت رأسي من الطاق وقلت له: ما شأنك فقال: كنت الساعة أحفر في قصر المهدي إذ وجدت صندوقا عليه قفل، فتركته على حاله وجئت مطالعا بأمره،,"I then told the merchant to come to me another time for payment, and I began to consider where I could find money pure (in the sight of God) and acquired by lawful means, with which I might pay the price. “‘Whilst I was reflecting on the matter, I heard someone calling out in a loud voice and requesting permission to speak with me. I passed my head out of the window and asked him what he wanted. He replied: I was just this moment digging in the (ruined) palace of al-Mahdi and found there a trunk closed with a padlock; so I left it as it was and am come to inform you of the fact.’"
فأنفذت معه من أثق به، فإذا فيه أثواب مذهبات الأعلام قد أفناها الدهر، فأمرت بسبك أعلامها، فلم تزد ولم تنقص عن ثمن الجارية، فتعجب الحاضرون من ذلك ودعوا له، ثم أمر لهم بدنانير وكساء وانصرفوا.,"I sent with him a person in whom I could confide, and they found in the trunk a quantity of robes embroidered will) gold fringes and rotten with age. I ordered the fringes to be melted down and thus obtained neither more nor less than the price of the young girl.’ The persons present were filled with admiration on hearing this recital and invoked on Tamim the favor of God. Money and robes were then distributed to them by his orders; after which, they retired.”"
قال عبد العزيز المذكور: وقد أدركت هذا الكتاب المشار إليه عند السلطان الحسن، رحمه الله تعالى، يعني الحسن بن علي بن يحيى المذكور، وحكى عن الكتاب أمورا وقضايا ذكر أنها ستكون، وكانت كما ذكر.,"Abd al- Aziz the historian just mentioned, says also: “As to the book of which we have a spoken, I met with it since, in the possession of the sultan al-Hasan, now deceased.” He meant al-Hasan the son of Ali and the grandson of Yahya. He then gives, from that book, a number of predictions which received their accomplishment."
"رجعنا إلى حديث يحيى:
ولما جلس الملك قام بالأمر وعدل في الرعية وفتح قلاعا لم يتمكن أبوه من فتحها، قال عبد العزيز المذكور في تاريخه: وفي أيامه – يعني يحيى – وصل إلى المهدية محمد بن تومرت – المقدم ذكره – قادما من الحج،","Let us return to Our account of Yahya: Once seated on the throne, he took the direction of affairs, governed his subjects with justice and reduced a number of fortresses which his father had been unable to take. Abd al-Aziz says, in his History: “Under his reign,” that is, the reign of Yahya, “the Mahdi Muhammad Ibn Tumart arrived from Tripoli at al-Mahdya, on his return from the pilgrimage."
فنزل بمسجد قبلي مسجد السبت، فاجتمع إليه جماعة من أهل المهدية وقرأوا عليه كتبا في علم أصول الدين، وشرع في تغيير المنكر، فرفع أمره إلى يحيى فأحضره وجماعة من الفقهاء،,"He stopped at a mosque situated to the south of the Masjid al-Sabt {the mosque of Saturday), and there a number of people from al-Mahdya gathered round him for the purpose of studying, under his direction, some works treating of the fundamentals of the faith. He then took on himself the task of pulling a stop to the many scandalous acts which were publicly committed, and Yahya, to whom his conduct was reported, assembled a number of the legists and had him brought before them."
فرأى ما هو عليه من الخشوع والتقشف والعلم، فسأله الدعاء فقال له: أصلحك الله لرعيتك، ونفع بها ذريتك، وأقام مدة يسيرة بالمهدية ثم انتقل إلى المنستير فأقام بها مدة، ثم انتقل إلى بجاية – وقد تقدم في ترجمة والده الأمير تميم أن محمد بن تومرت المذكور اجتاز بتلك البلاد في أيامه، والله تعالى أعلم أي ذلك كان.,"The humble appearance of Ibn Tumart, his squalid dress and his profound learning made such an impression on the emir that he asked the man for his blessing. The other replied: ‘May God prosper thee for the welfare of thy subjects and render their happiness profitable to thy offspring.” Ibn Tumart remained but a short time at al-Mahdya and then went to al-Monastir where he stopped for a while, and, from that, he proceeded to Bugia.” In the life of Tamim, the father of Yahya, we mentioned that Muhammad Ibn Tumart passed at Bugia whilst that prince was reigning; God knows if that be true!"
ثم قال عبد العزيز: وفي سنة سبع وخمسمائة أتى إلى المهدية قوم غرباء، فقصدوا يحيى بمطالعة زعموا فيها أنهم من أهل الصناعة الكبيرة من الواصلين إلى نهايتها، فأذن لهم بالدخول عليه، فلما مثلوا بين يديه طالبهم بأن يظهروا له من الصناعة ما يقف عليه فقالوا: نحن نزيل من القصدير التدخين والصرير حتى يرجع لا فرق بينه وبين الفضة،,"Farther on, Abd al-Aziz says: ‘In the year five hundred and seven (A. D. one thousand one hundred and thirteen or one thousand one hundred and fourteen], some strangers arrived at al-Mahdya and asked for an interview with Yahya; “pretending that they were practitioners of the great art (alchemy) and that they had attained the end for which that art was instituted. He allowed them to enter and, when they appeared before him, he asked to see a specimen of their talent. To this they replied: ‘We can deprive tin of its dimness and its particular sound, so that it is not to be distinguished from silver."
لمولانا من السروج والقصب والبنود والأواني قناطير من الفضة يجعل عوضا منها ما يريده ويستعمل جميع ذلك في مهماته، وسألوه أن يكون ذلك في خلوة، فأجابهم وأحضرهم للعمل، ولم يكن عند الأمير يحيى سوى الشريف أبي الحسن علي والقائد إبراهيم قائد الأعنة،,"Your Lordship has saddles, swords, standards, tents and vases worth many quintals of silver; in place of these we shall give you as much as you wish, as much as you can employ in the important affairs which engage your attention; but you must allow us to operate [before you) in private.’ To this he consented and admitted them to a place where they might work in his presence. The emir had no person with him except the Sharif Abi al-Hasan Ali and the general Ibrahim, commander of the cavalry."
وكانوا هم ثلاثة، وكانت بينهم أمارة، فأمكنتهم الفرصة، فقال أحدهم: دارت البوتقة، فتواثبوا وقصد كل واحد منهم واحدا بسكاكينهم، فأما الذي قصد الأمير يحيى فقال: أنا سراج، وكان يحيى جالسا على مصطبة، فضربه فجاءت على أم رأسه، فقطعت طاقات في العمامة، ولم تؤثر في رأسه،,"The operators, who were also three in number, had agreed upon a private signal; and as soon as they found a fair opportunity, one of them called out; Darat al-Butaka, [the crucible is upset I). Each of them then sprung forward, with a dagger in his hand, and rushed upon the person opposite to him. The emir was sitting on a sofa; he who attacked him exclaimed: I am a saddler, and struck him on the lop of the head. The blow cut through some folds of the turban but inflicted no wound."
واسترخت يده بالسكين على صدره فخدشته، وضربه يحيى برجله، فألقاه على ظهره، فسمع الخدم الجلبة ففتحوا باب القصر من عندهم، فدخل يحيى وأغلق الباب دونهم، وأما الشريف فلم يزل به الذي قصده حتى قتله،,"A second stroke, directed by an unsteady hand against his breast, merely scratched the skin. The emir them struck the assassin with his foot and threw him on his back. The servants, hearing the noise, open ed the door which gave on the room in which they were, and Yahya, having gone in to them, bolted that door against his assailant. He who attacked the Sharif did not leave off till he killed him."
وأما القائد إبراهيم فإنه شهر سيفه، ولم يزل يقاتل الثلاثة، وكسر الجند الباب الذي كان بينهم، ودخلوا فقتلوهم، وكان زيهم زي أهل الأندلس، فقتل في البلد جماعة ممن يلبس ذلك الزي، وخرج الأمير يحيى في الحال ومشى في البلد وسكن الفتنة.,"The Kaid Ibrahim, having drawn his sword, continued to fight against the three till the guards broke in the door which was at their side, entered into the room and slew the assassins. As they wore the Spanish [Muslim] dress, a number of persons thus attired were massacred in the city. The emir Yahya went out immediately and walked through the streets till the tumult was calmed.”"
وكان يحيى عادلا في دولته ضابطا لأمور رعيته عارفا بخرجه ودخله، مدبرا في جميع ذلك على ما يوجبه النظر العقلي ويقتضيه الرأي الحكمي، ونعته في الملاحم الملك المغدور” وتحقق له هذا النعت بهذه الواقعة التي ذكرناها.”,"Yahya governed with justice; he was particularly watchful over the interests of his people and knew exactly what were the receipts and the expenditure of the administration; following thus the line of conduct which is marked out by an intelligent mind and a sound judgment. In the books of predictions he is designated by the title of al-Maghdur, and how justly it was applied to him is demonstrated by the occurrence of which mention has been just made."
وكان كثير المطالعة لكتب الأخبار والسير عارفا بها، رحيما للضعفاء شفيقا على الفقراء، يطعمهم في الشدائد فيرفق بهم، ويقرب أهل العلم والفضل من نفسه، وساس العرب في بلاده فهابوه وانكفت أطماعهم،,"He was well acquainted with history and biography, having read many books treating of these mailers; he was a protector of the weak, kind and charitable to the poor, whom he always provided with food in limes of distress; he admitted into his familiarity the men of learning and of merit, and kept in such order the (nomadic) Arabs who inhabited his territories, that they stood in awe of him and abstained from giving career to their avidity."
وكان له نظر حسن في صناعة النجوم والأحكام، وكان حسن الوجه على حاجبه شامة، أشهل العينين مائلا في قده إلى الطول دقيق الساقين، وكان عنده جماعة من الشعراء قصدوه ومدحوه، وخلدوا مديحه في دواوينهم، ومن جملة شعرائه أبو الصلت أمية بن عبد العزيز بن أبي الصلت الشاعر – المقدم ذكره –,"He was well-skilled in the practice of astrology and the art of drawing judgments from the stars, His countenance was handsome; over one of his eyebrows was a black spot; his eyes were dark blue, his stature somewhat lofty and his legs thin, he had always at his court a number of poets, who went there to sing his praises and immortalize his renown in their diwans. One of them was Abu al-Salt Omaiya Ibn Abd al-Aziz Ibn Abi al-Salt, the same of whom we have already spoken."
أقام تحت كنفه بعد أن جاب الأرض، وتقاذفت به البلدان، وله صنف الرسالة المشهورة التي وصف فيها مصر وعجائبها وشعراءها وغير ذلك ، وله فيه مدائح كثيرة أجاد فيها وأحسن، وله أيضا مدائح في ولده أبي الحسن علي وولد ولده الحسن بن علي،,"This poet obtained Yahya’s protection after having travelled over many countries and been lost by fortune from one place to another. He is the author of the well-known epistle which treats of Egypt, its wonders, its poets, etc., and he composed a great number of fine eulogiums on Yahya, on Abu al-Hasan Ali, the son of Yahya, and on al-Hasan Ibn Ali, his grandson."
"ومن جملة قوله من مديحه قصيدة:
وارغب بنفسك إلا عن ندى وغنى… فالمجد أجمع بين البأس والجود
كدأب يحيى الذي أحيت مواهبه… ميت الرجاء بإنجاز المواعيد
معطي الصوارم والهيف النواعم وال… جرد الصلادم والبزل الجلاعيد","Here is an extract from one of these poems: Restrain your mind from every passion except that of bestowing and that of fighting: true glory is composed of bravery joined to liberality. Such is the conduct of Yahya, whose gifts revived our expiring hopes, by the fulfilment of his promises. He bestows a whole flock of camels at a time, camels slender-limbed and smooth, or horses sleek and strong, full- grown and robust."
"أشم أشوس مضروب سرادقه… على أشم بفرع النجم معقود
إذا بدا بسرير الملك محتبيا… رأيت يوسف في محراب داوود
من أسرة تخذوا الماذي لبسهم… واستوطنوا صهوات الضمر القود
محسدون على أن لا نظير لهم… وهل رأيت عظيما غير محسود","His arc the lofty mind and the eye proudly glancing; his the tents pitched on a mountain (of glory), on the keystone of the vault in which culminate the Pleiades. Who he appears seated on the imperial throne, you have before your eyes a Joseph (in beauty) stationing in the sanctuary erected by David. The race from which be sprang wore, for their usual clothing, coals of plated mail, and bad for dwelling-place the backs of well- trained steeds, obedient to the rein. (They were) envied because they had none to equal them; and where shall we find a great man who is not exposed to envy."
"أقول للراكب المزجي مطيته… يطوي به الأرض من بيد إلى بيد
لا تترك الماء عدا في مشارعه… وتطلب الري من صم الجلاميد","I say to the rider who hurries on his camel, traversing the earth, from one desert to another: Pass M not by a source of which the waters are pure; expect not, from the solid rock, a spring to quench your thirst."
"هذي موارد يحيى غير ناضبة… وذا الطريق إليها غير مسدود
حكم سيوفك فيما أنت طالبه… فللسيوف قضاء غير مردود
وله فيه غير ذلك.",Here are the fountains of Yahya which never run dry; this is the way which leads to them; it is always open. Let your sword decide your claims; the decision of the sword is not to be rejected. He composed other poems besides those.”
ولما كان يوم الأربعاء ، وهو عيد النحر سنة تسع وخمسمائة، توفي يحيى فجأة، وذلك أن منجمه قال يوما له: إن تسيير مولدك في هذا النهار عليك عكسا فلا تركب، فامتنع عن الركوب، وخرج أولاده ورجال دولته إلى المصلى، فلما انقضت الصلاة حضر رجال الدولة على ما جرت به العادة للسلام،,"Yahya died on Wednesday, the festival of the Sacrifice, five hundred and nine (the twenty fifth of April, A. D. one thousand one hundred and sixteen). His astrologer said to him (that) day: “The casting of your nativity to-day announces for you evil fortune;  so, do not ride out. Yahya followed his advice, and his sons proceeded (without Aim] to the Musalla, accompanied by the great officers of the empire. When the prayer was over, they all entered into the presence of the sovereign for the purpose of offering him their salutations, according to the established custom.”"
وقرأ القرآن وأنشد الشعراء، وانصرفوا إلى الإيوان فأكل الناس، وقام يحيى إلى مجلس الطعام، فلما وصل إلى باب المجلس أشار إلى جارية من حظاياه فاتكأ عليها، فما خطا من باب البيت سوى ثلاث خطوات حتى وقع ميتا.,"Chanters then recited passages of the Quran and poets repeated their verses; after which, the company proceeded to the great saloon and partook of a repast. Yahya stood up with the intention of going there but, on reaching the door, he made a sign to one of his slave-girls and leant upon her for support; he had then scarcely made three steps into the room when he fell down dead."
وكان ولده علي نائبه على سفاقس، وهي بلدة من أعمال إفريقية،,"His son Ali, whom he had appointed to act as his lieutenant at Sfax, a small town in Ifrfkiya, was sent for and, on his arrival, received (from the people) the oath of fidelity."
فأحضر وعقدت له الولاية، ودفن يحيى في القصر على ما جرت به العادة، ثم نقل بعد سنة إلى قصر السيدة بالمنستير – وهي بلدة إفريقية أيضا – وخلف ثلاثين ولدا ذكورا.,"Yahya was buried in the palace (or citadel, kasr), according to custom; but, a year after, his remains were transported to Kasr al-Sayeda, one of the castles within the walls of al- Monastir. This town is also in lfrikiya. He left thirty male children."
وأما علي المذكور القائم مقام أبيه يحيى فإن مولده بمدينة المهدية صبيحة يوم الأحد لخمس عشرة ليلة خلت من صفر سنة تسع وتسعين وأربعمائة، وكان أبوه قد ولاه سفاقس، فلما مات أبوه اجتمع أعيان دولته على كتاب كتبوه عن أبيه يأمره بالوصول إليه مسرعا، فوصله الكتاب ليلا فخرج لوقته ومعه طائفة من أمراء العرب،,"His son and lieutenant, Ali (Ibn Yahya) was horn at al-Mahdya on Sunday morning, the fifteenth of Safar, four hundred and seventy nine (the first of June, A. D. one thousand and eighty six). On the death of his father, who had given him the government of Safax, the principal officers of the empire assembled and drew up a dispatch in his father’s name, ordering him to come to him in all haste. He received this message at night and set out immediately, escorted by some of the chiefs who commanded the (Arabs."
وجد في السير فوصل الظهر من يوم الخميس الثاني من العيد، ودخل القصر ولم يقدم شيئا على تجهيز أبيه والصلاة عليه ودفنه، وفي صبيحة يوم الجمعة ثالث عشر ذي الحجة جلس للناس، فدخلوا عليه وسلموا بالإمارة، ثم ركب في جيوشه وجموعه ثم عاد إلى قصره.,"He travelled with the utmost diligence and arrived on the noon of Thursday, the day after the festival of the Sacrifice. The first thing he did was to hasten the interment of his father and to say- over him the funeral prayer. Yahya was buried on Friday morning, the thirteenth of Zi al-Hijja. The new sovereign then held a sitting for the reception of the people; and they all entered and saluted him with the title of emir (imara). He then rode out at the head of his troops and bands, after which, he returned to the palace."
وفي أيامه توجه أخوه أبو الفتوح ابن يحيى إلى الديار المصرية ومعه زوجته بلارة بنت القاسم وولده العباس الصغير على الثدي، فوصل إلى الإسكندرية، فأنزل وأكرم بأمر الآمر صاحب مصر يومئذ،,"It was under his reign that his brother Abu al-Futuh, the son of Yahya, went to Egypt, taking with him his wife Bullara, who was the daughter of al-Kasim (Ibn Tamim), and his son al-Abbas, who was then a child at the breast. On his arrival at Alexandria, he was lodged in a palace and treated with great honor, by the order of al-Aamir who, at that time, was the sovereign of Egypt."
فأقام بها مدة يسيرة وتوفي، فتزوجت بعده زوجته بلارة بالعادل بن السلار واسمه علي – المقدم ذكره في هذا الكتاب في حرف العين – وشب العباس وقدمه الحافظ صاحب مصر، وولي الوزارة بعد العادل المذكور.,"He died in that city after a very short residence, and Bullara married al-Adil Ibn al-Sallar, whose true name was Ali and of whose we have spoken in this work. When al-Abbas grew up, he was gradually advanced in dignity by al- Hafiz, the sovereign of Egypt, and succeeded to al-Adil as vizir."
وذكر شيخنا ابن الأثير في تاريخه في حوادث سنة اثنتين وخمسمائة حديث الثلاثة الذين جاؤوا إلى يحيى في معنى الكيمياء، فقال: كان مجيئهم في هذه السنة، وأنهم لما وثبوا على يحيى وجرى ما ذكرته قبل هذا صادف ذلك مجيء أبي الفتوح المذكور وأصحابه إلى القصر وعليهم السلاح، فمنعوا من الدخول،,"Our professor, Ibn al-Athir, has an article in his history, under the head of carious events of the year five hundred and two, in which he speaks of the three men who went to Yahya under Ibe pretext of conversing with him on alchemy. According to him, they attacked Yahya, that year, and then occurred what we have related. This event coincided with the coming of Abu al-Futuh and his companions fully armed, to the door of the palace; but they were refused admission."
وثبت عند يحيى أن ذلك كان باتفاق بينهم، فأخرج أبو الفتوح وزوجته وهي ابنة عمه إلى قصر زياد، ووكل بهما إلى أن مات يحيى وملك ابنه علي فسيرهما في البحر إلى الديار المصرية، فوصلا إلى الإسكندرية. انتهى كلامه.,"“Yahya,” says Ibn al-Athir, “was therefore convinced that they were all in the plot, and ordered Abu al-Futuh to be sent with his wife Bullara to Kasr Ziad, and there kept in confinement. Bullara was his (Abi al-Futuh’s} cousin. “On the death of Yahya, his son and successor (dii) dispatched them by sea to Egypt and they landed at Alexandria.” End of the extract."
ولم تزل أمور علي بن يحيى جارية على السداد، إلى أن توفي يوم الثلاثاء لسبع بقين من شهر ربيع الآخر سنة خمس عشرة وخمسمائة، ودفن في القصر بعد أن فوض الأمر من بعده إلى ولده أبي يحيى الحسن بن علي بن يحيى.,"Things continued logo on prosperously till the death of Ali, who expired on Tuesday, the twenty second of the latter Rabi, five hundred and fifteen (the tenth of July, A. D. one thousand one hundred and twenty one). He was buried in the Kasr. Before dying, he designated his son Abu Yahya al-Hasan Ibn Ali Ibn Yahya as his successor in the supreme authority."
ومولد الحسن المذكور بمدينة سوسة في رجب سنة اثنتين وخمسمائة، فكان عمره يوم ولايته اثنتي عشرة سنة وتسعة أشهر، ولما كان ثاني يوم وفاة أبيه خرج للناس فسلموا عليه وهنئوه بما صار إليه، ثم ركب والجيوش محتفة به.,"Al-Hasan was born in the town of Susa and in the month of Rajab, five hundred and two (February, A. D. one thousand one hundred and nine). On the day of his accession, he had attained the age of twelve years and nine months. The day after his father’s death, he appeared in public and, having received the salutations and good wishes of the people, he rode out in the midst of his troops."
وجرت في أيامه وقائع وأمور يطول شرحها، فمن ذلك أن رجار الفرنجي صاحب صقلية أخذ طرابلس الغرب عنوة بالسيف في يوم الثلاثاء سادس المحرم سنة إحدى وأربعين وخمسمائة، وقتل أهلها وسبى الحريم والأطفال وأخذ الأموال، ثم شرع في عمارتها وتحصينها بالرجال والعدد،,"The events which occurred during his reign are too numerous to be related and we shall only notice one of them. Roger the Frank, sovereign of Sicily, took Tripoli of Africa by assault, on Tuesday, the sixth of Muharram, five hundred and forty one (the eighteenth of June, A D. one thousand one hundred and forty six), massacred all the (male) inhabitants, reduced to slavery the women and children, and seized on all their wealth, he then began to repeople it and filled it with men and military stores."
ثم أخذ المهدية يوم الاثنين ثاني عشر صفر سنة ثلاث وأربعين وخمسمائة، وذلك أن الحسن بن علي لما علم عجزه عن مقاومته خرج من المهدية هاربا، وقد استصحب ما خف عليه حمله من النفائس، وخرج أهل البلد أيضا هاربين، إلا من أقعده العجز عن الهرب، فدخل إليه الفرج وملكوه، وصادفوا فيه من الأموال والذخائر ما لا يعد ولا يحصى.,"On Monday, the twelfth of Safar, five hundred and forty three (the first of July, A. D. one thousand one hundred and forty eight), he occupied al-Mahdya, which had been evacuated by al-Hasan Ibn Ali. This prince, feeling his inability to resist an attack, had departed from the city, carrying off with him whatever objects of value could be easily transported. All the inhabitants fled with the exception of such as were too feeble to depart. The Franks took possession of the city and found there an immense quantity of money and treasure."
وكان عدة من ملك من أهل بيتهم، وأولهم زيري – المقدم ذكره في حرف الزاي – إلى هذا الحسن بن علي تسعة ملوك، ومدة ولايتهم مائتا سنة وثمان سنين، وانقرضت دولة بني باديس.,"This family produced nine kings; the first, Ziri Ibn Manad, and the last, al-Hasan Ibn Ali, with whom fell the dynasty of the Badisides, which had subsisted two hundred and sixty-eight years."
ثم إن الحسن بن علي توجه نحو المعلقة – وهي قلعة حصينة بإفريقية تجاور تونس، وكان صاحبها أبا محفوظ محرز بن زياد أحد أمراء العرب، فأقام عنده قليلا ثم ظهر له منه الضجر والسآمة، فعزم على قصد الديار المصرية ليكون عند الحافظ العبيدي صاحبها يومئذ،,"Al-Hasan retired to al-Malaka, a strong castle in the neighborhood of Tunis (and near Carthage), which was then held by Abu Mahfuz Mahriz Ibn Ziad, one of the Arab chiefs. He underwent there such vexation and annoyance from Mahriz that he did not make a long stay and resolved on going to Egypt and putting himself under the protection of al-Hafiz, the Fatimite sovereign of that country."
فنمي خبره إلى نائب رجار بالمهدية، فجعل عليه العيون وعمل عشرين شينيا ليمسكه في البحر، فبلغ الحسن ذلك، فرجع عن هذا الرأي ثم قصد أن يتوجه إلى جهة عبد المؤمن بن علي بمراكش،,"When the officer whom Roger had left in al-Mahdya as his lieutenant heard of al-Hasan’s intention, he set spies to watch his proceedings and fitted out twenty galleys for the purpose of seizing him if he retired by sea. Al-Hasan, being informed of this, gave up his project and resolved on going to Abd al-Momin Ibn Ali, in the city of Marrakesh."
وأنفذ ثلاثة من أولاده إلى صاحب بجاية، وهي آخر أعمال إفريقية، ليستأذنه في الوصول إليه، وبعد ذلك يتوجه إلى عبد المؤمن، فأضمر له الغدر وخاف من اجتماعه بعبد المؤمن أن يتفقا على ما فيه ضرره، فكتب إليه كتابا على يد أولاده يقول له:,"He therefore sent three of his sons to Bugia, a city lying at the extreme limit of lfrikiya, with directions to ask from (Yahya Ibn Aziz) the sovereign of that city, the permission to set out from thence for Morocco. This prince, fearing that, if al-Hasan reached Abd al-Momin, they would both concert some plan detrimental to himself, dissimulated his real intentions and sent back the messengers with a letter filled with a profusion of fair promises and containing these words."
لا حاجة لك في الرواح إلى بعبد المؤمن، ونحن نفعل معك ونصنع، وأجزل له من المواعيد الحسنة، فتوجه إليه، فلما قرب من بجاية لم يخرج للقائه وعدل به إلى الجزائر، وهي بلدة فوق بجاية من جهة الغرب،,"“There is no necessity for your going to Abd al-Momin; I shall do for “you everything you can desire.” Al-Hasan set out, in consequence, for Bugia; but, on arriving near that city, he found that the sovereign, instead of coming out to meet to him, had given orders to transport him to Algiers, a town situated beyond Bugia. Al-Hasan was taken to Algiers and lodged in a place by no means suitable to a person of his rank."
وأنزلوه بها في مكان لا يليق بمثله، ورتبوا له من الإقامة ما لا يصلح لبعض أتباعه، ومنعوه من التصرف، وكان وصوله إلى الجزائر في المحرم سنة أربع وأربعين وخمسمائة. ثم إن عبد المؤمن فتح بجاية في سنة سبع وأربعين وهرب صاحبها إلى القسطنطينية.,"The daily allowance of provisions assigned to him was quite insufficient for the number of his followers, and he was prevented from going about. It was in the month of Muharram, five hundred and forty four (May-June, A. D. one thousand one hundred and forty nine) that he arrived in Algiers. In the year five hundred and forty seven, Abd al-Momin took Bugia, and the sovereign of that city fled to Constantine."
ثم إن رجار صاحب صقلية هلك في العشر الأخير من ذي الحجة سنة ثمان وأربعين وخمسمائة. ولما هلك رجار ملك بعده ابنه غنيم بن رجار، وعليه قدم أبو الفتوح نصر الله بن قلاقس الشاعر – المقدم ذكره – ومدحه وأجازه، وذلك في سنة ثلاث وستين وخمسمائة.,"Roger, the sovereign of Sicily, died in the first third of the month of Zi al-Hijja, five hundred and forty eight (February, A. D. one thousand one hundred and fifty four), and had for successor his son William. It was to the prince (William) that Abu al-Fath Nasr Allah Ibn Kalakis, the poet of whom we have spoken, went to recite laudatory verses. This was in the year five hundred and sixty three (A. D. one thousand one hundred and sixty seven or one thousand one hundred and sixty eight)."
ولما هلك غنيم ملكت ابنته، وهي أم الأنبرور ملك ألمانية في زماننا، ثم هلكت أم الأنبرور وخلفته صغيرا فملك واستمر ملكه، وكان عاقلا فاضلا، وبينه وبين الملك الكامل صاحب مصر مراسلات وغيرها.,"On the death of William, the authority passed to his daughter, who became the mother of the emperor of Germany (al-Anberur malik Almania), the same who is still living. When she died, her son, who was then a child, obtained the supreme power. He has reigned along time, is clever and intelligent, and keeps up a regular intercourse by letters and otherwise with al-Malik al-Kamil, the sovereign of Egypt. God knows how far these indications may be true."
ثم إن عبد المؤمن وصل إلى المهدية وملكها بعد جهد جهيد، وكان دخوله إليها بكرة يوم عاشوراء سنة خمس وخمسين وخمسمائة، فولى بها نائبا،,"Abd al-Momin arrived before al-Mahdya (which teas then in the hands of the Franks) and look it after a most obstinate resistance. He made his entry into the city on the festival day of Ashura, A. H. five hundred and fifty five, (the twenty first of January, A. D. one thousand one hundred and sixty) and established there a lieutenant."
وكان الحسن بن علي قد وصل صحبته، فرتبه مع النائب لتدبير أمورها لكونه عارفا بأحواله وأقطعه بها ضيعتين وأعطاه دورا سكنها هو وأولاده وأتباعه. ولم أقف على تاريخ وفاة الحسن بن علي المذكور.,"Al-Hasan Ibn Ali (whom he had found at Algiers) accompanied him in this expedition and, being well acquainted with the resources of the country, was now left with that lieutenant for the purpose of assisting him in the direction of affairs. Two farms in the neighborhood of the city were assigned to him for his support, and a house was given to him in which he might reside with his sons and followers. I have not been able to discover the date of his death"
ثم قتل محرز بن زياد في وقعة سطيف يوم الخميس في العشر الأوسط من ربيع الآخر سنة خمس وخمسين وخمسمائة.,"Mahriz Ibn Ziad, the chief above mentioned, was killed at the combat of Satif, on a Thursday, in the second third of the latter Gabi, five hundred and fifty five (April. A. D. one thousand one hundred and sixty)."
وهذا الحسن بن علي هو الذي صنف له أبو الصلت أمية بن عبد العزيز بن أبي الصلت كتاب الحديقة”.”,It was for this al-Hasan Ibn Ali that Abu al-Salt Omaiya Ibn Abd al-Aziz composed the work entitled al-Hadika.
يحيى بن خالد البرمكي,YAHYA THE BARMEKIDE
أبو الفضل يحيى بن خالد بن برمك وزير هارون الرشيد – وقد تقدم ذكر ولديه جعفر والفضل كل واحد منهما في بابه؛ وكان جدهم برمك من مجوس بلخ، وكان يخدم النوبهار وهو معبد كان للمجوس بمدينة بلخ توقد فيه النيران، واشتهر برمك المذكور وبنوه بسدانته، وكان برمك عظيم المقدار عندهم، ولم أعلم هل أسلم أم لا.,"Abu Ali Yahya, the vizir of Harun al-Rashid, was the son of Khalid and the grandson of Barmek. We have already spoken of his sons, Jaafar and al-Fadl. Their ancestor Barmek was a Magians of Balkh and the servant of the Nubehar, a place of worship which the Magians had in that city. It was he who lighted therein the (tarred) fires. Barmek and his sons were generally designated as the guardians of that temple. He was a man of great authority among those of his religion. I do not know whether he became a Muslim or not."
وساد ابنه خالد وتقدم في الدولة العباسية، وتولى الوزارة لأبي العباس بعد أبي سلمة حفص الخلال – المقدم ذكره – وقد ذكرته في ترجمة جعفر وذكرت هناك تاريخ وفاته، وقال أبو الحسن المسعودي في كتاب مروج الذهب”:”,"His son Khalid rose to power under the Abbasides and succeeded to Abu Salama Hafs al-Khallal as vizir to Abu al-Abbas. We have spoken of him in the article on Jaafar and mentioned there the date of his death. Abu al-Hasan al-Masudi says, in his Muruj al-Dahab."
لم يبلغ مبلغ خالد بن برمك أحد من ولده في جوده ورأيه وبأسه وعلمه وجميع خلاله، لا يحيى في رأيه ووفور عقله، ولا الفضل بن يحيى في جوده ونزاهته، ولا جعفر بن يحيى في كتابته وفصاحة لسانه، ولا محمد بن يحيى في سروه وبعد همته، ولا موسى بن يحيى في شجاعته وبأسه.,"“The height to which Khalid Ibn Barmek attained in prudence, bravery, learning, generosity, and other noble qualities was never reached by any of his sons: Yahya did not equal him in judgment and intelligence, nor al-Fadl, the son of Yahya, in liberality and disinterestedness, nor Jaafar, the son of Yahya, in epistolary writing and elegance of language, nor Muhammad, the son of Yahya, in nobleness “and elevation of mind, nor Musa, the son of Yahya, in bravery and energy."
ولما بعث أبو مسلم الخراساني قحطبة بن شبيب الطائي لمحاربة يزيد بن عمر بن هبيرة الفزاري عامل مروان بن محمد على العراقين، وكان خالد بن برمك في جملة من كان معه، فنزلوا في طريقهم بقرية، فبينما هم على سطح بعض دورها يتغدون إذ نظروا إلى الصحراء وقد أقبلت منها أقاطيع الوحش من الظباء وغيرها، حتى كادت تخالط العسكر،,"When Abu Muslim al-Khorasani sent Kahlaba Ibn Shabib al-Tai against Yazid Ibn Omar Ibn Hubaira al-Fazari, who was governing the two Iraqs in the name of the (Omaiyide caliph) Mar wan Ibn Muhammad, Khalid was one of those who accompanied him. They halted, on the way, of a village and, whilst they were breakfasting on the terrace of one of the houses, they saw several flocks of gazelles and other wild animals coming from the desert and approaching so near that they got (info the camp) among the soldiers."
فقال خالد لقحطبة: أيها الأمير، ناد في الناس ومرهم أن يسرجوا ويلجموا قبل أن تهجم عليهم الخيل، فقام قحطبة مذعورا، فلم ير شيئا يروعه، فقال: يا خالد ما هذا الرأي فقال: قد نهد إليك العدو، أما ترى أقاطيع الوحش قد أقبلت إن وراءها لجمعا كثيفا، فما ركبوا حتى رأوا الغبار، ولولا خالد لهلكوا.,"‘Emir I’ said Khalid, ‘order the men to saddle and bridle!’ Kahtaba stood up in amazement and, seeing nothing to alarm him, said: What do you mean, Khalid! by this advice?’ The other replied: “The enemy are in march against you; do you not see that, if these flocks of wild animals draw so near to us, they must be flying before a numerous body of men?’ “The troops were scarcely on horseback when the dust (raised by the approaching army) was perfectly visible. Had it not been for Khalid, they would all have perished.”"
وأما يحيى فإنه كان من النبل والعقل وجميع الخلال على أكمل حال، وكان المهدي بن أبي جعفر المنصور قد ضم إليه ولده هارون الرشيد، وجعله في حجره، فلما استخلف هارون عرف له حقه، وقال له: يا أبت، أنت أجلستني في هذا المجلس ببركتك ويمنك وحسن تدبيرك، وقد قلدتك الأمر، ودفع له خاتمه،,"As for Yahya, he was perfect in talent, judgment and noble qualities. Al-Mahdi, the son of Abu Jaafar al-Mansur, placed his child, Harun al-Rashid, under his care and confided to him the boy’s education. When Harun became caliph, he acknowledged his obligations to Yahya and said to him; “My dear father! it is through the blessings and the good fortune which attend you and through your excellent management that I am now seated on this throne; so, I confide to you the direction of affairs. He then handed to him his signet-ring.”"
"وفي ذلك يقول الموصلي، وأظنه إبراهيم النديم أو ابنه إسحاق:
ألم تر أن الشمس كانت سقيمة… فلما ولي هارون أشرق نورها
بيمن أمين الله هارون ذي الندى… فهارون واليها ويحيى وزيرها","Allusion to this is made in the following lines, composed by al-Mausili, a poet whom I suppose to be the same person as Ibrahim al-Nadim, or else his son, Ishak.
Did you not see that the light of the sun, once languishing (and dim), brightened up on the accession of Harun? [That happened) through the good fortune which attends God’s trusty servant, Harun the beneficent, Harun is now chief of the state and Yahya is his vizir."
وكان يعظمه، وإذا ذكره قال أبي” وجعل إصدار الأمور وإيرادها إليه، إلى أن نكب البرامكة فغضب عليه، وخلده في الحبس إلى أن مات فيه، وقتل ابنه جعفرا – حسبما تقدم شرحه في ترجمته.”,"Al-Rashid had so deep a respect for Yahya that, in speaking of him, he always called him my father, and authorized him to take the initiative in every affair and bring it to a conclusion. This lasted till he overthrew the Barmekides. Being then irritated against Yahya, he imprisoned him for life and put to death his son Jaafar, as we have already related."
وكان من العقلاء الكرماء البلغاء، ومن كلامه: ثلاثة أشياء تدل على عقول أربابها: الهدية والكتاب والرسول. وكان يقول لولده: اكتبوا أحسن ما تسمعون، واحفظوا أحسن ما تكتبون، وتحدثوا بأحسن ما تحفظون. وكان يقول: الدنيا دول والمال عارية، ولنا بمن قبلنا أسوة، وبمن بعدنا عبرة.,"Yahya was highly distinguished for wisdom, nobleness of mind and elegance of language. One of his sayings was: “Three things indicate the degree of intelligence possessed by him who does them: the bestowing of gifts, the drawing up of letters and the acting as ambassador.” he used to say to his sons: “Write down the best things which you bear; learn by heart the best things which you write down; and, in speaking, utter the best things which you have learned by heart.” He said also: “This life is a series of vicissitudes, and wealth is [given to us as) only a loan; let us follow the models (of virtue) offered by our predecessors and leave a-good example to those who come after us.”"
وقال القاضي يحيى بن أكثم، سمعت المأمون يقول: لم يكن كيحيى بن خالد وكولده أحد في الكفاية والبلاغة والجود والشجاعة، ولقد صدق القائل حيث يقول:,"The Kadi Yahya Ibn Aktham; related as follows: “I heard al-Mamun say: Yahya Ibn Khalid and his sons had none (to equal them) in ability, in elegance of language, in liberality and in bravery; it was well said by a poet that."
"أولاد يحيى أربع… كأربع الطبائع
فهم إذا اختبرتهم… طبائع الصنائع","The sons of Yahya are four in number, like the elements; when put to the test, they are found to be the elements of (which) beneficence (ii formed)."
قال القاضي: فقلت له يا أمير المؤمنين، أما الكفاية والبلاغة والسماحة فنعرفها فيهم، ففي من الشجاعة فقال: في موسى بن يحيى، وقد رأيت أن أوليه ثغر السند.,"I said to him: Commander of the faithful I their ability, their elegance of language and their liberality we all acknowledge; but in which of them was courage’ He replied: ‘In Musa, the son of Yahya; I had even the intention of establishing him as governor in the frontier province of Sind.’"
وقال إسحاق بن إبراهيم النديم الموصلي – المقدم ذكره: حدثني أبي قال: أتيت يحيى بن خالد بن برمك فشكوت إليه ضيقة فقال: ويحك، ما أصنع بك ليس عندنا في هذا الوقت شيء، ولكن هاهنا أمر أدلك عليه فكن فيه رجلا،,"Ishak al-Mausili, the son of Ibrahim al-Nadim, states that his fattier made to him the following relation: “I went to Yahya, the son of Khalid Ibn Barmek, and complained to him of a (pecuniary) embarrassment. He answered: Alas! what I can I do for you? I have nothing at the present moment. However, I shall point out to you a thing which I hope you will be the man to execute."
قد جاءني خليفة صاحب مصر يسألني أن أستهدي صاحبه شيئا، وقد أبيت ذلك عليه، فألح علي، وقد بلغني أنك قد أعطيت بجاريتك فلانة ثلاثة آلاف دينار، فهو ذا أستهديه إياها وأخبره أنها قد أعجبتني فإياك أن تنقصها من ثلاثين ألف دينار وانظر كيف تكون، قال: فوالله ما شعرت إلا بالرجل وافاني,"The agent of the governor of Egypt came to see me and requested me to ask a gift from his master for myself. I refused, but he still insists. Now, I am told that such a one, your slave girl, cost you three thousand (dinars); so here is what I may do: I shall ask him to make me a present of that girl and tell him that she pleases me very much; but do not you consent to sell her for less than thirty thousand dinars. You will then see what will happen.’ Well, by Allah! I had scarcely time to look about me when it came the agent."
فساومني بالجارية، فقلت له: لا أنقصها من ثلاثين ألف دينار، فلم يزل يساومني حتى بذل لي عشرين ألف دينار، فلما سمعتها ضعف قلبي عن ردها، فبعتها وقبضت العشرين ألفا، ثم صرت إلى يحيى بن خالد,"He asked me how much I would take for the girl; I replied that I would not dispose of her for less than thirty thousand dinars; he continued bargaining with me and finished by offering twenty thousand. When I heard this sum mentioned, I had not the heart to refuse it and I sold her. Having received the money, I went to see Yahya, the son of Khalid."
فقال لي: كيف صنعت في بيعك الجارية فأخبرته وقلت: والله ما ملكت نفسي أن أجبت إلى العرين ألفا حين سمعتها، فقال: إنك لخسيس فخذ جاريتك بارك الله لك فيها، وهذا خليفة صاحب فارس قد جاءني في مثل هذا، فإذا ساومك بها فلا تنقصها من خمسين ألف دينار، فإنه لا بد أن يشتريها منك بذلك،,"He asked me what I done in the sale of the girl, and I replied: By Allah! I could not refrain from accepting twenty thousand dinars, as soon as I heard the offer.’ He answered: That was meal-spirited on your part; but the agent of the governor of Persia has come to me on a similar mission; so, here is your girl; take her back and do not sell her for less than fifty thousand dinars when he goes to bargain with you for her. He will certainly give you that price.’"
فجاءني الرجل فاستمت عليه خمسين ألف دينار، فلم يزل يساومني حتى أعطاني ثلاثين ألف دينار، فضعف قلبي عن ردها ولم أصدق بها، فأوجبتها ثم صرت إلى يحيى بن خالد فقال لي: بكم بعت الجارية فأخبرته، فقال:,"This man came to me, and I asked fifty thousand dinars. He began to bargain and, when he offered me thirty thousand, I had not the heart to refuse that sum and could scarcely believe my cars. I accepted his offer and then went to Yahya, the son of Khalid. For how much did you sell the girl?’ said he. I told him, and he exclaimed."
ويحك! ألم تؤدبك الأولى عن الثانية، قال: فقلت: والله ضعفت عن رد شيء لم أطمع فيه، قال فقال: هذه جاريتك فخذها إليك، قال: فقلت: جارية أفدت بها خمسين ألف دينار، ثم أملكها، أشهدك أنها حرة، أني قد تزوجتها.,"You unfortunate fellow I was your first [fault) not sufficient to prevent you from committing a second?’ I replied: My heart was too weak to refuse a sum for which I could have never hoped (Here,’ said Yahya, is your girl; lake her and keep her’ I replied: I have gained by her fifty thousand dinars and am again become her owner. Bear witness that I declare her free and that I promise to marry her.’”"
هكذا رأيت هذه الحكاية، ثم نظرت في كتاب أخبار الوزراء” تأليف الجهشياري فقال: إن يحيى قال لإبراهيم الموصلي: لا تقبل أقل من مائة ألف دينار، وأنه باعها بخمسين ألف دينار، وقال له في المرة الثانية لا تقبل أقل من خمسين ألف دينار فباعها بثلاثين ألف دينار.”,"It is thus I found the anecdote related, but I since met with the history of the vizirs composed by al-Jihshiari, and there I read that Ibrahim al-Mausili was told by Yahya not to accept less than one hundred thousand dinars and that he sold her for fifty thousand, and that, the second time, he was told not to accept less than fifty thousand and that he sold her for twenty thousand."
وقال الأصمعي: دخلت على يحيى يوما فقال: يا أصمعي، هل لك زوجة فقلت: لا، فقال: فجارية فقلت: لكم منة، فأمر بإخراج جارية غاية في الحسن والجمال والظروف، فقال لها قد وهبتك لهذا، وقال: يا أصمعي، خذها فشكرته ودعوت له،,"Al-Asmaai related as follows: “I went, one day, to visit Yahya and he said to me: ‘Tell me, Asmaai! are you married?’ I replied that I was not. ‘Have you a slave-girl?’ said he. I answered: i should willingly be indebted to you for one.’ He then ordered a young girl to be brought in; she was in the height of beauty, of grace and of elegance; and he said to her: ‘I give you to this man and then he told me to take her. I thanked him and was wishing him every happiness"
فلما رأت الجارية ذلك بكت وقالت: يا سيدي، تدفعني إلى هذا، فما ترى سماجته وقبحه فقال لي: هل لك أن أعوضك عنها ألفي دينار قلت: ما أكره ذلك، ودخلت الجارية إلى داره,when she burst into tears and exclaimed: O my lord! how can you give me away to such a roan as that? do you not see how deformed and ugly he is?’ He said to me: ‘I will give you in exchange for her two thousand dinars.’ I answered: I have no objection to that.’ The money was given to me and the girl was taken back to Yahya’s house.
فقال لي: أنكرت على هذه الجارية أمرا فأردت أن أعاقبها بك ثم رحمتها، فقلت له: هلا أعلمتني حتى كنت لحق بالباب على صورتي الأصلية من غير أن أسرح لحيتي وأصلح عمتي وأتطيب وأتجمل، فضحك، وأمر لي بألف دينار أخرى.,"‘That girl,’ said he, did something to displease roe, and I meant to punish her in giving her to you, but then I had pity on her.’ Why did you not inform me of that previously?’ said I, ‘so that I might have reassumed my pristine form; you should at least have allowed me to comb my beard, wipe my eyes, perfume my person and make myself handsome.’ He laughed at this tally) and ordered another thousand dinars to be given to me.”"
وحكى إسحاق النديم أيضا قال: كانت صلات يحيى بن خالد إذا ركب لمن تعرض له مائتي درهم، فركب ذات يوم فتعرض لد أديب شاعر وأنشده:,"The following anecdote was related by Ishak al-Nadim: When Yahya, the son of Khalid rode out, the usual gift which he bestowed on those who went up to him with an application was two hundred dirhems. One day, as he was riding out, a literary man, who was also a poet, drew near to ‘ him and said."
"يا سمي الحصور يحيى أتيحت… لك من فضل ربنا جنتان
كل من مر في الطريق عليكم… فله من نوالكم مائتان
مائتا درهم لمثلي قليل… هي منكم للقابس العجلان",O thou who art the namesake of Yahya the chaste (saint John the Baptist) I the bounty of the Lord hath assigned to thee a double paradise (one on earth and the other in heaven). Two hundred (dirhems) is the gift of every one who crossed) thy path; but that sum is too little for a man like me; ’tis what he receives from thee who runs the quickest!
قال له يحيى: صدقت، وأمر بحمله إلى داره، فلما رجع من دار الخلافة سأله عن حاله، فذكر أنه تزوج وقد أخذ بواحدة من ثلاث: إما أن يؤدي المهر وهو أربعة آلاف، وإما أن يطلق، وإما أن يقيم جاريا للمرأة يكفيها إلى أن يتهيأ له نقلها،,"Yahya replied: You say true; let this roan be taken to my house.” When he returned from the caliph residence, he asked the man what was his business and received this answer: “I have contracted marriage and am under the necessity of filling one of three obligations: cither to pay the dowry (which I have settled on my wife and) which amounts to four thousand dirhems, or to divorce [her), or to pay {her) a pension (ill such time as I shall have (he means of procuring (he bride’s outfit.’"
فأمر يحيى بأربعة آلاف للمهر، وبأربعة آلاف لثمن منزل، وبأربعة آلاف لما يحتاج إليه المنزل، وبأربعة آلاف للبنية، وبأربعة آلاف يستظهر بها، فأخذ عشرين ألفا وانصرف.,"Yahya gave orders that he should receive four thousand dirhems for the dowry, four thousand for the purchase of a dwelling, four thousand for the requisite furniture of a house, four thousand for the reception of the bride and four thousand for future maintenance. He received the “twenty thousand and departed.”"
وقال محمد بن مناذر الشاعر: حج هارون الرشيد ومعه ابناه الأمين محمد والمأمون عبد الله، وحج معه يحيى بن خالد وابناه الفضل وجعفر، فلما صاروا بالمدينة جلس الرشيد ومعه يحيى بن خالد، فأعطى الناس عطاءهم،,"Muhammad Ibn Munazir, the celebrated poet, related as follows: “Al-Rashid made the pilgrimage with his two sons, al-Amin Muhammad and al-Mamun Abd Allah. Yahya Ibn Khalid accompanied him with his two sons, al-Fadl and Jaafar. When they arrived at Medina, al-Rashid held a public silting with Yahya Ibn Khalid, and distributed to the inhabitants the customary donations."
ثم جلس الأمين ومعه الفضل فأعطاهم العطاء، ثم جلس المأمون ومعه جعفر بن يحيى فأعطاهم عطاياهم، ثم جلس المأمون ومعه جعفر بن يحيى فأعطاهم عطاياهم، وكان أهل المدينة يسمون ذاك العام عام الأعطية الثلاثة، ولم يروا مثل ذلك قط،,"Al-Amin then held a sitting with al-Fadl and distributed donations; after which al-Mamun, accompanied by Jaafar, did (he same. For this reason, the people of Medina named that year the year of the three donations. Never had they seen the like before."
"فقلت في ذلك:
أتانا بنو الأملاك من آل برمك… فيا طيب أخبار ويا حسن منظر
لهم رحلة في كل عام إلى العدى… وأخرى إلى البيت العتيق المطهر","I composed, on this subject, the following verses: They are come to us, the descendants of the kings belonging to the family of Barmek. What good news I what a beautiful sight Their rule is, to make, every year, an eipedi lion against the enemy and a journey to the Temple ancient and pure."
"إذا نزلوا بطحاء مكة أشرقت… بيحيى وبالفضل بن يحيى وجعفر
فتظلم بغداد وتجلو لنا الدجى… بمكة ما حجوا ثلاثة أقمر
فما خلقت إلا لجود أكفهم… وأقدامهم إلا لأعواد منبر","When they halt in al-Bathaa, {the rally) of Mecca, that (city) is illuminated by their presence. Baghdad is then in darkness and, whilst they perform the pilgrimage, three moons dispel the shades which covers us in Mecca. Their hands were created for nothing else but deeds of liberality, and their feet were made for (treading) the boards of the pulpit.’"
وذكر الخطيب في تاريخ بغداد”، في ترجمة أبي عبد الله محمد بن عمر الواقدي أنه قال: كنت حناطا بالمدينة في يدي مائة ألف درهم للناس أضارب بها، فتلفت الدراهم، فشخصت إلى العراق فقصدت يحيى بن خالد،”,"The Khatib says, in the article on Abu Abd Allah Muhammad Ibn Omar al-Wakidi which he inserted in his History of Baghdad, that he {al-Wakidi) related as follows: I traded in corn at Medina and had in my hands one hundred thousand dirhems which has been lent to me in order that I might make them productive. This money I lost and then I went to Iraq for the purpose of seeing Yahya, the son of Khalid."
فجلست في دهليزه وأنست بالخدم والحجاب وسألتهم أن يوصلوني إليه، فقالوا: إذا قدم الطعام إليه لم يحجب عنه أحد، ونحن ندخلك عليه ذلك الوقت،,"Having sat down in his antechamber, I entered into conversation with the servants and door-keepers, and asked how I could get to see him. They answered: When his dinner is taken in to him, no one is prevented from entering; we shall then admit you.’"
فلما حضر طعامه أدخلوني فأجلسوني على المائدة، فسألني: من أنت؛ وما قصتك فأخبرته، فلما رفع الطعام وغسلنا أيدينا دنوت منه لأقبل رأسه، فاشمأز من ذلك،,"When the dinner was brought, they let me in and seated me with him at the same table.” “Who are you?’ said he, ‘and what do require?’ I told him and, when the dishes were removed, we washed our hands; after which I went over to him with the intention of kissing him on the head, but he drew back from me."
فلما صرت إلى الموضع الذي يركب منه لحقني خادم معه كيس فيه ألف دينار، فقال: الوزير يقرأ عليك السلام ويقول لك: استعن بهذا على أمرك وعد إلينا في اليوم الثاني، فأخذته وانصرفت،,"When I (retired and) reached the place where the guests mount their horses on departing, a servant came to me with a purse containing one thousand dinars and said: ‘The vizir wishes you a good evening; he bids you help yourself out of your difficulty with this and requests you to come to see him tomorrow morning."
وعدت في اليوم الثاني فجلست معه على المائدة، فأنشأ يسألني كما يسألني في اليوم الأول، فلما رفع الطعام دنوت منه لأقبل رأسه فاشمأز مني، فلما صرت إلى الموضع الذي يركب منه لحقني خادم معه كيس فيه ألف دينار، فقال لي:,"I returned to see him [the next morning) and sat down to table with him, and he began to question me as he had done the day before. When the dishes were removed, I went up to hint for the purpose of kissing him on the head, but he drew back from me. On my going to the mounting-place, a servant brought me a purse containing one thousand dinars and said."
الوزير يقرأ عليك السلام، ويقول لك: استعن بهذا على أمرك وعد إلينا في غد، فأخذته وانصرفت وعدت في اليوم الثالث كما أمر، فأعطيت مثل الذي أعطيت في اليوم الأول والثاني، فلما كان في اليوم الرابع أعطيت الكيس كما أعطيت قبل ذلك،,"The vizir wishes you a good day, bids you help yourself out of your difficulties with this and requests you to return tomorrow. I took the money, retired, and, the next day, went again to see him. He then gave me as much as I had received the two days previously. On the fourth day, I went to visit him as I had done before,"
وتركني بعد ذلك أقبل رأسه، وقال: إنما منعتك ذلك لأنه لم يكن وصل إليك من معروفي ما يوجب هذا، فالآن قد لحقك بعض النفع مني، يا غلام أعطه الدار الفلانية، يا غلام افرش له الفرش الفلاني،,"and he then allowed me to kiss hint on the head. I did not at first permit you to do so’ said he, because I had not rendered you a service which entitled me to that mark of reaped. But now, I have been of some use to you.’ {He then called his servant and said:) Boy, let such and such a house be given to this man; Boy! fit it up with such and such a set of furniture."
يا غلام أعطه مائتي ألف درهم يقضي دينه بمائة ألف ويصلح شأنه بمائة ألف، ثم قال لي: الزمني وكن في داري، فقلت: أعز الله الوزير، لو أذنت لي بالشخوص إلى المدينة لأقضي الناس أموالهم ثم أعود إلى حضرتك كان ذلك أرفق بي، قال: قد فعلت، وأمر بتجهيزي، فشخصت إلى المدينة، فقضيت ديني ثم رجعت إليه فلم أزل في ناحيته.,"Boy I give him two hundred thousand dirhems, the half to pay his debts and the other half to put him in better circumstance. He then said to me: Become my companion and reside in my house” I replied: “May God exalt the vizir! I hope you will allow me to return to Medina that I may repay there what I owe; after that, I shall reappear in your presence; that, for me, would be more befitting. He gave his consent and furnished me with every requisite for travelling. I went to Medina, paid my debts and, haling returned, I never quitted him since.”"
"ودخل عليه يوما أبو قابوس الحميري فأنشده:
رأيت يحيى أتم الله نعمته… عليه يأتي الذي لم يأته أحد
ينسى الذي كان من معروفه أبدا… إلى الرجال ولا ينسى الذي بعد
فقضى حوائجه ووصله بجملة من المال.","Abu Kabus al-Himyari went, one day, to see him and recited to him the following verses: May the plenitude of God’s favor descend on Yahya, who bestows such gifts as not a man before him ever gave, he forgets the services which he renders, but never forgets his promise. Yahya granted to the poet what he came to apply for and bestowed on him also a sum of money."
وكان يحيى يقول: إذا أقبلت الدنيا فأنفق فغنها لا تفنى، وإذا أدبرت فأنفق فإنها لا تبقى، وقال: ذكر النعمة من المنعم تكدير، ونسيان المنعم عليه كفر وتقصير؛ وقال: النية الحسنة مع العذر الصادق يقومان مقام النجح؛ وقال: إذا أدبر الأمر كان العطب في الحيلة.,"Yahya used to say: “Spend when Fortune turns towards you, for her bounty cannot then be exhausted; spend when she turns away, for she will not remain with you. He said also: The benefactor who reminds (a person) of a service rendered alloys the value of that service; and he who forgets a favor received is guilty of ingratitude and neglect of duty.” Another of his sayings was: “The sincere intention (of doing a good action) and a legitimate excuse (for not doing it) are equivalent to its accomplishment.” He said again; In adverse fortune, wiles (and stratagem) lead to perdition.””"
وكان ليحيى كاتب يختص بخدمته ويقرب من حضرته، فعزم على ختان ولده، فاحتفل له الناس على طبقاتهم، وهاداه أعيان الدولة ووجوه الكتاب والرؤساء على اختلاف منازلهم،,"Yahya had a private secretary whom he admitted into his familiarity. This secretary resolved on having his son circumcised, and people of all classes made preparations for being present at the ceremony. The great officers of the empire, the chiefs of the civil administration and the government-writers offered, all of them, presents suitable to their respective ranks."
وكان له صديق قد اختلت أحواله وضاقت يده عما يريده مما دخل فيه غيره، فعمد إلى كيسين كبيرين نظيفين، فجعل في أحدهما ملحا وفي الآخر أشنانا مكفرا، وكتب معهما رقعة نسختها:,"A friend of the secretary, being in reduced circumstances and unable to satisfy his desire of doing like the others, took two large and clean bags, filled one of them with salt, the other with perfumed potash, and sent them to him with a letter of which we give a copy."
لو تمت الإرادة لأسعفت بالعادة، ولو ساعدت المكنة على بلوغ الهمة لاتبعت السابقين إلى برك وتقدمت المجتهدين في كرامتك، لكن قعدت القدرة عن البغية وقصرت الجدة عن مباراة أهل النعمة،,"“Could I fulfil my will, I should conform to the custom and, if my means permitted me to accomplish my ardent desire, I should outdo even the foremost in this race of generosity and surpass those who make the greatest efforts to shew you honor. But my means preclude me from doing what I wish and the narrowness of my fortune prevents me from engaging in a reality with the wealthy."
وخفت أن تطوى صحائف البر وليس لي فيها ذكر، فأنفذت المبتدأ بيمنه وبركته والمختتم بطيبه ونظافته، صابرا على ألم التقصير، ومتجرعا غصص الاقتصار على اليسير، فأما ما لم أجد إليه السبيل في قضاء حقك فالقائم فيه بعذري قول الله عز وجل,"Fearing, however, that the register of our gifts should be closed before the inscribing of my name (herein, I send you some of that which, at the beginning, brings good luck and a blessing, and of that which concludes (the repast) by its perfume and cleansing quality, (to doing) I bear with patience the pain which my inability gives me, and support the anguish of not having the power to execute (my intentions). But, as long as I find not the means of filling my duty towards you, I shall offer, for my excuse, this word of almighty God."
ليس على الضعفاء ولا على المرضى ولا على الذين لا يجدون ما ينفقون حرج” “التوبة:” والسلام.”,"No blame shall be incurred by those who are weak, or by the sick, or by those who find not wherewithal to contribute. Receive my salutations.”"
فلما حضر يحيى بن خالد الوليمة عرض عليه كاتبه الخدايا جميعها، حتى الكيسين والرقعة فاستظرفها، وأمر أن يملأ الكيسان مالا ويردا عليه، فكان ذلك أربعة آلاف دينار.,"When Yahya Ibn Khalid arrived at the place where the festival was held, his secretary shewed him all the presents which he had received and even the two bags with the accompanying letter. The idea of sending these two objects appeared to Yahya very good, and he ordered them to be filled with money and taken back to the person who had sent them. The sum thus given was four thousand dinars."
وقال رجل ليحيى: والله لأنت أحلم من الأحنف بن قيس، فقال له: لا تقرب إلي من أعطاني فوق حقي.,"A man said to Yahya: “By Allah I thou art milder in temper than al-Ahnaf Ibn Kais,” and received this answer: “Those who offer me more than I deserve shall not have a place in my favor.”"
ونادى إسحاق بن إبراهيم الموصلي أحد غلمانه فلم يجبه، فقال: سمعت يحيى بن خالد يقول: يدل على حلم الرجل سوء أدب غلمانه.,"Ishak Ibn Ibrahim al-Mausili called on one of his servant-boys and, not getting an answer from him, he said: “I heard Yahya, the son of Khalid, observe that a man’s mildness of temper is indicated by the ill-breeding of his servants.”"
وكان يحيى يساير الرشيد يوما فوقف له رجل فقال: يا أمير المؤمنين عطبت دابتي، فقال الرشيد: يعطى خمسمائة درهم، فغمزه يحيى، فلما نزلوا قال له الرشيد: يا أبت أومأت إلي بشيء ولو أعرفه،,"Yahya was one day riding out with al-Rashid when a man stopped before the caliph and said: “My mule is dead.” A-Rashid replied: “Let five hundred dirhems be given.” On this, Yahya made him a sign and, when they dismounted, al-Rashid said to him: “Father I you made me a sign about something and I do not understand what it meant.”"
فقال: مثلك لا يجري هذا القدر على لسانه، إنما يذكر مثلك خمسة آلاف ألف، عشرة آلاف ألف، فقال: إذا سئلت مثل هذا كيف أقول فقال: تقول: يشترى له دابة.,"Yahya replied: “The mention of so small a sum as that should never proceed from your Bps; a person of your rank should say: five thousand, or ten thousand.” “Well,” said al-Rashid, “and when a demand such as “that is made to me, what shall I answer?” “You must then say:” said Yahya, “buy him a mule.”"
وبالجملة فإن أخبارهم كثيرة، ولا يحتمل هذا المختصر الإطالة أكثر من هذا.,"To conclude, we may observe that the anecdotes related of the Barmekide family are very numerous, and that an abridgment such as this will not admit the insertion of any more."
ولما قتل هارون الرشيد جعفر بن يحيى البرمكي – كما ذكرناه في حرف الجيم من هذا الكتاب – نكب البرامكة وحبس يحيى وابنه الفضل – كما ذكرناه في حرف الفاء من هذا الكتاب – وكان حبسهما في الرافقة، وهي الرقة القديمة تجاور الرقة الجديدة، وهي البلد المشهور الآن على شاطئ الفرات، ويقال لهما الرقتان، تغليبا لأحد الاسمين على الآخر، كما قيل العمران والقمران وغير ذلك.,"When Harun al-Rashid put to death Jaafar, the son of Yahya the Barmekide, he reduced to ruin all that family and cast into prison Yahya and al-Fadl, the son of Yahya. The place of their confinement was al-Rakka, called also Old Rakka and situated near the town of New Rakka, which is a well-known place on the bank of the Euphrates. To designate both towns, they say the two Rakkat, giving thus to one name a predominance over the other. Examples of a similar license are offered by the names al-Omarani, al-Kamarani and some others."
وحكى الجهشياري في كتاب أخبار الوزراء” أن يحيى بن خالد اشتهى في وقت من الأوقات في محبسه وهو مضيق عليه سكباجة، فلم يطلق له اتخاذها إلا بمشقة، فلما فرغ من يد المتخذ لها فانكسرت، فأنشد يحيى أبياتا يخاطب بها الدنيا، ومضمونها اليأس وقطع الأطماع.”,"Al-Jihshiari relates, in his History of the Vizirs, that, when Yahya, the son of Khalid, was in prison, where they kept him closely confined, he had one day a longing to eat some sikbaja. Having obtained, with great difficulty, the permission to prepare some, he cooked it, but, when he had finished, the skillet in which he had made it fell from his hand and was broken to pieces. On this, he recited some verses, upbraiding Fortune and expressing his loss of every hope and every desire."
ولم يزل يحيى في حبس الرافقة إلى أن مات في الثالث من المحرم سنة تسعين ومائة فجأة من غير علة، وهو ابن سبعين سنة، وقيل أربع وسبعين ، وصلى عليه ابنه الفضل، ودفن في شاطئ الفرات في ربض هرثمة،,"He remained in the prison of al-Rafika till his death, which event took place on the third of Muharram, one hundred and ninety (the twenty ninth of November, A. D. eight hundred and five). He died suddenly, without any previous illness, being then seventy years of age, or seventy-four, according to another account. His son al-Fadl said over him the funeral service. He was buried on the border of the Euphrates, in the suburb called Rabad Harthama."
ووجد في جيبه رقعة مكتوب فيها بخطه: قد تقدم الخصم، والمدعي عليه في الأثر، والقاضي هو الحكم العدل الذي لا يجور ولا يحتاج إلى بينة. فحملت الرقعة إلى الرشيد، فلم يزل يبكي يومه وبقي أياما يتبين الأسى في وجهه، رحمهم الله تعالى.,"In his pocket was found a paper on which was written in his own hand: “The accuser has gone forward [to the tribunal) and the accused will soon follow; the kadi will be that equitable judge who is never unjust and who has no need of taking evidence.” Al-Rashid, to whom this paper was sent, wept, the remainder of that day, and his countenance, for some days after, bore striking marks of sorrow"
وكان يحيى يجري على سفيان الثوري، رضي الله عنه، في كل شهر ألف درهم، وكان سفيان يقول في سجوده: اللهم إن يحيى كفاني أمر دنياي، فاكفه أمر آخرته،,"Yahya settled a monthly pension of one thousand dirhems on Sofian al-Thauri, and the latter used to say, when prostrated in prayer: O Lord! Yahya has delivered me from the cares of this life; deliver him from the pains of the next.””"
فلما مات يحيى رآه بعض إخوانه في النوم فقال له: ما صنع الله بك قال: غفر لي بدعاء سفيان، وقيل إن صاحب هذه القضية هو سفيان بن عيينة لا سفيان الثوري، والله تعالى أعلم.,"When Yahya died, one of his brothers saw him in a dream and asked him how God had treated him? To this he replied: “He forgave me in consideration of Sofian’s prayers.” Some say that the Sofian of this anecdote was Sofian Ibn Oyaina. God knows best."
قال الجهشياري: ندم الرشيد على ما كان منه في أمر البرامكة وتحسر على ما فرط منه في أمرهم، وخاطب جماعة من إخوانه بأنه لو وثق منهم بصفاء النية منهم لأعادهم إلى حالهم.,"“Al-Rashid,” says al-Jihshiari, “repented of his conduct towards the Barmekides and deeply regretted the manner in which he had treated [the prisoners). He said, before some of his brothers that, if he could be assured of their fidelity, he would reinstate them in their places."
"وكان الرشيد كثيرا ما يقول: حملونا على نصحائنا وكفاتنا، وأوهمونا أنهم يقومون مقامهم، فلما صرنا إلى ما أرادوا لم يغنوا عنا، وأنشد:
أقلوا علينا لا أبا لأبيكم… من اللوم أو سدوا المكان الذي سدوا","He used also to say: Some people impelled us to punish our ablest and most faithful advisers, and they made us believe that they themselves were capable of replacing them; but, when we did what they wanted, they were not of the least use to us.’ He then recited this line: Infamous wretches! spare us your calumnies, or fill) the place which they Oiled.”"
"قلت: هذا البيت للحطيئة الشاعر، وبعده:
أولئك قوم إن بنوا أحسنوا البنا… وإن عاهدوا أوفوا وإن عقدوا شدوا","I may observe that this verse has for its author al-Hutaiya, and that, after it, comes the following: They were persons who, if they built, built well; if they took an engagement, they fulfilled it, and if they imposed an obligation, they rendered it binding."
قلت: وذكر الزمخشري في كتاب ربيع الأبرار” ما مثاله: إنه وجد تحت فراش يحيى بن خالد البرمكي رقعة فيها مكتوب:”,"Al-Zamakhshari says, somewhat to this effect, in his Rabi al-Abrar: “Under the bed of Yahya, the son of Khalid, was found a paper on which was inscribed."
"وحق الله إن الظلم لوم… وإن الظلم مرتعه وخيم
إلى ديان يوم الدين نمضي… وعند الله تجتمع الخصوم",“By the reality of God! injustice is disgraceful; an unhealthy pasture-ground is that of injustice. We must go before Him who shall retribute every action on the day of judgment; all advent parties must appear before God.
الوزير ابن هبيرة,THE VIZIR IBN HUBAIRA
أبو المظفر الوزير عون الدين يحيى بن هبيرة بن محمد بن هبيرة بن سعد بن الحسين بن أحمد بن الحسن بن جهم بن عمرو بن هبيرة بن علوان بن الحوفزان – وهو الحارث – بن شريك بن عمرو بن قيس بن شرحبيل بن مرة بن همام بن ذهل بن شيبان بن ثعلبة بن عكابة بن صعب بن علي بن بكر بن وائل بن قاسط بن هنب بن أفصى بن دعمي بن جديلة بن أسد بن ربيعة بن نزار بن معد بن عدنان، الشيباني، الملقب عون الدين،,"Abu al-Muzaffar Yahya Ibn Hubaira Ibn Muhammad Ibn Hubaira Ibn Saad Ibn al-Husain Ibn Ahmad Ibn al-Hasan Ibn Jahm Ibn Amr Ibn Hubaira was surnamed Aun al-Din (aid of the religion) and drew his descent from Shaiban [the progenitor of the Arabic tribe which heart this name). His ancestor Hubaira was the son of Alwan, the son of al-Haufazan, whose real name was al-Harith, the son of Sharik, the son of Amr, [or Malar) the son of Kais, the son of Shurahbil, the son of Murra, the son of Hammam, the son of Zhuhl, the son of Shaiban. Thalaba, Shaiban’s father, was the son of Okaba, the son of Saab, the son of Ali, the son of Bakr, the son of Wail, the son of Kasit, the son of Hinb, the son of Afsa, the son of Domi, the son of Jadila, the son of Asad, the son of Rabia, the son of Nizar, the son of Maadd, the son of Adnan."
هكذا ساق نسبه جماهة منهم ابن الدبيثي في تاريخه وابن القادسي في كتاب الوزراء” وغيرهما، وإنما أخرج له هذا النسب بعد سنين من وزارته، وذكره الشعراء في مدائحهم.”,"It is thus that his genealogy has been given by a number of authors, such as Ibn al-Dubaithi in his historical work and Ibn al-Kadisi in his Kitab al-Wuzaraa [book of vizirs). It was not made public till some years after his accession to the vizirate, when it was mentioned by the poets in their eulogies."
وهو من قرية من بلاد العراق تعرف بقرية بني أوقر، بالقاف، من أعمال دجيل، وهي دور عرمانيا ، بالعين المهملة والياء المثناة من تحت، وتعرف الآن بدور الوزير نسبة إليه، وكان والده من أجنادها.,"He was a native of Kirya Bani Aukar, a village situated in that part of Iraq which is called Dujail. It is the same place which bore the name of Dur Armanya, and which is now named, after him, Dur al-Wazir (the monastery or tillage of the vizir). His father belonged to the jund (or military colony established there."
ودخل بغداد في صباه، واشتغل بالعلم، وجالس الفقهاء والأدباء وكان على مذهب الإمام أحمد بن حنبل رضي الله عنه، وسمع الحديث، وحصل من كل فن طرفا، وقرأ الكتاب العزيز وختمه بالقراءات والروايات، وقرأ النحو، واطلع على أيام العرب وأحوال الناس، ولازم الكتابة، وحفظ ألفاظ البلغاء وتعلم على أيام صناعة الإنشاء،,"Yahya professed the doctrine taught by Ahmad Ibn Hanbal. He learned Traditions, acquired considerable information in each branch of knowledge, learned the readings of the noble book (the Quran) and concluded that study by going over all the systems of Qural-reading and the different lessons which have been handed down. He studied grammar, became acquainted with the history of the desert Arabs and of their battle-days, cultivated assiduously the art of penmanship, got by heart the locutions employed by elegant speakers and applied himself to the acquisition of a good epistolary style."
وكانت قراءته الأدب على أبي منصور ابن الجواليقي، وتفقه على أبي الحسين محمد بن محمد الفراء، وصحب الشيخ أبا عبد الله محمد بن يحيى بن علي بن مسلم بن موسى بن عمران الزبيدي الواعظ، وسمع الحديث النبوي من أبي عثمان إسماعيل بن محمد بن قيلة الأصبهاني ومن أبي القاسم هبة الله بن محمد بن الحسين الكاتب ومن بعدهما،,"His master in polite literature was Abu Mansur al-Jawaliki and, in law, Abu al-Husain Muhammad Ibn Muhammad al-Farraa. He was also a pupil of the preacher Abu Abd Allah Muhammad Ibn Yahya Ibn Ali Ibn Muslim Ibn Musa Ibn Imran al-Zabidi. He learned the Traditions respecting the Prophet from Abu Othman Ismail Ibn Muhammad Ibn Kaila al-Ispahani, Abu al-Kasim Hibat Allah Ibn Muhammad Ibn al-Husain the katib, and from those who came after them."
وحدث عن الإمام المقتفي لأمر الله أمير المؤمنين وعن غيره، وسمع منه خلق كثير منهم الحافظ أبو الفرج ابن الجوزي.,"He himself taught Traditions, some of which he had learned from the imam al-Muktafi li-Amr Illah, the Commander of the faithful. A great number of persons received Traditions from him and, amongst them, the hafiz Abu al-Faraj Ibn al-Jauzi."
وأول ولايته الإشراف بالأقرحة الغربية، ثم نقل إلى الأشراف على الإقامات المخزنية، ثم قلد الإشراف بالمخزن، ولم يطل في ذلك مكثه حتى قلد في سنة اثنتين وأربعين كتابة ديوان الزمام، ثم ترقى إلى الوزارة، وكان سبب توليته الوزارة ما حكاه الذي جمع سيرته أنه قال:,"The first office which he filled (under government) was the inspectorship of the plantations (ishraf al-Akriha) situated on the west; he then passed to the inspectorship of the taxes paid in kind [al-ikamat (al-Makhzanya), and was afterwards appointed inspector of the Makhzen or government stores (al-Ishraf bil-makhzan). This place he did not long fill, having been nominated, in the year five hundred and forty two (A. D. one thousand one hundred and forty seven or one thousand one hundred and forty eight), clerk of the caliphs household (kitabat diwan al-Zimam), from which post he was raised to (he vizirate. The author who compiled the biography of Ibn Hubaira relates, in these terms, the motives which led to his nomination."
من جملة ما رفع قدر الوزير ونقله إلى الوزارة ما جرى من مسعود البلالي شحنة بغداد نيابة عن السلطان مسعود بن محمد بن ملكشاه السلجوقي – وكان مسعود أحد الخدم الخصيان الحبشيين الكبار من أمراء دولته – من سوء أدبه في الحضرة وخروجه عن معتاد الواجب وانتشار مفسدي أصحابه،,"“Amongst the things which increased his influence and raised him to the vizirship was the conduct held by Masud al-Bilali. the shihna (or resident agent) whom the sultan Masud Ibn Muhammad Ibn Malek Shah the Seljukide had established at Baghdad as his lieutenant. Al-Bilali was one of those Abyssinian slaves and eunuchs who held so high a rank in the (seljuk) empire. He used to behave with great impoliteness in the presence of the caliph, transgressing the rules of etiquette which were always to be observed, and permitting his licentious followers to spread disorder (through the city."
وكان وزير الخليفة إذ ذاك قوام الدين أبو القاسم علي بن صدقة بن علي بن صدقة قد كتب عن الخليفة إلى السلطان مسعود عدة كتب يعتمد الإنكار على مسعود البلالي على ما صدر منه، فلم يرجع بجواب، فلما قلد عون الدين ابن هبيرة كتابة ديوان الزمام خاطب الخليفة في مكاتبة السلطان مسعود بالقضية فوقع إليه:,"Kawam al-Din Abu al-Kasim Ali Ibn Sadaka, who was, at that time, the caliph’s vizir, wrote a number of letters to the sultan Masud, requesting him to reprimand al-Bilali for his conduct, but could never obtain an answer. When Aun al-Din was appointed clerk of the household, the caliph spoke to him on the subject and bade him write to the sultan."
قد كان الوزير كتب في ذلك عدة كتب فلم يجيبوه، فراجع عون الدين في ذلك سؤاله إلى أن أجيب، فكتب من إنشائه رسالة، وهي طويلة فأضربت عن ذكرها، وحاصل الأمر فيها أنه دعا له، وأذكره ما كان أسلافه يعاملون الخلفاء به من حسن الطاعة والتأدب معهم والذب عنهم ممن يفتات عليهم، وشكا من مسعود البلالي، وأنه كاتب في ذلك عدة دفعات وما جاءه جواب، وأطال القول في ذلك،,"Aun al-Din, knowing that the vizir had already written a number of letters and that they had remained unanswered, sent off request after request till he obtained a reply. The letter (which had this effect) was drawn up by himself, and I should insert it here, were it not so long; but I may mention, in a summary manner, that it contained good wishes for the sultan’s welfare, reminded him of the exemplary conduct held by his predecessors towards the caliphs, of their sincere obedience, the respect which they always shewed them and the protection which they afforded them against those who dared to thwart them. He then complained of Masud al-Bilali, mentioned that he written a number of times on that subject without receiving an answer and spoke to a great length on this matter."
وكان هذا في سنة اثنتين وأربعين وخمسمائة في شهر ربيع الآخر، فما مضى على هذا إلا قليل حتى عاد الجواب بالاعتذار والذم لمسعود البلاني والإنكار لما اعتمده، فاستبشر المقتفي بإشارة عون الدين وعظم سروره بذلك وحسن موقع عون الدين من قلبه، ولم يزل عنده مكينا حتى استوزره.,"It was in the month of the latter Rabi, five hundred and forty two (September, A. D. one thousand one hundred and forty seven) that he wrote this letter. Very soon after, he received an answer containing the sultan’s excuses with a formal disapproval of al-Bilali’s conduct. The caliph al-Muktafi was highly pleased to have followed the advice of Aun al-Din and felt deeply obliged to him; so, Afin al-Din continued to enjoy his favor and was raised to the vizirate.”"
قال مصنف السيرة: وكان أيضا من جملة أسباب وزارته أنه في سنة ثلاث وأربعين وصل إلى بغداد الأمير ابن ألقش المسعودي صاحب اللحف، وهو صقع بالعراق، ويلدكز السلطاني، وقصداها في جموع كثيرة، وصدر منهم فتن عظيمة تضمنتها التواريخ، فشرع الوزير قوام الدين بن صدقة في تدبير الحال، فأخفق مسعاه،,"The same author says: “Another motive which conduced to Aun al-Din’s nomination was, that, in the year five hundred and forty three (A. D. one thousand one hundred and forty eight or one thousand one hundred and forty nine), two of the sultan’s emirs, one of whom was al-aksh al-Masudi, lord of al-Lihf, which is a place in Iraq, and the other, weldegiz al-Sultani came to Baghdad with a numerous body of troops and committed in it the greatest disorders. This will be found related in the books of annals. The vizir Kawam al-Din Ibn Sadaka undertook to bring about an arrangement, but without success."
فحينئذ استأذن عون الدين في أمرهم فأذن له في ذلك، فخاطب هؤلاء الخارجين على الخليفة، وأحسن التدبير في ذلك حتى كف شرهم، ثم قوي عليهم حتى نهبت العامة أموالهم، وجرت المقادير بهذه الأحوال لرفع ابن هبيرة ووضع الوزير ابن صدقة،,"Aun al-Din then asked and obtained the caliphs authorization to treat with the invaders who had attacked him and, by his skillful management, he succeeded in putting a stop to their evil doings till such time as he had assembled sufficient forces to resist them, and enabled the people to seize on their riches. This event was a means employed by destiny for the elevation of Ibn Hubaira and the dismissal of Ibn Sadaka from the vizirate."
فإنه عند انقضاء هذا المهم استدعى الخليفة المقتفي عون الدين بمطالعة على يد أميرين من أمراء الدولة فتبين بقراءته لها التباشير في أسرته، فركب إلى دار الخليفة في جماعته، وتسامع الناس بوزارته، ولما وصل إلى باب الحجرة استدعي فدخل وقد جلس له المقتفي بميمنة التاج،,"Effectively, when this serious affair was terminated, the caliph al-Muktafi summoned Ibn Hubaira to his presence by a notification (mufdlea), which was carried to him by two emirs of the empire. When Ibn Hubaira read it, all his family made great demonstrations of joy and, as he rode with his followers to thecaliph palace, the public learned that he had been appointed vizir. On his arrival at the door of the hujra (the caliph’s cabinet), he was called in and found al-Muktafi seated, to receive him, on the right side of the Taj."
فقبل الأرض وسلم، وتحدثا ساعة بما لم يحط به غيرهما علما، ثم خرج وقد جهزوا له التشريف على عادة الوزراء، فلبسه، ثم استدعي ثانيا فقبل الأرض، ودعا بدعاء أعجب الخليفة، ثم أنشده:,"He kissed the ground, saluted and had then, during an hour, a conversation with “the caliph which no other person could overhear. On retiring, he found a robe of honor [tashrif] prepared for him, according to the custom followed towards vizirs. He put it on and, being called in a second time, he kissed the ground and invoked blessings on the caliph in a style which excited that prince’s admiration. He then pronounced these words."
"قلت: وهذان البيتان لإبراهيم بن العباس الصولي – المقدم ذكره – وهي ثلاثة أبيات، والثاني منهما بعد الأول:
فتى غير محجوب الغنى عن صديقه… ولا مظهر الشكوى إذا النعل زلت","I may observe that these are two verses of three which were composed by Ibrahim Ibn al-Abbas al-Suli. The verse which should have come after the first was: A generous man whose wealth is never withheld from his friend, and who never manifests a complaint if the shoe (Fortune) slips from under him."
"ولما أنشد عون الدين هذين البيتين غير نصف البيت الثاني منهما فإن الشاعر قال:
فكانت قذى عينيه حتى تجلت…
فلما رأى أنه يخاطب الخليفة بهذه العبارة فغيره تأدبا.","Aun al-Din, in reciting the two verses, altered the last half of the second, which originally ran thus. and it was like a mote in his eye, till removed. Having thought fit to address the caliph in this style, he altered the expression, through respect."
ثم إن عون الدين خرج فقدم له حصان أدهم سائل الغرة محجل، وعليه من الحلي ما جرت به عادتهم مع الوزراء، والشرح ذلك يطول فاختصرته، وخرج بين يديه أرباب المناصب وأعيان الدولة وأمراء الحضرة وجميع خدام الخلافة وسائر حجاب الديوان، والطبول تضرب أمامه، والمسند وراءه محمول على عادتهم في ذلك، حتى دخل الديوان ونزل على طرف الديوان وجلس في الدست،,"When he retired, they brought him a bay horse, with white pasterns, a white spot reaching from the forehead to the nose, and a rich caparison, such being their custom with respect to vizirs. The details of this ceremony I have abridged. He then rode forth, preceded by the great functionaries, the officers of the empire, the emirs attached to the court, all the caliphs servants and all the chamberlains of the divan; with drums beating before him and the masnad {cushion) borne after him, according to the usual practice on such occasions. He entered into o the divan, dismounted apart and took his seat on the dest."
وقام لقراءة عهده الشيخ سديد الدولة أبو عبد الله محمد بن عبد الكريم بن الأنباري، ولولا خوف الإطالة لذكرت العهد فإنه بديع في بابه، لكن قصدي الاقتصار فأعرضت عن ذكره، وهو مشهور في أيدي الناس،,"The shaikh Sadid al-Dawla Abu Abd Allah Muhammad Ibn Abd al-Karim Ibn al-Anbari then stood forward to read the diploma {of the vizir’s nomination). It was a remarkable piece of its kind and, were it not so long, I should insert it here; besides, it is well known and copies of it are in the hands of the public."
فلما فرغ من قراءته قرأ القراء وأنشد الشعراء، وتولى الوزارة يوم الأربعاء ثالث عشر ربيع الآخر من سنة أربع وأربعين وخمسمائة، وكان لقبه جلال الدين، فلما ولي الوزارة لقبوه عون الدين.,"When he finished, the Quran-readers chanted (passages of the Quran) and the poets recited pieces of their composition. Ibn Hubaira was installed in the vizirship on Wednesday, the third of the latter Rabi, five hundred and fourteen {the tenth of August, A. D. one thousand one hundred and forty nine). He bore at first the title of Jalal al-Din [grandeur of religion), but, on being appointed vizir, he received that of Aun al-Din."
وكان عالما فاضلا ذا رأي صائب وسريرة صالحة، وظهر منه في أيام ولايته ما شهد له بكفايته وحصن مناصحته، فشكر له ذلك ولحظه بعين الرعاية وتوفرت له أسباب السعادة،,"Eminent for learning and for merit, he displayed also an unerring judgment and a virtuous disposition; during his vizirship he conducted matters in a manner which attested the greatness of his abilities and the excellence of his counsels. This assured him [the caliphs) gratitude, entitled him to high consideration and contributed largely to his good fortune."
وكان مكرما لأهل العلم يحضر مجلسه الفضلاء على اختلاف فنونهم، ويقرأ عنده الحديث عليه وعلى الشيوخ بحضوره، ويجري من البحث والفوائد ما يكثر ذكره.,"As he had a great respect for the learned, his receptions were attended by all men distinguished for talent, no matter in what line. Traditions were repeated in his presence and controlled by him and the sheikhs (professors) who were there; discussions were carried on and useful information was communicated to an extent which cannot be described."
وصنف كتبا، فمن ذلك كتاب الإفصاح عن شرح معاني الصحاح” وهو يشتمل على تسعة عشر كتابا، شرح الجمع بين الصحيحين وكشف عما فيه من الحكم النبوية، وكتاب “المقتصد” بكسر الصاد المهملة، وشرحه أبو محمد ابن الخشاب النحوي المشهور في أربع مجلدات شرحا مستوفى، واختصر كتاب “إصلاح المنطق” لابن السكيت، وله كتاب “العبادات في الفقه على مذهب الإمام أحمد” وأرجوزة في المقصور والممدود، وأرجوزة في علم الخط، وغير ذلك.”,"He composed some works such as the Ifsah an maani al-Sahah [elucidation of passages in [Jauhari’s Arabic dictionary] the Sahah), forming nineteen books volumes); a commentary on the Jami bain al-Sahihain, with an exposition of the maxims uttered by the Prophet and contained in that work; the katib al-Muktasid (which hits the mark), a complete commentary on it, in four volumes, was drawn up by the celebrated grammarian Abu Muhammad Ibn al-Khashab; an abridgment of the Islah al-Mantik; the Kitab al-Ibadat, etc. [treatise on devotional rites), according to the system of canon law taught by the imam al-Shafie; an Arjuza etc. (technical versa) on the long and the short final a; an Arjuza on the art of penmanship (or orthography)."
وذكر شيخنا عز الدين أبو الحسن علي بن محمد المعروف بابن الأثير الجزري في تاريخه الصغير الأتابكي في فصل حصار الملك محمد وزين الدين بغداد، وذلك في ذي القعدة من سنة ثلاث وخمسين وخمسمائة، أن المقتفي لأمر الله جد في حفظ بغداد، وقام وزيره عون الدين بن هبيرة في هذا الأمر المقام الذي يعجز عنه غيره,"Our professor Izz al-Din Abu al-Hasan Ali, generally known by the surname of Ibn al-Athir gives, in his lesser historical work, that which treats of the Atabeks, a chapter concerning the siege of Baghdad in the month of Zu al-Kaada, five hundred and fifty three (Nov. Dec. A. D. one thousand one hundred and fifty eight} by al-Malik Muhammad and Zain al-Din. He says there that al-Muktafi li-Amr Illah made every effort to put that city in a good state of defense and that his vizir, Aun al-Din Ibn Hubaira, helped him in a manner of which no other person could have been capable."
قال: وأمر المقتفي فنودي ببغداد: من جرح وقت القتال فله خمسة دنانير، فكان كل من جرح يوصل ذلك إليه، فحضر بعض العامة عند الوزير مجروحا فقال الوزير:,"He adds: By al-Muktafi’s order, a proclamation was made in Baghdad, promising five dinars to every person who should be wounded during the hostilities, and, effectively, that sum was given to everyone who received a wound. A man of the people got wounded and went to the vizir, who said."
هذا جرح صغير لا تستحق عليه شيئا، فعاد إلى القتال فضرب في جوفه فخرجت أمعاؤه، فعاد إلى الوزير فقال: يا مولانا الوزير يرضيك هذا فضحك منه وأمر له بصلة، وأحضر من يعالجه، انتهى كلام ابن الأثير.,"That is a mere scratch, not worth a penny.’ The man returned to the fight and got a stroke across his belly, so the entrails were falling out; he then came back the vizir and said:‘ My Lord! will that satisfy you?’ The vizir laughed, ordered him a donation and sent for a “doctor to treats his wound.” End of the extract."
قلت: وهذا محمد هو ابن محمود بن محمد بن ملكشاه السلجوقي، وزين الدين هو أبو الحسن علي بن بكتكين المعروف بكجك والد مظفر الدين صاحب إربل.,"I must here make an observation: the Mohammad of whom Ibn al-Athir speaks was the son of Mahmud Ibn Muhammad Ibn Malak Sha, the Seljukide, and the Zain al-Din was Abd M-Hasan Ali Ibn Bektikin, generally known by the [Turkish) appellation of Kujuk [the little) and the father of Muzaffar al-Din, lord of Arbela."
وقال غير ابن الأثير: إن الملك اسمه محمد شاه وإن هذه القضية كانت في سنة اثنتين وخمسين، والله أعلم، ذكر ذلك ابن الجوزي في كتاب  شذور العقود ” وهو أخبر، لأنها بلده وهو بها، وقد ذكرت محمد شاه في ترجمة أبيه.”,"According to another author, this Malik Muhammad was Muhammad Shah, and the event took place in the year five hundred and fifty two. God knows which of the two is in the right! It is Ibn al-Jauzi who says so in his Shuzur al-Okud, and he must have been better acquainted with what passed than any other, for Baghdad was his native place and he was there all the time."
وتوفي الإمام المقتفي لأمر الله أبو عبد الله محمد بن المستظهر ليلة الأحد ثاني ربيع الأول سنة خمس وخمسين وخمسمائة، وبويع ولده المستنجد بالله أبو المظفر يوسف، فدخل عليه وبايعه وأقره على وزارته وأكرمه، وكان خائفا منه أن يعزله فلم يعزله ولم يتعرض له، ولم يزل مستمرا في وزارته إلى حين وفاته.,"I have spoken of Muhammad Shah in the article on his father. The imam [caliph) al- Muktafi liamr Illah Muhammad bore the surname of Abu Abd Allah and was the son of al-Mustazhir; He died on the eve of Sunday, the second of the first Rabi, five hundred and fifty five (the twelfth of March, A. D. one thousand one hundred and sixty). His son al-Mustanjid Billah Abu al-Muzaffar Yusuf was then proclaimed caliph. Ibn Hubaira went in to him, took the oath, was received honorably and confirmed in the vizirship. Fearing to be dismissed from office, he never attempted to contradict his sovereign, and he continued in place till the hour of his death."
ومدحه جماعة من أماثل شعراء عصره: منهم أبو الفوارس سعد بن محمد المعروف بابن صيفي الملقب حيص بيص – المقدم ذكره – وله فيه مدائح منتخبة، فمن ذلك قوله:,"His praises were celebrated by the most distinguished poets of the age, and one of them, Abu al-Fawaris Saad, surnamed Hais Bais and generally known by the appellation of Ibn Saifi, composed on him some exquisite eulogiums. In one of these pieces he says."
"يهز حديث الجود ساكن عطفه… كما هز شرب الحي صهباء قرقف
ويرسو إذا طاشت حبا القوم واغتدت… صعاب الذرا من زعزع الخطب ترجف","Anecdotes of generosity excite him, even in his calmest mood, as the red into oxidating liquor excites the drinkers of the nomadic village. He stands firm when other people spring from their seats in dismay, and when the loftiest pinnacles {chief) tremble before the storms of calamity."
"صروم الدنايا هاجر كل سنة… ولكنه بالمجد صب مكلف
يضيق بأدنى العار ذرعا وصدره… بأهوال ما يدني من الحمد نفنف
إذا قيل عون الدين يحيى تألق ال… غمام وماس السمهري المثقف","He interrupts vile discourse, avoids opprobrious language and is always taken up with the love of glory. He is incapable of committing the slightest act of meanness, and his bosom is unmoored by the dangers incurred in those deeds which lead to glory. When the name of Aun-al-Din Yahya is pronounced, the clouds flash forth their lightnings {harbinger of rain), and the strong lances wave proudly.”"
وكانت عوائدهم في بغداد في شهر رمضان أن الأعيان يحضرون سماط الخليفة عند الوزير، وهم يسمون السماط الطبق” وكان حيص بيص في جملة من يحضر الطبق، وكانت نفسه أبية وهمته عربية،”,"It was the custom at Baghdad that, in the month of Ramadan, the great officers of the empire partook of a repast (simat) given by the caliph at the house of the vizir, and this repast was called the tabak. Hais Bais, who was a high-minded man and had all the noble pride of a true Arab, was one of the guests."
وإذا أحضروا الطبق تخطاه وقعد فوقه من أرباب المراتب جماعة ليس فيهم فضل، فيجد في نفسه لذلك مشقة عظيمة فكتب إلى الوزير عون الدين يستعفيه عن الحضور:,"Seeing that a number of persons, having no other merit than that of being paid functionaries, passed before him to a higher place, he was so highly offended that he wrote to the vizir Aun al-Din a letter in which he requested that {for the future) his absence might be pardoned. [It ran thus:)"
"يا باذل المال في عدم وفي سعة… ومطعم الزاد في صبح وفي غسق
وحاشر الناس أغنتهم فواضله… إلى مزيد من النعماء مندفق
في كل بيت خوان من مكارمه… يميرهم وهو يدعمهم إلى الطبق","Thou who, in wealth and in poverty, wert always lavish of thy money! thou who, morning and night, furnishes provisions to (needy) travelers to Thou who convokes! the persons enriched by thee to partake of an augmentation from thy bounty I In every house there is a table supplied with provisions by thy generosity, and yet thou invites! its master to the tabak."
"فاض النوال فلولا خوف منعمة… من بأس عدلك نادى الناس بالغرق
وكل أرض بها صوب وساكبة… حتى الوغى من نجيع الخيل والعرق
صن منكبي عن زحام إن غضبت له… تمكن الطعن من عرضي ومن خلقي","Thy gifts are poured forth like a torrent and, were those on whom they light not afraid of thy just severity, they would cry out: a Save us from drowning.” Thy noble qualities cover the land with a constant shower; even in the day of battle, thou drenches the soil with the blood and the sweat of the horsemen. Spare my shoulders from being pressed in a manner which, if I resented, would expose my reputation and my character to sarcasms."
"وإن رضيت به فالذل منقصة… فكم تكلفته حملا فلم أطق
أنا المريض بأحداث وسورتها… وليس غير إبائي حافظ رمقي
وهبه لي كعطاياك التي كثرت… فالجود بالعز فوق الجود بالورق","If thou permits it, such a humiliation will degrade me; and how often hast thou loaded me with a burden (of gifts) which I could hardly bear! I am sick of the fortune (which pursuit me) and of her a tucks; my noble pride alone preserves my life. Grant me the favor which I ask; {grant it as readily) as thou bestows thy numerous gifts. To be liberal in granting honor is far above being liberal with money."
"إن اصفرار مجن الشمس من حزن… على علاها لمرماها إلى الأفق
وإن توهم قوم أنه حمق… فربما اشتبه التوقير بالحمق","The disk of the sun, exalted though he be, turns yellow from grief, when obliged to descend towards the horizon. People consider as folly such (sensibility at mine); but often hath innate dignity been confounded with folly."
وأهدي الوزير عون الدين دواة بلور مرصعة بمرجان، وفي مجلسه جماعة منهم حيص بيص، فقال الوزير: يحسن أن يقال في هذه الدواة شيء من الشعر، فقال بعض الحاضرين، وكان ضريرا، ولم أقف على اسمه:,"The vizir Aun al-Din received the present of an inkstand made of rock-crystal and inlaid with coral. Seeing at his levee a number of poets and, amongst them, Hais Bais, he observed that it would be well to compose a piece of verse on that object. One of the persons present, a blind man whose name I have not met with, then recited these lines."
"ألين لداود الحديد كرامة… يقدره في السرد كيف يريد
ولان لك البلور وهي حجارة… ومعطفه صعب المرام شديد","Iron was, by divine favor, rendered soft for David, so that be wrought it at will into o coats of mail. The crystal, though a stone, hats been softened for you, yet bending it to one’s wish is hard and difficult."
فقال حيص بيص: إنما وصفت صانع الدواة ولم تصفها، فقال الوزير: من عير غير ، فقال الحيص بيص:,"Hais Bais here observed that the poet had spoken, not of the inkstand but of the maker; on which the vizir said: ’‘Let him who finds fault change (for the better) Hais Bais did so in these lines.”"
"صيغت دواتك من يوميك فاشتبها… على الأنام ببلور ومرجان
فيوم سلمك مبيض بفيض ندى… ويوم حربك قان بالدم القاني","Your inkstand was made of your two days, and these have been mistaken for crystal and for coral. One is your day of peace, which is white and pours forth abundance; the other is your day of war which is red, like red blood."
ثم وجدت البيتين الأولين في كتاب الجنان” تأليف القاضي الرشيد أحمد بن الزبير – المذكور في أوائل هذا الكتاب – ونسبهما إلى القاضي الرشيد أحمد بن قاسم الصقلي قاضي مصر، وذكر أنه دخل على الأفضل شاهان شاه أمير الجيوش بمصر – وقد تقدم ذكره أيضا – فرأى بين يديه دواة من عاج محلاة بمرجان، فقال بديها:”,"I since found the two first verses in the Kitab al-Jinan, a work composed by the shaikh al-Kadi al-Rashid Ahmad Ibn al-Zubair al-Ghassani, the same of whom mention has been made towards the beginning of this work. He attributes them to al-Kadi al-Rashid Ahmad Ibn al-Kasim al-Sakalli, kadi of Misr, who, as he relates, went to the levee of al-Afdal Shahanshah Amir al-Juyush and, seeing before him an inkstand of ivory inlaid with coral, extemporized these lines."
"ألين لداود الحديد كرامة… يقدره في السرد كيف يريد
ولان لك البلور وهي حجارة… ومعطفه صعب المرام شديد","Iron was, by divine favor, rendered soft for David, so that he wrought it, at will, into o coats of mail. Goral, though a stone, has been softened for you, yet it is hard and disobedient to the will."
ومدحه أبو عبد الله محمد بن بختيار المعروف بالأبله الشاعر – المقدم ذكره – بقصائد عديدة: منها وهي أحسنها فلهذا ذكرتها:,"Abu Abd Allah Muhammad Ibn Bakhtyar, generally known by the name of al-Ablah composed, in this vizir’s praise, a number of qasidas, one of which I insert here because it is the finest."
"يا دمية ضاقت خلاخلها… عنها وضقت بحبها ذرعا
قد كنت ذا دمع وذا جلد… فبقيت لا جلدا ولا دمعا","O thou who art a statue (in beauty) thou whose anklets are too wide for the instep and whom I am unable not to love. I once had tears and strength of mind; but now, neither tears nor strength of mind remain."
"صيرت جسمي للضنى سكنا… وسكنت بعد تبالة الجزعا
يا من رأى أدماء سانحة… قلبي لها لا المنحنى مرعى
لاثت بمثل الغصن مئزرها… وجلت بعود أراكة طلعا","Thou hast rendered my body a dwelling-place for sickness, since thou dwells in al-Jaza, after having departed from Tabala. O (my friend) thou who sees! those gazelles (maidens) cross our way! know that my heart, and not the winding valley, is their pasture-ground. Her waist is pliant like a wand, and she polishes date-tree blossoms (her teeth) with a piece of arak wood."
"وإذا تراجعك الكلام فلا… تعدد لأيام الصبا رجعى
ولقد سمعت بالكأس تصبحني… سكرى اللواحظ وعثة المسعى
في مستنير الزهر ما صنعت… أبراده عدن ولا صنعا","When she holds discourse with you, she fails not to bring back (to you) the days of passionate love. Often have I passed the wine-cup to my companions, whose eyes shewed inebriation and who staggered in their gait (We there then) in an arbor embellished with flowers, whose raiment was not (made of the silks) from Yemen or from Sanaa."
"باكرت مفترعا ثراه وما… ركب الحمام لبانة فرعا
سلت عليه البارقات ظبا… لبس الغدير لخوفها درعا
يا عاذلي إن شئت تسمعني… عذلا فشق لصخرة سمعا
طبعا جبلت على الغرام كما… جبل الوزير على الندى طبعا","In the morning, I hastened with ardor to visit the soil of that spot (where I met my beloved) before the turtle-doves had mounted to the top of the bat-tree. The lightning-clouds shook over it their flashing swords, and the lake, through fear of them, put on a coat of mail. O thou who blames me] load me, as you please, with reproaches sufficient to rend even the solid rock; bat know that I was formed by nature for loving, just as the vizir was formed by nature for deeds of liberality."
وخرج بعد هذا إلى المديح فأضربت عنه، ولولا خوف الإطالة لذكرته. ومدحه أبو الفتح بن عبد الله سبط ابن التعاويذي – المقدم ذكره – بقصيدة واحدة وهي:,"The poet then makes his transition to the eulogium which, to avoid prolixity, I suppress. Abu al-Fath Sibt Ibu al-Taawizi composed also in his honor a single qasida which I here give."
"سقاها الحيا من أربع وطلول… حكت دنفي من بعدهم ونجولي
ضمنت لها أجفان عين قريحة… من الدمع مدرار الشؤون همول
لئن حال رسم الدار عما عهدته… فعهد الهوى في القلب غير محيل","May the rains descend on these vernal abodes and on these hills which, since the departure of their inhabitants, look sickly and emaciated like me. For her {who it absent) I have engaged that my eyelids shall be a fountain and pour from their angles an abundant flood of tears. Though her dwelling-place be much changed from the stale in which I saw it, the love which is in my heart shall never be known to change."
"خليلي قد هاج الغرام وشاقني… سنا بارق بالأجرعين كليل
ووكل طرفي بالسهاد تنظري… قضاء ملي بالديون مطول
إذا قلت أنحلت جسمي صبابة… تقول وهل حب بغير نحول
وإن قلت دمعي بالأسى فيك شاهدي… تقول شهود الدمع غير عدول",O my two friends! the aspect of that cloud whose lightnings gleam dimly over al-Ajraain has renewed my affection for her and awakened my passion. My eyes and my sight have been delivered over to constant waking by the slowness of that procrastinating maid in the fulfilment of her engagements. When I said to her: “My body is emaciated by love!” she would reply: “Where is the lover who is not emaciated?’ When I said: “Let my tears bear witness to the sadness which you cause me;” die would answer: “Tears are not witnesses whose evidence can be accepted.”
"فلا تعذلاني إن بكيت صبابة… على ناقض عهد الوفاء ملول
فأبرح ما يمنى به الصب في الهوى… ملال حبيب أو ملام عذول
ودون الكثيب بيض عقائل… لعبن بألباب لنا وعقول
غداة التقت ألحاظها وقلوبنا… فلم تجل إلا عن دم وقتيل","Blame me not, my two friends, if I weep in my foolish passion for one who always breaks her promise and always procrastinates. The heaviest affliction which a lover can undergo is the irksome indifference of his beloved and the fatiguing remonstrances of censorious friends. At the foot of yon insulated sandhill are (the maidens) fair and incomparable, who played with those hearts of ours and with our reason, on the morning in which their glances and our hearts met together and which was not free from the blood of wounded (lovers)."
"ألا حبذا وادي الأراك وقد وشت… برياك ريحا شمأل وقبول
وفي أبرديه كلما اعتلت الصبا… شفاء فؤاد بالغرام عليل
دعوت سلوا فيك غير مساعدي… وحاولت صبرا عنك غير جميل","how admirable is the valley of al-Arak, where the perfume of your presence is revealed by the northern and the southern breezes. In that cool valley, morning and evening, as often as blew the zephyr, a love-sick heart found alleviation. I invoked indifference, but it would not aid me; I attempted to use patience (and to bear with her), but it was of no avail."
"تعرفت أسباب الهوى وحملته… على كاهل للنائبات حمول
فلم ألحظ في حب الغواني بطائل… سوى رعي ليل بالغرام طويل","Thou (my beloved) knows all the causes of love and you heaped them on a back which was already loaded with misfortunes. The only profit I derived from the loving of fair maidens was watching the nights of longing desire, how slowly they passed over."
"ومنها:
إلى كم تمنيني الليالي بماجد… رزين وقار الحلم غير عجول
أهز اختيالا في هواه معاطفي… وأسحب تيها في ثراه ذيولي
لقد طال عهدي بالنوال وإنني… لصب إلى تقبيل كف منيل
وإن ندى يحيى الوزير لكافل… بها لي، وعون الدين خير كفيل","How often did these nights inspire me with the hope of meeting a man renowned, dignified in manners, grave, prudent and not precipitate; in the enjoyment of whose favor I might proudly swing my body from side to side, and, in whose court, I might sweep haughtily along in training robes. Now I have been long accustomed to his gifts and only desire to kiss that beneficent band; the generous character of Yahya the vizir gives me the assurance of that favor’s being granted, and Aun al-Din is the very best of sureties."
"وكان عون الدين كثيرا ما ينشد:
ما ناصحتك خبايا الود من أحد… ما لم ينلك بمكروه من العذل
مودتي لك تأبى أن تسامحني… بأن أراك على شيء من الزلل","This vizir frequently recited the following verses: The secrets of love can be explained to you by no man, till it has procured for thee the vexation of being reproved. The love which I bear her will not consent that she should ever permit me to see in her even the slightest imperfection."
وذكر الشيخ شمس الدين أبو المظفر يوسف بن قزغلي بن عبد الله سبط الشيخ جمال الدين أبي الفرج ابن الجوزي في تاريخه الذي سماه مرآة الزمان” ورأيته في أربعين مجلدا وجميعه بخطه – وكان أبوه قزغلي مملوك عون الدين بن هبيرة المذكور، وزوجه بنت الشيخ جمال الدين أبي الفرج المذكور، فأولدها شمس الدين فولاؤه له -“,"The shaikh Shams al-Din Abu al-Muzaffar Yusuf Ibn Kizoghli Ibn Abd Allah, who was a daughter’s son of the shaikh Jamal al-Din Abi al-Faraj Ibn al-Jauzi states, in his Mirat al-Zaman, a historical work of which I saw, in Damascus, a copy composed of forty volumes, all of them in the author’s own handwriting, that his father, Kizoghli, was a white slave belonging to Aun al-Din and that his mother was the daughter of the shaikh Jamal al-Pin Abu T-Faraj just mentioned. Their son was therefore a mawla to him [Aun al-Din)."
إنه سمع مشايخه ببغداد يحكون أن عون الدين قال: كان سبب ولايتي المخزن أنني ضاق ما بيدي حتى فقدت القوت أياما، فأشار علي بعض أهلي أن أمضي إلى قبر معروف الكرخي رضي الله عنه، فأسأل الله تعالى عنده، فإن الدعاء عنده مستجاب، قال:,"He states also that he heard his preceptors at Baghdad relate that Aun al-Pin gave the following account of his elevation: “I was in such straitened circumstances that, for some days, I remained without food. One of my family then advised me to visit the tomb of Maruf al-Karkhi, and there ask God’s assistance, because all prayers offered up at that tomb were fulfilled."
فأتيت قبر معروف فصليت عنده ودعوت، ثم خرجت لأقصد البلد، يعني بغداد، فاجتزت بقطفتا – قلت: وهي محلة من محال بغداد – قال: فرأيت مسجدا مهجورا فدخلت لأصلي فيه ركعتين، وإذا بمريض ملقى على بارية،,"So I went to the tomb of Maruf, prayed there and invoked (the help of God). I then retired, with the intention of returning to the town,” by the word totem he meant Baghdad, “and I passed through Katufia, a place near Baghdad, “and there I saw a deserted mosque. I went into it for the purpose of saying a prayer of two rakas, and saw there a sick man lying on a mat.”"
فقعدت عند رأسه وقلت: ما تشتهي فقال: سفرجلة، قال: فخرجت إلى بقال هناك فرهنت عنده مئزري على سفرجلتين وتفاحة وأتيته بذلك، فأكل من السفرجلة، ثم قال: أغلق باب المسجد، فأغلقته، فتنحى عن البارية وقال: احفر هاهنا، فحفرت وإذا بكوز، فقال خذ هذا فأنت أحق به،,"I sat down by his head and asked him if he desired anything. He replied: ‘A quince.’ I went to a fruiterer, and got from him two quinces and an apple, for which I left my cloak {mizar) in pledge. The man cat part of a quince and bade me shut the door. “When I had done so, he got off the mat and told me to dig there. I dug and found ajar. ‘Take it,’ said he, for you are more deserving of it than any other.’"
فقلت: أما لك وارث فقال: لا، وإنما كان لي أخ وعهدي بعيد وبلغني أنه مات، ونحن من الرصافة، قال: وبينما هو يحدثني إذ قضى نحبه، فغسلته وكفنته ودفنته، ثم أخذت الكوز وفيه مقدار خمسمائة دينار وأتيت إلى دجلة لأعبرها، وإذا بملاح في سفينة عتيقة وعليه ثياب رثة، فقال: معي معي، فنزلت معه، وإذا به من أكثر الناس شبها بذلك الرجل،,"“I asked him if he had not an heir, and he answered: ‘No; I had a brother whom I have not seen this long time and who, as I am told, is dead. We were natives of al-Rusafa. ‘He was still talking to me when he died. I washed his body, put it into o a shroud and buried it. Having taken the jar, which contained five hundred dinars, I went to the Tigris with the intention of crossing over, when a waterman, dressed in rags and having an old boat, called out: Come with me I come with me!’ I dropped down the river with him, and never did I see a man so like to the one that had just died.’"
فقلت: من أين أنت فقال: من الرصافة، ولي بنات، وأنا صعلوك، قلت: فما لك أحد قال: لا، كان لي أخ ولي عنه زمان ما أدري ما فعل الله به، فقلت: ابسط حجرك، فبسطه فصببت المال فيه، فبهت، فحدثته الحديث، فسألني أن آخذ نصفه فقلت: لا والله ولا حبة، ثم صعدت إلى دار الخليفة وكتبت رقعة فخرج عليها إشراف المخزن، ثم تدرجت إلى الوزارة.,"Where do you belong to said I. He answered: To al-Rusafa. I have some daughters and “am very poor.’ Have you any relatives?’ said I. ‘No, said he, ‘I had a brother, but it is very long since I saw him, and I know not what God has done with him.’ ‘Hold your lap;’ said I. He did so, and I poured all the money into it. Seeing him greatly astonished, I related to him what had passed. He then bade me lake the half of it, but I replied: ‘I shall not take even a single piece.’ “I then went up to the residence of the caliph, wrote a supplication (and tent it in.) “It came out endorsed thus: “The inspectorship of the makhzen.” From that post I mounted to the vizirate.”"
وقال في  المنتظم ” أيضا: وكنت ليلة مات الوزير نائما على سطح مع أصحابي، فرأيت في المنام كأني في دار الوزير وهو جالس، فدخل رجل بيده حربة قصيرة فضربه بها بين أنثييه فخرج الدم كالفوارة فضرب الحائط،”,"(Ibn al-Jauzi) says, in the Muntazim; “On the night of the vizir’s death, I was sleeping, with my companions, on the roof of the house, and I had a dream in which, bethought, I was in the palace of the vizir and that he was there seated. A man came in with a javelin in his hand and struck him with it between the unthian (testicles), so that the blood gushed out like a fountain and struck the [opposite} wall."
فالتفت فإذا بخاتم من ذهب ملقى، فأخذته وقلت: لمن أعطيه أنتظر خادما يخرج فأعطيه إياه، وانتبهت وحدثت أصحابي بالرؤيا، فلم أستتم الحديث حتى جاء رجل فقال: مات الوزير، فقال بعض الحاضرين: هذا محال، أنا فارقته أمس العصر وهو في كل عافية، وجاء آخر وصح الحديث، وقال لي ولده: لا بد أن تغسله،,"I then turned round and, seeing a gold ring lying on the ground, I took it up and said: To whom must I give it? (The answer was.) Wait till a servant come forth and to him give it. On awaking, I related the dream to my companions and had scarcely finished when a man came up and said: The vizir is dead.’ One of those who were present exclaimed: That is impossible. I left him, yesterday evening, in the very best health.’ Another man then came and confirmed the news. The son of the vizir ordered me to wash the corpse."
فأخذت في غسله ورفعت يده لأغسل مغابنه – قلت: المغابن: مطاوي البدن مثل الإبط وغيره، واحدها مغبن، بفتح الميم وكسر الباء الموحدة وسكون الغين المعجمة – قال: فسقط الخاتم من يده، فحين رأيت الخاتم تعجبت من المنام، قال: ورأيت في وقت غسله آثارا في وجهه وجسده تدل على أنه مسموم، فلما خرجت جنازته غلقت أسواق بغداد ، ولم يتخلف عن جنازته أحد،,"I began to do so and, on lifting up the arm in order to wash the maghabin, by this word are designated the folds made by certain parts of the body, the armpits, for instance; its singular is maghbin; the ring fell from the hand to the ground and, on seeing it, I marveled greatly, by reason of my dream. Whilst washing the corpse, I remarked on the face and on the body spots which denoted that he had been poisoned. When the bier was brought out, all the shops in Baghdad were closed and not a single inhabitant but accompanied the funeral."
وصلى عليه في جامع القصر ، وحمل إلى باب البصرة، فدفن في مدرسته التي أنشأها، وقد دثرت الآن، ورثاه جماعة من الشعراء؛ انتهى كلام أبي الفرج ابن الجوزي.,"The prayer was said over the corpse in the Mosque of the Citadel (Jami al-Kasr) and into erred in the college (madrasa) founded by the vizir himself, but of which even the ruins have now disappeared. A number of poets composed elegies on his death.” End of Ibn al-Jauzi’s recital."
وقال مؤلف سيرة الوزير المذكور: إن سبب موته كان بلغما ثار بمزاجه وقد خرج مع المستنجد للصيد، فسقي مسهلا فقصر عن استفراغه، فدخل إلى بغداد يوم الجمعة سادس جمادى الأولى راكبا متحاملا إلى المقصورة لصلاة الجمعة فصلى بها,"The author of the history of this vizir states that the cause of his death was a sudden predominance of phlegm over his natural temperament. Having gone out to hunt with (the caliph) al-Mustanjid, he took a laxative draught which was not sufficient to operate the evacuation of the phlegm. On Friday, the sixth of the first Jumada, he rode back to Baghdad, supported on the saddle (to servants), and went to his pew in the mosque, where he attended the public prayer."
وعاد إلى داره، فلما كان وقت صلاة الصبح عاوده الصبح عاوده البلغم، فوقع مغشيا عليه، فصرخ الجواري فأفاق فسكتهن، وبلغ الخبر ولده عز الدين أبا عبد الله محمدا، واكن ينوب عنه في الوزارة، فبادر إليه، فلما دخل عليه قال له:,"After that, he returned to his house and, at the hour of the morning prayer, he had a recurrence of the attack and swooned away. The waiting-maids screamed out, but he recovered and told them to be silent, his son, Izz al-Din Abu Abd Allah Muhammad, who was his lieutenant in the vizirship, being informed of what had passed, hastened to see him and said, on entering into o the room:"
قد بث أستاذ الدار عضد الدين أبو الفرج محمد بن عبد الله بن هبة الله بن المظفر بن رئيس الرؤساء المعروف بابن مسلمة جماعة ليستعلم ما هذا الصياح، فتبسم الوزير على ما هو عليه من تلك الحال وأنشد:,"The Ustaz al-Dar (mayor of the palace} has sent different persons to know the cause of the outcry’ This Ustaz bore the names of Abu al-Faraj Muhammad and the surname of Ibn Maslama; he was the son of Abd Allah, the son of Hibat Allah, the son of al- Muzaffar, the son of the Rais al-Ruasaa. The vizir smiled (on hearing these words), notwithstanding his state of suffering, and pronounced these lines:"
"وكم شامت بي عند موتي جهالة… بظلم يسل السيف بعد وفاتي
ولو علم المسكين ماذا يناله… من الضر بعدي مات قبل مماتي","How many are those who, in their folly, will rejoice at my death and wield the sword with tyranny after my decease. If they, poor fellows were aware of the evils which shall befall them when I am gone, they would die before me."
ثم تناول مشروبا فاستفرغ به، ثم استدعى بماء فتوضأ للصلاة وصلى قاعدا فسجد فأبطأ عن القعود من السجود فحركوه فإذا هو ميت، فطولع به الإمام المستنجد فأمر بدفنه.,"He then swallowed a draught which brought on an evacuation, after which, he called for water to make the ablution preparatory to prayer. He said the prayer in a sitting posture and made the prostration, but, as he continued for a considerable time without sitting up, the attendants shook him and perceived that he was dead. The imam (caliph) al-Mustanjid, being informed of this event, gave orders for his burial.”"
وخلف ولدين: أحدهما عز الدين المذكور والآخر شرف الدين أبو الوليد مظفر. وأما مولده فقد ذكر أبو عبد الله محمد بن القادسي في تاريخ الوزراء” أنه ولد في سنة وتسعين وأربعمائة على ما ذكره من لفظه، رحمه الله تعالى.”,"Aun al-Din left two sons, Izz al-Din Muhammad, him of whom mention has been just made, and Sharaf al-Din Abu ’l-Walid al-Muzaffar. As for his birth, Abu Abd Allah Ibn al-Kadisi states, in his History of the Vizirs, that this vizir, according to his own declaration, was born in the year four hundred and ninety seven (A. D. one thousand one hundred and three or one thousand one hundred and four)."
"قال بعضهم: رأيته في المنام بعد موته، فسألته عن حاله، فقال:
قد سئلنا عن حالنا فأجبنا… بعد ما حال حالنا وحجبنا
فوجدنا مضاعفا ما كسبنا… ووجدنا ممحصا ما اكتسبنا","One (of his contemporaries) said: I saw him in a dream, subsequently lo his death, and asked him in what state he was? He replied: We are asked concerning our state, after undergoing a change of state and being forever concealed from sight Wo have obtained a doable reward for what we wrought in view of our own salvation, and we found that the good we did to others was selected (and put aside as the best).”"
ولما بلغ خبر موته عضد الدين ابن المظفر أستاذ الدار المذكور كان بحضرته سبط ابن التعاويذي – المذكور قبل هذا – وهو من موالي بني المظفر فإن أباه كان مملوكا لبعض بني المظفر، واسمه نشتكين فسماه ابنه عبد الله، فأراد سبط بن التعاويذي أن يتقرب إلى عضد الدولة لعلمه ما بينه وبين الوزير، فأنشد مرتجلا:,"When the news of his death reached the mayor of the palace, Adud al-Din Ibn al-Muzaffar, the poet Sibt Ibn al-Taawizi was present. He was a mawla to the Muzaffar family, his father Nushtikin having been a mamluk (white slave) to one of its members. It was (he son who changed the name of Nushtikin into that of Abd Allah. Ibn al-Taawizi, wishing to ingratiate himself with Adud al-Din who, to his knowledge, was not on good terms with the vizir, extemporized these lines:"
"قال لي، والوزير قد مات، قوم… قم لنبكي أبا المظفر يحيى
قلت أهون عندي بذلك رزأ… ومصابا وابن المظفر يحيا","People told me that the vizir was dead: “Come,” said they, ‘let us weep for Abd ’l-Muzaffar Yahya.” I replied: “That is for me the slightest of misfortunes and afflictions, since Ibn al-Muzaffar (Adud al-Din) is alive Yahya).”"
"وقال آخر، ولا أذكر اسمه الآن، لكنه من الشعراء المشاهير:
أيا رب مثل الماجد ابن هبيرة… يموت ويحيا مثل يحيى بن جعفر
يموت بيحيى كل فضل وسؤدد… ويحيا بيحيى كل جهل ومنكر","Another individual, whose name I do not now recollect, but who was a poet of some celebrity, pronounced these verses (on the name event): O Lord! the noble (Yahya) Ibn Hubaira is dead and Yahya Ibn Jaafar is alive. With one Yahya have disappeared all meritorious and princely qualities, but. with the other Yahya lives (yahya) every folly and every vice."
والمقصود أن محاسنه كانت كثيرة، وقد أطلت هذه الترجمة حتى استوفيت مقاصدها.,"Thy into mention (in relating these anecdotes) is to show how numerous were the merits of Ibn Hubaira, and I have prolonged this article for the purpose of attaining that object."
ورأيت في كتاب النبراس في تاريخ خلفاء بني العباس” تأليف أبي الخطاب ابن دحية غلطة أحببت التنبيه عليها في هذا الكتاب كي لا يقف عليها أحد فيظنه مصيبا فيما ذكره، وهو أنه قال في خلافة المقتفي لأمر الله ما مثاله:”,"I remarked in Abd al-Khattab Ibn Dihya’s work, the Kitab al-Nibrzs fi tarikh khulafaa bani al-Abbas (the book of the lamp, on the history of the Abbaside caliphs), an error which I am anxious to point out, lest those who read that book may suppose the author’s statement to be correct. In speaking of the caliph al-Muktafi Liamr illah, he has something to this effect."
وسعد بوزيره أبي المظفر عون الدين يحيى بن محمد بن هبيرة من ولد الأمير الكبير أبي حفص عمر بن هبيرة، وقد ذكر المؤرخون فصائل جده، التي حازها عون الدين من بعده، ثم ذكرت مكرمة لعمر بن هبيرة الفزاري أمير العراقين في دولة بني أمية، وظن ابن دحية أن الوزير المذكور من ذرية ذلك المتقدم،,"“That caliph was highly fortunate in possessing such a vizir as Abi al-Muzaffar Aun al-Din Yahya Ibn Muhammad Ibn Hubaira, who was a descendant of the great emir Abd Hafs Omar Ibn Hubaira, whose transcendent merit, loudly celebrated by all historians, was transmitted to his grandson Aun al-Din.” He then relates something highly honorable for Omar Ibn Hubaira, who was governor of the two Iraqs under the Omaiyides. Ibn Dihya thought that the vizir of whom we have here spoken was a descendant of that emir."
وعجبت منه من ذلك، فإن الوزير شيباني – كما شرحناه في أول الترجمة – وذاك فزاري النسب – كما يأتي في ترجمة ولده يزيد بن عمر بن هبيرة إن شاء الله تعالى – وأين شيبان من فزارة,"I was greatly surprised at his making such a mistake: the vizir drew his origin from the progenitor of the tribe of Shaiban, as we have already shown at the beginning of this article, and the emir belonged to the tribe of Fazara, as will be seen in our article on his son Yazid; and wide is the difference between Shaiban and Fazara."
ولا شك أنه ما أوقعه في هذا الأمر إلا ما أراه في نسب الوزير، فقد جاء فيه عمر بن هبيرة، فتوهم أن هذا هو ذاك، وليس الأمر كما توهمه،ومثل ابن دحية لا يعذر فقد كان حافظا ومطلعا على أمور الناس، وهذا الأمر واضح لكن الخطأ موكل بالإنسان.,"The author was, no doubt, led into o this error by finding in the genealogy of the vizir an Omar Ibn Hubaira, which person he took for the emir. Such a fault, coming from a man like Ibn Dihya, is not to be pardoned; for he was a hafiz [knowing by heart traditional information) and should have been well acquainted with general biography. The mistake is evident, but, to err is in the lot of humanity."
قلت: وأكثر من جرى ذكره في هذه الترجمة قد تقدم ذكره في هذا التاريخ، وأفردت لكل واحد منهم بترجمة مستقلة، سوى الشيخ الزبيدي، فإنه كان كبير القدر يأمر بالمعروف وينهى عن المنكر، وما انتفع الوزير إلا بصحبته،,"Most of the persons whose names occur in this article have been already mentioned in this (biographical} history and have, each of them, a separate article, but we have not spoken of al-Zabidi. Tins shaikh was a man of great influence, an active reformer of manners and a person whose society was always profitable to the vizir."
وما ذكرته في هذا التاريخ، فينبغي التنبيه عليه، إذ مثله لا يهمل، وكان دخوله بغداد في سنة تسع وخمسمائة، وتوفي في شهر ربيع الأول سنة خمس وخمسين وخمسمائة، رحمه الله تعالى. وقال أبو عبد الله بن النجار في تاريخ بغداد”:”,"As I have not mentioned him in this work, I feel it my duty to direct towards him the reader’s attention, fora man like him should not be passed over, he arrived in Baghdad A. H. five hundred and nine (A. D. one thousand one hundred and fifteen or one thousand one hundred and sixteen) and died in the month of the first Rabi five hundred and fifty five (March-April, A. D. one thousand one hundred and sixty). Abu Abd Allah Ibn al-Najjar says, in his History of Baghdad."
فالمراد به أبو الفضل يحيى بن أبي القاسم عبد الله بن محمد بن المعمر بن جعفر الملقب زعيم الدين، تولى النظر بالمخزن في جمادى الآخرة سنة اثنتين وأربعين وخمسمائة إلى سنة سبع وستين، ففيها ناب في الوزارة بعد عزل أبي الفرج ابن المظفر، ولم يزل على ذلك إلى أن توفي، وكان على ذلك إلى أن توفي،,"the last words refer to Abu al-Fadl Yahya Ibn Abi al-Kasim Obaid Allah Ibn Muhammad Ibn al-Moammar Ibn Jaafar, surnamed Zaim al-Din [the champion of the faith). He was appointed inspector of the Makhzen in the month of the latter Jumada, five hundred and forty two (Oct.-Nov. A. D. one thousand one hundred and forty seven), and remained in office till the year five hundred and sixty seven (A. D. one thousand one hundred and seventy one). He was appointed vizir on the dismissal of Abi al-Faraj Ibn al- Muzaffar and occupied that post till his death."
وكان مشكورا محمود الطريقة محبا لأهل العلم، وكانت ولادته ليلة الجمعة بعد العشاء الأخير التاسع والعشرين من صفر سنة إحدى عشر وخمسمائة، وتوفي ليلة العشرين من شهر ربيع الأول سنة سبعين وخمسمائة ببغداد، ودفن من الغد في الحربية بتربة له، رحمه الله تعالى.,"His conduct entitled him to praise and gratitude, and he was a friend to men of learning. His birth took place al Baghdad after the last evening prayer of Thursday, the twenty ninth Safar, five hundred and eleven (the second of July, A. D. one thousand one hundred and seventeen). He died in Baghdad on the twentieth of the first Rabi, five hundred and seventy (the nineteenth October, A. D. one thousand one hundred and seventy four), and was interred in a cemetery which he had erected for himself in the Harbiya cemetery."
ابن زبادة,IBN ZABADA
أبو طالب يحيى بن أبي الفرج سعيد بن أبي القاسم هبة الله بن علي بن فرغلي بن زبادة الشيباني، الكاتب المنشيء الواسطي الأصل، البغدادي المولد والدار والوفاة، الملقب قوام الدين، وقيل عميد الدين، كان من الأعيان الماثل والصدور الأفاضل، انتهت إليه المعرفة بأمور الكتابة والإنشاء والحساب مع مشاركته في الفقه وعلم الكلام والأصول وغير ذلك، وله النظم الجيد.,"Abu Talib Yahya Ibn Abi al-Faraj Said Ibn Abi al-Kasim Hibat Allah ibn Ali Ibn Zabadat al-Shaibani [belonging to the Arabic tribe of Shaiban} was a katib (writer in a government office) and a munshi (a drawer up of official dispatches). His family belonged to Wasit, but Baghdad was the place of his birth, of his residence and of his death. He bore the surname of Kawam al-Din (support of religion) or, according to another statement, Amid al-Din (column of religion). Eminent in rank and in talent, he obtained the highest reputation as a katib, a munshi and an arithmetician; besides which, he possessed some skill in jurisprudence, dogmatical theology, the fundamentals of law) and other sciences. As a versifier, he displayed great talent."
جالس أبا منصور ابن الجواليقي وقرأ عليه من بعده، وسمع الحديث من جماعة، وخدم الديوان من صباه إلى أن توفي عدة خدمات، وكان مليح العبارة في الإنشاء، جيد الفكرة حلو الترصيع لطيف الإشارة، وكان الغالب عليه في رسائله العناية بالمعاني أكثر من طلب التسجيع، وله رسائل بليغة وشعر رائق، وفضله أشهر من أن يذكر.,"When a student, he attended the lessons of Aba Mansur al-Jawaliki and studied Quran-reading under the tuition of that professor and of his successors. He learned Traditions under some of the teachers and, from his early youth till the time of his death, he filled ‘successively’; a number of places in the service of the Diwan [the government of the caliph). His epistles are remarkable for the graces of their style, the elegance of their thoughts, the beauty of their ornaments and the delicacy of their allusions. In drawing up dispatches, he paid more attention to the ideas than lo the cadence; his letters are elegant, his thoughts just, his poetry good and his merits are so conspicuous that they need not be described."
وتولى النظر بديوان البصرة وواسط والحلة، ولم يزل على ذلك إلى أن طلب من واسط والحلة، ولم يزل على ذلك إلى المحرم سنة خمس وسبعين وخمسمائة، ورتب حاجبا بباب النوبي، وقلد النظر في المظالم،,"Being nominated director of the office which administered (the cities of) Basra, Wasit and al-Hilla, he continued to fill that post till the month of Muharram, five hundred and seventy five (June-July, A. D. one thousand one hundred and seventy nine), when he was recalled from Wasit and appointed to act as hajib (chamberlain) at the Nuba door and to render justice in all cases of appeal to the sovereign"
ثم عزل عن ذلك في شهر ربيع الأول سنة سبع وسبعين، ثم أعيد إليه في جمادى الأولى سنة اثنتين وثمانين، فلما قتل أستاذ الدار – وهو مجد الدين أبو الفضل هبة الله بن علي بن هبة الله بن محمد بن محمد بن الحسن المعروف بابن الصاحب، وكان قتله يوم السبت تاسع عشر ربيع الأول سنة ثلاث وثمانين وخمسمائة، ترتب ابن زبادة المذكور مكانه،,"In the mouth of the first Rabi, five hundred and seventy seven (July-August, A. D. one thousand one hundred and eighty one], he was dismissed from all these offices and, in the month of the first Jumada, five hundred and eighty two (July-Aug. one thousand one hundred and eighty six), he was restored lo them again. When the mayor of the palace (Ustaz al-Dar) Majd al-Din Abu al-Fadl Hibat Allah Ibn Ali Ibn Hibat Allah Ibn Muhammad Ibn al-Hasan, generally designated by the surname of Ibn al-Sahib, was put to death (by order of caliph al-Nasir), which event occurred on Saturday, the nineteenth of the first Rabi, five hundred and eighty three (the twenty ninth of May, A. D. one thousand one hundred and eighty seven), Ibn Zabada was appointed to succeed him."
ثم عزل في سنة خمس وثمانين، وعاد إلى واسط فأقام بها إلى أن استدعي في شهر رمضان سنة اثنتين وتسعين، وقلد ديوان الإنشاء في يوم الاثنين والعشرين من شهر رمضان، ثم رد إليه النظر في ديوان المقاطعات، فكان على ذلك إلى حين وفاته.,"In the year five hundred and eighty five (A. D. one thousand one hundred and eighty nine or one thousand one hundred and ninety), he was dismissed from office and sent back to Wasit where he remained till the month of Ramadan, five hundred and ninety two (August, A. D. one thousand one hundred and ninety six), and was then recalled (to Baghdad). On Monday, the twenty second of Ramadan, he was appointed director of the official correspondence and obtained again the inspectorship of the board of government grants, which places he held till his death."
وكان حسن السيرة محمود الطريقة متدنيا، حدث بشيء يسير وكتب الناس عنه كثيرا من نظمه ونثره، فمن ذلك قوله:,"Bis conduct was exemplary and the line of life which he followed most praiseworthy. He was particularly careful in fulfilling his religious duties, and transmitted down a few Traditions. A great quantity of his prose writings and poetical compositions has been written down under his dictation by different persons. One of these pieces is as follows."
باضطراب الزمان ترتفع الأنذال فيه حتى يعم البلاء… وكذا الماء ساكنا فإذا حرك ثارت من قعره الأقذاء…,"In times of trouble, the worthless are raised to such eminence that the affliction is general. When tranquil water is agitated, the dregs rise from the bottom."
"وله أيضا:
إني لأعظم ما تلقونني جلدا… إذا توسطت هول الحادث النكد
كذلك الشمس لا تزداد قوتها… إلا إذا حصلت في زبرة الأسد",By the same: People never find me more firm than when I am in the power of sodden misfortunes. It is thus that the son does not display all his force till he enters into the mane of the Lion.
"وكتب إلى الإمام المستنجد يهنيه بالعيد:
يا ماجدا قدرا أن نهنيه… لنا الهناء بظل منك ممدود
الدهر أنت ويوم العيد منك وما… في العرف أنا نهني الدهر بالعيد","In the following verses, written by him to al-Mustanjid, he compliments that caliph on the arrival of the festival day (the tenth Zi al-Hijja):
Glorious prince! thy elevation is so great that nr felicitations cannot reach thee; it is we who should obtain felicitations, reposing, as we do, under the shelter of thy favor. Thou art time (good fortune) itself; the day of the festival is a part of time, and it is not the custom to compliment time on the arrival of the festival."
"وله أيضا:
إن كنت تسعى للسعادة فاستقم… تنل المراد ولو سموت إلى السما
ألف الكتابة وهو بعض حروفها… لما استقام على الجميع تقدما","By the same: If yon aspire to command, act uprightly; then, even if you wish to reach the heavens, yon will succeed. The alif, one of the written letters of the alphabet, is placed at the bead of the others because it is upright."
"وله أيضا:
لا تغبطن وزيرا للملوك وإن… أناله الدهر منهم فوق همته
واعلم بأن له يوما تمور به ال… أرض الوقور كما مرت لهيبته
هرون وهو أخو موسى الشقيق له… لولا الوزارة لم يأخذ بلحيته","By the same: Envy not those who are vizirs, even though they obtain from their sovereigns, by the favor of fortune, more than they ever expected. Know that a day will come when the solid earth shall sink from under them as it used to sink before them through awe. Aaron, the brother and partner of Moses, would not have been seized by the beard, had he not been (his brother’s) vizir."
وله كل معنى مليح، وله ديوان رسائل وقفت عليه في بلادنا، ولم يحضرني شيء منه كي أثبته هاهنا.,"To Ibn Zabada belonged every sort of elegant ideas. He left a diwan (or collection) of epistles; I saw a copy of it in my native place, but am unable to insert here any of its contents, as I cannot call them to mind."
وقال أبو عبد الله محمد بن سعيد الدبيثي في تاريخه، أنشدنا أبو طالب يحيى بن سعيد ابن هبة الله، يعني ابن زبادة المذكور، من حفظه، قال: أنشدني أبو بكر أحمد بن محمد الأرجاني لما قدم بغداد علينا في سنة ثمان وثلاثين وخمسمائة لنفسه – قلت: وهو ناصح الدين أبو بكر أحمد الأرجاني المقدم ذكره – قوله:,"Abd Allah Muhammad Ibn Saied al-Dubaithi says, in his History: “Abu Talib Yahya Ibn Saied “Ibn Hibat Allah,” meaning Ibn Zabada, “recited to me from memory the following lines which, as he told me, had been repeated to him by Abd Bakr Ahmad Ibn Muhammad al-Arrajani."
"ومقسومة العينين من دهش النوى… وقد راعها بالعيس رجع حداء
تجيب بإحدى مقلتيها تحيتي… وأخرى تراعي أعين الرقباء
رأت حولها الواشين طافوا فغيضت… لهم دمعها واستعصمت بحياء","The eyes of that maiden had their attention divided (between two objects), whilst she was bewildered at departing and afflicted by the coming ol the camels, which was announced to her by the burden of the deriver’s song. With one eye, she answered my salutation and, with the other, she watched the looks of the jealous spies. Seeing around her persons ready to denounce her, she suppressed her tears and withdrew into o the asylum of her tent."
"فلما بكت عيني غداة وداعهم… وقد روعتني فرقة القرناء
بدت في محياها خيالات أدمعي… فغاروا وظنوا أن بكت لبكائي","On the morning in which I bade them farewell, whilst tears flowed from my eyes and my mind was troubled at being separated from my companions, the reflection of those tears appeared on her cheeks, and (our foes) were jealous, thinking that she wept at my weeping."
وكتب إليه أبو الغنائم محمد بن علي المعروف بابن المعلم الهرثي الشاعر – المقدم ذكره – وقد عزل عن نظر واسط:,"When Ibn Zabada was dismissed from the inspectorship of Wasit, the poet, Abu al-Ghanaim Muhammad Ibn Ali, generally known by the appellation of Ibn al-Muallim, wrote to him these lines."
"ولأنت إن لم يبلل الغيث الثرى… تروي الورى بسماحك الهتان
لم يعزلوك عن البلاد لحالة… تدعو إلى النقصان والشنآن
بل مذ رأوا آثار جودك زاخرا… حفظوا بلادهم من الطوفان","When the rains refused to moisten the earth, you poured upon mankind the showers of your liberality. You were not removed from the province for a motive which might expose you to depreciation and neglect; but, when the torrents of your generosity seemed ready to overwhelm the land, they sent you away, in order to save the country from a deluge."
قلت: وحكى لي الوجيه أبو عبد الله محمد بن علي بن أبي طالب المعروف بابن سويد التاجر التكريتي قال: كان الشيخ محيي الدين أبو المظفر يوسف بن الحافظ جمال الدين أبي الفرج بن الجوزي الواعظ المشهور قد توجه رسولا من بغداد إلى الملك العادل ابن الملك الكامل ابن الملك العادل بن أيوب سلطان مصر في ذلك الوقت،,"Al-Wajih Abu Abd Allah Muhammad Ibn Ali Ibn Abi Talib, generally known by the name of Ibn Suwaid, and who was a merchant of Takrit, related to me the following anecdote: “The shaikh Muhi al-Din Abu ’l-Muzaffar Yusuf, who was the “son of Jamal al-Din Abi al-Faraj Ibn al-Jauzi, the celebrated M fix and preacher, was sent from Baghdad on an embassy to the court of al-Malik al-Adil Ibn al-Malik al-Kamil Ibn Ayyub, who was then reigning in Egypt."
وكان أخوه الملك الصالح نجم الدين أيوب ابن الملك الكامل محبوسا في قلعة الكرك يومئذ -وقد شرحت ذلك في ترجمة الكامل في هذا التاريخ – قال الوجيه: فلما عاد محيي الدين راجعا إلى بغداد وقدم دمشق، كنت بها، فدخلت عليه أنا والشيخ أصيل الدين أبو الفضل عباس بن عثمان بن نبهان الإربلي، وكان رئيس التجار في عصره،,"Al-Malik al-Salih Najm al-Din Ayyub, the brother of al-Malik al-Adil, was at that time detained as a prisoner in the fortress of al-Karak.” I have already spoken of this in the article on al-Kamil. When Muhi al-Din passed through Damascus, on his return to Baghdad, I happened to be there and went to visit him with the shaikh Asti al-Din Abu ’l-Fadl Abbas Ibn Othman Ibn Nabhan al-Irbili (a native of Arbela), who was then chief of the (corporation of) merchants."
وجلسنا نتحدث معه فقال: قد حلفت الملك الناصر داود صاحب الكرك أن لا يخرج الملك الصالح من الحبس إلا بأمر أخيه الملك العادل، قال: فقال له الأصيل: مولانا، هذا بأمر الديوان العزيز فقال محيي الدين:,"We sat down and, in the conversation which ensued, he (Muhi al-Din) said: ‘I prevailed on al-Malik al-Nasir Dawud, the lord of al-Karak, lo swear that he would not allow al-Malik al-Salih to leave the prison, unless an order came to that effect from al-Malik al-Adil.’ On this, al-Asil said to him: Tell me, master I did you do so by the order of the August Divan (the caliphs government) Muhi al-Din answered."
وهل هذا يحتاج إلى إذن هذا اقتضته المصلحة، ولكن أنت تاريخ يا أصيل، فقال: يعني مولانا أني قد كبرت وما أدري ما أقول، وأنا أحكي لمولانا حكاية في هذا المعنى أعرفها من غرائب الحكايات، قال: هات، فقال: كان ابن رئيس الرؤساء ناظر واسط يحمل في كل شهر حمل واسط وهو ثلاثون ألف دينار لا يمكن أن يتأخر يوما واحدا عن العادة،,"‘Was any authorization necessary for making such a demand? The welfare of the public required me to do so; but you, Asil are an old fellow.’ To this, our master replied It is true; I am an old fellow, and know not what I say; but I shall relate to your Worship an event which has some analogy to this and which I know to be very curious.’ Let us hear it’; said Muhi al-Din. Al-Asil then spoke as follows Ibn Kais al-Ruasaa, being director of the administration at Wasit, was bound to send (to Baghdad), every month, the sum of thirty thousand dinars, as the contribution of Wasit, and the custom was that no delay, not even of a single day, should be allowed."
فتعذر في بعض الأشهر كمال الحمل، فضاق صدره لذلك وذكره لنوابه، فقالوا له: يا مولانا هذا ابن زبادة عليه من الحقوق أضعاف ذلك، ومتى حاسبته قام بما يتم الحمل وزيادة،,"On one of these months, he was unable to make up the sum and, feeling uneasy on the subject, he consulted his naibs [lieutenant). They replied: There, my Lord! is Ibn Zabada who is indebted (to the administration) for many times that sum; call him to an account and he will make up to you over and above what you have to send off.’"
فاستدعاه وقال له: لم لا تؤدي كما يؤدي الناس فقال: أنا معي خط الإمام المستنجد بالمسامحة، قال: هل معك خط مولانا الإمام الناصر قال: لا، قال: قم واحمل ما يجب عليك، قال: ما ألتفت إلى أحد ولا أحمل شيئا. ونهض من المجلس،,"He, in consequence, sent for Ibn Zabada and said to him: Why do you not pay (your taxes) like the others?’ Ibn Zabada answered that he had a note in the caliph al-Mustanjid’s handwriting, dispensing him from paying. Have you a note in the caliph al-Nasir’s handwriting?’ said the other.’ I have not,’ replied Ibn Zabada. Be off!’ said Ibn Reis al-Ruasaa, and bring here what you owe.’ Ibn Zabada answered: care for nobody and shall bring nothing I’ He then stood up and walked out of the room."
فقال النواب لابن رئيس الرؤساء: أنت صاحب الوسادتين وناظر النظار، وما على يدك يد، ومن هو هذا حتى يقابلك بمثل هذا القول ولو كبست داره وأخذت ما فيها ما قال لك أحد شيئا، وحملوه عليه حتى ركب بنفسه وأجناده،,"The naibs then said to their master: You possess the two cushions (emblems of civil and military authority) and have the right of control over all the government into indents; no one has the high hand over you, and who is this man that he should return you such an answer? You would do well to enter by force into o his house and seize on all that it contains; no one will dare to make any observation.’ In pursuance of their advice, he ordered boats to be got ready for himself and his soldiers."
وكان ابن زبادة يسكن قبالة واسط، وقدموا إلى ابن رؤساء السفن حتى يعبر إليه، وإذا بزبزب قد قدم من بغداد، فقال: ما قدم هذا إلا في مهم، ننظر ما هو ثم نعود إلى ما نحن بسببه، فلما دنا من الزبزب فإذا فيه خدم من خدام الخليفة، فصاحوا به: الأرض الأرض، فقبل الأرض وناولوه مطالعة، وفيها:,"Ibn Zabada resided at that time on the other side of the river, opposite to Wasit. When the boats were brought for Ibn Reis al-Ruasaa and his men, a zebzeb (or yawl) was seen coming, as if from Baghdad. When he perceived it, he said: ‘This zebzeb must be coming on an affair of importance; let us see what it may be; after that we shall resume what we are about. As the boat drew near, some of the caliphs servants who were in it cried out; Kiss the ground kiss the ground to Be obeyed, and they handed to him a notification (mutala) containing this order."
قد بعثنا خلعة ودواة لابن زبادة، فتحمل الخلعة على رأسك والدواة على صدرك، وتمشي راجلا إليه وتلبسه الخلعة وتجهزه إلينا وزيرا، فحمل الخلعة على رأسه والدواة على صدره ومشى إليه راجلا،,"We send you a robe of honor and an inkstand for Ibn Zabada; place the robe on your head, hold the inkstand to your breast, and go on foot to him; clothe him in the robe and send him off to us, in order that he may be our vizir.’ He put the robe on his head, held the inkstand against his bosom and went off on foot."
"فلما رآه ابن زبادة أنشده ابن رئيس الرؤساء:
إذا المرء حي فهو يرجي ويتقي… وما يعلم الإنسان ما في المغيب","When he met Ibn Zabada, he recited to him this verse: Whilst a great man is living, people hope in him and fear him; but no one knows what is concealed in futurity."
وأخذ يعتذر إليه، فقال له ابن زبادة: لا تثريب عليكم اليوم، وركب في الزيزب إلى بغداد، وما علموا أن أحدا أرسلت إليه الوزارة غيره، فلما وصل إلى بغداد كان أول ما نظر فيه أن عزل ابن رئيس الرؤساء عن نظر واسط قال: هذا ما يصلح لهذا المنصب،,"He then began to make excuses and received this answer: No blame on you for to-day.’ Ibn Zabada then embarked in the yawl and set off for Baghdad. No other example is known of a person’s having had the vizirate sent to him. When he arrived, the first thing he did was to dismiss Ibn Reis al-Ruasaa from the inspectorship of Wasit, saying that he was not fit for such an office."
"ثم قال الأصيل: ولا يأمن مولانا أن يخرج الملك الصالح ويملك ويعود إليه رسولا ويقع وجهك في وجهه وتستحيي منه، فأنشده محيي الدين قوله:
وحتى يؤوب القارظان كلاهما… وينشر في الموتى كليب لوائل","Now,’ said al-Asil, who can assure your Worship that al-Malik al-Salih will not get out of prison and obtain the throne? You may then be sent to him as an ambassador, and how will you be able to look him in the face without blushing?’ Muhi al-Din answered him by this line: (That will happen) when the two gatherers of acacia-berries shall return, and when Kulaib shall he raised from the dead for the tribe of Wall."
قال ابن الدبيثي المذكور: سألت أبا طالب ابن زبادة عن مولده فقال: ولدت يوم الثلاثاء الخامس والعشرين من صفر سنة اثنتين وعشرين وخمسمائة، وتوفي ليلة الجمعة السابع والعشرين من ذي الحجة سنة أربع وتسعين وخمسمائة وصلي عليه بجامع القصر، ودفن بالجانب الغربي بمشهد الإمام موسى بن جعفر رضي الله عنهما، يعني ببغداد.,"Ibn al-Dubaithi says: I asked Abu Talib Ibn Zabada when he was born, and he answered: On Tuesday, the twenty fifth of Safar, five hundred and twenty two (the first of March, A. D. one thousand one hundred and twenty eight). He died on the eve of Friday, the twenty seventh of Zi al-Hijja, five hundred and ninety four (the thirtieth October, A. D. one thousand one hundred and ninety eight). The funeral service was said over him in the mosque of the Castle, at Baghdad, and he was into erred near the mausoleum of Musa Ibn Jaafar.”"
وزبادة: بفتح الزاي، هو القطعة من الزباد الذي يتطيب النسوان به، والله أعلم.,"Zabada means a bit of zabad [civet), which is a perfume made use of by women."
يحيى بن نزار المنبجي,YAHYA IBN NIZAR
أبو الفضل يحيى بن نزار بن سعيد المنبجي، ذكره الحافظ أبو سعد عبد الكريم السمعاني في كتاب الذيل على تاريخ الخطيب” المختص ببغداد، فقال: له شعر مطبوع غير متكلف، وكتب لي أبياتا من شعره، وسمعت منه، وسألته عن مولده فقال: ولدت في المحرم من سنة ست وثمانين وأربعمائة بمنبج.”,"Abu ’l-Fadl Yahya Ibn Nizar Ibn Saied al-Manbeji (o native of Manbej), is mentioned, by the hafiz Abu Saad Abd al-Karim Ibn al-Samaani, in the Zail, a work which was composed as a supplement to the Khatib’s History of Baghdad: “He composed poetry in a natural and unaffected style, and wrote down for me some of his verses. When I asked him the date of his birth, he answered: In the month of Muharram, four hundred and eighty six (February, A. D. one thousand and ninety three), at Manbej.”"
"وأورد له مقاطيع أنشده إياها، فمكن ذلك قوله:
وأغيد غض زاد خط عذاره… لعاشقه في همه والبلابل
تموج بحار الحسن في وجناته… فتقذف منها عنبرا في السواحل
وتجري بخديه الشبيبة ماءها… فتنبت ريحانا جنوب الجداول","The same author then gives some of his pieces, one of which is as follows: There was a clear-complexioned youth, the line of whose izar augmented the trouble and he cares of his admirers. Oceans of beamy undulate in his cheeks and cast ambergris upon their shores. Youth Jets its waters flow over his cheeks, so that the borders of those streamlets produce myrtle."
قلت: وقد خطر لي على هذا مأخذ وهو أنه جعل البيت الثاني بحار الحسن تموج في وجناته، فكيف يقول في البيت الثالث وتجري بخديه الشبيبة ماءها” وما مقدار ماء الشبيبة بالنسبة إلى بحار الحسن وما كفى هذا حتى جعلها جداول، والجداول والنهار، وأين النهار من البحار”,"It has come into my mind that there are things to be criticized in this piece: The poet says, in the second verse, that oceans of beauty undulate in his cheeks; why then does he say, in the third verse, that youth lets its waters flow over them? What congruity is there between the water of youth and oceans of beauty? Not content with committing that fault, he represents the water as flowing in streamlets, that is to say, in rivulets; but rivulets are not to be placed on a line with oceans."
ثم إنه في البيت الثاني قد شبه العذار بالعنبر، فكيف يجعله في البيت الثالث ريحانا وأين العنبر من الريحان وإن كان كل واحد من العنبر والريحان قد جرت عادة الشعراء أن يشبهوا به العذار، ولكن في مقطوع واحد من الشعر ما لهم عادة يجمعون بينهما.,"In the same verse, he compares the izar to ambergris; why then, in the third, does he assimilate it to myrtle? It is true that poets, when they seek for objects to which the izar may be compared, have the custom of designating it as ambergris or as myrtle, but they never bring both together in the same piece."
وكنت قد سمعت في زمن الاشتغال بالأدب بيتين استحسنتهما ولم أعرف قائلهما، وهما:,"At the lime in which I studied polite literature, I heard two verses recited which pleased me much; they are by an author whose name I could not learn, and run thus."
"يا عاذلي في حب ذي عارض… ما البلد المخصب كالماحل
يموج بحر الحسن في خده… فيقذف العنبر في الساحل",O thou who reprimands me with admiring one whose cheeks are encircled with an izar know that the fertile and the sterile soils are not to be compared. A sea of beauty undulates on those cheeks and casts ambergris upon its shores.
فلما كان في أوائل سنة اثنتين وسبعين وستمائة وقفت بالقاهرة المحروسة على مجلد من كتاب السيل والذيل” تأليف عماد الدين الكاتب الأصبهاني، وقد جعله ذيلا على كتابه “خريدة القصر”، فرأيت فيه ترجمة يحيى بن نزار المنبجي المذكور، وقد ذكر له مقدار عشرة أبيات يمدح فيها السلطان نور الدين محمود بن الزنكي رحمه الله تعالى،”,"In the beginning of the year six hundred and seventy two [July-August, A. D. one thousand two hundred and seventy three), a volume of the work entitled al-Sail wa al-Zail and composed by the katib Imad al-Din al-Ispahani as a supplement to his Kharidat al-Kasr, fell into my hands. In it I found an article on Yahya Ibn Nizar al-Manbeji in which is into reduced a piece of ten verses composed by him in praise of the sultan Nur al-Din Mahmud Ibn Zinki."
وفي جملة الأبيات البيت الثاني من هذين البيتين، فعلمت أن الذي نظم ذلك المعنى في البيت الثاني من الثلاثة هو الذي نظم هذين البيتين في هذه الأبيات التي ذكرها في كتاب السيل”.”,"As that piece contains the second of the two verses just mentioned, I perceived that the person who versified the idea contained in the second of the three verses above given was the author of those which are inserted in the Sail."
ثم بعد ذلك بقليل جاءني صاحبنا جمال الدين أبو المحاسن يوسف بن أحمد المعروف بالحافظ اليغموري فتذاكرنا وجرى ذكر البيتين وقال: إنهما لعماد الدين أبي المناقب حسام بن غزى بن يونس المحلي نزيل دمشق.,"Soon after, I received a visit from my friend Jamal al-Din Abu al-Mahasin Yusuf Ibn Ahmad, generally known by the surname of al-Hafiz al-Yaghmuri, and, in the course of our conversation, mention was made of the two verses. On this, he observed that the author of them was Imdd al-Din Abu al-Manakib Hussam Ibn Ghozzi Ibn Younus al-Mahalli (a native of al-Mahalla in Egypt) who had settled in Damascus."
وذكر أنه سمعهما منه نزار المنبجي ويكون العماد المحلي قد نظم البيت الأول وجعله توطئة للثاني، واستعمله على وجه التضمين كما جرت العادة في مثله، لكنه كان ينبغي أن ينبه على أنه تضمين كي لا يعتقد من يقف عليهما أنهما له، فأن البيت الأول ليس في جملة أبيات يحيى المنبجي التي مدح بها نور الدين رحمه الله تعالى.,"“I heard him recite them, said he, “and he mentioned that they were of his own composing.” “Nay,” said I, “the verse containing the idea (which we have remarked) was composed by Yahya Ibn Nizar al-Manbeji; Imad al-Din al-Mahalli may have made the first verse for the purpose of into reducing the other as a citation, as is customary in some cases; but he should have indicated that it was a citation, lest those who read them both might suppose it to be his. Observe that the first verse is not in the piece which Yahya al-Manbeji composed in honor of Nur al-Din.””"
"ثم من بعد ذلك خطرت لي مؤاخذة على العماد المحلي فإنه قال في بيته الذي جعله توطئة للثاني:
ما البلد المخصب كالماحل…","At a later period, it struck me that al-Mahalli’s piece also was liable to censure: in the verse which prepares the way for the other he says that fertile and sterile grounds are not to be compared."
والخصب والمحل إنما يكون بسبب النبات وعدمه، والبيت الثاني الذي هو التضمين شبه العذار بالعنبر، وأين النبات من العنبر فالتوطئة بين البيتين ليست بملائمة، وهذه المؤاخذة مثل المؤاخذة المتقدمة على الأبيات الثلاثة.,"Now, these qualities depend upon the presence or the absence of vegetation. Then, in the next verse, he assimilates the izar to ambergris; but what analogy is there between plants and ambergris? The manner of into reducing the second verse is therefore faulty. This critical remark is similar to that already made on the piece which consists in three verses."
"وكنت وقفت على بيتين للعماد المحلي المذكور أيضا أنشدنيهما عنه جماعة وهما:
قيل لي من هويت قد عبث الشع… ر بخديه قلت ما ذاك عاره
جمرة الخد أحرقت عنبر الخ… ل فمن ذلك الدخان عذاره","A number of persons recited to me two (other) verses composed by al-Imad al-Mahalli and which I here give: They said to me: “The hair sports with the cheeks of the youth whom you admire;” and I answered: “That is not a defect. The glowing coal of his cheek has burned the ambergris “of his beauty-spot, and the smoke arising from it has formed the izar.”"
وسنح لي عليهما مؤاخذة مثل المؤاخذة المذكورة، وهي أنه لما قيل له إن الشعر عبث بخديه ما أنكر ذلك بل قال ما ذاك عذاره” فقد وافق على أنه شعر، غاية ما في الباب أنه قال هذا الشعر ما هو عاره،”,"The idea then crossed my mind that the same critical remark which I made on the other verses was applicable to these also. Observe that the poet when told of the hair’s sporting with the youth’s cheeks, does not disapprove of it, hut says: That is not a defect. He therefore admits that the hair was an excellent thing in its kind."
فكيف يقول بعد هذا جمرة الخد أحرقت عنبر الخال” إلى آخره، فجعل العذار دخان العنبر، وأين دخان العنبر من الشعر بل كان ينبغي أن يقول لهم: هذا ما هو شعر، بل هو دخان العنبر حتى يتم له المعنى.”,"Why then does he say in the next verse that the glowing coal of the cheek has burned the ambergris, etc. and that the izar was formed of the smoke? What analogy is there between the smoke of ambergris and hair? To express the thought correctly, he should have said to those who spoke to him: That is not hair but the smoke of ambergris."
وقد نظم صاحبنا ورفيقنا في الاشتغال بحلب عون الدين أبو الربيع سليمان بن بهاء الدين عبد المجيد بن العجمي الحلبي بيتين ألم فيهما بهذا المعنى وهما:,I had at Aleppo a friend and fellow-student named Aun al-Din Abu al-Rabia Suleiman Ibn Bahaa al-Din Abd al-Majid al-Ajami. who was a native of that city. He composed two verses in which he came near to the idea above mentioned and which I insert here.
"لهيب الخد حين بدا لعيني… هوى قلبي عليه كالفراش
فأحرقه فصار عليه خالا… وها أثر الدخان على الحواشي","When the dame of his cheek appeared to my eyes, my heart flew into o it like a moth (into a candle). Burnt by that flame, it formed a beauty-spot and there, on the borders (the cheek), is the trace of the smoke."
وقد أحسن في هذا المعنى وخلص من تلك المؤاخذة، لكن وقع في مؤاخذة أخرى، وهي أنه جعل العذار احتراق قلبه، والعماد جعله دخان عنبر الخال، وبين الدخانين بون كبير، فهذا طيب الرائحة وذاك كريه الرائحة.,"Here the idea is well brought out and cannot incur a censure similar to the preceding, but the poet had fallen into o another fault which deserves to be taken up: he represents the izar as the smoke resulting from the burning of the heart, whereas, Imad al-Mahalli called it the smoke of the ambergris of the beauty-spot; now, there is certainly a wide difference between the two kinds of smoke; one smells sweetly and the other badly."
"وقد سبق ترجمة عبد الله بن صارة الشنتريني بيتان أبدع فيهما، وهما:
ومهفهف رقت حواشي حسنه… فقلوبنا وجدا عليه رقاق
لم يكس سالفه العذار وإنما… نفضت عليه صباغها الأحداق","Our article on Abd Allah Ibn Sarah al-Shantarini contains two verses in which that poet has expressed a very original idea; he says: (I think of her) whose waist was so slender and the borders of whose beauty so tender (delicate), that my heart was filled with a tender passion. It was not an izar which clothed her cheek bat rather a tint cast upon it by the dark pupils of (our) eyes."
والأصل في هذا الباب كله قوله أبي إسحاق إبراهيم الصابي الكاتب في غلامه الأسود واسمه يمن – وقد سبق ذكر الأبيات في ترجمته من هذا الكتاب، والمقصود منها هاهنا قوله في أولها:,"The original source of all the pieces of this cast is a poem in which the katib Abu Ishak Ibrahim al-Sabi speaks of his page Yumn, who was of a swarthy complexion. We have already given it, but we reproduce here what relates to our subject."
"لك وجه كأن يمناي خطت… هـ بلفظ تمله آمالي
فيه معنى من البدور ولكن… نفضت صبغها عليه الليالي","Thou hast a face which my right hand seems to have traced, and words which deceive my hopes. In it is the image of the full moon, but over it have been cast the shades of night"
وبيتا عون الدين فيهما إلمام بقول أبي الحسين أحمد بن منير الطرابلسي – المقدم ذكره:,"The thought contained in Aun al-Din’s two verses comes near to that which is expressed in the following lines, composed by Abu al-Husain Ahmad Ibn Munir al-Taraulusi."
"لا تخالوا الخال يعلو خده… قطرة من دم جفني نطفت
ذاك من نار فؤادي جذوة… فيه ساخت وانطفت ثم طفت","Think not that the mole upon her cheek is a tear of blood fallen from my eyes. It was produced by a burning coal from the fire in my heart; immersed in that (cheek), it was extinguished and then rose to the surface."
قلت: وقد خرجنا عن المقصود وانتشر الكلام، لكن ما خلا ما خلا من فائدة.,"I have here digressed from my subject and discoursed rather diffusely, but my observations are not devoid of utility."
وقال أبو سعد السمعاني أيضا: أنشدني يحيى بن نزار المنبجي لنفسه:,Abu Saad al-Samaani says also (in the work above cited): “Yahya Ibn Nizar al-Manbeji recited to me the following verses and “gave them as his own.
وله غير هذا نظم مليح ومعان لطيفة.وقال أبو الفرج صدقة بن الحسين بن الحداد في تاريخه المرتب على السنين ما مثاله: سنة أربع وخمسين وخمسمائة، في ليلة الجمعة سادس ذي الحجة مات يحيى بن نزار المنبجي ببغداد، ودفن بالوردية،,"He (Yahya Ibn Nizar) left other fine pieces of verse and expressed (therein) many elegant ideas. The historical annals compiled by Abu al-Faraj Sadaka Ibn al-Husain Ibn al-Haddad contain a passage to this effect: “On the eve of Friday, the sixth of Zi al-Hijja, five hundred and fifty four (the nineteenth of December. A. D. one thousand one hundred and fifty nine), Yahya Ibn Nizar al-Manbeji died at Baghdad and was buried in the Wardya cemetery."
قيل إنه وجد في أذنه ثقلا فاستدعى إنسانا من الطرقية، فامتص أذنه فخرج شيء من مخه، فكان سبب موته، رحمه الله تعالى.,It is said that he felt a weight (or obstruction) in one of his ears and called in an administrator of theriac (quack-doctor) to treat him. This operator sucked his ear and drew out of it a portion of the brain; that was the cause of the patient’s death.”
وقال السمعاني: هو أخو أبي الغنائم التاجر المعروف، وذكر أبا الغنائم ووصفه وأثنى عليه في ترجمة مستقلة في كتاب الذيل” أيضا، رحمه الله تعالى.”,"Al-Samaani says that he was the brother of Abul-Ghanaim, the famous merchant. Of the latter he gives an account in a separate article of the Zail, and praises him highly."
وأما العماد المحلي فإنه كان أديبا لطيفا على ما يحكى عنه من النوادر وله نظم مليح في المقطعات دون القصائد، وكان يحفظ المقامات وشرحها، وتوفي ليلة الأربعاء عاشر شهر ربيع الأول سنة تسع وستمائة بدمشق،,"Imad al-Din al-Mahalli was an elegant and refined literary scholar, if we may judge from the anecdotes told of him. He left some good poetry, consisting of short pieces only, and no qasidas. He knew by heart the Makamas [of al-Hariri], and explained their difficulties. His death took place at Damascus, on the eve of Wednesday, the fourteenth of the first Rabi, six hundred and twenty nine (the ninth of January, A. D. one thousand two hundred and thirty two)."
ودفن بمقابر الصوفية، وعرف بابن الجمال، وولد في سنة ستين وخمسمائة تقديرا بقوص، ونشأ بالمحلة، فنسب إليها.,"He was buried in the Sufi cemetery. His birth is placed, by estimation, in the year five hundred and sixty (A. D. one thousand one hundred and sixty four or one thousand one hundred and sixty five). His early youth was passed at al-Mahalla and, from that place, he drew his surname. The denomination under which he was generally known was that of Ibn al- Jamal."
"ثم وجدت في مسوداتي بخطي بيتا منسوبا إلى الوجيه أبي الحسن علي بن يحيى بن الحسين بن أحمد المعروف بابن الذروي الأديب الشاعر وهو:
عذاره دخان ند خاله… وريقه من ماء ورد خده","I found among my rough notes, and in my own handwriting, two verses attributed to Wajih al-Din Abu al-Hasan Ali Ibn Yahya Ibn al-Hasan Ibn Ahmad, generally known by the surname of Ibn al-Zarawi the poet. Here they are: Her izar is the smoke of the aloes-wood of her beauty-spot; her saliva, the water of the roses of her cheek."
ثم وجدت منسوبا إلى ابن سناء الملك – المقدم ذكره – والصحيح أنها لأسعد ابن مماتي – المقدم ذكره أيضا:,"I then found the following verses attributed to Ibn Sana al-Mulk, but they belong, in reality, to Asaad Ibn al-Mammati."
"سمراء قد أزرت بكل أسمر… بلونها ولينها وقدها
أنفاسها دخان ند خالها… وريقها من ماء ورد خدها
لو كتب البدر إلى خدمتها… ملطفا ترجمه بعبدها","A brunette who surpasses all others in complexion, in shape and in the sweetness of her lips. Her breath is the vapor arising from the aloes-wood of her beauty-spot, and her saliva is the rose-water of her cheek. Were the moon to write her a letter of compliments, the signature would be Your humble servant."
ورأيت للمهذب أبي نصر محمد بن إبراهيم بن الخضر الحلبي المعروف بابن البرهان الحاسب المنجم الطبري:,"I found the following lines attributed to an inhabitant of Aleppo called Muhazzab al-Din Abi Nasr Muhammad Ibn Muhammad Ibn Ibrahim Ibn al-Khidr, generally known by the surname of Ibn al-Burhan a-Tabari; he was a native of Tabaristan, a calculator and an astronomer."
"ومهفهف راقت نضارة وجهه… فالعين تنظر منه أحسن منظر
أصلى بنار الخد عنبر خاله… فبدا العذار دخان ذاك العنبر","Her waist was slender, the radiance of her face dazzling and her aspect charming to the eye. With the fire of her cheek she heated the ambergris of her beauty-spot and, from the smoke of that ambergris, resulted the izar."
فعلمت أن العماد المحلى إنما أخذ ذلك المعنى من أحد هؤلاء، والله سبحانه وتعالى أعلم.,He then perceived that al-Mahalli had borrowed his idea from one or the other of those persons just mentioned.
تاج الدين ابن الجراح,TAJ AL-DIN IBN AL-JARRAH
أبو الحسين يحيى بن أبي علي منصور بن الجراح بن الحسين بن محمد بن داود بن الجراح المصري، وهذه الزيادة في نسبه وجدتها بخط بعض الأدباء ولا أتحققها، والأول أصح، الكاتب المنعوت تاج الدين؛ كتب في ديوان الإنشاء بالديار المصرية مدة طويلة.,"Abu al-Husain Yahya Ibn Abi Ali Mansur Ibn al-Jarrah Ibn al-Husain Ibn Muhammad Ibn Dawud Ibn al-Jarrah, a native of Egypt, this addition to the genealogy I found in the handwriting of a literary scholar, but am unable to certify its exactitude, and consider the first (links of the chain) as the surest, was surnamed Taj al-Din (crown of the religion). During a long time he was employed as a writer [katib] in the correspondence office, under the government of Egypt."
وكتب الكثير، وكان خطه في غاية الجودة، وكان فاضلا أديبا متقنا، له فطرة حسنة وشعر فائق ورسائل أنيقة، وسنع الحديث بثغر الإسكندرية المحروسة على الحافظ أبي طاهر السلفي وأبي الثناء حماد بن هبة الله الحراني، وحدث وسمع الناس عليه.,"He wrote a great deal and in a beautiful hand. His talents, literary acquirements and varied information were of the highest order; his natural genius was fine, his poetry charming and his letters elegant. He heard Traditions in the frontier city of Alexandria, where he had for teachers the hafiz Abu Tahir al-Silafi and Abi al-Thanaa Hammad Ibn Hibat Allah al-Harrani. Traditions were taught also by him to numerous auditors."
وله لغز في الدملج الذي تلبسه النساء، وهو بديع في بابه فأحببت ذكره، وهو نثر:,"An enigma was composed by him, of which the word was dumluj. a term serving to designate the object worn by women [the bracelet which encircles the ankle or the upper arm). As this riddle is a remarkable thing of the kind, I am induced to insert it here; it is in prose and runs thus."
ما شيء قلبه حجر، ووجهه قمر، إن نبذته صبر، واعتزل البشر وإن أجعته رضي بالنوى، وانطوى على الخوى، وإن أشبعته قبل قدمك، وصحب خدمك، وإن غلفته ضاع، وإن أدخلته السوق أبى أن يباع،,"“What is the thing, which, by inversion, becomes a stone; its face is a moon; if you reject it, it lakes patience and goes apart from mankind (or from the skin); if you render it hungry, it will be satisfied with a date-stone; it folds itself around vacuity; if you glut it, it kisses your foot and becomes the companion of your servants (your shoe-ties); if you perfume it, it is lost; if you take it to the bazar, it refuses to be sold."
وإن أظهرته جمل المتاع، وأحسن الإمتاع، وإن شددت ثانيه، وحذفت منه القافية، كدر الحياة وأوجب التخفيف في الصلاة، وأحدث في وقت العصر الضجر، ووقت الفجر الخدر، وجمع بين حسن العقبى وقبح الأثر،,"if you let it be seen, it renders (its) possession agreeable (to you) and embellishes the enjoyment (which it procures you); if you double its second (letter) and reject the finals, it troubles life and renders necessary an alleviation from praying; at the time of the Asr, it causes anguish, at the Fajr, it gives (you) alleviation and repose but, to its good termination is joined a bad trace."
هذا وإن فصلته دعا لك، وأبقى ما إن ركبته هالك، وربما بلغك آمالك، وكثر مالك، وأحسن بعون المساكين مآلك، والسلام.,"if you divide it, it prays for you and leaves a thing which, if you are borne upon it, affrights you, though it aids you lo accomplish your wishes, increases your wealth and, by means of that which is a help for the poor, brings about for you a good result. Receive my salutations.”"
قلت: وهذا اللغز قد يقف عليه من لا يعرف طريق حله، فيعسر عليه تفسيره، فيحتاج إلى الإيضاح، فأقول:,"Any person, meeting with this enigma and not knowing the way of solving it, would find great difficulty in clearing it up; I shall therefore give here the elucidations which the subject requires."
أما قوله ما شيء قلبه حجر” فمراده قلب حروف دملج، فإنا إذا قلبنا هذه الحروف يخرج منها “جلمد” وهو الحجر، وقوله “ووجهه قمر” يريد أنه مستدير كالقمر، وقوله “إن نبذته صبر واعتزل البشر” فالبشر جمع بشرة، فالإنسان إذا ألقى الدملج عنه صبر واعتزل بشرته إذ ليس فيه أهلية المنع فهو يصبر ويعتزل المكان الذي كان فيه.”,"The words: nothing which, by inversion, becomes a stone indicate the term dumluj (A, m, l, j, bracelet for the ankle or the upper arm), which, being inverted, gives j, m, do (jalmad, stone). The words: whose face is a moon mean that it is as round as the moon. In the expression: if you reject if, it takes patience and goes apart from the skin (b, sh, r), the word bashar is the plural of bashara (the skin of the body);now, when it is thrown off, it takes patience and quits the skin, because it has not the faculty of resisting; it therefore has patience and leaves the place where it was."
وقوله وإن أجعته رضي بالنوى” فالنوى لفظ مشترك يقع على البعد وعلى نوى التمر، وعادتهم في بلاد العراق أن يطحنوا نوى التمر والرطب والبسر ويعلفوا به البقر، وقصد هاهنا هذه التورية،”,"If you render it hungry, it will be satisfied with a dale-stone (nuwa); the word nuwa has two significations, namely, remoteness and a date-stone. In the provinces of Iraq, it is the custom to grind down date-stones with ripe or unripe dales and give them as forage lo oxen; but here, the author, into ended to disguise the meaning which he gave to the word."
فإن الدملج إذ أخرج من العضد أو من الساق فقد جاع، لأنه يكون فارغ الجوف، ويرضى بالنوى الذي هو البعد عن عضو صاحبه، ويقولون: فلان يرضى بالنوى، إذا كان فقيرا لا يجد ما يتبلغ به، فهو يجتزئ بمص النوى، وهذا يفعله أهل الحجاز والبلاد المجدية، لقلة الأقوات عندهم،,"when the dumluj is taken off the arm or the leg, it may be said to be hungry because its belly is empty, and to be resigned to its nuwa, or removal from the limb of its owner. People say; “Such a one is satisfied with a nuwa, when he is so poor that he cannot procure a morsel to eat and makes up for that by sucking a date- stone. This is often done by the inhabitants of Hijaz and of barren countries, when provisions are scarce."
فقد استعمل صاحب هذا اللغز لفظة النوى في هذين المعنيين، وهذه هي التورية، وقوله وانطوى على الخوى” فالخوى هو الخلو، وإذا كان فارغ الجوف فهو خاو،”,"The author of the enigma had these two significations in view when he made use of the word nuwa, and, in that, consists the tawriya (or disguising of the true meaning). In the expression: it folds itself around vacuity, the word khawa means emptiness; and, effectively, when it (the bracelet) has its into abdomen empty, it is really khawi."
وقوله وإن أشبعته قبل قدمك” مراده بالإشباع هنا لبس الدملج، فإن صاحبه إذا لبسه فقد ملأ جوفه، ويكون فوق القدم فكأنه يقبله.”,"The word glutting, in the expression: if you glut it, it kisses your foot, means pulling it on, for the owner, when he does so, has filled it into abdomen, and it is then over the fool, as if it was kissing it."
وقوله وصحب خدمك” فيه تورية أيضا فإن الخدم جمع خادم، وهذا الجمع قليل الاستعمال لهذا الواحد فإنه لا يقال فاعل وجمعه فعل إلا في ألفاظ مسموعة مثل خادم وخدم وغائب وغيب، وحارس وحرس، وجامد وجمد، وغير ذلك، فهو موقوف على السماع،”,"In the words: it becomes the companion of your servants, we find also a tawriya: khadam [servants} is the plural of Khadim and one of those plurals which occur very rarely. The active participle having the form fail (which is the type of the form Khadim) does not lake a plural having the form faal (which the type of khadam) except in a few cases which are to be learned (not from rules but) by audition; such, for instance a ghaib (absent), haris (guardian) and jamid (solid), of which the plurals are ghaiyab, haras and jamad respectively It is by audition only that these plurals are to be learned."
وخدم جمع خدمة أيضا، وهو سير يشد في رسغ البعير تشد إليه سريحة النعل وبه سمي الخلخال خدمة لأنه ربما كان من سيور يركب فيه الذهب والفضة ويجمع على خدام أيضا. وقوله وإن غلفته ضاع” هذا فيه تورية أيضا، فإن التغليف أن يجعل للشيء غلافا، والتغليف استعمال الطيب أيضا.”,"The same word khadam is also the plural of khadama, which means the strap bound round the pastern of the camel and to which is lied the thong which holds the leathern shoe (on the animal’s foot). An ankle-bracelet is called a khadama because it is sometimes made of straps inlaid with gold and silver. Another plural of khadama is khidam. The expression: if you perfume it, it is lost has another meaning which is here disguised (though into ended)."
وقوله ضاع” فيه تورية أيضا، فإنه يقال ضاع الشيء من الضياع، وضاع الطيب إذا عبقت رائحته. وقوله “وإن أدخلته السوق أبى أن يباع” فالسوق جمع ساق، وفيه التورية أيضا لأن السوق موضع البيع والشراء، والسوق كما ذكرناه.”,"the word daa, having for its noun of action dyaa, means to be lost, and signifies, when applied to perfumes, that their odor escapes (and spreads around). The words: if you take it to the bazar, it refuses to be sold, have here another meaning: as the word suk signifies not only the place where things are bought and sold, but also the legs, (the words which signify;) taking it to the bazar, (mean also) entering the leg into it."
وقوله أبى أن يباع” لأن العادة أنه لا يباع إلا إذا أخرج من العضو الذي هو فيه، ولا يباع قبل إخراجه، فكأنه قبل الإخراج أبى البيع، وقوله “وإن أظهرته جمل المتاع، وأحسن الإمتاع” فهذا ظاهر لا حاجة له إلى تفسير.”,"It refuses to be sold, because it is customary not to offer for sale an object of that kind until it is taken off the leg; we may therefore say that, before it is taken out, it refuses to be sold. The words: if you let it be seen, it renders its possession agreeable to you and embellishes the enjoyment (which it procures you) are so clear that they require no explanation."
وقوله وإن شددت ثانيه” وهو الميم، و “حذفت منه القافية” وهي الجيم، فيبقى الدمل، وهو يكدر الحياة بألمه، ويوجب التخفيف في الصلاة للألم أيضا.”,"If you double us second (letter), which is the m, and reject the final, you obtain the word dummel, which troubles life by the pain it gives and therefore renders necessary an alleviation from (the fatigues of) praying."
وقوله وأحدث في وقت العصر الضجر” فالعصر فيه التورية أيضا، لأنه اسم الصلاة، وهو مصدر لفعل عصر، وكذلك الفجر، لأنه اسم للصبح وهو مصدر لفعل فجر، فالإنسان في وقت عصر الدمل يحصل له الضجر والقلق وإذا فجره وخلص منه حصل له الخدر والراحة.”,"At the time of the Asr, it causes anguish; the word Asr has a double signification: it designates out of the prayers, and also the noun indicating the action expressed by the verb to press. Here again is a disguising of the meaning, and such as also the case with the word fajr which signifies the dawn of day and is, besides, the noun of action belonging to the verb fajar which signifies to let flow. When a man’s tumor is pressed, he feels anguish and trouble, and when he lets the humor run out of it, he obtains alleviation and repose."
وقوله وجمع بين حسن العقبى وقبح الأثر” فقصد المقابلة بين الحسن والقبح، ولا شك أن عقبى انفجار الدمل حسنة، وإن كان الأثر الذي يبقى في المكان قبيحا.”,"To his good termination as joined a bad trace; here the author designedly opposes the idea of badness to that of goodness and, no doubt, the discharge of the humor is a good thing and the scar left on the place a bad {or ugly) one."
وقوله وإن فصلته دعا لك” معناه أنك إذا فصلت أحد النصفين من لفظ الدملج من النصف الآخر، فالنصف منه “دم” وهو الدعاء للإنسان بالدوام، وقوله “وأبقى ما إن ركبته هالك” فالباقي منه “لج” واللج هو لج البحر،”,"If you divide it, it prays for you; that is, if you cut the word dumluj in two, the first half is dum [endure), which is prayer that a man may live long. And leaves a thing which, if you are borne upon it, affrights you; what is left is the syllable luj; now, the word luj means the waves of the sea."
وإن كان النصف من الدملج مخففا، ولج البحر مشددا، لكنهم يغتفرون مثل هذا في الألغاز والتصاحيف والأحاجي، ولا يبالون به، ولا شك أن ركوب البحر أمر هائل، فلهذا قال هالك وربما بلغك آمالك” لأنه يوصل الإنسان إلى الموضع الذي يقصده.”,"In the first case, there is but luj and in the second, there are two; but licenses of this kind are pardoned when they occur in enigmas, conundrums and riddles, and no attention is paid to them. As the sea is a’ fearful thing, the author said: it affrights you. It sometimes aids you to accomplish your wishes, because you arrive by it at the place to which you wished to go."
وقوله وكثر مالك” معناه إذا ركبه الإنسان للتجارة، وقوله “وأحسن بعون المساكين مآلك”، فعون المساكين هو السفينة، كما قال الله تعالى “أما السفينة فكانت لمساكين يعملون في البحر” “الكهف”: فهي عون لهم على حاجتهم وسد خلتهم، ومآل الشيء عاقبة أمره، والله تعالى أعلم.”,"it increases your wealth, because people embark for the purpose of trading. And, by means of that which is a help for the poor, it brings about for you a good result; by the words: that which is a help for the poor, is meant a ship, in as much as God said (Quran): but the vessel belonged to some poor people who worked upon the tea; this vessel was therefore a help for them in their need and kept them from poverty. The word result [maal) means the manner in which a thing terminates. God knows how far these explications are right."
قلت: وفي اللغز ثماني لغات، لغز بضم اللام وسكون الغين، ولغز بضمهما، ولغز بضم اللام وفتح الغين، ولغز بفتح اللام وسكون الغين، ولغز بفتحهما، وألغوزة الهمزة وسكون اللام وضم الغين، ولغيزي بضم اللام وتشديد الغين مع القصر، ولغيزاء مثل الأول إلا أن الغين مخففة ومفتوحة والألف ممدودة، والله أعلم.,"The word which signifies enigma has eight forms: loghz, loghuz, laghz, laghaz, olghuza, loghize and loghizaa."
وقد طال الكلام لكن الحاجة دعت إليه كي لا يبقى فيه التباس على سامعه، ورأيت في مجموع بخط بعض الفضلاء بيتين منسوبين إليه، وهما هذان:,"What we have said here is rather long, but it was requisite that no doubts should he left in the reader’s mind. In a collection of pieces drawn up by a man of talent who was one of my acquaintances, I found two verses attributed to Yahya Ibn al-Jarrah and I give them there."
"أمد كفي إلى البيضاء أقلعها… من لحيتي فتفديها بسوداء
هذي يدي وهي مني لا تطاوعني… على مرادي فما ظني بأعدائي","I lift my hand towards my beard, with the intention of plucking out a white hair; but instead of the white one, it takes onto a black. Since my own hand does not obey my wish, what roust I think of my enemies?"
وكانت ولادة المذكور في ليلة السبت خامس عشر شعبان سنة إحدى وأربعين وخمسمائة. وتوفي في خامس شعبان سنة ست عشرة وستمائة بدمياط، والعدو المخذول محاصرها، رحمه الله تعالى.,"He (Ibn al-Jarrah) was born on the eve of Saturday, the fifteenth of Shaaban, five hundred and forty one (the twenty first of January, A. D. one thousand one hundred and forty seven), and died at Damietta (Dumyat) on the fifth of Shaaban six hundred and sixteen (the sixteenth of October, A. D. one thousand two hundred and nineteen). The enemy {the Crusaders under John of Brienne), whose projects may God always confound, were then besieging that place."
وجراح: بفتح الجيم وتشديد الراء وبعد الألف حاء مهملة.,Jarrah is to be pronounced with a double r preceded by an a.
ثم إن العدو ملك دمياط يوم الثلاثاء السابع والعشرين من الشهر المذكور، والله أعلم.,"The enemy took Damietta on Tuesday, the twenty seventh of the month just mentioned (the seventh November), but God knows if this date be right."
ونقلت من خط الشيخ مهذب الدين أبي طالب محمد بن علي اللغوي المعروف بابن الخيمي الحلي نزيل مصر أن العدو نزل قبالة دمياط يوم الثلاثاء ثاني عشر ربيع الأول سنة خمس عشرة وستمائة، ونزل البر الشرقي يوم الثلاثاء سادس عشر ذي القعدة من السنة،,"The Muslims retook it in the month of the latter Jumada, six hundred and eighteen (A. D. July-August, one thousand two hundred and twenty one). I give a note which I found in the handwriting of the professor and philologer Muhazzab al-Din Abu Talib Muhammad Ibn Ali, generally known by the surname of Ibn al-Khaimi. He was a native of al-Hilla (in Mesopotamia) and had settled in Misr (Old Cairo). He says: “The enemy landed before Damietta on Tuesday, the twelfth of the first Rabi, six hundred and fifteen (the eighth of June, A. D. one thousand two hundred and eighteen); they landed on the eastern bank {of the finer) on Tuesday, the sixteenth of Zu al-Kaada, in the same year (the third February, A. D. one thousand two hundred and nineteen)."
وأخذ الثغر يوم الثلاثاء السادس والعشرين من شعبان سنة ست عشرة وستمائة، واستعيدت منهم يوم الأربعاء تاسع عشر رجب سنة ثماني عشرة وستمائة، ومدة نزولهم عليها إلى أن انفصلوا عنها ثلاث سنين وثلاثة أشهر وسبعة عشر يوما، ومن الاتفاق العجيب نزولهم عليها يوم الثلاثاء وإحاطتهم بها يوم الثلاثاء وملكهم لها يوم الثلاثاء، وقد جاء في الخبر أن الله تعالى خلق المكروه يوم الثلاثاء.,"This fortress was taken on Tuesday, the twenty sixth of Shaaban, six hundred and sixteen (the sixth of November, A. D, one thousand two hundred and nineteen), and was recovered from them on Wednesday, the nineteenth of Rajab, six hundred and eighteen (the eighth of September, A. D. one thousand two hundred and twenty one). From the time of their landing till that of their departure, three years, three months and seventeen days elapsed. It is a remarkable coincidence that they landed on a Tuesday, blockaded the town on a Tuesday and took it on a Tuesday. According to a tradition, God created on a Tuesday all things this agreeable.”"
ولفظة دمياط سريانية، وأصلها بالذال المعجمة، ويقولونه ذمط، وتفسيره القدرة الربانية، وكأنه إشارة إلى مجمع البحرين العذب والملح، والله تعالى أعلم.,"Dimyat is a Syrian word; its primitive form was Zimyat, with a point on the d, and is derived from ko, which means the power of the Lord. This seems an allusion to the junction of the two seas, that of fresh water (the Nile) and that of salt; but God knows best."
جمال الدين ابن مطروح,IBN MATRUH
أبو الحسن يحيى بن عيسى بن إبراهيم بن الحسين بن علي بن حمزة بن إبراهيم بن الحسين بن مطروح، الملقب جمال الدين، من أهل الصعيد مصر، ونشأ هناك وأقام بقوص مدة، وتنقلت به الأحوال في الخدم والولايات، ثم اتصل بخدمة السلطان الملك الصالح أبي الفتح أيوب الملقب نجم الدين ابن السلطان الملك الكامل ابن السلطان الملك العادل بن أيوب وكان إذ ذاك نائبا عن أبيه الملك الكامل بالديار المصرية،,"Abu al-Husain Yahya Ibn Isa Ibn Ibrahim Ibn al-Husain Ibn Ali Ibn Hamza Ibn Ibrahim Ibn al-Husain Ibn Matruh, surnamed Jamal al-Din (beauty of religion) was a native of Upper Egypt (Said). He there passed his youth and, after residing for some time in Kus, he entered into the civil administration and filled successively various offices till he got attached to the service of the sultan al-Malik al-Salih Abu al-Fath Ayyub, surnamed Najm al-Din (star of the religion).This prince, who was the son of the sultan al-Malik al-Kamil and the grandson of al-Adil Ibn Ayyub, was then acting in Egypt as his father’s lieutenant."
ولما اتسعت مملكة الكامل بالبلاد المصرية بل بالبلاد الشرقية، فصار له آمد وحصن كيفا وحران والرها والرقة ورأس عين وسروج وما انضم إلى ذلك، سير إليها ولده الملك الصالح المذكور نائبا عنه، وذلك في سنة تسع وعشرين وستمائة، فكان ابن مطروح المذكور في خدمته، ولم يزل يتنقل في تلك البلاد إلى أن وصل الملك الصالح إلى مصر مالكا لها،,"When al-Malik al-Kamil aggrandized his empire by the adjunction of the Eastern Countries [Iraq, Mesopotamia, etc.) and obtained possession of Aamid, Hisn Kaifa, Harran, al-Roha [Edessa), al-Rakka, Ras Ain, Saruj and their dependencies, he sent there his son, al-Malik al-Salih, as his lieutenant. This look place in the year six hundred and twenty nine (A. D. one thousand two hundred and thirty one or one thousand two hundred and thirty two) Ibn Matruh, who was attached to the service of that prince, accompanied him in all his excursions throughout these provinces and continued to do so till his master returned to occupy the throne of Egypt."
وكان دخوله القاهرة يوم الأحد السابع والعشرين من ذي القعدة سنة سبع وثلاثين وستمائة، ثم وصل ابن مطروح بعد ذلك إلى الديار المصرية في أوائل سنة تسع وثلاثين وستمائة، فرتبه ناظرا في الخزانة، ولم يزل يقرب منه ويحظى عنده إلى أن ملك الملك الصالح دمشق في الدفعة الثانية، وكان ذلك في جمادى الأولى من سنة ثلاث وأربعين وستمائة.,"Al-Salih made his entry into o Cairo on Sunday, the twenty seventh of Zu al-Kaada, six hundred and thirty seven (the nineteenth of June, A. D. one thousand two hundred and forty). In the beginning of the year six hundred and thirty nine (July-August, A. D. one thousand two hundred and forty one), Ibn Matruh came back to Egypt and received from the sultan the intendance of the treasury. He continued to rise in favor and to gain the good will of his sovereign till the latter obtained possession of Damascus for the second time. This was in the month of the first Jumada, six hundred and forty three (Sept-Oct. A. D. one thousand two hundred and forty five)."
ثم إن السلطان بعد ذلك رتب لدمشق نوابا ، فكان ابن مطروح في صورة وزير لها، ومضى إليها وحسنت حالته وارتفعت منزلته.,"Sometime afterwards, the sultan established commissaries (naibs) in Damascus, and Ibn Matruh, whom he sent there to act as vizir, rose thus to easy circumstances and an elevated position."
ثم إن الملك الصالح توجه إلى دمشق فوصلها في شعبان سنة ست وأربعين، وجهز عسكرا إلى حمص لاستنقاذها من يدي نواب الملك الناصر أبي المظفر يوسف الملقب صلاح الدين بن الملك العزيز بن الملك الظاهر ابن السلطان صلاح الدين صاحب حلب،,"Al-Malik al-Salih then set out for Damascus, where he arrived in the month of Shaaban, six hundred and forty six (Nov.-Dec. A. D. one thousand two hundred and forty eight), and then dispatched an army against hems (Emma), for the purpose of taking that city from the commissaries who had been established there by al-Malik al-Nasir Abi al-Muzaffar Yusuf, surnamed Salah al-Din. This prince was the son of al-Malik al-Aziz, the son of al-Malik al-Zahir, the son of the sultan Salah al-Din (Saladin), and lord of Aleppo."
فإنه قد انتزعها من صاحبها الملك الأشرف مظفر الدين أبي الفتح موسى ابن الملك المنصور إبراهيم ابن الملك المجاهد أسد الدين شيركوه عنوة، وكان منتميا إلى الملك الصالح، فخرج من مصر لاسترداد حمص له،,"He had taken by force [the city of hems) from the hands of its former possessor, al-Malik al-Ashraf Muzaffar al-Din Abu al-Fath Musa, the son of al-Malik al Mansur Ibrahim and the grandson of al-Malik al-Mujahid Asad al-Din Shirkuh. As this prince was devoted lo al-Malik al-Salih, the latter set out from Egypt with the intention of reinstating him in the possession of Hems."
فعزل ابن مطروح عن ولايته بدمشق، وسيره مع العسكر المتوجه إلى حمص، وأقام الملك الصالح بدمشق إلى أن ينكشف له ما يكون من أمر حمص، فبلغه أن الفرنج قد اجتمعوا بجزيرة قبرص على عزم قصد الديار المصرية، فسير إلى عسكره المحاصرين بحمص وأمرهم أن يتركوا ذلك المقصد ويعودوا إلى لحفظ الديار المصرية،,"He then took from Ibn Matruh the office which he held at Damascus, and sent him with the army which was marching against Hems. Whilst al-Malik al-Salih was remaining in Damascus, where he resolved to await the result of the expedition, he received intelligence that the Franks were assembling in the island of Cyprus, with the intention of invading Egypt. He in consequence sent off to the troops which were blockading hems the order to raise the siege and return to Egypt for the purpose of guarding its territory."
فعاد بالعسكر وابن مطروح في الخدمة، والملك الصالح متغير عليه متنكر له لأمور نقمها عليه، وطرق الفرنج البلاد في أوائل سنة سبع وأربعين، وملكوا دمياط يوم الأحد الثاني والعشرين من صفر من السنة،,"The army went back to that country, and Ibn Matruh, who had continued in the service of al-Malik al-Salih, now incurred that sultan’s displeasure, for some things which he had done. In the beginning of the year six hundred and forty seven, the Franks landed in Egypt and, on Sunday, the twenty seventh of Safar, in the same year (the eleventh of June, one thousand two hundred and forty nine), they obtained possession of Damietta."
وخيم الملك الصالح بعسكره على المنصورة، وابن مطروح مواظب على الخدمة مع الإعراض عنه، ولما مات الملك الصالح ليلة النصف من شعبان سنة سبع وأربعين بالمنصورة وصل ابن مطروح إلى مصر وأقام في داره إلى أن مات.هذه جملة حاله على الإجمال.,"Al-Malik al- Salih encamped with his army at al-Mansura, and Ibn Matruh continued in his service notwithstanding the disfavor shewn to him. On the eve of the fifteenth of Shaaban, six hundred and forty seven (twenty three, Nov. A. D. one thousand two hundred and forty nine) al-Malik al-Salih died at al-Mansura and Ibn Matruh went to Cairo (Misr) where he remained in his house till the day of his death. This is but a summary sketch of his history."
وكانت أدواته جميلة وخلاله حميدة، جمع بين الفضل والمروءة والأخلاق الرضية، وكان بيني وبينه مودة أكيدة ومكاتبات في الغيبة، ومجالس في الحضرة تجري فيها مذاكرات أدبية لطيفة، وله ديوان شعر أنشدني أكثره،,"He possessed great talents, an amiable disposition and, to his merit and uprightness, he united the most estimable qualities of heart. An intimate friendship subsisted between him and me; when separated from each other, we kept up an epistolary correspondence and, when we met in a fixed abode (the city), we had sittings in which our time was passed in literary and amusing conversation. He composed a diwan of poetry, the greater part of which he recited to me."
"فمن ذلك قوله في أول قصيدة طويلة:
هي رامة فخذوا يمين الوادي… وذروا السيوف تقر في الأغماد
وحذار من لحظات أعين عينها… فلكم صرعن بها من الآساد
من كان منكم واثقا بفؤاده… فهناك ما أنا واثق بفؤادي","One of the pieces which I heard from him was a long and elegant qasida, commencing thus: Here is Rama, take to the right of the valley, and let your swords repose in their scabbards; but beware of the glances shot from the large eves of its maidens! how many lions (heroes) bare been struck down by those arms! To him among you who feels sure of his heart (I shall only say that), in that place, I am not sure of my own."
"يا صاحبي ولي بجرعاء الحمى… قل أسير ما له من فادي
سلبته مني يوم بانوا مقلة… مكحولة أجفانها بسواد
وبحي من أنا في هواه ميت… عين على العشاق بالمرصاد
وأغن مسكي اللمى معسوله… لولا الرقيب بلغت منه مرادي","My two companions! at the sand-hill, in the (tribe’s) reserved grounds, a heart remains in captivity and has no one to redeem it. It was stolen from me on the day of the tribe’s departure, by the glances of an eye whose lashes were darkened with collyrium. In the tribe of her for whose love I am dying, are eyes always watching the proceedings of lovers. There also is a sweet-voiced (maiden), with perfumed and honeyed lips, from whom, only for (hose jealous spies, I should have obtained my will."
"كيف السبيل إلى وصال محجب… ما بين بيض ظبا وسمر صعاد
في بيت شعر نازل من شعره… فالحسن منه عاكف في بادي
حرسوا مهفهف قده بمثقف… فتشابه المياس بالمياد
قالت لنا ألف العار بخده… في ميم مبسمه شفاء الصادي","By what way can a meeting be effected with one who is so closely guarded by bright swords and yellow (shaped) spears? Her flowing hair dwells within a lent of hair, and her beauty always resides in the desert. They guard with the spear her whose waist, so slender and so gracefully bending, resembles the pliant (year). A female (friend) said to us: The lock of hair pendant over her cheek and as straight as the letter elif, being joined to the mim of her smiling mouth, will heal the (hint of the passionate lover."
وهي طويلة اقتصرت منها على هذا القدر للاختصار.,"The whole poem is very fine, but I limit thy choice to this passage, through the necessity of being concise."
"ومن ذلك قوله:
علقته من آل يعرب لحظه… أمضى وأفتك من سيوف عريبه
أسكنته في المنحنى من أضلعي… شوقا لبارق ثغره وعذيبه","Another piece of his is the following: I am attached to a person of the family of Yarub, whose glances are sharper and more destructive than the swords of her noble Arab kinsmen. I have lodged her in the recess formed by my bosom, through love for her brilliant teeth and for the sweet water of her lips."
"يا عائبي ذاك الفتور بطرفه… خلوه لي أنا قد رضيت بعيبه
لدن وما مر النسيم بعطفه… أرج وما نفح العبير بجيبه","Censors! you who blame the languor of her eyes; leave it for me; lam pleased with her very defects. She is pliant (in her movement), though the zephyr passes not by (to bend) her waist; she sheds perfume around, yet ambergris breathes not from her bosom."
وكان في بعض أسفاره قد نزل في طريقه بمسجد وهو مريض فقال:,"Being taken ill, in one of his journeys, he stopped at a mosque on the road-side and said."
"يا رب إن عجز الطبيب فداوني… بلطيف صنعك واشفني يا شافي
أنا من ضيوفك قد حسبت وإن من… شيم الكرام البر بالأضياف","The doctor may be unable to cure me; so, thou, O Lord} who heals all woes, heal my illness though thy gracious bounty. I am detained here as thy guest, and beneficence towards guests is a quality of the generous."
ووجدت بعد موته رقعة فيها مكتوب هذان البيتان.,"After his death, these lines were found written on a piece of paper."
وأخبرني أنه جرى بينه وبين أبي الفضل جعفر بن شمس الخلافة الشاعر – المقدم ذكره – منازعة في بيت هو من جملة قصيدته التي أولها:,"He related to me that he had, one day, a discussion with Abi al-Fadl Jaafar Ibn Shams al-Khilafa, respecting a verse contained in a qasida which had been composed by the latter and which began thus."
"من لي بغصن باللحاظ ممنطق… حلو الشمائل واللمى والمنطق
مثري الروادف مملق من خصره… أسمعت في الدنيا بمثر مملق","Who will bring to me that pliant branch (maiden) who is engirdled with eyes, whoso qualities, whose lips, and whose voice are all sweet? Rich (in haunches, poor in waist; did you ever hear speak, in the world, of a rich person being poor?."
"والبيت الذي قد وقع فيه النزاع قوله:
وأقول يا أخت الغزال ملاحة… فتقول لا عاش الغزال ولا بقي",The verse which gave rise to the contestation was as follows: I say: “O abler of the gazelle!’’ and she answers: “May the gazelle perish I may it not survive!’
فزعم ابن شمس الخلافة أن هذا البيت له من جملة قصيدة هي في ديوانه، وعمل كل واحد منهما محضرا شهد فيه جماعة بأن البيت له، وحلف لي ابن مطروح أن البيت له، وكان محترزا في أقواله، ولم تعرف منه الدعوى بما ليس له، والله المطلع على السرائر.,"Ibn Shams al-Khilafa pretended that is was His and that it belonged to one of the qasidas which were contained in his diwan. Each of the disputants had then a certificate drawn up, attesting the verse to be his, and these documents they had signed by a number of witnesses. Ibn Matruh declared solemnly, that he had composed it, and he was a man very cautions in his affirmations and never known to claim a thing which did not belong to him; but God knows the secrets of all things."
وأنشدني له بعض أصحابنا قال: أنشدني لنفسه:,"One of my acquaintances recited to me the following lines, declaring that Ibn Matruh had taught them to him and had mentioned that they were by himself."
"يا من لبست عليه أثواب الضنى… صفرا موشعة بحمر الأدمع
أدرك بقية مهجة لو لم تذب… أسفا عليك نفيتها عن أضلعي","O thou who hast forced me to put on the raiment of sickness, a sallow complexion marked with the red (blood) of tears! receive the last sighs of a heart which I should have expelled from my bosom, had it not melted away through grief for thy absence."
وكان في مدة انقطاعه في داره وضيق صدره بسبب عطلته وكثرة كلفه قد حدث في عينيه ألم انتهى به إلى مقاربة العمى،,"During the time of his remaining secluded in Ids house, whilst his mind was pre-occupied and his heart saddened at having no longer any place to fill, he caught a disorder in his eyes which finished by nearly depriving him of sight."
وكنت أجتمع به في كل وقت، فتأخرت عنه مديدة لعذر أوجب ذلك، وكنت في ذلك الوقت أنوب في الحكم بالقاهرة المحروسة عن قاضي القضاة بدر الدين أبي المحاسن يوسف بن الحسن بن علي الحاكم بالديار المصرية المعروف بقاضي سنجار، فكتب إلي ابن مطروح يقول:,"I used then to visit him very often, but, as I was at that time acting as the deputy of the chief kadi and magistrate of all Egypt, whose names were Badr al-Din Abu al-Mahasin Yusuf Ibn al-Hasan Ibn Ali, surnamed the Kadi Sinjar, I was under the necessity of suspending ray visits for a short period. He therefore wrote to me these lines."
"يا من إذا استوحش طرفي له… لم يخل قلبي منه من أنس
والطرف والقلب، على ما هما… عليه، مأوى البدر والشمس","O thou whom my eyes are longing to see; thou, the charms of whose society have never ceased to fill my heart! These eyes and this heart, in their present stale, are always a dwelling for the moon and for the sun."
"وله من جملة قصيدة طويلة:
ملك الملاح ترى العيو… ن عليه دائره يطق
ومخيم بين الضلو… ع وفي الفؤاد له سبق","The following verses are taken from one of his long qasidas: The (admiring) eyes which encircle that queen of beauty form her yatak; she takes our bosom for her tent and, in my heart, she has a sabak."
"والبيت الأول مأخوذ من قول المتنبي:
وخصر تثبت الأبصار فيه… كأن عليه من حدق نطاقا","The idea expressed in the first verse is borrowed from al-Mutanabbi, who said; The glances of admirers are fixed upon her waist; so that site is encircled with a girdle of eyes."
واليطق: بفتح الياء المثناة من تحتها والطاء المهملة وبعدها قاف، وهو عبارة عن جماعة من الجند يبيتون كل ليلة حول خيمة الملك محيطين به يحرسونه إذا كان مسافرا، وهو لفظ تركي.,"Yatak is a Turkish word; it designates the company of soldiers who pass the night around the royal tent, and guard it when the prince is making an expedition"
والسبق: بفتح السين المهملة والباء الموحدة وبعدها قاف، وهي خيمة الملك إذا كان مسافرا، فإنه تقدم له خيمة إلى المنزلة التي يتوجه إليها، حتى إذا جاءها له ينزل فيها، ولا يتوقف على انتظار وصول الخيمة التي كان بها [في تلك المنزلة التي رحل منها].,"Sabak means the king’s tent; when he is on a march, a lent is sent forward to the place where he into ends to halt, so that, on his arrival, he may find everything prepared and not be obliged to wait till the tent in which he had already stopped is brought up."
"وهذا المعنى للمتنبي في أول قصيدة بديعة طويلة، وهي:
تذكرت ما بين العذيب وبارق… مجر عوالينا ومجرى السوابق","We give here al-Mutanabbi’s verse, which forms the beginning of a long qasida: I called to mind what passed between al-Ozaib and Barik; there our lances were couched; there ran, with emulation, our rapid steeds."
وكانت بينه وبين بهاء الدين زهير – المقدم ذكره في حرف الزاي – صحبة قديمة من زمن الصبا، وإقامتهما ببلاد الصعيد، حتى كانا كالأخوين، وليس بينهما فرق في أمور الدنيا، ثم اتصلا بخدمة الملك الصالح وهما على تلك المودة، وبينهما مكاتبات بالأشعار فيما يجري لهما،,"Ibn Matruh and Baba al-Din Zuhair were old friends. Their acquaintance commenced when they were boys and residing in Upper Egypt. They were as two brothers, neither of them having any worldly interest distinct from that of his companion. When they entered into o the service of al-Malik al-Salih, they maintained their mutual friendship and carried on a written correspondence in verse, containing an account of whatever occurred to them."
فأخبرني بهاء الدين زهير أن جمال الدين ابن مطروح كتب إليه بعض الأيام يطلب منه درج ورق، وكان قد ضاق به الوقت، وأظنهما كانا ببلاد الشرق معا:,"Baha al-Din himself related to me that Jamal al-Din Ibn Matruh wrote to him, one day, for the gift of a darj (a large sheet) of paper, being then in straitened circumstances. They were at that time in the East (Mesopotamia), as I believe. Here are the lines."
"أفلست يا سيدي من الورق… فجد بدرج كعرضك اليقق
وإن أتى بالمداد مقترنا… فمرحبا بالخدود والحدق",Sir! I am in want of a leaf (in Arabic: work); bestow on me a sheet as fair as your reputation. If it comes to me with some ink shall say: “Welcome to the cheeks and the dark eye.”
قال بهاء الدين زهير، وقد فتح الراء من الورق” وكسرها تنبيها على حاله، فكتبت إليه:”,"Baha al-Din informed me that the writer had placed two vowel points upon the raa the word w, r, A, so that it might be read either warak (leaf) or warik [money, and thus make known his distressed situation. Bahaa al-Din answered in these terms."
"مولاي سيرت ما رسمت به… وهو يسير المداد والورق
وعز عندي تسيير ذاك وقد… شبهته بالخدود والحدق","My master, I send you what you wrote for: a little ink and some warik. Yet the small quantity of that is precious in my sight, since you compared it to cheeks and eyes."
وقد سبق في ترجمة بهاء الدين ذكر بيتين كتبهما ابن مطروح إلى بهاء الدين وذكرت السبب في نظم ذينك البيتين على ما حكاه لي بهاء الدين، ثم بعد ذلك وصل إلى الديار المصرية من الموصل بعض الأدباء وجرى حديث ما ذكره لي بهاء الدين زهير وأنه أنشدني بيت ابن الحلاوي وهو قوله:,"In the life of Baha al-Din I have given two verses which Ibn Matruh wrote to him and I related, after Baha al-Din’s own statement, the motive which led the author to compose them. Since I wrote that, an accomplished literary scholar arrived in Egypt and I mentioned to him, in conversation, what Bahaa al-Din had told me. I said also that he had recited to me the following verse, as having been composed by Ibn al-Halawi."
تجيزها وتجيز المادحين بها… فقل لنا أزهير أنت أم هرم,You compose verses well and you reward those who praise you in verse. Tell us then whether you are Zuhair or Harim?.
"فقال ذلك الأديب: هذه القصيدة أنشدنيها ناظمها ابن الحلاوي ونحن بالموصل، وأروي عنه هذا البيت على خلاف هذه الرواية فإنه أنشدني:
تجيدها ثم تجدو من أتاك بها… فقل لنا أزهير أنت أم هرم","Here, that person said to me: “The qasida of which you speak was recited to me by the author, Ibn al-Halawi, when we were in Mosul; but I read the verse in a different manner, for I heard it thus pronounced by him who composed it: You make verses well and you remunerate those who bring verses to you. Tell us then whether you are Zuhair or Harim?”"
فما أدري: هل ابن الحلاوي أنشدها أولا كما رواه بهاء الدين زهير ثم غير البيت كما رواه هذا الأديب أم حصل الغلط لأحدهما والله تعالى أعلم، مع أن كل واحد من الطريقين حسن.,"Ibn Al-Halawi may, perhaps have composed this verse in the form given to it by Baba al-Din and, afterwards, modified it in the manner indicated by the literary scholar; or, perhaps, one or other of these relaters may have made a mistake; but the verse is very good, both ways."
وقصة زهير بن أبي سلمى المزني الشاعر الجاهلي المشهور معلومة فلا حاجة إلى شرحها والخروج عما نحن بصدده، فإنه كان يمدح هرم بن سنان المري أحد أمراء العرب في الجاهلية،,"The history of Zuhair Ibn Abi Sulma al-Muzani is so well known that we need not leave our subject for the purpose of giving a long account of this ante Islamic poet. He used to compose poems in praise of Harim Ibn Sinan al-Muzani, a famous Arab chieftain in the times of paganism."
وكان هرم كثير العطاء له، حتى آلى على نفسه أنه لا يسلم عليه زهير إلا أعطاه غرة من ماله فرسا أو بعيرا أو عبدا أو أمة، فأجحف ذلك بهرم، فجعل زهير يمر بالجماعة فيهم هرم فيقول: عموا صباحا خلا هرما، وخيركم تركت.,"Harim frequently bestowed rich presents on Zuhair and even swore that, every time the poet saluted him, he would give him, out of his property, something very fine, such as a horse, or a camel, or a male slave, or a female slave. Zuhair, not wishing to be onerous to Harim, never afterwards passed by a company where that chief was, without saying: “Salutation to you all, this morning I with the exception of Harim; the best among you, I leave him out.”"
ونعود إلى ما كنا فيه من حديث ابن مطروح:,Let us resume our account of Ibn Matruh
بلغني أنه كتب قبل ارتفاع درجته رقعة تتضمن شفاعة في قضاء شغل بعض أصحابه، أرسلها إلى بعض الرؤساء، فكتب ذلك الرئيس في جوابه هذا الأمر فيه علي مشقة” فكتب جوابه ثانية “لولا المشقة” فلما وقف عليها ذلك الرئيس قضى شغله وفهم قصده، وهو قول المتنبي:”,"I have been informed that, before his elevation to power, he wrote a petition to a reis (or chief of a government office), requesting him to take charge a certain affair for one of his friends. The reis sent out to him the paper with the following answer written on it: “To arrange such an affair would be a toil for me. To this Ibn Matruh wrote as a reply: “Were it not for toiling etc.” The reis understood the allusion and did the business. These words belong to a verse of al-Mutanabbi’s which runs as follows.”"
لولا المشقة ساد الناس كلهم… الجود يفقر والإقدام قتال وهذا من لطيف الإشارات.,"Were rank to be gained without toil, every man would be a reis; (but they know that) liberality impoverishes, and hardy daring is often fatal. The hint was really very delicate."
وأنشدني الأديب الفاضل جمال الدين أبو الحسين يحيى بن عبد العظيم بن يحيى بن محمد بن علي المعروف بالجزار المصري قصيدة بديعة مدح بها جمال الدين ابن مطروح المذكور، وهي بديعة فاقتصرت منها على ذكر غزلها، وهو هذا:,"Jamal al-Din Abu al-Husain Yahya Ibn Abd al-Azim Ibn Yahya Ibn Muhammad Ibn Ali, a learned and highly accomplished philologer, who was generally known by the surname of al-Jazzar al-Misri, recited to me an elegant qasida which he had composed in honor of Ibn Matruh. It is rather long, so I shall merely give the amatory part of it."
"هو ذا الربيع ولي نفس مشوقه… فاحبس الركب عسى أقضي حقوقه
فقبيح بي في شرع الهوى… بعد ذلك البر أن أرضى عقوقه
لست أنسى فيه ليلات مضت… مع من أهوى وساعات أنيقه","Hero is her vernal abode which my soul was longing to see again; slop the caravan so that I may fulfil my duty towards that spot (in offering it my salutations). According to the laws of love, it would be disgraceful for me if of treated with ingratitude a place which procured me so much happiness. I shall never forget (he nights passed therein with her whom I loved, and those happy hours."
"ولئن أضحى مجازا بعدهم… فغرامي فيه ما زال حقيقه
يا صديقي والكريم الحر في… مثل هذا الوقت لا ينسى صديقه
ضع يدا منك على قلبي عسى… أن تهدي بين جنبي خفوقه","If, since their departure, I am become the mere shadow of myself, yet the love which I feel for her has never ceased to be a reality. My friend, sincere and noble, at such a moment as this, the generous man never forgets his friends. Place your hand upon my heart; you may perhaps alleviate its palpitations within my bosom."
"فاض دمعي مذ رأى ربع الهوى… ولكم فاض وقد شام بروقه
نفد اللؤلؤ من أدمعه… فغدا ينثر في الترب عقيقه
قف معي واستوقف الركب فإن… لم يقف فاتركه يمضي وطريقه","My eyes have shed torrents of tears, since they last saw this abode of love, and how often have they wept when they saw {from afar) the lightnings {of the beneficent ram-cloud) glimmer over it. They have exhausted the pearls of their tears, and now, they scatter on the ground their rubies {drops of blood). Stay with me, and tell the caravan to wait; if it will not, let it go forward on its way."
"فهي أرض قلما يلحقها… آمل والركب لم أعدم لحوقه
طالما استجليت في أرجائها… من يتيه البدر إذ يدعى شقيقه
يفضح الورد احمرارا خده… وتود الخمر لو تشبه ريقه
فبه الحسن خليق لم يزل… والمعالي بابن مطروح خليقه","this a country which we can seldom hope to attain, and we have never missed attaining {overtaking) a caravan. How often, in these tracts, have I endeavored to see her who, when she called her sister, astonished the moon (who thought that the call mas addressed to her). The rose is disgraced by the redness of her cheeks, and the juice of the wine wishes to resemble (flavor) the moisture of her lips. For her, beauty is well adapted and has always been so; and real worth has always been adapted to (the character of) Ibn Matruh."
وكانت ولادته يوم الاثنين ثامن رجب سنة اثنتين وتسعين وخمسمائة بأسيوط، وتوفي ليلة الأربعاء مستهل شعبان سنة تسع وأربعين وستمائة بمصر، ودفن بسفح الجبل المقطم، وحضرت الصلاة عليه ودفنه، وأوصى أن يكتب عند رأسه دوبيت نظمه في مرضه، وهو:,"Ibn Matruh was born at Asyut on Monday, the eighth of Rajab, five hundred and ninety two (the eighth of June, A. D. one thousand one hundred and ninety six}; he died in Old Cairo on the eve of Wednesday, the first of Shaaban, six hundred and forty nine (the nineteenth of October, A. D. one thousand two hundred and fifty one} and was buried at the foot of Mount Mukattam. I was present at the funeral service and the interment. One of his last injunctions was that the following quatrain [du-bait), composed by himself during his last illness, should be inscribed on the headstone of his grave."
"أصبحت بقعر حفرة مرتهنا… لا أملك من دنياي إلا كفنا
يا من وسعت عبادة رحمته… من بعض عبادك المسيئين أنا","I am deposited, like a pledge, in the bottom of an excavation, possessing no other worldly goods than a shroud. O thou who includes! all thy servants in thy mercy, I am one of thy servants who were sinners."
"ومما ذكر أنه وجد في رقعة مكتوبة تحت رأسه بعد موته:
أتجزع م الموت هذا الجزع… ورحمة ربك فيها الطمع
ولو بذنوب الورى جئته… فرحمته كل شيء تسع رحمه الله تعالى.","It is stated that, when he had breathed his last, a paper, on which were written the following lines, was found under his head; Why scares thou in such terror of death, since the mercy of the Lord may always be hoped for? Had thou been guilty of every crime which mortals ever committed, the mercy of God can extend over them all."
وتوفي قاضي القضاة بدر الدين يوسف المذكور يوم السبت رابع عشر رجب سنة ثلاث وستين وستمائة بالقاهرة، ودفن في تربته المجاورة لمدرسته بالقرافة الصغرى. وأخبرني مرارا عديدة أنه ولد في شهر ربيع الأول سنة ثمان وخمسمائة في جبال إربل، وهو زرزاري النسب، رحمه الله تعالى.,"The chief kadi Badr al-Din Yusuf, he of whom we have spoken above, died in Cairo on Saturday, the fourteenth of Rajab, six hundred and sixty three (the fourteenth of June, A. D. one thousand two hundred and sixty five], and was into erred in the mausoleum which hears his name and lies near the mosque founded by him in the lesser Karafa cemetery. He told me more than once, that he was horn in the mountains near the town of Arbela and that he drew his descent from a zerzar (or Greek patrician)."
وأسيوط: بضم الهمزة وسكون السين المهملة وضم الياء المثناة من تحتها وبعدها واو ساكنة ثم طاء مهملة، وهي بليدة بالصعيد الأعلى من ديار مصر ومنهم من يسقط الهمزة ويضم السين فيقول: سيوط، والله تعالى أعلم.,Asyut is a town in Upper Egypt; some persons suppress the first letter of the name and pronounce it Suyut.
ابن جزلة صاحب المنهاج,IBN JAZLA
أبو علي يحيى بن جزلة الطبيب، صاحب كتاب المنهاج” الذي رتبه على الحروف، وجمع فيه أسماء الحشائش والعقاقير والأدوية وغير ذلك شيئا كثيرا، كان نصرانيا ثم أسلم وصنف رسالة في الرد على النصارى وبيان عوار مذاهبهم،”,"Abu Ali Yahya Ibu Isa Ibn Jazla, the physician, was the author of the Kitab al-Minhaj, a work drawn up in alphabetical order and containing the names of plants, drugs, medicaments, etc., in great quantity. He was a Christian, but became a Muslim and then composed an epistle in which he confuted the Christians, exposed the foulness of their doctrines and extolled Islamism."
ومدح فيها الإسلام وأقام الحجة على أنه الدين الحق، وذكر فيها ما قرأه في التوراة والإنجيل من ظهور النبي صلى الله عليه وسلم، وأنه نبي مبعوث وأن اليهود والنصارى أخفوا ذلك ولم يظهروه، ثم ذكروا فيها معايب اليهود والنصارى.,"In it he set forth arguments to prove that the latter was the true religion and adduced passages which he had read in the Pentateuch and the Gospel and which spoke of the apparition of Muhammad as a prophet to be sent by God. (According to him, these passage) were concealed by the Jews and the Christians, who never made them public and whose turpitudes he then enumerates."
وهي رسالة حسنة أجاد فيها وقرئت عليه في ذي الحجة سنة خمس وثمانين وأربعمائة. وكان سبب إسلامه أنه كان يقرأ على أبي علي ابن الوليد المعتزلي ويلازمه، فلم يزل يدعوه إلى الإسلام ويذكر له الدلائل الواضحة حتى هداه الله تعالى، وحسن إسلامه،,"It is an elegant epistle and displays great talent. In the month of Zi al-Hijja, four hundred and eighty five (January, A. D. one thousand and ninety three), it was read (by students) under his direction. The manner of his conversion was, that he went to study [logic) under Abu Ali Ibn al-Walid the Mutazilite, whose lessons he attended assiduously and who never ceased exhorting him to embrace Islamism, adducing evident proofs which attested the truth of that religion. This continued till God directed him, and he then became a good Muslim."
وهو تلميذ أبي الحسن سعيد بن هبة الله بن الحسن، وبه انتفع في الطب، وكان له نظر في علم الأدب، وكتب الخط الجيد.,He studied medicine under Abu al-Hasan Said Ibn Hibat Allah Ibn al-Husain and profited by that doctor’s tuition. He possessed a superficial knowledge of polite literature and wrote a good hand.
وصنف للإمام المقتدي بأمر الله كثيرا من الكتب، فمن ذلك كتاب  تقويم الأبدان ” وكتاب ” منهاج البيان فيما يستعمله الإنسان “، وكتاب ” الإشارة في تلخيص العبارة ” ورسالة في مدح الطب وموافقته للشرع والرد على من طعن عليه، ورسالة كتبها إلى إليا القس لما أسلم، وغير ذلك من التصانيف.”,"A great number of works were composed by him for the imam [caliph) al- Muktadi bi-amr Illah, such as the Takwim al-Abdan (regimen of the body), the Minhj al-Bayan etc. [highway of exposition, treating of the (plants and simples] made me of by man), the Ishara fi talkhis al-Ibara [indication concerning the abridgment of the Ibara, an epistle in praise of the medical art, demonstrating its accordance with the divine law and refuting the attacks directed against it, an epistle addressed to Alya [Elias] the priest, when he [the author) became a Muslim. There are other works of his besides the above."
وهو من المشاهير في علم الطب وعمله، وذكره أبو المظفر يوسف سبط أبي الفرج ابن الجوزي في تاريخه الذي سماه مرآة الزمان” فقال: إنه لما أسلم استخلفه أبو الحسن القاضي ببغداد في كتب السجلات،”,"He was one of those doctors who were famous for their theoretical knowledge of medicine and for the practice of that art. Abu al-Muzaffar Yusuf Sibt Ibn al-Jauzi mentions him in the historical work entitled Miraat al-Zaman, and says: “When he became a Muslim, Abu al-Hasan, who was then kadi of Baghdad, deputed to him the task of engrossing “the judgements pronounced in court."
وكان يطبب أهل محلته ومعارفه بغير أجرة، ويحمل إليهم الأشربة والأدوية بغير عوض، ويتفقد الفقراء ويحسن إليهم. ووقف كتبه قبل وفاته، وجعلها في مشهد أبي حنيفة رضي الله عنه،,"He (Ibn Jazla) acted as doctor to the inhabitants of his quarter and the persons of his acquaintance; he took from “them no retribution and carried to them gratuitously the potions and medicines which they required. He sought out poor people and made them the objects of his charity. Sometime before his death, he made a wakf of his books and deposited them in the mashhad (or funeral chapel) of Abu Hanifa.”"
ذكر هذا كله في سنة ثلاث وتسعين وأربعمائة، وعادته أن يذكر الإنسان ويشرح أحواله في سنة وفاته، فإن كتابه مرتب على السنين.,"All this is mentioned under the year four hundred and ninety three (A. D. one thousand and ninety nine or one thousand and one hundred), and it was customary with that historian to place each of his biographical notices under the year in which the individual died; his book being drawn up in the form of annals."
وذكر صاحب كتاب البستان الجامع لتواريخ الزمان” أن ابن جزلة مات سنة ثلاث وتسعين وأربعمائة، وزاد أبو الحسن الهمذاني: في أواخر شعبان،”,"The author of the work entitled Kitab al-Bustan al-Jami li-tawarikh al-Zaman [the Garden, being a collection of historical dates) states that Ibn Jazla died in the year four hundred and ninety three, and Abu al-Hasan Ibn al-Hamazani informs us, besides, that his death occurred towards the end of Shaaban (beginning of July, one thousand and one hundred)."
نقله عنه ابن النجار في تاريخ بغداد”، وذكره غيره أن إسلامه كان في سنة ست وستين وأربعمائة، زاد ابن النجار في تاريخ: يوم الثلاثاء حادي عشر جمادى الآخر، رحمه الله تعالى.”,"This indication is borrowed from him by Ibn al-Najjar in the History of Baghdad. Another author states that his conversion to Islamism took place in the year four hundred and sixty six, to which Ibn al-Najjar adds: “On Tuesday, the eleventh of the latter Jumada. February, A. D. one thousand and seventy four)."
وجزلة: بفتح الجيم وسكون الزاي وفتح اللام وبعدها هاء ساكنة، والله تعالى أعلم.,"Jazla is to be pronounced with an a after the j; it takes no vowel after the z, but the L followed by an a."
السهروردي المقتول,SHIHAB AL-DIN AL-SUHRAWARDY
أبو الفتوح يحيى بن حبش بن أميرك، الملقب شهاب الدين، السهروردي الحكيم المقتول بحلب، وقيل اسمه أحمد، وقيل كنيته اسمه وهو أبو الفتوح، وذكر أبو العباس أحمد بن أبي أصيبعة الحزرجي الحكيم في كتاب طبقات الأطباء” أن اسم السهروردي المذكور عمر، ولم يذكر اسم أبيه،”,"Abu al-Futuh Yahya Ibn Habash Ibn Amirek, surnamed Shihab al-Din (flambeau of religion), was a native of Suhrawardy and a philosopher; the same who was put to death at Aleppo. Some say that his name was Ahmad [not Yahya and others assert that the surname Abu al-Futuh was his real name. Abu ’l-Abbas Ahmad Ibn Abi Osaibia al-Khazraji, the philosopher who composed the work called Tabakat al-Atibbaa [classified, dictionary of medical men), gives to this Suhrawardy the name of Omar and does not mention that of his father."
والصحيح الذي ذكرته أولا، فلهذا بنيت الترجمة عليه، فإني وجدته بخط جماعة من أهل المعرفة بهذا الفن وأخبرني به جماعة أخرى لا أشك في معرفتهم، فقوي عندي ذلك، فترجمت عليه، والله أعلم.,"The true name is, however, the one which I have indicated, and I have therefore placed his article here. I found in the handwriting of some persons versed in this branch of science (biography) that such was his name, and I received the same information from a number of others, the exactness of whose knowledge could not be doubted. That fortified my opinion and led me to place al-Suhrawardy’s article here."
كان المذكور من علماء عصره، قرأ الحكمة وأصول الفقه على الشيخ مجد الدين الجيلي بمدينة المراغة من أعمال أذربيجان، إلى أن برع فيهما وهذا مجد الدين الجيلي هو شيخ فخر الدين الرازي ، وعليه تخرج وبصحبته انتفع، وكان إماما في فنونه.,"He was one of the most learned men of that age. He studied philosophy and the fundamentals of jurisprudence under the shaikh Majd al-Din al-Jili, who was then teaching in the city of Maragha, one of the governments in Azerbaijan, and he continued with him till he attained pre-eminence in these two sciences. This Majd al-Din al-Jili was the professor under whom Fakhr al-Din al-Razi studied with such profit and completed his education; he was considered as a great master (imam) in all those branches of science."
وقال في طبقات الأطباء”: كان السهروردي المذكور أوحد أهل زمانه في العلوم الحكمية، جامعا للفنون الفلسفية بارعا في الأصول الفقهية، مفرط الذكاء فصيح العبارة، وكان علمه أكثر من عقله،”,"The author of the Tabakat al-Atibaa says, in that work: Al-Suhrawardy was the first man of his time in the philosophical sciences, all of which he knew perfectly well. In the science of the fundamentals of jurisprudence he stood pre-eminent; he was gifted with great acuteness of mind and the talent of expressing his thoughts with precision, his learning was greater than his judgment.””"
ثم ذكر أنه قتل في أواخر سنة ست وثمانين وخمسمائة، والصحيح ما سنذكره في أواخر هذه الترجمة إن شاء الله تعالى، وعمره نحو ست وثلاثين سنة، ثم قال: ويقال إنه كان يعرف علم السيمياء.,"He then states that he was put to death towards the close of the year five hundred and eighty six; at the age of thirty-six years. At the end of this article we shall give the true dale of his death. After this, he says: It is reported that he was acquainted with the art of simiaa (natural magic)."
وحكى بعض فقهاء العجم: أنه كان في صحبته، وقد خرجوا من دمشق، قال: فلما وصلنا إلى القابون، القرية التي على باب دمشق في طريق من يتوجه إلى حلب، لقينا قطيع غنم مع تركماني،,"and the following anecdote was related by a Persian philosopher who happened to travel with him from  Damascus: When we reached al-Kabun, a village which lies near the gate of Damascus, on the road leading to Aleppo, we came up to some Turkomans who had with them a flock of sheep.”"
فقلنا للشيخ:يا مولانا نريد من هذه الغنم رأسا نأكله، فقال: معي عشرة دراهم، خذوها واشتروا بها رأس غنم، وكان هناك تركماني فاشترينا منه رأسا بها، ومشينا قليلا فلحقنا رفيق له وقال: ردوا هذا الرأس، خذوا أصغر منه، فإن هذا ما عرف يبيعكم، يساوي هذا الرأس أكثر من ذلك،,"We said to the shaikh (al-Suhrawardy):“Master! we would like to have one of those sheep to eat.’ He replied: “have with me ten dirhems; take them and buy a sheep.’ We bought one from a Turkoman and proceeded on our journey, but we had not gone far whom a companion of this herdsman came up to us and said: Give back the sheep and take a smaller one; for that fellow (whom you got it from) did not know how to sell it to you; this sheep is worth more than the sum given it.’"
وتقاولنا نحن وإياه، فلما عرف الشيخ ذلك قال لنا: خذوا الرأس وامشوا وأنا أقف معه وأرضيه، فتقدمنا نحن، وبقي الشيخ يتحدث معه ويطيب قلبه، فلما أبعدنا قليلا تركه وتبعنا،,"We talked with him on the subject, and the shaikh said to us, on perceiving what was going on: Take the sheep and walk off with it; I shall, stay with the man and give him satisfaction.’ We proceeded on our way whilst the shaikh entered into conversation with the fellow, endeavoring to tranquillize him. When we had got to a short distance, he left him and followed us."
وبقي التركماني يمشي خلفه ويصيح به، وهو لا يلتفت إليه، فلما لم يكلمه لحقه بغيظ وجذب يده اليسرى، وقال: أين تروح وتخليني وإذا بيد الشيخ قد انخلعت من عند كتفه وبقيت في يد التركماني ودمها يجري، فبهت التركماني وتحير في أمره، فرمى اليد وخاف،,"The Turkoman ran after him, calling out to him to stop, but the shaikh did not mind him. Finding that could get no answer, he ran up to the shaikh in a passion and pulled him by the left arm, exclaiming: Do you mean to go away and leave me thus?’ The arm separated from the shoulder and remained in his hand, with the blood running out. Astounded at the sight, and forgetful of what he was about, the Turkoman threw down the arm in terror."
فرجع الشيخ وأخذ تلك اليد بيده اليمنى ولحقنا، وبقي التركماني راجعا وهو يتلفت إليه حتى غاب عنه، ولما وصل الشيخ إلينا رأينا في يده اليمنى منديلا لا غير.,"The shaikh turned back to the arm, took it up with his right hand and then followed us. The other continued to retreat, and the sheikh kept looking at him till he disappeared. When he came up to us, we saw in his right hand a towel and nothing else”."
"قلت: ويحكى عنه مثل هذا أشياء كثيرة، والله أعلم بصحتها.
وله تصانيف، فمن ذلك كتاب التنقيحات” في أصول الفقه، وكتاب “التلويحات”، وكتاب “الهياكل”، وكتاب “حكمة الإشراق”، وله الرسالة المعروفة “بالغربة الغريبة” على مثال “رسالة الطير” لأبي علي ابن سينا، ورسالة “حي بن يقظان” لابن سينا أيضا،”","A great number of similar anecdotes are related of him, but God knows if they be true. He composed some works, such as the Tankihat [enucleations], treating of the fundamentals of jurisprudence, the Talwihat (elucidations), the Kitab al-Haiakil (book of templet), the Kitab Hikmat al-Ishrak (the philosophy of luminism), an epistle entitled: al-Ghurba al-Ghariba (extraordinary peregrination? and drawn up on the plan of Avicenna’s Epistle of the bird and on that of the Hai Ibn Yakzan composed by the same author."
وفيها بلاغة تامة أشار فيها إلى حديث النفس وما يتعلق بها اصطلاح الحكماء.,"This epistle, which is elegantly written, treats of (what it called) the discourse of the mind (ambitious suggestion) and whatever, in the system of the philosophers, is connected with that subject."
ومن كلامه: الفكر في صورة قدسية، يتلطف بها طالب الأريحية، ونواحي القدس دار لا يطؤها القوم الجاهلون، وحرام على الأجساد المظلمة أن تلج ملكوت السموات، فوجد الله وأنت بتعظيمه ملآن، واذكره وأنت من ملابس الأكوان عريان،,"Here are some of his sayings: “Let your reflection be turned towards such an image of sanctity as may be a gratification to the seeker of enjoyment.” The tracts of sanctity are an abode on whose [floor] the ignorant cannot tread.” “For the bodies darkened {by sin), the realm of the heavens is forbidden. Declare therefore the unity of God and be filled with veneration for him; remember him, for you are naked, though clothed in the raiment of existence.”"
"فخفيت حتى قلت لست بظاهر… وظهرت من سعتي على الأكوان [آخر]:
لو علمنا أننا ما نلتقي… لقضينا من سليمى وطرا اللهم خلص لطيفي من هذا العالم الكثيف.","“I hid myself and said: ‘I am not visible;’ and by my effort, I let myself be seen by all things that have being. “If I was sure that we (and God) were never to meet, I should satisfy my passion in the enjoyment of Salma.” I implore thee, O Lord! to deliver my subtle part (the soul) from this dense (or material world).””"
وتنسب إليه أشعار: فمن ذلك ما قاله في النفس على مثال أبيات ابن سينا العينية، وهي مذكورة في ترجمته في حرف الحاء، واسمه الحسين ، فقال هذا الحكيم:,"Some poems are attributed to him, one of which is on the soul and in the same style as the verses rhyming in ain which were composed by al-Husain Ibn Sina and which we inserted in his article. This philosopher (al-Suhrawardy) said (on the subject)."
"خلعت هياكلها بجرعاء الحمى… وصبت لمغناها القديم تشوقا
وتلفتت نحو الديار فشاقها… ربع عفت أطلاله فتمزقا
وقفت تسائله فرد جوابها… رجع الصدى أن لا سبيل إلى اللقا
فكأنما برق تألق بالحمى… ثم انطوى فكأنه ما أبرقا","She divested herself of the temple [the body) at the sand-hill of the park (the world), and aspired with ardor to regain her former abode. Impelled by passionate desire, she turned towards that dwelling-place, that vernal residence of which even the crumbling ruins had disappeared. She stopped Us question it, and the echo (or screech-owl) replied: “There is no way (to effect) your meeting.” She is like a flash of lightning glimmering over the park, and then disappearing, as if it had hot gleamed."
"ومن شعره المشهور:
أبدا تحن إليكم الأرواح… ووصالكم ريحانها والراح
وقلوب أهل ودادكم تشتاقكم… وإلى لذيذ لقائكم ترتاح
وارحمة للعاشقين تكلفوا… ستر المحبة والهوى فضاح","A well-known piece of his is the following: Our souls are always turned towards you with tender affection; to meet with you would be their nosegay and their wine. The hearts of your lovers yearn for you and aspire after the pleasure of that meeting. O how lovers are to be pitied, they must conceal their feelings, and yet their passion betrays them."
"بالسر إن باحوا تباح دماؤهم… وكذا دماء البائحين تباح
وإذا هم كتموا تحدث عنهم… عند الوشاة المدمع السفاح
وبدت شواهد للسقام عليهم… فيها لمشكل أمرهم إيضاح
خفض الجناح لكم وليس عليكم… للصب في خفض الجناح جناح","If they let their secret be known, they risk the shedding of their life’s blood; for this only is shed the blood of lovers. Whilst they hide (their feelings), flowing tears tell their secret to the jealous spies. The symptoms of (love’s) malady appear in their looks, and that suffices to dispel every doubt concerning them. (Your devoted lover humbly) abases the wing before you; it would be no crime in you to abase the wing (with indulgence) before him."
"فإلى لقاكم نفسه مرتاحة… وإلى رضاكم طرفه طماح
عودوا بنور الوصل من غسق الجفا… فالهجر ليل والوصال صباح
صافاهم فصفوا له فقلوبهم… في نورها المشكاة والمصباح
وتمتعوا فالوقت طاب بقربكم… راق الشراب ورقت الأقداح","To meet with you, his heart is always yearning; to please you, bis eyes are ever watchful. Replace the darkness of your cruelly by the light of your kindness; your aversion is night, and your benevolence is day. She (the beloved) acted sincerely towards her lovers, and their hearts were sincere towards her; the light (shining) from those (hearts) was like a lamp burning in a niche. Their desires are ardent; the hour favors your approach; clear is the wine and clear are the goblets (for the feast)."
"يا صاح ليس على المحب ملامة… إن لاح في أفق الوصال صباح
لا ذنب للعشاق إن غلب الهوى… كتمانهم فنما الغرام وباحوا
سمحوا بأنفسهم وما بخلوا بها… لما دروا أن السماح رباح
ودعاهم داعي الحقائق دعوة… فغدوا بها مستأنسين وراحوا","My friend, the lover is not to be blamed if the morning shines (if his jog appears) in the horizon of (happy) meeting; lovers are not in fault if their ardor overcomes their secrecy, so that their passion is increased and they reveal it. In risking their lives, they were prodigal, not sparing; for they knew that such prodigality was (followed by) success. The herald of (mysterious) truths called unto them and, from morning till evening, they continued obedient to that call."
"ركبوا على سنن الوفا فدموعهم… بحر وشدة شوقهم ملاح
والله ما طلبوا الوقوف ببابه… حتى دعوا وأتاهم المفتاح
لا يطربون بغير ذكر حبيبهم… أبدا فكل زمانهم أفراح
حضروا وقد غابت شواهد ذاتهم… فتهتكوا لما رأوه وصاحوا","Whilst they rode along the way of fidelity, their tears formed an ocean on which the seamen were their passionate desires, By Allah I they sought not permission to approach the door of the beloved, till they were invited thither and had received the key. Never do they find pleasure in discourse of which the beloved is not the subject; all their time is therefore (continual) happiness. They appeared in the (beloved one’s) presence, though every sign which could attest the existence of their persons had disappeared and, when they saw the beloved, they stood revealed and uttered a loud cry."
"أفناهم عنهم وقد كشفت لهم… حجب البقا فتلاشت الأرواح
فتشبهوا إن لم تكونوا مثلهم… إن التشبه بالكرام فلاح
قم يا نديم إلى المدام فهاتها… في كاسها قد دارت الأقداح
من كرم إكرام بدن ديانة… لا خمرة قد داسها الفلاح","Be (the beloved) annihilated them from before him; the veils of existence which shaded them were removed and their souls were dissolved. Try to resemble them, if you are not like them; to resemble the generous (brings) good success. Arise, my boon companion I and bring the wine in its cup; for the goblets have already passed round; (let it be the produce) of the vine of nobleness (kram) from the inn of piety; let it not be such wine as has been trod out by the husbandman."
وله في النظم والنثر أشياء لطيفة لا حاجة إلى الإطالة بذكرها. وكان شافعي المذهب، ويلقب بالمؤيد بالملكوت، وكان يتهم بانحلال العقيدة والتعطيل ويعتقد مذهب الحكماء المتقدمين،,"He left some other elegant pieces, in prose and in verse; but we need not lengthen this article by inserting them. He was a follower of the rile introduced by al-Shafie and had received the title of al-Muayyad bil-Malakut (the aspirant who desires the sight of the divine glory). He was suspected of holding heretical opinions, of disbelieving in God and of following the system professed by the philosophers of ancient times."
واشتهر ذلك عنه، فلما وصل إلى حلب أفتى علماؤها بإباحة قتله بسبب اعتقاده وما ظهر لهم من سوء مذهبه، وكان أشد الجماعة عليه الشيخين: زين الدين ومجد الدين ابني جهبل.,"These suspicions became so general that, when he arrived in Aleppo, the ulamaa (learned men) of the city issued a fetwa in which they declared that he might be slain with impunity; so pernicious did his opinions appear to them. The most ardent of the assembly for his condemnation were the two sheikhs Zain al-Din and Majd al-Din, the sons of Jahbel."
وقال الشيخ سيف الدين الآمدي – المقدم ذكره في حرف العين -: اجتمعت بالسهروردي في حلب، فقال لي: لا بد أن أملك الأرض، فقلت له: من أين لك هذا قال: رأيت في المنام كأني شربت ماء البحر، فقلت: لعل هذا يكون اشتهار العلم وما يناسب هذا، فرأيته لا يرجع عنا وقع في نفسه، ورأيته كثير العلم قليل العقل،,"The shaikh Saif al-Din al-Aamidi relates as follows: ’I met with al-Suhrawardy in Aleppo, and he said to me that he should certainly become master of the earth. I asked him how he learned that, and he replied: In a dream; methought I drank up the waters of the ocean.’ “I observed to him that the dream might signify being celebrated for learning, or something of that kind; but I saw that he would not give up the idea which he had in his mind. It seemed to me that he possessed great learning and little judgment.”"
"ويقال: إنه لما تحقق القتل كان كثيرا ما ينشد:
أرى قدمي أراق دمي… وهان دمي فها ندمي","It is related that when he was convinced that he should be put to death, he often recited these lines: I see that my foot has shed my blood; my blood is now worthless; alas! of what avail was my repentance?"
"والأول مأخوذ من قول أبي الفتح علي بن محمد السبتي – المقدم ذكره -:
إلى حتفي مشى قدمي… أرى قدمي أراق دمي
فلم أنفك من ندم… وليس بنافعي ندمي","The idea in the first hemistich is borrowed from Abu al-Fath Ali Ibn Muhammad al-Sibti, who said: My foot bore me towards my death; I see that my foot has shed my blood; I did not cease to repent, but repentance has been useless to me."
وكان ذلك في دولة الملك الظاهر ابن السلطان صلاح الدين رحمه الله، فحبسه ثم خنقه بإشارة والده السلطان صلاح الدين، وكان ذلك في خامس رجب سنة سبع وثمانين وخمسمائة بقلعة حلب، وعمره ثمان وثلاثون سنة.,"This occurred in Hie reign of the sultan al-Malik al-Zaher, son of the sultan Salah al-Din (Saladin) and sovereign of Aleppo. Al-Suhrawardy was imprisoned by his order and then strangled, in pursuance to the sultan Salah al-Din’s advice. It was in the castle of Aleppo, on the fifth of Rajab, five hundred and eighty seven (July, A. D. one thousand one hundred and ninety one) that the execution took place. Al-Suhrawardy was then eight and thirty years of age."
وذكره القاضي بهاء الدين المعروف بابن شداد قاضي حلب في أوائل سيرة صلاح الدين ، وقد ذكر حسن عقيدته فقال: كان كثير التعظيم لشعائر الدين، وأطال الكلام في ذلك، ثم قال:,"Baha al-Din Ibn Shaddad, the kadi of Aleppo, speaks of him, towards the commencement of his Life of Salih al-Din. After mentioning how orthodox that sultan was in his belief, he enters into o a long discourse in which he praises him for the scrupulous observance of his religious duties and then adds."
ولقد أمر ولده صاحب حلب بقتل شاب نشأ يقال له السهروردي” قيل عنه: إنه معاند للشرائع، وكان قد قبض عليه ولده المذكور لما بلغه خبره، وعرف السلطان به فأمر بقتله، فقتله وصلبه أياما.”,"He ordered his son, the sovereign of Aleppo, to put to death a youth just grown up, whom they called al-Suhrawardy and who was said to be an adversary of the divine law. “(Al-Zaher) had him arrested as soon as he was told of it, and acquainted his father with the circumstance. The latter ordered the prisoner to be put to death, which was done.” The body was exposed on a cross during some days.”"
قلت: وأقمت بحلب سنين للاشتغال بالعلم الشريف، ورأيت أهلها مختلفين في أمره، وكل واحد يتكلم على قدر هواه: فمنهم من ينسبه إلى الزندقة والإلحاد، ومنهم من يعتقد فيه الصلاح وأنه من أهل الكرامات، ويقولون: ظهر لهم بعد قتله ما يشهد له بذلك،,"I must here add that, when I was residing in Aleppo, where I passed some years, studying the noble science [the divine law), a great difference of opinion existed among the inhabitants respecting the character of al-Suhrawardy. Each of them spoke according to the dictates of his fancy: some declared him to have been a Zendik and an infidel; others took him for a saint and one of those favored persons who were gifted with miraculous powers; they said also that, after his death, they had witnessed things (prodigies) which justified their opinion."
وأكثر الناس على أنه كان ملحدا لا يعتقد شيئا، نسأل الله تعالى العفو والمعافاة الدائمة في الدين والدنيا والآخرة، وأن يتوفانا على مذهب أهل الحق والرشاد، وهذا الذي ذكرته في تاريخ قتله هو الصحيح، وهو خلاف ما نقلته في أول هذه الترجمة، وقد قيل إن ذلك كان في سنة ثمان وثمانين، وليس بشيء أيضا.,"But the public, in general, considered him to have been on infidel who believed in nothing. May God pardon us our sins, grant us health (of mind) and preserve us from evil in this world and the next! may he permit us to die in the belief of those who know the truth and are rightly directed. The date of his death given here is the true one, through it disagrees with that which I inserted, on another authority, in the beginning of this article. According to a (bird statement, his execution took place in the year five hundred and eighty eight, but that indication is of no value."
وحبش: بفتح الحاء المهملة والباء الموحدة وبالشين المعجمة.,Both syllables of Habash are pronounced with an a.
وأميرك: بفتح الهمزة وبعدها ميم مكسورة ثم ياء مثناة من تحتها ساكنة وبعدها راء مفتوحة ثم كاف، وهو اسم أعجمي معناه أمير تصغير أمير، وهم يلحقون الكاف في آخر الاسم للتصغير.,Amirek is a Persian word signifying petty emir; that people add the letter k to the end of nouns in order to form the diminutives.
وقد تقدم الكلام على سهرورد في ترجمة الشيخ أبي النجيب عبد القاهر السهروردي فليطلب منه، إن شاء الله تعالى.,"We have already spoken of Suhrawardy in our article on the shaikh Abi al-Najib Abd al-Kahir al-Suhrawardy, and to that we refer the reader."
يزيد بن القعقاع القارئ,ABU JAAFAR THE QSURAL-READER
أبو جعفر يزيد بن القعقاع القارئ، مولى عبد الله بن عياش بن أبي ربيعة المخزومي عتاقة، ويعرف أبو جعفر المذكور بالمدني؛ أخذ القراءة عرضا عن عبد الله بن عباس رضي الله عنهما، وعن مولاه عبد الله بن عياش بن أبي ربيعة، وعن أبي هريرة رضي الله عنه؛,"Abu Jaafar Yazid Ibn al-Kakaa, the reader, was a mawla, by enfranchisement of Abd Allah Ibn Ayyash Ibn Abi Rabin al-Makhzumi, and bore (he surname of al-Madani [the inhabitant of Medina). He learned the manner of reading the Quran from Abd Allah Ibn Abbas, by reciting it under his direction, and received instructions on the same subject from bis patron, Ibn Ayyash, and from Abu Huraira."
وسمع عبد الله بن عمر بن الخطاب رضي الله عنهما، ومروان بن الحكم، ويقال قرأ على زيد بن ثابت رضي الله عنه، وروى القراءة عنه عرضا نافع بن عبد الرحمن بن أبي نعيم وسليمان بن مسلم بن جماز وعيسى بن وردان الحذاء وعبد الرحمن بن زيد بن أسلم، وله قراءة.,"He heard it read by Abd Allah, the son of Omar Ibn al-Khattab, and by Marwan Ibn al-Hakam (afterwards, the fourth Omaiyide caliph). It is said that he read the Quran under Zaid Ibn Thabit. Quran-reading was taught on his authority by Nafi Ibn Abd al-Rahman Ibn Abi Noaim, Sul aim an Ibn Muslim Ibn Jammaz, Isa Ibn Wardan and Abd al-Rahman Ibn Ziad Ibn Aslam. He is the author of a system of readings."
"قال أبو عبد الرحمن النائي: يزيد بن القعقاع ثقة، وكان يقرئ الناس بالمدينة قبل وقعة الحرة، وقال محمد بن القاسم المالكي: أبو جعفر يزيد بن القعقاع مولى أم سلمة رضي الله عنها، زوج النبي صلى الله عليه وسلم، وقال: ويقال إنه جندب بن فيروز مولى عبد الله بن عياش المخزومي، وكان من أفضل النا.
س،","Abu Abd al-Rahman al-Nasai said: “Yazid Ibn al-Kakaa is a sure authority. He taught Quran-reading to the people in Medina before the catastrophe of al-Harra.” Muhammad ibn al-Kasim al-Maliki said: “Abu Jaafar Yazid Ibn al-Kakaa was a match of Om Salama, one of the Prophet’s wives.” He said also: “Some say that he was the same person as Jundub Ibn Firoz, a match of Abd Allah Ibn Ayyash al-Makhzumi, and that he was a most holy man.”"
وقال سليمان بن مسلم: أخبرني أبو جعفر يزيد بن القعقاع أنه كان يقرئ في مسجد رسول الله صلى الله عليه وسلم قبل الحرة، وكانت الحرة على رأس ثلاث وستين سنة من مقدم رسول الله صلى الله عليه وسلم المدينة، وأخبرني أنه كان يمسك المصحف على مولاه عبد الله بن عياش، وكان من أقرأ الناس,"Suleiman Ibn Muslim said: “Abu Jaafar “Yazid Ibn al-Kakaa informed me that he taught Qural-reading in the mosque of the Prophet at Medina, before the affair of al-Harra; and that battle {said he) look place towards the end of the year sixty three, in counting from the time of the Prophet’s arrival in Medina. He told me that he used to hold the (sacred) volume before his patron, Ibn Abbas [for him to read il). He was an excellent reader."
وكنت أرى كل يوم ما يقرأ وأخذت عنه قراءته، وأخبرني أنه أتى به إلى أم سلمة رضي الله عنها وهو صغير، فمسحت على رأسه ودعت له بالبركة، قال سليمان المذكور: وسألته متى أقرأت القرآن فقال: أقرأت أو أقرأت فقلت: لا بل أقرأت، فقال: هيهات قبل الحرة في زمان يزيد بن معاوية، وكانت الحرة بعد وفاة رسول الله صلى الله عليه وسلم بثلاث وخمسين سنة.,"Every day, I used to look over what he read [to us) and learned from him his system of reading. He related to me that, when he was a child, they brought him to Om Salama, who stroked his head and invoked God’s blessing on him.” “I asked him,’ said the same Suleiman, “at what time “he commenced Quran-reading?” and he said to me: “Do you mean teaching it or learning it?’ I answered: ‘Teaching it;’ and he replied: it was long before al-Harra; in the days of Yazid Ibn Muawiya (the second Omaiyide caliph).’ “The battle of al-Harra was fought fifty-three years after the death of the Prophet.”"
وقال نافع بن أبي نعيم: لما غسل أبو جعفر يزيد بن القعقاع القارئ بعد وفاته نظروا ما بين نحره إلى فؤاده مثل ورقة المصحف، فما شك أحد ممن حضره أنه نور القرآن.,"Nafie Ibn Abi Noaim said: “When the body of Abd Jaafar Yazid Ibn al-Kakaa, the reader, was washed after his death, they perceived that all the space from the neck to the heart was (smooth and while) like a leaf of the Quran, and every one present was convinced that it was the light of the Quran (which had produced that appearance).”"
وقال سليمان بن مسلم: أخبرني أبو جعفر يزيد بن القعقاع حين كان نافع يمر به فيقول: أترى هذا كان يأتيني وهو غلام له ذؤابة فيقرأ علي ثم كفرني، وهو يضحك. قال سليمان، وقالت أم ولد أبي جعفر: إن ذلك البياض الذي كان بين نحره وفؤاده صار غرة بين عينيه.,"Suleiman Ibn Muslim related as follows: “Yazid Ibn al-Kakaa told me that, when Nafi passed near him, he would say: Do you see that fellow? “when a boy still wearing long hair, he used to come and read (the Quran) under my direction, but he afterwards treated me with ingratitude.’ In relating this, he laughed.” Suleiman said also: “The concubine of Abu Jaafar declared that the whiteness which reached from his neck to his heart became (afterwards) a white spot between his eyes.”"
وقال سليمان: رأيت أبا جعفر بعد موته في المنام وهو على الكعبة فقلت له: أبا جعفر قال: نعم اقرئ إخواني عني السلام، وأخبرهم أن الله تعالى جعلني من الشهداء الأحياء المرزوقين، واقرئ أبا حازم السلام وقل له: يقول لك أبو جعفر: الكيس الكيس، فإن الله عز وجل وملائكته يتراءون مجلسك بالعشيات.,"He related again as follows: “I saw Abu Jaafar in a dream, after his death. He appeared to be on the top of the Kaaba, and I said: “Is that Abu Jaafar?’ He replied: ‘It is I; offer to my brethren a salutation from me and tell them that God has placed me among the living witnesses who obtain regularly a portion {the divine favor). Offer my salutation to Abu Hazem and tell him that Abu Jaafar says to him: ‘Prudence! Prudence for Almighty God and his angels are present, every evening, at your sittings.’"
وقال مالك بن أنس رحمه الله تعالى: كان أبو جعفر القارئ رجلا صالحا يفتي الناس بالمدينة.,Malik Ibn Anas said: Abu Jaafar the reader was a holy man and acted as mufti for the people of Medina.””
وقال خليفة بن خياط: مات أبو جعفر يزيد بن القعقاع سنة اثنتين وثلاثين ومائة بالمدينة، وقال غيره: مات سنة ثمان وعشرين ومائة، وقال أبو علي الأهوازي في أول كتاب الإقناع” في القراءات، قال ابن جماز: ولم يزل أبو جعفر إمام الناس في القراءة إلى أن توفي سنة ثلاث وثلاثين ومائة بالمدينة، وقيل إنه توفي في سنة ثلاثين ومائة، والله أعلم.”,"Khalifa Ibn Khayat said: ‘Abu Jaafar Yazid Ibn al-Kakaa died at Medina in the year one hundred and thirty two (A. D. seven hundred and forty nine or seven hundred and fifty).” According to another tradition, He died in the year one hundred and twenty eight. Abu Ali al-Ahwazi says, towards the commencement of his treatise on the readings entitled al-Iknaa (the satisfactory): “Ibn al-Jammaz said that Abu Jaafar never ceased to be for the people their imam (great master) in Qural-reading, till the year one hundred and thirty three, when he died at Medina. Some say that his death look place in the year one hundred and thirty, but God knows best.”"
قلت: وقد تكرر ذكر الحرة في هذه الترجمة في مواضع، وقد يتشوف إلى الوقوف على معرفة ذلك من لا علم له به.,"As al-Harra has been mentioned in this article more than once and as some readers, not knowing anything about it, may wish to obtain information on the subject."
والحرة في الأصل اسم لكل أرض ذات حجارة سود، فمتى كانت بهذه الصفة قيل لها حرة، والحرار كثيرة، والمراد بهذه الحرة حرة واقم، بالقاف المكسورة، وهي بالقرب من المدينة في جهتها – كان يزيد بن معاوية بن أبي سفيان في مدة ولايته قد سير إلى المدينة جيشا مقدمه مسلم بن عقبة المري,"I shall here say that the word harra (in its primitive signification, designates every spot of ground which is covered with black stones. A tract of this kind is called a harra (the plural of which is hirar); there are a great number of hirdrs. That which is here mentioned is the Harra of Wakim, which lies near Medina, to the east of the town. When Yazid the son of Muawiya Ibn Abi Sufyan held the supreme authority, he dispatched against Medina an army commanded by Muslim Ibn Okba al-Murri."
فنهبها، وخرج أهلها إلى هذه الحرة، فكانت الواقعة بها، وجرى فيها ما يطول شرحه وهو مسطور في التواريخ، حتى قيل إنه بعد وقعة الحرة ولدت أكثر من ألف بكر من أهل المدينة، ممن ليس لهن أزواج، بسبب ما جرى فيها من الفجور.,"That chief sacked (he place, and the inhabitants, who had gone out to this harra, engaged in a battle the details of which would lake us too long to relate; besides, they are to be found in the books of annals. It is said that, after the catastrophe of al-Harra, upwards of one thousand unmarried girls of Medina gave birth to children, in consequence of the infamous treatment which they had undergone."
ثم إن مسلم بن عقبة المري لما قتل أهل المدينة وتوجه إلى مكة، نزل به الموت بموضع يقال له: ثنية هرشى، فدعا حصين بن نمير السكوني وقال له: يا برذعة الحمار، إن أمير المؤمنين عهد إلي إن نزل بي الموت أن أوليك، وأكره خلافه عند الموت.,"When Muslim Ibn Okba had massacred the inhabitants of Medina, he set out for Mokka and was seized by death at a place called the Thaniya (or defile of] Harsha. On this, he called in Hosain Ibn Numair al-Sakuni and said to him: Come here, you ass I you are to know that the Commander of the faithful ordered me, in case I was on the point of death, to give you the command; and now, that I am dying, I am unwilling to disobey him (though I ought to do so).””"
ثم إنه أوصى إليه بأمور يعتمدها ثم قال: لئن دخلت النار بعد قتلي أهل الحرة إني إذا لشقي.,"He then prescribed to him a number of things which he should execute, after which he said: ‘‘If I go to the fire (of hell] after (my good action of] having slain the people of al-Harra, I shall be very unfortunate indeed!”"
وأما واقم فإنه اسم أطم من آطام المدينة، والأطم: بضم الهمزة والطاء المهملة، شبيه بالقصر، وكان مبنيا عند هذه الحرة فأضيفت الحرة إليه، فقيل حرة واقم، والله أعلم.,Wakim is the name of one of the otoms of Medina. is a building like a castle and situated near al- Harra; that place was (usually) called the Harra of Wakim.
يزيد بن رومان,YAZID IBN ROMAN THE QURAL-READER
أبو روح يزيد بن رومان القارئ مولى آل الزبير بن العوام المدني، أخذ القراءة عوضا عن عبد الله بن عياش بن أبي ربيعة المخزومي، وسمع ابن عباس وعروة بن الزبير رضي الله عنهم،,"Abu Ruh Yazid Ibn Roman, the Quran-reader, was a match of the family of al-Zubair Ibn al-Awwam and a native of Medina. He learned how to recite the Quran correctly by reading it aloud under the direction of Abd Allah Ibn Ayyash Ibn Abi Rabia al-Makhzumi, and he heart it read by Ibn Abbas and Orwa Ibn al-Zubair."
وروى القراءة عنه نافع ابن أبي نعيم، قال يحيى بن معين: يزيد بن رومان ثقة، وقال وهب بن جرير: حدثنا أبي قال: رأيت محمد بن سيرين ويزيد بن رومان يعقدان الآي في الصلاة.,"Qural-reading was learned from him by Nafi Ibn Abi Noaim, who read aloud the text under his direction. Yahya Ibn Main declared that Yazid Ibn Roman was a sure authority. Wahb Ibn Jarir stated that his father related to him as follows: “I saw Muhammad Ibn Sirin (and Yazid Ibn Roman counting on their fingers the number of verses from the Quran which they recited during the prayer (It).”"
وقال يزيد بن رومان: كنت أصلي إلى جانب نافع بن جبير بن مطعم، فيغمزني فأفتح عليه ونحن نصلي.,"Yazid Ibn Human related as follows: “I was praying by the side of Nafi, the son of Jubair Ibn Mutam, and he made me a sign to prompt him; and we were then praying’."
وروى يزيد أنه كان الناس يقومون في زمن عمر بن الخطاب رضي الله عنه بثلاث وعشرين ركعة في شهر رمضان. وتوفي يزيد في سنة ثلاثين ومائة، رحمه الله تعالى.,"He stated also that, in the lime of (the caliph) Omar Ibn al-Khattab, the people made twenty-three prostrations during the prayer, when they were in the month of Ramadan. Yazid Ibn Roman died in the year one hundred and thirty (A. D. seven hundred and forty seven or seven hundred and forty eight)."
يزيد بن المهلب,YAZID IBN AL-MUHALLAB
أبو خالد يزيد بن المهلب بن أبي صفرة الأزدي – قد تقدم ذكر أبيه في حرف الميم ورفعت نسبه وتكلمت عليه فأغنى عن الإعادة هاهنا؛ ذكر ابن قتيبة في كتاب المعارف” وجماعة من المؤرخين:”,"Abu Khalid Yazid al-Azdi was the son of al-Muhallab Ibn Abi Sufra. We have already mentioned his father, under the letter M, and, as we have traced up and spoken of bis genealogy, we need not repeat our observations here. Ibn Kutaiba states, in bis Kitab al-Maarif, and a number of oilier historians also relate as follows."
أنه لما مات أبوه – في التاريخ المذكور في ترجمته – كان قد استخلف ولده يزيد مكانه، ويزيد ابن ثلاثين سنة يومئذ، فعزله عبد الملك بن مروان برأي الحجاج بن يوسف الثقفي، وولى مكانه في خراسان قتيبة بن مسلم الباهلي – قلت: وقد تقدم ذكره في حرف القاف – وصار يزيد في يد الحجاج –,"Al-Muhallab, on dying, designated Yazid as bis successor. The latter was then thirty years of age. Abd al-Malik Ibn Marwan [the Omaiyide caliph) dismissed Yazid from office by the advice of al-Hajjaj Ibn Yusuf al-Thakafi, and appointed in bis place, as governor of Khorasan, Kutaiba Ibn Muslim al-Bahili. Yazid then fell into o the hands of al-Hajjaj.”"
قلت: وكان الحجاج زوج أخته هند بنت المهلب – وكان الحجاج يكره يزيد لما يرى فيه من النجابة فيخشى منه لا يترتب مكانه، فكان يقصده بالمكروه في كل وقت كي لا يثب عليه،,"I must here make some observations; Al-Hajjaj, who was married to Hind, the sister of Yazid and the daughter of al-Muhallab, had conceived a great dislike for his brother-in-law, as he apprehended, from what he saw of his noble character, that the place which he then filled might, one day, be occupied by Yazid. So, to protect himself against bis attacks, he never ceased to evil-entreat him."
وكان الحجاج في كل وقت يسأل المنجمين ومن يعاني هذه الصناعة عمن يكون مكانه، فيقولون: رجل اسمه يزيد، فلا يرى من هو أهل لذلك سوى يزيد المذكور، والحجاج يومئذ أمير العراقين، وكذا وقع، فإنه لما مات الحجاج ولي يزيد مكانه، هذا قول المؤرخين.,"He was always consulting astrologers and other persons who cultivated the art (of divination), in order to learn by whom he should be succeeded, and they used to answer; “By a man named Yazid.” He was then governor of the two Iraqs and saw no one capable of replacing him in that office except this Yazid. And thus it fell out; on his death, Yazid obtained the command. So say the historians."
نعود إلى تتمة ما ذكره في المعارف” – قال: فعذبه الحجاج، وهرب يزيد من حبسه إلى الشام يريد سليمان بن عبد الملك، فأتاه فشفع له إلى أخيه الوليد بن عبد الملك، فأمنه وكف عنه، ثم ولاه سليمان خراسان حين أفضت إليه الخلافة، فافتتح جرجان ودهستان”,"Let us now resume our extract from the Maarif and finish it. “Al-Hajjaj inflicted tortures on Yazid, who at length escaped from prison and went to sec Suleiman Ibn Abd al-Malik, who was then in Syria. That prince interceded with his brother [the caliph) al-Walid Ibn Abd al-Malik, and obtained a free pardon for Yazid. This put a stop to al-Hajjam’s conduct towards the latter. “When Suleiman obtained the caliphate, Yazid received from him the government of Khorasan and then took (the cities of Jurjan and Dihistan."
وأقبل يريد العراق، فتلقاه موت سليمان بن عبد الملك، فصار إلى البصرة، فأخذ عدي بن أرطأة، فأوثقه وبعث به إلى عمر بن عبد العزيز رضي الله عنه، فحبسه عمر، فهرب من حبسه وأتى البصرة، ومات عمر، فخالف يزيد [وخلع يزيد] بن عبد الملك، فوجه إليه أخاه مسلمة فقتله.,"Having set out for Iraq, he learned the death of Suleiman Ibn Abd al-Malik and proceeded lo Basra, where he was arrested by Odai Ibn Arta, who bound him in chains and sent him to Omar Ibn Abd al-Aziz. Yazid was imprisoned by “that caliph, but, having effected his escape, he went to Basra. On the death of Omar, he revolted against the new caliph Yazid Ibn Abd al-Malik, who then sent against him his brother Maslama [Ibn Abd al-Malik). This general slew Yazid.”"
وقال الحافظ أبو القاسم المعروف بابن عساكر في تاريخه الكبير: يزيد بن المهلب ولي إمرة البصرة لسليمان بن عبد الملك، ثم نزعه عمر بن عبد العزيز وولى عدي بن أرطأة، وقدم به إلى عمر مسخوطا عليه،,"The hafiz Abu al-Kasim, generally known by the surname of Ibn Asakir, says, in his greater historical work: Yazid, the son of al-Muhallab, had been appointed to govern Basra in the name of Suleiman Ibn Abd al-Malik. Sometime after, Omar Ibn Abd al-Aziz conceived a dislike for him and was still incensed against him when Adi Ibn Arta, to whom he had given the government of Basra, brought Yazid to him.”"
حكى عن أنس بن مالك وعمر بن عبد العزيز وأبيه المهلب، وروى عنه ابنه عبد الرحمن وأبو عيينة ابن المهلب وأبو إسحاق السبيعي وغيرهم،,"Yazid Ibn al- Muhallab taught some traditions which he had learned from Anas Ibn Malik, Omar Ibn Abd al-Aziz and his own father al-Muhallab. Traditions were handed down on his authority by his son Abd al-Rahman, by Abu Oyaina, the son of al-Muhallab, by Abu Ishak al-Sabie and by others."
وقال الأصمعي: إن الحجاج قبض على يزيد وأخذه بسوء العذاب، فسأله أن يخفف العذاب عنه على أن يعطيه كل يوم مائة ألف درهم ليشتري بها عذابه، فإن أداها وإلا عذبه إلى الليل، قال: فجمع يوما مائة ألف درهم ليشتري بها عذابه، فدخل عليه الأخطل الشاعر فقال:,"Al-Asmaai related that al-Hajjaj, having arrested Yazid Ibn al-Muhallab, inflicted on him grievous tortures and would not consent to suspend them unless he received, every day, from the prisoner, the sura of one hundred thousand dirhems. When the money was not paid in, al-Hajjaj put Yazid again to the torture, that very day, and continued to torment him till the night set in. One day, Yazid had collected one hundred thousand dirhems, for the purpose of buying off that day’s tortures, when the poet al-Akhtal came in to him and said;"
"أبا خالد بادت خراسان بعدكم… وصاح ذوو الحاجات أين يزيد
فلا مطر المروان بعدك مطرة… ولا اخضر بالمروين بعدك عود
فما لسرير الملك بعدك بهجة… ولا لجواد بعد جودك جود","Abu Khalid! Khorasan has perished since your departure, and the needy all exclaim: Where is Yazid?” Since you are gone, the two Marws have not received a drop of rain; not a tree is verdant in the two Marws. The throne of government has no splendor since your absence; beneficence has ceased, and there is no generous man to shower down his gifts.”"
قوله في البيت الثاني فلا مطر لمروان، ولا اخضر بالمروين” هما تثنية مرو، إحداهما مرو الشاهجان، وهي العظمى، والأخرى مرو الروذ، وهي الصغرى، وكلتاهما مدينتان مشهورتان بخراسان،”,"By the two Marws, the poet meant Marw al-Shahjan, which is the greater, and Marw al-Rudz which is the less. They are both well-known cities of Khorasan."
وقد تكرر ذكرهما في هذا الكتاب – قال: فأعطاه مائة الألف، فبلغ ذلك الحجاج، فدعا به وقال: يا مروزي، أكل هذا الكرم وأنت بهذه الحالة قد وهبت لك عذاب اليوم وما بعده.,"We have already spoken of them in his work. “On this,” says al-Asmaai, “Yazid gave the poet the one hundred thousand dirhems, and al-Hajjaj, being informed of the circumstance, sent for him and said: ‘Native of Marw! are thou still so generous though in such a state? Weill I shall hold thee quit of the tortures] of this day and of those which follow it.’”"
قلت: هكذا ذكر ابن عساكر، والمشهور أن صاحب هذه الواقعة والأبيات هو الفرزدق، ثم إني رأيت هذه الأبيات في ديوان زياد الأعجم، والله أعلم بالصواب.,"So the anecdote is related by Ibn Asakir, but the more received opinion is that the author of the verses, he to whom this happened, was al-Farazdak; and I since found the verses in the collected poetical works of Ziad al-Ajami. God knows best"
وذكر الحافظ أيضا أن يزيد لما هرب من الحجاج قاصدا سليمان بن عبد الملك، وهو يومئذ بالرملة، فاجتاز في طريقه بالشام على أبيات عرب، فقال لغلامه: استقنا هؤلاء لبنا، فأتاه بلبن فشربه، فقال: أعطهم ألف درهم، فأعطاهم.,"The same hafiz related as follows: “When Yazid fled from al Hajjaj and went to find Suleiman Ibn Abd al-Malik, who was then at al-Ramla, he passed, on his way through Syria, by the tents of some Arabs and said to his “servant boy: ‘Go to those people and ask them to give us a drink of milk.’ “When the milk was brought, he drank it and said: ‘Give them one thousand dirhems.’ The boy observed to him that these people did not know who “he was (and that he need not give them too much); and he replied: ‘But I know who I am; give them the thousand dirhems.’ And that was done.”"
وقال الحافظ أيضا: حج يزيد بن المهلب فطلب حلاقا، فجاء فحلق رأسه، فأمر له بألف درهم، فتحير ودهش، وقال: هذا الألف أمضي إلى أمي فلانة وأشتريها، فقال: أعطوه ألفا آخر، فقال: امرأتي طالق إن حلقت رأس أحد بعدك، فقال: أعطوه ألفين آخرين.,"The same author says: Yazid Ibn al-Muhallab made the pilgrimage and (to conclude the rites and ceremonies) he sent for a barber to shave his head. When the operation was finished, he ordered him a recompense of one thousand dirhems. “The man was amazed and astounded, but at length said: With this sum I shall go and ransom from slavery my mother, such a one.’ Yazid said: ‘Give him another thousand.’ The barber exclaimed: May my wife be divorced from me if I ever shave any one’s head after this!’ Give him two thousand more,’ “said Yazid.”"
وقال المدائني: وكان سعيد بن عمر بن العاص مؤاخيا ليزيد بن المهلب، فلما حبس عمر بن عبد العزيز يزيد منع الناس من الدخول إليه، فأتاه سعيد فقال: يا أمير المؤمنين، لي على يزيد خمسون ألف درهم، وقد حلت بيني وبينه، فإن رأيت أن تأذن لي فأقتضيه،,"Al-Madaini said: Saied Ibn Amr Ibn al-Aas bore a fraternal affection to Yazid Ibn al-Muhallab. When Omar Ibn Abd al-Aziz caused the latter to be imprisoned and gave orders that no person should be allowed to see him, Said went to him and said: “Commander of the faithful! Yazid owes me the sum of fifty thousand dirhems, but you hinder me from seeing him; will you permit me to go and exact from him the payment?”"
فأذن له، فدخل عليه، فسر به يزيد وقال: كيف دخلت إلي فأخبره سعيد، فقال: والله لا تخرج إلا وهي معك، فامتنع سعيد، فحلف يزيد ليقبضها، فوجه إلى منزله، حتى حمل إلى سعيد خمسون ألف درهم.,"The caliph consented, and Saied entered into the chamber of Yazid, who was rejoiced to see him. “How did you “get in?” said he. Said informed him of the stratagem. “By Allah!’ exclaimed Yazid, “you shall not go away without that sura.” Said refused, but Yazid declared in the most solemn manner that he should accept the money and sent to his house for fifty thousand dirhems which he gave to him."
"وزاد ابن عساكر فقال: وفي ذلك قال بعضهم:
فلم أر محبوسا من الناس ماجدا… حبا زائرا في السجن غير يزيد
سعيد بن عمرو إذ أتاه أجازه… بخمسين ألفا عجلت لسعيد","Another author, in relating this anecdote, adds: A poet said on that subject: I never saw a noble prisoner give presents to a visitor, except Yazid. He bestowed fifty thousand on Saied Ibn Amr, who went to see him; and the money was paid down without delay to Said."
وذكر أبو الفرج المعافى بن زكريا النهرواني في كتاب الجليس والأنيس” عن عبد الله الكوفي قال: أغرم سليمان بن عبد الملك عمر بن هبيرة عن غزاة في البحر ألف ألف درهم،”,"Abu al-Faraj al-Moafa Ibn Zakariya al-Nahrawani relates, in his Kitab al-Anis wa al-Jalis, an anecdote which he learned from Abd Allah Ibn al-Kufi and which we insert here: Suleiman Ibn Abd al-Malik {the Omaiyide caliph) required from Omar Ibn Hubaira the payment of one million of dirhams, out of (the latter had gained in) his expeditious on sea."
فمشى إلى يزيد بن المهلب، وقد ولي العراق، عثمان بن حيان المري والقعقاع بن خالد العبسي والهذيل بن زفر بن الحارث الكلابي وغيرهم من قيس، فلما انتهوا إلى باب سرادق يزيد أذن لهم الحاجب في دخولهم وأعلمهم أنه يغسل رأسه،,"Omar (not being able to pay that sum) went to see Yazid Ibn al-Muhallab, who had been appointed governor of Iraq, and took with him Oilman Ibn Haiyan al-Murri, al-Kakaa Ibn Khalid al-Absi, al-Huzail Ibn Zufar al-Kilabi and some other persons belonging to {the tribe of) Kais. When they arrived at the door of Yazid’s pavilion, the chamberlain obtained permission to introduce them azana lahom al-hajib) and informed them that his master was washing his head."
فلما فرغ خرج في مستقة فألقى نفسه على فراشه ثم قال: ما ألف بينكم فقال عثمان: هذا ابن هبيرة شيخنا وسيدنا، كان الوليد حمل معه مالا حيث وجهه إلى البحر فأعطاه جنده فخرج عليه من غرمه ألف ألف درهم،,"Yazid at length came in, threw himself upon his bed and then said: “What has brought you all together?” Othman replied: “Here is our sheikh and master, Ibn Hubaira; al-Walid [the late caliph) furnished him with money and troops when he was about undertaking an expedition on sea, and a debt of one million of dirhems is now made out against him."
فقلنا يزيد سيد أهل اليمن ووزير لسليمان وصاحب العراق ومن قد يحمل أمثالها عمن ليس بأمثالنا، ووالله لو وسعتها أموال قيس لاحتملناها. ثم تكلم القعقاع فقال: [يا] ابن المهلب، هذا خير ساقه إليك وليس أحد أولى به منك،,"We therefore said: Yazid is the chief of the Yemenites, the vizir of Suleiman and the lord of al-Iraq; he has delivered from similar difficulties persons “who were far from being similar to us. By Allah! if the wealth of the tribe of Kais had been sufficient, we should have taken the payment upon ourselves.” Al-Kakaa then spoke and said: “Son of al-Muhallab I this is an excellent affair sent to you by God, and no one deserves such a favor more than you."
فافعل به كبعض فعلاتك الأولى، فلن يصدك عن قضاء هذا الحق ضيق، ولا تبخل وقد أتيناك مع ابن هبيرة فيما حمل، فهب لنا أموالنا واستر في العرب عورتنا، ثم تكلم الهذيل بن زفر فقال: يا ابن المهلب، إني لو وجدت من الممشى إليك بدا لما مشيت إليك، لأن أموالك بالعراق،,"Act therein according to your former doings; let not stint or parsimony hinder you from fulfilling this duly; we have come to you with Ibn Hubaira, on account of a debt with which he is loaded. Give therefore to us our money and hide our shame from the Arabs.” Al-Huzail Ibn Zufar then spoke as follows: “Son of al-Muhallab! had I found a pretext for not coming to you, now, that you have riches in Iraq, I should have stayed away."
ثم تكلم ابن خيثمة فقال: إني لأقول لك يا ابن المهلب ما قال هؤلاء، أخبرني إن أنت عجزت عن احتمال ما على ابن هبيرة فعلى من المعول لا والله ما عند قيس له مكيال، ولا في أموالهم متسع، ولا عند الخليفة له فرج،,"Ibn Khaithama then spoke and said: “I shall not repeat to you, son of al-Muhallab! what the others have just said; {for their words would give me to understand) that you (anna anta) are not strong enough to deliver Ibn Hubaira from his burden; and on whom then could we count? By Allah! the case is not so (and I shall merely say that) the tribe of Kais is not in a situation to help him; their wealth is insufficient, and the caliph will grant him no respite.”"
فقال القعقاع: نصف المال، فقال يزيد: قد فعلت، يا غلام: يا غلام غداءك ، قال: فجيء بالطعام فأبقينا أكثر مما أفرغنا ، فلما فرغنا أمر بتطييبنا وأجاد الكسوة لنا،,"Al-Kakaa said: “The half of the sum,” and Yazid replied: “I “take charge of it. Boy! let us see what there is for breakfast. The repast was brought in and we (said the narrator) let our disappointment appear to him more than we were aware of (fabkaina mnho akthar mamma afraghna). When we had finished (falamma faraghna), he ordered us to be perfumed and arrayed in handsome robes.”"
وقال: ثم خرجنا حتى إذا مررنا، قال ابن هبيرة، فأخبروني عما بقي، من يحمله بعد ابن المهلب، لقد صغر الله قدركم وأخطاركم، والله ما يدري يزيد ما بين النصف والتمام، وما هما عنده سواء، ارجعوا إليه فكلموه في الباقي، قال: وقد كان يزيد ظن بهم أن سيرجعون إليه في التمام، فقال للحاجب: إذا عادوا أدخلهم،,"The narrator continues his recital thus: We then withdrew and, as we passed (the door), Ibn Hubaira said: “Tell me who, after Ibn al-Muhallab, will take “charge of paying the remainder? God has (surely) reduced your credit and your influence! By Allah! Yazid knows not the difference between half and whole; for him, one is the same as the other. Go back and speak to him of what remains (to be paid). The narrator continues in these terms: Yazid suspected that they would come back to him for the entire sum, and he therefore told the chamberlain to admit them, if they returned.”"
فقال لهم يزيد، إن ندمتم أقلناكم وإن استقللتم زدناكم، فقال له ابن هبيرة: يا ابن المهلب، إن البعير إذا أوقر أثقلته أذناه، وأنا بما بقي مثقل، فقال: قد حملتها عنك،,"When they came and were introduced, Yazid said to them: “If you regret your agreement, I shall cancel it, and if you think the sum which I offered too little, I shall increase it.” Ibn Hubaira then said: “Son of al-Muhallab, when a camel is heavily loaded, his very ears are “a weight for him; and I am heavily loaded with what remains for me to pay.” Yazid replied: “I take the whole burden on myself.”"
ثم قال له إنه أتاني ابن هبيرة بوجوه أصحابه، فقال له سليمان: أمسك اياك في مال الله عنده، خب ضب، جموع منوع، جزوع هلوع، هيه، فصنعت ماذا قال: حملتها عنه،,"He then said: “Ibn Hubaira has come to see me, with his principal companions. Suleiman (here interrupted him and) said: “Take care and touch not the money which belongs to God [the money of the stale)’, that man is all duplicity and cunning, a collector (of wealth) and a refuser (of it to others), a deceiver and a miser, a man to be avoided. And what did you do?” Yazid answered: “I undertook to pay his debt (kal: hamaltoha anho.””"
قال: احملها إذن إلى بيت مال المسلمين، قال: والله ما حملتها خدعة وأنا حاملها بالغداة، ثم حملها، فلما خبر سليمان بذلك دعا يزيد فلما رآه ضحك وقال: ذكت بك ناري، ووريت بك زنادي، غرمها علي وحمدها لك، قد وفت لي يميني، فأرجع المال إليك، ففعل].,"said Suleiman; “you should have carried the money the public treasury. “By Allah!” replied Yazid, “I did not lake charge of it with the “intention of defrauding [the slate)’, I shall carry the money to the treasury tomorrow.” This he did, and Suleiman, being informed of it, sent for him. When he saw him (come in], he laughed and said: “It is for you that my fire has burned and that my firing pin gave out sparks the charge is for me and the honor for you. My oath [that the cash should be paid in) is fulfilled. Go now and take back your money.” This he did.”"
وقال يزيد يوما: والله للحياة أحب من الموت، ولثناء حسن أحب إلي من الحياة، ولو أنني أعطيت ما لم يعطه أحد لأحببت أن يكون لي أذن أسمع غدا ما يقال في إذا أنا مت كريما، وقد سبق ذكر هذا الكلام في ترجمة أبيه المهلب وأنه من كلامه، لا من كلام ابنه يزيد، والله أعلم.,"Yazid said, one day: “By Allah! I prefer life to death and an honorable reputation to life; could I obtain a gift never yet granted to mortal, I should wish to have an ear by means of which I might hear what people say of me after my death. We have mentioned this saying in the life of his father al-Muhallab, to whom we attributed it, and not lo Yazid; God knows best!”"
وقال أبو الحسن المدائني: باع وكيل ليزيد بن المهلب بطيخا جاءه من مغل بعض أملاكه بأربعين ألف درهم، فبلغ ذلك يزيد فقال له: تركتنا بقالين، أما كان في عجائز الأزد من تقسمه فيهن,"Abu al-Hasan Ali al-Madaini said: “One of Yazid Ibn al-Muhallab’s intendents sold, for the sum of forty thousand dirhams, the melons produced in one of that emir’s farms. When Yazid was informed of the circumstance, he said to the intendant: ‘You have converted us into green grocers, were there not old women enough in the tribe of Azd among whom you might have shared them?’"
"ومدحه عمر بن لجأ بشعر يقول فيه:
آل المهلب قوم إن نسبتهم… كانوا الأكارم آباء وأجدادا
كم حاسد لهم يعيا بفضلهم… وما دنا من مساعيهم ولا كادا","Omar Ibn Laja the poet praised Yazid in the following terms: Trace up the genealogy of the Muhallabs; you will find them all, from father to son, noble and generous. How many the envious who detested them unjustly for their merit, and who could not reach, nor even approach, the height to which that family has risen by its virtues."
"إن العرانين تلقاها محسدة… ولا ترى للئام الناس حسادا
لو قيل للمجد حد عنهم وخلهم… بما احتكمت من الدنيا لما حادا
إن المكارم أرواح يكون لها… آل المهلب دون الناس أجسادا",But you always see illustrious chiefs exposed to envy whilst no one envies the vile. Were it said to Glory: “Turn from them and leave them; since thou art all-powerful in the world; ’she would not obey. Noble sentiments are souls of which no men but the Muhallabs are the bodies.
وقال الأصمعي: قدم على يزيد بن المهلب قوم من قضاعة، فقال رجل منهم:,"Al-Asmaai relates that some members of the tribe of Kudaa went to visit Yazid Ibn al-Muhallab, and one of them recited to him these verses."
"والله ما ندري إذا ما فاتنا… طلب لديك من الذي نتطلب
ولقد ضربنا في البلاد فلم نجد… أحدا سواك إلى المكارم ينسب
فاصبر لعادتك التي عودتنا… أو لا فأرشدنا إلى من نذهب","By Allah! if the request which we address to you fails, we know not to whom we can direct our prayer. We have travelled over many lands and found none but you who had the reputation of being generous. Persevere in the conduct to which you have accustomed us; or, if not, tell us towards whom we shall go."
فأمر له بألف دينار، فلما كان في العام المقبل وفد عليه فأنشده:,"He ordered one thousand dinars to be given to the poet, who, the following year, came back and said."
"ما لي أرى أبوابهم مهجورة… وكأن بابك مجمع الأسواق
حابوك أم هابوك أم شاموا الندى… بيديك فانتجعوا من الآفاق
إني رأيتك للمكارم عاشقا… والمكرمات قليلة العشاق","Why are the doors of other men abandoned whilst yours is crowded like a market? Is it through affection that they come to you or through respect? or did they leave distant countries in search of a pasturage, announced by the lightings of beneficence which they saw flashing from your hands? I know that you take pleasure in noble deeds and that those who do so are very few."
فأمر له بعشرة آلاف درهم.,Yazid ordered ten thousand dirhams to be given to the poet.
وأجمع علماء التاريخ على أنه لم يكن في دولة بني أمية أكرم من بني المهلب، كما لم يكن في دولة بني العباس أكرم من البرامكة، والله أعلم، وكان لهم في الشجاعة أيضا مواقف مشهورة.,"Persons versed in history all agree that, under the Omaiyides, the most beneficent family was that of the Muhallabs, and, under the Abbasides, that of the Barmckides. God knows best! They displayed great bravery in many famous conflicts."
وحكى ابن الجوزي في كتاب الأذكياء” أن يزيد بن المهلب وقعت عليه حية فلم يدفعها عن نفسه، فقال له أبوه: ضيعت العقل من حيث حفظت الشجاعة.”,"Ibn al-Jauzi relates, in his Kitab al-Azkiaa (book for the intelligent}, that a serpent fell {from the roof of a hovel) upon Yazid Ibn al-Muhallab and that he did not push it away; on which, his father said to him: “You have lost your judgment in retaining your courage.”"
ولما خرج عبد الرحمن بن محمد بن الأشعث بن قيس الكندي على الحجاج، وقصته المشهورة، أتى تستر فاجتمع إليه جماعة، فذكروا يوما آل المهلب ووقعوا فيهم، فقال عبد الرحمن لحريش بن هلال القريعي، وكان في القوم: ما لك يا أبا قدامة لا تتكلم فقال: والله ما أعلم أحدا أصون لنفسه في الرخاء ولا أبذل لها في الشدة منهم.,"When Abd al-Rahman Ibn al-Ashath Ibn Kais al-Kindi took up arms against al-Hajjaj, the history of this event is well known, he went to Toster where many persons joined him and, mention being made of the Muhallab family, much abuse was directed against its members. On this, Abd al-Rahman said to Harish Ibn Hilal al-Kuraiei, who was one of the company: What is the matter with you, Abu Kudama? why do you not speak out your mind?” and received from him this answer: “By Allah! I know of none who “are so careful of themselves as they when they are in easy circumstances, and so indifferent for their personal safely when they ore in distress.”"
وقدم عبد الرحمن بن سليم الكلبي على المهلب، فرأى بنيه قد ركبوا عن آخرهم، فقال: أنس الله الإسلام بتلاحقكم، أما والله لئن لم تكونوا أسباط نبوة إنكم أسباط ملحمة.,"Abd al-Rahman Ibn Sulaim al-Kalbi went to visit al-Muliallab and, seeing that all his sons, from the oldest to the youngest, were on horseback, he said to them: “May God accustom the Muslims to see a continual series of you; by Allah l though you are not grandchildren of the Prophet, you are grandchildren of a malhama."
ومات ابن لحبيب بن المهلب بن أبي صفرة، فقدم أخاه يزيد ليصلي عليه، فقيل له: أتقدمه وأنت أسن منه والميت ابنك فقال: إن أخي قد شرفه الناس وشاع فيهم له الصيت، ورمته العرب بأبصارها، فكرهت أن أضع منه ما رفعه الله تعالى.,"Habib, one of al-Muhallab’s sons, lost a male child and charged Yazid to recite the funeral service over the corpse. On this, some person said to him: “Why do you confide that duly to your brother? are you not his elder and is not he that is dead your son? Habib replied: “My brother is honored by the people; he hears a high reputation among them, and all the Arabs have their eyes fixed on him. I should regret to a base that (reputation) which God has exalted.””"
ونظر مطرف بن عبد الله بن الشخير إلى يزيد بن المهلب وهو يمشي وعليه حلة يسحبها، فقال له: ما هذه المشية التي يبغضها الله ورسوله فقال يزيد: أما تعرفني فقال: بلى، أولك نطفة مذرة، وآخرك جيفة قذرة، وأنت بين ذلك حامل عذرة، قلت: وقد نظم هذا المعنى أبو محمد عبد الله بن محمد البسامي الخوارزمي فقال:,"Mutarraf Ibn Abd Allah Ibn al-Shikhir, seeing, one day, Yazid Ibn al-Muhallab walking about in a silk robe, of which the train swept the ground, said to him: “What is this manner of walking? it is odious to God and to his Prophet! “Do thou know me?” said Yazid. “I do,” replied the other, “thy commencement was a filthy drop of sperm thy end shall be a nasty carcass, and, during the into evil, thou wears the excrement (of a worm}.” This thought has been versified in the following manner by Abu Muhammad Abd Allah Ibn Muhammad al-Sami, a native of Khorasan:”"
"عجبت من معجب بصورته… وكان من قبل نطفة مذره
وفي غد بعد حسن صورته… يصير في الأرض جيفة قذره
وهو على عجبه ونخوته… ما بين ثوبيه يحمل العذره","I gazed with wonder on him who was proud of his shape and who, before that, was but a tasty drop. Tomorrow, when that handsome shape is gone, he will be fallibly carrion in the earth. Nay, with ail his self-love and pride, he carries excrements between his flanks."
وذكر الحافظ المعروف بابن عساكر في تاريخه الكبير في ترجمة أبي خداش مخلد بن يزيد بن المهلب أن مخلدا أحد الأسخياء الممدوحين، وفد على عمر بن عبد العزيز رضي الله عنه يكلمه في أمر أبيه يزيد، وقد حبسه عمر، وكان أبوه قد ولاه جرجان،,"The hafiz generally known by the surname of Ibn Asakir says, in that article of his greater historical work which treats of Abu Khidash Makhlad, the son of Yazid Ibn al-Muhallab: “This Makhlad was one of those whose liberality procured them universal praise. He went to see Omar Ibn Abd al-Aziz for the purpose of speaking to him in favor of his father; who had been imprisoned by that caliph. He had been appointed by his father to the government of Jurjan."
فاجتاز في طريقه بالكوفة، فأتاه حمزة بن بيض الحنفي الشاعر المشهور في جماعة من أهل الكوفة فقام بين يديه وأنشده:,"“On his way, be passed near Kufa and there received the visit of Hamza Ibn Baid al-Hanafi, who came to him with a number of the inhabitants. This famous poet then stood before him and recited these verses."
"بلغت لعشر مضت من سنيك… ما بلغ السيد الأشيب
فهمك فيها جسا الأمور… وهم لداتك أن يلعبوا
وجدت فقلت ألا سائل… فيسأل أو راغب يرغب
فمنك العطية للسائلين… وممن ببابك أن يطلبوا","In your eleventh year, you possessed that “wisdom which is rarely acquired but by hoary chieftains; your thoughts were always turned “towards serious affairs, whilst the thoughts of those as old as you were fixed on sport and play. You were so beneficent that I exclaimed: Does there yet remain a petitioner to ask a favor? an applicant who has something to demand?’ From you, gifts flowed upon solicitors, and also from those in your antechamber, when their generosity was invoked."
فقال له: هات حاجتك، فقضاها، وقيل أمر له بمائة ألف درهم.,“Let me hear your affair;’ said Makhlad. He immediately arranged it and then ordered one hundred thousand dirhems to be given to the poet.”
وقدم على مخلد رجل كان قد زاره قبل ذلك فأجازه وقضى حقه، فلما عاد إليه قال له مخلد: ألم تكن أتيتنا فأجزناك قال: بلى، قال: فماذا ردك قال: قول الكميت فيك:,"A man who had already visited Makhlad and received from him a present adequate to his deserts, went to see him again, and Makhlad said to him: “Did you not already come to us, and did we not make you a gift?” “It is true;” replied the visitor. “What then,” said Mukhallad, “has brought you back?” “Those words,” replied the man, “which al-Kumait pronounced, in speaking of you."
"فأعطى ثم أعطى ثم عدنا… فأعطى ثم عدت له فعادا
مرارا ما أعود إليه إلا… تبسم ضاحكا وثنى الوسادا فأضعف له ما كان أعطاه.","“He gave, then gave again; we returned to him and he gave; then I returned, and he renewed his gift. (This happened) many times. I never return to him but he receives me with smiles and treats me with honor."
وقال قبيصة بن عمر المهلبي: كان يزيد بن المهلب قد فتح جرجان وطبرستان وأخذ صول، وهو رئيس من رؤسائهم – قلت: كان صاحب جرجان، وهو جد إبراهيم بن العباس الصولي وأبي بكر محمد بن يحيى الصولي الأديبين الشاعرين المشهورين – قال:,"Kabisa Ibn Omar al-Muhallabi related as follows: “Yazid Ibn al-Muhallab effected the conquest of Jurjan and Tabaristan, and took prisoner one their great chiefs named Sul.” I may here observe that this Sul was the prince of Jurjan and the grandfather of two celebrated and good poets, Ibrahim Ibn al-Abbas al-Suli and Abu Bakr Muhammad Ibn Yahya al-Suli."
فأصاب يزيد أموالا كثيرة وعروضا كثيرة، فكتب إلى سليمان بن عبد الملك: إني قد فتحت طبرستان وجرجان، ولم يفتحهما أحد من الأكاسرة ولا أحد ممن كان بعدهم غيري، وإني باعث إليك بقطران عليها الأموال والهدايا يكون أولها عنك وآخرها عني.,"Yazid found there a great quantity of treasure and other valuable objects. He therefore wrote to Suleiman Ibn Abd al-Malik a letter in which he said; “I have taken Tabaristan and Jurjan, places which none of the kosraes dynasty and none of their successors had ever been able to conquer. lam sending you so many files of camels loaded with money and presents that, when the first of them reaches you, the last will be still here with me.”"
فلما مات سليمان وأفضت الخلافة إلى عمر بن عبد العزيز رضي الله عنه بعده، أخذه عمر بهذه العدة لسليمان فحبسه، فقدم ابنه مخلد على عمر – قال قبيصة المهلبي: وهب مخلد من لدن خروجه من مرو الشاهجان إلى أن ورد دمشق ألف ألف درهم – فلما أراد مخلد الدخول على عمر لبس ثيابا مستنكرة وقلنسوة لاطية،,"Omar Ibn Abd al-Aziz, who succeeded to the caliphate on the death of Suleiman, required of Yazid the fulfilment of this promise and cast him into o prison. Makhlad, the son of Yazid, went to intercede with Omar in favor of the prisoner. Kabisa continues thus: “From the time of Makhlad’s leaving the city of Marw Shahjan till he reached Damascus, he gave away in presents one million of dirhams. When he was about to appear before Omar, he put on a suit of shabby clothes (which he tucked up), and a dirty old cap."
فقال له عمر: لقد شمرت، فقال له: إذا شمرتم شمرنا وإذا أسبلتم أسبلنا، ثم قال له: ما بالك قد وسع الناس عفوك حبست هذا الشيخ، فإن تكن عليه بينة عادلة فاحكم عليه وإلا فيمينه، أو فصالحه على ضياعه،,"Omar, on seeing him, said: I perceive that you have tucked up your clothes;’ to which “Makhlad replied: ‘If you luck up yours or let them hang down, we shall do the same.’ He then addressed him thus: ‘You have extended your clemency to all men; why then keep you this man in prison? If there be a legal proof of his culpability, adduce it and then pronounce sentence; if not, make him take oath (that he is not guilty), or else be reconciled with him on condition of his giving up to you all his landed estates.’"
فقال يزيد: أما اليمين فلا تتحدث العرب أن يزيد صبر عليها، ولكن ضياعي فيها وفاء لما يطلب.ومات مخلد وهو ابن سبع وعشرين سنة، فقال عمر: لو أراد الله بهذا الشيخ خيرا لأبقى هذا الفتى.,"Yazid, on hearing this, “exclaimed; ‘As for the oath, it shall never be said by the Arabs that Yazid, the son of al-Muhallab, was obliged to lake one by necessity; as for my landed estates, they are of sufficient value to pay what is claimed of me.’ Makhlad died at the age of twenty-seven years old. Omar said: Had God meant well towards the father, he would have left this youth with him.’"
"ويقال إن مخلد بن يزيد أصابه الطاعون فمات، وصلى عليه عمر بن عبد العزيز رضي الله عنه، ثم قال: اليوم مات فتى العرب، وأنشد متمثلا:
على مثل عمرو تذهب النفس حسرة… وتضحي وجوه القوم مغبرة سودا","It is slated that Makhlad died of the plague. The funeral service was recited over him by Omar Ibn Abd al-Aziz, who said, on finishing: Today is dead the most gallant youth of all the Arabs.’ He then pronounced the following lines of a poet, applying them to the circumstance: “Our souls are going out in sighs for the loss of Amr, and the faces of all the people are darkened and soiled with dust.”"
"ورثاه حمزة بن بيض الحنفي – المقدم ذكره – بأبيات منها:
وعطلت الأسرة منك إلا… سريرك يوم تحجب بالثياب
وآخر عهدنا بك يوم يحثى… عليك بدابق سهل التراب","An elegy, composed on his death by Hamza Ibn Baid al-Hanafi, the poet above mentioned, contains the following lines: The thrones (of state) will no longer be occupied by you; and, to-day that your (grave-) clothes only, (not your chamberlains,) prevent you from being seen, the only throne on which you repose is the bier. The last time we saw you was at Dabik, on the day in which they poured upon you the crumbling mold (of the grace)."
"وقال الفرزدق يرثيه:
وما حملت أيديهم من جنازة… ولا ألبست أثوابها مثل مخلد
أبوك الذي تستهزم الخيل باسمه… وإن كان فيها قيد شهر مطرد
وقد علموا إذ شهد حقويه أنه… هو الليث ليث الغاب لا بالمعرد","Al-Farazdak, said, in an elegy on his death: Never did the bier which they carried off hold the like of Makhlad. Never did grave-clothes cover a man like him. Thy father is one whose name sufficed to put a hostile squadron to flight, though in it (every lance-head) was fully a span in length. The foe knew that, when he girded his loins, he was the lion or the forest that never fled from danger."
قلت: وهذا يدل على أن مخلد بن يزيد مات في حدود سنة مائة للهجرة لأن عمر بن عبد العزيز ولي الخلافة في صفر سنة تسع وتسعين وتوفي في رجب سنة إحدى ومائة، وقد مات عنده وصلى عليه،,"The passage given above proves that Makhlad, the son of Yazid, died on or about the year one hundred (A. D. seven hundred and eighteen or seven hundred and nineteen), for Omar Ibn Abd al-Aziz was raised to the caliphate in the month of Safar, A. H. ninety nine (Sept.-Oct. A. D. seven hundred and seventeen) and died in the month of Rajah, one hundred and one (Jan.-Feb. A. D. seven hundred and twenty). It was in Omar’s residence that he expired."
ويدل على أن موت مخلد كان بدابق ما تقدم من مرثية حمزة بن بيض، ودابق: قرية من أعمال حلب من جانبها الشمالي، وإليها ينسب المرج الذي يقال له مرج دابق” وبه كانت وفاة سليمان بن عبد الملك، وقبره هناك مشهور.”,"Hamza’s elegy proves also that Makhlad died at Dabik, which is a village situated in the government of Aleppo, and to the north of the city. It gives its name for a large meadow (marw) in the neighborhood. Suleiman Ibn Abd al-Malik died at that place and there also is his tomb, a well-known monument."
ونعود إلى ذكر يزيد:قال أبو جعفر الطبري في تاريخ الكبير: إن المغيرة بن المهلب كان نائبا عن أبيه وعمله كله، ومات في رجب سنة اثنتين وثمانين – كما ذكرناه في ترجمة المهلب – فأتى الخبر يزيد، وعلم أهل المعسكر ولم يعلموا المهلب، وأحب يزيد أن يعلمه من النساء فصرخن،,"Let us resume our account of Yazid. Abu Jaafar al-Tabari says, in his great historical work: ‘ Al-Mughira, the son of al-Muhallab, acted as his father’s lieutenant at Marw, and held the government of that city and of the province. He died in the month of Rajab, eighty two (August-Sept. A. D. seven hundred and one), so we have said in the life of al-Muhallab. “When this news reached Yazid, he told it to the military [chiefs), but kept it from al-Muhallab’s knowledge; preferring that he should learn it from the women.”"
فقال المهلب: ما هذا فقيل: مات المغيرة، فاسترجع وجزع حتى ظهر عليه، فلامه بعض خاصته، فدعا يزيد فوجهه إلى مرو وجعل يوصيه بما يعمل ودموعه تنحدر على لحيته، وكتب الحجاج إلى المهلب يعزيه عن المغيرة، وكان سيدا.,"Al-Muhallab, hearing their lamentations, asked what was wrong and, being informed that al-Mughira was dead, he exclaimed: ‘From God we came, and to God we must return!’ His grief was so excessive that he let it appear, and was reprimanded, for that reason, by one of his domestic officers. He then called in Yazid and sent him off to Marw, after giving him instructions for his conduct. During all this time, his tears were trickling down over his beard. Al-Hajjaj wrote to him a letter of condolence for the loss of al-Mughira, who was truly an able chief.”"
قلت: وكان للمغيرة ابن اسمه بشر ذكره أبو تمام الطائي في كتاب الحماسة” في الباب الأول، وأورد من شعره قوله في يزيد:”,"I may here mention that al-Mughira had a son named Bishr of whom Abu Tammam speaks in the first part of his Hamasa, and some of whose poetry he inserts in that work. One of these pieces, composed by him on Yazid, we here give."
"جفاني يزيد والمغيرة قد جفا… وأمسى يزيد لي قد أزور جانبه
وكلهم قد نال شبعا لبطنه… وشبع الفتى لؤم إذا جاع صاحبه
فيا عم مهلا واتخذني لنوبة… تنوب فإن الدهر جم نوائبه","The emir (al-Muhallab) has treated me ill and so did al-Mughira; Yazid also has turned his back upon me. All of them have got {government) wherewith to save their appetite; let it is disgraceful for a man to be sated when his companion suffers from hunger. Come gently, dear uncle, and employ me when an untoward event arrives; time {as you know) is an assemblage of vicissitudes."
"أنا السيف إلا أن للسيف نبوة… ومثلي لا تنبو عليك مضاربه
على أي باب الإذن بعد ما… حجبت عن الباب الذي أنا حاجبه","I am your sword and, though swords may sometimes rebound {without cutting), let the sword of a man like me wilt never rebound, to the detriment of your cause. At what door shall I take permission to cuter, if I be repelled from the door of which I was the guardian?."
رجعنا إلى تتمة كلام الطبري:وكان المهلب يوم مات المغيرة مقيما بكش وراء النهر لحرب أهلها، فسار يزيد في ستين فارسا، فلقيهم خمسمائة من الترك في المفازة، وحاصل الأمر أنه بينهم قتال شديد، ورمي يزيد في ساقه، ثم إن المهلب صالح أهل كش على فدية وانصرف عنهم متوجها إلى مرو،,"Let us return to al-Tabari’s narration: “On the day of al-Mughira’s death, al-Muhallab was slopping at Kish (or Am), in Transoxiana, being engaged in war with the people of that place. Yazid set out with sixty horsemen and met, in the desert, with a body of live hundred Turks. A desperate conflict ensued, and Yazid was wounded in the thigh by an arrow. After that, al-Muhallab made peace with the inhabitants of Kish, on receiving from them a (rum of money, a) redemption. He then left them and set out for Marw."
فلما وصل إلى زاغول، قرية من أعمال مرو الروذ، أصابته الشوصة، فدعا ولده حبيبا ومن حضر من ولده، ودعا بسهام فحزمت، وقال: أفترونكم كاسريها مجتمعة فقالوا: لا، قال: أفترونكم كاسريها مفترقة قالوا: نعم، قال: هكذا الجماعة، ثم أوصاهم وصية طويلة لا حاجة إلى ذكرها،,"On arriving at Zaghul, which is a village in the government of Marw al-Ruz, he was attacked by pains in the belly. He then called in Habib and such of his other sons as were with him. Some arrows, tied up so as to form a bundle, were brought in, by his order. What think you?’ said he, could you break them all, now that they are tied together?’ They answered that they could not. And if they were separated?’ Certainly said they, we could break them. Such,’ continued he, is the effect of union! ’He then made them a long exhortation,’ which it is needless for us to repeat here,”"
ثم قال في آخرها: وقد استخلفت يزيد، وجعلت حبيبا على الجند حتى يقدم بهم على يزيد، فلا تخالفوا يزيد، فقال له ولده المفضل: لو لم تقدمه لقدمناه، ومات المهلب – حسبما شرحناه في ترجمته –,"and finished by saying: I nominate Yazid as my lieutenant and appoint Habib to the command of the jund (Arab troops), until he led them to Yazid, whose authority they will all acknowledge. His son al-Mufaddal then said: Had you not placed him at our head, we ourselves would have done so.’"
وأوصى إلى حبيب، فصلى عليه حبيب ثم ساروا إلى مرو، فكتب يزيد إلى عبد الملك بوفاة المهلب واستخلافه إياه، فأقره الحجاج، ثم إنه عزله في سنة خمس وثمانين واستعمل أخاه المفضل.,"Habib received his dying injunctions and, after saying the funeral prayer over the corpse, he proceeded to Marw. Yazid wrote to Abd al-Malik, informing him that al-Muhallab was dead and had chosen him as his successor. This nomination was confirmed by al-Hajjaj, who afterwards, in the year eighty five, revoked it and gave the government to al-Mufaddal, Yazid’s brother.”"
وكان سبب ذلك أن الحجاج وفد على عبد الملك فمر في منصرفه بدير فنزله، فقيل له: إن بهذا الدير شيخا من أهل الكتب عالما فدعا به وقال: يا شيخ، هل تجدون في كتبكم ما أنتم فيه ونحن فقال: نعم، نجد ما مضى من أمركم وما أنتم فيه وما هو كائن،,"His motive for so doing was this: Having gone (some years before) to visit [the caliph) Abd al-Malik, he passed on his way back by a monastery at which he halted. Being then informed that a very old and learned Christian was residing there, he had him brought in and said to him: “Tell me, shaikh! do you find in your books anything concerning you and us?” “have, replied the other; “we find therein all that has already happened to you and the mention of your present state and of what it will be.””"
قال: أفمسمى أم موصوفا قال: كل ذلك موصوف بغير اسم واسم بغير صفة، قال: فما تجدون صفة أمير المؤمنين قال: نجده في زماننا الذي نحن فيه أنه ملك أقرع، من يقم لسبيله يصرع،,"“Are we designated by our names or are we merely described? All is described without being named, but there is a name without a description.” What description do you find of the Commander of the faithful?” We find ‘ that, for the time in which we are, he is a bald sovereign before whom everyone who stands in his way must fall prostrate.””"
قال: ثم من قال: رجل يقال له الوليد ، قال: ثم ماذا قال: رجل اسمه نبي يفتح به على الناس – قلت: وهو سليمان بن عبد الملك – قال: أفتعلم ما ألي قال: نعم، قال: فمن يليه بعدي قال: رجل يقال له يزيد، قال: في حياتي أم بعد موتي قال: لا أدري، قال: أفتعرف صفته قال: يغدر غدرة، لا أعرف غير هذا.,"What do you find next?” A man named al-Walid.” And what then?” A man whose name is that of a prophet and by whom God will display his power to men.” That was Suleiman, the son of Abd al-Malik “Do you know what will happen to me?” “I do.” “Who will succeed to roe in the authority?” “A man called Yazid.” “Will “that be in my life-time or after my death?” “I do not know.” Do you know his description?” “He will act with perfidy; that is all I know.”"
قال: فوقع في نفسه أنه يزيد بن المهلب، وارتحل فسار سبعا وهو وجل من قول الشيخ، وقدم فكتب إلى عبد الملك يستعفيه من العراق، فكتب إليه: قد علمت الذي تغزو، وأنك تريد أن تعلم رأيي فيك.,"The person [who related this anecdote) said: Al-Hajjaj was struck with the idea that the person thus indicated was Yazid, the son of al-Muhallab and, during the remainder of his journey, which required seven days, he never ceased thinking of the old man’s words. On his arrival, he wrote to Abd al-Malik, requesting permission to resign the government of Iraq and received from him a letter containing these words: I see very well what your intention is; you wish to discover how you stand in my opinion.”"
ثم إن الحجاج أجمع على عزل يزيد فلم يجد لذلك سببا، حتى قدم الخيار ابن سبرة، وكان من فرسان المهلب، وكان مع يزيد، فقال له الحجاج: أخبرني عن يزيد، فقال: حسن الطاعة لين السيرة، قال: كذبت، اصدقني عنه، فقال: الله أجل وأعظم، قد أسرج ولم يلجم، قال: صدقت، واستعمل الخيار على عمان بعد ذلك.,"He then vainly employed every means for the purpose of bringing about Yazid’s deposition, till ne of al-Muhallab’s cavalry officers, named al-Khiar Ibn Sabra and who was then in the service of Yazid, came to see him and was asked by him how that emir was getting on. Al-Khiar replied: “His obedience (towards the caliph) and the mildness of his administration are most exemplary.” “That is a lie!” exclaimed al-Hajjaj, “tell the truth.” His visitor then said: “God alone is greater and more mighty than he; he has saddled (the steed of independence) and has put no bridle no [t restrain it). “You now speak the truth!” replied al-Hajjaj, and, at a later period, he gave to al-Khiar the government of man (in Arabia, of Amman, in Palestine?)”"
ثم كتب إلى عبد الملك يذم يزيد وآل المهلب، وخلاصة الأمر أنه كرر القول مع عبد الملك في ذلك إلى أن كتب إليه عبد الملك: قد أكثرت في يزيد وآل المهلب، فسم لي رجلا يصلح خراسان، فسمى له مجاعة بن سعد السعدي، فكتب إليه عبد الملك: إن رأيك الذي دعاك إلى استفساد آل المهلب هو الذي دعاك إلى مجاعة بن سعد السعدي، فانظر لي رجلا حازما ماضيا لأمرك،,"He then wrote to Abd al-Malik, blaming the conduct of Yazid and of all the Muhallab family; in short, he addressed him often on that subject that he received from him a letter containing these words: “You are always speaking against Yazid and the family of al-Muhallab; pint me out another “man capable of governing Khorasan. Al-Hajjaj named Majaa Ibn Saad al-Saadi. to this, Abd al-Malik returned the following answer: “the same “motive which impels you to effect the ruin of the Muhallab family has induced you to purpose Majaa Ibn Saad. Look out for a man of decision, and capable of executing your orders.”"
فسمى قتيبة بن مسلم الباهلي، فكتب إليه وله، فبلغ يزيد أن الحجاج عزله فقال لأهل بيته: من ترون الحجاج يولي خراسان قالوا: رجلا من ثقيف، قال:كلا والله، ولكنه يكتب إلى رجل منكم بعهده، فإذا قدمت عليه ولى غيره، وأخلق بقتيبة بن مسلم.,"Al-Hajjaj sent him the name of Kutaiba Ibn Muslim al-Bahili and received for answer: “Appoint him.” When Yazid learned that al-Hajjaj had effected his deposition, he said to the members of his family: “Who, do you think, will receive from al-Hajjaj the government of Khorasan?” They answered: “Some man of the Thakif.” ”Not at all” replied Yazid, “one of you will receive from him a letter appointing “him to that place and, when I am gone to meet him (and am in his power), he will replace that person by another, and Kutaiba Ibn Muslim is the fittest man.”"
قال: فلما أذن عبد الملك للحجاج في عزل يزيد كره أن يكتب بعزله فكتب إليه أن استخلف أخاك المفضل وأقبل، فاستشار يزيد حصين بن المنذر، فقال له: أقم واعتل فإن أمير المؤمنين حسن الرأي فيك، وإنما أتيت من الحجاج،,"The narrator of this anecdote said: When al-Hajjaj obtained from Abd al-Malik the authorization to depose Yazid, he felt that he would do wrong if he announced to him by a letter that the command was taken from him, and therefore wrote to him a dispatch in which he said: “Leave (your brother) al-Mufaddal as your lieutenant “and come here.” Al-Hosain Ibn al-Munzir, whom Yazid consulted receiving ibis letter, advised him to give a pretext for remaining where he was, “Because,” said he, “you stand very high in the Good opinion of the Commander of the faithful. This is a strike aimed against you by al-Hajjaj."
فإن أقمت ولم تعجل رجوت إليه أن يقر يزيد، فقال: إنا أهل بيت بورك لنا في الطاعة، وأنا أكره المعصية والخلاف، وأخذ في الجهاز فأبطأ ذلك على الحجاج، فكتب إلى أخيه المفضل: إني قد وليتك خراسان،,"If you delay your departure, I am in hopes that the caliph will write to him the order to confirm you in your post.” To this Yazid replied: “We are of a family whose fidelity {towards the caliphs) has always been for it a benediction; I detest disobedience and position to orders.” He then commenced making preparative for his departure. Al-Hajjaj, thinking that he delayed to long, wrote these words to al-Mufaddal, Yazid’s brother: “I have appointed you to the government of Khorasan.”"
فجعل المفضل يستحث يزيد، فقال له يزيد: إن الحجاج لا يقرك بعدي، وإنما دعاه إلى ما صنع مخافة أن أمتنع عليه، قال: بل حسدتني، قال يزيد: أنا لا أحسدك ولكن ستعلم. وخرج يزيد في شهر ربيع الآخر سنة خمس وثمانين، فعزل الحجاج المفضل وولى قتيبة بن مسلم الباهلي، وقيل فيروز بن حصين، وقال حصين بن المنذر ليزيد المذكور:,"Yazid, whom al-Mufaddal then pressed most earnestly to depart, said to him: “Al-Hajjaj will not leave you in place, once I am gone; his only “motive in acting as he does is the fear of my resisting his orders.” “You are mistaken,” replied al-Mufaddal, “and are jealous of my Good fortune.” “I am “not jealous of you,” replied Yazid, “and that you shall son have reason to know.” In the month of the latter Rabi, eighty five (April-May, A. D. seven hundred and four), Yazid left Khorasan, and al-Hajjaj replaced al-Mufaddal by Kutaiba Ibn Muslim Hosain Ibn al-Mundir, or according to another statement, Firoz Ibn Hosain, said, in speaking of Yazid."
"أمرتك أمرا حازما فعصيتني… فأصبحت مسلوب الإمارة نادما
فما أنا بالباكي عليك صبابة… وما أنا بالداعي لترجع سالما","I advised you to take a decided step, bat you would not near me; and now, that you are stripped of your commandment, you regret (your folly). But I shall not weep for you through fondness, neither shall I pray that you return home safely."
"فلما قدم قتيبة خراسان قال لحصين: كيف قلت ليزيد قال قلت:
أمرتك أمرا حازما فعصيتني… فنفسك ول اللوم إن كنت لائما
فإن يبلغ الحجاج أن قد عصيته… فإنك تلقى أمره متفاقما","When Kutaiba Ibn Muslim arrived in Khorasan, Hosain was asked by him what he had said of Yazid and made the following answer: I advised you to take a decided step, but you would not bear me; blame then yourself, if you mean to blame. If al-Hajjaj learns that you resist his orders, you will find that his power is overwhelming."
قال: فماذا أمرته به فعصاك قال: أمرته أن لا يدع صفراء ولا بيضاء إلا حملها إلى الأمير.,"Kutaiba then asked him what was the advice he gave, and Hosain replied: “I told him not to keep a single yellow or white {piece of money), but to send them all to the emir (al-Hajjaj).”"
"وفي تولية قتيبة وعزل يزيد قال عبد الله بن همام السلولي:
أقتيب قد قلنا غداة أتيتنا… بدل لعمرك من يزيد أعور
إن المهلب لم يكن كأبيكم… هيهات شأنكم أدق وأحقر
شتان من بالصنج أدرك والذي… بالسيف شمر والحروب تسعر
حولان باهلة الألى في ملكهم… مات الندى فيهم وعاش المنكر","The following verses by Abd Allah Ibn Hammam al-Saluli were composed on the replacement of Yazid by Kutaiba: We said, Kutaiba to the morning you came here: “Assuredly, we have got in you a one “eyed substitute for Yazid. your father in on way resembled al-Mahal lab; your {family), “compared to his, is mean and despicable. Wide is the difference between ne who rose to fortune by castanets and ne who brandished the sword amidst the fires of war. Here come “the Bahilites under whose domination liberality has perished and infamy flourishes."
قوله بدل أعور” هذا مثل يضرب للمذموم يتولى بعد الرجل المحمود، يقال بدل أعور، وخلف أعور، وقوله “من بالصنج أدرك” يقال: إن قتيبة كان يضرب بالصنج في بدء أمره؛ وقوله “حولان باهلة” جمع أحول، وكان قتيبة أحول، وهذا بالجمع مثل قولهم: أسود وسودان، وأحمر وحمران، وغير ذلك.”,"The expression a one-eyed substitute {badal aawar) is figuratively applied to a man generally despised who succeeds, in office, to one who always deserved praise. They say also, in the same sense: a one-eyed success (khalaf aawar). The word castanets alludes to the fact that Kutaiba, in his youth, was a {public dancer and) player on those instruments. Kutaiba is here called a squinter (ahwal), and he was; the plural from of this adjective is analogues to those of aswad, ahmar, etc. which are sudan, humran."
وقد قيل: إن هذه الأبيات ليست لعبد الله بن همام، وإنها لنهار بن توسعة اليشكري، والله أعلم.,"Some say that these verses were composed, not by Abd Allah Ibn Hammam, but by Nahar Ibn Tausia al-Yashkuri."
ثم ذكر الطبري في سنة تسعين أن الحجاج خرج إلى الأكراد الذين غلبوا على عامة أرض فارس، فخرج بيزيد معه وأخويه المفضل وعبد الملك، وجعل عليهم في العسكر كهيئة الخندق وجعلهم في فسطاط قريبا منه ، وجعل عليهم حرسا من أهل الشام، وأغرمهم ستة آلاف ألف، وأخذ يعذبهم، وكان يزيد يصبر صبرا حسنا، وكان الحجاج يغيظه ذلك،,"Al-Tabari says, under the year ninety (A. D. seven hundred and eight or seven hundred and nine): “Al-Hajjaj went forth against the Kurds, “who had occupied the entire province of Pars, he took with him Yazid and his brothers al-Mufaddal and Abd al-Malik. When he encamped, he had them “placed in a tent, near his own lodgings, and under a guard of Syrian troops; this tent was surrounded with a sort of ditch. He exacted from them a sum of six millions and put them to the torture (in order to enforce payment). Yazid suffered those pains with such firmness as provoked the anger of al-Hajjaj."
فقيل له أنه رمي بنشابة فثبت أصلها في ساقه، فهو لا يمسها شيء إلا صاح، فإن حركت أدنى شيء سمعت صوته، فأمر أن يعذب به ويرهق ساقه، فلما فعل به ذلك صاح، وأخته هند عند الحجاج، فلما سمعت صياح يزيد صاحت وناحت فطلقها.,"“It is said that (Yazid) had been wounded by an arrow, the head of which “remained in his thigh, and that, if anything touched him there, he would cry out; even if it was moved in the slightest manner, he would utter a cry. Al- Hajjaj ordered him to be tormented and receive strikes in the thigh. This was done; Yazid cried out, and his sister Hind, who was then with her husband al-Hajjaj, heard the cry and began to scream and to lament. On this, al-Hajjaj divorced her."
ثم إنه كف عنهم وأقبل يستأديهم، فأخذوا يؤدون وهم يعملون في المخلص من مكانهم، فبعثوا إلى مروان بن المهلب وهو بالبصرة يأمرونه أن يضمر لهم الخيل ويري الناس أنه إنما يريد بيعها ويعرضها على البيع ويغلي بها كي لا تشترى،,"He afterwards let them lane and began to ask me from them. They commenced furnishing it and, during that time, they made arrangements for effecting their escape. Having sent to (their brother) Marwan Ibn al-Muhallab, who was then in Basra, they told him to put horses at their disposal and to give the public to understand that he meant to offer them for sale; they bade him also ask s high a price for them that on ne would buy them."
فتكون لنا عدة إن نحن قدرنا أن ننجو من هاهنا، ففعل ذلك مروان بن المهلب، وحبيب بالبصرة يعذب أيضا، فأمر يزيد بالحرس فصنع لهم طعام كثير فأكلوا، وأمر لهم بشراب فسقوا، وكانوا متشاغلين به، ولبس يزيد ثياب طباخه، ووضع على لحيته لحية بيضاء وخرج، فرآه بعض الحرس فقال: كأن هذه مشية يزيد،,"They will be for us,’ said they, ‘a means of escape, if we succeed in getting out of this place.’ Marwan did s, whilst his brother, Habib, also was undergoing tortures at Basra. Yazid then ordered a copious repast to be served to the guards and had them provided with wine. Whilst they were drinking and unmindful of their charge, he put on the clothes of his cook, placed a false white beard over his own and went out. One of the guards saw him and said: That is Yazid’s manner of walking.’"
فجاء حتى استعرض وجهه ليلا فرأى بياض اللحية فانصرف عنه، وقال: هذا شيخ. وخرج المفضل على أثره ولم يفطن له، فجاؤوا إلى سفينة وقد هيؤوها في البطائح وبينهم وبين البصرة ثمانية عشر فرسخا،,"He then went up, looked at him in the face, it was in the night, and seeing the white beard, he turned away, saying; This is an elderly man.’ Al-Mufaddal followed his brother without being remarked and they went to a bat which was kept ready for them in the swamps [al-Bataih) by their directions. They were then at the distance of eighteen parasangs from Basra."
فلم انتهوا إلى السفينة أبطأ عليهم عبد الملك وشغل عنهم، فقال يزيد للمفضل: اركب، فإنه لاحق، فقال المفضل، وكان عبد الملك أخاه لأمه: لا والله لا أبرح حتى يجيء عبد الملك ولو رجعت إلى السجن، فأقام يزيد حتى جاءهم عبد الملك، وركبوا في السفينة، وساروا ليلتهم حتى أصبحوا.,"When they reached the bat, they waited for Abd al-Malik who had met with something to detain him, and at length Yazid said to al-Mufaddal: Get into the bat with us and let him follow.’ to this, al-Mufaddal, who was born of the same mother as Abd al-Malik, replied: By Allah! I shall not stir from this spot till my brother come, even should I be taken back to prison.’ Yazid stopped till Abd al-Malik came up; they then embarked and voyaged the remainder of the night, until daybreak."
ولما أصبح الحرس علموا بذهابهم، فرفع ذلك إلى الحجاج، ففزع لذلك الحجاج وذهب وهمه أنهم ذهبوا قبل خراسان، وبعث البريد إلى قتيبة بن مسلم يحذره قدومهم ويأمره أن يستعد لهم، وبعث إلى أمراء الثغور والكور أن يرصدهم ويستعدوا، وبعث إلى الوليد بن عبد الملك يخبره بهم، وأنه لا يراهم أرادوا إلا خراسان.,"“The next morning, the guards discovered that their prisoners had escaped and sent to inform al-Hajjaj of what had happened: He was dismayed at the news and, imagining that they had fled in the direction of Khorasan, he sent off, by the post horses, to Kutaiba Ibn Muslim, a dispatch in which he gave him warning of their approaching arrival, ordered him to make preparations for resisting them and to send messengers to the Commanders of all the districts (umraa) and frontier statins, enjoining them to hold themselves in readiness and to keep out for the fugitives. He sent also another dispatch to [the caliph) al-Walid Ibn Abd al-Malik, informing him of their evasion and expressing his opinion that they into ended to go to Khorasan, and not elsewhere."
ولم يزل الحجاج يظن بيزيد ما صنع، كان يقول: إني لأظنه يحدث نفسه بمثل الذي صنع ابن الأشعث – قلت: ابن الأشعث هو عبد الرحمن بن محمد بن الأشعث بن قيس الكندي، وكان قد خرج على عبد الملك بن مروان، وقصته مشهورة مذكورة في التواريخ –,"He continued thinking of what they into ended to do and would sometimes say: ‘I am sure that Yazid’s mind prompts him to act like Ibn al-Ashath.’ l may here observe that Ibn al-Ashath, whose names were Abd al-Rahman Ibn Muhammad Ibn al-Ashath Ibn Kais, of the tribe of Kinda, revolted against Abd al-Malik Ibn Marwan. His history is well known and is to be found in the books of annals."
قال الطبري: ولما دنا يزيد من البطائح استقبلته الخيل، وقد هيئت لهم، فخرجوا عليهم ومعهم دليل، فأخذ بهم على السماوة، وأتي الحجاج بعد يومين فقيل له: إنما أخذ الرجل طريق الشام، وهذه الخيل حسرى في الطريق، وقد أتى من رآهم متوجهين في البر، فبعث إلى الوليد يعلمه بذلك،,"“When Yazid (and his companions), says al-Tabari, drew near to al-Bataih, the horses which had been kept in readiness were brought to them, and they rode off with a guide who took the way which crosses (the desert) of al-Samawa. “Two days later, al-Hajjaj learned that they were in the raid to Syria, that their horses were fatigued with the journey and that a person had seen them travelling towards the desert. He immediately sent off this news to al-Walid."
ومضى يزيد حتى قدم فلسطين، فنزل على وهيب بن عبد الرحمن الأزدي، وكان كريما على سليمان بن عبد الملك، وجاء وهيب حتى دخل على سليمان فقال: إن يزيد واخوته عندي، وقد أتوا هرابا من الحجاج متعوذين بك، فقال: آتني بهم فهم آمنون لا يوصل إليهم أبدا وأنا حي، فجاء بهم حتى دخلوا عليه، فكانوا في مكان أمن.,"Yazid continued his route till he reached Palestine and there he stopped at the dwelling of Wuhaib Ibn Abd al-Rahman al-Azdi, a person whom Suleiman Ibn Abd al-Malik (the caliphs brother) held in high esteem. Wuhaib took his guest to Suleiman and said: ‘Here is Yazid; his brothers are at my house; they have fled hither from al-Hajjaj and they seek refuge under your protecting.’ Bring them to me, said Suleiman, ‘I answer for their safety. He (al-Hajjaj) shall never lay hands on them, as long as I live.’ Wuhaib brought them and thus placed them out of danger."
وكتب الحجاج إلى الوليد بن عبد الملك: إن آل المهلب خانوا مال الله، وهربوا مني ولحقوا بسليمان، فلما بلغ الوليد مكانه عند سليمان أخيه هون عليه بعض ما كان في نفسه، وطار غضبا للمال الذي ذهبوا به، وكتب سليمان إلى أخيه الوليد: إن يزيد بن المهلب عندي وقد آمنته،,"Al-Hajjaj then wrote to al-Walid Ibn Abd al-Malik, saying: ‘The family of al-Muhallab have defrauded the treasury; they escaped from me and are now with Suleiman.’ When al-Walid knew that Yazid was with Suleiman, his uneasiness of mind was diminished to a certain degree, but he was greatly incensed at the loss of the money and therefore wrote to his brother Suleiman, asking where Yazid was. He is with me,’ replied Suleiman, and I have engaged myself for his safety."
وإنما عليه ثلاثة آلاف ألف، كان الحجاج أغرمهم ستة آلاف ألف، فأدى ثلاثة آلاف ألف، وبقيت ثلاثة آلاف ألف، فهن علي، فكتب إليه: لا والله لا أؤمنه حتى تبعث به إلي، فكتب إليه: لئن أنا بعثت به لأجيئن معه، فانشدك الله أن لا تفضحني ولا أن تخفرني،,"He owes on more than three millions of the six which al-Hajjaj required of them. They have paid three and we three, which I shall take upon myself.’ Al-Walid returned this reply: ‘By Allah! I shall not pardon him till you send him to me chained.’ to this, “Suleiman answered: ‘If I send him to you, I will go with him; but, for God’s sake! do not dishonor me or bring me into o disgrace.’"
فكتب إليه الوليد: والله لئن جئتني به لا أؤمنه، فقال يزيد: ابعثني إليه، فوالله ما أحب أن أوقع بينك وبينه عداوة وحربا، ولا أن يتشاءم بي لكما الناس، ابعث إليه بي وأرسل معي ابنك، واكتب إليه بألطف ما قدرت عليه، فأرسل ابنه أيوب معه، وكان الوليد أمره أن يبعث به إليه في وثاق، فبعثه إليه وقال لابنه: إذا أردت أن تدخل عليه فادخل أنت ويزيد في سلسلة على الوليد،,"Al-Walid wrote back as follows: ‘By Allah! if you bring him to me, I shall not forgive him.’ “Yazid then said (to Suleiman): ‘Send me to him; by Allah! I do not wish to raise enmity and hostile feelings between you and him, or to let you and your brother gain a bad reputation on my account. Send me to him; let your son come with me and write to him (the caliph) as mild a letter as you can.’ “Suleiman dispatched his son Ayyub with him and, as al-Walid has ordered the prisoner to be brought in chains, he said to his son: When you enter into the caliph presence, appear before him bound in the same chain as Yazid."
ففعل ذلك حتى انتهيا إلى الوليد فدخلا عليه، فلما رأى الوليد ابن أخيه مع يزيد في سلسلة قال: والله لقد بلغنا من سليمان. ثم إن الغلام دفع كتاب أبيه إلى عمه وقال:,"When they reached the place where al-Walid was, they appeared before him in that state, and the caliph, on seeing his brother’s son attached to the same chain as Yazid, exclaimed: By Allah, we have offended Suleiman’ The youth [Ayyub) then handed him his father’s letter and said."
يا أمير المؤمنين، نفسي فداؤك، لا تخفر ذمة أبي وأنت أحق من منعها، ولا تقطع منا رجاء من رجا السلامة في جوارنا لمكاننا منك، ولا تذل من رجا العز في الانقطاع إلينا لعزنا بك، وقرأ الكتاب:,"Commander of the faithful! may my life be laid down to save yours! do not cast dishonor on my father, you who are our natural protector; do not deprive us of the hope that people shall always continue to expect safety under the protection of us who are s closely allied to you; do not disappoint these who hope to gain honor in becoming attached to us who derive our honor from you.’ He then read his father’s letter, which ran as follows."
لعبد الله الوليد أمير المؤمنين من سليمان بن عبد الملك، أما بعد يا أمير المؤمنين فوالله إني لأظن لو استجار بي عدو قد نابذك وجاهدك فأنزلته وأجرته، فإنك لا تذل جاري ولا تخفر جواري، بل إني لم أجر إلا سامعا مطيعا حسن البلاء والأثر في الإسلام هو وأبوه وأهل بيته،”,"to the servant of God, al-Walid, Commander of the faithful; from Suleiman, the son of Abd al-Malik. Here is the point: Commander of the faithful, I certainly think that, if an enemy who revolted against you and resisted were to solicit my protection and place himself under my safeguard, you would not dishonor my guest and bring my right of protection into discredit; How then should it he if the person whom I received as my guest had always been devotedly obedient to your will and rendered, not only he but his father and all the members of his family, the most signal services to Islamism?."
وبعد فقد بعثت به إليك، فإن كنت إنما تغزو قطيعتي والإخفار لذمتي والإبلاغ في مساءتي، فقد قدرت إن أنت فعلت ذلك، وأنا أعيذك بالله من اجترار قطيعتي وانتهاك حرمتي وترك يدي وصلتي، فوالله يا أمير المؤمنين ما تدري مل بقائي وبقاؤك، ولا متى يفرق الموت بيني وبينك،,"I have now sent him to you and, if you wish (taghzo) to come to a rupture with me, to annul my credit as a protector and to injure me in the gravest manner, you have the power of ding s and may do it. But I implore you, in God’s name! to avoid a rupture, to refrain from casting a blemish on my honorable reputation and to continue the kindness and friendship which you have hitherto shown me. By Allah! Commander of the faithful! you know not how long my life and yours may endure, neither do you know when death shall part us."
فإن استطاع أمير المؤمنين، أدام الله سروره أن لا يأتي علينا أجل الوفاة إلا وهو لي واصل ولحقي مؤد وعن مساءتي نازع، فليفعل؛ والله يا أمير المؤمنين ما أصبحت لشيء من أمور الدنيا بعد تقوى الله تعالى فيها بأسر مني برضاك وسرورك، ولرضاك مما ألتمس به رضوان الله،,"If the Commander of the faithful, whose happiness may God prolong! be indented to retard the moment of my death, to act kindly towards me, to respect my rights and to abstain from hurling me, pray him to do so. By Allah! Commander of the faithful! there is nothing in the world, after my duty towards God, in which I find more delight than in your goodwill and your happiness; it is by deserving your benevolence that we all hope to obtain the favor of God."
فإن كنت يا أمير المؤمنين تريد يوما من الدهر مسرتي وصلتي وكرامتي وإعظام حقي فتجاوز لي عن يزيد، وكل ما طلبته به فهو علي، فلما قرأ كتابه قال: لقد شققنا على سليمان، ثم دعا ابن أخيه فأدناه منه، ثم تكلم يزيد فحمد الله تعالى وأثنى عليه وصلى على نبيه صلى الله عليه وسلم، ثم قال: يا أمير المؤمنين، إن بلاءكم عندنا أحسن البلاء، فمن ذلك فلسنا ناسيه، ومن يكفر فلسنا كافريه،”,"Commander of the faithful! if you deign, even for a single day, to give me joy, to be friendly towards me, to maintain my honor and to respect my rights, you will pardon Yazid for my sake, and all you reclaim of him shall be paid by me.’ When this letter was read, the caliph said: ‘We have been too severe on Suleiman.’ he then called his nephew over to him, and Yazid began a speech in which, after extolling the Almighty and praising the Prophet, he said: ‘Commander of the faithful! we appreciate to the utmost degree the kindness you have always shown us; others may forget favors, but we, never; others may be ungrateful, but we cannot."
وقد كان من بلائنا، أهل البيت، في طاعتكم والطعن في أعين أعدائكم في المواطن العظام في المشارق والمغارب ما إن المنة فيه عظيمة، فقال له: اجلس، فجلس فآمنه وكف عنه، ورجع إلى سليمان، وسعى إخوته في المال الذي عليه،,"The tils which we have undergone in the service of your noble family, the strokes we have inflicted on your enemies in many great battles, both in the Eastern countries and in the West, are surely Good titles to your benevolence.’ The caliph then made him sit down, granted him a full pardon and left him free. Yazid returned to Suleiman, and his brothers tried to raise the money which was claimed of him."
وكتب إلى الحجاج: إني لم أصل إلى يزيد وأهل بيته مع سليمان، فاكفف عنهم، واله عن الكتاب إلي فيهم، فلما رأى ذلك الحجاج كف عنهم،. وكان أبو عيينة عند الحجاج عليه ألف ألف درهم فتركها له، وكف عن حبيب بن المهلب، وأقام يزيد عند سليمان تسعة أشهر في أرغد عيش وأنعم بال لا تأتي سليمان هدية إلا أرسل نصفها إليه.,"Al-Walid wrote to al-Hajjaj, saying: ‘I did not attempt to touch Yazid and the members of his family, because they were with Suleiman (and under his protection). So do you let them alone and cease writing to me about them.’ When al-Hajjaj received this letter, he discontinued his attacks against them and even renounced to one million of dirhems which were wing to him by Abu Oyaina [another of al-Muhallab’s sons). He also set at liberty Habib, the son of al-Muhallab. Yazid passed nine months with Suleiman, enjoying an agreeable life and great tranquility of mind His protector never received a present [of money), but sent him the half of it."
وقال بعض جلساء يزيد له: لم لا تتخذ لك دارا فقال: وما أصنع بها ولي دار حاصلة مجهزة على الدوام فقال له: وأين هي قال: إن كنت متوليا فدار الإمارة، وإن كنت معزولا فالسجن.,"Being asked by one of his usual companions why he did not build a house for himself, he replied: What should I do with it? I have always a dwelling ready prepared for me.’ Where is that dwelling?’ said his friend. He answered; ‘If I hold a commandment, it will be the government palace; and if I be out of place, it will be the state prison.’"
ومن كلام يزيد: ما يسرني أن أكفى أمور دنياي كلها ولي الدنيا بحذافيرها، فقيل له: ولم ذاك فقال: لأني أكره عادة العجز. ثم إن الحجاج مات في شوال سنة خمس وتسعين للهجرة ، وقيل كانت وفاته لخمس ليال بقين من شهر رمضان من السنة، وعمره ثلاث وخمسون سنة، وقيل أربع وخمسون.,"He said also: I should feel on pleasure in being free from worldly cares and having fortune submissive to my will;’ and, being asked his reason, he answered: ‘Because I should detest adopting lazy habits.’ In the month of Shawwal, A. H. ninety five (June-July ‘A. D. seven hundred and fourteen) and subsequently to these events, al-Hajjaj died. Some say that his death took place on the twenty fifth of Hamadan, and that he had then reached his fifty-third r fifty-fourth year."
ولما حضرته الوفاة استخلف يزيد بن أبي كبشة على الحرب والصلاة بالمصرين: البصرة والكوفة، وولى خراجهما يزيد بن أبي مسلم، فأقرهما الوليد، وكذلك فعل بكل من استخلف الحجاج، وقيل بل الوليد هو الذي ولاهما، وكانت ولاية الحجاج بالعراقين عشرين سنة.,"When he was on the pint of death, he charged Yazid Ibn Abi Kabsha to replace him in the administration the two cities, that is, of Kufa and Basra, and to lake the direction of military affairs and the presidency of the public prayer. To Yazid Ibn Abi Muslim (see next article) he confided the administration of the land-tax [kharaj). Those two nominations were confirmed by al-Walid, who approved also of all the other appointments made by al-Hajjaj. according “t another account, it was from al-Walid himself that they received their appointment. Al-Hajjaj held the government of the two Iraqs during twenty years."
ثم توفي الوليد بن عبد الملك يوم السبت النصف من جمادى الآخرة سنة ست وتسعين للهجرة، بدير مران – قلت: وهو بسفح جبل قاسيون ظاهر دمشق – ودفن في مقابر باب الصغير ظاهر دمشق، وبويع سليمان بن عبد الملك في اليوم الذي مات فيه أخوه الوليد.,"Al-Walid Ibn Abd al-Malik died on Saturday, the lth of the latter Jumada, A. H. ninety six (the twenty fifth of February, A. D. seven hundred and fifteen) at Dair Maran.” I may observe that this monastery is situated on the slope of Kasiun, the mountain which lies near Damascus. He was buried in the cemetery outside the gate called Dab al-Saghir. Suleiman Ibn Abd al-Malik was proclaimed caliph on the day of his brother al-Walid’s death"
وفي هذه السنة أعني سنة ست وتسعين، عزل سليمان بن عبد الملك يزيد بن أبي مسلم عن العراق، وأمر عليه يزيد بن المهلب، وقال خليفة بن خياط: جمع ليزيد المصران، يعني الكوفة والبصرة، سنة سبع وتسعين، والله أعلم.,"and, in that year, I mean the year ninety six, he took the government of Iraq from Yazid Ibn Abi Muslim and gave it to Yazid, the son of al-Muhallab. Khalifa Ibn Khayat says: “In the year ninety seven (A. D. seven hundred and fifteen or seven hundred and sixteen), Yazid united in his own hands the commandment of “the two cities,” meaning Kufa and Basra. God knows best."
وجعل صالح بن عبد الرحمن على الخراج، وأمره أن يعذب آل أبي عقيل – قلت: هم رهط الحجاج – قال: ويبسط عليهم العذاب، فأخذ صالح آل أبي عقيل فكان يعذبهم، وكان يلي عذابهم عبد الملك بن المهلب.,"Salih Ibn Abd al-Rahman received from him the administration of the land-tax with the order that he should put to death the members of the Akil family, that to which al-Hajjaj belonged. He, in consequence, arrested them and had then put to the torture, under the direction of Abd al-Malik, the son of al-Muhallab."
وكان الوليد قد عزم على خلع أخيه سليمان عن ولاية العهد، ويجعل ولي عهده ولده عبد العزيز [بن الوليد] وتابعه على ذلك الحجاج وقتيبة بن مسلم الباهلي والي خراسان الذي تولى بعد يزيد بن المهلب – كما سبق ذكره قبل هذا – فلما ولي سليمان الخلافة خافه قتيبة بن مسلم، وتوهم أن يعزله ويولي خراسان يزيد بن المهلب،,"Al-Walid into ended to have taken from Suleiman the right of succeeding to the caliphate and of transferring it to his own son Abd al-Aziz. Al-Hajjaj had taken a solemn engagement to second the caliph and so also did Kutaiba Ibn Muslim al-Bahili, the same who replaced Yazid Ibn al-Muhallab in the government of Khorasan. When Suleiman obtained the caliphate, Kutaiba was apprehensive that his government would be taken from him and given to Yazid Ibn al-Muhallab."
فكتب إلى سليمان كتابا يهنئه بالخلافة ويعزيه عن الوليد، ويعلمه بلاءه وطاعته لعبد الملك والوليد، وأنه على مثل ما كان لهما عليه من الطاعة والنصيحة إن لم يعزله عن خراسان،,"He therefore wrote to Suleiman congratulating him on his accessing, condoling with him on the death of al-Walid, mentioning the services which he himself had rendered to the slate and vaunting his fidelity to Abd al-Malik and al-Walid. He then added that he would be equally serviceable and obedient to the new caliph, provided that the government of Khorasan were not taken from him."
وكتب إليه كتابا آخر يعلمه فيه فتوحه ومكانه وعظم قدره عند ملوك العجم وهيبته في صدورهم، ويذم المهلب وآل المهلب، ويحلف بالله لئن استعمل يزيد على خراسان ليخلعنه، وكتب كتابا ثالثا فيه خلعه،,"He addressed to him also another letter in which he spoke of the conquests he had effected, of his elevated position and of his influence over the foreign kings, whose bosoms, said he, are filled with terror at my name.” He then attacked the suns of al-Muhallab and declared solemnly that if Yazid was named governor of Khorasan, he himself would repudiate the authority of the caliph. In a third letter he declared that he had repudiated his authority."
وبعث بالكتب الثلاثة مع رجل من باهلة وقال له: ادفع إليه هذا الكتاب، فإن كان يزيد بن المهلب حاضرا فقرأه ثم ألقاه إليه فادفع إليه هذا الكتاب، وإن قرأ الأول فاحتبسه ولم يدفعه إلى يزيد فاحتبس الكتابين الآخرين، قال: فقدم رسول قتيبة بن مسلم على سليمان وعنده يزيد بن المهلب، فدفع إليه الكتاب فقرأه ثم ألقاه إلى يزيد،,"These three dispatches he sent off by a man of his tribe to whom he gave the following instructions: “When the caliph has read the first letter, he may probably hand it to Yazid, if the latter be present. In that case, give him the second letter and, if he hand it also to Yazid, after reading it, give him the third. If, on the contrary, he reads the first letter and put it up without passing it to Yazid, do not give him the two others (but keep them up). The narrator says: Kutaiba’s messenger arrived, fund Yazid Ibn al-Muhallab with Suleiman and delivered the first letter to the caliph, who read it and passed it to Yazid.”"
فدفع إليه الكتاب الآخر، فقرأه ثم رماه إلى يزيد، فأعطاه الكتاب الثالث، فقرأه، فتعمر لونه، ثم دعا بطين فختمه ثم أمسكه بيده.,"He then gave the second letter which was read and passed also to Yazid. On this, he gave the third. Suleiman read it, changed color and, having called for (sigillary) clay, he sealed it up and kept it in his hand."
وقال أبو عبيدة معمر بن المثنى: كان في الكتاب الأول وقيعة في يزيد بن المهلب وذكر غدره وكفره وقلة شكره، وفي الكتاب الثاني ثناء على يزيد، وفي الكتاب الثالث: لئن لم تقرني على ما كنت عليه وتؤمنني لأخلعنك خلع النعل، ولأملأنها عليك خيلا ورجلا.,"According to Abu Obaida Mamar Ibn al- Muthanna, the first letter contained an attack on Yazid, accusing him of perfidy, ingratitude and thanklessness; in the second was an eulogium on the same person and, in the third, were written these words: “If you do not confirm me in the place which I now occupy and give me the positive assurance that I have nothing to fear from you, L shall cast off your authority as I cast off my slippers, and shall certainly fill it [the land) with horse and ft to attack you.”"
ثم إن سليمان أمر برسول قتيبة أن ينزل بدار الضيافة، فلما أمسى دعا به سليمان وأعطاه صرة فيها دنانير وقال: هذه جائزتك وهذا عهد صاحبك على خراسان فسر وهذا رسول معك بعهده. ا.,"Suleiman then ordered Kutaiba’s messenger to go down to the guesthouse, and, when the evening set in, he sent for him and gave him a purse of dinars (gold pieces), saying: “This is to requite your trouble and here is a diploma containing your master’s nomination to the government of Khorasan; set out, and a messenger of mine shall accompany you.”"
فخرج الباهلي ومعه رسول سليمان، فلما كان بحلوان تلقاهم الناس بخلع قتيبة، فرجع رسول سليمان ودفع العهد إلى رسول قتيبة، فوصل به إليه، فاستشار اخوته فقالوا: لا يثق بك سليمان بعد هذا,"The Bahili (Kutaiba’s emissary} departed with the caliphs messenger and, on reaching Helwan, they were told by the people that Kutaiba had revolted. On this, Suleiman’s agent turned back after delivering the diploma to Kutaiba’s man, who pursued his journey. When Kutaiba saw the messenger, he consulted his brothers on the line of conduct which he should follow, and they replied: After what has occurred here, Suleiman can no longer have any reliance on you.”"
ثم إن قتيبة قتل – كما ذكرته في ترجمته في حرف القاف مع الاختصار لأن الشرح في ذلك يطول.,"Sometime after, Kutaiba was slain, as we have related in our account of him; this occurrence we mentioned in a summary manner, because the details would have led us to far."
ثم إن يزيد بن المهلب نظر في نفسه لما تولى العراق فقال: إن العراق قد أخربها الحجاج، وأنا اليوم رحا أهل العراق، ومتى قدمتها وأخذت الناس بالخراج وعذبتهم عليه صرت مثل الحجاج أدخل على الناس الحرب وأعيد عليهم تلك الشجون التي قد عافاهم الله منها، ومتى لم آت سليمان بمثل ما جاء به الحجاج لم يقبل مني.,"Yazid Ibn al-Muhallab, having then obtained the government of Iraq, reflected (on the state of that province) and said to himself: Iraq has been ruined by al-Hajjaj; the people of that country place all their hopes in me, yet, if I go there and begin to exact the payment of the kharaj {land-tax), I shall be obliged to act with great severity, became [for them) as had as my predecessor and plunge them into a civil war. God forbid that I should bring down upon them again the afflictions from which He has just delivered them I and yet, if I did not furnish to Suleiman the same amount [revenue) as he received from al-Hajjaj, he would reject what I send, though it came from me.””"
فأتى يزيد سليمان فقال: أدلك على رجل بصير بالخراج توليه إياه وهو صالح بن عبد الرحمن مولى بني تميم. فقال: قد قبلنا رأيك، فأقبل يزيد إلى العراق، وكان صالح قدم العراق قبل قدوم يزيد ونزل واسطا، ولما قدم يزيد خرج الناس يتلقونه، فلم يخرج صالح حتى قرب يزيد من المدينة،,"He therefore went to the caliph and said: “I can point out to you a man who well understands the administration of the kharaj and to him you might confide that duty, nis name is Salih Ibn Abd al-Rahman, and he is a mawla of the tribe of Tamim.” Suleiman replied: “I accept your recommendation. Yazid then set out for Iraq, whither Salih had preceded him and was then stopping at Wasit. On drawing near the town, he met all the inhabitants, who had gone forth to receive him, but Salih did not appear till he had nearly reached the place.”"
ثم خرج إليه وبين يديه أربعمائة من أهل الشام، فلقي يزيد وسايره، فلما دخل المدينة قال له صالح: قد فرغت لك هذه الدار، فنزل يزيد، ومضى صالح حتى أتى منزله، وضيق صالح على يزيد فلم يملكه شيئا،,"It was only then that Salih set out, preceded by (a guard of) four hundred Syrians. He returned to the town with Yazid and, on entering, said to him: “There is a house which I have cleared out for you. Yazid stopped there, and Salih proceeded to his own residence. (From that moment) he stinted Yazid [in money matters) and would not allow him to meddle, even in the slightest degree (with the finance department).”"
واتخذ يزيد ألف خوان يطعم الناس عليها فأخذها صالح، فقال له يزيد: اكتب ثمنها علي؛ واشترى متاعا كثيرة وصك صكاكا إلى صالح لباعتها منه، فلم ينفذه ، فرجعوا إلى يزيد فغضب وقال: هذا عملي بنفسي،,"Yazid caused one thousand tables to be got ready, so that he might give a repast to the inhabitants; Salih took them from him [and did not restore them) till Yazid said: “Write down the expense to my own account. Yazid purchased a great quantity of objects and, having drawn hills on Salih for the amount, he sent to have them cashed. They were not accepted, and the bearers returned to Yazid, who got into a passion and said to himself: “This is of my own ding.””"
فلم يلبث أن جاء صالح فأوسع له يزيد فجلس وقال ليزيد: ما هذه الصكاك إن الخراج لا يقوم لها، ولقد أنفذت لك منذ أيام صكاكا بمائة ألف وعجلت لك أرزاقك وسألت مالا فأعطيتك، فهذا لا يقوم له شيء، ولا يرضي أمير المؤمنين، وتؤخذ به، فقال له يزيد: يا أبا الوليد أجز هذه الصكاك هذه المرة، وضاحكه فقال: إني أجيزه فلا تكثرن علي، قال: لا.,"Soon after, he received the visit of Salih and made rm for him on his own seat. “What are those bills? “said Salih, “the kharaj administration cannot take charge of them; a few days ag, I accepted a hill of yours for one hundred thousand dirhams and I have already advanced you the amount of your salary. Other sums you asked of me, and I gave them. Matters cannot go on so; the Commander of the faithful will never approve of these proceedings and you will be certainly called to an account. Yazid replied, in laughing: “Come now, Abu al-Walid accept these last bills, and wrought him into a Good-humored that he said: “Well! I shall accept them, but didn’t draw too many on me.” “I shall not,” replied Yazid.””"
ولما ولى سليمان يزيد العراق لم يوله خراسان، فقال سليمان لعبد الملك بن المهلب: كيف أنت يا عبد الملك إن وليتك خراسان قال: يجدني أمير المؤمنين حيث يحب، ثم أعرض سليمان عن ذلك، وكتب عبد الملك إلى رجال من خاصته بخراسان: إن أمير المؤمنين عرض علي ولاية خراسان، فبلغ الخبر إلى أخيه يزيد وقد ضجر بالعراق، وقد ضيق عليه صالح بن عبد الرحمن، فليس يصل معه إلى شيء،,"Suleiman, having given to Yazid the government, not of Khorasan but of Iraq, said to Abd al-Malik, the son of al-Muhallab: “How would you act were I to appoint you to the government of Khorasan? Abd al-Malik replied: “Commander of the faithful, you would always “find me acting according to your wishes.” The caliph then turned the conversation to another subject, and Abd al-Malik sect to some of the military chiefs in Khorasan, who were attached l him, a letter in which he said that the Commander of the faithful had offered to him the government of that province. intelligence of this reached Yazid, who was disgusted with the government of Iraq on account of the restraint in which he was held by Salih, with whom he found that he could do nothing.”"
فدعا يزيد عبد الله بن الأهتم فقال: غني أريدك لأمر قد أهمني، وقد أحببت أن تكفينيه، قال: مرني بما أحببت، قال: أنا فيما ترى من الضيق وقد أضجرني ذلك،,"He therefore called in Abd Allah Ibn al-Ahtam and said to him: “I want your advice concerning an affair which preoccupies my mind, and wish you to free me from the uneasiness it gives me.” Ibn al-Ahtam answered: “I shall bey whatever order you are pleased to give. Yazid then spoke to him in these terms: “You see in what restraint I am kept here and may imagine the annoyance which it gives me.”"
وخراسان شاغرة، وقد بلغني أن أمير المؤمنين ذكرها لعبد الملك بن المهلب، فهل من حيلة قال: نعم سرحني إلى أمير المؤمنين فإني أرجو أن آتيك بعهده عليها، قال: فاكتم ما أخبرتك به، وكتب إلى سليمان كتابين:,"Now, the government of Khorasan is vacant and I have been informed that the Commander of the faithful spoke of it to Abd al-Malik Ibn al-Muhallab, Is there any means (by which I might obtain it)?“There is, most certainly;” replied the other, “send me to the Commander of the faithful and I am sure that I shall return here with your appointment to that post.” “It is well,” said Yazid, “but he careful not to speak of what I have told you.””"
أحدهما يذكر له فيه أمر العراق، وأثنى فيه على ابن الأهتم، وذكر له علمه بها، ووجه ابن الأهتم وحمله على البريد، وأعطاه ثلاثين ألفا وسار سبعا فقدم بكتاب يزيد على سليمان، فدخل عليه وهو يتغدى، فجلس ناحية,"He then wrote a letter to Suleiman in which he described the state of Iraq and praised highly Ibn al-Ahtam, as being a man perfectly well acquainted with the affairs of Khorasan. he authorized Ibn al- Ahtam to travel by post and gave him thirty thousand dirhams. Ibn al-Ahtam was seven days on the rad. on arriving, he went to Suleiman’s residence with the intention of delivered to him Yazid’s letter. Being introduced, he found him at breakfast and therefore sat down in a corner of the room."
فأتي له بدجاجتين فاكلهما، ثم قال له سليمان: لك مجلس بعد هذا تعود إليه، ثم دعا به بعد ثالثة، فقال له سليمان: إن يزيد بن المهلب كتب إلي يذكر علمك بالعراق وبخراسان ويثني عليك، فكيف علمك بها قال: أنا أعلم الناس بها، بها ولدت، وبها نشأت،,"Two (roasted) chickens were then brought to him and, when he had finished eating, Suleiman said to him: “You shall have an audience later, do not miss it. ne third (f the day) had passed when the caliph sent for him and said: “Yazid Ibn “al-Muhallab informs me by his letter that you are well acquainted with the state of Iraq and of Khorasan, and he speaks of you with commendation. How did you acquire your information respecting these countries?” Ibn al-Ahtam replied: on man knows them as well as I do; I was born and brought up in Khorasan.””"
قال: ما أحوج أمير المؤمنين إلى مثلك يشاوره في أمرها، فأشر علي برجل أوليه خراسان، قال: أمير المؤمنين أعلم بمن يريد يولي، فإن ذكر منهم أحدا أخبرته برأيي فيه هل يصلح أم لا فسمى سليمان رجلا من قريش، فقال: ليس من رجال خراسان، فسمى عبد الملك بن المهلب،,"“Ah!” said Suleiman, “the Commander of the faithful is in great want of a man like you, whom he may consult respecting These two provinces. Whom would you recommend as a fit person to govern Khorasan?” Ibn al-Ahtam replied: “The Commander of the faithful knows whom he would like to appoint; if he deign l name the person, I shall tell him whether he is fit for (he place or not.” Suleiman mentioned a man of the tribe of Quraish, and the other said: “That it not the man for Khorasan.” The caliph then named Abd al-Malik, the son of al-Muhallab."
فقال: لا، حتى عدد رجالا، فكان آخر من ذكر وكيع بن أبي سود، فقال: يا أمير المؤمنين وكيع رجل شجاع صارم مقدان وليس بصاحبها، ومع هذا إنه لم يقد ثلثمائة قط فرأى لأحد عليه طاعة، قال: صدقت ويحك! فمن لها قال: رجل أعلمه لم تسمه، قال: فمن هو قال:,"Ibn al-Ahtam replied: “he will not answer till he knows How to levy a body of troops.” Among the last whom the caliph named was Waki Ibn Abi Sud. “Commander of the faithful!” said the other, “Waki is a man of great bravery, decision and gallantry, but he is not of that (country) and, besides, he has never commanded a body of three “hundred men and has always been under the orders of a superior.” “You say true,” replied Suleiman, “but come now! tell me who is the fittest “man.” Ibn al-Ahtam answered: “one whom I know, but whose name you did not pronounce. “Who is that?” said the caliph.”"
لا أبوح باسمه إلا أن يضمن لي أمير المؤمنين ستر ذلك وأن يجيرني منه إن علم، قال: نعم، سمه لي، قال: يزيد بن المهلب، قال: ذلك بالعراق والمقام بها أحب إليه من المقام بخراسان، قال: قد علمت يا أمير المؤمنين، ولكن تكرهه فيستخلف على العراق رجلا ويسير، قال: أصبت الرأي،,"“I shall not mention his name unless the Commander of the faithful promise to keep the secret to “himself and to protect me against the ill-will of that person. “I promise it to you,” said the caliph, “name him.” “Yazid, the son of al-Muhallab;” replied Ibn al-Ahtam. The caliph said: “But that man is in Iraq and prefers residing there to being in Khorasan.” “You know him well, Commander of the faithful!” replied the other, but you may oblige him to accept and authorize him to leave a lieutenant in Iraq when he is about to set out.” “you have hit on it, exclaimed Suleiman.”"
فكتب عهد يزيد بن المهلب على خراسان، وكتب إليه إن ابن الأهتم كما ذكرت من عقله ودينه وفضله ورايه، ودفع الكتاب وعهد يزيد إليه، فسار سبعا فقدم على يزيد فقال له: ما وراءك فأعطاه الكتاب فقال: ويحك! خبر، فأعطاه العهد، فأمر يزيد بالجهاز للمسير من ساعته ودعا ابنه مخلدا فقدمه إلى خراسان فسار من يومه.,"He then had a diploma drawn up, by which Yazid was constituted governor of Khorasan, and, to it he joined a letter in which he said: “Ibn al-Ahtam is, as you mentioned, a man of intelligence, piety, talent “and judgment.” Ibn al-Ahtam received the letter with the diploma and, after a journey of seven days, he rejoined Yazid: “What news do you bring with you?” said the latter. Ibn al-Ahtam handed him the letter. “Nonsense, man I” exclaimed Yazid, “have you any news?” The other handed him the diploma. Yazid immediately gave orders to make preparations for his departure and, having called in his son Makhlad, he sent him on before, to Khorasan, that very day."
ثم سار يزيد إلى خراسان فأقام بها ثلاثة أشهر أو أربعة، ثم غزا جرجان وطبرستان ودهستان وفتحها، وذلك في سنة ثمان وتسعين.,"Yazid then set out and stopped in Khorasan three or four months, after which he invaded and took Jurjan, Tabaristan and Dihistan. This was in the year ninety eight (A. D. seven hundred and sixteen or seven hundred and seventeen)."
وقتل من أصحاب يزيد على حصار بعض قلاع جرجان خمسة آلاف رجل، فحلف يزيد يمينا مغلظة أنه ليقتلهم حتى تطحن الرحى بدمائهم، فأكثر من قتلهم، وكانت الدماء لا تجري حتى صب عليها الماء فجرت فطحنت، وأكل مما طحنت بدمائهم.,"Having lost five thousand men in besieging one of the fortresses of Jurjan, he swore, by a most solemn oath, to slay s many of the enemy that the bold would suffice to turn a mill. He therefore massacred numbers, but it was necessary to pour water on the bold in order to make it flew and turn the mill. He then eat bread made of the flour which had been ground by means of their blood."
ثم مات سليمان بن عبد الملك يوم الجمعة لشعر ليال بقين من صفر سنة تسع وتسعين للهجرة، وقيل لعشر ليال مضين من صفر، والله أعلم بالصواب، بدابق، قرية شمالي حلب، وعهد إلى عمر بن عبد العزيز رضي الله عنه، فعزل عمر في هذه السنة يزيد بن المهلب عن العراق، وجعل مكانه عدي بن أرطاة الفزاري، فأخذ يزيد وأوثقه،,"Suleiman Ibn Abd al-Malik died soon after. His death took place at Dabik, on the eve of Friday, nineteenth of Safar, A. H. ninety nine (the first of October, A. D. seven hundred and seventeen), or, according to another statement, on the tenth of that month. Dabik is a village lying to the north of Aleppo. Omar Ibn Abd al-Aziz, whom be appointed as his successor, took the government of Khorasan from Yazid and gave it to Odai Ibn Artaa al-Fazari, who immediately arrested his predecessor, bund him in chains and send him to the new caliph."
وبعث به إلى عمر بن عبد العزيز، وقد كان عمر يبغض يزيد وأهل بيته، ويقول: هؤلاء جبابرة ولا أحب أمثالهم، وكان يزيد يبغض عمر ويقول: إني لأظنه مرائيا.,"Omar Ibn Abd al-Aziz detested Yazid and all the members of that family: “They are a domineering set,” said he, “and I do not like such people.” Yazid, on his part, declared that he thought Omar to be a hypocrite."
ولما وصل يزيد سأله عمر عن الموال التي كتب بها إلى سليمان فقال: كنت من سليمان بالمكان الذي قد رأيت، وإنما كتبت إلى سليمان لأسمع الناس به، وقد علمت أن سليمان لم يكن ليأخذني بشيء مما سمعت، ولا بأمر أكرهه، فقال عمر: ما أجد في أمرك إلا حبسك، فاتق الله وأد ما قبلك فإنها حقوق المسلمين ولا يسعني تركها، فرده إلى محبسه.,"When Yazid was brought before Omar, the latter said to him: “What has become of the money about which you wrote to Suleiman Ibn Abd al-Malik?” Yazid answered: You know on what thing I was with Suleiman; I wrote him that (story) merely that he might tell it to the people, for I knew very well that he would be incapable of calling me to an account, if he heard anything against me, or of treating me in a manner which I should not like.” Omar replied: “I see that (his affair of yours will bring you to prison. Have therefore the fear of God before your eyes and pay the money which is claimed of you; it belongs by right to the Muslim people and I cannot possibly avid exacting it.” He then sent him back to prison.”"
وذكر البلاذري في كتاب فتوح البلدان” في الفصل المتضمن حديث جرجان وطبرستان، أن يزيد بن المهلب لما فرغ من أمر جرجان سار إلى خراسان فتلقته الهدايا، ثم ولى ابنه مخلدا خراسان، وانصرف إلى سليمان، فكتب إليه إن معه خمسة وعشرين ألف ألف درهم، فوقع الكتاب في يد عمر بن عبد العزيز، فأخذ يزيد به وحبسه، والله أعلم.”,"AI-Balazri states, in that chapter of his Book of Conquests which treats of Jurjan and Tabaristan, that Yazid, having finished with Jurjan, went to Khorasan and received on the way the usual presents. He then confided to his son Makhlad the government of Khorasan and went to see Suleiman, after writing to him that he had with him twenty-five millions of dirhems. This letter fell into the hands of Omar Ibn Abd al-Aziz who, in consequence, arrested Yazid and cast him into prison. God knows the exact truth!"
وبعث عمر إلى الجراح بن عبد الملك الحكمي فسرحه إلى خراسان، ثم قدم مخلد بن يزيد على عمر، وجرى بينهما ما سبق ذكره، فلما خرج مخلد بن يزيد على قال عمر: هذا عندي خير من أبيه، فلم يلبث مخلد إلا قليلا حتى مات.,"Omar then sent for al-Jarrah Ibn Abd al-Malik al-Hakami and dispatched him to Khorasan. Makhlad, the son of Yazid, then came to Omar and had with him the conversation which we have already related. When Makhlad left the room, Omar said: “In my opinion, that youth is better than his father.” Makhlad died very soon after."
ولما أبى يزيد أن يؤدي المال إلى عمر ألبسه جبة صوف وحمله على جمل، ثم قال: سيروا به إلى دهلك – قلت: وهي جزيرة في بحر عيذاب بالقرب من سواكن كان الخلفاء يحبسون بها من نقموا عليه –,"As Yazid refused to pay the money which was claimed of him, Omar had him clothed in a woolen cloak and placed on the back of a camel. He then said; Take him off to Dahlak.” Dahlak is an island in the Sea of Aizab (the Bed Sea), and not far from Sawakin. The caliphs used to confine there the persons with whom they were displeased.”"
قال: فلما أخرج يزيد مروا به على الناس، فجعل يزيد يقول: ما لي عشيرة يذهب بي إلى دهلك إنما يذهب إلى دهلك بالفاسق المريب، سبحان الله، أما لي عشيرة فدخل على عمر سلامة بن نعيم الخولاني، وقال,"The narrator continues: When Yazid was taken forth and saw the people passing near, he exclaimed: ‘ Glory God! have I not relations and friends enough to prevent me from being taken to Dahlak, where none are sent but scandalous criminals?’’ Sulama Ibn Naim al-Khawlani [who heard these words} went in to Omar and said."
يا أمير المؤمنين، أردد يزيد إلى محبسه، فإني أخاف إن أمضيته أن ينتزعه قومه، فإني رأيت قومه قد غضبوا له، فرده إلى محبسه ولم يزل في محبسه حتى بلغه مرض عمر.,"Commander of the faithful, let Yazid be taken back to prison; for I fear that, if you send him off to Dahlak, his people will take him by force out of our hands. I saw some of them, and they were indignant at the manner in which he was treated.” Yazid was taken back to prison and there he remained till he was informed of Omar’s sickness."
وقيل إن عدي بن أرطأة سلمه إلى وكيع بن حسان بن أبي حسان بن أبي سود التميمي مغلولا مقيدا في سفينة ليوصله إلى عين التمر حتى يحمل إلى عمر، فعرض لوكيع ناس من الأزد لينتزعوه منه، فوثب وكيع وانتضى سيفه وقطع قلس السفينة، وأخذ سيف يزيد بن المهلب، وحلف بطلاق امرأته ليضربن عنقه إن لم يتفرقوا عنه،,"It is said that Odai Ibn Arta had caused Yazid’s hands to be chained to his neck and his legs to be fettered; after which, he delivered him up to Waki Ibn Hassan Ibn Abi Sud al-Tamimi, who had orders to transport the prisoner to Ain al-Tamar, whence he was to be taken before Omar. A troop of Azdites stopped Waki, with the intention of taking Yazid from him by force; but he drew his sword, cut the cable of the bat, took away the prisoner’s sword and said: I declare my wife divorced if I do not strike off his head! therefore disperse and leave him.”"
فناداهم يزيد وأعلمهم بيمين وكيع، فتفرقوا، ومضى به حتى سلمه إلى الجند بعي التمر، وحمله الجند إلى عمر فحبسه.,"Yazid then called out to them and informed them of Waki’s oath, on which they dispersed. Waki pursued his route and delivered the prisoner to the jund (Or detachment of Arab troops) at Ain Al-Tamar. The jund took him to mar, who put him into prison."
"ولما كان يزيد في حبس عمر دخل عليه الفرزدق، فرآه مقيدا فأنشده:
أصبح في قيدك السماحة وال… جود وحمل الدايات والحسب
لا بطر إن ترادفت نعم… وصابر في البلاء محتسب","When Yazid was detained in Omar’s prisn, he received the visit of al-Farazdak the poet who, seeing him in chains, recited these lines: Your chains hold in bondage liberality and beneficence, the man who paid for others the price of bold and who wrought every virtuous deed; ne who never gave way to insolent joy when worldly goods were heaped upon him; one who is patient under affliction and refers his cause to God."
فقال له يزيد: ويحك ماذا صنعت أسأت إلي، قال: ولم ذاك قال: تمدحني وأنا على هذه الحالة فقال له الفرزدق: رأيتك رخيصا فأحببت أن أسلف فيك بضاعتي، فرمى يزيد إليه بخاتمه وقال: شراؤه ألف دينار، وهو ربحك إلى أن يأتيك رأس المال.,"On this, Yazid exclaimed: Alas! what have you done? you have done me harm.” “How so?” said the poet. Yazid replied: “you praised me and I in such a state.” Al-Farazdak answered: I saw you were now held cheap and I meant to obtain you (your favor) in exchange for my (poetical) merchandise.” Yazid then threw him his ring and told him to sell it: “That,” said he, ‘is worth ne thousand dinars, which will serve as the interest of a capital to be paid to you later.””"
واستمر في حبسه إلى أن مرض عمر في سنة إحدى ومائة، فخاف يزيد بن المهلب من يزيد بن عبد الملك بن مروان أن يلي الخلافة بعد عمر بن عبد العزيز، وكان يزيد بن المهلب لما ولي العراق قد عذب آل أبي عقيل، – وهم رهط الحجاج كما سبق ذكره – وكانت أم الحجاج بنت محمد بن يوسف بن الحكم بن أبي عقيل عند يزيد بن عبد الملك،,"He remained in prison till the year one hundred and one (A. D. seven hundred and nineteen or seven hundred and twenty] when Omar was taken ill, and he was filled with dread at the prospect of Yazid Ibn Abd al-Maliks succeeding to the caliphate. When he, the son of al-Muhallab, had obtained the government of Iraq, he had cruelly persecuted, as we have already said, the family of Abu Akil, the same of which al-Hajjaj was a member. The mother (niece) of al Hajjaj was the daughter of Muhammad Ibn Yusuf Ibn al-Hakam Ibn Abi Akil and had married Yazid Ibn Abd al-Malik."
وهي أم الوليد بن يزيد فاسق بني أمية، وهي بنت أخي الحجاج، وكان يزيد بن عبد الملك قد عاهدها لئن أمكنه الله من يزيد بن المهلب ليقطعن منه طابقا ، فكان يخشى ذلك، فأخذ يعمل في المهرب ، فبعث إلى مواليه فأعدوا له إبلا، وكان مرض عمر في دير سمعان،,"She bore him a son named ai-Walid, the same who was (afterwards) called the Fatik (debauched reprobate) of the Omaiyide family. She was the daughter of al-Hajjaj’s brother. He, Yazid Ibn Abd al-Malik, had promised her that, if ever God placed Yazid Ibn al-Muhallab in the power, he would cut off one of his limbs. The son of al-Muhaliab, fearing that this threat would be executed, took measures for escaping from prison and sent to his clients the order to keep camels in readiness, so as to facilitate his flight. Omar Ibn Abd al-Aziz fell sick at Dair Samaan."
فلما اشتد مرض عمر نزل يزيد من محبسه وخرج حتى أتى المكان الذي فيه إبله، وقد واعدهم إليه، فاحتمل وخرج، فلما جاز كتب إلى عمر: إني والله لو علمت أنك تبقى ما خرجت من محبسي، ولكني لم آمن يزيد بن عبد الملك، فقال عمر: اللهم إن كان يريد بهذه الأمة شرا فاكفهم شره واردد كيده في نحره.,"When the illness grew serious, Yazid descended from the prison, went to the place where the camels were stationed, according to agreement, and rode off. When he had got out of danger, he wrote these words to mar: “By Allah! if I was sure that you would survive, I should not have left my prison; but I cannot be otherwise than afraid of Yazid Ibn Abd al-Malik.” on this, Omar said: “Almighty God! if Yazid mean to be wicked towards the people, protect them from his wickedness and turn his artifices against himself.”"
ومضى يزيد بن المهلب، وزعم الواقدي أن يزيد بن المهلب: إنما هرب من سجن عمر بعد موت عمر – قلت: وجدت في مسودة تاريخ القاضي كمال الدين بن العديم الحلبي، أن عمر حبس يزيد بن المهلب وابنه معاوية بحلب وهربا منها، والله أعلم.,It was thus that Yazid Ibn al-Muhallab effected his escape. Al-Wakidi says that Yazid did not fly from prison till after the death of Omar. I found in the rough copy of the kadi Kamal al-Din Ibn al-Adim’s History that Omar imprisoned Yazid Ibn al- Muhallab and his son Muawiya at Aleppo and that their evasion took place there. God knows best.
ثم توفي عمر بن عبد العزيز يوم الجمعة، وقيل الأربعاء، لخمس بقين من رجب سنة إحدى ومائة، رحمه الله تعالى، بدير سمعان، وقل أنه مات لعشر بقين من رجب من السنة، وهو ابن تسع وثلاثين سنة وأشهر، وقيل أنه مات بخناصرة.,"Omar Ibn Abd al-Aziz died at Dair Samaan on Friday, some say on Thursday, the twenty fifth of Rajab, one hundred and one (the tenth of February, A. D. seven hundred and twenty). others say that he died on the twentieth of that month. He was then aged thirty-nine years and some months."
وأمه أم عاصم بنت عاصم بن عمر بن العزيز، رضي الله عنه، وكان يقال له أشج بني أمية”، وذلك أن دابة من دواب أبيه كانت شجته.”,"Om Asim, the mother of Omar Ibn Abd al-Aziz, was the daughter of Asim, the son of {the caliph] Omar Ibn al-Khattab. he (mar Ibn Abd al-Aziz) was called the Omaiyide with the sear on the forehead; having been wounded in that part by one of his father’s horses."
قال نافع مولى ابن عمر: كنت أسمع ابن عمر كثيرا يقول: ليت شعري من هذا الذي من ولد عمر في وجهه علامة يملأ الأرض عدلا، قال سالم الأفطس: إن عمر بن عبد العزيز رمحته دابة وهو غلام بدمشق، فأتى أمه أم عاصم بنت عاصم بن عمر بن الخطاب، رضي الله عنه، فضمته إليها وجعلت تمسح الدم عن وجهه،,"Nafi the mawla of, the son of Omar Ibn al-Khattab, relates as follows: “The son of Omar was often heard to say; I should be glad to know that descendant of Omar who is to have a mark on his face and who will fill the earth with justice.’ Salim al-Aftas related as follows: “Omar Ibn Abd al-Aziz received a kick from a horse, at Damascus, when he was a little by. He was taken to his mother Om “Asim, who clasped him in her arms and began to wipe the bold off his face."
ودخل أبوه عليها على تلك الحال، فأقبلت عليه تعذله وتلومه وتقول: ضيعت ابني، ولم تضم إليه خادما ولا حاضنا يحفظه من مثل هذا، فقال لها: اسكتي يا أم عاصم، فطوبى لك إن كان أشج بني أمية.,"She had not finished, when seeing his father come in, she turned towards him in a passion, and began to reproach and upbraid him: ‘You have killed my child,’ said she, because you would not give him a servant or a nurse to protect him from accidents such as this.’ He replied: Be silent, Om Asim, what a benediction will it be for you if this by turn out to be the Omaiyide with the scarred forehead.’"
وقال حماد بن زيد: إن عمر بن الخطاب رضي الله عنه مر بعجوز تبيع لبنا معها في سوق اللبن، فقال لها: يا عجوز لا تغشي المسلمين وزوار بيت الله تعالى ولا تشوبي اللبن بالماء، فقالت: نعم يا أمير المؤمنين،,"Hammad Ibn Zaid made the following relating: “Omar Ibn al-Khattab passed by an old woman, in the milk-market, who had milk to sell, and he said to her: ‘Old woman! deceive not the true believers and the visitors of God’s holy house, by mixing water with your milk.’ She replied: ‘I shall obey.’"
ثم مر بها بعد ذلك، فقال لها: يا عجوز، ألم أتقدم إليك أن لا تشوبي اللبن بالماء فقالت: والله ما فعلت، فقالت ابنة لها من داخل الخباء: أغشا وكذبا جمعت على نفسك فسمعها عمر رضي الله عنه فهم بمعاقبة العجوز، فتركها لكلام ابنتها،,"Sometime after, he passed near her again and said: Old woman! did I not forbid you to water your milk?’ She answered: ‘By Allah! I never do so.’ ‘Her daughter, who was within the “both, then spoke to her and said: ‘Is it thus that you draw down upon yourself the double reproach of fraud and falsehood Omar overheard her and into ended punishing the old woman, but spared her on account of her daughter’s words."
ثم التفت إلى بنيه فقال: أيكم يتزوج هذه، فلعل الله عز وجل يخرج منها نسمة طيبة مثلها فقال عاصم بن عمر: أنا أتزوجها، فزوجها إياه، فولدت له أم عاصم، فتزوج أم عاصم عبد العزيز بن مروان، فولدت، فولدت له عمر بن عبد العزيز. ثم تزوج بعدها حفصة وفيها قيل: ليست حفصة من نساء أم عاصم.,"He then turned to his two sons and said: Which of you will marry that girl? Almighty God may produce from her an offspring as virtuous as herself.” His son Asim replied: ‘I will marry her;’ and did so; and she bore him a daughter whom they named Om Asim. This daughter became the wife of Abd al-Aziz Ibn Marwan and bore him Omar Ibn Abd al-Aziz. After her {death}, her husband took another wife whose name was Hafsa, and of whom it was (proverbially) said: Hafsa is not one of the women who are like Om Asim.”"
وذكر الشيخ شمس الدين أبو المظفر بن قزغلي بن عبد الله، سبط الشيخ جمال الدين أبي الفرج ابن الجوزي في كتاب جوهرة الزمان في تذكرة السلطان” عن ابن عمر رضي الله عنهما قال: بينما أبي يعس بالمدينة إذ سمع امرأة وهي تقول لابنتها: يا بنية، قومي فشوبي اللبن بالماء،”,"The sheikh Shams al-Din Abu al-Muzaffar Yusuf Ibn Kizghli, a daughter’s son to Jamal al-Din Abu al-Faraj Ibn al-Jauzi, stales in his Kitab Jauharat al-Zaman fi tazkirat al-Sultan, that Ibn Omar related as follows: Whilst my father was patrolling at night the streets of Medina, be heard a woman say to her daughter: ‘Rise, my girl! and water the milk.’"
فقالت: يا أماه أما سمعت منادي أمير المؤمنين أنه نادى: أن لا يشاب اللبن بالماء فقالت: وأين أنت من مناديه الساعة فقالت: إذا لم يرني مناديه ألم يرني رب مناديه – وفي رواية أخرى، قالت: والله ما كنت لأطيعه في الملا وأعصيه في الخلا، قال: فبكى عمر رضي الله عنه.,"The daughter answered: O Mamma, did you not hear the Commander of the faithful’s public caller forbid the mixing of milk with water? to this the mother replied: His caller is far from you now!’ and the daughter answered: If he see me not, the Lord of that caller will see me.’ Omar wept."
فلما أصبح دعا بالمرأة وبابنتها وسأل: هل لها زوج فقالت: ليس لها زوج، فقال: يا عبد الله، تزوج هذه، فلو كانت بي حاجة إلى النساء لتزوجتها، فقلت: أنا في غنى عنها، فقال: يا عاصم تزوجها فتزوجها، فجاءت بابنة فحملت بعمر بن عبد العزيز.,"and, when the morning set in, he sent for the two women and asked the daughter if she was married. The mother answered that she was not, and Omar then said to me: O Abd Allah I marry that girl; if stood in need of a wife, I myself would take her.’ to this I replied that I (already provided for and) could do without her. He then said: Abu Asim, do you marry her. Abu Asim Abd al-Aziz the Omaiyide, married her and she became the mother of Omar Ibn Abd al-Aziz.””"
ولما مات عمر بن عبد العزيز، رضي الله عنه، ولي مكانه يزيد بن عبد الملك بن مروان. ثم إن يزيد بن المهلب لحق بالبصرة فغلب عليها، وأخذ عامل يزيد بن عبد الملك وهو عدي بن أرطأة الفزاري فحبسه، وخلع يزيد بن عبد الملك ورام الخلافة لنفسه، فجاءته إحدى حظاياه وقبلت الأرض بين يديه وقالت: السلام عليك يا أمير المؤمنين، فأنشدها:,"On the death of Omar Ibn Abd al-Aziz, Yazid Ibn Abd al-Malik was raised to the caliphate. Yazid Ibn al-Muhallab then proceeded to Basra, seized on that city, imprisoned Odai Ibn Artaa, the officer who governed it in the name of the new caliph and, having openly rejected the authority of Yazid Ibn Abd al-Malik, he aspired to obtain the caliphate for himself. one of his concubines then went to him, kissed the ground before him and said: Hail to the Commander of the faithful!” on which he recited this verse."
رويدك حتى تنظري عم تنجلي… عماية هذا العارض المتألق قلت: وهذا البيت من جملة أبيات لبشر بن قطية الأسدي.,"Return l your place I wait till you see what will happen when this dark thunder-cloud clears off.
I must observe that this verse is taken from a piece composed by Bishr Ibn Katia al-Asadi."
قلت: ولا حاجة إلى تفصيل الحال فيه فإن شرحه يطول، وهذه خلاصته، ثم إن يزيد بن عبد الملك جهز لقتاله أخاه مسلمة بن عبد الملك، وابن أخيه العباس بن الوليد بن عبد الملك، ومعهما الجيش، وخرج يزيد بن المهلب للقائهم، واستخلف على البصرة ولده معاوية بن يزيد وعنده الرجال والأموال والأسرى،,"It is not necessary for us to give the particulars of this event [the revolt of Yazid), which we here indicate in a summary manner. Yazid Ibn Abd al-Malik then placed his brother Maslama and his nephew al-Abbas Ibn al- Walid at the head of the troops and sent them against Yazid Ibn al-Muhallab. This chief marched forth to encounter them and established his son Muawiya in Basra, as his lieutenant, leaving with him troops, money and the prisoners."
وكان الناس يبايعون يزيد بن المهلب، وكانت مبايعته على كتاب الله وسنة نبيه صلى الله عليه وسلم، وأن لا تطأ الجنود بلادهم ولا بيضتهم، ولا تعاد عليهم سيرة الفاسق الحجاج، وكان مروان بن الملهب بالبصرة يحرض الناس على حرب أهل الشام ويسرح الناس إلى أخيه يزيد.,"The people (f Basra) had taken the oath of fealty to Yazid and sworn, on the Book of God and the Sunna of his prophet, that they would support him, provided that he hindered troops from entering into their territory or their city and that he should not recommence towards them the conduct followed by that reprobate al-Hajjaj. Marwan Ibn al-Muhallab, who was in Basra, excited the people to march against the Syrians and join his brother Yazid."
وكان الحسن البصري، رضي الله عنه يثبط الناس عن يزيد بن المهلب، فقال يوما في مجلسه: يا عجبا لفاسق من الفاسقين ومارق من المارقين غير برهة من دهره، يهتك الله في هؤلاء القوم كل حرمة، ويركب له فيهم كل معصية ويأكل ما أكلوا ويقتل ما قتلوا، حتى إذا منعوه لماظة كان يتلمظها,"Al-Hasan al-Basri tried to dissuade them and said, in one of his public sittings: “I marvel at a reprobate from among the reprobates, an impious man from among the impious, who has passed some time in submitting (his people to every dishonor, and that too, in the name of God, and who, in God’s name also, commits every sin. What they (his partisans] devour is devoured by him, what they take is taken by him and, when a mouthful is refused him, he swallows it [by force)."
قال: أنا لله غضبان فاغضبوا، ونصب قصبا عليها خرق، وتبعه رجراجة رعاع هباء ما لهم أفئدة وقال: أدعوكم إلى سنة عمر بن عبد العزيز، ألا وإن من سنة عمر أن توضع رجلاه في قيد ثم يوضع حيث وضعه عمر، فقال له رجل: أتعذر أهل الشام يا أبا سعيد يعني بني أمية،,"He said to you: ‘I am filled with (a virtuous) anger, and be you also filled with anger.’ He has set up a long cane with a rag tied to it [for a standard) and drawn after him a fickle, wild and silly band of youths, who have not the least intelligence. He says: ‘I summon you to follow the path traced by Omar Ibn Abd al-Aziz’ but were that path followed, he would “be fettered in chains and cast into the place where Omar had already put him.” Here a man said to him; How now, Abu Saied I are you making an apology for the Syrians?” meaning the Omaiyides."
فقال: أنا أعذرهم لا عذرهم الله! والله لقد حدث ابن عباس رضي الله عنهما أن رسول الله صلى الله عليه وسلم قال: اللهم إني حرمت المدينة بما حرمت به بلدك مكة” فدخلها أهل الشام ثلاثا لا يغلق لها باب إلا أحرق بما فيه، حتى إن الأقباط والأنباط ليدخلون على نساء قريش فينتزعون خمرهن من رؤوسهن وخلاخلهن من أرجلهن،”,"to this he replied: I make their apology? May God never forgive them! Said, the son of al-Abbas, related as follows: The Prophet of God said: Almighty God! I declare sacred in Medina all those things which you declared sacred in your town of Mecca.’ And yet the people of Syria entered into it for three days, and no a door was locked but they burned it (the house) and all that was in it; things went so far that (vile) Copts and Nabateans intruded upon Quraish women, tore their veils off their heads and their bracelets off their ancles."
سيوفهم على عواتقهم، وكتاب الله تحت أرجلهم، أنا أقتل نفسي لفاسقين تنازعا هذا الأمر والله لوددت أن الأرض أخذتهما خسفا جميعا.,"Their swords were suspended from their shoulders whilst the Book of God was trodden by them under foot, I Shall let myself be killed for the sake of two reprobates who dispute the possession of (worldly) authority? By Allah! I should be delighted if the earth were to swallow them both up.”"
فبلغ ذلك يزيد بن المهلب فأتى الحسن، هو وبعض بني عمه إلى حلقته في المسجد متنكرين، فسلما عليه ثم خلوا به، فاشرأب الناس ينظرون إليهم،,"Yazid Ibn al-Muhallab, being informed of what al-Hasan had said, disguised himself, with some of his cousins, and went to the mosque where he held his sittings. After saluting, they took him aside, and the assembly looked on with apprehension."
فلاحاه يزيد، فدخل في ملاحاتهما ابن عم يزيد، فقال له الحسن: وما أنت وذاك يا ابن اللخناء فاخترط سيفه ليضربه به، فقال يزيد: ما تصنع قال: أقتله، فقال له يزيد: اغمد سيفك فوالله لو فعلت لانقلب من معنا علينا.,"Yazid then commenced with him a discussion in which he was joined by one of his cousins. Al-Hasan said to the latter: who are you? what do you mean, you son of a sluttish mother!” The other drew his sword and, being asked by Yazid what he into ended l do, he replied: “To kill that fellow.” “Sheath your sword,” said Yazid, “for, by Allah! if you kill him, the people who are now for us will turn against us.”"
"قلت: ويزيد بن المهلب المذكور، هو الذي عناه بن دريد في مقصورته المعروفة بالدريدية بقوله:
وقد سما قبلي يزيد طالبا… شأو العلا فما وهى ولا ونى
وكل من شرح الدريدية تكلم على هذا البيت وشرح قصته.","I may here observe that Yazid Ibn al-Muhallab is the person meant in that verse of the Duraidya, or Maksura, of Ibn Duraid, which runs thus: And, before my time, Yazid aspired to reach the height of power, and he was neither feeble nor irresolute. The commentators of the Duraidya have all discoursed on this verse and related the history [of Yazid)."
وكانت إقامة يزيد بن المهلب منذ اجتمع هو ومسلمة بن عبد الملك ثمانية أيام، حتى إذا كان يوم الجمعة لأربع عشرة مضت من صفر سنة اثنتين ومائة أمر مسلمة أن تحرق السف فأحرقت، والتقى الجمعان وشبت الحرب، فلما رأى الناس الدخان قيل لهم: أحرق الجسر، انهزموا،,"Yazid Ibn al-Muhallab remained (with his army) in position during eight days, from the time of his meeting (the army of) Maslama. on Friday, the fourteenth of Safar, one hundred and two (the twenty fourth of August, A. D. seven hundred and twenty), the boats were burned by the order of Maslama; the two armies met and the fire of war was lighted up. When [Yazid’s) people saw the smoke and were told that the bridge of bats was burning, they fled in disorder."
فقيل ليزيد: قد انهزم الناس، فقال: مم انهزموا فقيل له: أحرق الجسر فلم يلبث أحد، فقال: قبحهم الله بق دخن عليه فطار. وكان يزيد لا يحدث نفسه بالفرار، وجاءه من أخبره أن أخيه حبيبا قد قتل فقال: لا خير في العيش بعد حبيب، قد كنت والله أبغض الحياة بعد الهزيمة فوالله ما ازددت لها إلا بغضا،,"Yazid, being informed that they had taken to flight, asked why they did so and, having learned that the bridge was on fire and that not one of them had kept his ground, he exclaimed: “May God curse them for mosquitoes, that fly away before smoke!” He himself had not the slightest thought of retiring. Being then informed that his brother Habib was slain, he said: “Life will have on value for me after the loss of Habib; I abhorred the idea of retreating when my troops took l flight, and now, by Allah! I abhor it more than ever!"
امضوا قدما، قال: أصحابه: فعلمنا أن الرجل قد استقتل. وأخذ من يكره القتال ينكص، وأخذوا يتسالون، وبقيت معه جماعة حسنة، وهو يزدلف، فكلما مر بخيل كشفها أو جماعة من أهل الشام عدلوا عنه وعن سنن أصحابه،,"March forward, one of his companions said (afterwards): “We knew that the man into ended to get killed, s those who disliked fighting hung back and went off, one after the other. But a good troop still followed him whilst he dashed forward. Every band of horsemen which he met was put to rut; not a troop of Syrians but turned aside to avoid him and the lances of his companions."
فجاء أبو رؤبة المرجئ وقال: ذهب الناس، فهل لك أن تنصرف إلى واسط فإنها حصن تنزلها ويأتيك أهل البصرة ويأتيك أهل عمان والبحرين في السفن وتضرب خندقا فقال له: قبح الله رأيك، ألي تقول ذا الموت أيسر علي من ذلك،,Abu Ruba al-Murji then went up to him and said: The rest of our people are gone off; what think you of returning to Wasit. where you may hold out till you receive reinforcements from the people of Basra and till the people of man and Bahrain come to you in their ships. you might entrench yourself (and wait for them) I Yazid replied: ‘Confound your advice I’d you pretend to say that my death will be easier there than here?’
فقال له: فغني أتخوف عليك، أما ترى ما حولك من جبال الحديد فقال له: فأنا أباليها أجبال حديد كانت أم جبال نار اذهب عنا إن كنت لا تريد قتالا معنا. وأقبل على مسلمة لا يريد غيره، حتى إذا دنا منه دعا مسلمة بفرسه ليركبه،,"The other answered: ‘I fear for your life; see you not the mountains of iron (the masses of armed men) which surround you?’ I care not for them,’ exclaimed Yazid, on matter whether they be mountains of iron or of fire. Leave us, if you are not inclined to fight on our side.’ He then advanced against Maslama, without caring to attack any other, and the latter, on seeing him approach, called for his horse and mounted him."
فعطفت عليه خيول أهل الشام وعلى أصحابه، فقتل يزيد بن المهلب، وقتل معه أخوه محمد وجماعة من أصحابه، وقال القحل – بفتح القاف وسكون الحاء المهملة وآخره لام – ابن عياش الكلبي، لما نظر إلى يزيد: يا أهل الشام هذا والله يزيد، لأقتلنه أو ليقتلني، إن دونه ناسا، فمن يحمل معي يكفيني أصحابه حتى أصل إليه,"The Syrian cavalry gathered round (Yazid) and his companions; Yazid was slain with his brother Muhammad and a number of his partisans. Al-Kahl. Ibn Ayyash al-Kalbi exclaimed, on seeing Yazid: I shall kill him r he shall kill me but, as it will be difficult to get at him, some of you must charge with m and occupy his companions till I reach him.’"
فقال له ناس من أصحابه: نحن نكمل معط، فحملوا بأجمعهم، فاضطربوا ساعة وسطع الغبار وانفرج الفريقان عن يزيد قتيلا، وعن القحل بن عياش بآخر رمق، فأومأ إلى أصحابه يريهم مكان يزيد، وجاء برأس يزيد مولى لبني مرة، فقيل له: أنت قتلته فقال: لا.,"We will charge with you exclaimed some of his comrades. They dashed on in a body and, after an hour’s fighting, when the dust cleared off, the two parties separated, leaving Yazid dead and al-Kahl Ibn Ayyash at his last gasp. Al-Kahl made a sign to his companions, panting out where Yazid was lying. The head of Yazid was brought in by a mawla of the Murra family who, being asked if it was he who slew him, answered: No.’"
فقال مسلمة وما علامة ذلك فقال: إني سمعته أيام ابن الأشعث يقول: قبح الله ابن الأشعث، هبوه غلب على أمره أكان يغلب على الموت ألا مات كريما,"What sign is there of that?” said Maslama. The other replied: In the time of Ibn al-Ashath, I heard him say: Shame on Ibn al-Ashath raising dust (flying before his enemies) was his main occupation. How could he prove himself superior to death unless he died honorably?’"
قلت: ذكر الأمير أبو نصر ابن ماكولا في باب الفحل والقحل والعجل” ما مثاله: وأما القحل فمثل الفحل إلا أن أوله قاف فهو القحل بن عياش بن حسان بن عثمير بن شراحيل بن عزيز، قتل يزيد بن المهلب وقتله يزيد، ضرب كل واحد منهما صاحبه فقتله.”,"I may here observe that the emir Abu Nasr Ibn Makula says, in that section (of the work entitled al-Ikmal) which is headed by the words al-Kahl, al-Fahl: “Kahl is similar (in its written form) to kahl, except that the first letter has two points (instead of me). He (al-Kahl) was the son of Ayyash Ibn Hassan Ibn Othamir Ibn Sharahil Ibn Aziz. He slew Yazid Ibn al-Muhallab. Each of them struck his adversary and slew him”"
فلما أتي به إلى مسلمة لم يعرف ولم ينكر، فقيل له: مر برأسه فليغسل ثم ليعمم، ففعل ذلك به فعرفه، فبعث به إلى أخيه يزيد بن عبد الملك مع خالد بن الوليد بن عقبة بن أبي معيط.,"When Yazid’s head was carried to Maslama, no person could say whether it was his or not; someone then advised him to have it washed and a turban put on it. That was done, and he recognized him. Maslama sent it to his brother Yazid Ibn Abd al-Malik; the bearer was Khalid Ibn al-Walid Ibn cba Ibn Abi Moait."
وقال خليفة بن خياط: ولد يزيد بن المهلب سنة ثلاث وخمسين وتوفي مقتولا يوم الجمعة لاثنتي عشرة ليلة خلت من صفر سنة اثنتين ومائة، والله أعلم بالصواب.,"Khalifa Ibn Khayat says: “Yazid, the son of al-Muhallab, was born in the year fifty three (A. D. six hundred and seventy three); he was killed on Friday, the twelfth of Safer, one hundred and two (the twenty second of August, A. D. seven hundred and twenty).” God knows best."
ولما جاءت هزيمة يزيد واسط أخرج معاوية بن يزيد بن المهلب اثنين وثلاثين أسيرا كانوا في يديه فضربوا أعناقهم، منهم عدي بن أرطأة، ثم خرج وقد قال له القوم: ويحك، إنا لا نراك تقتلنا إلا أن أباك قد قتل، ثم أقبل حتى أتى البصرة معه المال والخزائن، وجاء المفضل بن المهلب، واجتمع جميع أهل المهلب بالبصرة وقد كانوا يتخوفون الذي كان،,"When those who fled reached Wasit, Muawiya, the son of Yazid, had thirty-two prisoners in his power, These he caused to be brought out of prisn and beheaded. One of them was Adi Ibn Artaa. He then marched out of the town, and the people (his soldiers) said to him: “out upon you! we see clearly that you into end to have us all killed; has not your father been killed?” He advanced as far as Basra, carrying with him the money and the treasures. Al-Mufaddal, the son of al-Muhallab, and the other members of the family were all assembled at Basra, as they feared the disaster which really took place."
فأعدوا السفن البحرية وتجهزوا بكل الجهاز. وأراد معاوية بن يزيد أن يتأمر على آل المهلب، فاجتمعوا وأمروا عليهم المفضل بن المهلب. وقالوا: المفضل أكبرنا سنا، وإنما أنت غلام حدث السن كبعض فتيان أهلك، فلم يزل المفضل عليهم حتى خرجوا إلى كرمان، وبكرمان فلول كثيرة، فاجتمعوا إلى المفضل،,"They then prepared sea-going ships and embarked all sorts of military stores. Muawiya wished to obtain the commandment over the rest of the family, but they assembled and chose al-Mufaddal for their chief. “Al-Mufaddal”, said they, is our senior and you are still a boy like some others of the family.” Al Mufaddal held the commandment over them till they reached Kerman where there were many scattered bands of soldiers who had escaped from the battle, and he united all those troops under his orders."
وبعث مسلمة بن عبد الملك في طلب آل المهلب وطلب الفلول، فأدركوهم في عقبة بفارس، فاشتد قتالهم، فقتل المفضل وجماعة من خواصه، ثم قتل آل المهلب من عند آخرهم، إلا أبا عيينة وعثمان بن المفضل فإنهما نجوا ولحقا بخاقان ورتبيل، وبعث مسلمة برؤوسهم إلى أخيه يزيد وهو على حلب،,"An army, sent in pursuit of them by Maslama Ibn Abd al-Malik, overtook them at a defile in (the province of) Fare and attacked them with great vigor. Al-Mufaddal and a number of his officers lost their lives in that combat. All the other members of the Muhallab family were afterwards killed, with the exception of Abu Oyaina and Othman Ibn al-Mufaddal who took refuge at the court of the Khakan (chief of the Khazart) and of Retbil (prince of Kabul). Maslama sent their heads to his brother Yazid who was then encamped near Aleppo."
فلما نصبوا خرج لينظر إليهم، فقال لأصحابه: هذا رأس عبد الملك، هذا رأس المفضل، والله لكأنه جالس معي يحدثني. وقال غير الطبري: لما حمل رأس يزيد بن المهلب إلى يزيد بن عبد الملك نال منه بعض جلسائه، فقال له: مه إن يزيد طلب جسيما، وركب عظيما، ومات كريما.,"When the heads were stuck up on poles, Yazid went out to look at them and said to his companions: That is the head of Abd al-Malik; that is the head of al-Mufaddal; by Allah! he looks (tranquil) as if he were sitting with me end conversing.” Another author, not al-Tabari, says: “When the head of Yazid Ibn al-Muhallab was brought to Yazid Ibn Abd al-Malik, one of the courtiers began to depreciate the character of Yazid, the son of al-Muhallab; but the caliph said to him: “Hold your tongue, Yazid aspired to greatness, encountered dangers and died honorably.”"
ولما فرغ مسلمة من حرب آل المهلب جمع له أخوه يزيد ولاية الكوفة والبصرة وخراسان في هذه السنة. ولما قتل يزيد بن المهلب رثاه شاعره ثابت قطنة بمراث كثيرة حسنة، منها قوله:,"When Maslama had finished the war against the Muhallabites, he obtained from his brother Yazid, that very year, the united governments of Kufa, Basra and Khorasan. The death of Yazid Ibn al-Muhallab was lamented in a number of fine elegies composed by his favorite pet, Thabit Kutna. In one of these pieces he said."
"كل القبائل بايعوك على الذي… تدعو إليه وتابعوك وساروا
حتى إذا اشتجر القنا وتركتهم… وهن الأسنة أسلموك وطاروا
إن يقتلوك فإن قتلك لم يكن… عارا عليك، ورب قتل عار","All the {Arab) tribes swore to second you in what you undertook; they followed you and marched {to battle). But when the lances shocked together and you exposed your troops to the point of the spear, they abandoned you and fled. you were slain, but not disgracefully; and how many the violent deaths which are disgraceful."
قلت: وهذا ثابت قطنة من شعراء خراسان وفرسانهم، وذهبت عينه فكان يحشوها قطنة، وقد كان يزيد بن المهلب استعمله على بعض كور خراسان فلما علا المنبر أرتج عليه، فلم ينطق حتى نزل فدخل عليه الناس فقال:,"This Thabit was one of the best pets and warriors of Khorasan. He lost one of his eyes and, as he kept its socket always filled with cotton, he became known by the name of Thabit Kutna. Having received, at one time, from Yazid Ibn al- Muhallab the government of a canton in Khorasan, he mounted into the pulpit, but felt so confused and troubled that he was unable to utter a word and got down. The people having then gone to visit him at his house, he said to them."
فإن لا أقم فيكم خطيبا فإنني… بسيفي إذا جد الوغى لخطيب,"I cannot stand up among you as your orator, but, when battle rages, I am an able orator with my sword."
فقالوا: لو كنت قلت هذا على المنبر لكنت أخطب الناس، ذكره ابن قتيبة في كتاب طبقات الشعراء” “,"When they heard this, they exclaimed: “By Allah! had you said so when in the pulpit, you would have been the very best of orators.” Ibn Kutaiba speaks of him in the Tabakat al-Shuaraa."
وقال ابن الكلبي في جمهرة النسب”: هو ثابت بن كعب بن جابر بن كعب بن كزمان بن طرفة بن وهب بن مازن بن يم بن الأسد بن الحارث بن العتيك بن الأسد بن عمران بن عمرو مزيقياء بن عامر ماء السماء”,"Ibn al-Kalbi says, in his Jamhara: “This Thabit [came of a very noble family being) the son of Kaab Ibn Jabir Ibn Kaab Ibn Kerman Ibn Tarafa Ibn Wahb Ibn Mazin Ibn Tamim Ibn al-Asad Ibn al-Harith Ibn al-AtikIbn al-Asad Ibn Imran Ibn Amr Muzaikyaa Ibn Aamir MA al-Sama."
وفيه يقول صاحب الفيل الحنفي، وكانا يتهاجيان:,"It was against Thabit that Sahib al-Fil al-Hanafi, with whom he was often engaged in satirical conflicts, directed these lines."
"أبا العلاء لقد لاقيت معضلة… يوم العروبة من كرب وتخنيق
تلوي اللسان إذا رمت الكلام به… كما هوى زلق من شاهق النيق
لما رمتك عيون الناس ضاحية… أنشأت تجرض لما قمت بالريق","Abu al-Alaa! you met on Friday last with a misfortune: you were troubled and like to choke. your tongue turned (in your mouth) when you were going to speak, and made a slip like that of a man who tumbles down from a mountain’s top. When the eyes of the congregation were fixed on you in broad day-light, you were nearly strangled in clearing your vice."
وقال غير الطبري: إن الذي قتل يزيد بن المهلب هو الهذيل بن زفر بن الحارث الكلابي.,"An author, but not al-Tabari, says that Yazid was killed by al-Huzail Ibn Zufar Ibn al-Harith al-Kilabi."
وقال الكلبي: نشأت والناس يقولون: ضحى بنو أمية بالدين يوم كربلاء وبالكرم يوم العقر، وقال محمد بن واسع لما جاء نعي يزيد: أشتهي باكية عمانية تندب لي قتلى آل المهلب،,"Al-Kalbi says also: “When I was a boy, the people used to say: The Omaiyides exposed religin (to ignominy) on the day of Kerbela (when al-Husain, the son of Ali, was killed), and they injured generosity on the day of al-Akr!” Muhammad Ibn Wasi related as follows: “When we received the news of al-Yazid’s death, a woman of man, who was a professional weeper at funerals, came to me and made in my presence a lament for those of the Muhallab family who had been killed.”"
وقال عباد بن عباد: مكثنا نيفا وعشرين سنة بعد قتلى آل المهلب لا تولد فينا جارية ولا يموت منا غلام.,"Ibn Abbad said: During more than twenty years after the death of the Muhallabs, not a girl was born in our family and not a by died.”"
وقال خليفة بن خياط، سنة اثنتين ومائة: فيها قتل يزيد بن المهلب يوم الجمعة لاثنتي عشرة ليلة خلت من صفر، وهو ابن تسع وأربعين سنة، رحمه الله تعالى، فلقد كان من النجباء الكرماء العظماء الفرسان.,"Khalifa Ibn Khayat says: “In the year one hundred and two, on Friday, the twelfth of Safar (the twenty second August, A. D. seven hundred and twenty), Yazid, the son of al-Muhallab, was slain, at the age of forty-nine years. He was illustrious by his noble character, his generosity, his rank and his bravery.”"
وروي أن مسلمة بن عبد الملك دخل على أخيه يزيد بن عبد الملك حين خلعه يزيد، فرآه في ثوب مصبوغ فقال له: أتلبس مثل هذا وأنت ممن قال فيه:,"It is related that the caliph Yazid received a visit from his brother Maslama, at the time of Yazid Ibn al-Muhallab’s revolt, and, seeing him dressed in colored robes (as if to enjoy a party of pleasure), he said to him: Why do you wear such clthes, you who are one of those whom the poet designated in this verse."
قوم إذا حاربوا شدوا مآزرهم… دون النساء ولو باتت بأطهار,"people who, when engaged in war, tighten their garments around them from women; leaving them to pass the night in a slate of purity."
فقال مسلمة: ذاك ونحن نحارب أكفاءنا من قريش، فأما إن نعق ناعق فلا ولا كرامة.,"Maslama answered: We fight against our equals, those who belong to the Quraish family; but, when a raven croaks, we do not mind it.”"
قلت: وهذا البيت للأخطل التغلبي النصراني الشاعر المشهور.,"I may add that the author of this verse was al-Akhtal al-Taghlibi, a Christian and a celebrated poet."
يزيد بن أبي مسلم الثقفي مولاهم,YAZID IBN ABI MUSLIM
أبو العلاء يزيد بن مسلم دينار الثقفي، مولاهم، كان مولى الحجاج بن يوسف الثقفي وكاتبه، وكان فيه كفاية ونهضة، قدمه الحجاج بسببهما – وقد تقدم في ترجمة يزيد بن المهلب أن الحجاج لما حضرته الوفاة استخلفه على الخراج بالعراق,"Abu al-Alaa Yazid Ibn Abi Muslim Dinar, a member, by enfranchisement, of the tribe Thakif, was a mawla of al-Hajjaj Ibn Yusuf and his secretary. It was for the talent and abilities which he displayed in the management of affairs, that al-Hajjaj raised him to eminence. We mentioned, in the life of Yazid Ibn al-Muhallab, that al-Hajjaj, in bis last illness, appointed Ibn Abi Muslim to act as his deputy in the administration of the kharaj (land-tax) of Iraq."
ولما مات الوليد وتولى أخوه سليمان عزل يزيد بن أبي مسلم وبعث مكانه يزيد بن المهلب بن أبي صفرة الأزدي المذكور قبله، وأحضر إليه يزيد بن أبي مسلم في جامعة، وكان رجلا قصيرا دميما قبيح الوجه عظيم البطن تحتقره العين،,"Suleiman, the brother and successor of al-Walid, dismissed Ibn Abi-Muslim from office and sent Yazid Ibn al-Muhallab to replace him. Ibn Abi Muslim was brought before the caliph with his hands and neck enclosed in a wooden collar. Being lowest, and ungainly, with an ugly face and a large belly, he presented to the eye a very despicable appearance."
فلما نظر إليه سليمان قال: أنت يزيد بن أبي مسلم قال: نعم أصلح الله أمير المؤمنين قال: لهن الله من أشركك في أمانته وحكمك في دينه،,"Suleiman, on seeing him, said: Are you Yazid Ibn Abi Muslim? The other replied: “I am; may God direct the Commander of the faithful!” “The curse of God be on him,” exclaimed Suleiman, “who shared his trust with you and confided to you authority on his own responsibility.””"
قال: لا تفعل يا أمير المؤمنين، فإنك رأيتني والأمور مدبرة عني، ولو رأيتني والأمور مقبلة علي لاستعظمت ما استصغرت ولاستجللت ما احتقرت، فقال سليمان: قاتله الله، فما أسد عقله وأعضب لسانه!,"“Commander of the faithful replied Ibn Abi Muslim, “make not [such a wish); you see me now that things have turned badly for me, but, if “you saw me in prosperity, you would admire, not despise, think highly of me and not scorn me.” on hearing these words, Suleiman exclaimed: “Curse on the fellow! what a quick intelligence he has and what a sharp tongue!””"
ثم قال سليمان: يا يزيد، أترى صاحبك الحجاج يهوي بعد في نار جهنم أم قد استقر في قعرها فقال يزيد: لا تقل ذلك يا أمير المؤمنين، فإن الحجاج عادى عدوكم ووالى وليكم، وبذل مهجته لكم، فهو يوم القيامة عن يمين عبد الملك وعن يسار الوليد، فاجعله حيث أحببت.,"He then said to him: “Tell me, Yazid I your master al-Hajjaj is he still falling down to hell, or has he already reached the bottom of it? He replied: “Commander of the faithful! say not such things; al-Hajjaj was a foe to your foes and a friend to your friends; he lavished his bold for you, and his place, on the day of the resurrection, will be on the right hand of Abd al-Malik and on the left of al-Walid; so, put him where you think of it.””"
وفي رواية أخرى: إنه يحشر غدا بين أبيك وأخيك، فضعهما حيث شئت، قال سليمان: قاتله الله، فما أوفاه لصاحبه! إذا اصطنعت الرجال فلتصطنع مثل هذا، فقال رجل من جلساء سليمان: يا أمير المؤمنين، اقتل يزيد ولا تستبقه، فقال يزيد: من هذا فقالوا: فلان بن فلان، قال يزيد: والله لقد بلغني أن أمه ما كان شعرها يوازي أذنيها،,"according to another relation, he replied: Tomorrow, on the day of the resurrection, he will be between your father and your brother; so, place them where you will.” “Curse on the fellow! said Suleiman, ‘how devoted he is to his master! it is such men as he that should be admitted into favor.” One of the caliph’s social companions here said: Commander of the faithful! take that man’s life; do not spare it.” Ibn Abi Muslim asked who that person was and said, on hearing his names: By Allah! I have been told that his mother had not always her ears hidden by her hair.””"
فما تمالك سليمان أن ضحك وأمر بتخليته. ثم كشف عنه سليمان فلم يجد عليه خيانة دينارا ولا درهما، فهم باستكتابه، فقال له عمر بن عبد العزيز: أنشدك الله يا أمير المؤمنين أن تحيي ذكر الحجاج باستكتابك كاتبه، فقال: يا أبا حفص، إني كشفت عنه فلم أجد عليه خيانة،,"Suleiman, on hearing these words, could not refrain from laughing and ordered the prisoner to be set at liberty. He then caused an enquiry to be made into his conduct and thus learned that he had not defrauded the state even of a dinar r of a dirhem. He even thought of taking him for his secretary, but Omar Ibn Abd al-Aziz (was afterwards caliph) said to him: Commander of the faithful!, I implore you, in God’s name, not to revive the recollections left by al-Hajjaj by taking his secretary for yours. Suleiman replied: Abu Hafs! I had his conduct examined into and have not found in it the least trace of peculation.””"
فقال عمر: أنا أوجدك من هو أعف عن الدينار والدرهم منه، فقال سليمان: من هذا فقال: إبليس، ما مس دينارا ولا درهما بيده وقد أهلك هذا الخلق. فتركه سليمان.,"Omar replied: I could find for you an individual who cares as little as he for dinars and dirhems. “Who is that?” said the caliph. Satan;” replied Omar; “he handles neither dinars nr dirhems, and yet he brought ruin upon mankind.” Suleiman abandoned his project.”"
وحدث جورية بن أسماء أن عمر بن عبد العزيز بلغه أن يزيد بن أبي مسلم في جيش من جيوش المسلمين، فكتب إلى عامل الجيش أن يرده وقال: إني لأكره أن أستنصر بجيش هو فيهم.,"Juwairiya Ibn Asma related as follows: “Omar Ibn Abd al- Aziz, being informed that Yazid Ibn Abi Muslim had set out on an expedition with some Muslim troops, wrote to the aamil (or superintendent) of the army, an order for his recall. detest,’ said he, the thought of gaining victories by means of an army in which that man is.”"
وقال الطبري في تاريخه الكبير: وكان سبب ذلك أنه كان فيما ذكر عزم أن يسير فيهم بسيرة الحجاج بن يوسف في أهل الإسلام الذين سكنوا الأمصار ممن كان أصله من السواد من أهل الذمة فأسلم بالعراق، ممن ردهم إلى قرارهم ورساتيقهم، ووضع على رقابهم على نحو ما كانت تؤخذ منهم وهم على كفرهم، فلما عزم على ذلك توامروا، فأجمع رأيهم على قتله فقتلوه،,"Here is, however, what al-Tabari relates, in his great historical work: He resolved, it is said, on acting towards them [the Muslims of Mauritania) in the same manner as al-Hajjaj Ibn Yusuf had treated those members of the population of Sawad (Babylnia) who had embraced Islamism and settled in the cities of Iraq; al-Hajjaj sent them back to the districts of which they were natives and exacted from them the poll-tax, such as they had to pay before their conversion. Yazid resolved on doing like him, but the people consulted together and decided on killing him, which they did."
وولوا على أنفسهم الوالي الذي كان قبل يزيد بن أبي مسلم، وكتبوا إلى يزيد بن عبد الملك: إنا لم نخلع أيدينا عن الطاعة، ولكن يزيد بن أبي مسلم سامنا ما لا يرضى به الله والمسلمون فقتلناه وأعدنا عاملك، فكتب إليهم يزيد بن عبد الملك:,"They then placed at the head of affairs Yazid’s predecessor in the government and wrote to the caliph) Yazid Ibn Abd al-Malik a letter in which they said: We have not cast off our allegiance, but Yazid Ibn Abi Muslim treated us in a manner which neither God nor the Muslims could take. We therefore slew him and reinstated in office your former governor.’ to this, Yazid Ibn Abd al-Malik replied by a letter in which he said:"
إنني لم أرض ما صنع يزيد بن أبي مسلم. وأقر محمد بن يزيد على إفريقية، وكان ذلك في سنة اثنتين ومائة.,I disapprove of Yazid Ibn Abi Muslim’s conduct and confirm the appointment of Muhammad Ibn Yazid to the government of Ifrikiya. “This was in the year.”
قال الوضاح بن خيثمة: أمرني عمر بن عبد العزيز رحمه الله تعالى بإخراج قوم من السجن، وفيهم يزيد بن أبي مسلم، فأخرجتهم وتركته فحقد علي، وإني بإفريقية إذ قيل قدم يزيد واليا، فهربت منه، وعلم بمكاني وأمر بطلبي،,"Al-Waddah Ibn Khaithama related as follows: Omar Ibn Abd al-Aziz ordered me to set at liberty some people who were in prison, and Yazid Ibn Abi Muslim was among them. Him I left where he was, but let out all the others. This he could never forgive me. When we were in Ifrikiya, we heard that Yazid was coming to act as governor, and I therefore took to flight. He, being informed of the place where I was, sent persons to arrest me and bring me to him."
فظفر بي وحملت إليه، فلما رآني قال: طالما سألت الله تعالى أن يمكنني منك، فقلت: وأنا والله لطالما سألت الله أن يعيذني منك، فقال: ما أعاذك الله، والله لأقتلنك والله لأقتلنك ولو سابقني فيك ملك الموت لسبقته. ثم دعا بالسيف والنطع فأتي بهما، وأمر بالوضاح فأقيم على النطع وكتف، وقام وراءه رجل بالسيف؛ وأقيمت الصلاة,"When I was taken before him, he said: for a longtime I have been asking Almighty God to place you in my power.’ to this I replied: For a long time I have been asking Almighty God to protect me from you!’ God has not protected you,” said Yazid, and, by Allah!, I shall kill you. Were the angel of death to come for you, I should hasten to take your life before he did.’ He then called for the sword and the mid. They were brought in, and al-Waddah was placed on the nati by his order, with his hands tied behind his back. A man holding a sword stood behind him and (at that very moment) was heard the call to prayer."
فخرج يزيد إليها، فلما سجد أخذته السيوف. ودخل إلى الوضاح من قطع كتافه وأطلقه، وأعيد إلى الولاية محمد بن يزيد مولى الأنصار، والله أعلم.,"Yazid went out to join the congregation and, as he was making the prostration, the swords [of the conspirator) took away his life. A man then came in to al-Waddah, cut his bonds and set him at liberty. Muhammad Ibn Yazid, a mawla of the Ansars, was reestablished in the government."
قلت: كان الوضاح حاجب عمر بن عبد العزيز، فلما مرض أمر الوضاح بإخراج المحابيس، فأخرجهم سوى يزيد المذكور، فلما مات عمر هرب الوضاح إلى إفريقية خوفا من يزيد، وجرى ما جرى، وكان مرض عمر بخناصرة.,"I may here observe that al-Waddah was chamberlain to Omar Ibn Abd al-Aziz. Being ordered by that caliph, who had been taken ill, to set at liberty all the prisoners, he let every one of them out, with the exception of Yazid. on the death of Omar, al-Waddah fled to Ifrikiya, through fear of Yazid, and then took place what has been related. Omar fell sick at Khunasira."
الدميم: بالدال المهملة، القبيح المنظر، ومنه قول عمر رضي الله عنه لا تزوجوا بناتكم من الرجل الدميم فإنه يعجبهن منهم ما يعجبهم منهن” وأما الذميم بالذال المعجمة فإنه المذموم، وكذا قول ابن الرومي الشاعر المشهور:”,"The in the word damim which occurs in the expression (rendered by) lowest and ungainly, is written without a point and signifies ugly. Omar (the caliph) said: “Give not your daughters in marriage to ugly men, for that which, in men, pleases women is the same which, in women, pleases men (beauty]. (zamim) with a point in the signifies blamable. Ibn al-Rumi employed the word rightly when he said.”"
كضرائر الحسناء قلن لوجهها… حسدا وبغيا إنه لدميم – بالدال المهملة أيضا – وإنما قيدته بالضبط لأنه يتصحف على الناس كثيرا.,"Like the fellow-wives of a handsome woman; they say of her bee, unjustly and through envy, that it is ugly (damim). I have indicated the right orthography of the word because it is often incorrectly written."
وخناصرة: بضم الخاء المعجمة ثم نون وبعد الألف صاد مهملة مكسورة ثم راء بعدها هاء، وهي بلدة قديمة من أعمال الأحص من ولاية حلب من جهتها القبلية بشرق، بالقرب من قنسرين، كان عمر بن عبد العزيز أميرا بها من جهة عبد الملك بن مروان ثم من جهة سليمان بن عبد الملك، وهي التي عناها المتنبي بقوله:,"Khunasira is the name of an ancient village in al-Ahass, which is a district in the province of Aleppo. It lies to the south-east of that city, near Kinnisrin. Omar Ibn Abd al-Aziz acted there as governor, in the name of {the caliph) Abd al- Malik Ibn Marwan and in that of Suleiman, the son of Abd al-Malik. It is this place which is meant in the following verse of al-Mutanabbi."
أحب حمصا إلى خناصرة… وكل نفس تحب محياها,I love the country between Emessa and Khunasira; every man loves the spot where he passed his early life.
وذكرها عدي بن الرقاع العاملي الشاعر المشهور في قصيدته الدالية المشهورة فقال:,The celebrated poet Odai Ibn al-Rikaa al-Amili mentions also this place in his well-known qasida which rhymes in d; he says.
وإذا الربيع تتابعت أنواؤه… فسقى خناصرة الأحص وجادها,"When the vernal flowers follow in succession, may the rains water abundantly the Khunasira of al-Ahass."
يزيد بن عمر بن هبيرة,YAZID IBN OMAR IBN HUBAIRA
أبو خالد يزيد بن أبي المثنى عمر بن هبيرة بن معية بن سكين بن خديج بن بغيض بن مالك بن سعد بن عدي بن فزارة؛ ونسب فزارة معروف فلا حاجة إلى الإطالة بذكره.,"Abu Khalid Yazid Ibn Abi al-Muthanna Omar Ibn Hubaira Ibn Maiya Ibn Sukain Ibn Khadij Ibn Baghid Ibn Malik Ibn Saad drew his descent from Adi, the son of Fazara, whose genealogy is so well known that we need not lengthen this article by its insertion."
قال ابن دريد: معية تصغير معى، وهو الواحد من أمعاء البطن، وقد ردوا على ابن دريد هذا القول فقالوا: بل صوابه أنه تصغير معاوية.,"According to Ibn Duraid Maiya is the diminutive of maiy which itself is the singular of the word and which signifies the intestines. This opinion is, however, rejected by others who consider the word as the diminutive of (the proper name) Muawiya."
وسكين: بضم السين المهملة وفتح الكاف؛ وخديج: بفتح الخاء المعجمة؛ وبغيض: بفتح الباء الموحدة؛ والباقي معلوم لا حاجة إلى ضبطه.,The vowels of Sukain are an M and ai; in Khadij and Baghid the first vowel is an a. The other names are so generally known that it is not necessary for us to mark their pronunciation.
ذكر الحافظ أبو القاسم ابن عساكر في تاريخ الكبير أن أصله من الشام، وأنه ولي قنسرين للوليد بن يزيد بن عبد الملك، وكان مع مروان بن محمد آخر ملوك بني أمية يوم غلب على دمشق وجمع له ولاية العراق.,"According to the hafiz Abu al-Kasim Ibn Asakir, he (Yazid was a native of Syria and governed Kinnisrin in the name of [the caliph) al-Walid Ibn Yazid Ibn Abd al- Malik. He accompanied Marwan Ibn Muhammad, the last of the Omaiyides, when that prince took the city of Damascus (A. H. one hundred and twenty seven, A. D. seven hundred and forty four or seven hundred and forty five), and then obtained from him the government of all Iraq."
مولده سنة سبع وثمانين. وذكره ابن عياش في تسمية من ولي العراق وجمع له المصران، وهما البصرة والكوفة، وكذلك ذكره ابن قتيبة في كتاب المعارف” في تسمية من ولي العراقين، وعد الولاة الذين جمع لهم العراقان فكان أولهم زياد بن أبيه الذي استلحقه معاوية بن أبي سفيان، وآخرهم يزيد بن عمر بن هبيرة صاحب هذه الترجمة؛”,"He was born in the year eighty seven (A. D. seven hundred and five or seven hundred and six). Ibn Ayyash mentions him in the list of those governors who ruled in Iraq and held under their orders al-Misrain {the two cities) that is to say, al-Basra and al-Kufa. Ibn Kutaiba says the same thing in his Kitab al-Maarif, where he names those emirs who governed simultaneously the two Iraqs. The first name on the list is that of Ziad Ibn Abih who acted there as the lieutenant of Muawiya Ibn Abi Sofian, and the last is that of Yazid Ibn Omar Ibn Hubaira, the subject of this article."
ثم قال: ولم يجمع العراقان لأحد بعد هؤلاء، وذكره أيضا قبل هذا في ترجمة أبيه عمر، فقال: وكان أبو جعفر المنصور حصر يزيد بواسط شهورا ثم آمنه، وافتتح البلد صلحا، وركب إليه يزيد في أهل بيته، وكان جعفر يقول: لا يعز ملك هذا فيه، ثم قتله.,"The same writer adds: “No other, after these, ever held the united governments of the two Iraqs. In the same work, he had already spoken of him, in the article on Omar Ibn Hubaira. There he says: “Abu Jaafar al-Mansur besieged Yazid in Wasit during some months and obtained the surrender of the city by granting him amnesty and protection. When Yazid rode forth, at the head of his household, to meet him, he said: on empire could prosper with) such a man in it; and had him put to death.””"
وقال خليفة بن خياط: وفي سنة ثمان وعشرين ومائة وجه مروان بن محمد يزيد بن عمر بن هبيرة واليا على العراق، وذلك قبل قتل الضحاك – يعني ابن قيس الشيباني الخارجي – فسار حتى نزل هيت.,"Khalifa Ibn Khayat says: “In the year one hundred and twenty eight (A. D. seven hundred and forty five or seven hundred and forty six), Marwan Ibn Muhammad dispatched Yazid to Iraq, as governor. This was subsequently to the death of al-Dahhak.” He means al-Dahhak al-Shaibani Ibn Kais the Kharijite. Yazid went as far as Hit, and there stopped."
وكان سخيا جسيما طويلا خطيبا أكولا شجاعا وكان فيه حسد؛ وذكره أبو جعفر الطبري في تاريخه في سنة ثمان وعشرين ومائة، فقال: وفي هذه السنة وجه مروان بن محمد يزيد بن عمر بن هبيرة إلى العراق لحرب من بها من الخوارج،,"He was tall and corpulent, brave, liberal, a God orator and a great eater, but inclined to envy.” Abu Jaafar al-Tabari mentions him in his History, under the year one hundred and twenty eight: “In this year,” says he, “Marwan Ibn Muhammad sent Yazid Ibn Omar Ibn Hubaira to Iraq, for the purpose of warring against the Kharijites who were in that country.”"
ثم ذكر في سنة اثنتين وثلاثين ومائة خروج قحطبة بن شبيب أحد دعاة بني العباس لما ظهروا أمرهم بخراسان وتلك النواحي، وكان أبو مسلم الخراساني – المقدم ذكره في حرف العين – أعظم الأعوان وأصل تلك القضية حتى انتظمت أمورها كما هو مشهور،,"He then, under the year one hundred and thirty two (A. D. seven hundred and forty nine or seven hundred and fifty), speaks of the revolt got up by Kahtaba Ibn Shabib, one of the Abbaside missionaries (or political agents), subsequently to the triumph of that party in Khorasan and the adjoining countries. Abu Muslim al-Khorasani, the same of whom we have already spoken, was the principal abettor of that movement and continued to be its main-spring till the Abbasides had fully established their authority."
وقد سبق في ترجمة أبي مسلم طرف من هذا الحديث، ولا حاجة إلى التطويل فيه. وكان خروج قحطبة بأرض العراق وقصد محاربة يزيد بن عمر بن هبيرة، وجرت وقائع يطول شرحها، وحاصل الأمر أن قحطبة خاض الفرات عند الفلوجة القرية المشهورة بالعراق، ليقاتل ابن هبيرة، وكان في قبالته،,"The history of these events is well known, and, as we have given some account of them in our article on Abu Muslim, we need not enter into further particulars. Kahtaba revolted in Iraq and marched against Yazid Ibn Omar Ibn Hubaira. Some encounters, too numerous to be related, took place between them, and we may state, in a summary manner, that Kahtaba forded the Euphrates [with his army), in the neighborhood al-Faluja, a well-known village in Iraq, and advanced to attack Ibn Hubaira, who was on the opposite bank of the river."
فغرق قحطبة في عشية الأربعاء عند غروب الشمس لثمان خلون من المحرم من هذه السنة، وقام ولده الحسن بن قحطبة مقامه في تقدمة الجيش، وهي واقعة مشهورة طويلة وليس هذا موضع ذكرها. وكان معن بن زائدة الشيباني – المقدم ذكره – من أتباع يزيد بن هبيرة المذكور ومن أكبر أعوانه في الحروب وغيرها،,"Kahtaba was drowned. This occurred on Wednesday evening, the eighth of Muharram (the twenty seventh of August. A. D. seven hundred and forty nine), towards sunset, and his son, al-Hasan, replaced him as chief of the army. This is not a fit place for relating this celebrated battle, as a full account of it would be l long. Maan Ibn Zaida al-Shaibani was one of Yazid Ibn Hubaira’s partisans and his ablest assistant in all affairs, either of war or otherwise."
فيقال إنه في تلك الليلة ضرب قحطبة بن شبيب بالسيف على رأسه، وقيل على عاتقه، فوقع في الماء، فأخرجوه حيا فقال: إن مت فادفنوني في الماء لئلا يقف أحد على خبري وقيل في غرقه غير ذلك، والله أعلم.,"It is said that in the night of the battle, he struck Kahtaba Ibn Shabib with his sword on the head or, according to another statement, on the shoulder, so that he fell into the water. He was taken out alive and said (to his people) “If I die, let the water be my grave, so that on one may know what has become of me.” Other relations are given respecting the manner in which he was drowned, and God best knows the truth."
عدنا إلى حديث ابن هبيرة: وكان من خبره أن جيوش خراسان التي كان مقدمها قحطبة ثم ولده الحسن من بعد استظهرت عليه فهزمت عسكره، ولحق ابن هبيرة بمدينة واسط فتحصن فيها ثم وصل أبو العباس عبد الله بن محمد بن علي بن عبد الله بن العباس بن عبد المطلب رضي الله عنه الملقب بالسفاح وأخوه أبو جعفر عبد الله بن محمد الملقب بالمنصور من الحميمة، بضم الحاء المهملة،,"Let us return to our account of Ibn Hubaira: Seeing his troops vanquished and put to flight by the army of which Kahtaba, and then al-Hasan, the son of Kahtaba, was the commander, he took refuge in Wasit and fortified himself in that city. Abu al-Abu Abd Allah, the son of Muhammad Ibn Ali Ibn Abd Allah ibn al-Abbas Ibn Abd al-Muttalib, and surnamed al-Saffah, then arrived from al-Humaima with his brother Abu Jaafar Abd Allah Ibn Muhammad [the same who teas) surnamed al-Mansur."
القرية التي كانت مسكن بني العباس في أطراف الشام من أرض البلقاء إلى الكوفة، وبها جماعة من أشياعهم ونوابهم ومن قام معهم بإقامة دولتهم وإزالة دولة بني أمية التي أميرها إذ ذاك مروان بن محمد بن الحكم الأموي المعروف بالجعدي والمنبوز بالحمار آخر ملوكهم،,"The village of al-Humaima, situated on that part of the Syrian frontier which extends from the territry of al-Balka to Kufa, was then the residence of the Abbasides, and there were assembled a number of (heir partisans, their agents and the persons who were assisting them in establishing the Abbaside dynasty and overthrowing that of the Omaiyides. The chief of the latter dynasty and the last of its sovereigns was, at that time, Marwan Ibn Muhammad Ibn Marwan Ibn al-Hakam. He bore the surname of al-Jaadi and was designated familiarly by the nickname of al-Himar."
فلما وصلوا إلى الكوفة بويع أبو العباس السفاح بها يوم الجمعة لثلاث عشرة ليلة مضت من شهر ربيع الآخر سنة اثنتين وثلاثين ومائة، وقيل إن المبايعة كانت في شهر ربيع الأول، والأول أصح.,"When they arrived at Kufa, Abu al-Abbas al-Saffah was solemnly acknowledged as sovereign. The inauguration took place on Friday, the thirteenth of the latter Rubi, one hundred and thirty two (the twenty ninth of November, A. D. seven hundred and forty nine). Another account places that event in the month of the first Rabi, but the preceding dale is the true one."
وظهر أمر بني العباس وقويت شوكتهم، وأدبرت دولة بني مروان، فعند ذلك وجه السفاح أخاه أبا جعفر إلى واسط لحرب يزيد بن عمر بن هبيرة، فجاء المنصور إلى المعسكر الذي مقدمه الحسن بن قحطبة، وهو مقابل يزيد بن هبيرة بواسط، فنزل فيه.,"The cause of the Abbasides then began to triumph and their power augmented whilst that of the Omaiyides declined. (Abu Jaafar) al-Mansur, being then dispatched by his brother, al-Saffah, with the order to besiege Yazid Ibn Omar Ibn Hubaira in Wasit, joined the army which was then posted near the city, under the orders of al-Hasan Ibn Kahtaba."
قال أبو جعفر الطبري في تاريخ الكبير: وجرت السفراء بين أبي جعفر المنصور وبين ابن هبيرة، حتى جعل له أمانا وكتب به كتابا، فمكث يشاور فيه العلماء أربعين ليلة حتى رضيه ابن هبيرة، ثم أخذه إلى أبي جعفر، فأنفذه أبو جعفر إلى أبي العباس السفاح فأمر بإمضائه له، وكان رأى أبي جعفر الوفاء له بما أعطاه.,"Al-Tabari says, in his great historical work: “Frequent messages passed between Abd Jaa- far al-Mansur and Ibn Hubaira. The latter then demanded by letter that an aman (or full pardon) should be given to him. A paper to that effect was drawn up and sent to him. He passed forty days in consulting doctors of the law (on its validity), before he consented to accept it. Abu Jaafar, to whom it was then brought back, sent it to al-Saffah, who ordered him to ratify it in Yazid’s favor."
وكان أبو العباس السفاح لا يقطع أمرا دون أبي مسلم الخراساني صاحب الدعوة، وكان لأبي مسلم عين على السفاح يكتب إليه بأخباره كلها، فكتب أبو مسلم إلى السفاح:,"Abu Jaafar’s intention was to fulfil all the conditions granted, but al-Saffah never took a decision without the approbation of Abd Muslim al-Khorasani, who was the chief director of the Abbaside party and had a spy who informed him by letter of all al-Saffah’s proceedings. Abd Muslim then wrote these words to al-Saffah:"
إن الطريق السهل إذا ألقيت فيه الحجارة فسد، لا والله لا صلح طريق فيه ابن هبيرة. ولما تم الكتاب خرج ابن هبيرة إلى أبي جعفر في ألف وثلثمائة من البخارية، فأرارد أن يدخل الحجرة على دابته، فقام إليه الحاجب فقال: مرحبا با أبا خالد، انزل راشدا، وقد أطاف بالحجرة عشرة آلاف من أهل خراسان، فنزل ودعا له بوسادة ليجلس عليها، ثم دعا له بالقواد فدخلوا،,"The best of roads is a bad one if there be stones on it, and, by Allah, on road is God in which one meets with Ibn Hubaira.’ When the letter of amnesty was signed, Ibn Hubaira left the city at the head of thirteen hundred bukharya and was proceeding to enter on horseback into the enclosure (entering Abu Jaafar’s Tent), when the door-keeper stood up and said: Welcome Abu Khalid dismount quietly!’ Ten thousand of the Khorasanide troops were then drawn up about the enclosure. Yazid dismounted, asked for a cushion so that he might sit down and then, at his request, the chiefs of the troop who came with him were admitted."
ثم قال له الحاجب: ادخل أبا خالد، فقال: أنا ومن معي فقال: إنما استأذنت لك وحدك، فقام فدخل، ووضعت له وسادة وحادثه ساعة، ثم قام وأتبعه أبو جعفر بصره حتى غاب عنه، ثم مكث يقيم عنه يوما ويأتيه يوما في خمسمائة فارس وثلثمائة راجل،,"The door-keeper now said to him: Abu Khalid you may go in. The other replied: ‘do you mean me and those who are with me? The door-keeper answered: ‘I asked permission for you alone to enter.’ Yazid stood up and went in. A cushion was placed for him and he conversed for some time with him [Abu Jaafar). As he was withdrawing. Abu Jaafar kept his eyes fixed upon him till he disappeared. (Yazid then went to visit him every second day, accompanied by a troop of five hundred horse and three hundred foot."
فقال يزيد بن حاتم لأبي جعفر: أيها المير، إن ابن هبيرة ليأتي فيتضعضع له العسكر وما نقص من سلطانه شيء، فقال أبو جعفر للحاجب: قل لابن هبيرة يدع الجماعة ويأتينا في حاشيته، فقال له الحاجب ذلك، فتغير وجهه، وجاء في حاشيته نحوا من ثلاثين، فقال له الحاجب: كأنك تأتي متأهبا فقال: إن أمرتم أن نمشي إليكم مشينا،,"Yazid Ibn Halim (see the next article) then said to Abu Jaafar: Emir! this Ibn Hubaira is capable of coming and intimidating (our) troops, for he has lost none of his influence.’ Abu Jaafar, in consequence, ordered the door-keeper to inform Ibn Hubaira that, in coming again, he ought not to bring with him all his troop, but merely his usual attendants. Ibn Hubaira changed color on receiving this message and came (the next time,) with a suite of about thirty persons. on this, the door-keeper said to him: you seem to have come prepared (far whatever may happen).’ The other replied: If you tell me to come on foot, I shall do so.’"
فقال: ما أردنا بك استخفافا ولا أمر الأمير بما أمر به إلا نظرا لك، فكان بعد ذلك يأتي في ثلاثة.,"Nay,’ said the door-keeper, mean nothing disrespectful, and the emir has given on orders but for your advantage.’ After that, Yazid made his visits every third day."
وقال محمد بن كثير: كلم ابن هبيرة يوما أبا جعفر فقال: يا هياه، أو يا أيها المرء، ثم رجع فقال: أيها الأمير إن عهدي بكلام الناس بمثل ما خاطبتك به حديث فسبقني لساني بما لم أرده.,"Muhammad Ibn Kathir related as follows: one day, in a conversation between Ibn Hubaira and Abu Jaafar, the latter made use of the expression: I say, you sir!’ or: I say, my man l’ and then added, as if to correct himself: Emir! I merely employed the terms in which I not long ago heard people address you, and my tongue has outrun my thought.’"
وألح أبو العباس السفاح على أبي جعفر يأمره بقتله، وهو يراجعه، فكتب إليه: والله لتقتلنه أو لأرسلن إليه من يخرجنه من حجرتك ثم يقتله، فأزمع على قتله، فبعث أبو جعفر من ختم بيوت المال، ثم بعث إلى وجوه من مع ابن هبيرة فحضروا، وخرج الحاجب من عند أبي جعفر وطلب ابن الحوثرة ومحمد بن نباتة وهما من العيان،,"Abu al-Abbas al-Saffah insisted on Abu Jaafar’s putting Ibn Hubaira to death and, on his persisting to refuse, he wrote to him these words: By Allah! you must kill him, or else I shall send a person who will take him out of your enclosure and put him to death.’ This letter decided Abu Jaafar on taking Yazid Ibn Hubaira’s life. He therefore caused all the rooms of the public treasury to be scaled up and sent for the principal officers in Ibn Hubaira’s service. When they came, his door-keeper stepped forward and called out the names of two eminent chiefs, Ibn al-Hauthara and Muhammad Ibn Nubata."
فقاما فدخلا، وقد أجلس أبو جعفر ثلاثة من خواصه في مائة من خواصه من جماعته في حجرة، فنزعت سيوفهما وكتفا، ثم أدخلوا بعدهما اثنين ففعل بهما كذلك، وبعدهم جماعة أخرى فعل بهم كذلك، فقال موسى بن عقيل: أعطيتمونا عهد الله ثم خستم به، إنا لنرجوا أن يدرككم الله،,"They stood up, went in, and were immediately deprived of their swords and hand-cuffed by three officers whom Abu Jaafar had posted within the precincts of his tent, with one hundred men. Then two other chiefs were into reduced and treated in the same manner. Two others were then let in and underwent a similar treatment. This was done also with the rest. Musa Ibn Akil (took teas one of them) said: you took an engagement with us in God’s name and have betrayed us; bull hope that God will punish you.’"
وجعل ابن نباتة يضرط في لحية نفسه، فقال له: [ابن] الحوثرة: إن هذا لا يغني عنك شيئا، فقال: كأني كنت أنظر إلى هذا، فقتلوا وأخذت خواتيمهم. وانطلق حازم والهيثم بن شعبة والأغلب بن سالم في نحو من مائة، فأرسلوا إلى ابن هبيرة: إنا نريد هذا المال،,"Ibn Nubata (intending to express his contempt) made a noise with his lips, as if breaking wind, on which Ibn al-Hauthara said to him: That will avail you nothing.’ The other replied: This I had almost foreseen.’ They were all put to death and their signet-rings taken off. Hazem, al-Haitham Ibn Shaba and al-Aghlab Ibn Salim then took with them about one hundred men and, having gone to Ibn Hubaira’s residence, they sent in to him this message."
فقال ابن هبيرة لحاجبه: انطلق فدلهم عليه، فأقاموا عند كل بيت نفرا ثم جعلوا ينظرون من نواحي الدار، ومع ابن هبيرة ابنه داود وكاتبه عمرو بن أيوب وحاجبه وعدة من مواليه وبني صغير له في حجره، فجعل ينكر نظرهم، فقال: أقسم بالله إن في وجوه القوم لشرا،,"He told his door-keeper to go with them and point out where they were deposited. They placed guards at each of the doors and began l search every corner of the house. Ibn Hubaira had then with him his son Dawud, his secretary Omar Ibn Ayyub, his door-keeper, some of his mawlas and, in his arms, he was holding a young child, one of his sons. Alarmed at the sight of these people, he exclaimed: declare, by Allah! that the lks of those men pretend nothing God.’"
فأقبلوا نحوه، فقام حاجبه في وجوههم فقال: وراءكم، فضربه الهيثم بن شعبة على حبل عاتقه فصرعه، وقاتل ابنه داود فقتل، وقتل مواليه، ونحى الصبي من حجره، وقال: دونكم هذا الصبي، وخر ساجدا فقتل وهو ساجد، ومضوا برؤوسهم إلى أبي جعفر فنادى بالأمان للناس.,"They went up to him, the door-keeper placed himself before them and said: Stand foot!’ on which al- Haitham Ibn Shaba gave him a blow on the shoulder {with his sword) and brought him l the ground. Dawud then attacked them but was killed; the mawlas also lost their lives. on this, he {Ibn Hubaira) laid down the child, exclaiming: Take care of the boy!’ and prostrated himself (in prayer). He was slain whilst in that position. Abu Jaafar, to whom their heads were carried, ordered a general amnesty l be proclaimed."
وقال أبو العطاء السندي، واسمه مرزوق، وقيل أفلح، مولى بني أسد يرثي ابن هبيرة:,"Abu al-Ataa al-Sindi, whose real name was Marzouk Aflah, and who was a mawla of the tribe of Asad, lamented Ibn Hubaira’s death in the following lines."
"ألا إن عينا لم تجد يوم واسط… عليك بجاري دمعها لجمود
عشية قام النائحات وشققت… جيوب بأيدي مأتم وخدود
فإن تمس مهجور الفناء فربما… أقام به بعد الوفود وفود
وإنك لم تبعد على متعهد… بل كل من تحت التراب بعيد","The eyes which shed not over thee abundant tears, on that fatal day of Wasit, were surely congealed. on that evening the female mourners stood forward, whilst bosoms and cheeks were torn in the presence of the assembly. The court before thy dwelling is now deserted, but often did visitors statin there, band after band. from those who came to visit thee, thou didst ever keep away; but alas! how far away are those who repose under the earth.’’"
وأقاموا يقتتلون أياما، وثبت معن بن زائدة مع ابن هبيرة، وطال الحصار عليهم،,"Hostilities continued for some days; Ibn Hubaira, seconded by Maan Ibn Zaida, held out firmly and sustained a long siege."
وكان أبو جعفر المنصور يقول: ابن هبيرة يخندق على نفسه مثل النساء، وبلغ ابن هبيرة ذلك، فأرسل إليه: أنت القائل كذا ابرز إلي لترى، فأرسل إليه المنصور: ما أجد لك ولي مثلا إلا كأسد لقي خنزيرا،,"Abu Jaafar happened to say that Ibn Hubaira, in sheltering himself behind ramparts, acted like a woman, and the latter, who was told of this, sent him a message to the following effect; If you said so and so, come out and meet me (in tingle combat). you will then see that.’ Abu Jaafar answered in these terms: I know of nothing to which I and you can be compared except a lion who met a pig."
فقال له الخنزير: بارزني، فقال الأسد: ما أنت لي بكفؤ فإن بارزتك فنالني منك سوء كان عارا، وإن قتلتك قتلت خنزيرا، فلم أحصل على حمد، ولا في قتلك فخر، فقال له الخنزير: لئن لم تبارزني لأعرفن السباع أنك جبنت عني، فقال الأسد: احتمال عار كذبك أيسر من تلطيخ براثني بدمك.,"The pig said to him: Come and fight me;’ the other answered: you are not my equal in rank; if I encounter you and get a hurt, I should be disgraced, and, if I killed you, it would only be the killing of a pig, and I should obtain for that neither praise nor honor.’ The pig said: If you come not out to fight me, I shall tell the other animals that you were afraid to meet me.’ The lion answered: It will be easier for me to bear with your false imputations than with the disgrace of defiling my claws with your blood.’"
ثم إن المنصور كاتب القواد، وفهم ابن هبيرة فطلب الصلح، فأجابه المنصور، وكتبوا كتاب الصلح والأمان، وبعثه المنصور إلى أخيه السفاح فأمضاه، وكتب فيه: فإن غدر ابن هبيرة أو نكث فلا عهد له ولا أمان، وكان من رأي المنصور الوفاء له.,"Al-Mansur, having opened a correspondence with Ibn Hubaira and the other chiefs, they asked to capitulate and drew up a model of a treaty of peace and safeguard. Al-Mansur sent this document to his brother, al-Saffah, who ratified it, after inserting the following clause: If Ibn Hubaira break his word or infringe this agreement, the engagements taken with him and the amnesty granted to him shall be null and void.’ “Al-Mansur’s intention was to act with God faith towards Ibn Hubaira.”"
وقال أبو الحسن المدائني: لما كتب المنصور بينه وبين ابن هبيرة كتاب الصلح خرج إلى المنصور وبينه وبينه ستر، فقال ابن هبيرة: أيها الأمير إن دولتكم بكر فأذيقوا الناس حلاوتها وجنبوهم مرارتها، تصل محبتكم إلى قلوبهم ويعذب ذكركم على ألسنتهم، وما زلنا منتظرين لدعوتكم،,"Abu al-Hasan al-Madaini says: When the treaty of peace was written out, Ibn Hubaira went to visit al-Mansur, who had a curtain drawn before him, and spoke in these terms: Emir! your dynasty has only commenced; so, let the people taste of its sweetness and spare them its bitterness; love for your family will thus penetrate into their hearts and the mentioning of your names will be agreeable to their tongues. We always thought your cause would succeed.’"
قال: فرفع المنصور الستر بينه وبينه وقال في نفسه: عجبا لمن يأمرني بقتل مثل هذا. وصار ابن هبيرة يخرج إلى المنصور في آخر أمره في ثلاثة من أصحابه يتغدى ويتعشى عنده وكان يثني له وساده.,"“When he had finished, al-Mansur caused the curtain to be drawn from between them and said to himself: How strange that he [my brother) should order me to kill such a man as this!’ Ibn Hubaira, in his last days, went to dine and sup with al- Mansur, taking with him only three of his companions, and was treated with the utmost regard."
فيقال إنه كان يكاتب عبد الله بن الحسن بن الحسن بن علي بن أبي طالب رضي الله عنه، ويدعو إليهم وإلى خلع السفاح، وجاءه كتاب أبي مسلم يحثه على قتل ابن هبيرة، فكتب السفاح إلى المنصور يأمره بقتله،,"It is said that he engaged in a correspondence with Abd Allah, the son of al-Hasan, the son of al-Hasan, the son of Ali Ibn Abi Talib, that be tried to gain partisans for the cause of the Alides and into ended to overthrow the power of the Abbasides. He (al-Saffah) then received a letter from Abu Muslim, urging him to put Ibn Hubaira to death, and al-Saffah, in consequence, wrote to al-Mansur the order to take his life."
فقال: لا أفعل وله في عنقي بيعة وأيمان فلا أضيعها بقول أبي مسلم، فكتب السفاح: ما أقتله بقول أبي مسلم بل بنكثه وغدره ودسيسه إلى آل أبي طالب، وقد أبيح لنا دمه، فلم يجبه المنصور وقال: هذا فساد الملك،,"Al-Mansur replied: I shall not do so; I am engaged towards that ran by a treaty and a promise of protection; these I shall not break at the word of Abu Muslim,’ Al-Saffah answered: ‘I do not order his death in consequence of a word from Abu Muslim, but because he has infringed the treaty and is carrying on a secret into rogue with the family of Ali Ibn Abi Talib; his blood is lawfully forfeited.’ to this al-Mansur returned on answer, declaring that such a deed would be the ruin of the empire."
فكتب إليه السفاح: لست مني ولست منك إن لم تقتله، فقال المنصور للحسن بن قحطبة: اقتله أنت، فامتنع، فقال خازم بن خزيمة: أنا أقتله، فدخل عليه في جماعة من قواد خراسان، وهو في القصر وعنده ابنه داود وكاتبه ومواليه،,"Al-Saffah then wrote to him, saying: If you do not put him. to death, I shall break off all connection with you.’ Al-Mansur then said to al-Hasan Ibn Kahtaba: do you kill him?’ I will not,’ replied al-Hasan. on this, Hazem Ibn Khuzaima declared that he was willing to do the deed. He therefore took with him some of the Khorasanide chiefs, entered into the castle where Ibn Hubaira was and found him in company with his son Dawud, his secretary and his mawlas."
وعليه قميص مصري وملاءة موردة، وعنده الحجام وهو يريد أن يحجمه، فلما رآهم سجد، فقتلوه وقتلوا ابنه وكاتبه ومن كان معه، وحملوا رأسه إلى المنصور. وكان معن بن زائدة غائبا عند السفاح فسلم. وبعث المنصور برأسه إلى السفاح، وكان ذلك في سنة اثنتين وثلاثين ومائة.,"He had on an Egyptian shirt and a rose-colored mantle; a barber was with him and about to cup him. When he saw them come in, he prostrated himself (prayer) and was slain by them, as also his son Dawud, his secretary and those who were with him. His head was borne to al-Mansur. Maan Ibn Zaida escaped the same fate, being then with al-Saffah. Al-Mansur sent the head to his brother. This took place in the year one hundred and thirty two (A. D. seven hundred and forty nine or seven hundred and fifty).”"
قال الهيثم بن عدي: لما قتل ابن هبيرة قال بعض الخراسانيين لبعض أصحاب ابن هبيرة: ما كان أكبر رأس صاحبكم، فقال له الرجل: أمانكم له كان أكبر.,"Al-Haitham Ibn Odai (related as follows: “When Ibn Hubaira was killed, a Khorasanide said to one of that chiefs followers: ‘What an enormous head your master had I’ and received this reply: your granting him a safeguard was even more enormous.’“"
وذكر الخطيب أبو زكريا التبريزي، في كتاب شرح الحماسة” في باب المراثي، عند ذكره أبيات أبي عطاء السندي الدالية – المقدم ذكرها – التي رثى بها يزيد المذكور، فقال: وكان المنصور قد حلف له وأكد الأيمان،”,"The khatib Abu Zakariya al-Tabrizi says, in his commentary on the Hamasa, section of elegies, after giving the verses rhyming in do which were composed by Abu Ali al-Sindi on the death of Ibn Hubaira: “Al-Mansur had sworn to act with good faith towards him and confirmed that engagement by a most solemn oath."
فلما قتله وحمل رأسه إليه قال المنصور للحرسي: أترى طينة رأسه ما أعظمها! فقال الحرسي: طينة أيمانه من طينة رأسه. وهدم المنصور قصر واسط.,"When he killed him, the head was brought to him and he said to the guard (who came with!): Look at the enormous size of his head;’ and to this, the guard replied: The safeguard granted to him was a greater enormity than his head.’ Al-Mansur destroyed the castle of Wasit.”"
وقال الحافظ ابن عساكر في تاريخه الكبير: كان ابن هبيرة إذا أصبح أتي بعس – قلت: العس، بضم العين المهملة وبعدها سين مهملة مشددة، هو القدح الكبير – قال: وفيه لبن قد حلب على عسل وأحيانا سكر فيشربه، فإذا صلى الغداة جلس في مصلاه حتى تحل الصلاة فيصلي، ثم يدخل، فيحركه اللبن فيدعو بالغداء,"The hafiz Ibn Asakir says, in his greater history; “Every morning, when Ibn Hubaira awoke, they brought him an Uss, this word means a large bowl, containing some honey, or else some sugar, on which milk had been drawn (from the camel). He would drink it off and towards the hour of morning prayer, would remain seated in the oratory till the proper time for saying it came. After that he would retire and, when the milk operated, call for breakfast."
فيأكل دجاجتين وناهضتين ونصف جدي وألوانا من اللحم – والناهض، بالنون وبعد الهاء المكسورة ضاد معجمة، وهو الفرخ من الحمام – قال: ثم يخرج فينظر في أمور الناس إلى نصف النهار، ثم يدخل فيدعم جماعة من خواصه وأعيان الناس، ويدعو بالغداء فيتغدى ويضع منديلا على صدره، ويعظم اللقم ويتابع،,"At this repast he eat two chickens, two nahids,” or young pigeons, half a kid and flesh-meat in a variety of ways. He then went out, examined into the applications made to him, and, at noon, when he retired, he would send for some of his officers and of the chief men of the place, and then call for dinner. Placing a napkin over his breast, he would swallow large morsels without stopping."
فإذا فرغ من الغداء تفرق من كان عنده، ودخل إلى نسائه، حتى يخرج إلى صلاة الظهر، ثم ينظر بعد الظهر في أمور الناس، فإذا صلى العصر وضع له سرير ووضعت الكراسي للناس، فإذا أخذ الناس مجالسهم أتوهم بعساس اللبن والعسل وألوان الأشربة – قلت: والعساس، بكسر العين، جمع عس، وقد تقدم الكلام عليه –,"When he finished, the company retired and he went in to the women, with whom he remained till the hour of the after-noon prayer. He would then come out to pray, after which, he would give audience to applicants, examine into their affairs and say the Asr prayer. A throne being then set up him and chairs placed for the others, all sat down, and bowls of honied milk and other drinks were brought in."
ثم توضع السفرة والطعام للعامة ويوضع له ولأصحابه خوان مرتفع، فيأكل معه الوجوه إلى المغرب، ثم يفرقون للصلاة، ثم تأتيه سماره فيحضرون مجلسا يجلسون فيه حتى يدعوهم فيسامروه حتى يذهب عامة الليل. وكان يسأل في كل ليلة عشر حوائج، فإذا أصبحوا قضيت، وكان رزقه ستمائة ألف درهم،,"The cloth being spread for the people and covered with dishes of meat, a table was set on an estrade for himself and his companions. They eat with him and, after sunset, they went to attend the evening prayer. When the prayer was over, the persons who were to pass the evening with him would assemble in a room and sit there till called in. Conversation would then be carried on till the night was far advanced. Every evening, he allowed ten services to be asked of him, and these were all granted the next morning. His (yearly) salary was six hundred thousand dirhams."
فكان يقسم كل شهر في أصحابه من قومه ومن الفقهاء والوجوه وأهل البيوتات، فقال عبد الله بن شبرمة الضبي القاضي الفقيه الكوفي وكان من سماره:,"Every month he would distribute large suras to his companions, to the legists and to the members of respectable families. Abd Allah Ibn Shubruma al-Dabbi, the kadi and jurisconsult of Kufa, who was one of those who were admitted to his evening conversations, said."
إذا نحن أعتمنا ومال بنا الكرى… أتانا بإحدى الراحتين عياض وعياض بوابه، وإحدى الراحتين: الدخول أو الانصراف، ولم يكن له منديل، فكان إذا دعا بالمنديل قام الناس.,"When the night was advanced and sleep was overcoming us, Ayyad would bring to us one of the two reliefs. Ayyad was his door-keeper and the two reliefs were the permission of going in (to the emir) or of retiring, (if these social meetings) he had on napkin and, when he called for one (if was a signal for) the company to rise up (and retire).”"
وقال شيخ من قريش: أذن يزيد بن عمر بن هبيرة في يوم صائف شديد الحر للناس، فدخل عليه وعليه قميص خلق مرقوع الجيب، فجعلوا ينظرون إليه ويعجبون منه، ففطن لهم، فتمثل بقول إبراهيم بن هرمة:,"A shaikh of the Quraish tribe related as follows: “on a very hot summer’s day, Yazid Ibn Omar Ibn Hubaira admitted some people (were waiting to be into reduced). with wonder and he, remarking their astonishment, recited this verse of Ibrahim Ibn Hanna’s, applying it to himself:"
قد يدرك الشرف الفتى ورداؤه… خلق وجيب قميصه مرقوع,"A gallant youth can attain to glory, though his robe be torn and his tonic patched."
وقال أبو جعفر الطبري في تاريخه: توفي الحسن بن قحطبة في سنة إحدى وثمانين ومائة.,"In al-Tabari’s historical work, the death of al-Hasan, the son of Kahtaba, is placed under the year one hundred and eighty one (A. D. seven hundred and ninety seven or seven hundred and ninety eight)."
يزيد بن حاتم المهلبي,YAZID IBN HATIM AL-MUHALABI
أبو خالد يزيد بن حاتم بن قبيصة بن المهلب بن أبي صفرة الآزدي. قد سبق ذكر بقية نسبه في ترجمة جده المهلب بن أب صفرة، قد ذكرت أخاه روح بن حاتم في حرف الراء، وعم أبيه يزيد بن المهلب، ومن ولده الوزير أبو محمد الحسن بن محمد المهلبي – المقدم ذكره – وهم أهل بيت كبير، اجتمع فيه خلق كثير من الأعيان الأمجاد النجباء.,"Abu Khalid Yazid was the son of Hatim Ibn Kabisa Ibn al-Muhallab Ibn Abi Sufra al-Aidi. The rest of the genealogy has been already given in our article on his great grandfather al-Muhallab. We have spoken of his brother Ruh Ibn Hatim, of his father’s uncle, Yazid Ibn al-Muhallab and of his descendant, the vizir Abu Muhammad al-Hasan Ibn Muhammad al-Muhallabi. They belonged to an eminent family which produced a great number of illustrious and distinguished men."
ذكر ابن جرير الطبري في تاريخه أن الخليفة أبا جعفر المنصور عزل حميد بن قحطبة عن ولاية مصر، فولاها نوفل بن الفرات، ثم عزله وولى يزيد بن حاتم، وذلك في سنة ثلاث وأربعين ومائة، ثم إن المنصور عزله عن مصر في سنة اثنتين وخمسين ومائة، وجعل مكانه محمد بن سعيد؛,"Ibn Jarir al-Tabari says, in his Annals, that the caliph Abu Jaafar al-Mansur took the government of Egypt from Humaid Ibn Kahtaba and gave it to Naufal Ibn al-Furat, whom he replaced, A. H. one hundred and forty three (A. D. seven hundred and sixty or seven hundred and sixty one) by Yazid Ibn Hatim. In the year one hundred and fifty two (A. D. seven hundred and sixty nine), al-Mansur appointed Muhammad Ibn Saied as the successor of Yazid."
وقال أبو سعيد بن يونس في تاريخه: ولي يزيد بن حاتم مصر في سنة أربع وأربعين ومائة، وزاد غيره: في منتصف ذي القعدة.,"Abu Saied Ibn Yunus says, in his Annals, that Yazid Ibn Hatim obtained the government of Egypt in the year one hundred and forty four, and another author adds: in the middle of the month of Zu al-Kaada.” “Then,” says he (al-Tabari), in the year one hundred and forty four (A. D. seven hundred and seventy one)."
ثم إن المنصور خرج إلى الشام وزيارة بيت المقدس في سنة أربع وخمسين ومن هناك سير يزيد بن حاتم إلى إفريقية لحرب الخوارج الذين قتلوا عامله عمر بن حفص، وجهز معه خمسين ألف مقاتل، واستقر يزيد المذكور واليا بإفريقية من يومئذ،,"al-Mansur went to Syria and visited Bait al-Makdis (the house of the holy place, Jerusalem) and, from that place, he dispatched Yazid Ibn Hatim to Ifrikiya, with an army of fifty thousand men, for the purpose of carrying on the war against the Kharijites, who had killed Omar Ibn Hafs, his governor in a that country. Yazid held the government of Ifrikiya from that moment [till his death)."
وكان وصوله إليها واستظهاره على الخوارج في سنة خمس وخمسين، ودخل مدينة القيروان في هذا التاريخ.,"He vanquished the Kharijites and then made his entry into Kairawan, “A. H. one hundred and fifty five (A. D. seven hundred and seventy one or seven hundred and seventy two), the year of his arrival in Ifrikiya."
وكان جوادا سريا مقصودا ممدحا، قصده جماعة من الشعراء فأحسن جوائزهم،,By his liberality and his princely disposition he drew numerous visitors to his court; all speak loudly on his praise and a number of poets who extolled his merits received from him magnificent rewards.”
وكان أبو أسامة ربيعة بن ثابت الأسدي الرقي، وقيل أنه إنه من موالي سليم، قد قصد يزيد بن أسيد، بضم الهمزة وفتح السين المهملة، ابن زافر ابن أسماء بن أسيد بن قنفذ بن جابر بن مالك بن عوف بن امرئ القيس بن بهثة بن سليم بن منصور عكرمة بن خصفة بن قيس غيلان بن مضر بن نزار بن معد بن عدنان، وهو يومئذ وال على أرمينية، وكان قد وليها زمانا طويلا لأبي جعفر المنصور، ثم من بعده لولده المهدي،,"Abu sara Rabia Ibn Thabit al-Rakki. a member of the tribe of Asad, or, by another account, a mawla of the tribe of Sulaim, went to visit Yazid Ibn saied, who was then governor of Armenia and who held that place for a long time under the caliphate of Abu Jaafar al-Mansur and of that prince’s son and successor, al-Mahdi. The genealogy of this Yazid is as follows: Yazid Ibn saied Ibn Zafir Ibn Asma Ibn Usaid Ibn Kunfuz Ibn Jubir Ibn Kunfuz Ibn Malik Ibn Auf Ibn Amr il Kais Ibn Duhtha Ibn Sul aim Ibn Mansur Ibn Ikrima Ibn Khasafa Ibn Kais Ghailan Ibn Mudar Ibn Nizar Ibn Maadd Ibn Adnan."
وكان يزيد المذكور من أشراف قيس وشجعانهم، ومن ذوي الآراء الصائبة، ومدحه ربيعة المذكور بشعر أجاد فيه، فقصر في حقه، ومدح يزيد بن حاتم المذكور، فبالغ في الإحسان إليه، فقال ربيعة قصيدة يفضل فيها يزيد بن حاتم على يزيد بن أسيد، وكان في لسان يزيد بن أسيد تمتعة، فعوض بذكرها في هذه الأبيات، فقال:,"Beheld a very high rank in the tribe of Kais, of which he was one the bravest warriors and the ablest politicians. The Rabia above mentioned praised him in a poem of considerable merit but, not having received from him an adequate retribution, he composed another on Yazid Ibn Hatim, the subject of this article, and was treated by him with the utmost munificence. He, in consequence, recited a qasida in which he extolled Yazid Ibn Hatim and depreciated Yazid Ibn saied. As the latter had an imperfection in his speech, he alluded to this defect in the poem and said."
"حلفت يمينا غير ذي مثنوية… يمين امرئ آل بها غير آثم
لشتان ما بين اليزيدين في الندى… يزيد بن سليم والأغر ابن حاتم
يزيد سليم سالم المال، والفتى… أخو الأزد للأموال غير مسالم
فهم الفتى الأزدي إتلاف ماله… وهم الفتى القيسي جمع الدراهم","I declare by an oath which will admit of on subterfuge, by the oath of a man who swears without into ending to prevaricate, that wide is the difference in generosity between the two Yazids, him of the tribe of Sulaim and the illustrious son of Hatim. Yazid of Sulaim is a saver of money, but that boy, the brother of the Azdites, is not a saver of his. Profusion is the Azdite her’s only aim, but the Kaiside’s passion is to board up dirhems."
"فلا يحسب التمتام أني هجوته… ولكنني فضلت أهل المكارم
فيا أيها الساعي الذي ليس مدركا… بمسعاته سعي البحور الخضارم
سعيت ولم تدرك نوال ابن حاتم… لفك أسير واحتمال العظائم
كفاك بناء المكرمات ابن حاتم… ونمت وما الأزدي بنائم","Let not the stammerer suppose that I satirize him; I merely assign pre-eminence to men of merit. thou who strives! to reach the height attained by him whose generosity is oceans full to overflowing! Thou hast vainly endeavored to imitate, in munificence, the son of Hatim; thou wert often remiss, but the Azdite was so never. Be satisfied with (admiring) the edifice of noble deeds raised by the son of Hatim whilst be tiled in delivering captives and faced the greatest dangers."
"فيا ابن أسيد لا تساهم ابن حاتم… فتقرع إن ساميته سن نادم
هو البحر إن كلفت نفسك خوضه… تهالكت في آذيه المتلاطم
تمنيت مجدا في سليم سفاهة… أماني خال أو أماني حالم
ألا إنما آل المهلب غرة… وفي الحرب قادات لكم بالخزائم","son of Osaid! strive not to revitalize with the son of Hatim; if you do, you will gnash your teeth with regret. He is the ocean; if you attempt to enter it, ‘you will perish in the shock of its waters. I hoped to find honor in the tribe of Sulaim; what an idle, what a visionary thought. But the family of Muhallab is a brilliant constellation and, in war, it leads yours (like a carnet) by the bridle."
"هم الأنف في الخرطوم والناس بعدهم… مناسم. والخرطوم فوق المناسم
قضيت لكم آل المهلب بالعلا… وتفضيلكم حتى على كل حالم
لكم شيم ليست لخلق سواكم… سماح وصدق البأس عن الملاحم
مهينون للأموال فيما بينكم… مناعيش دفاعون عن كل جارم","The family of Muhallab are as the nose on the face; all others are as soles of the feet, and the nose is far exalted above the soles. I have declared them worthy of all glory and justly pronounced them superior to all other men. They alone possess the noblest of qualities, liberality and bravery in battle. Even in adversity, they set on vale on their money; even when borne on the bier, they gave protection to every outlaw."
قال دعبل بن علي الخزاعي – المقدم ذكره -: قلت لمروان بن أبي حفصة الشاعر – وقد تقدم ذكره أيضا -: يا أبا السمط، من أشعركم جماعة المحدثين قال: أسيرنا بيتا، قلت: ومن هو قال: الذي يقول:,"Dibil Ibn Ali al-Khuzai, the poet of whom we have already spoken, related (be following anecdote: “I said to the pet Marwan Ibn Abi Hafsa: Tell me, Abu al-Simt! who is (he best of all your modern poets?’ He replied: The man who, of litem all, composed the simplest of verses! who is that?’ said I. He answered: The man who said."
لشتان ما بين اليزيدين في الندى… يزيد بن سليم والأغر ابن حاتم,"How different in generosity are the two Yazids, he of the tribe of Sulaim and the illustrious of Hatim.”"
وكنت قد ذكرت بعض هذه الأبيات في ترجمة أخيه روح بن حاتم، ثم إني ظفرت بها أكمل من تلك فأحببت أن أفرد له ترجمة وأذكر ما جرى له، أن مثله لا يصلح لأن يكون ضميمة في ترجمة أخيه.,"I already gave some of these verses in the life of Ruh Ibn Hatim, Yazid’s brother, but since met with a more complete copy of the poem and then decided on giving a separate piece of Yazid himself; for, in the case of a person so important, the slight account of him which we inserted in the life of his brother was really insufficient."
وكان ربيعة بن ثابت الرقي قد قصده قبل هذه المرة، فلم ير منه من الإحسان ما كان يرجوه، فنظم أبياتا من جملتها:,"Rabia Ibn Thabit al-Rakki had gone to visit Yazid some time before this, but did not obtain from him the favorable reception which he expected. He therefore composed a piece of verse in which was the following line."
أراني ولا كفران لله راجعا… بخفي حنين من نوال ابن حاتم,"I render God to thanks; but here I am returning with the bots of Hunain, as a gift from the son of Hatim."
ولما عقد أبو جعفر المنصور ليزيد المهلبي المذكور على بلاد إفريقية وليزيد السلمي المذكور على ديار مصر خرجا معا، فكان يزيد المهلبي يقوم بكفاية الجيشين فقال ربيعة الرقي المذكور:,"When Abu Jaafar al-Mansur gave the government of Ifrikiya to Yazid Ibn al-Muhallab and that of Egypt to Yazid (Ibn Usaid} of the tribe of Sulaim, they both set out together, and the former defrayed the expenses of the troops [which escorted them). to this, Rabia al-Rakki alluded in these verses:"
"يزيد الخير، إن يزيد قومي… سميك لا يجود كما تجود
تقود كتيبة ويقود أخرى… فترزق من تقود ومن يقود","Yazid the bountiful! your namesake, the Yazid of my tribe, is not so lavish of his gifts as you. He leads a troop of horse; you, another; yet both of them are played by you."
قلت: وهذا يدل على أن ربيعة المذكور مولى بني سليم لقوله: يزيد قومي”، والله أعلم.”,"This proves that Sulaim was the tribe to which Rabia belonged, for he says that Yazid [Ibn saied) was of his tribe."
وقدم أشعب المشهور بالطمع على يزيد وهو بمصر، فجلس في مجلسه، ودعا بغلامه فساره، فقام أشعب فقبل يده، فقال له يزيد: لم فعلت هذا فقال: إني رأيتك تسار غلامك فظننت أنك أمرت لي بشيء، فضحك منه وقال: ما فعلت هذا ولكنني أفعل، ووصله وأحسن إليه.,"Ashab, he who was so notorious for his cupidity, visited Yazid (Ibn Hatim), who was then in Egypt, and sat down with the company assembled in the salon. Seeing him whisper to a servant-by, he went over to him and kissed his hand. Why do you so?” said Yazid. Ashab replied: “Because I saw you whisper to your by and thought that you were telling him to give me something.” Yazid laughed and said: “I told him on such thing, but I shall do it.” He therefore made him a present and treated him with kindness."
وقال الطرطوشي في كتاب سراج الملوك” قال سحنون بن سعيد: كان يزيد بن حاتم حكيما يقول: والله ما هبت شيئا قط هيبتي لرجل ظلمته وأنا أعلم أنه لا ناصر له إلا الله تعالى، فيقول: حسبك الله، الله بيني وبينك.”,"Al-Trtushi says, in his Siraj al-Muluk: Sahnun Ibn Saied declared that Yazid Ibn Hatim was truly a sage because he used to say: ‘By Allah. I fear nothing so much as a man whom I may have wronged and who, to my knowledge, has on one to protect him except God. What I dread is, that he may say: May God call you to an account! may he judge between me and you"
وذكر أبو سعد السمعاني في كتاب الأنساب” أن المشهر التميمي الشاعر وفد على يزيد بن حاتم بإفريقية فأنشده:”,"Abu Saad al-Samaani says, in his Kitab al-Ansab; The poet al-Mushahar al-Tamimi went to visit Yazid, who was then in Ifrikiya, and recited to him these lines."
"إليك قصرنا النصف من صلواتنا… مسيرة شهر ثم شهر نواصله
فلا نحن نخشى أن يخيب رجاؤنا… لديك، ولكن أهنأ البر عاجله",Month and another month added to that. I fear not that the hopes which I placed on you shall be frustrated; bat the sweetest gift is that which comes soonest.
فأمر يزيد بوضع العطاء في جنده وكان معه خمسون ألف مرتزق، فقال: من أحب أن يسرني فليضع هذا من عطائه درهمين، فاجتمع له مائة ألف درهم، وضم يزيد إلى ذلك مائة ألف درهم أخرى ودفعها إليه.,"on this, Yazid gave orders to bring money for the troops which he had in his pay and which formed an army of fifty thousand men. He then said: Those who wish to please me will lay aside two dirhems out of his pay for this man who has come to visit me.’ He thus made up for him the sum of one hundred thousand dirhems, to which he himself added as much more.”"
قلت: ثم وجدت البيتين المذكورين لمروان بن أبي حفصة، والله أعلم.,I must here observe that I fund these two verses attributed to Marwan Ibn Abi Hafsa.
وقد ذكره الحافظ أبو القاسم المعروف بابن عساكر في تاريخ دمشق” فقال بعد ذكر أحواله وولاياته: إن يزيد بن حاتم قال لجلسائه: استنقوا لي ثلاثة أبيات، فقال صفوان بن صفوان من بني الحارث بن الخزرج: أفيك فقال: فيمن شئتم، فكأنها كانت في كمه:”,"Abu al-Kasim Ibn Asakir says, in his History of Damascus, after giving an account of Yazid’s life and mentioning the government which he held: ‘ Yazid Ibn Hatim said to the persons who were sitting in his company: Let me hear from you three choice verses.’ Safwan Ibn Safwan, a member of the Bani Harith family, which is a branch of the tribe of Khazraj, said to him: Must they be on you?’ ‘Let them be on whom you please’; replied Yazid. One would have thought that the poet had them ready in his sleeve, for he recited immediately these lines."
"لم أدر ما الجود إلا ما سمعت به… حتى لقيت يزيدا عصمة الناس
لقيت أجود من يمشي على قدم… مفضلا برداء الجود والباس
لو نيل بالجود مجد كنت صاحبه… وكنت أولى به: ثم كففت، فقال: أتمم، من آل عباس، فقلت: لا يصلح، فقال: لا يسمعن هذا منك أحد.","I never knew what beneficence was except by hearsay, till I met with Yazid, the asylum of mankind. I then met the most beneficent of those who walk upon feet; he was arrayed in an ample robe of liberality and bravery. If glory could be procured by beneficence, you would be its possessor and be more worthy of it than…
“There I stop, (said the poet) Finish the verse’, said Yazid) by the words the Abbasides (al- Abbasi)’, The poet answered: ‘That would not be proper. “He (Yazid) then said: ‘ Let on one ever hear you recite this piece.’”"
وقال يموت بن المزرع: قال لي الأصمعي يوما، وقد جئته مسلما إلى أن ذكر الشعراء المحسنين المداحين من المولدين، فقال لي: يا أبا عثمان، ابن المولى من المحسنين المداحين، ولقد أسهرني في ليلتي هذه حسن مديحه يزيد بن حاتم حيث يقول:,"Yamut Ibn Muzarra related as follows so I went, one day, to salute al-Asmaai and hear him recite pieces composed by the Good eulogistic poets of Muslim times, and I said to him: ‘Tell me, Abi Othman! Ibn al-MawIa, was he a Good eulogistic poet?’ to this he replied:’ He was; and I have been kept awake all last night by that fine passage in which he praises Yahya Ibn Hatim and says:"
"وإذا تباع كريمة أو تشترى… فسواك بائعها وأنت المشتري
وإذا تخيل من سحابك لامع… سبقت مخيلته يد المستمطر
وإذا صنعت صنيعة اتممتها… بيدين ليس نداهما بمكدر
وإذا الفوارس عددت أبطالها… عدوك في أبطالهم بالخنصر","If honor could be bought or sold, others might sell it but Yazid would be the pure baser. When the lightning prepares to flash from the cloud of his (beneficence), the hands of those who invoke such showers are held forth before the flash appears. When you {Yahya) do a noble act, you accomplish it with hands whose generous gifts are always unalloyed. When people count those who are the bravest among the horsemen, every finger points you out as one of the number.’"
ولما قدم عليه ابن المولى المذكور أنشده وهو أمير مصر:,"Ibn al-Mawla went to see Yazid, when the latter was governor of Egypt, and recited to him the following verses."
"يا واحد العرب الذي… أضحى وليس له نظير
لو كان مثلك آخر… ما كان في الدنيا فقير","Thou who, of all the Arabs, stands alone, without an equal I did another like thee exist, there would not be a poor man in the world."
فدعا يزيد بخازنه وقال: كم في بيت مالي قال: فيه من العين والورق ما مبلغه عشرون ألف دينار، فقال: ادفعها إليه، ثم قال: يا أخي، المعذرة إلى الله تعالى وإليك، والله لو أن في ملكي غيرها لما ادخرتها عنك، وهذا ابن المولى هو أبو عبد الله محمد بن مسلم، وعرف بابن المولى.,"Yazid, on hearing these verses, called for his treasurers and asked them How much money he bad remaining in his chests. They replied: “There are gold and silver pieces to the amount of twenty thousand dirhems”; he told them to give the whole sum to the poet, whom he then addressed in these terms: Brother, I ask pardon of God and next of you; did I possess more, I should not with hold it from you.” Ibn al-Mawla was the surname of the poet Abu Abd Allah Muhammad Ibn Muslim.”"
وروى الأصمعي أيضا أن يزيد لما كان بإفريقية جاءه البشير يخبره أنه ولد له مولود بالبصرة، فقال: قد سميته المغيرة، وكان عنده المشهر التميمي فقال: بارك الله لك أيها الأمير فيه وبارك له في بنيه كما بارك لجده في أبيه.,"Al-Asmaai related also that, when Yazid was in Ifrikiya, a courier came with the news that a son was born to him in Basra. on hearing this, he said: I give him the name of al-Mughira.” (The poet) al-Mushahar al-Tamimi, who was present, exclaimed: “God grant that this child be a blessing to you and that his sons be as great a blessing to him as his father has been to his grandfather.””"
ولم يزل واليا بإفريقية إلى أن توفي بها يوم الثلاثاء لاثنتي عشرة ليلة بقيت من شهر رمضان سنة سبعين ومائة بالقيروان، ودفن بباب سلم، واستخلف على إفريقية ولده داود بن يزيد فعزله هارون الرشيد في سنة اثنتين وسبعين ومائة، وولاها عمه روح بن حاتم – المقدم ذكره -.,"Yazid held the government of Ifrikiya till his death. He died at Kairawan, on Tuesday, the eighteenth of Ramadan, one hundred and seventy (the thirteenth March, A. D. seven hundred and eighty seven), and was buried near the city gate called Bab Salm. His son, Dawud, was appointed by him as governor of Ifrikiya, but was removed from office, in the year one hundred and seventy two (A. D. seven hundred and eighty eight or seven hundred and eighty nine), by Haran al-Rashid. His successor was Ruh Ibn Halim."
يزيد بن مزيد الشيباني,YAZID IBN MAZYAD AL-SHAIBANI
أبو خالد وأبو الزبير، يزيد بن مزيد بن زائدة، وهو ابن أخي معن بن زائدة الشيباني – المقدم ذكره -، وقد استوفيت ذكر نسبه هناك فلا حاجة إلى إعادته هاهنا.,"Yazid, surnamed Abu Khalid and Abu Zubair, was (he son of Mazyad Ibn Zaida al-Shaibani and the nephew of Maan Ibn Zaida, him whose life we have already given. The remainder of the genealogy is there set in full, so, we need not repeat it here."
كان يزيد المذكور من المراء المشهورين والشجعان المعروفين، كان واليا بأرمينية فعزله عنها هارون الرشيد سنة اثنتين وسبعين ومائة، ثم ولاه إياها وضم إليها أذربيجان في سنة ثلاث وثمانين.,"This Yazid was a famous chieftain, renowned for bravery’. He was governor of Armenia, but, in the year one hundred and seventy two (A. D. seven hundred and eighty eight or seven hundred and eighty nine), he was deposed by Harun al-Rashid. Eleven years later, then caliph appointed him to the united governments of Armenia and Azerbaijan."
وقد سبق طرف من خبره في ترجمة الوليد بن طريف الشيباني الخارجي فإنه الذي تولى محاربته وقتله: ذكر أرباب التاريخ أن الوليد بن طريف الشيباني لما خرج على هارون الرشيد ببلاد الجزيرة، وهي فيما بين الفرات وشط الموصل، وذلك في سنة ثمان وسبعين ومائة، وكثر جمعه من الشراة حتى انتشروا في تلك البلاد، ونهض إليهم عامل ديار ربيعة فقتلوه،,"We have already related something of his history in our account of al-Walid Ibn Tarif; it was Yazid who conducted the war against that Kharijite and slew him. Al-Walid took up arms against Harun al-Rashid in the year one hundred and seventy eight [A. D. seven hundred and ninety four or seven hundred and fifty). He revolted in al-Jazira, the province situated between the Euphrates and the that (river) of Mosul [the Tigris), this partisans, the Shurat, became so numerous that they overran all that country and killed the governor of Diar Rabia, who had Marched against them."
وصاروا إلى ديار مصر، فحصروا عبد الملك بن صالح بن علي العباسي بالرقة، فاستشار هارون الرشيد يحيى بن خالد البرمكي فيمن يوجهه لحرب الوليد بن طريف، فقال له يحيى بن خالد البرمكي: وجه موسى بن حازم التميمي، فإن فرعون كان اسمه الوليد فغرقه موسى عليه السلام،,"They then invaded Diar Mudar and besieged Abd al-Malik Ibn Salih Ibn Ali the Abbaside in al-Rakka. Al-Rashid asked the advice of Yahya Ibn Khalid the Barmekide, as to whom he should send to carry on the war against the insurgents. Yahya replied: “Send Musa Ibn Hazem of the tribe of Tamim, for Pharaoh’s real name was al-Walid and he was drowned by Musa [Moses].”"
فوجهه إليه الرشيد في جيش كثيف، فلاقاه الوليد في أصحابه فهزمه الوليد وقتله، فلما بلغ الرشيد ذلك وجه إليه معمر بن عيسى العبدي، فكانت بينهما عدة وقائع بناحية دارا من ديار ربيعة، فلما اتصل ذلك وكثرت جموع الوليد وظهر هذا الظهور العظيم،,"Al-Rashid placed (his chief at the head of a numerous army and sent him off. Al-Walid and his partisans advanced against him, put his troops to flight and slew him. When this news reached al-Rashid, he dispatched against him Mamar Ibn Isa al-Abdi. A number of encounters took place between the two armies, in the territory of Dara (a city] in Diar Rabia; hostilities continued for a considerable time, and the bands of al-Walid increased to such a degree that he became extremely powerful."
فوجه الرشيد إليه يزيد المذكور في عسكر ضخم وأمره بمناجزته، فقصده يزيد وجعل الوليد يراوغه ويزيد يتبعه، وكان الوليد ذا مكر ودهاء. ثم كانت بينهما حرب صعبة، وبلغ الرشيد مماطلة يزيد بن مزيد له، فوجه إليه خيلا بعد خيل، ثم بعث إليه من يعنفه،,"Al-Rashid placed Yazid at the head of a numerous army and ordered him to go and give order to the rebel. Yazid went in pursuit of al-Walid who, being full of craft and cunning, endeavored to circumvent him. A number of conflicts ensued; al-Rashid, being informed that Yazid was dilatory in his movements, sent him one troop of cavalry after another, and then dispatched an officer to reprimand him."
فسار يزيد في طلبه، ثم نزل يصلي الصبح، فلم يستتم صلاته حتى طلع الوليد عليه في عسكره، واصطفت الخيلان وتزاحف الناس؛ فلما شبت الحرب ناداه يزيد: يا وليد، ما حاجتك إلى التستر بالرجال ابرز إلي، قال: نعم والله، فبرز الوليد وبرز إليه يزيد،,"Yazid went therefore in pursuit of the enemy and, having stopped in order to say the morning prayer, he was surprised, before finishing, to see al-Walid come up with his troops. The cavalry, on both sides, fell into rank, the soldiers Marched forward and the battle was engaged. At that moment, Yazid called out and said: “Al-Walid! why do you take shelter behind your men? come out and fight with me.” “That I will!” replied al-Walid."
ووقف العسكران فلم يتحرك منهما أحد، فتطاردا ساعة، وكل واحد منهما لا يقدر على صاحبه، حتى مضت ساعات من النهار، فأمكنت يزيد فيه الفرصة فضرب رجله فسقط، وصاح بخيله فسقطوا عليه واحتزوا رأسه.,"On this the armies halted, and not a man stirred from his place; the two champions tilled against each other, and the conflict lasted for some hours, without any advantage to either. At last, Yazid found an opportunity, and gave his adversary such a stroke on the leg that he felled him to the ground. He (Yazid) then cried out to his cavalry, which dashed forward, and they cut off his head."
ذكر أبو يعقوب إسحاق بن إبراهيم المعروف بابن القراب الهروي في تاريخه أن الوليد بن طريف قتله يزيد بن مزيد بالحديثة من أرض الجزيرة، قلت: وهذه الجزيرة هي الجزيرة الفراتية، والحديثة بالقرب من عانة، وتعرف بحديثة النورة، وهي على فراسخ من الأنبار، وهي غير حديثة الموصل.,"Abu Yakub Ishak Ibn Ibrahim, surnamed Ibn al-Kirab al-Karawi, says, in the historical work of which he is the author, that al- Walid Ibn Tarif was killed by Yazid Ibn Mazyad al al-Haditha, a place situated near al-Jazira, in the territory of the Euphratean al-Jazira (Mesopotamia). It is called Hadithat al-Nura, lies at the distance of some parasangs from al-Anbar and must not be confounded with the Haditha of Mosul."
ووجه يزيد برأس الوليد إلى الرشيد، وبكتاب الفتح مع ابنه أسد بن يزيد، وفي ذلك يقول أبو الوليد مسلم بن الوليد الأنصاري الشاعر المشهور، وكان منقطعا إلى يزيد ومختصا به:,"Yazid sent his son Asad to Rashid with al-Walid’s head and a letter announcing the victory. On this occasion, the celebrated poet, Muslim Ibn al-Walid al-Ansari, who was wholly devoted to Yazid, pronounced these verses."
"سل الخليفة سيفا من بني مطر… يمضي فيخترق الأجسام والهاما
لولا يزيد ومقدار له سبب… عاش الوليد مع العامين أعواما
أكرم به وبآباء له سلفوا… أبقوا من المجد أياما وأياما","The caliph found among the descendants of Mudar a sword so sharp that it separated bodies from heads. Were it not for Yazid, and esteem has always a motive, al-Walid would have flourished many more years than two. Noble is Yazid, and so were his fathers before him! to perpetuate their glory, they left (the recollection of) battle-days followed by battle-days."
ولما انصرف يزيد إلى باب الرشيد قدمه ورفع مرتبته وقال له: يا يزيد، ما أكثر أمراء المؤمنين في قومك قال: نعم، إلا أن منابرهم الجذوع، يعني الجذوع التي يصلبون عليها إذا قتلوا.,"When Yazid returned to court, al-Rashid called him forward, assigned to him a place of honor and said: “Yazid, most of the Muslim emirs belonged to your tribe.” to this, Yazid replied: They did; but, instead of mounting into pulpits (to say the khutba, as they hoped to do), they were mounted upon trunks of “palm-trees.” By these words he meant the posts to which their bodies were attached when they lost their lives.”"
وكان قتل الوليد في سنة تسع وسبعين ومائة – كما سبق ذكره في ترجمته – ورثته أخته بتلك البيات الفائية المذكورة هناك، وقالت أخته الفارعة فيه أيضا:,"Al-Walid Ibn Tarif was slain in the year one hundred and seventy nine (A. D. seven hundred and ninety five], as we have said in his article. Al-Farea, his sister, lamented his death in those admirable verses which we have there given and alluded again to it in the following piece."
"يا بني وائل لقد فجعتكم… من يزيد سيوفه بالوليد
لو سيوف سوى سيوف يزيد… قاتلته لاقت خلاف السعود
وائل بعضها يقتل بعضا… لا يفل الحديد غير الحديد","Children of Will! the sword of Yazid has cast on into affliction by striking al-Walid. Had another sword than that of Yazid attacked him, it would not have been so fortunate. The children of Wail cannot be slain but by each other; iron cannot be notched except by iron."
وقد روي أن هارون الرشيد لما جهز يزيد بن مزيد إلى حرب الوليد بن طريف أعطاه ذا الفقار سيف النبي صلى الله عليه وسلم، وقال له: خذه يا يزيد فإنك ستنصر به، فأخذه ومضى، وكان من هزيمة الوليد وقتله ما قد شرحناه،,"It is related that Harun al-Rashid, On sending Yazid Ibn Mazyad against al-Walid, gave him Zu al-Fakkar, the sword which had belonged to the prophet. “Take it, “Yazid by it you will be victorious. He took it, departed, and then occurred what we have related of al-Walid’s defeat and death.”"
"وفي ذلك يقول مسلم بن الوليد الأنصاري من جملة قصيدة يمدح بها يزيد بن مزيد المذكور:
أذكرت سيف رسول الله سنته… وبأس أول من صلى وصاما","To this, Muslim Ibn al-Walid alludes, in the following verse of a qasida composed by him in praise of Yazid: You caused the Prophet’s sword to recollect his way of acting and the bravery displayed by the first whoever prayed and fasted."
يعني بأس علي بن أبي طالب رضي الله عنه إذ كان هو الضارب به.,"By these last words he meant Ali, the son of Abb Talib, for he was the person who dealt blows with it."
وقد ذكر هشام بن الكلبي في كتاب جمهرة النسب” شيئا يتعلق بذي الفقار، وهي فائدة يحسن ذكرها هاهنا، فإنه قال في نسب قريش: منبه ونبيه ابنا الحجاج بن عامر بن حذيفة بن سعد بن سهم القرشي، كانا سيدي بني سهم في الجاهلية”,"Hisham Ibn al-Kalbi mentions, in his Jamharat al-Nisab, something which refers to Zu al-Fakkar and, as it is a piece of useful information, I insert it here. In treating of the genealogy of the Quraish family, he says: “Munabbih and Nabih, the sons of al-Hajja Ibn Amir Ibn Huzaifa Ibn Saad Ibn Sahm the Quraishide, were the chiefs of the Sahm family previously to the introduction of Islamism."
قتلا يوم بدر كافرين، وكانا من المطعمين، والعاص ابن نبيه قتل مع أبيه، وكان له ذو الفقار، قتله علي بن أبي طالب رضي الله عنه يوم بدر وأخذه منه، وقال غير [ابن] الكلبي: إن ذا الفقار أعطاه النبي صلى الله عليه وسلم لعلي رضي الله عنه.,"They were slain at the battle of Badr and died in their infidelity. As chiefs, they were greatly respected. Al-Aasi, the son of Nabih, was killed with his father. to him belonged Zu a-Fakkar. Ali slew him on the day of Badr and took that sword from him.” Another author says that Zu al-Fakkar was given to Ali by the prophet."
والفقار: بفتح الفاء، جمع فقارة الظهر، يقال في جمعها فقار، وفقارات، ويقال ذو الفقار، بكسر الفاء أيضا، والفقار: جمع فقرة، بكسر الفاء وسكون القاف، ولم يات مثله في الجموع إلا قولهم إبرة وإبار.,"I must observe that fakkar, with an a after the of, is the plural of fakkara, which means vertebra of the back. The plural forms are fakkar and fakkarat. The name of this sword is also pronounced Zu al-Fakkar; the word fikar is the plural of fikra. We find in the language on other word of a similar from in the singular having such a plural from except ibra [needle], the plural of which is ibar."
رجعنا إلى حديث ذي الفقار: وكان سبب وصوله إلى هارون الرشيد فيما ذكره أبو جعفر الطبري بإسناد متصل إلى عمر بن المتوكل [عن أمه] وكانت أمه تخدم فاطمة بنت الحسين بن علي بن أبي طالب رضي الله عنهما،,"Let us return to our account of Zu al-Fakkar. The manner in which it came into the hands of Harun al-Rashid is thus related by al-Tabari, in a Traditional account which he traces up to Omar, the son of (the caliph) al-Mutawakkil. The mother of that prince lied been in the service of Fatima, the daughter of al-Husain, the son of Ali, the son of Abu Talib."
قالت: كان ذو الفقار مع محمد بن عبد الله بن الحسن بن الحسن بن علي بن أبي طالب رضي الله عنه يوم قتل في محاربته لجيش أبي جعفر المنصور العباسي، والواقعة مشهورة،,She said: “Zu al-Fakkar was borne by Muhammad Ibn Abd Allah Ibn al-Hasan Ibn al-Hasan Ibn Ali Ibn Abu Talib on the day in which battle was given to the army of Abu Jaafar al- Mansur the Abbaside.” The history of this event is well known.
فلما أحس محمد بالموت دفع ذا الفقار إلى رجل من التجار كان معه، وكان عليه أربعمائة دينار، وقال له: خذ هذا السيف فإنك لا تلقى أحدا من آل أبي طالب إلا أخذه منك وأعطاك حقك، فكان السيف عند ذلك التاجر حتى ولي جعفر بن سليمان بن علي بن عبد الله ابن العباس بن عبد المطلب رضي الله عنه اليمن والمدينة،,"When he felt death to be near, he gave Zu al-Fakkar to a merchant who had followed him ‘ and to whom he owed four hundred dinars. Take this sword,’ said he, ‘any member of the Abd Talib family whom you may meet with will buy it from you and give you the sum to which you are entitled.’ The sword remained with the merchant till (the Abbaside prince) Jaafar the son of Suleiman Ibn Ali Ibn Abd Allah Ibn al-Abbas Ibn Abd al-Muttalib obtained the governments of Yemen and Medina."
فأخبر عنه، فدعا بالرجل فأخذ منه السيف وأعطاه أربعمائة دينار، فلم يزل عنده حتى قام المهدي بن منصور، واتصل خبره به فأخذه، ثم صار إلى موسى الهادي ثم إلى أخيه هارون الرشيد.,"He, being informed of what had happened, sent for the merchant, took the sword and gave him four hundred dinars. It remained with Jaafar till al-Mahdi, the son of al-Mansur, was raised to the caliphate. This sovereign, having learned where the sword was, got possession of it. from him it passed to Musa al-Hadi and, from Musa, to his brother Harun al-Rashid.”"
وقال الأصمعي: رأيت الرشيد بطوس متقلدا سيفا، فقال: يا أصمعي، ألا أريك ذا الفقار قلت: بلى جعلني الله فداك، فقال: استل سيفي هذا، فاستللته، فرأيت فيه ثماني عشرة فقارة.,"Al- Asmaai related as follows: “I saw al-Rashid at Tus with a sword suspended from his neck, and he said to me: Asmaai would you like see Zu al-Fakkar!’ I replied: ‘Most willingly; may God accept my life as a ransom for yours I’ He then bade me draw the sword which he was wearing. I did so and found on it eighteen fakarat.”"
قلت: خرجنا عن المقصود، فلنرجع إلى تتمة حديث يزيد بن مزيد: ذكر الخطيب أبو بكر أحمد بن علي بن ثابت البغدادي في  تاريخ بغداد ” أن يزيد المذكور دخل على الرشيد، فقال له الرشيد: يا يزيد، من الذي يقول فيك:”,"We have digressed from our subject, and must now return to the history of Yazid Ibn Mazyad. The khatib Abu Bakr Ahmad Ibn Ali Ibn Thabit al-Baghdadi) relates, in his History of Baghdad, that Yazid, having gone to visit al-Rashid, was addressed by him in these terms: “Tell me, Yazid I who was the person that composed n you these lines."
"لا يعبق الطيب كفيه ومفرقه… ولا يمسح عينيه من الكحل
قد عود الطير عادات وثقن بها… فهن يتبعنه في كل مرتحل","“No perfumes are on his hands or on his hair, neither does he wipe antimony powder from his eyes. He has thought the birds (of prey) a custom in which they have full confidence; so they follow him in all his expeditions.’"
فقال: لا أدري يا أمير المؤمنين، قال: أفيقال فيك مثل هذا الشعر ولا تعرف قائله فانصرف خجلا، فقال لحاجبه من بالباب من الشعراء فقال: مسلم بن الوليد الأنصاري، قال: ومنذ كم هو مقيم بالباب,"Yazid replied that he did not know, and al-Rashid exclaimed: “How can it be that verses such as these should be composed in your honor without your knowing the author?” Yazid felt quite abashed and, having returned to his dwelling, he said to the chamberlain: “Is there any poet at the door?’ The other answered; “Muslim Ibn al-Walid al-Ansari is there.” “How long have you kept him waiting? said Yazid.”"
قال: منذ زمان طويل منعته من الوصول إليك لما عرفته من إضاقتك، قال: أدخله فأدخله، فأنشده هذه القصيدة حتى ختمها، فقال للوكيل: بع ضيعتي الفلانية وأعطه نصف ثمنها واحتبس نصفا لنفقتنا، فباعها بمائة ألف درهم، فأعطى مسلما خمسين ألفا،,"“For a long time, replied the chamberlain, ‘I prevented him from coming in because I knew that you were not now in easy circumstances.” “Let him in,” said Yazid. The poet was introduced and recited to him the entire qasida. When he had finished, Yazid said to his intendant: “Sell such and such a farm of mine; give the poet one half the price obtained for it and put up the remainder for my own expenses.’’ The property was sold for one hundred thousand dirhems, of which Yazid gave fifty thousand to Muslim.”"
قال أبو بكر ابن الأنباري، قال أبي: سرق مسلم بن الوليد هذا المعنى من قول النابغة الذبياني حيث يقول:,Abu Bakr Ibn al-Anbari said: “My father declared that Muslim Ibn al-Walid stole the idea from al-Nabigha al-Zubyani who said in one of his poems.
"إذا غزوا بالجيش حلق فوقهم… عصائب طير تهتدي بعصائب
يصاحبنهم حتى يغرن مغارهم… من الضاريات بالدماء الدوارب
جوانح قد أيقن أن قبيله… إذا ما التقى الجمعان أول غالب
لهن عليهم عادة قد عرفنها… إذا عرض الخطي فوق الكواثب","“When those chiefs go on an expedition with their troops, flocks of birds, led on by other flocks, hover in circles over them. They accompany them till the inroad be effected; for they are well trained and accustomed to bld. They are ready to swoop down, being certain that the tribe of those (chiefs) will be victorious, when two hostile troops meet in battle. ( They have learned from those {chiefs) a custom and know well to practice it when the lance is couched (and projects) over the horse’s shoulder (kawathib).”"
الكواثب: بالثاء المثلثة وبعدها الباء الموحدة، جمع كاثبة، وهي ما يقرب من منسج الفرس أمام قربوس السرج.,Kawathib is the plural of Kathiba and signifies that part of the horse’s back which is before the pommel of the saddle.
"قلت: وأول قصيدة مسلم بن الوليد الأنصاري:
يغدو فتغدو المنايا في أسنته… شوارعا تتحدى الناس بالأجل
إذا طغت فئة عن عب طاعته… عبا لها الموت بين البيض والأسل
تراه في الأمن في درع مضاعفة… لا يأمن الدهر أن يدعى على عجل","Muslim’s poem began thus: In the morning, he marches forth, bearing death to the points of his lances which, when coached, announce to the foe that his last bar is come. When a hand [f rebels) is too proud to advance and do homage (the caliph), he holds their death [ready prepared and) hidden behind his swords and stars. Even in peace, you will always find him armed in a double cat of mail; for be trusts not Fortune and is ready to act at the first call."
وذكر أبو الفرج الأصبهاني في كتاب الأغاني” في ترجمة مسلم بن الوليد الأنصاري، قال يزيد بن مزيد: أرسل إلي الرشيد يوما في وقت لا يرسل فيه إلى مثلي، فأتيته لابسا سلاحي مستعدا لأمر إن أراده، فلما رآني ضحك إلي وقال: من الذي يقول فيك:”,"Abu al-Faraj al-Ispahani relates as follows in the article on Muslim Ibn al-Walid which he gives in his Kitab al-Aghani; Al-Rashid, said Yazid Ibn Mazyad, “sent for me one day, at an hour in which it was not usual {for him) to require the presence of [chiefs) such as me. So, I went to hint with all my armor on and ready to execute whatever he might order. When he saw me, he laughed and asked me who was the person that composed the following verses in my praise.”"
"تراه في الأمن في درع مضاعفة… لا يأمن الدهر أن يدعى على عجل
لله من هاشم في أرضه جبل… وأنت وابنك ركنا ذلك الجبل","Even in peace, you will always find him armed in a double cat of mail; for he trusts not Fortune and ready to act at the first call. God established an earth (the family of) Hashim as a mountain (of glory)’, and the supports of that mountain are you and your son."
فقلت: لا أعرفه يا أمير المؤمنين، فقال: سوأة لك من سيد قوم يمدح بمثل هذا الشعر ولا يعرف قائله، وقد بلغ أمير المؤمنين فرواه ووصل قائله، هو مسلم بن الوليد، فانصرفت ودعوت به ووصلته ووليته.,"I replied that I did not know; on which he exclaimed: ‘It is a shame for you, the chief of a great people, not to know the person from whom you received such an eulogy. It has come to the knowledge of the Commander of the faithful; “he has heard it recited and recompensed the author. That man is Muslim Ibn al-Walid. On my return home, I sent for the poet, made him a present and treated him kindly.””"
قلت: وهذان البيتان من جملة القصيدة التي ذكرت منها الأبيات قبلها.,The two verses here mentioned are taken from the qasida of which we have just given a fragment.
وقد روي أن عمه معن بن زائدة كان يقدمه على أولاده، فعاتبته امرأته في ذلك وقالت له: كم تقدم يزيد ابن أخيك وتؤخر بنيك، ولو قدمتهم لتقدموا ولو رفعتهم لارتفعوا،,"It is related that Maan, the son of Zaida, preferred his nephew Yazid to his own children, and was reproached by his wife for doing so. “How long,” said she, will you continue to put forward your nephew Yazid and keep back your sons? if you advanced them, they would get on well; if you raised them to some authority, they would continue to rise in rank.”"
فقال لها: إن يزيد قريب مني وله علي حق الولد إذ كنت عمه، وبعد فإن بني ألوط بقلبي وأدنى من نفسي، ولكني لا أجد عندهم من الغناء ما عنده، ولو كان ما يضطلع به يزيد في بعيد لصار قريبا أو عدم لصار حبيبا،,"He replied: “Yazid is nearly related to me and has a right to my treating him as a son, for he is my nephew. Nevertheless, my own children are dearer to my heart and nearer to my affection, but I do not find in them that talent of being useful which is possessed by Yazid. If the services which he did me were rendered to a stranger, he would gain his affection and, if rendered to an enemy, he would convert him into a friend."
وسأريك في هذه الليلة ما تبسطين به عذري، يا غلام اذهب فادع جساسا وزائدة وعبد الله وفلانا وفلانا، حتى أتى على جميع أولاده، فلم يلبثوا أن جاؤوا في الغلائل المطيبة والنعال السندية، وذلك بعد هدأة من الليل، فسلموا وجلسوا،,"This very night, I shall let you see something which will induce you to excuse me: Page! g and send here Jassas, Zaida, Abd Allah,” he here named all his sons. In a short time, they came, dressed in perfumed waistcoats and Sindian shoes, though more than one third of the night had gone by. They saluted and sat down. He then said: “Page I go and call Yazid. very soon after, Yazid arrived, sheathed in armor and, leaving his lance at the door, be entered into the salon.”"
ثم قال معن: يا غلام ادع يزيد، فلم يلبث أن دخل عجلا وعليه سلاحه، فوضع رمحه بباب المجلس ثم دخل، فقال له معن: ما هذه الهيئة يا أبا الزبير فقال: جاءني رسول الأمير فيبق وهمي إلى أنه يريدني لمهم، فلبست سلاحي وقلت: إن كان الأمر كذلك مضيت ولم أعرج، وإن كان على غير ذلك فنزع هذه الآلة عني من أيسر شيء، فقال معن: انصرفوا في حفظ الله،,"“Abu Zuhair!” said Maan, “why are you thus appareled?” The other answered: Emir, a messenger came to me from you, and my first impression was that you required my presence for some important affair; I therefore put on my armor ‘ and said to myself: ‘If ray conjecture be right, I shall not be obliged to return back, and, if I be mistaken, it will be very easy for me to strip off this apparel.’ Maan then said: “You may all retire and God protect you.”"
"فلما خرجوا قالت زوجته: قد تبين لي عذرك، فأنشد متمثلا:
نفس عصام سودت عصاما… وعلمته الكر والأقداما وصيرته ملكا هماما…","When they had withdrawn, his wife declared that he well deserved to be excused. On this, he recited the following lines, applying them (to his nephew): Isam’s noble mind raised trim to power, taught him to advance and change the foe, and made of him a princely her."
"وإلى هذه الحالة أشار مسلم بن الوليد بقوله:
تراه في الأمن في درع مضاعفة…………","It was to this circumstance that Muslim Ibn al-Walid alluded when he said: “Even in peace, you will always find him arrayed in a double cat of mail.”"
وقد روي أن مسلم بن الوليد لما انتهى في إنشاء هذه القصيدة إلى هذا البيت قال له يزيد بن مزيد الممدوح: هلا قلت كما قال أعشى بكر بن وائل في مديح قيس بن معدي كرب:,"It is related that, when Muslim came to this verse in reciting his poem, Yazid, in whose honor it had been composed, said to him: Why did you not express yourself {in the same manner as the Asha of (the tribe of) Bakr Ibn Wail did when he celebrated the noble deeds of Kais, the son of Madi Karib? He said."
"وإذا تجيء كتيبة ملمومة… شهباء تجتنب الكماة نزالها
كنت المقدم غير لابس جنة… بالسيف تضرب معلما أبطالها","When a troop of horse approaches, so dark and serried that warriors clothed in mail shun its encounter, you dash forward, without even taking a shield, and, proclaiming your name, “you strike down the bravest with your sword.’"
فقال مسلم: قولي أحسن من قوله، لأنه وصفه بالخرق وأنا وصفتك بالحزم.,"Muslim replied: “What I said is better; for that poet extolled his patron’s imprudence (khurk),”"
الخرق: بضم الخاء المعجمة وسكون الراء وبعدها قاف، وهو الاسم من عدم معرفة العمل.,"this word signifies ignorance of the right manner of acting, and I extolled your resolution.”"
قلت: وقيس الذي مدحه الأعشى هو والد الأشعث بن قيس الكندي أحد الصحابة رضوان الله عليهم.,"The Kais whom al-Asha eulogized was the father of al-Ashath Ibn Kais al-Kindi, one of the Prophet’s Companions,"
قلت: وقد تقدم الكلام على قوله:,We have already mentioned the verse.
قد عود الطير عادات وثقن بها… وأنه أخذ هذا المعنى من أبيات النابغة البائية التي تقدم ذكرها، وقد وافقه في أخذ هذا المعنى جماعة منهم أبو نواس،,"He has taught the birds a custom in which they have full confidence etc. And stated that the idea was borrowed from al-Nabigha; the same was done by a number of other poets, Abu Nawas, for instance."
"قال عمر الوراق: سمعت أبا نواس ينشد قصيدته الرائية التي أولها:
أيها المنتاب من عفره… لست من ليلي ولا سمره
لا أذود الطير عن شجر… قد بلوت المر من ثمره","Omar al-Warrak related as follows: “I heard Abu Nawas recite his qasida which rhymes in r and begins thus: thou who art visited by a demon! thou shall not be of my evening parties nor with those who converse therein. I drive not birds away from a tree of which I found, by experience, that the fruits were bitter.”"
"فحسدته عليها، فلما بلغ إلى قوله:
وإذا مج القنا علقا… وتراءى الموت في صوره
راح في ثنيي مفاضته… أسد يدمى شبا ظفره
تتأي الطير غدوته… ثقة بالشبع من جزره","These verses excited my jealousy (but I suppressed my feeling) till he came to the following passage: When the lances were dripping with gore and death appeared in her proper form, then at evening, came home, proudly stalking in his cat of mail, a lion, the points of whose claws were stained with blood. The birds of prey journey forth on the morning of his departure, being certain of being gorged with his victims."
"قلت له: ما تركت للنابغة شيئا حيث يقول:
إذا ما غزوا بالجيش حلق فوقهم… عصائب طير تهتدي بعصائب فقال: اسكت، فلئن أحسن الاختراع لما أسأت الاتباع.","I then said: ‘you have left to al-Nabigha nothing out of that verse of his: “When those chiefs go on an expedition with the troops, etc. “To this he answered: Bite your tongue, if I am not good at invention, I am not bad at imitation.’"
"وأخذ هذا المعنى أبو تمام حبيب بن أوس الطائي فقال:
وقد ظللت عقبان أعلامه ضحى… بعقبان طير في الدماء نواهل
أقامت على الرايات حتى كأنها… من الجيش إلا أنها لم تقاتل","The same idea was taken up by Abu Tammam Habib Ibn Aus al-Tai, who said: In the morning, the eagles of bis standards were overshadowed by eagle birds, accustomed to quench their thirst in bold; they kept close to the standards and seemed like a part of the army, only they did not fight."
"وقال المتنبي أيضا:
يطمع الطير فيهم طول أكلهم… حتى تكاد على أحيائهم تقع","Abu al-Tayeb al-Mutanabbi also said (something similar) in the following verse: The birds of prey, encouraged by their frequent feeding on the slain, were ready to swoop down upon the living."
"وللمتنبي أيضا في صفة جيش وقد ألم بهذا المعنى:
وذي لجب لا ذو الجناح أمامه… بناج ولا الوحش المثار بسالم
تمر عليه الشمس وهي ضعيفة… تطالعه من بين ريش القشاعم
إذا ضوءها لاقى من الطير فرجة… تدور فوق البيض مثل الدراهم","In the description of a troop given by the last-named author, we find an idea which comes near to the proceeding; he says: (on came,) with a stunning noise, before which the possessors of wings fled but could not escape, and from which the wild beats, starting from their coverts, were not safe. The sun passed over that (troop), but with a feeble light, and be could scarcely be seen, for the wings of the vultures. When his rays fund an opening through the (crowded flock of) birds, bis round disk appeared like a dirhem over the helmets."
ولما كان يزيد واليا على اليمن قصده أبو الشمقمق مروان بن محمد – مولى مروان بن محمد الجعدي آخر ملوك بني أمية – الشاعر المشهور الكوفي، وكنيته أبو محمد، وكان مشهورا بأبي الشمقمق، وهو في حال رثة، وكان راجلا، فمدحه وشرح حاله بقوله:,"When Yazid held the government of Yemen, he received the visit of Marwan Ibn Muhammad, a well-known poet who was a mawla to Marwan Ibn Muhammad al-Jaadi, the last of the Omaiyide caliphs. This poet’s surname was Abu Muhammad, but he was usually known by the appellation of Abu al-Shamakmak (the man tall and active). He arrived on foot, in ragged attire, and recited to Yazid an eulogium, in which he described his own state of misery, saying."
"رحل المطي إليك طلاب الندى… ورحلت نحوك ناقة نعليه
إذا لم تكن لي يا يزيد مطية… فجعلتها لي في السفار مطيه
تخدي أمام اليعملات وتغتلي… في السير تترك خلفها المهريه
من كل طاوية الصوى مزورة… قطعا لكل تنوفة دويه","Those who are in search of beneficence saddle their camels to visit you, but the camel which bore me to you were my sandals (It). I took them for my steed, having no other, in order to get through my journey. Thatched outruns even the most active and, in its rapid course across the desert wilderness, it leaves behind the mehari camels, thin-flanked and full-chested."
"ومنها:
تنتاب أكرم وائل في بيتها… حسبا وقبة مجدها مبنيه
أعني يزيدا سيف آل محمد… فراج كل شديدة مخشيه
يوماه يوم للمواهب والجدا… خضل ويوم دم وخطف منيه
ولقد أتيتك واثقا بك عالما… أن لست تسمع مدحة بنسيه","It goes to visit him who has the noblest reputation of all the family of Wail, (him who is) a dome erected to the glory of that tribe. It is Yazid whom I mean, the sword of the family of Muhammad, Yazid who dispels every misfortune which a man can dread. He has two days (for acting); one luxuriant with gifts and favors, the other, copious with bloodshed and the taking of lives. I have come to him with confidence, being assured that he will hear an eulogium and not defer its recompense."
فقال: صدقت يا شمقمقي ولست أقبل مدحة بسيئة، أعطوه ألف دينار ومدحه أبو الفضل منصور بن سلمة النمري الشاعر المشهور بقصيدة طويلة بائية أحسن فيها كل الإحسان منها قوله:,"To this he replied: “You say the truth; I never, receiving an eulogium, defer its recompense; give this man one thousand dinars.” A long and excellent poem, rhyming in b, was composed in his praise by Abu ’l-Fadl Mansur Ibn Salama al-Namari, a well-known poet. It contains this passage."
"لو لم يكن لبني شيبان من حسب… سوى يزيد لفاتوا الناس بالحسب
ما أعرف الناس أن الجود مدفعة… للذم لكنه يأتي على النشب","Had the tribe of Shaitan no other title to honor than Yazid, it would yet surpass all the others. Men know full well that liberality repels contumely, but he (not content with being munificent), dilapidates his wealth."
وذكر أبو العباس المبرد في كتاب الكامل” أن يزيد بن مزيد المذكور نظر إلى رجل ذي لحية عظيمة وقد تلففت على صدره، وإذا هو خاضب، فقال له: إنك من لحيتك في مؤنة، فقال: أجل ولذلك أقول:”,"Abu al-Abbas al-Mubarrad relates, in his Kamil, that Yazid Ibn Mazyad, meeting, one day, with a man who had a great flowing beard which covered his breast and was dyed [with henna), said to him: “That beard of yours must put you to some expense.” The man replied: “It certainly does and, for that reason, I say."
"لها درهم للدهن في كل ليلة… وآخر للحناء يبتدران
ولولا نوال من يزيد بن مزيد… لصوت في حافاتها الجلمان قلت، الجلمان: بفتح الجيم واللام، تثنية جلم، وهو المقص.","“Every night, it costs me a dirhem for pomatums and another for henna; thus one piece (of money) outruns the other. Were it not for the gifts of Yazid Ibn Mazyad, the scissors (jalamani) would have to twang around its borders.”"
وقال له هارون الرشيد يوما: يا يزيد، إني قد أعددتك لأمر كبير، فقال: يا أمير المؤمنين، إن الله تعالى قد أعد لك مني قلبا معقودا بنصيحتك، ويدا مبسوطة لطاعتك، وسيفا مشحوذا على عدوك، فإذا شئت فقل.,"Harun al-Rashid said to him one day: “I cunt upon you, Yazid I for an important business,” and received this reply; “Commander of the faithful I God has prepared for you, in me, a heart sincerely devoted to your service, a hand ready to be you and a sword whetted to slay your foes. If you have any order to give, speak.”"
وذكر المسعودي في كتاب مروج الذهب ومعادن الجوهر” أن هذه المقالة دارت بين هارون الرشيد ومعن بن زائدة عم يزيد المذكور، ثم قال بعد هذا: وقيل إن هذا الكلام من كلام يزيد بن مزيد.”,"Al-Masudi states, in his Muruj al-Dahab to Mad din al-Jauhar {meadows of gold and mines of jewels), that this conversation passed between Harun al- Rashid and Maan Ibn Zaida, the uncle of Yazid; then, farther on, he adds that, according to some, it took place between al-Rashid and Yazid Ibn Mazyad."
قلت أنا: وهذا لا يمكن أن يكون بين الرشيد ومعن أصلا، لأن معنا قتل في خلافة أبي جعفر المنصور – حسبما تقدم ذكره في ترجمته – على الاختلاف في السنة، وهو بعد الخمسين ومائة، فكيف يمكن أن يقول له الرشيد ذلك والرشيد ولي الخلافة في سنة سبعين ومائة,"I must observe that it could not possibly have passed between al-Rashid and Maan, because the latter lost his life when Abu Jaafar al-Mansur was caliph, as we have already mentioned in his biographical notice, and, though there be some difference of opinion respecting the precise date, it is certain that the event occurred not long after the year one hundred and thirty (A. D. seven hundred and sixty seven). How then could he have held this conversation with al-Rashid who did not obtain the caliphate till the year one hundred and seventy (A. D. seven hundred and eighty six or seven hundred and eighty seven)."
وذكر ابن أبي عون في كتاب الأجوبة المسكتة” أن الرشيد قال ليزيد المذكور في لعب الصوالجة: كن مع عيسى بن جعفر، فأبى يزيد فغضب الرشيد وقال: تأنف أن تكون معه فقال: قد حلفت لأمير المؤمنين أن لا أكون عليه في جد ولا هزل.”,"Ibn Aun relates the following anecdote in his work entitled al-Ajwiba al-Muskita (silencing answers): “Al-Rashid was one day playing at mall and told Yazid to lake the side of Isa Ibn Jaafar. On Yazid’s refusing, he got angry and said: Are you too proud to be his partner?’ Yazid replied: I swore to the Commander of the faithful that I would never be against him, either in sport or in earnest.”"
ورأيت في بعض المجاميع حكاية عن بعضهم أنه قال: كنت مع يزيد بن مزيد، فإذا صائح في الليل: يا يزيد بن مزيد، فقال يزيد: علي بهذا الصائح، فلما جيء به قال له: ما حملك على أن ناديت بهذا الاسم فقال: نفقت دابتي ونفدت نفقتي،,I read in a compilation of anecdotes that some person related as follows: I was one night with “Yazid Ibn Mazyad and we heard a vice exclaim: Yazid Ibn Mazyad He ordered the man who uttered that cry to be brought into his presence and then said to him: What induced you to call out (hat name?’ The other replied: I used up my mule and spent my stock of money.”
"وسمعت قول الشاعر فتيمنت به، فقال: وما قال الشاعر فأنشد:
إذا قيل من للمجد والجود والندى… فناد بصوت يا يزيد بن مزيد","then hearing a poet recite a verse, I drew a good men from it.’ Yazid bade him repeat the verse, and he recited as follows: If honor, generosity and beneficence require a supporter, call with a loud voice upon Yazid Ibn Mazyad."
فلما سمع يزيد مقالته هش له وقال له: أتعرف يزيد بن مزيد قال: لا والله، قال: أنا هو، وأمر له بفرس أبلق كان معجبا به وبمائة دينار.,"When Yazid heard these words, he treated the man with affability and asked him if he knew that Yazid. The other replied: By Allah! I do not.’ Well,’ “said Yazid, I am he.’ He then gave him one hundred dinars and a pied horse which was a great favorite of his.”"
وقد أطلنا القول في هذه الترجمة، لكن الكلام شجون يتعلق بعضه ببعض، ومحاسن يزيد كثيرة، وتوفي في سنة خمس وثمانين ومائة، ورثاه أبو محمد عبد الله بن أيوب التيمي الشاعر المشهور، وقيل بل هذه المرثية لأبي الوليد مسلم بن الوليد الأنصاري الشاعر المذكور، والصحيح أنها للتيمي المذكور، وهي:,"We have been rather prolix in this article but discourse will branch into digressions, each of them connected with the other. The anecdotes told of Yazid’s noble conduct are very numerous. He died in the year one hundred and eighty five (A. D. eight hundred and one). An elegy was composed on his death by Abu Muhammad Abd Allah Ibn Ayyub, a well-known poet of the tribe of Taim; some persons attribute it to the well-known poet Muslim Ibn al-Walid al-Ansari, but they are mistaken. We give it here:"
"أحقا أنه أودى يزيد… تبين أيها الناعي المشيد
أتدري من نعيت وكيف فاهت… به شفتاك كان بها الصعيد
أحامي المجد والإسلام أودى… فما للأرض ويحك لا تميد
تأمل هل ترى الإسلام مالت… دعائمه وهل شاب الوليد","Is it true that Yazid is more? Tell us, you who announce so loudly tidings of death! Do you know him whose death you proclaim? how have your lips been able to utter his name? may your mouth be (forever) filled with clay. Is the champion of (our) glory and of Islamism dead? We be to thee, Earth, why has thou not shuddered? See if the pillars of Islamism be not shaken and if the children’s hair has not turned grey (with affright)."
"وهل شيحت سيوف بني نزار… وهل وضعت عن الخيل اللبود
وهل تسقي البلاد ثقال مزن… بدرتها وهل يخضر عود
أما هدت لمصرعه نزار… بلى، وتقوض المجد المشيد
وحل ضريحه إذا حل فيه… طريف المجد والحسب التليد","See if the swords of the tribe of Nizar be reposing in their scabbards and if the saddle-clothes bare been taken off the horses. See if the heavy clouds continue still to water the land with their showers and if the trees are still covered with verdure. When he died, did Nizar not feel the shock? It did, and its edifice of glory has fallen to the ground. When he was laid in the grave, the glory he had acquired and his hereditary honors were there entombed."
"أما والله ما تنفك عيني… عليك بدمعها أبدا تجود
وإن تجمد دموع لئيم قوم… فليس لدمع ذي حسب جمود
أبعد يزيد تحزن البواكي… دموعا أو يصان لها حدود","By Allah I my eyes shall never cease pouring forth folds of tears for his loss. The vile may abstain from weeping, but the eyes of worthy men shall never remain dry. Can the female mourners be numerous with their tears after the death of Yazid? can they spare their checks (and not tear them)!."
"ويبكي شاعر لم يبق دهر… له نشبا وقد كسد القصيد
فإن يهلك يزيد فكل حي… فريس للمنية أو طريد
لقد عزى ربيعة أن يوما… عليها مثل يومك لا يعود","A poet from whom be never withheld his wealth now weeps over him, and laudatory poems have lost their value. Yazid is dead; but every living being is near to death or is hurried towards it. Let it be a consolation for (the tribe of) Rabia that it never again can meet with (so sad) a day as this."
"قلت: وهذا البيت الأخير قد استعمله الشعراء كثيرا، فمن ذلك قول مطيع بن إياس يرثي يحيى بن زياد الحارثي من جملة أبيات:
فاذهب بمن شئت إذ ذهبت به… ما بعد يحيى في الرزء من ألم","The idea enounced in the last verse has been employed by a number of pels. Muti Ibn Iyas said, in an elegy in the death of Yahya Ibn Ziad al-Harithi: (Say to Death:) you may now carry off whom you please; misfortunes can no longer give us pain, now that Yahya is no more."
"وقول أبي النواس يرثي الأمين:
وكنت عليه أحذر الموت وحده… فلم يبق لي شيء عليه أحاذر","Abu Nawas said, in a lament composed in the death of [the caliph) al-Amin: his death was the only thing I feared, and nothing now remains for me to dread."
"وقول إبراهيم بن العباس الصولي يرثي ابنه:
أنت السواد لمقلة… تبكي عليك وناظر
من شاء بعدك فليمت… فعليك كنت أحاذر","Ibrahim Ibn al-Abbas al-Suli said, in the death of his father: Thou was dear to me as the apple of my eye; for thee (alone) my eyes shed their tears. Die now who may, since thou are gone; thou was my only care."
وذكر أبو الفرج الأصبهاني في كتاب الأغاني” في ترجمة مسلم بن الوليد بإسناد متصل إلى أحمد بن أبي سعد قال: أهديت إلى يزيد بن مزيد جارية وهو يأكل، فلما رفع يده من الطعام وطئها فلم ينزل عنها إلا ميتا، وهو ببردعة، فدفن في مقابر بردعة، وكان مسلم بن الوليد معه في جملة أصحاب فقال يرثيه:”,"The article on Muslim Ibn al-Walid, which Abu al-Faraj al-Ispahani has given in the Kitab al-Aghani, contains the following piece of information, which is traced up by the author of that work to Ahmad Ibn Abi Saul. “Yazid ‘ Ibn Mazyad was eating his dinner when he received the present of a slave-girl. Immediately n finishing, he had intercourse with her and died in her arms. He was then in Bardaa and there he was buried. He had with him Muslim Ibn al- “Walid and a number of his ordinary companions. Muslim lamented his death in these lines."
"قبر ببردعة استمر ضريحه… خطرا تقاصر دونه الخطار
أبقى الزمان على ربيعة بعده… حزنا لعمر الله ليس يعار
سلكت بك العرب السبيل إلى العلا… حتى إذا سبق الردى بك حاروا","there is a tomb in Bardaa and, in the grave which it covers, is hidden worth unequalled. On his death, Fortune left (the tribe of) Rabia in such sorrow that, by Allah! it will never be exchanged {for joy). He always led on the Arabs in the path of glory; It much then were they astounded when death overtook him I on his death, the saddles (the travelers)"
"نفضت بك الأحلام آمال الغنى… واسترجعت زوارها المصار
فاذهب كما ذهبت غوادي مزنة… أثني عليها السهل والأوعار","lost every hope of gaining wealth, and the cities recalled those who had left them in order to visit him. Depart (in peace, emir!) depart like the rain-cloud, which leaves the plains and the hills extolling its beneficence.’’"
قد قيل إن هذا البيت الأخير أبلغ شيء في المراثي، وهذه الأبيات في كتاب الحماسة” في باب المراثي.”,"This last verse is said to be most the most expressive of any that re to fund in an elegy. The piece itself is given in the Hamasa, section of elegies."
وبردعة: بفتح الباء الموحدة وسكون الراء وبعدها دال مهملة ثم عين مهملة، وهي مدينة من أقصى بلاد أذربيجان. قلت: هكذا رأيته في التواريخ، وأهل تلك البلاد يقولون بردعة من إقليم إران، والله أعلم؛ ويقال برذعة أيضا، بالذال المعجمة، وكذلك بردعة الدابة يقال بالدال والذال.,"(Bardaa) is the name of town situated at the furthest extremity of Azerbaijan; so I found it mentioned in books of history, but natives of that place say that it is in the province of Arran. Bardda is written with a pointed r an unpointed d, and such also is the case when the same word is employed to designate the pad which is placed under the saddle."
وقد قيل إن مسلم بن الوليد إنما رثى بهذه الأبيات يزيد بن أحمد السلمي، وقيل بل رثى بها مالك بن علي الخزاعي، وإن أول الأبيات:,"some say that this elegy was composed by Muslim Ibn al-Walid in the death of Yazid Ibn Ahmad al-Salami. According to another statement, he composed it in the death of Malik Ibn Ali al-Khuzai, and the first verse ran thus."
قبر بحلوان استسر ضريحه… لأن الذي قيلت فيه مات,"there is a tomb in Hulwan, etc.; the person whose death he lamented having died in that place."
بحلوان، بضم الحاء المهملة، وهي آخر مدينة بأرض السواد من أعمال العراق، والله أعلم بالصواب في ذلك كله.,"Hulwan is a city in Sawad {Babylonia), or in one of the governments into which Iraq is divided. God knows best which of these statements is true!"
وذكر أبو عبيد الله المرزباني في كتاب معجم الشعراء” أن أبا البلهاء عمير بن عامر مولى يزيد بن مزيد الشيباني هو القائل:”,"Abi Obaid Allah al-Marzubani says, in his Mujam al-Shuaraa (alphabetical dictionary of poets), that Abu al-Balhaa Omair Ibn Amir, who was one of Yazid’s mawlas, composed the following lines."
"نعم الفتى فجمعت به إخوانه… يوم البقيع حوادث الأيام
سهل الفناء إذا حللت ببابه… طلق اليدين مؤدب الخدام
وإذا رأيت صديقه وشقيقه… لم تدر أيهما ذوو الأرحام","How excellent the her by whose death the vicissitudes of time brought down affliction upon his brethren, on the day he was interred. The access to his court was easy when you alighted at his door; his bands were prodigal and his servants polite. When you see his friends and his brothers, you cannot tell which of them are his blood-relations (they are all too deeply afflicted)."
وذكر أبو تمام الطائي هذه الأبيات في كتاب الحماسة” في باب المراثي لمحمد بن بشير الخارجي، وقيل ابن يسير بالسين المهملة وهو فعل من اليسر، وبشير من البشارة، وهو من خارجة عدوان، قبيلة، وليس من الخوارج، والله أعلم بالصواب في ذلك كله.”,"Abu Tammam al-Tai has given this piece in his Hamasa, section of elegies, and attributes it to Muhammad Ibn Bashir al-Khariji. According to some, we must read Yasir) in place of Bashir. Yasir is an adjective derived from yusr (opulence); Bashir comes from bishara [good news). He bore the surname of al-Khariji, not because he was a Kharijite, but because he belonged to the tribe of Kharija, a branch of that of Adwan. God knows best."
ورثاه منصور النمري، وهي في كتاب الحماسة” بقوله:”,Here is another elegy in the death of Yazid; it was composed by Mansur al-Namari and is given in the Hamasa.
"أبا خالد، ما كان أدهى مصيبة… أصابت معدا يوم أصبحت ثاويا
لعمري لئن سر الأعادي فأظهروا… شماتا لقد مروا بربعك خاليا
فإن يك أفتنه الليالي وأوشكت… فإن له ذكر سيفني اللياليا","Aba Khalid! what an awful stroke fell upon (the descendants of) Maadd, on the day in which you were consigned to your last home! By my life I if the enemies (f the empire) now look cheerful and display an insulting joy, they most have passed by the court of your dwelling and found it empty. Time hastened to terminate your existence, but your renown will exhaust (the efforts of time."
"وكان ليزيد ولدان نجيبان جليلان سيدان:
أحدهما خالد بن يزيد وهو ممدوح أبي تمام الطائي، وله فيه أحسن المدائح، وقد تضمنها ديوانه، فلا حاجة إلى ذكر شيء منها لشهرة ديوانه.","Yazid Ibn Mazyad had two sons, both of them illustrious by their noble character and exalted rank. one of them was the Khalid Ibn Yazid whose praises were celebrated by Abu Tammam al-Tai. This poet composed in his honor some beautiful pieces which we should insert here, were they not to be found in his collected poetical works."
والآخر محمد بن يزيد، كان موصوفا بالكرم وأنه لا يرد طالبا، فإن لم يحضره مال لم يقل لا، بل يعد ثم يعجل العدة، ومدحه أحمد بن أبي فنن صالح بن سعيد بقوله، ثم وجدت هذه الأبيات لأبي الشيص الخزاعي في كتاب البارع”:”,"The other son was Muhammad Ibn Yazid, who was noted for his liberality: he never sent away an applicant (empty-handed]; if he had not money to give, he would never say “No,” but Later,” and would then hasten to fulfil his promise. Ahmad Ibn Abi Fanan Salih Ibn Saied composed verses in his praise. I since found the following lines in the Kitab al-Bari, where they are attributed to Abi al-Shis al-Khuzai."
"عشق المكارم فهو مشتغل بها… والمكرمات قليلة العشاق
وأقام سوقا للثناء ولم تكن… سوق الثناء تعد في الأسواق
بث الصنائع في البلاد فأصبحت… تجنى إليه محامد الآفاق","Noble actions were his passion and the occupation of his time; but few are those who love to do noble deeds. He opened a market for (the purchase of) eulogy, but markets for eulogy are not considered as markets. He scattered God offices throughout the land, and thus drew, from all quarters, a rich harvest of praise."
وكان خالد بن يزيد قد تولى الموصل من جهة المأمون، فوصل إليها وفي صحبته أبو الشمقمق الشاعر الذي ذكرته في هذه الترجمة، فلما دخل خالد إلى الموصل نشب اللواء الذي لخالد في سقف باب المدينة فاندق، فتطير خالد من ذلك، فأنشده أبو الشمقمق ارتجالا:,"Khalid Ibn Yazid was appointed governor of Mosul by (the caliph)al-Mamun. He arrived there in company with Abu al-Shamakmak, the poet already mentioned in this article. When be entered Mosul, the staff of his standard, which had been planted in the top of the city gate, was broken in two. He was about to draw a bad men from this accident, when Abu al-Shamakmak extemporized to him these lines."
"ما كان مندق اللواء لريبة… تخشى ولا سوء يكون معجلا
لكن هذا الرمح أضعف متنه… صغر الولاية فاستقل الموصلا","The breaking of the standard denotes neither danger to be feared nr evil to come suddenly. Being deprived it of its force at the aspect of this petty government, it declared that Mosul was much too small."
فبلغ الخليفة ما جرى، فكتب إلى خالد بن يزيد: قد زدنا في ولايتك ديار ربيعة كلها لكون رمحك استقل الموصل، ففرح بذلك وأجزل جائزة أبي الشمقمق.,"The caliph, being informed of what had passed, wrote these words to Khalid: “We have added to your government that of all Diar Rabia, because your standard fund Mosul too small. Yazid was delighted with the news and bestowed an ample reward on the poet.”"
ولما انتفض أمر أرمينية في أيام الواثق جهز إليها خالد بن يزيد المذكور في جيش عظيم فاعتل في الطريق ومات في سنة ثلاثين ومائتين، ودفن بمدينة دبيل أرمينية، رحمهم الله أجمعين.,"In the reign of al-Wathik, the affairs of Armenia fell into great disorder, and Khalid Ibn Yazid was dispatched to that province with a numerous army. Being taken ill on the way, he died at Daibil, a town in Armenia. This was in the year two hundred and thirty (A. D. eight hundred and forty four or eight hundred and forty five}."
يزيد بن مفرغ الحميري,IBN MUFARRIGH
أبو عثمان يزيد بن زياد بن ربيعة بن مفرغ بن ذي العشيرة بن الحارث بن دلال بن عوف بن عمرو بن يزيد بن مرة بن مرثد بن مسروق بن يزيد بن يحصب الحميري – وبقية النسب من يحصب معروفة فلا حاجة إلى ذكرها –,"Abu Othman Yazid was the son of Ziad ibn Rabia Ibn Mufarrigh Ibn Zi al-Ashira Ibn al-Harith Ibn Dallal Ibn Auf Ibn Amr Ibn Yazid Ibn Murra Ibn Marthad Ibn Masruk Ibn Zaid Ibn Yahsub al-Himyari (the Himyerite). The remainder of the genealogy, from Yahsub upwards, is well-known, so, there is no need of our giving it.”"
هكذا ساق هذا النسب ابن الكلبي في كتاب جمهرة النسب” غير أنه لم يذكر كنية يزيد، بل ذكرها صاحب “الأغاني”، وأكثر العلماء يقولون: هو يزيد بن ربيعة بن مفرغ ويسقطون زيادا.”,"It is thus that Ibn al-Kalbi traces up Yazid Ibn Mufarrigh’s genealogy in the Kitab al-Jamhara, but he does not mention his surname which, however, is given by the author of the Aghani. most of the literati say that this Yazid was the son of Rabia and the grandson of Mufarrigh; thus suppressing the name of Ziad."
وقال صاحب الأغاني”: إنما لقب جده مفرغا لأنه راهن على سقاء من لبن يشربه كله، فشربه حتى فرغه فسمي مفرغا. وذكر في ترجمة حفيده السيد الحميري في كتاب “الأغاني” أيضا أن ابن عائشة قال: مفرغ هو ربيعة، ومفرغ لقبه، ومن قال ربيعة بن مفرغ فقد أخطأ، والله أعلم.”,"The author of the Aghani says: “His grandfather Mufarrigh received this name because he made a wager that he would drink the whole contents of a skin filled with milk, and he did not lay it’ down till he emptied it. he was therefore called Mufarrigh (the emptier}.’ The same author relates, in the article of the Aghani which contains the history of al-Sayed al-Himyari, who was Mufarrigh’s grandson, that Ibn Aisha said: “Mufarrigh was the same person as Rabia; Mufarrigh being merely a surname. Those who say that Rabia was the son of Mufarrigh are mistaken.” God knows best."
وقال الفضل بن عبد الرحمن النوفلي: كان مفرغ المذكور حدادا باليمن، فعمل لامرأة قفلا وشرط عليها عند فراغه منه أن تجيئه بلبن كرش ، ففعلت، فشرب منه ووضعه،,"Al-Fadl Ibn Abd al-Rahman al-Naufali says that Mufarrigh was a blacksmith in Yemen; he made a lock for his wife on the condition that, when he had finished it, she would bring him a skin of milk. She did so and, when he had drank some of its contents, he laid it down."
فقالت له: رد علي الكرش، فقال: ما عندي شيء أفرغه فيه، قالت: لا بد منه، ففرغه في جوفه فقالت: إنك لمفرغ، فعرف به، وهو من حمير فيما يزعم أهله.,"She told him to give her back the skin, and he replied: “I have nothing to empty it in.” She insisted on having it and he emptied it into his belly. said she, “you are an emptier (mufarrigh).” and, by this nickname he became generally known. According to the members of his (Yazid’s) family, he belonged to the tribe of Himyar."
قلت، تبالة: بفتح التاء المثناة من فوقها وبعدها باء موحدة ثم ألف ولام وفي آخرها هاء، وهي بليدة على طريق اليمن للخارج من مكة، وهذا المكان كثير الخصب، له ذكر في الأخبار والأمثال والأشعار، وهي أول ولاية وليها الحجاج بن يوسف الثقفي، ولم يكن رآها قبل ذلك، فخرج إليها، فلما قرب منها سأله عنها، فقيل له إنها وراء تلك الأكمة،,"I must here make some observations: Tabala is a village on the road which leads from Mecca to Yemen, it is situated in a very fertile spot and is often mentioned in historical relations, proverbs and poems. This was the first government which al-Hajjaj Ibn Yusuf al-Thakafi ever obtained. Till that time, he had never seen it. He set out for it and, on getting near it, he asked whereabout it was. They answered: “It is behind that hill.”"
فقال: لا خير في ولاية تسترها أكمة، ورجع عنها محتقرا لها وتركها، فضربت العرب بها المثل وقالت للشيء الحقير: أهون من تبالة على الحجاج.,"On this, he exclaimed: “A government that can be hidden by a hill is worth nothing and he turned back and left il. from that time the Arabs said proverbially of anything despicable: It is more contemptible than Tabala was for al-Hajjaj."
قال الراوي: فادعى يزيد أنه من حمير، وهو حليف آل خالد بن أسيد بن أبي العيص الأموي، وقيل إنه كان عبدا للضحاك بن عوف الهلالي، فأنعم عليه. وكان يزيد شاعرا غزلا محسنا.,"The narrator [of Ibn Mufarrigh’s adventures) says: He pretended that he drew his descent from Himyar. He was affiliated by oath to the family of Khalid Ibn saied Ibn Abi al-Ais the Omaiyide. According to another statement, he was a slave to al-Dahhak Ibn Auf al-Hilali by whom he was treated with kindness. Yazid was a poet and composed God amatory (and satirical) pieces."
والسيد الحميري الشاعر المشهور من ولده، وهو إسماعيل بن محمد بن بكار بن يزيد المذكور، كذا ذكره ابن ماكولا في كتاب الإكمال” ولقبه السيد وكنيته أبو هاشم، وهو من كبار الشيعة، وله في ذلك أخبار وأشعار مشهورة.”,"One of his descendants was al-Saiyid al-Himyari, whose name was Ismail and whose father, Muhammad, was the son of Bakkar and the grandson of this Yazid. so it is stated by Ibn Makula in his Ikmal. His title was al-Saiyid {the chief) and his surname Abu Hashim. He was one of the heads of the Shiite party. The history of his proceedings in that cause and the poems composed by him in support of it are well known."
ومن محاسن شعر يزيد المذكور قوله من جملة قصيدة يمدح بها مروان بن الحكم الأموي، وكان قد أحسن مروان إليه:,"One of the finest passages in Yazid’s poems is to be found in a qasida containing the praises of the Omaiyide prince Marwan Ibn al-Hakam, by whom be had been generously treated. Here it is."
"وأقمتم سوق الثناء ولم تكن… سوق الثناء تقام في الأسواق
فكأنما جعل الإله إليكم… قيض النفوس وقسمة الأرزاق","You opened a market for {the purchase of) eulogy, at a time that eulogy was not considered as a marketable ware. God seems to have granted to you the privilege of taking lives and of distributing gifts."
والبيت الأول من هذين البيتين تقدم ذكره في ترجمة يزيد بن مزيد بن زائدة الشيباني منسوبا إلى أحمد بن أبي فنن يمدح به خالد بن يزيد بن مزيد المذكور من جملة أبيات ، والله أعلم بالصواب في ذلك.,"The first of these verses has been given in our article on Yazid Ibn Mazyad Ibn Zaida; it is there attributed to Ahmad Ibn Abi Fanan and said to be taken from a qasida in which that famous poet extolled the merits of Khalid, the son of Yazid Ibn Mazyad. God knows best."
ولما ولي سعيد بن عثمان بن عفان، رضي الله عنه، خراسان عرض على يزيد بن مفرغ أن يصحبه فأبى ذلك، وصحب عباد بن زياد بن أبيه، فقال له سعيد:,"When Saied, the son of {the caliph) Othman Ibn Affan, was appointed governor of Khorasan, he invited Yazid Ibn Mufarrigh to accompany him thither. Yazid refused, as he preferred becoming the retainer of Abbad, the son of Ziad Ibn Abih. On this, he said to him."
أما إذ أبيت أن تصحبني وآثرت صحبة عباد فاحفظ ما أوصيتك به: إن عبادا رجل لئيم فإياك والدالة عليه وإن دعاك إليها من نفسه، فإنها خدعة منه لك عن نفسك، وأقلل زيارته فإنه ملول، ولا تفاخره وإن فاخرك فإنه لا يحتمل لك ما كنت أحتمله.,"Since you refuse bearing me company and prefer following Abbad, hearken to the advice which I here give you: Abbad is a man of a low mind; avoid therefore being too familiar with him, although he encourage you to make free; for he then only means to delude you. Visit him seldom, for he is greatly inclined to find irksome. Do not bandy arguments with him, even though he attack you, for he will not bear with such observations coming from you as you would have to bear with if they came from him.”"
ثم دعا سعيد بمال فدفعه له وقال له: استعن به على سفرك فإن صح لك مكانك من عباد، وإلا فمكانك عندي ممهد فائتني.,"He then sent for some money and gave it to him, saying: “Let this help to defray Your travelling expenses. If you perceive that you are not on a Good fitting with Abbad, recollect that, with me, you shall always find a favorable reception and come to me.”"
ثم سار إلى خراسان وخرج ابن مفرغ مع عباد، فلما بلغ عبيد الله بن زياد العراقين أمير العراقين صحبة يزيد أخاه عبادا شق عليه، فلما سار عباد شيعه أخوه عبيد الله وشيعه الناس وجعلوا يودعونه،,"Said then departed for Khorasan, and Ibn Mufarrigh set out with Abbad. When Obaid Allah, the son of Ziad and the governor of the two Iraqs, was informed that his brother Abbad was taking Yazid with him, he felt very uneasy and went out with the people to see him off."
فلما أراد عبد الله أن يودع أخاه دعا ابن مفرغ فقال له: إنك سألت عبادا أن يصحبك فأجابك، وقد شق علي، فقال له: ولم أصلحك الله,"Whilst they were saying farewell to the travelers, he went to take leave of his brother and, having called Ibn Mufarrigh over to him, he said: “You asked Abbad to take you with him and he granted your request; now, that is a thing which annoys me greatly.” “God protect the emir I” said Ibn Mufarrigh, “why should that annoy you?”"
قال: لأن الشاعر لا يقنعه من الناس ما يقنع بعضهم من بعض، لأنه يظن فيجعل الظن يقينا ولا يعذر في موضع العذر، وإن عبادا يقدم على أرض حرب فيشتغل بحروبه وخراجه عنك، فلا تعذره أنت وتكسونا شرا وعارا،,"Obaid Allah replied: ‘A poet is not to be satisfied with such attentions as ordinary men shew one to another; he is led away by his imagination, what he imagines he takes for certain and he never overlooks an affront, even when he ought to do so. now, Abbad is going to a country which is the seat of war, and he will be so greatly taken up with the direction of his troops and the collecting of the land tax that he will not think of you. Such neglect you will not forgive and (in your satires) you will cover us all with evil and shame.”"
فقال له: لست كما ظن المير، وإن لمعروفه عندي لشكرا كثيرا، وإن عندي إن أغفل أمري عذرا ممهدا، فقال: لا، ولكن تضمن لي إن أبطأ عنك ما تحبه أن لا تعجل عليه حتى تكتب إلي، قال: نعم، قال: امض إذا على الطائر الميمون.,"Yazid answered: “Emir I am not what you think; I am profoundly grateful for the kindness which he has already shown me, and, besides, if I forget myself (in my conduct towards him), I shall always find a ready pardon.” “That you will not;” replied Obaid Allah, “so you must promise me that if he delays giving what you expect from him, you will not hasten to attack him but write to me.” “That I promise you;  said the poet. “It is well;” said Obaid Allah, “so, now depart under favorable auspices.””"
قال: فقدم عباد خراسان، وقيل سجستان، فاشتغل بحروبه وخراجه، فاستبطأه ابن مفرغ ولم يكتب لأخيه عبيد الله بن زياد يشكوه كما ضمن له، ولكنه بسط لسانه فذمه وهجاه.,"The narrator (in the Kitab al-Aghani) continues thus: Abbad arrived in Khorasan, or as some say, in Sijistan, and was there so deeply engaged in warfare and in the collecting of the imposts that Ibn Mufarrigh thought the attention to which he was entitled very long in coming. So, without writing a letter of complaint to Obaid Allah, as he had engaged to do, he gave free career to [the virulence of) his tongue and attacked Abad with sarcasms and satire."
وكان عباد كبير اللحية كأنها جوالق، فسار ابن مفرغ مع عباد فدخلت الريح فيها فنفشتها، فضحك ابن مفرغ وقال لرجل من لخم كان إلى جانبه:,"That emir had so great a beard that it resembled a fodder-bag. The poet was travelling with him, one day, and, seeing the beard shaken and tossed about by the wind, he laughed and said to a man of the tribe of Lakhm who was (riding) at his side."
ألا ليت اللحى كانت حشيشا… فنعلفها خيول المسلمينا,that his beard was bay to we might then fodder all the Muslim cavalry.
فسعى به اللخمي إلى عباد، فغضب من ذلك غضبا شديدا، وقال: لا تجمل بي عقوبته في هذه الساعة مع صحبته لي، وما أؤخرها إلا لأشفي نفسي منه، فإنه كان يقوم فيشتم أبي في عدة مواضع.,"Abbad, to whom the Lakhmite perfidiously related what the poet had said, flew into a passion: “It does not become me now,” said he, “to chastise him whilst he is in my company; but, though I defer his punishment, I intend later to gratify my revenge; many are the times in which he cast abuse on my father.”"
وبلغ الخبر ابن مفرغ فقال: إني لأجد ريح الموت من عباد، ثم دخل عليه فقال: أيها الأمير، إني قد كنت مع سعيد بن عثمان، وقد بلغك رأيه في وجميل أثره علي، وقد اخترتك عليه فلم أحظ منك بطائل، وأريد أن تأذن لي بالرجوع فلا حاجة لي في صحبتك،,"Ibn Mufarrigh, being informed of this, said: “I perceive the dur of death {for me proceeding), from Abbad! He then went in to him and said: “Emir! I was with Said Ibn Othman, whose God opinion of me you have learned; you know also the favorable impression which he has left on my mind. I preferred you to him, but, as yet, I have derived from you on advantage. I therefore “request permission to depart; I have no need of being your retainer.”"
فقال له: أما اختيارك إياي فقد اخترتك كما اخترتني، واستصحبتك حين سألتني، وقد أعجلتني عن بلوغ حجتي فيك، وطلبت الإذن لترجع إلى قومك فتفضحني فيهم وأنت على الإذن قادر بعد أن أقضي حقك.,"Abbad replied: “As you chose me, so also did I chose you; I took you into my service because you asked me to do so. you now hasten to prevent me from taking proceedings against you, and therefore you ask permission to depart. But you mean to return to your people and give them the most unfavorable opinion of my character. Well, you have that permission and may make use of it when I have treated you according to your deserts."
وبلغ عبادا أنه يسبه ويذكره وينال من عرضه، فدس إلى قوم كان لهم عليه دين أن يقدموه إليه، ففعلوا فحبسه وأضر به، ثم بعث إليه بعني الراكة وبردا، وكانت الراكة قينة لابن مفرغ، وبرد غلامه،,"Being then informed that his honor and reputation were attacked by Ibn Mufarrigh, he encouraged some of the poet’s creditors to cite him before {the tribunal presided by) himself, and the result was that he put him into prison and had him severely beaten. After that, he sent to him this message: “Sell me al-Raka and Burd.” Al-Raka was a female musician belonging to Ibn Mufarrigh and Burd was his slave-by."
رباهما وكان شديد الضن بهما، فبعث إليه ابن مفرغ مع الرسول: أيبيع المرء نفسه وولده فأخذهما عباد منه، وقيل أنه باعهما عليه، فاشتراهما رجل من أهل خراسان.,"He had brought them up from their childhood and was greatly attached to them. The poet sent back by the same messenger an answer to this effect: “Ask the emir, if a man can possibly sell himself or his child.” Abbad them took them from him {by force) or, according to another account, he sold them, against their owner’s will, to a native of Khorasan."
فلما دخلا منزله قال له برد، وكانت داهية أديبا:أتدري ما اشتريت قال: نعم اشتريتك وهذه الجارية، قال: لا والله، ما اشتريت إلا العار والدمار والفضيحة أبدا ما حييت،,"When the two slaves entered into this man’s house, Burd, who was very intelligent and had received a Good education, said to him: “Do you know what you have bought?” The other answered: “I do; I have bought you and that girl.” “No, by Allah!” replied Burd, “you have bought for yourself nothing but shame, ruin and contumely, which will endure as long as you live.”"
فجزع الرجل وقال له: كيف ذاك ويلك قال: نحن ليزيد بن مفرغ، ووالله ما أصاره إلى هذه الحال إلا لسانه وشره، أفتراه يهجو عبادا وهو أمير خراسان، وأخوه عبيد الله أمير العراقين، وعمه الخليفة معاوية بن أبي سفيان في أن استبطأوه، ويمسك عنك وقد ابتعتني وابتعت هذه الجارية وهي نفسه التي بين جنبيه,"The man was alarmed at these words and exclaimed. “We betide you! how can “that be?” Burd answered: “We belong to Yazid Ibn Mufarrigh, and, by Allah I nothing has reduced him to the state in which he now is but his evil tongue. you are aware that he dared to satirize Abbad, who is the emir of Khorasan, whose brother, Obaid Allah, is the emir of the two Iraqs, and whose uncle is the caliph Muawiya Ibn Abi Sofian. {He attacked him) because he thought him too slow (in granting favors); will he then withhold his tongue from you that have bought me and a girl who is as dear to him as his heart within his body."
ووالله ما أرى أحدا أدخل بيته أشأم على نفسه وأهله ما أدخلته منزلك، فقال: أشهدك أنك وإياها له، فإن شئتما أن تمضيا إليه فامضيا، وعلى أني أخاف على نفسي إن بلف ذلك ابن زياد، وإن شئتما أن تكونا له عندي فافعلا، قال: فاكتب إليه بذلك، فكتب الرجل إلى ابن مفرغ إلى الحبس بما فعله، فكتب إليه يشكر فعله، وسأله أن يكونا عنده حتى يفرج الله عنه.,"By Allah! I know of no man into whose dwelling has entered a more fatal acquisition than that which has now entered into yours The naan answered: “I take you to witness that I declare you and her to be still his property; if you wish to go away, you may depart; I fear greatly for myself if Ibn Mufarrigh learns what has happened; if you wish to stay with me, both of you, you may.” Burd said to him: “Write those words to my master.’’ The man wrote to Ibn Mufarrigh, who was still in prison, informing him of what he had done, and the other replied by a letter in which he thanked him for his conduct and requested him to keep the two slaves at his house till such time as God should set their master at liberty."
وقال عباد لحاجبه: ما أرى هذا، يعني ابن مفرغ، يبالي بالمقام في الحبس، فبع فرسه وسلاحه وأثاثه واقسم ثمنها بين غرمائه، ففعل ذلك وبقيت عليه بقية حبسه بها، فقال ابن مفرغ في بيعهما:,"Abbad then said to his chamberlain: “I do find that the fellow,” meaning Ibn Mufarrigh, “is much annoyed at being in prison; sell his horse, his arms, all his effects, and distribute the price between his creditors. “This order was executed, but there still remained unpaid a part of the debt for which Ibn Al-Mufarrigh was imprisoned. Decomposed the following lines in the selling of his slaves"
"شريت بردا ولو ملكت صفقته… لما تطلبت في بيع له رشدا
لولا الدعي ولولا ما تعرض لي… من الحوادث ما فارقته أبدا
يا برد ما مسنا دهر أضر بنا… من قبل هذا ولا بعنا له ولدا","I sold (sharit) Bard, and, had his sale depended upon me, I should not hate sought an advantage for myself in selling him. Were it not for that bastard (Abbad) and for the misfortunes which have befallen me, I should never have been separated from him. Burd I never before did time bring on me so painful a stroke as this; never before did it oblige me to sell (whom I considered as) my child."
معنى شريت: بعت، وهو من الأضداد يقع على الشراء والبيع. والأبيات أكثر من هذا فتركت الباقي.,"Sharit here means: I told; it is one of those verbs which have two opposite significations, as it means to sell and to buy. The piece to which these verses belong contains many more, but I omit the remainder."
وعلم ابن مفرغ أنه إن أقام على ذم عباد وهجائه وهو في حبسه زاد في نفسه شرا، فكان يقول للناس إذا سألوه عن حبسه ما سببه: رجل أدبه أميره ليقوم من أوده ويكف من غربه، وهذا لعمري خير من جر الأمير ذيله على مداهنة صاحبه.,"Ibn Mufarrigh, having (a! length) perceived that, if he continued, whilst in prison, to insult and satirize Abbad, he would only do more harm to himself, used then to answer in these terms to the persons who asked him what was the cause of his imprisonment: “I am a man to whom his emir is giving a lesson, for the purpose of correcting his extravagance and allaying his violence. That, I declare, is better than if he drew the skirt of his robe over the traces of his retainer’s faults."
فلما بلغ ذلك عباد رق له وأخرجه من السجن، فهرب حتى أتى البصرة ثم خرج منها إلى الشام، وجعل يتنقل في مدنها هاربا ويهجو زيادا وولده، فمن ذلك قوله في ترك سعيد بن عثمان بن عفان، رضي الله عنه، وأتباعه عباد بن زياد ويذكر بيع برد عليه:,"Abbad, being informed of this, took pity on him and let him out of prison. Yazid then fled till he reached Basra, whence he proceeded to Syria, where he continued to err as a fugitive from one city to another, and to recite satires against Ziad and his son (Abbad). In one of those pieces, which we give here, the poet alludes to his abandoning Saied Ibn Othman Ibn Affan for the purpose of following Abbad Ibn Ziad, and he mentions in it the forced sale of Burd."
"أصرمت حبلك من أمامه… من بعد أيام برامه
فالريح تبكي شجوها… والبرق يضحك في الغمامه
لهفي على الأمر الذي… كانت عواقبه ندامه
تركي سعيدا ذا الندى… والبيت ترفعه الدعامه","After some days passed at Rima, you (O poet!) broke the bonds which studied you to Rama The winds drop tears for her affliction whilst the lightning smiles from the cloud. How I regret committing an act which has terminated in repentance. I left the generous Said and his palace which is supported by lofty columns; (left him who it)"
"ليثا إذا شهد الوغى… ترك الهوى ومضى أمامه
فتحت سمرقند له… وبنى بعرصتها خيامه
وتبعت عبد بني علا… ج، تلك أشراط القيامه
جاءت به حبشية… سكاء تحسبها نعامه","a lion in battle and who gives up the pleasures of love for the purpose of marching against the foe. Samarkand was conquered by his prowess and, in its precincts, he erected his pavilions, whilst I followed a slave belonging to the family of IlAj. Such things are signs foreboding the end of the world. With him (with the poet) went an Abyssinian maid so small of ears that she might be taken for an ostrich."
"من نسوة سود الوجو… هـ ترى عليهن الدمامه
وشريت بردا ليتني… من بعد برد كنت هامه
هامة إذ تدعو صدى… بين المشقر واليمامه
فالهول يركبه الفتى… حذر المخازي والمآمه
والعبد يقرع بالعصا… والحر تكفيه الملامه","one of those dark-complexioned females whose faces bear the mark of an inferior race. I sold Burd! that, after (losing) Burd, I had become an owl or its female, which invokes the echo between al-Mushakkar and al-Yamama. But a man must encounter what he most fears, if he wish to escape from ignominy and oppression. Slaves only should be beaten with the stick; a reprimand had sufficed to correct a freeman."
قلت، قوله: وتبعت عبد بني علاج، بنو علاج بطن من ثقيف – وسيأتي ذكره عند ذكر الحارث بن كلدة في هذه الترجمة إن شاء الله – قاله أبو بكر بن دريد في كتاب الاشتقاق” وأنشد عليه:”,"The family of Ilaj belonged to the tribe of Taif. We shall speak of it again, in this article, when we give an account of al-Harih Ibn Kalada. Abu Bakr Ibn Duraid, makes a similar statement in his Kitab al-Ishtikak, and cites the following lines to prove the fact."
"آل أب بكارة استفيقوا… هل تعدل الشمس بالسراج
إن ولاء النبي أعلى… من دعوة في بني علاج","Come to your senses, family of Abu Bakra! is the sun to be compared with a candle? It is better to be a mawla to the Prophet than to claim relationship with the family of Ilaj."
وهذا القول له سبب يذكر عند أبي بكرة نفيع بن الحارث في هذه الترجمة، إن شاء الله تعالى.,We shall speak of Abu Bakra Nafai Ibn Harith in this article and mention the circumstance which gave rise to these verses.
وقوله في البيت الآخر: سكاء تحسبها نعامة، يقال أذن سكاء، إذا كانت صغيرة، والسكاء أيضا التي لا أذن لها، والعرب تقول: كل سكاء تبيض، وكل شرفاء تلد، والشرفاء: التي لها أذن طويلة، والسكاء، بفتح السين المهملة وتشديد الكاف، والشرفاء، بفتح الشين المعجمة وسكون الراء وبعدها فاء، والضابط عندهم فيه أن كل حيوان له أذن ظاهرة فإنه يلد، وكل حيوان ليست له أذن ظاهرة فإنه يبيض.,"(Ibn Mufarrigh) says, in the last, verse of his piece that this Abyssinian maid resembled an strich in the smallness of her ears. They (file Arabs of the desert) say of a small car, that it is sakkaa; this word designates also such female animals as have an (apparent) ears. The same Arabs say: “Every sakkaa lays eggs, and every sharfaa brings forth its young alive.” By the word sharfaa is meant animals having long ears. These Arabs consider it as a general law that every animal having visible ears is viviparous and that every animal without visible ears is ovulating."
قال الراوي: ثم إن ابن مفرغ في هجاء بني زياد، حتى تغنى أهل البصرة في أشعاره، فطلبه عبيد الله طلبا شديدا حتى كاد يؤخذ، فلحق بالشام,"The narrator continues in these terms: Ibn Mufarrigh then persisted in satirizing (Abbad) Ibn Ziad, so that his poems were publicly sung by the people of Basra. Obaid Allah (Ibn Ziad) caused an active search to be made for the poet, who narrowly escaped being taken and succeeded in reaching Syria."
واختلف الرواة فيمن رده إلى ابن زياد، فقال بعضهم: رده معاوية بن أبي سفيان، وقال بعضهم: بل رده زيد بن معاوية، والصحيح أنه يزيد لأن عبادا إنما ولي سجستان في أيام يزيد.,"Narrators do not agree as to the person who delivered the fugitive to (Obaid Allah) Ibn Ziad; one says it was Muawiya Ibn Abi Sofian; another contradicts him and declares that it was Yazid, the son of Muawiya. It must have been the latter, for he was already reigning when Abbad was appointed to the government of Sijistan."
فقال له معاوية: أما قولك إن أباك خير من أبيه فقد صدقت، لعمر الله إن عثمان لخير مني، وأما قولك إن أمك خير من أمه فحسب المرأة أن تكون في بيت قومها وأن يرضاها بعلها وينجب ولدها، وأما قولك إنك خر من يزيد، فوالله يا بني ما يسرني أن لي بيزيد ملء الغوطة مثلك،,"to this Muawiya replied you are right in saying that ‘I your father was a better man than his; I freely acknowledge that Othman was better than I am; you say that your mother was a better woman than his; {to that I reply: a woman’s worth must be appreciated by her remaining with her family, by ‘ her deserving the God will of her husband and by giving birth to noble-minded boys. you say that you are better than Yazid. to this, my son! I answer that, if I was offered in exchange for Yazid as many persons like you as would fill the Ghuta, I should feel n pleasure in accepting the proposal."
وأما قولك: إنكم وليتموني فما عزلتموني، فما وليتموني وإنما ولاني من هو خير منكم عمر بن الخطاب، رضي الله عنه، فأقررتموني، وما كنت بئس الوالي لكم، لقد قمت بثأركم وقتلت قتلة أبيكم وجعلت الأمر فيكم، وأغنيت فقيركم ورفعت الوضيع منكم، فكلمه يزيد في أمره فولاه خراسان.,"you say that “your people raised re to power and did not depose me; {t that I answer that) I received my command from one who was better than you, from Omar Ibn al-Khattab, and your people confirmed my nomination. Forever, I have not been a bad governor for you: I revenged your wrongs, killed the murderers of “your father, elevated you to power and authority, enriched those among you who were poor and raised the lowest of you to high statins. Yazid then spoke in his favor and obtained for him the government of Khorasan."
"رجعنا إلى حديث ابن مفرغ:
قال الراوي:ولم يزل يتنقل في قرى الشام ويهجو بني زياد، وأشعاره تنقل إلى البصرة. فكتب عبيد الله بن زياد أمير العراقين إلى معاوية – وقيل يزيد وهو الأصح – يقول: إن ابن مفرغ هجا زيادا وبني زياد بما هتكه في قبره وفضح بنية طول الدهر، وتعدى إلى أبي سفيان فقذفه بالزنا وسب ولده،","Let us return to the history of Ibn Mufarrigh. The narrator says: He continued passing from one town of Syria to another and satirizing the sons of Ziad. His poems having reached Basra, Obaid Allah Ibn Ziad, the emir of the two Iraqs, wrote on that subject to {the caliph) Muawiya, or, by another and more correct account, to Yazid {the son and successor of Muawiya). In this letter he said: Ibn Mufarrigh has satirized Ziad and the sons of Ziad; calumniating the former in his grave and covering the latter with eternal dishonor. from them he has passed to Abu Sofian, whom he stigmatizes as a fornicator, and whose sons he attacks in the foulest language.”"
ثم بعث بجميع ما قاله ابن مفرغ فيهم، فأمر يزيد بطلبه، فجعل يتنقل في البلاد حتى لفظته الشام، فأتى البصرة ونزل على الأحنف بن قيس – قلت: وهو الذي يضرب به المثل في الحلم، وقد سبق ذكره واسمه الضحاك – قال: فاستجار به،,"He then sent {to the caliph Yazid) all the poems that Ibn Mufarrigh had composed on them. Yazid gave orders that search should be made for the offender who, being thus obliged to fly from one place to another, was driven out of Syria, he then went to Basra and slopped at the house of al-Ahnaf Ibn Kais of this person, whose real name was al-Dahhak, we have already spoken; his prudence became proverbial."
فقال له الأحنف: إني لا أجير على ابن سمية فأغرك، وإنما يجير الرجل على عشيرته وأما على سلطانه فلا. ثم إنه مشى على غيره فلم يجره أحد، فأجاره المنذر بن الجارود العبدي، وكانت ابنته تحت عبيد الله بن زياد، وكان المنذر من أكرم الناس عليه، فاغتر بذلك وأدل بموضعه منه،,"Al-Ahnaf, of whom he asked protection, replied in these terms: “Were I to promise you my protection against the son of Sumaia, I should only bp deceiving you (faughirraka); l can protect any man against his own family hut not against the person under whose authority he is.” The poet then went to others, none of whom would engage to protect him, but he at last obtained from al-Munzir Ibn at Jarud al-Abdi a promise to that effect. As Obaid Allah Ibn Ziad was the husband of al-Munzir’s daughter and respected n man so much as her father, the latter, presuming n his influence over him, gave, inconsiderately, an asylum to the poet."
وطلبه عبيد الله وقد بلغه وروده من البصرة، فقيل له: أجاره المنذر بن الجارود، فبعث عبيد الله إلى المنذر فأتاه، فلما دخل عليه بعث عبيد الله بالشرط فكبسوا داره وأتوه بابن مفرغ، فلم يشعر ابن الجارود إلا بابن مفرغ قد أقيم على رأسه،,"Obaid Allah was already informed of the fugitive’s arrival in Basra, when he learned that he had taken refuge at al-Munzir’s. He sent for the latter and, when he appeared before him, he dispatched to his house some of the police guards. The dwelling was searched, Ibn Mufarrigh arrested, and his protector knew nothing of the matter till he saw the prisoner standing beside him."
فقام ابن الجارودي إلى عبيد الله فكلمه فيه، فقال: أذكرك الله أيها الأمير أن تخفر جواري فإني قد أجرته، فقال عبيد الله: يا منذر، الله، ليمدحن أباك ويمدحنك وقد هجاني وهجا آبي ثم تجيره علي!! لاها الله، لا يكون ذلك أبدا ولا أغفرها له، فغضب المنذر، فقال له: لعلك تدلي بكريمتك عندي، إن شئت والله لأبيتها بتطليق البتة؛ فخرج المنذر من عنده.,"On this, he rose up, went over to Obaid Allah and spoke to him in favor of his guest. “Emir!” said he, “I implore you, in God’s name, to credit my right of protection: I promised that man to be answerable for his safety.” Obaid Allah answered: “O Munzir! I have no objection to that man’s composing verses in praise of your father and you, but he has satirized both me and my father, and yet you try to screen him from my vengeance, God forbid that he escape me I that shall never be, and I shall not pardon him.”"
وأقبل عبيد الله على ابن مفرغ فقال له: بئس ما صحبت به عبادا، فقال: بل بئس ما صحبني عباد، اخترته على سعيد بن عثمان وأنفقت على صحبته جميع ما أملكه،,"Al-Munzir replied in an angry tone and received this answer: “You presume to much on your daughter that is with me; by Allah, if I please, I shall separate from her and signify to her a full and absolute divorce. Al-Munzir retired and Obaid Allah then turned towards the poet and said: “Evil for Abbad has been your fellowship with him.” The prisoner replied: “Evil for me has been his fellowship! I preferred him to Said Ibn Othman and spent, in accompanying him, all that I possessed."
وظننت أنه لا يخلو من عقل زياد وحلم معاوية وسماحة قريش، فعدل عن ظني كله، ثم عاملني بكل قبيح وتناولتني بكل مكروه من حبس وغرم وشتم وضرب، فكنت كمن شام برقا خلبا في سحاب جهام فأراق ماءه طمعا فيه فمات عطشا، وما هربت من أخيك إلا لما خفت أن يجري في ما يندم عليه، وقد صرت الآن في يديك فشأنك فاصنع بي ما شئت.,"I imagined that he was not devoid of intelligence such as Ziad’s, of mildness such as Muawiya’s and of liberality such as that of the Quraish; but he disappointed all my expectations, treated me with indignity and made me suffer everything disagreeable, imprisonment, [prosecution for) debt, upbraiding and beatings. I was like the man who watched delusive lightnings proceeding from a cloud without rain; he hoped that it would pour showers upon him and he died of thirst. I fled from your brother because I feared that he would act in a manner of which he would have to repent. Now, I am in your power; do with me what you please.’"
فأمر بحبسه وكتب إلى يزيد بن معاوية يسأله أن يأذن له في قتله، فكتب إليه يزيد: إياك وقتله، ولكن تناوله بما ينكله ويشد سلطانك ولا يبلغ نفسه،,"Obaid Allah sent him to prison and then addressed to Yazid Ibn Muawiya a letter in which he asked permission to put the poet to death. Yazid wrote back to him in these terms: “You must avoid putting him to death, but you may inflict on him a chastisement that may serve him for a lesson and make your authority to be respected, without endangering his life."
فإن له عشيرة هي جندي وبطانتي ولا ترضى بقتله مني ولا تقنع إلا بالقود منك، فاحذر ذلك واعلم أنه الجد منهم ومني وأنك مرتهن بنفسه، ولك في دون تلفها مندوحة تشفي من الغيظ.,"He has relations in my army (jund) and among the persons of my court: where he put to death, they would be displeased with me and nothing would calm them except retaliating on you. Avoid that; know that all things are taken seriously by them and by me and that they would make you responsible for his death. Without going so far as to take his life, you have sufficient latitude for satisfying your anger.’"
فورد الكتاب على عبيد الله، فأمر بابن مفرغ فسقي نبيذا حلوا قد خلط معه الشبرم، وقيل التربذ فأسهل بطنه فطيف به وهو على تلك الحال، وقرن بهرة وخنزيرة، فجعل يسلح والصبيان يتبعونه ويصيحون،,"Obaid Allah, on receiving this letter, gave orders that the prisoner should be obliged to drink some sweet nabiz (grape juice) containing an infusion of shubrum (euphoria), or, as some say, of turbiz. This produced a diarrhea and, whilst he was in that state, they paraded him through the city, with a she-cat and a sow tied in his (shoulders). The drug began to operate and the little boys ran after him, houting and shutting."
وألح عليه ما يخرج منه حتى أضعفه فسقط، فقيل لعبيد الله: لا نأمن أن يموت، فأمر به أن يغسل، ففعلوا، فلما اغتسل قال:,"The evacuation persisted with such violence that he lost his strength and fell to the ground. Obaid Allah being then told that they could not answer for his life, ordered him to be washed and taken back to prison. When they were washing him, he recited this verse."
يغسل الماء ما فعلت وقولي… راسخ منك في العظام البوالي,"Water can wash away what I have done, but my words (satires) shall remain, even when your bones are moldered into dust."
فرده عبيد الله إلى الحبس، وقيل لعبيد الله: كيف اخترت له هذه العقوبة فقال: لأنه سلح علينا، فأحببت أن تسلح الخنزيرة عليه.,"Obaid Allah, being asked why he chose such a punishment for the poet, answered: “He cast his tilth on us and I intended that the sow should discharge her tilth on him’."
وكان مما قال ابن مفرغ في عباد بن زياد من جملة أبيات عديدة:,"Out of the numerous verses directed by Ibn Mufarrigh against Abbad Ibn Ziad, we may cite the following."
"إذا أودى معاوية بن حرب… فبشر شعب تغبك بالصداع
فأشهد أن أمك لم تباشر… أبا سفيان واضعة القناع
ولكن كان أمرا فيه لبس… على وجلس شديد وارتياع","Now, that Muawiya, the grandson of Harb, is dead, announced to your vase (your influence?) already cracked, that it will soon be (completely) broken. I now declare, (O Zaid!) that your mother (did not lay) aside her veil (her dress) in order to have intercourse with Abu Sofian; but a thing occurred of a doubtful nature, and in (a moment of) great fear and trepidation."
"وقال أيضا:
ألا أبلغ معاوية بن صخر… مغلغلة عن الرجل اليماني
أتغضب أن يقال أبوك عف… وترضى أن يقال أبوك زاني
فأشهد أن رحمك من زياد… كرحم الفيل من ولد الأتان
وأشهد أنها ولدت زيادا… وصخر من سمية غير دان","The following verses are by the same poet: Come! announce to Mawla, the son of Sakhr [Abu Sofian), a message from the man of Yemen. Are you angry when people say that your father was chaste, and pleased, when they call him an adulterer? (In that case,) I declare that your relationship [rihm) to Ziad is like that of the elephant to the fall of the ass. I declare that the female gave birth to Zaid and that Sakhr never approached Sumaia."
قلت، قوله: فأشهد أن رحمك من زياد، البيت الثالث، أخذه من قول أبي الوليد، وقيل أبي عبد الرحمن، حسان بن ثابت الأنصاري رضي الله عنه، في بيت من جملة أبيات وهي قوله:,"The expression: I declare that your relationship to Ziad, etc., is borrowed from the following verse, belonging to a poem which was composed by Hassan Ibn Thabit al-Ansari, surnamed Abu al-Walid, or, according to some, Abu Abd al-Rahman."
لعمرك إن إلك من قريش… كإل السقب من رأل النعام,I declare that your relationship (ill] to the family of Quraish is like the relationship of the young camel (sakb) to the young ostrich (ral).
الإل: بكسر الهمزة وتشديد اللام، وهو الرحم، والسقب: بفتح السين المهملة وسكون القاف وبعدها باء موحدة، وهو الذكر من ولد الناقة، والرأل: بفتح الراء وبعدها همزة وفي آخره لام، وهو ولد النعام.,The word ill has the same meaning as rihm; sakb means a camel’s foal; ral means a young ostrich.
وهذه الأبيات قالها حسان في أبي سفيان بن الحارث بن عبد المطلب بن الهاشم، وكان له فيه هجاء، وكان حسان يجاوب عنه، فمن ذلك الأبيات الميمية – المقدم ذكرها – ومنها قوله:,The following verses were composed by Hassan Ibn Thabit on Abu Sofian (Ibn al-Harith).
"ألا أبلغ أبا سفيان عني… مغلغلة فقد برح الخفاء
هجوت محمدا فأجبت عنه… وعند الله في ذاك الجزاء
أتهجوه ولست له بكفء… فشركما لخيركما الفداء
فإن أبي ووالده وعرضي… لعرض محمد منكم وقاء","Come! announce to Abu Sofian a message from me to him; for that which was bidden has been brought to light. you lampooned Muhammad and I answer in his defense; my recompense for that I shall find with God. How dare you attack him, you that are not his equal? May the worst (sharr) of you two be sacrificed to save the best (khair) I Assuredly, my father, my father’s father and my honor are sufficient to protect the honor of Muhammad against your insults."
وقوله: فشركما لخيركما الفداء، فيه كلام لأهل العلم لأجل شر وخير لأنهما من أداة التفضيل، وتقتضي المشاركة. وإنما أجابه حسان بأمر النبي صلى الله عليه وسلم في ذلك.,"The phrase: may the worst of you two, etc., gave rise to a discussion among the learned, because the words khair and sharr are terms which express superiority and require to be associated [with a complement). Hassan Ibn Thabit composed this answer by order of the Prophet."
قلت: والجماعة الذين كانوا يشبهون رسول الله صلى الله عليه وسلم من أهله خمسة: أبو سفيان المذكور والحسن بن علي بن أبي طالب وجعفر بن أبي طالب وقثم بن العباس بن عبد المطلب والسائب بن عبيد بن عبد يزيد بن هاشم بن المطلب بن عبد مناف، وهو جد الإمام الشافعي، رضي الله عنهم أجمعين.,"I may here observe that, in the Prophet’s family were five individuals who resembled him in their looks; namely, this Abu Sofian (Ibn al-Harith Ibn Abd al-Muttalib), al-Hasan Ibn Ali Ibn Abi Talib, Jaafar Ibn Abi Talib, Ktham Ibn al-Abbas Ibn Abd al-Muttalib, and al-Saib Ibn Obaid Ibn Abd Yazid Ibn Hashim Ibn Abd al-Muttalib Ibu Abd Manaf, the ancestor of the imam al-Shafie."
ثم إن أبا سفيان أسلم عام الفتح، وكان ذلك في السنة الثامنة من الهجرة، وحسن إسلامه، وخرج مع النبي صلى الله عليه وسلم إلى الطائف وحنين. ولما انهزم المسلمون يوم حنين كان أبو سفيان أحد السبعة الذين ثبتوا مع النبي صلى الله عليه وسلم حتى رجع إليهم المسلمون وكانت النصرة لهم وكسبوا من الغنائم ستة آلاف رأس من الرقيق.,"This Abu Sofian became a Muslim on the day in which Mecca was taken; that happened in the eighth year of the Hijra. His subsequent conduct attested the sincerity of his conversion. He accompanied the Prophet during the campaign of Taif and Hunain. When the Muslims were routed at the battle of Hunain, Abu Sofian was one of the seven who stood firm and remained with the Prophet, till those who had fled rallied and came back. They then obtained the victory and a booty of five thousand captives."
ثم من النبي صلى الله عليه وسلم عليهم فأطلقهم، والشرح في ذلك يطول وليس هذا موضعه. وكان أبو سفيان المذكور يومئذ ممسكا لجام بغلة النبي صلى الله عليه وسلم، ولم يفارقها، وكان النبي صلى الله عليه وسلم يقول: إني لأرجو أن يكون فيه خلف من حمزة بن عبد المطلب،,"These the Prophet set at liberty. An account of this (battle) would from a long narrative, for which this is not a fit place. On that day, Abu Sofian held the Prophet’s mule by the bridle, without ever letting g his blood; and the Prophet used to say: “I hope to find in him one capable of replacing Hamza Ibn Abd al-Muttalib.” He declared also that Abu Sofian would be one of those who were to enter into Paradise."
وشهد له بالجنة فقال: أبو سفيان بن الحارث من شباب أهل الجنة، أو سيد فتيان أهل الجنة، والله أعلم. وأكثر العلماء يقولون: اسمه كنيته ليس له اسم سواها، وقيل إن اسمه المغيرة، وقيل المغيرة أخوه، وهو أبو سفيان لا غير.,"He said also: “Abu Sofian Ibn Al-Harith is one of the youths of Paradise,” or (according to another statement), “the chief of the youth of the people of Paradise. Most of the learned consider the surname [Abu Sofian) to be his real name and say that be had no other; but some of them declare that his name was al-Mughira. Others again say that al-Mughira was the name of his brother, that he was called Abu Sofian and nothing more.”"
ويقال إنه ما رفع رأسه إلى رسول الله صلى الله عليه وسلم منذ أسلم حياء منه لما تقدم من هجائه.,"It is stated that, from the time of his conversion to Islamism, he never dared to look the Prophet in the face, so much was he ashamed of having satirized him at a former period."
"رجعنا إلى حديث ابن مفرغ:
وهو من شعراء الحماسة، وهو القائل:
ألا طرقتنا آخر الليل زينب… عليك سلام هل لما فات مطلب قيل أراد بالليل الشباب.","Let us resume our account of Ibn Mufarrigh. He is one of the poets who are mentioned in the Hamasa. We find there this piece of his: Behold! Zainab visited me towards the close of the night (and I said to her): “Blessings be upon you! are they come back, the {happy) days I passed [with you)!"
"وقالت تجنبنا ولا تقربننا… فكيف وأنتم حاجتي أتجنب
يقولون: هل بعد الثلاثين ملعب… فقلت: وهل قبل الثلاثين ملعب
لقد جل خطب الشيب إن كان كلما… بدت شيبة يعرى من اللهو مركب","She replied: ‘‘Avoid us and approach us not.” I answered): “How can I avoid you who are the sole object of my wishes? People ask if the sports of love continue when thirty years are passed, and I answer: Can they exist before the thirtieth year. The arrival of hairiness would be a great misfortune if, when it appears, the palanquin riders?) were precluded from every sport.’"
"وذكر المظفري الأندلسي في تاريخه الكبير في جملة هذه الأبيات:
فلو أن لحمي إذ وهى لعبت به… كرام ملوك أو أسود وأذؤب
لهون من وجدي وسلى مصيبتي… ولكنما أودى بلحمي أكلب","The Spanish author al-Muzaffar says, in his great historical work, that, joined those verses (jumlat hazi al-abyat) were the following: Were my body, when it grows weak, to become the sport of noble princes?) or {the prey) of lions or wolves, that (thought) would alleviate my sufferings and console me in my misfortune; but cannot be consoled because) she who was the most cruel to me exists no more."
ولما بلغ الحسين بن علي بن أبي طالب، رضي الله عنهما، وفاة معاوية بن أبي سفيان وبيعة ولده يزيد بن معاوية عزم على قصد الكوفة بمكاتبة جماعة من أهلها كما هو مشهور في هذه الواقعة التي قتل فيها الحسين رضي الله عنه، فكان في تلك المدة يتمثل كثيرا بقول يزيد بن مفرغ المذكور من جملة أبيات:,"When al-Husain, the son of Ali Ibn Talib, was informed of Mawla Ibn Abi Sofian’s death and the accession of Yazid, the son of Muawiya (to the caliphate), he resolved on proceeding to Kufa, whither he had been invited by a letter addressed to him by a number of the inhabitants of that city. This is one of the well-known circumstances of the affair which cost al-Husain his life. During that time, he often recited and applied to his own case the following verses of a poem composed by Yazid Ibn Mufarrigh."
"لا ذعرت السوام في غلس الصب… ح مغيرا ولا دعيت يزيدا
يوم أعطي على مخافة ضيما… والمنايا يرصدنني أن أحيدا","May I never spread terror through the docks and herds by an incursion made at morning’s dawn, if I call not Yazid (to simple combat) on the day in which, not bend to fear, he does (me) an injustice! May the fates watch (to seize) me, if I avoid (the combat)."
فعلم من سمع ذلك منه أنه سينازع يزيد بن معاوية في الأمر. فخرج الحسين إلى الكوفة وأميرها يومئذ عبيد الله بن زياد، فلما قرب منها سير إليه جيشا مقدمه عمر بن سعد بن أبي وقاص، رضي الله عنه فقتل الحسين رضي الله عنه بالطف، وجرى ما جرى.,"The persons who heard him discovered from this that he intended to have a struggle with Yazid Ibn Muawiya for the supreme power. He set out for Kufa and, when he drew near it, the governor, Obaid Allah Ibn Ziad, sent against him a body of troops commanded by Omar Ibn Saad Ibn Abi Wakkas. Al-Husain was slain at Taff and then happened what happened."
وروي أن معاوية بن أبي سفيان كتب إلى الحسين رضي الله عنه: إني لأظن في رأسك نزوة، ولا بد لك من إظهارها، وددت لو أدركتها فأغتفرها لك.,"It is related that (before) Muawiya had written to him in these terms: “lam certain that you have taken into your head the idea of assailing (our government) and that you will be unable to conceal it. If I be then living, I shall most willingly forgive you.”"
وروي عن عمر بن عبد العزيز رضي الله عنه أنه قال: لو كنت من قتلة الحسين وغفر الله لي وأدخلني الجنة لما دخلتها حياء من رسول الله صلى الله عليه وسلم. وقال عبيد الله بن زياد لحارثة بن بدر الغداني:,"It is stated that Omar Ibn Abd al-Aziz said: “Were I one of al-Husain’s murderers and were God pleased to pardon me and to admit me into Paradise, I should not enter there, so much I would feel ashamed in the presence of God’s apostle.” Obaid Allah Ibn Ziad said to al-Haritha Ibn Badr al-Ghudani."
ما تقول في وفي الحسين يوم القيامة، قال: يشفع له أبوه وجده صلى الله عليه وسلم، ويشفع لك أبوك وجدك، فاعرف من هاهنا ما تريد.,“What think you will happen to me and to al-Husain on the day of the resurrection?” Deceived from him this answer: “His father and his grandfather will intercede for him; your father and your grandfather will intercede for you. Learn from that what you want to know!”
نقلت من كتاب تاريخ شمس الدين أبي المظفر يوسف بن قزعلي المعروف بسبط الحافظ جمال الدين أبي الفرج ابن الجوزي الواعظ الذي سماه مرآة الزمان” ورأيته بخطه في أربعين مجلدا بدمشق، وقد رتبه على السنين فقال، في السنة التاسعة والخمسين للهجرة، بعد أن قص حديث يزيد بن مفرغ مع بني زياد،”,"The Mirat al-Zaman (mirror of time), a historical work drawn up in the form of annals and composed by Shams al-Din Abu al-Muzaffar Yusuf Ibn Kozghli, surnamed Sibt Ibn al-Jausi, because he was the son of Abu al-Faraj Ibn al-Jausi’s daughter, and the autograph of which, in forty volumes, I saw at Damascus, contains, under the year fifty nine of the Hijra, an account of what passed between Yazid Ibn Mufarrigh and the sons of Ziad."
فقال في آخر الحديث: ومات يزيد بن مفرغ في سنة تسع وستين يعني للهجرة، والله أعلم.,"He then adds: ‘Yazid Ibn Mufarrigh died in the year sixty nine,” that is to say, of the Hijra (A. D. six hundred and eighty eight or six hundred and eighty nine). God knows best!"
وقال أبو اليقظان في كتاب النسب”: مات عباد بن زياد في سنة مائة للهجرة بجرود.”,"Abu al-Yakzan says, in his Kitab al-Nisab (book of patronymics); “Abbad Ibn Ziad died A. H. one hundred at Jarud.”"
قلت، وجرود:بفتح الجيم وضم الراء وسكون الواو وبعدها دال مهملة، وهي قرية من أعمال دمشق من جهة حمص، ويكون في أرضها من حمير الوحش شيء كثير يجاوز الحصر، ولما وصل بعض عسكر الديار المصرية إلى الشام في أثناء سنة ستين وستمائة وتوجهوا بعسكر الشام إلى أنطاكية، وكنت يومئذ بدمشق، أقاموا عليها قليلا، ثم عادوا فدخلوا دمشق في سلخ شعبان من السنة،,"Jarud is a village situated in the dependencies of Damascus and lying in the government of Hims (Emessa). onagers are extremely abundant in that country. When the division of Egyptian troops entered into Syria, A. H. six hundred and sixty (A. D. one thousand two hundred and sixty one or one thousand two hundred and sixty two) and marched against Antioch with the troops of Syria, it halted for a short time at Damascus, where I then was, and from that it returned back. The army entered into Damascus towards the end of the month of Shaaban of that year (July, one thousand two hundred and sixty two)."
وأخبرني بعضهم بقضية غريبة يصلح أن تذكر هاهنا لغرابتها، وهي أنهم نزلوا على جرود المذكورة، واصطادوا من الحمر الوحشية شيئا كثيرا على ما قالوا، فذبح واحد من الجماعة حمارا وطبخ لحمه الطبخ المعتاد، فلم ينضج ولا قارب النضج، فزاد في الحطب والإيقاد فلم يؤثر فيه شيئا، ومكث يوما كاملا يفعل ذلك وهو لا يفيد،,"A person belonging to that army related to me a circumstance so curious that it may very well be mentioned here. They had halted at Jerud, the place of which we are speaking, and hunted down a great number of onagers. So, at least, they said. A soldier, having killed one of them, proceeded to cook its flesh in the usual manner, Being unable to bring it to a proper state of cooking. he added wood to the fire and augmented the flame; but that produced no effect, although the fire was kept up for a whole day."
فقام شخص من الجند واخذ الرأس يقلبه فوجد على أذنه وسما فقرأه، فإذا هو بهرام جور” فلما وصلوا إلى دمشق أحضروا تلك الأذن عندي، فوجدت الوسم ظاهرا، وقد رق شعر الأذن إلى أن بقي كالهباء وبقي موضع الوسم أسود، وهو بالقلم الكوفي.”,"Another soldier then rose, took up the animal’s head and found on the ear an inscription which, when he read it, proved to be the name of Bahram Gur. When they arrived at Damascus, they brought me the car. I fund the mark to be quite visible, the hair on the ear being as fine as the smallest shreds. The writing was Kufic."
وهذا بهرام جور من ملوك الفرس، وكان قبل مبعث النبي صلى الله عليه وسلم بزمان طويل، وكان من عاداته أنه إذا كثر عليه ما يصطاده وسمه وأطلقه، والله أعلم كم كان عمر ذلك الحمار لما وسمه، والله يعلم لو تركوه ولم يذبحوه كم كان يعيش.,"This Bahram Gur was one of the (ancient) kings of the Persians and lived a long time before our Prophet. When that prince took more animals at the chase than he required, he would mark some of them and let them go. God knows how old this onager was when Bahrain captured it and to what age it would have reached, had they set it at liberty and not killed it."
وعلى الجملة فإن حمار الوحش من الحيوانات المعمرة، وهذا الحمار لعله عاش ثمانمائة سنة أو أكثر.,The fact is that the onager is one of the long-lived animals. This individual must have lived upwards of eight hundred years.
وهذه جرود في أرضها جبا المدخن المشهور، وقد ذكره أبو نواس في قصيدته التي ذكر فيها المنازل لما قصد الخصيب بمصر فقال:,"In the territory of Jarud is situated the famous mountain called al-Mudakhan. It is mentioned by Abu Nuwas in the poem wherein he names the places at which he halted on his way to Egypt, where he intended to visit al-Khasib. He says."
ووافين إشراقا كنائس تدمر… وهن إل رعن المدخن صور,Towards the Bast I saw the temples of Tadmor (Palmyra) and found them empty; they are walls facing the summit of al-Mudakhan.
والمدخن: بضم الميم وبالدال المهملة وفتح الخاء المعجمة المشددة وبعدها نون، وسمي المدخن لأنه لا يزال عليه مثل الدخان من الضباب.,This name must be pronounced Mudakhan. The mountain was so called because it is always capped with clouds which appear like a mass of smoke (dukhan).
ثم بعد هذا وجدت في كتاب مفاتيح العلوم” تأليف محمد بن أحمد بن محمد بن يوسف الخوارزمي بن بهرام بن سابور الجنود بن سابور ذو الأكتاف، سمي بهرام حور لأنه كان مولعا بصيد العير، وهو الحمار الوحشي والأهلي أيضا، انتهى كلامه،”,"I since read the following passage in the Mafatih al-Olum [the keys of the sciences}, a work composed by Muhammad Ibn Ahmad Ibn Muhammad Ibn Muhammad Ibn Yusuf al-Khwarizmi; “Bahrain Gur was the son of Bahram, the son of Sapur al-Junud, the son of Sipur Zu al-Aktaf. He was called Bahram Gur because he was fond of hunting the Aer. This last word serves to designate both the wild and the domestic ass.’"
ثم إني حسبت مدة ملكهم بعد هذا فكانت إلى سنة الهجرة النبوية مقدار مائتين وست عشرة سنة، فقد عاش هذا الحمار منذ وسمه بهرام جور إلى أن ذبح في سنة ستين وستمائة مقدار ثمانمائة وأكثر، والله أعلم.,"Having calculated the duration of their dynasty from that period to the Hijra, I found it to be two hundred and sixteen years. This onager must therefore have lived for more than eight hundred years, if we cunt from the time it was marked by Bahram Gur till the year six hundred and sixty, when it was killed. But God knows best!"
قلت: وقد تكرر في هذه الترجمة حديث زياد وبنيه وسمية وأبي سفيان ومعاوية، وهذه الأشعار التي قالها يزيد بن مفرغ فيهم، ومن لا يعرف هذه الأسباب قد يتشوف إلى الاطلاع عليها، فنورد منها شيئا مختصرا، فأقول:,"In this article, frequent mention has been made Ziad, of his sons, of Sumaia, of Abu Sofian and of Muawiya, as also of the poems composed upon them by Ibn Mufarrigh; now, as readers not acquainted with the facts may desire some information respecting them, I shall give a summary account of the affair."
إن أبا الجبر الملك الذي ذكره أبو بكر ابن دريد في المقصورة المشهورة في البيت الذي يقوله فيها، وهو:,"There was a king of Yemen called Abu al-Jabr, of whom Ibn Duraid has spoken in the following verse of his celebrated qasida which is entitled the Maksura."
وخامرت نفس أبي الجبر الجوى… حتى حواه الحتف فيمن قد حوى,"And sadness mingled with the soul of Abi al-Jabr, till death joined him to the number of those whom it had already seized."
كان أحد ملوك اليمن واسمه كنيته، وقيل هو أبو الجبر يزيد بن شرحيبل الكندي، وقيل أبو الجبر بن عمرو، وتغلب عليه قومه فخرج إلى بلاد فارس يستجيش كسرى عليهم فبعث معهم جيشا من الساورة،,"The surname Abu-l-Jabr was his real name; some say that his name was Yazid and that he was the son of Sharahbil the Kindite; others state that Abu al-Jabr was really his name and that he was the son of Amr. Having been dethroned by his subjects, he went to Persia for the purpose of obtaining from Kisra (Kosrae) the assistance of a body of troops. The Persian king sent with him a band of his Asawira (cavalry)."
فلما صاروا إلى كاظمة ونظروا إلى وحشة بلاد العرب وقلة خيرها قالوا: إلى أين نمضي مع هذا فعمدوا إلى سم فدفعوه إلى طباخه، ووعدوه بالإحسان إليه إن ألقى ذلك السم في طعام الملك ففعل ذلك، فما استقر الطعام في جوفه حتى اشتد وجعه،,"When they reached Kazima and saw the sterility and unproductiveness of Arabia, they said: “Where is this man taking us t?” and then delivered some poison to his cook, promising him, at the same time, an ample recompense, if he put it into the meat which was to be served before the king. This was done, and the food had no sooner settled in his stomach, than he felt intense pain."
فلما علم الأساورة ذلك دخلوا عليه فقالوا له: إنك قد بلغت إلى هذه الحالة، فاكتب لنا إلى الملك كسرى أنك قد أذنت لنا في الرجوع، فكتب لهم بذلك. ثم إن أبا الجبر خف ما به، فخرج إلى الطائف، البليدة التي بالقرب من مكة، وكان بها الحارث بن كلدة طبيب العرب الثقفي،,"When the Asawira were informed of this, they went in to where he was and said to him: “Since you are reduced to such a slate, give us a letter for king “Kosrae, in which you declare that you have authorized us to return.” He wrote a letter for them to that effect and, feeling some alleviation, he proceeded to Taif, the town situated in the vicinity of Mecca, and put himself under the care of al- Harith Ibn Kalada the Thakifite, who was the great physician of the Arabs and who resided there."
فعالجه فأبرأه، فأعطاه سمية – بضم السين المهملة وفتح الميم وتشديد الياء المثناة من تحتها وفي آخره هاء – وعبيدا – بضم العين المهملة تصغير عبد – وكان كسرى قد أعطاهما أبا الجبر في جملة ما أعطاه، ثم ارتحل أبو الجبر يريد اليمن، فانتفضت عليه العلة فمات في الطريق.,"Ibn Kalada treated and cured him, for which service he received from his patient a rich present which in were included (a slave-girl named] Sumaia and (a stave named} Obaid. Kisra (Kosrae) bad given them to Abu all-Jabr. The latter then act out for Yemen but, having had a relapse, he died in the way."
ثم إن الحارث بن كلدة الثقفي زوج عبيدا المذكور سمية المذكورة فولدت سمية زيادا على فراش عبيد، وكان يقال له زياد بن عبيد، وزياد بن سمية، وزياد بن أبيه، وزياد بن أمه، وذلك قبل أن يستلحقه معاوية – كما سيأتي إن شاء الله تعالى,"Ibn Kalada gave Sumaia in marriage to Obaid, and she had a son whilst Obaid was still living. Her son was called by various names, such as Ziad Ibn Obaid, Ziad Ibn Sumaia, Ziad Ibn Abih (Ziad, the son of his father) and Ziad Ibn Omih {Ziad the son of his mother). Those were the appellations by which he was known before his adoption (into the Omaiyide family) by Muawiya, an occurrence of we shall speak farther on."
وولدت سمية أيضا أبا بكرة نفيع بن الحارث بن كلدة المذكور، ويقال نفيع بن مسروح، وهو الصحابي المشهور بكنيته رضي الله عنه، وولدت أيضا شبل بن معبد ونافع بن الحارث، وهؤلاء الإخوة الأربعة هم الذين شهدوا على المغيرة بن شعبة بالزنا –,"Sumaia had also by al-Harith Ibn Kalada a son named Abu Bakra Naff Ibn al-Harith, whom some persons call Naff Ibn Masruh and who became known, under the name of Abu Bakra, as one of the Prophet’s companions. She had also two other sons, one named Shibl Ibn Mabad, and the other Nafi Ibn al-Harith. These were the four brothers who bore witness against al-Mughira Ibn Shoba as being an adulterer."
وسيأتي خبر ذلك بعد الفراغ من حديث زياد إن شاء الله تعالى، وكان أبو سفيان صخر بن حرب الأموي والد معاوية بن أبي سفيان يتهم في الجاهلية بالترداد إلى سمية المذكورة، فولدت سمية زيادا في تلك المدة، لكنها ولدته على فراش زوجها عبيد.,"When we finish our account of Ziad, we shall speak of that affair. In the time of heathenism, Abu Sofian Sakhr Ibn Barb the Omaiyide and the father of Muawiya Ibn Abi Sufyan, had incurred (disreputable) suspicions in consequence of his frequent visits to Sumaia. It was in the time of their acquaintance that she gave birth to Ziad, but she had still her husband Obaid."
ثم إن زيادا كبر وظهرت منه النجابة والبلاغة، وهو أحد الخطباء المشهورين في العرب بالفصاحة والدهاء والعقل الكثير حتى إن عمر بن الخطاب رضي الله عنه كان قد استعمل أبا موسى الأشعري رضي الله عنه على البصرة، فاستكتب زياد ابن أبيه.,"When Ziad grew up, he displayed great talents and command of language, and became an orator whose eloquence, sagacity and intelligence filled the Arabs with admiration. It was for that reason that Abu Musa al-Ashari, n being appointed to the government of Basra by Omar Ibn al-Khattab, took Ziad Ibn Abih for his secretary."
ثم إن زيادا قدم على عمر رضي الله عنه من عند أبي موسى، فأعجب به عمر رضي الله عنه، فأمر له بألف درهم، ثم تذكرها بعدما مضى فقال: لقد ضاع ألف أخذها زياد،,"Sometime after, Ziad brought a message from Abu Musa to Omar, who was so highly pleased with him that he ordered him a present of one thousand dirhems. When Ziad was gone, Omar thought of the money (he had given) and said: l there is one thousand lost, since Ziad has gotten it.’’"
فلما قدم عليه بعد ذلك قال له: ما فعل ألفك يا زياد قال: اشتريت بها عبيدا فأعتقته، يعني أباه، قال: ما ضاع ألفك يا زياد، هل أنت حامل كتابي إلى أبي موسى في عزلك عن كتابته,"The next time that Ziad came to see him, he said to him: What has become of your thousand?” Ziad answered: “I purchased a little slave (Obaid) with them and gave him his liberty.” By the word Obaid he meant his own father (who was so called). Omar replied: “Your thousand has not been spent uselessly. “Will you bear to Abu-Musa al-Ashari a letter in which I order him to take another secretary in place of you?””"
قال: نعم يا أمير المؤمنين، إن لم يكن ذلك عن سخطة، قال: ليس عن سخطة، قال: فلم تأمره بذلك قال: كرهت أن أحمل على الناس فضل عقلك.,"Ziad answered or most willingly; provided that the order does not proceed from a feeling of anger (against me). “It does not proceed from any feeling of anger;” replied Omar. (Why then, said Ziad, do you send him such an order?” [When dispatches were brought to Omar from Basra, he preferred that Ziad should be the bearer of them, because he was sure of obtaining from him satisfactory information.] He then gave him a government in the dependencies of Basra and, soon after, took it from him, saying: “It is not as I disgrace that I depose you, but I am unwilling that your superior intelligence should contribute to the oppression of the people (an ahmil ala al-nasi fadl aklik)””"
واستكتب أبو موسى بعد زياد أبا الحصين ابن أبي الحر العنبري، فكتب إلى عمر رضي الله عنه كتابا فلحن في حرف منه، فكتب إليه أن قنع كاتبك سوطا. وكان عمر رضي الله عنه إذا وفد إليه من البصرة رجل أحب أن يكون زيادا ليشفيه من الخبر.,"Abu Musa, having dismissed Ziad, took for secretary al-Husain Ibn Abi al-Hurr al-Anbari. A dispatch, written by the latter, was received by Omar who, finding in it a fault of orthography, wrote back these words to Abu Musa: “Give a flogging to your secretary.”"
وكان عمر رضي الله عنه قد بعثه في إصلاح فساد وقع باليمن، فرجع من وجهه، وخطب خطبة لم يسمع الناس مثلها، فقال عمرو بن العاص: أما والله لو كان هذا الغلام من قريش لساق العرب بعصاه،,"Ziad, being sent by Omar to quell some troubles which had broken out in Yemen [accomplished hit mission to promptly that he) had scarcely arrived when he set out again. n his return, he addressed the people in a speech the like of which they had never heard before. Amr Ibn al-Aas then said: “By Allah, did that youth belong to the family of Quraish, he would {force the “Arabs to bey and) drive them before them with his stick.”"
فقال أبو سفيان: والله إني لأعرف الذي وضعه في رحم أمه، فقال له علي بن أبي طالب رضي الله عنه: ومن هو يا أبا سفيان قال: أنا، قال: مهلا أبا سفيان،,"Abu Sofian, hearing this, said: “By Allah! I know the man who deposited him in his mother’s womb.” “Tell me,” said Ali Ibn Abi Talib, “who he was.” “It was I,” replied Abu Sofian. “Take care of what you say, Abu Sofian! said Ali.”"
"فقال أبو سفيان:
أما والله لولا خوف شخص… يراني يا علي من الأعادي
لأظهر سره صخر بن حرب… ولم يكن المقالة عن زياد
وقد طالت مجاملتي ثقيفا… وتركي فيهم ثمر الفؤاد","to this the other answered by the following lines: By Allah! were I not afraid, O Ali that a certain person might look on me as his enemy, Sakhr Ibn Harb, should reveal the secret, even bad there been n question of Ziad. Long ago I was in God terms with [the tribe of Thakif and I then left among them a proof of my affection."
فلما صار الأمر إلى علي رضي الله عنه وجه زيادا إلى فارس، فضبط البلاد وحمى وجبى وأصلح الفساد، فكاتبه معاوية يروم إفساده على علي، رضي الله عنه، فلم يفعل ووجه بكتابه إلى علي وفيه شعر تركته،,"When Ali obtained the supreme authority, Ziad was sent by him to Persia, where he reduced all the country to obedience, protected it against attacks, collected the imposts and remedied abuses. Muawiya then wrote to him with the intention of turning him against Ali, but this letter had no effect and was sent to Ali by him whom had received it. In it were some verses which I abstain from inserting here."
فكتب إليه علي: إنما وليتك ما وليتك وأنت أهل لذلك عندي، ولن تدرك ما تريده مما أنت فيه إلا بالصبر واليقين، وإنما كانت من أبي سفيان فلتة زمن عمر رضي الله عنه لا تستحق بها نسبا ولا ميراثا، وإن معاوية يأتي المرء من بين يديه ومن خلفه فاحذره ثم احذره، والسلام.,"Ali wrote back to Ziad in these terms: “I appointed you to the commandment which you hold, because I thought you worthy of it. In your present career, you cannot obtain the object you have in view unless you act with patience and a sincere conviction. Under the rule of Omar, Abu Sofian committed a fault by which no relationship or right of inheritance can be established. As for Muawiya, he can circumvent any man; so, be on your guard against him; be on your guard! Receive my salutation.”"
فلما قرأ زياد الكتاب قال: شهد لي أبو الحسن ورب الكعبة، فذلك الذي جرأ زيادا ومعاوية على ما صنعا.,"When Ziad read this letter, he exclaimed: “I swear by the Lord of the Kaaba, that the father of al-Husain bears witness in favor of me.” It was this {communication) which emboldened Ziad and Muawiya to act as they (afterwards) did."
فلما قتل علي رضي الله عنه، وتولى ولده الحسن رضي الله عنه، ثم فوض الأمر إلى معاوية كما هو مشهور، أراد معاوية استمالة زياد إليه وقصد تأليف قلبه ليكون معه كما كان مع علي، رضي الله عنه، فتعلق بذلك القول الذي صدر من أبيه بحضرة علي وعمرو بن العاص، فاستلحق زيادا في سنة أربع وأربعين للهجرة، فصار يقال له زياد بن أبي سفيان.,"Al-Hasan, the son of Ali, having obtained the ate after the murder of his father, gave up the supreme authority to Muawiya, a fact which is well known. Muawiya then endeavored to gain over Ziad and acquire his Good will, so that he might be induced to serve him with the same fidelity that he had shewn to Ali. This, joined to the words which escaped from his father in the presence of Ali and Amr Ibn al-Aas (produced Ike desired effect and), in the forty-fourth year of the Hijra (A. D. six hundred and sixty four or six hundred and sixty five), Ziad was acknowledged by Muawiya (as his brother) and became known by the name of Ziad Ibn Abi Sofian."
فلما بلغ أخاه أبا بكرة أن معاوية استلحقه وأنه رضي ذلك حلف يمينا أن لا يكلمه أبدا، وقال: هذا زنى أمه وانتفى أبيه، والله ما علمت سمية رأت أبا سفيان قط، ويله ما يصنع بأم حبيبة بنت أبي سفيان زوج النبي صلى الله عليه وسلم،,"When Abu Bakra was informed that his brother had been adopted, with his own consent, into the family of Muawiya, he declared most solemnly that he would never speak to him again. That fellow,” said he, “declares his mother to be an adulteress and disavows his father. By Allah! I do not think that Sumaia ever saw Abu Sofian. Evil befall him I how will he manage with Om Habiba, the daughter of Abu Sofian and the widow of the Prophet?”"
أيريد أن يراها، فإن حجبته فضحته وإن رآها فيا لها مصيبة، يهتك من رسول الله صلى الله عليه وسلم حرمة عظيمة. وحج زياد في زمن معاوية ودخل المدينة، فأراد الدخول على أم حبيبة لأنها أخته على زعمه وزعم معاوية، ثم ذكر قول أخيه أبي بكرة، فانصرف عن ذلك.,"If he goes to visit her, she will refuse him admittance, and thus disgrace him, and, if she receive him, she will be guilty of an act injurious to the profound respect which all have for the Prophet.” Under the reign of Muawiya, Ziad went to Mecca for the purpose of making the pilgrimage and meant to visit Om Habiba under the pretext that he and Muawiya considered her as his sister; but he then thought of what Abu Bakra had said and abandoned his intention."
وقيل إن أم حبيبة حجبته ولم تأذن له في الدخول عليها، وقيل إنه حج ولم يزر من أجل قول أبي بكرة، وقال: جزى الله أبا بكرة خيرا، فما يدع النصيحة على حال.,"According to another account, Om Habiba refused to receive him, and, if we are to believe another statement, he made the pilgrimage but paid no visit in consequence of the words uttered by Abu Bakra. ‘May God reward Abu Bakra” said he, “he never, in any case, gives bad advice.”"
وقدم زياد على معاوية وهو نائب عنه وحمل معه هدايا جليلة، من جملتها عقد نفيس، فأعجب به معاوية، فقال زياد: يا أمير المؤمنين، دوخت لك العراق، وجبيت لك برها وبحرها وحملت إليك لبها وسرها،,"Having gone to see Muawiya, for whom he was acting as lieutenant, he took with him a magnificent present containing, amongst other objects, a collar of pearls so valuable that it excited Muawiya’s admiration. He then addressed him in these terms: “Commander of the faithful have subdued for you that country,” meaning Iraq, “I have collected for you its tribute, both by land and by sea, and have brought you the almond with its shell.”"
وكان يزيد بن معاوية جالسا فقال له: أما إنك إذ فعلت فإنا نقلناك من ثقيف إلى قريش، ومن عبيد إلى أبي سفيان، ومن القلم إلى المنابر، فقال له معاوية: وريت بك زنادي.,"On this, Yazid Ibn Muawiya, who was sitting in the room, said to him: “If you have really done that, we shall transfer you from (the tribe of) Thakif to (that of) Quraish, from Obaid to Abu Sofian and from the rank of a secretary to that of a governor.” Muawiya, on hearing these words, said to Yazid: “That is quite enough! you are the flint I wanted for striking fire from my steel.”"
وقال أبو الحسن المدائني: أخبرنا أبو الزبير الكاتب عن ابن إسحاق قال: اشترى زياد أباه عبيدا، فقدم زياد على عمر رضي الله عنه، فقال له: ما صنعت بأول شيء أخذت من عطائك قال: اشتريت به أبي، قال: فأعجب ذلك عمر رضي الله عنه، وهذا ينافي استلحاق معاوية إياه، والله أعلم.,"Abu al-Hasan al-Madaini states that the katib Abu al-Zubair told him that Abu Ishak related to him what follows: “Ziad, after purchasing his father Obaid, went to see Omar, who said to him: “What did you do with your pay, the first time you received it?” Ziad replied: “I purchased my father with it.” This answer gave great pleasure to Omar. The anecdote told above concerning Yazid and Ziad is in contradiction with the statement that it was Muawiya who declared Ziad a member [f the tribe of Quraish)."
ولما ادعى معاوية زيادا دخل عليه بنو أمية، وفيهم عبد الرحمن بن الحكم أخو مروان بن الحكم الأموي، فقال: يا معاوية، لو لم تجد إلا الزنج لاستكثرت بهم علينا قلة وذلة،,"When Muawiya acknowledged Ziad (as his brother), the Omaiyides went to see him (and remonstrate). One of them, named Abd al-Rahman Ibn al-Hakam, and brother to Marwan Ibn al-Hakam, then addressed him in these words: “Muawiya! had you found one but niggers (Zenj) to adopt, you would have (taken them for members of your family and) outnumbered us by [an act of) meanness and degradation.”"
فأقبل معاوية على أخيه مروان بن الحكم وقال: أخرج عنا هذا الخليع، فقال مروان: والله إنه لخليع ما يطاق، قال معاوية: والله لولا حلمي وتجاوزي لعلمت أنه يطاق، ألم يبلغني شعره في وفي زياد ثم قال لمروان: أسمعنيه، فقال:,"Muawiya (on hearing this reproach), went up to Marwan, Abd al-Rahman’s brother, and said: “Turn out that blackguard.” Marwan replied: “By Allah! [for you to say) that he is a blackguard is not to borne.” Muawiya answered: “By Allah! “were it not for my mildness and clemency, I should teach you that it must be borne. Did he not send me verses composed by himself against Ziad and me? “Hear them from my lips."
"ألا أبلغ معاوية بن صخر… لقد ضاقت بما تأتي اليدان
أتغضب أن يقال أبوك عف… وترضى أن يقال أبوك زان","Come! say to Muawiya, the son of Sakhr: W cannot suffer what you have done. Are you angry when people say that your father was chaste and pleased when they say he was an adulterer?."
وقد تقدم ذكر بقية هذه الأبيات منسوبة إلى يزيد بن مفرغ، وفيها خلاف هل هي ليزيد بن مفرغ أم لعبد الرحمن بن الحكم، فمن رواها لابن مفرغ روى البيت الأول على تلك الصورة، ومن رواها لعبد الرحمن بن الحكم رواها على هذه الصورة.,"We have already given the rest of this piece and attributed it to Ibn Mufarrigh; but there is a difference of opinion respecting its author: some say that it was composed by Ibn Mufarrigh, and others, by Abd al-Rahman Ibn al-Hakam. In the former case, the first verse is that which has been previously given; in the latter, it must be read as it is here."
ولما استلحق معاوية زيادا وقربه وأحسن إليه وولاه، صار من أكبر الأعوان على بني علي ابن أبي طالب، رضي الله عنه، حتى قيل إنه لما كان أمير العراقين طلب رجلا من أصحاب الحسن بن علي رضي الله عنهما يعرف بابن سرح,"Ziad, on his adoption by Muawiya, was treated by him with great favor, obtained a commandment and became one of his most effective supporters in the contestations with the sons of Ali Ibn Abi Talib. It is related that, when he was governor of the two Iraqs, he caused active search to be made for a man named Ibn Sahl who was a partisan of al-Hasan, the son of Abu Talib."
وكان في الأمان الذي كتب لأصحاب الحسن رضي الله عنه لما نزل عن الخلافة لمعاوية، فكتب الحسن إلى زياد: من الحسن إلى زياد، أما بعد، فقد علمت ما كنا أخذنا لأصحابنا من الأمان، وقد ذكر لي ابن سرح أنك عرضت له فأحب أن لا تعرض له إلا بخير، والسلام.,"The name of this person had been included in the act of amnesty granted to the companions of al-Hasan, when the latter abdicated the caliphate in favor of Muawiya. Al-Hasan, in consequence, wrote the following letter to Ziad: “From al-Hasan to Ziad: you know that we obtained an amnesty for our partisans, and yet Ibn Sarh informs me that he has been exposed to your attacks. I therefore request that you ‘ act towards him only for his god. Receive my salutation.”"
فلما أتاه الكتاب وقد بدأ فيه بنفسه، ولم ينسبه إلى أبي سفيان غضب وكتب إليه: من زياد بن أبي سفيان إلى الحسن، أما بعد، فإنه أتاني كتابك في فاسق تؤويه الفساق من شيعتك وشيعة أبيك، وايم الله لأطلبنه ولو كان بين جلدك ولحمك، وإن أحب الناس إلي لحما أن آكله للحم أنت منه.,"This letter commenced by the writers name and did not give to Ziad the surname of the son of Abu Sofian. Ziad was offended at it and replied in these terms: from Ziad,’ the son of Abu Sofian, to al-Hasan: I received your letter concerning a re- probate who is now harbored by others, by partisans of yours and of your fake father. By Allah! I shall pursue and arrest him, even where he (hidden) between your skin and your flesh. The flesh that I most wish to devour is that of which you are a part.””"
فلما قرأه الحسن رضي الله عنه بعث به إلى معاوية، فلما قرأه غضب وكتب إلى زياد: من معاوية بن أبي سفيان إلى زياد، أما بعد، فإن الحسن بن علي بعث إلي كتابك إليه، جواب كتابه إليك في ابن سرح، فأكثرت التعجب منه، وقد علمت أن لك رأيين: رأي من أبي سفيان، ورأي من سمية، فأما رأيك من أبي سفيان فحلم وحزم، وأما رأيك من سمية فكما يكون رأي مثلها،,"When al-Hasan received this epistle, he sent it to Muawiya who, on reading it, was so indignant that he wrote to Ziad a letter containing these words: “From Muawiya, the son of Abu Sofian, to Ziad: Al-Hasan, the son of Ali, has sent to me a letter written by you in answer to one in which he spoke to you concerning Abu Sarh. Its contents surprised me greatly and I perceived by it that you have two ways of judging matters, one which you inherited from Abu Sofian, and the other from Sumaia. That which you we to Abu Sufyan is all prudence and precaution; the other, for which you are indebted to Sumaia, is just such as should be expected from one like her."
ومن ذلك كتابك إلى الحسن تسميه وتعرض له بالفسق، ولعمري لأنت أولى بذلك منه، فإن كان الحسن بدأ بنفسه ارتفاعا عنك فإن ذلك لن يضعك، وأما تركك تشفيعه فيما شفع فيه إليك فحظ دفعته عن نفسك إلى من هو أولى به منك، فإذا أتاك كتابي فخل ما بيدك لابن سرح ولا تعرض له فيه، فقد كتبت إلى الحسن يخيره: إن شاء أقام عنده وإن شاء رجع إلى بلده، وإنه ليس لك عليه سبيل بيد ولا لسان.,"It was the last which produced the letter in which you revel al-Hasan and treat him as a reprobate. now, by my life! you are more deserving of that epithet than he. If, through a sentiment of superiority, he commenced his letter by his own name, that could not derogate from your merit; but, by rejecting the application made by him in favor of a person whom he thought deserving of his intercession, you have thrown off your own shoulders a task which shall be executed by one who has a better right to accomplish it than you. On the receipt of this, ray letter, restore to Ibn Sarh the property of his which is in your hands and do not attempt to injure it. I have written to al-Hasan, informing him that, if he pleases, the fugitive may either stay with him or return to his own country, and that you have been prohibited from harming him either by word or deed."
وأما كتابك إلى الحسن باسمه ولا تنسبه إلى أبيه، فإن الحسن ويحك ممن لا يرمى به الرجوان، أفاستصغرت أباه، وهو علي بن أبي طالب أم إلى أمه وكلته وهي فاطمة بنت رسول الله صلى الله عليه وسلم فذلك أفخر له إن كنت عقلت، والسلام.,"In your letter to al-Hasan, you call him by his name without mentioning to whom he is the son; I therefore let you know, inconsiderate fellow I that al-Hasan is above the reach of contempt. Did you then think that his father was so contemptible a person? but that person was Ali the son of Abu Talib; or did you think it (not) worthwhile to join his name to that of his mother? but his mother was Fatima, the daughter of the Apostle of God, and, if you have any intelligence remaining, you must acknowledge that therein he excels us all. Receive my salutation.”"
قوله: لا يرمى به الرجوان، بفتح الراء والجيم، وهو لفظ مثنى، ومعناه المهالك.,The word rajawan is a dual which [has a plural signification and) means places of danger.
قلت: وقد رويت هذه الحكاية على صورة أخرى وهي: كان سعيد ابن سرح مولى كريز بن حبيب بن عبد شمس من شيعة علي بن أبي طالب، رضي الله عنه، فلما قدم زياد بن أبيه الكوفة واليا عليها أخافه وطلبه،,"I must here observe that the same anecdote is related in another form, and shall therefore give it here: Said Ibn Sarh was a mawla to Kuraiz Ibn Habib Ibn Abd Shams, one of Ali Ibn Abi Talib’s partisans. When Ziad, the son of his father (Ibn AufA) arrived at Kufa in the capacity of governor, he persecuted Ibn Saad and caused strict search to be made after him."
فأتى المدينة ونزل على الحسين بن علي، رضي الله عنه، فقال له الحسين: ما السبب الذي أشخصك وأزعجك فذكر له قضيته وصنيع زياد به، فكتب إليه الحسين: أما بعد فإنك عمدت إلى رجل من المسلمين، له ما لهم وعليه ما عليهم،,"Ibn Saad then went to Medina and alighted at the door of al-Hasan Ibn Ali, who said to him: “What has forced you to quit your residence and come here?” The fugitive told his story and described the conduct of Ziad towards him. Al-Hasan therefore wrote to Ziad in these terms: “You engaged towards a certain Muslim man that he should partake of all the advantages enjoyed by those of his belief, and incur the same obligations which are imposed on them."
فهدمت داره وأخذت ماله وعياله، فإذا أتاك كتابي هذا فابن له داره واردد عليه ماله وعياله، فإني قد أجرته فشفعني فيه،,"Yet you have pulled down his house, seized on his property and arrested the members of his family. Therefore, when this, my letter, reaches you, rebuild his house, and restore to him his property and the members of his family; I have given him hospitality and have been requested by him to interfere in this matter.”"
فكتب إليه زياد: من زياد بن أبي سفيان إلى الحسين بن فاطمة، أما بعد، فقد أتاني كتابك تبدأ فيه باسمك قبل اسمي وأنت طالب حاجة، وأنا سلطان وأنت سوقة، وكتابك إلي في فاسق لا يؤويه إلا فاسق مثله، وشر من ذلك توليه أباك، وقد آويته إقامة منك على سوء الرأي ورضى بذلك،,"To this Ziad replied: ‘from Ziad, the son of Abu Sofian, to al-Hasan the son of Fatima: l received your letter, in which you commence by placing your own name before mine, and yet you request of me a service; you, a man of the people, from me, a sovereign (you write to me in favor of a reprobate whom one would harbor except a reprobate like himself; and, what is still worse, he has found in you a patron (tawallihi abaka) I you have allowed him to reside with you, him disaffected (to government) and taking pleasure in being so."
وايم الله لا تسبقني إليه ولو كان بين جلدك ولحمك، فإن أحب لحم إلي أن آكله للحم أنت منه، فأسلمه بجريرته إلى من هو أولى به منك، فإن عفوت عنه لم أكن في شفعتك، وإن قتلته لم أقتله إلا بحبه أباك.,"But, by Allah! you shall not save him from me, even where he hidden between your skin and your flesh; and certainly the flesh that I should mat like to devour is that of which you are a part. Deliver him up by the halter to one who has a better right to him than you. If I then pardon him, it shall not be in consequence of your intercession and, if I put him to death, it shall be on account of the love you bear him.”"
فلما قرأ الحسين، رضي الله عنه الكتاب كتب إلى معاوية يذكر له حال ابن سرح وكتابه إلى زياد فيه وإجابة زياد إياه، ولف كتابه في كتابه وبعث به إليه، وكتب الحسين إلى زياد: من الحسين بن فاطمة بنت رسول الله صلى الله عليه وسلم إلى زياد بن سمية عبد بني ثقيف الولد للفراش وللعاهر الحجر”.”,"When al-Hasan read this epistle, he wrote to Muawiya an account of Ibn Serb’s affair and enclosed in the letter (a copy of) how won to Ziad and the answer which he had received. He wrote also a letter to Ziad [and addressed it) thus: “From al-Hasan, the son of Fatima, who was the daughter of the Apostle of God, to Ziad, the son of Sumaia, who was a slave of the tribe of “Thakif, (to Ziad.) legitimate by birth and yet the son of an abandoned adulterer.”"
فلما قرأ معاوية كتاب الحسين، رضي الله عنه، ضاقت به الشام، وكتب إلى زياد:,"When Muawiya read al-Hasan’s letter [he was so much ashamed that) Syria seemed to narrow to hold him, and he wrote to Ziad in the terms which we have already mentioned."
وقال عبيد الله بن زياد: ما هجيت بشيء أشد علي من قول ابن مفرغ:,"Obaid Allah Ibn Ziad declared that, of all the verses directed against him, one wounded his feelings so much as the following, which were composed by Ibn Mufarrigh."
"فكر ففي ذاك إن فكرت معتبر… هل نلت مكرمة إلا بتأمير
عاشت سمية ما عاشت وما علمت… أن ابنها من قريش في الجماهير","Reflect! for reflection may give you a moral lesson. Are you not indebted for all your honors to your nomination as governor? As long as Sumaia lived, she never suspected that her son belonged to the tribe of Quraish."
وقال قتادة، قال زياد لبنيه وقد احتضر: ليت أباكم كان راعيا في أدناها وأقصاها ولم يقع بالذي وقع به.,"Katada relates that Ziad, when on the point of death, said to his sons: “that your father had been a shepherd leading his flocks to countries far and near, and that what he came by had never befallen him!"
قلت: فبهذا الطريق كان ينظم ابن مفرغ هذه الأشعار في زياد وبينه ويقول إنهم أدعياء، حتى قال في زياد وأبي بكرة ونافع أولاد سمية:,The verses directed by Ibn Mufarrigh against Ziad and his sons are all of the same cast: he treats them as pretenders and goes so far as to say of the sons of Sumaia.
"إن زيادا ونافعا وأبا… بكرة عندي من اعجب العجب
هم رجال ثلاثة خلقوا… في رحم أنثى وكلهم لأب
ذا قرشي كما يقول، وذا… مولى، وهذا بزعمه عربي","Ziad, Nan and Ab Bakra are for me a cause of wonder. These three were formed in the same womb and had all the same father, yet one says that he is a Quraishi, the other is au enfranchised slave, and the third has an Arab for his uncle."
وهذه الأبيات تحتاج إلى زيادة إيضاح فأقول، قال أهل العلم بالأخبار: إن الحارث بن كلدة بن عمرو بن علاج بن أبي سلمة بن عبد العزى بن غيرة بن عوف بن قسي، وهو ثقيف – هكذا النسب ابن الكلبي في كتاب الجمهرة” – وهو طبيب العرب المشهور، ومات في أول الإسلام، وليس يصح إسلامه؛”,"As these lines require explanation, I shall give here what is related by persons versed in history: Al-Harith was the son of Katada Ibn Arar Ibn Ilaj Ibn Abi Salama Ibn Abd al-Ozza Ibn Ghiara Ibn Auf Ibn Kusi. This last was the same person as Thakif. It is thus that ibn al-Kalbi exposes this genealogy in his Jamhara. Al-Harith was a celebrated physician among the Arabs. He died soon after the promulgation of Islamism, but the fact of his conversion has not been ascertained."
وروي أن رسول الله صلى الله عليه وسلم أمر سعد بن أبي وقاص أن يأتي الحارث يستوصفه في مرض نزل به، فدل ذلك على أنه جائز أن يشاور أهل الكفر في الطب إذا كانوا من أهله.,"It is related that the Prophet of God ordered Saad Ibn Abi Wakkas to go and take the advice of al-Harith Ibn Katada on a malady by which he had been attacked. This proves the lawfulness of consulting, no medical questions, persons who are not Muslims, provided they be of the same nation as the sick man."
وكان ولده الحارث بن الحارث من المؤلفة قلوبهم، وهو معدود في جملة الصحابة، رضي الله عنهم؛ ويقال، الحارث بن كلدة كان رجلا عقيما لا يولد له، وإنه مات في خلافة عمر رضي الله عنه.,"His son, al-Harith Ibn al-Harith, was one of those whose hearts had been reconciled, and he counts as one of the Prophet’s companions. It is said that al-Harith Ibn Katada was incapable of begetting children and that he died in the caliphate of Omar."
ولما حاصر رسول الله صلى الله عليه وسلم الطائف، قال: أيما عبد تدلى إلي فهو حر، فنزل أبو بكرة رضي الله عنه من الحصن في بكرة. قلت: وهي بفتح الباء الموحدة وسكون الكاف وبعدها راء ثم هاء، وهي التي تكون على البئر، وفيها الحبل يستقى به،,"The Prophet, when he laid siege to Taif, made this declaration: Whatever slave” lets himself down {from the wall) and comes to me shall be free.” Abu Bakra then lowered himself down from the fortress by means of a bakra (pulley), which is a thing traversed by a rope and placed over a well for the purpose of drawing water. “"
والناس يسمون بكرة، بفتح الكاف، وهو غلط، إلا أن صاحب كتاب مختصر العين” حكاها بالفتح أيضا، وهي لغة ضعيفة لم يحكها غيره؛”,"It is called a bakara by common people, but this pronunciation is not correct, although the author of the Mukhtasir al-Ain (abridgment of the Ain) gives it as god. It has, however, so little to recommend it that no other philologer ever authorized it."
قال: فكناه رسول الله صلى الله عليه وسلم أبا بكرة لذلك، وكان يقول: أنا مولى رسول الله صلى الله عليه وسلم. وأراد أخوه نافع أن يدلي نفسه في البكرة أيضا، فقال له الحارث بن كلدة: أنت ابني فأقم، فأقام ونسب إلى الحارث، وكان أبو بكرة قبل أن يحسن إسلامه ينسب إلى الحارث أيضا.,"The narrator continues: He received therefore from the Prophet the surname of Abu Bakra [the pulley man and used to say that he was a match of the Prophet of God. His brother, Nafi, was also going to lower himself down when al-Harith Ibn Katada said to him: “Remain, and I adopt you as my son.” He therefore remained and was surnamed Ibn al-Harith. Abu Bakra, before his conversion to Islamism, bore also that surname, but, when he became a Good Muslim, he gave it up."
فلما حسن إسلامه ترك الانتساب إليه. ولما هلك الحارث بن كلدة لم يقبض أبو بكرة من ميراثه شيئا تورعا، هذا عند من يقول: إن الحارث أسلم، وإلا فهو محروم من الميراث لاختلاف الدين.,"On the death of al-Harith Ibn Kalada, Abu Bakra abstained, through self-mortification, from receiving any part of the inheritance. This, I must observe, might have been the case, were we to admit the statement of those who say that al-Harith died a Muslim man, for, if he did not, Abu Bakra would have been excluded from inheriting, on account of the difference of religion."
فلهذا قال ابن مفرغ الأبيات الثلاثة البائية، لأن زيادا ادعى أنه قرشي باستلحاق معاوية له، وأبو بكرة اعترف بولاء رسول الله صلى الله عليه وسلم، ونافع كان يقول إنه ابن الحارث بن كلدة الثقفي، وأمهم واحدة، وهي سمية المذكورة. وهذا سبب نظم البيتين في آل أبي بكرة – كما تقدم ذكره – وعلاج جد الحارث بن كلدة كما ذكرته. هذه قصة زياد وأولاده ذكرتها مختصرة.,"(The narrator continues:) Ibn Mufarrigh was induced to compose the three verses above-mentioned because Ziad pretended to be a Quraishi on the plea of his adoption by Muawiya; because Abu Bakra declared himself a mawla of the Prophet, and because Nafi used to say that he was the son of al-Harith Ibn Katada, of the tribe of Thakif. They were, besides, born of the same mother, the Sumaia already mentioned. It was also for that reason that the poet composed in the family of Abu Bakra the two verses which commence by the words: come to your semes, family of Abu Bakra!. This was the grandfather of al-Harith Ibn Katada, as we have already stated. This is an abridged account of the affair of Ziad and his sons."
قلت: إلا أن قول ابن مفرغ في البيت الثاني وكلهم لأب”، ليس بجيد، فإن زيادا ما نسبه أحد إلى الحارث بن كلدة، بل هو ولد عبيد، لأنه ولد على فراشه. وأما أبو بكرة ونافع فقد نسبا إلى الحارث، فكيف يقول: ” وكلهم لأب ” فتأمله.”,"I must again make an observation: these words of Ibn Mufarrigh in the second verse: they had the same father, are not true, for on one ever said that Ziad was the son of al-Harith Ibn Kalada; on the contrary, he was the son of Obaid, having been born on his bed (in his lifetime). As for Abu Bakra and Nafi, they were considered as the sons of al-Harith. How then could the poet say with truth that they had all the same father? Weigh these observations."
وذكر ابن النديم في كتابه الذي سماه الفهرست”:أن أول من ألف كتابا في المثالب زياد ابن أبيه، فإنه لما طعن عليه وعلى نسبه عمل ذلك لولده، وقال لهم: استظهروا به على العرب فإنهم يكفون عنكم.”,"Ibn al-Nadim says, in the work entitled the Fihrest, that Ziad was the first person who compiled a work containing things disreputable to the Arabs. Ziad Ibn Abih having been calumniated and seeing his genealogy impugned, composed that book for the use of his sons and said to them: “Defend yourselves with this against the Arabs, and they will cease to attack you.”"
وأما حديث المغيرة بن شعبة الثقفي والشهادة عليه، فإن عمر بن الخطاب رضي الله عنه كان قد رتب المغيرة أميرا على البصرة، وكان يخرج من دار الإمارة نصف النهار، وكان أبو بكرة المذكور يلقاه فيقول: أين يذهب الأمير فيقول: في حاجة، فيقول: إن الأمير يزار ولا يزور.,"The anecdote concerning al-Mughira Ibn Shoba the Thakifide and the evidence given against him must now be related: Al-Mughira, having been named governor of Basra by Omar Ibn al-Khattab, used to go out of the government palace every day, at the hour of noon. Ab Bakra, having met him said: Where is the emir going?” and received this answer. “I am going on business.” to this Abu Bakra replied: “An emir receives visit but never makes any.””"
قالوا: وكان يذهب إلى امرأة يقال لها أم جميل بنت عمرو، وزوجها الحجاج بن عتيك بن الحارث بن وهب الجشمي. وقال ابن الكلبي في كتاب جمهرة النسب”: هي أم جميل بنت الأفقم بن محجن بن أبي عمرو بن شعيثة بن الهزم، وعدادهم في الأنصار.”,"He (al-Mughaira) was going, it said, to see a woman named Om Jamil, who was the daughter of Amr and the wife of al-Hajjaj Ibn Atik Ibn al- Harith Ibn Wahb al-Jushami. Ibn al-Kalbi states, in his Jamhara, that Om Jamil was the daughter of al-Afkam Ibn Mihjan Ibn Amr Ibn Shuaitha Ibn al-Huzam, and he counts this family among those of the Ansars."
وزاد غير اببن الكلبي فقال: الهزم بن رؤيبة بن عبد الله بن هلال بن عامر بن صعصعة بن معاوية بن بكر بن هوازن، والله أعلم.,Another author adds this additional information: “Al-Huzam was the son of Ruaiba Ibn Abd Allah Ibn Hilal Ibn Aamir Ibn Sasaa Ibn Muawiya Ibn Bakr Ibn Hawazin.” God knows best!
قال الراوي: فبينما أبو بكرة في غرفة مع إخوته، وهم نافع وزياد المذكوران وشبل بن معبد، والجميع أولاد سمية المذكورة فهم إخوة لأم، وكانت أم جميل المذكورة في غرفة أخرى قبالة هذه الغرفة، فضربت الريح باب غرفة أم جميل ففتحته،,"The narrator continues: Abu Bakra was in an upper room with his brothers, Nafi, Ziad and Shibl Ibn Mabad, who were all sons of the same mother, her who was named Sumaia. Om Jamil was in a chamber opposite to theirs, and, the wind happening to blow open her door."
ونظر القوم فإذا هم بالمغيرة مع المرأة على هيئة الجماع، فقال أبو بكرة: هذه بلية قد ابتليتم بها فانظروا، فنظروا حتى أثبتوا، فنزل أبو بكرة فجلس حتى خرج عليه المغيرة من بيت المرأة فقال له: إنه قد كان أمرك ما قد علمت فاعتزلنا،,"they saw al-Mughira in the act of carnal intercourse with her. On this, Abu Bakra said: “there is a calamity for you! look at that.” They looked till they were convinced, and Abd Bakra then went down stairs and sat there, waiting till) al-Mughaira came out. When he saw him, he said: you know full well what you have done, so you had better quit us {and leave the city).”"
قال: وذهب المغيرة ليصلي بالناس الظهر، ومضى أبو بكرة فقال: لا والله لا تصلي بنا وقد فعلت ما فعلت، فقال الناس: دعوه فليصل فإنه الأمير، واكتبوا بذلك إلى عمر رضي الله عنه، فكتبوا إليه، فأمرهم أن يقدموا عليه جميعا المغيرة والشهود، فلما قدموا عليه جلس عمر رضي الله عنه، فدعا بالشهود والمغيرة فتقدم أبو بكرة فقال له:,"The narrator says {farther on): Al-Mughira went to say the afternoon (zuhr) prayer at the head of the congregation, and Abu Bakra rose to go out, saying: “By Allah! you shall not preside at our prayer after what you did! ” Let him go on with the prayer,’’ said (some of the) people,” for he is our emir. Write down your complaint and send it to (the caliph) Omar.” He and his brothers did so, and Omar summoned al-Mughira to appear before him, and them also as witnesses. When they arrived, Omar took his seat and cited them all forward. Abu Bakra advanced, and (the caliph) said to him:”"
رأيته بين فخذيها قال: نعم والله لكأني أنظر إلى تشريم جدري فخذيها، فقال له المغيرة: لقد ألطفت في النظر، فقال له أبو بكرة: لم آل أن أثبت ما يخزيك الله به، فقال عمر رضي الله عنه: لا والله حتى تشهد لقد رأيته يلج فيها ولوج المرود في المكحلة، فقال: نعم أشهد على ذلك، فقال: فاذهب عنك مغيرة ذهب ربعك، ثم دعا نافعا فقال له: علام تشهد قال: على مثل شهادة أبي بكرة، قال: لا، حتى تشهد أنه ولج فيها ولوج الميل في المكحلة، قال: نعم حتى بلغ قذذه – قلت، القذذ بالقاف المضمومة وبعدها ذالان معجمتان وهي ريش السهم – قال الراوي: فقال له عمر رضي الله عنه: اذهب مغيرة ذهب نصفك، ثم دعا الثالث فقال له: على ما تشهد فقال: على مثل شهادة صاحبي، فقال له عمر رضي الله عنه: اذهب عنك مغيرة ذهب ثلاث أرباعك. ثم كتب إلى زياد، وكان غائبا فقدم، فلما رآه جلس له في المسجد واجتمع عنده رؤوس المهاجرين والأنصار، فلما رآه مقبلا قال: إني أرى رجلا لا يخزي الله على لسانه رجلا من المهاجرين. ثم إن عمر رضي الله عنه رفع رأسه إليه فقال: ما عندك يا سلح الحبارى فقيل إن المغيرة قام إلى زياد فقال: لا مخبأ لعطر بعد عروس – قلت: وهذا مثل للعرب لا حاجة إلى الكلام عليه، فقد طالت هذه الترجمة كثيرا، قال الراوي: فقال له المغيرة: يا زياد، اذكر الله تعالى واذكر موقف يوم القيامة، فإن الله تعالى وكتابه ورسوله وأمير المؤمنين قد حقنوا دمي، إلا أن تتجاوز إلى ما لم تر مما رأيت، فلا يحملنك سوء منظر رأيته على أن تتجاوز إلى ما لم تر، فوالله لو كنت بين بطني وبطنها ما رأيت أن يسلك ذكري فيها، قال فدمعت عينا زياد واحمر وجهه وقال: يا أمير المؤمنين أما إن أحق ما حق القوم فليس عندي، وكن رأيت مجلسا وسمعت نفسا حثيثا وانتهازا ورأيته مستبطنها، فقال عمر رضي الله عنه: رأيته يدخل كالميل في المكحلة فقال: لا، وقيل قال زياد: رأيته رافعا رجليها فرأيت رجليها خصييه تتردد إلى بين فخذيها ورأيت حفزا شديدا وسمعت نفسا عاليا، فقال عمر رضي الله عنه رأيت يدخله ويخرجه كالميل في المكحلة فقال: لا,"“Vidistine ilium inter femra mulieris?” lies pndit: “Per Deuml latera du ferarura divaricate adhuc mihi videre vider.” Tunc eumdem (leslem) cmpellavit al-Mughira dixitque: “Cllide aspzistil” Respond it Abu Bakra: “Mriar si nn declarcm id prpter qud te Deus ignminia affecturus est.” Dixit Omar: “Quinini prtef te eum vidisse penem intrmit “tenfem in vulvam, sicut stylum in pyxidem.” Respndit A lift Bakra: “Illud vidi “et attestr.’’ Tunc dixit Omar: “V® tibi, Mughira! eiTugit quarla pars (w’t ‘ ‘ tu®.’’ TuncNafiam advcavit et ci dixit: “Quid est testimnium tuura ?  Respn¬dit: “Sicut testimnium Abu Bakr®.” Dixit Omar: “Necesse est declarare illud (seif. “menfulam)in mulierem intrmissurfuisse, sicut stylum in pyxidem.”Respndit: “Cerfe intrmissum fuit usque ad radicem [kiufad].” Vx kudad sagitt® penuam “signified}. — Tunc dixit Omar: “V® tibi, Mughira I effugit dimidium tuum.” “Pstea [testem) tertium appellant et ei dixit: “Quid est testimnium tuum?” Res- “pndit: “Idem est qud scii mei du prastiferunf.’ Dixit Omar: “V tibi, Mughira I eiTugit (vitae tu® ddrans.” Tunc scripsif (mar) ad Ziidum qui nndum cmparuerat, et postquam cum vidit, cnsedit in msch, ducibus Muhajirrum et Ansarirum cngregatis. [Mughira), Ziadum intrantem aspiciens, dixit: “Vide “hminem cujus lingua, De vlente, Muhajirum ignminia afficere nlet.” Sus- tulit Omar caput dixitque: “Quidnvisti, tidis pullel ’ Fertur quque al-Mughi- ram surrexisse ad Ziadum et dixissc: “Pst Arusam armaii lculus nn est.’’ Dic hanc lcutinem prverbium esse, Arabibus ntum, sed illud expnerc haud cnvenit, presertim cum in hc capife rati nstra lafius diffusa sit. Tradidif narrator: Dixit ei al-Mughira; “Ziadel Dei excelsi memr est cram qu stafurus “es in die resurrectinis. Cert Dcus, et liber ejus, et Propheta ejus et ira- “peratr tidelium effusinem sanguinis mei prhibebunt, dummd de iis qus “vidisti ad ea qu nn vidisti transire nles; cave one prpter rem fourpera quam vi- “disti franseasad rem quam nn vidisti. Per Deuml si infer ventrem meutn etven- “trem illius [mulieris) fuisses, me mentulamin illam intrmittentem haud vidisses.” Tradidit narrator: “Tunc Ziadus, cujus cuti lacrymabant et facies rubre suffun- “debatur, dixit: lmperafr fideliuml overum essequd alii prverdederunt, dicere nn pssum; sed vidicnsessum,audivi suspiria crebra et occasionem arrep- “tam; vidi ilium super illam recubantem.” Dixit Omar: “Vidistine rem inser- “tam in vulva sicut stylum in pyxide?” Respndit: “Haud vidi.’’ Fertur etiam Ziadum dixisse: “Vidi ilium pede mulieris susfllentem; vidi testiculs ejus scil “(antes super femra mulieris, cum impetu vehementi.””"
فقال عمر رضي الله عنه: الله أكبر قم إليهم فاضربهم، فقام إلى أبي بكرة فضربه ثمانين وضرب الباقين، وأعجبه قول زياد، ودرأ الحد عن المغيرة.,"Omar then exclaimed: “Praise be to God” Al-Mughaira, being told by him to go over and beat them [for having borne false witness against him), inflicted on Abu Bakra eighty strokes and flogged also the (to) others. Ziad gave, by his deposition, great satisfaction to Omar, as it averted from al-Mughira the penalty [of lapidation) fixed by the law."
فقال أبو بكرة بعد أن ضرب: أشهد أن المغيرة فعل كذا وكذا، فهم عمر رضي الله عنه أن يضربه حدا ثانيا، فقال له علي بن أبي طالب رضي الله عنه: إن ضربته فارجم صاحبك، فتركه. واستتاب عمر أبا بكرة فقال: إنما تستتيبني لتقبل شهادتي، فقال: أجل، فقال: لا أشهد بين اثنين ما بقيت في الدنيا.,"Abu Bakra exclaimed after undergoing his punishment: “I bear witness that al-Mughaira did so and so (repeating hit former evidence). Omar was about to have him chastised a second time; when Ali Ibn Abi Talib said to him: “If you beat him, you must lapidate your friend.” He therefore let him alone and told him to repent of his sin. “Do you bid repent,” replied Abu Bakra, “so that you may receive whatever evidence may be given by me later?” Omar answered: “Such is my motive,” and Abu Bakra replied: “I shall (therefore) never seen as a witness between two partners, as long as I have.”"
فلما ضربوا الحد قال المغيرة: الله أكبر، الحمد لله الذي أخزاكم، فقال عمر رضي الله عنه: بل أخزى الله مكانا رأوك فيه.,"When he was undergoing the legal penalty, al-Mughira addressed him thus: “Glory and praise be to God who has thus brought shame upon you! “Not so,” said Omar, but may God bring shame upon the place in which these [people] saw you!””"
وذكر عمر بن شبة في كتاب أخبار البصرة” أن أبا بكرة لما جلد أمرت أمه بشاة فذبحت وجعلت جلدها على ظهره، فكان يقال ما ذاك إلا من ضرب شديد.”,"Omar Ibn Shabba, states, in his history of Basra, that, when Abu Bakra was beaten, his mother caused a sheep to be flayed and the skin applied to his back. This made people say that, assuredly, the strokes must have been very heavy."
وحكى عبد الرحمن بن أبي بكرة أن أباه حلف لا يكلم زيادا ما عاش، فلما مات أبو بكرة كان قد أوصى أن لا يصلي عليه زياد وان يصلي عليه أبو برزة الأسلمي، وكان النبي صلى الله عليه وسلم آخى بينهما، وبلغ ذلك زيادا فخرج إلى الكوفة. وحفظ المغيرة بن شعبة ذلك لزياد وشكره.,"Abd al-Rahman, the son of Ab Bakra, related that his father swore never to speak to Ziad as long as he lived. One of Abu Bakra’s dying injunctions was that Ziad should not be allowed to say the funeral service over him, and that Abu Barza al-Aslami, a person to whom he had been united in brotherhood by the Prophet of God, should discharge that duty. When Ziad was informed of this, he [left the place and) went to Kufa. Al-Mughira was greatly pleased with Ziad’s conduct (at the trial) and testified to him all his gratitude."
ثم إن أم جميل وافقت عمر بن الخطاب رضي الله عنه بالموسم، والمغيرة هناك فقال له عمر: أتعرف هذه المرأة يا مغيرة قال: نعم هذه أم كلثوم بنت علي، فقال له عمر: أتتجاهل علي والله ما أظن أبا بكرة كذب عليك، وما رأيتك إلا خفت أن أرمى بحجارة من السماء.,"At a later period, when the pilgrims had assembled in Mecca, Omar received the visit of mm Jamil and said to al-Mughira, who was present: “Tell me, Mughira! do you know this woman? “I do,” replied the other, ‘she is ram Kulthum, the daughter of Ali.” On hearing these words, Omar exclaimed: “Do you intend to make me believe that you do not know her? by Allah, I now think that Abu-Bakra did not accuse you wrongfully and, when I see you, I fear lest stones should be thrown down on me from heaven (for taring you from lapidation).”"
قلت: ذكر الشيخ أبو إسحاق الشيرازي في أول باب عدد الشهود في كتاب المهذب”: وشهد على المغيرة ثلاثة: أبو بكرة ونافع وشبل بن معبد، وقال زياد: رأيت استا تنبو ونفسا يعلو ورجلين كأنهما أذنا حمار، ولا أدري ما وراء ذلك، فجلد عمر الثلاثة ولم يحد المغيرة.”,"The Shaikh Abu Ishak al-Shirazi says, in his Almuhazzab, towards the commencement of the chapter on the number of witnesses (required by law): “Testimony was given against al-Mughira by three persons: Abu Bakra, Nafi and Shibl Ibn Mabad. As for Ziad [the fourth tciness), he (merely) said: ‘Vidi culum resilientem, (audivi) anhelitum frtem et (tndi) pedes dus (erects) ad in star aurium asini; quid fuerit ultra, nesci! Omar caused therefore the three witnesses to be chastised and did not punish al-Mughira.”"
قلت: وقد تكلم الفقهاء على قول علي رضي الله عنه لعمر رضي الله عنه إن ضربته فارجم صاحبك، فقال أبو نصر ابن الصباغ – المقدم ذكره – وهو صاحب كتاب الشامل” في المذهب: يريد أن هذا القول إن كان شهادة أخرى فقد تم العدد، وإن كان هو الأول فقد جلدته عليه، والله أعلم.”,"Legists have discussed what Ali meant when he said: If you beat him, you must lapidate your friend; and Abu Nasr Ibn al-Sabbagh writes, in his Shamil, a treatise on the system of jurisprudence: “He (Ali) meant to say: That sentence (of yours) can only be (applicable) in case of your counting what he said for another (a fourth) deposition; but then, the number (of depositions requisite for the condemnation of al-Mughaira) would be complete; if it (your sentence) applies to the first deposition (made by Abd Bakra, it cannot be executed, because) you have already punished him for it. ”"
وذكر عمر بن شبة في أخبار البصرة” أن العباس بن عبد المطلب رضي الله عنه قال لعمر بن الخطاب رضي الله عنه: إن رسول الله صلى الله عليه وسلم أقطعني البحرين، فقال: ومن يشهد لك بذلك قال: المغيرة بن شعبة، فأبى أن يجيز شهادته.”,"Omar Ibn Shabba relates as follows, in his history of Basra: “Al-Abbas, the son of Abd al-Muttalib, said to Omar Ibn al-Khattab: ‘The Prophet of God made me a grant of (province of) al-Bahrain, who was witness to that?’ replied Omar. Al-Abbas named al-Mughaira Ibn Shoba, but Omar refused to admit such an evidence.””"
قلت وقد طالت هذه الترجمة، وسببه أنها اشتملت على عدة وقائع، فدعت الحاجة إلى الكلام على كل واحدة منها فانتشر القول لأجل ذلك، ما خلا عن فوائد.,"This article has run to a great length, but it contained a number of facts that required elucidation, and our statements took therefore a wide spread. They are not, however, devoid of utility."
يزيد بن الطثرية الشاعر المشهور,IBN AL-TATHRIYA
أبو المكشوح يزيد بن سلمة بن سمرة بن سلمة الخير بن قشير بن كعب بن ربيعة بن عامر، المعروف بابن الطثرية، الشاعر المشهور؛ هكذا ساق نسبه أبو عمرو الشيباني، وإنما قيل لجده  سلمة الخير ” لأنه كان لقشير ولد آخر يقال له سلمة الشر، قال: وقد قيل إنه يزيد بن المنتشر بن سلمة.”,"Abu al-Makshuh Yazid Ibn Salama Ibn Samura Ibn Salamat al-Khair Ibn Kushair Ibn Kaab Ibn Rabia Ibn Aamir Ibn Sasaa, generally known by (he surname of Ibn al-Tathriya and a celebrated poet.” It is thus that Abu Amr al-Shaibani traces up his genealogy. The appellation of al-Khair {the good) was given to his (great) grand-father because Kushair had another son who was called Salamat al-Sharr {Salama the bad). The same author states that the name of this Yazid’s father was al-Muntashir Ibn Salama."
وذكر ابن الكلبي أنه يزيد بن الصمة أحد بني سلمة الخير بن قشير.,"According to Ibn al-Kalbi, Yazid was the son of Simma, who was one of the sons of Salamat al-Khair."
وقال غير الطوسي: كان يزيد بن الطثرية يسمى مودقا، سمي بذلك لحسن وجهه وحسن شعره وحلاوة حديثه، فكانوا يقولون إنه إذا جلس بين النساء ودقهن – يقال استودقت المرأة وودقت إذا مالت إلى الفحل لأجل الجماع –,"Another author says: “Yazid Ibn al-Tathriya was surnamed al-Muwaddik {the exciter) on account of his handsome face, the beauty of his poetry and the sweetness of his discourse. People used to say that, when he sat (in the company of women, he excited them to love. In speaking of a female, the verbs istaudakat (in the tenth from) and wadakat (in the first form) are employed to signify that a female desires the approach of the male."
والأصل في هذه اللفظة أن تكون لذوات الحافر، ثم نقلت إلى بني آدم، وهي بالدال المهملة والقاف، والمودق: هو الذي يجعل النساء يملن عليه – وكان يزيد كثيرا ما يجلس عند النساء ويتحدث معهن، ويقال إنه كان عنينا لا يأتي النساء. وليس له عقب،,"This verb, taken in its primitive signification, was only applied to animal having hoofs, but it was subsequently employed in speaking of human beings. A Muwaddik is a person who inspires woman with an inclination for him. He frequented the company of females and liked conversing with them. It is said that he was impotent, incapable of having intercourse with a woman or of begetting children.”"
وهو من أعيان الشعراء، ذكره أبو تمام الطائي في كتاب الحماسة” في عدة مواضع، فمن ذلك قوله في باب النسيب:”,"Abu Tammam al-Tai mentions this highly distinguished poet in different places of his Hamasa; thus, in the section of amatory poetry, he has inserted as his the following lines."
"عقيلية أما ملاث إزارها… فدعص وأما خصرها فبتيل
تقيظ أكناف الحمى ويظلها… بنعمان من وادي الأراك مقيل
أليس قليلا نظرة إن نظرتها… إليك وكل ليس منك قليل
فيا خلة النفس التي ليس دونها… لنا من أخلاء الصفاء خليل","I think of that Okailide female whose (ample form) enveloped in her gown are (smoothness and color) like a sand-hill, and whose waist is like a wand. She passes the summer within the tribe’s reserved grounds and, in the afternoon, she makes her siesta at Noman, in the valley of Arik. The glance which I cast at her, is it for me a very slight (satisfaction). By no means! a (pleasure coming) from her is never slight. Friend of my soul! thou except whom I have no other sincere friend!"
"ويا من كتمنا حبه لم يطع به… عدو ولم يؤمن عليه دخيل
أما من مقام أشتكي غربة النوى… وخوف العدا فيه إليك سبيل
فديتك أعدائي كثير، وشقتي… بعيد، وأشياعي لديك قليل","thou for whose sake I have concealed my love, disobeyed (the advice of thy) enemies and placed on faith in the words of those (intriguers) who interfered against thee! Is there n way of reaching a place near thee, where I may complain of the great distance (which lay between us) and of the dread (in which I stood) of {jealous) foes? May my life be the ransom of thine! numerous are my enemies, wide is the distance (between us), few are the partisans whom I have near thee."
"فلا تحمل ذنبي وأنت ضعيفة… فحمل دمي يوم الحساب ثقيل
وكنت إذا ما جئت جئت بعلة… فأفنيت علاتي فكيف أقول
فما كل يوم لي بأرضك حاجة… ولا كل يوم لي إليك رسول","(If I die of grief,) take not the fault thereof upon thyself, for thou art to weak (to bear it); to answer for my blood on the day of judgment would be a heavy responsibility I When I went (t see thee,) I had always a pretext, but now, that I have exhausted all my pretexts, what can I say? I have not every day a business which may take me to your country; every day, I cannot send there a messenger."
وكان أبو الفرج الأصبهاني صاحب كتاب الأغاني” قد جمع شعر يزيد بن الطثرية أيضا في ديوان، وأورد له قوله.”,"Abu al-Faraj al-Ispahani, the author of the Kitab al-Aghani, formed also a diwan of Ibn al-Tathriya’s poetry and attributes to him the following piece."
"ألا بأبي قد برى الجسم حبه… ومن هو موموق إلى حبيب
ومن هو لا يزداد إلا تشوقا… وليس يرى عليه رقيب
وإني وإن أحموا علي كلامها… وحالت أعاد دوننا وحروب","I should sacrifice my father for the safety of one who inspired me such love that my body is quite extenuated; for one on whom all eyes are fixed and who is the object of my passion! for one whose charms never cease augmentation desire and who is never to be seen unless under the protection of a watchful guard. If I am forbidden to hold converse with her, if I should have to encounter enemies and combats in case I tried to meet her."
"لمثن على ليلى ثناء يزينها… قواف بأفواه الرجال تطيب
أليلى أحذري نقض القوى لا يزل لنا… على النأي والهجران منك نصيب
وكوني على الواشين لداء شغبة… كما أنا للواشي ألد شغوب
فإن خفت ألا تحكمي مرة الهوى… فردي فؤادي والمزار قريب","yet I shall continue to extol the beauty of Laila in eulogiums brilliant with the ornaments of rhyme and sweet to hear from the lips of the public. Dearest Laila I take care not to diminish my strength (by thy disdain) and permit me, though far away and an outcast, to hope that I retain a share in your affection. Let me still give lasting trouble to jealous spies, as they have given constant annoyance to me. If you fear that you cannot support the bitterness of love, restore to me my heart; our visiting place is near."
"وأورد له أيضا:
بنفسي من لو مر برد بنانه… على كبدي كانت شفاء أنامله
ومن هابني في كل شيء وهبته… فلا هو يعطيني ولا أنا سائله","The same author attributes to Ibn al-Tathriya the piece which here follows: I should sacrifice my life for the safety of one whose hand, if passed over my breast, would heal my pains. (I devote myself) for her who always fears me and whom I always fear; for her who never grants me a favor and from whom I never ask one."
"أما أبو الحسن الطوسي فإنه أورد له:
وإني لأستحيي من الله أن أرى… رديفا لوصل أو علي رديف
وأن أرد الماء الموطا حنيه… وأتبع وصلا منك وهو ضعيف","Abu al-Hasan Al-Tausi gives the following verses as ibn al-Tathriya’s: I should blush before God were I to be seen succeeding to another in the affections of a female or replaced therein by a rival. (I should be ashamed) to quench my thirst at a lake of which the borders are become like a beaten path, or to be a suitor for such love as you could grant, love too weak to endure."
"قلت: ورأيت في موضع آخر بعد البيت الأول:
وإني للماء المخالطه القذى… وإن كثرت وراده لعيوف","I met these verses elsewhere and fund that, after the first, was inserted another which I give here; Water filled with dregs and troubled by the frequent visits of those who come to drink inspires me with disgust."
"وأورد له الطوسي أيضا:
ألا رب راج حاجة لا ينالها… وآخر قد تقضى له وهو جالس
يجول لها هذا وتقضى لغيره… وتأتي الذي تقضى له وهو آيس","Al-Tusi gives also the following verses as his: Many hope for a thing and cannot obtain it, whilst it is granted to others who sit [quietly and make an effort). One man calls for a favor and another receives it; he to whom it is granted had given all hopes when it came."
"وأورد له أيضا من جملة أبيات:
برغمي أطيل الصد عنها إذا نأت… أحاذر أسماعا عليها وأعينا
أتاني هواها قبل أن أعرف الهوى… فصادف قلبا خاليا فتمكنا","The same author extracts this passage from a piece of verse composed by our poet: I persist in turning away from her, though much against my will; and, when she is absent. I avoid listening to those who saw her or heard of her. Love for her came to me before I knew what love was, and it fund a lasting abode in a heart till then unoccupied."
"وأورد له أيضا أبياتا منها قوله:
وقولا إذا عدت ذنوبا كثيرة… علينا تجناها ذري ما تغيبا
هبيني امرأ إما بريئا ظلمته… وإما مسيئا تاب بعد وأعتبا","He gives also the following verses by the same poet: And (pronounced) a word which, when she {whom I loved) accused me of numerous crimes, dissipated every full imputation: “If I am innocent, you do me wrong; if guilty, I have repented and merit pardon.”"
"فلما أبت لا تقبل العذر وارتمى… بها كذب الواشين شأوا مغربا
تعزيت عنها بالسلو ولم أكن… لمن ضن عني بالمودة أقربا
وكنت كذي داء تبغى لدائه… طبيبا فلما لم يجده تطببا","When she persisted in rejecting my excuses and let herself be pushed to the utmost extreme by the lies of vile defamers, I discovered that indifference could console me when suffering from her disdain, and I no longer wished to approach one who refused me her love. I acted like the man who, afflicted with a malady, looks for a physician and, not finding one, becomes his own doctor."
وأورد له أبو عبد الله المرزباني في كتاب معجم الشعراء” وهي في “الحماسة” أيضا، وقد رويت أيضا لعبد الله بن الدمينة الخثعمي، والله أعلم:”,"The piece which we now insert is given as Ibn al-Tathriya’s by Abd Abd Allah al-Marzubani in his Mujam al-Shuaraa, and is also to be fund in the Hamasa; but some persons attribute it to Abd Allah Ibn al-Dumaina al Khathami."
"بنفسي وأهلي من إذا عرضوا له… ببعض الأذى لم يدر كيف يجيب
ولم يعتذر عذر البرئ ولم تزل… به رعدة حتى يقال مريب","I should sacrifice my life and my family for the safety of her own, when unjustly wronged, knew not what to answer. She tried not to justify herself as one would d who is innocent, but remained astounded, so that people said: “How very suspicious."
قلت: وهي أبيات في غاية الرقة واللطافة، وذكرها أبو تمام الطائي في كتاب الحماسة” في أول باب النسيب وقال إنها للصمة بن عبد الله القشيري، والله أعلم بالصواب في ذلك.”,"I must here observe that, in this piece, the poet has attained the height of tenderness and elegance. It is given by Abu Tammam in his Hamasa, towards the commencement of the section which contains the amatory poetry. That author attributes it, however, to al-Simma Ibn Abd Allah al-Kushairi; God knows if he be right!"
وقال أبو عمر يوسف بن عبد البر – صاحب كتاب الاستيعاب” في أخبار الصحابة رضي الله عنهم، وقد تقدم ذكره – في كتاب “بهجة المجالس” ما مثاله: للصمة بن عبد الله القشيري:”,"Abu Amr Yusuf Ibn Abd al-Barr, the author of the kitab al-Istiyab, which work contains the history of the Prophet’s Companions, we shall give his life, says in {another work of him), the Bahjat al-Majalis [the beauties of sittings, or conferences)” Al-Simma Ibn Abd Allah Al-Kushairi composed the following lines."
"أما وجلال الله لو تذكرينني… كذكريك ما كفكفت للعين مدمعا
فقالت بلى والله ذكرا لو أنه… يصب على الصخر الأصم","Had you remembered me as faithfully as I remember you, I declare that you would not “have refrained from tears. She replied: “By Allah! ’is quite the contrary; (I ever remember you and the sadness of) that recollection would burst even a solid rock)!"
"تصدعا ثم قال بعد ذلك: وأكثرهم ينسبون إليه في هذا الشعر:
حننت إلى ريا ونفسك باعدت… مزارك من ريا وشعباكما معا","Farther on, the same writer says: “Most of the literati consider him to be the author of: Though you long to see Raya.”"
وذكر الأبيات بكمالها كما ذكرها في الحماسة” وبعد الفراغ منها قال: ومنهم من ينسبها إلى قيس بن ذريح وإلى المجنون أيضا، والأكثر أنها للصمة، والله أعلم.”,"He then gives all the verses, just as they are to be fund in the Hamasa, and adds: “Some persons however attribute them to Kais Ibn Zarih; others consider them as the production of al-Majnun, “but the majority say that al-Simma is the author. God knows best!"
قلت: فقد وقع الاختلاف في أن هذه الأبيات العينية هل هي ليزيد بن الطثرية أم للصمة بن عبد الله القشيري أم لقيس بن ذريح أم للمجنون، والله أعلم.,"From this we see the difference of opinion respecting the person who composed these verses; was it Ibn al-Tathriya, or al-Simma Ibn Abd Allah al-Kushairi, or Kais Ibn Zarih, or al-Majnun? God knows best."
قلت: وذكره المرزباني أيضا في كتاب المونق” فقال: أنشدني أبو الخنبش لابن الطثرية:”,Al-Marzubani mentions nr poet in his al-Muwathak) and says: “Abu al-Khanbash recited tme the following lines as the composition of Yazid Ibn al-Tathriya.
"وأورد له أيضا:
إذا نحن جئنا لم تجمل بزينة… حذار العادي وهي باد جمالها
ولا نبتديها بالسلام ولم نقل… لهم من توقي شرهم: كيف حالها وأورد له أشياء كثيرة غير هذا فنقتصر على هذا القدر.","Here is another piece cited by him as our poet’s: When I went {to visit her), I adorned myself not with ornaments, through fear of hostile spies; but she appeared in all her beauty. I never salute her first and, to escape their malice, I never ask them how she is. The same author gives a great many more pieces composed by his poet, but we may confine ourselves to what is inserted here."
وقال غيره: فلج بينها وبين هجر التي هي قصبة البحرين ستة أيام وبينها وبين مكة تسعة أيام، والله أعلم.,"According to another author, Falaj is at six days’ journey from Hajar, the capital of al-Bahrain, and nine days journey from Mecca."
وذكر أبو إسحاق الزجاج في كتاب معاني القرآن الكريم” في سورة الفرقان أن الرس قرية باليمامة يقال لها فلج، فتكون وهي هذه القرية على ما قال، وأما الذي جاء في قول الشاعر:”,"Abu Ishak al-Zajjaj says, in that part of his Maani al-Quran (rhetorical figures of the Quran) which contains his observations on the sural of al-Furkan; “Al-Rass, a valley in Yamama, is named also Falaj. from what he says, this may be the village of which we are now treating. A place {of nearly the same name) is mentioned in a verse which we here give.”"
وإن الذي حانت بفلج دماؤهم… هم القوم كل القوم يا أم خالد,"They whose blood was shed at Falaj were the men! the best of men, Om Khalid!"
فإنه بفتح الفاء وسكون اللام، وهو واد بين البصرة وحمى ضرية، وضرية قرية على القرب من مكة شرفها الله تعالى. وأما فلجة الذي جاء في شعر بعض العرب:,"But, in this name, the vowel a is omitted after the l. It is a valley on the road leading front Basra to the Hima (or reserved grounds) of Dariya, which is a village near Mecca. A Falj a is mentioned in [the fulling passage of) a poem composed by an Arab of the desert."
"ألا حبذا أعلام فلجة بالضحى… وخيم روابي جلهتيها المنصب
يقولون ملح ماء قلجة آجن… أجل هو مملوح إلى القلب طيب","Fair are the landmarks of Falja at morning, and fair the tents set upon its hills, at either side (in khaimu rawabi jilataiha al-munasab). They say that the soil of Falja is salt and the water brackish; this is true, but the water, though salt, is sweet unto the heart."
فهذا الاسم يقع على موضعين، أحدهما منزل بين مكة والبصرة، والثاني موضع بالعقيق، وكانت به الواقعة في السنة التي قتل فيها الوليد بن يزيد الأموي المذكور.,"Falja is the name of two places, one lying between Mecca and Basra, and the other in (the valley of) al-Akik. The combat (which cost Ibn al-Tathriya his life) look place in the year of al-Walid Ibn Yazid the Omaiyide’s death."
"رجعنا إلى ما كنا فيه:
وكان قتل الوليد في جمادى الآخرة يوم الخميس لليلتين بقيتا منها من سنة ست وعشرين ومائة بالبخراء – بفتح الباء الموحدة وسكون الخاء المعجمة وبعد الراء ألف ممدودة-.","Now, al-Walid was killed on Thursday, the twenty seventh of the latter Jumada, one hundred and twenty six (the sixteenth of April, A. D. seven hundred and forty four), at al-Bakhra."
وذكر أبو الحسن الطوسي المذكور في هذه الواقعة أن الراية كانت مع يزيد بن الطثرية، فلما قتل المندلث وهر بأصحابه ثبت يزيد بن الطثرية بالراية، وكانت عليه جبة خز فتشبثت في عشرة – قلت: وهي بضم العين المهملة وفتح الشين وبعدها راء مفتوحة ثم هاء، وهي الشجرة لها صمغ من شجر العضاه – قال: فعثر فضربه بنو حنيفة حتى قتلوه.,"Abu al-Hasan al-Tusi says, in speaking of this combat, that the standard was borne by Yazid Ibn al-Tathriya. When al-Mundalith was killed and his partisans were routed, Ibn al-Tathriya stood his ground with the standard. He was dressed in a silk gown which got entangled in an oshara-tree, The oshara is a thorny plant and produces gum. This accident caused him to fall, and the Bant Hanifa then kept striking him till he died."
قلت: وذكر هذه الواقعة بعد قتل الوليد في التاريخ المذكور، فيكون قتل يزيد بن الطثرية بين تاريخ قتل الوليد بن يزيد وبين آخر سنة ست وعشرين ومائة والله أعلم.,"This combat is mentioned subsequently to the account of al-Walid’s death and in the same year; so, the death of Ibn al-Tathriya must be placed between that of al- Walid and the end of the year one hundred and twenty six."
وذكر أبو الفرج الأصبهاني في أول الديوان الذي جمعه من شعر يزيد بن الطثرية أن بني حنيفة قتلته في خلافة بني العباس، والأول أصح.,"Abu al-Faraj al-Ispahani says, towards the commencement of the volume in which he has given the collection of Ibn al-Tathriya’s poetical works, that he was killed by the Bani Hanifa under the caliphate of the Abbasids; but the former indication is nearer to the truth."
ولما قتل ابن الطثرية رثاه القحيف بن حمير بن سليم الندى بن عبد الله العقيلي بقوله:,The following elegy was composed on the poet’s death by al-Kuhaif Ibn Himyar Ibn Sulaim al- Nida Ibn Abd Allah al-Okaili.
"ألا تبكي سراة بني قشير… على صنديدها وعلى فتاها
أبا المكشوح بعدك من يحامي… ومن يرجي المطي على وجاها","Let the noble sons of Kushair weep for the loss of their chief and their her. Aba al-Makshuh; now that you are gone, who is there to protect? who is there to hurry on the (war) camels whose feet are already used and worn by travel?."
ورثى القحيف أيضا الوليد بن زياد.,Al-Kuhaif composed also a lament on the death of al-Walid Ibn Yazid.
ورثاه أخوه ثور بن سلمة بقوله:,The following verse on the death of Ibn al-Tathriya was composed by bis brother Thaur Ibn Salama.
أرى الأثل من بطن العقيق مجاوري… مقيما وقد غالت يزيد غوائله,"I see that the tamarisk, my neighbor in the valley of al-Akik, still holds itself erect (and yields not to grief), though fate has taken Yazid by surprise and overwhelmed him."
وهي من الشعر المختار. وذكر أبو تمام الطائي في الحماسة” أن هذه الأبيات لأخته زينب بنت الطثرية وقيل إنها لأمه، والله أعلم.”,"This verse belongs to a choice piece of poetry which Abu Tammam has inserted in the Hamasa. He attributes it to Zainab Bint al-Talhriya, but others say that it was composed by the poet’s mother."
وذكر الطوسي المذكور أن هذه الواقعة كانت بالعقيق، وقال ياقوت الحموي في كتاب المشترك وضعا”:إن العقيق عشرة مواضع، قال الأصمعي: الأعقة الأودية التي تشقها السيول، ثم عد المواضع فقال: الثالث “عقيق عارض” بأرض اليمامة، وهو واد واسع مما يلي العرمة تندفق فيه شعاب العارض، وفيه عيون وقرى،”,"Al-Tusi stales that the combat above-mentioned was fought at al-Akik. We find in Yakut al-Hamawi’s Mushtarik that there were ten places of his name. According to al-Asmaai the Aikka (which word is the plural of akik) are valleys in which there is running water. In enumerating the places hearing this name, Yakut says: “The third is the Akik of Aarid, in al-Yamama. It is a large valley near al Aranj and into it flow all the streams of al-Aarid. It abounds in sources and villages.”"
ثم قال: والعقيق من قرى اليمامة لبني عقيل، وهو عقيق نمرة في طريق اليمن من اليمامة.,"He then says: “Al-Akik, a town in al-Yamama, belongs to the Banu kail. It is called the Akik of Namira and lies on the road leading from al-Yamama to Yemen.”"
قلت: فيحتمل أن يكون المراد بقوله بطن العقيق” في هذا البيت العقيق الأول، ويحتمل العقيق الثاني، والله أعلم.”,"The valley of al-Akik mentioned in the foregoing verse, is perhaps the first of the places thus indicated, or perhaps the second. God knows best!"
وإنما كني ابن الطثرية بأبي المكشوح لأنه كان على كشحه كي نار، والكشح – بفتح الكاف وسكون الشين المعجمة وبعدها الحاء المهملة – وهي الخاصرية.,Ibn al-Tathriya was called Abu al-Makshuh because he had on his kashh a scar caused by a bourn. The word kashh signifies the side.
والطثرية: بفتح الطاء المهملة وسكون الثاء المثلثة وبعدها راء ثم ياء النسب وهاء التأنيث، وهي أمه، ينسب يزيد المذكور إليها، وهي من بني طثر بن عنز بن وائل،,Yazid’s mother was called al-Tathriya and he was surnamed after her. She was one of the children of Tathr Ibn Anz Ibn Wail.
والطثر: الخصب وكثرة اللبن يقال إن أمه ولدت في عام هذا وصفه، وقيل بل ولدته في عام هذا شأنه، ويقال إن أمه كانت مولعة بإخراج زبد اللبن، فسميت الطثرية، وطثرة اللبن زبدته، والله أعلم.,"“The word tathr signifies fertility and abundance of milk. It is said that she was born in a year of which that was the distinguishing character, but others contradict this statement and say that she gave birth to her son in a year of that al kind. Others again relate that she tiled in extracting boulter from milk and was named al-Tathriya because the tathr of milk is its butter.”"
قلت: وهذا الكلام في النفس منه شيء، فإنهم قالوا: إن أمه من بني طثر بن عنز بن وائل، فعلى هذا تكون أمه منسوبة إلى هذه القبيلة، في معنى حينئذ لقولهم: إن أمه ولدت في عام هذا وصفه، أو ولد هو في عام هذا شأنه، أو كانت أمه تخرج الزبد من اللبن، فتأمله، إلا أن يكون عندهم فيه خلاف: هل هو منسوب إلى القبيلة أم إلى هذا المعنى الثاني، والله أعلم بالصواب في ذلك.,"This account is, in itself, quite objectionable: all say that the poet’s mother was of the family of Tathr Ibn Anz, whence we must conclude that she was named after that tribe, and declare that the words she was born in a year of such a character” or  she gave birth to him in a year of such a kind” or “she extracted butler from milk” are here quite inapplicable. We submit these remarks to the reader; but it is evident that there were two opinions on the subject; According to one, she was named after her tribe and. According to the other, for the reasons stated in the second place.”"
ويروى لزينب بنت الطثرية أخت يزيد المذكور شيء كثير من الشعر، فمن ذلك قولها في المديح:,"A great number of poems are attributed to Zainab Bint al-Tathriya, the sister of Yazid. Such is the eulogistic piece which we here give."
"أشم إذا ما جئت للعرف طالبا… حباك بما تحنو عليه أنامله
ولو لم يكن في كفه غير روحه… لجاد بها فليتق الله سائله","He is proud when you go to ask of him a favor, and he bestows on you whatever he holds in his hand. Had he nothing to give but his life, he would bestow it; so let those who apply to him lake rare lest (by taking away his life), they offend God."
وينسب هذان البيتان إلى زياد الأعجم أيضا، والبيت الثاني منهما يوجد في ديوان أبي تمام الطائي أيضا في قصيدته التي أولها:,"These verses have been attributed to Ziad al-Ajam. The second is also to be found in the diwan of Abu Tammam’s poems, where we meet with it in the qasida which begins by these words:"
أجل أيها الربع الذي خف آهله… لقد أدركت فيك النوى ما تحاوله,"Vernal abode! thou of which the inhabitants have departed! it is, alas! l true that the rains; I have effected upon thee that (destruction) which they intended."
والله أعلم بالصواب.,"But, in all that, God best knows the truth."
الماجشون,YAKUB AL-MAJISHUN
أبو يوسف يعقوب بن أبي سلمة دينار، وقيل ميمون، الملقب بالماجشون القرشي التيمي، من موالي آل المكندر من أهل المدينة، سمع ابن عمر رضي الله عنهما، وعمر بن عبد العزيز ومحمد بن المنكدر وعبد الرحمن بن هرمز الأعرج؛ روى عنه أباه: يوسف وعبد العزيز، وابن أخيه عبد العزيز بن عبد الله بن أبي سلمة.,"Abu Yusuf Yakub, the son of Abu Salama Dinar, or Maimun, according to some, bore the surname of al-Majishun and stood allied (by clientship) to the Ban foot Taim, a branch of tribe of Quraish (al-Qurashi al-Taimi). He was a mawla of the Munkadirs, a family of Medina. Traditions were taught to him by Ibn Omar, Omar Ibn Abd al-Aziz (caliph), Muhammad Ibn al-Munkadir and Abd al-Rahman Ibn Hrmuz al-Aaraj; traditions were taught on his authority by his sons Yusuf and Abd al-Aziz, and by his nephew Abd al-Aziz Ibn Abd Allah Ibn Abi Salama."
وقال يعقوب بن شيبة: الماجشون يعقوب بن أبي سلمة مولى آل الهدير. وكان يعقوب مع عمر بن عبد العزيز رضي الله عنه في ولاية عمر المدينة يحدثه ويأنس به، فلما استخلف عمر رضي الله عنه قدم عليه الماجشون فقال له عمر: إنا تركناك حيث تركنا لبس الخز، فانصرف عنه.,"Al-Majishun,” says Yakub Ibn Shaiba, “was a mawla of the Hudair family.” When Omar Ibn Abd al-Aziz was governor of Medina, Yakub al-Majishun knew him and used to converse with him familiarly. Omar, on his elevation to the caliphate, said to al-Majishun, who had come to visit him: “I have given up your acquaintance, because I have given up wearing silk clothes, and then turned away from him."
وذكره محمد بن سعد في كتاب الطبقات”. وقال يعقوب بن شيبة، قال مصعب: وكان الماجشون يعين ربيعة الرأي على أبي الزناد، لأن أبا الزناد كان معاديا لربيعة الرأي، فكان أبو الزناد يقول:”,"Muhammad Ibn Saad says, in his Tabahat, that Yakub Ibn Shaiba related as follows: “Musab said: Al-Majishun used to side with Rabiat al-Rai against Abu al-Zinad, because the latter was hostile to Rabia, and that Abu al-Zinad was heard to say."
مثلي ومثل الماجشون مثل ذئب كان يلح على أهل قرية فيأكل صبيانهم، فاجتمعوا له وخرجوا في طلبه، فهرب منهم فانقطعوا عنه، إلا صاحب فخار، فإنه ألح في طلبه، فوقف له الذئب فقال: هؤلاء أعذرهم، فأنت ما لي ولك ما كسرت لك فخارة قط، والماجشون ما كسرت له كبرا ولا بربطا قط.,"What passes between me and Ibn al-Majishun is similar to that which is related of the wolf. That animal used to enter into a village and devour children. the inhabitants, at last, assembled and went after him, but he fled away and they gave up the pursuit. One of them, a dealer in earthen ware, continued, however, to follow him, on which the wolf stopped and said to him: I can excuse the others (for pursuing me), but what have I done to you? I never broke a single pot of yours!’ now, as for that al-Majishun, I never broke any of his kabars (tamburines) or of his barbats (guitars)!’"
وقال ابن الماجشون: عرج بروح الماجشون، فوضعناه على سرير الغسل وقلنا للناس: نروح به، فدخل غاسل إليه يغسله، فرأى عرقا يتحرك في أسفل قدمه,"Al-Majishun’s son related as follows: “The soul of al-Majishun was taken up aloft (his animation teas suspended] and we placed the body on a bench, so that it might be washed (According to the prescription of (he law). We then informed the people that we were going to carry forth the corpse (to (Ac grace), when the washer (of the dead) came in and perceived, whilst be was operating, that an artery was still beating in the lower part of the foot."
فأقبل علينا وقال: أرى عرقا يتحرك ولا أرى أن أعجل عليه، فاعتللنا على الناس بالمر الذي رأيناه، وفي الغد جاء الناس وغدا الغاسل عليه فرأى العرق على حاله، فاعتذرنا إلى الناس، فمكث ثلاثا على حاله، ثم إنه استوى جالسا فقال: آتوني بسويق،,"He came out to us and said: I find an artery still beating; so, I advise you not to hasten the interment.’ on this, we induced the people to retire by informing them of what we had seen and, the next morning, when they returned, the washer went in and found the artery healing as before. We again made excuses to the people, and, during three days, my father remained in the same state. He then sat up and said: Bring me some porridge.’"
فأتي به فشربه، فقلنا له: خبرنا ما رأيت، قال: نعم عرج بروحي، فصعد بي الملك حتى أتى سماء الدنيا فاستفتح ففتح له، ثم هكذا في السموات حتى انتهى بي إلى السماء السابعة،,"We brought it and, when had supped it “up, we asked him if he could tell us what he had seen? He replied. I can; when my soul was taken away, the angel mounted with me to the heaven of this earth and ordered the door to be opened. It was openedto him and he proceeded {successively) through the other heavens till he reached the seventh."
فقيل له: من معك قال: الماجشون، فقيل له: لم يأن له بعد، بقي من عمره كذا كذا سنة وكذا كذا شهرا وكذا كذا يوما وكذا كذا ساعة، ثم هبط فرأيت النبي صلى الله عليه وسلم وأبا بكر على يمينه وعمر عن يساره وعمر بن عبد العزيز بين يديه، فقلت للملك الذي معي: من هذا قال: هذا عمر بن عبد العزيز،,"‘There he was asked whom he had brought with him, and he answered: ‘AI-Majishun.’ On this, a vice said to him: he has not yet received permission to come here, he has still to live such and such a number of years and of months and of days and of hours.’ Whilst I was a carrying down, I saw the Prophet, with Abu Bakr on his right hand, Omar on his left, and Omar Ibn Abd al-Aziz {sitting) at his feet. I said to the angel who was with me: Tell me who is that?’ and he answered: Omar Ibn Abd al-Aziz.’"
قلت: إنه لقريب المقعد من رسول الله صلى الله عليه وسلم قال: إنه عمل بالحق في زمن الجور، وإنهما عملا بالحق في زمن الحق، ذكر هذا يعقوب بن شيبة في ترجمة الماجشون. وذكر أبو الحسن محمد بن القواس الوراق أن يعقوب الماجشون مات سنة أربع وستين ومائة ، رحمه الله تعالى؛,"On this, I said: He is allowed to sit very near the Apostle of God and I received this answer: He acted uprightly in an age of perversity, as the two others did in an age of righteousness.’ This relation is given by Yakub Ibn Shaiba in his article on al-Majshun. Abu al-Hasan Muhammad Ibn Ahmad al-Kauwas al-Warrak states that Yakub al Majishun died in the year one hundred and sixty four (A. D. seven hundred and eighty one or seven hundred and eighty one).”"
هذا كله نقلته من تاريخ الحافظ أبي القاسم المعروف بابن عساكر الذي جعله تاريخا لدمشق.,"I have taken all this information from the work designed, by the hafs: Abu al-Kasim Ibn Asakir, to serve as a (biographical) history of Damascus."
وذكر ابن قتيبة في كتاب المعارف” في ترجمة محمد بن المنكدر أن الماجشون من مواليه، واسمه يعقوب، وكان فقيها؛ ثم قال بعد ذلك: وكان للماجشون أخ يقال له عبد الله بن أبي سلمة. وابنه عبد العزيز بن عبد الله يكنى أبا عبد الله، توفي ببغداد وصلى عليه المهدي، ودفنه في مقابر قريش، وذلك في سنة أربع وستين ومائة -“,"Ibn Kutaiba says, in the article on Muhammad Ibn al-Munkadir which he has given in the Kilab al-iladrif, that one of Ibn al-Munkadir’s mastitis was Yakub Ibn Majishun. He states also that he (Yakub) was a legist, and then adds: AI-Majishun had a brother named Abd Allah Ibn Abi Salama, whose son, Abd al-Aziz Ibn Abd Allah, was surnamed Abu Abd Allah, he (al-Majishun) died at Baghdad; {the caliph) al-Mahdi said over him the funeral service and had him buried in the Quraish cemetery. This was in the year one hundred and sixty four.’’"
قلت: وقد تقدم في هذا الكتاب ترجمة ولده عبد الملك بن عبد العزيز بن عبد الله، وذكرت ما قاله العلماء في معنى الماجشون، فأغنى عن الإعادة هاهنا والله أعلم.,We have already given in this work an article on his {nephew’s) son and mentioned there what has been said by the learned respecting the signification of al-Majishun; it is therefore needless to repeal their words here.
قوله ما كسرت له كبرا ولا بربطا، الكبر بفتح الكاف والباء الموحدة، وبعدها راء، وهو طبل ذو وجه واحد، والبربط: بفتح الباءين الموحدتين بينهما راء ساكنة، وفي آخره طاء مهملة، وهو نوع من العود الذي للغناء، وأصله بر، وهو الصدر بالفارسي، وبط، الطائر المعروف،,"In the expression: “I never broke any of hit kabars or of his barbats, occur two words which require explanation. The kabar is a drum having only one face (or head), and the barbal is a sort of lute, the musical instrument so called. Its name is derived from bar, which signifies breast in Persian, joined to the word batt (duck), the well-known fowl so called."
فلما كان هذا الملهى يشبه صدر البط سمي به، واسمه بالعربي العود. والمزهر أيضا: بكسر الميم وسكون الزاي وفتح الهاء وبعدها راء، وبالعجمي البربط كما ذكرناه.,"As this instrument bears a resemblance to the breast of a duck, it was so denominated. In Arabic, it is called al-aud and al-mizhar; in Persian, it bears the name of brobat, as we have just said."
القاضي أبو يوسف صاحب أبي حنيفة,THE KADI ABU YUSUF
القاضي أبو يوسف يعقوب بن إبراهيم بن حبيب بن خنيس بن سعد بن حبتة الأنصاري –,"The kadi Abu Yusuf Yakub al-Ansari (a descendant of one of the proselytes of Medina) was the son of Ibrahim, the son of Habib, the son of Khunais, the son of Saad, the son of Habta, who was one of the Prophet’s Ansars."
وسعد بن حبتة أحد الصحابة رضي الله عنهم، وهو مشهور في الأنصار بأمه، وهي حبتة بنت مالك من بني عمرو بن عوف.,"Saad was known amongst the Ansars by the surname of Ibn Habta (the son of Habta); being thus denominated after his mother. Malik, the father of Habla, belonged to the family of Amr Ibn Auf the Ansarian."
وأما أبو سعد ابن حبتة: فهو عوف بن بحير بن معاوية بن سلمى بن بجيلة، حليف بني عمرو بن عوف الأنصاري،,"Auf, the father of Saad Ibn Habla, was the son Bahir, “who was the son of Muawiya, the son of Salma, the son of Bajila, who was allied, by an oath of fraternity, to the family of Amr Ibn Auf the Ansarian.”"
هكذا ساق نسب سعد بن حبتة في الاستيعاب”؛ وأما الخطيب أبو بكر البغدادي فإنه قال في تاريخه:هو سعد بن بجير بن معاوية بن قحافة بن بليل بن سدوس بن عبد مناف بن أبي أسامة بن سحمة بن سعد بن عبد الله بن قداد بن ثعلبة بن معاوية بن زيد بن الغوث بن بجيلة.”,"It is thus that the genealogy of Saad Ibn Habta is traced up in the Istiab. The Khatib Abu Bakr al-Baghdadi says, in the historical work composed by him, that Saad was the son of lkhir, the son of Muawiya, the son of Kuhafa, the son of Balil, the son of Sadus, the son of Abd Manaf, the son of Abu Usama, the son of Sahma, the son of Saad, the son of Abd Allah, the son of Kaddad, the son of Thalaba, the son of Muawiya, the son of Zaid, the son of al-Ghauth, the son of Bajila."
كان القاضي أبو يوسف المذكور من أهل الكوفة، وهو صاحب أبي حنيفة رضي الله عنه، كان فقيها عالما حافظا، سمع أبا إسحاق الشيباني وسليمان التيمي ويحيى بن سعيد الأنصاري والأعمش وهشام بن عروة وعطاء بن السائب ومحمد بن إسحاق بن يسار، وتلك الطبقة.,"Abu Yusuf, a kadi and a native of Kufa, was one of Abu Hanifa’s disciples, a legist, a learned scholar and a hafiz {possessing great Traditional information). He heard Traditions from the lips of Abn Ishak al-Shaibani, Suleiman al-Taimi, Yahya Ibn Saied al-Ansari, al-Amash, Hisham Ibn Orwa, Ati Ibn al-Snib, Muhammad Ibn Ishak Ibn Yasar and other Traditionists of the same class;"
وجالس محمد بن عبد الرحمن بن أبي ليلى ثم جالس أبا حنيفة النعمان بن ثابت، وكان الغالب عليه مذهب أبي حنيفة وخالفه في موضع كثيرة. روى عنه محمد بن الحسن الشيباني الحنفي وبشر بن الوليد الكندي وعلي بن الجعد وأحمد بن حنبل ويحيى بن معين في آخرين.,"he attended also the sittings (or lectures) of Muhammad Ibn Abd al-Rahman Ibn Abi Laila and afterwards, those of Abu Hanifa al-Noman Ibn Thabit. The system of jurisprudence taught by Abu Hanifa was that which he preferred, though he differed, in many points, from that master. Traditions were delivered in his authority by Muhammad Ibn al-Hasan al-Shaibani al-Hanafi, Bishr Ibn al-Walid al-kindi, Ali Ibn al-Jaad, Ahmad Ibn Hanbal, Yahya Ibn Main and others."
وكان قد سكن بغداد وتولى القضاء بها لثلاثة من الخلفاء: المهدي وابنه الهادي ثم هارون الرشيد، وكان الرشيد يكرمه ويجله، وكان عنده حظيا مكينا،,"Whilst he resided at Baghdad, he acted there as a kadi during the reigns of three caliphs, al-Mahdi, al-Hadi, the son of al-Mahdi, and Harun al-Rashid. By the latter he was treated with great honor and respect, and he continued to enjoy under him the highest favor."
وهو أول من دعي بقاضي القضاة، ويقال إنه أول من غير لباس العلماء إلى هذه الهيئة التي هم عليها في هذا الزمان، وكان ملبوس الناس قبل ذلك شيئا واحدا، لا يتميز أحد عن أحد بلباسه.,"He was the first who bore the title of Kadi al-Kudat [the kadi of the kadis, Chief Justice), and it is said that he was also the first who changed the dress of the learned [the-ulamaa] and gave it that from which it retains to this day. Before his time, persons of all classes dressed in the same manner, so that they had nothing in their attire to distinguish them one from the other."
ولم يختلف يحيى بن معين وأحمد بن حنبل وعلي بن المديني في ثقته في النقل.,"Yahya Ibn Main, Ahmad Ibn Hanbal and Ali Ibn al-Madini agreed in considering him a sure and trust worthy Traditionist."
وذكر أبو عمر ابن عبد البر صاحب كتاب الاستيعاب” في كتابه الذي سماه كتاب “الانتقاء في فضائل الثلاثة الفقهاء” أن أبا يوسف المذكور كان حافظا وأنه كان يحضر المحدث ويحفظ خمسين ستين حديثا، ثم يقوم فيمليها على الناس، وكان كثير الحديث.”,"Abu Omar Ibn Abd al-Barr, the author of the Istiab, says, in his work entitled Kitab al-Intikaa fi fadail al-thalathat al-Fukahaa (the choice selectin, treating of the merits of the three legists), that Abu Yusuf was eminent as a hafiz, his memory being so retentive that he would attend the lessons of a Traditional, learn from him fifty or sixty Traditions, then stand up and g to dictate them to other scholars. The quantity of Traditions which he knew by heart was very great."
وقال محمد بن جرير الطبري: وتحامى حديثه قوم من أهل الحديث من أجل غلبة الرأي عليه وتفريعه الفروع والأحكام، مع صحبة السلطان وتقلده القضاء.,"“Some Traditionists,” says Ibn Jarir al-Tabari, “mistrusted the Traditions delivered by him, because he was much inclined to resolve points of law by rational deduction (rai), drawing consequences from the maxims of the divine law; besides which they disapproved of his having frequented men in power (sultan) and undertaken to fill the duties of a kadi."
وحكى أبو بكر الخطيب البغدادي في تاريخ بغداد” أن أبا يوسف قال:”,"The Khatib Abu Bakr states, in his history of Baghdad, that Abu Yusuf related as follows."
كنت أطلب الحديث والفقه وأنا مقل رث الحال، فجاء أبي يوما وأنا عند أبي حنيفة، فانصرفت معه، فقال: يا بني، لا تمد رجلك مع أبي حنيفة، فإن أبا حنيفة خبزه مشوي، وأنت تحتاج إلى المعاش، فقصرت عن كثير من الطلب وآثرت طاعة أبي،,"“When I first applied to the study of Traditions and law, I was very poor and ill dressed. one day, whilst I was at Abu Hanifa’s [lectures), my father came, took me out and said to me: ‘My son I do not try to March in step with Abu Hanifa; he has always his bread ready baked, whilst you are in need, without the means of subsistence.’ In consequence of this, I abstained from the pursuit of knowledge, thinking it preferable to shew obedience to my father."
فتفقدني أبو حنيفة وسأل عني، فجعلت أتعاهد مجلسه، فلما كان أول يوم أتيته بعد تأخري عنه قال لي: ما شغلك عنا قلت: الشغل بالمعاش وطاعة والدي، فجلست، فلما انصرف الناس دفع إلي صرة وقال: استمتع بها، فنظرت فإذا فيها مائة درهم،,"Abu Hanifa, having remarked my absence, asked what had become of me; so, I recommenced attending his sittings. The first day of my appearing there after a considerable absence, he said to me: What kept you away from us so long?’ and I answered: ‘Seeking a livelihood and shewing obedience to a father.’ I then took my place and, when the class broke up, he handed to me a purse saying: ‘Make use of this.’ He looked into it and found there one hundred dirhems."
ثم قال الخطيب:وحكي أن والد أبي يوسف مات وخلف أبا يوسف طفلا صغيرا، وأن أمه هي التي أنكرت عليه حضور حلقة أبي حنيفة، ثم روى الخطيب أيضا بإسناد متصل إلى علي بن الجعد قال: أخبرني أبو يوسف القاضي قال: توفي أبي وخلفني صغيرا في حجر أمي،,"The Khatib then says: “According to another statement, “Abu Yusuf was a child when his father died, and it was his mother who disapproved of his attending Abu Hanifa’s lectures. Farther on, the same author gives a relation which he traces up, through an unbroken series of narrators, to Ali Ibn al-Jaad, who said that the kadi Abu Yusuf made to him the following statement: “My father died, leaving me an infant in my mother’s arms.”"
فأسلمتني إلى قصار أخدمه، فكنت أدع القصار وأمر إلى حلقة حلقة أبي حنيفة فأجلس أستمع، فكانت أمي تجيء خلفي فتأخذ بيدي فتذهب [بي] إلى القصار، وكان أبو حنيفة يعنى بي، لما يرى من حضوري وحرصي على التعلم،,"Sometime after, she put me to service with a fuller, and I used to leave (the shop of) my master and got Abu Hanifa so class, where I would sit down and listen. My mother sometimes came, took me by the hand and led me back to the fuller. My assiduity in attending Abu Hanifa’s lessons and my zeal for acquiring knowledge interested him in my favor."
فلما كثر ذلك على أمي وكطال عليها هربي قالت لأبي حنيفة: ما لهذا الصبي فساد غيرك، هذا صبي يتيم لا شيء له وإنما أطعمه من مغزلي، وآمل أن يكسب دانقا يعود به على نفسه، فقال لها أبو حنيفة: مري يا رعناء، ها هو ذا يتعلم أكل الفالوذج بدهن الفستق، فانصرفت عنه وقالت له: أنت شيخ قد خرفت وذهب عقلك.,"My mother finding, at length, that those escapades of mine were to frequent and to long, said to him: ‘ you alone are the ruin of this by; he is an orphan possessing nothing; I procure him food with the produce of my spindle, and my sole hope is that he may soon be able to gain a penny for his own use.’ Abu Hanifa answered her in these words: Go away, you silly talkative woman I your son is here learning how to eat faluzuj with pistachio oil.’ On this she turned away from him and went off, saying: you are an old man and have lost your wits. ’"
ثم لزمته فنفعني الله تعالى بالعلم، ورفعني حتى تقلدت القضاء، وكنت أجالس الرشيد وآكل معه على مائدته، فلما كان في بعض الأيام قدم إلى هارون فالوذجة، فقال لي: يا يعقوب كل منها فليس في كل يوم يعمل لنا مثلها، فقلت: وما هذه يا أمير المؤمنين فقال: هذه فالوذجة بدهن الفستق، فضحكت،,"From that time, I attended Abu Hanifa’s lessons regularly and, with the help of God, I acquired “learning, rose in the world, obtained the judicature, was admitted into the society of al-Rashid and ate at his table. one day, some faluzaj was set before al-Rashid and he said to me: Abu Yakub I eat of this; it is not always that the like of it is prepared for us.’ I said to him: What is it? Commander of the faithful.’ “He replied: Faluzaj with pistachio oil. On hearing this, I laughed."
فقال لي: مم ضحكك ! فقلت: خيرا، أبقى الله أمير المؤمنين، قال: لتخبرني، وألح علي، فأخبرته بالقصة من أولها إلى آخرها، فعجب من ذلك وقال: لعمري إن العلم لينفع دنيا ودينا، وترحم على أبي حنيفة وقال: كان ينظر بعين عقله ما لا يراه بعين رأسه.,"“What makes you laugh?’ said he. I answered: Commander of the Faithfull it is all right (it is nothing).’ He said: ‘you must tell me, and he insisted to such a degree that I related to him the whole story, from beginning to end. “It pleased him so much that he exclaimed: By Allah I science is profitable in this world and in the next. May the mercy of God light upon Abu Hanifa! he could see with the eye of his intelligence that which was invisible to the eye of his head.’”"
وحكى علي بن المحسن التنوخي عن أبي عن جده قال: كان سبب اتصال أبي يوسف بالرشيد أنه كان قدم بغداد بعد موت أبي حنيفة رحمه الله تعالى فحنث بعض القواد في يمين، فطلب فقيها يستفتيه، فجيء بأبي يوسف فأفتاه أنه لم يحنث، فوهب له دنانير وأخذ له دارا بالقرب منه.,"Ali Ibn al-Muhassin al-Tanukhi states that his father said to him: My father related to me as follows: “Abu Yusuf’s intimacy with al-Rashid was brought about in the following manner. The former came to Baghdad subsequently to the death of Abu Hanifa, and a certain kadi (military chief), who was afraid of having committed a perjury, was then looking out for a mufti (casuist) whom he might consult on the matter. Abu Yusuf being brought to him, declared that the oath was not infringed, and the Mid bestowed on him some gold pieces and procured for him a house near his own."
ودخل القائد يوما على الرشيد فوجده مغموما، فسأله عن سبب غمه فقال: شيء من أمر الدين قد حزنني فاطلب فقيها كي أستفتيه، فجاءه بأبي يوسف.,"Some days after, the Mid went to visit al-Rashid and, finding him in low spirits, asked him the cause of his sadness. (The caliph) replied: ‘What afflicts me is a matter which concerns religion; look out for a legist whom I may consult.’"
قال أبو يوسف: فلما دخلت إلى ممر بين الدور رأيت فتى حسنا عليه أثر الملك، وهو في حجرة محبوس،,"The kadi brought him Abu Yusuf. Here is the latter’s account of what passed: When I entered the alley which lies between the (two lines of] houses (forming the caliph residence), I saw a handsome youth of a princely appearance, confined in a chamber."
فأومأ إلي بأصبعه مستغيثا فلم أفهم منه إرادته، وأدخلت إلى الرشيد، فلما مثلت بين يديه سلمت ووقفت فقال لي: ما اسمك فقلت: يعقوب أصلح الله أمير المؤمنين، قال: ما تقول في إمام شاهد رجلا يزني هل يحده قلت: لا، فحين قلتها سجد الرشيد، فوقع لي أنه قد رأى بعض أهله على ذلك وأن الذي أشار إلي بالاستغاثة هو الزاني.,"He made signs to me with his finger as if asking me to assist him, but I did not understand what he wanted. When I was brought into the presence of al-Rashid and std before him (wailing for what he had to say), he asked me my name and I answered: Yakub; may God favor the Commander of the faithful!” What say you, said he, of an imam (caliph) who saw a man commit adultery? must he inflict on him the punishment fixed by law?” replied: No. ‘When I pronounced that word, al-Rashid prostrated himself on‘ the floor, so, it struck me that he had seen a member of his family committing that act, and that the young man who made signs to me as if imploring ray assistance was the guilty person."
ثم قال الرشيد: من أين قلت هذا قلت: لأن النبي صلى الله عليه وسلم قال:,Al-Rashid then asked me on what authority I had pronounced my decision and I answered: From those words of the Prophet.
ادرأوا نهالحدود بالشبهات” وهذه شبهة يسقط الحد معها، قال: وأي شبهة في المعاينة قلت: ليس توجب المعاينة لذلك أكثر من العلم بما جرى، والحدود لا تكون إلا بالعلم،”,"Reject (the application of) penalties in cases of doubt. Now, in this case there is a doubt which suppresses the penalty.’ On this, Al-Rashid said: How can there be doubt, since the act was seen.” I answered: “Seeing is not more effective than knowing for authorizing [the application of) a penalty, and the simple knowing [of a crime) is not sufficient to authorize its punishment."
وليس لأحد أخذ حقه بعلمه، فسجد مرة أخرى، وأمر لي بمال جزيل وأن ألزم الدار، فما خرجت حتى جاءتني هدية الفتى وهدية أمه وجماعته، وصار ذلك أصلا للنعمة، ولزمت الدار، فكان هذا الخادم يستفتيني وهذا يشاورني، ولم يزل حالي يقوى عند الرشيد حتى قلدني القضاء.,"Besides, no one is allowed to do justice to himself even though he knew [that the right was on his side).’ The caliph made a second prostration and then ordered me a large sum of money. He told me also to remain in the house (the palace?), and I did not leave it till a present was brought to me from the young man, another from his mother, and others from the persons attached to his service. That was the foundation of my Fortune. I continued to remain at the house and one servant would come to consult me on a case of conscience; another, to ask my advice, and I at length rose so high in al-Rashid’s favor that he invested me with the judicature [of Baghdad).’"
قلت: وهذا يخالف ما نقلته قبل هذا من أنه ولي القضاء لثلاثة من الخلفاء، والله أعلم بالصواب.,I must here observe that this statement is in contradiction with that which I have already given and in which it is said that he held the judicature under three of the caliphs. God knows the truth.
وقال طلحة بن محمد بن جعفر: أبو يوسف مشهور الأمر ظاهر الفضل، وهو صاحب أبي حنيفة، وأفقه أهل عصره، ولم يتقدمه أحد في زمانه، وكان النهاية في العلم والحكم والرياسة والقدر، وأول من وضع الكتب في أصول الفقه على مذهب أبي حنيفة، وأملى المسائل ونشرها، وبث على أبي حنيفة في أقطار الأرض.,"Talha Ibn Muhammad Ibn Jaafar said: The history of Abu Yusuf is well known and his great merit is evident to all. He was Abu Hanifa’s pupil; the ablest legist of that time, and none of his contemporaries surpassed him on (in talent). He attained the highest point in learning, in wisdom, in authority and in influence. It was he who, the first, composed works on the fundamentals of jurisprudence, according to the Hanifite system. He dictated and developed the problems of which that science treats, and he spread the doctrines of Abu Hanifa over all parts of the world."
وقال عمار بن أبي مالك: ما كان في أصحاب أبي حنيفة مثل أبي يوسف، لولا أبو يوسف ما ذكر أبو حنيفة ولا محمد بن أبي ليلى، ولكنه هو نشر قولهما وبث علمهما.,"Of all Abu Hanifa’s disciples, there was no one,” said Ammar Ibn Abi Malik, “who could be compared with Abd Yusuf. Had it not been for him, no one would ever have heard of Abd Hanifa or of Muhammad Ibn Abi Laila. It was he who put their opinions into circulation and spread abroad their learning.”"
وقال محمد بن الحسن صاحب أبي حنيفة:مرض أبو يوسف في زمن أبي حنيفة مرضا خيف عليه منه، فعاده أبو حنيفة ونحن معه، فلما خرج من عنده وضع يده على عتبة بابه وقال: إن يمت هذا الفتى فإنه أعلم من عليها، وأومأ إلى الأرض.,"Muhammad Ibn al-Hasan, one of Abu Hanifa’s disciples, said: “Abu Yusuf was taken so dangerous ill, whilst Abu Hanifa was still living, that fears were entertained for his life. Abd Hanifa then went to visit him and we went with him. “On retiring he put down his hand on the threshold of the door and said: ‘If that youth die, the most learned of those who are on that pointing to the ground, will disappear.”"
وقال أبو يوسف: سألني الأعمش عن مسألة، فأجبته فيها فقال لي: من أين لك هذا فقللت: من حديثك الذي حدثتنا أنت، ثم ذكرت له الحديث، فقال لي: يا يعقوب إني لأحفظ هذا الحديث قبل أن يجتمع أبواك وما عرفت تأويله حتى الآن.,"Abu Yusuf related the following anecdote: Al-Aamash questioned me on a point of law and I resolved it for him. Where I did you find that solution?’ said he. I replied: I took it from one of the Traditions which you taught us;’’ and then repeated it to him. Yakub’ said he, I learned that tradition by heart before your father ever consorted with your mother, but I did not understand its application till now.””"
وقال هلال بن يحيى: كان أبو يوسف يحفظ التفسير والمغازي وأيام العرب، وكان أقل علومه الفقه، ولم يكن في أصحاب أبي حنيفة مثل أبي يوسف.,"Hilal Ibn Yahya related as follows: “Abu Yusuf knew by heart the explanations of the Quran, the history of the wars and of the encounters which took place between the Arabs of the desert; the science of which he knew the least was that of law. Amongst the disciples of Abu Hanifa, there was not one to be compared to Abu Yusuf.”"
وذكر أبو الفرج المعافى بن زكريا النهرواني في كتاب الجليس والأنيس ” عن الشافعي رضي الله عنه أنه قال: مضى أبو يوسف ليسمع المغازي من محمد بن إسحاق أو من غيره،”,"In the work entitled al-Jalis wa al-Anis, the author, Abu al-Faraj al-Moafa al-Nahrawani stales that al-Shafie made the following narration: The kadi Abu Yusuf absented himself from Abu Hanifa’s lessons for some dap, in order to hear Muhammad Ibn Ishak and others relate (Traditional accounts of) the expeditions (undertaken by the early Muslims)."
وأخل بمجلس أبي حنيفة أياما، فلما أتاه قال له أبو حنيفة: يا أبا يوسف، من كان صاحب راية جالوت فقال له أبو يوسف: إنك إمام وإن لم تمسك عن هذا سألتك والله على رؤوس الملأ أيما كان أولا وقعة بدر أو أحد فإنك لا تدري أيهما كان قبل الآخر، فأمسك عنه.,"When he returned to Abu Hanifa’s lessons, the latter said to him: “Abu Yusuf of tell me the name of Galut’s standard-bearer.” Abu Yusuf replied: “You are an imam (a master of the first rank); vet, if you do not abstain from making such questions, I declare by Allah I that I shall ask you in the presence of all the class, which of the combats occurred first, that of Badr or that of hood? I am sure that you do not know which of them preceded the other.” Abu Hanifa then let him alone."
وذكر في الكتاب المذكور أيضا عن علي بن الجعد أن القاضي أبا يوسف كتب يوما كتابا، وعن يمينه إنسان يلاحظ ما يكتبه، ففطن له أبو يوسف، فلما فرغ من الكتابة التفت إليه وقال له: هل وقفت على شيء من خطأ فقال: لا والله ولا حرف واحد، فقال له أبو يوسف: جزيت خيرا حيث كفيتنا مؤونة قراءته، ثم أنشد:,"It is stated in the same work that Ali Ibn al-Jaad related the following anecdote: “The kadi Abu Yusuf was one day writing a letter, and a man who was (sitting) at his right hand kept looking over what he was writing. Abu Yusuf perceived this and, when he had finished, he turned round to the man and asked him if he had remarked any faults in the letter. The other answered: By Allah, not a single word misspelled.” Abu Yusuf then said to him: I am much obliged to you for sparing me trouble of revising my letter, and recited this verse."
كأنه من سوء تأديبه… أسلم في كتاب سوء الأدب,"“One would think, from his bad education, that he had been converted to Islamism by [the lecture of that chapter m the book of Tradition which it entitled: on bad manners.”"
وقال حماد بن أبي حنيفة:رأيت أبا حنيفة يوما وعن يمينه أبو يوسف وعن يساره زفر، وهما يتجادلان في مسألة، فلا يقول أبو يوسف قولا إلا أفسده زفر، ولا يقول زفر قولا إلا أفسده أبو يوسف، إلى وقت الظهر، فلما أذن المؤذن رفع أبو حنيفة يده فضرب بها فخذ زفر، وقال: لا تطمع في رياسة ببلدة فيها أبو يوسف، وقضى لأبي يوسف على زفر، ولم يكن بعد أبي يوسف في أصحاب أبي حنيفة مثل زفر.,"Ham mad, the son of Abu Hanifa said; “I saw Abu Hanifa one day, with Abu Yusuf in his right hand and Zufar in his left. These two were discussing a question and one could not advance an assertion without being refuted by the other. This continued till after the hour of noon, when the muezzin called to prayers. Abu Hanifa then rose his hand, clapped Zufar on the thigh and said: I hope not to obtain the first place as a legist in any town where Abu Yusuf may be;” declaring thus that Abu Yusuf had the advantage over Zufar. “After the death of Abu Yusuf, Zufar had not his equal among the disciples of Abu Hanifa.”"
وقال طاهر بن أحمد الزبيري:كان يجلس إلى أبي يوسف رجل فيطيل الصمت، فقال له أبو يوسف: ألا تتكلم، فقال: بلى، متى يفطر الصائم فقال: إذا غابت الشمس، فقال: فإن لم تغب إلى نصف الليل، فضحك أبو يوسف وقال: أصبت في صميك وأخطأت أنا في استدعاء نطقك، ثم تمثل:,"The following anecdote was related by Tahir Ibn Ahmad al-Zubairi: “There was a man who attended Abu Hanifa’s lessons without ever uttering a word. Abu Yusuf at length said to him: “Do you not intend to speak The man answered: By no means; and I shall now ask you at what time he who keeps a fast should break it?’ Abu Yusuf replied: When the sun has set.’ Well’ said the man, and if he do not set till midnight?’ Abu Yusuf laughed and said: you were right in remaining silent, and I was wrong in asking you to speak.’ He then pronounced the following verses as applicable to the circumstance."
"عجبت إزراء الغبي بنفسه… وصمت الذي قد كان بالقول أعلما
وفي الصمت ستر للغبي وإنما… صحيفة لب المرء أن يتكلما","I admired the indifference of that man who was so careless about himself, and wondered at the silence of a person who knew well to speak. For the indifferent man, silence serves as a veil [to hide his ignorance), and for him who can speak wen it is a docket indicating his talent.”"
ومن كلام أبي يوسف:صحبة من لا يخشى العار عار يوم القيامة. وكان يقول: رؤوس النعم ثلاثة: فأولها نعمة الإسلام التي لا تتم نعمة إلا بها، والثانية: نعمة العافية التي لا تطيب الحياة إلا بها، والثالثة نعمة الغنى التي لا يتم العيش إلا بها.,"One of Abu Yusuf’s sayings was: “Associating with one who fears neither disgrace nor shame, will be the cause of disgrace and shame on the day of the resurrection.” He said also: “There are three chief blessings: that of being a Muslim, without which, no other blessing is complete; that of health, without which there is no pleasure in life, and that of wealth, without which life cannot be completely enjoyed.”"
وقال علي بن الجعد: سمعت أبا يوسف يقول: العلم شيء لا يعطيك بعضه حتى تعطيه كذلك، وأنت إذا أعطيته كذلك من إعطائه البعض كنت على غرر.,"Ali Ibn al-Jaad related that he heard Abu Yusuf say: ’Science will not give l you a portion of itself unless you give yourself totally up to it; and if you do so for the purpose of obtaining a mere portion, you commit a grave error.”"
وكان أبو يوسف راكبا وغلامه يعدو وراءه، فقال له رجل: أتستحل أن تعدي غلامك وراءك لم لا تركبه فقال له: أيجوز عندك أن أسلم غلامي مكاربا قال: نعم، قال أبو يوسف: فيعدو معي كما كان يعدو لو كان مكاربا.,"Abu Yusuf was one day riding, and his servant by was running on foot after him. A man then said to him: “Does the law permit you to make your boy run after you and not give him whereon to ride?” Abu Yusuf replied: “Do you admit that I may consider my boy in the light of a mukarb?” The other replied: “I admit that you may.” “Well,” said Abu Yusuf, “in that case, he must run at my side, as a mukarb should do.”"
وقال يحيى بن عبد الصمد:خوصم أمير المؤمنين الهادي إلى القاضي أبي يوسف في بستانه ، وكان الحكم في الظاهر للهادي وفي الباطن خلاف ذلك، فقال الهادي للقاضي أبي يوسف: ما صنعت في الأمر الذي نتنازع إليك فيه فقال: خصم أمير المؤمنين يسألني أن أحلف أمير المؤمنين أن شهوده شهدوا على حق،,"Yahya Ibn Abd al-Samad relates that al-Hadi, the Commander of the faithful, brought before the kadi Abu Yusuf a suit relative to a garden of which he was in possession. His claim, at first sight, appeared just, but it was, in reality, ill funded. (Sometime after,) he said to the kadi: “What, have you done in the affair which we submitted l your judgment?” The kadi answered: “The Commander of the faithful’s adversary requires of me that I make you declare, upon oath, that your witnesses have truly deposed.”"
فقال له الهادي: وترى ذلك قال: فقد كان ابن أبي ليلى يراه، فقال: اردد البستان عليه، وإنما احتال عليه أبو يوسف لعلمه أن الهادي لا يحلف.,"“Do you think that he “has a right to do so?” said al-Hadi. “Ibn Abi Laila is of that opinion,” said the kadi. “Then,” replied al-Hadi, “let the garden be restored to the man.” This was a device imagined by the kadi (in order to get out of the difficulty), for he knew that al-Hadi would not swear."
وقال بشر بن الوليد الكندي، قال لي القاضي أبو يوسف:بينا أنا البارحة قد أويت إلى فراشي فإذا داق يدق الباب دقا شديدا، فأخذت علي إزاري وخرجت، فإذا هرثمة بن أعين،,"Bishr Ibn al-Walid al- Kindi states that the kadi Abu Yusuf made to him the following relation: “Yesterday evening, when I had got into bed, I heard a violent knocking at the door. I wrapped the sheet about me and went to see who was there, and it was Harthama Ibn Ayan."
فسلمت عليه، فقال: أجب أمير المؤمنين، فقلت: يا أبا حاتم، لي بك رحمة، وهذا وقت كما ترى، ولست آمن أن يكون أمير المؤمنين قد دعاني لأمر من الأمور، فإن أمكنك أن تدفع بذلك إلى غد فلعله أن يحدث له رأي،,"I saluted him and he merely said to me: Answer the call of the Commander of the faithful.’ I replied: ‘Abu Hatim, I know that you have some regard for me; the time is now late, as you see, and I am afraid that the Commander of the faithful wants me for some serious matter. Could you not try and have the affair put off till tomorrow morning? perhaps he may then have changed his mind."
فقال: ما لي إلى ذلك سبيل، قلت: كيف كان السبب قال: خرج إلي مسرور فامرني أن آتي بك أمير المؤمنين، فقلت: تأذن لي أن أصب علي ماء وأتحنط فإن كان أمر من الأمور كنت قد أحكمت شأني وإن رزق الله العافية فلن يضرني،,"Harthama answered: That I have not in my power to do.’ I asked him then what was the cause of his being sent, and he replied: The eunuch Masrur came out and ordered me to bring you before the Commander of the faithful.’ I said to him: Will you allow me to make the (funeral) things and perfume myself; if the affair be grave, I shall be prepared for the worst, and that (precaution) will do me no harm if God in his bounty, deliver me from danger."
فأذن لي، فدخلت فلبست ثيابا جددا، وتطيبت بما أمكن من الطيب، ثم خرجنا فمضينا حتى أتينا دار أمير المؤمنين هارون الرشيد فإذا مسرور واقف، فقال له هرثمة: قد جئت به، فقلت لمسرور: يا أبا هاشم خدمتي وحرمتي وميلي،,"Having obtained his consent, went into my chamber, put on new clothes, perfumed myself with such odors as were at hand. We then went out together and proceeded to the residence of the Commander of the faithful, Harun al-Rashid. We fund Masrur standing there, and Harthama said to him: I have brought you the man. I then addressed Masrur in these terms: Abu Hashim! my humble respects, my service and my friendship."
فحرك رجلك بالأرض، فإنه سيسألك فقل: أنا. قال أبو يوسف: فجئت ففعلت ذلك فقال: من هذا، فقلت: يعقوب، فقال: ادخل، فدخلت فإذا هو جال وعن يمينه عيسى بن جعفر،,"Scrape your foot on the ground; he will ask who is there and you will answer: ‘It is me.’ I went in and did as I had been told. He {Al- Rashid) said: who is that?’ and I answered: Yakub.’ He told me to enter ‘ and, when I went in, I found him seated, with Isa Ibn Jaafar on his right hand."
فسلمت فرد السلام علي وقال: أظننا روعناك فقلت: إي والله وكذلك من خلفي، فقال: اجلس، فجلست حتى سكن روعي، ثم التفت إلي وقال: يا يعقوب، تدري لم دعوتك قلت: لا،,"‘I made him the salutation; he returned it and said: ‘ I think that we must havealarmed you.’ I replied: you did, by Allah I and have alarmed those also whom I left behind me.’ Sit down, said he. I sat down and, when my apprehensions were allayed, he turned towards me and said: Abu Yakub! do you know why I sent for you? ’I replied: ‘ I do not."
قال: دعوتك لأشهدك على هذا إن عنده جارية سألته أن يهبها لي فامتنع، وسألته أن يبيعها فأبى، والله لئن لم يفعل لأقتلنه، قال أبو يوسف: فالتفت إلى عيسى فقلت له: وما بلغ الله بجارية تمنعها أمير المؤمنين وتنزل نفسك هذه المنزلة,"‘I sent for you,’ said he, so that you might receive the declaration which I am going to make against this man who is here. Repossesses a slave-girl; I asked her from him as a present, and he refused; I asked him to sell her to me, and he refused. now, by Allah I if he do not (consent to my demand), I shall take his life.’ On this, I turned towards Isa and said: See what God has effected by means of a girl I you refuse giving her to the Commander of the faithful and are therefore reduced to this extremity.’"
قال فقال لي: عجلت علي في القول قبل أن تعرف ما عندي، قلت: وما في هذا من الجواب قال: إن علي يمينا بالطلاق والعتاق وصدقة ما أملك أن لا أبيع في هذه الجارية ولا أهبها، فالتفت إلي الرشيد فقال: هل له في ذلك من مخرج قلت: نعم، قال: وما هو,"He replied: you have spoken before knowing what l have to say. I asked him what he could say for himself, and he answered: I am bound by oath to divorce my wife, to liberate ray slaves and to distribute to the poor all I possess, in case I sell that girl or give her away.’ Al-Rashid then turned towards me and said: Has he any means of getting out of that? I replied that he had. ‘And how’s?’ said he."
قلت: يهب لك نصفها ويبيعك نصفها، فيكون لم يهب ولم يبع، فقال عيسى: ويجوز ذلك قلت: نعم، قال: فأشهدك أني قد وهبت له نصفها وبعته نصفها الباقي بمائة ألف دينار، فقال له الرشيد: قبلت الهبة واشتريت نصفها بمائة ألف دينار، ثم طلب منه الجارية،,"I answered: ‘Let him give you the half of her and sell you the other half; he will then have I neither given her nor sold her. Is that the law?’ said Isa. I replied that it was. ‘Then,’ said he, I lake you to witness that I give him the half of her and sell him the other half for one hundred thousand dinars.’ Al-Rashid answered: I accept the gift and purchase the half of her for that sum."
فأتى بالجارية وبالمال، فقال: خذها يا أمير المؤمنين بارك الله لك فيها، فقال الرشيد: يا يعقوب بقيت واحدة، فقلت: وما هي فقال: هي مملوكة ولا بد أن تستبرأ، ووالله لئن لم أبت معها ليلتي هذه إني لأظن أن نفسي ستخرج، فقلت: يا أمير المؤمنين تعتقها وتتزوجها، فإن الحرة لا تستبرأ، قال: فإني قد أعتقتها فمن يزوجنيها فقلت: أنا.,"I Bring in the girl.’ She was brought in and the money also. Isa then said: ‘Commander of the faithful! receive her, and may you find in her a blessing from God. ‘ When he had taken the money, al-Rashid said: Abu Yakub I one thing still remains to be done.’ What is it?’ said I. ‘She is a slave,’ said he, and I cannot approach her till she has had her next monthly infirmity; now if I do not pass this night with her, I think my soul will quit my body.’ I replied: Commander of the faithful! Declare her free and marry her; for a freewoman is not bound by that obligation.’ He said: I declare her free; who will marry me to her?’ I answered: I.’"
فدعا بمسرور وحسين، فخطبت وحمدت الله تعالى ثم زوجته إياها على عشرين ألف دينار، ودعا بالمال فدفعه إليها، ثم قال لي: يا يعقوب انصرف، ورفع رأسه إلى مسرور فقال: يا مسرور، فقال: لبيك، فقال: احمل إلى يعقوب مائتي ألف درهم وعشرين تختا ثيابا، فحمل ذلك معي.,"On this, he ‘called in Masrur and Husain (of serve as witnesses). I recited the khutba, praised God and then married them, on the condition of his giving her a dowry of twenty thousand dinars. He sent for the money and gave it to her, after which, he said l me: Yakub! you may retire.’ He then looked up to Masrur, who replied: ‘I am at your orders.’ to him he said: Carry to Yakub’s house two hundred thousand dirhems and twenty chests of clothing,’ That was done."
قال بشر بن الوليد: فالتفت إلي أبو يوسف وقال: هل رأيت بأسا فيما فعلت فقلت: لا، فقال: خذ حقك منها، قلت: وما حقي فقال: العشر،,"Here Bishr Ibn al-Walid said: Abu Yusuf then addressed me, saying: Do you see anything wrong in what I did?’ I answered: No.’ ‘Then,’ said he, take your fee {for this consultation).’ I asked him how much was my fee, and he replied: The tenth (of the whole).’"
قال بشر: فشكرته ودعوت له وذهبت لأقوم، فإذا بعجوز قد دخلت فقالت: يا أبا يوسف إن بنتك تقرئك السلام وتقول لك: والله ما وصل إلي في ليلتي هذه من أمير المؤمنين إلا المهر الذي قد عرفته، وقد حملت إليك النصف منه وخلفت الباق لما أحتاج إليه،,"I thanked him, prayed for his happiness and was about l stand up (and withdraw) when an old woman came in and said; Abu Yusuf! [one who considers herself as) your daughter sends me l salute you and to say, in her name: By Allah! all I received last night from the Commander of the faithful was the dowry which you know of; I here sent you the half of it and reserve the rest for my own use.’"
فقال: رديه فوالله لا قبلتها؛ أخرجتها من الرق وزوجتها أمير المؤمنين وترضى لي بهذا! قال بشر: فلم نزل نطلب إليه أنا وعمومتي حتى قبلها، وأمر لي منها بألف دينار.,"The kadi said to the woman: ‘Take the sum back to her; by Allah! I shall not accept it. I delivered her from servitude, married her to the Commander of the faithful, and she thus shows me her satisfaction’. I and my uncles remonstrated with him till he accepted, and he then ordered one thousand dinars to be taken out of the sum and given to me.”"
وقال أبو عبد الله اليوسفي:إن أم جعفر زبيدة ابنة جعفر زوجة الرشيد كتبت إلى أبي يوسف: ما ترى في كذا، وأحب الأشياء إلي أن يكون الحق فيع كذا، فأفتاها بما أحبت، فبعثت إليه بحق فضة فيه حقاق فضة مطبقات، في كل واحد لون من الطيب،,"Abu Abd Allah al-Yusufi related as follows: “Om Jaafar Zubeida, the daughter of Jaafar and the wife of al-Rashid, wrote a letter to Abd Yusuf in which she asked his opinion relatively to something the legality of which,’ said she, ‘is, for me, highly desirable.’ He returned her a favorable decision, and she sent him a silver case containing a number of silver boxes placed one over the other and containing, each of them, a different species of perfume."
وقال يحيى بن معين:كنت عند أبي يوسف القاضي وعنده جماعة من أصحاب الحديث وغيرهم، فوافته هدية أم جعفر احتوت على تخوت دبيقي ومصمت وشرب وطيب وتماثيل ند وغير ذلك،,"Yahya Ibn Main (gives me another version of the same story); he says: “I was at the kadi Abu Yusuf, and with him were a number of Traditionists and other (learned) men. A present was then brought to him from mm Jaafar; it consisted of boxes containing flowered and plain stuffs, liqueurs, perfumes, little figures composed of drugs paste for fumigations, and other objects."
فذاكرني رجل بحديث رسول الله صلى الله عليه وسلم: من أتته هدية وعنده قوم جلوس فهم شركاؤه فيها، فسمعه أبو يوسف فقال: أبي تعرض ذاك إنما قاله النبي صلى الله عليه وسلم والهدايا يومئذ القط والتمر والزبيب، ولم تكن الهدايا ما ترون، يا غلام أشل إلى الخزاين.,"One of the persons who were in the room then repeated to me the saying of the Prophet; When a man receives a present, the by-sitters must be sharers therein. Abu Yusuf overheard these words and said: How can tint apply? The Prophet said so a time when presents consisted of curds, or dates, or raisins, and not of objects such as these. Up with them, boy, and take them to the store-room.”"
ونقلت من كتاب اسمه اللفيف” ولم يذكر فيه من هو منصفه قال: كان عبد الرحمن بن مسهر أخو علي بن مسهر قاضيا على المبارك – قلت: وهي بضم الميم وبعدها باء موحدة وبعد الألف راء مفتوحة وبعدها كاف، وهي بليدة بين بغداد وواسط على شاطئ دجلة -“,"I shall now give a passage which I found in a work bearing the title of al-Lafif (the Miscellany), but in which the name of the author is not mentioned: “Abd al-Rahman Ibn Mushir, the brother of Ali Ibn Mus-hir, was the kadi of Al-Mubarak.” Al-Mubarak is a village situated in the bank of the Tigris, between Baghdad and Wasit."
قال: فبلغ القاضي خروج الرشيد إلى البصرة ومعه أبو يوسف القاضي في الحراقة، فقال عبد الرحمن القاضي لأهل ذلك، فلبس ثيابه وقلنسوة طويلة وطيلسانا أسود،,"“This kadi, having learned that al-Rashid was going to Basra, in his barge, with Abd Yusuf, requested the inhabitants of his village to speak in praise him when the caliph and Abu Yusuf would be passion by. As they refused l do so, he put on his (outside) clothes, with a high-peaked cap and a black scarf (thrown over it)."
وجاء إلى الشريعة، فلما صدق، ثم مضى إلى شريعة أخرى فقال مثل مقالته الأولى، فالتفت هارون إلى أبي يوسف وقال: يا يعقوب هذا شر قاض في الأرض، قاض في موضع لا يثني عليه إلا رجل واحد!,"He then went to the landing-place and, when the barge approached, he bawled out: Commander of the Faithfull we have an excellent kadi, a kadi of sterling worth.’ from that he proceeded l another landing place and repeated the same words. On this, al-Rashid turned round to Abu Yusuf and said: The worst kadi on earth must be here to add who, in the place where he resides, can find only one man to speak well of him.’"
فقال له أبو يوسف: وأعجب من هذا يا أمير المؤمنين هو القاضي يثني على نفسه، قال: فضحك هارون وقال: هذا أظرف الناس، هذا لا يعزل أبدا، وكان الرشيد إذا ذكره يقول: هذا لا يعزل أبدا.,"Abu Yusuf replied: The Commander of the faithful would be still more surprised if he were told that it was the kadi who praised himself.’ Al-Rashid laughed heartily and said: He is a clever fellow and must never be dismissed from office.’ From that time, whenever he thought of this kadi, he would say: ‘That fellow shall never be deposed.’"
وقيل لأبي يوسف: أتولي مثل هذا القضاء فقال: إنه أقام ببابي مدة وشكا إلي الحاجة فوليته.,"Abu Yusuf was asked how he could have nominated such a man, and he replied: He was for a long time at my door, complaining of poverty, and I therefore gave him an appointment.’“"
وقال أبو العباس أحمد بن يحيى المعروف بثعلب، صاحب كتاب  الفصاحة “: أخبرني بعض أصحابنا قال، قال الرشيد لأبي يوسف: بلغني أنك تقول: إن هؤلاء الذين يشهدون عندك وتقبل أقوالهم متصنعة، فقال: نعم يا أمير المؤمنين، قال: وكيف ذاك”,"Abu al-Abbas Ahmad Ibn Yahya, surnamed Thalab says, in his Fasaha: one of my companions informed me that al-Rashid said to Abu Yusuf: I am told that all those whose depositions you receive when they appear before you to give evidence, are considered by you as hypocrites and that you say so. ’The kadi answered: That is the truth,’ ‘How so?’ said al-Rashid."
قال: لأن من صح ستره وخلصت أمانته لم يعرفنا ولم نعرفه، ومن ظهر أمره وانكشف خبره لم يأتنا ولم نقبله، وبقيت هذه الطبقة وهم هؤلاء المتصنعة الذين أظهروا الستر وأبطنوا غيره، فتبسم الرشيد وقال: صدقت.,"The kadi replied: People who are really respectable and truly honest’ have on occasion l know us, nor we them; those whose (profligacy) is evident and whose (bad) character is well known never appear before us as witnesses, neither would their evidence be received. one class only remains, and those are the hypocrites who put on the appearance of virtue in order l hide their vices. ‘Al-Rashid smiled and said: That is the truth.‘"
وقال محمد بن سماعة: سمعت أبا يوسف في اليوم الذي مات فيه يقول:,Muhammad Ibn Samaa relates that he heard Abu Yusuf utter these words on the day of his death:
اللهم إنك تعلم أني لم أجر في حكم حكمت فيه بين اثنين من عبادك تعمدا، ولقد اجتهدت في الحكم بما وافق كتابك وسنة نبيك صلى الله عليه وسلم، وكل ما أشكل علي جعلت أبا حنيفة بيني وبينك، وكان عندي والله ممن يعرف أمرك ولا يخرج عن الحق وهو يعلمه.,"I declare, my God! that I never pronounced intentionally an unjust sentence, when judging between two of Thy servants; in my decisions I always endeavored to follow the prescriptions of Thy book and those of Thy Prophet’s Sunna; in every case which was doubtful, I placed Abu Hanifa between me and Thee, for I solemnly declare that I considered him to have been a man well acquainted with Thy commandments and never deviating from the truth, when he knew it.”"
قلت: وهذا الكلام مأخوذ من قول أبي محمد عبد الله بن الحسن بن الحسن بن علي بن أبي طالب رضي الله عنه، وقد رؤي يمسح على خفيه، فقيل له: تمسح قال: نعم، قد مسح عمر بن الخطاب رضي الله عنه، ومن جعل عمر بينه وبين الله فقد استوثق، ذكر هذا ابن قيبة في كتاب المعارف” في ترجمة علي رضي الله عنه.”,"There is here an idea borrowed from a saying of Abu Muhammad Abd Allah, the son of al-Hasan and the grandson of al-Hasan Ibn Ali Ibn Abi Tubb: He passed his hand over his boots (then making the ablution for prayer, and did not take them off in order to wash hit feet), and a person said to him: Do you pass your hand over your boots?’ His reply was; do; Omar Ibn al-Khattab did so; and he who places Omar between himself and God has secured himself from danger. It is Ibn Kutaiba who mentions this in his Kitab al-Maarif, where he speaks of All.”"
وأخبار أبي يوسف كثيرة، وأكثر الناس من العلماء على تفضيله وتعظيمه.,"The anecdotes related of Abu Yusuf are very numerous, and the doctors of the law enlarge upon his merit, his preeminence and the respect to which he is entitled."
وقد نقل الخطيب البغدادي في تاريخه الكبير ألفاظا عن عبد الله بن المبارك ووكيع بن الجراح ويزيد بن هارون ومحمد بن إسماعيل البخاري وأبي الحسن الدارقطني وغيرهم، ينبو السمع عنها، فتركت ذكرها، والله أعلم بحاله.,"In the Khatib’s greater history of Baghdad, we find things said of Abu Yusuf which are shocking to hear and which we therefore abstain from mentioning. They are given n the authority of Abd Allah Ibn Al-Mubarak, Waki Ibn al-Jarrah, Yazid Ibn Harun, Muhammad Ibn Ismail al-Bukhari, Abu ‘l-Hasan al-Darakutni and others. God knows best!."
وكانت ولادة القاضي أبي يوسف سنة ثلاث عشرة ومائة. وتوفي يوم الخميس أو لوقت الظهر لخمس خلون من شهر ربيع الأول سنة اثنتين وثمانين ومائة ببغداد. وقيل إنه توفي سنة اثنتين وسبعين ومائة، والأول أصح. وولي القضاء سنة ست وستين ومائة، ومات وهو على القضاء، رحمه الله تعالى.,"The kadi Abu Yusuf was born in the year one hundred and thirteen (A. D. seven hundred and thirty one or seven hundred and thirty two); his death took place at Baghdad on Thursday, the fifth of the first Rabi A. H. one hundred and eighty two (the twenty sixth of April, A. D. seven hundred and ninety eight), at the first hour of the afternoon; some say, but erroneously, that he died in the year one hundred and ninety two. he was appointed kadi in the year one hundred and sixty six (A D. seven hundred and eighty two or seven hundred and eighty three), and died in office."
وأما ولده يوسف ، فإنه كان قد نظر في الرأي وفقه وسمع الحديث من يونس بن أبي إسحاق السبيعي والسري بن يحيى وغيرهما. وولي القضاء بالجانب الغربي من بغداد في حياة أبيه، وصلى بالناس الجمعة في مدينة المنصور بأمر هارون الرشيد، ولم يزل على القضاء إلى أن مات في رجب سنة اثنتين وتسعين ومائة ببغداد.,"His son Yusuf studied and practiced the application of rational deduction (rai) to questions of law. He learned Traditions from Yunus Ibn Abi Ishak al-Sabiei, al-Sari Ibn Yahya and others. He was appointed kadi of the western suburb of Baghdad in his father’s lifetime and, by the order of al-Rashid, he presided at the Friday prayer in the city of al-Mansur [the suburb of al-Karkh). He held the judicature till his death. That event occurred at Baghdad, in the month of Rajab, one hundred and ninety two (May, A. D. eight hundred and eight)."
وذكر الخطيب أن أبا يوسف القاضي لما مات ولى الرشيد مكانه أبا البختري وهب بن وهب القرشي، قلت: وقد تقدم ذكره في حرف الواو.,"The Khatib of Baghdad states that, when the kadi Abu Yusuf died, al-Rashid nominated in his place Abu al-Bakhtari Wahb Ibn Wahb al-Qurashi, the same of whom we have given an account."
وكان أبو يعقوب الخريمي الشاعر المشهور صديقا لأبي يوسف ولابنه يوسف، فلما توفي أبو يوسف سمع الخريمي رجلا يقول: اليوم مات الفقه، فانشد الخريمي:,"Abu Yakub al-Khuraimi a poet of some celebrity and an intimate friend of Abu Yusuf and his son, having heard a man say, on the death of the former; “Today jurisprudence is dead, recited the following lines."
"يا ناعي الفقه إلى أهله… أن مات يعقوب ولا يدري
لم يمت الفقه ولكنه… حول من صدر إلى صدر
ألقاه يعقوب إلى يوسف… فزال من طيب إلى طهر
فهو مقيم فإذا ما ثوى… حل وحل الفقه في قبر رحمهما الله تعالى.","thou who announces! the death of jurisprudence to the members of its family, because Yakub has ceased to live, thou art not aware that jurisprudence is not dead but has merely passed from one bosom to another; from Yakub to Yusuf; from goodness to purity. Whilst be (Yusuf) remains and wherever he stops, it will stop (with him; when he diet), it will descend to the tomb."
وخنيس: بضم الخاء المعجمة، تصغير أخنس، وهو الذي تأخر أنفه عن وجهه مع ارتفاع قليل في الأرنبة، فالرجل أخنس والمرأة خنساء، وهذا التصغير يسمى تصغير ترخيم، وحقيقته أن تحذف منه الحروف الزوائد، ويصغر الباقي، كما قالوا أزهر وزهير، وأسود وسويد، وأحمد وحميد، وغير ذلك.,"Khunais is the diminutive from of akhnas, which (adjective) signifies: having the nose sunk into the face and the point of it slightly prominent. The masculine is akhnas and the feminine khansaa. This from of the diminutive is called the apocope (tarkhim); l obtain it, the rule is that to be servile letters are to be suppressed and that the regular diminutive from is to be given to what remains of the word. It is thus that Azhar, Aswad and Ahmad have for apocope diminutives Zuhair, Suwaid and Humaid. Instead of the name Bahir, some persons read Bujair, but they are in the wrong."
وحبتة: بفتح الحاء المهملة وسكون الباء الموحدة وبعدها تاء مثناة من فوقها ثم هاء ساكنة، واكتشفت عن معنى هذا الاسم في عدة مواضع من كتب اللغة وغيرها فلم أجده.,"I turned over law-books and other treatises in hopes of discovering the meaning of the word Habta, but did not succeed in my search."
وبحير: بفتح الباء الموحدة وكسر الحاء المهملة وقيل هو بضم الباء وبالجيم المفتوحة، والأول أصح؛ والباقي معروف لا حاجة إلى ضبطه.,The other names (in the genealogy) are so well known that we need not indicate their orthography.
وسعد بن حبتة من جملة من استصغر يوم أحد هو والبراء بن عازب وأبو سعيد الخدري رضي الله عنهم، فردهم النبي صلى الله عليه وسلم، ورآه النبي صلى الله عليه وسلم يوم الخندق وهو يقاتل قتالا شديدا مع حداثة سنه، فدعاه وقال له: من أنت فقال: سعد بن حبتة، فقال: أسعد الله جدك، ومسح على رأسه، رضي الله عنه.,"Saad Ibn Habta was one of those volunteers who, on account of their extreme youth, were dispensed by the Prophet from fighting at the battle of Ohod. The others were al-Baraa Ibn Aazib and Abu Saied al-Khudri. At the battle of the escarpment, the Prophet remarked Saad Ibn Habta who, though very young, was fighting with great bravery. He called him over to him and asked him his name. The other replied: “Saad (happiness), the son of Habta;” on which the Prophet stroked his head and said: “May God grant you happy Fortune.”"
وخنيس هو صاحب جهار سوج خنيس بالكوفة، وهو لفظ أعجمي تفسيره بالعربي أربع طرق، لن هذا المكان رحبة مربعة تفترق إلى أربع جهات، والله تعالى أعلم.,Khunais was the person after whom was named the pen place in Kufa which is called the Jihar Suj of Khunais. Jihar suj are Persian words and mean four streets. This place was effectively an open square from which streets branched off in four directions.
يعقوب الحضرمي,YAKUB AL-HADRAMI
أبو محمد يعقوب بن إسحاق بن يزيد بن عبد الله بن أبي إسحاق الحضرمي بالولاء، البصري المقرئ المشهور، وهو أحد القراء العشرة، وهو المقرئ الثامن وله في القراءات رواية مشهورة منقولة عنه،,"Abd Muhammad Yakub Ibn Ishak Ibn Zaid Ibn Abd Allah Ibn Abi Ishak al-Hadrami (a hadramite) by clientship and a native of Basra, was a celebrated teacher of the Quran-readings and the eighth of the ten Readers. The system of readings taught by him is well known and has been regularly handed down by retransmission."
وهو من أهل بيت العلم بالقراءات والعربية وكلام العرب والروايات الكثيرة للحروف والفقه، وكان من أقرأ القراء، وأخذ عنه عامة حروف القرآن مسندا وغير مسند من قراة الحرميين والعراقيين وأهل الشام وغيرهم،,"He came of a family which produced men learned in the Readings, in grammar and in the (pure) language of the Arabs, men distinguished for having transmitted down a great quantity of various readings and for their knowledge of the law. Yakub was one of the most eminent Readers, and those of the two holy cities (Mecca and Medina), of the two Iraqs, of Syria and of other countries, learned his system by heart, either with or without the isnads."
وأخذ هو القراءة عرضا عن سلام بن سليمان الطويل ومهدي بن ميمون وأبي الأشهب العطاردي وغيرهم.,"He obtained a full acquaintance with the readings (or editions) by reciting them aloud to able masters, such as Sallam Ibn Suleiman al- Tawil, Mahdi Ibn Maimun and Abu al-Ashhab al-Ataridi."
وروى عن حمزة حروفا، وسمع الحروف من أبي الحسن الكسائي، وسمع من جده زيد بن عبد الله وشعبة.,He taught some lections (huruf) which he had learned from Hamza; he heard them and taught by Abu al-Hasan al-Kisai and he heard also (Traditions taught by) his grandfather Zaid Ibn Abd Allah and by Shoba.
وأما إسناده في القراءة إلى رسول الله صلى الله عليه وسلم، فإنه قرأ على سلام المذكور، وقرأ سلام على عاصم بن أبي النجود، وقرأ عاصم على أبي عبد الرحمن السلمي، وقرأ أبو عبد الرحمن على علي بن أبي طالب رضي الله عنه، وقرأ علي على رسول الله صلى الله عليه وسلم.,"The isnad of the reading adopted by him reaches up to the Prophet in the following manner: he read under Sallam’s tuition, Saltern under that of Asim Ibn Abi al-Nujud, Asim under that of Abi Abd al-Rahman al-Sulami, Abu Abd al-Rahman under that of Ali Ibn Abi Talib, and Ali under that of the Prophet."
وروى القراءة عن يعقوب المذكور عرضا جماعة: منهم روح بن عبد المؤمن ومحمد بن المتوكل وأوب حاتم السجستاني وغيرهم، ومع منه الزعفراني، واقتدى به في اختياره عامة البصريين بعد أبي عمرو بن العلاء، فهم أو أكثرهم على مذهبه، وكان طاهر بن عبد المنعم بن غلبون إمام الجامع بالبصرة لا يقرأ إلا بقراءة يعقوب.,"A number of Readers handed down that reading after learning it from Yakub and reciting it under his direction; such were Rauh Ibn Abd al-Momin, Muhammad Ibn al-Mutawakkil, Abu Halim al-Sijistani and others. Al-Zafarani heard it from his (Yakub’s) lips and, after the death of Abd Amr Ibn al-Alaa the most eminent of the Basra literati approved the choice which he had made, and all or rest of them adopted his system. Tahir Ibn Abd al-Munim Ibn Ghalbun, the imam of the great mosque of Basra, never recited (l the congregation) any other reading of the Quran than that of Yakub."
وقال أبو الحسين ابن المنادي: قرأ يعقوب على أبي عمرو، وغلط في ذلك، وقال عبد الرحمن بن أبي حاتم: سئل أحمد بن حنبل رضي الله عنه عن يعقوب الحضرمي فقال: صدوق؛ وسئل أبو حاتم الرازي عنه فقال: صدوق.,"According to Abd ’l-Husain Ibn al-Munadi, Yakub read The Quran under the tuition of Abu Arar, but there he is mistaken. Abd al-Rahman Ibn Abi Hatim stated that Ahmad Ibn Hanbal, being asked his opinion of Yakub al-Hadrami, answered: Veracious”,”"
وقال أبو حاتم السجستاني: كان يعقوب الحضرمي أعلم من أدركنا ورأينا بالحروف والاختلاف في القرآن الكريم وتعليله ومذاهبه ومذاهب النحو في القرآن الكري.,"and Abu Hatim al-Sijistani said: “of all the persons whom we had seen or met with, Yakub al-Hadrami is the best acquainted with the lectins, the differences (observable in the text) of the noble Quran, the manners of conciliating these differences and the systems followed by the grammarians in analyzing the text of the Quran."
وله كتاب سماه الجامع” جمع فيه عامة اختلاف وجوه القراءات، ونسب كل حرف إلى من قرأ به. وبالجملة فإنه كان إمام أهل البصرة في عصره في القراءات، وكان يأخذ أصحابه بعدد آي القرآن العزيز، فإذا أخطأ أحدهم في العدد أقامه.”,"He (Yakub) composed a work which he entitled the Jami (collector) in which he noted all the differences which exist between the various manners of reading the Quran, and indicated the persons to whom each of those readings could be traced up. In a word, we may say that, in his lime, he was for the people of Basra, the chief doctor in the Readings. He would sometimes question his disciples respecting the number of verses contained in the Quran and, if any of them made a mistake in the enumerating, he would order him to stand up [and leave the clan)."
وتوفي يعقوب المذكور في ذي الحجة، وقيل في جمادى الأولى، سنة خمس مائتين، وهو الأصح. وعاش هو وأبوه إسحاق وجده زيد، كل واحد منهم ثمانيا وثمانين سنة رحمهم الله أجمعين.,"He died in the month of the first Jumada, two hundred and five (oct.-November. A. D. eight hundred and twenty); those who place his death in the month of Zi al-Hijja are mistaken. He, his father Ishak, and his grandfather Zuid, lived each of them to the age of eighty-eight years."
وأما جد أبيه عبد الله بن أبي إسحاق الحضرمي فإنه كان من الأئمة العلام المشار إليه في علومهم.,"His father’s grandfather, Abd Allah Ibn Abi Ishak al-Hadrami, was one of those great and distinguished doctors (the law and grammar) whom all point at, for their learning."
قال أبو عبيدة معمر بن المثنى: أو ل من وضع العربية أبو الأسود الدؤلي ثم ميمون الأقرن ثم عنبسة الفيل ثم عبد الله بن أبي إسحاق الحضرمي.,"Abu Obaida Mamar Ibn al-Muthanna says, that the first person who laid [the foundations of) Arabic grammar was Abu al-Aswad al-Duwali; after him came Maimun al-Akran, who was succeeded by Anbasa al-Fil, who was followed by Abd Allah Ibn Abi Ishak al- Hadrami."
وقد جاء في رواية أخرى أن عنبسة قبل ميمون، والله أعلم بالصواب. وكان في زمان عبد الله بن أبي إسحاق بن عمر الثقفي وأبو عمرو بن العلاء، ومات عبد الله قبلهما.,"In another version of this statement, Anbasa’s name is placed before that Maimun. God knows best which reading is preferable. Abd Allah Ibn Abi Ishak was a contemporary of Isa Ibn Omar al-Thakafi and Abu Amr Ibn al-Alaa, but died before them."
وذكر أبو عبيد الله المرزباني في كتاب المقتبس في أخبار النحويين” أن المبرد قال: أجمعت العلماء باللغة أن أول من وضع العربية أبو الأسود الدؤلي وأنه لقن ذلك عن علي بن أبي طالب رضي الله عنه،”,"Abu Allah Ibn al-Marzubani says in his Muktabis [information picked up), which work contains an account of the celebrated grammarians, that al-Mubarrad said: “All agree in considering Abu al-Aswad al-Duwali as the first who laid down the principles of Arabic grammar and that he learned them from Ali Ibn Abi Talib."
ثم أخذ النحو عن أبي الأسود عنبسة بن معدان المهري، وأخذه عنه ميمون الأقرن، وأخذه عنه عبد الله الحضرمي، وأخذه عنه عيسى بن عمر، وأخذه عنه الخليل بن أحمد، وأخذه عنه سيبويه، وأخذه عنه الأخفش.,"Abi al-Aswad taught them to Anbasa Ibn Maadan al-Mahri, who transmitted them to Maimun al-Akran by whom they were communicated to Abd Allah [Ibn Abi Ishak) al-Hadrami, from whom they passed to Isa Ibn Omar, then to al-Khalil Ibn Ahmad, then to Sibawaih and then to al-Akhfash.”"
وكان بلال بن أبي بردة بن أبي موسى الأشعري رضي الله عنه قد جمع بين عبد الله وأبي عمرو بن العلاء، وبلال يومئذ متولي البصرة، قال أبو عمرو: فغلبني ابن أبي إسحاق بالهمز، فنظرت فيه بعد ذلك وبالغت فيه.,"Bilal Ibn Abi Burda, (the son of Abu Musa al-Ashari, was governor of Basra when be brought about a conference between Abd Allah {Ibn Abi Ishak) and Abu Amr Ibn al-Alaa. The latter said (on his account of what then passed to: “Ibn Abi Ishak got the better of me in a discussion concerning the I letter) hamza, but I afterwards studied the question and attained superiority.”"
وكان عبد الله كثيرا ما يأخذ على الفرزدق الغلط في شعره، فقال الفرزدق: والله لأهجونه ببيت يسير بين أهل الدب ويتمثلون به، فعمل:,"This Abd Allah frequently objected to al-Farazdak the faults which be committed in his poems, and the latter at length said: “By Allah, I will compose against him a satirical verse which will obtain currency among literary men and be quoted by them as a proverb.” He then made this verse."
فلو كان عبد الله مولى هجوته… ولكن عبد الله مولى مواليا,"If Abd Allah was a {simple) mawla, I should satirize him; but Abd Allah is a mawla of a family which are mawlas."
وإنما قال الفرزدق ذلك أن عبد الله مولى الحضرميين، وهم حلفاء بني عبد شمس بن عبد مناف، والحليف عند العرب مولى، ولهم على ذلك شواهد، ولولا خوف الإطالة لذكرت طرفا من ذلك، لكن ليس هذا موضع ذكره.,"He said so because Abd Allah was a match of the Hadramis, which family was confederated by oath {caliph) with (hat of Abd Shams Ibn Abd Manaf. The Arabs of the desert say that the word caliph is the equivalent of mawla, and they cite verses in proof of their assertion. Some of these passages I should give here were I not apprehensive of lengthening this article to much; besides which, this is not a fit place for them."
أبو عوانة الحافظ,ABU AWANA THE HAFIZ
أبو عوانة يعقوب بن إسحاق بن إبراهيم يزيد النيسابوري ثم الإسفرايني، الحافظ، صاحب المسند الصحيح المخرج على كتاب مسلم ين الحجاج، كان أبو عوانة أحد الحفاظ الحوالين والمحدثين المكثرين، طاف الشام ومصر والبصرة والكوفة وواسط والحجاز والجزيرة واليمن وأصبهان والري وفارس.,"Abu Awana Yakub Ibn Ishak Ibn Ibrahim Ibn Yazid, an inhabitant of Naisapur [Naisapuri] and afterwards of Isfarain [Isfaraini], is the author of the book entitled al-Musnad al-Sahih (collection of authentic Traditions), the materials of which he extracted from the work of Muslim Ibn al-Hajjaj. He was one of those hafizes who travelled about and gathered up a great quantity of Traditions. He ran over Syria and Egypt and visited Basra, Kufa, Wasit, Hijaz, Mesopotamia, Yemen, Ispahan, Rai and Ears."
قال الحافظ أبو القاسم المعروف بابن عساكر في تاريخ دمشق”: سمع أبو عوانة بدمشق يزيد بن محمد بن عبد الصمد وإسماعيل بن محمد بن قيراط وشعيب بن شعيب بن إسحاق وغيرهم، وبمصر يونس بن عبد الأعلى وابن أخي بن وهب والمزني والربيع، ومحمدا وسعدا ابني عبد الحكم، وبالعراق سعدان بن نصر والحسن الزعفراني وعمر بن شبة وغيرهم،”,"The hafiz Abu al-Kasim, generally known by the surname of Ibn Asakir says of him, in the History of Damascus; Abu Awana heard, at Damascus, the lessons of Yazid Ibn Muhammad Ibn Abd al-Samad, Ismail Ibn Muhammad Ibn Kir.il, Shaib Ibn Sliaib Ibn Ishak and others. In Egypt, he heard Yunus Ibn Abd al-Aala, Ibn Akhi Ibn Wahb, al-Muzani, al-Rabi, Muhammad Ibn al-Hakam and Saad Ibn al-Hakam, In Iraq be heard Saadan Ibn Nasr, al-Hasan al-Zafarani, Omar Ibn Shabba and others."
وقال: كنت بالمصيصة، فكتب إلي أخي محمد بن إسحاق، فكان في كتابه:,"“When I was at al-Missisa, says Ibn Abi Awana, my brother, Muhammad Ibn Ishak, wrote to me a letter in which were these lines.”"
"فإن نحن التقينا قبل موت… شفينا النفس من مضض العتاب
وإن سبقت بنا أيدي المنايا… فكم من عاتب تحت التراب","If we meet before (our) death, we shall cure our souls of the pains caused by our mutual reproaches; and if the hand of death anticipates us, (ice can only say ) how unity of our absent friends are now under ground.”"
وقال أبو عبد الله الحاكم: أبو عوانة من علماء الحديث وأثباتهم، ومن الرحالة في أقطار الأرض لطلب الحديث. توفي سنة ست عشرة وثلثمائة.,"Abu Abd Allah al-Hakam declared Abu Awana to be a learned and most exact Traditionist, one of those who travelled over the regions of the earth in search of Traditions. he died in the year three hundred and sixteen (A. D. nine hundred and twenty eight or nine hundred and twenty nine)."
وقال حمزة بن يوسف السهمي: روى بجرجان سنة اثنتين وتسعين ومائتين.,"Hamza Ibn Yusuf al-Sahmi mentioned that, in the year two hundred and ninety two (A. D. nine hundred and four or nine hundred and five), Abu Awana was seen in Jurjan."
قال الحافظ أبو القاسم ابن عساكر: حدثني الشيخ الصالح الأصيل أبو عبد الله محمد بن محمد بن عمر بن الصفار الإسفرايني قال: قبر أبي عوانة بإسفرايين مزار العالم، ومتبرك الخلق،,"The hafiz Abu al-Kasim Ibn Asakir states that the following narration was made to him by the holy and fundamentally learned shaikh (al- Shaikh at Salih al-Asil) Abu Abd Allah Muhammad Ibn Muhammad Ibn Omar al-Saffar, a native of Isfarain: “The tomb of Abu Awana, at Isfarain, is visited by all pious people, and considered as bringing a blessing n those who g to it."
وبجنب قبره قبر الراوية عنه أبي نعيم عبد الملك بن الحسن الأزهري الإسفرايني في مشهد واحد داخل المدينة، على يسار الداخل من باب نيسابور من إسفرايين، وقريب من مشهده الإمام الأستاذ أبي إسحاق الإسفرايني على اليمين الداخل من باب نيسابور،,"At the side of it is the tomb of the scholar by whom his Traditions were handed down, ‘I mean Abu Naim Abd al-Malik Ibn al-Hasan al-Azhari of Isfarain. These tombs are in the same mausoleum; it lies within the city, on the left hand of the person who enters by the gate of Naisapur. Near that mausoleum is another containing the tomb of the ustaz (or master) Abu Ishak al-Isfarain; it is on the right hand of the person who enters the city by the gate just mentioned."
وبجنب قبره قبر الأستاذ أبي منصور البغدادي الإمام الفقيه المتكلم صاحبه، الصاحب بالجنب حيا وميتا، المتظاهرين لنصرة الدين بالحجج والبراهين.,"Beside it is the tomb or Abu Awana’s disciple and inseparable companion in life and death; l mean the Ustaz (master) Abu Mansur al-Baghdadi, who was eminent as an imam, a legist and a dogmatic theologian. They both assisted each other in defending religion by means of arguments and logical proofs."
سمعت جدي الإمام عمر بن الصفار رحمه الله تعالى، ونظر إلى القبور حول قبر الإمام الأستاذ أبي إسحاق، وأشار إلى المشهد وخارج المشهد وقال: قد قيل هاهنا من الأئمة والفقهاء على مذهب الإمام الشافعي، رضي الله عنه، أربعون إماما، كل واحد منهم لو تصرف في المذهب وافتى برأيه واجتهاده – يعني على مذهب الشافعي – لكان حقيقا بذلك،,"I heard my grandfather, the imam Omar Ibn al-Saffar, to whom God be merciful! say, after looking at the tombs which surrounded that of the Ustaz Abu Ishak, and pointing at the mausoleum: It is said that forty imams and legists of the Shafiite sect are there reposing, every one of whom was worthy of governing the sect and of giving opinions conformable to his, al-Shafie’s, views and decisions.’"
والعوام يتقربون إلى مشهد الإستاذ أبي إسحاق أكثر مما يتقربون إلى أبي عوانة، وهم لا يعرفون قدر هذا الإمام الكبير المحدث أبي عوانة لبعد العهد بوفاته، وقرب العهد بوفاة الأستاذ أبي إسحاق، وأبو عوانة هو الذي أظهر لهم الإمام الشافعي رضي الله عنه بإسفرايين بعد ما رجع عن مصر وأخذ العلم عن أبي إبراهيم المزني رحمه الله تعالى،,"The people visit the mausoleum of the imam Abu Ishak more frequently that of Abu Awana, that great imam and Traditionist whose worth they do not appreciate because he died a long time ag; they know Abu Ishak’s merit because he died but lately. Abb Awana was, however, the first to make known at Isfarain the doctrine of the imam al-Shafie. This he did on his return from Egypt, where he had studied under Abu Ibrahim al-Muzani."
وكان جدي إذا وصل إلى مشهد الأستاذ رأيته لا يدخله احتراما، بل كان يقبل عتبة المشهد وهي مرتفعة بدرجات، ويقف ساعة على هيئة التعظيم والتوقير ثم يعبر عنه كالمودع لعظيم عظيم الهيبة،,"“When my grandfather passed near the mausoleum of the ustaz [Abu Ishak), I remarked that he never entered into it, through a feeling of reverence, and that he was satisfied with kissing the threshold, to which there were a number of steps leading up. He would remain there standing for some time, like a man penetrated with respect and veneration, and then pass on with the look of a man who has just said farewell to a person of high dignity."
وقد تقدم الكلام على النيسابوري والإسفرايني فلا حاجة إلى الإعادة.,"As we have already spoken of the adjectives Naisapuri and Isfaraini, we need not repeal our observations her."
ابن السكيت,IBN AL-SIKKIT
أبو يوسف يعقوب بن إسحاق، المعروف بابن السكيت، صاحب كتاب إصلاح المنطق” وغيره،”,"Abu Yusuf Yakub Ibn Ishak, generally known by the surname of Ibn al-Sikkit (the son of the taciturn), is the author of the [philological work entitled) Islah al-Mantik (the correcting of the language) and other treatises."
ذكره الحافظ ابن عساكر في تاريخ دمشق” فقال: حكى عن ابي عمرو إسحاق بن مرار الشيباني ومحمد بن مهنا ومحمد بن صبح بن السماك الواعظ،”,"The hafiz Ibn Asakir says of him, in the History of Damascus: He delivered (the philological) information on the authority of Abu Amr Ishak Ibn Mirar al-Shaibani, Muhammad Ibn Muhanna, and Muhammad Ibn Subh Ibn al-Sammak the preacher."
حكى عنه أحمد بن فرح المقرئ ومحمد بن عجلان الأخباري وأبو عكرمة الضبي وأبو سعيد السكري وميمون بن هارون الكاتب وغيرهم.,"The same information was received from him and taught to others by Ahmad Ibn Farah al-Mukri, Muhammad Ibn Ajlan al-Akhbari, Abu Ikrima al-Dabbi, Abu Saied al-Sukkari, Maimun Ibn Harun the katib, and others."
وكان يؤدب أولاد المتوكل. وقال، قال محمد بن السماك: من عرف الناس داراهم ومن جهلهم ماراهم ورأس المداراة ترك المماراة. وروى ابن السكيت أيضا عن الأصمعي وأبي عبيدة والفراء وجماعة غيرهم.,"He gave lessons to [the caliph) al-Mutawakkil’s sons,’ and he said: ‘Muhammad Ibn al-Sammak uttered this saying: ‘He who knows mankind humors them; he who has not that knowledge thwarts them, and the main point, in humoring mankind, is to abstain from thwarting them.’ Ibn al-Sikkil taught also philology on the authority of al-Asmaai, of Abu Obaida, of al-Farraa and of many others."
وكتبه جيدة صحيحة منها: إصلاح المنطق” وكتاب “الألفاظ” وكتاب في “معاني الشعر” وكتاب “القلب والإبدال” ولم يكن له نفاذ في علم النحو، وكان يميل في رأيه واعتقاده إلى مذهب من يرى تقديم علي بن أبي طالب رضي الله عنه.”,"His works are God and full of sund information. Such are the Islah al-Mantik, the Kitab’ al-Alfaz (vocabulary), the Maani al-Shir (ideas currently used in poetry) and the treatise on grammatical permutations and substitutions (al-Qalb wa al-Ibdal). As a grammarian, he wanted penetration. In his religious belief he inclined towards the opinions and doctrines of those (the Shiites) who assigned preeminence to Ali Ibn Abi Talib."
قال أحمد بن عبيد:شاورني ابن السكيت في منادمة المتوكل فنهيته، فحمل قولي على الحسد، واجاب إلى ما دعي إليه من المنادمة، فبنا هو مع المتوكل يوما جاء المعتز والمؤيد، فقال المتوكل:,"The following relation was made by Ahmad Ibn Obaid: “Ibn al-Sikkit consulted me on the propriety of his becoming one of al-Mutawakkil’s social companions, and I advised him to refuse. He attributed my counsel to envy and accepted the proposal made to him. one day, whilst he was with al-Mutawakkil, al-Mutazz and al-Muayyad came in, and al-Mutawakkil) said to him."
يا يعقوب أيما أحب إليك، ابناي هذا أم الحسن والحسين فغض ابن السكيت من ابنيه وذكر الحسن والحسين رضي الله عنهما ما هما أهله، فأمر التراك فداسوا بطنه، فحمل إلى داره، فمات بعد غد ذلك اليوم، وكان ذلك في سنة أربع وأربعين ومائتين.,"“Yakub I which you like best, these two sons of mine or al-Hasan and al-Husain (the sons of Ali) of Ibn al-Sikkit answered by depreciating the merit of the two princes and giving to al-Hasan and al-Husain the praise to which they were well entitled. On this, al-Mutawakkil ordered his Turkish guards to chastise him, and they {threw him down and) trod on his belly. He was then carried to his house, where he died two days afterwards. This happened in the year two hundred and forty four (A. D. eight hundred and fifty eight or eight hundred and fifty nine).”"
وقال عبد اللع بن عبد العزيز، وكان نهى يعقوب عن اتصاله بالمتوكل:,"Abd Allah Ibn Abd al-Aziz, a person who also had advised Yakub [Ibn al-Sikkit) not to enter into the service of al-Mutawakkil, said on this occasion:"
"نهيتك يا يعقوب عن قرب شادن… إذا ما سطا أربى على كل ضيغم
فذق واحس ما استحسيته لا أقول إذ… عثرت: لعا، بل: لليدين وللفم","I advised you, Yakub to avoid the proximity of a gazelle which, if it attacked a lion, would overcome him. Taste therefore and swallow that winch you preferred to drink (ma astahsaitahu) I shall not say, if you miss your fating: God set you up again! but shall say: “lalyadain wa lalfamm) on your hands and your mouth!”"
وحكي أن الفراء سأل ابن السكيت عن نسبه فقال: خوزي أصلجك الله من دورق – قلت: بفتح الدال المهملة وبعد الواو الساكنة راء ثم قاف، وهي بليدة من أعمال خوزستان، قال: من كور الأهواز – قلت: والأهواز من خوزستان أيضا –,"It is related that al-Farra asked Ibn al-Sikkit what was bis native place and received this answer: “I am a Khuzian, God bless you! and come from Daurak.” Daurak is a village in Khuzistan and frms a district in the province of al-Ahwez. I may here observe that Ahwaz forms also a part of Khuzistan."
قال: فبقي الفراء أربعين يوما في بيته لا يظهر لأحد من أصحابه، فسئل عن ذلك، فقال: سبحان الله، أستحي أن أرى السكيت، لأنني سألته عن نسبه فصدقني، وفيه بعض القبح.,"Al-Farraa then remained in his house during forty days, without letting himself be seen by any of his acquaintances, and, being asked why he did so, he replied: “May God be glorified] I should be ashamed to meet with Ibn al-Sikkit, for I asked him what was his country and, though he answered me truly, there was in his reply a shade of reprehension.”"
قال أبو الحسن الطوسي: كنا في مجلس أبي الحسن علي اللحياني، وكان عازما على أن يملي نوادره ضعف ما أملى، فقال يوما: تقول العرب مثقل استعان بذقنه” “,"Abu al-Hasan al-Tusi related as follows: “We were at a sitting held by Abu al-Hasan Ali al-Lihyani), who proposed dictating to the company such rare and curious philological anecdotes as he was acquainted with, though very’ feeble he was in the art of dictating. One day, he said: The Arabs [of the desert) make use of this expression: ‘ A heavily loaded camel helps itself up with its chin bi-zekenihi).’"
فقام إليه ابن السكيت وهو حدث فقال: يا أبا الحسن إنما هو مثقل استعان بدفيه” يريدون الجمل إذا نهض بحمله استعان بجنبيه، فقطعا الإملاء.”,"On this, Ibn al-Sikkit, who was then a mere youth, rose up [went er) to him and said: ‘Abu al-Hasan, the correct expression is: A heavily loaded (camel) helps itself up with its two flanks bi-deffaihi); ‘and it means that, when a camel rises with its lad, it gets up with the help “ of its two sides.’ Abu al-Hasan ceased dictating that day."
فلما كان المجلس الثاني أملى فقال: تقول العرب وهو جاري مكاشري” فقام له ابن السكيت فقال: أعزك الله وما معنى مكاشري إنما هو “هو مكاسري، كسر بيتي إلى كسر بيته” قال: فقطع اللحياني الإملاء فما أملى بعد ذلك شيئا.”,"Having resumed his lessons at another silting, he said: ‘The Arabs [f the desert)say: Such a one is ray next-door neighbor (mukashir); on which Ibn al-Sikkit again std up to him and said: God bless you, sir! what does mukashir mean? the right expression is: Such a one is my mukashir; in as much as the mukasir, or side of his tent touches the kasr of mine. ’Al-Lihyani ceased to dictate and never commenced again.”"
وقال أبو العباس المبرد: ما رأيت للبغداديين كتابا أحسن من كتاب ابن السكيت في المنطق.,"“Never,” said Abu al-Abbas al-Mubarrad, did I meet with a work composed by a Baghdadian which surpassed ibn al-Sikkit’s treatise on the language.”"
وقال أحمد بن محمد بن أبي شداد: شكوت إلى ابن السكيت ضائقة مالية فقال: هل قلت شيئا قلت: لا، قال: فأقول أنا، ثم انشدني:,"Ahmad Ibn Muhammad Ibn Abi Shaddad related as follows: I complained to Ibn al-Sikkit of being in narrow circumstances, and he asked me if I had ever spoken [in verse). I answered that I had not, on which he said."
"نفسي تروم أمورا لست مدركها… ما دمت أحذر ما يأتي به القدر
ليس ارتحالك في كسب الغنى سفرا… لكن مقامك في ضر هو السفر","“But l can do so; and he then recited to me these lines: “I desire things which I cannot possibly obtain as long I remain in apprehension of what destiny may bring about. Travelling (as a merchant) in search to riches is not travelling (and fatigue)’, it is your remaining in a state of misery lint is really travelling (fntiijuiny) ”"
وقال ابن السكيت: كتب رجل إلى صديق له: قد عرضت لي قبلك حاجة، فإن نجحت فالفاني منها حظي والباقي حطك، وإن تعذرت فالخير مظنون بك، والعذر مقدم لك ، والسلام.,"Ibn al-Sikkit related that a man wrote to a friend of his in these terms: “A case of necessity has occurred which obliges me (I have recourse) to you (kibalak}. If I succeed, I shall find therein my share [of God Fortune) and the rest shall be your share. If you ask to be excused (I shall only say that everything) Good notary always be expected of you and that I now offer beforehand my excuses. [Receive my) salutation.”"
ونقل من خطه ما مثاله: عرض سلمان بن ربيعة الباهلي الخيل، فمر عمرو بن معدي كرب الزبيدي على فرس له، فقال سلمان: هذا الفرس هجين، فقال: بل هو عتيق، فقال سليمان: هو هجين، فقال عمرو: هو عتيق، فأمر سلمان فعطش، ثم دعا بطست فيه ماء،,"The following anecdote was copied from a note in his (Ibn al-Sikkil’s) handwriting: Suleiman Ibn Rabia al-Bahili was reviewing his cavalry (wan by man) and, when Amr Ibn Madi Karib ai-Zubeidi passed before him on horseback, he said to him: “Your horse is of a base breed. “Nay,” replied Amr, “he is a blood-horse.” On this, Suleiman ordered that the animal should be kept from water till it got thirsty, and had then a large basin brought out, filled with water.”"
ودعا بخيل عتاق فشربت، وجاء فرس عمرو فثنى يده وشرب، وهذا صنيع الهجين، فقال له سلمان: أترى فقال عمرو: أجل، الهجين يعرف الهجين، فبلغ عمر بن الخطاب رضي الله عنه، فكتب إلى عمرو:,"The blood-horses to which it was offered drank out of it, and so did the horse of Amr, but in bending the leg. Do you see that?” said Suleiman. “I do;” replied Amr, “one base-born animal has recognized another.” Omar Ibn al-Khattab, to whom this was told, wrote to Amr in the following terms."
قد بلغني ما قلت لأميرك، وبلغني أن لك سيفا تسميه الصمصامة، وعندي سيف أسميه مصمما، وايم الله لئن وضعته على هامتك لا أقلع حتى أبلغ به رهابتك، فإن سرك أن تعلم أحق ما أقول حتى أبلغ به رهابتك، فإن سرك أن تعلم أحق ما أقول فعد، والسلام.,"“I have been informed of what you said to your superior officer, and I am told that you have a sword which you call Simsama. now, I also have a sword the name of which is Musamim and, by Allah I if I lay it across your head, I shall not withdraw it till it has reached your rahaba. If you wish to know whether I say truth or not, you have only to recommence. Receive my salutation.”"
الرهابة: على وزن السحابة، عظم في الصدر مشرف على البطن مثل اللسان، والله أعلم.,The term rahaba takes the same vowels as the word sahaba [cloud) and designates that bone of the breast which is shaped like a tongue and is situated above the stomach.
وقال أبوعثمان المازني:اجتمعت بابن السكيت عند محمد بن عبد الملك الزيات الوزير، فقال محمد بن عبد الملك: سل أبا يوسف عن مسألة، فكرهت ذلك وجعلت أتباطأ وأدافع مخافة أن أوحشه لأنه كان لي صديقا،,"Abu Othman al-Mazini said: “I met Ibn al-Sikkit at the house of the vizir Muhammad Ibn Abd al-Malik al-Zaiyat, and the latter said to me: Propose a question to Abu Yusuf (Ibn al-Sikkit). Being unwilling to do so, I hesitated and delayed, fearing to displease Ibn al-Sikkit, who was my intimate friend."
فألح علي محمد بن عبد الملك وقال: لم لا تسأله فاجتهدت في اختيار مسألة سهلة لأقارب يعقوب، فقالت له: ما وزن نكتل من الفعل من قول الله تعالى: (فأرسل معنا أخانا نكتل) (يوسف: 63),"The vizir insisted and asked why I did not bey; s, I endeavored to choose an easy question and thus d him a friendly act. I therefore said to him: “What is the grammatical from of the verb naktal in that passage of God’s hook where it is said: Send our brother with us, so that he may have (corn) treasured to us. (Quran)."
فقال لي: نفعل، قلت: ينبغي أن يكون ماضيه كتل، فقال: لا، ليس هذا وزنه إنما هو نفتعل، فقلت له: نفتعل كم حرف هو قال: خمسة أحرف، قلت: فنكتل كم حرفا هو قال: أربعة أحرف، فقلت: أيكون أربعة أحرف بوزن خمسة أحرف,"He replied: It’s from is naful.‘ On this, “I observed to him that, if it were so, the past of the verb would be katal. I do not mean that, said he, the from is naftail. on this, I asked him how many letters there were in naftail (taken in Arabic characters), and he answered: “five.” And how many,” said I, re there in naktal? He answered: “Four. “How then, said I, can a word of four letters have the same from as one of five?””"
فانقطع وخجل وسكت، فقال محمد بن عبد الملك: فإنما تأخذ كل شهر ألفي درهم على أنك لا تحسن وزن نكتل! قال: فلما خرجنا قال لي يعقوب: يا أبا عثمان هل تدري ما صنعت فقلت له: والله لقد قاربتك جهدي، وما لي في هذا ذنب.,"“Being unable to answer, he colored up and remained silent. On this, Muhammad Ibn Abd al-Malik said to him: you receive, every month, a salary of two thousand dirhems, and yet you cannot indicate the form of naktal.’ “When we withdrew, Yakub (ibn al-Sikkit) said to me; ‘Abu Othman! do you know what you have done?’ I replied: By Allah! I endeavored to find for you an easy question, and do you a service.'”"
قلت: وذكر أبو الحسن ابن سيده هذه الحكاية في أول خطبة كتابه المحكم في اللغة” لكنه قال: إن ذلك كان بين يدي المتوكل، والله أعلم.”,"Abu al-Hasan Ibn Sida states, in his Al-Muhkam, towards the beginning of his preface, that this scene passed in the presence of (the caliph) al Mutawakkil. God knows best."
وقال غير ابن عساكر: كان يعقوب بن السكيت يؤدب مع أبيه بمدينة السلام في دار القنطرة صبيان العامة، حتى احتاج إلى الكسب، فجعل يتعلم النحو.,"An author, but not Ibn Asakir, says that Ibn al-Sikkit and his father kept a school for children of the lower order in that street of Madinat al- Salam (Baghdad) which is called Darb al-Kantara (Bridge-Street), and, wanting to gain something more, he applied to the study of grammar."
وحكى عن أبيه قد حج فطاف بالبيت وسعى وسأل الله تعالى أن يعلم ابنه النحو فتعلم بالنحو واللغة، وجعل يختلف إلى قوم من أهل القنطرة فأجروا له كل دفعة عشرة دراهم وأكثر,"It is related that the father, having made the pilgrimage and the circuits around the House (the Kaaba), and the running (between Safa and Marwa), prayed God to render his son learned in grammar. (Ibn al-Sikkti), having studied grammar and philology, used to visit regularly some persons who resided in [the strut of) al-Kantara, and he received from them, each time, the sum of ten dirhems or somewhat more."
حتى اختلف إلى بشر وهارون ابني هارون، أخوين كانا يكتبان لمحمد بن عبد الله بن طاهر الخزاعي ، فما زال يختلف إليهما وإلى أولادهما دهرا، فاحتاج ابن طاهر إلى رجل يعلم أولاده، وجعل ولده في حجر إبراهيم بن إسحاق المصعبي، فرتب يعقوب وجعل له رزقا خمسمائة درهم، ثم جعلها ألف درهم.,"He then went regularly (t teach) Bishr and Harun, who were employed as scribes by Muhammad Ibn Abd Allah Ibn Tahir al-Khuzai, and he continued to g to them and their children. Ibn Tahir, being then in want of a person capable of bringing up and educating his children confided them to the care of Ibrahim Ibn Ishak al-Musabi, and engaged Yakub at a [monthly) salary of five hundred dirhems, which sum he afterwards increased to one thousand."
وقال أبو العباس ثعلب: كان ابن السكيت يتصرف في أنواع العلوم، وكان أبوه رجلا صالحا، وكان من أصحاب الكسائي حسن المعرفة بالعربية. وكان سبب قعود يعقوب للناس وقصدهم إياه أنه عمل شعر أبي النجم العجلي وجرده فقال: ادفعه لي لأنسخه,"Abu al-Abbas Thalab said: Ibn al-Sikkit was skilled in various branches of knowledge. His father, who was a virtuous man and had been one of Abu al-Hasan al-Kisai’s disciples, was well acquainted with pure Arabic. The motive which induced people to attend Yakub’s sittings was this: “I found that he had collected the poems of Abu al-Najm al-Ijli and ameliorated the text; so, I asked him to lend me the volume in order that I might copy it.”"
فقال: يا أبا العباس، حلفت بالطلاق أنه لا يخرج من يدي، ولكنه بين يديك فانسخه، واحضر يوم الخميس، فلما وصلت إليه عرف بي، فحضر بحضوري قوم، ثم انتشر ذلك فحضر الناس.,"Abu l-Abbas said he, ‘I have sworn that my wife shall be divorced from mu l’ if that volume ever gets out of my sight; but there it is before you; s, you may (begin to) copy it (here) and return to me on Thursday next (to resume your task).’ “My going to see him induced a number of persons to do the same, and the news, having spread about, brought crowds to his lessons.”"
وكان المتوكل قد ألزمه تأديب ولده المعتز بالله، فلما جلس عنده قال له: بأي شيء يحب الأمير أن نبدأ – يريد من العلوم – فقال المعتز: بالانصراف،,"Being obliged by al-Mutawakkil to become the preceptor of his son al-Mutazz Billah, he went to that prince’s room and said, on taking his seat: “What docs the emir wish that we should begin by?” to this al-Mutazz replied; “By departing.”"
قال يعقوب: فأقوم، قال المعتز: فأنا أخف نهوضا منك، وقام فاستعجل فعثر بسراويله فسقط، والتفت إلى يعقوب خجلا وقد احمر وجهه، فانشد يعقوب:,"‘Then, said Yakub, I shall rise (and retire). ” “I shall be more active in rising than “you,” said al-Mutazz, and he std up in such haste that his feet got entangled in his trousers, and he fell on the floor. Yakub, to whom he then turned, quite abashed and blushing with shame, recited to him these lines.”"
"يصاب الفتى من عثرة بلسانه… وليس يصاب المرء من عثرة الرجل
فعثرته في القول تذهب رأسه… وعثرته بالرجل تبرأ في مهل","“A man may be punished for a slip of the tongue, but is never chastised for the slipping of his feet. A slip of the tongue may cost him bis head, but a slip of the foot is cured by repose."
وكان يعقوب يقول: أنا أعلم من أبي بالنحو، وأني أعلم مني بالشعر واللغة.,"Yakub used to say: “I am a better grammarian than my father, but he surpasses me by his acquaintance with poetry and (pure) Arabic.”"
وقال الحسين بن عبد المجيب الموصلي: سمعت ابن السكيت يقول في مجلس أبي بكر بن أبي شيبة:,Al Husain Ibn Abd al-Mujib al-Mousili said: “I heard Ibn al-Sikkit recite the following verses al a sitting held by Abu Bakr Ibn Abi Shaiba.
"ومن الناس من يحبك حبا… ظاهر الحب ليس بالتقصير
فإذا ما سألته عشر فلس… ألحق الحب باللطيف الخبير","There are persons who love you ostensibly with a love not to be diminished; and yet, if you ask him for ten farthings, they would refer their dear friend to the bounty of the all-knowing God.”"
وكان لابن السكيت شعر وهو مما تثق النفس به، فمن ذلك قوله:,"Ibn al-Sikkit composed some poetry capable of giving confidence to dejected mind. Such, for instance, was the following."
"إذا اشتملت على اليأس القلوب… وضاق لما به الصدر الحبيب
وأوطنت المكاره واستقرت… وأرست في أماكنها الخطوب
ولم تر لانكشاف الضر وجها… ولا أغنى بحيلته الأريب
أتاك على قنوط منك غوث… يمن به اللطيف المستجيب
وكل الحادثات إذا تناهت… فموصول بها فرج قريب","When the heart is filled with despair and the widest bosom is too narrow to hold the grief which invades it, ‘when afflictions have lodged therein and taken up their dwelling, when you find no means of escaping from misery and perceive (bat all the address of the most experienced is useless, assistance will come to you, whilst you are in despair, as a favor from the bountiful being who hears the prayers of the wretched. When misfortune has reached its height, deliverance is at hand."
وكان العلماء يقولون: إصلاح المنطق” كتاب بلا خطبة، “أدب الكاتب” تأليف ابن قتيبة خطبة بلا كتاب، لأنه طول الخطبة وأودعها فوائد.”,"It was said by the learned that the Islah al-Mantik was a book without a preface and the Adab al-Katib of Ibn Kutaiba a preface willful a book; the fact is that the preface of the latter work is very long, but it contains much useful information."
وقال بعض العلماء: ما عر على جسر بغداد كتاب في اللغة مثل إصلاح المنطق”، ولا شك أنه من الكتب النافعة الممتعة الجامعة لكثير من اللغة، ولا نعرف في حجمه مثله في بابه،”,"One of the learned said: “There never crossed the bridge at Baghdad such a treatise n philology as the Mantik. It is certainly an instructive and useful work, containing a great quantity of philological information, and there does not exist, as far as we know, a treatise of the same size and in the same subject.”"
وقد عني به جماعة، فاختصره الوزير أبو القاسم الحسين المعروف بابن المغربي – المقدم ذكره – وهذبه الخطيب أبو زكريا التبريزي، وتكلم على الأبيات المودعة فيه ابن السيرافي، وهو كتاب مفيد.,"A number of persons have made it the special object of their studies: the vizir Abu al-Kasim al-Husain Ibn Ali, surnamed Ibn al-Maghribi, made an abridgment of it, the khatib Abu Zakariya al- Tibrizi remodeled it, and Ibn al-Sirafi, composed, in the verses cited in it, an instructive work."
ولابن السكيت من التصانيف أيضا كتاب  الزبرج “، وكتاب ” الألفاظ “، وكتاب ” الأمثال ” وكتاب ” المقصور والممدود “، وكتاب ” المذكر والمؤنث “، وكتاب ” الأجناس “، وهو كبير وكتاب ” الفرق “، وكتاب ” السرج واللجام “، وكتاب ” فعل وأفعل “،”,"The other productions of Ibn al-Sikkit are: The Kitab al-Zibrij (book of precious ornaments), the Kitab al-Alfaz (vocabulary), Kitab al-Amthal (book of proverbs), the Kitab al-Maksur wa al-Mamdud (on the short and the long final a), the Kitab al-Muzakkar wa al-Muwannath (on masculine and feminine nouns), the Kitab al-Ajnas (n the different species of animals), which is a large work, the Kitab al-Fark (on the difference between the names given to the members of the human body and to those of animals), the Kitab al-Sarj wa al-Lijam (on the saddle and bridle), the Kitab fail wa Afaal (on the difference of signification between verbs of the first and the fourth form)."
وكتاب  الحشرات ” وكتاب ” الأصوات “، وكتاب ” الأضداد “، وكتاب ” الشجر والنبات “، وكتاب ” الوحوش ” وكتاب ” الإبل “، وكتاب ” النوادر “، وكتاب ” معاني الشعر الكبير “، وكتاب ” معاني الشعر الصغير “، وكتاب ” سرقات الشعراء وما اتفقوا عليه ” وغير ذلك من الكتب،”,"the Kitab al-Hasharat (on reptiles and insects), the Kitab al-Aswat (on themes of men and animals), the Kitab al-Adhdad (on words which have two opposite significations), the Kitab al-Shajr wa al-Nabat (on trees and plants), the Kitab al-Wuhush (on wild beasts), the Kitab al-Ibl (on camels), the Kitab al-Nawadir (on ‘expressions of rare occurrence), the Kitab Maani al-Shir al-Kabir (the greater work on the ideas occurring in poetry), the Kitab Sarakat al-Shuaraa wa ma attafaku alaih in the plagiarisms of poets and the thoughts in which they agreed unintentionally), etc."
ومع شهرته لا حاجة إلى الإطالة في ذكر فضله.,The reputation of this author is so great that we need not expatiate n his merits.
وقد روي في قتله غير ما ذكرته أولا، فقيل إن المتوكل كان كثير التحامل على علي بن أبي طالب وأبيه الحسن والحسين رضي الله عنهم أجمعين –,"The manner of his death has been related otherwise than in the account which we have given: According to some, al-Mutawakkil often attacked the character of AH Ibn Abi Talib and of that caliphs sons, al-Hasan and al-Husain."
وقد تقدم في ترجمة أبي الحسن علي بن معروف بابن بسام أبيات تدل على هذا أيضا – وكان ابن السكيت من المغالين في محبتهم والتوالي لهم، فلما قال له المتوكل تلك المقالة قال ابن السكيت: والله إن قنبر خادم علي رضي الله عنه خير منك ومن ابنيك، فقال المتوكل: سلوا لسانه من قفاه، ففعلوا ذلك به فمات،,"His detestation of them has been already noticed in some verses which we inserted in the life of Abu al-Husain Ali Ibn Muhammad surnamed Ibn Bassam. Ibn al-Sikkit (n the contrary), shewed for them the utmost veneration and attachment. In the conversation of which we have spoken, he said (to appears), to al-Mutawakkil: “Kanbur, Ali’s slave, was better than you and your sons.” in this, al-Mutawakkil ordered his tongue to be plucked out from the back of his neck, and the order was obeyed."
وذلك في ليلة الاثنين لخمس خلون من رجب سنة أربع وأربعين ومائتين، وقيل سنة ست وأربعين، وقيل سنة ثلاث وأربعين، والله أعلم بالصواب. وبلغ عمره ثمانيا وخمسين سنة، ولما مات سير المتوكل لولده يوسف عشرة آلاف درهم وقال: هذه دية والدك، رحمه الله تعالى.,"This occurred on the eve of Monday, the twenty fifth of Rajab, two hundred and forty four (the seventeenth of October, A. D. eight hundred and fifty eight); or According to others, in two hundred and forty three or two hundred and forty six, God best knows the true date I Ibn al-Sikkit had then attained his fifty-eighth year. When he died, ten thousand dirhems were sent to his son by al-Mutawakkil, as the price of the father’s blood."
وقال أبو جعفر أحمد بن محمد المعروف بابن النحاس النحوي: كان أول أمره كلام المتوكل مع ابن السكيت مزاحا ثم صار جدا؛ وقيل إن المتوكل أمره أن يشتم رجلا من قريش وأن ينال منه فلم يفعل، فأمر القرشي أن ينال منه،,"The grammarian Abu Jaafar Ahmad Ibn Muhammad, generally known by the appellation of Ibn al-Nahhas, stales that al-Mutawakkil’s conversation with Ibn al-Sikkit began in a jesting tone, which then turned to earnest. According to another account, al-Mutawakkil ordered him to revile and disparage a certain Qurashi and, perceiving his unwillingness to do so, he caused the Qurashi to revile Ibn al-Sikkit."
فأجابه ابن السكيت، فقال له المتوكل: أمرتك فلم تفعل، فلما شتمك فعلت، وأمر به فضرب وحمل من عنده قيذا صريعا، والله أعلم أي ذلك كان.,"The latter replied to this attack; on which al-Mutawakkil said l him: “I gave you an order and you refused to obey; and, on being insulted by this man, you did what I wanted.” He then had a beating inflicted on Ibn al-Sikkit, who was immediately afterwards carried out of the rm and dragged (home) prostrate (on the ground). God knows which of these accounts is the true."
وقد تقدم في ترجمة عبد الله بن المبارك مثل هذه القضية لما سئل عن معاوية وعمر بن عبد العزيز وأيهما أفضل.,"An anecdote similar to the one related above has been already given by us in the life of Abd Allah Ibn Al-Mubarak, who had been questioned respecting the relative merits of Muawiya Ibn Abi Sofian and Omar Ibn Abd al-Aziz."
والسكيت: بكسر السين المهملة والكاف المشددة وبعدها ياء مثناة من تحتها ثم تاء من فوقها، وعرف بذلك لأنه كان كثير السكوت طويل الصمت.,The surname of al-Sikkit was given to the subject of this notice because he was very taciturn and would remain a long time without speaking.
وكل ما كان على وزن فعيل أو فعليل فإنه مكسور الأول.,All words of the forms fail and falil take an I after the first letter.
وقوله: خوزي بضم الخاء المعجمة وبعد الواو زاي، هذه النسبة إلى خوزستان، وهو إقليم بين البصرة وبلاد فارس.,"Khuzi means belonging to Khuzestan, which a reign lying between Basra and Fars."
يعقوب الصفار,YAKUB IBN AL-LAITH AL-SAFFAR
أبو يوسف يعقوب بن الليث الصفار الخارجي؛ وقد أكثر أهل التاريخ من ذكر هذا الرجل وذكر أخيه عمرو وما ملكا من البلاد وقتلا من العباد، وما جرى للخلفاء معهما من الوقائع، وقد اخترت من ذلك ما أودعته في هذه الأوراق فأقول:,"Abu Yusuf Yakub Ibn al-Laith al-Saffar al-Khariji (the insurgent); of this chief and of his brother Amr, historians make frequent mention: they speak of the countries which they conquered, of the numbers which they slew and of the conflicts which took place between them and the caliphs. It is from these accounts that I have extracted the information given in the following pages."
قال أبو عبد الله بن محمد الأزهر الأخباري: حدثني علي بن محمد، وكان عالما بأمور يعقوب بن الليث الصفار ومحاربته، وأول أمره أنه وأخاه عمرا كانا صفارين في حداثتهما، وكانا يظهران الزهد، وأن رجلا من أهل سجستان كان مشهورا بالتطوع في قتال الخوارج، يقال له صالح بن النضر الكناني المطوعي من أهل بست،,"Abu Abd Allah Muhammad Ibn al-Azhar al-Akhbari says: “Ali Ibn Muhammad, a person well-acquainted with the proceedings of (Yakub] Ibn al-Laith al-Saffar and with the history of his wars, related to me as follows: Yakub and his brother Amr were saffars (coppersmiths) in their youth and, at that time, they made a great show of piety. A native of Sijistan then attracted attention by undertaking, of his own accord, to wage war against the Kharijites. This volunteer in God’s service {mutauwi) came from the town of Bust and bore the name of Salih Ibn al-Nadr al-Kinani of the Arabic tribe of Kinana."
فصحباه وحظيا به، فقتلت الخوارج الذين يقال لهم الشراة أخا يعقوب المذكور، وأقام صالح المذكور يعقوب المذكور مقام الخليفة، ثم هلك صالح فتولى مكانه درهم بن الحسين من المطوعة أيضا، فصار يعقوب مع درهم كما كان مع صالح.,"The two brothers became his partisans and rose to Fortune by his means. Yakub, having lost his brother, who was slain by that sect of Kharijites which was called the Shurat, was appointed by the above-mentioned Salih to act as his lieutenant. On the death of Salih, another of the volunteers (Mutauwa) named Dirhem Ibn al-Husain occupied his place, and Yakub remained with him, as he had done with Salih."
ثم إن صاحب خراسان احتال لدرهم حتى ظفر به، فحمل إلى بغداد فحبس بها ثم أطلق وخدم السلطان، ثم لزم بيته يظهر النسك والحج والاقتصاد، حتى غلظ أمر يعقوب.,"Dirhem, having then fallen into a snare which had been laid for him by the governor of Khorasan, was sent by him to Baghdad and there imprisoned. When set at liberty, he entered into the sultan’s service, but afterwards confined himself to his house and manifested great piety, devotion and tire intention of making the pilgrimage. “This continued till Yakub became powerful.’"
وذكر شيخنا عز الدين أبو الحسن علي بن محمد المعروف بابن الأثير في تاريخه في سنة سبع وثلاثين ومائتين ابتداء أمر يعقوب المذكور، فقال: في هذه السنة تغلب إنسان من أهل بست اسمه صالح بن النضر الكناني على سجستان ومعه يعقوب بن الليث،,"Our professor Izz al-Din Abu al-Hasan Ali Ibn Muhammad, surnamed Ibn al-Athir, says, in that section of his Annals which contains an account of Yakub’s first proceedings and which is placed under the year two hundred and thirty seven {A. D. eight hundred and fifty one or eight hundred and fifty two): In this year, a native of Bust whose name was Salih Ibn al-Nadr made himself master of Sijistan. “With him was Yakub Ibn al-Laith."
فعاد طاهر بن عبد الله بن طاهر بن الحسين، أمير خراسان، واستنقذها منه، ثم ظهر بها إنسان اسمه درهم بن الحسين من المطوعة فغلب عليها، وكان غير ضابط لأمور عسكره، وكان يعقوب بن الليث قائد عسكره، فلما رأى أصحاب درهم ضعفه وعجزه اجتمعوا على يعقوب بن الليث، وملكوه أمرهم، لما رأوا من تدبيره وحسن سياسته وقيامه بأمرهم،,"Tahir Ibn Abd Allah Ibn Tahir Ibn al-Husain, the governor of Khorasan, Marched against him and delivered the province from the invaders. Some lime after, a man named Dirhem Ibn al-Husain, who was also one of the volunteers, made his appearance in the same country and subdued it, he was, however, unable to provide for his troops, and so glaring was his incapacity that his partisans rallied around Yakub Ibn al-Laith, who held the command of the army, and placed him at their head, having already remarked the talent with which he administered, governed and maintained order."
فلما تبين ذلك له لم ينازعه في الأمر وسلمه إليه، واعتزل عنه، فاستبد يعقوب بالمر وضبط البلاد وقويت شوكته، وقصدته العساكر من كل ناحية، فصار من أمره ما سنذكره.,"Dirhem, being informed of this, offered no resistance and abdicated in favor of Yakub. The new chief subdued all the country and became very formidable; reinforcements came to him from every quarter, and his authority increased in the manner which we shall relate."
رجعنا إلى تمام ما ذكره علي بن محمد بن أحمد:,Let us resume and terminate the recital made by Ali Ibn Muhammad.
قال: فلما دخل درهم بن الحسين بغداد تولى يعقوب أمر المطوعة، وحارب الخوارج الشراة فرزق الظفر بهم حتى أفناهم وأخرب ضياعهم، وأطاعه أصحابه بمكره ودهائه طاعة لم يطيعوها أحدها كان قبله. ثم اشتدت شوكته وزادت صولته ، فغلب على سجستان وهراة وبوشنج وما والاها.,"“When Dirhem Ibn al-Husain arrived in Baghdad, Yakub look the command of the volunteers, and continued the war against the Sharat Kharijites. “These sectaries he succeeded in vanquishing and destroying, and in laying waste their villages. By his skill and address he obtained from bis partisans such obedience as they had never shown to his predecessors. His power and might then became so great that he was able to effect the conquest of Sijistan, Herat, Bushanaj and their dependencies."
وكان الترك بتخوم سجستان وملكهم رتبيل، ويسمى هذا القبيل من الترك الدراري، فحرضه أهل سجستان على قتالهم، وأعلموه أنهم أضر من الشراة الخوارج وأوجب محاربة، فغزا الترك فقتل رتبيل ملكهم، وقتل ثلاثة من ملوكهم بعد رتبيل، ويسمى كل ملك لهم رتبيل، وانصرف يعقوب إلى سجستان، وقد حمل رؤوسهم مع رؤوس ألوف منهم،,"There was in the frontier territory of Sijistan a “Turkish tribe called the Darari and governed by a king named Ratbil. Yakub, incited by the inhabitants of Sijistan, who stated that this people did even more harm than the Shurat Kharijites and belter deserved to be punished, Marched against them, slew their king and three princes, all of them bearing the title of Retbil. He then returned to Sijistan with the heads of these princes and some thousands more."
فرهبته الملوك الذين حوله، منهم ملك المولتان وملك الرخج وملك الطبسين وملك زابلستان، وملك السند ومكران وغيرهم، وأذعنوا له.,"Having become formidable to all the kings of the countries around him, he obtained the humble submission of the sovereigns who reigned over Multan, al-Rukhaj, al-Tabasain, Zabulistan, al-Sind, Mokran and other places."
وكان قصده هراة وبوشنج في سنة ثلاث وخمسين ومائتين، وأمير خراسان يومئذ محمد بن طاهر بن عبد الله بن طاهر بن الحسين الخزاعي،,"His expedition against Herd! and Bushanj took place in the year two hundred and fifty three (A. D. eight hundred and sixty seven). At that time, the emir of Khorasan was Muhammad Ibn Tahir Ibn Abd Allah Ibn Tahir Ibn al-Husain al-Khuzai."
وعامله عليها محمد بن أوس الأنباري، فخرج لمحاربته في تعبئة وبأس شديد وزي جميل، فحاربه مقاومته حتى احتال له يعقوب، فحال بينه وبين دخول المدينة، وهي بوشنج، وانحاز ابن أوس منهزما، فقيل إنه لم يقاتله أحد أحسن موافقته كما أحسنها ابن أوس، ودخل يعقوب بوشنج وهراة،,"The officer who commanded for him in these cities, and whose name was Muhammad Ibn Aus al-Anbari, Marched against the invader al the head of a numerous force, magnificently equipped and armed, (on the battle which ensued, he fought bravely and kept his ground, till Yakub, by a skillful maneuver, intercepted his communications with Bushanj and thus obliged him to make a precipitate retreat. It is said “that (Yakub), in all his battles, never met with a more obstinate resistance than that offered by Ibn Aus. He then occupied Bushanaj and Herat."
وصارت المدينتان في يده، وظفر بجماعة من الطاهرية، وهم المنسوبون إلى طاهر بن الحسين الخزاعي، فحملهم إلى سجستان، حتى وجه المعتز بالله الخليفة إليه المعروف بابن بلعم، وهو رجل من الشيعة، برسالة وكتاب، فأطلقهم.,"Having got into his power a number of Taherians, persons so called because they were attached to the family of Tahir Ibn al-Husain al-Khuzdi, he took them with him to Sijistan and kept them prisoners. The caliph al-Mutaz Billah obtained their liberty by sending to him a letter, the bearer of which was a Shiite named Ibn Balam."
قال ابن الأزهر الأخباري المذكور: حدثني محمد بن عبد الله بن مروان، قال: حدثني ابن بلعم المذكور قال: صرت إليه بكتاب أمير المؤمنين المعتز بالله زرنج – قلت: بفتح الزاي والراء وسكون النون وبعدها جيم، وهي كرسي بلاد سجستان – قال ابن بلعم: فاستأذنت عليه فأذن لي، فدخلت ولم أسلم عليه، وجلست بين يديه من غير أمره،,"I was informed, said Ibn al-Azhar al-Akhbaii.by Muhammad Ibn Abd Allah Ibn Marwan, that Ibn Balam related to him as follows: Is it out with a letter for him from ah Mutazz Billah and, on arriving at Zaranj, the capital of Sijistan, I asked permission to see him. The authorization being granted, I went in without saluting and sat down in his presence without his inviting me to do so."
ودفعت الكتاب إليه فلما أخذه قلت له: قبل كتاب أمير المؤمنين فلم يقبله، وفضه، فتراجعت القهقرى إلى باب مجلسه الذي كان فيه ثم قلت: السلام عليك أيها الأمير ورحمة الله، فأعجبه ذلك، وأحسن مثواي ووصلني، وأطلق الطاهرية.,"I then delivered the letter to him and, when he received it, I said to him: Kiss the letter of the Commander of the faithful.’ That he did not do, but broke the seat and penned it. I then retired walking backwards, towards the door of the salon in which he was, and said: Salutation to the emir and the mercy of God. He was so much pleased with this that he lodged me well, made me a present and set the Taherians at liberty. ’"
وقال ابن بلعم المذكور أيضا: دخلت على يعقوب الصفار يوما فقال لي: ينبغي أن يجيئنا رجل من ناحية فارس مستأمن، ومعه ثلاثة أنفس أو أربعة، بل هو تمام الخمسة، قال: فأنكرت هذا منه، وأمسك، فما علمت إلا وحاجبه قد دخل فسلم، وقال:,"The same Ibn Balam related as follows: I went, one day, to visit Yusuf al-Saffar, and he said to me: There is a man coming to me from Fars, or that quarter, for the purpose of obtaining my protection, and he has with him three or four others; nay, there are five in all.’ This declaration of his I did not believe and remained silent; yet, before I was aware, the chamberlain entered and said."
أيها الأمير، بالباب رجل مستأمن ومعه أربعة أنفس، فقال: أدخله، فدخل وسلم وقال: أيها الأمير، معي أربعة أنفس، فأذن لهم فدخلوا عليه، فالتفت إلى الحاجب وقلت: قد أخذتم في المخازيق، فحلف لي أيمانا مغلظة أنهم جاءوا بغتة ما علم بهم أحد من الناس،,"‘Emir! there is a man’ at the door who comes to ask protection, and with him are four others.’ The visitor being introduced by Yakub’s order, informed him, after saluting, that he had with him four companions. These also were admitted. I turned to the chamberlain and asked him if this was a juggling trick of his? He replied with a solemn oath that the men had arrived quite suddenly and that no one had been aware of their coming."
وسألت يعقوب بعد ذلك، وقلت له: أيها الأمير، لقد رأيت منك عجبا في أمر المستأمنة فكيف علمت بهم فقال: أخبرك أني فكرت في أمر فارس، ورأيت غرابا واقفا بإزاء طريقها، واختلجت إحدى أصابع رجلي، ثم تبع بعضها بعضا، فعلمت أنه عضو غير شريف، وأنه سيأتينا من ذلك الصقع قوم مستأمنة، أو رسل ليسوا بأجلة، فكانوا هؤلاء.,"Sometime after, I asked Yakub about it: ‘Emir I said I, “I remarked something said by you which was really surprising; how did you know of this suppliant’s coming with his companions?’ He replied: I was thinking of Fars when I saw a raven alight on a spot fronting the rad which leads to that country, and I felt in one of my toes a twitching which passed successively to each of the others. now, as toes are not noble members of the body, I knew that some people from that quarter would come to see me, either suppliants or envoys of little consequence.’"
وقال علي بن الحكم: سألت يعقوب بن الليث الصفار عن الضربة التي على وجهه، وهي منكرة على قصبة أنفه ووجنته، فذكر أن ذلك أصابه في بعض وقائع الشراة، وأنه طعن رجلا منهم، فرجع عليه فضربه هذه الضربة، فسقط نصف وجهه حتى رد وخيط، قال:,Ali Ibn al-Hakam related as follows: “I asked Yakub Ibn al-Laith al-Saffar how he came by the scar which disfigured him so much and which extended from the bridge of his nose across his cheek. “He replied that he got the wound in one of his encounters with the Kharijites; a man whom he had wounded with his lance turned upon him and struck off [with a sword) one half of his face. The piece was then replaced and sewed on.
فمكثت عشرين يوما في فمي أنبوبة قصب، وفمي مفتوح لئلا يتقرح رأسي، وكان يصب في حلقي الشيء بعد الشيء من الغذاء، قال حاجبه: وقد كان مع هذه الضربة يخرج ويعبي أصحابه للحرب ويقاتل.,"During twenty days’ said he, ‘I remained with a lube in my mouth, which had to be I maintained pen lest the inflammation should extend to the head, and my food consisted of liquids which were poured down my throat.’ His chamberlain added; ‘Notwithstanding this wound, the emir went out as usual to direct the movements of his troops and fought (like the others)."
وأرسل يعقوب إلى المعتز بالله هدية سنية، من جملتها مسجد فضة مخلع يصلي فيه خمسة عشر إنسانا، وسأل أن يعطى بلاد فارس، ويقرر عليه خمسة عشر ألف ألف درهم، على أن يتولى إخراج علي بن الحسين بن قريش، وكان على فارس،,"Yakub sent to al-Mutazz Billah a magnificent present and, amongst other objects, a portable mosque made of silver and large enough to hold fifteen persons at prayers. He asked that the province of Fars should be given to him, and engaged (pay a yearly tribute of) fifteen millions of dirhems in case he succeeded in expelling from that province Ali Ibn al-Husain Ibn Quraish, him who governed it."
ثم شخص يعقوب من سجستان في أثر كتابه إلى المعتز، يريد كرمان، ثم نزل بم – قلت: وهي بالباء الموحدة المفتوحة وبعدها ميم مخففة، وهي الحد الفاصل بين سجستان وكرمان –,"Yakub, having sent this letter to al-Mutazz, left Sijistan with the intention of proceeding to Kerman, and halted at flaw.” This place marks the point which separates Sijistan front Kerman."
قال: وكان بكرمان العباس بن الحسين بن قريش، أخو علي بن الحسين المذكور، ومعه أحمد بن الليث الكردي، فخرجا عن كرمان يريدان شيراز، وقدم يعقوب أخاه علي بن إلى السيرجان – قلت: وهي بكسر السين المهملة وسكون الياء المثناة من تحتها ثم راء وجيم وبعد الألف نون، وهي مدينة كرمان – قال: وضم إليه جماعة، فأقام هو على بم،,"“Al-Abbas Ibn al-Husain Ibn Quraish, “the brother of the above-mentioned Ali Ibn al-Husain, then derailed from Kerman with Ahmad Ibn al-Laith al-Kurdi and took the road of Shiraz. Yakub, placed a troops under the orders of his brother Ali Ibn al-Laith and sent “him forward to al-Sirjan whilst he himself remained at Bam.” Al-Sirjan is a town in Kerman."
فرد أحمد بن الليث الكردي إليه من الطريق في جمع كثير من الأكراد وغيرهم، فصاروا إلى درابجرد – قلت: وهي بفتح الدال المهملة ثم راء وألف وبعدها دال مهملة، وهذا الاسم يقع بالاشتراك على ثلاثة مواضع: الأول: كورة عظيمة مشهورة بفارس، قصبتها درابجرد، والثاني قرية بفارس أيضا من أعمال اصطخر فيها معدن الزئبق،,"“Ahmad Ibn al-Laith al-Kurdi then turned from his way, with a numerous body of Kurds and other troops, and proceeded to Darabjird.” This name is common to three localities, of which the first is the capital of a vast district in Fare, and the second a village of Fars, in the district of Istakhar, at which there is a mine of quicksilver."
فيحتمل أن يكون مصيرهم إلى الأولى أو إلى الثانية، وأما الثالثة: فهو موضع بنيسابور، ولا يحتمل مصيرهم إليه، لأنه بخراسان فلا تعلق له بفارس.,"It must have been to one of these two places that they went, for the third is at Naisapur in Khorasan, to which province it is probable that they did not go, since it has no connection with Faris."
قال الراوي: فظفر أحمد بن الليث بجماعة من أصحاب يعقوب يطلبون العلف، فقتل بعضهم وهرب منهم جماعة، ووجه أحمد بن الليث برؤوس من قتل من أصحاب يعقوب إلى فارس، فنصب علي بن الحسين رؤوسهم،,"The narrator continues thus: Ahmad Ibn al-Laith then met with a band of Yakub’s troops who were on a foraging party, killed some of them and put the rest to flight. The heads of the slain he sent to Fars, where they were stuck up by Ali Ibn al-Husain."
فبلغ الخبر يعقوب، فدخل كرمان، فندب علي بن الحسين لمحاربته طوق بن المغلس في خمسة آلاف من الأكراد، سوى من تقدم مع أحمد بن الليث الكردي،,"Yakub, on hearing what had happened, entered into Kerman. Ali Ibn al-Husain sent against him Tauk Ibn al-Mughallis at the head of five thousand Kurds and the troops which Ahmad Ibn al-Laith al-Kurdi had brought with him."
وسار طوق حتى نزل على مدينة إياس من عمل كرمان، فورد عليه كتاب يعقوب يعلمه أنه أخطأ إذ دخل عملا ليس إليه، فرد عليه طوق: أنت بعمل الصفر أعلم منك بعمل الحروب، فعظم ذلك على يعقوب، وكان في عسكر طوق ثلثمائة رجل من الأبناء،,"He Marched to Iyas, a city in the province of Kerman and there halted. Tank then received a letter from Yakub in which he was told that he had made a mistake in coming into a province which did not belong to him, and to this he replied: ‘You are more skilled in the working of copper than in the work of war. This gave great offence to Yakub. There was in Tauk’s army three hundred of the Abnaa."
فوافى يعقوب مدينة إياس فأوقع بطوق وقتل أصحابه وهزم من بقي منهم، وصبر الأبناء الثلثمائة حتى أشجوا يعقوب فأعطاهم الأمان، فلم يقبلوا حتى قتلوا عن آخرهم، وقتل يعقوب في هذه الوقعة ألفي رجل وأسر ألفا، وأسر طوق بن المغلس,"When Yakub reached the city of Iyas, he gave battle to Tauk, killed part of his troops and put the rest to flight; but the Abnaa std their ground so bravely that Yakub had pity on them and offered to spare their lives. This proposal they rejected and continued fighting till they died. In this battle, Yakub slew two thousand men, took one thousand prisoners and, with (hem, Tauk Ibn al-Mughallis."
وقيده بقيد خفيف، ووسع عليه في مطعمه وغيره، واستخرج منه الأموال، ورحل يعقوب عن إياس ودخل عمل فارس، فخندق علي بن الحسين على نفسه بشيراز، وذلك في يوم الثلاثاء لاثنتي عشرة ليلة بقيت من شهر ربيع الآخر سنة خمس وخمسين ومائتين.,"The latter he put into light chains and provided abundantly with food and other necessaries, but obliged him to deliver up his treasures. Having then left Iyas, he entered into the government of Faris, and Ali Ibn al-Husain retrenched himself in Shiraz. This took place on Tuesday, the seventeenth of the latter Rabi, two hundred and fifty five (the fourteenth of April, A. D. eight hundred and sixty nine)."
وكتب علي بن الحسين إلى يعقوب بعلمه أن طوق بن المغلس فعل ما فعل من غير أمره، وانه لم يأمره بمحاربته وقال له: إن كنت تطلب كرمان فقد خلفها وراءك، وإن كنت من أمير المؤمنين بتسليم العمل لأنصرف.,"Ibn al-Husain then wrote to Yakub a letter in which he declared that he had not ordered Ibn al-Mughallis to act as he had done and that hostilities had been commenced by that chief without authorization. ‘If you intend to take Kerman,’ said he, you have turned your back to it; if you wish to obtain possession of Fars, produce a letter from the Commander of the faithful ordering (me) to give it up; then I shall retire.’"
فرد عليه يعقوب: إن كتابا من السلطان معه لا يتهيأ أن يوصله حتى يدخل البلد فقد ودع وأزاح علته، وإلا فالسيف بيننا والموعد مرج سنكان، وهو مرج واسع بينه وبين شيراز ثلاثة فراسخ،,"Yakub answered that he had a letter from the sultan, but would not deliver it till he had entered the town and that, if he (Ali Ibn al-Husain) would evacuate the place and give it up, he would do an act of piety and remove all cause of evil. If not, said he, the sword must decide between us, and our place of meeting shall be the Marj of Senkan. This is a large and mist tract of land at the distance of three parasangs from Shiraz."
وكتب صاحب البريد ووجوه البلد إلى يعقوب يعلمونه أنه ما ينبغي له. مع ما وهب له الله تعالى من التطوع والديانة وقتل الخوارج ونفيهم عن بلاد خراسان وسجستان، التسرع إلى سفك الدماء، لأن علي بن الحسين لن يسلم البلد إلا بكتاب الخليفة،,"The post-master and the chief men of the place then wrote to Yakub, saying: for you to whom God has given a spirit so devoted to his service and so zealous for the interests of religion, for you who have slain the Kharijites and expelled them from the provinces of Khorasan and Sijistan, it is not befitting to be hasty in the shedding of blood. Ali Ibn al-Husain will not give up the town unless he receives a written authorization from the caliph.’"
واعتد أهل شيراز للحصار، وقد كانت المنهزمة من أصحاب طوق ثلاثة أنفس من أصحاب يعقوب، فحبسهم علي بن الحسين.,"The people of Shiraz then prepared to sustain a siege. When the troops of Tauk had been put to flight, three of Yakub’s partisans fell into the hands of the fugitives and were imprisoned by Ali Ibn al-Husain."
وقد كان طوق خروجه إلى يعقوب اشترى دارا بشيراز بسبعين ألف درهم، وقد للنفقة عليها مالا، فكتب طوق إلى ابنه: لا تقطع البناء عن الدار، فإن الأمير يعقوب قد أكرمني وأحسن إلي، وسأل في إطلاق الثلاثة المأسورين من أصحاب يعقوب، وكان يعقوب سأله ذلك ليطلقه إذا وافوا إليه، فقال علي بن الحسين:,"As for Tauk, he had purchased, previously to Marching against Yakub, a house in Shiraz for which he paid seventy thousand dirhems and had allotted another sum of money to be “spent upon it. He now wrote these words to his son (who was in the town): ‘Do not suspend the work of the masons; for the emir Yakub treats me with honor and kindness. obtain the liberation of his three partisans; that is what he asks for. And he has promised, if it be done, to set me at liberty.’ Ali Ibn al-Husain [being informed of this), said."
اكتبوا إلى يعقوب ليصلب طوق بن المغلس، وإن أقل عبد من عبيده أكبر عنده منه، وسأل يعقوب طوق بن المغلس عن أمور علي بن الحسين، فضعف أمره عنده، فتقرب طوق إلى يعقوب بمال عنده بشيراز، وأنه كتب إلى أهله إليه ليقوى به على حربه،,"Write to Yakub and tell him that he may crucify Tauk Ibn al-Mughallis, for I prize the meanest of my slaves more than him.’ Tauk, whom Yakub questioned respecting the means of which Ali ibn al-Husain could dispose, represented them as very inconsiderable and, to gain Yakub’s favor, he offered him the money which he had in Shiraz and said that he would write to his family the order to send it. ‘This,’ said he, ‘will help you to war against him.’"
فأمره يعقوب أن يفعل ذلك، فكتب إلى ابنه فوقع الكتاب في يد علي بن الحسين، فأخذ المال وغيره من دار طوق، وحمله إلى داره، وزحف يعقوب، واحتشد علي بن الحسين.,"Being told to do so by Yakub, he wrote to his son, but the letter fell into the hands of Ali Ibn al-Husain, who immediately seized on the money and other things which were in Tauk’s house, and had (them carried to his own. Yakub then began his March and Ali Ibn al-Husain levied troops.”"
قال أحمد بن الحكم، قال لي يعقوب: أخبرني عن علي بن الحسين أمسلم هو قلت: نعم، قال: أفرأيت مسلما يوجه بالأكراد الكفار إلى بلاد المسلمين فيقتلونهم ويحملون نساءهم ويأخذون أموالهم,"Ahmad Ibn al-Hakam relates as follows: Yakub said to me: Ali Ibn al-Husain is he a Muslim or not?’ I answered that he was. On this he said: How can you consider him to be a Muslim who brings into the land of Muslim troops of infidel Kurds, for the purpose of killing the true believers, carrying off their women and seizing on their wealth?."
ألم تعلم أن أحمد بن الليث الكردي قتل بكرمان سبعمائة إنسان على دم واحد، وافتض الأكراد مائتي بكر من أهل البيوتات، وحملوا معهم نحو ألفي امرأة إلى بلادهم أفرأيت مسلما يرضى بهذا قال:، قلت: فعل أحمد هذا من غير أمره.,"Know you not that Ahmad Ibn al-Laith al-Kurdi put seven hundred men to death in Kerman, to avenge the murder of a single individual, that the Kurds violated two hundred virgins of the best families and carried out of the country upwards of two thousand women? Do you consider him to be a Muslim who permits such doings?’ I replied that Ahmad had acted so without Ali’s orders.”"
ثم قال له يعقوب في بعض مناظراته: قل لعلي بن الحسين: إن معي قوما أحرارا جئت بهم ليس يتأتى لي درهم إلا بما يحبون، فوجه إلي بما يرضيهم ووجه لي في نفسي ما يشبه مثلي من البر،,"In another conference, Yakub bid him take this message to Ali Ibn al-Husain: I have brought with me a people of freemen, and cannot send them away unless I give them what they want. Let me have therefore wherewithal to satisfy them and send me also such a gift so is filling for a person of my rank."
فإذا فعلت فأنا أخوك وعونك على من حاربك وأدفع لك كرمان تأكلها، وأنصرف إلى عملي. وارتحل يعقوب، فنزل قرية يقال لها خوزاستان، ووافى أحمد بن الحكم إلى علي بن أبي الحسين يوم الثلاثاء لثمان خلون من جمادى الأولى من السنة، وعلى يده كتاب يعقوب.,"If you do so, I shall be for you as a brother and lend you my assistance against those who may attack you; ‘I shall deliver Kerman over to you, so that you may gorge upon it, and shall return to my own government.’ Yakub, having departed, hailed at a village called Khuzistan and, on Tuesday, the eighth of the first Jumada of that year (the twenty fourth of April, A. D. eight hundred and sixty nine), Ahmad Ibu al-Hakam rejoined Ali Ibn al-Husain, and delivered to him Yakub’s letter."
قال ابن الحكم: فلم يفهم علي بن الحسين شيئا مما جئت به من الدهش، وحاصل الكتاب بعد الدعاء له: فهمت كتابك، وذكرك ورودي هذا البلد العظيم خطره بغير إذن أمير المؤمنين،,"Ali Ibn al-Husain, said Ibn al-Hakam, was so greatly astounded at the news which I brought him that he could understand nothing of it. The contents of the letter were, in a summary manner, what we here relate: The writer began by Good wishes for the person to whom it was al- dressed and then said; I have well understood the purport of your letter and your allusion to my arrival at this most important town without having received the Commander of the faithful’s authorization."
فإني لست ممن تطمع نفسه في محاولة ظلم، ولا ممن يمكنه ذلك، وقد أسقطت عنك مؤونة الاهتمام في هذا الباب، فإن البلد لأمير المؤمنين، ونحن عبيده بأمره في أرضه وسلطانه، وفي طاعة الله وطاعته، وقد استمعت من رسولك، ورجعت إليه في جواب ما عملته وأدائه ما يورده عليك لنا ولك فيه صلاحا،,"Know that I am not one of those persons whose minds aspire to act unjustly; I am not capable of such conduct; so I thus deliver you from the trouble of ruminating over that point. The town belongs to the Commander of the faithful, and we are his servants who act by his orders throughout his land and his dominions, and who are obedient towards God and towards him. I have heard the observations of your envy, and leave to him the task of delivering to you my answer to the message which you charged him with, and of communicating to you a reply which, I hope, will tend to your advantage and to mine."
فإن استعملته ففيه السلامة إن شاء الله تعالى، وإن أبيت فإن قدر الله تعالى نافذ لا محيص عنه، ونحن نعتصم بالله من الهلكة، ونعوذ به من دواعي البغي ومصارع الخذلان، ونرغب إليه في السلامة دينا ودنيا بلطفه، مد الله في عمرك؛ وكتب يوم الاثنين، لليلة خلت من جمادى الأولى، سنة خمس وخمسين ومائتين.,"If you act as I advise, you will assure your own welfare, please God! and, if you refuse, that the will of God is not to be resisted or avoided. As for us, we place ourselves under the protection of the Almighty, so that we may be saved from perdition; we have recurse to Him against the dictates of injustice and the strokes of disappointment. We hope that, in His bounty, he will assure our happiness in this world and in the next. May God grant you long life, Written on Monday, the first of the first Jumada, two hundred and fifty five (the seventeenth of April, A. D. eight hundred and sixty nine).’"
ثم تزاحف الفريقان، وقد اجتمع في عسكر علي بن الحسين خمسة عشر ألف إنسان، ووجه أحمد بن الليث الطلائع، وذلك في غداة الأربعاء لأربع خلون من الشهر المذكور.,"The two armies then marched against each other; that of Ali Ibn al-Husain consisting of fifteen thousand men. On Wednesday morning, at the same month, he sent forward Ahmad Ibn al-Laith with the vanguard."
ولما كان يوم الخميس وافت طلائع يعقوب، ثم التقى الجيشان، فحملوا حملة، وفي الثانية أزالوا أصحاب علي بن الحسين عن مواضعهم، وصدقت المجالدة، فانهزموا ومروا على وجوههم لا يلوي أحد على أحد، وعلي بن الحسين يتبع أصحابه ويصيح فيهم:,"On Thursday, Yakub’s vanguard came up and the two armies met. The first charge had on result, but, in the second, Ali Ibu al-Husain’s partisans were driven from their positions and, after an obstinance conflict, they were thrown into disorder and every man of them fled without once looking back. Ali Ibn al-Husain followed his troops, crying after them:"
أن ارجعوا وقفوا، يناشدهم الله تعالى، فلم يلتفتوا إليه، وبقي في عدة من أصحابه، فوافت المنهزمة أبواب شيراز مع العصر يوم الخميس المذكور، وكانت الوقعة بعد الظهر، فضاقت عليهم الأبواب، فمروا على وجوههم في نواحي شيراز، وبلغت هزيمتهم الأهواز، وكانت القتلى معهم منهم مقدار خمسة آلاف.,"“Stop, in the name of God! come back!’ but they did not mind him, and he remained with only a few of his companions. The fugitives reached the gates of Shiraz on the evening of the same day. It was shortly after the hour of noon that the battle took place. The gales being to narrow to admit the crowd, numbers of them ran through the outskirts of the town, nor did they stop till they reached al-Ahwaz. In that battle they lost about five thousand men."
وأصابت علي بن الحسين ثلاث ضربات، واعتورته أسياف أصحاب يعقوب، وسقط عن دابته فأرادوا قتله، فاعلمهم أنه علي بن الحسين، فأخذوا عمامته ووضعوها في وسطه، وقادره إلى يعقوب، وطلب الذي أسره الثواب من يعقوب، فأمر له بعشرة آلاف درهم، فأبى أن يأخذها، فقال: إنما جئتيني، بكلب أسرته، مالك عندي غيرها، فانصرف الرجل.,"Ali received three wounds from some of Yakub’s cavalry, who hacked at him with their swords, brought him out of the saddle to the ground, and were just going to kill him outright when he exclaimed: I am Ali Ibn al-Husain.’ On this, they took off his turban, tied it about his waist and led him to Yakub. “The soldier who took him prisoner asked for a reward and was offered ten thousand dirhems, but rejected that sum, and Yakub said to him: ‘you brought me a dog which you took, and I have nothing more for you than what I offer.’ The man went away."
وقنع يعقوب عليا عشرة أسواط بيده، وأخذ حاجبه بلحيته فنتف أكثرها، وأمر يعقوب أن يقيد بقيد فيه عشرون رطلا، وصيره مع طوق بن المغلس في الخيمة، وكان قد أنفذ إلى ابن المغلس وقيده أيضا؛ وصار يعقوب من فوره إلى شيراز، وتفرق أصحاب علي بن الحسين في النواحي.,"Yakub then gave the prisoner, with his own hand, ten strokes of a whip over the head, seized his chamberlain by the beard and plucked nearly all of it off, having then ordered that Ali should be fettered with irons of twenty pounds weight, he lend Tauk Ibn al-Mughallis fettered also and confined them both in the same tent. Immediately after, he Marched towards Shiraz, and the partisans of Ali Ibn al-Husain fled in all directions."
ثم دخل يعقوب إلى شيراز والطبول تضرب بين يديه، وظن أهل شيراز يؤديهم ويستحل دماءهم وأموالهم بحربهم. فلم ينطق أحد لأنه كان وعد أصحابه إن هو ظفر أن يطلقهم وينهب شيراز، وبلغ القوم ذلك فلزموا بيوتهم،,"He made his entry into that city with drums beating before him, and the inhabitants, thinking that he would do them harm, by shedding their blood and plundering their wealth, because they had warred against him, did not dare to utter a word. He had, in fact, promised to his troops that they should have permission to sack the city, in case he was victorious. The people, being aware of that, shut themselves up in their houses."
ورجع يعقوب من ليلته إلى عسكره بعد أن طاف شيراز، فلما أصبح نادى بالأمان ليخرجوا إلى الأسواق، فخرج الناس، ونادى في كتاب علي بن الحسين: أن برئت الذمة ممن آواهم،,"He returned to his camp, the same night, after having perambulated the city and, the next morning, he caused an amnesty to be proclaimed, and the inhabitants, being informed that they might go out into the market places, took advantage of the permission. He then announced by procrastination that whoever sheltered any of Ali Ibn al-Husain’s secretaries would be out lawed by the fact."
وحضرت الجمعة فأمر الخطيب، فدعا للإمام المعتز بالله ولم يدع لنفسه، فقيل في ذلك فقال: الأمير لم يقدم بعد،,"When Friday came (he went to the mosque and] offered up the prayer for the imam (caliph) al-Mutazz Billah, but without naming himself, and, as this was remarked to him, he replied: The emir (or governor] has not yet arrived."
وقال: إنما مقامي عندكم عشرة أيام، ثم أرجع إلى عمل سجستان؛ وبعث أخاه إلى منزل علي بن الحسين فأحضر الفرش والأثاث، وفتش على الموال فلم يقف عليها، فأحضر عليا فتهدده وتوعده، فذكر أنه يدلهم على المال،,"He said to them also: ‘I shall stay with you only ten days and then return to Sijistan.” His brother, whom he sent to the house of Ali Ibn al-Husain, took out of it the carpels and other furniture, but was unable to discover where the money was hid. On this, he (Yakub) had Ali brought before him and induced him, by threats and promises, to declare that he would point out the place where he had concealed his treasures."
فحمل إلى منزله فاستخرج أربعمائة بدرة، وقيل إنه أخذ منه ألف بدرة، وعوض يعقوب أصحابه من نهب شيراز كل رجل ثلثمائة درهم.,"Ali, being then taken to his house, drew forth four hundred badras, or one thousand, According to another account. This sum Yakub distributed to his troops, instead of the pillage which he had promised them, and each man obtained for his share three hundred dirhams."
ثم عذب يعقوب عليا بأنواع العذاب، وعصر أنثييه وشد الجوزتين على صدغيه، فقال علي: قد أخذت ما أخذت، أخذت مني فرشي وقيمته أربعون ألف دينار، وألح عليه بالعذاب وأعلمه أنه لا يقنعه منه دون ثلاثين ألف ألف دينار، وخلط ووسوس من شدة العذاب وقيده بأربعين رطلا،,"He them inflicted on Ali tortures of various kinds, caused his testicles to be compressed and bound the two glands to his checks. The prisoner said to him: you have already taken from me furniture and other objects, to the value of forty thousand dinars;’ but Yakub persisted in torturing him “and had him bund in fetters of forty pounds’ weight."
فدلهم على موضع في داره، فاستخرجوا أربعة آلاف ألف درهم، وجوهرا كثيرا، ثم ألح عليه بالعذاب وسلمه إلى الحسن بن درهم فضربه وعذبه وشتمه، وعذب طوق بن المغلس أيضا، وحبسهما في بيت واحد.,"Ali then pointed out to them a place in his house where they found four millions of dirhams and a great quantity of jewels. He was again tortured and informed that he (Yakub) would not be satisfied unless he obtained (an additional turn of) thirty thousand dinars. Ali, though now deranged in mind by the violence of his sufferings, was delivered over to al-Hasan Ibn Dirhem, who beat, tortured and reviled him; Tauk Ibn al-Mughallis, was tortured also by Ibn Dirhem, and shut up with Ali in the same chamber."
وارتحل يعقوب من شيراز يوم السبت لليلتين بقيتا من جمادى الأولى من السنة إلى بلاده، وحمل علي بن الحسين وطوق بن المغلس معه، فلما أتى كرمان ألبسهما المصبغ من الثياب، وقنعهما بمقانع، ونادى عليهما وحبسهما، ومضى إلى سجستان.,"On Saturday, the twenty eighth of the first Jumada of the same year (the fourteenth of May, A. D. eight hundred and sixty nine), Yakub departed from Shiraz for his own country, and took with him Ali Ibn al-Husain and Tauk Ibn al-Mughallis. On reaching Kerman, he had them dressed in parti-colored clothes, with women’s bonnets on their heads, and paraded them about whilst a public caller walked before, announcing who they wore. After that, he cast them into prison and went on to Sijistan."
وخلع الخليفة المعتز بالله لثلاث خلون من رجب من هذه السنة وتولى الخلافة الإمام المهتدي بالله في ذلك اليوم وخلع المهتدي بالله مع صلاة الظهر من يوم الثلاثاء لأربع عشرة بقيت من رجب سنة ست وخمسين ومائتين، وبويع المعتمد على الله.,"On the third of Rajab, the same year (the seventeenth of June, A. D. eight hundred and sixty nine), the caliph al-Mutazz Billah was deposed, and, on the same day, the imam al-Muhtadi Billah was raised to the caliphate. This prince also was deposed, on the afternoon of Tuesday the sixteenth of Rajab, two hundred and fifty six (the nineteenth of June, A. D. eight hundred and seventy), and al-Mutamid ala Allah was solemnly acknowledged as caliph."
ولم يكن ليعقوب الصفار في خلافة المهتدي كبير أمر، بل كان يغزو ويحارب من يليه من الملوك بسجستان وأعمالها، ويتطرف كور خراسان وما قرب من قوهستان ونواحي هراة وبوشنج وما اتصل بسجستان.,"During the caliphate of al-Muhtadi, Yakub al-Saffar did nothing of importance; he merely continued making predatory incursions, warring against the neighboring princes who reigned in Sijistan and its dependencies, and making irruptions into the districts of Khorasan, those of Kuhistan which were in that vicinity and those dependencies of Herat and Bushanaj which were contiguous to Sijistan."
ثم عاد يعقوب إلى بلاد فارس وجبى غلاتها ورجع بثلاثين ألف ألف درهم، وصار إلى سجستان وأقام محمد بن واصل بفارس يتولى الحرب والخراج، ويكاتب الخليفة، ويحمل ما يجبى من الأموال، فكان مقدار ما يحمل في السنة خمسة آلاف ألف درهم من الخراج ببلاد فارس، وكان مقيما بها غلبة عليها، ولو أمكن الخليفة صرفه عنها ببعض أوليائه لما أقره.,"He then returned to Fars and, having gathered in its crops, he returned to Sijistan with about thirty millions of dirhems. Muhammad Ibn Wasit was left by him in Fars to direct the military pertains in that country, collect the taxes, correspond with the caliph and transmit to him part of the money which he gathered in. The kharaj (or land-tax) of Fars, which he was to send to his master every year was fixed at five millions of dirhems. That country he [Yakub] held by right of conquest, and the caliph would not have confirmed him in its possession had he found amongst his dependents any one capable of taking his place."
ثم ورد الخبر في جمادى الآخرة من سنة ثمان وخمسين ومائتين بدخول يعقوب مدينة بلخ، ثم خرج منه ودخل نيسابور في ذي القعدة من سنة تسع وخمسين ومائتين، واحتاط على محمد بن طاهر الخزاعي أمير خراسان وجميع الطاهرية، ثم خرج عنها في المحرم من سنة ستين ومائتين ومعه محمد بن طاهر مقيدا ونيف وستون من أهله.,"In the month of the latter Jumada, two hundred and fifty eight (April-May, A. D. eight hundred and seventy two), news was received (at Baghdad) of Yakub’s entry into Balkh. From that city he proceeded to Naisapur, where he arrived in the month of Zu al-Kaada, two hundred and fifty nine (Aug. Sept. A. D. eight hundred and seventy three), and made prisoners Muhammad Ibn Tahir al-Khuzai, the emir of Khorasan and a number of Taherides. In the month of Muharram, two hundred and sixty (A. D. eight hundred and seventy three), he left that country, taking with him as prisoners Muhammad Ibn Tahir and upwards of sixty persons attached to his family."
وتوجه نحو جرجان للقاء الحسن بن زيد العلوي أمير طبرستان وجرجان، ولما بلغ الحسن بن زيد أن يعقوب يقصده أخذ من أموال الخراج ثلاثة عشر ألف ألف درهم بقايا وسلفا، وتخلص من جرجان إلى طبرستان، ودخل يعقوب جرجان، ووجه من أصحابه من أخذ سارية طبرستان،,"He then Marched towards Jurjan, with the intention of encountering the Alide prince, al-Hasan Ibn Zaid, who was the emir of that country and of Tabaristan. Al-Hasan, being informed that Yakub was coming to attack him, raised thirteen millions of dirhems out of the land-tax [kharaj), by calling in the arrears advances in the imposts of the following year, after which, he retired from Jurjan to Tabaristan. Yakub entered into Jurjan and dispatched some of his partisans against Sariya, [the capital) of Tabaristan, which place they took."
وكان بجرجان يعلق على دوابه كل يوم ألف قفيز شعيرا، ثم خرج يعقوب إلى طبرستان وخرج إليه الحسن بن زيد في خلق كثير، وأعلم يعقوب أصحابه أنه يقتل من انهزم منهم، وتقدم بنفسه للحرب، فتبعه خمسمائة من عبيده، فحمل على الحسن وأصحابه حملة واحدة فكانت الهزيمة على القوم،,"In Jurjan the daily rations of his cavalry amounted l one thousand bushels [kafis) of barley. He then set out for Tabaristan, and al-Hasan Ibn Zaid Marched against him with a large body of troops. Yakub, having declared to his partisans that he would put to death whoever fled from the enemy, set out to fight, accompanied with five hundred of his slaves, and, having encountered the troops of al-Hasan, he charged them with such vigor that he put them to rout."
وكان الحسن بن زيد قد أعد في كل قرية في طريقه لانهزامه برذونا وبغلا لأنه كان رجلا ثقيلا كثير اللحم، وتلاحق أصحاب يعقوب به فتبع الحسن بن زيد في خمسة آلاف خيل جريدة، وأخذ يعقوب مما كان مع الحسن بن زيد ثلثمائة وقر مالا أكثرها عين، وظفر بجماعة من آل أبي طالب فأساء إليهم وأسرهم،,"Al-Hasan Ibn Zaid, who was a heavy, corpulent man, had already provided for his safely by causing horses and mules to be kept in readiness al each village on the road by which he intended to retreat. Yakub, having rallied his partisans, set out at the head of five hundred horse in pursuit of al-Hasan who, however, effected his escape. The treasures which the latter had with him and which consisted of three hundred {horse} lads of wealth, most of it coined money, fell into the hands of Yakub and, besides that, a number of persons descended from Ali Ibn Abi Talib. These he treated with great cruelly and cast into prison."
وكانت الوقعة يوم الاثنين لأربع بقين من رجب سنة ستين ومائتين. ثم تقدم يعقوب فدخل آمل – قلت: وهي بالهمزة الممدودة والميم المضمومة وبعدها لام، وهي كرسي بلاد طبرستان –,"This encounter took place on Monday, the twenty sixth of Rajab, two hundred and sixty (the seventh of May, A. D. eight hundred and seventy four). After this victory, Yakub pushed forward and entered Aamul,” the capital of Tabaristan."
قال: وهرب الحسن بن زيد إلى مدينة يقال لها سالوس، فلم يجد من أهلها ما كان يعرفه منهم، فتنحى عنهم، ثم خرج يعقوب من آمل فطلب الحسن بن زيد، فرحل مرحلة واحدة، وبلغه الخبر أن الحسين بن طاهر بن عبد الله قد دخل مرو الروذ ومعه صاحب خوارزم في ألفي تركي،,"Al-Hasan Ibn Zaid fled to a city called SaIus, but, not obtaining from the inhabitants as favorable a reception as he had been led to expect, he departed and left them. Yakub set out from Aamul in pursuit of al-Hasan and had already made one day’s March when he received intelligence of the occupation of Marw al-Ruz by al-Husain Ibn Tahir Ibn Abd Allah Ibn Tahir, aided by the lord of Khwarazm at the head of two thousand Turks."
فانزعج يعقوب لذلك، وقصر من الإيغال في طلب الحسن بن زيد، فرجه وكتب إلى أمير الري في ذي الحجة من سنة ستين يأمره أن يخرج من الري، ويعلمه أن أمير المؤمنين قد ولاه إياه، فبلغ ذلك الخليفة فأنكره وعاقب غلمانه الذين كانوا ببغداد بالحبس وأخذ الأموال.,"This obliged him to give up his project and cease advancing into the heart of the country. He, in consequence, abandoned the pursuit of al-Hasan Ibn Zaid and retraced his steps. In the month of Zi al-Hijja, two hundred and sixty (Sept. oct. A. D. eight hundred and seventy four), he wrote to the emir of Rai the ruler to leave that place, staling that he himself had been appointed governor of it by the caliph. When the caliph was informed of this, he declared Yakub’s assertion to the false and chastised such of the dependents of that chief as were in Baghdad, by casting them into prison and seizing on their money."
ثم دخلت سنة إحدى وستين ومائتين ويعقوب ببلاد طبرستان، فخرج في المحرم يريد جرجان، فلحقه الحسن بن زيد من ناحية البحر فيمن اجتمع إليه من الديلم وأهل الجبال وطبرستان,"In the month of Muharram, two hundred and sixty one (oct. Nov. A. D. eight hundred and seventy four), Yakub, who was in Tabaristan, set out for Jurjan and had an encounter with al-Hasan Ibn Zaid, whom he met near the (Caspian) sea and who had with him a body of troops from Dailam, al-Jibal and Tabaristan."
فشعث من يعقوب وقتل من لحق من أصحابه، فانهزم يعقوب إلى جرجان، فجاءت بها زلزلة عظيمة قتلت من أصحابه ألفي إنسان ورجعت طبرستان إلى الحسن بن زيد، وهي آمل وسارية وما يتصل بهما، وأقام يعقوب بجرجان يعسف أهلها بالخراج، ويأخذ أموال الناس،,"Al-Hasan dispersed Yakub’s partisans, killed all those whom he was able to overtake and obliged their chief to take refuge in Jurjan. A terrible earthquake then occurred by which two thousands of Yakub’s men lost their lives. Al-Hasan Ibn Zaid retook Tabaristan, that is, Aamul, Sariya and their dependencies. Yakub remained in Jurjan where he oppressed the people by levying heavy taxes {kharaj} and seizing on their wealth."
ودامت الزلزلة ثلاثة أيام، وأتى جماعة من أهل جرجان إلى بغداد فسئلوا عن يعقوب الصفار، فذكروه بالجبروت والعسف، فعزم الخليفة على النهوض إليه واستعد لذلك،,"The earthquake lasted three (days), and a number of the inhabitants of Jurjan retired to Baghdad. These refugees being asked what Yakub al-Saffar was doing, spoke so loudly of his tyranny and oppression that the caliph resolved on Marching against him, and made preparations accordingly."
ولما رجع الصفار إلى جوار الري ورجع عن الموسم كتب الخليفة المعتم على الله إلى عبيد الله بن عبد الله بن طاهر بن الحسين وهو يومئذ متولي العراق بأن يجمع الحاج من أهل خراسان وطبرستان وجرجان والري يقرأ عليهم كتابا منه إليه،,"Al-Saffar (Yakub) had returned to the neighborhood of Rai, and the pilgrims were come back from the fair [of Mecca) when the caliph al-Mutamid ala Allah wrote to Obaid Allah, the son of Abd Allah Ibn Tahir Ibn al-Husain, who was then governor of Iraq, ordering him to assemble the pilgrims of Khorasan, Tabaristan, Jurjan and Rai, and to read to them a letter which he sent to him."
فجمع الحاج القادمين من أقاصي البلاد، وقرأ عليهم كتاب أمير المؤمنين بالوقوع في الصفار، وعمل ثلاثين نسخة، ودفع إلى أهل كل كورة نسخة لتذيع الأخبار بهذه النسخ في الآفاق.,"Obaid Allah assembled those pilgrims who had come from the farthest parts of the empire, and read to them a teller by which the Commander of the faithful ordered the people to war against al-Saffar. Thirty copies of this document were drawn up, one of which was given to the people of each province, so that the news might be spread throughout all the country."
ونمي الخبر إلى يعقوب الصفار بما كان من حنس غلمانه، وما كان من جمع الحاج في دار عبيد الله، وما دفع إليه من النسخ، وانكشف له رأي الخليفة في قصده، فرجع إلى نيسابور، وإنما رجع لأنه لم يجد عدة تصلح للقاء الخليفة،,"When Yakub al-Saffar was informed of the imprisonment of his servants and learned that Obaid Allah had assembled the pilgrims at his palace and delivered to them copies of this letter, he perceived evidently that the caliph intended to march against him and, judging that his troops were not sufficiently numerous to resist those of his adversary, he returned to Naisapur."
ولما دخل إلى نيسابور أساء إلى أهلها بأخذ الأموال ورجع يريد جهة سجستان في جمادى الأولى من سنة إحدى وستين ومائتين.,"On his arrival in that city, he extorted money from the inhabitants and, in the month of the first Jumada, two hundred and sixty one (Feb. March, A. D. eight hundred and seventy five), he set out for Sijistan."
ولما رجع إلى سجستان خرجت كتب الخليفة إلى أصحاب الممالك بخراسان وذوي الجاه بتولية كل رجل ناحية، فوردت الكتب وأصحاب الصفار متفرقون في كور خراسان.,"When he arrived there, letters came from the caliph by which all the princes of Khorasan and all the men possessed of means and influence were declared, each of them, governor of the place in which he resided. When these letters arrived, al-Saffar’s partisans were scattered (in detachments) throughout the province of Khorasan."
ثم إن الصفار وصل إلى عسكر مكرم من أعمال خوزستان وكاتب الخليفة، وسأله ولاية خراسان وبلاد فارس وما كان مضموما إلى آل طاهر بن الحسين الخزاعي من الكور وشرطتي بغداد وسر من رأى، وأن يعقد له على طبرستان وجرجان والري وأذربيجان وقزوين، وأن يعقد له على كرمان وسجستان والسند،,"Al-Saffar then went to Askar Mukram, in Khuzestan, and [having collected hit troops, he) wrote to the a letter in which he demanded the governments of Khorasan, Fars and all the provinces which had been possessed by the family of Tahir Ibn al-Husain al-Khuzai. He asked also for the commandment of the shurtai Baghdad and that of Sarra-man-raa, and required his nomination to the governments of Tabaristan, Jurjan, Rai, Kerman, Azerbaijan, Kazwin, Sijistan and Sind."
وأن يحضر من قرئت عليهم الكتب التي نسخت في دار عبيد الله بن عبد الله بن طاهر ويقرأ عليهم خلاف ما قرئ عليهم أولا من ذكره، ليبطل ذلك الكتاب بهذا الكتاب، ففعل ذلك الموفق بالله أبو أحمد طلحة بن المتوكل على الله، وهو أخو الخليفة المعتمد على الله والد المهتضد بالله الخليفة القائم بعد عمه المعتمد على الله،,"He demanded also that those to whom had been read the letter copies of which had been made at the palace of Obaid Allah Ibn Abd Allah Ibn Tahir should be assembled and another letter read them, annulling the former. All this was done by al-Muwaffak Billah Abu Ahmad Talha, the son of al-Mutawakkil ala Allah and the brother of the caliph al-Mutamid ala Allah. This al-Muwaffak was also the father of al-Mutamid Billah, the caliph who succeeded to al-Mutamid."
وكان الموفق مستوليا على الأمور كلها وليس للمعتمد معه سوى اسم الخلافة لا غير، وأجابه إلى ما طلب، وجمع الناس وقرأ عليهم ما أحبه الصفار، وأجيب إلى الولاية التي طلبها، واضطربت الموالي بسر من رأى من إجابة الخليفة إلى ما طلبه الصفار، وتحركوا.,"The entire direction of public affairs was in the hands of al-Muwaffak, who left nothing of the caliphate authority to his brother except the mere title. He (al-Muwaffak) granted to him (Yakub) what he demanded, and, having assembled the people, he read to them a dispatch by which he complied with al-Saffer’s request and nominated him to the offices for which he asked. This answer, rendered in the caliphs name, to what was exacted by al-Saffar, caused great perturbation among the mawlas (in garrison) at Sarra-man-raa and threw them into a ferment."
ثم إن الصفار لم يلتفت إلى ما أجيب إليه من ذلك، ودخل السوس وهي أيضا مدينة من أعمال خوزستان بالقرب من عسكر مكرم، ولما دخلها عزم على محاربة الخليفة المعتمد وتأهب له الخليفة لينحدر إليه في دجلة،,"Al-Suffer cared so little for what was granted to him that he entered into Sus, a city forming one of the districts of Khuzestan and situated near Askar Mukram. On arriving there, he took the resolution of attacking the caliph al-Mutamid who, on his side, made preparations for embarking (with hit troops) on the Tigris and going down to give him battle."
ثم تقدم الصفار وتقدم إليه عسكر الخليفة، وقد كانت الموالي ارتابت واتهمت المير الموفق، وتوهمت أن إقبال الصفار بسبب ما أنفذ إليه من الكتب، وإلا فأي عجيب أعجب من خارج قصد من زرنج كرسي سجستان، وهي الحد الفاصل بين السند والترك وخراسان، والوصول إلى بلاد العراق لمحاربة الخليفة، وهو في جيوشه وعدده وتقادم مملكته في شرق الأرض وغربها،,"When the two armies advanced against each other, the Mawlas, struch by the conduct of al-Muwaffak, thought that al-Saffur’s approach was the result of the letters which he had sent him: if it be not so,’ said they, it is most extraordinary that a rebel should set out from Zaranj, The capital of Sijistan, which country separates Sind from that of the Turks and Khorasan, should come into Iraq with an army well-equipped, for the purpose of waging war against the caliph whose empire, extended from the eastern to the western extremities of the earth."
والصفار منفرد بجيشه ليس معه من يعضده ولا يشاركه في هذا الأمر! ولما بلغ الخليفة ذلك دعا ببرد النبي صلى الله عليه وسلم وقضيبه، وأخذ القوس ليكون أول من رمى، ولعن الصفار، فطابت أنفس الموالي.,"Al-Saffar alone advances with his army, having no other chief to support him or to share with him in this enterprise.’ “The caliph, being informed of what passed, called for the mantle and the rod which had belonged to the Prophet, took his bow with the intention of being the first who shot an arrow (against the enemy), and pronounced a malediction on al-Saffar. By this; he quieted the minds of the mawlas."
ولما كان صبيحة الأحد لتسع خلون من رجب وردت عساكر الصفار في التعبية إلى موضع يقال له اصطربند ، وهي قرية بين السيب ودير العاقول من النهروان الأوسط، وجمع أصحابه ليحمل بهم، وتقدم بنفسه كما كان يفعل قبل ذلك، وأقبل وعليه دراعة ديباج سوداء،,"On Sunday morning, the ninth of Rajab A, H. two hundred and sixty two (the eighth of April, A. D. eight hundred and seventy six), al-Saffar’s troops arrived, in order of battle, at a village called Istarband and situated between al-Sib and Dair al-Aakul, in the province of centra) Nahrawan. He then assembled his companions, with the intention of leading them to the charge as he used to do, and proceeded forward, wearing a tunic of black brocade."
ولما تواقف الصفان خرج من الموالي خشتج القائد فقام بين الصفين وقال لأصحاب الصفار: يا أهل خراسان وسجستان، ما عرفناكم إلا بطاعة السلطان وتلاوة القرآن وحج البيت وطلب الإنكار، وإن دينكم لا يتك إلا باتباع الإمام،,"When the two armies were in presence, the kaid Khishtij, who was one of the mawla, advanced between the two armies, and harangued al-Saffar’s troops in these terms: ‘Men of Khorasan and of Sijistan! you were hitherto known to us for your obedience towards the sultan, for your assiduity in reading the Quran, for your zeal in performing the pilgrimage and in studying the Traditions; but know that your faith will not be perfect till you follow (the orders of) the imam (caliph)."
وما نشك أن هذا الملعون قدموه عليكم، وقال لكم: إن السلطان قد كتب إليه بالحضور، وهذا السلطان قد خرج لمحاربته، فمن آثر منكم الحق بدينه وشرائع الإسلام فلينفرد عنه إذ كان شاقا للعصا محاربا للسلطان، فلم يجيبوه عن كلامه، وكان هذا خشتج شجاعا مقداما.,"That reprobate has, no doubt, deceived you by false statements and told you that the sultan invited him hither by letter. Now, here is the sultan himself who has come forth against him. So, let those among you who hold to the right and are firmly attached to their religion and the laws of Islamism, abandon the man who has misled them, for he is a rebel and wages war against the sultan.’ “This speech produced effect.’ Khishtj was remarkable for his courage and intrepidity."
ولما تخلص محمد بن طاهر بن عبد الله بن طاهر بن الحسين أمير خراسان من أسر الصفار – وقد تقدم ذكر أسره وحمله مقيدا – قال له خشتج: يا آل طاهر، اشتريتمونا بأموالكم وأهديتمونا إلى ولد العباس، فاستخلفونا وملكونا الضياع والأموال، حتى قدنا الجيوش وحاربنا عن بيضة الإسلام،,"We have already mentioned that al-Saffar had taken prisoner Muhammad Ibn Tahir Ibn Abd Allah Ibu Tahir Ibn al-Husain, the governor of Khorasan, and carried him into bondage. When he recovered his liberty, Khishtij addressed him in these terms: “Son of Tahir I you purchased me with your money and gave me as a present to the Abbaside family. They chose me for their lieutenant, put me in possession of landed estates and wealth; I even obtained the command of their armies and fought for the integrity of the Muslim empire."
فلم نخرج من الدنيا حتى حاربنا الصفار عنك يا والي خراسان مع مولانا أمير المؤمنين، وخلصناك بعد الأسر والقيد الثقيل من مدينة إلى مدينة على بغل إكاف ورددناك من العراق إلى خراسان، فالحمد لله على ما تفضل به مولانا من خلاصك، وأولانا هذا الفعل الجميل فيك.,"And now, before my departure from the world, I, aided by our lord, the Commander of the “faithful, have attacked al-Saffar for your sake, emir of Khorasan have delivered you from captivity and heavy chains, have conducted you from city to city, mounted on a well-harnessed mule, and have taken you back from Iraq to Khorasan. Praise be to God for the favor which he granted us in delivering you, and for his signal bounty in letting us possess you again.”"
رجعنا إلى تتمة خبر الصفار:,We may now resume and finish our account of al-Saffar.
قال الراوي: وحزر عسكر الصفار فكانت مساحة معسكره ميلا في ميل وكانت دوابهم في غاية الفراهة، وقيل إن جمعهم كان يزيد على عشرة آلاف إنسان، ووضع الخليفة العطاء في الجند وقطع ما في الطريق من الشجر والدغل،,"The narrator says: “When as Saffar’s array was reviewed, its camp was found to cover the space of one square mile; the cavalry was in excellent condition and amounted, it is said, to more than ten thousand men. The caliph distributed to his soldiers the (customary) do native (or pay), caused the trees and brush wood which were on his line of march to be cut down and prepared for action."
واستعدوا للحرب وجدوا فيها وشمروا، وقيل ما هو إلا أن تنصروا أو تنهزموا فلا ترجع دولتكم إليكم، ووقف الخليفة المعتمد بنفسه وإلى جانب ركابه محمد بن يزيد بن مزيد بن زائدة الشيباني – وقد تقدم ذكر جده يزيد بن مزيد –,"The troops displayed great ardor in getting ready and were told that they must fight for victory, because their defeat would be the ruin of the empire.’ The caliph al-Mutamid took his station, having at his horse’s side Muhammad Ibn Khalid, the grandson of the Yazid Ibn Mazyad Ibn Zaida al-Shaibani, of whose life we have given an account in this volume.”"
ووقف معه جماعة واكتنفوا من أهل البأس والنجدة، وتقدم بين يديه الرماة بالنشاب، وكشف الموفق أخو الخليفة رأسه وقال: أنا الغلام الهاشمي، وحمل على أصحاب الصفار، وقتل بين الطائفتين خلق كثير،,"A number of other warriors, noted for bravery and intrepidity, stood beside the caliph. The archers advanced before him, shooting off their arrows, and his brother al-Muwaffak, having uncovered his head, cried out: ‘I am the boy of the Hashimides! and charged upon the partisans of al-Saffar. Numbers were slain on both sides."
فلما رأى الصفار تلك الحال ولى راجعا تاركا أمواله وخزائنه وذخائره، ومر على وجهه فلم تتبعه العساكر، وما أفلت من أصحابه رجل إلا بسهم أصابه، وأدركهم الليل فتساقطوا في النهار لازدحامهم وثقل الجراح بهم،,"Al-Saffar, seeing how matters were turning, retreated from the field, leaving there his treasures, wealth and riches, and fled strait before him, without being accompanied by any of his followers. not a man of his army but received an arrow-wound, and such was the disorder and press that, when the night overtook them, they fell into the canals and were covered with wounds."
قال أبو الساج داود ابن دوست الذي تنسب إليه الأجناد الساجية ببغداد للصفار لما انهزم: ما رأيت معك شيئا من تدبير الحروب، وكيف كنت تغلب الناس، فإنك جعلت ثقلك وأموالك وأسراك أمامك وقصدت بلدا على قلة المعرفة منك به وبمغايصه وأنهاره بغير دليل،,"Abu al-Saj Dawud Ibn Dost, the same whose name was borne by the Saji jund at Baghdad, said to al-Saffar subsequently to his flight: you did not show the least skill in war; bow could you expect to vanquish an adversary after placing in your front the baggage, the treasure and the prisoners and invading a country with which you were ill-acquainted you had not even a guide to show you the way through the marshes and canals."
وقاتلت يوم الأحد والريح عليك، وسرت من السوس إلى واسط في أربعين يوما، وأحوال العساكر مختلة، فلما توافت عددهم، وجاءتهم أموالهم واستحكم أمرهم عليك أقبلت من واسط إلى دير العاقول في يومين، وتأخرت عند إمكان الفرصة وأقبلت تعدو في موضع التثبت،,"You fought on a Sunday, and had the wind in your face; you took forty days to March from al-Sus to Wasit with an army badly provided for, and, when they received provisions and money and were brought into God order, you Marched them from Wasit to Dair al-Aakul in two days, and then retreated at the moment you had an opportunity of obtaining the victory. you fled when you should have kept your ground. ’"
فقال الصفار: لم اعلم أني أحار ولم أشك في الظفر، وتوهمت أن الرسل ترد علي، فبدروا الأمر فأتيت بما قدرت عليه.,"To this al-Saffar replied: I did not think that I should have been obliged to fight; I had no doubt of obtaining what wanted, and imagined that envoys would come to me in order to avert the danger [which threatened the caliph) and that I then might have obtained whatever I pleased.”"
قلت: هذا آخر ما نقلته من كلام ابن الزهر مع الاختصار.,End of the extract from Ibn al-Azhar’s recital.
ونقلت من تاريخ أبي الحسين عبيد الله بن أحمد بن أبي طاهر الذي جعله ذيلا على تاريخ أبيه في أخبار بغداد” وقد أطال القول فيه فاختصرته وحذفت ما تكرر منه، فقال: كان وثوب يعقوب بن الليث على درهم وغلبته على سجستان يوم السبت لخمس خلون من المحرم سنة سبع وأربعين ومائتين،”,"What follows I have taken from the work composed by Abu ’l-Husain Obaid Allah as a continuation of his father Ahmad Ibn Tahir’s history of Baghdad. As the accounts given by that writer are very prolix, we abridge them and suppress the repetitions: Yakub Ibn al-Laith, says he, having attacked Dirhem Ibn al-Nadr,” so the last name is written (instead of al-Husain), took Sijistan from him on Saturday, the fifth of Muharram, two hundred and seventeen (the twenty first of March, A. D. eight hundred and sixty one).”"
وكانت ولاية درهم بن نضر (كذا) ثلاث سنين بعد إخراجه صالح بن النضر، وهو رجل من بني كنانة، من سجستان في ذي الحجة سنة سبع وثلاثين ومائتين، ولم يزل يعقوب الصفار مقيما بسجستان يحارب الشراة والتراك ويظهر أنه متطوعي، حتى كانت سنة ثلاث وخمسين ومائتين، فخرج إلى هراة ثم قصد بوشنج وحاصرها وأخذها عنوة، وكان ذلك في خلافة المعتز,"Dirham had governed three years, after having expelled from that country, in the month of Zi al-Hijja, two hundred and thirty seven (May-June, A. D. eight hundred and fifty two), Salih Ibn al-Nadr, an Arab of the tribe of Kinana. Yakub remained in Sijistan, where he continued to wage war against the Shurat and the Turks, in the sensible character of a volunteer in God’s holy cause. He set out for Herat in the year two hundred and fifty three (A. D. eight hundred and sixty seven) and then proceeded to Bushanj, which place he besieged and, took by assault. This happened in the caliphate of al-Mutazz."
ومات المعتز ويعقوب على حاله، ولم يزل على ذلك إلى أيام المعتمد على الله، ثم دخل بلخ وخرج منها، ثم وصل إلى رامهرمز وهو يظهر الطاعة للخليفة المعتمد، وذلك في المحرم من سنة اثنتين وستين ومائتين، ثم أرسل رسله إلى المعتمد فدخلوا بغداد لأربع عشرة ليلة خلت من جمادى الآخرة من السنة المذكورة،,"When al-Mutazz died, no change had taken place in Yakub’s conduct, and things continued so till the reign of al-Mutamid ala Allah. He then entered into Balkh, whence he marched to Ramhrmuz, making, all the time, an untoward show of obedience to the caliph al-Mutamid. This was in the month of Muharram, two hundred and sixty two (oct- Nov. A. D. eight hundred and seventy five). He then dispatched envoys to Baghdad, where they made their entry on the fourteenth of the latter Jumada of the same year (the fifteenth of March, A. D. eight hundred and seventy six)."
ثم صار إلى واسط، وأقام بها نائبا عنه ثم صار إلى دير العاقول يوم السبت لثمان خلون من رجب، ثم صار إلى اصطربند فنزل بها، ولما اتصل خبره بالمعتمد وأنه يقصد بغداد جمع أصحابه من الأطراف، وخرج من سر من رأى قاصدا لمحاربته، ودخل بغداد يوم الأحد لخمس بقين من ذي الحجة من السنة.,"After that, he went to Wasit where he installed a lieutenant. On Saturday, the eighth of Rajab (the seventh of April, A. D. eight hundred and seventy six), he proceeded to Dair al-Aukul and from that to Istarband where he made a hall. Al-Mutamid, being informed of what was going on and learning that Yakub was directing his march towards Baghdad, assembled troops from all quarters for the purpose of combating the invader, and, having left Sarra-man-raa, he entered Baghdad on Sunday, the twenty fourth of Zi al-Hijja, of that year (the eighteenth of September, A. D. eight hundred and seventy six)."
قال أبو الفرج كاتب القاضي أبي عمر: لما نهض الخليفة لمحاربة الصفار لم تزل كتبه تسير إليه من الطريق يؤمر بالانصراف، ويحذر سوء عاقبة فعله، وأن أمير المؤمنين قد نهض إليه في العدد والعدد،,"Abu al-Faraj, who was secretary to the kadi Abu Omar, related as follows: When the caliph set out to attack al-Saffar, he continued, during his March, l dispatch letters by which that chief was ordered to retire, warned of the danger l which his conduct exposed him and informed that the Commander of the faithful was in march with troops, arms and ammunition, for the purpose of encountering him."
وكتب الصفار واردة بأني قد علمت نهوض أمير المؤمنين ليشرفني وينبه على موقعي منه، ثم عبر الخليفة جيشه للقتال على القرية المذكورة، وأرسلوا الماء على طريق الصفار، فكان سبب هزيمته، فإنهم أخذوا عليه الطريق وهو لا يدري،,"The answers returned by him were all of this cast: I know that the Commander of the faithful has set out, but it is with the intention of doing me honor and indicating the high esteem in which he holds me. ‘The caliph then drew up his troops in order of battle at the village above-mentioned, and caused the road by which al-Saffar has passed l be laid under water. This was the main cause of his (as Saffar’s) defeat, for he was not aware that his retreat had been cut off."
واصطف الفريقان، ولم يزل القوم يحمل بعضهم على بعض حتى انهزم الصفار، فغنم الناس من أثقاله غنيمة عظيمة، وتوهموا أن ذلك حيلة منه مكر، ولولا ذلك لاتبعوه، ولقد حدثني من حضر ذلك أن رشق الجند الموالي كان في ذلك الوقت عشرين ألف سهم، وانصرف الخليفة مسرورا بما فتح الله عليه.,"The two armies then drew up for action and attacked each other in repealed charges till (that of) al-Saffar was put flight. An immense quantity of baggage fell into the hands of the victors who, thinking that it had been left there as a snare to entrap them, did not pursue al-Saffar, as they should have done. A person who had been present at this battle informed me that the number of arrows shot off in it by the regiment of Mawlas amounted to twenty thousand. The caliph returned full of joy at the victory which God had granted him."
وكان ممن تخلص من أسره ذلك اليوم أبو عبد الله محمد بن طاهر أمير خراسان وجاء إلى الخليفة وهو في قيده، ففك الخليفة عنه القيد، وخلع عليه خلعة سلطانية.,"Amongst the persons who, on that day, were delivered from the captivity in which al-Saffar held them was Abu Abd Allah Muhammad Ibn Tahir, the emir of Khorasan. The caliph before whom he appeared with his chains still on, caused them to be struck off and clothed him in an imperial robe."
وذكر المعتمد ذلك النهار أنه رأى تلك الليلة في المنام كأن إنسانا كتب على صدره (إنا فتحنا لك فتحا مبينا) (الفتح: 1) وقص الرؤيا على خواصه، وقال لهم: قد وثقت بنصر الله تعالى.,"Al-Mutamid related that, on the night before, he had a dream in which he saw a man come and inscribe on his bosom these words {of the Quran): We hate granted to you a signal victory. He related this to his intimates and said: I reckon with confidence on the aid of the Almighty.’"
وقبل الواقعة وردت كتب الصفار إلى الخليفة وفيها خضوع وتضرع، ويخبر بأنه لم يجئ إلا لخدمة أمير المؤمنين، والتشرف بالمثول بين يديه، والنظر إليه، وأن يموت تحت ركابه، فقال المعتمد: نحن في مخاريق الصفار بعد، أعلموه أنه ما له عندي إلا السيف.,"Previously to the battle, letters were received from al-Saffar in which he gave the assurance of his profound submission and declared that he was merely coming to offer his humble respects to the Commander of the faithful, in whose presence he wished to have the honor of appearing and whose aspect he longed to contemplate. this he added that he was ready to die at the side of the imperial stirrup. Al-Mutamid said, on receiving this communication: We are still in the midst of his stratagems; let him know that I have nothing for him but the sword.’"
وأمر الخليفة بالكتاب إلى أبي أحمد عبيد الله بن عبد الله بن طاهر، وهو عم محمد بن طاهر بن عبد الله بن طاهر، يخبره بالفتح وخلاص ابن أخيه محمد بن طاهر، فكتب إليه وهو يومئذ يتولى الشرطة ببغداد نيابة عن ابن أخيه المذكور، فإنه يتولى خراسان وشرطتي بغداد وسر من رأى,"He gave orders also that a letter should be sent to Abu Ahmad Obaid Allah, the son of Abd Allah Ibn Tahir and the uncle of Muhammad Ibn Tahir Ibn Abd Allah Ibn Tahir, informing him of the deliverance of his nephew. Abu Ahmad was then holding the commandment of the shurta of Baghdad in the capacity of lieutenant for his nephew; the latter being not only governor of Khorasan but Commander of the Baghdad shurta and that of Sarra-man-raa.”"
وفي الكتاب فصول طويلة، وحاصله أنه عدد ذنوب الصفار، وما قابله به الخليفة من الإحسان والإنعام، وأنه قلده خراسان والبلاد التي تقدم ذكرها قبل هذا، وأنه رفع مرتبته وأمر بتكنيته في كتبه وأقطعه الضياع السنية، ولم يبق شيء مما يقدر فيه استصلاحه إلا فعله،,"As the paragraphs of this letter are very long, we shall give a simple summary of its contents: The writer enumerates the crimes of al-Saffar, the favors and marks of kindness which he had received from the caliph, who had invested him with the government of Khorasan and the countries of which mention has been already made, who had raised him to a lofty station, who had ordered that, in the dispatches addressed to him, he should be designated by a title of honor, who had conceded to him a number of fine landed estates and who had done everything possible in order to gain his good-will."
فما زاده ذلك إلا البغي والطغيان، والتمس أشياء إن رد عنها قصد أبواب أمير المؤمنين لإثارة الفتنة وابتغاء الغلبة، فلم ير أمير المؤمنين إجابته إلى ما التمسه، وتابع الكتب بالرجوع إلى أعماله الجليلة التي ولاه إياها، وحذره التعرض لزوال النعم التي أنعم الله عليه بها، فقد خالفه وعصاه وخرج عن طاعته، وعرفه أنه إن أقام على المصير إلى الباب فقد عصاه وخرج عن طاعته،,"This, however, only served to increase his perversity and disobedience: when things were refused to him which he demanded, he would march against the seat of the empire, for the purpose of exciting troubles and domineering (the government). The Commander of the faithful, not thinking proper to comply with his demands, sent him letter after letter, enjoining him to retire into the magnificent provinces of which he had been appointed governor, and advising him not to attempt acts which would bring to an end all the blessings conferred on him by almighty God. He was informed that if he persisted in the resolution of approaching the imperial residence, he would be guilty of an act of disobedience, of rebellion and of revolt."
ثم وجه إليه في ذلك مرة بعد أخرى مع جماعة من القضاة والفقهاء والقواد، وقدر بتوجههم إليه أنه يرجع إلى ما هو ألزم به وأوجب عليه، فأقام على سبيل واحد في البغي والعناد والعصيان، ولم يثنه الإرشاد، ولم يزل استحواذ الشيطان عليه يقوده إلى الحين ويصده عن سبيل النجاة إلى مهاوي الهلكة،,"Another time, the Commander of the faithful sent a band of kadis, legists, and military chiefs to remonstrate with him on the same subject, thinking that this deputation would induce him to return to his duty. But he (al-Saffar) still persisted in following the same path, that of iniquity, contumacy and disobedience; he would not be turned from it by God advice, but allowed himself to be circumvented by Satan, who was leading him towards his ruin and making him swerve from the path of salvation towards the precipice of perdition."
فلما تبين أمير المؤمنين ذلك منه رأى أن يقضي عليه في أمر مثله، فنهض متوكلا على الله تعالى معتمدا على كفايته لدفع الملعون عما يحاوله، وهو يغذ السير إلى المصرع الذي سبق به قضاء الله تعالى فيه،,"When the Commander of the faithful perceived that such was really the case, he thought fit to act towards him in the same (hostile) manner, and Marched against him, putting his trust in God and convinced that, with the divine aid, he would turn from the execution of (pernicious) projects a reprobate who was advancing, by forced Marches, towards the battle-field wherein he was destined to be vanquished."
حتى توسط الطريق بين مدينة السلام وواسط، وأظهر أعلاما على بعضها الصلبان، واستنجد أهل الشرك على أهل الإيمان، وبارز الله بسريرته ليسلمه بجريرته، وفارق شرائع الإسلام وأحكامه، نقضا للعهود ونكثا وخفرا للذمة وإعلانا للمشاقة،,"The rebel was already half-way between Baghdad and Wasit, bearing standards on some of which were crosses: he had called the polytheists to his assistance against the true believers, and openly displayed the secret enmity which he bore in his heart towards God, so that the Lord might deliver him over by the bridle (‘the hands of perdition). He abandoned the laws of Islamism and its maxims, broke every covenant, violated every engagement and let all men see that he was in pen revolt."
فقدم أمير المؤمنين أخاه الموفق بالله أحمد ولي عهد المسلمين ومعه جماعة من موالي أمير المؤمنين الذين أخلصوا لله طاعتهم وثبت في المحاماة عن دولته بصائرهم، وأتبعهم أمير المؤمنين الرغبة إلى الله تعالى في تأييدهم ونصرهم على عدوهم،,"This obliged the Commander of the faithful to send forth his brother Abu Ahmad al-Muwaffak Billah, the acknowledged successor to the caliphate, and with him a body of those imperial mawlas whose fidelity God had tested and whose views were fixed on the necessity of defending the empire. He accompanied them with his best wishes, praying God to assist them and render them victorious over the enemy."
ولعنه أمير المؤمنين في الأوقات والمواقف التي علم الله صدق نيته فيها، وألحقه وبالها، ووقف أمير المؤمنين يتأمل ما يكون من أخيه ومواليه وأوليائه، ويواصل الإمداد والجيوش إليهم،,"In all the times and all the conjunctures wherein God knew the sincerity of his heart, he pronounced maledictions against the rebel and abandoned him to the fatal consequences of his conduct. The Commander of the faithful continued to superintend the proceedings of his brother, of his mawlas and of his partisans, and to send them reinforcements and supplies."
وكان الموفق بالله في قلب العسكر، وظهر الملعون عدو الله في أشياع ضلالته قد ادرع العصيان، وتسربل البغي واعتمد على وفور حشده وكثرة أتباعه،,"Al-Muwaffak Billah took his station in the center of the array, whilst the accursed, the enemy of God, surrounded by those who partook his errors, had arrayed himself in the vest of disobedience and the trousers of iniquity, confiding in the number of his troops and the multitude of his followers."
فلما تراءى الجمعان شهر عدو الله وأشياع ضلالته السلاح، وأسرعوا إلى موالي أمير المؤمنين وأوليائه، وشرعت في الملعون وضلاله سيوف الحق باترة ورماحه طاعنة وسهامه نافذة، حتى أثخن الملعون بالجراح، ورأى أتباع ضلالته ما حل به، فبادروا بالويل والثبور،,"When the two armies were in presence, the enemy of the faith and his partisans brandished their arms and hastened to attack the mawlas and the supporters of the Commander of the faithful; but, against that accursed and misguided man were directed the trenchant blades of the God cause, its piercing lances and its penetrating arrows. The wretch was covered with wounds, and his followers, seeing what had happened to him, hastened to cry out; “All is lost! (if we and ruin.)”"
وأكب عليهم موالي أمير المؤمنين وأوليائه، يقتلون فيهم ويأسرون منهم، وعجل الله إلى النار من جماعته من لا يحصى عدده، ولم يزل الأمر كذلك حتى انتزع أبو عبد الله محمد بن طاهر مولى أمير المؤمنين سالما من أيديهم، وحسروا عن مستقرهم، فولى الباقون منهزمين مفلولين، لا يلوون على شيء،,"The Commander of the faithful’s Mawlas and partisans followed in their pursuit, killing some and taking others prisoners, and God hurried to the fir [of hell) an immense number of the rebels. This continued till Abu Abd Allah Muhammad Ibn Tahir, the servant of the Commander of the faithful, was delivered unharmed from the hands of the enemy, who had been driven from all his positions. The survivors took to flight in great disorder, without nice looking behind them."
وأسلم الله تعالى الملعون، وهم وما كانوا حووه وملكوه في سالف الأيام التي أملى الله تعالى لهم فيها أقطار الأرض من الأموال والأمتعة والأثاث والإبل والدواب والبغال والحمير، فأفاءه الله على الموالي وسائر الأولياء وملكهم إياه، وصاروا به إلى رحالهم.,"God allowed them and the accursed to escape, but all their gains and plunder, gathered up in former days when God permitted them to hold the regions of the earth (were taken from them); treasures, goods, effects, camels, beasts of burden, mules and asses became the prey of the Mawlas and the other partisans of the caliph. Those objects the removed to the place where they had deposited their baggage."
وعلى الجملة فإن هذا الكاتب أطال القول في ذلك فاختصرته، ثم كتب في آخره: وكتبه عبيد الله بن يحيى يوم الأربعاء لاثنتي عشرة ليلة خلت من رجب سنة اثنتين وستين ومائتين.,"As this letter is very diffuse, we have been obliged to abridge it. At the end of in were these words: “Written by Obaid Allah Ibn Yahya, on Wednesday, the twelfth of Rajab, two hundred and sixty two (April, A. D. eight hundred and seventy six).”"
ثم قال هذا المؤرخ بعد هذا: ومضى الصفار منهزما إلى واسط يتخطف أهل القرى، وتؤخذ أسلحتهم وأسلابهم، ولم تتبعه الموالي مخافة رجعته ولاشتغالهم بالكسب والنهب، فأمسكوا عنه، ورجع الخليفة إلى معسكره،,"The historian then adds: “As Saffar fled to Wasit, and his troops pillaged all the villages in the line of their retreat. The victorious army seized on the arms and baggage of the vanquished, but the mawlas did not continue the pursuit, fearing that al-Saffar might turn and attack them; they were, besides, too much occupied in collecting the bay and the spoil. The caliph returned to his camp."
ثم رجع الصفار إلى السوس وجبى الأموال، ثم قصد تستر وحاصرها وأخذها ورتب فيها نائبا، وكثر جمعه، ثم رحل إلى فارس في شوال، وكان الخليفة قد رجع إلى المدائن وأقام بها يومين، ثم رحل إلى بغداد ومنها إلى سر من رأى، ودخلها يوم الجمعة لثلاث عشرة ليلة خلت من شعبان.,"and al-Saffar went back to al-Sus, where he levied contributions. from that he proceeded to Tustur, which place he besieged and took. “Having installed there one of his lieutenants, he assembled again a multitude of troops and set out for Fars, in the month of Shawwal (July). The caliph returned to al-Madain, where he stopped two days, and then departed for Baghdad, whence he proceeded to Sarra-man-raa. He arrived there on Friday, the thirteenth of Shaban (the twelfth of May, eight hundred and seventy six).”"
ثم ذكر المؤرخ هذا: وورد الخبر على الخليفة بوفاة يعقوب بن الليث الصفار يوم الثلاثاء لأربع عشرة ليلة خلت من شوال، والذي أصيب في بيوت أمواله من العين أربعة آلاف ألف دينار، ومن الورق خمسون ألف ألف درهم، ووافى أحمد بن أبي الأصبغ يوم الخميس لسبع بقين من شوال،,"The historian then mentions that, on Tuesday, the fourteenth of Shawwal (the twelfth of July), the caliph received the news of Yakub Ibn al-Laith’s death. The quantity of money found in his treasuries amounted to four millions of dinars, in gold pieces, and fifty millions of dirhems in silver. On Thursday, the twenty second of Shawwal, Ahmad Ibn al-Asbagh arrived there."
وقد كان الخليفة أنفذه ليصلح أمر يعقوب، فانصرف من عند يعقوب، فلما قرب من واسط اتصل به وفاة يعقوب، وقد كان قلد خراسان وفارس وكرمان والري وقم وأصبهان، وصيرت إليه الشرطتان ببغداد وسر من رأى، على أن يوليها من أحب، وعلى أن يوجه ثلثي ما يجبى من خراج البلاد التي يتولاها من جميع الأعمال.,"He had been sent by the caliph for the purpose of arranging matters with Yakub and was just reaching Wasit, on his return, when he learned the news of that chief so death. Yakub had been acknowledged by the caliph as governor of Khorasan, Fars, Kerman, Bai, Kumm and Ispahan; he was Commander of the two shurtas, that of Baghdad and that of Sarra-man-raa, and was authorized to place these troops under the orders of whom he pleased. In return, he engaged to pay in two thirds of the taxes furnished by all the provinces which he governed."
وتولى أخوه عمرو بن الليث مكانه باجتماع عسكر يعقوب عليه، ووردت كتب عمرو إلى الموفق أخي الخليفة المعتمد على الله بالسمع والطاعة، وأن يتولى ما كان أخوه يتولاه، فاجيب إلى سؤاله، وولاه في ذي القعدة من السنة.,"His brother Amr Ibn al-Laith succeeded to his authority by the unanimous consent of the army, and then wrote to the caliph’s brother, al-Muwaffak, a letter in which he declared himself the humble and obedient servant of the caliphate, provided that he was confirmed in the possession of the offices held by his brother. To this a favorable answer was returned and his nomination took place in the month of Zu al-Kaada of that year (July-August, A. D. eight hundred and seventy six)."
قلت: سياقة هذا التاريخ يدل على أن يعقوب الصفار توفي في بقية سنة اثنتين وستين ومائتين، لأنه حكى الوقعة في هذه السنة، وأن يعقوب انهزم. ثم قال عقيب هذا: وورد الخبر بوفاة يعقوب في شوال، ولم يذكر السنة، فيدل على موته في تلك السنة.,"To judge from the context of this history, Yakub Ibn al-Laith al-Saffar died in the latter part of the year two hundred and sixty two, for the author says, in relating the events of that year: “Shortly after Yakub’s defeat in the month of Shawwal, news was received of his death. This appears to denote that he died in that year,”"
والذي أعرفه من عدة تواريخ خلاف هذا، فإن أبا الحسين السلامي ذكر في كتاب تاريخ أخبار ولاة خراسان”، في أول الفصل المختص بعمرو بن الليث الصفار فقال: كان سبب وفاة يعقوب بن الليث أنه أصابه القولنج، فأشير عليه بالعلاج فامتنع منه واختار الموت عليه، “,"but what I have learned from a number of historical works does not agree with that indication: Abu al-Husain al-Sallami says, in his account of the governors of Khorasan, towards the beginning of the chapter which he devoted to Amr Ibn al-Laith: “The cause of Yakub Ibn al-Laith’s death was this: he had an attack of colic and was advised to follow a treatment; but he refused and preferred dying."
فمات بجنديسابور من خوزستان يوم الثلاثاء لأربع عشرة ليلة خلت من شوال من سنة خمس وستين ومائتين.,"His death took place at JundiSapur, in Khuzestan, on Tuesday, the fourteenth of Shawwal, two hundred and sixty five (June, A. D. eight hundred and seventy nine)."
قال أبو الوفاء الفارسي: رأيت على قبر يعقوب بن الليث صحيفة، وقد كتبوا عليها:,Abu al-Wafaa al-Farisi relates that he read in the flag of Marble which is placed over the tomb of Yakub Ibn al-Laith.
"ملكت خراسانا وأكناف فارس… وما كنت من ملك العراق بآيس
سلام على الدنيا وطيب نسيمها… إذا لم يكن يعقوب فيها بجالس","“I rated over Khorasan and the regions of Faris; neither did I despair of rating over Iraq. “But now, farewell to the world and to the sweetness of its zephyrs, Yakub no longer sits therein.”"
ورأيت بخطي في جملة مسوداتي: أن يعقوب بن الليث الصفار توفي سنة خمس وستين ومائتين بالأهواز، وحمل تابوته إلى جنديسابور فدفن بها، وكتب على قبره: هذا قبر يعقوب المسكين، وكتب بعده:,In some rough notes written by myself I found the following passage: “Yakub Ibn al-Laith as Saffar died in the year two hundred and sixty five (A. D. eight hundred and seventy eight or eight hundred and seventy nine) at al-Ahwaz. His bier was carried to JundiSapur and there he was interred. On his tomb were inscribed these words: This is the tomb of poor Yakub.
"أحسنت الأيام إذ حسنت… ولم تخف سوء ما يأتي به القدر
وسالمتك الليالي فاغتررت بها… وعند صفو الليالي يحدث الكدر","You confided in Fortune because she favored you, and you feared not the evils which destiny might bring on. Fortune befriended you and you were deceived by her; days of prosperity are followed by days of trouble."
ورأيت بخطي أيضا في موضع آخر أنه توفي بجنديسابور ودفن بميدانه، واله أعلم، وهو قاصد العراق في التاريخ المذكور.,I then found in another note written by myself that he died at JundiSapur and was interred in the hippodrome of that city. He was then on his way to Iraq. The date of his death as before.
وكانت وفاته بعلة القولنج، وأخبره طبيبه أن لا دواء له إلا الحقنة، فامتنع منها واختار الموت عليها، وكانت مدة علته بالقولنج والفواق ستة عشر يوما. ومدة تغلبه على سجستان وتلك النواحي أربع عشرة سنة وشهورا.,"“He died of a cholic; the doctor told him that there was no remedy for, it but an injection; this he refused to take and preferred dying. His malady, which was a cholic accompanied with hiccough, lasted sixteen days, he reigned over Sijistan and the provinces in that quarter during fourteen years and some months.”"
وذكر شيخنا ابن الأثير في تاريخه في سنة خمس وستين ومائتين أنه مات فيها يعقوب بن الليث في تاسع عشر شوال من السنة، وذكر حديث القولنج وامتناعه من الحقنة، وأنه مات بجنديسابور من كور الأهواز – قلت: وهي من أعمال خوزستان بين العراق وبلاد فارس –,"Our shaikh Ibn al-Athir says, in his Annals, under the year two hundred and eighty five: Yakub Ibn al-Laith died on the nineteenth of Shawwal of this year (the fourteenth of June, A. D. eight hundred and seventy nine). He mentions also the cholic and Yakub’s refusing to take an injection, and then adds that he died at JundiSapur, which is a district in the province of al-Ahwaz. I may observe that JundiSapur is a district of Khuzestan, lying between Iraq and the province of Faris."
وقال شيخنا أيضا: وكان الخليفة المعتمد قد أنفذ إليه رسولا يترضاه ويستميله ويقلده أعمال فارس، فوصل الرسول إليه ويعقوب مريض، فجلس له، وجعل عنده سيفا ورغيفا من خبز الخشكار ومعه بصل.,"He says also: “The caliph al-Mutamid, being desirous of conciliating his good-will, sent him an agent with a letter by which he nominated him governor of Faris. When this envy arrived, Yakub, though unwell, held a sitting to receive him. At his side he had a sword, a small loaf made of unbolted flour and some onions."
وأحضر الرسول، فأدى الرسالة، وقال له: قل للخليفة إني عليل، فإن مت فقد استرحت منك واسترحت مني، وإن عوفيت فليس بيني وبينك إلا هذا السيف حتى آخذ بثأري أو تكسرني وتفقرني، فأعود إلى هذا الخبز والبصل، وعاد الرسول، فلم يلبث يعقوب أن مات.,"The ambassador being introduced, delivered his message and Yakub answered him in these terms: ‘Tell the caliph that I am sick and that, if I die, he and I will be delivered from the uneasiness which each of us gives to the other; but, if I recover my health, nothing shall settle matters between us except this sword. If he must try for vengeance, if he succeed in ruining my power and reducing me to poverty, I shall return, as before, to bread and onions such as these.’ The messenger departed and Yakub died shortly after.”"
وقال ابن حوقل في كتاب المسالك والممالك” إن جنديسابور مدينة حصينة واسعة الخير، وبها نخل وزروع كثيرة ومياه، وقطنها يعقوب بن الليث الصفار لخصبها واتصالها بالمير الكثيرة.”,"Ibn Haukal says, in his work entitled al-Masalik wa al-Mamalik (routes and realms): JundiSapur is a fortified city abounding in all the necessaries of life. Its date-tree plantations and tilled grounds are very extensive. Yakub Ibn al-Laith chose it for his residence on account of its ample resources and the constant abundance of its supplies.”"
ولما تولى عمرو أحسن في التدابير والسياسة غاية الإحسان، حتى يقال ما أدرك في حسن السياسة للجنود والهداية إلى قوانين المملكة منذ زمن طويل مثل عمرو بن الليث. وذكر السلامي في كتاب أخبار خراسان” شيئا كثيرا من كفايته ونهضته، وقيامه بقواعد الولاية، فتركته طلبا للاختصار.”,"Amr {Yakub’s brother), having obtained the supreme authority, governed his subjects with such ability that people said: “Since a very long time, no person attained to the height reached by Amr Ibn al-Laith in the art of administrating an army and practicing the rules by which an empire should be governed.’ Al-Salami, in his History of Khorasan, speaks very often of his great abilities and his skill in applying the maxims of Good government, but I omit these observations lest for abbreviation."
وذكر أنه كان ينفق في الجند في كل ثلاثة أشهر مرة، ويحضر بنفسه على ذلك، وأن عارض الجيش يقعد والأموال بين يديه، والجند بأسرهم حاضرون وينادي المنادي أولا باسم عمرو بن الليث، فتقدم دابته إلى العارض بجميع آلة الفارس، فيفتقدها ويأمر بوزن ثلثمائة درهم باسم عمرو،,"He paid his troops every three months and then never mitted to be present. When he passed them in review, he took his seal and had the money placed before him in the presence of all the army. A crier then called out the name of Amr Ibn al-Laith, who immediately sent forward his horse fully equipped, and presented him for inspect in. The agent examined the animal and ordered the owner a donative of three hundred dirhems, measured by weight."
فتحمل إليه في صرة فيأخذ الصرة ويأمر بوزن ثلثمائة درهم باسم عمرو، فتحمل إليه في صرة فيأخذ الصرة فيقبلها ويقول: الحمد لله الذي وفقني لطاعة أمير المؤمنين حتى استوجبت منه الرزق، ثم يضعها في خفه، فتكون لمن ينزع خفه، ثم يدعى بعد ذلك بأصحاب الرسوم على مراتبهم، فيستعرضون بآلاتهم التامة وبدوابهم الفره،,"This sum was carried to him in purse which he took and kissed, saying: “Praise be to God who hath held me in obedience to the Commander of the faithful so that I deserved this gratification.” He then placed it in one of his bls and left it to the servant who pulled them off. All those who received a fixed pay were then called forward, according to their rank, and they appeared before the inspector fully equipped and having with them their vigorous steeds."
ويطالبون بجميع ما يحتاج إليه الفارس والراجل من صغير آلة وكبيرها، فمن أخل بإحضار شيء منها حرموه رزقه، فاعترض يوما فارسا كانت دابته غاية الهزال، فقال له عمرو: يا هذا تأخذ مالنا تنفقه على امرأتك فتسمنها، وتهزل دابتك التي عليها تحارب وبها تجد الأرزاق امض فليس لك عندي شيء،,"They were then examined in order to obtain the certitude of their having about them every object, large or small, which is requisite for a horseman or a fool-soldier; and, if even one of those things was missing, the delinquent was deprived of his pay. One day, at review, Amr saw a horseman pass before him with a very lean steed, and said to him: “Fellow! how dare you take our money and spend it all upon your wife? you fatten her up and allow the horse to grow lean on which you go to war and which gains for you your pay? Go off! I have nothing for you.’"
فقال له الجندي: جعلت لك الفداء، لو اعترضت امرأتي لاستسمنت دابتي، فضحك عمرو وأمر بإعطائه وقال: استبدل بدابتك.,"The trooper replied: “My life for yours I were you to pass my wife in review, you would find that my horse is falter than she is. Amr laughed at this, and allowed the man to take his pay and gel another horse.”"
قلت: ذكر القاضي كمال الدين، المعروف بابن العديم الحلبي رحمه الله تعالى، في تاريخ حلب” حكاية يليق أن أذمرها هاهنا، لأنها مثل هذه الحكاية، وهي:”,"The kadi Kamal al-Din, better known by the surname of Ibn al-Adim of Aleppo, relates, in his history of that city, an anecdote which deserves to be inserted here on account of its similarity to the preceding."
كان كسرى أنوشروان بن قباذ قد ولى رجلا من الكتاب نبيها، معروفا بالعقل والكفاية، يقال له بابك بن البهروان، ديوان الجند، فقال لكسرى: أيها الملك إنك قد قلدتني آمرا من صلاحه أن تحتمل لي بعض الغلظة في الأمور,"Kisra Anushrewan, the son of Kbaz (and king of Persia) confided the administration of the army an eminent Adlib (or civil officer), highly distinguished for intelligence and talent, and whose name was Babek Ibn Bahrawan, This officer then said to Kisra: “O king! you have charged me with a duty which, to be well executed, requires that you support patiently such severity as I may use towards you."
فقال كسرى: ما المجاب بما سأل بأحظى من المجيب، لاشتراكهما في فضله، وانفراد المجيب بعد الراحة، حق مقالتك، فأمر فبنيت له موضع العرض مصطبة، وبسط له عليها الفرش الفاخرة،,"Kisra replied: He whose request is now granted cannot be more happy than the granter; they both partake of the advantages (procured by that arrangement); the granter will still continue to enjoy repose, and therefore gives his assent to what you ask. A platform was then built by his order at the place where the reviews were to take place, and over it were spread magnificent carpets.”"
ثم جلس ونادى مناديه: لا يبقين أحد من المقاتلة إلا حضر للعرض، فاجتمعوا ولم ير كسرى، فأمرهم فانصرفوا، وفعل ذلك في اليوم الثاني، ولم ير كسرى فيهم فأمرهم فأمرهم فانصرفوا، فنادى في اليوم الثالث: أيها الناس لا يتخلفن من المقاتلة أحد، ولا من أكرم بالتاج والسرير،,"The inspector took his seat upon it and a caller summoned all the soldiers to present themselves. When they were assembled, the inspector dismissed them because he did not see Kisra among them. The next day, he acted in the same manner, on account of Kisra’s absence and, on the third day, he had a proclamation made to this effect: “Let not a single soldier remain absent from the review, even the one of those who are honored with the diadem and the throne."
فإنه عرض لا رخصة فيه ولا محاباة، وبلغ كسرى ذلك، فتسلح بسلاحه ثم ركب فاعترض على بابك، وكان الذي يؤخذ به الفارس تجفافا ودرعا وجوشنا وبيضة ومغفرا وساعدين وساقين ورمحا وترسا وجرزا تلزمه منطقة وطبرزينا وعمودا، وجعبة فيها قوسان بوتريهما وثلاثين نشابة، ووترين ملفوفين يعلقهما الفارس في مغفره ظهريا،,"It is a review in which an indulgence or respect of persons will be shown.” Kisra, being informed of this, put in his armor, got on horseback and passed before Babek. Every horseman was obliged to exhibit a tijfaf (hone-armor), a cat of mail, a breastplate, a helmet with its neck-piece in chain mail, two armlets, two cuishes, a spear, a buckler, a mace stuck in the belt, a tabarizan (battle-axe), a mace, a case containing two bows with their strings, thirty arrows, and two bowstrings rolled up and suspended behind the helmet."
فاعترض كسرى على بابك بسلاح تام، خلا الوترين اللذين يستظهر بهما، فلم يجز بابك على اسمه، فذكر كسرى الوترين فعلقهما في مغفره، واعترض على بابك، فاجاز على اسمه، وقال: لسيد الكماة أربعة آلاف درهم ودرهم، وكان أكثر ماله من الرزق أربعة آلاف درهم، ففضل كسرى بدرهم.,"Kisra appeared completely armed before the inspector who, missing the bow-strings which ought to have been behind the helmet, did not inscribe his approval after the sovereign’s name. Kisra then recollected the bow-strings, attached them to his helmet and passed again before Babek, who then gave his approval and said: for the chief of the men in armor, four thousand dirhems and one dirhem.” The highest pay was four thousand, but he gratified Kisra with one dirhem more."
قال كسرى: ما أغلظ علينا أحد فيما يريد به إقامة أودنا وصلاح ملكنا إلا احتملنا له غلطته، كاحتمال الرجل شرب الدواء الكريه، لما يرجوه من منفعته.,Kisra replied: The man is not severe for us who acts with the intention of correcting our faults or of rendering a service to the government. Why should we not submit to his rigor as the sick man submits to take a nauseous medicine in the hope of its doing him good.””
"رجعنا إلى تتمة أخبار عمرو بن الليث الصفار:
قال السلامي أيضا: كان رافع بن هرثمة تبعا لأبي ثور، وكان أبو ثور أحد قواد محمد بن طاهر الخزاعي، فلما وافى يعقوب الصفار نيسابور كان أبو ثور من جملة من مايل يعقوب على محمد بن طاهر، فلما انصرف يعقوب إلى سجستان صحبه أبو ثور، ومعه رافع بن هرثمة، وكان رجلا طويل اللحية كريه الوجه قليل الطلاقة،","Let us resume our account of Amr Ibn al-Laith. Al-Sallami says: Raft Ibn Harthama was a follower of Abu Thaur, who was one of Muhammad Ibn Tahir’s generals. When Yakub al-Saffar arrived at Naisapur, Abu Thaur was one of those chiefs who sided with him against Muhammad Ibn Tahir. “Yakub then returned to Sijistan, and Abu Thaur went with him, accompanied by Raft Ibn Harthama. The latter was an ugly man with a long beard and a stern, gloomy aspect."
فدخل يوما إلى يعقوب، فما خرج من عنده قال يعقوب: إني لا أميل إلى هذا الرجل فليلحق بحيث يشاء، فباع رافع جميع آلاته ثم انصرف إلى منزله ببامين، وهي من قرى كنج رستاق، وأقام هناك إلى أن استقدمه أحمد بن عبد الله الخجستاني –,"He went, one day, to see Yakub who, when he had retired, said: “I feel on inclination for that man; let him leave us and go where he will. Rafi then sold all his effects and returned to his residence at Bamin, which is a village in the district of Kanj-Rustak. There he remained till Ahmad Ibn Abd Allah al- Khjistan sent for him.”"
وخجستان: من جبل هراة، من قرى بادغيس؛,Khjistan is a village in the mountains of Herat and situated in the district of Badghis.
وكان الخجستاني من أتباع يعقوب الصفار، ثم خلع طاعته وتغلب على نيسابور وبسطام في سنة إحدى وستين ومائتين، وكان يظهر الميل إلى الطاهرية مستميلا بذلك قلوب أهل نيسابور إليه، حتى إنه كان يكتب في كتبه: أحمد بن عبد الله الطاهري.,"Al-Khjistini was one of Yakub’s followers, but, having repudiated his authority, he effected the conquest of Naisapur and Bistam in the year two hundred and sixty one (A. D. eight hundred and seventy four or eight hundred and seventy five). He affected to be inclined towards the Tahirite party, in order to gain the good-will of the inhabitants of Naisapur, and went so far as to sign his letters with the words: Ahmad Ibn Abd Allah the Tahirite."
ثم كتب الخجستاني إلى رافع بن هرثمة، وهو في يلده، يستقدمه، فقدم عليه، فجعله صاحب جيشه، وللخجستاني حروب ومواقف مشهورة، وليس الغرض ذكر شيء منها هاهنا.,"He then wrote to Rafi Ibn Harthama, who was still in his native place, inviting him to come and join him. Rafi complied and received from him the command of the troops.” The wars and battles in which al-Khjisani was engaged are very famous, but it does not suit our purpose to speak of them here."
ثم إن غلامين من غلمانه اتفقا عليه وقتلاه، وقد سكر ونام، وذلك في ليلة الأربعاء لست بقين من شوال سنة ثمان وستين ومائتين. وكان رافع بن هرثمة غائبا، فقدم بعد ذلك على جيش الخجستاني، فقدموه عليهم وبايعوه بمدينة هراة، وقيل بنيسابور.,"Sometime after, two his (al-Khjistani) pages conspired against his life and murdered him whilst he was asleep and drunk. This happened on the eve of Wednesday, the twenty third of Shawwal, two hundred and sixty eight (the sixteenth of May, A. D. eight hundred and eighty two). Rafi, who was then absent, went to al-Khjistini’s troops and was acknowledged by them as their chief. They took the oath of allegiance to him in the city of Herat, or of Naisapur, by another account."
ثم عزل الموفق بالله عمرو بن الليث الصفار عن ولاية خراسان، وجعلها لأبي عبد الله محمد بن طاهر الخزاعي في سنة إحدى وسبعين ومائتين، وهو مقيم ببغداد، فاستخلف محمد بن طاهر عليها رافع بن هرثمة، ما خلا أعمال ما وراء النهر فإن الموفق بالله أقر عليها نصر بن أحمد بن أسد الساماني خليفة لمحمد بن طاهر.,"In the year two hundred and seventy one (A. D. eight hundred and eighty four or eight hundred and eighty five), al-Muwaffak Billah deprived Amr Ibn al-Laith al-Saffar of the government of Khorasan and gave it to Abu Abd Allah Muhammed Ibn Tahir. The latter, who was then residing in Baghdad, appointed Rafi Ibn Harthama to act as his lieutenant in that country, and Nasr Ibn Ahmad Ibn Asad al-Samani was established by al-Muwaffak as Muhammed Ibn Tahir’s lieutenant in the provinces of Transoxiana."
ثم وردت كتب الموفق على رافع بقصد جرجان وطبرستان، وكانتا للحسن بن زيد العلوي، وتوفي سنة سبعين ومائتين، واستولى عليهما أخوه محمد بن زيد،,"Sometime after, Rafi! received dispatches from al-Muwaffak by which he was ordered to make an expedition against Jurjan and Tabaris tin, both of which had belonged to al-Hasan Ibn Zaid, the Alide, and had fallen, in the death of that prince, A. H. two hundred and seventy (A. D. eight hundred and eighty three or eight hundred and eighty four), into the hands of his brother, Muhammad Ibn Zaid."
فجاءه رافع في سنة أربع وسبعين، ففارقها محمد بن زيد إلى استراباذ فحاصره بها رافع مدة سنتين، ثم فارقها ليلا في نفر يسير إلى بلاد الديلم. واستولى رافع على طبرستان في سنة سبع وسبعين ومائتين.,"In the year two hundred and seventy four, Rafi Marched against the latter and, finding that he had abandoned these places and taken refuge in Astarabaz, he blockaded him in that city during two years. Muhammad then left it by night with a few partisans and fled to Dailem. In the year two hundred and seventy seven (A. D. eight hundred and ninety or eight hundred and ninety one), Rafi was master of Tabaristan."
ثم توفي الخليفة المعتم على الله في رجب سنة تسع وسبعين ومائتين وتولى الخلافة بعده المعتضد بالله أبو العباس أحمد بن الموفق المذكور، وولى المعتضد أبا إبراهيم إسماعيل بن أحمد الساماني ما وراء النهر بعد وفاة أخيه نصر بن أحمد المذكور –,"In the month of Rajab, two hundred and seventy nine (Sept. Oct. A. D. eight hundred and ninety two), the caliph al-Mutamid ala Allah died and the supreme authority passed into the hands of Abu al-Abbas al-Mutadid ala Allah, the son of al-Muwaffak (vh had died two years before). On the death of Nasr Ibn Ahmad the Samanide, his brother, Abu Ibrahim Ismail was appointed governor of Transoxiana by al-Mutamid.”"
قلت: وكانت وفاة نصر لسبع بقين من جمادى الآخرة، سنة تسع وسبعين بسمرقند – قال: وعزل رافع بن هرثمة عن خراسان وولاها عمرو بن الليث، وبقي رافع بالري، ثم إنه هادن الملوك المجاورين له ليستعين بهم على عمرو بن الليث،,"I may here observe that Nasr died at Samarkand in the twenty third of the latter Jumada, two hundred and seventy nine (the twentieth of Sept. A. D. eight hundred and ninety two). The historian continues: “He [al-Mutadid} took from the above-mentioned Nasr Ibn Ahmad the government of Khorasan and gave it to Amr Ibn al-Laith. Rafi continued to reside at Rai and, having entered into friendly relations with the princes of the neighboring countries, he gained their assistance against Amr Ibn-al-Laith."
فلكا تم له ذلك خرج إلى نيسابور، فواقعه عمرو بن الليث في شهر ربيع الآخر من سنة ثلاث وثمانين، وهزمه عمرو وتبعه إلى أبيورد، وقصد رافع أن يخرج منها إلى هراة أو مرو، فعلم عمرو أن مقصده سرخس، فقصدها عمرو ليأخذ عليه الطريق،,"He then marched towards Naisapur and, in the month of the latter Rafi, A. H. two hundred and eighty three, (May-June, A. D. eight hundred and ninety six), he had an engagement with Amr and was defeated. Being closely pursued by the victor, who followed him to Abiward, he left that city with the intention of going either to Herat or to Marw. Amr having then learned that he was setting out for Sarakhs, resolved on taking the same direction and cutting off his adversary’s retreat."
فعلم رافع ذلك، فخرج من أبيورد ومعه دليل، فأخذ به على جبال طوس حتى أورده باب نيسابور فدخلها، فعاد عمرو إليها، وحاصره بها فانهزم رافع وأصحابه ووصل إلى نواحي خوارزم على الجمازات، وحمل ما كان معه من آلة ومال في شرذمة قليلة، وذلك يوم السبت لخمس بقين من شهر رمضان سنة ثلاث وثمانين ومائتين،,"Rafi, being informed of his design, departed from Abiward with a guide who led him across the mountains of Tas and brought him (the gates of Naisapur. He entered into that city and Amr came back to besiege him. (A combat ensued in which) the partisans of Rafi were defeated, and that chief, accompanied by A small troop of adherents, all mounted on dromedaries, succeeded in reaching the province of Khwarazm with his baggage and his treasures. This took place on Saturday, the twenty fifth of Ramadan, two hundred and eighty three (the fifth of Nov. A. D. eight hundred and ninety six)."
فوجه إليه أمير خوارزم نائبا يقوم بخدمته وما يحتاج إليه إلى أن يصل خوارزم، فوجده النائب في خف من أصحابه، فقتله لسبع خلون من شوال يوم الجمعة سنة ثلاث وثمانين، وحز رأسه، وحمله إلى عمرو بن الليث وهو بنيسابور، فأنفذ عمرو رأسه إلى المعتضد بالله، ولم يكن رافع ابن هرثمة، وإنما هرثمة زوج أمه، فانتسب رافع إليه لأنه أشهر، ورافع ابن تومرد.,"The emir of Khwarazm dispatched an officer to render him every service and provide him with whatever he required till he reached [the capital of) the province; but that agent, finding Rafi accompanied with a very feeble escort, took the opportunity and killed him. This occurred on Friday, the seventh of Shawwal, two hundred and eighty three (the seventeenth of November. A. D. eight hundred and ninety six). He then cut off his head and sent it to Amr Ibn al-Laith, at Naisapur, by whom it was dispatched to al-Mutadid Billah. Rafi was not the son of Harthama (as his surname seems to imply); Harthama was his stepfather and, as his name was a usual one, Rafi adopted it as a surname, his real father bore the name of Tumard.”"
وقال ابن جرير الطبري في تاريخه في سنة ثلاث وثمانين:وفي يوم الجمعة لثمان بقين من ذي القعدة قرئت الكتب على المنابر بقتل رافع بن هرثمة، وقدم رسول عمرو بن الليث برأس رافع إلى بغداد يوم الخميس لأربع خلون من المحرم سنة أربع وثمانين ومائتين على المعتضد،,"Ibn Jarir al-Tabari says, in his history, under the year two hundred and eighty three: On Friday, the twenty second of Zu al-Kaada (the thirty first of December, A. D. eight hundred and ninety six), letters were read from all the pulpits, announcing the death of Rafi Ibn Harthama, and, on Thursday, the fourth of Muharram, two hundred and eighty four (the eleventh of February. A. D. eight hundred and ninety seven), a courier sent by Amr Ibn al-Laith al-Saffar arrived at Baghdad with Rafi’s head."
فأمر بنصبه في الجانب الشرقي إلى الظهر، ثم تحويله إلى الجانب الغربي بقية النهار إلى الليل، ثم ردوه إلى دار السلطان، قال السلامي: وصفت خراسان إلى شط جيحون لعمرو بن الليث.,"Al-Mutadid caused it to be set up in the eastern quarter of the city and, in the afternoon it was removed to the western quarter, where it remained exposed till nightfall. It was then carried back by his order to the palace of the caliphs Dar al-sultan). Al-Salami says: “All of Khorasan, up to the border of the Jaihun, fell thus into the power of Amr Ibn al-Laith.””"
قلت: وقد مدح البحتري الشاعر المشهور رافع بن هرثمة، وكناه أبا يوسف في مديحه، وأرسلها إليه، فأرسل إليه عشرين ألف درهم وهو بالعراق.,"Al-Bohtori, the celebrated poet, composed an eulogium on Rafi Ibn Harthama, to whom he gives the surname of Abu Yusuf. He sent this poem to him from Iraq and received, in return, a gift of twenty thousand dirhams."
قال السلامي: ولما وجه عمرو بن الليث برأس رافع بن هرثمة إلى المعتضد سأل أن يولوه عمل ما وراء النهر مثل ما كان برسم عبد الله بن طاهر، فوعدوه بذلك ثم أرسل إليه المعتضد فوصلته وهو في نيسابور، فأبى أن يقبلها دون الوفاء بما وعدوه من تولية أعمال ما وراء النهر،,"Al-Salami says: “When Amr Ibn al-Laith sent Rafi’s head to al-Mutadid, he demanded that the province of Transoxiana should be conceded to him on the same conditions by which Abd Allah Ibn Tahir held his commandments, and he received a promise to that effect. sometime after, whilst he was in Naisapur, a magnificent present was sent to him by al-Mutadid, but this he refused to accept unless the promise already made was executed."
فكتب الرسول إلى المكتفي بالله بن المعتضد، وكان بالري وعنده جماعة من خواص أبيه، بما سأله عمرو، فأنفذوا إليه العهد بها، فحمل إليه العهد والهدايا التي سيرها له المعتضد بالله وامتنع من أخذها، وكان في الهدايا سبع دسوت خلع،,"The messenger who brought those gifts wrote back to al-Muktafi Billah, the son of al-Mutadid, informing him of Amr’s declaration. That prince was then at Rai with a number of his father’s officers, and it was decided by them that the diploma of Amr’s nomination should be made out. This document was brought to him with the presents which he had refused to accept and among which were seven robes of honor."
فوضعت بين يديه، وأفاض عليه الرسول الخلع واحدة بعد أخرى، وكلما لبس خلعة صلى ركعتين، ثم وضع العهد قدامه، فقال: ما هذا قال: الذي سألته،,"When all was placed before him, the envy clothed him in the seven robes, one after the other, and, as each was put on, (Amr) prostrated himself and made a prayer of two rakas. The diploma being then presented to him, he asked what it meant, and the envy informed him that it was the thing he asked for."
فقال عمرو: ما أصنع به فإن إسماعيل بن أحمد لا يسلم إلي ذلك إلا بمائة ألف سيف، فقال: أنت سألته فشمر الآن لتتولى العمل في ناحيته، فاخذ العهد وقبله ووضعه بين يديه، ثم أنفذ عمرو إلى الرسول ومن معه سبعمائة ألف درهم وصرفهم،,"To this Amr replied: ‘Of what use will it be to me? Ismail Ibn Ahmad will not deliver up that province unless (to enforce my demand) by one hundred thousand swords.’ To this the envy answered: It was yourself who asked for it; so, get ready to take possession of the province and govern in his place.’ Amr then received the diploma, kissed it and laid it down before him; after which, he sent to the envy and his suite a gift of seven hundred thousand dirhems and dismissed them."
ثم جهز عمرو جيشا إلى إسماعيل بن أحمد، فعبر إسماعيل إليهم نهر جيحون وقاتلهم، فقتل بعضهم وهزم الباقين، وعمرو بن الليث الصفار في نيسابور، وكانت الوقعة يوم الاثنين لاثنتي عشرة ليلة بقيت من شوال سنة ست وثمانين ومائتين، وعاد إسماعيل إلى بخارا، وهي من أعمال ما وراء النهر.,"He then equipped an army for the purpose of attacking Ismail Ibn Ahmad; who, on learning this, crossed the Jaihun, to meet them, cut to pieces a part of them and put the rest to flight. Amr Ibn al-Laith was then in Naisapur. This engagement took place on Monday, the seventeenth of Shawwal), two hundred and eighty six (oct. A. D. eight hundred and ninety nine). Ismail returned to Bokhara, a city forming one of the districts of Transoxiana.”"
قال السلامي: انتدب عمرو بن الليث لمحاربة إسماعيل، محمد بن بشر، فلما عبر إسماعيل جيحون دخل موسى السجزي على محمد بن بشر وهو يحلق رأسه فقال له: هل استأذنت إسماعيل في حلق رأسك يعني أن رأسه لإسماعيل لأنه انتصب لمحاربته،,"“Amr Ibn al-Laith,” says al-Salami, “had charged Muhammed Ibn Bishr to lead this army against Ismail. When the latter crossed the Jaihn, Musa al-Sijazi went into the place where Ibn Bishr “was and, finding that he was getting his head shaved, he said to him: ‘Did you obtain leave from Ismail to have your head shaved?’ giving him thus to understand that by attempting to contend with Ismail, he had already rendered that chief the master of his head."
فقال له محمد: اغرب عني لعنك الله، ثم تحاربوا من الغد، فانكشف أصحاب بشر وقبضوا عليه وحز رأسه في جملة من سائر الرؤوس وحملوها إلى إسماعيل، وأدخلوا جماعة من أصحابه ليميزوا الرؤوس عن رأس ابن بشر، فأعلم بعضهم إسماعيل بما قال موسى السجزي لابن بشر، فتعجب مما جرى الفأل به.,"To this Muhammed Ibn Bishr replied: Be gone out of my sight, and may the course of God light upon you.’ The next morning, Muhammad’s troops were put to rout and he himself was taken prisoner and had his head cut off. Ismail, to whom this and the other heads were brought, charged some of Muhammad’s partisans to examine them and point out the head of their chief. One of these persons then related to Ismail what Musa al-Sijazi had said, and this illumined prognostic caused him great surprise.”"
وذكر الطبري في تاريخه في سنة سبع وثمانين ومائتين ما مثاله: وفي يوم الأربعاء لخمس بقين من جمادى الأولى ورد كتاب فيما ذكر على السلطان أنه كانت بين إسماعيل بن أحمد وبين عمرو بن الليث وقعة، فأسر عمرا واستباح عسكره.,"In al-Tabari’s history, under the year two hundred and eighty seven, is a passage to this effect: On Wednesday, the twenty fifth of the first Jumada (the twenty eighth of May, A. D. nine hundred), the sultan received, it is said, a letter announcing that a battle had taken place between Ismail Ibn Ahmad and Amr Ibn al-Laith, that the army of the latter had been completely routed and that he himself had been taken prisoner."
وكان من خبر عمرو وإسماعيل أن عمرا سأل السلطان أن يوليه ما وراء النهر فولاه ذلك، ووجه إليه وهو مقيم بنيسابور بالخلع واللواء على ما وراء النهر، لمحاربة إسماعيل بن أحمد، فكتب إليه إسماعيل:,"Here is an account of what passed between them: The sultan, being asked by Amr for the government of Transoxiana, granted his request and sent to Naisapur, where he (Amr) was residing, the robe of investiture and the standard under which he was to hold that province and carry on the war against Ismail Ibn Ahmad. On this, Ismail wrote to him (Amr) in these terms."
إنك قد وليت دنيا عريضة، وأنا في يدي ما وراء النهر، وأنا في ثغر، فاقنع بما في يدك، واتركني مقيما بهذا الثغر، فأبى إجابته إلى ذلك، وذكر له من أمر نهر بلخ وشدة عبوره، فقال عمرو: لو أشاء أن أسكره ببدر الأموال وأعبر لفعلت.,"‘you have obtained the government of a vast country and I possess Transoxiana; be satisfied with what you have and let me remain in this frontier province.’ Amr refused to accept his proposal and, being spoken to, respecting the river of Balkh and the difficulty of crossing it, he answered: ‘Were I inclined to make a dike across it with bags of money and pass over on that, I could do so.’"
فلما يئس إسماعيل من انصرافه عنه جمع من معه من التناء والدهاقين وعبر النهر إلى الجانب الغربي، وجاء عمرو بن الليث فنزل بلخ، وأخذ إسماعيل عليه النواحي، فصار كالمحاصر، وندم على ما فعل، وطلب المحاجزة فيما ذكر،,"Ismail, having given up the hope of turning Amr from his project, assembled all the dihkans [landed proprietors) who were under his authority and crossed over to the western side of the river, whilst Amr Ibn al-Laith posted himself in Balkh. He then occupied the neighboring country, and Amr, perceiving that he was in some measure blockaded, regretted what he had done and, it is said, requested a suspension of arms."
فأبى إسماعيل عليه ذلك، ولم يكن بينهم قتال كثير حتى هزم عمرو، فولى هاربا، ومر بأجمة في طريقه قيل إنها أقرب، فقال لعامة من معه: امضوا في الطريق الواضح، ومضى في نفر يسير، فدخل الأجمة،,"This, Ismail refused to grant, and, although on considerable combat took place between them, Amr found himself obliged to make a hasty retreat. On his way, he came up to a jungle and, being informed that a shorter rad passed through it, he told the main body of his troops to follow the highway, and then engaged in the wood with a small escort."
ووحلت به دابته فوقعت، ولم يكن له في نفسه حيلة، ومضى من معه ولم يلووا عليه، وجاء أصحاب إسماعيل فأخذوه أسيرا، فلما بلغ المعتضد ما جرى مدح إسماعيل وذم عمرا، وقال: يقلد أبو إبراهيم إسماعيل كل ما في يد عمرو، ويوجه إليه بالخلع.,"The animal which he rode got into some marshy ground and fell, leaving him without the means of escape, whilst his companions pushed forward without minding him. some of Ismail’s troops then came up and took him prisoner. When al-Mutadid was informed of what had passed, he praised Ismail’s conduct, blamed that of Amr and said: ‘Let Abu Ibrahim Ismail be invested by patent with all the authority which appertained to Amr’ The robes of investiture were then sent off to him.”"
ثم ذكر الطبري أيضا في سنة ثمان وثمانين ما مثاله:وفي أول جمادى الأولى يوم الخميس أدخل عمرو بن الليث بغداد، وذكر لي أن إسماعيل بن أحمد خيره بين المقام عنده أسيرا وبين توجيهه إلى أمير المؤمنين، فاختار توجيهه إلى أمير المؤمنين، فوجهه.,"Al-Tabari says, under the year two hundred and eighty eight: “On Thursday, the first of the first Jumada (the twenty third of April, A. D. nine hundred and one), Amr Ibn al-Laith arrived in Baghdad. I have been told that Ismail ibn Ahmad gave him the choice of remaining with him as a prisoner or of being sent to the Commander of the faithful, and that he was taken to the Commander of the faithful because he preferred it.”"
وقال السلامي في أخبار خراسان”: ثم خرج عمرو إلى بلخ فلاقاه بها إسماعيل فهزمه وقبض عليه، وذلك يوم الثلاثاء النصف من ربيع الأول سنة سبع وثمانين ومائتين، وأنفذه مقيدا إلى سمرقند – قلت: وهي من بلاد ما وراء النهر أيضا، وهذا النهر هو جيحون -“,"Al-Salami says, in his History of Khorasan: “Amr, having proceeded to Balkh, had there an encounter with Ismail and was taken prisoner. This happened on Tuesday, the fifteenth of the first Rabi two hundred and eighty seven (the twentieth of March, A. D. nine hundred). “Ismail had him put into irons and taken to Samarkand.” This city lies (Transoxiana), on the other side of the river which is called the Jaihun."
وقال ابن طاهر المذكور قبل هذا في تاريخه: إن عمرو بن الليث الصفار انهزم وقتل خلق كثير من أصحابه. وكانت الوقعة على باب بلخ يوم الأربعاء لاثنتي عشرة ليلة بقيت من ربيع الآخر سنة سبع وثمانين ومائتين، وقبل ذلك هرب ابن أبي ربيعة كاتب عمرو بن الليث إلى إسماعيل بن أحمد، ومعه قائد من قواده في خلق كثير،,"Ibn Abi Tahir, the historian already cited, says: “Amr Ibn “al-Laith al-Saffar was defeated and a great number of his partisans were slain. “The battle was fought at the gates of Balkh, on Wednesday, the seventeenth of the latter Rabi, two hundred and eighty seven (the twenty first of April, A. D. nine hundred). Previously to the encounter, his secretary, ‘Ibn Abi Rabia, passed over to Ismail, and was accompanied by one of the generals with a large body of troops."
فأصبح عمرو في يوم الوقعة وقد عرف الخبر، ثم كثر هرب أصحابه إلى إسماعيل، فضعف قلب عمرو وهرب، واشتغل بالعسكر، وبعث في طلب عمرو جيشا، فوجدوه واقفا على فرس، فقبضوا عليه،,"On the morning of the day on which the battle took place, Amr was informed of this desertion that most of his partisans had gone over to Ismail, he lost courage and took to flight. Ismail, whose attention was engaged by the stale of his army, sent a detachment after Amr. They found him on horseback, but at a full stop, and took him prisoner."
وسره إسماعيل إلى المعتضد، وأخبره بما جرى، وانه سيره إلى سمرقند، حتى يرد عليه أمر أمير المؤمنين، فاشتد سرور الخليفة بذلك، وقلد الخليفة إسماعيل ما كان مقلده مضافا إلى عمله.,"Ismail, to whom they brought him, sent a dispatch to al-Mutadid, informing him of what had occurred and staling that Amr should be sent to Samarkand (and be detained there} till the Commander of the faithful’s answer arrived. The caliph was highly pleased at this news and granted to Ismail, in addition to the government which he already held, all the provinces over which Amr had extended his authority."
وتوجه عبد الله بن الفتح إلى إسماعيل في طلب عمرو، فلما وصل إلى إسماعيل وجه إليه، فقيده وأرسله، وإلى جانبه رجل من أصحاب إسماعيل بيده سيف مشهور، وقيل لعمرو: إن تحرك في أمرك أحد رمينا رأسك إليهم، فلم يتحرك أحد، ووصلوا إلى النهروان يوم الثلاثاء لثلاث بقين من شهر ربيع الآخر سنة ثمان وثمانين، وحل قيد عمرو،,"Abd Allah Ibn al-Fath then set out for the purpose of receiving the prisoner. When he arrived, Ismail had Amr brought in and sent him off bund in chains. One of his soldiers was placed at the side of Amr, with a drawn sword in his hound, and to Amr was said: If the people attempt to deliver you, we shall throw to them your head,’ not a man stirred. They arrived at Nahrawan on Tuesday, the twenty sixth of the second Rabi, two hundred and eighty eight (April, A. D. nine hundred and one} and there took off Amr’s chains."
فلما كان يوم الخميس مستهل جمادى الأولى ركب الجند للقائه وعمرو في القبة قد أرخى جلالها عليه، فلما بلغ باب السلامة أنزل عمرو من القبة، وألبس دراعة ديباج وبرنس السخط، وحمل على جمل له سنامان، يقال له إذا كان ضخما على هذه الصورة الفالج”، في غاية الارتفاع،”,"On Thursday, the first of the first Jumada (the twenty third of April), the troops [of the city) rode forth to meet him. He arrived in a palanquin the courtains of which were let down (to prevent him from being teen). On arriving at [the gate called) Bab al-Salama, he was taken out of that conveyance, clothed in a brocade gown and placed, with a little of displeasure upon his head, on the back of a camel with two humps, an animal which, when large and strong, is called a falij."
وكان عمرو قد أهداه فيما أهدى للخليفة، وقد ألبس الجمل الديباج وحلي بذوائب وأرسان مفضضة، وأدخل بغداد فاشتقها في الشارع العظم إلى دار الخليفة بقصر الحسني، وعمرو رافع يديه يدعو ويتضرع دهاء منه، فرقت له العامة، وأمسكت عن الدعاء عليه،,"This camel was one of the presents which had been formerly sent by him to the caliph; it was [then) covered with silk housings and adorned with tresses and harness, all inlaid with silver. They led him through Baghdad, down the high street, till they reached the Kasr al-Husna, which was then the caliph’s residence. During that time, he held his hands up in prayer and uttered words of resignation and humility; but (hat was through craftiness, for the purpose of exciting commiseration. Effectively, the people abstained from reviling him."
ثم أدخل على الخليفة وقد جلس له واحتفل به، فوقف بين يديه ساعة، وبينهما قدر خمسين ذراعا، وقال له: هذا ببغيك يا عمرو، ثم أخرج من بين يديه إلى حجرة قد أعدت له، وكان أخوه يعقوب الصفار قد تزوج امرأة من العرب من بلد سجستان، فلما توفي يعقوب تزوجها أخوه عمرو، ثم توفيت ولم تخلف ولدا، وكان لها ألف وسبعمائة جارية.,"He was then taken before the caliph, who held a special sitting for the purpose of receiving him and had convoked to it a great number of persons. He stopped at the distance of about fifty cubits from the caliph, who merely said then: ‘This is what you have been working for, O Amr!’ After that, he was led to a cell which had been prepared for him. Yakub al-Saffar Married an Arab woman of Sijistan who, after his death, became the wife of his brother Amr. She died without children and bad then in her possession one thousand seven hundred female slaves.”"
قال بعضهم: كنت عند أبي علي الحسين بن محمد بن الفهم المحدث، فدخل رجل من أصحاب الحديث فقال له: يا أبا علي، رأيت عمرو بن الصفار أمس على جمل فالج من الجمال التي كان أهداها عمرو منذ ثلاث سنين للخليفة فأنشد أبو علي:,"A person of that time related as follows: “I was with the Traditionist Abu Ali al-Husain Ibn Muhammad Ibn Fahm, when a student in Traditions came in and said: Abu Ali I saw yesterday Amr al-Saffar mounted no one of the  dromedaries which he sent, three years ago, to the caliph as a present on this, Abu Ali pronounced the following lines.”"
"وحسبك بالصفار نبلا وعزة… بروح ويغدو في الجيوش أميرا
حباهم بأجمال ولم يدر أنه… على جمل منها يقاد أسيرا","As a ma of talent and of rank it is sufficient to indicate al-Saffir. Morning and evening he Marches at the head of an army, tie gave carnets as presents, but knew not that he should be mounted upon one and led as a prisoner."
وعمل في ذلك علي بن محمد بن نصر بن بسام الشاعر – المقدم ذكره:,"Ali Ibn Muhammad Ibn Nasr Ibn Bassam, a poet of whom wore have already spoken, composed the following lines on the same subject."
"أيها المغتر بالدن… يا أما أبصرت عمرا
أركب الفالج بعد ال… ملك والعزة القسرا
وعليه برنس للسخ… ط إذلالا وقهرا
رافعا كفيه يدعو… الله إسرارا وجهرا
أن ينجيه من القت… ل وأن يعمل صفرا","thou who art deluded by thy worldly prosperity! didst thou see Amr? After possessing a kingdom and great power, he was forced to ride on a dromedary and to wear the bonnet of displeasure as a humiliation. With hands raised up, he prayed God aloud and in his heart, begging to be saved from death and allowed to work again in copper."
قال الطبري:وتوفي المعتضد بالله ليلة الاثنين لثمان بقين من شهر ربيع الآخر تسع وثمانين ومائتين.,"Al-Tabari says: “Al-Mutadid Billah died on the eve of Monday, the twenty first of the latter Raid, two hundred and eighty nine (the fourth of April, A. D. nine hundred and two)."
وتولى الخلافة ولده المكتفي بالله أبو محمد علي، وكان غائبا في الرقة عند موت أبيه، فقدم بغداد، وأمر يوم الثلاثاء لثمان خلون من جمادى الآخرة من السنة المذكورة بهدم المطامير التي كان أبوه احتفرها لأهل الجرائم.,"The caliphate devolved to his son, al-Muktafi Billah Abu Muhammad Ali, who was then absent, at al-Rakka. After his return to Baghdad, he gave orders, on Tuesday, the eighth of the latter Jumada (the twentieth of May), that the subterraneous cells which his father had caused to be made for the reception of criminals should be filled up."
ومات عمرو بن الليث الصفار في غد هذا اليوم ودفن بالقرب من القصر الحسني، وقد كان المعتضد عند موته لما امتنع من الكلام أمر بقتل عمرو بالإيماء والإشارة ووضع يده على رقبته وعلى عينيه: أي اذبحوا الأعور، وكان عمرو أعور فلم يفعل صافي الحرمي ذلك، وهو الذي أمره المعتضد بقتله، وإنما امتنع من قتله لعلمه بحال المعتضد وقرب وفاته، وكره قتل عمرو.,"The next morning, Amr Ibn al-Laith al-Saffar died and was buried in the neighborhood of the Kasr al-Husna. When Mutadid was lying speechless on his death-bed, he ordered by signs and indications that Amr should be executed. Those signs he made by placing his hand on his neck and then on his eye; they meant: ‘Kill the one-eyed man! ’Amr had lost an eye. Safi al-Harami to whom this order was given, did not fulfil it, being unwilling to take Amr’s life because he knew that the caliph would son breathe his last."
ولما دخل المكتفي بغداد سأل، فيما قيل، القاسم بن عبيد الله عن عمرو: أحي هو فقال: نعم، فسر بحياته وقال: أريد أن أحسن إليه. وكان عمرو يهدي إلى المكتفي ويبره برا كثيرا أيام مقامه بالري في حياة أبيه المعتضد، فذكر أن القاسم كره سؤاله عنه، ودس إليه من قتله. وكانت مدة مملكته اثنتين وعشرين سنة تقريبا.,"It is related that al-Muktafi had arrived in Baghdad than he asked of (the vizir) al-Kasim Ibn Obaid Allah if Amr was still alive, and was highly pleased to learn that he was. ‘I wish” said he, “‘to do him good.’ During his residence at Rai, in the life-time of his father, he had received from Amr a great quantity of presents and numerous marks of good-will. It is said that al-Kasim, disliking to be questioned about the prisoner, caused him to be murdered. Amr governed nearly twenty-two years.”"
قلت: وإنما قيل ليعقوب: الصفار، لأنه كان يعمل الصفر، وهو النحاس وهو بضم الصاد المهملة وسكون الفاء وبعدها راء. وكان أخوه عمرو بكري الحمير.,"Yakub was called al-Saffar because he had been a worker in sufr (copper), that is to say, al-nahhas [brass). At that time, his brother Amr kept asses for hire."
حكى شيخ من الصفارين قال: كان يعقوب وهو غلام في دكانه يتعلم عمل الصفر، ولم أزل أتأمل بين عينيه وهو صغير ما آل أمره إليه، قيل له: وكيف ذلك قال: ما تأملته قط من حيث لا يعلم بتأملي إياه وجدته مطرقا إطراق ذي همة وروية، فكان من أمره ما كان.,"The syndic of the copper-smiths related as follows: “When Yakub was a boy, in the shop, learning to work in copper, I often perceived between his eyes the sign of his future greatness.” Being asked what he had remarked, he said: “I used to look at him from a place in which he could not perceive me, and I always saw him with his eyes cast down, like a person full of thought and absorbed in his reflexions. After that, he became what we have seen.”"
وقال علي بن المرزبان الأصفهاني الكاتب: سألت بعض أصحاب بني الصفار عن عمرو بن الليث أخي يعقوب بن الليث الصفار وصناعته، وعمر يومئذ محبوس بمدينة السلام، فسكت عني، فلما توفي عمرو قال لي: كنت سألتني عن عمرو وصناعته، ولم يكن من الحزم إخبارك وهو يرجى ويخشى،,"The katib Ali Ibn al-Marzuban al-Ispahani made the following relation: “I once asked a partisan of the Saffaride family what had been the trade of Amr Ibn al-Laith, the brother of Yakub. Amr was then imprisoned in Madinat al-Salam (Baghdad). The man returned me an answer, but, on the death of Amr, he said to me; “It would not have been prudent in me, had I given you any information on that subject whilst Amr was still to be feared or to be hoped in."
فاعلم الآن أنه لم يزل مكاريا إلى أن عظم شأن أخيه يعقوب وتمكن من خراسان، فلحق به وترك إكراء الحمير.,"But now, I may tell you that he continued to hire out asses till his brother rose to power and got possession of Khorasan. He then went to join him and gave up that trade.”"
قلت: ذكر جماعة من أرباب التواريخ في كتبهم أن أبا أحمد عبيد الله بن عبد الله بن طاهر بن الحسين الخزاعي – المقدم ذكره في هذا الكتاب – كان يقول: عجائب الدنيا ثلاث: جيش العباس بن عمرو الغنوي يؤسر العباس وحده وينجو من القتل ثم يطلق ويقتل جميع جيشه، وكانوا عشرة آلاف.,"A number of historians relate, in their works, that Abu Ahmad Obaid Allah Ibn Tahir Ibn al-Husain al Khuzai, the same person of whom we have spoken, would sometimes say: “Three are the wonders of the world; first, that which happened to al-Abbas Ibn Amr al-Ghanawi and his army often thousand men."
وجيش عمرو بن الليث يؤسر عمرو وحده ويموت في السجن ويسلم جميع جيشه وكانوا خمسين ألفا، وأنا أترك في بيتي بطالا ويتولى ابني أبو العباس الجسرين ببغداد.,"they were all put to death and he alone had his life spared; secondly, Amr Ibn al-Laith’s army of fifty thousand men; all of them escaped and he alone was taken prisoner; thirdly, ray being out of office and my son Abu l-Abbas being employed to administer (that tolls received at) the two bridges of bats which are at Baghdad.”"
قلت: وكان من حديث العباس بن عمرو الغنوي أن القرامطة لما اشتد أمرهم وانتشروا في البلاد وبالغوا في الفتك أرسل إليهم المعتضد بالله في سنة سبع وثمانين ومائتين جيشا مقدمه العباس المذكور، فاسره أبو سعيد القرمطي رئيس القرامطة في الوقعة، وأسر جميع من معه من الجيش.,"The history of al-Abbas Ibn Amr al-Ghanawi was this: then the Karmats became powerful, they invaded the neighboring countries and indulged to the utmost in the shedding of blood. In the year two hundred and eighty seven (A. D. nine hundred), al-Mutadid Billah sent against them an army under the orders of al-Abbas al-Ghanawi. A battle ensued in which Abu Saied al- Kirmiti, the chief of the Karmats, took al-Abbas and all his army prisoners."
وفي اليوم الثاني من الوقعة أحضر أبو سعيد القرمطي الأسرى فقتلهم بأسرهم وأحرقهم، وأطلق العباس، فجاء إلى المعتضد وحده، وكان ذلك في آخر شعبان من السنة، وكانت الوقعة بين البصرة والبحرين.,"The next day, he had them all brought before him, put them to death and had their bodies burned. Al-Abbas, whom he set at liberty, was the only one of the army who returned to al-Mutadid. This was towards the end of Shaaban (end of August) in that year. The encounter took place between Basra and al-Bahrain, and furnished mailer to a long and well-known relation."
وهي قصة طويلة مشهورة، وهذا خلاصتها إذ ليس هذا موضع التطويل في شرحها – وسيأتي ذكرها مع الاستقصاء ف التاريخ الكبير إن شاء الله تعالى.,"We present here a mere summary of it, because this is not a fit place for entering into particulars. If it please God, we shall give a full relation of it in our great historical work."
"قلت: والبيتان المذكوران قبل هذا، وأنهما مكتوبان على قبر يعقوب الصفار، وآخر البيت الأول منهما:
وما كنت من ملك العراق بآيس…
هذا نصف بيت من جملة أبيات ترنم بها معاوية بن أبي سفيان الأموي لما تغلب على الشام، وجاءه جرير بن عبد الله البجلي برسالة من علي بن أبي طالب، رضي الله عنه،","The first of the two verses which were said to have been inscribed on Yakub’s tomb and which we have already given, terminates with a hemistich borrowed from the piece of verse which was sung by Muawiya Ibn Abu Sofian the Omaiyide, when he had established his domination in Syria and received the visit of Jarir Ibn Abd Allah al-Bajali, who had been sent to him from Kufa by Ali Ibn Abi Talib."
وكان علي إذ ذاك مقيما بالكوفة، فلما أدى جرير الرسالة إلى معاوية وانفض المجلس أمر معاوية بنزول جرير في مكان قريب منه، وجعل يترنم بهذه الأبيات تلك الليلة ليسمع جرير، فيعيد ذلك على علي رضي الله عنه، والأبيات المشار إليها هي:,"Muawiya heard the message from Jarir and, when the sitting was over, had him lodged in a chamber near his own. That night, he sung the following verses, so that Jarir might hear them and repeat them to Ali."
"تطاول ليلي واعتراني وساوسي… لآت أتى بالترهات البسابس
أتاني جرير والحوادث جمة… بتلك التي فيها اجتداع المعاطس
أكايده والسيف بيني وبينه… ولست لأثواب الدني بلابس","tang and uneasy is my night, vague the suppositions which assail me, since the arrival of a visitor who came to me with vain and futile talk (turrahat basabis). Jarir has come, though events are crowding on, with proposals equivalent to the amputating of our noses. I bear with him, but the sword is still between me and him; for I am not a man to put on the raiment of ignominy."
"إن الشام أعطت طاعة يمنية… تواصفها أشياخها في المجالس
فإن يفعلوا أصدم عليا بجبهة… تفت عليه كل رطب ويآبس
وإني لأرجو خير ما نال نائل… وما أنا من ملك العراق بآيس","Syria has offered me the same obedience which I already received from Yemen, and the chiefs of that country declare it in their assemblies. If they act (as they promise), I shall attack Ali with a band (jabha) which shall break down, to his harm, all the branches, green or withered (which afford him shelter). I hope for the greatest advantage any man ever obtained, neither do I despair of ruling over Iraq."
قلت: الترهات” بضم التاء المثناة من فوقها وتشديد الراء وبعد الهاء والألفتاء ثانية. والبسابس: بفتح الباء الموحدة وبعدها سين مهملة وبعد الألف باء ثانية مكسورة ثم سين، وهي الباطل. وأصل الترهات: الطرقات الصغار غير الجادة تتشعب عنها، الواحدة: ترهة فارسي معرب، ثم استعير في الباطل، فقيل: الترهات البسابس،”,"The word turrahat signifies futilities; in its primitive acceptation, it designates the paths which branch? a highway. Turraha, its singular form, is a Persian word aerobicized. Being subsequently employed to signify futilities, it gave rise to the expression turrahat basabis."
والجبهة: الجماعة من الناس أيضا، فكأنه قال: أصدره بالخيل والرجال، والباقي معروف لا حاجة إلى تفسيره.,"The word jabha means a troop of men. The poet, in using it, gave to understand that he would attack AH with a body of horse and fl. The other words of the poem are so well known that they do not require explanation."
ورأيت بخط بعض أهل هذا الفن أن عمرو بن الليث لما أسر ملك بعده بلاد فارس حفيده طاهر بن محمد بن عمرو بن الليث المذكور لاثنتي عشرة ليلة بقيت من صفر ثمان وثمانين ومائتين، ثم قبض عليه غلام جده سبك السبكري في سنة ست وتسعين ومائتين ومعه أخوه يعقوب بن محمد، وبعث بهما إلى مدينة السلام.,"I found the following indications in (he handwriting of a person who cultivated this branch of science (history): When Amr Ibn al-Laith was taken prisoner, his grandson, Tahir Ibn Muhammad Ibn Amr obtained the government of Fars. This took place on (he seventeenth of Safar, two hundred and eighty eight (February, A. D. nine hundred and one). In the year two hundred and ninety six, he and his brother Yakub Ibn Muhammad were arrested by Sebuk al-Sebukri, a chief who had been one of their grandfather’s pages, and were sent by him to Madinat al-Salam [Baghdad)."
ثم ولي بعده الليث بن علي بن الليث، وهو ابن أخي يعقوب وعمرو بن الليث المذكورين، كان تغلب على بلاد سجستان في سنة ست وتسعين ومائتين، وجرى بين سبك السبكري وطاهر بن محمد المذكور ما جرى، واستقرت البلاد بيد السبكري، فاستخلف الليث المذكور على سجستان أخاه المعدل بن الليث، وسار إلى بلاد فارس، فهرب السبكري منه يطلب من الخليفة النجدة،,"The authority then passed to al-Laith Ibn Ali Ibn al-Laith, a nephew of Yakub and Amr, who made (he conquest of Sijistan, A. H. two hundred and ninety six. A number of conflicts had passed between Tahir and Sebuk al-Sebukri, who finally possessed of the country. Al-Muaddel (Ibn Ali) Ibn al-Laith, who governed Sijistan in the name of his brother al-Laith (Ibn-Ali), then invaded Fars, and Sebuk fled to the caliph for assistance."
فجرد المقتدر بالله الجيوش في شهر رمضان سنة ست وتسعين، وقدم عليها مؤنسا المظفر وبدرا الكبير والحسين بن حمدان، والتقوا مع الليث بن علي، فانهزم جيشه وأسر هو وأخوه محمد وابنه إسماعيل، وعاد مؤنس إلى بغداد ومعه الأسرى في المحرم سنة سبع وتسعين،,"In the month of Ramadan, two hundred and ninety eight (May-June, A. D. nine hundred and nine), al-Muktadir Billah sent off troops, under the orders of Munis al-Muzaffar, Badr al-Kabir and al-Husain Ibn Hamdan. These generals encountered al-Laith Ibn Ali, routed his army and took him prisoner with his brother Muhammad and Ins son Ismail. Munis returned to Baghdad with the prisoners and arrived there in the month of Muharram, two hundred and ninety seven (Sept. Oct. A. D. nine hundred and nine)."
وشهر بن علي على الفيل، وولي المعدل بن علي بن الليث على سجستان، فسار إليه أحمد بن إسماعيل الساماني في خلق كثير من الفارس والراجل، فأخذ منه البلاد.,"Al-Laith Ibn Ali was paraded through the city n an elephant, and al-Muaddal Ibn Ali obtained the government of Sijistan. Ahmad Ibn Ismail the Samanide then Marched against him with a numerous army of horse and foot, and deprived him of that province."
ثم ملك سبك السبكري الصفار مدة، ثم حمل معه محمد بن علي بن الليث إلى بغداد، وانقضى أمر الصفارية، والله أعلم.,"After that, Sebuk al-Sebukri possessed it for some time and was subsequently carried prisoner to Baghdad with Muhammad Ibn Ali Ibn al-Laith. Thus ended the power of the Saffarides"
المنصور الموحدي,YAKUB IBN YOUSUF IBN ABD AL-MOMIN
أبو يوسف يعقوب بن أبي يوسف بن أبي محمد عبد المؤمن بن علي، القيسي الكومي صاحب بلاد المغرب قد تقدم ذكر جده عبد المؤمن، وسيأتي ذكر أبيه يوسف إن شاء الله تعالى.,"Abu Yousuf Yakub, the son of Abu Yakub Yousuf and the grandson of Abu Muhammad Abd al-Momin al-Kaisi al-Kumi, was sovereign of Maghrib. We have spoken of his grandfather Abd-al-Momin, and shall give an article on his father Yousuf."
كان صافي السمرة جدا، إلى الطول ما هو، جميل الوجه أفوه أعين شديد الكحل ضخم الأعضاء جهوري الصوت جزل الألفاظ، من أصدق الناس لهجة وأحسنهم حديثا وأكثرهم إصابة بالظن، مجربا للأمور، ولي وزارة أبيه، فبحث عن الأحوال بحثا شافيا وطالع مقاصد العمال والولاة وغيرهم مطالعة أفادته معرفة جزئيات الأمور.,"He was of a very light tawny complexion, rather (all and well-looking; his mouth wide, his eyes large and very dark, his limbs bulky, his vice loud and his discourse fluent. He was the most veracious of men, the most elegant in language and the most fortunate in his suppositions. He managed affairs with skill whilst acting as vizir to his father and watched over his provincial governors and other public officers so attentively that he acquired a perfect acquaintance with all the details of the administration.]"
ولما مات أبوه في التاريخ الآتي في ترجمته إن شاء الله تعالى اجتمع رأي أشياخ الموحدين وبني عبد المؤمن على تقديمه فبايعوه وعقدوا له الولاية ودعوه أمير المؤمنين كأبيه وجده ولقبوه بالمنصور،,"On the death of his father, the sheikhs (or chiefs) of the Almoahadin and of the descendants of Abd al-Momin agreed on placing him at the head of affairs and, having tendered to him the oath of allegiance, they instituted him chief of the empire and saluted him by the appellation of Amir al-Muminin (Commander of the faithful), the same which was borne by his father and his grandfather. They gave him also the surname of al-Mansur."
فقام الأمر أحسن قيام، وهو الذي أظهر أبهة ملكهم ورفع راية الجهاد ونصب ميزان العدل وبسط أحكام الناس على حقيقة الشرع ونظر في أمور الدين والورع والأمر بالمعروف والنهي عن المنكر، وأقام الحدود حتى في أهله وعشيرته الأقربين كما أقامها في سائر الناس أجمعين، فاستقامت الأحوال في أيامه وعظمت الفتوحات.,"He governed with great ability, displayed ((the world) the glory of the (Al-moahadi) empire, set up the standard of the holy war (against the Christians), settled the balance of justice on a firm basis and established throughout the land the application of the prescriptions enounced in the divine law. He watched over the interests of religion and of piety, corrected public morals by ordering the people to do what was commendable and avoid what was reprehensible; the penalties filed by law were applied by him not only to his subjects in general but even to the members of his own family and to his nearest relations. His reign was therefore prosperous and his conquests extensive."
ولما مات أبوه كان معه في الصحبة، فباشر تدبير المملكة من هناك، وأول ما رتب قواعد بلاد الأندلس، فأصلح شأنها وقرر المقاتلين في مراكزها ومهد مصالحها في مدة شهرين.,"When his father died [A. H. five hundred and eighty. A. D. one thousand one hundred and eighty four), at the siege of kingdom, he was with him, and, from that moment, he took into his own hands the administration of the empire. In the space of two months, he reestablished order in Spain, ameliorated greatly the stale of that country, placed garrisons in the centers of administration and did all that might promote the welfare of the people."
وأمر بقراءة البسملة في أول الفاتحة في الصلوات وأرسل بذلك إلى سائر بلاد الشام التي في مملكته. فأجاب قوم وامتنع آخرون.,"He gave directions that the Fatiha, when recited in the public prayer, should be preceded by the Basmala, and orders to that effect were sent by him to all the Muslim countries under his rule. These orders some complied with, but others disobeyed."
ثم عاد إلى مراكش التي هي كرسي ملكهم ، فخرج عليه علي بن إسحاق بن محمد بن علي بن غانية الملثم من جزيرة ميورقة في شعبان سنة ثمانين وملك بجاية وما حولها،,"He then returned to Morocco, which city was the capita) of the [Al-Moahadi) empire. After that, in the month of Shaban, five hundred and eighty (Nov.-Dec. A. D. one thousand one hundred and eighty four), the Almoravids prince Ali Ibn Ishak Ibn Muhammad Ibn Ali Ibn Ghania departed from the island of Mallorca and took possession of Bugia and the neighboring country."
فجهز إليه الأمير يعقوب عشرين ألف فارس وأسطولا في البحر ثم خرج بنفسه في أول سنة ثلاث وثمانين وخمسمائة، فاستعاد ما أخذ من البلاد ثم عاد إلى مراكش.,"The emir Yakub [he who is the subject of this article) sent against him a fleet and an army of twenty thousand horse; then, in the beginning of the year five hundred and eighty three (March, A. D. one thousand one hundred and eighty seven), he set out himself and recovered the countries which had been taken from him. He then returned to [the city of) Morocco and, in the year five hundred and eighty six."
وفي سنة ست وثمانين بلغه أن الفرنج ملكوا مدينة شلب وهي في غرب جزيرة الأندلس، فتجهز إليها بنفسه وحاصرها وأخذها، وأنفذ في الوقت جيشا من الموحدين ومعه جماعة من العرب، ففتحوا أربع مدن من بلاد الفرنج كانوا قد أخذوها من المسلمين قبل ذلك بأربعين سنة،,"he learned that the Franks [the Spanish Christians) had obtained possession of Shilb, a city in the west of Spain. He, in consequence, set out thither in person and, having retaken it, he immediately dispatched n an expedition a body of Alomhade (Berber) troops and of Arabs. This army entered int the country of the Franks and took from them four cities of which they had effected the conquest forty years before."
وخافه صاحب طليطلة وسأله الصلح، فصالحه خمس سنين وعاد إلى مراكش. فلما انقضت مدة الهدنة ولم يبق منها سوى القليل خرجت طائفة من الفرنج في جيش كثيف إلى بلاد المسلمين فنهبوا وسبوا وعاثوا عيثا فظيعا،,"The sovereign of Tulaitala then conceived such fear of Yakub that he asked for peace and obtained a truce of five years. Yakub then returned to (the city of) Morocco. The truce had nearly expired when some Franks, at the head of a numerous army, invaded the Muslim territory, plundering and slaying all before them and committing Horrible depredations."
فانتهى الخبر إلى الأمير يعقوب وهو بمراكش، فتجهز لقصدهم في جحفل عرمرم من قبائل الموحدين والعرب، واحتفل وجاز إلى الأندلس، وذلك في سنة إحدى وتسعين وخمسمائة. فعلم الفرنج به، فجمعوا خلقا كثيرا من أقاصي بلادهم وأدانيها. وأقبلوا نحوه.,"When this news reached the emir Yakub, who was then in Morocco, he levied a numerous body of troops among the Almohade (Berber) and Arab tribes, for the purpose of going to meet the enemy, and after a rapid march, he passed the Straits and landed in Spain. This was in the year five hundred and ninety one (A. D. one thousand one hundred and ninety five). The Franks, being informed of his approach, collected, from far and near, a great multitude, and advanced to encounter him."
قلت: ورأيت بدمشق في أواخر سنة ثمان وستين وستمائة جزءا بخط الشيخ تاج الدين عبد الله بن حمويه شيخ الشيوخ كان بها، وكان قد سافر إلى مراكش وأقام بها مدة، وكتب فصولا تتعلق بتلك الدولة فمن ذلك فصل يتعلق بهذه الوقعة فينبغي ذكره ها هنا،,"I must here relate that, towards the close of the year six hundred and sixty eight [July, A. D. one thousand two hundred and seventy], I saw, in Damascus, a notebook in the handwriting of Taj al-Din Abd Allah Ibn Hamawaih who had acted there in the capacity of sheikh of the sheikhs (chief of the sheikhs) and who, having travelled to Spain, had written down, during his residence there, some notes concerning the proceedings of that (the Almohade) administration. The hook of which I am speaking contained on that event, a chapter which must be inserted here."
فقال:لما انقضت الهدنة بين الأمير أبي يوسف يعقوب بن يوسف بن عبد المؤمن صاحب المملكة الغربية وبين الأذفونش الفرنجي صاحب غرب جزيرة الأندلس، وقاعدة مملكته يومئذ طليطلة، وذلك في أواخر سنة تسعين وخمسمائة،,"Towards the close the year of five hundred and ninety (A. D. one thousand one hundred and ninety four), when the truce expired which the emir and sovereign of the West (Morocco and Spain), Abu Yousuf Yakub, the son of Yousuf and the grandson of Abd al-Momin, had concluded with al-Azfunsih the Frank, who possessed the western part of the Spanish peninsula and who had Tulaitala for the seat of his government,"
عزم الأمير يعقوب وهو حينئذ بمراكش على التوجه إلى جزيرة الأندلس لمحاربة الفرنج وكتب إلى ولاة الأطراف، وقواد الجيوش بالحضور، وخرج إلى مدينة سلا ليكون اجتماع العساكر بظاهرها،. فاتفق أنه مرض مرضا شديدا حتى أيس منه أطباؤه، فتوقف الحال عن تدبير ذلك الجيش.,"The former, who was then in (the city of) Morocco, took the resolution of passing into Spain for the purpose of encountering the Franks. He, in consequence, wrote to the governors of his provinces and the chiefs of his troops, ordering them to join him. He then proceeded to Sala (Sallee), outside of which town the troops were directed to assemble. It happened, however, that he was taken seriously ill and the physicians lost all hopes of his recovery. This (untoward occurrence) interrupted the organizing of the army."
فحمل الأمير يعقوب إلى مراكش، فطمع المجاورون له من العرب وغيرهم في البلاد وعاثوا فيها وأغاروا على النواحي والأطراف.وكذلك فعل الأذفونش فيما يليه من بلاد المسلمين بالأندلس،,"and the emir Yakub was carried hack to Morocco. The (nomadic) Arabs and other tribes who stationed in that neighborhood, being encouraged by this to ravage the country, spread, throughout all quarters, ruin and devastation, whilst Azphonsh did the same in the territory of the Spanish Muslims."
واقتضى الحال تفرقه جيوش الأمير يعقوب شرقا وغربا، واشتغلوا بالمدافعة والممانعة، فكثر طمع الأذفونش في البلاد، وبعث رسولا إلى الأمير يعقوب يتهدد ويتوعد، ويطلب بعض الحصون المتاخمة له من بلاد الأندلس،,"The result was that the army of the emir Yakub had to be broken up and sent, in detachments, east and west, for the purpose of protecting these countries and quelling the insurrection. Azphonsh then conceived such hopes of conquering the provinces that he sent to the emir Yakub an ambassador charged to exact from him, by threats and menaces, the surrender of a certain fortress situated in the vicinity of the Christian territory."
وكتب إليه رسالة من إنشاء وزير له يعرف بابن الفخار، وهي: باسمك اللهم فاطر السموات والأرض، وصلى الله على السيد المسيح روح الله وكلمته الرسول الفصيح، أما بعد فإنه لا يخفى على ذي ذهن ثاقب ولا ذي عقل لازب، أنك أمير الملة الحنيفية كما أني أمير الملة النصرانية،,"He wrote to him also a letter which had been drawn up (in Arabic) by one of his vizirs named Ibn al-Fakhar and which ran thus: ‘In thy name, O God! creator of the heavens and of the earth! His blessings be upon the Lord Messiah, the Spirit of God, his word and his eloquent messenger. Now, to the point: It cannot escape the attention of whoever is gifted with a penetrating intellect and a God understanding that you are the emir of the hanifite community as I am that of the Christian one."
وقد علمت الآن ما عليه رؤساء أهل الأندلس من التخاذل والتواكل وإهمال الرعية، وإخلادهم إلى الراحة، وأنا أسومهم بحكم القهر وجلاء الديار وأسبي الذراري وأمثل بالرجال، ولا عذر لك في التخلف عن نصرهم إذا أمكنتك يد القدرة،,"you well know how the chiefs of the Spanish Muslims have abandoned and deserted each other, how they neglect the care of their subjects and how greatly they are inclined to enjoy repose. (You know that) I make them undergo the law of the strongest, expelling them from their abodes, carrying their children into captivity and making an example of their men. you have at present no excuse to offer for not coming to their assistance, since the hand of Providence has given you the means of doing so."
وأنتم تزعمون أن الله تعالى فرض عليكم قتال عشرة منا بواحد منكم، فالآن خفف الله عنكم وعلم أن فيكم ضعفا، ونحن الآن نقاتل عشرة منكم بواحد منا لا تستطيعون دفاعا ولا تملكون امتناعا،,"you pretend that Almighty God has prescribed to you as a rule that, when we kill one of your people, you must kill ten of ours. But God has now alleviated you {from that necessity), because he knew that you have among you many men so weak and Feeble that, if we were to slay ten of yours in order to avenge the death of one of ours, they would he incapable of resistance and unable to defend their lives."
وقد حكي لي عنك أنك أخذت في الاحتفال وأشرفت على ربوة القتال، وتماطل نفسك عاما بعد عام، تقدم رجلا وتؤخر أخرى، فلا أدري أكان الجبن أبطأ بك أم التكذيب بما وعد ربك،,"I was informed that you had prepared for war and ascended to the summit of the hill of battle; yet you procrastinate, year after year, making one step forward and the other backward. I know not whether you be detained by cowardice or by the intention of belying the promises made by thy Lord."
ثم قيل لي إنك لا تجد إلى جواز البحر سبيلا لعلة لا يسوغ لك التقحم معها، وها أنا أقول لك ما فيه الراحة لك وأعتذر لك وعنك، على أن تفي بالعهود والمواثيق والاستكثار من الرهان،,"But, being told that you could not find an opportunity of passing the sea on account of a circumstance which, as long as it subsists, will prevent your engaging in such an undertaking, I shall now make you a proposal which will set you at case and deliver you from the blame of not fulfilling your promises and engagements and of not furnishing a great number of guarantees."
وترسل إلي جملة من عبيدك بالمراكب والشواني والطرائد والمسطحات، وأجوز بجملتي إليك، وأقاتلك في أعز الأماكن لديك، فإن كانت لك فغنيمة كبيرة جلبت إليك وهدية عظيمة مثلت بين يديك، وإن كانت لي كانت يدي العليا عليك، واستحقيت إمارة الملتين والحكم على البرين،,"send me some of your servants with ships, galleys, transports and mistics, so that I may pass over to you with my bands and fight with you in the place which you like best. If you gain the victory, an abundant spoil shall have thus been brought to you and a magnificent present set before you; if I am victorious, I shall hold a high hand over you and deserve to be the emir of the two communities and the sovereign of the two continents."
والله تعالى يوفق للسعادة ويسهل الإدراة، لارب غيره ولا خير إلا خيره، إن شاء الله تعالى.,"It is God who prepares success and who facilitates the accomplishment of wishes. There is no lord but he, no God but what comes from him; God’s will be done!’"
فلما وصل كتابه إلى الأمير يعقوب مزقه وكتب على ظهر قطعة منه: (ارجع إليهم فلنأتينهم بجنود لا قبل لهم بها، ولنخرجنهم منها أذلة وهم صاغرون). (النمل: 37)،,"The emir Yakub, on receiving this letter, tore it to pieces and wrote these words on the back of one of the fragments: Return to them; for tee shall certainly go unto them with troops which they shall not be able to withstand, and we will expel them from their (possessions), humbled and despicable."
"الجواب ما ترى لا ما تسمع:
ولا كتب إلا المشرفية عنده… ولا رسل إلا الخميس العرمرم قلت: وهذا البيت للمتنبي.","My answer you shall see, not heart under this, he wrote the following verse: He has no letters to send but words; on other ambassadors than the fivefold army (the army which is drawn up in five divisions).” This is a verse of al-Mutanabbi’s."
ثم أمر بكتب الاستنفار واستدعى الجيوش من الأمصار، وضرب السرادقات بظاهر البلد من يومه وجمع العساكر، وسار إلى البحر المعروف بزقاق سبتة فعبر فيه إلى الأندلس، وسار إلى أن دخل بلاد الفرنج، وقد أعتدوا واحتشدوا وتأهبوا، فكسرهم كسرة شنيعة، وذلك في سنة اثنتين وتسعين وخمسمائة، انتهى ما نقلته من الجزء المذكور.,"He then dispatched letters, calling the “people to arms and ordering up the troops established in the cities; n that very day, he caused his tents to be pitched outside the town. Having assembled his “army, he proceeded to the sea which is called Zikak Sibta (the straits of Ceuta), crossed from them to Spain and penetrated int the country of the Franks. Having met the enemy, who were already assembled and prepared for battle, he made them suffer a most disgraceful defeat. This took place in the year five hundred and ninety two (A. D. one thousand one hundred and ninety six).” End of the extract made from the note-book above-mentioned."
قلت: ثم وجدت في كتاب تذكير العاقل وتنبيه الغافل تأليف أبي الحجاج يوسف بن محمد بن إبراهيم الأنصاري البياسي هذه المكاتبة وجوابها، قد كتبها الأذفونش بن فرذلند إلى أمير المسلمين يوسف بن تاشفين الآتي ذكره بعد هذا إن شاء الله تعالى – وجواب يوسف على هذه الصورة أيضا، والله أعلم.,"I then met with a work composed by Abu T-Hajjaj Yusuf Ibn Muhammad Ibn Ibrahim al-Ansari al-Baiyasi and entitled Tazkir al-Aakil wa Tanbih al-Ghafil (remembrancer for the intelligent and advertiser for the negligent), and, in it I found this letter ascribed to Azofnesh Ibn Ferziland (the son of Ferdinand), who addressed it to the Commander of the Muslims, Yousuf Ibn Tashifin, a sovereign whose life we shall give. Yousuf answer was drawn up in the same terms as that which we have just given. God knows where the truth lies."
قلت: وذكر البياسي بعد هذا ما يدل على أنه نقلها من خط ابن الصيرفي الكاتب المصري، فإن كان كذلك فما يمكن أن تكون هذه الرسالة إلى يعقوب ابن يوسف، لأن ابن الصيرفي متقدم التاريخ على زمان يعقوب بكثير، والله أعلم.,"Al-Baiyasi then adds an indication which seems to prove (hat he borrowed them from a document in the handwriting of the Egyptian katib Ibn al-Sairafi, and, if that be true, the message could not have been sent to Yakub Ibn Yousuf, for al-Sairafi lived long before the time of that sovereign."
ورأيت جماعة من فضلاء المغاربة ينكرون هذا التاريخ ويذكرون ما نشرحه إن شاء الله تعالى: وهو أن الفرنج جمعوا جمعا عظيما وقصدوه، وبلغ الأمير يعقوب خبر مسيرهم وكثرة جموعهم، فما هاله ذلك، وجد في السير نحوهم,"I met with a number of learned Moroccans who considered the date given above as incorrect and related what we shall here expose: “The Franks, having assembled an immense army, marched against the emir Yousuf who, being informed of their approach, hastened to encounter them, without being alarmed by what he had heard of their multitude and of (heir advancing against him."
حتى التقوا في شمال قرطبة على قرب قلعة رباح في مرج الحديد، وفيه نهر يشقه، فعبر إلى منزلة الفرنج وصافهم،,"The armies met in the Marj al-Hadid [the iron meadow), which is a plain in the neighborhood of Kalat Rabah, and lying to the north of Cordoba. “This plain is traversed by a river which Yakub passed in order to encounter the Franks and draw up his troops in order of battle."
وذلك يوم الخميس التاسع من شعبان سنة إحدى وتسعين وخمسمائة، واقتفى في ذلك طريقة أبيه وجده فإنهما أكثر ما كانوا يصافون يوم الخميس، ومعظم حركاتهم في صفر، ووقع القتال وبرزت الأبطال وصبرت الرجال، فأمر الأمير يعقوب فرسان الموحدين وأمراء العرب أن يحملوا ففعلوا،,"This was on Thursday, the ninth of Shaban, five hundred and ninety one nineteenth of July, A. D. one thousand one hundred and ninety five). He thus followed the example of his father and grandfather who generally gave battle on a Thursday, and commenced their campaigns in the month of Safar. The engagement began by champions sallying forth to encounter their adversaries in single combat, whilst the armies kept their ground, till the emir Yakub, at length, ordered the Alomahadi cavalry and the Arab chiefs to charge."
وانهزم الفرنج وعمل فيهم السيف فاستأصلهم قتلا، وما نجا ملكهم إلا في نفر يسير، ولولا دخول الليل لم يبق منهم أحد، وغنم المسلمون أموالهم، حتى قيل إن الذي حصل لبيت المال من دروعهم ستون ألف درع، وأما الدواب على اختلاف أنواعها فلم يحصرها لها عدد، ولم يسمع في بلاد الأندلس بكسرة مثلها.,"They did so, routed the Franks and put them to the sword. All were exterminated, except their king, who escaped with a few followers, and, had the night not set in, not a man of the enemy had remained alive. The mass of booty taken by the Muslims was immense; it is said that the number of mail which fell to the share of the Bait al-Mal [the public treasury) amounted to sixty thousand. Beasts of burden of all kinds were taken in such quantities that it was impossible to count them. Never was such a defeat heard of in Spain."
ومن عادة الموحدين أنهم لا يأسرون مشركا محاربا إن ظفروا به ولو كان ملكا عظيما، بل تضرب رقابهم كثروا أو قلوا، فلما أصبح جيش المسلمين اتبعوهم فألفوهم قد أخلوا قلعة رباح لما داخلهم من الرعب، فملكها الأمير يعقوب وجعل فيها واليا وجيشا.,"It was the custom of the Almoahdes to make n prisoners when their adversaries were polytheists; even if they took a great king, they would  strike off his head and those of the other captives, no matter how numerous they might be. The next morning, the Muslim army went in pursuit of the fugitives and found that they had evacuated Kalat Rabah, so great was their terror. The emir Yakub occupied the fortress, placing in it a wali governor) with a garrison.”"
ولكثرة ما حصل له من الغنائم لم يمكنه الدخول إلى بلاد الفرنج في ذلك الوقت، فعاد إلى مدينة طليطلة وحاصرها وقاتلها أشد قتال وقطع أشجارها وشن الغارات على بلادها،وأخذ من أعمالها حصونا كثيرة,"The quantity of booty which fell int the hands of the victors was so great that Yakub was unable to advance farther int the territory of the Franks and therefore turned his arms against Tulaitala. This city he blockaded and attacked with great vigor; he caused the trees in the neighborhood to be cut down, sent detachments to ravage the country all around and took a great number of castles situated in the environs of the place."
وقتل رجالها وسبى حريمها وخرب مبانيها وهدم أسوارها، وترك الفرنج في أسوأ حال، ولم يبرز إليه أحد من المقاتلة.ثم رجع إلى إشبيلية وأقام إلى أثناء سنة ثلاث وتسعين،,"The garrisons of these posts were put to the sword, the women carried int captivity, the walls and buildings demolished. After reducing the Franks to such an extremity that they did not once dare to make a sally against him, he returned to Seville, where he remained till the middle of the year five hundred and ninety three (April-May, A. D. one thousand one hundred and ninety seven)."
فعاد إلى بلاد الفرنج مرة ثالثة وفعل فيها كفعله المتقدم، فلم يبق للفرنج قدرة على لقائه وضاقت عليهم الأرض بما رحبت، فأرسلوا إليه يلتمسون منه الصلح، فأجابهم إلى ذلك لما اتصل به من أخبار علي بن إسحاق الميورقي المقدم ذكره في هذه الترجمة,"He then entered, for the third time, int the country of the Franks and acted there as he had done before. That people, unable to resist him and finding the earth, wide as it was, to narrow for them, sent to ask for peace. He consented to their prayer on account of the news which had reached him respecting Ali Ibn Ishak the Mayorican, him of whom mention has been already made in this article."
فإنه كان قد خرج على بلاد إفريقية وخرب أكثر بلادها وتوجه نحو الغرب، وسولت له نفسه النزول على بجاية لما علمه من اشتغال الأمير يعقوب بجزيرة الأندلس والجهاد فيها وتأخره عن بلاد المغرب مدة ثلاث سنين.,"That chief had invaded the territory of Ifrikiya, ruined a number of its towns and was advancing towards al-Gharb (the west, the empire of Morocco), in the hope of taking the city of Bugia; for he knew that the emir Yakub’s attention was totally engaged by the slate of Spain and by the holy war which he was carrying n in that country. He knew also that he had been absent from al-Gharb during three years."
فأوقع الصلح بينه وبين ملوك الأندلس جميعا على ما اختاره لمدة خمس سنين، ثم عاد إلى مراكش في أواخر سنة ثلاث وتسعين ولما وصل إليها أمر باتخاذ الأحواض والروايا وآلات السفر للتوجه إلى بلاد إفريفية،,"Yakub granted therefore a truce of five years to all the Spanish kings, on the conditions which they themselves had proposed, and returned to {the city of) Morocco towards the end of the year five hundred and ninety five (oct.-Nv., A. D. one thousand one hundred and ninety seven). On his arrival, he gave orders for the construction of cisterns and watering-places (on the line of kit intended march, and to prepare all the materials and provisions necessary for an expedition into Ifrikiya."
فاجتمع إليه مشايخ الموحدين وقالوا له: يا سيدنا قد طالت غيبتنا بالأندلس، فمنا من له خمس سنين ومنا من له ثلاث سنين وغير ذلك، فتنعم علينا بالمهلة هذا العام وتكون الحركة في أول سنة خمس وتسعين، فأجابهم إلى سؤالهم وانتقل إلى مدينة سلا وشاهد ما فيها من المتنزهات المعدة له،,"The sheikhs (chiefs) of the Almohades then wailed on him and said: Sire I we have made a long absence in Spain; some of us have been there five years, others four, and others three. Favor us therefore with a respite and let the expedition be put off till the beginning of the year five hundred and ninety five.’ He granted their request and then went to Sala (Sallee) where he witnessed a magnificent pageantry got up for his reception."
وكان قد بنى بالقرب من المدينة المذكورة مدينة عظيمة، سماها رباط الفتح على هيئة الإسكندرية في اتساع الشوارع وحسن التقسيم وإتقان البناء وتحسينه وتحصينه، وبناها على البحر المحيط الذي هناك، وهي على نهر سلا مقابلة لها من البر القبلي، وطاف تلك البلاد وتنزه فيها ثم رجع إلى مراكش.,"He had already founded near that place another large city to which he gave the name of Ribat al-Fath (the redoubt or station of victory), and which he had constructed on the plan of Alexandria, the streets being wide, the quarters well distributed, the edifices solid, the whole city handsome and well-fortified. It was built near the Surrounding sea [the Atlantic), on the southern bank of a river and opposite to Sla. After visiting all parts of that country and admiring its beauties, he returned to Morocco.”"
قلت: وبعد هذا اختلفت الروايات في أمره، فمن الناس من يقول: إنه ترك ما كان فيه وتجرد وساح في الأرض حتى انتهى إلى بلاد الشرق وهو مستخف لا يعرف، ومات خاملا،,"I must here observe that accounts vary greatly respecting his proceedings after this epoch: some say that he abdicated the throne and wandered through the land till he arrived in the East, where the meanness of his appearance prevented him from being recognized, and where he died in obscurity."
ومنهم من يقول: إنه لما رجع إلى مراكش كما ذكرناه توفي في غرة جمادى الأولى، وقيل في شهر ربيع الآخر في سابع عشره، وقيل في غرة صفر، سنة خمس وتسعين وخمسمائة بمراكش، وقيل إنه مات بمدينة سلا، والله أعلم.,"Other relate that, after his return to (the city of) Morocco, he died there on the first of the first Jumada, five hundred and ninety five (the first of March, A. D. one thousand one hundred and ninety nine), or on the seventeenth of the latter Rabi (the fifteenth of February) or on the first of Safar (the third of December, A. D. one thousand one hundred and ninety eight). Some say that he died at Sala (Sallee). God knows best!"
قلت: ثم حكى لي جمع كثير بدمشق في شهر شوال سنة ثمانين وستمائة أن بالقرب من المجدل، البليدة التي من أعمال البقاع العزيزي، قرية يقال لها حمارة، وإلى جانبها مشهد يعرف بقبر الأمير يعقوب ملك المغرب، وكل أهل تلك النواحي متفقون على ذلك وليس عندهم فيه خلاف،,"I may add that, in the year six hundred and eighty (A. D. one thousand two hundred and eighty one or one thousand two hundred and eighty two), a number of persons speak to me at Damascus situated close to al Hammara, which is a village not far from al-Mijdal, a town in the dependencies of al-Bikaa al-Azizi. This monument is called the tomb of the emir Yakub, king of al-Gharb. The inhabitants of the place all agree on this point."
وهذا القبر بينه وبين المجدل مقدار فرسخين من جهتها القبلية بغرب، والله أعلم.,"The tomb is al the distance of two parasangs from al-Mijdal, in a south-western direction.]"
وكان ملكا جوادا عادلا متمسكا بالشرع المطهر، يأمر بالمعروف وينهى عن المنكر كما ينبغي من غير محاباة ويصلي بالناس الصلوات الخمس، ويلبس الصوف، ويقف للمرأة وللضعيف ويأخذ لهم بالحق. وأوصى أن يدفن على قارعة الطريق ليترحم عليه من يمر به.,"Yakub was a just and beneficent king and a strict observer of the holy law; he obliged all men, without respect of persons, to hold a laudable conduct; he presided regularly al the five public prayers and wore [the simple) woolen [garment of the devotees); he would stop to hear the complaints of women and of pr people, and render them justice. His dying injunction was that he should be buried al the roal-side, so that the travelers who passed by might pray God to have mercy on him."
وسمعت عنه حكاية يليق أن نذكرها ها هنا وهي: أن الأمير الشيخ أبا محمد عبد الواحد بن الشيخ أبي حفص عمر والد الأمير أبي زكريا يحيى بن عبد الواحد صاحب إفريقية كان قد تزوج أخت الأمير يعقوب المذكور وأقامت عنده، ثم جرت بينهما منافرة فجاءت إلى بيت أخيها الأمير يعقوب،,"I heard an anecdote respecting him which deserves to be inserted here: The emir and shaikh Aba Muhammad Abd al-Wahid, who was the son of the shaikh Abu Hafs Omar and the father of the emir Abd Yahya Ibn Abd al-Wahid [the Hafside), held the government of Ifrikiya. He had married the sister of the emir Yakub, and she dwelt with him. A quarrel then arose between them, and she removed to the house of her brother, the emir Yakub."
فسير الأمير عبد الواحد طلبها فامتنعت عليه، فشكا الأمير عبد الواحد ذلك إلى قاضي الجماعة بمراكش، وهو القاضي أبو عبد الله محمد بن علي بن مروان، فاجتمع القاضي المذكور بالأمير يعقوب وقال له:,"The emir Abd al-Wahid sent to bring her back and, on her refusal to return, he addressed a complaint to Abu Abd Allah Muhammad Ibn Ali Ibn Marwan [kadi of the community at Morocco). The kadi had an interview with the emir Yakub and said to him:"
إن الشيخ أبا محمد عبد الواحد يطلب أهله، فسكت الأمير يعقوب، ومضى على ذلك أيام، ثم إن الشيخ عبد الواحد اجتمع بالقاضي المذكور في قصر الأمير يعقوب بمراكش، وقال له: أنت قاضي المسلمين، وقد طلبت أهلي فما جاءوني، فاجتمع القاضي بالأمير يعقوب وقال له: يا أمير المؤمنين، الشيخ عبد الواحد قد طلب أهله مرة وهذه الثانية،,"“The shaikh Abd al-Wahid demands that his wife should be restored to him.” The emir Yakub kept silent. some days afterwards, Abd al-Wahid met the kadi in the emir Yakub’s palace at Morocco and said to him: “You are the [chief] kadi of the Muslims; I asked to have my wife restored to re, but she is not yet come”. On this the kadi went to see the emir Yakub and said to him: “Commander of the faithful I here is twice that the shaikh Abd al-Wahid has asked to get back his wife.”"
فسكت الأمير يعقوب؛ ثم بعد ذلك بمدة لقي الشيخ عبد الواحد القاضي بالقصر المذكور وقد جاء إلى خدمة الأمير يعقوب فقال له: يا قاضي المسلمين، قد قلت لك مرتين وهذه الثالثة: أنا أطلب أهلي وقد منعوني عنهم،,"The emir Yakub returned on answer. Sometime after, the shaikh Abd al-Wahid met the kadi in the same palace, whither he had gone for the purpose of presenting his respects to the emir Yakub, and said to him: “Kadi of the Muslims, I told you twice, and now tell you for the third time, that I asked them to restore to me my wife and that they will not let me have her.”"
فاجتمع القاضي بالأمير يعقوب وقال له: يا مولانا إن الشيخ عبد الواحد قد تكرر طلبه لأهله، فأما أن تسير إليه أهله وإلا فاعزلني عن القضاء، فسكت الأمير يعقوب، وقيل إنه قال له: يا أبا عبد الله ما هذا إلا جد كبير.,"The kadi had then an interview with the emir Yakub and said: “Sire! the shaikh asked that his wife should be restored to him and he has now renewed his request. “So you must either send her to him or accept my dismission from the judicature. The emir Yousuf remained silent for a time, or, according to another account, he said: “Abu Abd Allah, this is really becoming to troublesome.””"
ثم استدعى خادما وقال له في السر: تحمل أهل الشيخ عبد الواحد إليه، فحملت إليه في ذلك النهار، ولم يتغير على القاضي ولا قال له شيئا يكرهه، وتبع في ذلك حكم الشرع المطهر وانقاد لأوامره، وهذه حسنة تعد له وللقاضي أيضا، فإنه بالغ في إقامة منار العدل.,"He then called forward an eunuch and said to him secretly: “Take Abd al-Wahid’s wife back to him.” That was done the same evening. Yakub was not offended with the kadi, neither did he say a word to displease him. In this, he acted according to the prescriptions of the divine law and executed its injunctions. It was a God action which (on the day of judgment], will surely be put to his account and to that of the kadi. He certainly did his utmost to maintain erect the beacon of justice."
وكان الأمير أبو يوسف يعقوب المذكور يشدد في إلزام الرعية بإقامة الصلوات الخمس، وقتل في بعض الأحيان على شرب الخمر، وقتل العمال الذين تشكو الرعايا منهم،,"The same emir was particularly strict in obliging his subjects to say the five daily prayers, and he sometimes put to death those who drank wine. He inflicted the same punishment on the governors who, by their misconduct, excited the complaints of those whom they administered."
وأمر برفض فروع الفقه، وأن العلماء لا يفتون إلا بالكتاب العزيز والسنة النبوية، ولا يقلدون أحدا من الأئمة المجتهدين المتقدمين، بل تكون أحكامهم بما يؤدي إليه اجتهادهم من استنباطهم القضايا من الكتاب والحديث والإجماع والقياس.,"He gave orders that all the secondary maxims [deduced from the main principles of the law and received by the orthodox community) should be laid aside, and that the muftis (consulting-lawyers, casuists) should draw their decisions directly from the Noble bk [the Quran) and from the Sunna (or Traditions concerning the acts and opinions) of the Prophet. His injunctions were that they should pay n attention to the decisions of the mujtahid imams who lived in former times, but judge according to the maxims which they themselves could deduce, by the exercise of private judgment, from the Quran, the traditions, the general agreement of the Muslim community and analogical deduction."
ولقد أدركنا جماعة من مشايخ المغرب وصلوا إلينا إلى البلاد وهم على ذلك الطريق: مثل أبي الخطاب بن دحية وأخيه أبي عمر ومحيي الدين ابن العربي نزيل دمشق وغيرهم.,"A number of Moroccan doctors whom I met here (at Damascus) followed that system; such were Abi al-Khattab Ibn Dihya, his brother Abd Amr, and Muhi al-Din Ibn al-Arabi a settler at Damascus."
وكان يعاقب على ترك الصلاة ويأمر بالنداء في الأسواق بالمبادرة إليها، فمن غفل عنها أو اشتغل بمعيشته عزره تعزيرا بليغا.,"He [Yakub) punished those who stayed away from the [public) prayers and had proclamations made in the streets ordering all to go to the mosque; those who absented themselves through inattention, or the necessity of working for their livelihood, received a sound flogging."
وكان قد عظم ملكه واتسعت دائرة سلطنته حتى إنه لم يبق بجميع أقطار بلاد المغرب من البحر المحيط إلى برقة إلا من هو في طاعته وداخل في ولايته، إلى غير ذلك من جزيرة الأندلس.,"His empire was vast and his realm s extensive that all the regions of Maghrib, from the Surrounding ocean to Barka, acknowledged his authority and formed provinces of his empire. He possessed besides a part of the Spanish peninsula."
وكان محسنا محبا للعلماء مقربا للأدباء مصغيا إلى المدح مثيبا عليه، وله ألف أبو العباس أحمد بن عبد السلام الجراوي كتابه الذي سماه صفوة الأدب وديوان العرب في مختار الشعر، وهو مجموع مليح أحسن في اختياره كل الإحسان.وإلى الأمير يعقوب تنسب الدنانير اليعقوبية المغربية.,"Yakub was beneficent and friendly to the learned; he Favored literary men, listened willingly to poems composed in his praise and rewarded generously the authors. It was for him that Abu al-Abbas Ahmad Ibn Abd al-Salam al Jerawi compiled the Safwat al-Adab wa diwan al-Arab [Choice selection of literature and collection of poems composed by the Arabs). The pieces which from this miscellany are remarkably well chosen. The gold maghribi which are called Yacoubian were so named after this sovereign."
وكان قد أرسل إليه السلطان صلاح الدين أبو المظفر يوسف بن أيوب الآتي ذكره إن شاء الله تعالى رسولا من بني منقذ في سنة سبع وثمانين وخمسمائة ليستنجده على الفرنج الواصلين من بلاد المغرب إلى الديار المصرية وساحل الشام،,"In the year five hundred and eighty seven {A. D. one thousand one hundred and ninety one or one thousand one hundred and ninety two), the sultan Salah al-Din Abu al-Muzaffar Yusuf Ibn Ayoub, a prince whose life we shall give, dispatched a member of the Munkiz family as ambassador to the emir Yakub, for the purpose of obtaining his assistance against the Franks who had come from the countries of the West to invade Egypt and the maritime provinces of Syria."
ولم يخاطبه بأمير المؤمنين بل خاطبه بأمير المسلمين، فعز ذلك عليه، ولم يجبه إلى ما طلبه منه.,"[In his dispatch) he did not give Yakub the title of Emir al-Mominin (Commander of the faithful), but that of Amir al-Muslimin [Commander of the Muslims). This gave Yakub great offence and prevented him from granting the demand."
والرسول المذكور هو شمس الدولة أبو الحارث عبد الرحمن بن نجم الدولة أبي عبد الله محمد بن مرشد وقد سبق في ترجمة عمه أسامة بن منقذ تتمة نسبه هكذا ذكره الحافظ زكي الدين عبد العظيم المنذري في كتاب الوفيات وقال:,"The ambassador’s names were Shams al-Daula Abu al-Harith Abd al-Rahman, the son of Najm al-Daula Abu Abd Allah Muhammad Ibn Murshid. The rest of the genealogy has been already given in our article on his uncle, sama Ibn Munkiz. The hafiz Zaki al-Din Abd-al Azim al- Munziri mentions him in his Takmilat al-Wafayat (supplement to the obituary) and says."
توفى في سنة ستمائة بالقاهرة، ومولده في شيزر سنة ثلاث وعشرين وخمسمائة، وله نظم ونثر.,"“He died in Cairo, the year six hundred (A. D. one thousand two hundred and three or one thousand two hundred and four); he was born at Shaizar in the year five hundred and twenty three (A. D. one thousand one hundred and twenty eight or one thousand one hundred and twenty nine). He composed some pieces in prose and in verse.”"
رجعنا إلى حديث يعقوب. وكان من شعراء دولته أبو بكر يحيى بن عبد الجليل بن عبد الرحمن بن مجبر الأندلسي المرسي.,"Let us resume our account of Yakub. One of the poets who frequented his court was Abu Bakr Yahya Ibn Abd al-Jalil Ibn Abd al-Rahman Ibn Mujir, a native of Murcia in Spain."
ولقد نظرت في ديوانه فوجدت أكثر مدائحه في الأمير يعقوب، فمن ذلك قوله:,I looked over his collected poetical works and found the greater part of them to be in praise of the emir Yakub. In one of these poems he says:
"أتراه يترك الغزلا… وعليه شب واكتهلا
كلف بالغيد ما عقلت… نفسه السلوان مذ عقلا
غير راض عن سجية من… ذاق طعم الحب ثم سلا
أيها اللوام ويحكم… إن لي عن لومكم شغلا","Think you that the poet will cease to extol the fair whilst he is still in his Youth and has reached the height of manhood? He was always captivated by the charms of graceful maids and, never, from the age of reason, did he allow indifference to occupy his heart, he cannot admire the character of him who, having once tasted (the sweets of] love, can become indifferent. you who censure me l little do I card I am so occupied that I heed not your reproaches."
"ثقلت عن لومكم أذن… لم يجد فيها الهوى ثقلا
تسمع النجوى وإن خفيت… وهي ليست تسمع العذلا
نظرت عيني لشقوتها… نظرات وافقت أجلا
غادة لما مثلت لها… تركتني في الهوى مثلا","My ear is deaf to your reprimands, though never deaf to the call of love. It can hear a fond discourse though held in whispers, but it cannot hear words of blame. My eyes, to their misfortune, directed (towards her) glances which (for me) were equivalent to death. On the morning in which I appeared before her, she left me as an example to show what love might be."
"هي بزتني الشباب فقد… صار في أجفانها كحلا
أبطل الحق الذي بيدي… سحر عينيها وما بطلا
عرضت دلا فإذ فطنت… بولوعي أعرضت خجلا
وبدا لي أنها وجلت… من هنات تبعث الوجلا","She was who robbed me of [the bloom of) Youth, (so that the darkness of my hair disappeared) and became the dark coloring of her eyelids. The magic of her glances annihilated the reality of all that belonged to me; that magic was not unreal. She turned from me through coquetry and, when she discerned my affliction, she turned away in confusion; as if she had been frightened by something which excited fear."
"حسبت أني سأحرقها… إذ رأت رأسي قد اشتعلا
يا سراة الحي مثلكم… يتلافى الحادث الجللا
قد نزلنا في جواركم… فشكرنا ذلك النزلا
ثم واجهنا ظباءكم… فلقينا الهول والوهلا
أضمنتم أمن جيرتكم… ثم ما آمنتم السبلا","She thought I meant to burn her, when she saw the grayness of my head shine like a flame. Noble chieftains of the tribe! you who are the fittest in the world to encounter the greatest dangers! we halted in your neighborhood; we were grateful for your protection, and yet your gazelles {maidens) faced us boldly and filled us with fear and dread. you answered for the safety of your guests, but you did not provide for the safety of your roads."
"وأردتم غصب أنفسهم… فبثثتم بينها المقلا
ليتنا خضنا السيوف ولم… نلق تلك الأعين النجلا
عارضتنا منكم فئة… أحدثت في عهدنا دخلا
ثعليات جفونهم… وهم لم يعرفوا ثعلا","You intended to ravish away are souls by scattering among them glances from (maidens’) eyes. Better would it have been for us had we plunged into the midst of swords than to have encountered these large eyes! A band of your maidens attacked as and thus infringed the pact which we made (with You). They were Thoalites (skillful archers) with their glances, though they never heard of Thoal."
"أشرعوا الأعطاف ناعمة… حين أشرعنا القنا الذبلا
واستفزتنا عيونهم… فخلعنا البيض والأسلا
ورمتنا بالسهام فلم… نر إلا الحلي والحللا
نصروا بالحسن فانتبهوا… كل قلب بالهوى جذلا","Those delicate nymphs levelled against us the graces of their movements when we levelled our pliant lances (for the fight). Their glances struck us successively, and we cast away helmet and spear. They shot at us with arrows, and yet we saw nothing about them but female ornaments and robes. Aided by beauty, they rolled all the hearts which had been ensnared in the toils of love."
"عطلتني الغيد من جلدي… وأنا حليتها الغزلا
حملت نفسي على فتن… سمتها صبرا فما احتملا
ثم قالت سوف نتركها… سلبا للحب أو نفلا
قلت أما وهي قد علقت… بأمير المؤمنين فلا","These graceful maids stripped me of my firmness, and yet I deck them with the jewels of amatory verse. I obliged my soul to face temptations and told her to be firm, but she could not resist them. She (who tempted me) then said: “You must surrender your soul to love, either as a booty or as a gift; ’ and I replied: She (my soul) belongs to the Commander of the faithful, and (I shall) therefore not (gite her up to You)."
"ما عدا تأميلها ملكا… من رأه أدرك الأملا
أودع الإحسان صفحته… ماء بشر ينقع الغللا
فإذا ما الجود حركه… فاض من يمناه فانهملا","Never did a king like him appear before our eyes; he who sees him has attained his utmost hopes. Benignity has established in his cheek a fountain of kindness whose waters heal every indisposition; when he is moved by generosity, gifts burst forth from his right band and flow like a torrent.”"
قلت: وهي قصيدة طويلة عدد أبياتها مائة وسبعة أبيات، فنقتصر منها على هذا المقدار.,"The qasida from which we have taken this extract is rather long, as it contains one hundred and seventy verses; so, we shall confine our choice to what we have here given."
وكانت وفاة الشاعر في سنة سبع وثمانين وخمسمائة بمراكش. وهو ابن ثلاث وخمسين سنة.,"This poet died at Morocco in the year five hundred and eighty seven (A. D. one thousand one hundred and ninety one or one thousand one hundred and ninety two), at the age of fifty-three years."
ودخل الأديب أبو إسحاق إبراهيم بن يعقوب الكانمي الأسود الشاعر على الأمير يعقوب فأنشده:,"[Abu Ishak Ibrahim Ibn Yakub al-Kanimi, a negro who was a God literary scholar and a poet, entered, one day, int the presence of the emir Yakub and recited to him these verses:"
"أزال حجابه عني وعيني… تراه من المهابة في حجاب
وقربني تفضله ولكن… بعدت مهابة عند اقترابي","He caused the curtain to be drawn which concealed him from my sight, yet he seemed to be still veiled by a curtain, such was the awe which he inspired. He allowed me, through condescendence, to draw near, and that awe disappeared when I approached him."
وكانم: بكسر النون، جنس من السودان وهم بنو عم تكرور، وكل واحدة من هاتين القبيلتين لا تنسب إلى أب ولا أم، وإنما كانم اسم بلدة بنواحي غانة، وهي دار ملك السودان الذين بجنوب الغرب،,"The race of Negroes called the Kanim and that of the Takrur are cousins. Neither of them derive their name from a maternal or a paternal ancestor: Kanim is the name of a town situated in the territory of Ghana, and is the metropolis of the Sudan (or Blacks) who reside to the south of al-Gharb (the stales of Morocco)."
فسمي هذا الجنس باسم هذه البلدة، وتكرور اسم للأرض التي هم فيها، وسمي جنسهم باسم أرضهم، والجميع من بني كوش بن حام بن نوح عليه السلام، والله أعلم.,"The Kanim are so called after this town. Takrur is the name of a territory and is borne also by those who inhabit it. They are all descended from Kush the son of Him, the son of Noah."
ولما حضرت الوفاة الأمير يعقوب المذكور وقضى نحبه بايع الناس ولده أبا عبد الله محمد بن يعقوب وتلقب بالناصر، ونهض إلى إفريقية فهزم الميورقي المذكور وارتجع المهدية من نوابه، وقد كان استولى عليها في مدة اشتغال الأمير يعقوب بالأعداء، ثم تحرك محمد بن يعقوب إلى جزيرة الأندلس، فكانت وقعة العقاب في سنة تسع وستمائة.,"When the emir Yakub received the visit of death and expired, his son Abu Abd Allah Muhammad was proclaimed sovereign under the title of al-Nasir [the defender). This prince marched int Ifrikiya, routed the troops of Ibn Ghania and recovered al-Mahdya from the lieutenants of that adventurer. It had been taken by Ibn Ghania when Yakub was occupied in waging war against the enemies [of the faith}.Muhammad {al-Nasir), the son of Yakub, then made an expedition into Spain and fought the battle of al-Okab in the year six hundred and nine (A. D., one thousand two hundred and twelve)."
وتوفي محمد سنة ست عشرة وستمائة [لعشر خلون من شعبان] ومولده في سنة ست وسبعين وخمسمائة والمغاربة يقولون: إن محمد بن يعقوب المذكور أوصى عبيده المشتغلين بحراسة بستانه بمراكش أن كل من ظهر لهم بالليل فهو مباح الدم لهم.,"He died on the tenth of Shawwal, six hundred and ten (Dec., A. D. one thousand two hundred and thirteen). He was born in the year five hundred and seventy six (A. D. one thousand one hundred and eighty). The Moroccans state that Muhammad Ibn Yakub had told the slaves who were employed to guard his garden at Morocco, that they might lawfully kill whoever they found there at night."
ثم أراد أن يختبر قدر أمره لهم، فتنكر وجعل يمشي في البستان ليلا، فعندما رأوه جعلوه غرضا لرماحهم، فجعل يقول: أنا الخليفة، أنا الخليفة، فما تحققوه حتى هلك، والله أعلم بصحة ذلك.,"Wishing then to know what case they made of his orders, he put in a disguise, one night, and went to walk in the garden. When the slaves saw him, they attacked him with their spears, and, though he cried out to them: I am the caliph! I am the caliph! they would not believe him, but look his life. God knows if that be true."
ثم ولي بعده ولده أبو يعقوب يوسف بن محمد بن الأمير يعقوب، وتلقب المستنصر بالله، ومولده أول شوال سنة أربع وتسعين، ولم يكن في بني عبد المؤمن أحسن وجها منه ولا أبلغ في المخاطبة، إلا أنه كان مشغوفا براحته، فلم يبرح عن حضرته، فضعفت الدولة في أيامه. ومات في شوال أو ذي القعدة سنة عشرين وستمائة، ولم يخلف ولدا.,"The supreme authority then passed to his son Abu Yakub Yousuf Ibn Muhammad, the grandson of the emir Yakub, who took the title of al-Mustansir Billah. He was born on the first of Shawwal, five hundred and ninety four (the sixth of August, A. D. one thousand one hundred and ninety eight). There was not, among all the descendants of Abd al-Momin, a handsomer man than he or a more eloquent pulpit orator; hut he was so fond of his ease that he never stirred from his capital. therefore, under his reign, the empire founded by Abd al-Momin began to decline. He died without issue in the month of Shawwal, or of Zu al-Kaada, six hundred and twenty (Nov.-Dec., A. D. one thousand two hundred and twenty three)."
فاتفق أراب الدولة على تولية أبي محمد عبد الواحد بن يوسف بن عبد المؤمن لكبر سنه ووفور عقله، فلم يحسن التدبير، ولا دارى أهل دولته فخلعوه وخنقوه بعد تسعة أشهر من ولايته.,"The principal officers of the state then agreed to nominate as their sovereign Abu Muhammad Abd al-Wahid, the son of Yousuf and the grandson of Abd al-Momin. They fixed their choice on him because he was advanced in age and highly intelligent; but as he son showed his inability to govern and knew not how to humor the inclinations of the chiefs who held a high rank in the administration, he was deposed by them and strangled, after a reign of nine months."
ولما تولى عبد الواحد بمراكش كان بالأندلس أبو محمد عبد الله بن الأمير يعقوب المذكور، فامتنع بمرسية، ورأى أنه أحق بالأمر من عبد الواحد، وخرج إلى ما في جهته من بلاد الأندلس فاستولى عليها بغير كلفة وتلقب بالعادل،,"When he was proclaimed sovereign at Morocco, his authority was rejected at Murcia by Abu Muhammad Abd Allah, the son of the emir Yakub, who, thinking himself better infilled than he to the supreme power, invaded the Spanish provinces situated in the neighborhood of his own, took possession of them without difficulty and assumed the (imperial) surname of al-Adil."
فلما خنق عبد الواحد بمراكش، ثارت الفرنج بالأندلس على عبد الله المذكور وتواقعوا، وانهزم أصحابه هزيمة شنيعة وهرب هو وركب البحر يريد مراكش، وترك بإشبيلية أخاه أبا العلا إدريس بن الأمير يعقوب،,"When Abd al-Wahid was strangled at Morocco, the army of this Abd Allah was attacked by the Franks and underwent a most disgraceful defeat. He himself took to flight and embarked with the intention of going to Morocco, after authorizing his brother Abu al-Ala (or Ola) Idris, the son of the emir Yakub, to act at Seville, as his lieutenant."
وقاسى عبد الله شدائد في طريقه إلى مراكش من العربان، فلما وصلها اضطربت أحواله وقبض عليه أهل مراكش. وتفاوضوا فيمن يقدمونه، فوقع اختيارهم على أبي زكريا يحيى بن الناصر محمد بن يعقوب، وهو إذ ذاك كما بقل وجهه غر لم يجرب الأمور،,"On his way to Morocco, he was greatly harassed by the nomadic Arabs and, on Iris arrival there, he found everything turn against him and was imprisoned by the inhabitants of that city. A conference was then held by them respecting the choice of a person to whom they might confide the power, and they finished by electing Abu Zakariya Yahya, the son of Muhammad al-Nasir and the grandson of Yakub. This prince was incapable of governing, as might have been seen from his looks, and had not the least talent for business."
فلم يلبث إلا أياما قلائل حتى ورد الخبر من الأندلس أن أبا العلا إدريس بن الأمير يعقوب ادعى الخلافة باشبيلية وبايعه أهل الأندلس، ثم آل أمره إلى أن حصره العرب بمراكش وهزموا عسكره مرة بعد أخرى، حتى ضجر منه أهل مراكش وتشاءموا به وأخرجوه عنهم،,"A few days only elapsed from his accession to the throne when news arrived that Abu al-Ala Idris had caused himself to be proclaimed caliph at Seville and received the oath of allegiance from the inhabitants of the Spanish provinces (which belonged to the Almoahades). Yahya’s affairs then took so bad a turn that he was besieged in Morocco by the Arabs; his troops underwent so many defeats that the people of the city got tired of him, lost patience and expelled him from the capital."
فهرب إلى جبل درن، ثم راسل في الباطن جماعة من أهل مراكش ليعود إليها ويقتل من بها من أعوان أبي العلا إدريس، فحضر إليها وقتل المذكورين.,He took refuge in the mountain of Deren and then entered int a secret correspondence with some of the Moroccans for the purpose of obtaining his recall and the death of the chiefs who directed Ibn Abi al-Ala’s party in that city. He subsequently arrived there and had them all killed.
وجاء أبو العلا من الأندلس، وقد خرج عليه بها الأمير محمد بن يوسف ابن هود الجذامي، ودعا إلى بني العباس فمال إليه الناس ورجعوا عن أبي العلا إدريس، فانتهى إلى مراكش، ويحيى بها، فتواقعوا وانهزم يحيى من أبي العلاء إلى الجبل، واستولى أبو العلا على مراكش.,"Abu al-Ala had now come from Spain, where the emir Muhammad, the son of Yousuf Ibn Had al-Judami, had revolted and proclaimed the supremacy of the Abbasides. The popular feeling being in his Favor, the cause of Abu l-Ala Idris was abandoned (in Spain). The latter, on arriving at Morocco, found there the emir Yahya Ibn al-Nasir and gave him battle. Yahya was defeated and fled to the mountain, whilst Abu a-Ala took possession of Morocco."
وجمع يحيى رجالا وقصد أبا العلا بمراكش فهزمه أبو العلا مرارا وأضعف جماعته، فألجأته الضرورة إلى الاستجارة بقوم في حصن بجهة تلمسان، وكان لغلام منهم عنده ثأر بأبيه، فرصده يوما وهو راكب فطعنه فقتله، واستبد أبو العلا بالأمر وتلقب بالمأمون وكان شجاعا جازما صارما فتاكا.,"He then assembled a body of troops and marched against Abu al-Ala, who was still in that city, but, being defeated in a number of encounters, he was forced to take refuge among some people who held a castle in the neighborhood of Tilimsan. A servant-by (Ghulam) who was there, and who had to avenge the death of his father, lay in wait for Yahya, one day that he was riding at, and killed him. Abu al-Ala, having then obtained the supreme authority, took the title of al-Mamun. He was brave, resolute, intrepid and audacious in his enterprises."
ثم إن أبا العلا مات في الغزة حتف أنفه، ولم أتحقق تاريخ وفاته ثم أخبرني بعض أهل بلادهم أنه توفى سنة ثلاثين وستمائة، والله أعلم.,"He died a natural death, in one of his expeditions, but I have not been able to discover the date of that event. I have been since told by some people from that country that he died in the year six hundred and thirty (A. D. one thousand two hundred and thirty two); God knows best."
وأخفى ولده موته حتى دبر أمره وبلغ مأمنه، وهو أبو محمد عبد الواحد بن أبي العلا إدريس، وتلقب بالرشيد، وتقدم بعد موت أبيه وغلب على أخيه الأكبر واستبد بالأمر.,"His son Abu Muhammad Abd al-Wahid concealed his death till be had made all requisite arrangements and provided for his own safety. He then assumed the title of al-Rashid, subdued his elder brother and took the supreme command."
وكان أبوه أبو العلاء قد أزال اسم المهدي أبي عبد الله محمد بن تومرت المقدم ذكره من الخطبة يوم الجمعة، فأعاده ولده الرشيد المذكور، واستمال به قلوب جماعته وتحبب إليهم. وكان إلى سنة إحدى وأربعين وستمائة ملك المغرب الأقصى وبعض الأندلس، ولم أعلم ما وراء ذلك حتى أذكره.,"Abu al-Ala had caused the name of the Mahdi Abu Abd Allah Muhammad Ibn Tumart to be suppressed in the khutba, at Friday prayers, but this order was revoked by his son. who thus gained the hearts and the affection of the Almoahades. Al-Rashid continued to reign over Ulterior Maghrib and a part of Spain till the year six hundred and forty one (A. D. one thousand two hundred and forty three or one thousand two hundred and forty four). What happened to him since, I am unable to say, having on knowledge of it."
وبعد تسطير هذه الترجمة كتب لي بعض أهل مراكش ممن عنده فضيلة ومعرفة، وكان قريب عهد ببلاده، فأخبرني أن الرشيد المذكور توفي غريقا في صهريج بستان له بحضرة مراكش في سنة أربعين وستمائة، وكتم حاجبه أمره مدة فجعل لذلك شهر وفاته.,"Since this article was written out, I met a native of Morocco, a man of talent and information, who had lately quit that city, and I learned from him that, in the year six hundred and forty (A. D. one thousand two hundred and forty two or one thousand two hundred and forty three), al-Rashid was drowned in a pond of his garden, at Morocco, the seat of the empire. His death was kept secret for some time by the chamberlain, so that the month in which it occurred is not known."
وولي بعده أخوه لأبيه المعتضد ويعرف بالسعيد، وهو أبو الحسن علي ابن إدريس. ثم خرج إلى ناحية تلمسان، وحاصر قلعة بينها وبين تلمسان مسافة يوم واحد، وقتل هناك على ظهر فرسه في صفر سنة ست وأربعين وستمائة.,"Al-Rashid was succeeded by his half-brother, Abu al-Hasan Ali Ibn Idris, who took the title of al-Mutadid, but was generally known by the appellation of al-Saied. sometime after, he made an expedition in the direction of Tilimsan and, having laid siege to a castle, at the distance of one day’s march from that city, he was killed there, whilst riding about. This took place in the month of Safar, six hundred and forty six (May-June, A. D. one thousand two hundred and forty eight)."
وولي بعده المرتضى أبو حفص عمر بن أبي إبراهيم بن يوسف في شهر ربيع الآخر من السنة. وفي الحادي والعشرين من المحرم سنة خمس وستين وستمائة دخل الواثق أبو العلا إدريس بن أبي عبد الله يوسف بن عبد المؤمن المعروف بأبي دبوس، مراكش وهرب المرتضى إلى آزمور، وهي من نواحي مراكش،,"He was succeeded by al-Murtada Abu Hafs mar, the son of Abu Ibrahim {Ishak) and the grandson of Yousuf. This was in the month of the latter Rabi (July- August) of that year {A. D. one thousand two hundred and forty eight). in the twenty first of Muharram, six hundred and sixty five [the twenty second of Oct. one thousand two hundred and sixty six) al-Wathik Abu al-Ala Idris, the son of Abu Abd Allah Yusuf Ibn Abd al-Momin, and generally designated by the name of Abd Dabbds {the man with the club or mace) entered int Morocco, and al-Murtada fled from thence to Azemur, a place in the dependencies of that city."
فقبض عليه عامله بها وبعث إلى الواثق بذلك، فأمره الواثق بقتله، فقتله في العشر الأخير من شهر ربيع الآخر سنة خمس وستين وستمائة بموضع يقال له كتامة، بعده عن مراكش ثلاثة أيام.,"The governor of Azemur had him arrested, and sent a dispatch with this intelligence to al-Wathik, who gave orders that the prisoner should be put to death. Al-Murtada was executed on one of the last ten days of the latter Rabi, six hundred and sixty five [between the eighteenth and the twenty eighth of January’, A. D. one thousand two hundred and sixty seven), at a place called Ketama and situated at the distance of a three days’ journey from Morocco."
وأقام الواثق ثلاث سنين وقتل في الحرب التي كانت بينه وبين نبي مرين ملوك تلمسان، وانقرضت دولة بني عبد المؤمن، وكان قتل الواثق في المحرم سنة ثمان وستين، بموضع بينه وبين مراكش مسيرة ثلاثة أيام في جهتها الشمالية.,"AI-Wathik maintained his power during three years and lost his life in the war which had broken out between him and the Merinides who reigned at Tilimsan. With him fell the dynasty which had been founded by Abd al Momin. Al-Wathik was killed at a place situated three days’ journey north of Morocco, and in the month of Muharram, six hundred and sixty eight (September, A. D. one thousand two hundred and sixty seven)."
واستولى بنو مرين على ملكهم، وملكهم الآن أبو يوسف يعقوب بن عبد الحق بن حمامة، والله تعالى أعلم.,"The Merinides then took possession of the empire. Their sovereign, at the present lime, is Abu Yusuf Yakub Ibn Abd al-Hakk Ibn Hammama, but God knows best."
وأما علي بن إسحاق الميورقي فقد تكرر ذكره في هذه الترجمة، وكان أبوه أبو إبراهيم إسحاق بن حمو، بفتح الحاء المهملة وبعدها ميم مشددة مضمومة ثم واو، ابن علي، ويعرف بابن غانية الصنهاجي صاحب ميورقة ومنورقة ويابسة، وهي ثلاث جزائر متجاورة في البحر الغربي،,"Let us now speak of Ali Ibn Ishak, (Ibn Ghania) the Mayuircan of whom frequent mention has been made in this article. His father, Abu Ibrahim Ishak Ibn Hammu Ibn Ali the Sanhuji, surnamed Ibn Gliania, was sovereign of Mayurca, Yabisa and Manurca, three islands situated near each other and lying in the Western sea (the Mediterranean)."
فتوفي في سنة ثمانين وخمسمائة، وخلف أربعة بنين، وهم: أبو عبد الله محمد، توجه بعد موت أبيه إلى الموحدين بالأندلس,"He died in the year five hundred and eighty (A. D. one thousand one hundred and eighty four or one thousand one hundred and eighty five) and left four sons one of whom, named Abu Abd Allah Muhammad, proceeded to Spain, after the death of his father, and joined the party of the Almoahadin."
فأعطوه مدينة دانية وأحسنوا إليه غاية الإحسان، وأبو الحسن علي وأبو زكريا يحيى، خرجا إلى بلاد إفريقية وفعلا الأفاعيل العجيبة المشهورة بين الناس من الحروب والعيث في البلاد، فمات علي ولا أعلم تاريخ وفاته، لكنه كان حيا في سنة إحدى وتسعين.,"They received him with the utmost cordiality and gave to him the city of Denia. Ali and Yahya, two other of these brothers, left their country and invaded Ifrikiya, where they committed such deeds of war and devastation as excited astonishment, and of which the recollection still subsists. Ali died, I know not in what year, but he was alive in the year five hundred and ninety one (A. D. one thousand one hundred and ninety five)."
واستمر يحيى علي فطالت مدته، وذكره الحافظ زكي الدين عبد العظيم المنذري في كتاب الوفيات فقال: خرج من ميورقة في شعبانسنة ثمانين وخمسمائة واستولى على بلاد كثيرة،,"His brother Yahya pursued the same career and continued it for a long time. The hafiz Zaki al-Din Abd al-Azim al-Munziri mentions him [Yahya) in the Kitab al-Wafayat and says: “He left Mayurca in the month of Shaban, five hundred and eighty (Nov.-Dec, A. D. one thousand one hundred and eighty four), conquered many countries and gained high renown by his courage and enterprising spirit."
وكان مشهورا بالشجاعة والإقدام وتوفي في أواخر شوال سنة ثلاث وثلاثين وستمائة في البرية من قطر تلمسان، وكان خروجه على بني عبد المؤمن.,"His death took place towards the end of the month of Shawwal, six hundred and thirty three (June-July, A. D. one thousand two hundred and thirty six), in a desert reign (situated at the distance from the city) of Tilimsan. His attacks were directed against the dynasty of Abd al-Momin (the Almoahadi)."
وبقي أصغر الاخوة، وهو أبو محمد عبد الله ملك ميورقة إلى سنة تسع وتسعين وخمسمائة، فجهز إليه الناصر محمد بن يعقوب المذكور أسطولا نزل بساحل ميورقة، فبرز إليهم وكان شجاعا كريما، فعثر به فرسه فسقط إلى الأرض فقتلوه، وحملوا رأسه إلى مراكش،,"The Youngest brother, Abu Muhammad Abd Allah, remained in Mayurca till the year five hundred and ninety nine (A. D. one thousand two hundred and two), when Muhammad al-Nasir, the son of Yakub, sent a fleet against him. The troops landed on the cast of Mayurca, and Abd Allah, who was a Noble-minded and brave warrior, advanced to give them battle. In the encounter, his horse fell under him, and he was beheaded by the invaders."
وعلقوا جثته على السور، وأخذوا ميورقة وبقيت بأيديهم إلى أن تغلب الفرنج عليها في سنة سبع وعشرين وستمائة، وفعلوا فيها العظائم من القتل والأسر، وغير ذلك.,"His body was then suspended to the wall (of the city) and his head was sent to Morocco. Mayurca was then conquered by the Almoahadin and remained in their possession till the year six hundred and twenty seven (A. D. one thousand two hundred and thirty), when it was taken by the Franks. Horrible deeds were then perpetrated by them, such as massacring the inhabitants and reducing them to slavery.”"
والأذفونش: بضم الهمزة وسكون الذال المعجمة وضم الفاء وسكون الواو وبعدها نون ثم شين معجمة، وهو اسم لأكبر ملوك الفرنج، وهو صاحب طليطلة.,Azfunch was the name borne by the principal king of the Franks. He is now master of Tulaitala.
يعقوب بن داود,"YAKUB IBN DAWUD, THE VIZIR"
أبو عبد الله يعقوب بن داود بن عمر بن طهمان، السلمي بالولاء، مولى أبي صالح عبد الله بن حازم السلمي والي خراسان؛ كان يعقوب المذكور كاتب إبراهيم بن عبد الله بن الحسن بن الحسن بن علي بن أبي طالب رضي الله عنه الذي خرج هو وأخوه محمد على أبي جعفر المنصور بالبصرة ونواحيها وقتلا في سنة خمس وأربعين ومائة، وقصتهما مشهورة في التواريخ وليس هذا موضع ذكرها.,"Abu Abd Allah Yakub Ibn Dawud Ibn Ibn Omar Ibn Tahman. was an adopted member of the tribe of sulaim, being a mawla to Abi Salih Abd Allah Ibn Hazem al-Sulaimi, the governor of Khorasan. Yakub was secretary to Ibrahim Ibn Abd Allah Ibn al-Hasan Ibn al-Hasan Ibn AH Ibn Abi Talib, the same who, stirred up a revolt, in the city and province of Basra, against Abu Jaafar al-Mansur, and was put to death with his brother Muhammad, who had aided him in that attempt. This is not a fit place to speak of their enterprise which, being related in historical works, is well known."
وكان أبوه داود بن طهمان وإخوته كتابا لنصر بن سيار عامل خراسان من جهة بني أمية، ولما مات داود نشأ ولداه علي ويعقوب المذكور أهل أدب وفضل وافتنان في صنوف العلوم. ولما ظهر المنصور على إبراهيم بن عبد الله المذكور ظفر بيعقوب بن داود فحبسه في المطبق في سنة أربع وأربعين ومائة، وقيل في سنة ست وأربعين ومائة.,"Dawud Ibn Tahman, the father of Yakub, and his (Dawud’s) brothers were clerks employed in the office of Nasr Ibn Saiyar, who was then governor of Khorasan for the Omaiyides. After the death of Dawud, his sons Ali and Yakub became eminent by their literary acquirements, their talents and their information in all the various branches of knowledge. When al-Mansur defeated the above-mentioned Ibrahim Ibn Abd Allah, he got Yakub into his power and imprisoned him in the Matbak. This was in the year one hundred and forty four (A. D. seven hundred and sixty one or seven hundred and sixty two), or, by another account, in the year one hundred and forty six."
قلت: ولعله الأصح، لن إبراهيم قتل في سنة خمس وأربعين كما ذكرناه، إلا أن يكون قد ظفر بيعقوب قبل قتل إبراهيم، وذلك في أول خروجه، والله أعلم.,"The latter is probably the right date, because Ibrahim was put to death in one hundred and forty five, as we hare said elsewhere. We may suppose, however, that Yakub was made prisoner anteriorly to the death of Ibrahim, when the latter commenced his revolt; but God knows best."
وكان يعقوب سمحا جوادا كثير البر والصدقة واصطناع المعروف، وذكره دعبل بن علي الخزاعي الشاعر المشهور في كتابه الذي جمع فيه أسماء الشعراء، وكان مقصودا ممدحا، مدحه أعيان شعراء عصره، مثل أبي الشيص الخزاعي وسلم الخاسر وأبي حنش، وغيرهم,"Yakub was of a kind disposition, liberal, generous, charitable and always ready to oblige. Dibil Ibn Ali al-Khuzai, the celebrated pet, mentions him in the book which contains the names of the poets, he was often visited by poets, some of them highly eminent, who came to eulogize him in their verses; such were Abu al-Shais al-Kuzai, Salm al-Khasir, Abu Hunash and others."
ولما مات المنصور وقام بالأمر ولده المهدي جعل يعقوب يتقرب إليه حتى أدناه، واعتمد عليه وعلت منزلته عنده وعظم شأنه،,"When al-Mahdi succeeded to the caliphate, on the death of his father al-Mansur, Yakub (whom he had released from confinement) endeavored to ingratiate himself with the new sovereign and, having succeeded in gaining his Favor, he attained so high a place in his confidence that he became a personage of great importance."
حتى خرج كتابه إلى الدواوين أن أمير المؤمنين المهدي قد آخى يعقوب بن داود، فقال في ذلك سلم بن عمرو المعروف بالخاسر:,"An edict was even addressed to all the boards of administration, declaring that the Commander of the faithful had adopted as a brother Yakub Ibn Dawud. This induced Salm al-Khasir to pronounce the following lines:"
"قل للإمام الذي جاءت خلافته… تهدى إليه بحق غير مردود
نعم القرين على التقوى أعنت به… أخوك في الله يعقوب بن داود","Say to the imam who obtained the caliphate by a title not to be contested: “Excellent is the associate whom you have chosen to assist you in your devotions! your brother in God, Yakub Ibn Dawud.”"
وحج المهدي في سنة ستين ومائة ويعقوب معه، وفي سنة إحدى وستين تقدم إليه بتوجيه الأمناء إلى العمال في جميع الآفاق ففعل ذلك، فلم يكن ينفذ شيء من الكتب للمهدي حتى يرد كتاب من يعقوب إلى أمينه بإنفاذه، وكان وزير المهدي أبا عبيد الله معاوية بن عبد الله بن يسار الأشعري الطبراني صاحب مربعة عبيد الله ببغداد،,"In the year one hundred and sixty (A. D. seven hundred and seventy six or seven hundred and seventy seven) al-Mahdi made the pilgrimage and took Yakub with him. In one hundred and sixty one, he permitted him to establish commissaries in all the provinces of the empire, so that none of the governors should address dispatches to court without his [Yakub’s) authorizations. Al-Mahdi had then for vizir Abu Obaid Allah Mawla Ibn Abd Allah Ibn Yasar al-Ashari al-Tabarani, the same after whom the square (murabba) of Abu Obaid Allah, in Baghdad, was so named."
وكان جده يسار مولى عبد الله بن عضاه الأشعري، فلم يزل الربيع بن يونس – المقدم ذكره في حرف الراء – يسعى به إلى المهدي وصحح على ابنه الزندقة فقتله المهدي، وكان الربيع بعد ذلك يقبح أمره عنده ويقول له:,"His grandfather Yasar was a mawla to Abd Allah Ibn Idah al-Ashari. Al-Rabi Ibn Yunus, the same of whom we have already spoken endeavored to indispose al- Mahdi against him [Abd Obaid Allah) and was the cause of that vizir’s son’s being put to death, having furnished to the caliph proofs that the Young man was a zindiq (an infidel). Sometime after, he represented to al-Mahdi the danger of keeping about him such a man as Abu Obaid Allah."
لا تثق به بعد قتلك ابنه، ويذكر كفاية يعقوب ابن داود، حتى عزله عن الوزارة وأفرده في ديوان الرسائل. واستوزر يعقوب في سنة ثلاث وستين.,"“Be on your guard against him, said he, “now that you have killed his son.” He also spoke to him of Yakub Ibn Dawud’s great talents and succeeded in having him appointed vizir.”"
ثم إن المهدي عزل أبا عبيد الله عن ديوان الرسائل في سنة سبع وستين، ورتب فيه الربيع بن يونس المذكور، وكان أبو عبيد الله يصل إلى المهدي على عادته رعاية منه لخدمته، فقال في ذلك علي بن الخليل الكوفي من جملة أبيات:,"Abu Obaid Allah was thus deprived of his place, and the only charge left to him was the direction of the board of correspondence. This occurred in the year one hundred and sixty three (A. D. seven hundred and seventy nine or seven hundred and eighty). four years after, al-Mahdi removed Abu Obaid Allah from that office and gave it to al-Rabi Ibn Younus. Abd Obaid Allah continued to visit al-Mahdi as usual, in order to testify his sentiments as an humble and devoted servant. This induced a native of Kufa called Ali Ibn al-Khalil to compose a poem in which was the following passage."
"قل للوزير أبي عبيد الله هل من باقية…
يعقوب يلعب بالأمو… ر وأنت تنظر ناحيه أدخلته فعلا عليك كذاك شؤم الناصية…
وأخذت حتفك جاهدا… بيمينك المتراخية",Say to the vizir Abu Obaid Allah: “What resource have you left? Yakub now disports himself in the direction of affairs and you turn away your eyes. you brought him int office and he has prevailed over You; such misfortunes attend the great. By your remissness in taking proper measures you have deliberately brought about your own ruin.
وغلب يعقوب على أمور المهدي كلها، وكان المنصور قد خلف في بيوت المال تسعمائة ألف ألف درهم وستين ألف درهم، وكان الوزير أبو عبيد الله يشير على المهدي بالاقتصاد في الإنفاق وحفظ الأموال،,"Yakub then gained such influence over al-Mahdi that he took from him the direction of affairs. Al-Mansur, in dying, had left in the treasure-chambers nine hundred millions and sixty thousand dirhems, and Abu Obaid Allah always advised al-Mahdi to be moderate in his expenses and spare the public money."
فلما عزل وولي يعقوب زين له هواه، فأنفق الأموال وأكب على اللذات والشرب وسماع الغناء، واشتغل يعقوب بالتدبير، ففي ذلك يقول بشر بن برد الشاعر المشهور – المقدم ذكره في حرف الباء -:,"When Abu Obaid Allah was deposed, his successor Yakub flattered the inclinations of the caliph and encouraged him to spend money, enjoy all sorts of pleasures, drink wine and listen to music. By this means, he succeeded in obtaining the entire administration of the stale. Bashar Ibn Burd, the poet of whom we have already spoken, was induced by this to compose the following lines."
"بني أمية هبطوا طال نومكم… إن الخليفة يعقوب بن داود
ضاءت خلافتكم يا قوم فالتمسوا… خليفة الله بين الزق والعود","Awake, son of Omaya! your sleep has endured too long. It is Yakub Ibn Dawud who is now caliph. Family (of al-Abbas). your caliphate is rained; if you seek for the vicar (caliph) of God, you will get him with a wine-flask on one side and a lute on to be other."
وكان أبو حارثة النهدي يتقلد خزن بيوت الأموال، فلما خلت من المال دخل إلى المهدي ومعه المفاتيح وقال له: إذا كنت قد أنفقت جميع الأموال فما معنى هذه المفاتيح معي مر من يقبضها مني، فقال له المهدي: دعها معك فإن الأموال تأتيك.,"Abu Haritha al-Nahdi, the guardian of the treasure-chambers, seeing that they had gt empty, waited on al-Mahdi with the keys and said: “Since you have spent all your treasures, what is the use of my keeping these keys? give orders that they be taken from me. Al-Mahdi replied: “Keep them still, for money will be coming into You.””"
ثم سير في استحثاث الأموال فوردت عليه في مدة يسيرة، وقصر في النفقات قليلا فتوفرت الأموال، وتشاغل أبو حارثة في قبض ما ورد عليه وتصحيحه، فلم يدخل إلى المهدي ثلاثة أيام، فقال المهدي: ما فعل هذا الأعرابي الأحمق فخبر بالسبب في تأخره، فدعا به وقال له: ما أخرك عنا,"He then dispatched messengers to all quarters in order to press the payment (f the revenues), and, in a very short time, these sums arrived. A slight diminution was then made in the expenses, and the sums paid in were so abundant that Abu Haritha had enough to do in receiving them and verifying the amount. During three days, he did not appear before al-Mahdi, who at length said: “What is he about, that silly Bedouin Arab?” Being informed of the cause which kept him away, he sent for him and said: “What prevented your coming to see us?”"
فقال: ورود الأموال، فقال: يا أحمق توهمت أن الأموال لا تأتينا. فقال: يا أمير المؤمنين، إن الحادث لو حدث واحتيج إلى المال ولم يصلح إلا به لم ينتظر حتى يوجه في حمل الأموال.,"“The arrival of cash,” replied the other. “How foolish it was in You, “said al-Mahdi, “to suppose that money would not come in to us!” “Commander of the faithful!” replied al-Nahdi, “if some unforeseen event happened which could not be surmounted without the aid of money, we would not have the time to wait till you sent to have cash brought in.”"
وروي أن المهدي حج في بعض السنين فمر بميل وعليه كتابة، فوقف وقرأه فإذا هو:,"It is related that al- Mahdi made the pilgrimage one year and passed by a milestone on which he saw something written. He stopped to see what it was, and read the following line."
لله درك يا مهدي من رجل… لولا اتخاذك يعقوب بن داود,"Mahdi! you would be truly excellent bad you not taken for a favorite Yakub, the son of Dawud."
فقال لمن معه: اكتب تحته على رغم أنف الكاتب لهذا وتعسا لجده! فلما انصرف وقف على الميل فقلنا: لم يقف عليه إلا لشيء قد علق بقلبه من ذلك الشعر، فكان كذلك لأنه أوقع بيعقوب بعد قليل.,"He then said to a person who was with him: “Write underneath that: [It shall Mill be so) in spite of the fellow’s nose who wrote that, bad luck attend him.” On his return from the pilgrimage, he stopped at the same milestone, because the verse had probably left an impression on his mind; and such, in fact, appears to have been the case, for very soon after he let his vengeance fall on Yakub."
وكثرت الأقوال في يعقوب ووجد أعداؤه مقالا فيه وذكروا خروجه على المنصور مع إبراهيم بن عبد الله العلوي، وعرفه بعض خدمه أنه سمعه يقول: بنى هذا الرجل مستنزها أنفق عليه خمسين ألف ألف درهم من أموال المسلمين، وكان المهدي قد بنى عيسى باد.,Rumors unfavorable to this minister had greatly multiplied; his enemies had discovered a point by which he might be attacked and they reminded the caliph of his having seconded Ibrahim Ibn Abd Allah the Alide in the revolt against al-Mansur. One of his servants informed al-Mahdi that he had heard his master say; “That man (the caliph) has built a pleasure-house and spent on it fifty millions of dirhems out of the public money.” The fact was that al-Mahdi had just founded the town of Isa.
وأراد المهدي أمرا فقال له يعقوب: هذا يا أمير المؤمنين من السرف، فقال له: ويلك، وهل يحسن السرف إلا بأهل الشرف وكان يعقوب قد ضجر مما كان فيه وسأل المهدي الإقالة وهو يمتنع.,"Another time, al-Mahdi was about to execute some project when Yakub said to him; “Commander of the faithful I that is mere profusion.” to this al-Mahdi answered: “Evil betide You! does not profusion befit persons of a Noble race?” At last Yakub got so tired of the post which he filled that he requested of al-Mahdi the permission of giving it up, but that favor he could not obtain."
ثم إن المهدي أراد أن يمتحنه في ميله إلى العلوية. فدعا به يوما وهو في مجلس فرشه موردة وعليه ثياب موردة وعلى رأسه جارية على رأسها ثياب موردة وهو مشرف على بستان فيه شجر فيه صنوف الأوراد.,"Al-Mahdi then wished to try if he was still inclined towards the party of the Alides and sent for him, after taking his seat in a salon of which all the furniture was red; he himself had on red clothes and, behind him, stood a Young female slave dressed in red; before him was a garden filled with roses of all sorts. “Tell me, Yakub!” said he, “what you think of this salon of ours.”"
فقال له: يا يعقوب، كيف ترى مجلسنا هذا قال: على غاية الحسن، فمتع الله أمير المؤمنين به، فقال له: جميع ما فيه لك وهذه الجارية لك ليتم سرورك، وقد أمرت لك بمائة ألف درهم، فدعا له، فقال له المهدي: ولي إليك حاجة،,"The other replied: “It is the very perfection of beauty; may God permit the Commander of the faithful to enjoy it long!” “Well,” said al-Mahdi, “all that it contains is Yours, with this girl to crown your happiness and, moreover, a sum of one hundred thousand dirhams.” Yakub invoked God’s blessing on the caliph, who then said to him: “I have something to ask of You.”"
فقام يعقوب قائما وقال: يا أمير المؤمنين ما هذا القول إلا لموجدة وأنا أستعيذ بالله من سخطك، فقال: أحب أن تضمن لي قضاءها، فقال: السمع والطاعة، فقال له: الله، فقال: والله، ثلاثا، فقال له: ضع يدك على رأسي واحلف به، ففعل ذلك،,"On this, Yakub stood up from his seat and exclaimed: “Commander of the faithful to such words (can only proceed from anger; may God protect me from your wrath!” Al-Mahdi replied: “I wish you to take the engagement of ding “what I shall ask.” Yakub replied: “I hear and shall obey.” “Swear by Allah,” said the caliph. He swore. “Swear again by Allah.” He swore. Swear again by Allah.” He swore for the third time, and the caliph then said to him: “Lay your hand on my head and swear again.” Yakub did so."
فلما استوثق منه قال له: هذا فلان بن فلان، رجل من العلوية، أحب أن تكفيني مؤونته، وتريحني منه فخذه إليك، فحوله إليه وحول إليه الجارية ما كان في المجلس والمال، فلشدة سروره بالجارية جعلها في مجلس تقرب منه ليصل إليها،,"He then delivered the Alide over to him and bestowed on him the girl with all the furniture which was in the salon and the money (which he had offered). Yakub was so delighted to have got the girl that he lodged her in a room close to his own, so that he might the more easily go and see her."
ووجه فأحضر العلوي فوجده لبيبا فهما فقال له: ويحك يا يعقوب تلقى الله تعالى بدمي، وأنا رجل من ولد فاطمة رضي الله عنها بنت محمد صلى الله عليه وسلم، فقال له يعقوب: يا هذا أفيك خير,"The Alide, whom he had then brought in and whom he found to be a man of intelligence and information, said to him: “Yakub! beware lest you have my bold to answer for before God; I am descended from Fatima, the daughter of Muhammad, on whom God’s blessings and Favors always repose!” to this, Yakub replied: Tell me, sir! if there be good in “You.”"
فقال: إن فعلت خيرا معي شكرت ودعوت لك، فقال له: خذ هذا المال وخذ أي طريق شئت، فقال: طريق كذا وكذا آمن لي، فقال له امض مصاحبا.,"The Alide answered: “If you do good to me, I shall be grateful and pray for you happiness. Receive this money,” said Yakub, “and take whatever road you like.” Such a road,” said the Alide, naming it, is the safest.” “Depart with my God wishes,” said Yakub."
وسمعت الجارية الكلام كله، فوجهت مع بعض خدمها به وقالت: قل له: هذا فعل الذي آثرته على نفسك بي، وهذا جزاؤك منه؛ فوجه المهدي فشحن الطريق حتى ظفر بالعلوي وبالمال،,"The girl heard all this conversation and told a servant of hers to go and relate it to him (al-Mahdi) and to say in her name: Such is the conduct of one whom, in giving me to him, you preferred to Yourself! such is the return which he makes you for your kindness!” Al-Mahdi had immediately the road occupied by guards, so that the Alide was taken prisoner."
ثم وجه إلى يعقوب فأحضره، فلما رآه قال: ما حال الرجل قال: قد أراحك الله منه، قال: مات قال: نعم، قال: والله قال: والله، قال: فضع يدك على رأسي، فوضع يده على رأسه وحلف له به، فقال: يا غلام أخرج إلينا من في ذها البيت،,"He then sent for Yakub and said to him, as soon as he saw him: What has become of that ran?” Yakub replied: have delivered you from the uneasiness he gave You.” Is he dead?” He is.” Swear by Allah.” swear by Allah!” Lay your hand in my head.” Yakub did s and swore by his head. Al-Mahdi then said to an attendant: Boy! bring out to us those who are in that room.”"
ففتح بابه عن العلوي والمال بعينه، فبقي يعقوب متحيرا وامتنع الكلام عليه فما درى ما يقول، فقال له المهدي: لقد حل دمك، ولو آثرت إراقته لأرقته، ولكن احبسوه في المطبق، فحبسوه وأمر بأن يطوى عنه خبره وعن كل أحد.,"They opened the door and there the Alide was seen with the very money (which Yakub had received from the caliph). Yakub was so much astounded that he was unable to utter a word and knew not what to say. your life,” said al-Mahdi, “is justly forfeited, and it depends on me to shed your bold, but I will not. Shut this man (Yakub) up in the Matbak.” He had him confined in that dungeon and gave orders that on one should ever speak to him or to any other about the prisoner."
فأقام فيه سنتين وشهورا في أيام المهدي وجميع أيام الهادي موسى بن المهدي وخمس سنين وشهورا من أيام هارون الرشيد، ثم ذكر يحيى بن خالد البرمكي أمره وشفع فيه فأمر بإخراجه، فأخرج وقد ذهب بصره.,"Yakub remained there during the rest of al-Mahdi’s reign, which was two years and some months, and during the reign of Musa al-Hadi, the son of al-Mahdi, and during five years and seven months of the reign of Harun al-Rashid. Yahya the Barmekide, having then learned where he was, interceded in his Favor and obtained his deliverance. When Yakub was taken out prison, he had lost his sight."
فأحسن إليه الرشيد، ورد ماله، وخيره المقام حيث يريد فاختار مكة، فأذن له في ذلك، فأقام بها حتى مات في سنة سبع وثمانين ومائة.,"Al-Rashid treated him with great kindness, restored to him all his property and allowed him the choice of a place of residence. Yakub chose Mecca and, having received permission to go there, he remained in that city till his death. This event took place in the year one hundred and eighty seven (A. D. eight hundred and three)."
ولما أطلق يعقوب سأل عن جماعة من إخوانه فأخبر بموتهم فقال:,"When he recovered his liberty, he asked for a number of his dearest friends and, being informed that they were all dead, he pronounced these lines."
"لكل أناس مقبر بفنائهم… فهم ينقصون والقبور تزيد
هم جيرة الأحياء أما محلهم… فدان، وأما الملتقى فبعيد","All men have a cemetery near their residence, and, as their number diminishes, that of the tombs augments. But, though their dwelling be near at hand, the time of meeting them again {the day of the resurrection) is far distant."
قلت: هذان البيتان في باب المرائي في كتاب الحماسة”.”,"These two verses are to be found in the Hamasa, section of elegies."
قلت: هكذا ذكر تاريخ وفاته بن عبدوس الكوفي المعروف بالجهشياري في كتابه تاريخ الوزراء وذكر غيره أن يعقوب بن داود مات في سنة اثنتين وثمانين ومائة، والله أعلم بالصواب.,"I must observe that the date of his death, as given above, is the same which is mentioned by Abu Abd Allah Muhammad Ibn Abdus al-Kufi, generally known by the surnamed al-Jihshiari, in his Tarikh al-Wuzaraa (history of vizirs). But another author states that Yakub Ibn Dawud died in the year one hundred and eighty two (A. D. seven hundred and ninety eight or seven hundred and ninety nine); God knows best!"
وقال عبد الله بن يعقوب بن داود: أخبرني أبي أن المهدي حبسه في بئر وبنى عليها قبة، قال: فمكثت فيها خمس عشرة سنة، وكان يدلى لي فيها كل يوم رغيف خبز وكوز ماء وأوذن بأوقات الصلوات، فلما كان في رأس ثلاث عشرة سنة أتاني آت في منامي فقال:,"Abd Allah, the son of Yakub Ibn Dawud, related that, when his father was imprisoned in a well by al-Mahdi, a cupola was built over it by that caliphs order. He mentioned also that his father related to him as follows: “Every day, during the fifteen years of my remaining there, a small loaf of bread and a pitcher of water were let down to me by a cord and the hours of prayer were announced so that I might hear the call. Towards the end of the thirteenth year, I saw in a dream a figure which came to me and said."
حنا على يوسف رب فأخرجه… من قعر جب وبيت حوله غمم,"The Lord took pity on Joseph and drew him forth from the bottom of a welt, and of a chamber where darkness was around him."
قال: فحمدت الله تعالى وقلت: أتاني الفرج، ثم مكثت حولا لا أرى شيئا، فلما كان رأس الحول الثاني أتاني ذلك الآتي فأنشدني:,"“I gave thanks to God and said: Deliverance is coming. I then remained another year without seeing anything, till the same figure visited me again and addressed me thus."
عسى فرج يأتي به الله إنه… له كل يوم في خليقته أمر,"God may perhaps bring deliverance; every day, he does something for his creature."
قال: ثم أقمت حولا آخر لا أرى شيئا، ثم أتاني ذلك الآتي بعد الحول فقال:,"I remained another year without seeing anything, but at the expiration of that time, the same figure came to me and said."
"عسى الكرب الذي أمسيت فيه… يكون وراءه فرج قريب
فيأمن خائف ويفك عان… ويأتي أهله النائي الغريب","The affliction in which you were yesterday may perhaps be followed by a prompt deliverance from care. He that is in fear may cease to dread, the captive may be delivered and the stranger in a distant land may be taken back to his family."
فلما أصبحت نوديت، فظننت أني أوذن بالصلاة، فدلي لي حبل أسود وقيل لي: اشدد به وسطك، ففعلت وأخرجت، فلما قابلت الضوء عشي بصري،,"When morning came, I heard a vice calling on me, but thought it was the call to prayers. A black (camel-hair J) rope was lowered down and I was told to tie it about my waist. I did so and was drawn up. When I faced the daylight, my sight was extinguished."
فانطلقوا بي، فأدخلت على الرشيدفقيل لي: سلم على أمير المؤمنين فقلت: السلام عليك يا أمير المؤمنين ورحمة الله وبركاته، المهدي، فقال الرشيد: لست به، فقلت: السلام على أمير المؤمنين ورحمة الله وبركاته، الهادي، فقال: لست به,"They led me to al-Rashid and bade me salute the caliph. I said: ‘Salutation to the Commander of the faithful, the well-directed, on whom be the mercy of God and his benediction.’ The prince answered: I am not he.’ I then said: ‘Salutation to the Commander of the faithful, the director (al-Hadi), on whom he the mercy of God and his benediction.’ He replied again: ‘lam not he.’"
فقلت: السلام على أمير المؤمنين ورحمة الله وبركاته، فقال: الرشيد، فقلت: الرشيد، فقال: يا يعقوب بن داود، إنه والله ما شفع فيك ألي أحد، غير أني حملت الليلة صبية لي على عنقي فذكرت حملك إياي على عنقك، فرثيت لك من المحل الذي كنت به فأخرجتك، وكان يعقوب يحمل الرشيد وهو صغير يلاعبه.,"On this, I said: Salutation to the Commander of the faithful, the rightly guided (al-Rashid), on whom be the mercy of God and his benediction to this al-Rashid replied: Yakub Ibn Dawud! no one interceded with me in your Favor, but, this night, as I was carrying one of my children on my shoulder, I remembered that You, formerly, used to carry me about in the same manner; so, I had compassion on You, thinking of the high position which you once held, and I ordered you to be taken out of confinement.” When al-Rashid was a little by, Yakub used to carry him about and play with him."
ولما حبس المهدي يعقوب وتب في الوزارة أبا جعفر الفيض بن أبي صالح ، وكان من غلمان عبد الله بن المقفع، وكان شديد الكبر، وكان أبوه نصرانيا، وفيه يقول الشاعر:,"After Yakub’s imprisonment, Abu Jaafar al-Faid Ibn Abi Salih was appointed to the vizirate by al-Mahdi. He had been one of Abd Allah Ibn al-Mukaffa’s servants and was noted for his excessive pride. His father was a Christian. I was of al-Faid that a poet said."
"يا حابسي عن حاجتي ظالما… أحوجك الله إلى الفيض
ذاك الذي يأتيك معروفه… كأنما يمشي على البيض","you who unjustly debar me from what I claim, may God oblige you to have recourse to al-Faid’s beneficence; to that man who, when be grants a Favor, {shuffle about) as if walking upon eggs."
وطهمان: بفتح الطاء المهملة وسكون الهاء وبعدها ميم وبعد الألف نون.,The name Tahman is to be pronounced with an a after the h is not followed by a vowel.
وكانت ولادة أبي عبيد الله معاوية الأشعري في سنة مائة، وتوفي سنة سبعين ومائة، وقيل في سنة تسع وستين، وقيل مات في الوقت الذي مات فيه موسى الهادي، وكانت وفاته ببغداد، ودفن في مقابر قريش، وتوفي الفيض في سنة ثلاث وسبعين ومائة.وتولى الوزارة بعده الربيع بن يونس,"Abu Obaid Allah Muawiya al-Ashari was born in the year one hundred (A. D. seven hundred and eighteen or seven hundred and nineteen), and died in the year one hundred and seventy (A. D. seven hundred and eighty six or seven hundred and eighty seven), or one hundred and sixty nine. It is said that he and (the caliph) Musa al-Hadi died on the same day. He breathed his last at Baghdad and was interred in the Quraish cemetery. The vizir al-Faid died in the year one hundred and seventy three (A. D. seven hundred and eighty nine or seven hundred and ninety), and was replaced by al-Rabi Ibn Yunus."
وقد سبق ذكره في ترجمة بشار بن برد الشاعر – وذكر أن يعقوب بن داود أعان على قتله.,We have spoken of Yakub Ibn Dawud in the life ai-Bashar Ibn Burd and stated that he contributed to the death of that poet.
ولما مات يعقوب رثاه أبو حنش الهلالي، وقيل النميري، واسمه حضير ابن قيس البصري وعاش مائة سنة، بأبيات هي في كتاب الحماسة أولها:,"An elegy was composed n his (Yakub’s) death by Abu Hanash of the tribe of Hilal, or of that of Numair, according to another account. He was a native of Basra and his true name was Khudair Ibn Reis. He lived to the age of one hundred years. some verses of his elegy are given in the Hamasa. The first of them is this."
يعقوب لا تبعد وجنبت الردى… فليبكين زمانك الرطب الثرى,"Yakub! let us not lose you! that you may escape from death; otherwise, we shall have to weep for the days in which you ruled and which were so flourishing and so prosperous."
يعقوب بن كلس,YAKUB IBN KILLIS
أبو الفرج يعقوب بن يوسف بن إبراهيم بن هارون بن داود بن كلس، وزير العزيز نزار بن المعز العبيدي صاحب مصر المقدم ذكرهما، كان يعقوب أولا يهوديا يزعم أنه من ولد هارون بن عمران أخي موسى بن عمران، عليهما السلام،,"Abu al-Faraj Yakub Ibn Yousuf Ibu Ibrahim Ibn Harun Ibn Dawud Ibn Killis, was vizir to al-Aziz Nizar, Ibn of al-Muzz al-Obaidi, and sovereign of Egypt ID the first part of his life he professed the Jewish religion and pretended that he drew his descent from Harun (Aaron), the son of Imran and the brother of Musa."
وقيل إنه كان يزعم أنه من ولد السموأل بن عاديا اليهودي صاحب الحصن المعروف بالأبلق، وهو المشهور بالوفاء، وقصته مع امرئ القيس الكندي الشاعر المشهور مشهورة مستفيضة بين العلماء في الوفاء له في ودائعه.,"According to another statement, he gave himself out for a descendant of the Jew Samuel Ibn Aadya, the Lord of the castle called al-Ablak him who acquired such renowned for his God faith. The history of his conduct towards Amr al-Kais al-Kindi and of the fidelity with which he preserved the objects confided to his care by that celebrated pet, is well known to men of learning."
وكان يعقوب المذكور قد ولد ببغداد ونشأ بها عند باب القز، وتعلم الكتابة والحساب، وسافر به أبوه من بغداد إلى الشام، وأنقذه إلى مصر سنة إحدى وثلاثين وثلثمائة فانقطع إلى بعض خواص الأستاذ كافور الإخشيدي – المقدم ذكره –,"Yakub was born at Baghdad and there he passed his Youth. His residence was situated near the gate called Bab al-Kazz. When he had learned writing and arithmetic, his father took him to Syria and sent him from that to Egypt, in the year three hundred and thirty one (A. D. nine hundred and forty two or nine hundred and forty three). Yakub then paid assiduous court to an officer in the service of the ustaz Kafur al-Ikhshidi and was chosen by the latter to direct the furnishing of his palace."
فجعله كافور على عمارة داره، ثم صار ملازما لباب داره، فرأى كافور من نجابته وشهامته وصيانته ونزاهته وحسن إدراكه ما نفق عليه، فاستحضره وأجلسه في ديوانه الخاص،,"He subsequently became Kaffir’s chamberlain and acted, in that capacity, with great honor, discernment, probity, intelligence and disinterestedness. His master did not fail to remark his conduct and, having admitted him int his intimacy, he appointed him to a seat in the privy council."
وكان يقف بين يديه ويخدم ويستوفي الأعمال والحسابات، ويدخل يده في كل شيء، ثم لم تزل أحواله تتزايد مع كافور حتى صار الحجاب والأشراف يقومون له ويكرمونه،,"Yakub’s duty being then to wait in Kaffir’s presence, receive his orders and control the public accounts, every affair passed through his hands. He rose to such a height in Kafur’s Favor that all the chamberlains and Nobles stood up when he entered and showed him the deepest respect."
ولم تتطلع نفسه إلى اكتساب مال، وأرسل له كافور شيئا فرده عليه وأخذ منه القوت خاصة، وتقدم كافور إلى سائر الدواوين أن لا يمضي دينار ولا درهم إلا بتوقيعه، فوقع في كل شيء.,"He had no desire of gaining money; when his master sent him any, he always returned it and accepted nothing more than his regular appointments. Kafur then sent positive orders to all the boards of administration that not a dinar should be paid without a written authorization from Yakub, and thus placed all the public expenses under his control."
وكان يبر ويصل من اليسير الذي أخذه، هذا كله وهو على دينه.ثم إنه أسلم يوم الاثنين لثماني عشرة ليلة خلت من شعبان سنة ست وخمسين وثلثمائة، ولزم الصلاة ودراسة القرآن الكريم،,"A part of his modest emoluments Yakub employed in acts of beneficence, and yet he continued to profess his religion. On the day, the eighteenth of Shaban, three hundred and fifty six (the twenty ninth of July, A. D. nine hundred and sixty seven), he became a convert to the Muslim faith and applied to the practice of prayer and the study of the Quran."
ورتب لنفسه رجلا من أهل العلم شيخا عارفا بالقرآن المجيد والنحو حافظا لكتاب السيرافي، فكان يبيت عنده ويصلي به ويقرأ عليه، ولم تزل حاله تزيد وتنمي مع كافور إلى أن توفي كافور في التاريخ المذكور في ترجمته.,"Having engaged for a salary a learned Sheikh, well acquainted with the august text of the Quran, skilled in grammar and knowing by heart the (grammatical) work of al-Sirafi, he passed the nights with him in the recitation of prayers and the reading of the Quran. His power and Favor continued to augment till Kaffir’s death,"
وكان أبو الفضل جعفر بن الفرات – المقدم ذكره في حرف الجيم – وزير كافور يحسده ويعاديه، فلما مات كافور قبض ابن الفرات على جميع الكتاب وأصحاب الدواوين، وقبض على يعقوب بن كلس في جملتهم، فلم يزل يتوصل ويبذل الأموال حتى أفرج عنه، فلما خرج من الاعتقال اقترض من أخيه ومن غيره مالا وتجمل به وسار مستخفيا قاصدا بلاد المغرب,"when he was arrested with all the clerks and chiefs of the public offices by the vizir Abu al-Fadl Jaafar Ibn al-Furat, whose jealousy he had excited and of whom he had made an enemy. By the intervention of his friends and by bribes he obtained his liberty from the vizir, and, on leaving the prison, he borrowed money from his brother and other persons, packed it up and departed secretly for Morocco."
فلقي القائد جوهر بن عبد الله الرومي مولى المعز العبيدي – المقدم ذكره – في الطريق، وهو متوجه بالعساكر والخزائن إلى الديار المصرية ليملكها، فرجع في الصحبة، وقيل إنه استمر على قصده وانتهى إلى إفريقية وتعلق بخدمة المعز العبيدي – المقدم ذكره – ثم رجع إلى الديار المصرية،,"On his way, he met the kaid Jawhar Ibn Abd Allah al-Rumi, who was marching to Egypt with an army and large sums of money, for the purpose of reducing that country under the authority of his master al-Muzz al-Obaidi. Yakub returned with him, or, according to another account, he continued his journey to Ifrikiya and entered into the service of al-Muzz, after which he returned to Egypt."
ولم يزل يترقى إلى أن ولي الوزارة للعزيز نزار بن المعز معد، وعظمت منزلته عنده وأقبلت عليه الدنيا، وانثال الناس عليه ولازموا بابه، ومهد قواعد الدوله وساس أمورها أحسن سياسة، ولم يبق لأحد معه كلام.,"He rose into such great Favor (with the Fatimites) that he became the vizir of al-Aziz Nizar, the son of al- Muzz Maadd, and obtained a high place in his esteem. Whilst he was thus favored by fortune and whilst his door was besieged by crowds of people, he reorganized the administration of the empire, directed with ability the march of the affairs and (gained such influence that) no one dared to contradict him."
وكان في أيام المعز يتصرف في الخدم الديوانية، ثم انتقل إلى العزيز من بعده وتولى وزارة العزيز يوم الجمعة ثامن عشر رمضان سنة ثمان وستين ثلثمائة.,"Under the reign of al-Muzz, he had been employed in the civil administration and, on passing into the service of al-Aziz, he was nominated vizir. This look place on Friday, the eth of Ramadan, three hundred and sixty eight (the nineteenth of April, A. D. nine hundred and seventy seven)."
وقال ابن زولاق في تاريخه، بعد ذكر المعز وتاريخ وفاته، ما مثاله: وممن وزر للمعز الوزير يعقوب بن كلس، وهو أول من وزر للدولة الفاطمية في الديار المصرية، وكان من جملة كتاب كافور، فلما وصل المعز أحسن في خدمته وبالغ في طاعته إلى أن استوزره؛ هذا آخر كلام ابن زولاق.,"Ibn Zulak says, in his History [of Egypt], after speaking of al-Muzz and giving the date of his death: “Amongst the vizirs of al-Muzz, Yakub Ibn Killis was the first who acted in Egypt for the Fatimite dynasty. After holding a place at the board of government, under (the regence of) Kafur, he joined the party of al-Muzz and served him with such zeal and obedience that he was raised to the vizirate.”"
وقال غيره: كان يعقوب يحب أهل العلم ويجمع عنده العلماء، ورتب لنفسه مجلسا في كل ليلة جمعة يقرأ فيه لنفسه مصنفاته على الناس، وتحضره القضاة والفقهاء والقراء والنحاة وجميع أرباب الفضائل وأعيان العدول وغيرهم من وجوه الدولة وأصحاب الحديث، فإذا فرغ من مجلسه قام الشعراء ينشدونه المدائح.,"Another author says: “Yakub was fond of learned men and liked to assemble them at his residence. “Every Thursday night he held a sitting at which he read works of his own composing to an assemble of kadis, doctors of the laws, professors of Quran-reading, grammarians, Traditionists, grandees and other persons of talent. When the sitting was over, the poets would advance and recite to him eulogiums."
وكان في داره قوم يكتبون القرآن الكريم وآخرون يكتبون كتب الحديث والفقه والأدب، حتى الطب، ويعارضون ويشكلون المصاحف وينقطونها. وكان من جملة جلسائه الحسين بن عبد الرحيم المعروف بالزلازلي مصنف كتاب الأسجاع.,"He kept in his palace a number of persons, some of whom were occupied in making copies of the Quran, and others in transcribing books of Traditions, jurisprudence, literature and even medicine; these volumes they collated, adding also to the text vowel signs and diacritical points. one of the doctors who attended his sittings was al-Husain Ibn Abd al-Rahim, surnamed al-Zalazili, the same who composed the Kitab al-Asjaa (the book of rhymes)."
ورتب في داره القراء والأئمة يصلون في مسجد اتخذه في داره؛ وأقام في داره مطابخ لنفسه ولجلسائه، ومطابخ لغلمانه وحاشيته وأتباعه، وكان ينصب كل يوم خوانا لخاصته من أهل العلم والكتاب وخواص أتباعه ومن يستدعيه، وينصب موائد عديدة يأكل عليها الحجاب وبقية الكتاب والحاشية.,"He kept also with him, at a fixed salary, a number of Quran-readers and imams whose duty it was to pray in the mosque which he had constructed in his palace. Kitchens were established there for himself and his guests, and others for his pages, retainers and followers. Every day, a large table was laid out for the learned men, the clerks who were attached to his service, some of his chosen followers and the guests whom he had invited. A great number of other tables were set out for the chamberlains, the other clerks and the retainers."
وصنع في داره ميضأة للطهور بثمانية بيوت تختص بمن يدخل داره من الغرباء. وكان يجلس كل يوم عقب صلاة الصبح ويدخل عليه الناس للسلام. وتعرض عليه رقاع الناس في الحوائج والظلامات.,"In the palace he had a closet arranged [with a fountain) for the purifications, and eight chambers were always kept ready for the reception of strangers. Every day, after the morning prayer, he gave audience to the public and received, with their salutations, the papers in which their wants or the acts of injustice which they had to complain of."
وقرر عند مخدومه العزيز جماعة جعلهم قوادا يركبون بالمواكب والعبيد، ولا يخاطب واحد منهم إلا بالقائد، وكان من جملة هؤلاء القواد القائد أبو الفتوح فضل بن صالح الذي تنسب إليه منية القائد فضل، وهي بليدة بالأعمال الجيزية من الديار المصرية.,"He placed around his sovereign some officers to whom he assigned the rank of kaids [general) and whose duty it was to accompany him (the caliph) when he rode out in state; with them were a number of negro slaves to whom also it was obligatory to give the title of kaid. one of these officers was the kaid Abu al-Fatuh Fadl Ibn Salih, the same whose name is borne by the Munya or garden, of the kaid Fadl, which is a hamlet in the province of Giza, in Egypt."
ثم إن الوزير المذكور شرع في تحصين داره ودور غلمانه بالدروب والحرس والسلاح والعدد، وعمرت ناحيته بالأسواق وأصناف ما يباع من الأمتعة ومن المطعوم والمشروب والملبوس.,"This vizir then began to fortify his palace and the dwellings of his pages by means of darb; there he set guards and laid in a large block of arms and provisions. “The neighboring grounds got covered with shops for the sale of all sorts of goods, eatables, liquors and clothing."
ويقال إن داره كانت بالقاهرة في موضع مدرسة الوزير صفي الدين أبي محمد عبد الله بن علي المعروف بابن شكر المختصة بالطائفة المالكية، وإن الحارة المعروفة بالوزيرية التي بالقاهرة داخل باب سعادة منسوبة إلى أصحابه، لأنهم كانوا يسكنونها.,"It is slated that his palace was situated in that part of Cairo which is now occupied hv the madrasa (or college) that was founded by the vizir Safi al-Din Ahu Muhammad Abd Allah Ibn Ali, surnamed Ibn Shukr and which he appropriated to students of the Malikite sect. It is said also that the street of Cairo called Harat al-Waziriya (the street of the vizirs) and situated (at the entrance of the city), within the Bab Saada gate, was so named because his dependents resided there.”"
وكان الوزير أبو الفضل ابن الفرات المقدم ذكره يغدو إليه ويروح ويعرض عليه محاسبات القوم الذين يريد محاسبتهم ويعول عليه فيها ويجلس معه في مجلسه وربما حبسه لمؤاكلته فيأكل معه بعد أن جرى عليه منه ما سبق ذكره.,"The vizir Abu al-Fadl Ibn al-Furat was his constant vizir and inspired him with such confidence that he was sometimes authorized to make the agents (of government) give in and settle their accounts. At public audiences he was allowed to sit beside Yakub, who sometimes detained him for dinner, and yet he had acted towards him in the manner which we have related."
وكانت هيبته عظيمة وجوده وافرا، وأكثر الشعراء من مدائحه. ولقد نظرت في ديوان أبي حامد أحمد بن محمد الأنطاكي المنبوز بأبي الرقعمق الشاعر – المقدم ذكره – فوجدت أكثر مديحه في الوزير المذكور، والقصيدة التي نقلت بعضها في ترجمته مدح بها الوزير المذكور.,"The respect which Yakub inspired was profound, his beneficence ample, and the eulogiums composed on him by poets were very numerous. On looking over the collected poetical works of Abu Hamid Ahmad Ibn Muhammad al-Antaki, surnamed Abu al-Rakamak, I found that most of the eulogistic pieces were addressed to this vizir; such, for instance, is the qasida of which we inserted a portion in our account of that poet."
ورأيت في تاريخ الأمير المختار عز الملك محمد بن أبي القاسم المعروف بالمسبحي – المقدم ذكره – فضلا طويلا يتعلق بشرح حال الوزير المذكور، معظم ما ذكرته ها هنا نقلته منه.,"In the historical work composed by the emir al-Mukhtar Izz al-Mulk Muhammad Ibn Abi ’l-Kasim, generally known by the appellation of al-Musabbihi, I found a long article on Ibn Killis and, from it, I drew the greater part of the information given above."
وصنف الوزير المذكور كتابا في الفقه مما سمعه من المعز وولده العزيز، وجلس في شهر رمضان سنة تسعة وستين وثلثمائة مجلسا حضره العام والخاص وقرأ فيه الكتاب بنفسه على الناس، وحضر هذا المجلس الوزير أبو الفضل ابن الفرات المذكور، وجلس في الجامع العتيق جماعة يفتون الناس من هذا الكتاب.,"Yakub composed a work on jurisprudence, containing the (Shiite) doctrines which he had learned from the lips of al-Muzz and of al-Aziz, that prince’s son. In the month of Ramadan, three hundred and sixty nine (March-April, A. D. nine hundred and eighty), he held a sitting to which people of all ranks were convoked, and there he read to them the contents of this work. The vizir Ibn al-Furat was at the assembly. A number of persons then held sittings in the mosque called al-Jami al-Atik, and decided points of law conformably to the principles enounced in that book."
وسمعت من جماعة من المصريين يقولون: إن الوزير المذكور كانت له طيور فائقة أصيلة مختارة تسبق كل طائر يسابقها، وكان لمخدومه العزيز طيور أيضا سابقة فاخرة، فسابقه العزيز يوما ببعض الطيور فسبق طائر الوزير،,"I heard some Egyptians relate that the vizir Yakub had birds (pigeons) of so choice a kind and so excellent a breed that they outstripped all others. Ilia sovereign al-Aziz had also some fine birds, remarkable for the rapidity of their flight. One day, the prince flew a bird of his against one of the vizir’s and lost the prize."
فعز ذلك على العزيز، ووجد أعداؤه سبيلا إلى الطعن فيه، فقالوا للعزيز: إنه قد اختار من كل صنف أجوده وأعلاه ولم يبق منه إلا أدناه، حتى الحمام، وقصدوا بذلك الإغراء به حسدا منهم لعله يتغير عليه، فاتصل ذلك بالوزير فكتب إلى العزيز:,"The displeasure which this gave him induced some of the vizir’s enemies to think that they had found the means of ruining his credit, and they said to al-Aziz: “That man choses for himself the best things of every kind and leaves nothing for you except those of inferior quality. It is even so with regard to pigeons.” By these words they meant to incense the prince against his minister, of whom they were all jealous, and turn his mind against him. Yakub, being informed of what had passed, wrote to al- Aziz these lines."
فأعجبه ذلك منه وسري عنه ما كان وجده عليه؛ هكذا ذكره القاضي الرشيد ابن الزبير – المقدم ذكره – في كتاب الجنان وذكر غيره أن هذين البيتين لولي الدولة أبي محمد أحمد بن علي المعروف بابن خيران الكاتب الشاعر المصري، – وقد سبق ذكره في ترجمة أبي الحسن علي بن أحمد بن نوبخت الشاعر –,"The prince was pleased with these verses, and the irritation which he felt against the vizir disappeared. So it is stated by Al-Kadi al-Rashid Ibn al-Zubair, in his Kitab al-Jinan, but, according to another author, the two verses were composed by Wali al-Dawla Abu Muhammad Ahmad Ibn Ali, surnamed Ibn Khairan, a katib and Egyptian poet of whom we have spoken in our account of Abu al-Hasan Ali Ibn Nubakht."
وإنما لم أفرده بترجمة لأني لم أظفر بتاريخ وفاته، وقد التزمت في هذا الكتاب أني لا أذكر إلا من وقفت على تاريخ وفاته.,"I have not given a separate article Ibn Khairan, because I never met with the date of his death, and because I made it a rule not to insert, in this work, a notice on any person the year of whose decease I could not discover."
وذكر أبو القاسم علي بن منجب بن سليمان الكاتب المعروف بابن الصيرفي المصري في جزء سماه الإشارة إلى من نال الوزارة ذكر فيه وزراء المصريين إلى عصره، وابتدأ بذكر يعقوب المذكور فقال:,"Abu l-Kasim Ali Ibn Munjib Ibn Suleiman, surnamed Ibn al-Sairafi, a Adlib and a native of Egypt, drew up a volume to which he gave the title of Al-Ishara ila man nal al-Wizara [the Indicator, treating of those persons who obtained the vizirate), and in which he mentioned the vizirs who administered in Egypt, up to his time. In this work, he begins by speaking of Yakub, the subject of the present article, and says."
كان كاتبا يهوديا صائنا لنفسه محافظا على دينه، جميل المعاملة مع التجار فيما تولاه، واتصل بخدمة كافور الإخشيدي فحمد خدمته، ورد إليه زمام ديوانه بمصر والشام فضبطه له على حساب إرادته.,"He was a katib and a jew, guarding himself {from voice), strict in the observance of his religious duties, and obliging towards the merchants with whom he had dealings. Kafur al-Ikhshidi, to whose service he got attached, was s much pleased with his conduct, that he confided to him the direction of the divan (or board of administration) for Egypt and Syria That office he filled to his master’s satisfaction."
وكان سبب حظوته عنده أن يهوديا قال له: إن في دار ابن البلدي بالرملة ثلاثين ألف دينار مدفونة، وقد توفي،,"The cause of his high Favor with Kaffir was this: A jew told him that a sum of thirty thousand dinars was buried at Ramla, in the house of Ibn al-Bakri, who had just died."
فكتب يعقوب إلى كافور رقعة يقول فيها: إن في دار ابن البلدي بالرملة عشرين ألف دينار مدفونة في موضع أعرفه وأنا أخرج أحملها، فأجابه إلى ذلك، وأنفذ معه البغال لحملها، وورد الخبر بموت بكير بن هرواز التاجر، فجعل إليه النظر في تركته.,"In consequence of this information, he addressed a memorial to Kaffir, expressing his desire of setting out for Ramla, in order to bring back a sum of twenty thousand dinars, which was hidden in the house of Ibn al-Bakri. Kaffir gave his consent to this request and sent with him a number of mules for the purpose of transporting the money. News having then arrived that the merchant Bukair Ibn Harwaz was dead, Kafur charged Yakub to make investigations into the property left by deceased."
واتفق موت يهودي بالفرما ومعه أحمال كتان، فأخذها وفتحها فوجد فيها عشرين ألف دينار، فكتب إلى كافور بذلك، فتبرك به وكتب إليه بحملها، فباع الكتان وحمل الجميع وسار إلى الرملة، فحفر الدار التي لابن البلدي وأخرج المال، وهو ثلاثون ألف دينار،,"It then happened that a jew who had with him some bales of flax, had just died at al-Farama. Yakub seized on the bales, opened them and found, in the interior, money to the amount of twenty thousand dinars. Kaffir, to whom he announced in a letter this discovery, thought himself highly fortunate in having such an agent, and wrote back to him the order to carry off the money. “Yakub sold the flax, took with him all these sums, and, on reaching Ramla, had an excavation made in Ibn al-Bakri’s house, and, from that, he took out money to the amount of thirty thousand dinars."
فكتب إلى كافور: عرفت الأستاذ أنها عشرون ألف دينار ووجدت ثلاثين ألف دينار، فازداد محله من قلبه، وتصوره بالثقة، ونظر في تركة ابن هرواز واستقصى وحمل منها مالا كثيرا، فأرسل إليه كافور صلة كثيرة، فأخذ منها ألف درهم ورد الباقي وقال: هذه كفايتي، فزاد أمره عنده، حتى إنه كان يشاوره في أكثر أموره.,"On this, lie wrote to his master saying: I informed your Lordship (ustaz) that the sum was twenty thousand dinars, but I have found it to be thirty thousand. ’ He thus acquired a still higher place in Kafur’s esteem and a greater title to his confidence. Having closely examined int the inheritance left by Ibn Harun, he took out of it a large sum which he carried off. out of the ample donation which Kaffir then sent to him, he accepted only one thousand dirhems, and returned the rest with these words: What I have taken is a sufficiency.’ His influence with Kafur then rose to such a degree that he was consulted by him in almost every affair.”"
وقال عبد الله أخو مسلم العلوي: رأيت يعقوب قائما يسار كافور، فلما مضى قال لي: أي وزير بين جنبيه! “.”,"Abd Allah Akhu Muslim the Alide related as follows: “I saw Yakub standing to the right of Kafur, and, when he retired, he (Kafur) said to me: What a vizir is contained within that man’s sides."
وسار إلى المغرب وخدم المعز، وتولى أمور العزيز في مستهل شهر رمضان سنة ثمان وستين وثلثمائة، ولقبه بالوزارة وأمر أن لا يخاطبه أحد إلا بها، ولا يكاتب إلا بذلك.,"He (Yakub) travelled to Maghreb and entered into the service of al-Muzz. On the first day of the month of Ramadan, three hundred and sixty eight (the second of April, A. D. nine hundred and seventy nine), he became prime minister of al-Aziz, and received from him the title of vizir. Orders were then given by the sultan, that no person should address Yakub verbally or in writing except by that appellation."
ثم اعتقله في سنة ثلاث وسبعين وثلثمائة في القصر، فأقام معتقلا شهورا ثم أطلقه في سنة أربع وسبعين ورده إلى ما كان عليه.,"In the year three hundred and seventy three (A. D. nine hundred and eighty three or nine hundred and eighty four), al-Aziz imprisoned him in the Kasr (the citadel of Cairo), but, some months later, in the following year, he set him at liberty and restored him to his former place."
ووجدت رقعة في دار الوزير المذكور في سنة ثمانين وثلثمائة، وهي السنة التي توفي فيها، ونسختها:,"In the year three hundred and eighty (A. D. nine hundred and ninety or nine hundred and ninety one), that of Yakub’s death, a paper containing the following lines was found in his house."
"احذروا من حوادث الأزمان… وتوقوا طوارق الحدثان
قد أمنتم من الزمان ونمتم… رب خوف مكمن في أمان","Be on your guard against the events of time I stand in dread of unforeseen misfortunes! You think yourself secure against adversity; you sleep on, yet danger is often hidden by security."
فلما قرأها قال: لا حول ولا قوة إلا بالله العظيم، واجتهد أن يعرف كاتبها فلم يقدر على ذلك.,"When he read these verses, he exclaimed: there is no power and no strength, except through the Almighty!” and used in vain, every endeavor in order to discover the author."
ولما اعتل علة الوفاة آخر السنة المذكورة ركب إليه العزيز عائدا وقال له: وددت أنك تباع فأبتاعك بملكي أو تفدي فأفديك بولدي، فهل من حاجة توصي بها يا يعقوب فبكى وقبل يده وقال:,"Towards the end of the year just mentioned, when he was in his last illness, he received a visit from al-Aziz, who came riding in state to see him. said that sultan, should give my kingdom to redeem you (from death); to ransom you (from her grasp), I should sacrifice my son I Have you anything to ask of me, Yakub?” The vizir wept and replied."
أما فيما يخصني فأنت أرعى لحقي من أن أسترعيك إياه، وأرأف على من أخلفه من أن أوصيك به، ولكني أنصح لك فيما يتعلق بدولتك:,"As to what concerns me personally, you can so well appreciate my deserts, that I need not refer you l them, and you have been s kind to those whom I am leaving behind me, that I need not recommend them to your benevolence. But I shall give you some advice touching the welfare of your empire."
سالم الروم ما سالموك، واقنع من الحمدانية بالدعوة والسكة، ولا تبق على مفرج بن دغفل بن جراح إن عرضت لك فيه فرصة.,"Remain in peace with the Greeks as long as they remain in peace with You; be satisfied with the Hamdanides (of Aleppo), as long as they offer up the prayer for you from the pulpit and inscribe your name on the coinage; show no mercy to Mufrij Ibn Daghfal Ibn al-Jarrah, whenever the opportunity presents itself.”"
ومات فأمر العزيز أن يدفن في داره، وهي المعروفة بدار الوزارة بالقاهرة داخل باب النصر، في قبة كان بناها، وصلى عليه وألحده بيده في قبره، وانصرف حزينا لفقده، وأمر بغلق الدوايين أيامأ بعده.,"When he died, al-Aziz gave orders that he should be buried in the house where he resided, and which was called the Palace of the Vizirate. It was situated in Cairo, within the gate which bears the name of Bab al-Nasr (victory Gate), and it contained a mausoleum (kubba), which the vizir had built for himself. Al Aziz said the funeral service over him, and arranged the body in the grave with his own hands. He then returned, sorrowing for his loss, and ordered that all the public offices should remain shut for some days."
وكان إقطاعه من العزيز في كل سنة مائة ألف دينار، ووجد له من العبيد والمماليك أربعة آلاف غلام، ووجد له جوهر بأربعمائة ألف دينار، وبز من كل صنف بخمسمائة ألف دينار. وكان عليه للتجار ستة عشر ألف دينار فقضاها عنه العزيز من بيت المال وفرقت على قبره.,"The appointments which he allowed to the vizir were one hundred thousand dinars a year. In the property left by Yakub were four thousand slaves, whites and blacks, all of them Young men, precious stones to the value of four hundred thousand dinars, and drapery of all sorts to the value of five hundred thousand dinars. Six hundred thousand dinars were wed by him to merchants, but this debt was acquitted by al-Aziz, who drew the amount from the public treasury and distributed it to the creditors over the vizir’s grave."
وذكره الحافظ ابن عساكر في تاريخ دمشق فقال: كان يهوديا من أهل بغداد خبيثا ذا مكر، وله حيل ودهاء وفيه فطنة وذكاء. وكان في قديم أمره خرج إلى الشام فنزل الرملة، وصار بها وكيلا، فكسر أموال التجار وهرب إلى مصر، فتاجر كافورا الإخشيدي،,"The hafiz Ibn Asakir mentions him in the History of Damascus and says: “He was a Jew of Baghdad, perverse and crafty, full of shrewdness and cunning. In the early part of his career, he went to Syria and settled in Ramla, where he became an agent of affairs. Having embezzled the property of the merchants, he fled to Egypt, and was chosen by Kafur as his commercial agent."
فرأى منه فطنة وسياسة ومعرفة بأمر الضياع فقال: لو كان مسلما لصلح أن يكون وزيرا، فطمع في الوزارة، فأسلم يوم جمعة في جامع مصر،,"Kafur son remarked his intelligence, his skill in the management of affairs, his perfect acquaintance with everything concerning the (government) estates, and was heard to say: Were that man a Muslim he would be fit to be made a vizir.’ The hope of obtaining the vizirship induced him to embrace Islamism, and he made his profession of faith, one Friday, in the great mosque of Misr."
فلما عرف الوزير أبو الفضل جعفر بن الفرات أمره قصده فهرب إلى المغرب، واتصل بيهود كانوا مع الملقب بالمعز، وخرج معه إلى مصر، فلما مات الملقب بالمعز وقام ولده الملقب بالعزيز استوزر ابن كلس في سنة خمس وستين وثلثمائة، فلم يزل مدبر أمره إلى أن هلك في ذي الحجة سنة ثمانين وثلثمائة.,"The vizir Abu al-Fadl Jaafar Ibn al-Furat perceived what he was aiming at and planned his ruin, on which he fled to Maghrib and joined some Jews who were with the person surnamed al-Muzz. When the latter set out for Egypt, he accompanied him, and, on that chiefs death, he became vizir to the person surnamed al-Aziz, who was the son and successor of al-Muzz. This took place in the year three hundred and sixty five (A. D. nine hundred and seventy five or nine hundred and seventy six). He continued in the direction of affairs till the death of his master, which occurred in the month of Zi al-Hijja, three hundred and eighty (Feb.-March, A. D. nine hundred and ninety one).””"
وقال غيره: ابتدأ المرض بالوزير المذكور يوم الأحد الحادي والعشرين من ذي القعدة سنة ثمانين وثلثمائة، وأخذته سكتة، ثم تزايد به المرض واشتد، وانطلق لسانه، ثم توفي ليلة الأحد على صباح الاثنين لخمس خلون من ذي الحجة من السنة المذكورة، وكفن في خمسين ثوبا، واجتمع الناس كلهم من القصر إلى داره.,"Another author says: “The last illness of the aforesaid vizir began on Sunday, the twenty first of Zu al-Kaada, three hundred and eighty. He was seized by a palsy which continued to augment and become worse; then he recovered the use of his tongue; then, towards the morning of Monday, the fifth of Zi al-Hijja (February, A. D. nine hundred and ninety one), he breathed his last. His body was shrouded in fifty robes, and all the people assembled in the street leading from the citadel to his house."
وخرج العزيز وعليه الحزن ظاهر، وركب بغلته بغير مظلة، وكانت عادته أنه لا يركب إلا بها، وصلى عليه وبكى، وحضر مواراته.,"Al-Aziz came forth, evidently much afflicted; he was mounted on a mule, and, contrary to his usual custom when riding out, on parasol was borne over him. He prayed over the corpse, wept and remained present till the grave was filled up."
وقيل إنه مات على دينه، وكان يظهر الإسلام والصحيح أنه أسلم وحسن إسلامه.,"Some say that he died in his former religion and was only a Muslim in appearance, but the truth is that he was a sincere and Good Muslim."
وقال يوما – وقد ذكر اليهود في مجلسه – كلاما يسوء اليهود سماعه، ثم بين عوراتهم وفساد مذهبهم، وأنهم على غير شيء، وأن اسم النبي صلى الله عليه وسلم في التوراة وهم يجحدونه.,"At one of his assemblies, he spoke of the Jews in terms such as that people could not have endured, and he proceeded to expose their infamy and the corruptness of their religion. “Those people,” said he, hold opinions which have no foundation, and the name of the Prophet is mentioned in the Pentateuch, though they deny it.””"
وكانت ولادته في سنة ثماني عشرة وثلثمائة ببغداد، عند باب القز، رحمه الله تعالى.,"He was born at Baghdad, in the year three hundred and eighteen (A. D. nine hundred and thirty or nine hundred and thirty one), near the gate called Bab al-Kazz."
وكلس: بكسر الكاف واللام المشددة وبعدها سين مهملة.,The orthography of Killis
والسموأل بن عادياء: بفتح السين المهملة والميم وسكون الواو وبعدها همزة مفتوحة ثم لام. وعادياء: بعين مهملة وبعد الألف دال مهملة مكسورة ثم ياء مثناة من تحتها وبعدها همزة ممدودة.,Samuel and Aadya is that which is given here.
وأما القائد جوهر فقد تقدم ذكره في ترجمته,We have already spoken of the kaid Jawhar.
وأما القائد فضل فإنه كان رجلا نبيلا كريما ممدحا وإليه تنسب  منية القائد فضل” البليدة التي في أعمال الجيزة التي قبالة مصر، وفيه يقول أبو القاسم عبيد الغفار شاعر دولة الحاكم بن العزيز المذكور:”,"The kaid Fadl was a man of talent and honor, praised by all. The garden called Munyat al-Kaid, and situated in the district of Giza, was s named after him. It was in his praise that Abu al-Kasim Abd al-Ghaffar, the court poet of al-Hakim, the son of al-Aziz, composed the following lines."
"إنما الفضل غرة… في وجوه المدائح
أريحي رياحه… عبقات الروائح
كعبة الجود كفه… بين غاد ورائح
إنما تصلح الأمو… ر برأي ابن صالح","Al-Fadl is a brilliant star on the foreheads of our eulogiums; ample in his gifts, the Favors. He bestows ardors which do not pass away. His hand is the center of beneficence for travelers departing in the morning and arriving at eventide. All things prosper under the direction of the son of Salih."
وكان مكينا في دولة الحاكم المذكور، ثم نقم عليه وحبسه وضربت عنقه في محبسه يوم السبت عشية لإحدى وعشرين ليلة خلت من ذي القعدة سنة تسع وتسعين وثلثمائة، ولم يظهر منه جزع، ولف في حصير، وأخرج من الحجرة التي كان محبوسا بها، رحمه الله تعالى.,"Fadl enjoyed high Favor under the reign of al-Hakim; but, having incurred his sovereign’s displeasure, he was cast int prison and there beheaded. This event took place on Saturday, the twenty first of Zu al-Kaada, three hundred and ninety nine (the seventeenth of July A. D. one thousand and nine). He met his death with great fortitude. His body was rolled up in a mat and carried out of the cell where he had been confined."
وأما أبو القاسم الشاعر المذكور، فإن الحاكم قتله مع جماعة من الأعيان في يوم الأحد السادس والعشرين من المحرم سنة خمس وتسعين وثلثمائة، وأحرقهم بالنار وكان قتل الجميع في حجرة واحدة، والله أعلم.,"The poet Abu al-Kasim was put to death by al-Hakim, with a number of other distinguished men, on Sunday, the twenty sixth of Muharram, three hundred and ninety five (November, A. D. one thousand and four). Their bodies were burned by his order. All of them were executed together, in the same cell. God knows how far these things may be true."
يعقوب بن صابر المنجنيقي,IBN SABIR AL-MANJANIKI
أبو يوسف يعقوب بن صابر بن بركات بن عمار بن علي بن الحسين بن علي بن حوثرة، الحراني الأصل البغدادي المولد والدار المنجنيقي، الملقب نجم الدين، الشاعر المشهور،,"Abu Yousuf Yakub Ibn Sabir Ibn Barakat Ibn Ammar Ibn Ali Ibn al-Husain Ibn Ali Ibn Hauthara al-Manjaniki, surnamed Najm al-Din (the star of religion), belonged to a family of Harran, but was, by birth and by residence, a native of Baghdad."
ذكره أبو عبد الله محمد بن سعيد المعروف بابن الدبيثي في تاريخه الذي جعله ذيلا لتاريخ الحافظ أبي سعد عبد الكريم بن السمعاني الذي ذيله على تاريخ بغداد تأليف الحافظ أبي بكر أحمد بن علي بن ثابت البغدادي – وقد سبق ذكر كل واحد من هؤلاء الثلاثة في هذا التاريخ –,"Abu Abd Allah Muhammad Ibn Saied, surnamed Ibn al-Dubaithi, notices this distinguished poet in the historical work intended by hint to serve as a supplement to the work which the hafiz Abb Saad Abd al-Karim Ibn al-Samaani drew up as a continuation of the [biographical] history of Baghdad, which was composed by the hafiz Abu Bakr Ahmad Ibn Ali Ibn Thabit al-Baghdadi. Mention has been made of these three authors in the present historical work."
فقال ابن الدبيثي: كان يعقوب المذكور متقدما على أهل صناعته، يعني في صنعة المنجنيق وما يتعلق به، وكان فيه فضل ويقول الشعر، سمع شيئا من الحديث من أبي المظفر ابن السمرقندي وأبي منصور ابن الشطرنجي،”,"“This Yakub,” says Ibn al-Dubaithi, “was at the head of those who practiced his art,” the writer means ballistics and the matters relating to that branch of science, “he was a man of merit and could extemporize poetry. Some traditions were learned by him from the lips of Abu al-Muzaffar “al-Samarkandi and of Abu Mansur al-Shatranji."
علقت عنه شيئا من شعره، أنشدني أبو يوسف يعقوب بن صابر لنفسه:,"I wrote down some, pieces of his poetry which were dictated to me by himself. (That for instance): The following verses were recited to me by Abu Yousuf Yakub Ibn Sabir, as being of his own composing."
"قبلت وجنته فألفت جيده… خجلا ومال بعطفه المياس
فانهل من خديه فوق عذاره… عرق يحاكي الطل فوق الآس
فكأنني استقطرت ورد خدوده… بتصاعد الزفرات من أنفاسي","I kissed her check and she, in her confusion, turned away her neck and inclined (from me) her pliant waist. From her cheeks trickled down upon her breast drops of respiration like the dew upon the myrtle. It was as if the breath of my sighs had obliged the rose of her cheeks to shed its dew-drops."
سألته عن مولده فقال: في ضحى نهار الاثنين رابع محرم سنة أربع وخمسين وخمسمائة .”,"“I asked him the date of his birth, and he replied that it was on Monday morning, the fourth of Muharram, five hundred and fifty four (the twenty sixth of January, A. D. one thousand one hundred and fifty nine).”"
وقال غير ابن الدبيثي: كان صابر المنجنيقي جنديا في ابتداء أمره مقدما على المنجنيقيين بمدينة السلام ببغداد، ولم يزل مغرى بآداب السيف والقلم وصناعة السلاح والرياضة، واشتهر بذلك، ولم يلحقه – أحد من أبناء زمانه في درايته وفهمه لذلك،”,"Another person said: “Ibn Sabir al-Manjaniki commenced his career by serving in the regular army (junud), and became chief of the engineers stationed in the City of Welfare (Dar al-Salam), which is Baghdad. He labored assiduously with the sword and the pen, and became noted for his studies and his military exercises. None of his contemporaries could cope with him in the knowledge of these last matters."
وصنف فيه كتابا سماه عمدة المسالك في سياسة الممالك ولم يتممه وهو مليح في معناه، يتضمن أحوال الحروب وتعبيتها وفتح الثغور، وبناء المعاقل وأحوال الفروسية,"He composed on that subject a book which he entitled Omdat al-Masalik fi Siasat il-Mamalik {the direction-post, taking the paths which lead to the government of kingdoms). This fine work, which remains unfinished, treats of everything relation go to war, orders of battle, taking fortresses, building castles, horsemanship."
والهندسة والمصابرة على القلاع والحصار والرياضة الميدانية والحيل الحربية، وفنون العلاج بالسلاح وعمل أداة الحرب والكفاح، وصنوف الخيل وصفتها، وقد قسم هذا الكتاب ورتبه أبوابا، كل باب منه يشتمل على فصول .”,"engineering, blockading strongholds, sieges, equestrian exercises, wal-horses, the management of all sorts of arms, the construction of military engines, close fighting, the different sorts of cavalry and the qualities of horses. He drew up this treatise in sections, each of which is divided int a number of chapters."
وكان شيخا هشا مليحا لطيفا فكها طيب المحاورة، شريف النفس متواضعا، فيه تودد وبشر وسكون، وهو مع ذلك شاعر مكثر مجيد ذو معان مبتكرة، يقصد الشعر ويعمل المقاطيع، وجمع من شعره كتابا مختصرا سماه مغاني المعاني ومدح الخلفاء، وكانت له منزلة لطيفة عند الإمام الناصر لدين الله أبي العباس أحمد خليفة العصر ذلك الوقت .”,"He was an elderly, good-humored man, well-looking, pleasant and lively; agreeable in his conversation, Noble-minded and modest; in his manners conciliatory, kind and tranquil. He was, besides a prolific poet, gifted with original thoughts and composing not only detached pieces, but regular qasidas. His poetical works were united by him in a compendium to which he gave the title of Maghani al-Maani (the abodes were striking thoughts abound). He composed poems in praise of the caliphs and held rather a high place in the Favor of the imam (caliph) Al-Nasr liDin illah Abu al-Abbas Ahmad, the caliph who was then ruling.”"
قلت: وكانت أخباره في حياته متواصلة إلينا وأشعاره تنقلها الرواة عنه، ويحكون وقائعه وما جراياته وما ينظم في ذلك من الأشعار الرائقة والمعاني البديعة،,"Whilst he was alive, we often received news of him; the professional reciters of poems giving to the public the pieces of his which they had learned by heart and relating his dings, his adventures, and the passages composed by him on these matters, and in which he displayed great originality of thought."
ولم تتفق لي رؤيته مع المجاورة وقرب الدار من الدار، لأنه كان ببغداد ونحن بمدينة إربل، وهما متجاورتان، لكن لكثرة اطلاعي على أخباره وما يتفق له من النظم المنقول عنه في وقته كأني كنت معاشره، وما زلت مشغوفا بشعره مستعذبا أسلوبه فيه.,"I never had an opportunity of seeing him, though the proximity of his residence to us rendered us neighbors; he inhabited Baghdad and we dwell in the town of Arbela, which places are near ne to the other; but, as I heard accounts of him frequently during his life, as also the verses which he occasionally composed and which were recited on his authority, I may be considered as having been acquainted with him. I was always anxious to procure the occasional poems which he composed, so greatly was I pleased with his [style and) manner."
واجتمعت بخلق كثير من أصحابه والناقلين عنه، منهم صاحبنا الشيخ عفيف الدين أبو الحسن علي بن عدلان المعروف بالمترجم الموصلي، فإنه أنشدني له شيئا كثيرا، فمن ذلك قوله:,"Many were the friends of his with whom I met, and many also were the persons whom I heard repeating his verses. One of them was our master the shaikh Afif al-Din (virtuous through religion) Abu al-Hasan Ali Ibn Adlan, of Mosul, surnamed al-Mutarjim [the interpreter). from him, I learned a great number of these pieces, such, for instance, as the following."
"كلفت بعلم المنجنيق ورميه… لهدم الصياصي وافتتاح المرابط
وعدت إلى نظم القريض لشقوتي… فلم أخل في الحالين من قصد حائط","I was engaged in studying ballistics and in employing machines fitted to destroy castles and to breach redoubts. Thou I turned, through poverty, to the composing of verses; so, in both cases, I have been always aiming at a wall (a until, or something to fill the belly)."
"وأنشدني عنه أيضا وذكر أنه لم يسبق إليه:
لا تكن واثقا بمن كظم الغي… ظ اغتيالا وخف غرار الغرور
فالظبا المرهفات أقتل ما كا… نت إذا غاض ماؤها في الصدور","Ibn Adlan recited to me also as Ibn Sabir’s a piece, the idea of which, said he, never before occurred to any poet. Here il is: Trust not to him who restorations his anger through perfidy; fear the arrows of the deceitful. The sharp lances are never more killing than when their water (their well-tempered blade) sinks int the bosoms."
وأنشدني له أيضا في جارية سوداء كان يهواها، وهي حبشية:,"He communicated to me also the following piece, which the poet bad composed on a dark-colored Abyssinian girl with whom he was in love."
"وجارية من بنات الحبوش… بذات جفون صحاح مراض
تعشقتها للتصابي فشبت… غراما ولم أك بالشيب راض
وكنت أعيرها بالسواد… فصارت تعيرني بالبياض","That maiden, a daughter of the Abyssinians, shot from her eyelids glances at once powerful and languishing. I loved her through the impulse of Youth, and passion turned my hair gray; a thing which I had on mind to. So, when I reproached her with her blackness, she reproached me with my grayness."
"وأنشدني عنه أيضا:
وجارية عبرت للطواف… وعبرتها حذرا تدمع
فقلت ادخلي البيت لا تجزعي… ففيه الأمان لمن يجزع
سدانته لبني شيبة… فقالت: ومن شيبة أفزع","He recited to me also this piece, as being of Ibn Sabir’s composition: A girl was weeping in (the bustle caused by) the running of the pilgrims round the Kaaba, and her tears fell in abundance. I said to her: Enter int the temple and be not afraid; it always gives protection to those who are in fear. Its guardianship belongs to the family of Shaiba.” She replied: “I am also afraid of shaiba (gray hair).”"
وأنشدني عنه في غلام يتعلم السباحة في دجلة بغداد، وقد لبس تبان أزرق وشد على ظهره شكوة منفوخة كما جرت عادة من يتعلم العوم ، فقال في ذلك:,"Another of Ibn Sabir’s pieces which he (Ibn Adi An} recited to me, was composed n a Young girl, who was learning to swim in the Tigris, at Baghdad. She had put in blue drawers and tied to her back a bladder filled with air, as is customary with persons who are learning to swim. On this subject, the poet said."
"يا للرجال شكايتي من شكوة… أضحت تعانق من أحب وأعشق
جمعت هوى كهواي إلا أنها… تطفو ويثقلني الغرام فأغرق
ويغيرني التبان عند عناق… أردافه فهو العدو الأزرق","You men (hear me)! my affliction (shikaya) proceeds from that bladder which holds closely to her whom I desire to possess and whom I love. It is toiled with haua (air) as I am filled with hawa (love), but it flats where my passion would weigh me down and drown me. Those drawers excite my jealousy whilst they embrace her charms; they are really a blue enemy."
فأغرق وهذا من المعاني النادرة، فإن العرب إذا وصفت العدو بشدة العداوة قالت: هو عدو أزرق،,"This is an original thought. The (desert) Arabs, when they wished to describe a man whose hostility [to another) was very violent, used to say: He is the blue enemy.’"
وقد جاء هذا في كلامهم وأشعارهم كثيرا، واستعمله الحريري في المقامة الرابعة عشرة فقال: فمذ اغبر العيش الأخضر، وازور المحبوب الأصفر، اسود يومي الأبيض، وابيض فودي الأسود، حتى رثى لي العدو الأزرق، فحبذا الموت الأحمر”.”,"This expression occurs frequently in their discourses and poems. Al-Hariri, made use of it, in the fourteenth Makama, where tic says: “But since {my) green (flourishing) life has been soiled, and since the beloved yellow (money) has turned away, black have become my days (once to) while, and white, my locks (once so) black; so that pity is shewn to me (even) by the blue enemy I welcome (were to me even) red death.”"
ورأيت في بعض الرسائل، ولا أتحقق الآن صاحبها: قد أوردنا ظبا الحديد الأخضر، في ماء الوريد الأحمر، من عدو الله الأزرق، من بني الأصفر، وهو باب متسع فلا حاجة إلى الإطالة في ذكر شواهده.,"In an epistle, the author of which I have not been able to discover, I found the following passage: “We quenched the thirst of our dark iron blades in the water of the little red rose (the heart), belonging to that enemy of God, the blue-eyed Christian), one of the sons of the yellow (Europeans!.” This is a subject offering so ample a stock of examples that we need not lengthen our article by adducing others."
وأنشدني عنه أيضا في جماعة من الصوفية أضافهم فأكلوا جميع ما قدمه لهم فكتب إلى شيخهم يذكر حاله معهم:,"He (Ibn Adlan) recited to me the following piece as having been composed by Ibn Sabir on a band of Sufis (dervishes), to whom he had given hospitality and who eat up alt that be set before them. In this piece, which he sent to their superior, he relates what had taken place between him and them."
"مولاي يا شيخ الرباط الذي… أبان عن فضل وعلياء
إليك أشكو جور صوفية… باتوا ضيوفي وأودائي
أتيتهم بالزاد مستأثرا… وبت تشكو الجوع أحشائي
مشوا على الخبز ومن عادة… الزهاد أن يمشوا على الماء
وهم إلى الآن ضيوفي فجد… لهم بخبز وبحلواء
أولا فخذهم واكفنيهم فما… يحسن في مثلهم رائي","My Lord! you who are the shaikh of the convent and have manifested to the world your eminent merit and your Noble feelings, to you I complain of the injustice committed by some Sufis who passed the night with me as guests and friends. I offered them provisions in preference to myself, and I passed the night with my stomach complaining of hunger. When they walked, it was towards the bread; not like those saints whose custom was to walk upon the surface of the waters. They continue to be my guests up to the present moment. Send them, I beg You, bread and sweetmeats; or, if not, take them to you and protect me from them; I have not a good opinion of people like them."
وأنشدني عنه في الصوفية أيضا:,Here is another piece which the same poet composed on the Sufis and which was recited to me by Ibn Adlan.
وأنشدني له غير ابن عدلان وقال: لما كبر ابن صابر وضعفت حركته صار إذا مشى يتوكأ على عصا، فقال في ذلك:,"A person, but not Ibn Adlan, related to me as follows: ‘When Ibn Sabir grew old and slow in his movements, he used to lean a staff in walking. Alluding to this, he said."
"ألقيت عن يدي العصا… زمن الشبيبة للنزول
وحملتها لما دعا… داعي المشيب إلى الرحيل","“In the lime of my Youth, I threw the staff out of my hand when I intended to make a halt; and now, that old age calls on me to journey forth, I have taken that staff up again."
وكان ببغداد شخص يقال له ابن بشران، وكان كثير الأراجيف، فمنع من ذلك، فقعد على الطريق ينجم، فقال فيه ابن صابر:,"There was at Baghdad a man called Ibn Bishran, who was always spreading about reports and rumors. Being forbidden to d s, be took his seat at the road side, and set up for an astrologer. On this, Ibn Sabir said."
"إن ابن بشران ولست ألومه… من خيفة السلطان صار منجما
طبع المشوم على الفضول فلم يطق… في الأرض إرجافا فأرجف في السما","Ibn Bishran turned astrologer through fear of the sultan, and I blame him not. That unlucky wight was formed by nature to be loquacious; and, not being allowed to speak of what passes on earth, he talks to us of the heavens.”"
قلت:وأنشدني الأديب شهاب الدين أبو عبد الله محمد بن يوسف بن سالم المعروف بابن التلعفري لنفسه في بعض ليالي شهر رمضان سنة ثمان وثلاثين وستمائة بالقاهرة المحروسة، وهو من شعراء العصر المجيدين:,"In the month of Ramadan, six hundred and thirty eight (March-April, A. D. one thousand two hundred and forty one), whilst I was in Cairo, Abu Abd Allah Muhammad Ibn Yousuf Ibn Salim, surnamed Sbihab al-in [the flambeau of religion), and generally known by the appellation of Ibn al-Tallafari, who was an eminent literary scholar and one of the Good poets of the day, recited to me the following verses."
"يا شيب كيف وما انقضى زمن الصبا… عاجلت مني اللمة السوداء
لا تعجلن فوالذي جعل الدجى… من ليل طرتي البهيم ضياء
لو أنها يوم الحساب صحيفتي… ما سر قلبي كونها بيضاء","Hairiness! what do you mean? you hasten to invade my dark locks before the time of my Youth has expired. Hasten not for, by Him who changed int day the dark night of my locks, were my hair on the day of judgement to replace the book containing my actions its whiteness, even then, would not rejoice my heart."
فقلت له: قد أغرت على بيت نجم الدين ابن صابر، حتى إنك قد أخذت معظم لفظه وجميع معناه والوزن والروي، وهو قوله:,"On hearing this, I said: “You have stolen from Ibn Sabir the entire meaning of the last verse and some of the expressions; you have even adopted his rhyme and his measure. That poet said."
لو أن لحية من يشيب صحيفة… لمعاده ما اختارها بيضاء فحلف أنه لم يسمع هذا البيت إلا بعد عمله للأبيات المذكورة، والله أعلم بذلك. وهذا البيت لابن صابر من جملة أبيات وهي:,"“If the beard of the gray-haired man were, on the day of the resurrection, the book of his actions, its whiteness would displease him.’ He swore that he had composed the above verses before he heard of this one. God knows best! Ibn Sabir’s verse belongs to a piece which we give here."
"قالوا بياض الشيب نور ساطع… يكسو الوجوه مهابة وضياء
حتى سرت وخطاته في مفرقي… فوددت أن لا أفقد الظلماء
وعدلت أستبقي الشباب تعللا… بخضابها فصبغتها سوداء
لو أن لحية من يشيب صحيفة… لمعاده ما اختارها بيضاء","They say that hairiness is a brilliant light which clthes a man’s face with brightness and dignity. Bat, when its grayness invaded the summit of my head, I wished I had not been deprived to darkness. I began to cajole the marks of Youth, so that they might remain, and I dyed them with a tint of black. If the beard of the gray-haired man were, on the day of the resurrection, the book of his actions, its whiteness would displease him."
وأخبرني بعض الأدباء أن ابن صابر كتب إلى بعض الرؤساء ببغداد:,A literary man informed me that Ibn Sabir addressed the following verses to a man of high rank in Baghdad.
"ما جئت أسألك المواهب مادحا… إني لما أوليتني لشكور
لكن أتيت عن المعالي مخبرا… لك أن سعيك عندها مشكور",I come not to you with praises for the purpose of obtaining gifts; I am satisfied with what you have already bestowed on me and I am thankful. But I now come to you with a message from glory; she says that your efforts to obtain her Favor shall not go unrewarded.
ووقفت بالقاهرة على كراريس فيها شعره، وقد أجاد في كل ما نظمه، ورأيت فيها البيتين المشهورين المنسوبين إلى جماعة من الشعراء، ولا يعرف قائلهما على الحقيقة، وهما:,"When I was in Cairo, I met with some quires of a bk containing the poems of Ibn Sabir, who, in all his verses, displayed great talent. I there found the famous distich which has been attributed to different poets and of which the real author is not known. Here is that which I mean."
"ألقني في لظى فإن أحرقتني… فتيقن أن لست بالياقوت
جمع النسج كل من حاك لكن… ليس داود فيه كالعنكبوت","Throw me into fire and, if it consume me, be then assured that I am not Yakub (a hyacinth). Everyone who makes tissues is included in the interweave; but, in that art, Dawud was not equal to the spider."
"فعمل ابن صابر جوابهما:
أيها المدعي الفخار دع الفخر لذي الكبرياء والجبروت…
نسج داود لم يفسد ليلة الغا… ر وكان الفخار للعنكبوت
وبقاء السمند في لهب النا… ر مزيل فضيلة الياقوت","In answer to those two verses, Ibn Sabir composed the following: thou who art so vain-glorious I leave glory to him who is the Lord of greatness and of power. Dawud’s tissue would have rendered on service on die night of the Cavern; it was the spider who had all the honor. The resistance of the samand (asbestos) to the ardor of fire deprives the Yakub of its merit."
وكذاك النعام يلتقم الجمر وما الجمر للنعام بقوت… قلت: وعلى البيتين الأولين نظم جماعة من الشعراء المعاصرين لنا أبياتا،,"The ostrich can swallow burning cools, though they are not its (natural) food. The two verses given first of all have served as models to a number of our on temporaries."
فمن ذلك قول الكمال أبي محمد القاسم بن القاسم بن عمرو بن منصور الواسطي نزيل حلب صاحب شرح المقامات”:”,"Such, for instance, were the following, composed by Jamal al-Din Abu Muhammad al-Kasim Ibn al-Kasim Ibn mar Ibn Mansur, a native of Wasit who had settled in Aleppo and who wrote a commentary on the Makamas (of al- Hariri)."
"حق دود القز يبني… فوقه ثم يموت
بعد ما سدى وقد صا… ر يسدي العنكبوت","The silkworm, when it built over itself a house and died after spinning, was right in dying, for the spider has spun before (and outdone it)."
وقول المهذب أبي عبد الله محمد بن أبي الحسن بن يمن الأنصاري المعروف بابن الأردخل الموصلي نزيل ميافارقين:,"It was thus also that a native of Mosul, named Muhazzab al-Din Abu Abd Allah Muhammad Ibn Abi ‘l-Hasan Ibn Yumn al-Ansari, and generally known by the surname of Ibn Ardakhel, expressed a similar thought in these lines."
"أقول وقد قالوا نراك مقطبا… إذا ما ادعى دين الهوى غير أهله
يحق لدود القز يقتل نفسه… إذا جاء بيت العنكبوت بمثله",People said: «We see you frown when persons unworthy pretend to follow the religion of love.” I answered: “The silkworm was right in killing itself when its work was equaled by the dwelling of the spider.
"وهذا ينظر إلى قول بعضهم:
إذا شوركت في أمر بدون… فلا يلحقك عار أو نفور
ففي الحيوان يشترك اضطرارا… أرسطاليس والكلب العقور","In these verses is an allusion to a thought which [two) other poets have expressed thus: When you have, in any work, a vile fellow for a partner, you incur neither disgrace nor odium. The class of animals necessarily includes Aristotle and the snappish cur."
"وقول الآخر:
وللزنبور والبازي جميعا… لدى الطيران أجنحة وخفق
ولكن بين ما يصطاد باز… وما يصطاده الزنبور فرق","The wasp and the falcon, like other animals that fly, have wings and can hover in the air. But great is the difference between what is captured by the falcon and what is caught by the wasp."
قلت: وعلى ذكر دود القز ينبغي أن يذكر ما يقال عن السرفة، بضم السين المهملة وبعدها راء ساكنة ثم فاء، قال الجوهري في كتاب الصحاح” هي دويبة لنفسها بيتا مربعا من دقاق العيدان تضم بعضها إلى بعض بلعابها على مثال الناووس، ثم تدخل فيه وتموت،”,"Having spoken of the silkworm, we cannot but mention what has been said of the surfa (a sort of cate-worm). In al-Jawhari’s lexicon, the Sahah, we read that the surfa is a little animal which constructs for itself a square house like a coffin, forming it with small bits of wd which it sticks together by means of its spittle. It then enters into this case and dies."
يقال في المثل: هو أصنع من سرفة، وذكر لي بعض الفضلاء أن السرفة هي الأرضة، والله أعلم.,"The expression: more industrious than the surfa, is proverbial. A person of merit told me that the surfa is the same as the arda (or termite); God knows."
"ومما ينبغي أن يلحق بالأبيات المقدم ذكرها قول بعضهم:
إن أعوز الحاذق فاستبدلوا… مكانه أخرق لم يحذق
فلاعب الشطرنج من دأبه… وضع حصاة موضع البيدق","To the verses given above we cannot avoid adding these two: When people have not at hand an able workman, they take ne who is awkward and without skill When the chess-player is in want of a pawn, his custom is to replace it by a pebble."
"والأصل في هذا كله قول المتنبي:
وشر ما قنصته راحتي قنص… شهب البزاة سواء فيه والرخم","The idea which pervades all these verses originates from ne which al-Mutanabbi, has thus expressed. The most worthless prey that my hand ever seized on was, when the yellow falcon and the vulture obtained equal shares."
"ويقرب منه قول أبي العلاء المعري أيضا:
وهل يدخر الضرغام قوتا ليومه… إذا ادخر النمل الطعام لعامه","Something similar is what Abu al-Alaa al-Maarri has announced thus: Now could the lion store up food for its daily wants, and thus imitate the ant which gathers up subsistence for the year to come."
قلت: وفي هذه الأبيات الأوائل ما يحتاج إلى زيادة إيضاح، فليس كل من يقف عليها يفهم معناها: أما البيت الأول وما ذكره من أمر الياقوت فإن الياقوت من خاصيته أن النار لا تؤثر فيه، وإلى هذا أشار الحريري في المقامة السابعة والأربعين بقوله من جملة ثلاثة أبيات:,"There is something in the verses given first of all which requires explanation; for it is not every person who reads them that can understand their meaning. What is said of the Yakut, in the first verse, refers to the particular nature of that mineral; fire having no effect on it. Al-Hariri alludes to this in his forty-seventh Makama; he has there three verses one of which is."
وطالما أصلي الياقوت جمر غضا… ثم انطفا الجمر والياقوت ياقوت,The yakut may be long heated over burning coals; the coals will at last die out and the Yakut remain as it was.
"وقال آخر في غلام له اسمه ياقوت:
ياقوت ياقوت قلبي المستهام به… من المروءة أن لا يمنع القوت
سكنت قلبي وما تخشى تلهبه… وكيف يخشى لهيب النار ياقوت","A poet said of a young page of his whose name was Yakut: Yakut, Yakut! the heart of him that yearns after that [Youth), it is an act of generosity that food should not be withheld [from it). Come and dwell in my heart; you need not fear the flame with which it burns; why should a Yakut fear the flame of fire."
وقد جاء هذا كثيرا في الشعر، لكن الاختصار أولى.,Ideas of this kind frequently occur in poetry; but it is now better that we should be brief.
وأما قول ابن صابر في الجواب في البيت الثاني: نسج داود لم يفد ليلة الغار إلى آخره، فهذا إشارة إلى مهاجرة النبي صلى الله عليه وسلم، معه أبو بكر الصديق رضي الله عنه، فإنهما خافا من مشركي مكة أن يتبعوهما فدخلا غار ثور، بالثاء المثلثة وثور جبل بين مكة والمدينة وبالقرب من مكة ونسج العنكبوت في الحال على باب الغار،,"In the second line of Ibn Sabir’s answer, the words Dawud’s tissue would have rendered no service, etc., allude to the flight of the Prophet from Mecca, with Abu Bakr al-Siddiq [the veracious). Apprehensive of being pursued by the infidels of that city, they entered int the cave of Thaur, a mountain situated between Mecca and Medina, but nearer to the former place. Immediately after, a spider wove its web across the entrance of the cave."
فلما وصل المشركون إليه ورأوا أثر العنكبوت على الباب قالوا: ليس ها هنا أحد؛ فإنه لو دخله أحد ما كان العنكبوت نسج عليه في الحال؛ لأن المشركين بادروا إليهما ليلحقوهما، فأخفى الله سبحانه وتعالى أمرهما، وهي من جملة معجزات النبي صلى الله عليه وسلم.,"When the infidels came and saw the work of the spider, they said: “There is nobody here; if anyone had gone in, the spider “would not have woven its web so soon.” The infidels had immediately hastened pursuit of them, and hoped to attain them, but God concealed the fugitives. This was one of the blessed Prophet’s miracles."
وقوله في البيت الثالث: وبقاء السمند في لهب النار إلى آخره: السمند، بفتح السين المهملة والميم وبعد النون الساكنة دال مهملة، ويقال السمندل أيضا بزيادة اللام، ذكروا أنه طائر يقع في النار فلا تؤثر فيه، ويعمل من ريشه مناديل وتحمل إلى هذه البلاد،,"In the third verse [of the same piece), the poet speaks of the samand, which resists the ardor of fire. The word samand, or samandel, as it is sometimes written, designates, it is said, a kind of bird which, if it falls into the fire, receives no injury. Napkins are made of its feathers and brought to our countries."
فإذا اتسخت المنديل طرحت في النار فتأكل النار الوسخ الذي عليها، ولا تحترق المنديل ولا تؤثر النار فيها،,"When one of them is soiled, it is cast int the fire, and that element eat away the impurities without burning the napkin or making any impression on it."
ولقد رأيت منه قطعة ثخينة منسوجة على هيئة حزام الدابة، وهي في طول الحزام وعرضه، فجعلوها على النار فما عملت فيه، فغمسوا أحد جوانبه في الزيت ثم تركوه على فتيلة السراج فاشتعل وبقي زمانا طويلا يشتعل ثم اطفأوه وهو على حاله ما تغير فيه شيء،,"I saw a piece of thick cloth made of samand; it was in the shape of a saddle-girth, having the same length as one and the same breadth. They laid it on a fire, but no effect was produced on it; then they dipped one end of it into it and placed it over the (burning) wick of a candle. It took fire and burned for a long time; when extinguished, nothing was found changed in its former state."
ويقولون إنه يجلب من بلاد الهند، وإن هذا الطائر يكون هناك، وفيه نكتة ينبغي أن تذكر ها هنا، وهي أن طرف تلك القطعة لما وضعوه على السراج تركوه زمانا طويلا والنار لا تعلق فيه،,"People say that it is imported from India, and that the bird of which we have spoken is found in that country. There is something curious in that (experiment), which we must notice here: the end of that piece of cloth was placed over the candle, and left there for a long time, without its taking fire."
فقال بعض الحاضرين: هذا ما تعمل فيه النار، ولكن اغمسوا هذا الطرف في الزيت ثم اجعلوه على النار، ففعلوا ذلك فاشتعل؛ فظهر من هذا أن النار لا تؤثر فيه على تجرده بل لابد من غمسه في شيء من الأدهان.,"One of the persons present, then said: “Fire has no effect on it, but dip the end of it into oil and place it on the fire.” They did so, and it blazed up. From this, it appears that, unless it be dipped in it, it resists the action of fire."
ثم رأيت بخط شيخنا موفق الدين عبد اللطيف بن يوسف البغدادي في كتابه الذي جعله لنفسه سيرة أنه قدم للملك الظاهر بن صلاح الدين صاحب حلب قطعة سمندل، عرض ذراع في طول ذراعين، فصاروا يغمسونها في الزيت ويوقدونها حتى يتقد الزيت وترجع بيضاء كما كانت، والله أعلم.,"I, afterwards, found in a copy of the autobiography composed by our sheikh Muwaffak al-Din Abd al-Latif Ibn Yousuf al-Baghdadi, and in that doctor’s hand-writing, that a piece of samand, one cubit in breadth and two in length, was presented to al-Malik al-Zahir, son of Salah al-Din, sovereign of Aleppo. When it was dipped in il and set on fire, it burned so that the it was consumed and it then became as white as before. God knows best!"
ومثله السرفوت: دويدة تعشش في كور الزجاج في حال توقده واضطرامه وتبيض فيه وتفرخ، ولا تعمل بيتها إلا في موضع النار المستمرة الدائمة، فسبحان خالق كل شيء وهي بفتح السين المهملة والراء وضم الفاء وسكون الواو وبعدها تاء مثناة من فوقها.,"Similar to the samand, is the sarafut, a little animal which lives in glass-furnaces, when they are violently heated. There it lays its eggs and produces its Young; never does it make its nest except in a place where fire is constantly burning. Glory be to God, the creator of all things!"
وأما البيت الرابع الذي ذكر فيه النعام وأنه يلتقم الجمر، فهذا شيء شاهدناه كثيرا، وهو معروف بين الناس وليس بغريب. وبالجملة فقد خرجنا عن المقصود، لكن الكلام اتصل بعضه ببعض فانتشر.,"In the fourth verse of the piece above given, Ibn Sabir speaks of ostriches swallowing burning coals; this is a fact which we ourselves have often witnessed, and it is so well known that it no longer appears curious. Here, after all, we have digressed from our subject, but one observation brought on another, and they have spread to a great extent."
وتوفي ابن صابر المذكور في ليلة الثامن والعشرين من صفر من سنة ست وعشرين وستمائة ببغداد، ودفن يوم الجمعة غربيها بالمقبرة الجديدة، بباب المشهد المعروف بموسى بن جعفر، رضي الله عنهما.,"Ibn Sabir died at Baghdad, on the eve of the twenty eighth of Safar, six hundred and twenty six (Jan. A. D. one thousand one hundred and twenty nine) and was buried on Friday, in the new cemetery of the western quarter of the city. His tomb is near the entrance of the mausoleum which bears the name of Musa Ibn Jaafar."
وأخبرني الشهاب ابن التلعفري المذكور أن مولده في الخامس والعشرين من جمادى الآخرة بالموصل سنة ثلاث وتسعين وخمسمائة، وتوفي في عاشر شوال سنة خمس وسبعين وستمائة بمدينة حماة، وأنشد قبيل موته لنفسه وهو آخر شعره:,"Shihab al-Din al-Tallafari, he of whom we have spoken above, informed me that he was born at Mosul, in the twenty fifth of the latter Jumada, five hundred and ninety three (the fifteenth of May, A. D. one thousand one hundred and ninety seven). he died at Hamah, in the tenth of Shawwal, six hundred and seventy five (the seventeenth of March, A. D. one thousand two hundred and seventy seven). I heard from his lips, the following verses, which were the last he ever composed."
"إذا ما بات من ترب فراشي… وبت مجاور الرب الكريم
فهنوني أصيحابي وقولوا… لك البشرى قدمت على رحيم","When my bed at night shall be the grave and when I am near unto the Merciful, felicitate me, my dear friends! and say: ‘Rejoice, you have now gone into the presence of the bountiful Lord."
وحوثرة: بفتح الحاء المهملة وسكون الواو وفتح الثاء المثلثة وبعدها راء ثم هاء، وهي في الأصل اسم لحشفة الذكر، وبها سمي الإنسان.,"The word hauthara, designated originally the glans penis, and then became the name of a man."
قال ابن الكلبي في كتاب جمهرة النسب: سمي ربيعة بن عمرو بن عوف بن بكر بن وائل حوثرة لأنه حج فمر بامرأة معها قعب لها، فاستامها فأكثرت فقال: والله لو أدخلت حوثرتي فيه، يعني كمرته، لملأته، فسمي حوثرة.,"Ibn al-Kalbi, says, in his Jamharat al-Nisab. ‘The name of Hauthara was given to Rabia Ibn Amr Ibn Auf Ibn Bakr Ibn Wail for the following reason: As he was making the pilgrimage, he met a woman and bargained with her for a cup. She asked a high price for it, on which he said: By Allah I could slop it up with my hauthara.’ This word has here the same meaning as the word kamura the relative adjective,"
والمنجنيقي: بفتح الميم وسكون النون وفتح الجيم وكسر النون الثانية وسكون الياء المثناة من تحتها وبعدها قاف، هذه النسبة إلى المنجنيق، وهو معروف.,"manjaniki is derived from manjanik (mangonel), the name of a well-known engine."
وإذ قد جرى ذكره ينبغي الكلام عليه ففيه أشياء غريبة: منها: انه من جملة الآلات المنقولة المستعملة، والقاعدة في هذا الباب: أن تكون ميمه مكسورة، إلا ما شذ عن ذلك في ألفاظ قليلة مثل منخل ومدهن ومسعط، وغير ذلك،,"As we have mentioned this word, we cannot avoid interring some remarks concerning it, for, on this subject may be said a number of things little known. First of all, the manjanik is a machine employed (in tear) and transportable (from one place to another). It is a general rule that, in words of this class (names of instrumenting), the letter m should he followed by the vowel I; amongst the rare exceptions, we may cite munkhal (a sieve), mudhun {an oil-flask), and musat (an instrument for introducing medicinal powders into the nostrils)."
مع أن ابن الجواليقي في كتاب المعرب” حكى فيه أربع لغات: فتح الميم، وكسرها على القاعدة، ومنجنوق بالواو بدل الياء، ومنجليق باللام عوض النون الثانية، وحكى في الميم والنون الأولى ثلاثة أقوال، قيل إنهما أصليتان، وقيل زائدتان، وقيل الميم أصلية والنون زائدة، والله أعلم.”,"Ibn al-Jawaliki, says, however, in his Muarrab, that this word has four forms: manjanik and minjanik. Both of them regular; then manjanuk and manjalik. It is stated on God authority, that the m and the first on of this word, may take one or other of the three vowels. It is also said that those two letters belong to the rt of the word. According to another statement, them is a radical, and the n a complementary letter; God knows best."
وهو اسم أعجمي، فإن الجيم والقاف لا يجتمعان في كلمة عربية، مثل الجرموق والجردق والجوسق والجلاهق والقبج وغير ذلك، وهذا باب مطرد، وكذلك الجيم والصاد لا يجتمعان في كلمة عربية مثل الصهريج والجص والصاج والجصطل وغير ذلك ، وهو أيضا باب مطرد.,"The word manjanik is of foreign origin, for the letters; (g) and k, are never found together in any Arabic word. We thus recognize as foreign, the words jurmak (slipper), jardak (gateau), jausak (palace, kisk, julahik [ball of an arbalest), kabj (partridge), and others. This is a general rule which applies also to the letters j, and s; they are never to be found together in an Arabic word; sahrij (tank), jass (gypsum), justul, and others are therefore of foreign origin."
وإذا جمعناه حذفنا إحدى النونين، فإن حذفنا النون الأولى قلنا: مجانيق، وإن حذفنا النون الثانية قلنا مناجيق، وقال الجوهري في كتاب الصحاح الأصل في المنجنيق: من جي نيك تفسيره بالعربي: ما أجودني؛ قلت: فتفسير من” أنا، وتفسير “جي” أيش، وتفسير “نيك” جيد، أي أنا أيش جيد. قال الجوهري: ثم عرب فقيل منجنيق.”,"When we put the word manjanik in the plural number, we begin by suppressing one of the non; if we take away the first, we obtain the plural majanik, and, if we suppress the second, we obtain mantijik. Al-Jawhari says, in his Sahdh, that the word manjanik is derived from (the Persian) manjinik, which, in Arabic, means: how Good am I. I may add that man signifies, ji is (the interrogative) what, and nik is good. So the meaning is, what thing, good, “These words,” says al-Jawhari, “being arabicized, become manjanik.”"
وذكر ابن قتيبة في كتاب المعارف” وأبو هلال العسكري في كتاب الأوائل أن أول من وضع المنجنيق جذيمة الأبرش ملك العرب وبلد الحيرة في ذلك الزمان.”,"Ibn Kutaiba, says, in his Kitab al-Maarif, and Abu Hilal al-Askari, in his Kitab al-Awail (book of origins), that the first inventr of this machine was Juzima al-Abrash, a king of the Arabs, who possessed (the town) of Hira in former times."
وقال الواحدي في تفسيره الوسيط في سورة الأنبياء: إن المشركين لما عزموا على إحراق إبراهيم الخليل عليه الصلاة والسلام وأضرموا النار، لم يدروا كيف يلقونه فيها، فجاءهم إبليس لعنه الله تعالى، فدلهم على المنجنيق، وهو أول منجنيق وضع، فوضعوه فيه ثم رموه، والله أعلم.,"Al-Wahidi, says, in his Medium Commentary, in the Quran, surat of the Prophets: “When the infidels resolved on burning alive Abraham, the friend of God, they lighted a fire (s great, that they could not approach if), and did not know how to cast him into it. I did (Satan), God’s curse be upon him! Then went to them and indicated the manner of constructing a manjanik. This was the first over made. They placed Abraham on it, and shot him off.” God knows best"
وهذا الفصل كله وإن كان خارجا عن المقصود لكنه ما يخلو عن فائدة، فلذلك بسطت القول فيه.,"These paragraphs are a digression, and, as they are not devoid of useful information, my discourse, on the subject, has been considerably extended."
موفق الدين ابن يعيش,IBN AL-SAIGH THE GRAMMARIAN
أبو البقاء يعيش بن علي بن يعيش بن أبي السرايا بن محمد بن محمد بن علي بن المفضل بن عبد الكريم بن محمد بن يحيى بن حيان القاضي بن بشر بن حيان الأسدي، الموصلي الأصل، الحلبي المولد والمنشأ،,"The grammarian Abu al-Bakaa Yaish Ibn Ali Ibn Yaish Ibn Abi al-Saraya Ibn Muhammad Ibn Ali Ibn al-Mufaddal Ibn Abd al-Karim Ibn Muhammad Ibn Yahya Ibn Haiyan al-Kadi Ibn Bishr Ibn Haiyan was a descendant of Asad {the progenitor of the Arabic tribe that named). He belonged to a family of Mosul, but was born and brought up in Aleppo."
الملقب موفق الدين النحوي ويعرف بابن الصائغ؛ قرأ النحو على أبي السخاء فتيان الحلبي، وأبي العباس المغربي النيروزي وسمع الحديث على أبي الفضل عبد الله بن أحمد الخطيب الطوسي بالموصل، وعلى أبي محمد بن عبد الله بن عمر بن سويدة التكريتي،,"This grammarian was surnamed Muwaffak al-Din (favored in religion), and was generally known by the appellation of Ibn al-Saigh {the goldsmith), he studied grammar under the direction of Abu al-Sakhaa Fetyan, a native of Aleppo, Abu ‘l-Abbas al-Maghrebi and al-Niruzi. At Mosul he heard traditions delivered by Abu al-Fadl Abd Allah Ibn Ahmad al-Khatib al-Tusi {the pulpit-orator of Tils) and Abu Muhammad Abd Allah Ibn Omar Ibn Suwayda of Tikrit."
وبحلب من أبي الفرج يحيى بن محمود الثقفي والقاضي أبي الحسن أحمد بن محمد بن الطرسوسي وخالد بن محمد بن نصر بن صغير القيسراني، وبدمشق على تاج الدين الكندي، وغيرهم، وحدث بحلب وكان فاضلا ماهرا في النحو والتصريف.,"At Aleppo, he learned traditions from Abu ‘l-Faraj Yahya Ibn Mahmud al-Thakafi, the kadi Abu al-Hasan Ahmad Ibn Muhammad al-Tarsusi and Khalid Ibn Muhammad Ibn Nasr Ibn Saghir al-Kaisarani. At Damascus he received traditions from Taj al-Din al-Kindi and other masters, and, at Aleppo, he taught them. In syntax and etymology he displayed great talent and skill."
رحل من حلب في صدر عمره قاصدا بغداد ليدرك أبا البركات عبد الرحمن بن محمد المعروف بابن الأنباري – المقدم ذكره – وتلك الطبقة بالعراق وبلاد الجزيرة، فلما وصل إلى الموصل بلغه خبر وفاته، وقد ذكرت تاريخ موته في ترجمته،,"On entering into active life he set out from Aleppo for Baghdad, with the intention of meeting there Abu al-Barakat Abd al-Rahman Ibn Muhammad, surnamed Ibn al-Anbari and the other professors who flourished, at that epoch, in Iraq and in Jazira Mesopotamia). On reaching Mosul he learned that Ibn al-Anbari was dead. In our article on that grammarian will be found the date of his death."
فأقام بالموصل مديدة وسمع الحديث بها، ثم رجع إلى حلب. ولما عزم على التصدر للإقراء سافر إلى دمشق واجتمع بالشيخ تاج الدين أبي اليمن زيد بن الحسن الكندي الإمام المشهور – وقد تقدم ذكره في حرف الزاي –,"He remained for a short time in that city and heard traditions taught there, after which, he returned to Aleppo. Having then decided on becoming a professor of literature, he travelled to Damascus and there met with Taj al-Din Abd al-Yumn Zaid Ibn al-Hasan al-Kindi, a celebrated shaikh (professor) and imam of whom we have given a notice."
وسأله عن مواضع مشكلة في العربية، وعن إعراب ما ذكره أبو محمد الحريري في المقامة العاشرة المعروفة بالرحيبة، وهو قوله في أواخرها – حتى إذا لألأ الأفق ذنب السرحان، وآن انبلاج الفجر وحان –,"He questioned him on some difficult points of Arabic grammar and asked him how he should construe the following passage, taken from the latter part of al-Hariri’s tenth Makama entitled the Rahiba: “Till, when illuminated the sky {al-ufuk) the tail of the wolf (the twilight, in Arabic zanab al-sirhan), and arrived the time of the glimmering of the dawn.”"
فاستبهم جواب هذا المكان على الكندي: هل الأفق وذنب السرحان مرفوعان أو منصوبان، أو الأفق مرفوع وذنب السرحان منصوب، أو على العكس وقال له: قد علمت قصدك، وأنك أردت إعلامي بمكانتك من هذا العلم، وكتب له خطه بمدحه والثناء عليه، ووصف تقدمه في الفن الأدبي.,"Al-Kindi was unable to resolve the difficulty, which was to determine whether the words ufuk and zanab were in the nominative case or in the accusative, or if ufuk were in the nominative and zanab in the accusative, or vice versa. “I know what you at aiming at; said he, “you wish to show how exalted a place you hold in this science.” He then wrote with his own hand a certificate in which he praised him in high terms, acknowledging his great proficiency in literature.”"
قلت: وهذه المسألة يجوز فيها الأمور الأربعة، والمختار منها نصب الأفق ورفع ذنب السرحان، وقد ذكر ذلك تاج الدين أبو عبد الله محمد بن عبد الرحمن – المقدم ذكره – المعروف بالبندهي في كتاب شرح المقامات” ولولا خوف الإطالة لبينت ذلك.”,"I may here state that the question admits the four solutions, hut that which is preferred is the putting of ufuk in the accusative and zanab in the nominative. This opinion has been already expressed by Taj al-Din Abu Abd Allah Muhammad Ibn Abd al-Rahman al-Bandahi, in his commentary on the Makamas, and, were I not apprehensive of being led to far, I should explain all that here. In the year six hundred and twenty six, on Tuesday, the first of Zu al-Kaada (the twenty first of September. A. D. one thousand two hundred and twenty nine)."
ولما وصلت إلى حلب لأجل الاشتغال بالعلم الشريف، وكان دخولي إليها يوم الثلاثاء مستهل ذي القعدة سنة ست وعشرين وستمائة، وهي إذ ذاك أم البلاد مشحونة بالعلماء والمشتغلين، وكان الشيخ موفق الدين المذكور شيخ الجماعة في الأدب، لم يكن فيهم مثله، فشرعت في القراءة عليه،,"I arrived at Aleppo for the purpose of studying the Noble science (jurisprudence and divinity], That city was then the capital of a principality and was filled with learned men and with students. The Muwaffak al-Din of whom we are here speaking was at (hat time the chief of the literary community and in it he std without a rival."
وكان يقرئ بجامعها في المقصورة الشمالية بعد العصر، وبين الصلاتين بالمدرسة الرواحية، وكان عنده جماعة قد تنبهوا وتميزوا به، وهم ملازمون مجلسه لا يفارقونه في وقت الإقراء,"I began to study under him; he taught in (he great mosque, and held his class in the northern maksura, immediately after the Asr prayer. In the interval between the two prayers (the maghrib and al-Ishaa), he taught in the Rawahya college. A considerable number of students, who had already attained great distinction under his tuition, attended his sittings most assiduously and were never absent when he gave lessons."
وابتدأت بكتاب اللمع” لابن جني، فقرأت عليه معظمها مع سماعي لدروس الجماعة الحاضرين، وذلك في أواخر سنة سبع وعشرين، وما أتممتها إلا على غيره لعذر اقتضى ذلك.”,"I commenced by Ibn Jinni’s Luma and read over to him the greater part of that work, besides which, I listened to the lecture which he addressed to the assembly. This was towards the close of the year six hundred and twenty seven (oct.-Nov. A. D. one thousand two hundred and thirty). I finished the Luma under another master, circumstances having forced me to do so."
وكان حسن التفهيم لطيف الكلام طويل الروح على المبتدئ والمنتهي، وكان خفيف الروح ظريف الشمائل كثير المجون، مع سكينة ووقار، ولقد حضرت يوما حلقته، وبعض الفقهاء يقرأ عليه اللمع” لابن جني، فقرأ بيت ذي الرمة في باب النداء:”,"He had a rare talent for explaining difficulties and rendering them intelligible; his tone was mild, his patience with beginners and proficient most exemplary, his character cheerful, his disposition pleasing and, with all his seriousness and gravity, he was inclined to pleasantry. I was one day at his class whilst a legist was reading the Luma under his direction and had come to the following verse of Zu al-Rumma’s, which is cited as an example in the chapter on the vocative."
أيا ظبية الوعساء بين جلاجل… وبين النقا آأنت أم أم سالم,Gazelle of the desert which lies between Jalajil and al-Naka is it you whom I see or Om Salim?
فقال له الشيخ: إن هذا الشاعر لشدة ولهه في المحبة وعظم وجده بهذه المحبوبة أم سالم وكثرة مشابهتها للغزال كما جرت عادة الشعراء في تشبيههم النساء الصباح الوجوه بالغزلان والمها، اشتبه عليه الحال، فلم يدر هل هي امرأة أم ظبية، فقال:,"Here the professor said to him: “The poet had so violent a passion for his mistress, so ardent a desire to possess Om Salim, her whom he loved and whom he had often compared to a gazelle, conformably to the custom of poets in assimilating handsome women to fawns and to gazelles, that his mind was quite confused, and, knowing not whether the object which he saw was a woman or a gazelle, he exclaimed."
آأنت أم أم سالم؛ وأطال الشيخ موفق الدين القول في ذلك وبسطه بأحسن عبارة، بحيث يفهمه البليد البعيد الذهن، وذلك الفقيه منصت مقبل على كلامه بكليته، حتى يتوهم من يراه على تلك الصورة أنه قد تعقل جميع ما قاله، فلما فرغ الشيخ من شرحه قال له الفقيه:,"Is it you or Om Salim?” He continued to discourse in this style, and in such clear terms that the dullest and most stupid of men might have under stood his explanation. The legist listened to him with the utmost attention, so that any person who saw him would have thought, from his aspect, that he understood perfectly well what was said. When Muwaffak al-Din had finished, the other said to him."
يا مولانا أيش في المرأة الحسناء يشبه الظبية فقال له الشيخ قول منبسط: تشبهها في ذنبها وقرونها، فضحك الحاضرون، وخجل الفقيه، وما عدت رأيته حضر مجليه.,"“Tell me, master! what are the points of likeness between a handsome woman and a gazelle?” The professor replied: “Explanation in full: “The likeness lies in the tail and the horns.” These words threw all who were present into a fit of laughter, and the legist was so much abashed that I never again saw him at the lecture."
قلت: وجلاجل، بفتح الجيم وضمها، اسم مكان والثانية جيم أيضا.,Jalajil or Julajil is the name of a place there are two jj in the word.
وكنا يوما نقرأ عليه بالمدرسة الرواحية، فجاءه رجل من الأجناد وبيده مسطور بدين، وكان الشيخ له عادة بالشهادة في المكاتيب الشرعية، فقال له: يا مولانا اشهد علي في هذا المسطور، فأخذه الشيخ من يده وقرأ أوله:,"We were one day reading in the Rawahiya mosque, under Muwaffak al-Din’s direction, when a trooper (jundi) came in with a paper id which was written the acknowledgment of a debt; it should be known that the professor used to act as a witness to law papers. The man said to him: “Master! witness this writing for me.” Muwaffak al-Din look the paper out of his hand and, finding that the first words of it were these."
أقرت فاطمة، فقال له الشيخ: أنت فاطمة فقال له الجندي: لا يا مولانا، الساعة تحضر، وخرج إلى باب المدرسة، فأحضرها وهو يتبسم من كلام الشيخ.,"Fatima acknowledged, he said to the man: Are you Fatima?” “The trooper replied: “She will he here in a moment.” He then went to the door of the college and, as he brought her in, he kept smiling at what the professor said."
وكنا يوما عنده بالمدرسة الرواحية، فجاء المؤذن وأذن قبل العصر بساعة جيدة، فقال له الحاضرون: أيش هذا يا شيخ وأين وقت العصر فقال الشيخ موفق الدين: دعوه عسى أن يكون له شغل فهو مستعجل.,"Another day, we were with him in the Rawahiya college when the muezzin came in and announced the Asr prayer, an hour before the time. The persons present said to him: “What does this mean? you old fellow the hour of the Asr is yet far off. “Let him alone,” said the shaikh Muwaffak al-Din,’ he may perhaps have business and is in haste.””"
فتعجب الكل من قوله وما أمكنهم أن يقولوا شيئا، فقال له القاضي: كيف هذا يا موفق الدين فقال: لأني أرى الهلال، فقال له: كان قلت مسافة كذا كذا سنة، قال: لو قلت هذا عرف الجماعة الحاضرون غرضي، وكان قصدي الإبهام عليهم. وله نوادر كثيرة يطول ذكرها.,"The company were surprised at this assertion but none of them dared to question him on the subject, till the kadi asked him how that could he. He replied: “I can see the new moon.” on hearing this, the kadi said: “You might as well have said: ‘At the distance of such and such a number of years’ journey. “Nay,” answered Muwaffak al-Din, “had I said so, they would have known what I meant; but my object was to puzzle them.’ It would take us to long to relate the numerous anecdotes told of this professor."
وكنت يوما عنده وقد قدم من الموصل رجل من فضلاء المغاربة في علم الأدب، فحضر حلقته وبحث في دروسه بحث رجل فاضل، وجرى ذكر مباحث جرت له في الموصل مع جماعة من أدبائها وقال: كنت عند ضياء الدين نصر الله بن الأثير الجزري – قلت: وقد سبق ذكره –,"I was one day with him at his house when a native of Maghrib, who was an eminent literary scholar and who had just arrived from Mosul, came in and look his place in the circle of students which Surrounded the professor. During the lesson, the stranger discussed some questions with the ability which distinguishes a man of talent, and mention was made of the controversies which he had at Mosul with some of the eminent scholars who resided in that city. He then related as follows: “I was at the house of Diaa al-Din Nasr Allah Ibn al-Athir al-Jazari,”"
قال فتحاورنا وتناشدنا، فأنشدته قول بعض المغاربة قلت: هذه الأبيات ذكر أبو اسحاق الحصري أنها لبعض مشايخ القيروان، رواها عنه ولم يعينه؛ وهي:,"we have given an article on this person, “and we engaged in a conversation during which we recited pieces of verse. On this occasion I replaced to him the following lines which had been composed by a native of Maghrib. I may here observe that Abu Ishak al-Husri has mentioned them also and attributes them to a native of Kairawan whom he does not indicate.”"
"ومعذرين كأن نبت خدودهم… أقلام مسك تستمد خلوقا
قرنوا البنفسج بالشقيق ونضدوا… تحت الزبرجد لؤلؤا وعقيقا
فهم الذين إذا الخلي رآهم… وجد الهوى بهم إليه طريقا","Those Youths, the vegetation of whose checks resembles pens of mask (blackness) dipped in khalak, have united the violet (the dark hair of the cheeks) to the anemone (the redness of the cheeks) and ranged underneath the emerald (the hair growing on the upper lip) pearls (white teeth) and cornelians (red lips). They are such that when a maiden devoid of cares sees them, love towards them finds its way into her heart.”"
قلت: ونصف البيت الثاني مثل قول ابن الذروي المصري في أبياته التي سبق ذكرها في ترجمة المبارك بن منقذ وهو قوله:,"The ‘latter) half of the second verse contains an idea similar l that which Ibn al-Zarawi (or al-Durawi), the Egyptian, expressed in a piece of verse which is given in our article on Mubarak Ibn Munkiz, where he says."
جلا تحت ياقوت اللمى ثغر لؤلؤ… رطيبا وأبدى شاربا من زمرد,"Under the hyacinth (the dark red) of his lips appears a row of pearls still slick, and be displays a mustache of emerald."
ومن المنسوب إلى أبي محمد الحسن بن علي المعروف بابن وكيع التنيسي – المقدم ذكره في حرف الحاء -:,"In a piece attributed to Abu Muhammad al-Hasan Ibn Ali, generally known by the surname of Ibn Waki’ al-Tinnisi we find this passage."
"جوهري الأوصاف يقصر عنه… كل فهم وكل ذهن دقيق
شارب من زمرذ وثنايا… لؤلؤ فوقها فم من عقيق","The qualities by which we may describe him are all taken from precious stones; so that the greatest genius and the sharpest intellect are unable to conceive them. The mustache is of emerald, the teeth are of pearl enclosed in a mouth of cornelian."
وذكرت بهذه الأبيات بيتين كنت أحفظهما، ويحسن ذكرهما بعد هذا وهما:,"These verses remind me of two others which I knew by heart and which may be appropriately mentioned here, after the preceding."
"لما وقفنا للوداع وصار ما… كنا نظن من النوى تحقيقا
نثروا على ورق الشقائق لؤلؤا… ونثرت من فوق البهار عقيقا","When we stopped to say a mutual farewell and when the idea which we bad formed of (the pains of) love was realized, my friends shed pearls (tears) on the dark anemones (the cheeks) and I let drop cornelians (tears of bold) upon the marigold (my pallid cheeks)."
"وكذلك بيت الوأواء الدمشقي:
فأمطرت لؤلؤا من نرجس فسقت… وردا وعضت على العناب بالبرد","The following verses, in the same style, were recited by al-Wawa’ al-Dimishki: She rained down pearl from the narcissus (the eyes) and watered roses (the cheeks); she bit the jujube (her brown lips) with hailstones (white teeth)."
وكذا قول محمد بن سعيد العامري الدمشقي، وقيل إنها لابن كيغلغ:,"In the same style are the following verses, composed by Muhammad Ibn Saied al-Aamiri, a native of Damascus, but some persons attribute them to Ibn Waki’."
"لما اعتنقنا للوداع وأعربت… عبراتنا عنا بدمع ناطق
فرقن بين معاجر ومحاجر… وجمعن بين بنفسج وشقائق
وأنا الفداء لظبية أحداقنا… موصولة من وجهها بحدائق","When we embraced to say farewell, dropping tears spoke nr feelings in the clearest language; they separated veils from eyes and united the violet l the anemone. I should sacrifice my life l save that gazelle on the bower (ringlets) of whose face are fixed the pupils of our eyes."
وينسب إلى أبي الفتح الحسن بن أبي حصينة الحلبي الشاعر المشهور من هذا أيضا:,"Similar to this are the following verses attributed to Abu al-Fath al-Hasan Ibn Abi Hasina, a poet of some reputation and a native of Aleppo."
"ولما وقفنا للوداع وقلبها… وقلبي يفيضان الصبابة والوجدا
بكت لؤلؤا رطبا وفاضت مدامعي… عقيقا فصار الكل في نحرها عقدا","When we stopped to say a mutual farewell, and whilst her heart and mine were overflowing with passion and with love, she wept liquid pearls; my eyelids let fall cornelians, and both formed a necklace on her bosom."
وأنشدني صاحبنا الحسام عيسى بن سنجر بن بهرام الحاجري الإربلي – المقدم ذكره – لنفسه:,"Aly friend Hussam al-Din ha Ibn Sinjar Ibn Bahrain al-Hajiri, who was a native of Arbela, recited l me the following piece as being of his own composing."
"ولما التقينا ومن الزمان… رأى دمع عيني دما في المآقي
فقال وعهدي به لؤلؤا… أيجري عقيقا وهذا التلاقي
فقلت حبيبي لا تعجبن… جعلت فدى لك ميتا وباقي
فتلك أوائل دمع الوداع… وهذي أواخر دمع الفراق","When we met again, after a long lapse of time, she saw that the tears in the corners of my eyes were drops of bold, and she said: “When I last saw those pearls, they flowed like cornelians, but why {should they do so now) since this is {the joyful hour of) nor meeting.” I answered: Wonder not, my beloved thou for whom I, living or dead, should give my soul! The tears you first saw were those of our farewell; what you see now are the last drops of those which were caused by our separation.”"
وكان الشيخ موفق الدين المذكور كثيرا ما ينشد منسوبا إلى أبي علي الحسن ابن رشيق – المقدم ذكره – ثم كشفت ديوانه، فلم أجد هذه الأبيات فيه، والله أعلم وهي:,"The Shaikh Muwaffak al-Din often recited the following verses, which he attributed l Abu Alt al-Hasan Ibn Rashik, but I looked for them without success in the collected poetical works of that writer."
"وقد كنت لا آتي إليك مخاتلا… لديك ولا أثني عليك تصنعا
ولكن رأيت المدح فيك فريضة… علي إذا كان المديح تطوعا
فقمت بما لم يخف عنك مكانه… من القول حتى ضاق مما توسعا","I did not approach you with the intention of deluding; I did not praise you through artifice; hut, considering it my duty to extol you, even when that was not an obligation, I began a discourse of which you could not but see the merit, and I continued till my words were unequal, the grandeur of the subject."
"فلا تتخالجك الظنون فإنها… مآثم واترك في للصلح موضعا
فلو غيرك الموسوم عندي بريبة… لأعطيت فيه مدعي للقول ما ادعى","Let not unjust suspicions agitate your mind, for they are blamable; leave to me the means of making my peace. If I were mistrustful of any other but You, I should give full career to the inclination which impels re to speak {my mind)."
"فوالله ما طولت بالقول فيكم… لسانا ولا عرضت للذم مسمعا
ولكنني أكرمت نفسي فلم تهن… وأجللتها من أن تذل وتخضعا
فباينت لا أن العداوة باينت… وقاطعت لا أن الوفاء تقطعا","By Allah, I did not discourse of you with prolixity, neither did I expose any ear to hear a word in your dispraise. I did myself honor (on praising You), exalting myself Urns above contempt and humiliation. I have left (You), but enmity has not left {my heart); I have broken {with You), but my sincerity remains unbroken."
"قلت: وقد قيل في هذا الباب شيء كثير ولا حاجة إلى الإطالة.
وشرح الشيخ موفق الدين كتاب المفصل” لأبي القاسم الزمخشري شرحا مستوفى، وليس في جملة الشروح مثله، وشرح “تصريف الملوكي” لابن جني شرحا مليحا، وانتفع به خلق كثير من أهل حلب وغيرها، حتى إن الرؤساء الذين كانوا بحلب ذلك الزمان كانوا تلامذته.”","There exist a real number of pieces similar, in their character, l those given above, and it needless to expatiate farther on the subject. Muwaffak al-Din composed a commentary on al-Zamakhshari’s Mufassal; it is fuller than any other treatise of the kind. His commentary on Ibn Jinni’s Tasrif al-Muluki [the parsing of the kings) is a fine work which has greatly contributed to the instruction of many natives of Aleppo, and other places. Amongst his pupils he had men who, at that time, filled high offices in the city."
وكانت ولادته لثلاث خلون من شهر رمضان سنة ثلاث وخمسين وخمسمائة بحلب؛ وتوفي بها في سحر الخامس والعشرين من جمادى الأولى سنة ثلاث وأربعين وستمائة، ودفن من يومه بتربته بالمقام المنسوب إلى إبراهيم الخليل، صلوات الله عليه وسلامه، ورحمه الله تعالى.,"He was born at Aleppo in the third of Ramadan, five hundred and fifty three (Sept. A. D. one thousand one hundred and fifty eight), and he died there in the morning of the twenty fifth of the first Jumada, six hundred and forty three (oct. A. D. one thousand two hundred and forty five]. He was buried the same day within the monument which he had erected for himself in the Makam (or residence] of Abraham (situated within the citadel of Aleppo)."
يموت بن المزرع,YAMUT IBN AL-MUZARRA
أبو بكر يموت بن المزرع بن يموت بن عيسى بن موسى بن سيار بن حكيم بن جبلة بن حصن بن أسود بن كعب بن عامر بن عدي بن الحارث بن الديل بن عمرو بن غنم بن وديعة بن لكيز بن أفصى بن عبد القيس بن أفصى بن دعمي بن جديلة بن أسد بن ربيعة بن نزار بن معد بن عدنان، العبدي البصري.,(Here is the genealogy of Yamut): Abu Bakr Yamut Ibn al-Muzarra Ibn Yamut Ibn Isa Ibn Musa Ibn Saiyar Ibn Hakim Ibn Jabala Ibn Hisn Ibn Aswad Ibn Kaab Ibn Amir Ibn Odai Ibn al-Harith Ibn al-Dail Ibn Amr Ibn Ghanem Ibn Wadiah Ibn Lukaiz Ibn Afsa Ibn Abd al-Kais Ibn Afsa Ibn Dami Ibn Jadila Ibn Asad Ibn Rabia Ibn Nizar Ibn Maadd Ibn Adnan. He was a member of the tribe of Abd al-Kais (al-Abdi) and a native of Basra.
قلت: وجدت في كتاب جمهرة النسب” تأليف ابن الكلبي عند ذكره حكيم بن جبلة المذكور، وقد ساق نسبه على هذه الصورة، وفي الحاشية مكتوب ما مثاله: من ولد حكيم بن جبلة المذكور يموت بن المزرع ابن يموت، وقد ساق نسبه على هذه الصورة حتى ألحقه بحكيم بن جبلة المذكور، والعهدة عليه في ذلك.”,"In Ibn al-Kalbi’s Jamharat al-Nasab I found mention made of this Hakim Ibn Jabala, with a genealogy traced up in the same manner as we have just done, but, in the margin of the book I perceived the following note: One of Hakim Ibn Jabala’s descendants was Yamut Ibn al-Muzarra Ibn Yamut; he (Ibn al-Kalbi) has traced his genealogy up to Hakim in a manner for which he alone must be answerable.”"
ورأيت بخطي في مسوداتي: يموت بن المزرع بن يموت بن عدس بن سيار بن المزرع بن الحارث بن ثعلبة بن عمرو بن ضمرة بن دلهاث بن وديعة بن بكر بن وديعة بن لكيز بن أفصى المذكور،,"In a collection of rough notes made by myself, I found this passage in my own handwriting: “Yamut was the son of al-Muzarra Ibn Yamut Ibn Odas Ibn Saiyar Ibn al-Muzarra Ibn al-Harith Ibn Thalaba Ibn Amr Ibn Damra Ibn Dilhath Ibn Wadiah Ibn Bakr Ibn Lukaiz Ibn Afsa.”"
والله أعلم بالصواب في ذلك وكان يموت قد سمى نفسه محمدا، وذكره الخطيب البغدادي في تاريخه الكبير في المحمدين، ثم ذكره في حرف الياء وقال، هو يموت وهو ابن أخت أبي عثمان الجاحظ، وقد وتقدم ذكره.,"God knows best the truth in this matter, Yamut himself took the name of Muhammad; the Khatib of Baghdad mentions him among the Muhammad in his greater (biographical) history of that city, and he afterwards speaks of him under the letter Y."
قدم يموت بن المزرع بغداد في سنة إحدى وثلثمائة وهو شيخ كبير، وحدث بها عن أبي عثمان المازني وأبي حاتم السجستاني وأبي الفضل الرياشي ونصر بن علي الجهضمي، وعبد الرحمن ابن أخي الأصمعي، ومحمد بن يحيى الأزدي وأبي إسحاق إبراهيم بن سفيان الزيادي وغيرهم؛,"He there says: “His name was Yamut; he was a sister’s son to Abu Othman al-Jahiz.” Yamut Ibn al-Muzarra went to Baghdad in the year three hundred and one (A. D. nine hundred and thirteen or nine hundred and fourteen), and was then an old man. He there taught Traditions on the authority of Abu Othman al-Mazini, Abu Hatim al-Sijistani, Abu al-Fadl al-Riashi, Nasr Ibn Ali al-Jahdami, Abd al-Rahman, a brothers son to al-Asmaai, Muhammad Ibn Yahya al-Azdi, Abu Ishak Ibrahim Ibn Sofian al-Ziadi and other masters."
روى عنه أبو بكر الخرائطي وأبو الميمون ابن راشد، وأبو الفضل العباس بن محمد الرقي، وأبو بكر ابن مجاهد المقرئ وأبو بكر ابن الأنباري وغيرهم.,"Traditions were delivered on his authority by Abu Bakr al-Kharaiti, Abu al-Maimun Ibn Rashid, Abb al-Fadl al-Abbas Ibn Muhammad al-Rukki, Abu Bakr Ibn Mujahid, (be teacher of the Qural-readings, Abu Bakr Ibn al-Anbari and others."
وكان أديبا أخباريا، وله ملح ونوادر، وكان لا يعود مريضا خوفا أن يتطير من اسمه، وكان يقول: بليت بالاسم الذي سماني أبي به، فإني إذا عدت مريضا فاستأذنت عليه، فقيل من هذا قلت أنا ابن المزرع ، وأسقطت اسمي.,"He was an accomplished literary scholar and well versed in history. A number of curious and interesting anecdotes have been bunded down by him. He never fulfilled the duty of visiting the sick lest a bad men might be drawn from his name: “The name,” said he, “which I received from my “father has been a great annoyance to me; so, when I go to visit the sick and am asked my name, I answer: ‘The son of al-Muzarra,’ and suppress my real name.”"
ومدحه منصور الفقيه الضرير الشاعر المشهور بقوله:,"Mansur, a blind jurisconsult (al-Darir) who was also a poet, composed the following lines in his praise."
"أنت تحيا والذي يكره أن تحيا يموت… أنت صنو النفس أنت لروح النفس قوت…
أنت للحكمة بيت… لا خلت منك البيوت","You keep (us) in life, and be whom you do not wish to live, dies. You are the twin-brother of my soul; nay, you are the nourishment of my soul’s existence. You are a dwelling-place for wisdom; may our dwelling-places be never without your presence."
فمن أخباره أنه قال، أخبرني أبو الفضل الرياشي قال، سمعت الأصمعي يقول: كان سخط هارون الرشيد على عبد الملك بن صالح بن علي بن عبد الله بن العباس بن عبد المطلب، رضي الله عنه،,"One of the historical anecdotes related by him was the following, which he gave in the words of Abu al-Fadl al-Riachi, from whose lips he had heard it: Al-Asmaai,” said Abu al-Fadl, related to me as follows: “Harun al-Rashid was incensed against (At relative) Abd al-Malik Ibn Salih, the son of Ali, the son of Abd Allah, the son of al-Abbas, the son of Abd al-Muttalib."
في سنة ثمان وثمانين ومائة، ولقد كنت عند الرشيد وقد أتي بعبد الملك يرفل في قيوده، فلما نظر الرشيد إليه قال له: هيه يا عبد الملك، كأني والله أنظر إلى شؤبوبها قد همع، وإلى عارضها قد لمع، وكأني بالوعيد قد أقلع عن براجم بلا معاصم، ورؤوس بلا غلاصم،,"This was in the year one hundred and eighty eight (A. D. eight hundred and three or eight hundred and four). I was with al-Rashid when Abd al-Malik was brought in, dragging after him the chain in which he was bound. Al-Rashid, on seeing him, said: Abd al-Malik I methinks to see the cloud (of destruction) already dropping its rains! methinks to see its lightnings already flashing, methinks to see my threat {executed and) disclosing to views Angers separated from wrists and heads from shoulders."
مهلا مهلا بني هاشم، فبي والله سهل لكم الوعر وصفا لكم الكدر، وألقت إليكم الأمور أثناء أزمتها، فخذوا حذاركم مني قبل حلول داهية خبوط باليد والرجل،,"Gently! ‘gently! O you children of Hashim! for it was by me that, for You, the rugged was smoothed and the turbid clarified; it was through my means, that power placed her own bridle in your hands. Beware of my wrath lest a autotrophy befall you and come stumbling down upon you, tripped off its forefeet and its hind ones."
فقال له عبد الملك: أفذا أتكلم أم وتوأما، فقال: بل توأما، فقال: اتق الله يا أمير المؤمنين فيما ولاك، وراقبه في رعاياك التي استرعاك، فقد سهلت والله لك الوعور، وجمعت على خوفك ورجائك الصدور،,"Abd al-Malik replied: Shall I speak to you in single or in double?’ ‘Let it be in double,’ said al-Rashid. On this, the other spoke as follows: Commander of the faithful! respect God in what he has confided to your care; be mindful of him in lending the flock over which he has appointed you to be the shepherd. By Allah! it was by me that the rugged paths were smoothed for you and that all bosoms were rendered unanimous in the hopes and fears which you inspire them."
"وكنت كما قال أخو بني جعفر بن كلاب:
ومقام ضيق فرجته… بلسان وبيان وجدل
لو يقوم الفيل أو فياله… زل عن مثل مقامي وزحل","I was like the person whom a poet of the Bani Jaffar Ibn Kilab family described in these terms: Often did I widen a narrow place (remote obstacles) by eloquence and by reasoning Were an elephant to stand forth with his rider and attempt to reach a station such so mine, he would retire humiliated."
قال: فأراد يحيى بن خالد البرمكي أن يضع من مقدار عبد الملك عند الرشيد، فقال له: يا عبد الملك بلغني أنك حقود، فقال له: أصلح الله الوزير، إن يكن الحقد هو بقاء الخير والشر عندي فإنهما لباقيان في قلبي.,"The narrator continued thus; Yahya Ibn Khalid the Barmekide, wishing to abate the high opinion in which Abd al-Malik was held by al-Rashid, then said to the former: Abd al-Malik! I have been told that you are of a malevolent disposition.’ “To this the other replied: May God direct the vizir I if malevolence consists in the lasting recollection of God and evil done to me, I avow that such recollections remain always in my heart.’”"
قال الأصمعي: فالتفت الرشيد إلي وقال: يا أصمعي حررها، فوالله ما احتج أحد للحقد بمثل ما احتج به عبد الملك، ثم أمر به فرد إلى محبسه. قال الأصمعي: ثم التفت الرشيد إلي وقال:,"Al-Asmaai here added: Al-Rashid turned towards me and said: ‘Asmaai! take note of that; By Allah! never before was an argument produced in Favor of malevolence such as Abd al-Malik has just offered.’ He then remanded the prisoner, after which” said al-Asmaai, “he turned towards me and said."
يا أصمعي والله لقد نظرت إلى موضع السيف من عنقه مرارا، ويمنعني من ذلك إبقائي على قومي في مثله.,"‘I assure You, Asmaai! that, more than once, I looked at that part of his neck which I meant to strike with the sword, but my merciful disposition towards every member of my family prevented me [from striking him).’”"
قلت: وعبد الله بن صالح قد ذكرته في ترجمة أبي عبادة الوليد البحتري الشاعر المشهور ونبهت على تاريخ وفاته.,"I have already spoken of Abd al-Malik Ibn Salih in the life of the poet Abu Abada al-Walid al-Bohtori, and have given the date of his death."
وروى يموت بن المزرع أيضا أن أحمد بن محمد بن عبيد الله أبا الحسن الكاتب المعروف بابن المدبر الضبي الرستيساني، كان إذا مدحه شاعر فلم يرض شعره قال لغلامه:,"Yamut Ibn al-Muzarra related as follows: “The katib Abu al-Hasan Ahmad Ibn Muhammad Ibn Abd Allah, surnamed Ibn al-Mudabbir, was a member of the tribe of Dabba and a native of Rastaisan. “When a poet came to him with an eulogium, his custom was, if the verses did not please him, to say to his attendant."
امض به إلى المسجد الجامع ولا تفارقه حتى يصلي مائة ركعة ثم أطلقه، فتحاماه الشعراء إلا الأفراد المجيدين، فجاءه أبو عبد الله الحسين بن عبد السلام المصري المعروف بالجمل، فاستأذنه في النشيد فقال له: قد عرفت الشرط قال: نعم، ثم أنشده:,"‘Take this to the great mosque and do not let him go till he has accomplished a prayer of one hundred rakaas.’ All the poets, except a few, those of real talent, avoided his presence for that reason.” One day, a native of Egypt named Abu Abd Allah al- Husain Ibn Abd al-Salam and generally known by the surname of al-Jamal, asked of him the authorization to recite him a poem. You are aware of the condition? said Ibn al-Mudabbir. “I am,” replied the other, and he began telling us:”"
"أردنا في أبي حسن مديحا… كما بالمدح تنتجع الولاة
وقلنا أكرم الثقلين طرا… ومن كفاه دجلة والفرات
فقالوا يقبل المدحات لكن… جوائزه عليهن الصلاة
فقلت لهم وما تغني صلاتي… عيالي، إنما الشأن الزكاة
فيأمر لي بكسر الصاد منها… فتصبح لي الصلاة هي الصلات","We wished to speak in praise of Abu Hasan, because eulogy is the means by which men i office are rendered the pasture [of the needy). We said: “He is the Noblest of all creatures, (men or genii); nothing can equal him {in the copiousness of his gifts) except the {abundant flow of) the Tigris and the Euphrates.” On this, people said: “He receives praises but repays them with prayers.” to which I answered: “To maintain my family, aims are necessary, not prayers of mine. Let him order for me, as a Favor, that the first vowel of one word be dunged; then salat (prayers) will become Silat (gifts) for me.”"
فضحك ابن المدير واستظرفه، وقال: من أين أخذت هذا فقال: من قول أبي تمام الطائي:,Ibn al-Mudabbir laughed at this idea and asked the author where he borrowed it? The reply was: “From a verse in which Abu Tamam al-Tai says.
هن الحمام فإن كسرت عيافة… من حائهن فإنهن حمام فاستحسن ذلك وأحسن صلته.,"They are hamam [pigeons), but if, in taking an augury, you pronounce the a with an i, they will become himam [death). This answer pleased Ibn al-Mudabbir and obtained an ample donation for the poet.”"
وكان أحمد بن المدبر يتولى الخراج بمصر، فحبسه أحمد بن طولون في سنة خمس وستين ومائتين، ومات في حبسه في صفر سنة سبعين ومائتين، وقيل بل قتله ابن طولون، والله أعلم، والمدبر: بكسر الباء الموحدة المشدة.,"Ahmad Ibn al-Mudabbir was administrator of the land-tax throughout Egypt. In the year two hundred and sixty five (A. D. eight hundred and seventy eight or eight hundred and seventy nine), he was sent to prison by Ahmad Ibn Tulun and remained there till the month of Safar, two hundred and seventy (Aug.-Sept. eight hundred and eighty three), when he died. According l another statement, he was put to death by Ibn Tulun; God knows Best! Mudabbir is to be pronounced with anIi after the second b."
وحدث ابن المزرع أيضا عن خاله أبي عثمان الجاحظ أنه قال: طلب المعتصم جارية كانت لمحمود بن الحسن الشاعر المشهور المعروف بالوراق، وكانت تسمى نشوى وكان شديد الغرام بها، وبذل في ثمنها سبعة آلاف دينار، فامتنع محمود من بيعها لأنه كان يهواها أيضا،,"(Yamut) Ibn al-Muzarra stated that his maternal uncle, Abu Othman al-Jahiz, related to him the following anecdote: “Al-Mutasim [the caliph) endeavored to obtain a slave-girl belonging to the poet Mahmud Ibn al-Hasan al-Warrak and bearing the name of Nashwa. He was greatly enamored with her and had offered seven thousand dinars to purchase her. Mahmud, who was also very fond of her, would not consent to the sale."
فلما مات محمود اشتريت الجارية للمعتصم من تركته بسبعمائة دينار، فلما دخلت عليه قال لها: كيف رأيت تركتك حتى اشتريتك من سبعة آلاف بسبعمائة، قالت: أجل إذا كان الخليفة ينتظر لشهواته المواريث، فإن سبعين دينارا لكثيرة في ثمني فضلا عن سبعمائة، فخجل المعتصم من كلامها.,"After Mahmud’s death, the girl was bought for the caliph out of the inheritance, and the price given for her was seven hundred dinars. “When she was brought to him he addressed her thus: Do you see that? I left you there for a time and then purchased you for seven hundred dinars instead of seven thousand.’ to this she replied: Certainly, if the caliph waits for [the sale of) inheritances before he gratifies his passions, (such passions cannot be very strong, and) seventy dinars would then be a high price for me, let alone seven hundred!’ The caliph, on hearing these words was greatly abashed.”"
وقال ابن المزرع: حدثني من رأى قبرا بالشام عليه مكتوب: لا يغترن أحد بالدنيا فإني ابن من كان يطلق الريح إذا شاء ويحبسها إذا شاء، وبحذائه قبر عليه مكتوب:,"Yamut related also that a man spoke to him and said: “I saw in Syria a tomb stone on which was written: Let no one be deluded by the world. I was the son of a person who sent forth the wind whither he pleased and retained it when he pleased’ opposite to this stone was another, bearing this inscription."
كذب الماص بظر أمه، لا يظن أحد أنه ابن سليمان بن داود عليهما السلام، إنما هو ابن حداد يجمع الريح في الزق ثم ينفخ بها الجمر، قال: فما رأيت قبلها قبرين يتشاتمان، والله أعلم.,"The miserable scoundrel has there told a lie. Let no one suppose that the person spoken of is Solomon, the son of Dawud; the man was the son of a blacksmith who used to gather wind into a skin and direct it upon lighted coals.’ he then said: ‘Never before did I see two tomb stones one of which insulted the other.”"
لابن المزروع أخبار وحكايات ونوادر، ولسنا نقصد الإطالة بل الإيجاز حسب الإمكان إلا أن ينتشر الكلام.,"The historical recitals, stories and curious anecdotes which have come down from Ibn al-Muzarra are very numerous, but our design is to be as concise as possible and avoid prolixity, unless our discourse happens to take a wide spread."
وكان له ولد، يدعى أبا نضلة مهلهل بن يموت بن المزرع، وكان شاعرا مجيدا، ذكره المسعودي في كتاب – مروج الذهب ومعادن الجوهر – فقال في حقه:هو من شعراء هذا الزمان، وهو سنة اثنتين وثلاثين وثلثمائة، وفيه يقول أبوه مخاطبا له:,"Yamut had a son called Abu Nadia Muhalhil Ibn Yamut, who was a good poet and of whom al-Masudi said, in his Muruj al- Dahab wa Maddin al-Jawhar (meadows of gold and mines of jewels): “He is a poet of the present time;” that was in the year three hundred and thirty two (A. D. nine hundred and ninety three or nine hundred and ninety four). His father addressed him in a piece of verse which we give here."
"مهلهل قد حلبت شطور دهري… وكافحني بها الزمن العنوت
وحاربت الرجال بكل ريع… فأذعن لي الحثالة والرتوت
فأوجع ما أجن عليه فلبي… كريم غنته زمن غتوت","Muhalhil! you adorned for my life whilst stubborn fortune turned her face against me. I straggled with mankind in every way, till high and low submitted to me humbly. The most painful feeling which my heart encloses is a virtuous man ill-treated by malignant fortune."
"كفى حزنا بضيعة ذي قديم… وأبناء العبيد لها البخوت
وقد أسهرت عيني بعد غمض… مخافة أن تضيع إذا فنيت
وفي لطف المهيمن لي عزاء… بمثلك إن فنيت وإن بقيت
فجب في الأرض وابغ بها علوما… ولا تقطعك جائحة سبوت","It is for me grief quite sufficient to see men of an old (and Noble descent) reduced to ruin, whilst thrones are occupied by the sons of slaves. Those eyes which were yielding to sleep, I kept open, fearing that you might be ruined when I was no more. But, through the grace of God, the Protector, I shall find consolation in you, whether I live or die. Travel over the earth; search it throughout for knowledge, and may no dire calamity cut short your career!"
"وإن بخل العليم عليك يوما… فذل له وديدنك السكوت
وقل بالعلم كان أبي جوادا… يقال ومن أبوك فقل يموت
يقر لك الأباعد والأداني… بعلم ليس يجحده البهوت","If a man of learning withholds from you (what he knows), humble yourself before him and let your rule be to keep silent. Say that your father freely bestowed his knowledge, and if people ask who was your father, say that he is dead (yamut). May your foes and adversaries acknowledge that you possess learning such as no calumniator can disprove."
وكان يموت قد قدم مصر مرارا، وآخر قدومه إليها في سنة ثلاث وثلثمائة، وخرج في سنة أربع وثلثمائة.,"Yamut Ibn Muzarra went to Egypt at different times; his last visit to that country took place in the year three hundred and three (A. D. nine hundred and fifteen or nine hundred and sixteen), and he left it the next year."
قال أبو سعيد ابن يونس الصدفي المصري في تاريخه المختص بالغرباء: مات يموت بن المزرع سنة أربع وثلثمائة بدمشق؛ وقال أبو سليمان بن زبر في تاريخه: إنه مات في سنة ثلاث وثلثمائة بطبرية الشام، والله أعلم.,"Abu Saied Ibn Younus al-Sadafi, the Egyptian, says in his shorter work on the foreigners who came to Egypt, that Yamut Ibn al-Muzarra died at Damascus in the year three hundred and four (A. D. nine hundred and sixteen or nine hundred and seventeen), but Abu Suleiman Ibn Zain stales, in the historical work composed by him, that this event took place at Tiberias, in Syria. God knows best!"
وأما ولده مهلهل فإن الخطيب ذكره في تاريخ بغداد” وقال: هو شاعر مليح الشعر في الغزل وغيره، وسكن بغداد وسمع منه، وكتب عنه شعره أبو بعضة إبراهيم بن محمد المعروف بتوزون.”,"Muhalhil, the son of Yamut, is noticed by the Khatib, in the History of Baghdad. And there read as follows: Muhalhil was a poet; he composed pleasing verses on amatory and other subjects and inhabited Baghdad. He transmitted rally (his poetical productions) to others. His poetry was written down under his dictation by Abu Bada Ibrahim Ibn Muhammad, surnamed Tuzun.”"
ثم قال الخطيب: أخبرني التنوخي قال، قتا لنا أبو الحسين أحمد بن محمد بن العباس الأخباري:,"After this, the same author adds: “Al-Tanukhi related to us what I give: “Abu M-Husain Ahmad Ibn Muhammad Ibn al-Abbas al-Akhbari related to us as follows."
حضرت في سنة ست وعشرين وثلثمائة مجلس تحفة القوالة جارية أبي عبد الله ابن عمر البازيار، وإلى جانبي عن يسرتي أبو نضلة مهلهل بن يموت بن المزرع، وعن يميني أبو القاسم بن أبي الحسن البغدادي،,"In the year three hundred and twenty six (A. D. nine hundred and thirty seven or nine hundred and thirty eight) I was present at a sitting held by Tuhfat al-Kwwala, who was a slave-girl belonging to Abd Allah Ibn Omar al-Bazyar. “I had on my left Abu Nadia Muhalhil, the son of Yamut, and, on my right, Abu ’l-Kasim Ibn Abi l-Hasan, a native of Baghdad."
"فغنت تحفة من وراء الستارة بهذه الأبيات:
بي شغل به عن الشغل عنه… بهواه وإن تشاغل عني
ظن بي جفوة فأعرض عني… وبدا منه ما تخوف مني
سره أن أكون فيه حزينا… فسروري إذا تضاعف حزني","Tuhfa then sung to us from behind a curtain: “I am too much preoccupied with him to neglect him, so greatly do I love him; yet be affects to neglect me. Thinking that I wronged him, he turned away from me and let the same (disdain) appear which he feared in me. He was pleased to me that I was sad on his account, and I was pleased with my sadness redoubled."
فقال لي أبو نضلة: هذا الشعر لي، فسمعه أبو القاسم، وكان ينحرف عن أبي نضلة فقال: قل له: إن كان هذا الشعر له يزيد فيه بيتا، فقلت له ذلك على وجه جميل فقال:,"Abu Nadla, on hearing these verses, said to me: It was I who composed them.’ Abu al-Kasim, who overheard him and had a dislike for him, told me to ask of him an additional verse for the same piece. I made (he request to Abu Nadla in a polite manner, and he pronounced these words."
هو في الحسن فتنة قد أصارت… فتنتي في هواه من كل فن,By his beauty be creates such trouble (in our hearts) as gives me who love him every sort of trouble.
"ومن المنسوب إلى مهلهل أيضا:
جلت محاسنه عن كل تشبيه… وجل عن واصف في الناس يحكيه
انظر إلى حسنه واستغن عن صفتي… سبحان خالقه، سبحان باريه
النرجس الغض والورد الجني له… والأقحوان النضير النضر في فيه","The following piece is by Muhalhil: His charms are so exalted that nothing can be compared to them, and are so great that no one can describe them. Contemplate his beauty and dispense me from describing it; glory to the Creator! glory to the Maker of all to that Youth belongs the humid narcissus (the eyes) and the rose just plucked; in his mouth is the (white) authentic flower (the teeth), mist in its brightness."
"دعا بألحاظه قلبي إلى عطبي… فجاءه مسرعا طوعا يلبيه
مثل الفراشة تأتي إذ ترى لهبا… إلى السراج فتلقي نفسها فيه","By his glances he attracts my heart to my perdition, and it hastens towards him submissively, obedient to his will It goes here as the moth rushes towards a burning lamp and throws itself into the flame."
وذكر له الخطيب شعرا غير هذا فأضربت عن ذكره.,"Other pieces by the same author are given in the Khatib’s work, but I abstain from inserting them here."
والمزرع: بضم الميم وفتح الزاي وبعدها راء مشددة مفتوحة ثم عين مهملة، هكذا قاله لي الشيخ الحافظ زكي الدين أبو محمد عبد العظيم بن عبد القوي بن عبد الله المنذري، رحمه الله تعالى.,The name Muzarra is to be pronounced with an A after the last r; so it is stated by the shaikh (professor) and hafiz Zaki al-Din Abd al-Azim Ibn Abd al-Kawi Ibn Abd Allah al-Munziri.
وأما حكيم بن جبلة المذكور في عمود هذا النسب فإنه بفتح الحاء المهملة وكسر الكاف، ويقال أيضا بضم الحاء وفتح الكاف، ويقال جبلة وجبل، وكان من أعوان علي بن أبي طالب رضي الله عنه، ولما بويع علي الخلافة بايعه طلحة بن عبيد الله التيمي والزبير بن العوام الأسدي رضي الله عنهما،,"Hakim Ibn Jabala, the person who is mentioned in the genealogy (at the beginning of this article), is named by some Hukaim and his father Jabal. He was one of Ali Ibn Abi Talib’s partisans. Ali, on being proclaimed caliph, received the oath of allegiance from Talha Ibn Obaid Allah al-Taimi and al-Zubair Ibn al-Awwam al-Asadi."
فعزم علي رضي الله عنه على تولية الزبير البصرة وتولية طلحة اليمن، فخرجت مولاة لعلي فسمعتهما يقولان: ما بايعناه إلا بألسنتنا وما بايعناه بقلوبنا،,"He then resolved to nominate the latter as governor of Basra and the former as governor of Yemen; but one of his female clients, happening to go out, overheard those two chiefs say: “We have sworn to him with our tongues, not with our hearts.”"
فأخبرت مولاها بذلك، فقال: أبعدهما الله تعالى، ومن نكث فإنما ينكث على نفسه، وبعث إلى البصرة عثمان بن حنيف الأنصاري، وإلى اليمن عبيد الله بن العباس بن عبد المطلب رضي الله عنه، فاستعمل ابن حنيف حكيم بن جبلة المذكور على شرطة البصرة.,"Ali whom she informed of this circumstance, exclaimed: “May God reject them I whoever breaks an oath does so to his own detriment.” He then dispatched Othman Ibn Hunaif al-Ansari to Basra in the capacity of governor and confided the government of Yemen to Obaid Allah, the son of al-Abbas Ibn Abd al-Mullalib. Ibn Hunaif gave the command of the shurta (police-guards) to Hakim Ibn Jabala."
ثم إن طلحة والزبير لحقا بمكة وفيها عائشة رضي الله تعالى عنها، فاتفقوا وقصدوا البصرة، وفيها ابن حنيف المذكور، فأتى حكيم بن جبلة إلى ابن حنيف، وأشار عليه بمنعهم من دخول البصرة، فأبى وقال: ما أدري ما رأي أمير المؤمنين في ذلك،,"Talha and al-Zbair then went to Mecca and, having met there Aisha [the widow of Muhammad, and tumamed) the Mother of the faithful (Om al-Muminin), they concerted matters with her and proceeded to Basra, where Ibn Hunaif was. Hakim Ibn Jabala went to the latter and advised him to hinder the two chiefs from entering into the city, Ibn Hunaif refused to do so, saying that he did not know Ali’s opinion on that subject."
فدخلوها وتلقاهم الناس، فوقفوا في مربد البصرة وتكلموا في قتل عثمان بن عفان رضي الله عنه وبيعة علي رضي الله تعالى عنه، فرد عليهم رجل من عبد القيس، فنالوا منه ونتفوا لحيته،,"Talha and al-Zubair went into the city and, being well received by the people, they posted themselves in the Marbad (or public place) and began to discourse about the murder of Othman Ibn Affan and the inauguration of Ali. A man of the Abd al-Kais tribe attempted to refute their insinuations, but was ill-treated by them and had his beard plucked out."
وترامى الناس بالحجارة واضطربوا، فجاء حكيم بن جبلة إلى ابن حنيف ودعاه إلى قتالهم فأبى، ثم أتى عبد الله بن الزبير إلى مدينة الرزق ليرزق أصحابه من الطعام الذي فيها، وغدا حكيم بن جبلة في سبعمائة من عبد القيس فقاتله فقتل حكيم وسبعون رجلا من أصحابه.,"The people then began to throw stones and raised a great commotion. Hakim Ibn Jabala went to Ibn Hunaif and asked permission to charge the mutineers, but could not obtain it. Abd Allah, the son of al-Zubair, then went to the city (magazine), where the provisions were kept for the troops, and began to distribute them to his partisans. Hakim Ibn Jabala went forth at the head of seven hundred soldiers belonging to the tribe of Abd al-Kais, but was attacked by the insurgents and killed with seventy of his companions."
وروي أن ابن جبلة قال لامرأته وكانت من الأزد: لأعملن بقومك اليوم عملا يكونون به حديثا للناس، فقالت له: أظن قومي سيضربونك اليوم ضربة تكون حديثا للناس،,"it is related that he had said to his wife, who belonged to the tribe of Azd: “I shall today treat your people in a manner such as will furnish a matter of talk of all men.” “Nay,” replied the woman, “I think my people will today strike you such a blow as shall be a subject of talk for everyone.”"
فلقيه رجل يقال له سحيم فضرب عنقه، فبقي معلقا بجلدة، فاستدار رأسه، فبقي مقبلا بوجهه على دبره، وكان ذلك قبل وصول علي رضي الله عنه بجيوشه إليهم، ثم قدم عليهم وتقابل الجيشان يوم الخميس النصف من جمادى الآخرة سنة ست وثلاثين للهجرة عند موضع قصر عبيد الله بن زياد،,"Hakim was then encountered by a man called Suhaim, who struck him on the neck with his sword and so violently that the head was nearly separated from the body, to which it remained attached by a strip of skin. (Suhaim) then turned the head half way round, so that the face was directed backwards. This occurred before the arrival of Ali and his army. When he came up, a conflict took place between the two parties, on a Thursday, towards the middle of the latter Jumada, A. H. thirty six (December, A. D. six hundred and fifty six)."
ثم كانت الوقعة العظمى المشهورة بوقعة الجمل يوم الخميس لعشر بقين من الشهر المذكور، وكان أول قدومهم، وقتل حكيم بن جبلة قبل ذلك بأيام في هذا الشهر أيضا، وقتل بين الفريقين مقدار عشرة آلاف، وقتل طلحة والزبير رضي الله عنهما في ذلك اليوم، لكنه بغير قتال، ولولا خوف الإطالة لشرحته.,"The battle was fought on the spot where the castle of Obaid Allah Ibn Ziad was (afterwards) built. Then came on the great engagement called the Battle of the Camel, which took place on Thursday, the nineteenth of the same month (the thirteenth of December). The first arrival of the insurgents (at Basra) and the death of Hakim Ibn Jabala had occurred some days previously. The total loss on both sides amounted to ten thousand men. Talha and al-Zubair were killed on that very day, but not in the battle. Were I not apprehensive of being led too far, I should relate how that happened."
وقال المأموني في تاريخه: وقيل إن أهل المدينة علموا بيوم الجمل يوم الخميس قبل أن تغرب الشمس، وفيه كان القتال، وذلك أن نسرا مر بما حول المدينة ومعه شيء معلق، فتأمله الناس فوقع فإذا كف فيها خاتم نقشه: عبد الرحمن بن عتاب بن أسيد.,"Al-Mamuni says, in his History: “It is stated that the people of Medina learned on that very Thursday, before sunset, that a battle had been fought. This they became aware of by seeing a vulture hovering around the city and bearing something suspended (from its beak). This it let fall and, on examination, was found to be a hand on which was a ring inscribed with the name of Abd al-Rahman Ibn Atrab Ibn Osaid."
ثم إن كل من بين مكة والمدينة ممن قرب من البصرة أو بعد علموا بالوقعة مما نقلت النسور إليهم من الأيدي والأقدام.,"Then, all who dwelt between Mecca and Medina, and all who lived about Basra, far or near, knew that a battle bad taken place, from seeing the number of hands and feet which had been carried thither by vultures.”"
قلت: وذكر كشاجم في كتاب المصايد والمطارد” أن العقاب ألقت كف عبد الرحمن بمكة، وكذلك ذكره في كتاب “المهذب” في الفقه في باب الصلاة على الميت، وذكر ابن الكلبي وأبو اليقظان في كتابيهما أن العقاب ألقتها باليمامة، والله أعلم بالصواب.”,"Kushajim says, in his work entitled Al-Masaid wa al-Matarid, that the vulture dropped the hand of Abd al-Rahman into the city of Mecca, and the same statement is made in the law-book entitled al-Muhazzab, in the chapter which treats of the prayer to be said over the dead. Ibn al-Kalbi and Abu Yakzan (say, in their respective works, that the vulture dropped the hand in (the province of) al-Yemama."