Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Abu Turab ʿAbd al-Khāliq ibn Muḥammad ibn Khalaf, of Baghdad—nicknamed Ibn al-Abrāṣ, a professional tutor.
He heard ḥadith from Ḥibatuʾllāh ibn al-Ḥasan al-Ḥāfiẓ and from Abū al-Qāsim al-Ḥurfī.
Among those who narrated from him were Ismāʿīl ibn al-Samarqandī, ʿAbd al-Wahhāb al-Anmāṭī, Abū Ṭāhir al-Salafī, and others.
He died in the month of Ramadan, in the year 494 AH as well.

120 – Ibn al-Muṣilāyā al-ʿAlāʾ ibn Ḥasan ibn Wahb al-Baghdādī *
The court stylist, master of eloquence, and peerless letter-writer, titled Amīn al-Dawla: Abū Saʿd al-ʿAlāʾ ibn Ḥasan ibn Wahb al-Baghdādī.
He was originally a Christian, but embraced Islam at the hand of the caliph al-Muqtadī. He enjoyed a long career in both verse and prose, lived to a great age, and went blind after more than sixty years of composing the state chancery’s correspondence. When he accepted Islam he was already elderly. He deputized for the vizierate on several occasions, was the most articulate man of his generation, and was distinguished by noble traits, refined manners, and sound judgment (1).
He died suddenly. Renowned for his abundant charity, he endowed all his estates. He embraced Islam when the People of the Covenant were compelled to wear the distinctive garb (2).

(*) al-Muntazam, 9/141; al-Kharida, 1/123; al-Kamil fi al-Tarikh, 10/377-378; Wafayat al-Ayan, 3/480; Tatimmat al-Mukhtasar, 2/26; Uyun al-Tawarikh, 13/122, 125; Nukat al-Himyan, 201; Mirat al-Zaman, 8/8; al-Bidaya wa-l-Nihaya, 12/164; al-Nujum al-Zahira, 5/189. (1) Al-Muntazam (9/141) reports, on the authority of one of Ibn al-Mawsilaya’s companions: “One day I insulted my servant. He reproached me, saying: ‘You have the power either to discipline the boy or to dismiss him; but as for foul language and slander, never go back to them, for natures steal from one another and a man’s character is inferred from his companion.’” (2) Al-Mutarrizi clarifies in al-Maghrib (2/119) that al-ghiyar is the badge assigned to the ahl al-dhimma, analogous to the zunnar worn by the Magians.
البَغْدَادِيّ، ابْنُ الأَبْرَص، المُؤَدِّبُ. سَمِعَ: هِبَةَ اللهِ بن الحَسَنِ الحَافِظ، وَأَبَا القَاسِمِ الحُرْفِي. رَوَى عَنْهُ: إِسْمَاعِيْلُ بنُ السَّمَرْقَنْدي، وَعَبْدُ الوَهَّابِ الأَنْمَاطِيّ، وَأَبُو طَاهِرٍ السِّلَفِيُّ، وَآخَرُوْنَ. مَاتَ: فِي شَهْرِ رَمَضَانَ، سَنَةَ أَرْبَعٍ وَتِسْعِيْنَ أَيْضاً. ١٢٠ - ابْنُ المُوْصِلاَيَا العَلاَءُ بنُ حَسَنِ بنِ وَهْبٍ البَغْدَادِيُّ * المنشِئُ، البليغُ، ذُو التَّرَسُّلِ الفَائِقِ، أَمِيْن الدَّوْلَة، أَبُو سَعْدٍ العَلاَءُ بنُ حَسَن بن وَهْبٍ البَغْدَادِيّ. كَانَ نَصْرَانِيّاً، فَأَسْلَمَ عَلَى يَد الْمُقْتَدِي، وَلَهُ بَاعٌ مديدٌ فِي النَّظم وَالنَّثر، عُمِّرَ دَهْراً، وَأَضَرَّ، بَعْدَ أَنْ كتب الإِنشَاء نَيِّفاً وَسِتِّيْنَ سَنَةً، وَلَمَّا أَسْلَمَ كَانَ قَدْ شَاخَ، وَقَدْ نَابَ فِي الوزَارَة غَيْرَ مَرَّةٍ، وَكَانَ أَفصحَ أَهْلِ زَمَانِهِ، وَفِيْهِ مَكَارِمُ وَآدَابٌ وَعقل (١) . مَاتَ فَجْأَةً، وَكَانَ كَثِيْرَ الصَّدَقَات، وَقَفَ أَملاَكَهُ، أَسْلَمَ لَمَّا أُلْزِمَتْ الذِّمَّةُ بِلُبْس الغِيَار (٢) .
(*) المنتظم: ٩ / ١٤١، الخريدة: ١ / ١٢٣، الكامل في التاريخ: ١٠ / ٣٧٧ - ٣٧٨، وفيات الأعيان: ٣ / ٤٨٠، تتمة المختصر: ٢ / ٢٦، عيون التواريخ: ١٣ / ١٢٢، ١٢٥، نكت الهميان: ٢٠١، مرآة الزمان: ٨ / ٨، البداية والنهاية: ١٢ / ١٦٤، النجوم الزاهرة: ٥ / ١٨٩. (١) حكى في المنتظم ٩ / ١٤١، عن بعض أصحاب ابن الموصلايا قال: شتمت يوما غلاما لي، فوبخني، وقال: أنت قادر على تأديب الغلام أو صرفه، فأما الخنا والقذف فإياك والمعاودة له، فإن الطبع يسرق من الطبع، والصاحب يستدل به على المصحوب. (٢) قال المطرزي في " المغرب ": ٢ / ١١٩: الغيار: علامة أهل الذمة كالزنار للمجوس.

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