Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Ibn Masʿūd, ʿAlī, and Ibn ʿAbbās.

He then asked, “And what did Ibn ʿAbbās say about it? He was, indeed, a thorough investigator. (1)”

I replied, “He treated the grandfather as the father, allotted one-third to the mother, and left the sister with nothing.”

He said, “And what did the Commander of the Believers—meaning ʿUthmān—decide?”

I answered, “He divided the estate into three equal shares.”

He said, “What did Zayd rule?”

I replied, “He made it nine shares: three for the mother, four for the grandfather, and two for the sister.”

He said, “And what did Ibn Masʿūd say?”

I replied, “He reckoned it as six shares—three to the sister, one to the mother, and two to the grandfather.”

He said, “And what did Abū Turāb say?”

I replied, “He also calculated six shares, giving three to the sister, two to the mother, and one to the grandfather.”

He said, “Instruct the judge to enforce it according to the ruling of the Commander of the Believers, ʿUthmān.” At that moment the chamberlain entered and said, “Envoys are waiting at the door.”

“Admit them,” he ordered.

They entered with their turbans tied around their waists, swords slung over their shoulders, and letters in their right hands. A man from Banū Sulaym named Siyābah ibn ʿĀṣim stepped forward. He (al-Ḥajjāj) asked, “Where have you come from?”

“From Syria,” he replied.

“How is the Commander of the Believers? How are his attendants?”

He then asked, “Did you leave any rain behind you?”

“Yes,” he said, “three clouds showered the ground between me and the Commander of the Believers.”

“Describe them to me,” he said.

He replied, “A cloud overtook me in Ḥawrān; small drops fell together with large ones, the larger seeming to provide meat for the smaller. Then came a thick, uninterrupted torrent—the drenching downpour (2) you have heard about—one valley in full flood while another lay parched (3), one tract of land facing it and another turning away. Then a cloud met me at Sawāʾ—or, he said, at the Two Villages (4); ʿĪsā was uncertain—and it packed down the soft earth,

(1) The base manuscript reads as above; al-Hilya has the wording “li-mutaqiyyan” (for a pious man), whereas al-Fasawi cites “li-muftiyan” (for a jurist). The phrase “naqaba ʿan al-akhbar wa-ghayriha” means that he investigated the reports and other material, examined them, and then transmitted what he found. (2) The expression matar sabt, mutadarik saḥ describes abundant rain: sabt denotes plentiful, widespread rainfall, while saḥ refers to heavy pouring or water streaming from above. (3) The base manuscript reads “Tarah,” a scribal error; we have adopted the reading found in al-Hilya, while al-Fasawi has “Saiḥ.” (4) Yaqut, in Muʿjam al-Buldan, writes: “Sawa, with a damma on the first consonant and a short vowel, is the name of a water source belonging to the tribe of Bahrā near the region of al-Samāwa. When Ibn Qays al-Ruqayyāt needed to lengthen it for metrical necessity, he changed the first vowel to a fatḥa by analogy and said:”
مَسْعُوْدٍ، وَعَلِيٌّ، وَابْنُ عَبَّاسٍ. قَالَ: فَمَا قَالَ فِيْهَا ابْنُ عَبَّاسٍ؟ إِنْ كَانَ لَمُنَقِّباً (١) . قُلْتُ: جَعَلَ الجَدَّ أَباً، وَأَعْطَى الأُمَّ الثُّلُثَ، وَلَمْ يُعْطِي الأُخْتَ شَيْئاً. قَالَ: فَمَا قَالَ فِيْهَا أَمِيْرُ المُؤْمِنِيْنَ؟ يَعْنِي: عُثْمَانَ. قُلْتُ: جَعَلَهَا أَثْلاَثاً. قَالَ: فَمَا قَالَ فِيْهَا زَيْدٌ؟ قُلْتُ: جَعَلَهَا مِنْ تِسْعَةٍ، فَأَعْطَى الأُمَّ ثَلاَثاً، وَأَعْطَى الجَدَّ أَرْبَعاً، وَأَعْطَى الأُخْتَ سَهْمَيْنِ. قَالَ: فَمَا قَالَ فِيْهَا ابْنُ مَسْعُوْدٍ؟ قُلْتُ: جَعَلَهَا مِنْ سِتَّةٍ، أَعْطَى الأُخْتَ ثَلاَثاً، وَأَعْطَى الأُمَّ سَهْماً، وَأَعْطَى الجَدَّ سَهْمَيْنِ. قَالَ: فَمَا قَالَ فِيْهَا أَبُو تُرَابٍ؟ قُلْتُ: جَعَلَهَا مِنْ سِتَّةٍ، فَأَعْطَى الأُخْتَ ثَلاَثاً، وَالأُمَّ سَهْمَيْنِ، وَالجَدَّ سَهْماً. قَالَ: مُرِ القَاضِي، فَلْيُمْضِهَا عَلَى مَا أَمْضَاهَا أَمِيْرُ المُؤْمِنِيْنَ عُثْمَانُ، إِذْ دَخَلَ عَلَيْهِ الحَاجِبُ، فَقَالَ: إِنَّ بِالبَابِ رُسُلاً. قَالَ: ائْذَنْ لَهُمْ. فَدَخَلُوا عَمَائِمُهُمْ عَلَى أَوْسَاطِهِمْ، وَسُيُوْفُهُمْ عَلَى عَوَاتِقِهِمْ، وَكُتُبُهُمْ فِي أَيْمَانِهِمْ، فَدَخَلَ رَجُلٌ مِنْ بَنِي سُلَيْمٍ يُقَالُ لَهُ: سِيَابَةُ بنُ عَاصِمٍ، فَقَالَ: مِنْ أَيْنَ أَنْتَ؟ قَالَ: مِنَ الشَّامِ. قَالَ: كَيْفَ أَمِيْرُ المُؤْمِنِيْنَ؟ كَيْفَ حَشَمُهُ؟ قَالَ: هَلْ كَانَ وَرَاءكَ مِنْ غَيْثٍ؟ قَالَ: نَعَمْ، أَصَابَنِي فِيْمَا بَيْنِي وَبَيْنَ أَمِيْرِ المُؤْمِنِيْنَ ثَلاَثُ سَحَائِبَ. قَالَ: فَانْعَتْ لِي. قَالَ: أَصَابَتْنِي سَحَابَةٌ بِحَوْرَانَ، فَوَقَعَ قَطْرٌ صِغَارٌ، وَقَطْرٌ كِبَارٌ، فَكَانَ الكِبَارُ لُحْمَةً لِلْصِّغَارِ، فَوَقَعَ سَبْطٌ مُتَدَارَكٌ، وَهُوَ السَّحُّ (٢) الَّذِي سَمِعْتَ بِهِ، فَوَادٍ سَائِلٍ، وَوَادٍ نَازِحٍ (٣) ، وَأَرْضٌ مُقْبِلَةٌ، وَأَرْضٌ مُدْبِرَةٌ، فَأَصَابَتْنِي سَحَابَةٌ بِسَوَاءَ -أَوْ قَالَ: بِالقَرْيَتَيْنِ (٤) - شَكَّ عِيْسَى، فَلَبَّدَتْ الدِّمَاثَ،
(١) كذا الأصل، ولفظ الحلية " لمتقيا " ولفظ الفسوي " لمفتيا " ونقب عن الاخبار وغيرها: بحث عنها وفتش وأخبر بها. (٢) مطر سبط: متدارك سح، أراد بالسبط المطر الواسع الكثير، والسح الصب الكثير أو السيلان من فوق. (٣) في الأصل: " تارح " مصحف، وما أثبتناه من الحلية، ولفظ الفسوي: " سائح ". (٤) قال ياقوت في " معجم البلدان ": سوى بضم أوله والقصر: اسم ماء لبهراء من ناحية السماوة..ولما احتاج ابن قيس الرقيات إلى مده لضرورة الشعر فتح أوله قياسا فقال:

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