Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Shuʿayb?’
They answered, ‘He is running a fever.’

Al-Layth thereupon stood up, gave the adhān, followed it with the iqāmah, then stepped forward and began the prayer. He recited: “By the sun and its morning brightness…” and ended with, “so he feared not the consequences thereof.” ⦗1⦘

That very wording is found in the muṣḥafs of the people of Madinah, though the scholars of Iraq say it slipped in through a copyist’s error. Al-Layth used to pronounce the basmalah aloud and would give the closing salām while facing straight ahead. ⦗2⦘

Al-Fasawī relates: Ibn Bukayr said, ‘I often heard al-Layth say, “I am older than Ibn Lahīʿah—praise be to Allah who has preserved our sanity.”’ ⦗3⦘

Ibn Bukayr also said: Shuʿayb ibn al-Layth narrated to me, from his father, who said, ‘When I took leave of Abū Jaʿfar in Jerusalem he remarked, “What has impressed me most is the keenness of your intellect. Praise be to Allah who has placed someone like you among my subjects.”’

Shuʿayb added, ‘My father used to say, “Do not report this so long as I remain alive.”’ ⦗4⦘

Qutaybah said, ‘Al-Layth was three years older than Ibn Lahīʿah, yet if you looked at them you would say, “That one is the son and that one the father”—meaning that Ibn Lahīʿah appeared the elder.’ ⦗5⦘

When Ibn Lahīʿah’s books were destroyed by fire, al-Layth sent him one thousand dinars the very next morning. ⦗6⦘

Muḥammad ibn Ṣāliḥ al-Ashajj said: Qutaybah was asked, ‘Who provided you with these …’

(1) Al-Tabari states in his Tafsir, 30/216: “Most of the Qurʾan reciters of the Hijaz and Syria render the verse with fa—fala yakhafu uqbaaha—and so it stands in their codices; most Iraqi reciters in the two garrison-cities render it with waw—wala yakhafu uqbaaha—and so it appears in their codices. Both are well-known readings whose meanings do not diverge; whoever recites either of them is correct.” (2) Tarikh Baghdad, 13/9; Wafayat, 4/131. (3) Tarikh Baghdad, 13/10. (4) Maʿrifa wa-l-tarikh, 2/441; Tarikh Baghdad, 13/10. (5) Tarikh Baghdad, 13/10. (6) Hilyat al-awliyaʾ, 7/322.
شُعَيْبٌ؟ فَقَالُوا: حُمَّ. فَقَامَ اللَّيْثُ، فَأَذَّنَ، وَأَقَامَ، ثُمَّ تَقدَّمَ، فَقَرَأَ: ﴿وَالشَّمْسِ وَضُحَاهَا﴾ ، فَقَرَأَ: ﴿فَلاَ يَخَافُ عُقْبَاهَا (١) ﴾ . وَكَذَلِكَ فِي مَصَاحِفِ أَهْلِ المَدِيْنَةِ يَقُوْلُوْنَ: هُوَ غَلَطٌ مِنَ الكَاتِبِ عِنْدَ أَهْلِ العِرَاقِ، وَيَجْهَرُ: بِبِسْمِ اللهِ الرَّحْمَنِ الرَّحِيْمِ، وَيُسلِّمُ تِلْقَاءَ وَجْهِهِ (٢) . الفَسَوِيُّ: قَالَ ابْنُ بُكَيْرٍ: سَمِعْتُ اللَّيْثَ كَثِيْراً يَقُوْلُ: أَنَا أَكْبَرُ مِنِ ابْنِ لَهِيْعَةَ، فَالحَمْدُ للهِ الَّذِي مَتَّعَنَا بِعَقْلِنَا (٣) . ثُمَّ قَالَ ابْنُ بُكَيْرٍ: حَدَّثَنِي شُعَيْبُ بنُ اللَّيْثِ، عَنْ أَبِيْهِ، قَالَ: لَمَّا وَدَّعتُ أَبَا جَعْفَرٍ بِبِيْتِ المَقْدِسِ، قَالَ: أَعْجَبَنِي مَا رَأَيْتُ مِنْ شِدَّةِ عَقْلِكَ، وَالحَمْدُ للهِ الَّذِي جَعَلَ فِي رَعِيَّتِي مِثْلَكَ. قَالَ شُعَيْبٌ: كَانَ أَبِي يَقُوْلُ: لاَ تُخْبِرُوا بِهَذَا مَا دُمتُ حَيّاً (٤) . قَالَ قُتَيْبَةُ: كَانَ اللَّيْثُ أَكْبَرَ مِنِ ابْنِ لَهِيْعَةَ بِثَلاَثِ سِنِيْنَ، وَإِذَا نَظَرتَ تَقُوْلُ: ذَا ابْنٌ، وَذَا أَبٌ -يَعْنِي: ابْنَ لَهِيْعَةَ الأَبَ (٥) -. قَالَ: وَلَمَّا احْتَرَقَتْ كُتُبُ ابْنِ لَهِيْعَةَ، بَعَثَ إِلَيْهِ اللَّيْثُ مِنَ الغَدِ بِأَلْفِ دِيْنَارٍ (٦) . قَالَ مُحَمَّدُ بنُ صَالِحٍ الأَشَجُّ: سُئِلَ قُتَيْبَةُ: مَنْ أَخْرَجَ لَكُم هَذِهِ
(١) قال الطبري في " تفسيره " ٣٠ / ٢١٦: قرأته عامة قراء الحجاز والشام (فلا يخاف عقباها) بالفاء وكذلك هو في مصاحفهم، وقرأته عامة العراق في المصرين (بالواو) (ولا يخاف عقباها) ، وكذلك هو في مصاحفهم، والصواب من القول في ذلك: أنهما قراءتان معروفتان غير مختلفي المعنى فبأيتهما قرأ القارئ، فمصيب. (٢) " تاريخ بغداد " ١٣ / ٩، و" الوفيات " ٤ / ١٣١. (٣) " تاريخ بغداد " ١٣ / ١٠. (٤) " المعرفة والتاريخ " ٢ / ٤٤١، و" تاريخ بغداد " ١٣ / ١٠. (٥) " تاريخ بغداد " ١٣ / ١٠. (٦) " حلية الأولياء " ٧ / ٣٢٢.

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