Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

sandals. On one occasion he expressed a wish for a Qusi cloak, and he did not pass away (1) before seven of them had been sent to him.”

Yahya ibn Yahya al-Naysaburi sent him a gift. In Jaʿfar’s own handwriting it is recorded: “Our trustworthy shaykhs related that he sold what remained of that gift for eighty thousand.”

Abu ʿAmr said, “He left in ready cash (2) two thousand six hundred and twenty-seven dinars, and one thousand dirhams.”

I say: This Imām was counted among the eminent and blessed, the masters of the scholars—possessed of dignity, elegance, servants, a distinguished house, manifest bounty, and high standing in this world and the next. He would accept gifts, eat wholesome food, and perform righteous deeds. How fitting are Ibn al-Mubārak’s verses about him:

Silent when silence best adorns its folk,
Yet he unlocks the virgin pearls of sealed speech;

He grasped every wisdom the Qur’an contains,
And courtesy was blended into his very flesh and blood. (3)

Qadi ʿIyad—may Allah have mercy on him—composed about him:

O seeker of laudable guidance and practice,
Pursue, and you shall be guided to the sciences of fiqh and sunnah;

Bind the covenant of your heart upon cool certainty—
Never fold it around doubt or the least corruption. (4)

(1) A marginal note in the base manuscript reads: famata baata (so he died that very night). (2) an-nad: ready cash in gold dinars and silver dirhams. (3) wusitat: mixed or blended. (4) thalj: inner tranquillity; dukhun: corruption or defect.
النِّعَالِ، وَلَقَدِ اشْتَهَى يَوْماً كِسَاءً قُوْصِيّاً، فَمَا مَاتَ (١) إِلاَّ وَعِنْدَهُ مِنْهَا سَبْعَةٌ بُعِثَتْ إِلَيْهِ. وَأَهدَى لَهُ يَحْيَى بنُ يَحْيَى النَّيْسَابُوْرِيُّ هَدِيَّةً، فَوُجِدَتْ بِخَطِّ جَعْفَرٍ: قَالَ مَشَايِخُنَا الثِّقَاتُ: إِنَّهُ بَاعَ مِنْهَا مِنْ فَضْلَتِهَا بِثَمَانِيْنَ أَلْفاً. قَالَ أَبُو عَمْرٍو: تَرَكَ مِنَ النَّاضِّ (٢) أَلفَيْ دِيْنَارٍ وَسِتَّ مائَةِ دِيْنَارٍ، وَسَبْعَةً وَعِشْرِيْنَ دِيْنَاراً، وَمِنَ الدَّرَاهِمِ أَلْفَ دِرْهَمٍ. قُلْتُ: قَدْ كَانَ هَذَا الإِمَامُ مِنَ الكُبَرَاءِ السُّعدَاءِ، وَالسَّادَةِ العُلَمَاءِ، ذَا حِشْمَةٍ، وَتَجَمُّلٍ، وَعَبِيْدٍ، وَدَارٍ فَاخِرَةٍ وَنِعمَةٍ ظَاهِرَةٍ، وَرِفعَةٍ فِي الدُّنْيَا وَالآخِرَةِ، كَانَ يَقْبَلُ الهَدِيَّةَ، وَيَأْكُلُ طَيِّباً، وَيَعْمَلُ صَالِحاً، وَمَا أَحْسَنَ قَوْلَ ابْنِ المُبَارَكِ فِيْهِ: صَمُوْتٌ إِذَا مَا الصَّمتُ زَيَّنَ أَهْلَهُ ... وَفَتَّاقُ أَبْكَارِ الكَلاَمِ المُخَتَّمِ وَعَى مَا وَعَى القُرْآنُ مِنْ كُلِّ حِكْمَةٍ ... وَسِيْطَتْ لَهُ الآدَابُ بِاللَّحْمِ وَالدَّمِ (٣) قَالَ القَاضِي عِيَاضٌ ﵀ فِيْهِ: يَا سَائِلاً عَنْ حَمِيْدِ الهَدْيِ وَالسَّنَنِ ... اطْلُبْ، هُدِيْتَ عُلُوْمَ الفِقْهِ وَالسُّنَنِ وَعَقْدَ قَلْبِكَ فَاشدُدْهُ عَلَى ثَلجٍ ... لاَ تَطْوِيَنَّهُ عَلَى شَكٍّ وَلاَ دَخَنِ (٤)
(١) في هامش الأصل: فمات بات. (٢) الناض: النقد من الدنانير والدراهم. (٣) وسيطت: مزجت. (٤) ثلج: اطمئنان، والدخن: الفساد.

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