Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

repeating the same words. Thereupon I cried, “I have been awakened, I have been awakened! A warner has come to me. By Allah, I shall never disobey Allah again so long as He preserves me.”

I went back to my family, released my horse, then made my way to some shepherds of my father. I took a woollen cloak, handed them my own clothes, and set out for Iraq. I worked there for a few days, but no income I earned there proved wholly lawful for me. I was therefore told, “You should go to Syria …,” whereupon he related the story (1) of the pomegranate orchard.

The servant said to him, “You eat our fruit and yet you cannot tell the sweet from the sour?”

I replied, “By Allah, I have never tasted it.”

He exclaimed, “Could you possibly be Ibrāhīm ibn Adham?”

He walked off, but the next morning he described me in the mosque, and some people recognised me. The servant returned with a throng (2) of people. I hid behind the trees as they came in, mingled with the crowd, and slipped away (3).

I have recorded the accounts of Ibrāhīm in my History in greater detail than I have given here, as well as those found in History of Damascus (4) and in al-Ḥilya (5), in the writings of Ibn Jawṣā, in the reports transmitted by Ibn al-Lattī, and elsewhere.

Al-Dāraquṭnī declared him trustworthy.

He died in 162 AH, and his grave is one that people visit.

I assigned him a biography in History of Damascus that fills thirty-three folios.

… It contains the two adhdan—that is, the two side-bars of the saddle, also called its hanawan … the other pommel likewise has the two rear side-bars, which are also called hanawan. (Lisan) (1) See pp. 389–390. (2) al-ʿunuq: a body of people along with their leaders. (3) A similar event occurred with the hadith scholar and jurist Sufyan al-Thawri; see p. 259. (4) Kh: 2/186a and following. (5) 7/367 to 8/58.
بِذَاكَ، فَقُلْتُ: أُنْبِهْتُ، أُنْبِهْتُ، جَاءنِي نَذِيرٌ، وَاللهِ لاَ عَصَيتُ اللهَ بَعْدَ يَوْمِي مَا عَصَمنِي اللهُ. فَرَجَعْتُ إِلَى أَهْلِي، فَخَلَّيتُ فَرَسِي، ثُمَّ جِئْتُ إِلَى رُعَاةٍ لأَبِي، فَأَخَذتُ جُبَّةً كِسَاءً، وَأَلقَيْتُ ثِيَابِي إِلَيْهِ، ثُمَّ أَقْبَلتُ إِلَى العِرَاقِ، فَعَمِلتُ بِهَا أَيَّاماً، فَلَمْ يَصْفُ لِي مِنْهَا الحَلاَلُ، فَقِيْلَ لِي: عَلَيْكَ بِالشَّامِ ... ، فَذَكَرَ حِكَايَةَ (١) نِطَارَتِه الرُّمَّانَ. وَقَالَ الخَادِمُ لَهُ: أَنْتَ تَأْكُلُ فَاكِهَتنَا، وَلاَ تَعْرِفُ الحُلْوَ مِنَ الحَامِضِ؟ قُلْتُ: وَاللهِ مَا ذُقْتُهَا. فَقَالَ: أَتُرَاكَ لَوْ أَنَّكَ إِبْرَاهِيْمُ بنُ أَدْهَمَ. فَانْصَرَفَ، فَلَمَّا كَانَ مِنَ الغَدِ، ذَكَرَ صِفَتِي فِي المَسْجِدِ، فَعَرَفَنِي بَعْضُ النَّاسِ، فَجَاءَ الخَادِمُ وَمَعَهُ عُنُقٌ (٢) مِنَ النَّاسِ، فَاخْتَفَيْتُ خَلْفَ الشَّجرِ، وَالنَّاسُ دَاخِلُوْنَ، فَاخْتلَطْتُ مَعَهُم وَأَنَا هَاربٌ (٣) . قَدْ سُقْتُ أَخْبَارَ إِبْرَاهِيْمَ فِي (تَارِيْخِي) أَزْيَدَ مِمَّا هُنَا، وَأَخْبَارَهُ فِي: (تَارِيْخِ دِمَشْقَ (٤)) وَفِي: (الحِلْيَة (٥)) ؛ وَتَآلِيْفَ لابْنِ جَوْصَا، وَأَخْبَارَهُ الَّتِي رَوَاهَا ابْنُ اللَّتِّيِّ، وَأَشْيَاءَ. وثَّقهُ: الدَّارَقُطْنِيُّ. وَتُوُفِّيَ: سَنَةَ اثْنَتَيْنِ وَسِتِّيْنَ وَمائَةٍ، وَقَبْرُهُ يُزَارُ. وَتَرْجَمَتُه فِي (تَارِيْخِ دِمَشْقَ) فِي ثَلاَثَةٍ وَثَلاَثِيْنَ وَرَقَةً.
= ففيه العضدان، وهما رجلا السرج، ويقال لهما: حنواه ... والقربوس الآخر فيه رجلا المؤخرة، وهما حنواه. (اللسان) . (١) انظر الصفحة: ٣٨٩، و: ٣٩٠. (٢) العنق: الجماعة من الناس والرؤساء. (٣) كذلك جرت حادثة مشابهة لهذه مع سفيان الثوري المحدث الفقيه. انظر الصفحة: ٢٥٩. (٤) خ: ٢ / ١٨٦ آ، وما بعدها. (٥) ٧ / ٣٦٧ حتى ٨ / ٥٨.

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