Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Born: 409 AH. He only began seeking hadith when he was already advanced in years. A devout, righteous, and benevolent worshipper, people sought blessings through his supplications.

Those who narrated from him include Ismaʿil ibn Muhammad al-Taymi, Abu ʿAbd Allah al-Daqqaq, and others.

Al-Daqqaq said in his Epistle (1): “Ibn Samkuya possessed an ample and abundant collection of hadith books.” He went on to say: “Yet his mistakes exceeded his understanding. He journeyed with ʿAbd al-ʿAziz al-Nakhshabi to Nishapur, stayed in Herat for years copying manuscripts; I met him there, and there was between him and me the envy and rancor that there was.” (2)

I say: What a wretched pair of qualities—may Allah protect us from them.

He died in Nishapur, in Dhu al-Hijja, 482 AH.

11 – Hibat Allah ibn ʿAbd al-Warith ibn ʿAli al-Shirazi *
The imam, the ḥāfiẓ, the hadith scholar, Abu al-Qasim al-Shirazi, an indefatigable traveller,

(1) The book entitled “Rihlat al-Daqqaq,” in which he lists one thousand shaykhs from whom he received transmission. (2) I therefore attach no importance to al-Daqqaq’s remark about the biographee—“his delusion is greater than his understanding”—for it is a slur born of spite and envy, as al-Daqqaq himself admitted. Imam al-Dhahabi states in al-Mizan, 1/111, in the biography of Abu Nuaym, author of al-Hilya: “The statements contemporaries make against one another are not taken seriously, especially when it is clear that they spring from enmity, doctrinal bias, or jealousy. None is safe from this except those whom Allah protects; I know of no age whose scholars were free of it, save the prophets and the most truthful saints. Had I wished, I could have filled volumes with examples. O Allah, ‘do not place in our hearts any rancor toward those who believe; our Lord, You are Most Kind, Most Merciful.’” (*) Principal sources: MS fol. 94b–95a; Ibn ʿAsakir, Tarikh; Ibn al-Jawzi, al-Muntazam, 9/74–75; Ibn al-Athir, al-Kamil fi al-Tarikh, 10/218; al-Dhahabi, al-Ibar, 3/314; al-Dhahabi, Tadhkirat al-Huffaz, 4/1215–1216; al-Mustafad min Dhayl Tarikh Baghdad, 246–248; Ibn Kathir, al-Bidaya wa-l-Nihaya, 12/144; al-Suyuti, Tabaqat al-Huffaz, 446–447; Hajji Khalifa, Kashf al-Zunun, 296; Ibn al-ʿImad, Shadharat al-Dhahab, 3/379.
مَوْلِدُهُ: فِي سَنَةِ تِسْعٍ وَأَرْبَع مائَة، وَإِنَّمَا طلب الحَدِيْثَ عَلَى كِبَر، وَكَانَ عَابِداً صَالِحاً خَيِّراً، يُتَبَرَّكُ بدعَائِهِ. حَدَّثَ عَنْهُ: إِسْمَاعِيْلُ بنُ مُحَمَّدٍ التَّيْمِيُّ، وَأَبُو عَبْدِ اللهِ الدَّقَّاق، وَغَيْرهُمَا. قَالَ الدَّقَّاقُ فِي (رِسَالته (١)) :كَانَ لابْنِ سَمْكُويه الكَثْرَةُ الوَافِرَة فِي كتب الحَدِيْث. قَالَ: وَوهْمُه أَكْثَرُ مِنْ فَهمه، صَحِبَ عَبْدَ العَزِيْزِ النَّخْشَبِي إِلَى نَيْسَابُوْرَ، وَأَقَامَ بِهَرَاةَ سِنِيْنَ يُورِّق، صَادَفْتُهُ بِهَا، وَبَينِي وَبَيْنَهُ مَا كَانَ مِنَ الحِقد وَالحَسَدِ (٢) . قُلْتُ: بِئستِ الخَصْلَتَانِ أَعَاذَنَا اللهُ مِنْهُمَا. مَاتَ: بِنَيْسَابُوْرَ، فِي ذِي الحِجَّةِ، سَنَةَ اثْنَتَيْنِ وَثَمَانِيْنَ وَأَرْبَعِ مائَةٍ. ١١ - هِبَةُ اللهِ بنُ عَبْدِ الوَارِثِ بنِ عَلِيٍّ الشِّيرَازِيُّ * الإِمَامُ، الحَافِظُ، المُحَدِّثُ، أَبُو القَاسِمِ الشِّيرَازِيُّ، رَحَّالٌ
(١) الموسومة ب " رحلة الدقاق " ذكر فيها ألف شيخ أخذ عنهم. (٢) قلت: فلا يلتفت إلى قول الدقاق في المترجم: " وهمه أكثر من فهمه " لأنه طعن صادر عن حقد وحسد كما صرح به الدقاق نفسه. قال الامام الذهبي في " الميزان " ١ / ١١١ في ترجمة أبي نعيم صاحب " الحلية ": وكلام الاقران بعضهم في بعض لا يعبأ به، لا سيما إذا لاح لك أنه لعداوة أو لمذهب أو لحسد، ما ينجو منه إلا من عصم الله، وما علمت أن عصرا من الاعصار سلم أهله من ذلك سوى الأنبياء والصديقين، ولو شئت لسردت من ذلك كراريس، اللهم (لا تجعل في قلوبنا غلا للذين آمنوا ربنا انك رؤوف رحيم) . (*) السياق: الورقة / ٩٤ ب - ٩٥ أ، تاريخ ابن عساكر، المنتظم: ٩ / ٧٤ - ٧٥، الكامل في التاريخ: ١٠ / ٢١٨، العبر: ٣ / ٣١٤، تذكرة الحفاظ: ٤ / ١٢١٥ - ١٢١٦، المستفاد من ذيل تاريخ بغداد: ٢٤٦ - ٢٤٨، البداية والنهاية: ١٢ / ١٤٤، طبقات الحفاظ: ٤٤٦ - ٤٤٧، كشف الظنون: ٢٩٦، شذرات الذهب: ٣ / ٣٧٩.

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