Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Al-Samʿānī said: He is the imam Abū Turāb, without equal in his discipline—impressive in appearance, pure in soul, one who acts upon his knowledge, of fine character, of great benefit to people, possessed of a powerful memory, a born jurist. He studied jurisprudence in Baghdad under the judge Abū al-Ṭayyib.

Abū Jaʿfar ibn Abī ʿAlī al-Hamadhānī related: I heard Abū Bakr Muḥammad ibn Aḥmad al-Bisṭāmī and others say:

“We were with the imam Abū Turāb when ʿAbd al-Ṣamad entered carrying the royal writ appointing him as judge of Hamadhān. Abū Turāb rose, prayed two cycles, then turned to us and said, ‘I am awaiting the writ from Allah, delivered by His servant the Angel of Death; that suits me better than this writ of judgeship. Sitting in this mosque for an hour with an untroubled heart is dearer to me than the sovereignty of the two Iraqs, and a single question of knowledge from which a student benefits is dearer to me than the deeds of both the jinn and mankind.’” (1)

Al-Samʿānī said: I asked the ḥāfiẓ Ismāʿīl about Abū Turāb al-Marāghī, and he answered:

“He was the mufti of Nīshāpūr and issued legal opinions for many years according to the Shāfiʿī school. He was of good appearance, distinguished, and learned. It is said that he lived 93 years and died on the 14th of Dhu al-Qaʿda in 492 AH.”

Others say that he was born in 401 AH.

94 – Ibn Abī Dharr ʿĪsā ibn ʿAbd ibn Aḥmad al-Anṣārī *

The shaykh, the scholar, the truthful narrator, Abū Maktūm ʿĪsā, son of the great ḥāfiẓ Abū Dharr ʿAbd

(1) As completed in Ibn Kathir, al-Bidaya wa-l-nihaya, vol. 12, p. 157: “By Allah, a heart attached to this world and its people will never succeed. Knowledge is only a signpost; if it does not lead its possessor to renounce the world and its people, he gains no real benefit from it, no matter how much he learns. What he has acquired is merely the outward form of knowledge, whereas the truly beneficial knowledge lies beyond that. By Allah, having my hand and foot severed and my eye gouged out would be dearer to me than accepting an appointment that cuts me off from Allah and the Hereafter—the very path to the triumph of the God-fearing and the happiness of the believers.” (*) Further references: al-Dhahabi, al-Ibar, 3 / 348; Ibn Sayyid al-Nas, Uyoon al-tawarikh, 13 / 126; Ibn al-Imad, Shadharat al-dhahab, 3 / 406.
قَالَ السَّمْعَانِيّ: هُوَ الإِمَامُ أَبُو تُرَابٍ، عَدِيمُ النَّظير فِي فَنِّه، بَهِيُّ المَنْظَر، سَلِيمُ النَفْس، عَامِلٌ بِعِلْمه، حَسَنُ الخُلُقِ، نَفَّاعٌ لِلْخَلْقِ، قوِيُّ الحِفْظِ، فَقِيْهُ النَّفْس، تَفَقَّهَ بِبَغْدَادَ عَلَى القَاضِي أَبِي الطَّيب. قَالَ أَبُو جَعْفَرٍ بنُ أَبِي عَلِيٍّ الهَمَذَانِيّ: سَمِعْتُ أَبَا بَكْرٍ مُحَمَّدَ بنَ أَحْمَدَ البِسْطَامِي وَغَيْرَهُ يَقُوْلُ: كُنَّا عِنْدَ الإِمَام أَبِي تُرَاب حِيْنَ دَخَلَ عبدُ الصَّمد وَمَعَهُ المَنْشُوْرُ بقَضَاء هَمَذَان، فَقَامَ أَبُو تُرَاب، وَصَلَّى رَكْعَتَيْنِ، ثُمَّ أَقْبَل عَلَيْنَا، وَقَالَ: أَنَا فِي انتِظَارِ المَنْشُوْرِ مِنَ اللهِ عَلَى يَدِ عَبدِه مَلَكِ المَوْتِ، أَنَا بِذَلِكَ أَلْيَقُ مِنْ مَنْشُوْرِ القَضَاء، ثُمَّ قَالَ: قُعُوْدي فِي هَذَا المَسْجَد سَاعَةً عَلَى فَرَاغِ القَلْب أَحَبُّ إِلَيَّ مِنْ مُلكِ العِرَاقين، وَمَسْأَلَةٌ فِي العِلْمِ يَسْتَفِيدُهَا مِنِّي طَالِبُ عِلْمٍ أَحَبُّ إِلَيَّ مِنْ عَمَلِ الثَّقَلَيْنِ (١) . قَالَ السَّمْعَانِيّ: سَأَلتُ إِسْمَاعِيْلَ الحَافِظَ عَنْ أَبِي تُرَاب المَرَاغِيّ، فَقَالَ: مُفْتِي نَيْسَابُوْر، أَفْتَى سِنِيْنَ عَلَى مَذْهَب الشَّافِعِيّ، وَكَانَ حَسَنَ الهيئَةِ، بَهيّاً، عَالِماً، قِيْلَ: عَاشَ ثَلاَثاً وَتِسْعِيْنَ سَنَةً، مَاتَ فِي رَابِعَ عَشَرَ ذِي القَعْدَةِ، سَنَة اثْنَتَيْنِ وَتِسْعِيْنَ وَأَرْبَعِ مائَةٍ. وَقِيْلَ: بَلْ مَوْلِدُهُ سَنَةَ إِحْدَى وَأَرْبَعِ مائَة. ٩٤ - ابْنُ أَبِي ذَرٍّ عِيْسَى بنُ عَبْدِ بنِ أَحْمَدَ الأَنْصَارِيُّ * الشَّيْخُ، العَالِمُ، الصَّدُوْقُ، أَبُو مَكتُوْم عِيْسَى ابنُ الحَافِظ الكَبِيْر أَبِي ذَرٍّ عَبْدِ
(١) وتمامه كما في البداية ١٢ / ١٥٧: والله لا أفلح قلب تعلق بالدنيا وأهلها، وإنما العلم دليل، فمن لم يدله علمه على الزهد في الدنيا وأهلها لم يحصل على طائل من العلم، ولو علم ما علم، فإنما ذلك ظاهر من العلم، والعلم النافع وراء ذلك، والله لو قطعت يدي ورجلي، وقلعت عيني أحب إلي من ولاية فيها انقطاع عن الله والدار الآخرة، وما هو سبب فوز المتقين وسعادة المؤمنين. (*) العبر: ٣ / ٣٤٨، عيون التواريخ: ١٣ / ١٢٦، شذرات الذهب: ٣ / ٤٠٦.

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