Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

He had once become angry with his son and, fearing him, had confined him to prison; but when death approached, he released him and entrusted his office to him.

101 – Abu Ahmad al-Qalānisi, Muṣʿab ibn Ahmad
Shaykh of the Sufis and a model to be emulated, Abu Ahmad Muṣʿab ibn Ahmad al-Baghdadi was a close companion of Abu Hamzah; the two died in the same year.
Those who transmitted from him include the preacher ʿAli ibn Muhammad al-Misri and others.

Ibn al-Aʿrabi said: “Were we to recount all the stories about his character and his spiritual method, the book would grow too long. He kept company with Abu ʿUthman al-Warraq, travelled with ʿAbd Allah al-Ribati, and was given precedence over all the seekers in Baghdad because of his generosity, noble manners, careful observance of the devotional path, his good-natured heart, tenderness, lofty spiritual hints, and the intensity of his inward burning.

“His spoken discourse was less impressive than his allusive indications, yet he possessed many fine subtleties and gestures. I accompanied him until he died, and I never saw him keep a single dirham overnight.

“He spoke on spiritual states and stations, and al-Nuri used to defer to him in that regard.

“Munabbih al-Basri said: I travelled with Abu Ahmad, and we experienced severe hunger. Then provision came to us in the form of some food, and he preferred me with it. We also had some sawiq (1). He said, jokingly, ‘O Munabbih, will you be my camel?’ I replied, ‘Yes,’ whereupon he went on feeding me the sawiq (2).”

(*) Hilyat al-Awliyaʾ, vol. 10, pp. 306-307; Tarikh Baghdad, vol. 13, pp. 114-115; al-Muntazam, vol. 5, pp. 79-80; al-Lubab, vol. 3, p. 67. The nisba al-Qalansi—pronounced with an open qaf and a light lam—derives from qalans (caps) and their manufacture; qalans is the plural of qalansuwa, a head-covering that exists in various shapes and styles. (1) al-sawiq: a food made from pounded wheat or barley, so called because it “slides easily” down the throat. (2) Hilyat al-Awliyaʾ, vol. 10, p. 306; the added wording recorded there continues: “He employed this ruse so that he would favor me over himself. He had accompanied Abu Muhammad al-Rabbati al-Marwazi, lived among the Bedouin, and inherited from him these praiseworthy qualities …”
وَكَانَ قَدْ غَضِبِ عَلَى ابْنِهِ، وَسَجَنَهُ خَوَفاً مِنْهُ، فَلَمَّا احتُضِرَ أَخْرَجَهُ، وَفَوَّضَ إِلَيْهِ مَنْصِبَهُ. ١٠١ - أَبُو أَحْمَدَ القَلاَنِسِيُّ مُصْعَبُ بنُ أَحْمَدَ * شَيْخُ الصُّوْفِيَّةِ، القُدْوَةُ، أَبُو أَحْمَدَ مُصْعَبُ بنُ أَحْمَدَ البَغْدَادِيُّ، صَاحِبُ أَبِي حَمْزَةَ، وَمَاتَا فِي وَقتٍ. حَكَى عَنْهُ: الوَاعِظُ عَلِيُّ بنُ مُحَمَّدٍ المِصْرِيُّ، وَغَيْرُهُ. قَالَ ابْنُ الأَعْرَابِيِّ: الحكَايَاتُ عَنْ أَخْلاَقِهِ وَمَذَاهِبِهِ يَطُوْلُ بِهَا الكِتَابُ، صَحِبَ أَبَا عُثْمَانَ الوَرَّاقَ، وَسَافَرَ مَعَ عَبْدِ اللهِ الرِّبَاطِيِّ، وَكَانَ مُقَدَّماً عَلَى جَمِيْعِ مُرِيْدِي بَغْدَادَ، لِمَا كَانَ فِيْهِ مِنَ السَّخَاءِ وَالأَخْلاَقِ، وَمرَاعَاتِهِ مَذَاهِبَ النُّسْكِ، مَعَ طِيْبِ القَلْبِ، وَرِقَّتِهِ وَعُلُوِّ الإِشَارَةِ، وَشِدَّةِ الاحْتِرَاقِ. وَعِبَارَتُهُ كَانَتْ دُوْنَ إِشَارِتِهِ، وَلَهُ نُكَتٌ وَإِشَارَات، صَحِبْتُهُ إِلَى أَنْ مَاتَ، فَمَا رَأَيْتُهُ بَيَّتَ دِرْهَماً. يَتَكَلَّمُ فِي الأَحْوَالِ وَالمَقَامَاتِ، وَكَانَ النُّورِيُّ يُقَدِّمَهُ فِي ذَلِكَ. قَالَ مُنَبِّهُ البَصْرِيُّ: سَافَرْتُ مَعَ أَبِي أَحْمَدَ، فَجُعْنَا جُوْعاً شَدِيْداً، فَفَتَحَ عَلَيْنَا بِشَيْءٍ مِنْ طَعَامٍ فَآثَرَنِي بِهِ، وَكَانَ مَعَنَا سَوِيْق (١) ، فَقَالَ: يَا مُنَبِّهُ! تَكُوْنُ جَمَلِي؟ - يَمْزَح - قُلْتُ: نَعَم، فَكَانَ يَؤْجُرُنِي السَّوِيْقَ (٢) .
(*) حلية الأولياء ١٠ / ٣٠٦ - ٣٠٧، تاريخ بغداد: ١٣ / ١١٤ - ١١٥، المنتظم: ٥ / ٧٩ - ٨٠، اللباب: ٣ / ٦٧. والقلانسي، بفتح القاف وتخفيف اللام: نسبة إلى القلانس وعملها. والقلانس: جمع قلنسوة، وهي لباس للرأس مختلف الانواع والاشكال. (١) السويق: طعام يتخذ من مدقوق الحنطة والشعير، سمي بذلك لانسياقه في الحلق. (٢) حلية الأولياء: ١٠ / ٣٠٦، والزيادة منه، وتتمة الخبر فيه: " يحتال بذلك أن يؤثرني على نفسه، وكان صحب أبا محمد الرباطي المروزي، وسلك مع البادية، وورث عنه هذه الاخلاق الحميدة ... "

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