Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

—and you will have my thanks. I was left speechless. (1)

Hāshim ibn Muḥammad al-Khuzāʿī relates: “Al-Jāḥiẓ narrated to us in the year 253 AH; he quoted Thumāmah as saying:

‘I saw a man bring his opponent before a governor and declare, “May God set you right! This fellow is a Nasibi, a Rafidi, a Jahmi, an anthropomorphist; he reviles al-Ḥajjāj ibn al-Zubayr—the one who pulled down the Kaʿbah upon ʿAlī—and he curses Muʿāwiyah ibn Abī Ṭālib.” (2) ’

Yamūt ibn al-Muzarraʿ reports: “Al-Jāḥiẓ told us:

‘Abū al-ʿAtāhiyah entered upon al-Maʾmūn, assailed the innovators, and cursed the Qadariyyah. Al-Maʾmūn said, “You are a poet, and theology has its own people.” He replied, “True, but let me ask Thumāmah a question; tell him to answer me.”

So he stretched out his hand, shook it, and said, “O Thumāmah! Who moved my hand?”

Thumāmah answered, “Whoever’s mother is a fornicator.”

He protested, “Commander of the Faithful, he is insulting me!”

Thumāmah remarked, “By God, he has contradicted himself.” (3)’

Abū Rawaq al-Hizzānī (4) reports: “Al-Faḍl ibn Yaʿqūb told us:

‘Thumāmah and Yaḥyā ibn Aktham met in the presence of al-Maʾmūn. Al-Maʾmūn asked Yaḥyā, “What is passionate love?”

He replied, “Passing impressions that visit the lover; he inclines to them and is enraptured by them.”

Thumāmah said, “You may be more versed in jurisprudence, but in this we are cleverer than you.”

Al-Maʾmūn said, “Then speak.”

Thumāmah said, “When the essences of souls mingle through a bond of affinity, there arises a flash of brilliant light by which the inner sight of the intellect is illuminated, and the very impulses of life quiver at its radiance. From that flash the soul conceives a light peculiar to itself, attached to its substance; this is called passionate love.”

Al-Maʾmūn said, “That is—’”

(1) Tarikh Baghdad, vol. 7, p. 146. (2) Tarikh Baghdad, vol. 7, p. 146. (3) Tarikh Baghdad, vol. 7, p. 147; and al-Iqd al-Farid, vol. 2, p. 382. (4) The nisba Hazani refers to Huzan, a branch of the Atik tribe; see al-Lubab, vol. 3, p. 387.
شُكْرِي. فَلَمْ أَدْرِ مَا أَقُوْلُ (١) . قَالَ هَاشِمُ بنُ مُحَمَّدٍ الخُزَاعِيُّ: حَدَّثَنَا الجَاحِظُ سَنَةَ (٢٥٣) ، حَدَّثَنِي ثُمَامَةُ، قَالَ: شَهِدْتُ رَجُلاً قَدَّمَ خَصْمَهُ إِلَى وَالٍ، فَقَالَ: أَصْلَحَكَ اللهُ، هَذَا نَاصِبِيٌّ، رَافِضِيٌّ، جَهْمِيٌّ، مُشَبِّهٌ، يَشْتِمُ الحَجَّاجَ بنَ الزُّبَيْرِ، الَّذِي هَدَمَ الكَعْبَةَ عَلَى عَلِيٍّ، وَيَلْعَنُ مُعَاوِيَةَ بنَ أَبِي طَالِبٍ (٢) . يَمُوْتُ بنُ المُزَرَّعِ: حَدَّثَنَا الجَاحِظُ، قَالَ: دَخَلَ أَبُو العَتَاهِيَةِ عَلَى المَأْمُوْنِ، فَطَعَنَ عَلَى المُبْتَدِعَةِ، وَلَعَنَ القَدَرِيَّةَ، فَقَالَ المَأْمُوْنُ: أَنْتَ شَاعِرٌ، وَلِلْكَلاَمِ قَوْمٌ. قَالَ: نَعَمْ، وَلَكِنْ أَسْأَلُ ثُمَامَةَ عَنْ مَسْأَلَةٍ، فَقُلْ لَهُ يُجِبْنِي. ثُمَّ أَخْرَجَ يَدَهُ، فَحَرَّكَهَا، وَقَالَ: يَا ثُمَامَةُ! مَنْ حَرَّكَ يَدِي؟ قَالَ: مَنْ أُمُّهُ زَانِيَةٌ. فَقَالَ: يَشْتِمُنِي يَا أَمِيْرَ المُؤْمِنِيْنَ. فَقَالَ ثُمَامَةُ: نَاقَضَ وَاللهِ (٣) . قَالَ أَبُو رَوْقٍ الهِزَّانِيُّ (٤) : حَدَّثَنَا الفَضْلُ بنُ يَعْقُوْبَ، قَالَ: اجْتَمَعَ ثُمَامَةُ وَيَحْيَى بنُ أَكْثَمَ عِنْدَ المَأْمُوْنِ، فَقَالَ المَأْمُوْنُ ليَحْيَى: مَا العِشْقُ؟ قَالَ: سَوَانِحُ تَسْنَحُ لِلْعَاشِقِ، يُؤثِرُهَا، وَيَهِيمُ بِهَا. قَالَ ثُمَامَةُ: أَنْتَ بِالفِقْهِ أَبْصَرُ، وَنَحْنُ أَحْذَقُ مِنْكَ. قَالَ المَأْمُوْنُ: فَقُلْ. قَالَ: إِذَا امْتَزَجَتْ جَوَاهِرُ النُّفُوْسِ بِوَصْلِ المُشَاكَلَةِ، نَتَجَتْ لَمْحَ نُوْرٍ سَاطِعٍ تَسْتَضِيءُ بِهِ بَوَاصِرُ العَقْلِ، وَتَهْتَزُّ لإِشْرَاقِهِ طَبَائِعُ الحَيَاةِ، يُتَصَوَّرُ مِنْ ذَلِكَ اللَّمْحِ نُوْرٌ خَاصٌّ بِالنَّفْسِ، مُتَّصِلٌ بِجَوْهَرِهَا، يُسَمَّى عِشْقاً. فَقَالَ المَأْمُوْنُ: هَذَا -
(١) " تاريخ بغداد " ٧ / ١٤٦. (٢) " تاريخ بغداد " ٧ / ١٤٦. (٣) " تاريخ بغداد " ٧ / ١٤٧، و" العقد الفريد " ٢ / ٣٨٢. (٤) نسبة إلى هزان: بطن من العتيك. انظر اللباب ٣ / ٣٨٧.

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