Siyar Aʿlām al-Nubalāʾ - Shams al‑Din al‑Dhahabi - (4/314)

Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

and he rendered an unjust verdict against the other litigant but none against her.

Ibn Shubruma reports from al-Shaʿbī: “When the circle grows large, the talk turns into either whispered secrets or loud calls.” (1)

I read this before Ishaq ibn Tariq: Ibn Khalil informed you; Abu al-Makarim al-Labbān informed us; Abu ʿAli al-Haddad informed us; and Abu Nuʿaym likewise narrated to us. Muhammad ibn ʿAli ibn Muharib also narrated to us; Muhammad ibn Ibrahim al-Bushanjī (2) narrated to us; and Yaʿqub ibn Kaʿb (ḥ).

Abu Nuʿaym said: Muhammad ibn ʿAli ibn Hubaysh narrated to us; Ibn Zanjawayh narrated to us; Ismaʿil ibn ʿAbd Allah al-Raqqi informed us (ḥ).

Al-Tabarani likewise narrated to us; Ahmad ibn al-Muʿalla narrated to us; Hisham narrated to us, and they said:

ʿIsa ibn Yunus narrated to us, from ʿAbbad ibn Musa, from al-Shaʿbī, who said:

“I was brought to al-Hajjaj in fetters. When I reached the palace gate, Yazid ibn Abi Muslim met me and said, ‘We belong to Allah, O Shaʿbī, for all the knowledge you carry between your two covers, and today is no day for intercession. Own up before the governor to polytheism and hypocrisy yourself; that will most likely save you.’

“Then Muhammad ibn al-Hajjaj met me and repeated Yazid’s words. When I was ushered in, al-Hajjaj said, ‘And you, O Shaʿbī—were you among those who rebelled against us and swelled their numbers?’

“I replied, ‘May Allah set the governor right! The dwelling has grown cheerless for us, the surroundings have become barren (3), the pathway has narrowed, we have darkened our eyes with wakefulness, fear has clung to us like a garment, and we have fallen into a shame in which we were neither righteous, God-fearing devotees nor strong, defiant sinners.’

“He said, ‘By Allah, he speaks the truth: they were not righteous in rising against us, nor were they strong enough to prevail when they transgressed. Release him.’

“He then required a ruling on an inheritance and asked, ‘What do you say concerning a sister, a mother, and a grandfather?’

“I replied, ‘Five of the Companions of the Messenger of Allah, may Allah bless him and grant him peace, differed on that point: ʿUthman, Zayd, and Ibn…’

(1) The words placed between brackets are taken from Ibn Saʿd, 6/254, and Abu Nuʿaym, Hilyat al-awliyaʾ, 4/323. Lisan al-Arab and Taj al-ʿarus read: “baza or naja”; see the entry n-j-a. (2) The nisba al-Bushangi is derived from Bushanj, a town situated seven farsakhs from Herat; see al-Samʿani, al-Ansab. (3) Janab al-qawm means the area around a people; al-jadab denotes drought, the opposite of al-khasb (fertility). Hence one may say: “So-and-so is khasib al-janab (his surroundings are fertile) or jadib al-janab (his surroundings are barren).” Lisan al-Arab. See also note 1, p. 306.

فَقَضَى جَوْراً عَلَى الخَصْـ ... ـمِ وَلَمْ يَقْضِ عَلَيْهَا قَالَ ابْنُ شُبْرُمَةَ: عَنِ الشَّعْبِيِّ: إِذَا عَظُمَتِ الحَلْقَةُ، فَإِنَّمَا هُوَ نَجَاءٌ أَوْ نِدَاءٌ (١) . قَرَأْتُ عَلَى إِسْحَاقَ بنِ طَارِقٍ: أَخْبَرَكُمُ ابْنُ خَلِيْلٍ، أَنْبَأَنَا أَبُو المَكَارِمِ اللَّبَّانُ، أَنْبَأَنَا أَبُو عَلِيٍّ الحَدَّادُ، أَنْبَأَنَا أَبُو نُعَيْمٍ، وَحَدَّثَنَا مُحَمَّدُ بنُ عَلِيِّ بنِ مُحَارِبٍ، حَدَّثَنَا مُحَمَّدُ بنُ إِبْرَاهِيْمَ البُوْشَنْجِيُّ (٢) ، حَدَّثَنَا يَعْقُوْبُ بنُ كَعْبٍ (ح) . قَالَ أَبُو نُعَيْمٍ: وَحَدَّثَنَا مُحَمَّدُ بنُ عَلِيِّ بنِ حُبَيْشٍ، حَدَّثَنَا ابْنُ زَنْجَوَيْه، أَنْبَأَنَا إِسْمَاعِيْلُ بنُ عَبْدِ اللهِ الرَّقِّيُّ (ح) . وَحَدَّثَنَا الطَّبَرَانِيُّ، حَدَّثَنَا أَحْمَدُ بنُ المُعَلَّى، حَدَّثَنَا هِشَامٌ، قَالُوا: حَدَّثَنَا عِيْسَى بنُ يُوْنُسَ، عَنْ عَبَّادِ بنِ مُوْسَى، عَنِ الشَّعْبِيِّ، قَالَ: أُتِيَ بِيَ الحَجَّاجُ مُوْثَقاً، فَلَمَّا انْتَهَيْتُ إِلَى بَابِ القَصْرِ، لَقِيَنِي يَزِيْدُ بنُ أَبِي مُسْلِمٍ، فَقَالَ: إِنَّا للهِ يَا شَعْبِيُّ لِمَا بَيْنَ دَفَّتَيْكَ مِنَ العِلْمِ، وَلَيْسَ بِيَوْمِ شَفَاعَةٍ، بُؤْ لِلأَمِيْرِ بِالشِّرْكِ وَالنِّفَاقِ عَلَى نَفْسِكَ، فَبِالحَرِيِّ أَنْ تَنْجُوَ. ثُمَّ لَقِيَنِي مُحَمَّدُ بنُ الحَجَّاجِ، فَقَالَ لِي مِثْلَ مَقَالَةِ يَزِيْدَ، فَلَمَّا دَخَلْتُ عَلَيْهِ، قَالَ: وَأَنْتَ يَا شَعْبِيُّ فِيْمَنْ خَرَجَ عَلَيْنَا وَكَثَّرَ؟ قُلْتُ: أَصْلَحَ اللهُ الأَمِيْرَ، أَحْزَنَ بِنَا المَنْزِلُ، وَأَجْدَبَ الجَنَابُ (٣) ، وَضَاقَ المَسْلَكُ، وَاكْتَحَلْنَا السَّهَرَ، وَاسْتَحْلَسْنَا الخَوْفَ، وَوَقَعْنَا فِي خِزْيَةٍ لَمْ نَكُنْ فِيْهَا بَرَرَةً أَتْقِيَاءَ، وَلاَ فَجَرَةً أَقْوِيَاءَ. قَالَ: صَدَقَ وَاللهِ، مَا بَرُّوْا فِي خُرُوْجِهِمْ عَلَيْنَا، وَلاَ قَوُوْا عَلَيْنَا حَيْثُ فَجَرُوا، فَأَطْلَقُوا عَنِّي. قَالَ: فَاحْتَاجَ إِلَى فَرِيْضَةٍ، فَقَالَ: مَا تَقُوْلُ فِي أُخْتٍ وَأُمٍّ وَجَدٍّ؟ قُلْتُ: اخْتَلَفَ فِيْهَا خَمْسَةٌ مِنْ أَصْحَابِ رَسُوْلِ اللهِ ﷺ: عُثْمَانُ، وَزَيْدٌ، وَابْنُ

(١) ما بين الحاصرتين من ابن سعد ٦ / ٢٥٤ والحلية ٤ / ٣٢٣. ولفظ اللسان والتاج: " بذاء أو نجاء " انظر مادة (نجا) (٢) نسبة إلى بوشنج وهي بلد على سبعة فراسخ من هراة. اه. أنساب السمعاني. (٣) جناب القوم: ما حولهم، والجدب: المحل نقيض الخصب. ويقال: فلان خصيب الجناب وجديب الجناب. (لسان) وانظر حاشية (١) صفحة ٣٠٦.