Siyar Aʿlām al-Nubalāʾ - Shams al‑Din al‑Dhahabi - (3/537)

Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

about a man, and the latter said, “I am the son of noble elders.” Ibn Masʿūd replied, “That is Joseph, son of Jacob, son of Isaac the Sacrificial One(1), son of Abraham the Friend.”

Its chain of transmission is sound.

Khalīfah ibn Khayyāṭ said: “Asmāʾ died in the year 66 AH.”

I add: Among his descendants was Shaykh al-Islam Abū Isḥāq Ibrāhīm ibn Muḥammad ibn al-Ḥārith ibn Asmāʾ ibn Khārijah.

The tribe of Fazārah belongs to Muḍar.

Khārijah likewise enjoyed a small measure of Companionship, yet neither he nor ʿUyaynah transmitted any hadith.

142 — Ḥassān ibn Mālik ibn Bahdal ibn Unayf, Abū Sulaymān al-Kalbī

Known as “Amīr al-ʿArab,” Abū Sulaymān al-Kalbī was one of Muʿāwiyah’s commanders on the day of Ṣiffīn. He is the one who reinforced Marwān ibn al-Ḥakam and pledged allegiance to him.

Al-Kalbī relates: “People accepted the caliphate for Ḥassān for forty nights, after which he handed authority over to Marwān.”

He possessed a palace in Damascus—originally called the Palace of the Bahādilah and later known as the Palace of Ibn Abī al-Ḥadīd.

He was proud of his lineage and declared:

If the caliph himself is not one of us,
none took the office but that we were present.

(1) The sound position upheld by the Companions, the Successors, and later scholars is that the intended sacrificial son was Ismail, not Ishaq. For a detailed discussion, see Ibn al-Qayyim, Zad al-Maad, vol. 1, pp. 71, 75. (*) Al-Tabari, Jamiʿ al-bayan, vol. 5, pp. 531–533; Ibn al-Athir, al-Kamil, vol. 4, pp. 145–148; al-Dhahabi, Tarikh al-Islam, vol. 3, p. 5; al-Zabidi, Taj al-Arus, vol. 7, p. 222; Ibn ʿAsakir, Tahdhib, vol. 4, p. 148.

رَجُلاً، فَقَالَ: أَنَا ابْنُ الأَشْيَاخِ الكِرَامِ. فَقَالَ ابْنُ مَسْعُوْدٍ: ذَاكَ يُوْسُفُ بنُ يَعْقُوْبَ بنِ إِسْحَاقَ الذَّبِيْحِ (١) بنِ إِبْرَاهِيْمَ الخَلِيْلِ. إِسْنَادُهُ صَحِيْحٌ. قَالَ خَلِيْفَةُ بنُ خَيَّاطٍ: مَاتَ أَسْمَاءُ سَنَةَ سِتٍّ وَسِتِّيْنَ. قُلْتُ: وَمِنْ أَوْلاَدِهِ: شَيْخُ الإِسْلاَمِ أَبُو إِسْحَاقَ إِبْرَاهِيْمُ بنُ مُحَمَّدِ بنِ الحَارِثِ بنِ أَسْمَاءَ بنِ خَارِجَةَ. وَبَنُو فَزَارَةَ مِنْ مُضَرَ. وَلِخَارِجَةَ أَيْضاً صُحْبَةٌ يَسِيْرَةٌ، وَلاَ رِوَايَةَ لَهُ وَلاَ لِعُيَيْنَةَ. ١٤٢ - حَسَّانُ بنُ مَالِكِ بنِ بَحْدَلِ بنِ أُنَيْفٍ أَبُو سُلَيْمَانَ الكَلْبِيُّ * أَمِيْرُ العَرَبِ، أَبُو سُلَيْمَانَ الكَلْبِيُّ. مِنْ أُمَرَاءِ مُعَاوِيَةَ يَوْمَ صِفِّيْنَ. وَهُوَ الَّذِي شَدَّ مِنْ مَرْوَانَ بنِ الحَكَمِ، وَبَايَعَهُ. قَالَ الكَلْبِيُّ: سَلَّمُوا بِالخِلاَفَةِ عَلَى حَسَّانٍ أَرْبَعِيْنَ لَيْلَةً، ثُمَّ سَلَّمَ الأَمْرَ إِلَى مَرْوَانَ. وَلَهُ قَصْرٌ بِدِمَشْقَ، وَهُوَ قَصْرُ البَحَادِلَةِ، ثُمَّ صَارَ يُعْرَفُ: بِقَصْرِ ابْنِ أَبِي الحديدِ. وَهُوَ الَّذِي يَفْتَخِرُ وَيَقُوْلُ: فَإِنْ لاَ يَكُنْ مِنَّا الخَلِيْفَةُ نَفْسُهُ ... فَمَا نَالَهَا إِلاَّ وَنَحْنُ شُهُودُ

(١) الصواب عند علماء الصحابة والتابعين ومن بعدهم: أن الذبيح هو إسماعيل لا إسحاق. وانظر تفصيل ذلك في " زاد المعاد " ١ / ٧١، ٧٥. (*) الطبري ٥ / ٥٣١ - ٥٣٣، - الكامل ٤ / ١٤٥ - ١٤٨، تاريخ الإسلام ٣ / ٥، تاج العروس ٧ / ٢٢٢، تهذيب ابن عساكر ٤ / ١٤٨.