Siyar Aʿlām al-Nubalāʾ - Shams al‑Din al‑Dhahabi - (9/163)

Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

the ḥāfiẓ Yaʿqūb al-Fasawī, in his History (1), relates: “That year Wakiʿ delivered a narration in Mecca, transmitting from Ibn Abī Khālid, from al-Bahī (2)…,” and he cited the ḥadith in full.

He then says: “The report reached the ‘Uthmānī, who had Wakiʿ arrested and resolved to kill him; a wooden scaffold was set up outside the Sacred Precinct. News of this reached Wakiʿ while he was still in prison.

Al-Hārith ibn Ṣiddīq recounts: ‘When I heard what had happened I went in to see him, and the news had already preceded me. Relations between him and Ibn ʿUyaynah were strained in those days, yet he said to me, “It seems we have been driven to seek out that man after all; we are in need of him.” I replied, “Put that aside; if he does not reach you in time, you will be killed.”

‘So he sent for Sufyān and sought his aid. Sufyān went in to the ‘Uthmānī—the governor of Mecca—and pleaded Wakiʿ’s case, but the governor refused. Sufyān said to him, “I am offering you sincere advice. This man is one of the people of knowledge; he has a clan behind him, and his son is at the gate of the Commander of the Faithful—you will have to travel to debate with them.”

‘Sufyān’s words took effect, and the governor ordered Wakiʿ’s release. I returned to Wakiʿ and informed him; he mounted a donkey, we loaded his belongings, and he departed. The next day I visited the ‘Uthmānī and said, “Praise be to Allah, Who spared you the ordeal of this man and kept you safe.” He replied, “O Ḥārith, never have I regretted anything as much as letting him go. Last night the ḥadith of Jābir ibn ʿAbd Allah occurred to me:

‘I moved my father and the other martyrs after forty years and found them moist and pliant, bending, not altered in the least.’ (3)”’

Al-Fasawī then adds: ‘I heard Saʿīd ibn Manṣūr say…’

(1) Vol. 1, pp. 175–176. (2) ʿAbd Allah al-Bahi, the freedman of Musʿab b. al-Zubayr, is listed among the narrators in al-Tahdhib. In the manuscript of Fasawi’s Taʾrikh used by the modern editor, the transmission particle “ʿan” (from) was accidentally omitted; as a result, the editor took “al-Bahi” to be part of the name of Ibn Abi Khalid and annotated the passage accordingly—an emendation that should be set aside. (3) Ibn Saʿd records the report in al-Tabaqat, 3/563, through the chain: ʿAmr b. al-Haytham → Hisham al-Dastawaʾi → Abu l-Zubayr → Jabir. Jabir relates: “We were summoned to our dead from the Day of Uhud when Muʿawiya reopened the water channel; we exhumed them forty years later, and their bodies were supple— their limbs still flexed.” All the transmitters in this isnad are reliable. See also Fath al-Bari, 3/172, 174.

الحَافِظُ يَعْقُوْبُ الفَسَوِيُّ فِي (تَارِيْخِهِ (١)) : وَفِي هَذِهِ السَّنَةِ حَدَّثَ وَكِيْعٌ بِمَكَّةَ، عَنِ ابْنِ أَبِي خَالِدٍ، عَنِ البَهِيِّ (٢) ... ، فَذَكَرَ الحَدِيْثَ. ثُمَّ قَالَ: فَرُفِعَ ذَلِكَ إِلَى العُثْمَانِيِّ، فَحَبَسَهُ، وَعَزَمَ عَلَى قَتْلِهِ، وَنُصِبَتْ خَشَبَةٌ خَارِجَ الحَرَمِ، وَبَلَغَ وَكِيْعاً، وَهُوَ مَحْبُوسٌ. قَالَ الحَارِثُ بنُ صِدِّيْقٍ: فَدَخَلْتُ عَلَيْهِ لَمَّا بَلَغَنِي، وَقَدْ سَبَقَ إِلَيْهِ الخَبَرُ. قَالَ: وَكَانَ بَيْنَهُ وَبَيْنَ ابْنِ عُيَيْنَةَ يَوْمَئِذٍ مُتَبَاعَدٌ، فَقَالَ لِي: مَا أُرَانَا إِلاَّ قَدِ اضطُرِرنَا إِلَى هَذَا الرَّجُلِ، وَاحْتَجْنَا إِلَيْهِ. فَقُلْتُ: دَعْ هَذَا عَنْكَ، فَإِنْ لَمْ يُدْرِكْكَ، قُتِلْتَ. فَأَرَسَلَ إِلَى سُفْيَانَ، وَفَزِعَ إِلَيْهِ، فَدَخَلَ سُفْيَانُ عَلَى العُثْمَانِيِّ -يَعْنِي مُتَوَلِّي مَكَّةَ- فَكَلَّمَهُ فِيْهِ، وَالعُثْمَانِيُّ يَأْبَى عَلَيْهِ. فَقَالَ لَهُ سُفْيَانُ: إِنِّيْ لَكَ نَاصِحٌ، هَذَا رَجُلٌ مِنْ أَهْلِ العِلْمِ، وَلَهُ عَشِيْرَةٌ، وَوَلَدُهُ بِبَابِ أَمِيْرِ المُؤْمِنِيْنَ، فَتَشْخَصُ لِمُنَاظَرَتِهِم. قَالَ: فَعَمِلَ فِيْهِ كَلاَمُ سُفْيَانَ، فَأَمَرَ بِإِطلاَقِهِ. فَرَجَعتُ إِلَى وَكِيْعٍ، فَأَخْبَرتُهُ، فَرَكِبَ حِمَاراً، وَحَمَلْنَا مَتَاعَه، وَسَافَرَ، فَدَخَلْتُ عَلَى العُثْمَانِيِّ مِنَ الغَدِ، فَقُلْتُ: الحَمْدُ للهِ الَّذِي لَمْ تُبْتَلَ بِهَذَا الرَّجُلِ، وَسَلَّمَكَ اللهُ. قَالَ: يَا حَارِثُ، مَا نَدِمتُ عَلَى شَيْءٍ نَدَامَتِي عَلَى تَخلِيَتِهِ، خَطَرَ بِبَالِي هَذِهِ اللَّيْلَةَ حَدِيْثُ جَابِرِ بنِ عَبْدِ اللهِ، قَالَ: حَوَّلتُ أَبِي وَالشُّهَدَاءَ بَعْدَ أَرْبَعِيْنَ سَنَةً، فَوَجَدنَاهُم رِطَاباً يُثْنَوْنَ، لَمْ يَتغَيَّرْ مِنْهُم شَيْءٌ (٣) . ثُمَّ قَالَ الفَسَوِيُّ: فَسَمِعْتُ سَعِيْدَ بنَ مَنْصُوْرٍ يَقُوْلُ:

(١) ١ / ١٧٥، ١٧٦. (٢) هو عبد الله البهي مولى مصعب بن الزبير من رجال " التهذيب "، وقد سقطت لفظة " عن " من الأصل الذي اعتمده المحقق لتاريخ الفسوي، فظن " البهي " صلة لابن أبي خالد، وعلق عليه بما ينبغي ترميجه. (٣) أخرجه ابن سعد في " الطبقات " ٣ / ٥٦٣ من طريق عمرو بن الهيثم، أخبرنا هشام الدستوائي، عن أبي الزبير، عن جابر، قال: صرخ بنا إلى قتلانا يوم أحد حين أجرى معاوية العين، فأخرجناهم بعد أربعين سنة لينة أجسادهم تتثنى أطرافهم. وهذا سند رجاله ثقات. وانظر " فتح الباري " ٣ / ١٧٢، ١٧٤.