Siyar Aʿlām al-Nubalāʾ - Shams al‑Din al‑Dhahabi - (5/464)

Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

He narrated ḥadith from ʿIkrimah and Abū al-Zubayr, and—so it is said—ʿAbd Allāh ibn al-Mubārak and Muḥammad ibn al-Faḍl ibn ʿAṭiyyah narrated from him.

Abū Muslim, the leader of the ʿAbbāsid daʿwah, rose against him and fought him. Nasr could not withstand him, and more than once he appealed to Marwān for help, but the caliph was far away and preoccupied with the disturbances in Azerbaijan and the Jazīrah. Nasr therefore fell back, and death came to him while he was still in need; he died at Sāwah in 131 AH.

He had ruled Khurāsān for ten years, and for dignity and ability he ranked among the outstanding men of his age.

210 – Wāṣil ibn ʿAṭāʾ, Abū Ḥudhayfah al-Makhzūmī, their client*
The eloquent, sharp-tongued Abū Ḥudhayfah al-Makhzūmī, of Baṣrah, nicknamed al-Ghazzāl. Some say his client-status was with Banū Ḍabbah.

He was born in 80 AH in Medina.

He lisped, pronouncing the letter rāʾ as ghayn, yet because of his mastery of Arabic and his wide vocabulary he took care never to utter a word containing a rāʾ (1). As was said:
“He shunned the rāʾ until, by stratagem, he conquered verse” (2)…

He and ʿAmr ibn ʿUbayd were the twin heads of the Muʿtazilī movement. When he declared, “The flagrant sinner is neither a believer nor an unbeliever,” al-Ḥasan expelled him from his circle. ʿAmr then joined him, and the two of them withdrew from al-Ḥasan’s study circle, and thus they were called—

(*) Al-Amali by al-Murtada, vol. 1, p. 163; Muʿjam al-udabaʾ, vol. 19, p. 243; Wafayat al-aʿyan, vol. 6, pp. 7, 11; Tarikh al-Islam, vol. 5, p. 310; Mizan al-iʿtidal, vol. 4, p. 329; Mirat al-jinan, vol. 1, p. 274; Lisan al-mizan, vol. 6, p. 214; Al-farq bayna al-firaq, p. 117; Al-nujum al-zahira, vol. 1, p. 313; Shadharat al-dhahab, vol. 1, p. 182. (1) See his sermon in which he avoided the letter r (raʾ) in Nawadir al-makhtutat, pp. 134-135. (2) The verse’s second hemistich is attached to the first hemistich wa-yajʿalu al-burr qamhan fi tasarrufihi (“and in his dealings he turns barley into wheat”). It is followed by: wa-lam yuṭiq mataran wal-qawlu yuʿjiluhu / faʿadha bi-l-ghaythi ishfaqan ʿala al-matar (“unable to endure rain, and pressed by his words, he sought refuge in a downpour out of pity for the rain”). Both lines are quoted by al-Jahiz in al-Bayan wa al-Tabyin without naming their author.

حَدَّثَ عَنْ: عِكْرِمَةَ، وَأَبِي الزُّبَيْرِ. وَعَنْهُ: ابْنُ المُبَارَكِ - فِيْمَا قِيْلَ - وَمُحَمَّدُ بنُ الفَضْلِ بنِ عَطِيَّةَ. خَرَجَ عَلَيْهِ أَبُو مُسْلِمٍ صَاحِبُ الدَّعْوَةِ، وَحَارَبَه، فَعَجِزَ عَنْهُ نَصْرٌ، وَاسْتَصْرَخَ بِمَرْوَانَ غَيْرَ مَرَّةٍ، فَبَعُدَ عَنْ نَجْدَتِه، وَاشْتَغَلَ باخْتِلاَلِ أَمرِ أَذْرَبِيْجَانَ وَالجَزِيْرَةِ، فَتَقَهقَرَ نَصْرٌ، وَجَاءهُ المَوْتُ عَلَى حَاجَةٍ، فَتُوُفِّيَ بِسَاوَةَ، فِي سَنَةِ إِحْدَى وَثَلاَثِيْنَ وَمائَةٍ. وَقَدْ وَلِي إِمْرَةَ خُرَاسَانَ عَشْرَ سِنِيْنَ، وَكَانَ مِنْ رِجَالِ الدَّهْرِ سُؤدُداً وَكَفَاءةً. ٢١٠ - وَاصِلُ بنُ عَطَاءٍ أَبُو حُذَيْفَةَ المَخْزُوْمِيُّ مَوْلاَهُم * البَلِيْغُ، الأَفْوَهُ، أَبُو حُذَيْفَةَ المَخْزُوْمِيُّ مَوْلاَهُم، البَصْرِيُّ، الغَزَّالُ. وَقِيْلَ: وَلاَؤُهُ لِبَنِي ضَبَّةَ. مَوْلِدُه: سَنَةَ ثَمَانِيْنَ، بِالمَدِيْنَةِ. وَكَانَ يَلثَغُ بِالرَّاءِ غَيْناً، فَلاِقْتِدَارِهِ عَلَى اللُّغَةِ وَتَوَسُّعِهِ يَتَجَنَّبُ الوُقُوْعَ فِي لَفظَةِ فِيْهَا رَاءٌ (١) ، كَمَا قِيْلَ: وَخَالَفَ الرَّاءَ حَتَّى احْتَالَ لِلشِّعْرِ (٢) ... وَهُوَ وَعَمْرُو بنُ عُبَيْدٍ رَأْسَا الاعْتِزَالِ، طَرَدَهُ الحَسَنُ عَنْ مَجْلِسِهِ لَمَّا قَالَ: الفَاسِقُ لاَ مُؤْمِنٌ وَلاَ كَافِرٌ. فَانضَمَّ إِلَيْهِ عَمْرٌو، وَاعْتَزَلاَ حَلْقَةَ الحَسَنِ، فَسُمُّوا

(*) أمالي المرتضى ١ / ١٦٣، معجم الأدباء ١٩ / ٢٤٣، وفيات الأعيان ٦ / ٧، ١١، تاريخ الإسلام ٥ / ٣١٠، ميزان الاعتدال ٤ / ٣٢٩، مرآة الجنان ١ / ٢٧٤، لسان الميزان ٦ / ٢١٤، الفرق بين الفرق ١١٧، النجوم الزاهرة ١ / ٣١٣، شذرات الذهب ١ / ١٨٢. (١) انظر خطبته التي جانب فيها الراء في " نوادر المخطوطات " ص ١٣٤، ١٣٥. (٢) عجز بيت صدره: ويجعل البر قمحا في تصرفه وبعده: ولم يطق مطرا والقول يعجله * فعاذ بالغيث إشفاقا على المطر أوردهما الجاحظ في البيان والتبيين ولم ينسبهما.