Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

He used to devote himself to seclusion in the Shuniziyya Mosque (1).

Narrations from him were transmitted by Muḥammad ibn ʿAbd Allāh al-Rāzī, Aḥmad ibn ʿAṭāʾ al-Rūdhbarī (2), and Aḥmad ibn ʿAlī ibn Jaʿfar.

He was asked, “By what means does a servant attain love?”
He replied, “By befriending the allies of Allah and opposing the enemies of Allah (3).”

Someone said to him, “So-and-so walks on water.”
He answered, “In my view, the one whom Allah empowers to oppose his own caprice is greater than walking on water (4).”

He was also asked, “Which deed is most excellent (5)?”
He said, “To behold the bounty of Allah (6).”

Al-Khaṭīb mentions him, calling him Jaʿfar, and says: “He was a man of considerable wealth, but he abandoned it and travelled extensively (7).”

It is related that he said, “I have made my wandering such that every year I walk a thousand farsakhs barefoot and bare-headed.”

He died in 328 AH.

(1) A well-known quarter of Baghdad that once contained a Sufi cemetery; see Muʿjam al-Buldan, 3:374. (2) Pronounced with a dhamma on the initial r, then a silent w, a voiced dh, an open b, and, after the alif, a final r. The term *Rudhbar* is used for sites located on the banks of large rivers; such places are scattered in several regions, one of them lying at the gate of Tabaran in Tus. See al-Ansab, 6:180. (3) Al-Suhrawardi, Tabaqat al-Sufiyya, p. 351. (4) Al-Suhrawardi, Tabaqat al-Sufiyya, pp. 351-352; the bracketed passage is cited from this source. (5) Tabaqat al-Sufiyya reads: “al-aʿmal” (works). (6) See Tabaqat al-Sufiyya, p. 352. (7) Tarikh Baghdad, 7:221.
وَكَانَ المُرْتَعِشُ منقطعاً بِمسْجِد الشُّونِيْزِيَّة (١) . حَكَى عَنْهُ: مُحَمَّدُ بنُ عَبْدِ اللهِ الرَّازِيُّ، وَأَحْمَدُ بنُ عَطَاء الرُّوذبَارِيُّ (٢) ، وَأَحْمَد بن عَلِيِّ بنِ جَعْفَر. وَسُئِلَ بِمَاذَا ينَالُ العَبْد المحبَّةَ؟ قَالَ: بِموَالاَة أَوْلِيَاءِ اللهِ، وَمُعَادَاةِ أَعْدَاءِ (٣) اللهِ. وَقِيْلَ لَهُ: فُلاَنٌ يَمْشِي عَلَى المَاءِ. قَالَ: عِنْدِي أَنَّ مِنْ مَكَّنَهُ اللهُ مِنْ مخَالفَة هَواهُ فَهُوَ أَعظَمُ مِنَ المشِي عَلَى المَاء (٤) . وَسُئِلَ: أَيُ العَمَل (٥) أَفضلُ؟ قَالَ: رُؤْيَةُ فَضْل الله (٦) . وَقَدْ ذَكَرَه الخَطِيْبُ، فَسَمَّاهُ جَعْفَراً، وَقَالَ: كَانَ مِنْ ذَوِي الأَمْوَالِ، فَتَخَلَّى عَنْهَا، وَسَافَرَ الكَثِيْر (٧) . وَيُرْوَى عَنْهُ قَالَ: جَعَلْتُ سيَاحتِي أَنْ أَمْشِيَ كُلَّ سَنَةٍ أَلفَ فَرْسَخٍ حَافياً حَاسِراً. تُوُفِّيَ ﵀ سَنَةَ ثَمَانٍ وَعِشْرِيْنَ وَثَلاَث مائَة.
(١) موضع معروف ببغداد، كانت فيه مقبرة للصوفية. انظر " معجم البلدان ": ٣ / ٣٧٤. (٢) بضم الراء، وسكون الواو، والذال المعجمة، وفتح الباء الموحدة، وفي آخرها الراء بعد الالف. هذه اللفظة لمواضع عند الانهار الكبيرة، يقال لها الروذبار، وهي في بلاد متفرقة منها موضع على باب الطابران بطوس. " الأنساب ": ٦ / ١٨٠. (٣) " طبقات الصوفية ": ٣٥١. (٤) " طبقات الصوفية ": ٣٥١ - ٣٥٢، وما بين حاصرتين منه. (٥) في " طبقات الصوفية ": الاعمال. (٦) انظر " طبقات الصوفية ": ٣٥٢. (٧) " تاريخ بغداد ": ٧ / ٢٢١.

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