Marjā as well as al-Baghawī’s Muʿjam, and he attributed part of the criticism to his own teacher, ʿAbd al-Wāḥid ibn ʿAlī al-Asadī, known as Ibn Burhān the linguist (1). Accordingly, Ibn al-Jawzī took it upon himself to refute al-Khaṭīb and to vindicate Ibn Baṭṭa. He reported from Abū al-Wafāʾ Ibn ʿAqīl that Ibn Burhān espoused the doctrine of the Murjiʾa among the Muʿtazila, holding that the unbelievers will not remain eternally in Hell. They advanced this view, he said, because everlasting punishment for one who finds no relief serves no purpose—despite their describing themselves as “the Most Merciful of the merciful.” Ibn ʿAqīl then began to rebut him.

Ibn al-Jawzī said: ‘How can disparagement from someone like this be accepted?’ He then related with his own chain from Ibn Baṭṭa that the latter had indeed heard the Muʿjam from al-Baghawī, adding, ‘The one who affirms is given precedence over the one who denies.’ (2)

Al-Khaṭīb said: ‘ʿAbd al-Wāḥid Ibn Burhān narrated to me that Muḥammad ibn Abī al-Fawāris said: Ibn Baṭṭa reported from al-Baghawī, from Muṣʿab, from Mālik, from al-Zuhrī, from Anas that the Messenger of Allah ﷺ said, “Seeking knowledge is an obligation upon every Muslim.”’ Al-Khaṭīb added: ‘This cannot be a sound hadith from Mālik, and the fault in it rests with Ibn Baṭṭa.’ (3)

Ibn al-Jawzī replied: ‘The answer is twofold. First, a statement exists in Ibn Burhān’s own handwriting declaring that what al-Khaṭīb quoted from him in disparagement of Ibn Baṭṭa is false; he was, after all, my teacher from whom I first took knowledge. Second, Ibn Burhān himself has already been censured for a view that contradicts the consensus. How, then, can his word be accepted against a man of whom the elder scholars have said that his supplication was answered and that he was a righteous person? We seek refuge in Allah from following whims.’ (4)

ʿAlī ibn ʿAbd al-ʿAzīz ibn Mardak (5), Abū al-Ḥasan al-Barḍaʿī, narrated from Ibn Abī Ḥātim and others. Though exceedingly wealthy, he renounced worldly life, secluded himself in the mosque, and devoted himself to abundant prayer and worship.

Fakhr al-Dawla ʿAlī ibn Rukn al-Dawla ibn Būyah al-Daylamī ruled Rayy and its surrounding districts. When his brother Muʾayyad al-Dawla died, the vizier al-Ṣāḥib Ibn ʿAbbād wrote urging him to hasten there; he then invested him with the kingdom and retained Ibn ʿAbbād as vizier, just as he had been during Muʾayyad al-Dawla’s reign. Fakhr al-Dawla died at the age of forty-six, having ruled thirteen years, ten months, and seventeen days. He left behind an immense fortune: nearly three million dinars in gold; roughly fifteen thousand jewels valued at almost three million dinars; gold vessels weighing the equivalent of one million dinars; and of silver a weight of three—