Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

al-Raḥmān al-Zuhri—the last of that group; through his line of transmission we possess, at a very elevated level, the report entitled “The Description of the Hypocrite” (1).

Al-Khaṭīb (2) said: “Jaʿfar al-Firyābī, the judge of Dinawar, was reliable and authoritative, a true reservoir of learning, a man of insight and understanding. He travelled east and west and met the foremost scholars.”

Abu Ḥafṣ al-Zayyāt recounted: “When al-Firyābī arrived in Baghdad he was received with ṭayyārāt (festive banners) (3) and zabāzib (ceremonial lanterns), and the people were summoned to Manār Street so that they might hear him.”
He added: “Those who gathered were estimated to be about 30,000, while the prompters (mustamlūn) numbered 316.”

Abu ʿAlī ibn al-Ṣawwāf said: “I heard al-Firyābī say, ‘Everyone I met, I heard directly from his own lips—except for two shaykhs: Abū Muṣʿab, whose tongue had become heavy, and al-Muʿallā ibn Mahdī in Mosul. I began writing (hadith) in the year 224 AH.’”

Abu al-Faḍl al-Zuhri said: “When I attended al-Firyābī’s session, there were about 10,000 people with inkwells writing; none of them is still alive except me—this in addition to those who were merely listening and not writing.” He then broke down in tears.

I say: His audition from al-Firyābī took place in 298 AH.

Abu Aḥmad ibn ʿAddī said: “We used to attend Jaʿfar al-Firyābī’s gathering, and there would be 10,000 people present, or even more.”

(1) The book is entitled Sifat al-Nifaq wa Dhamm al-Munafiqin (The Characteristics of Hypocrisy and the Censure of Hypocrites); it has been published. (2) Cited in his Tarikh, vol. 7, pp. 199–200. (3) This is how it appears in the base manuscript and in Tarikh Baghdad, 7/201, whereas Tadhkirat al-Huffaz reads: “bi-l-tabarat.” Both al-tayyarat and al-zubab designate a type of ship. See note 1 on p. 53 of this volume.
الرَّحْمَنِ الزُّهْرِيُّ، وَهُوَ خَاتِمَةُ أَصْحَابِهِ، وَقَعَ لَنَا مِنْ طَرِيْقِهِ (صِفَةُ المُنَافِقِ (١)) عَالِياً. قَالَ الخَطِيْبُ (٢) :جَعْفَرٌ الفِرْيَابِيُّ قَاضِي الدِّيْنَوَرِ كَانَ ثِقَةً، حُجَّةً، مِنْ أَوْعِيَةِ العِلْمِ، وَمِنْ أَهْلِ المَعْرِفَةِ وَالفَهْمِ، طَوَّفَ شَرْقاً وَغَرْباً، وَلَقِيَ الأَعْلاَمَ. وَعَنْ أَبِي حَفْصٍ الزَّيَّاتِ، قَالَ: لَمَّا وَرَدَ الفِرْيَابِيُّ إِلَى بَغْدَادَ، اسْتُقْبِلَ بِالطَّيَّارَاتِ (٣) ، وَالزَّبَازِبِ، وَوُعِدَ لَهُ النَّاسُ إِلَى شَارِعِ المَنَارِ لِيَسْمَعُوا مِنْهُ. قَالَ: فَحَضَرَ مَنْ حُزِرُوا، فَقِيْلَ: كَانُوا نَحْوَ ثَلاَثِيْنَ أَلْفاً، وَكَانَ المُسْتَمْلُوْنَ ثَلاَثَ مائَةٍ وَسِتَّةَ عَشَرَ نَفْساً. وَقَالَ أَبُو عَلِيٍّ بنُ الصَّوَافِ: سَمِعْتُ الفِرْيَابِيَّ يَقُوْلُ: كُلُّ مَنْ لَقِيْتُهُ لَمْ أَسْمَعْ مِنْهُ إِلاَّ مِنْ لَفْظِهِ، إِلاَّ مَا كَانَ مِنْ شَيْخَيْنِ: أَبِي مُصْعَبٍ فَإِنَّهُ ثَقُلَ لِسَانُهُ، وَالمُعَلَّى بنِ مَهْدِيٍّ بِالمَوْصِلِ، وَكَتَبْتُ مِنْ سَنَةِ أَرْبَعٍ وَعِشْرِيْنَ وَمائَتَيْنِ. قَالَ أَبُو الفَضْلِ الزُّهْرِيُّ: لَمَّا سَمِعْتُ مِنَ الفِرْيَابِيِّ، كَانَ فِي مَجْلِسِهِ مِنْ أَصْحَابِ المَحَابِرِ مَنْ يَكْتُبَ حُدُوْدَ عَشْرَةِ آلاَفِ إِنْسَانٍ، مَا بَقِيَ مِنْهُم غَيْرِي، هَذَا سِوَى مَنْ لاَ يَكْتُبُ. ثُمَّ جَعَلَ يَبْكِي. قُلْتُ: سَمَاعُهُ مِنْهُ كَانَ فِي سَنَةِ ثَمَانٍ وَتِسْعِيْنَ وَمائَتَيْنِ. قَالَ أَبُو أَحْمَدَ بنُ عَدِيٍّ: كُنَّا نَشْهَدُ مَجْلِسَ جَعْفَرٍ الفِرْيَابِيِّ، وَفِيْهِ عَشْرَةُ آلاَفٍ، أَوْ أَكْثَرُ.
(١) اسم الكتاب " صفة النفاق وذم المنافقين " وهو مطبوع. (٢) في " تاريخه " ٧ / ٢٠٠ ١٩٩. (٣) كذا الأصل، وهي كذلك في " تاريخ بغداد " ٧ / ٢٠١، أما في " تذكرة الحفاظ " فلفظه: " بالطبارات ". والطيارات والزباب: ضرب من السفن. انظر الحاشية رقم (١) من الصفحة (٥٣) من هذا الجزء.

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