Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

so Muḥammad took her back, even though he had already spent the purchase price. That transaction was what landed him in prison, and she is the very woman whom Salm ibn Ziyād married and took to Khurasan. Her father’s nickname was Karkirah. (1)

Al-Madaʾinī (2) said: The reason he was jailed was that he had bought oil for forty thousand dirhams. He later found a mouse in one of the skins, assumed it had fallen into the press itself, and poured out the entire stock. He would say, “I have been tried because of a sin I committed thirty years ago.”

He added: People thought the sin was that he had once mocked a man for his poverty. (3)

Ismāʿīl (4) ibn Zakariyyā, quoting ʿĀṣim al-Aḥwal, from Ibn Sīrīn, reported:

“There was a time when no one asked about the chain of transmission for a hadith. But once the fitna (civil strife) erupted, people began to inquire about the isnād. If a narrator belonged to the people of innovation, his hadith was left aside.” (5)

Ashʿath said: Whenever Ibn Sīrīn (6) was asked about what is lawful and unlawful, his complexion would change until you would think he was not the same person. (7)

Yūnus said: Ibn Sīrīn was given to laughter and playful banter.

Hushaym reported from Manṣūr:

“Muḥammad would laugh until tears came to his eyes, whereas al-Ḥasan would relate traditions to us and weep.” (8)

(1) See Ibn Saad, vol. 7, p. 199, and p. 616 of the present volume. (2) The base manuscript reads “al-Madini”; we have adopted the reading attested in Tarikh al-Khatib and Ibn Asakir. (3) Ibn Asakir, vol. 15, p. 226, records a comparable report; cf. Tarikh al-Khatib, vol. 5, p. 335. (4) The base manuscript has “Ismail and Zakariya,” a transcription error. (5) See al-Hilya, vol. 2, p. 278. (6) The base manuscript reads “Ibn al-Samman,” a transcription error. (7) Al-Hilya, vol. 2, p. 264; Ibn Asakir, vol. 15, p. 218. See also Ibn Saad, vol. 7, p. 195, and Maʿrifa wa-l-Tarikh, vol. 2, p. 60. (8) See Ibn Asakir, vol. 15, p. 220b.
فَأَخَذَهَا مُحَمَّدٌ، وَكَانَ قَدْ أَنْفَقَ ثَمَنَهَا، فَهِيَ الَّتِي حَبَسَتْهُ، وَهِيَ الَّتِي تَزَوَّجَهَا سَلْمُ بنُ زِيَادٍ، وَأَخْرَجَهَا إِلَى خُرَاسَانَ، وَكَانَ أَبُوْهَا يُلَقَّبُ: كِرْكِرَةَ (١) . وَقَالَ المَدَائِنِيُّ (٢) : كَانَ سَبَبُ حَبْسِهِ أَنْ أَخَذَ زَيْتاً بِأَرْبَعِيْنَ أَلْفَ دِرْهَمٍ، فَوَجَدَ فِي زِقٍّ مِنْهُ فَأْرَةً، فَظَنَّ أَنَّهَا وَقَعَتْ فِي المَعْصَرَةِ، وَصَبَّ الزَّيْتَ كُلَّهُ، وَكَانَ يَقُوْلُ: إِنِّي ابْتُلِيْتُ بِذَنْبٍ أَذَنَبْتُهُ مُنْذُ ثَلاَثِيْنَ سَنَةً. قَالَ: فَكَانُوا يَظُنُّوْنَ أَنَّهُ عَيَّرَ رَجُلاً بِفَقْرٍ (٣) . إِسْمَاعِيْلُ (٤) بنُ زَكَرِيَّا: عَنْ عَاصِمٍ الأَحْوَلِ، عَنِ ابْنِ سِيْرِيْنَ، قَالَ: لَقَدْ أَتَى عَلَى النَّاسِ زَمَانٌ وَمَا يُسْأَلُ عَنْ إِسْنَادِ الحَدِيْثِ، فَلَمَّا وَقَعَتِ الفِتْنَةُ، سُئِلَ عَنْ إِسْنَادِ الحَدِيْثِ، فَيُنْظَرُ مَنْ كَانَ مِنْ أَهْلِ البِدَعِ، تُرِكَ حَدِيْثُهُ (٥) . قَالَ أَشْعَثُ: كَانَ ابْنُ سِيْرِيْنَ (٦) إِذَا سُئِلَ عَنِ الحَلاَلِ وَالحَرَامِ، تَغَيَّرَ لَوْنُهُ حَتَّى تَقُوْلَ: كَأَنَّهُ لَيْسَ بِالَّذِي كَانَ (٧) . وَقَالَ يُوْنُسُ: كَانَ ابْنُ سِيْرِيْنَ صَاحِبَ ضَحِكٍ وَمُزَاحٍ. هُشَيْمٌ: عَنْ مَنْصُوْرٍ: كَانَ مُحَمَّدٌ يَضْحَكُ حَتَّى تَدْمَعَ عَيْنَاهُ، وَكَانَ الحَسَنُ يُحَدِّثُنَا وَيَبْكِي (٨) .
(١) انظر ابن سعد ٧ / ١٩٩ وصفحة ٦١٦ من هذا الجزء. (٢) في الأصل: " المديني " وما أثبتناه من تاريخ الخطيب وابن عساكر. (٣) أورد ابن عساكر ١٥ / ٢٢٦ آبنحوه، وانظر تاريخ الخطيب ٥ / ٣٣٥. (٤) في الأصل: " إسماعيل وزكريا " تصحيف. (٥) انظر الحلية ٢ / ٢٧٨. (٦) في الأصل: " ابن السمان " تصحيف. (٧) الحلية ٢ / ٢٦٤ وابن عساكر ١٥ / ٢١٨ آ، وانظر ابن سعد ٧ / ١٩٥ والمعرفة والتاريخ ٢ / ٦٠. (٨) انظر ابن عساكر ١٥ / ٢٢٠ ب.

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