Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

he set out in pursuit of ʿAbd al-Ghanī, intent on putting an end to him, so ʿAbd al-Ghanī went into hiding.

I heard Maḥmūd ibn Salāmah say, “We drove the ḥāfiẓ out of Isfahan with nothing on but an izār (a simple waist-cloth). The reason was that the Khujandī household were Ashʿarīs, fiercely loyal to Abū Nuʿaym, and they were the leading family of the city.”

I also heard the ḥāfiẓ say, “We were in Mosul studying al-ʿUqaylī’s al-Ḍuʿafāʾ when the townspeople seized me, imprisoned me, and wanted to kill me because of something mentioned in it (1). A tall man came to me carrying a sword, and I said, ‘He will kill me and I shall find relief.’ He did nothing, however, and they later released me. Ibn al-Barni the preacher (2) had been listening with me; he tore out the quire that contained that passage. They sent men to search the book but found nothing, and that was the reason for my escape.”

He added, “The ḥāfiẓ used to read hadith in Damascus, and crowds gathered around him. Envy took root, so they arranged their own time for hadith recitation and summoned the people. Yet one of them would fall asleep, another had no heart in it (3), and they gained no satisfaction; so they ordered al-Nāṣiḥ Ibn al-Ḥanbalī (4)…"

al-Athir, vol. 12, p. 52; Ibn al-Dubaythi, Tarikh, fol. 72 (Shahid Ali copy); al-Mundhiri, Takmila, vol. 1, entry 334, with its commentary. (1) That is, because the text mentions Imam Abu Hanifa. (2) The person intended is either Abu al-Faraj Zakir Allah ibn Ibrahim al-Baghdadi al-Harbi, the Qur’an reciter and preacher who died in Baghdad in 601 AH (Takmila, vol. 2, entry 869), or his brother Abu Mansur al-Muzaffar ibn Ibrahim, who died in Baghdad in 607 AH (Takmila, vol. 2, entry 1170). I consider the first more probable, since he was known as a preacher. (3) In other words, the organizers gathered people against their will; some would fall asleep, while others were present with inattentive hearts. (4) Abu al-Faraj Abd al-Rahman ibn Najm ibn Abd al-Wahhab al-Ansari al-Shirazi al-Dimashqi, d. 634 AH.
طلب عَبْد الغَنِيِّ، وَأَرَادَ هَلاَكه، فَاخْتَفَى. وَسَمِعْتُ مَحْمُوْد بن سَلاَمَةَ يَقُوْلُ: مَا أَخرجنَا الحَافِظ مِنْ أَصْبَهَان إِلاَّ فِي إِزَار، وَذَلِكَ أَن بَيْت الخُجَنْدِيّ أَشَاعِرَة، كَانُوا يَتعصّبُوْنَ لأَبِي نُعَيْمٍ، وَكَانُوا رُؤسَاء البَلَد. وَسَمِعْتُ الحَافِظَ يَقُوْلُ: كُنَّا بِالمَوْصِل نَسْمَع (الضُّعَفَاء) لِلْعُقَيْلِيّ، فَأَخذنِي أَهْل المَوْصِل وَحَبَسُونِي، وَأَرَادُوا قتلِي مِنْ أَجْل ذكر شَيْء فِيْهِ (١) ، فَجَاءنِي رَجُلٌ طَوِيْل وَمَعَهُ سَيْف، فَقُلْتُ: يَقتلنِي وَأَسْترِيح. قَالَ: فَلَمْ يَصنع شَيْئاً، ثُمَّ أَطلقونِي، وَكَانَ يَسْمَع مَعَهُ ابْنُ البَرْنِيِّ الوَاعِظ (٢) ، فَقلع الْكرَّاس الَّذِي فِيْهِ ذَلِكَ الشَّيْء، فَأَرْسَلُوا، وَفتشُوا الكِتَاب، فَلَمْ يَجِدُوا شَيْئاً، فَهَذَا سَبَب خَلاَصه. وَقَالَ: كَانَ الحَافِظ يَقرَأُ الحَدِيْث بِدِمَشْقَ، وَيَجْتَمِع عَلَيْهِ الْخلق، فَوَقَعَ الْحَسَد، فَشرعُوا عَملُوا لَهُم وَقتاً لقِرَاءة الحَدِيْث، وَجَمَعُوا النَّاس، فَكَانَ هَذَا يَنَام وَهَذَا بِلاَ قَلْب (٣) ، فَمَا اشتفَوْا، فَأَمرُوا النَّاصِح ابْن الحَنْبَلِيِّ (٤)
= الأثير: ١٢ / ٥٢، وتاريخ ابن الدبيثي، الورقة: ٧٢ (شهيد علي) ، وتكملة المنذري: ١ / الترجمة: ٣٣٤ والتعليق عليها. (١) يعني من أجل ذكر الامام أبي حنيفة فيه. (٢) إما أن يكون المقصود هو أبو الفرج ذاكر الله بن إبراهيم البغدادي الحربي القارئ المذكر المتوفى ببغداد سنة ٦٠١ (التكملة: ٢ / الترجمة: ٨٦٩) ، أو هو أخوه أبو منصور المظفر بن إبراهيم المتوفى ببغداد سنة ٦٠٧ (التكملة: ٢ / الترجمة: ١١٧٠) وعندي أن الأول أشبه لأنه كان مذكرا. (٣) يعني أنهم كانوا يجمعون الناس من غير اختيارهم، فكان بعضهم ينام، وكان البعض يحضر وقلبه غير حاضر. (٤) أبو الفرج عبد الرحمان بن نجم بن عبد الوهاب الأنصاري الشيرازي الدمشقي المتوفى سنة ٦٣٤.

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