Siyar Aʿlām al-Nubalāʾ - Shams al‑Din al‑Dhahabi - (20/46)

Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

—for the people of tawḥīd (monotheism), and we repudiate before Allah every hawā (vain inclination) and bidʿa (religious innovation). We love the Sunnah and its people, and we love a scholar in proportion to his adherence and his praiseworthy qualities; yet we do not love whatever he may have innovated, even if he had a plausible interpretive excuse. In the end, what counts is the preponderance of good deeds.

21 – Al-Dahhān, ʿAbd al-Jabbār ibn ʿAbd al-Wahhāb ibn ʿAbd Allāh

The shaykh, Abū al-Ḥasan ʿAbd al-Jabbār ibn ʿAbd al-Wahhāb ibn ʿAbd Allāh ibn Muḥammad ibn al-Dahhān al-Naysābūrī, an oil-seller by trade, was a man of upright conduct who came from a family of wealth and honor.

He received hadith in great quantity from Abū Bakr al-Bayhaqī, from Saʿīd ibn Abī Saʿīd al-ʿAyyār, and from many others.

He himself transmitted abundantly; ʿAbd al-Raḥīm ibn ʿAbd al-Raḥmān al-Shaʿrī heard from him the Sunan al-Kabīr.

Abū Saʿd al-Samʿānī (1) said: “He authorized me in 527 AH. He is a trustworthy shaykh, a man of goodness and honesty. He possessed the writings of al-Bayhaqī and had heard Abū Ṭāhir Muḥammad ibn ʿAlī al-Ḥāfiẓ al-Zarrād (2) and Abū Yaʿlā ibn al-Ṣābūnī.”

ʿAbd al-Ghāfir also mentioned him and praised him, but neither he nor al-Samʿānī recorded the year of his death.

Ibn ʿAsākir did not meet him.

(*) Al-Tahbir, vol. 1, p. 430; Muʿjam Shuyukh al-Samʿani, fol. 148/2; al-Muntakhab, fol. 107. (1) See again Al-Tahbir, vol. 1, p. 430. (2) The base manuscript has “al-Razzaz,” which is incorrect. Al-Tahbir supplies the right reading: Abu Tahir Muhammad b. Ali b. Muhammad b. Buyeh al-Zarrad, whose nisba refers to the craft of armour- and weapon-making. He is documented in al-Ansab, vol. 6, p. 261, and in Tawdih al-Mushtabih, vol. 1, fol. 87/2.

لأَهْل التَّوحيد، وَنبرَأُ إِلَى اللهِ مِنَ الهَوَى وَالبِدَع، وَنُحبُّ السُّنَّةَ وَأَهْلَهَا، وَنُحِبُّ العَالِمَ عَلَى مَا فِيْهِ مِنَ الاتِّبَاعِ وَالصِّفَاتِ الحمِيدَة، وَلاَ نُحبُّ مَا ابْتدعَ فِيْهِ بتَأْوِيْلٍ سَائِغٍ، وَإِنَّمَا العِبرَةُ بِكَثْرَةِ المَحَاسِنِ. ٢١ - الدَّهَّانُ عَبْدُ الجَبَّارِ بنُ عَبْدِ الوَهَّابِ بنِ عَبْدِ اللهِ * الشَّيْخُ، أَبُو الحَسَنِ عَبْدُ الجَبَّارِ بنُ عَبْدِ الوَهَّابِ بنِ عَبْدِ اللهِ بنِ مُحَمَّدِ بنِ الدَّهَّانِ النَّيْسَابُوْرِيُّ، البَيِّعُ، شَيْخٌ سَدِيدُ الطّرِيقَةِ، مِنْ بَيْتِ ثَروَةٍ وَمُروءةٍ. سَمِعَ: أَبَا بَكْرٍ البَيْهَقِيَّ فَأَكْثَرَ، وَسَعِيْدَ بنَ أَبِي سَعِيْدٍ العَيَّارَ، وَجَمَاعَةً. وَرَوَى الكَثِيْرَ، فَسَمِعَ مِنْهُ (السُّنَنَ الكَبِيْرَ) عَبْدُ الرَّحِيْمِ بنُ عَبْدِ الرَّحْمَنِ الشَّعرِيُّ. وَقَالَ أَبُو سَعْدٍ السَّمْعَانِيُّ (١) : أَجَازَ لِي فِي سَنَةِ سَبْعٍ وَعِشْرِيْنَ وَخَمْسِ مائَةٍ، وَهُوَ شَيْخٌ ثِقَةٌ، مِنْ أَهْلِ الخَيْرِ وَالأَمَانَةِ، عِنْدَهُ تَصَانِيْفُ البَيْهَقِيِّ، وَسَمِعَ: أَبَا طَاهِرٍ مُحَمَّدَ بنَ عَلِيٍّ الحَافِظَ الزَّرَّادَ (٢) ، وَأَبَا يَعْلَى بنَ الصَّابُوْنِيِّ. وَذكره أَيْضاً عَبْدُ الغَافِرِ، وَأَثْنَى عَلَيْهِ، وَلَمْ يذكُرَا لَهُ وَفَاةً. لَمْ يُدْرِكْهُ ابْنُ عَسَاكِرَ.

(*) التحبير ١ / ٤٣٠، معجم شيوخ السمعاني: الورقة ١٤٨ / ٢، المنتخب: الورقة ١٠٧. (١) في " التحبير " ١ / ٤٣٠. (٢) في الأصل: " الرزاز " وهو خطأ، والتصويب من " التحبير " وهو أبو طاهر محمد بن علي بن محمد بن بويه الزراد، نسبة إلى صنعة الدروع والسلاح. مترجم في " الأنساب " ٦ / ٢٦١، و" توضيح المشتبه " ١ / ورقة ٨٧ / ٢.