Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Muḥammad ibn Aḥmad al-Isfarāyini, the senior authority of the Shāfiʿīs in Baghdad.
He was born in 344 AH.
He entered Baghdad when he was twenty and studied jurisprudence under Abū al-Ḥasan ibn al-Marzubān and Abū al-Qāsim al-Dārakī.
He became a master of the school, surpassed the earlier scholars, and enjoyed great favor with the rulers.
He narrated ḥadith from ʿAbd Allāh ibn ʿAdī and Abū Bakr al-Ismāʿīlī, and he heard the Sunan from al-Dāraquṭnī.
Narrators from him include his students: the Chief Judge Abū al-Ḥasan al-Māwardī (1), the jurist Sulaym al-Rāzī, Abū ʿAlī al-Sinjī, Abū al-Ḥasan al-Maḥāmilī (2), and others.
Shaykh Abū Isḥāq said in his “Ṭabaqāt”: “Religious and worldly leadership in Baghdad came to rest with him. Notes were taken from his exposition of al-Muzanī, and the land was filled with his followers; three hundred legal students would assemble in his session.” (3)
Shaykh Muḥyī al-Dīn al-Nawawī said: “The notebook of Shaykh Abū Ḥāmid runs to some fifty volumes. In it he cites the views of the scholars, lays out their proofs and the replies to them. A number of students studied under him, among them Abū ʿAlī al-Sinjī—who had also studied under al-Qaffāl. The two became the twin pillars of the Iraqi and Khurāsānī approaches, and the school spread through them.” (4)

… Allah, pp. 127–128; Ibn al-Imad, Shadharat al-dhahab, 3:178–179; Al-Zabidi, Taj al-arus, 9:236. – On the attribution "al-Isfarayini," see the discussion under entry (38). (1) His biography will appear in volume 18, no. 29. (2) His biography will be given later in this volume, no. 266. (3) See: Al-Nawawi, Tadhhib al-asma wa-l-lughat, 2:209; Al-Subki, Tabaqat, 4:62. (4) Tadhhib al-asma wa-l-lughat, 2:210, and for the chain of transmission of Shafi‘i jurisprudence, see …
مُحَمَّدِ بنِ أَحْمَدَ الإِسْفَرَايِيْنِيُّ، شَيْخُ الشَّافِعِيَّة بِبَغْدَادَ. وُلِدَ سَنَةَ أَرْبَعٍ وَأَرْبَعِيْنَ وَثَلاَثِ مائَةٍ. وَقَدِمَ بَغْدَادَ وَلَهُ عِشْرُوْنَ سَنَةً، فَتَفَقَّهَ عَلَى أَبِي الحَسَنِ بنِ المَرْزُبَان، وَأَبِي القَاسِمِ الدَّارَكِي. وَبَرَعَ فِي المَذْهَب، وَأَربَى عَلَى المُتَقَدِّمِيْنَ وَعظُمَ جَاهُهُ عِنْدَ المُلُوك. حَدَّثَ عَنْ: عَبْدِ اللهِ بنِ عَدِيّ، وَأَبِي بَكْرٍ الإِسْمَاعِيْلِيّ، وَسَمِعَ (السُّنَن) مِنَ الدَّارَقُطْنِيِّ. حَدَّثَ عَنْهُ: تَلاَمِذَتُهُ أَقْضَى القُضَاة أَبُو الحَسَنِ المَاوردِي (١) ، وَالفَقِيْهُ سُلَيْمٌ الرَّازِيّ، وَأَبُو عَلِيٍّ السِّنْجِيّ، وَأَبُو الحَسَنِ المَحَامِلِيّ (٢) ، وَآخَرُوْنَ. قَالَ الشَّيْخُ أَبُو إِسْحَاقَ فِي (الطَّبَقَات) :انْتَهَت إِلَيْهِ رِئاسَةُ الدِّينِ وَالدُّنْيَا بِبَغْدَادَ، وَعُلِّق عَنْهُ تَعَاليقُ فِي شرح المُزَنِيّ، وَطبّق الأَرْضَ بِالأَصْحَاب، وَجمع مَجْلِسُهُ ثَلاَثَ مائَة مُتَفَقِّه (٣) . وَقَالَ الشَّيْخُ محيي الدِّيْنِ النَّوَاوِي: تَعليقَةُ الشَّيْخِ أَبِي حَامِد فِي نَحْوٍ مِنْ خَمْسِيْنَ مُجَلَّداً، ذَكَرَ فِيْهَا مَذَاهِبَ العُلَمَاء، وَبَسَطَ أَدلَّتَهَا وَالجَوَابَ عَنْهَا، تَفَقَّهَ عَلَيْهِ جَمَاعَةٌ مِنْهُم: أَبُو عَلِيٍّ السِّنْجِيّ، وَقَدْ تَفَقَّهَ السِّنْجِيّ عَلَى القَفَّال أَيْضاً، وَهُمَا شَيْخَا طريقَتَي العِرَاقِ وَخُرَاسَان، وَعنهُمَا انْتَشَرَ المَذْهَب (٤) .
= الله ١٢٧ - ١٢٨، شذرات الذهب ٣ / ١٧٨، ١٧٩، تاج العروس ٩ / ٢٣٦. وتقدم الكلام على نسبة " الاسفراييني " في الترجمة (٣٨) . (١) ستأتي ترجمته في الجزء الثامن عشر برقم (٢٩) . (٢) سترد ترجمته في هذا الجزء برقم (٢٦٦) . (٣) وانظر " تهذيب الأسماء واللغات " ٢ / ٢٠٩، و" طبقات " السبكي ٤ / ٦٢. (٤) " تهذيب الأسماء واللغات " ٢ / ٢١٠، وانظر سرد سند الفقه الشافعي من طريق =

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