Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

ʿAlī ibn Mazdin (1) al-Qumisānī (2), later al-Hamadhānī. He was better known as Ibn Zīrak (3).

Born: 399 AH.

He related hadith from his father; his uncle Abū Manṣūr Muḥammad; ʿAlī ibn Aḥmad ibn ʿAbdān; the jurist Yūsuf ibn Kijj; al-Ḥusayn ibn Fanjawayh (4); and a number of others. He also held written authorizations from Abū al-Ḥasan ibn Razqawayh and Abū ʿAbd al-Raḥmān al-Sulamī.

Shirawayh said, “I narrated extensively from him. He was trustworthy and truthful, a man of standing and dignity, well-versed in Qur’anic exegesis, a jurist, a man of letters, and devoted to worship.” (5)

He died in Rabīʿ al-Ākhir of the year 471 AH (6). His grave is visited, and blessings are sought there (7).

I heard him say: “I fell ill and the condition became grave, and my father kept saying, ‘My son, remember Allah frequently.’ So I made him testify that I remained upon Islam and the Sunnah. While I was in that state, a sense of awe overtook me, and suddenly I beheld a man of majesty and beauty, as though he were swimming in the air. He said to me, ‘Say [these words].’ I replied, ‘Yes.’ He repeated them and then said, ‘Say: Faith increases and decreases, and the Qur’an is uncreated in all its…’”

(1) The autograph reads with the letter zay; Mu jam al-Buldan and al-Wafi bi-l-Wafayat have Mardin with the ordinary r. (2) An adjectival nisba to Qumsan, a district near Hamadhan (Yaqut). (3) In Shadharat al-Dhahab the name was corrupted to Zabark with the letter b. (4) In al- Ibar it was misread as Fathawiyy. (5) The report is recorded in Mu jam al-Buldan, vol. 4, p. 414. (6) I.e. the year 400; al-Wafi gives 300, which is clearly erroneous. (7) The prescribed visit to graves aims to remind the visitor of the Hereafter and to benefit the deceased through supplication, as authenticated from the Prophet—“Peace be upon the inhabitants of these abodes among the believers and Muslims; may Allah show mercy to the earlier and the later among us. We, if Allah wills, shall join you.” Another wording adds: “I ask Allah for well-being for us and for you.” Visiting for the purpose of seeking blessing (tabarruk) from the dead, whatever the deceased’s status, is not sanctioned by the sharia; it is an innovation introduced by lay people who have no real understanding of authentic Islam.
مُحَمَّدِ بنِ عَلِيِّ بنِ مَزْدِين (١) القُوْمَسَانِيُّ (٢) ثُمَّ الهَمَذَانِيُّ. عُرف بِابْنِ زِيْرك (٣) . وُلِدَ: سَنَةَ تِسْعٍ وَتِسْعِيْنَ وَثَلاَثِ مائَة. وَحَدَّثَ عَنْ: أَبِيْهِ، وَعَمِّه أَبِي مَنْصُوْرٍ مُحَمَّد، وَعَلِيِّ بن أَحْمَدَ بنِ عَبْدَان، وَيُوْسُف بن كجّ الفَقِيْه، وَالحُسَين بن فَنْجُويه (٤) ، وَعِدَّة. وَبَالإِجَازَة عَنْ أَبِي الحَسَنِ بن رَزْقُوَيْه، وَأَبِي عَبْدِ الرَّحْمَنِ السُّلَمِيِّ. قَالَ شِيْرَوَيْه: أَكْثَرتُ عَنْهُ، وَكَانَ ثِقَةً صَدُوْقاً، لَهُ شَأْنٌ وَحِشْمَة، وَيدٌ فِي التَّفْسِيْر، فَقِيْهاً، أَديباً، مُتَعَبِّداً (٥) . مَاتَ: فِي رَبِيْعٍ الآخِرِ، سَنَةَ إِحْدَى وَسَبْعِيْنَ (٦) . وَقَبرُهُ يُزَار، وَيُتَبَرَّكُ بِهِ (٧) . سَمِعْتُهُ يَقُوْلُ: مَرِضْتُ، وَاشتدَّ الأَمْرُ، فَكَانَ أَبِي يَقُوْلُ: يَا بنِيَّ! أَكْثَر ذِكْرَ الله. فَأَشْهَدتُه عليَّ أَنَّنِي عَلَى الإِسْلاَمِ وَالسُّنَّة، فَرَأَيْتُ وَأَنَا فِي تِلْكَ الحَالِ كَانَ هيبَةً دَخَلتْنِي، فَإِذَا أَنَا بِرَجُلٍ ذِي هيبَةٍ وَجمَال، كَأَنَّهُ يَسْبَحُ فِي الهوَاء، فَقَالَ لِي: قل. فَقُلْتُ: نَعم. فَكرَّر عليّ، ثُمَّ قَالَ لِي: قُل: الإِيْمَان يَزِيْدُ وَيَنْقُص، وَالقُرْآنُ غَيْرُ مَخْلُوْق بِجمِيْع
(١) كذا في الأصل بالزاي، وفي " معجم البلدان " و" الوافي بالوفيات ": مردين، بالراء المهملة. (٢) نسبة إلى قومسان من نواحي همذان. (ياقوت) . (٣) تصحفت في " شذرات الذهب " إلى: زبرك بالباء الموحدة. (٤) تصحفت في " العبر " إلى: فتحويه. (٥) الخبر في " معجم البلدان " ٤ / ٤١٤. (٦) أي أربع مئة، وفي " الوافي ": وثلاث مئة، وهو خطأ بين. (٧) الزيارة المشروعة للقبور تكون لتذكر الزائر بالآخرة، ولنفع الموتى بالدعاء لهم بما ثبت عنه ﷺ " السلام على أهل الديار من المؤمنين والمسلمين، ويرحم الله المستقدمين والمستأخرين، وإنا إن شاء الله بكم للاحقون " وفي رواية " أسأل الله لنا ولكم العافية ". وأما الزيارة للتبرك بالميت مهما كان شأن هذا الميت، فليس مما يقره الشرع، بل هو مما ابتدعه العامة والدهماء ممن لا بصر له بحقائق الدين الإسلامي الحنيف.

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