Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

he was such that ministers and dignitaries would walk to his assembly, and when he rode out they would accompany him on foot. He taught throughout the whole day and part of the night.

Al-Abbār (1) said: “A host of eminent scholars studied under him, but Abū Muḥammad al-Qurṭubī denied that he had ever heard from al-Numayrī. He held the pulpit of Seville, then the judgeship of Jaén, and afterward lived in Fez for a time; his reputation spread far and wide.”

It was also said (2) that he was dismissed from the judgeship of Jaén, humiliated for his arrogance, and that he had accepted a bribe.

He died in Fez, in Shawwāl of the year 604 AH, at the age of seventy. He left behind polished verse.

242 – Al-Mīrtulī, Abū ʿImrān Mūsā ibn Ḥusayn

The learned Imām, the gnostic, the ascetic of al-Andalus: Abū ʿImrān Mūsā ibn Ḥusayn ibn Mūsā ibn ʿImrān al-Qaysī, al-Mīrtulī, a close companion of Shaykh Abū ʿAbd Allāh ibn al-Mujāhid.

Al-Abbār said: “He was without peer in renunciation, worship, piety, and seclusion; people pointed to him as one whose supplications were answered, and no one was deemed his equal. Well-known reports attest to this. He also possessed a large share of literary learning and composed poetry on asceticism and admonition. Constantly present in his mosque in Seville, he would recite and teach, and he never married.

Those who narrated from him include: Abū Sulaymān ibn Ḥawṭ Allāh, Bassām ibn Aḥmad, and Abū Zayd ibn”

(1) Takmila, vol. 2, pp. 701–702. (2) That statement was made by someone other than Ibn al-Abbar. (*) Ibn al-Abbar, Takmila, vol. 2, p. 687; al-Dhahabi, Tarikh al-Islam, 18/1, pp. 180–181. He is further reported to be from Mirtala, a fortress in the Bajah region.
الوُزَرَاءُ وَالأَعيَانُ يَمشُوْنَ إِلَى مَجْلِسِهِ، وَإِذَا رَكِبَ مَشَوا مَعَهُ، يُقرِئُ النَّهَارَ كُلَّهُ، وَبَعْضَ اللَّيْلِ. قَالَ الأَبَّارُ (١) : أَخَذَ عَنْهُ جِلَّةٌ، وَكَانَ أَبُو مُحَمَّدٍ القُرْطُبِيُّ يُنْكِرُ سَمَاعَهُ مِنَ النُّمَيْرِيِّ، وَلِيَ خطَابَةَ إِشْبِيْلِيَةَ، ثُمَّ قَضَاءَ جَيَّانَ، ثُمَّ سَكَنَ فَاسَ مُدَّةً، وَبَعُدَ صِيْتُهُ. وَقِيْلَ (٢) : عُزِلَ مِنْ قَضَاءِ جَيَّانَ، وَأُهِيْنَ لِتِيهِهِ، وَيُقَالُ: ارْتشَى. مَاتَ: بفَاس، فِي شَوَّالٍ، سَنَةَ أَرْبَعٍ وَسِتِّ مائَةٍ، عَنْ سَبْعِيْنَ سَنَةً، وَلَهُ نَظْمٌ جَيِّدٌ. ٢٤٢ - المِيْرَتُلِيُّ أَبُو عِمْرَانَ مُوْسَى بنُ حُسَيْنٍ * الإِمَامُ العَارِفُ، زَاهِدُ الأَنْدَلُسِ، أَبُو عِمْرَانَ مُوْسَى بنُ حُسَيْنِ بنِ مُوْسَى بنِ عِمْرَانَ القَيْسِيُّ، المِيْرتُليُّ، صَاحِبُ الشَّيْخِ أَبِي عَبْدِ اللهِ بنِ المُجَاهِدِ. قَالَ الأَبَّارُ: كَانَ مُنْقَطِعَ القَرِيْن فِي الزُّهْدِ وَالعِبَادَةِ وَالوَرَعِ وَالعُزْلَةِ، مشَاراً إِلَيْهِ بِإِجَابَةِ الدَّعوَةِ، لاَ يُعدَلُ بِهِ أَحَدٌ، وَلَهُ فِي ذَلِكَ آثَارٌ مَعْرُوْفَةٌ مَعَ الحظِّ الوَافرِ مِنَ الأَدبِ وَالنَّظمِ فِي الزُّهْدِ وَالتَّخويفِ، وَكَانَ مُلاَزِماً لمسجدِهِ بِإِشْبِيْلِيَةَ يُقرِئُ، وَيُعَلِّمُ، وَمَا تَزَوَّجَ. حَدَّثَنَا عَنْهُ: أَبُو سُلَيْمَانَ بنُ حَوْطِ اللهِ، وَبَسَّامُ بنُ أَحْمَدَ، وَأَبُو زَيْدٍ بنُ
(١) التكملة: ٢ / ٧٠١ - ٧٠٢. (٢) الذي قال ذلك هو غير ابن الابار. (*) التكملة لابن الابار: ٢ / ٦٨٧، وتاريخ الإسلام: ١٨ / ١ / ١٨٠ - ١٨١ - وهو منسوب إلى (ميرتلة) حصن من أعمال باجة.

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