Siyar Aʿlām al-Nubalāʾ - Shams al‑Din al‑Dhahabi - (22/388)

Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

to him, and he had set his sights on Damascus; yet while he was in Aleppo they alarmed him with rumours that the city was about to be besieged, so he turned back. Some Damascenes then demanded the gifts they had previously given him, whereupon he returned part of them and deferred the rest (1).

In the end this proved harmful to him, and he lived to the brink of ninety. He was handsome in appearance, his grey hair becoming, his speech agreeable, his resolve strong, and he resided in the Khilāṭiyya ribāṭ (2).

Among those who narrated from him were: ʿIzz al-Dīn ʿAbd al-Razzāq al-Rasaʿnī; Sharaf al-Dīn Ibn al-Nābulusī; Kamāl al-Dīn Yaḥyā ibn al-Ṣayrafī; the qadi Shams al-Dīn Ibn al-ʿImād; Naṣr Allāh ibn Ḥawārī; ʿIzz al-Dīn al-Fārūthī; Jamāl al-Dīn al-Sharīshī; Amīn al-Dīn Ibn al-Ashtarī; Tāj al-Dīn al-Gharrafī; Abū al-Ghanāʾim al-Kafarābī; al-Jamāl ʿUmar ibn al-ʿAqīmī; Yaʿqūb ibn Faḍāʾil al-Ḥalabī; ʿAlī ibn Taymiyya; al-Tāj Ibn Abī ʿAṣrūn; Abū Saʿīd Sunqur al-Qaḍāʾī; and others besides.

By written authorisation (ijāza) he also transmitted to: Abū Naṣr Ibn al-Shīrāzī, Saʿd al-Dīn ibn Saʿd, al-Bahāʾ ibn ʿAsākir, and al-Shihāb Ibn al-Shiḥna.

Al-Ḥāfiẓ al-Mundhirī said: “He passed the age of ninety and died suddenly on the night of Wednesday, the fifth of Rabīʿ al-Ākhir in the year 633 AH” (3).

In that same year there also died: Jamāl Abū Ḥamza Aḥmad ibn ʿUmar, son of Shaykh Abū ʿUmar; Zuhra daughter of Muḥammad ibn Ḥāḍir; the Qur’an-reciter Sulaymān ibn Aḥmad ibn al-Mughribil al-Shāriʿī; al-Wajīh ʿAbd al-Khāliq ibn Ismāʿīl al-Tinnīsī; and ʿAbd al-Raḥmān ibn ʿUmar al-Nassāj.

(1) The wording given in Tarikh al-Islam is clearer: “He was sent back to Baghdad; they asked him to return the money they had advanced for his journey to Damascus, so he repaid part of it and procrastinated over the rest.” (2) The manuscript reads “al-khilata,” which is incorrect; the reference is to the well-known ribat (Sufi lodge) in Baghdad. (3) Al-Takmila, vol. 3, entry 2641.

عَلَيْهِ، وَكَانَ عَزْمه عَلَى دِمَشْقَ، فَخوَّفُوهُ بِحَلَبَ مِنْ حِصَار دِمَشْق، فَرَدَّ، فَطَالَبَه بَعْضُ الدَّمَاشِقَةِ بِمَا كَانَ أَعْطَاهُ، فَأَعْطَاهُ البَعْضَ وَمَاطلَ (١) . وَقَدْ أَضَرَّ بِأَخَرَةٍ، وَنَاطحَ التِّسْعِيْنَ، وَكَانَ حَسَنَ الهَيْئَةِ، مَلِيْحَ الشَّيْبَةِ، حُلْوَ الكَلاَمِ، قَوِيَّ الهِمَّةِ، وَيَسْكُنُ برِبَاطِ الخِلاَطِيَّةِ (٢) . حَدَّثَ عَنْهُ: عِزُّ الدِّيْنِ عَبْدُ الرَّازق الرَّسْعَنِيُّ، وَشَرَفُ الدِّيْنِ ابْنُ النَّابُلُسِيّ، وَكَمَالُ الدِّيْنِ يَحْيَى بنُ الصَّيْرَفِيِّ، وَالقَاضِي شَمْسُ الدِّيْنِ ابْنُ العِمَادِ، وَنَصْر اللهِ بنُ حوَارِيّ، وَعِزّ الدِّيْنِ الفَارُوْثِيّ، وَجَمَال الدِّيْنِ الشَّرِيْشِيّ، وَأَمِيْن الدِّيْنِ ابْن الأَشْتَرِيِّ، وَتَاج الدِّيْنِ الغَرَّافِيّ، وَأَبُو الغَنَائِمِ الكَفَرَابِيّ، وَالجمَال عُمَر بن العقيمِيِّ، وَيَعْقُوْبُ بنُ فَضَائِلَ الحَلَبِيُّ، وَعَلِيُّ بنُ تَيْمِيَةَ، وَالتَّاج ابْن أَبِي عَصْرُوْنَ، وَأَبُو سَعِيْدٍ سُنْقُرُ القَضَائِيُّ، وَآخَرُوْنَ. وَبِالإِجَازَةِ: أَبُو نَصْرٍ ابْنُ الشِّيْرَازِيِّ، وَسَعْد الدِّيْنِ بن سَعْدٍ، وَالبَهَاء بن عَسَاكِرَ، وَالشِّهَاب ابْن الشِّحْنَةِ. قَالَ الحَافِظُ المُنْذِرِيّ: جَاوَزَ التِّسْعِيْنَ، وَتُوُفِّيَ فُجَاءةً لَيْلَة خَامِسِ رَبِيْعٍ الآخِرِ، سَنَةَ ثَلاَثٍ وَثَلاَثِيْنَ وَسِتِّ مائَةٍ (٣) . وَفِيْهَا مَاتَ: الجمَال أَبُو حَمْزَةَ أَحْمَد بن عُمَرَ ابْن الشَّيْخ أَبِي عُمَرَ، وَزُهْرَةُ بِنْتُ مُحَمَّدِ بن حَاضِرٍ، وَالمُقْرِئُ سُلَيْمَانُ بنُ أَحْمَدَ بنِ المُغَرْبِلِ الشَّارِعِيُّ، وَالوَجِيْه عَبْد الخَالِقِ بن إِسْمَاعِيْلَ التِّنِّيْسِيّ، وَعَبْد الرَّحْمَنِ بن عُمَرَ النَّسَّاجُ

(١) العبارة في تاريخ الإسلام أكثر وضوحا، وهي: " فرد إلى بغداد فطالبوه بما كانوا أعطوه ليذهب إلى دمشق، فأعطى البعض وماطل بما بقي ". (٢) في الأصل: " الخلاطة " وليس بشيء فهو رباط مشهور ببغداد. (٣) التكملة: ٣ / الترجمة: ٢٦٤١.