Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

been thrown into confusion by this ordeal of mine. Whoever possesses any portion of my knowledge, let him read it to me, for my confirmation of what he reads is the same as if I were reading it to him myself.”
So they proceeded to read to him.

Talihtu: that is, I have become bewildered; the original form is walihtu, just as one says wujāh for tijāh (1).

Abū ʿAwānah narrated from Hilāl ibn Khabbāb, from ʿIkrimah, from Ibn ʿAbbās:
He would never enter the public bath except alone, wearing a thick garment, and he would say, “I feel shy before Allah to let Him see me in the bathhouse unclothed.”

Abū ʿAwānah narrated from Abū al-Juwayriyah, who said:
“I saw Ibn ʿAbbās’s izār (lower wrap) reaching to the middle of his calf—or even higher—and he was praying wrapped in a Roman woollen cloak.”

Rishdīn ibn Kurayb narrated from his father, who said:
“I saw Ibn ʿAbbās wearing a black turban; he would let a span of it hang down between his shoulders and likewise in front of him.” (2)

Ibn Jurayj narrated from ʿUthmān ibn Abī Sulaymān that Ibn ʿAbbās used to purchase a mantle for a thousand (dirhams).

Abū Nuʿaym reported: Salamah ibn Shābūr told us that a man once said to ʿAṭiyyah, “How narrow your sleeve is!”
He replied, “Such was the sleeve of Ibn ʿAbbās and Ibn ʿUmar.”

(1) Lisanu l-Arab explains that talah (bewilderment) denotes confusion; the expression talaha l-rajul yatluhu talhan means “the man became perplexed.” Likewise, raaytuhu yatatalahu signifies that he kept moving back and forth in uncertainty. Some philologists trace talah to the root walah (distracted passion), the initial w being replaced by t; hence both verbs walah yaluh and talah yatluh exist. Others hold that the original form was iʾtalaha yaʾtaluhu; the w assimilated into the following t, producing ittalah, after which the first t was dropped, yielding talah—just as takhadha yattakhidhu and taqa yattaqi derive from the basic forms ittakhadha and ittaqa. Al-Tahdhib, 6/236 (quoting al-Nawadir), adds that talah-tu kadhā or talah-tu ʿanhu means “I led him astray or made him forget.” (2) The printed edition of Tarikh al-Islam, vol. 3, p. 35, mistakenly reads wa yuqim.
تَلِهْتُ مِنْ مُصِيْبَتِي هَذِهِ، فَمَنْ كَانَ عِنْدَهُ عِلْمٌ مِنْ عِلْمِي، فَلْيَقْرَأْ عَلَيَّ، فَإِنَّ إِقْرَارِي لَهُ كَقِرَاءتِي عَلَيْهِ. قَالَ: فَقَرَؤُوا عَلَيْهِ. تَلِهْتُ: تَحَيَّرْتُ، وَالأَصْلُ: وَلِهْتُ، كَمَا قِيْلَ فِي وُجَاهُ: تِجَاهُ (١) . أَبُو عَوَانَةَ: عَنْ هِلاَلِ بنِ خَبَّابٍ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ: أَنَّهُ لَمْ يَكُنْ يَدْخُلُ الحَمَّامَ إِلاَّ وَحْدَهُ، وَعَلَيْهِ ثَوْبٌ صَفِيقٌ، يَقُوْلُ: إِنِّيْ أَسْتَحْيِي اللهَ أَنْ يَرَانِي فِي الحَمَّامِ مُتَجَرِّداً. أَبُو عَوَانَةَ: عَنْ أَبِي الجُوَيْرِيَةِ، قَالَ: رَأَيْتُ إِزَارَ ابْنِ عَبَّاسٍ إِلَى نِصْفِ سَاقِهِ أَوْ فَوْقَ ذَلِكَ، وَعَلَيْهِ قَطِيفَةٌ رُوْمِيَّةٌ وَهُوَ يُصَلِّي. رِشْدِيْنُ بنُ كُرَيْب: عَنْ أَبِيْهِ، قَالَ: رَأَيْتُ ابْنَ عَبَّاسٍ يَعْتَمُّ (٢) بِعِمَامَةٍ سَوْدَاءَ، فَيُرْخِي شِبْراً بَيْنَ كَتِفَيْهِ وَمِنْ بَيْنِ يَدَيْهِ. ابْنُ جُرَيْجٍ: عَنْ عُثْمَانَ بنِ أَبِي سُلَيْمَانَ: أَنَّ ابْنَ عَبَّاسٍ كَانَ يَتَّخِذُ الرِّدَاءَ بِأَلْفٍ. أَبُو نُعَيْمٍ: حَدَّثَنَا سَلَمَةُ بنُ شَابُوْرٍ؛ قَالَ رَجُلٌ لِعَطِيَّةَ: مَا أَضْيَقَ كُمَّكَ! قَالَ: كَذَا كَانَ كُمُّ ابْنِ عَبَّاسٍ، وَابْنِ عُمَرَ.
(١) جاء في " اللسان " التله: الحيرة، تله الرجل يتله تلها: حار. ورأيته يتتله، أي: يتردد متحيرا. وقيل: أصل التله بمعنى الحيرة: الوله، قلبت الواو تاء، وقد وله يوله، وتله يتله، وقيل: كان في الأصل: ائتله يأتله، فأدغمت الواو في التاء، فقيل اتله يتله، ثم حذفت التاء، فقيل: تله يتله، كما قالوا: تخذ يتخذ، وتقي يتقى، والاصل فيهما: اتخذ يتخذ، واتقى يتقي. وفي " التهذيب " ٦ / ٢٣٦ عن النوادر: تلهت كذا وتلهت عنه، أي: ضللته وأنسيته. (٢) تحرفت في المطبوع من " تاريخ الإسلام " ٣ / ٣٥ إلى " ويقيم ".

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