Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

I say: This story demonstrates ʿAffān’s standing and the esteem in which the authorities held him. Others were put to the test, chained, and imprisoned, whereas with ʿAffān they did nothing more than cut off his stipend.

Al-Qāsim ibn Abī Ṣāliḥ said: I heard Ibrāhīm ibn Dayzīl relate, “When ʿAffān was summoned for the inquisition, I was holding the bridle of his donkey. When he arrived, the doctrine was put before him and he refused to answer.

They said to him, ‘Your allowance will be suspended’—he used to receive one thousand dirhams each month—so he recited, ‘And in heaven is your provision and all that you are promised’ (Q 51:22).

When he returned home, his wives and the members of his household reproached him. There were about forty people in the house. Then someone knocked, and a man who looked to me like a grocer or an oil-seller came in carrying a purse with one thousand dirhams. He said, ‘Abū ʿUthmān, may Allah keep you firm just as you have upheld the religion. This will reach you every month.’ (1)

Hājib al-Ṭūsī: ʿAbd al-Raḥīm ibn Munīb told us that ʿAffān said, “So-and-so and I attended Ḥammād ibn Salamah for a full year without writing a single word. We asked him to dictate, and when we wore him out he invited us to his house and said, ‘Woe to you! You are bringing people down on me.’ (2) We replied, ‘We will write only what you dictate,’ so after that he dictated to us. (3)

Ibn Maʿīn said: ‘If Abū al-Walīd and ʿAffān differ in their report from Ḥammād, the statement of ʿAffān is to be followed; ʿAffān is more accurate than he and sharper in every respect. Abū al-Walīd is trustworthy and reliable, and ʿAffān…’

(1) Tarikh Baghdad, 12:271–72; Tahdhib al-Kamal, fol. 943; Tadhhib al-Tahdhib, 3/44/2. (2) tashlun means “you incite,” derived from ‘ashlaytu al-kalba ‘ala al-sayd (“I set the dog on the prey”); in Tarikh Baghdad the word is mistakenly rendered as tas’alun (“you ask”). (3) Tarikh Baghdad, 12:272; Tahdhib al-Kamal, fol. 943.
قُلْتُ: هَذِهِ الحِكَايَةُ تَدُلُّ عَلَى جَلاَلَةِ عَفَّانَ، وَارْتِفَاعِ شَأْنِهِ عِنْدَ الدَّوْلَةِ، فَإِنَّ غَيْرَهُ امْتُحِنَ، وَقُيِّدَ، وَسُجِنَ، وَعَفَّانُ فَمَا فَعَلُوا مَعَهُ غَيْرَ قَطْعِ الدَّرَاهِمِ عَنْهُ. قَالَ القَاسِمُ بنُ أَبِي صَالِحٍ: سَمِعْتُ إِبْرَاهِيْمَ بنَ دَيْزِيْلَ يَقُوْلُ: لَمَّا دُعِيَ عَفَّانُ لِلْمِحْنَةِ، كُنْتُ آخِذاً بِلِجَامِ حِمَارِهِ، فَلَمَّا حَضَرَ، عُرِضَ عَلَيْهِ القَوْلُ، فَامْتَنَعَ أَنْ يُجِيْبَ. فَقِيْلَ لَهُ: يُحْبَسُ عَطَاؤُكَ - قَالَ: وَكَانَ يُعْطَى فِي كُلِّ شَهْرٍ أَلْفَ دِرْهَمٍ - فَقَالَ: ﴿وَفِي السَّمَاءِ رِزْقُكُم وَمَا تُوْعَدُوْنَ﴾ . فَلَمَّا رَجَعَ إِلَى دَارِهِ، عَذَلَهُ نِسَاؤُهُ وَمَنْ فِي دَارِهِ. قَالَ: وَكَانَ فِي دَارِهِ نَحْوُ أَرْبَعِيْنَ إِنْسَاناً، فَدَقَّ عَلَيْهِ دَاقٌّ البَابَ، فَدَخَلَ عَلَيْهِ رَجُلٌ شَبَّهْتُهُ بِسَمَّانٍ أَوْ زَيَّاتٍ، وَمَعَهُ كِيْسٌ فِيْهِ أَلْفُ دِرْهَمٍ، فَقَالَ: يَا أَبَا عُثْمَانُ! ثَبَّتَكَ اللهُ كَمَا ثَبَّتَّ الدِّيْنَ، وَهَذَا فِي كُلِّ شَهْرٍ (١) . حَاجِبُ الطُّوْسِيِّ: حَدَّثَنَا عَبْدُ الرَّحِيْمِ بنُ مُنِيْبٍ، قَالَ: قَالَ عَفَّانُ: اخْتَلَفْتُ أَنَا وَفُلاَنٌ إِلَى حَمَّادِ بنِ سَلَمَةَ سَنَةً، لاَ نَكْتُبُ شَيْئاً، وَسَأَلْنَاهُ الإِمْلاَءَ، فَلَمَّا أَعْيَاهُ، دَعَا بِنَا إِلَى مَنْزِلِهِ، فَقَالَ: وَيْحَكُمْ! تُشْلُوْنَ (٢) عَلَيَّ النَّاسَ. قُلْنَا: لاَ نَكْتُبُ إِلاَّ إِمْلاَءً، فَأَملَى بَعْدَ ذَلِكَ (٣) . قَالَ ابْنُ مَعِيْنٍ: إِذَا اخْتَلَفَ أَبُو الوَلِيْدِ وَعَفَّانُ عَنْ حَمَّادٍ، فَالقَوْلُ قَوْلُ عَفَّانَ، عَفَّانُ أَثْبَتُ مِنْهُ، وَأَكْيَسُ فِي كُلِّ شَيْءٍ، وَأَبُو الوَلِيْدِ ثِقَةٌ، ثَبْتٌ، وَعَفَّانُ
(١) " تاريخ بغداد " ١٢ / ٢٧١، ٢٧٢، و" تهذيب الكمال " لوحة ٩٤٣، و" تذهيب التهذيب " ٣ / ٤٤ / ٢. (٢) تشلون: أي: تغرون، من أشليت الكلب على الصيد: إذا أغريته، وقد تحرف في " تاريخ بغداد " إلى: " تسألون ". (٣) " تاريخ بغداد " ١٢ / ٢٧٢، و" تهذيب الكمال " لوحة ٩٤٣.

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