Siyar Aʿlām al-Nubalāʾ - Shams al‑Din al‑Dhahabi - (18/497)

Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

ibn Jumāhir al-Ṭulayṭulī; Muḥammad ibn Ibrāhīm al-Bakrī; Abū al-Fatḥ Sulṭān ibn Ibrāhīm al-Maqdisī; Abū al-Faḍl Muḥammad ibn Bunān al-Anbārī (1); Abū Bakr Muḥammad ibn ʿAbd al-Bāqī, the judge of the bimaristān; and several others.

Those who took from him by written authorization include Abū ʿAlī ibn Sukkara al-Ṣadafī and the ḥāfiẓ Muḥammad ibn Nāṣir.

The Bāṭinite regime forbade him to teach ḥadith, intimidated and threatened him, so he abstained from narration and little of his material circulated.

Qāḍī Abū ʿAlī al-Ṣadafī said: “I was not allowed to visit him except on the condition that he neither recite to me nor write me an ijāzah. When I first addressed him, he garbled his words and replied with something unrelated to my question, fearing I might have been planted against him. Only after I put him at ease and informed him that I was an Andalusian intending the pilgrimage did he grant me oral authorization, refusing anything beyond that.” (2)

I (the author) say: May Allah disfigure a state that has put the Sunnah and the transmission of the Prophet’s legacy to death, revived Rāfiḍī error and misguidance, and dispatched its missionaries throughout the lands to lead people astray, calling them to the Ismāʿīlī creed. Through them the mountain folk of Syria went astray and stumbled. We praise Allah for safeguarding our religion.

Abū Naṣr ibn Mākūlā (3) said: “Al-Habbāl was trustworthy, firmly accurate, devout, and righteous,” and he noted that al-Habbāl was a client of Ibn al-Nuʿmān, the Chief Judge … He then cited from him a ḥadith and reported that he

(1) The name is vocalised with a dumma on the initial b and two nuns—Bannan—exactly as in Tabsir al-Muntabih 1/105; in Tadhkirat al-Huffaz 3/1192 it is misprinted as Bayan, with a ya following the b. (2) Tadhkirat al-Huffaz, 3/1192-1193. (3) Al-Ikmal, 2/379.

بن جُمَاهرٍ الطُّلَيْطُلِيّ، وَمُحَمَّدُ بنُ إِبْرَاهِيْمَ البَكْرِيّ، وَأَبُو الفَتْحِ سُلْطَانُ بنُ إِبْرَاهِيْمَ المَقْدِسِيّ، وَأَبُو الفَضْلِ مُحَمَّدُ بنُ بُنَانٍ (١) الأَنْبَارِيّ، وَأَبُو بَكْرٍ مُحَمَّدُ بنُ عَبْدِ البَاقِي قَاضِي المَارستَان، وَعِدَّة. وَرَوَى عَنْهُ بِالإِجَازَة: أَبُو عَلِيٍّ بنُ سُكَّرَة الصَّدَفِيّ، وَالحَافِظ مُحَمَّدُ بنُ نَاصِر. وَكَانَتِ الدَّوْلَة البَاطِنِيَّةُ قَدْ منعُوْهُ مِنَ التّحَدِيْث، وَأَخَافُوهُ، وَهدَّدُوْهُ، فَامْتَنَعَ مِنَ الرِّوَايَة، وَلَمْ ينْتشر لَهُ كَبِيْر شَيْء. قَالَ القَاضِي أَبُو عَلِيٍّ الصَّدفِيّ: مُنِعْتُ مِنَ الدُّخولِ إِلَيْهِ إِلاَّ بِشَرْط أَنْ لاَ يُسْمِعَنِي، وَلاَ يَكتبَ إِجَازَةً، فَأَوَّلُ مَا فَاتَحْتُهُ الكَلاَم خَلَّط فِي كَلاَمه، وَأَجَابْنِي عَلَى غَيْرِ سُؤَالِي حَذَراً مِنْ أَنْ أَكُوْن مَدْسُوساً عَلَيْهِ، حَتَّى بَسَطْتُه، وَأَعْلَمْتُهُ أَنِّي أَنْدَلُسِيّ أُرِيْدُ الحَجّ، فَأَجَاز لِي لفظاً، وَامْتَنَعَ مِنْ غَيْرِ ذَلِكَ (٢) . قُلْتُ: قبَّح الله دُوْلَةً أَمَاتَتِ السُّنَّةَ وَرِوَايَةَ الأَثَارَةِ النّبويَّة، وَأَحيتِ الرّفض وَالضَّلاَل، وَبَثَّتْ دُعَاتهَا فِي النَّوَاحِي تُغوِي النَّاسَ، وَيدعُوْنهم إِلَى نِحلَة الإِسْمَاعِيليَّة، فَبِهم ضَلَّت جَبَلِيَّةُ الشَّام، وَتعثَّرُوا، فَنحمدُ الله عَلَى السَّلاَمَة فِي الدِّيْنِ. قَالَ أَبُو نَصْرٍ بنُ مَاكُوْلا (٣) :كَانَ الحَبَّال ثِقَةً ثَبْتاً، وَرِعاً، خَيّراً، وَذَكَرَ أَنَّهُ مَوْلَى لابْنِ النُّعْمَانِ قَاضِي القُضَاة ... ، ثُمَّ سَاق عَنْهُ أَبُو نَصْرٍ حَدِيْثاً، وَذَكَرَ عَنْهُ أَنَّهُ

(١) بضم الباء الموحدة ونونين كما في " تبصير المنتبه " ١ / ١٠٥، وقد تصحف في " تذكرة الحفاظ " ٣ / ١١٩٢: إلى " بيان " بالياء المثناة بعد الموحدة. (٢) " تذكرة الحفاظ " ٣ / ١١٩٢ - ١١٩٣. (٣) " الإكمال " ٢ / ٣٧٩.