Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Abū al-ʿAbbās (1) Aḥmad ibn Abī Ghālib ibn Aḥmad ibn ʿAbd Allāh ibn Muḥammad, better known as Ibn al-Ṭallāyah al-Kāghadhī, the Baghdadi.

He was born in the year 462 AH.

He alone transmitted a fascicle from ʿAbd al-ʿAzīz ibn ʿAlī al-Anmāṭī; it is the ninth of the Mukhaḷṣiyyāt, selected by Ibn al-Baqqāl (2). He had memorised the Qur’an.

Al-Samʿānī said: “A venerable shaykh who spent his entire life in worship, standing for prayer and fasting; perhaps he never passed an hour of his life except in devotion. He became so stooped that one could scarcely distinguish his standing from his bowing. He was a memoriser of the Qur’an, would accept nothing from anyone, and was content with what little he had. I entered his mosque several times in the ʿAttābiyyīn quarter (3) and asked him, ‘Have you heard anything?’

He replied, ‘I heard from Abū al-Qāsim ʿAbd al-ʿAzīz al-Anmāṭī.’”

Al-Samʿānī continued: “We were unable to secure that transmission, but I did read to him ‘A Refutation of the Jahmiyyah’ by Nifṭawayh, which he had heard from Abū al-ʿAbbās ibn Quraysh; our shaykh Abū al-Qāsim ibn al-Samarqandī attended the session with us.”

I say: His audition from al-Anmāṭī became known only after the ḥāfiẓ Abū Saʿd had left Baghdad. The fascicle was then transmitted on his authority by Yūnus ibn Yaḥyā al-Hāshimī and Aḥmad ibn al-Ḥasan al-ʿĀqūlī,

= al-Islam 2/64; al-Mustafad min Dhayl Tarikh Baghdad, p. 65; al-Wafi bil-Wafayat 7/277; Dhayl Tabaqat al-Hanabila 1/224; al-Nujum al-Zahira 5/304; Shadharat al-Dhahab 4/145–146. Al-Wafi and al-Mustafad report that his mother used to coat the sheets of paper, while they were being prepared, with a thin paste of flour and water before the final polishing, and she became known for this craft. It is misread in Manaqib al-Imam Ahmad as al-Talaba (with the consonant b). (1) In al-Ansab: Abu al-Khayr. (2) See p. 134, note 3, under biography no. 81. (3) A district in Baghdad; cf. al-Mushtabih, p. 441, and al-Ansab 8/37.
العَبَّاس (١) أَحْمَد بنُ أَبِي غَالِبٍ بنِ أَحْمَدَ بنِ عَبْدِ اللهِ بنِ مُحَمَّدٍ، عُرِفَ بِابْنِ الطَّلاَّيَةِ الكَاغَدِيُّ، البَغْدَادِيّ. وُلِدَ: سَنَةَ اثْنَتَيْنِ وَسِتِّيْنَ وَأَرْبَعِ مائَةٍ. رَوَى جُزْءاً عَنْ عَبْدِ العَزِيْزِ بنِ عَلِيٍّ الأَنْمَاطِيّ، وَتَفَرَّد بِهِ، وَهُوَ التَّاسع مِنَ (المُخَلِّصِيَّات) انتقَاء ابْنِ البَقَّال (٢) ، وَحفظ القُرْآن. قَالَ السَّمْعَانِيُّ: شَيْخ كَبِيْر، أَفنَى عُمُره فِي العِبَادَةِ وَالقِيَام وَالصيَام، لَعَلَّهُ مَا صرف سَاعَة مِنْ عُمُره إِلاَّ فِي عبَادَةٍ، وَانْحَنَى حَتَّى لاَ يُتَبَيَّنَ قيَامُهُ مِنْ رُكُوْعِهِ إِلاَّ بِيَسِيْرٍ، وَكَانَ حَافِظاً لِلْقُرْآنِ، لاَ يَقبل مِنْ أَحَدٍ شَيْئاً، وَلَهُ كفَايَةٌ يَتقنَّعُ بِهَا، دَخَلتُ عَلَيْهِ فِي مسجِدِه مَرَّاتٍ بِالعَتَّابِيِّين (٣) ، وَسَأَلتُهُ: هَلْ سَمِعْتُ شَيْئاً؟ فَقَالَ: سَمِعْتُ مِنْ أَبِي القَاسِمِ عَبْدِ العَزِيْزِ الأَنْمَاطِيِّ. قَالَ السَّمْعَانِيُّ: مَا ظَفِرْنَا بِذَلِكَ، لَكِن قَرَأْتُ عَلَيْهِ (الرَّد عَلَى الجَهْمِيَّة) لنِفْطَوَيْه، سَمِعَهُ مِنْ أَبِي العَبَّاسِ بن قُرَيْش، وَحضر سَمَاعه مَعَنَا شَيْخنَا أَبُو القَاسِمِ بنُ السَّمَرْقَنْدِي. قُلْتُ: ظهر سَمَاعُه مِنَ الأَنْمَاطِيّ بَعْد فِرَاق الحَافِظ أَبِي سَعْدٍ بَغْدَاد، فَرَوَى عَنْهُ الجُزْءَ: يُوْنُس بن يَحْيَى الهَاشِمِيّ، وَأَحْمَد بن الحَسَنِ العَاقُوْلِيّ،
= الإسلام ٢ / ٦٤، المستفاد من ذيل تاريخ بغداد: ٦٥، الوافي بالوفيات ٧ / ٢٧٧، ذيل طبقات الحنابلة ١ / ٢٢٤، النجوم الزاهرة ٥ / ٣٠٤، شذرات الذهب ٤ / ١٤٥، ١٤٦، وذكر في " الوافي " و" المستفاد " أن والدته كانت تطلي الورق عند عمله بالدقيق المعجون بالماء رقيقا قبل صقله، فاشتهرت بذلك. وقد تصحف في " مناقب الامام أحمد " إلى " الطلابة " بالباء الموحدة. (١) في " الأنساب ": أبو الخير. (٢) راجع الصفحة (١٣٤) ت رقم (٣) من حواشي الترجمة رقم (٨١) . (٣) محلة ببغداد. انظر " المشتبه " ٤٤١، و" الأنساب " ٨ / ٣٧.

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