Tarikh (al-Tabari) 3437
The Year 256 AH
ذِكْرُ مَنْ تُوُفِّيَ فِي سنة ست وخمسين ومائتين مِنَ الْأَكَابِرِ إِبْرَاهِيمُ بْنُ يَعْقُوبَ بْنِ إِسْحَاقَ التَّمِيمِيُّ إِبْرَاهِيمُ بْنُ يَعْقُوبَ بْنِ إِسْحَاقَ التَّمِيمِيُّ. خُرَاسَانِيٌّ جُوزَجَانِيٌّ، قَدِمَ مِصْرَ، فَكُتِبَ عَنْهُ. وَتُوُفِّيَ بِدِمَشْقَ فِي هَذِهِ السَّنَةِ. أَيُّوبُ بْنُ نَصْرِ بْنِ مُوسَى، أَبُو أَحْمَدَ الْعُصْفُرِيُّ أَيُّوبُ بْنُ نَصْرِ بْنِ مُوسَى، أَبُو أَحْمَدَ الْعُصْفُرِيُّ بَغْدَادِيٌّ، قَدِمَ مِصْرَ، وَحَدَّثَ بِهَا، وَتُوُفِّيَ فِي شَعْبَانَ هَذِهِ السُّنَّةَ. إِدْرِيسُ بْنُ عِيسَى، أَبُو مُحَمَّدٍ الْقَطَّانُ الْمُخَرِّمِيُّ إِدْرِيسُ بْنُ عِيسَى، أَبُو مُحَمَّدٍ الْقَطَّانُ الْمُخَرِّمِيُّ حَدَّثَ عَنْ زَيْدِ بْنِ الْحُبَابِ، وَأَبِي دَاوُدَ الْجَعْفَرِيِّ. رَوَى عَنْهُ ابْنُ صَاعِدٍ، وَالْبَاغَنْدِيُّ، وَلَمْ يَكُنْ بِهِ بَأْسٌ، وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. الْحَسَنُ بْنُ عَلِيٍّ، أَبُو عَلِيٍّ الْمُسُوحِيُّ الْحَسَنُ بْنُ عَلِيٍّ، أَبُو عَلِيٍّ الْمُسُوحِيُّ حَكَى عَنْ بِشْرٍ الْحَافِي. رَوَى عَنْهُ الْجُنَيْدُ. وَلَمْ يَكُنْ لَهُ مَنْزِلٌ يَأْوِي إِلَيْهِ إِنَّمَا كَانَ يَأْوِي إِلَى مَسْجِدٍ. وعن الْجُنَيْدُ وَابْنُ مَسْرُوقٍ وَأَبُو أَحْمَدَ الْمَغَازِلِيُّ، وَأَبُو مُحَمَّدٍ الْجَرِيرِيُّ قَالُوا: سَمِعْنَا حَسَنًا الْمُسُوحِيَّ يَقُولُ: كُنْتُ آوِي إِلَى بَابِ الْكَنَائِسِ كَثِيرًا، وَكُنْتُ أَقْرُبُ مِنْ مَسْجِدٍ، ثُمَّ أَتَفَيَّأُ فِيهِ مِنَ الْحَرِّ وَأَسْتَكِنُّ مِنَ الْبَرْدِ، فَدَخَلْتُ يَوْمًا وَقَدْ كَظَنِّي الْحَرُّ وَاشْتَدَّ عَلَيَّ فَحَمَلَتْنِي عَيْنِي فَنِمْتُ، فَرَأَيْتُ كَأَنَّ سَقْفَ الْمَسْجِدِ قَدِ انْشَقَّ، وَكَأَنَّ جَارِيَةً قَدْ نَزَلَتْ عَلَيَّ مِنَ السَّقْفِ عَلَيْهَا قَمِيصُ فِضَّةٍ يَتَخَشْخَشُ، وَلَهَا ذُؤَابَتَانِ، فَجَلَسَتْ عِنْدَ رِجْلِي فَقَبَضْتُ رِجْلِي عَنْهَا، فَمَدَّتْ يَدَهَا فَنَالَتْ رِجْلِي. فَقُلْتُ لَهَا: يَا جَارِيَةُ، لِمَنْ أَنْتِ؟ قَالَتْ: لِمَنْ دَامَ عَلَى مَا أَنْتَ عَلَيْهِ. رِزْقُ اللَّهِ بْنُ مُوسَى، أَبُو الْفَضْلِ الْإِسْكَافِيُّ رِزْقُ اللَّهِ بْنُ مُوسَى، أَبُو الْفَضْلِ الْإِسْكَافِيُّ. حَدَّثَ عَنْ يَحْيَى بْنِ سَعِيدٍ الْقَطَّانِ، وَسُفْيَانَ بْنِ عُيَيْنَةَ، وَشَبَابَةَ. رَوَى عَنْهُ: الْبَاغَنْدِيُّ، وَابْنُ صَاعِدٍ، وَالْقَاضِي الْمَحَامِلِيُّ، وَكَانَ ثِقَةً. وَتُوُفِّيَ فِي ذِي الْقِعْدَةِ مِنْ هَذِهِ السَّنَةِ. الزُّبَيْرُ بْنُ بَكَّارِ بْنِ عَبْدِ اللَّهِ بْنِ مُصْعَبِ بْنِ ثَابِتِ بْنِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ بْنِ الْعَوَّامِ، أَبُو عَبْدِ اللَّهِ الْأَسَدِيُّ الْمَدِينِيُّ الزُّبَيْرُ بْنُ بَكَّارِ بْنِ عَبْدِ اللَّهِ بْنِ مُصْعَبِ بْنِ ثَابِتِ بْنِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ بْنِ الْعَوَّامِ، أَبُو عَبْدِ اللَّهِ الْأَسَدِيُّ الْمَدِينِيُّ [الْعَلَّامَةُ]. سَمِعَ سُفْيَانَ بْنَ عُيَيْنَةَ، وَالنَّضْرَ بْنَ شُمَيْلٍ، وَأَبَا الْحَسَنِ الْمَدَائِنِيَّ وَخَلْقًا كَثِيرًا. رَوَى عَنْهُ ثَعْلَبٌ، وَابْنُ الْبَرَاءِ، وَابْنُ أَبِي الدُّنْيَا، وَالْبَغَوِيُّ، وَابْنُ صَاعِدٍ، وَغَيْرُهُمْ. وَكَانَ ثِقَةً ثَبَتًا عَالِمًا بِالنَّسَبِ، عَارِفًا بِأَخْبَارِ الْمُتَقَدِّمِينَ، وَلَهُ "كِتَابُ النَّسَبِ". وَلِي الْقَضَاءَ بِمَكَّةَ، وَوَرَدَ بَغْدَادَ، فَلَمَّا أَرَادَ أَنْ يُحَدِّثَ بِهَا قَالَ: أَعْرِضُوا عَلَيَّ مُسْتَمْلِيكُمْ. فَعَرَضُوا عَلَيْهِ، فَأَتَاهُمْ، فَلَمَّا حَضَرَ أَبُو حَامِدٍ الْمُسْتَمْلِي قَالَ لَهُ: مَنْ أَنْتَ؟ قَالَ: مَنْ ذَكَرْتَ يَا ابْنَ حَوَارِيِّ رَسُولِ اللَّهِ ﷺ. فَأَعْجَبَهُ، وَاسْتَمْلَى عَلَيْهِ. وعن الزُّبَيْرُ بْنُ بَكَّارٍ قَالَ: قَالَتِ [ابْنَةُ] أُخْتِي لِأَهْلِهَا: خَالِي خَيْرُ رَجُلٍ لِأَهْلِهِ، لَا يَتَّخِذُ ضَرَّةً، وَلَا يَشْتَرِي جَارِيَةً. قَالَ: تَقُولُ الْمَرْأَةُ: وَاللَّهِ لِهَذِهِ الْكُتُبُ أَشَدُّ عَلَيَّ مِنْ ثَلَاثِ ضَرَائِرَ. وعن أَبَا الْعَبَّاسِ مُحَمَّدَ بْنَ إِسْحَاقَ الصَّيْرَفِيَّ قال: سَأَلْتُ الزُّبَيْرَ بْنَ بَكَّارٍ -وَقَدْ جَرَى حَدِيثُ [النِّسَاءِ]- مُنْذُ كَمْ زَوْجَتُكَ مَعَكَ؟ قَالَ: لَا تَسْأَلْنِي لَيْسَ يَرِدُ الْقِيَامَةَ أَكْثَرُ كِبَاشًا مِنْهَا، ضَحَّيْتُ عَنْهَا بِسَبْعِينَ كَبْشًا. وعن أَحْمَدُ بْنُ إِبْرَاهِيمَ بْنِ شَاذَانَ قَالَ: قَالَ لَنَا أَبُو عَبْدِ اللَّهِ أَحْمَدُ بْنُ سُلَيْمَانَ الطُّوسِيُّ: تُوُفِّيَ أَبُو عَبْدِ اللَّهِ الزُّبَيْرُ [بْنُ بَكَّارٍ] قَاضِي مَكَّةَ لَيْلَةَ الْأَحَدِ لِتِسْعِ لَيَالٍ بَقِينَ مِنْ ذِي الْقِعْدَةِ سَنَةَ سِتٍّ وَخَمْسِينَ وَمِائَتَيْنِ، وَقَدْ بَلَغَ أَرْبَعًا وَثَمَانِينَ سَنَةً، وَدُفِنَ بِمَكَّةَ، وَحَضَرْتُ جِنَازَتَهُ، وَصَلَّى عَلَيْهِ ابْنُهُ مُصْعَبٌ، وَكَانَ سَبَبُ وَفَاتِهِ: أَنَّهُ وَقَعَ مِنْ فَوْقِ سَطْحِهِ، فَمَكَثَ يَوْمَيْنِ لَا يَتَكَلَّمُ، وَتُوُفِّيَ بَعْدَ فَرَاغِنَا مِنْ قِرَاءَةِ "كِتَابِ النَّسَبِ" عَلَيْهِ بِثَلَاثَةِ أَيَّامٍ. عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ الْمُهَاجِرِ، أَبُو مُحَمَّدٍ عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ الْمُهَاجِرِ، أَبُو مُحَمَّدٍ. وَيُعْرَفُ بِفَوْزَانَ، كَانَ مِنْ أَخَصِّ أَصْحَابِ أَحْمَدَ بْنِ حَنْبَلٍ بِهِ، وَكَانَ يَتَقَدَّمُهُ، وَيُكْرِمُهُ، وَيَأْنَسُ إِلَيْهِ، وَيَسْتَقْرِضُ مِنْهُ، وَمَاتَ أَحْمَدُ وَلَهُ عِنْدُهُ خَمْسُونَ دِينَارًا، وَأَوْصَى أَنْ تُعْطَى مِنْ غَلَّتِهِ، فَلَمْ يَأْخُذْهَا فَوْزَانُ، وَأَحَلَّهُ مِنْهَا. وَبَعَثَ إِلَيْهِ يَوْمًا، فَقَالَ: قَدْ وَهَبَ اللَّهُ لَنَا وَلَدًا فَإِيشِ تَرَى أَنْ أُسَمِّيَهُ؟ وَحَدَّثَ فَوْزَانُ عَنْ وَكِيعٍ، وَشُعَيْبِ بْنِ حَرْبٍ، وَأَبِي مُعَاوِيَةَ، وَغَيْرِهِمْ. رَوَى عَنْهُ: جَمَاعَةٌ، مِنْهُمُ: الْبَغَوِيُّ، وَابْنُ صَاعِدٍ. وَقَالَ الدَّارَقُطْنِيُّ: فَوْزَانُ نَبِيلٌ جَلِيلٌ. تُوُفِّيَ فِي رَجَبٍ هَذِهِ السُّنَّةَ. عُثْمَانُ بْنُ صَالِحِ بْنِ سَعِيدِ بْنِ يَحْيَى، أَبُو الْقَاسِمِ الْخَيَّاطُ الْخُلْقَانِيُّ عُثْمَانُ بْنُ صَالِحِ بْنِ سَعِيدِ بْنِ يَحْيَى، أَبُو الْقَاسِمِ الْخَيَّاطُ الْخُلْقَانِيُّ. حَدَّثَ عَنْ يَزِيدَ بْنِ هَارُونَ، وَوَهْبِ بْنِ جَرِيرٍ. رَوَى عَنْهُ: ابْنُ مَخْلَدٍ، وَكَانَ ثِقَةً. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. مُحَمَّدُ بْنُ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ بْنِ الْمُغِيرَةِ، أَبُو عَبْدِ اللَّهِ الْجُعْفِيُّ الْبُخَارِيُّ. مُحَمَّدُ بْنُ إِسْمَاعِيلَ الْبُخَارِيُّ. هُوَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ بْنِ الْمُغِيرَةِ بْنِ بَرْدِزَبَهَ، وَيُقَالُ: بَذْدِزَبَهَ، الْجُعْفِيُّ مَوْلَاهُمْ، أَبُو عَبْدِ اللَّهِ الْبُخَارِيُّ الْحَافِظُ، إِمَامُ أَهْلِ الْحَدِيثِ فِي زَمَانِهِ، وَالْمُقْتَدَى بِهِ فِي أَوَانِهِ، وَالْمُقَدَّمُ عَلَى سَائِرِ أَضْرَابِهِ وَأَقْرَانِهِ، وَكِتَابُهُ " الصَّحِيحُ " يُسْتَسْقَى بِقِرَاءَتِهِ الْغَمَامُ، وَأَجْمَعَ عَلَى قَبُولِهِ وَصِحَّةِ مَا فِيهِ أَهْلُ الْإِسْلَامِ. وصَاحِبُ كتاب"التَّارِيخِ" وُلِدَ يَوْمَ الْجُمُعَةِ بَعْدَ الصَّلَاةِ لِثَلَاثَ عَشْرَةَ لَيْلَةً خَلَتْ مِنْ شَوَّالٍ سَنَةَ أَرْبَعٍ وَتِسْعِينَ وَمِائَةٍ. وَإِنَّمَا قِيلَ لَهُ: الْجُعْفِيُّ؛ لِأَنَّ أَبَا جَدِّهِ أَسْلَمَ -وَكَانَ مَجُوسِيًّا- عَلَى يَدَيْ يَمَانٍ الْجُعْفِيِّ، [وَكَانَ يَمَانٌ] وَالِيَ بُخَارَى، فَنُسِبَ إِلَيْهِ. وَرَحَلَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ فِي طَلَبِ الْعِلْمِ، وَكَتَبَ بِخُرَاسَانَ، وَالْجِبَالِ، وَمُدُنِ الْعِرَاقِ، وَالْحِجَازِ، وَالشَّامِ، وَمِصْرَ، وَسَمِعَ بَكْرَ بْنَ إِبْرَاهِيمَ، وَعَبْدَانَ، وَمُحَمَّدَ بْنَ عَبْدِ اللَّهِ الْأَنْصَارِيَّ، وَأَبَا نُعَيْمٍ، وَعَفَّانَ، وَأَبَا الْوَلِيدِ الطَّيَالِسِيَّ، وَالْقَعْنَبِيَّ، وَالْحُمَيْدِيَّ، وَعَلِيَّ بْنَ الْمَدِينِيِّ، وَأَحْمَدَ بْنَ حَنْبَلٍ، وَيَحْيَى بْنَ مَعِينٍ، وَخَلْقًا يَطُولُ ذِكْرُهُمْ. وَوَرَدَ إِلَى بَغْدَادَ دَفَعَاتٍ. وَحَدَّثَ بِهَا فَرَوَى عَنْهُ مِنْ أَهْلِهَا: إِبْرَاهِيمُ الْحَرْبِيُّ، وَالْبَاغَنْدِيُّ، وَابْنُ صَاعِدٍ، وَغَيْرُهُمْ، وَآخِرُ مَنْ حَدَّثَ عَنْهُ بِهَا: الْحُسَيْنُ بْنُ إِسْمَاعِيلَ الْمَحَامِلِيُّ. وَمَهَرَ الْبُخَارِيُّ فِي عِلْمِ الْحَدِيثِ، وَرُزِقَ الْحِفْظَ لَهُ وَالْمَعْرِفَةَ لَهُ. وعن أَحْمَدُ بْنُ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ قَالَ: سَمِعْتُ جَدِّي مُحَمَّدَ بْنَ يُوسُفَ [الْفَرَبْرِيَّ] يَقُولُ: حَدَّثَنَا أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ أَبِي حَاتِمٍ الْوَرَّاقُ النَّحْوِيُّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الْبُخَارِيِّ: كَيْفَ كَانَ بَدْءُ أَمْرِكَ فِي طَلَبِ الْحَدِيثِ؟ قَالَ: أُلْهِمْتُ حِفْظَ الْحَدِيثِ وَأَنَا فِي الْكُتَّابِ، قُلْتُ: وَكَمْ أَتَى عَلَيْكَ إِذْ ذَاكَ؟ فَقَالَ: عَشْرُ سِنِينَ أَوْ أَقَلُّ، ثُمَّ خَرَجْتُ مِنَ الْكُتَّابِ بَعْدَ الْعَشْرِ، فَجَعَلْتُ أَخْتَلِفُ إِلَى الدَّاخِلِيِّ وَغَيْرِهِ. فَقَالَ يَوْمًا فِيمَا كَانَ يَقْرَأُ لِلنَّاسِ: سُفْيَانُ، عَنْ أَبِي الزُّبَيْرِ، عَنْ إِبْرَاهِيمَ. فَقُلْتُ [أَنَا] لَهُ: يَا أَبَا فُلَانٍ، إِنَّ أَبَا الزُّبَيْرِ لَمْ يَرْوِ عَنْ إِبْرَاهِيمَ. فَانْتَهَرَنِي. فَقُلْتُ لَهُ: ارْجِعْ إِلَى الْأَصْلِ إِنْ كَانَ عِنْدَكَ. فَدَخَلَ وَنَظَرَ فِيهِ، ثُمَّ خَرَجَ فَقَالَ لِي: كَيْفَ هُوَ يَا غُلَامُ؟ قُلْتُ: هُوَ الزُّبَيْرُ بْنُ عَدِيٍّ، عَنْ إِبْرَاهِيمَ. فَأَخَذَ الْقَلَمَ مِنِّي وَأَحْكَمَ كِتَابَهُ، وَقَالَ: صَدَقْتَ. فَقَالَ لَهُ بَعْضُ أَصْحَابِهِ: ابْنُ كَمْ كُنْتَ إِذْ رَدَدْتَ عَلَيْهِ؟ قَالَ: ابْنُ إِحْدَى عَشْرَةَ سَنَةً، فَلَمَّا طَعَنْتُ فِي سِتَّ عَشْرَةَ حَفِظْتُ كُتُبَ ابْنِ الْمُبَارَكِ، وَوَكِيعٍ، ثُمَّ خَرَجْتُ مَعَ أُمِّي وَأَخِي [أَحْمَدَ] إِلَى مَكَّةَ، فَلَمَّا حَجَجْتُ رَجَعَ أَخِي، وَتَخَلَّفْتُ بِهَا فِي طَلَبِ الْحَدِيثِ، فَلَمَّا طَعَنْتُ فِي ثَمَانِيَةَ عَشْرَةَ سَنَةً جَعَلْتُ أُصَنِّفُ قَضَايَا الصَّحَابَةِ وَالتَّابِعِينَ وَأَقَاوِيلَهُمْ، وَصَنَّفْتُ كِتَابَ "التَّارِيخِ" ذَاكَ عِنْدَ قَبْرِ رَسُولِ اللَّهِ ﷺ فِي اللَّيَالِي الْمُقْمِرَةِ، وَقَلَّ اسْمٌ فِي "التَّارِيخِ" إِلَّا وَلَهُ عِنْدِي قِصَّةٌ، إِلَّا أَنِّي كَرِهْتُ تَطْوِيلَ الْكِتَابِ. وَفِي رِوَايَةِ ابْنِ الْبُخَارِيِّ: كَتَبَ تَرَاجِمَ جَامِعَةً بَيْنَ قَبْرِ رَسُولِ اللَّهِ ﷺ وَمِنْبَرِهِ، وَكَانَ يُصَلِّي لِكُلِّ تَرْجَمَةٍ رَكْعَتَيْنِ. وَقَالَ: كَتَبْتُ عَنْ أَلْفِ شَيْخٍ. قَالَ: وَأَخْرَجْتُ هَذَا الْكِتَابَ مِنْ زُهَاءِ سِتِّمِائَةِ أَلْفِ حَدِيثٍ، وَمَا وَضَعْتُ [فِي كِتَابِ الصَّحِيحِ] حَدِيثًا إِلَّا اغْتَسَلْتُ [قَبْلَ ذَلِكَ] وَصَلَّيْتُ رَكْعَتَيْنِ. قَالَ الْفَرَبْرِيُّ: سَمِعَ هَذَا الْكِتَابَ تِسْعُونَ أَلْفَ رَجُلٍ مَا بَقِيَ أَحَدٌ يَرْوِيهِ غَيْرِي. وعن مُحَمَّدُ بْنُ يُوسُفَ قَالَ: كُنْتُ عِنْدَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الْبُخَارِيِّ فِي مَنْزِلِهِ ذَاتَ لَيْلَةٍ، فَأَحْصَيْتُ أَنَّهُ قَدْ قَامَ وَأَسْرَجَ يَسْتَذْكِرُ أَشْيَاءَ يُعَلِّقُهَا فِي لَيْلَةٍ ثَمَانِيَ عَشْرَةَ مَرَّةً. وَقَدْ كَانَ الْبُخَارِيُّ يَسْتَيْقِظُ فِي اللَّيْلَةِ الْوَاحِدَةِ مِنْ نَوْمِهِ فَيُورِي السِّرَاجَ، وَيَكْتُبُ الْفَائِدَةَ تَمُرُّ بِخَاطِرِهِ ثُمَّ يُطْفِئُ سِرَاجَهُ، ثُمَّ يَقُومُ مَرَّةً أُخْرَى حَتَّى كَانَ يَتَعَدَّدُ ذَلِكَ مِنْهُ قَرِيبًا مِنْ عِشْرِينَ مَرَّةً. وَقَدْ كَانَ أُصِيبَ بَصَرُهُ وَهُوَ صَغِيرٌ، فَرَأَتْ أُمُّهُ إِبْرَاهِيمَ الْخَلِيلَ، عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ، فَقَالَ: يَا هَذِهِ، قَدْ رَدَّ اللَّهُ عَلَى وَلَدِكِ بَصَرَهُ بِكَثْرَةِ دُعَائِكِ، أَوْ قَالَ: بُكَائِكِ. فَأَصْبَحَ وَهُوَ بَصِيرٌ. وَقَالَ الْبُخَارِيُّ: فَكَّرْتُ الْبَارِحَةَ فَإِذَا أَنَا قَدْ كَتَبْتُ فِي مُصَنَّفَاتِي نَحْوًا مِنْ مِائَتَيْ أَلْفِ حَدِيثٍ مُسْنَدَةً. وَكَانَ يَحْفَظُهَا كُلَّهَا. وَدَخَلَ مَرَّةً إِلَى سَمَرْقَنْدَ فَاجْتَمَعَ بِهِ أَرْبَعُمِائَةٍ مِنْ عُلَمَاءِ الْحَدِيثِ بِهَا، فَرَكَّبُوا لَهُ أَسَانِيدَ وَأَدْخَلُوا إِسْنَادَ الشَّامِ فِي إِسْنَادِ الْعِرَاقِ، وَخَلَطُوا الرِّجَالَ فِي الْأَسَانِيدِ، وَجَعَلُوا مُتُونَ الْأَحَادِيثِ عَلَى غَيْرِ أَسَانِيدِهَا، ثُمَّ قَرَءُوهَا عَلَى الْبُخَارِيِّ، فَرَدَّ كُلَّ حَدِيثٍ إِلَى إِسْنَادِهِ، وَقَوَّمَ تِلْكَ الْأَحَادِيثَ وَالْأَسَانِيدَ كُلَّهَا، وَمَا تَعَلَّقُوا عَلَيْهِ بِسَقْطَةٍ فِي إِسْنَادٍ وَلَا فِي مَتْنٍ. وَرَوِيَ عَنْهُ بَعْضُ رُفَقَائِهِ أَنَّهُ كَانَ يَخْتَلِفُ مَعَهُمْ إِلَى مَشَايِخِ الْبَصْرَةِ وَهُوَ غُلَامٌ، وَلَا يَكْتُبُ، فَسَأَلُوهُ بَعْدَ أَيَّامٍ: لِمَ لَا تَكْتُبُ. فَقَرَأَ عَلَيْهِمْ جَمِيعَ مَا سَمِعُوهُ مِنْ حِفْظِهِ، وَكَانَ يَزِيدُ عَلَى خَمْسَةَ عَشَرَ أَلْفَ حَدِيثٍ، وَكَانَ بُنْدَارٌ يَقُولُ: مَا قَدِمَ عَلَيْنَا مِثْلُ مُحَمَّدِ بْنِ إِسْمَاعِيلَ. وَدَخَلَ مَرَّةً إِلَى مَجْلِسِ بُنْدَارٍ فَمَا عَرَفَهُ، فَقِيلَ لَهُ: هَذَا أَبُو عَبْدِ اللَّهِ. فَقَامَ فَأَخَذَ بِيَدِهِ وَعَانَقَهُ، وَقَالَ: مَرْحَبًا بِمَنْ أَفْتَخِرُ بِهِ مُنْذُ سِنِينَ. وَقَالَ أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، وَمُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ نُمَيْرٍ: مَا رَأَيْنَا مِثْلَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ. وَقَالَ أَبُو بَكْرٍ الْأَعْيَنُ: كَتَبْنَا عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَلَى بَابِ مُحَمَّدِ بْنِ يُوسُفَ الْفِرْيَابِيِّ وَمَا فِي وَجْهِهِ شَعْرَةٌ. وَقَالَ أَحْمَدُ بْنُ حَنْبَلٍ: مَا أَخْرَجَتْ خُرَاسَانُ مِثْلَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الْبُخَارِيِّ. وَقَالَ إِسْحَاقُ بْنُ رَاهَوَيْهِ، وَعِنْدَهُ الْبُخَارِيُّ: يَا مَعْشَرَ أَصْحَابِ الْحَدِيثِ، انْظُرُوا إِلَى هَذَا الشَّابِّ، وَاكْتُبُوا عَنْهُ، فَإِنَّهُ لَوْ كَانَ فِي زَمَنِ الْحَسَنِ لَاحْتَاجَ إِلَيْهِ النَّاسُ لِمَعْرِفَتِهِ بِالْحَدِيثِ وَفَهْمِهِ. وعن عَبْدُ اللَّهِ بْنُ أَحْمَدَ الصَّيْرَفِيُّ قَالَ: سَمِعْتُ الدَّارَقُطْنِيَّ يَقُولُ: لَوْلَا الْبُخَارِيُّ مَا ذَهَبَ مُسْلِمٌ وَلَا جَاءَ. وعن أَحْمَدُ بْنُ الْحَسَنِ الرَّازِيُّ قَالَ: سَمِعْتُ أَبَا أَحْمَدَ بْنَ عَدِيٍّ الْحَافِظَ يَقُولُ: سَمِعْتُ عِدَّةَ مَشَايِخَ يَحْكُونَ أَنَّ مُحَمَّدَ بْنَ إِسْمَاعِيلَ الْبُخَارِيَّ قَدِمَ إِلَى بَغْدَادَ فَسَمِعَ بِهِ أَصْحَابُ الْحَدِيثِ فَاجْتَمَعُوا وَعَمَدُوا إِلَى مِائَةِ حَدِيثٍ قَلَبُوا أَسَانِيدَهَا وَمُتُونَهَا وَجَعَلُوا مَتْنَ هَذَا لِإِسْنَادِ آخَرَ وَإِسْنَادَ هَذَا لِمَتْنِ آخَرَ، وَدَفَعُوهَا إِلَى عَشَرَةِ أَنْفُسٍ إِلَى كُلِّ رَجُلٍ عَشَرَةَ أَحَادِيثَ، وَأَمَرُوهُمْ إِذَا حَضَرُوا الْمَجْلِسَ يُلْقُونَ ذَلِكَ عَلَى الْبُخَارِيِّ، فَحَضَرُوا فَانْتَدَبَ رَجُلٌ مِنَ الْعَشَرَةِ فَسَأَلَهُ عَنْ حَدِيثٍ مِنْ تِلْكَ الْأَحَادِيثِ، فَقَالَ: لَا أَعْرِفُهُ. فَسَأَلَهُ عَنْ آخَرَ، فَقَالَ: لَا أَعْرِفُهُ. فَمَا زَالَ يُلْقِي عَلَيْهِ وَاحِدًا بَعْدَ وَاحِدٍ، حَتَّى فَرَغَ مِنَ الْعَشَرَةِ، وَالْبُخَارِيُّ يَقُولُ: لَا أَعْرِفُهُ. فَكَانَ بَعْضُ الْفُهَمَاءِ يَقُولُ: الرَّجُلُ فَهِمَ. وَبَعْضُهُمْ يَقْضِي عَلَيْهِ بِالْعَجْزِ. ثُمَّ انْتَدَبَ رَجُلٌ آخَرُ فَسَأَلَهُ عَنْ [حَدِيثٍ مِنَ] الْأَحَادِيثِ وَهُوَ يَقُولُ فِي الْحَدِيثِ: لَا أَعْرِفُهُ حَتَّى فَرَغَ مِنْ عَشَرَتِهِ، ثُمَّ الثَّالِثُ، ثُمَّ الرَّابِعُ، إِلَى تَمَامِ الْعَشَرَةِ، وَالْبُخَارِيُّ لَا يَزِيدُهُمْ عَلَى: لَا أَعْرِفُهُ. فَلَمَّا فَرَغُوا الْتَفَتَ الْبُخَارِيُّ إِلَى الْأَوَّلِ وَقَالَ: أَمَّا حَدِيثُكَ الْأَوَّلُ فَهُوَ كَذَا، وَالْحَدِيثُ الثَّانِي كَذَا، وَالثَّالِثُ كَذَا، حَتَّى أَتَى عَلَى تَمَامِ الْعَشَرَةِ، فَرَدَّ كُلَّ مَتْنٍ إِلَى إِسْنَادِهِ، وَكُلَّ إِسْنَادٍ إِلَى مَتْنِهِ، وَفَعَلَ بِالْآخَرِينَ مِثْلِ ذَلِكَ، فَأَقَرَّ لَهُ النَّاسُ بِالْحِفْظِ، وَأَذْعَنُوا لَهُ بِالْفَضْلِ. وَكَانَ ابْنُ صَاعِدٍ إِذَا ذَكَرَهُ يَقُولُ: الْكَبْشُ النَّطَّاحُ! وعن أَبُو سَعِيدٍ بَكْرُ بْنُ مُنِيرٍ قَالَ: كَانَ حُمِلَ إِلَى مُحَمَّدِ بْنِ إِسْمَاعِيلَ بِضَاعَةً أَنْفَذَهَا إِلَيْهِ فُلَانٌ، فَاجْتَمَعَ التُّجَّارُ بِالْعَشِيَّةِ فَطَلَبُوهَا مِنْهُ بِرِبْحِ خَمْسَةِ آلَافِ دِرْهَمٍ، فَقَالَ لَهُمُ: انْصَرِفُوا اللَّيْلَةَ. فَجَاءَهُ مِنَ الْغَدِ تُجَّارٌ آخَرُونَ فَطَلَبُوا مِنْهُ تِلْكَ الْبِضَاعَةَ بِرِبْحِ عَشَرَةِ آلَافِ دِرْهَمٍ، فَرَدَّهُمْ وَقَالَ: إِنِّي نَوَيْتُ الْبَارِحَةَ أَنْ أَدْفَعَ إِلَى أُولَئِكَ، وَلَا أُحِبُّ أَنْ أَنْقُضَ نِيَّتِي. فَدَفَعَهَا إِلَيْهِمْ. وعن أَبُو عَمْرٍو أَحْمَدُ بْنُ مُحَمَّدٍ الْمُقْرِئُ قَالَ: سَمِعْتُ بَكْرَ بْنَ مُنِيرٍ يَقُولُ: سَمِعْتُ مُحَمَّدَ بْنَ إِسْمَاعِيلَ يَقُولُ: أَرْجُو أَنْ أَلْقَى اللَّهَ [سُبْحَانَهُ] وَلَا يُحَاسِبُنِي أَنِ اغْتَبْتُ أَحَدًا. وَقَالَ أَبُو الْعَبَّاسِ الدَّغُولِيُّ: كَتَبَ أَهْلُ بَغْدَادَ إِلَى الْبُخَارِيِّ: الْمُسْلِمُونَ بِخَيْرٍ مَا حَيِيتَ لَهُمْ وَلَيْسَ بَعْدَكَ خَيْرٌ حِينَ تُفْتَقَدُ وَقَالَ الْفَلَّاسُ: كُلُّ حَدِيثٍ لَا يَعْرِفُهُ الْبُخَارِيُّ فَلَيْسَ بِحَدِيثٍ. وَقَالَ نُعَيْمُ بْنُ حَمَّادٍ: هُوَ فَقِيهُ هَذِهِ الْأُمَّةِ. وَكَذَا قَالَ يَعْقُوبُ بْنُ إِبْرَاهِيمَ الدَّوْرَقِيُّ. وَمِنْهُمْ مَنْ فَضَّلَهُ فِي الْفِقْهِ وَالْحَدِيثِ عَلَى الْإِمَامِ أَحْمَدَ بْنِ حَنْبَلٍ، وَإِسْحَاقَ بْنِ رَاهَوَيْهِ. وَقَالَ قُتَيْبَةُ بْنُ سَعِيدٍ: رُحِلَ إِلَيَّ مِنْ شَرْقِ الْأَرْضِ وَغَرْبِهَا، فَمَا رَحَلَ إِلَيَّ مِثْلُ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الْبُخَارِيِّ. وَقَالَ رَجَاءُ بْنُ مُرَجَّى: فَضْلُ الْبُخَارِيِّ عَلَى الْعُلَمَاءِ - يَعْنِي فِي زَمَانِهِ - كَفَضْلِ الرِّجَالِ عَلَى النِّسَاءِ. وَقَالَ: هُوَ آيَةٌ مِنْ آيَاتِ اللَّهِ يَمْشِي عَلَى الْأَرْضِ. وَقَالَ أَبُو مُحَمَّدٍ عَبْدُ اللَّهِ بْنُ عَبْدِ الرَّحْمَنِ الدِّرَامِيُّ: مُحَمَّدُ بْنُ إِسْمَاعِيلَ الْبُخَارِيُّ أَفْقَهُنَا وَأَعْلَمُنَا وَأَغْوَصُنَا وَأَكْثَرُنَا طَلَبًا. وَقَالَ إِسْحَاقُ بْنُ رَاهَوَيْهِ: هُوَ أَبْصَرُ مِنِّي. وَقَالَ أَبُو حَاتِمٍ الرَّازِيُّ: مُحَمَّدُ بْنُ إِسْمَاعِيلَ أَعْلَمُ مَنْ دَخَلَ الْعِرَاقَ. وَقَالَ عُبَيْدٌ الْعِجْلِيُّ: رَأَيْتَ أَبَا حَاتِمٍ وَأَبَا زُرْعَةَ يَجْلِسَانِ إِلَيْهِ يَسْتَمِعَانِ مَا يَقُولُ، وَلَمْ يَكُنْ مُسْلِمٌ يَبْلُغُهُ، وَكَانَ أَعْلَمَ مِنْ مُحَمَّدِ بْنِ يَحْيَى الذُّهْلِيِّ بِكَذَا وَكَذَا، وَكَانَ دَيِّنًا فَاضِلًا يُحْسِنُ كُلَّ شَيْءٍ. وَقَالَ غَيْرُهُ: رَأَيْتُ مُحَمَّدَ بْنَ يَحْيَى الذُّهْلِيَّ يَسْأَلُ الْبُخَارِيَّ عَنِ الْأَسَامِي وَالْكُنَى وَالْعِلَلِ، وَهُوَ يَمُرُّ فِيهِ كَالسَّهْمِ، كَأَنَّهُ يَقْرَأُ: قُلْ هُوَ اللَّهُ أَحَدٌ [ الْإِخْلَاصِ: 1 ]. وَقَالَ أَحْمَدُ بْنُ حَمْدُونَ الْقَصَّارُ: رَأَيْتُ مُسْلِمَ بْنَ الْحَجَّاجِ جَاءَ إِلَى الْبُخَارِيِّ فَقَبَّلَ بَيْنَ عَيْنَيْهِ، وَقَالَ: دَعْنِي حَتَّى أُقَبِّلَ رِجْلَيْكَ يَا أُسْتَاذَ الْأُسْتَاذِينَ، وَسَيِّدَ الْمُحَدِّثِينَ، وَطَبِيبَ الْحَدِيثِ فِي عِلَلِهِ. ثُمَّ سَأَلَهُ عَنْ حَدِيثِ كَفَّارَةِ الْمَجْلِسِ، فَذَكَرَ لَهُ عِلَّتَهُ، فَلَمَّا فَرَغَ قَالَ مُسْلِمٌ: لَا يُبْغِضُكَ إِلَّا حَاسِدٌ، وَأَشْهَدُ أَنْ لَيْسَ فِي الدُّنْيَا مِثْلُكَ. وَقَالَ التِّرْمِذِيُّ: لَمْ أَرَ بِالْعِرَاقِ وَلَا بِخُرَاسَانَ فِي مَعْنَى الْعِلَلِ وَالتَّارِيخِ وَمَعْرِفَةِ الْأَسَانِيدِ أَعْلَمَ مِنَ الْبُخَارِيِّ. وَكُنَّا يَوْمًا عِنْدَ عَبْدِ اللَّهِ بْنِ مُنِيرٍ، فَقَالَ لِلْبُخَارِيِّ: جَعَلَكَ اللَّهُ زَيْنَ هَذِهِ الْأُمَّةِ. قَالَ التِّرْمِذِيُّ: فَاسْتُجِيبَ لَهُ فِيهِ. وَقَالَ ابْنُ خُزَيْمَةَ: مَا رَأَيْتُ تَحْتَ أَدِيمِ السَّمَاءِ أَعْلَمَ بِحَدِيثِ رَسُولِ اللَّهِ ﷺ وَأَحْفَظَ لَهُ مِنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الْبُخَارِيِّ. وَلَوْ ذَهَبْنَا نُسَطِّرُ مَا أَثْنَى عَلَيْهِ الْأَئِمَّةُ فِي حِفْظِهِ وَإِتْقَانِهِ وَعِلْمِهِ وَفِقْهِهِ وَوَرَعِهِ وَزُهْدِهِ وَتَبَحُّرِهِ لَطَالَ عَلَيْنَا، وَنَحْنُ عَلَى عَجَلٍ مِنْ أَجْلِ الْحَوَادِثِ، وَقَدْ ذَكَرْنَا ذَلِكَ مَبْسُوطًا فِي أَوَّلِ شَرْحِ " الصَّحِيحِ "، وَاللَّهُ سُبْحَانَهُ وَتَعَالَى هُوَ الْمُسْتَعَانُ. وَقَدْ كَانَ الْبُخَارِيُّ، رَحِمَهُ اللَّهُ، فِي غَايَةِ الْحَيَاءِ وَالشَّجَاعَةِ وَالسَّخَاءِ وَالْوَرَعِ وَالزُّهْدِ فِي الدُّنْيَا دَارِ الْفَنَاءِ، وَالرَّغْبَةِ فِي الْآخِرَةِ دَارِ الْبَقَاءِ. قَالَ: أَرْجُو أَنْ أَلْقَى اللَّهَ وَلَيْسَ أَحَدٌ يُطَالِبُنِي أَنِّي اغْتَبْتُهُ. فَذُكِرَ لَهُ " التَّارِيخُ " وَمَا ذَكَرَ فِيهِ مِنَ الْجَرْحِ وَالتَّعْدِيلِ وَغَيْرِ ذَلِكَ، فَقَالَ: لَيْسَ هَذَا مِنْ هَذَا، قَالَ النَّبِيُّ ﷺ: ائْذَنُوا لَهُ، فَلَبِئْسَ أَخُو الْعَشِيرَةِ وَنَحْنُ إِنَّمَا رَوَيْنَا ذَلِكَ رِوَايَةً، وَلَمْ نَقُلْهُ مِنْ عِنْدِ أَنْفُسِنَا. وَقَدْ كَانَ - رَحِمَهُ اللَّهُ - يُصَلِّي فِي كُلِّ لَيْلَةٍ ثَلَاثَ عَشْرَةَ رَكْعَةً، وَكَانَ يَخْتِمُ الْقُرْآنَ فِي كُلِّ لَيْلَةٍ مِنْ رَمَضَانَ خَتْمَةً، وَكَانَتْ لَهُ جِدَةٌ وَمَالٌ جَيِّدٌ يُنْفِقُ مِنْهُ سِرًّا وَجَهْرًا، وَكَانَ يُكْثِرُ الصَّدَقَةَ بِاللَّيْلِ وَالنَّهَارِ سِرًّا وَعَلَانِيَةً، وَكَانَ مُسْتَجَابَ الدَّعْوَةِ، مُسَدَّدَ الرَّمْيَةِ، شَرِيفَ النَّفْسِ ; بَعَثَ إِلَيْهِ بَعْضُ السَّلَاطِينِ لِيَأْتِيَهُ حَتَّى يَسْمَعَ أَوْلَادُهُ عَلَيْهِ، فَأَرْسَلَ إِلَيْهِ: فِي بَيْتِهِ يُؤْتَى الْحَكَمُ، إِنْ كُنْتُمْ تُرِيدُونَ ذَلِكَ فَهَلُمُّوا إِلَيَّ، وَأَبَى أَنْ يَذْهَبَ إِلَيْهِمْ وكَانَ الْبُخَارِيُّ قَدْ قَالَ: أَفْعَالُ الْعِبَادِ مَخْلُوقَةٌ. فَقُلْتُ لَهُ: قَدْ قُلْتُ: لَفْظِي بِالْقُرْآنِ مَخْلُوقٌ. فَقَالَ: أَنَا لَا أَقُولُ هَذَا، وَإِنَّمَا أَقُولُ: أَفْعَالُ الْعِبَادِ مَخْلُوقَةٌ. فَهَجَرَهُ مُحَمَّدُ بْنُ يَحْيَى الذُّهْلِيُّ، وَمَنَعَ النَّاسَ مِنَ الْحُضُورِ عِنْدَهُ، وَاتَّفَقَ أَنَّ خَالِدَ بْنَ أَحْمَدَ الذُّهْلِيَّ وَالِيَ بُخَارَى سَأَلَهُ أَنْ يَحْضُرَ عِنْدَهُ لِيَسْمَعَ مِنْهُ "الْكِتَابَ الصَّحِيحَ" ["وَالتَّارِيخَ" ] فَقَالَ: أَنَا لَا أُذِلُّ الْعِلْمَ، إِنْ أَرَادَ سَمَاعَ ذَلِكَ فَلْيَحْضُرْ عِنْدِي. فَاحْتَالَ عَلَيْهِ حَتَّى نَفَاهُ مِنَ الْبَلَدِ، فَمَضَى إِلَى "خَرْتَنْكَ" وَهِيَ قَرْيَةٌ مِنْ قُرَى سَمَرْقَنْدَ عَلَى فَرْسَخَيْنِ مِنْهَا، فَنَزَلَ عِنْدَ أَقَارِبَ لَهُ بِهَا، وَجَعَلَ يَدْعُو اللَّهَ أَنْ يَقْبِضَهُ إِلَيْهِ حِينَ رَأَى الْفِتَنَ ; كَمَا جَاءَ فِي الْحَدِيثِ: وَإِذَا أَرَدْتَ بِقَوْمٍ فِتْنَةً فَتَوَفَّنَا إِلَيْكَ غَيْرَ مَفْتُونِينَ. ثُمَّ اتَّفَقَ مَرَضُهُ عَلَى إِثْرِ ذَلِكَ، فَكَانَتْ وَفَاتُهُ لَيْلَةَ عِيدِ الْفِطْرِ، وَكَانَتْ لَيْلَةَ السَّبْتِ، عِنْدَ صَلَاةِ الْعِشَاءِ وَصُلِّيَ عَلَيْهِ يَوْمَ الْعِيدِ بَعْدَ الظُّهْرِ مِنْ هَذِهِ السَّنَةِ - أَعْنِي سَنَةَ سِتٍّ وَخَمْسِينَ وَمِائَتَيْنِ - وَكُفِّنَ فِي ثَلَاثَةِ أَثْوَابٍ بِيضٍ لَيْسَ فِيهَا قَمِيصٌ وَلَا عِمَامَةٌ، وَفْقَ مَا أَوْصَى بِهِ، وَحِينَ دُفِنَ فَاحَتْ مِنْ قَبْرِهِ رَائِحَةُ غَالِيَةٍ أَطْيَبُ مِنَ الْمِسْكِ، فَدَامَ ذَلِكَ أَيَّامًا، ثُمَّ عَلَتْ سَوَارٍ بَيْضٌ مُسْتَطِيلَةٌ بِحِذَاءِ قَبْرِهِ. وَكَانَ عُمْرُهُ يَوْمَ مَاتَ - رَحِمَهُ اللَّهُ - ثِنْتَيْنِ وَسِتِّينَ سَنَةً. وَقَدْ تَرَكَ - رَحِمَهُ اللَّهُ - بَعْدَهُ عِلْمًا نَافِعًا لِجَمِيعِ الْمُسْلِمِينَ، فَعَمَلُهُ فِيهِ لَمْ يَنْقَطِعْ بَلْ هُوَ مَوْصُولٌ بِمَا أَسْدَاهُ مِنَ الصَّالِحَاتِ فِي الْحَيَاةِ ; وَقَدْ قَالَ رَسُولُ اللَّهِ ﷺ: إِذَا مَاتَ ابْنُ آدَمَ انْقَطَعَ عَمَلُهُ إِلَّا مِنْ ثَلَاثٍ، مِنْ عِلْمٍ يُنْتَفَعُ بِهِ الْحَدِيثَ. رَوَاهُ مُسْلِمٌ. وَشَرْطُهُ فِي " صَحِيحِهِ " هَذَا أَعَزُّ مِنْ شَرْطِ كُلِّ كِتَابٍ صُنِّفَ فِي " الصَّحِيحِ "، لَا يُوَازِيهِ فِيهِ غَيْرُهُ، لَا " صَحِيحُ مُسْلِمٍ " وَلَا غَيْرُهُ. وَمَا أَحْسَنَ مَا قَالَ بَعْضُ الْفُصَحَاءِ مِنَ الشُّعَرَاءِ: صَحِيحُ الْبُخَارِيِّ لَوْ أَنْصَفُوهُ لَمَا خُطَّ إِلَّا بِمَاءِ الذَّهَبْ هُوَ الْفَرْقُ بَيْنَ الْهُدَى وَالْعَمَى هُوَ السَّدُ بَيْنَ الْفَتَى وَالْعَطَبْ أَسَانِيدُ مِثْلُ نُجُومِ السَّمَاءِ أَمَامَ مُتُونٍ كَمِثْلِ الشُّهُبْ بِهَا قَامَ مِيزَانُ دِينِ الرَّسُولِ وَدَانَ بِهِ الْعُجْمُ بَعْدَ الْعَرَبْ حِجَابٌ مِنَ النَّارِ لَا شَكَّ فِيهِ تَمَيَّزَ بَيْنَ الرِّضَا وَالْغَضَبْ وَسِتْرٌ رَقِيقٌ إِلَى الْمُصْطَفَى وَنَصٌّ مُبِينٌ لِكَشْفِ الرِّيَبْ فَيَا عَالِمًا أَجْمَعَ الْعَالِمُونَ عَلَى فَضْلِ رُتْبَتِهِ فِي الرُّتَبْ سَبَقْتَ الْأَئِمَّةَ فِي مَا جَمَعْتَ وَفُزْتَ عَلَى زَعْمِهِمْ بِالْقَصَبْ نَفَيْتَ الضَّعِيفَ مِنَ النَّاقِلِينَ وَمَنْ كَانَ مُتَّهَمًا بِالْكَذِبْ وَأَبْرَزْتَ فِي حُسْنِ تَرْتِيبِهِ وَتَبْوِيبِهِ عَجَبًا لِلْعَجَبْ فَأَعْطَاكَ مَوْلَاكَ مَا تَشْتَهِيهِ وَأَجْزَلَ حَظَّكَ فِيمَا وَهَبْ مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ جَعْفَرٍ الْأَنْمَاطِيُّ مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ جَعْفَرٍ الْأَنْمَاطِيُّ. الْمَعْرُوفُ بِمُرَبَّعٍ، صَاحِبُ يَحْيَى بْنِ مَعِينٍ. كَانَ أَحَدَ الْحُفَّاظِ الْفُهَمَاءِ، وَحَدَّثَ عَنْ أَبِي سَلَمَةَ التَّبُوذَكِيِّ وَأَبِي حُذَيْفَةَ النَّهْدِيِّ، وَأَبِي الْوَلِيدِ الطَّيَالِسِيِّ، وَغَيْرِهِمْ. وعن أَحْمَدُ [بْنُ عَلِيِّ بْنِ ثَابِتٍ] قَالَ: سَمِعْتُ أَبَا نُعَيْمٍ الْحَافِظَ يَقُولُ: بَلَغَنِي عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ كَزَّالٍ قَالَ: كَانَ يَحْيَى بْنُ مَعِينٍ يُلَقِّبُ أَصْحَابَهُ، فَلَقَّبَ مُحَمَّدَ بْنَ إِبْرَاهِيمَ بِمُرَبَّعٍ، وَالْحُسَيْنَ بْنَ مُحَمَّدٍ بِعُبَيْدٍ الْعِجْلِ، وَصَالِحَ بْنَ مُحَمَّدٍ جَزَرَةَ، وَمُحَمَّدَ بْنَ صَالِحٍ بِكُيَلْجَةَ، وَهَؤُلَاءِ مِنْ كِبَارِ أَصْحَابِهِ. وعن [أَبُو الْحَسَنِ] الدَّارَقُطْنِيُّ قَالَ: مُحَمَّدُ بْنُ إِبْرَاهِيمَ الْأَنْمَاطِيُّ الْمَعْرُوفُ بِمُرَبَّعٍ كَانَ حَافِظًا بَغْدَادِيًّا، لَهُ تَصْنِيفٌ وَتَارِيخٌ، حَدَّثَ عَنْهُ: أَبُو مُحَمَّدِ بْنُ صَاعِدٍ وَغَيْرُهُ. وعن عَبْدُ الْبَاقِي بْنُ قَانِعٍ: أَنَّ مُحَمَّدَ بْنَ إِبْرَاهِيمَ مُرَبَّعًا مَاتَ فِي سَنَةِ سِتٍّ وَخَمْسِينَ وَمِائَتَيْنِ. وَقَالَ ابْنُ مَخْلَدٍ: مَاتَ فِي سِتَّةٍ وَثَمَانِينَ. وَهَذَا غَلَطٌ لَا يَصِحُّ. مُحَمَّدُ بْنُ أَبِي فَرْوَةَ، أَبُو عَبْدِ اللَّهِ الشَّعْبَانِيُّ مُحَمَّدُ بْنُ أَبِي فَرْوَةَ، أَبُو عَبْدِ اللَّهِ الشَّعْبَانِيُّ: مِنْ بَنِي شَعْبَانَ، وَبَنُو شَعْبَانَ بْنِ عَمْرِو بْنِ قَيْسٍ مِنْ حِمْيَرَ، وَأَهْلُ مِصْرَ إِذَا نَسَبُوا إِلَيْهِ يَقُولُونَ: الْأَشْعَبُونِيُّ، وَأَهْلُ الْكُوفَةِ يَقُولُونَ: الشَّعْبِيُّ، وَأَهْلُ الشَّامِ يَقُولُونَ الشَّعْبَانِيُّ، وَأَهْلُ الْيَمَنِ يَقُولُونَ: ذِي الشُّعَيْنِ، وَكُلُّهُمْ يُرِيدُ شَعْبَانَ بْنَ عَمْرٍو. رَوَى مُحَمَّدٌ الْحَدِيثَ، وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ.
Translation
✧ Mention of the notables who died in the year two hundred fifty-six AH Ibrāhīm b. Yaʿqūb b. Isḥāq al-Tamīmī Ibrāhīm b. Yaʿqūb b. Isḥāq al-Tamīmī. A Khurāsānī from Jūzjān, he came to Miṣr, and had traditions written from him. And he died in Damascus in this year. Ayyūb b. Naṣr b. Mūsā, Abū Aḥmad al-ʿUṣfurī Ayyūb b. Naṣr b. Mūsā, Abū Aḥmad al-ʿUṣfurī A Baghdādī, he came to Miṣr, and transmitted ḥadīth there, and died in Shaʿbān of this year. Idrīs b. ʿĪsā, Abū Muḥammad al-Qaṭṭān al-Mukharrimī Idrīs b. ʿĪsā, Abū Muḥammad al-Qaṭṭān al-Mukharrimī He transmitted from Zayd b. al-Ḥubāb and Abū Dāwūd al-Jaʿfarī. Ibn Ṣāʿid and al-Bāghandī transmitted from him, and there was nothing wrong with him, and he died in this year. Al-Ḥasan b. ʿAlī, Abū ʿAlī al-Musūḥī al-Ḥasan b. ʿAlī, Abū ʿAlī al-Musūḥī He related from Bishr al-Ḥāfī. Al-Junayd transmitted from him. He had no dwelling to which he could resort; he only resorted to a mosque. From al-Junayd, Ibn Masrūq, Abū Aḥmad al-Maghāzilī, and Abū Muḥammad al-Jarīrī, they said: We heard Ḥasan al-Musūḥī say: I used to resort to the doors of churches often, and I was near a mosque; then I would seek shade in it from the heat and shelter from the cold. One day I entered when the heat had oppressed me and become severe upon me, and my eye overcame me, so I slept. I saw as if the roof of the mosque had split, and as if a girl had descended upon me from the roof, wearing a silver garment that rustled, and she had two locks of hair. She sat at my feet, so I withdrew my foot from her, and she stretched out her hand and touched my foot. I said to her: O girl, to whom do you belong? She said: To him who persists in what you are upon. Rizq Allāh b. Mūsā, Abū al-Faḍl al-Iskāfī Rizq Allāh b. Mūsā, Abū al-Faḍl al-Iskāfī. He transmitted from Yaḥyā b. Saʿīd al-Qaṭṭān, Sufyān b. ʿUyaynah, and Shabābah. Al-Bāghandī, Ibn Ṣāʿid, and al-Qāḍī al-Maḥāmilī transmitted from him, and he was thiqah (trustworthy). And he died in Dhū al-Qaʿdah of this year. Al-Zubayr b. Bakkār b. ʿAbd Allāh b. Muṣʿab b. Thābit b. ʿAbd Allāh b. al-Zubayr b. al-ʿAwwām, Abū ʿAbd Allāh al-Asadī al-Madīnī al-Zubayr b. Bakkār b. ʿAbd Allāh b. Muṣʿab b. Thābit b. ʿAbd Allāh b. al-Zubayr b. al-ʿAwwām, Abū ʿAbd Allāh al-Asadī al-Madīnī [the ʿallāmah (great scholar)]. He heard Sufyān b. ʿUyaynah, al-Naḍr b. Shumayl, Abū al-Ḥasan al-Madāʾinī, and many others. Thaʿlab, Ibn al-Barāʾ, Ibn Abī al-Dunyā, al-Baghawī, Ibn Ṣāʿid, and others transmitted from him. He was thiqah (trustworthy), thabt (reliable), a scholar of genealogy, knowledgeable in the reports of the ancients, and he had the "Kitāb al-Nasab" (Book of Genealogy). He held the judiciary in Makkah, and he came to Baghdad. When he wanted to transmit ḥadīth there, he said: Present to me your mustamlī (dictation assistant). So they presented him, and he came to them. When Abū Ḥāmid al-Mustamlī attended, he said to him: Who are you? He said: The one you mentioned, O son of the ḥawārī (disciple) of the Messenger of God ﷺ. It pleased him, and he dictated to him. From al-Zubayr b. Bakkār, he said: My sister's daughter said to her family: My maternal uncle is the best man to his family; he does not take a co-wife and does not buy a slave-girl. He said: The woman says: By God, these books are harder on me than three co-wives. From Abū al-ʿAbbās Muḥammad b. Isḥāq al-Ṣayrafī, he said: I asked al-Zubayr b. Bakkār — and the topic of women had come up —: How long has your wife been with you? He said: Do not ask me; no one will come to the Resurrection with more rams than she. I sacrificed seventy rams on her behalf. From Aḥmad b. Ibrāhīm b. Shādhān, he said: Abū ʿAbd Allāh Aḥmad b. Sulaymān al-Ṭūsī said to us: Abū ʿAbd Allāh al-Zubayr [b. Bakkār], the qāḍī of Makkah, died on Sunday night, with nine nights remaining of Dhū al-Qaʿdah in the year two hundred fifty-six, and he had reached eighty-four years. He was buried in Makkah, and I attended his funeral. His son Muṣʿab prayed over him. The cause of his death was that he fell from the top of his roof, then remained two days without speaking, and he died three days after we finished reading the "Kitāb al-Nasab" to him. ʿAbd Allāh b. Muḥammad b. al-Muhājir, Abū Muḥammad ʿAbd Allāh b. Muḥammad b. al-Muhājir, Abū Muḥammad. He was known as Fawzān. He was one of the most intimate companions of Aḥmad b. Ḥanbal, who used to prefer him, honor him, feel at ease with him, and borrow from him. Aḥmad died owing him fifty dinars, and he bequeathed that it be paid from his produce, but Fawzān did not take it and absolved him of it. One day he sent to him, saying: God has granted us a son; what do you think I should name him? Fawzān transmitted from Wakīʿ, Shuʿayb b. Ḥarb, Abū Muʿāwiyah, and others. A group transmitted from him, among them al-Baghawī and Ibn Ṣāʿid. Al-Dāraquṭnī said: Fawzān is noble and majestic. He died in Rajab of this year. ʿUthmān b. Ṣāliḥ b. Saʿīd b. Yaḥyā, Abū al-Qāsim al-Khayyāṭ al-Khulqānī ʿUthmān b. Ṣāliḥ b. Saʿīd b. Yaḥyā, Abū al-Qāsim al-Khayyāṭ al-Khulqānī. He transmitted from Yazīd b. Hārūn and Wahb b. Jarīr. Ibn Makhlad transmitted from him, and he was thiqah (trustworthy). And he died in this year. Muḥammad b. Ismāʿīl b. Ibrāhīm b. al-Mughīrah, Abū ʿAbd Allāh al-Juʿfī al-Bukhārī. Muḥammad b. Ismāʿīl al-Bukhārī. He is Muḥammad b. Ismāʿīl b. Ibrāhīm b. al-Mughīrah b. Bardizbah, and it is said: Badhdhizbah, the Juʿfī, their client, Abū ʿAbd Allāh al-Bukhārī al-Ḥāfiẓ, the imām of the people of ḥadīth in his time, the one followed as a model in his era, and the one given precedence over all his peers and contemporaries. His book "al-Ṣaḥīḥ" is such that rain is sought by its recitation, and the people of Islam have unanimously accepted it and the soundness of what is in it. He is the author of the book "al-Tārīkh". He was born on Friday after the prayer, when thirteen nights had passed of Shawwāl in the year one hundred ninety-four. He was called al-Juʿfī because the father of his grandfather — who was a Magian — embraced Islam at the hands of Yamān al-Juʿfī, [and Yamān] was the governor of Bukhārā, so he was attributed to him. Muḥammad b. Ismāʿīl traveled in pursuit of knowledge, and wrote in Khurāsān, al-Jibāl, the cities of Iraq, the Ḥijāz, al-Shām, and Miṣr. He heard Bakr b. Ibrāhīm, ʿAbdān, Muḥammad b. ʿAbd Allāh al-Anṣārī, Abū Nuʿaym, ʿAffān, Abū al-Walīd al-Ṭayālisī, al-Qaʿnabī, al-Ḥumaydī, ʿAlī b. al-Madīnī, Aḥmad b. Ḥanbal, Yaḥyā b. Maʿīn, and a host too numerous to mention. He came to Baghdad several times, and he transmitted ḥadīth there. Among its people, Ibrāhīm al-Ḥarbī, al-Bāghandī, Ibn Ṣāʿid, and others transmitted from him. The last to transmit from him there was al-Ḥusayn b. Ismāʿīl al-Maḥāmilī. Al-Bukhārī excelled in the science of ḥadīth, and was granted memorization and knowledge of it. From Aḥmad b. ʿAbd Allāh b. Muḥammad, he said: I heard my grandfather Muḥammad b. Yūsuf [al-Firabrī] say: Abū Jaʿfar Muḥammad b. Abī Ḥātim al-Warrāq al-Naḥwī narrated to us, he said: I said to Abū ʿAbd Allāh Muḥammad b. Ismāʿīl al-Bukhārī: How was the beginning of your affair in seeking ḥadīth? He said: I was inspired to memorize ḥadīth while I was in the kuttāb (school). I said: How old were you then? He said: Ten years or less. Then I left the kuttāb after the age of ten, and I began to go frequently to al-Dākhilī and others. One day, while he was reading to the people, he said: Sufyān, from Abū al-Zubayr, from Ibrāhīm. I said to him: O Abū Fulān, Abū al-Zubayr did not transmit from Ibrāhīm. He rebuked me. I said to him: Go back to the original, if you have it. He entered and looked at it, then came out and said to me: How is it, O boy? I said: It is al-Zubayr b. ʿAdī, from Ibrāhīm. He took the pen from me, corrected his book, and said: You have spoken the truth. One of his companions said to him: How old were you when you corrected him? He said: Eleven years old. When I reached sixteen, I memorized the books of Ibn al-Mubārak and Wakīʿ. Then I went out with my mother and my brother [Aḥmad] to Makkah. When I had performed the pilgrimage, my brother returned, and I stayed behind there in pursuit of ḥadīth. When I reached eighteen, I began to compile the rulings of the Companions and the Successors and their statements. I compiled the book "al-Tārīkh" there at the grave of the Messenger of God ﷺ during moonlit nights. There is hardly a name in "al-Tārīkh" but I have a story about it, except that I disliked making the book too long. In the narration of Ibn al-Bukhārī: He wrote the chapter headings of the Jāmiʿ between the grave of the Messenger of God ﷺ and his pulpit, and he would pray two rakʿahs for each heading. He said: I wrote from a thousand shaykhs. He said: I extracted this book from approximately six hundred thousand ḥadīths, and I did not place any ḥadīth [in the book of al-Ṣaḥīḥ] except that I performed a ritual bath [before that] and prayed two rakʿahs. Al-Firabrī said: Ninety thousand men heard this book; no one remains to transmit it except me. From Muḥammad b. Yūsuf, he said: I was with Muḥammad b. Ismāʿīl al-Bukhārī in his house one night, and I counted that he got up and lit a lamp to recall things he would note down eighteen times in one night. Al-Bukhārī would wake up in a single night from his sleep, light the lamp, and write down a benefit that occurred to his mind, then extinguish his lamp. Then he would get up another time, until that happened close to twenty times. His eyesight had been afflicted when he was young, and his mother saw Ibrāhīm al-Khalīl ﷺ, who said: O woman, God has restored your son's eyesight because of your frequent supplication, or he said: your weeping. In the morning he could see. Al-Bukhārī said: I reflected last night, and I found that I have written in my compilations about two hundred thousand musnad ḥadīths. And he memorized all of them. Once he entered Samarqand, and four hundred scholars of ḥadīth gathered to meet him there. They fabricated chains for him, inserted the isnād of al-Shām into the isnād of Iraq, mixed up the narrators in the chains, and placed the texts of the ḥadīths with other than their chains. Then they read them to al-Bukhārī, and he returned every ḥadīth to its chain and corrected all those ḥadīths and chains, and they could not catch him in a single mistake in a chain or a text. It is related from some of his companions that he used to go with them to the shaykhs of al-Baṣrah while he was a boy and did not write. After some days they asked him: Why do you not write? He recited to them all that they had heard from his memory, and it amounted to more than fifteen thousand ḥadīths. Bundār used to say: No one like Muḥammad b. Ismāʿīl has come to us. Once he entered the gathering of Bundār, who did not recognize him. It was said to him: This is Abū ʿAbd Allāh. He stood up, took his hand, embraced him, and said: Welcome to the one of whom I have boasted for years. Abū Bakr b. Abī Shaybah and Muḥammad b. ʿAbd Allāh b. Numayr said: We have not seen the like of Muḥammad b. Ismāʿīl. Abū Bakr al-Aʿyan said: We wrote from Muḥammad b. Ismāʿīl at the door of Muḥammad b. Yūsuf al-Firyābī, and there was not a hair on his face. Aḥmad b. Ḥanbal said: Khurāsān has not produced the like of Muḥammad b. Ismāʿīl al-Bukhārī. Isḥāq b. Rāhawayh said, while al-Bukhārī was with him: O assembly of the people of ḥadīth, look at this young man and write from him, for if he had been in the time of al-Ḥasan, people would have needed him for his knowledge of ḥadīth and his understanding. From ʿAbd Allāh b. Aḥmad al-Ṣayrafī, he said: I heard al-Dāraquṭnī say: Were it not for al-Bukhārī, Muslim would not have gone nor come. From Aḥmad b. al-Ḥasan al-Rāzī, he said: I heard Abū Aḥmad b. ʿAdī al-Ḥāfiẓ say: I heard several shaykhs relate that when Muḥammad b. Ismāʿīl al-Bukhārī came to Baghdad, the people of ḥadīth heard of him and gathered. They took one hundred ḥadīths, reversed their chains and texts, and put the text of this one with the chain of another and the chain of this one with the text of another. They gave them to ten men, each man ten ḥadīths, and ordered them, when they attended the gathering, to cast them upon al-Bukhārī. They attended, and a man from the ten volunteered and asked him about a ḥadīth from those ḥadīths. He said: I do not know it. He asked him about another, and he said: I do not know it. He kept casting them upon him one after another until he finished the ten, and al-Bukhārī kept saying: I do not know it. Some of the discerning said: The man has understood, and others judged him incapable. Then another man volunteered and asked him about [a ḥadīth from] the ḥadīths, and he said about the ḥadīth: I do not know it, until he finished his ten. Then the third, then the fourth, until the completion of the ten, and al-Bukhārī did not add to them more than: I do not know it. When they finished, al-Bukhārī turned to the first and said: As for your first ḥadīth, it is such-and-such, and the second ḥadīth is such-and-such, and the third is such-and-such, until he came to the end of the ten. He returned every text to its chain and every chain to its text, and he did the same with the others. The people acknowledged his memorization and submitted to his excellence. When Ibn Ṣāʿid mentioned him, he would say: The butting ram! From Abū Saʿīd Bakr b. Munīr, he said: Some merchandise had been brought to Muḥammad b. Ismāʿīl that a certain person had sent to him. The merchants gathered in the evening and sought it from him with a profit of five thousand dirhams. He said to them: Leave tonight. The next day other merchants came and sought that merchandise from him with a profit of ten thousand dirhams. He sent them back and said: Last night I intended to give it to those, and I do not like to break my intention. So he gave it to them. From Abū ʿAmr Aḥmad b. Muḥammad al-Muqriʾ, he said: I heard Bakr b. Munīr say: I heard Muḥammad b. Ismāʿīl say: I hope to meet God [glorified be He] and that He will not call me to account for having backbitten anyone. Abū al-ʿAbbās al-Daghūlī said: The people of Baghdad wrote to al-Bukhārī: The Muslims are in good as long as you live for them, and there is no good after you when you are missed. Al-Fallās said: Every ḥadīth that al-Bukhārī does not know is not a ḥadīth. Nuʿaym b. Ḥammād said: He is the faqīh of this ummah. Likewise said Yaʿqūb b. Ibrāhīm al-Dawraqī. Some of them preferred him in fiqh and ḥadīth over Imām Aḥmad b. Ḥanbal and Isḥāq b. Rāhawayh. Qutaybah b. Saʿīd said: People journeyed to me from the east of the earth and its west, but none like Muḥammad b. Ismāʿīl al-Bukhārī ever journeyed to me. Rajāʾ b. Murajjā said: The excellence of al-Bukhārī over the scholars—meaning in his time—is like the excellence of men over women. He also said: He is a sign among the signs of God walking upon the earth. Abū Muḥammad ʿAbd Allāh b. ʿAbd al-Raḥmān al-Dārimī said: Muḥammad b. Ismāʿīl al-Bukhārī is the most learned in jurisprudence among us, the most knowledgeable of us, the deepest in investigation of us, and the most extensive in seeking of us. Isḥāq b. Rāhawayh said: He is more perceptive than I. Abū Ḥātim al-Rāzī said: Muḥammad b. Ismāʿīl is the most knowledgeable of those who entered Iraq. ʿUbayd al-ʿIjlī said: I saw Abū Ḥātim and Abū Zurʿah sitting before him, listening to what he said, and no Muslim could reach his level. He was more knowledgeable than Muḥammad b. Yaḥyā al-Dhuhlī in such-and-such and such-and-such. He was devout, virtuous, and proficient in everything. Someone else said: I saw Muḥammad b. Yaḥyā al-Dhuhlī asking al-Bukhārī about names, kunyahs, and hidden defects, and he passed through them like an arrow, as if he were reciting: “Say: He is God, the One” [al-Ikhlāṣ: 1]. Aḥmad b. Ḥamdūn al-Qaṣṣār said: I saw Muslim b. al-Ḥajjāj come to al-Bukhārī and kiss him between the eyes, saying: Let me kiss your feet, O master of masters, chief of the traditionists, and physician of ḥadīth in its hidden defects. Then he asked him about the ḥadīth of the expiation of the gathering, and he explained its defect to him. When he finished, Muslim said: None hates you but an envious person, and I bear witness that there is none in the world like you. Al-Tirmidhī said: I have not seen in Iraq or Khurāsān anyone more knowledgeable than al-Bukhārī in the meaning of hidden defects, history, and knowledge of chains of transmission. One day we were with ʿAbd Allāh b. Munīr, and he said to al-Bukhārī: May God make you an ornament of this community. Al-Tirmidhī said: His prayer was answered for him. Ibn Khuzaymah said: I have not seen beneath the canopy of the sky anyone more knowledgeable of the ḥadīth of the Messenger of God ﷺ and more retentive of it than Muḥammad b. Ismāʿīl al-Bukhārī. If we were to go on writing what the imams praised of his memory, his precision, his knowledge, his jurisprudence, his piety, his asceticism, and his vast erudition, it would be lengthy for us, and we are in haste because of current events. We have mentioned that in detail at the beginning of the commentary on the “Ṣaḥīḥ,” and God, glorified and exalted, is the One whose help is sought. Al-Bukhārī, may God have mercy on him, was at the utmost of modesty, courage, generosity, piety, and asceticism in this world, the abode of transience, and desire for the Hereafter, the abode of permanence. He said: I hope to meet God with no one demanding from me that I have backbitten him. The “Tārīkh” and what he mentioned in it of criticism and accreditation and other than that were brought up to him, and he said: This is not from that. The Prophet ﷺ said: “Give him permission, for what a bad brother of the clan he is.” We only related that as a transmission; we did not say it of ourselves. He, may God have mercy on him, used to pray thirteen rakʿahs every night, and he would complete the Qurʾān every night of Ramaḍān with one completion. He had a grandmother and good wealth from which he spent secretly and openly. He gave abundant charity by night and day, secretly and openly. He was one whose supplication was answered, whose arrow was unerring, and whose soul was noble. One of the sultans sent to him to come so that his children could hear from him, and he sent back: In his house is wisdom sought; if you want that, then come to me. And he refused to go to them. Al-Bukhārī had said: The actions of servants are created. I said to him: You have said: My pronunciation of the Qurʾān is created. He said: I do not say that; I only say: The actions of servants are created. So Muḥammad b. Yaḥyā al-Dhuhlī forsook him and forbade people from attending his gatherings. It happened that Khālid b. Aḥmad al-Dhuhlī, the governor of Bukhārā, asked him to attend before him so that he could hear from him the “Ṣaḥīḥ” [and the “Tārīkh”]. He said: I do not humiliate knowledge. If he wants to hear that, let him attend before me. So the governor plotted against him until he banished him from the town. He went to Khartank, a village among the villages of Samarqand, two farsakhs from it, and stayed with relatives of his there. He began to supplicate God to take him to Himself when he saw the tribulations, as came in the ḥadīth: “And if You intend for a people a tribulation, take us to You, not being tempted.” Then his illness occurred immediately after that, and his death was on the night of the Festival of Breaking the Fast, which was the night of Saturday, at the time of the evening prayer. The funeral prayer was performed over him on the day of the festival after noon of this year—I mean the year 256 AH. He was shrouded in three white garments, with no shirt and no turban, according to what he had bequeathed. When he was buried, a costly fragrance, sweeter than musk, wafted from his grave, and that lasted for days. Then tall white pillars rose up beside his grave. His age on the day he died, may God have mercy on him, was sixty-two years. He left behind him, may God have mercy on him, beneficial knowledge for all Muslims, so his work in it has not ceased; rather, it is connected to the righteous deeds he performed in life. The Messenger of God ﷺ said: “When the son of Adam dies, his deeds come to an end except from three: knowledge from which benefit is derived…” the ḥadīth. Muslim related it. His condition in this “Ṣaḥīḥ” of his is more stringent than the condition of every book compiled in the field of “Ṣaḥīḥ.” No other equals it in that, neither the “Ṣaḥīḥ” of Muslim nor any other. How excellent is what one of the eloquent poets said: “The Ṣaḥīḥ of al-Bukhārī, if they were fair, would not be written except with water of gold. It is the distinction between guidance and blindness, it is the barrier between the youth and destruction. Chains of transmission like the stars of the sky before texts like meteors. By it the scale of the religion of the Messenger was established, and the non-Arabs submitted to it after the Arabs. A veil from the Fire, no doubt in it, distinguishing between contentment and wrath. A delicate curtain to the Chosen One, and a clear text for dispelling doubts. O scholar whose rank in the ranks all scholars have agreed upon as excellent, you preceded the imams in what you gathered, and you won, as they claimed, the prize. You rejected the weak among the transmitters and those accused of lying. You brought out in the excellence of its arrangement and its chapter headings a wonder of wonders. So your Master gave you what you desire, and increased your share in what He bestowed.” Muḥammad b. Ibrāhīm b. Jaʿfar al-Anmāṭī Muḥammad b. Ibrāhīm b. Jaʿfar al-Anmāṭī. Known as Murabbaʿ, the companion of Yaḥyā b. Maʿīn. He was one of the memorizers and men of understanding. He transmitted from Abū Salamah al-Tabūdhakī, Abū Ḥudhayfah al-Nahdī, Abū al-Walīd al-Ṭayālisī, and others. On the authority of Aḥmad [b. ʿAlī b. Thābit], who said: I heard Abū Nuʿaym al-Ḥāfiẓ say: It reached me from Jaʿfar b. Muḥammad b. Kazzāl, who said: Yaḥyā b. Maʿīn used to give nicknames to his companions. He nicknamed Muḥammad b. Ibrāhīm “Murabbaʿ,” al-Ḥusayn b. Muḥammad “ʿUbayd al-ʿIjl,” Ṣāliḥ b. Muḥammad “Jazarah,” and Muḥammad b. Ṣāliḥ “Kuwaylajah.” These were among the greatest of his companions. On the authority of [Abū al-Ḥasan] al-Dāraquṭnī, who said: Muḥammad b. Ibrāhīm al-Anmāṭī, known as Murabbaʿ, was a ḥāfiẓ of Baghdad, with a compilation and a history. Abū Muḥammad b. Ṣāʿid and others transmitted from him. On the authority of ʿAbd al-Bāqī b. Qāniʿ: Muḥammad b. Ibrāhīm Murabbaʿ died in the year 256 AH. Ibn Makhlad said: He died in 286 AH. This is an error that is not correct. Muḥammad b. Abī Farwah, Abū ʿAbd Allāh al-Shaʿbānī Muḥammad b. Abī Farwah, Abū ʿAbd Allāh al-Shaʿbānī: Of the Banū Shaʿbān, and Banū Shaʿbān b. ʿAmr b. Qays of Ḥimyar. The people of Egypt, when they ascribe to him, say “al-Ashʿabūnī”; the people of Kufa say “al-Shaʿbī”; the people of Syria say “al-Shaʿbānī”; and the people of Yemen say “Dhū al-Shuʿayn.” All of them mean Shaʿbān b. ʿAmr. Muḥammad transmitted ḥadīth, and he died in this year.
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