Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

On the authority of ʿAbd Allah ibn al-Hārith: he once met Ibn Abī Laylā and remarked, “I never imagined that women could give birth to anyone like this.”

Shuʿbah narrates—from ʿAmr ibn Murrah—from Ibn Abī Laylā, who said:
“I accompanied ʿAlī, may Allah be pleased with him, both when we were settled and when we were travelling, and most of what people report about him is false. (1)”

Al-Aʿmash said: “I saw Ibn Abī Laylā after al-Ḥajjāj had beaten him; his back looked like a tanned hide (2). He was leaning on his son while they kept saying to him, ‘Curse the liars!’ So he responded, ‘May Allah curse the liars.’

Then he went on repeating, ‘Allah, Allah—ʿAlī ibn Abī Ṭālib, ʿAbd Allah ibn al-Zubayr, al-Mukhtār ibn Abī ʿUbayd.’

Al-Aʿmash added, ‘The people of Syria were like donkeys, unaware of what he meant, while he was in fact exempting those men from the curse. (3)’”

I (the author) say: Later on, ʿAbd al-Raḥmān was one of the leading scholars and righteous men who joined ʿAbd al-Raḥmān ibn al-Ashʿath in his uprising, and he had occasion to visit Muʿāwiyah as part of a delegation.

This was recorded by his son, the judge Muḥammad ibn ʿAbd al-Raḥmān ibn Abī Laylā.

Ishāq al-Ṣaffār informed us; Ibn Khalīl narrated to us; al-Labbān narrated to us; Abū ʿAlī narrated to us; Abū Nuʿaym reported to us; Abū Bakr ibn Mālik narrated to us; ʿAbd Allah ibn Aḥmad narrated to us; ʿAbd Allah ibn ʿUmar narrated to us; Muʿāwiyah ibn Hishām narrated to us; Sufyān narrated—from al-Aʿmash—who said:
“ʿAbd al-Raḥmān ibn Abī Laylā used to stand in prayer, but if anyone entered, he would lie down on his bed. (4)”

Through this same chain, Abū Nuʿaym said: “Muḥammad ibn Aḥmad ibn al-Ḥasan narrated to us; Muḥammad ibn …”

= The transmission chain is sound, for Shuʿbah heard from ʿAṭāʾ before his period of confusion (ikhtilat). (1) Ibn Saʿd, Kitab al-Tabaqat, vol. 6, p. 113, through a different chain conveying the same meaning. (2) al-masah: a cloak woven from hair. (3) al-Maʿrifah wa-l-Tarikh, vol. 2, p. 618; see also Ibn Saʿd, vol. 6, pp. 112–113, and Hilyat al-Awliyaʾ, vol. 4, p. 351. (4) Hilyat al-Awliyaʾ, vol. 4, p. 351; see also al-Maʿrifah wa-l-Tarikh, vol. 2, p. 618.
وَعَنْ عَبْدِ اللهِ بنِ الحَارِثِ: أَنَّهُ اجْتَمَعَ بِابْنِ أَبِي لَيْلَى، فَقَالَ: مَا شَعَرْتُ أَنَّ النِّسَاءَ وَلَدْنَ مِثْلَ هَذَا. شُعْبَةُ: عَنْ عَمْرِو بنِ مُرَّةَ، عَنِ ابْنِ أَبِي لَيْلَى، قَالَ: صَحِبْتُ عَلِيّاً ﵁ فِي الحَضَرِ وَالسَّفَرِ، وَأَكْثَرُ مَا يَتَحَدَّثُوْنَ عَنْهُ بَاطِلٌ (١) . قَالَ الأَعْمَشُ: رَأَيْتُ ابْنَ أَبِي لَيْلَى، وَقَدْ ضَرَبَهُ الحَجَّاجُ، وَكَأَنَّ ظَهْرَهُ مِسْحٌ (٢) ، وَهُوَ مُتَّكِئٌ عَلَى ابْنِهِ، وَهُمْ يَقُوْلُوْنَ: الْعَنِ الكَذَّابِيْنَ، فَيَقُوْلُ: لَعَنَ اللهُ الكَذَّابِيْنَ. يَقُوْلُ: اللهُ اللهُ، عَلِيُّ بنُ أَبِي طَالِبٍ، عَبْدُ اللهِ بنُ الزُّبَيْرِ، المُخْتَارُ بنُ أَبِي عُبَيْدٍ. قَالَ: وَأَهْلُ الشَّامِ كَأَنَّهُمْ حَمِيْرٌ لاَ يَدْرُوْنَ مَا يَقْصِدُ، وَهُوَ يُخْرِجُهُمْ مِنَ اللَّعْنِ (٣) . قُلْتُ: ثُمَّ كَانَ عَبْدُ الرَّحْمَنِ مِنْ كِبَارِ مَنْ خَرَجَ مَعَ عَبْدِ الرَّحْمَنِ بنِ الأَشْعَثِ مِنَ العُلَمَاءِ وَالصُّلَحَاءِ، وَكَانَ لَهُ وِفَادَةٌ عَلَى مُعَاوِيَةَ. ذَكَرَهَا: وَلَدُهُ القَاضِي مُحَمَّدُ بنُ عَبْدِ الرَّحْمَنِ بنِ أَبِي لَيْلَى. أَخْبَرَنَا إِسْحَاقُ الصَّفَّارُ، حَدَّثَنَا ابْنُ خَلِيْلٍ، حَدَّثَنَا اللَّبَّانُ، حَدَّثَنَا أَبُو عَلِيٍّ، أَنْبَأَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا أَبُو بَكْرٍ بنُ مَالِكٍ، حَدَّثَنَا عَبْدُ اللهِ بنُ أَحْمَدَ، حَدَّثَنَا عَبْدُ اللهِ بنُ عُمَرَ، حَدَّثَنَا مُعَاوِيَةُ بنُ هِشَامٍ، حَدَّثَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، قَالَ: كَانَ عَبْدُ الرَّحْمَنِ بنُ أَبِي لَيْلَى يُصَلِّي، فَإِذَا دَخَلَ الدَّاخِلُ نَامَ عَلَى فِرَاشِهِ (٤) . وَبِهِ: قَالَ أَبُو نُعَيْمٍ: حَدَّثَنَا مُحَمَّدُ بنُ أَحْمَدَ بنِ الحَسَنِ، حَدَّثَنَا مُحَمَّدُ بنُ
= وهذا سند صحيح، فإن شعبة سمع من عطاء قبل الاختلاط. (١) أخرج ابن سعد ٦ / ١١٣ من طريق آخر نحوه. (٢) المسح؟ ؟: كساء من شعر. (٣) المعرفة والتاريخ ٢ / ٦١٨، وانظر ابن سعد ٦ / ١١٢، ١١٣، والحلية ٤ / ٣٥١. (٤) الحلية ٤ / ٣٥١ وانظر المعرفة والتاريخ ٢ / ٦١٨.

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