Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Abū Bakr al-Bayhaqī said: “Narrating to us was the true Imām of the Muslims, the genuine Shaykh al-Islām, Abū ʿUthmān al-Ṣābūnī.” He then related an anecdote (1).

Abū ʿAbd Allāh al-Mālikī said: “Abū ʿUthmān is among those to whom the leading scholars bore witness of perfection in memorization and Qurʾān commentary” (2).

ʿAbd al-Ghāfir stated in al-Siyāq (3): “The teacher Abū ʿUthmān Ismāʿīl al-Ṣābūnī, Shaykh al-Islām, exegete, ḥadīth scholar, and preacher, was unmatched in his era in his craft. He preached to the Muslims for seventy years, and he delivered the khuṭbah and led the prayers in the congregational mosque for roughly twenty years. He was a ḥāfiẓ—widely traveled in search of narrations and prolific in authorship—keenly devoted to knowledge. He attended scholarly sessions in Nishapur, Herat, Sarakhs, the Ḥijāz, Syria, and the Jibāl region, and he taught in Khurāsān, India, Jurjān, Syria, the frontier towns, the Ḥijāz, and Jerusalem. He was granted honor and prestige in both religion and worldly life, served as an adornment to his city, and was accepted by friend and foe alike. Consensus held that he was without equal: a sword of the Sunnah and a crusher of innovation.

“His father, Imām Abū Naṣr, was one of the leading preachers of Nishapur, but he was murdered for his creed. Consequently, his son—only nine (4) years old—was placed in the preaching chair; the leading scholars of the time attended his gathering, and he began to take…"

(1) As recorded in Tadhhib Tarikh Ibn Asakir, 3/31–32: Abu al-Husayn al-Baghdadi reports that when the shaykh-imam Abu al-Tayyib al-Su‘luki attended a gathering of congratulation, condolence, or any other assembly sought only for his presence, all parties—supporters and opponents alike—agreed that he should both open and conclude the session. The presiding scholar would begin by asking him to pose a legal problem, and none of the jurists present would question anyone else while he remained. After he treated the issue thoroughly and brought it to its end, he would instruct Abu Uthman al-Sabuni to mount the chair; the latter would spring up, ascend quickly, address the audience with tafsir (Quranic exegesis) and spiritual insights, then supplicate. Abu al-Tayyib would rise, the gathering would disperse, and all this occurred while he was still in the early years of his life. (2) Ibid., 3/33. (3) See also Tadhhib Tarikh Ibn Asakir, 3/33–34; Mujam al-Udaba, 7/17–18. (4) In Tadhhib Tarikh Dimashq the figure has been corrupted to “seven” instead of “nine.”
قَالَ أَبُو بَكْرٍ البَيْهَقِيُّ: حَدَّثَنَا إِمَام المُسْلِمِيْنَ حَقّاً، وَشيخُ الإِسْلاَم صدقاً، أَبُو عُثْمَانَ الصَّابُوْنِيّ. ثُمَّ ذَكَرَ حِكَايَة (١) . وَقَالَ أَبُو عَبْدِ اللهِ المَالِكِيّ: أَبُو عُثْمَانَ مِمَّنْ شَهِدَتْ لَهُ أَعيَانُ الرِّجَال بِالكَمَال فِي الحِفْظِ وَالتَّفْسِيْر (٢) . وَقَالَ عبد الغَافِر فِي (السِّيَاق (٣)) :الأُسْتَاذُ أَبُو عُثْمَانَ إِسْمَاعِيْلُ الصَّابُوْنِيّ شَيْخُ الإِسْلاَمِ، المُفَسِّرُ المُحَدِّث، الوَاعِظ، أَوحدُ وَقته فِي طرِيقه، وَعَظَ المُسْلِمِينَ سبعينَ سَنَةً، وَخَطَبَ وَصَلَّى فِي الجَامِع نَحْواً مِنْ عِشْرِيْنَ سَنَةً، وَكَانَ حَافِظاً، كَثِيْرَ السَّمَاع وَالتَّصَانِيْف، حرِيصاً عَلَى العِلْم، سَمِعَ بِنَيْسَابُوْرَ وَهرَاةَ وَسَرْخَس وَالحِجَازِ وَالشَّامِ وَالجِبَالِ، وَحَدَّثَ بِخُرَاسَانَ وَالهِنْد وَجُرْجَان وَالشَّام وَالثُّغُوْرِ وَالحِجَازِ وَالقدس، وَرُزِقَ العِزَّ وَالجَاهَ فِي الدِّين وَالدُّنْيَا، وَكَانَ جَمَالاً لِلبلد، مقبولاً عَنِ المُوَافِق وَالمُخَالف، مجمعٌ عَلَى أَنَّهُ عديمُ النّظير، وَسيفُ السُّنَّةِ، وَدَامغُ البِدعَة، وَكَانَ أَبُوْهُ الإِمَامُ أَبُو نَصْرٍ مِنْ كِبَارِ الوَاعِظين بِنَيْسَابُوْرَ، فَفُتِكَ بِهِ لأَجْلِ المَذْهَب، وَقُتِلَ، فَأُقْعِدَ ابْنُه هَذَا ابْنُ تِسْعِ (٤) سِنِيْنَ، فَأُقْعِدَ بِمَجْلِس الْوَعْظ، وَحضرهُ أَئِمَّةُ الوَقْت، وَأَخَذَ
(١) وهي كما في " تهذيب تاريخ ابن عساكر " ٣ / ٣١ - ٣٢، قال أبو الحسين البغدادي: كان الشيخ الامام أبو الطيب إذا حضر محفلا من محافل التهنئة أو التعزية أو سائر ما لم يكن يقصد إلا بحضوره، فكان المفتتح والمختتم الرئيس باجماع المخالف والموالف المقدم أمرا بالقاء مسألة، وكان المتفقهة لا يسألون غيره في مجلس حضره، فإذا تكلم عليها، ووفى حق الكلام فيها، وانتهى إلى آخرها أمر أبا عثمان (الصابوني) فترقل الكرسي (أي صعد إليه بسرعة) وتكلم للناس على طريق التفسير والحقائق ثم يدعو ويقوم أبو الطيب فيتفرق الناس وهو يومئذ في أوائل سنه. (٢) المصدر السابق ٣ / ٣٣. (٣) وانظر " تهذيب تاريخ ابن عساكر " ٣ / ٣٣ - ٣٤، " معجم الأدباء " ٧ / ١٧ - ١٨. (٤) تحرفت في " تهذيب تاريخ دمشق " إلى: " سبع " بدل " تسع ".

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