Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

he was put to trial on account of al-Ḥallāj. Ḥāmid the vizier summoned him and asked, “What is your opinion of al-Ḥallāj?”
He replied, “What concern is that of yours? Busy yourself with the task for which you were appointed: seizing wealth and spilling blood!”
Ḥāmid thereupon ordered that he be tortured, so they pried out his teeth. Ibn ʿAṭāʾ cried, “May Allah cut off your hands and feet!” Fourteen days later Ḥāmid died, and the supplication was fulfilled: all four of his limbs were severed.
Al-Sulamī said: I heard Abū ʿAmr ibn Ḥamdān recount this.
He added: Ibn ʿAṭāʾ was affiliated with the mārastān (hospital) of Ibrāhīm.
It was also said that Ibn ʿAṭāʾ lost his sanity for eighteen years and then his reason returned to him.
May Allah keep our minds and our faith firm. Whoever causes the loss of his reason through hunger, harsh self-mortification, and seclusion has disobeyed and sinned, resembling one who dulls his mind for part of a day with drunkenness. How excellent, then, is strict adherence to the prophetic sunnahs and to sound knowledge.

161 – al-Washshāʾ, Abū ʿAlī al-Ḥasan ibn Muḥammad ibn ʿAnbar *
The shaykh and transmitter: Abū ʿAlī al-Ḥasan ibn Muḥammad ibn ʿAnbar ibn Shākir al-Baghdādī, known as al-Washshāʾ.
He heard ḥadith from ʿAlī ibn al-Jaʿd, Manṣūr ibn Abī Muzāḥim, ʿAlī ibn al-Madīnī, ʿAbd Allāh ibn ʿAwn al-Kharrāz, and a number of others.
Those who narrated from him include Abū al-Qāsim ibn al-Nakhkhās, Ibn al-Shikhkhīr, ʿAlī ibn ʿUmar al-Sukkarī, and others.
ʿAbd al-Bāqī ibn Qāniʿ deemed him weak.

(*) Tarikh Baghdad, vol. 7, p. 414; al-Ansab, fol. 584a; al-Muntazam, vol. 6, p. 157; Mizan al-Iʿtidal, vol. 1, p. 520; Lisan al-Mizan, vol. 2, pp. 250–251.
امتُحِنَ بِسَبِب الحَلاَّج، وَطَلَبه حَامِدُ الوَزِيْر وَقَالَ: مَا الَّذِي تَقُولُ فِي الحَلاَّج؟ فَقَالَ: مَالَك وَلذَاكَ؟ عَلَيْكَ بِمَا نُدِبْتَ لَهُ مِنْ أَخذ الأَمْوَال، وَسفكِ الدِّمَاء. فَأَمَرَ بِهِ فَفُكَّتْ أَسنَانُه، فصَاح: قطعَ اللهُ يَديكَ وَرِجْلَيْك. وَمَاتَ بَعْدَ أَرْبَعَةَ عَشَرَ يَوْماً، وَلَكِنْ أُجيبَ دُعَاؤُه، فَقُطِعَتْ أَرْبَعَةُ حَامِد. قَالَ السُّلَمِيُّ: سَمِعْتُ أَبَا عَمْرٍو بنَ حَمْدَان يذكر هَذَا. قَالَ: وَكَانَ ابْنُ عَطَاء يَنْتمِي إِلَى المَارِسْتَانِيّ إِبْرَاهِيْم. وَقِيْلَ: إِنَّ ابْنَ عَطَاء فَقَدَ عقلَهُ ثَمَانيَةَ عَشَرَ عَاماً، ثُمَّ ثَاب إِلَيْهِ عقلُهُ. ثَبَّتَ اللهُ عَلَيْنَا عُقُوْلَنَا وَإِيْمَانَنَا، فَمَنْ تسبَّبَ فِي زوَالِ عَقْلِهِ بِجُوع، وَرِيَاضَةٍ صَعْبَة، وَخَلْوَة، فَقَدْ عَصَى وَأَثِمَ، وَضَاهَى مِنْ أَزَال عقلِهِ بَعْضَ يَوْمٍ بسُكر. فَمَا أَحسنَ التَّقيُّد بِمتَابعَةِ السُّنَنِ وَالعِلْم. ١٦١ - الوَشَّاءُ أَبُو عَلِيٍّ الحَسَنُ بنُ مُحَمَّدِ بنِ عَنْبَرٍ * الشَّيْخُ الرَّاوِي، أَبُو عَلِيٍّ الحَسَنُ بنُ مُحَمَّدِ بنِ عَنْبر بن شَاكِر البَغْدَادِيُّ الوَشَّاء. سَمِعَ: عَلِيَّ بن الجَعْد، وَمَنْصُوْرَ بنَ أَبِي مُزَاحِمٍ، وَعَلِيَّ بن المَدِيْنِيِّ، وَعَبْدَ اللهِ بنَ عَوْن الخَرَّاز، وَعِدَّة. حَدَّثَ عَنْهُ: أَبُو القَاسِمِ بنُ النَّخَّاسِ، وَابْنُ الشِّخِّير، وَعَلِيُّ بنُ عُمَرَ السُّكَّرِيُّ، وَآخَرُوْنَ. ضَعَّفَهُ عَبْدُ البَاقِي بنُ قَانِع.
(*) تاريخ بغداد: ٧ / ٤١٤، الأنساب: ٥٨٤ / أ، المنتظم: ٦ / ١٥٧، ميزان الاعتدال: ١ / ٥٢٠، لسان الميزان: ٢ / ٢٥١ ٢٥٠.

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