Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

and al-Zayn Khalid, al-Taqī ibn Abī al-Yusr, al-Jamāl Ibn al-Ṣayrafī, Aḥmad ibn Abī al-Khayr, the judge Shams al-Dīn Ibn al-ʿImād, Shaykh Shams al-Dīn ibn Abī ʿUmar, Abū al-Ghanāʾim ibn ʿAllān, Muʾammil al-Bālisī, al-Ṣāḥib Kamāl al-Dīn al-ʿAdīmī, Muḥyī al-Dīn ʿUmar ibn ʿAsrūn, al-Fakhr ʿAlī, al-Shams Ibn al-Kamāl, Muḥammad ibn Muʾmin, Yūsuf ibn al-Mujāwir, Sitt al-ʿArab bint Yaḥyā—his freedwoman—and Muḥammad ibn ʿAbd al-Munʿim Ibn al-Qawwās.
He also transmitted, by written ijāzah, to the two who bore the kunya Abū Ḥafṣ: Ibn al-Qawwās and Ibn al-ʿAqīmī (1).
Ibn al-Najjār (2) said: “While he was still a child his father entrusted him to Sibṭ al-Khayyāṭ, who taught him the Qur’an and perfected his recitation; then, when he was ten, he had him memorize the variant readings.
“He left Baghdad in 543 AH, staying for some years in Hamadhān, studying the Ḥanafī school under Saʿd al-Rāzī at the Sultan Ṭughril’s madrasa. In 544 AH his father set out for the pilgrimage but died on the way, so Abū al-Yumn returned to Baghdad, then travelled on to Syria. Farrukhshāh appointed him as minister, and after Farrukhshāh he became closely attached to Farrukhshāh’s brother Taqī al-Dīn ʿUmar, who favoured him greatly; his wealth increased accordingly.
“Al-Malik al-Muʿaẓẓam used to study adab with him, would visit him at his house and honor him. I myself read a great deal to him, and he supplied me with living expenses. I never met a shaykh more perfect in intellect, nobility, reliability, truthfulness, thoroughness and composure, while remaining gentle of character. He was handsome and dignified—more like a vizier than a scholar—because of his gravitas and lofty standing. He was the most knowledgeable grammarian of his age; I believe he had the whole of Sibawayh’s Kitāb committed to memory. I never entered upon him without finding it in his hand as he reviewed it. It was bound in a single, slender volume which he read without the slightest effort, even though he had reached his nineties, and his hearing, sight and physical strength were all still intact.”

(1) Ibn al-ʿAqīqī, the man of letters, was still alive in Shawwāl 699 AH; the author records his biography in the necrology for that year of Tarikh al-Islam. His full name was Abū Ḥafṣ ʿUmar b. Ibrāhīm al-ʿUqaymī. (2) This section of Ibn al-Najjar’s history is lost, along with other missing portions of the work.
وَالزَّيْنُ خَالِدٌ، وَالتَّقِيُّ بنُ أَبِي اليُسْرِ، وَالجمَالُ ابْنُ الصَّيْرَفِيِّ، وَأَحْمَدُ بنُ أَبِي الخَيْرِ، وَالقَاضِي شَمْسُ الدِّيْنِ ابْنُ العِمَادِ، وَالشَّيْخُ شَمْسُ الدِّيْنِ بنُ أَبِي عُمَرَ، وَأَبُو الغَنَائِمِ بنُ عَلاَّنَ، وَمُؤَمِّلُ البَالِسِيُّ، وَالصَّاحِبُ كَمَالُ الدِّيْنِ العَدِيْمِيُّ، وَمُحْيِي الدِّيْنِ عُمَرُ بنُ عَصرُوْنَ، وَالفَخْرُ عَلِيٌّ، وَالشَّمْسُ ابْنُ الكَمَالِ، وَمُحَمَّدُ بنُ مُؤْمِنٍ، وَيُوْسُفُ ابْنُ المُجَاوِرِ، وَسِتُّ العربِ بِنْتُ يَحْيَى مَوْلاَهُ، وَمُحَمَّدُ بنُ عَبْدِ المُنْعِمِ ابْن القَوَّاسِ. وَرَوَى عَنْهُ بِالإِجَازَةِ: أَبَوَا حَفْصٍ؛ ابْنُ القَوَّاسِ، وَابْنُ العَقِيمِيِّ (١) . قَالَ ابْنُ النَّجَّارِ (٢) : أَسلمَهُ أَبُوْهُ فِي صِغَرِهِ إِلَى سِبْطِ الخَيَّاطِ، فَلقَّنَهُ القُرْآنَ، وَجَوَّدَ عَلَيْهِ، ثُمَّ حَفَّظَهُ القِرَاءاتِ وَلَهُ عشرُ سِنِيْنَ. قَالَ: وَسَافَرَ عَنْ بَغْدَادَ سَنَةَ ثَلاَثٍ وَأَرْبَعِيْنَ، فَأَقَامَ بِهَمَذَانَ سِنِيْنَ يَتَفَقَّهُ عَلَى مَذْهَبِ أَبِي حَنِيْفَةَ عَلَى سَعْدٍ الرَّازِيِّ، بِمَدْرَسَةِ السُّلْطَانِ طُغْرل، ثُمَّ إِنَّ أَبَاهُ حَجَّ سَنَةَ أَرْبَعٍ وَأَرْبَعِيْنَ، فَمَاتَ فِي الطَّرِيْقِ، فَعَادَ أَبُو اليُمْنِ إِلَى بَغْدَادَ، ثُمَّ تَوجَّهَ إِلَى الشَّامِ، وَاسْتَوْزَرَهُ فَرُّوخشَاه، ثُمَّ بَعْدَهُ اتَّصَلَ بِأَخِيْهِ تَقِيِّ الدِّيْنِ عُمَرَ، وَاختصَّ بِهِ، وَكثُرَتْ أَمْوَالُهُ، وَكَانَ المَلِكُ المُعَظَّمُ يَقرَأُ عَلَيْهِ الأَدبَ، وَيَقصدُهُ فِي مَنْزِلِهِ، وَيُعَظِّمُهُ، قَرَأْتُ عَلَيْهِ كَثِيْراً، وَكَانَ يَصلُنِي بِالنَّفَقَةِ، مَا رَأَيْتُ شَيْخاً أَكملَ مِنْهُ عَقْلاً، وَنُبْلاً، وَثِقَةً، وَصِدقاً، وَتَحَقِيْقاً، وَرزَانَةً، مَعَ دمَاثَةِ أَخلاَقِهِ، وَكَانَ بَهِيّاً، وَقُوْراً، أَشْبَهَ بِالوُزَرَاءِ مِنَ العُلَمَاءِ، لِجَلاَلَتِهِ، وَعُلُوِّ مَنْزِلتِهِ، وَكَانَ أَعْلَمَ أَهْلِ زَمَانِهِ بِالنَّحْوِ، أَظنُّهُ يَحفظُ (كِتَابَ سِيْبَوَيْه) ، مَا دَخَلتُ عَلَيْهِ قَطُّ إِلاَّ وَهُوَ فِي يَدِهِ يُطَالِعُهُ، وَكَانَ فِي مُجَلَّدٍ وَاحِدٍ رفِيعٍ، يَقْرَؤُهُ بِلاَ كُلْفَةٍ، وَقَدْ بلغَ التِّسْعِيْنَ، وَكَانَ قَدْ مُتِّعَ بِسَمْعِهِ وَبصرِهِ وَقوَّتِهِ،
(١) بقي ابن العقيقي الأديب هذا إلى شوال سنة ٦٩٩ وقد ترجمه المؤلف في وفيات السنة من " تاريخ الإسلام " وهو أبو حفص عمربن إبراهيم العقيمي. (٢) ضاع هذا القسم من تاريخ ابن النجار فيما ضاع من الكتاب.

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