Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

ibn ʿUbayd, al-Marzūbānī, the Baghdadi scribe and prolific author.

He narrated from al-Baghawī, Abū Ḥāmid al-Ḥaḍramī, Ibn Durayd, Nifṭawayh, and many others.

From him transmitted al-Tanūkhī, Abū Muḥammad al-Jawharī, al-ʿAtīqī, and a number of other scholars.

He was an avid reciter and indefatigable collector who produced Akhbār al-Shuʿarāʾ (Reports on the Poets). Most of his transmissions, however, were by ijāza, yet he would still introduce them with the phrase, “He informed us” (1), much like some of the later scholars of the Maghrib.

Judge al-Ṣaymarī said: I heard him say, “In my house there were fifty quilts and coverlets (2) kept ready for the seekers of knowledge who spent the night with me.”

Al-Azhari remarked: “Al-Marzūbānī would place his inkwell beside a flask of nabīdh (3); he wrote while he drank. He was a Muʿtazilite, compiled a book on the history of the Muʿtazila, and was not deemed reliable.”

Al-Khaṭīb said: “We do not consider him a liar; the main criticisms against him concern his doctrinal persuasion and his practice of masking ijāza transmissions.”

Al-ʿAtīqī said: “He was a Muʿtazilite and reliable. He died in Shawwāl, 384 AH, at the age of eighty-eight.”

Another scholar said: “He was the Jāḥiẓ of his age. ʿAḍud al-Dawla esteemed him so highly that when he passed by his house he would stop and wait until al-Marzūbānī came out to greet him.”

Al-Bidaya wa-l-Nihaya, 11/314; Lisan al-Mizan, 5/326–327; al-Nujum al-Zahira, 4/168; Shadharat al-Dhahab, 3/111–112; Hadiyat al-Arifin, 2/54. (1) The majority—and this is the choice of the scrupulous scholars—prohibit using formulas such as hadathana (“he narrated to us”) or akhbarana (“he informed us”) in cases of *munawala* or *ijaza* unless they are accompanied by wording that makes the mode of transmission explicit. See Tawdih al-Afkar, 2/336, 338. (2) Al-dawaj—pronounced like *rumman* and *ghurab*—is a quilt or blanket that one wears; Taj al-Arus, entry “d-w-j.” (3) The term refers to the type of *nabidh* (fermented drink) that the scholars of Iraq regard as permissible.
بنِ عُبَيْدٍ المَرْزُبَانِيُّ، البَغْدَادِيُّ، الكَاتِبُ، صَاحِبُ التَّصَانِيْفِ. حَدَّثَ عَنْ: البَغَوِيِّ، وَأَبِي حَامِدٍ الحَضْرَمِيِّ، وَابنِ دُرَيْدٍ، وَنِفْطَوَيْه، وَعِدَّةٍ. وَعَنْهُ: التَّنُوْخِيُّ، وَأَبُو مُحَمَّدٍ الجَوْهَرِيُّ، وَالعَتِيْقِيُّ، وَطَائِفَةٌ. وَكَانَ رَاوِيَةً جَمَّاعَةً مُكْثِراً، صَنَّفَ (أَخبارَ الشُّعَرَاءِ) ، لَكِنْ غَالِبُ رِوَايَاتِهِ إِجَازَةٌ، فَيُطلِقُ فِي ذَلِكَ: أَخْبَرَنَا (١) ، كَالمُتَأَخِّرينَ مِنَ المغَاربَةِ. قَالَ القَاضِي الصَّيْمَرِيُّ: سَمِعْتُهُ يَقُوْلُ: كَانَ فِي دَارِي خَمْسُوْنَ مَا بَيْنَ لِحَافٍ وَدواجٍ (٢) مُعَدَّةٍ لأَهلِ العِلْمِ الَّذِيْنَ يَبِيتُوْنَ عِنْدِي. قَالَ الأَزْهَرِيُّ: كَانَ المَرْزُبَانِيُّ يَضعُ المحبرَةَ وَقنِّينَةَ النَّبِيذِ (٣) ، يكتُبُ وَيشربُ، وَكَانَ مُعتزليّاً، صَنَّفَ كِتَاباً فِي أَخبارِ المعتزلةِ، وَمَا كَانَ ثِقَةً. قَالَ الخَطِيْبُ: لَيْسَ حَالُهُ عِنْدنَا الكَذِبَ، وَأَكثرُ مَا عِيْبَ عَلَيْهِ مَذْهَبُهُ وَتدليسُهُ للإِجَازَةِ. وَقَالَ العَتِيْقِيُّ: كَانَ مُعتَزِليّاً، ثِقَةً، مَاتَ فِي شَوَّالٍ، سَنَةَ أَرْبَعٍ وَثَمَانِيْنَ وَثَلاَثِ مائَةٍ، عَنْ ثَمَانٍ وَثَمَانِيْنَ سَنَةً. وَقَالَ غَيْرُهُ: كَانَ جَاحظَ زَمَانِهِ، وَكَانَ عَضُدُ الدَّوْلَةِ يَتَغَالَى فِيْهِ، وَيَمرُّ بدَارِهِ، فَيَقفُ حَتَّى يَخرجَ إِلَيْهِ.
= البداية والنهاية: ١١ / ٣١٤، لسان الميزان: ٥ / ٣٢٦ - ٣٢٧، النجوم الزاهرة: ٤ / ١٦٨، شذرات الذهب: ٣ / ١١١ - ١١٢، هدية العارفين: ٢ / ٥٤. (١) الذي عليه الجمهور - وهو اختيار أهل التحري والورع - المنع من إطلاق حدثنا وأخبرنا ونحوهما في المناولة والاجازة من غير تقييد ذلك بعبارة يتبين معها الواقع في كيفية التحمل. انظر " توضيح الافكار ": ٢ / ٣٣٦، ٣٣٨. (٢) الدواج - ك رمان وغراب - اللحاف يلبس. " تاج العروس " مادة: " دوج ". (٣) هو النبيذ الذي يبيحه أهل العراق.

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