Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

ʿUthmān ibn Abī Shaybah narrated to us; Yazīd ibn Mihrān narrated to us; Abū Bakr ibn ʿAyyāsh narrated—through al-Aʿmash—who said:
“I once saw ʿAbd al-Raḥmān, his head newly shaved, sitting on the raised platform while people were saying to him, ‘Curse the liars!’ He was a large man who suffered from asthma (1). He replied, ‘O Allah, curse the liars—ah!’ Then he paused and added, ‘ʿAlī, ʿAbd Allāh ibn al-Zubayr, and al-Mukhtār’ (2).”

The name of Abū Laylā’s father was Yasār; it has also been said that it was Bilāl, and others say it was Dāwūd ibn Abī Uḥayḥah ibn al-Julāḥ ibn al-Ḥarīsh ibn Jaḥjabā ibn Kulfa (3).

Ibn ʿUyaynah transmitted—from Ibn Abī Najīḥ—from Mujāhid—who said:
“ʿAbd al-Raḥmān ibn Abī Laylā had a room filled with Qur’an codices; the reciters would gather there and seldom dispersed except after sharing a meal.

I came to him carrying some gold dust (tibr). He asked, ‘Do you intend to plate a sword with it?’ I said, ‘No.’ He asked, ‘Then will you ornament a copy of the Qur’an with it?’ I said, ‘No.’ He said, ‘Perhaps you will turn it into earrings; such things are disliked (4).’”

Thābit said: “When Ibn Abī Laylā had prayed the dawn prayer, he would open the Qur’an and recite until the sun had risen (5).”

Sharīk narrated—from Mughīrah—from al-Shaʿbī—from ʿAbd al-Raḥmān ibn Abī Laylā, who said:
“A man from the Children of Israel was working with his hoe when he struck his father and gashed his head. The father said, ‘No one who has done to my father what you have done shall keep my company.’ So the son cut off his own hand. News of this reached the Children of Israel.

Later, the king’s daughter wished to pray in Jerusalem. The king asked, ‘Whom shall we send with her?’ They suggested a certain man. A messenger was sent to him, but he said, ‘Excuse me.’ The king replied, ‘No.’ He then said, ‘In that case, grant me a few days.’ Permission was given, so he went away, severed his private parts, placed them in a container (6), and brought it back sealed…"

(1) Here, rabw means heavy or laboured breathing. (2) Al-Hilya, vol. 4, p. 351; the passage enclosed in brackets is taken from that source. (3) The manuscript reads “jamahba,” a scribal error. Our corrected form follows the etymology, Ibn Hazm’s Jamharah, and al-Taj: jahjaba derives from jahjaba, which denotes hesitation and continual coming and going. (4) Ibn Saad, vol. 6, pp. 110–111; al-ikhraas is the plural of khars and signifies both an earring and a coat of mail. (5) Ibn Saad, vol. 6, p. 111. (6) Here, al-haqq refers to a container or receptacle.
عُثْمَانَ بنِ أَبِي شَيْبَةَ، حَدَّثَنَا يَزِيْدُ بنُ مِهْرَانَ، حَدَّثَنَا أَبُو بَكْرٍ بنُ عَيَّاشٍ، عَنِ الأَعْمَشِ، قَالَ: رَأَيْتُ عَبْدَ الرَّحْمَنِ مَحْلُوْقاً عَلَى المِصْطَبَةِ، وَهُمْ يَقُوْلُوْنَ لَهُ: الْعَنِ الكَذَّابِيْنَ. وَكَانَ رَجُلاً ضَخْماً، بِهِ رَبْوٌ (١) ، فَقَالَ: اللَّهُمَّ الْعَنِ الكَذَّابِيْنَ، آهٍ - ثُمَّ يَسْكُتُ - عَلِيٌّ، وَعَبْدُ اللهِ بنُ الزُّبَيْرِ، وَالمُخْتَارُ (٢) . اسْمُ وَالِدِهِ أَبِي لَيْلَى: يَسَارٌ. وَقِيْلَ: بِلاَلٌ. وَقِيْلَ: دَاوُدُ بنُ أَبِي أُحَيْحَةَ بنِ الجُلاَحِ بنِ الحَرِيْشِ بنِ جَحْجَبَى (٣) بنِ كُلْفَةَ. ابْنُ عُيَيْنَةَ: عَنِ ابْنِ أَبِي نَجِيْحٍ، عَنْ مُجَاهِدٍ، قَالَ: كَانَ لِعَبْدِ الرَّحْمَنِ بنِ أَبِي لَيْلَى بَيْتٌ فِيْهِ مَصَاحِفُ، يَجْتَمِعُ إِلَيْهِ فِيْهِ القُرَّاءُ، قَلَّمَا تَفَرَّقُوا إِلاَّ عَنْ طَعَامٍ. فَأَتَيْتُهُ وَمَعِي تِبْرٌ، فَقَالَ: أَتُحَلِّي بِهِ سَيْفاً؟ قُلْتُ: لاَ. قَالَ: فَتُحَلِّي بِهِ مُصْحَفاً؟ قُلْتُ: لاَ. قَالَ: فَلَعَلَّكَ تَجْعَلُهَا أَخْرَاصاً، فَإِنَّهَا تُكْرَهُ (٤) . قَالَ ثَابِتٌ: كَانَ ابْنُ أَبِي لَيْلَى إِذَا صَلَّى الصُّبْحَ، نَشَرَ المُصْحَفَ، وَقَرَأَ حَتَّى تَطْلُعَ الشَّمْسُ (٥) . شَرِيْكٌ: عَنْ مُغِيْرَةَ، عَنِ الشَّعْبِيِّ، عَنْ عَبْدِ الرَّحْمَنِ بنِ أَبِي لَيْلَى، قَالَ: كَانَ رَجُلٌ مِنْ بَنِي إِسْرَائِيْلَ يَعْمَلُ بِمِسْحَاةٍ لَهُ، فَأَصَابَ أَبَاهُ، فَشَجَّهُ، فَقَالَ: لاَ يَصْحَبُنِي مَنْ فَعَلَ بِأَبِي مَا فَعَلَ. فَقَطَعَ يَدَهُ، فَبَلَغَ ذَلِكَ بَنِي إِسْرَائِيْلَ، ثُمَّ إِنَّ ابْنَةَ المَلِكِ أَرَادَتْ أَنْ تُصَلِّيَ فِي بَيْتِ المَقْدِسِ، فَقَالَ: مَنْ نَبْعَثُ بِهَا؟ قَالُوا: فُلاَنٌ. فَبَعَثَ إِلَيْهِ، فَقَالَ: أَعْفِنِي. قَالَ: لاَ. قَالَ: فَأَجِّلْنِي إِذاً أَيَّاماً. قَالَ: فَذَهَبَ، فَقَطَعَ مَذَاكِيْرَهُ فِي حُقٍّ (٦) ، ثُمَّ جَاءَ بِهِ خَاتِمُهُ
(١) الربو هنا: النفس العالي. (٢) الحلية ٤ / ٣٥١ وما بين الحاصرتين منه. (٣) في الأصل (جمحبا) مصحف، وما أثبتناه من الاشتقاق وجمهرة ابن حزم والتاج. واشتقاق جحجبى من الجحجبة وهو التردد في الشئ والمجئ والذهاب. (٤) ابن سعد ٦ / ١١٠، ١١١ والاخراص: جمع خرص، وهو القرط، والدرع. (٥) ابن سعد ٦ / ١١١. (٦) الحق: الوعاء.

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