Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

I said, “If this report is authentic, then it took place before the caliphate of Hārūn.”

Muḥammad ibn Ibrāhīm al-ʿAbdī said: “I heard Ibn Bukayr relating from Yaʿqūb ibn Dāwūd, the vizier of al-Mahdī, that he said: ‘When al-Layth arrived in Iraq, the Commander of the Faithful said, “Stay close to this shaykh, for I am now convinced that no one remains who is more knowledgeable than he about what he carries.”’ (1)

Al-Fasawī records: Ibn Bukayr narrated to us that al-Layth said, ‘Abū Jaʿfar asked me, “Will you govern Egypt for me?” I replied, “No, O Commander of the Faithful; I am too weak for that task, for I am a man from the mawālī (non-Arab clients).” He answered, “You are not weak when you are with me; rather, your determination to work for me has grown weak.”’ (2)

Ibn Bukayr also reported that ʿAbd al-ʿAzīz ibn Muḥammad said, ‘I saw al-Layth with Rabīʿah, debating them on legal issues, and he had thoroughly unsettled the members of the study circle.’ (3)

Abū Isḥāq ibn Yūnus al-Harawī said: al-Dārimī narrated to us—Yaḥyā ibn Bukayr narrated to us—Shuraḥbīl ibn Jamīl narrated to us, saying, ‘I encountered the scholars in the days of the caliph Hishām, and al-Layth ibn Saʿd was still very young. In Egypt were ʿUbayd Allāh ibn Abī Jaʿfar, Jaʿfar ibn Rabīʿah, al-Ḥārith ibn Yazīd, Yazīd ibn Abī Ḥabīb, and Ibn Hubayrah, and they all recognized al-Layth’s merit, piety, and exemplary commitment to Islam despite his youth.’

Then Ibn Bukayr remarked, ‘I have never seen anyone like al-Layth.’

ʿAbd al-Malik ibn Yaḥyā ibn Bukayr transmitted from his father: ‘I have never seen anyone more complete than al-Layth.’

(1) Al-Khatib al-Baghdadi, Tarikh Baghdad, vol. 13, p. 5. (2) Yaʿqub ibn Sufyan, al-Maʿrifa wa-l-Tarikh, vol. 2, pp. 441-442; al-Khatib al-Baghdadi, Tarikh Baghdad, vol. 13, p. 5. (3) Al-Khatib al-Baghdadi, Tarikh Baghdad, vol. 13, p. 5. The phrase “farfara ahl al-halaqa” can be read in two ways: (a) with “farfara” governing “ahl,” it means that Layth “broke” the debaters and overpowered them with his proofs; (b) if “ahl” is taken as the subject of “farfara,” it means that the people of the gathering became agitated and reckless in the face of Layth’s powerful extempore presentation and incisive reasoning.
قُلْتُ: إِنْ صحَّ هَذَا، فَهَذَا كَانَ قَبْلَ خِلاَفَةِ هَارُوْنَ. قَالَ مُحَمَّدُ بنُ إِبْرَاهِيْمَ العَبْدِيُّ: سَمِعْتُ ابْنَ بُكَيْرٍ، يُحَدِّثُ عَنْ يَعْقُوْبَ بنِ دَاوُدَ وَزِيْرِ المَهْدِيِّ، قَالَ: قَالَ أَمِيْرُ المُؤْمِنِيْنَ لَمَّا قَدِمَ اللَّيْثُ العِرَاقَ: الْزَمْ هَذَا الشَّيْخَ، فَقَدْ ثَبَتَ عِنْدِي أَنَّهُ لَمْ يَبْقَ أَحَدٌ أَعْلَمُ بِمَا حَمَلَ مِنْهُ (١) . الفَسَوِيُّ: حَدَّثَنَا ابْنُ بُكَيْرٍ، قَالَ: قَالَ اللَّيْثُ: قَالَ لِي أَبُو جَعْفَرٍ: تَلِي لِي مِصْرَ؟ قُلْتُ: لاَ يَا أَمِيْرَ المُؤْمِنِيْنَ، إِنِّيْ أَضْعُفُ عَنْ ذَلِكَ، إِنِّيْ رَجُلٌ مِنَ المَوَالِي. فَقَالَ: مَا بِكَ ضَعفٌ مَعِي، وَلَكِنْ ضَعُفَتْ نِيَّتُكَ فِي العَمَل لِي (٢) . وَحَدَّثَنَا ابْنُ بُكَيْرٍ، قَالَ: قَالَ عَبْدُ العَزِيْزِ بنُ مُحَمَّدٍ: رَأَيْتُ اللَّيْثَ عِنْدَ رَبِيْعَةَ يُنَاظِرُهُم فِي المَسَائِلِ، وَقَدْ فَرْفَرَ أَهْلَ الحَلْقَةِ (٣) . أَبُو إِسْحَاقَ بنُ يُوْنُسَ الهَرَوِيُّ: حَدَّثَنَا الدَّارِمِيُّ، حَدَّثَنَا يَحْيَى بنُ بُكَيْرٍ، حَدَّثَنَا شُرَحْبِيْلُ بنُ جَمِيْلٍ، قَالَ: أَدْرَكْتُ النَّاسَ أَيَّامَ هِشَامٍ الخَلِيْفَةِ، وَكَانَ اللَّيْثُ بنُ سَعْدٍ حَدَثَ السِّنِّ، وَكَانَ بِمِصْرَ عُبَيْدُ اللهِ بنُ أَبِي جَعْفَرٍ، وَجَعْفَرُ بنُ رَبِيْعَةَ، وَالحَارِثُ بنُ يَزِيْدَ، وَيَزِيْدُ بنُ أَبِي حَبِيْبٍ، وَابْنُ هُبَيْرَةَ، وَإِنَّهُم يَعْرِفُوْنَ لِلَّيْثِ فَضْلَه وَوَرَعَهُ وَحُسْنَ إِسْلاَمِه عَنْ حَدَاثَةِ سِنِّه. ثُمَّ قَالَ ابْنُ بُكَيْرٍ: لَمْ أَرَ مِثلَ اللَّيْثِ. وَرَوَى: عَبْدُ المَلِكِ بنُ يَحْيَى بنِ بُكَيْرٍ، عَنْ أَبِيْهِ، قَالَ: مَا رَأَيْتُ أَحَداً أَكمَلَ مِنَ اللَّيْثِ.
(١) " تاريخ بغداد " ١٣ / ٥. (٢) " المعرفة والتاريخ " ٢ / ٤٤١، ٤٤٢، و" تاريخ بغداد " ١٣ / ٥. (٣) " تاريخ بغداد " ١٣ / ٥، وفرفر أهل الحلقة: كسرهم، وغلبهم بحجته، وإذا جعلت " أهل " فاعل لفرفر، فيكون المعنى: إن أهل الحلقة استبد بهم الطيش والخفة لقوة عارضة الليث، وبراعة استدلاله.

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