Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

for indeed the townspeople have become unsettled.

So I conveyed the message, but he rebuked me (1).

Al-Ḥākim said: I heard Abū Saʿīd ibn Abī Bakr relate:

When the controversy over the Kullabiyyah flared up in Nīshāpūr, Abū al-ʿAbbās al-Sarrāj would test the youngsters and would not transmit hadith to the children of the Kullabiyyah. On one occasion he made me stand up in the session and said, “Say: I declare before Allah — Exalted is He — that I disavow the Kullabiyyah.” I replied, “If I say that, my father will not even give me bread to eat.” He laughed and said, “Leave this one be.”

Abū Zakariyyā al-ʿAnbarī reports: I heard Abū ʿAmr al-Khaffāf say to Abū al-ʿAbbās al-Sarrāj, “If only you would visit the amir and advise him.”

So he went, with Abū ʿAmr present. Abū ʿAmr introduced him, saying, “This is our shaykh and senior; the amir can benefit from his words.”

Al-Sarrāj said, “O amir! The iqāmah used to be pronounced once, and it is still so in the Two Sanctuaries, yet in our grand mosque each phrase is said twice (2) — while the religion itself issued forth from the Two Sanctuaries.”

The amir, Abū ʿAmr, and those present were embarrassed, for they had summoned him about civic affairs. When he left they reproached him, and he replied, “I was ashamed before Allah to ask about worldly matters and neglect matters of religion.”

Abū al-Walīd Ḥassān ibn Muḥammad said: I heard Abū al-ʿAbbās al-Sarrāj exclaim, “Oh, how I grieve for Baghdad!”

He was asked, “What made you leave it?”

He answered, “My brother Ismāʿīl lived there for fifty years. When he died and his bier was raised, I heard a man at the gate …”

(1) That is: he rebuked me. (2) Reciting the iqama in the singular form is established by the hadith of Anas, reported by al-Bukhari, 2/62, 68, and Muslim, no. 378. The doubled form is likewise attested in the hadith of Abd Allah b. Zayd b. Abd Rabbih al-Ansari, transmitted by Ibn Abi Shaybah in his Musnad, no. 136; al-Tahawi, pp. 79-80; and al-Bayhaqi, 1/240, with an authentic chain. Hence both versions are allowed, which is the view of Ahmad, Ishaq, Dawud, and Ibn Jarir.
أَهْلَ البَلَدِ قَدْ شَوَّشُوا. فَأَدَّيْتُ الرِّسَالَةَ، فَزَبَرَنِي (١) . قَالَ الحَاكِمُ: وَسَمِعْتُ أَبَا سَعِيْدٍ بنَ أَبِي بَكْرٍ يَقُوْلُ: لَمَّا وَقَعَ مِنْ أَمرِ الكُلاَّبِيَّةِ مَا وَقَعَ بِنَيْسَابُوْرَ، كَانَ أَبُو العَبَّاسِ السَّرَّاجُ يَمْتَحِنُ أَوْلاَدَ النَّاسِ، فَلاَ يُحَدِّثُ أَوْلاَدَ الكُلاَّبِيَّةِ، فَأَقَامَنِي فِي المَجْلِسِ مَرَّةً، فَقَالَ: قُلْ: أَنَا أَبْرَأُ إِلَى اللهِ - تَعَالَى - مِنَ الكُلاَّبِيَّةِ. فَقُلْتُ: إِنْ قُلْتُ هَذَا، لاَ يُطْعِمُنِي أَبِي الخُبْزَ. فَضَحِكَ، وَقَالَ: دَعُوا هَذَا. أَبُو زَكَرِيَّا العَنْبَرِيُّ: سَمِعْتُ أَبَا عَمْرٍو الخَفَّافَ يَقُوْلُ لأَبِي العَبَّاسِ السَّرَّاجِ: لَوْ دَخَلتَ عَلَى الأَمِيْرِ، وَنَصَحْتَهُ. قَالَ: فَجَاءَ وَعِنْدَهُ أَبُو عَمْرٍو، فَقَالَ أَبُو عَمْرٍو: هَذَا شَيْخُنَا وَأَكبَرُنَا، وَقَدْ حَضَرَ يَنْتَفِعُ الأَمِيْرُ بِكَلاَمِهِ. فَقَالَ السَّرَّاجُ: أَيُّهَا الأَمِيْرُ! إِنَّ الإِقَامَةَ كَانَتْ فُرَادَى، وَهِيَ كَذَلِكَ بِالحَرَمَيْنِ، وَهِيَ فِي جَامِعِنَا مَثْنَى مَثْنَى (٢) ، وَإِنَّ الدِّيْنِ خَرَجَ مِنَ الحَرَمَيْنِ. قَالَ: فَخَجِلَ الأَمِيْرُ وَأَبُو عَمْرٍو وَالجَمَاعَةُ، إِذْ كَانُوا قُصِدُوا فِي أَمرِ البَلَدِ، فَلَمَّا خَرَجَ، عَاتَبُوهُ، فَقَالَ: اسْتَحْيَيْتُ مِنَ اللهِ أَنْ أَسأَلَ أَمرَ الدُّنْيَا وَأَدعَ أَمرَ الدِّينِ. قَالَ أَبُو الوَلِيْدِ حَسَّانُ بنُ مُحَمَّدٍ: سَمِعْتُ أَبَا العَبَّاسِ السَّرَّاجَ يَقُوْلُ: وَاأَسَفِي عَلَى بَغْدَادَ! فَقِيْلَ لَهُ: مَا حَمَلَكَ عَلَى فِرَاقِهَا؟ قَالَ: أَقَامَ بِهَا أَخِي إِسْمَاعِيْلُ خَمْسِيْنَ سَنَةً، فَلَمَّا تُوُفِّيَ وَرُفِعَتْ جِنَازَتُهُ، سَمِعْتُ رَجُلاً عَلَى بَابِ
(١) أي: انتهرني. (٢) إفراد الاقامة ثابت في حديث أنس ﵁، أخرجه البخاري: ٢ / ٦٢، ٦٨، ومسلم (٣٧٨) . وتثنيتها ثابتة أيضا في حديث عبد الله بن زيد بن عبد ربه الأنصاري، رواه ابن أبي شيبة في " مسنده " (١٣٦) والطحاوي: ٨٠ ٧٩، والبيهقي: ١ / ٢٤٠، وإسناده صحيح. فهو من الاختلاف المباح كما هو مذهب أحمد، وإسحاق، وداود، وابن جرير.

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