Tarikh (al-Tabari) 3478
The Year 261 AH
مَنْ تُوُفِّيَ فِي سنة إحدى وستين ومائتين مِنَ الْأَكَابِرِ الْحَسَنُ بْنُ مُحَمَّدِ بْنِ عَبْدِ الْمَلِكِ بْنِ أَبِي الشَّوَارِبِ الْقُرَشِيُّ الْحَسَنُ بْنُ مُحَمَّدِ بْنِ عَبْدِ الْمَلِكِ بْنِ أَبِي الشَّوَارِبِ الْقُرَشِيُّ. وَلِيَ الْقَضَاءَ بِسُرَّ مَنْ رَأَى، وَوَلَّاهُ قَاضِيَ الْقُضَاةِ جَعْفَرُ بْنُ عَبْدِ الْوَاحِدِ بْنِ سُلَيْمَانَ بْنِ عَلِيٍّ، فَوَلِيَ فِي أَيَّامِ الْمُتَوَكِّلِ وَبَعْدَهُ، وَكَانَ فَقِيهًا سَخِيًّا ذَا مُرُوءَةٍ وَكَرَمٍ عَظِيمٍ، وَلَمْ تَزَلْ فِي بَيْتِهِ إِمَارَةٌ وَرِيَاسَةٌ، مِنْهُمْ: عَتَّابُ بْنُ أُسَيْدٍ، وَلَّاهُ رَسُولُ اللَّهِ ﷺ مَكَّةَ، وَخَالِدُ بْنُ أُسَيْدٍ وَهُوَ جَدُّ [آلِ ابْنِ] أَبِي الشَّوَارِبِ. وعن ابْنُ عَرَفَةَ قَالَ: أَخْبَرَنِي مَنْ حَضَرَ مُحَمَّدَ بْنَ عَبْدِ الْمَلِكِ بْنِ أَبِي الشَّوَارِبِ وَقَدْ وَرَدَ عَلَيْهِ كِتَابُ ابْنِهِ الْحَسَنِ بِوِلَايَةِ الْقَضَاءِ، فَكَتَبَ إِلَيْهِ: وَصَلَ إِلَيَّ كِتَابُكَ بِتَوْلِيَتِكَ الْقَضَاءَ، وَحَاشَى لِوَجْهِكِ الْحَسَنِ يَا حَسَنُ مِنَ النَّارِ. وعن مُحَمَّدُ بْنُ الْعَبَّاسِ قَالَ: قُرِئَ عَلَى ابْنِ الْمُنَادَى وَأَنَا أَسْمَعُ، قَالَ: دَخَلَ إِلَى مَدِينَةِ السَّلَامِ الْحَسَنُ بْنُ مُحَمَّدِ بْنِ أَبِي الشَّوَارِبِ قَاضِي الْقُضَاةِ لِلْمُعْتَمِدِ، فَتُوُفِّيَ بِمَدِينَةِ السَّلَامِ لِثَمَانِ عَشْرَةَ خَلَتْ مِنْ ذِي الْحِجَّةِ سَنَةَ إِحْدَى وَسِتِّينَ، وَصَلَّى عَلَيْهِ يُوسُفُ بْنُ يَعْقُوبَ. وَذَكَرَ ابْنُ جَرِيرٍ الطَّبَرِيُّ أَنَّهُ تُوُفِّيَ بِمَكَّةَ. الْحُسَيْنُ بْنُ بَحْرِ بْنِ يَزِيدَ أَبُو عَبْدِ اللَّهِ الْبَيْرُوذِيُّ الْحُسَيْنُ بْنُ بَحْرِ بْنِ يَزِيدَ أَبُو عَبْدِ اللَّهِ الْبَيْرُوذِيُّ. مِنْ نَوَاحِي الْأَهْوَازِ، قَدِمَ بَغْدَادَ، وَحَدَّثَ عَنْ حَجَّاجِ بْنِ نُصَيْرٍ، وَجُبَارَةَ بْنِ مُغَلِّسٍ، وَغَيْرِهِمَا. رَوَى عَنْهُ: ابْنُ صَاعِدٍ، وَابْنُ أَبِي دَاوُدَ، وَابْنُ مَخْلَدٍ، وَكَانَ ثِقَةً، وَخَرَجَ إِلَى الْغَزْوِ فَأَدْرَكَهُ أَجَلَهُ بِمَلْطِيَّةَ، وَتُوُفِّيَ فِي رَمَضَانَ هَذِهِ السَّنَةَ. الْحُسَيْنُ بْنُ نَصْرِ بْنِ الْمَعَارِكِ، أَبُو عَلِيٍّ الْحُسَيْنُ بْنُ نَصْرِ بْنِ الْمَعَارِكِ، أَبُو عَلِيٍّ. سَكَنَ مِصْرَ، وَحَدَّثَ بِهَا عَنْ أَبِي نُعَيْمٍ الْفَضْلِ بْنِ دُكَيْنٍ، وَنُعَيْمِ بْنِ حَمَّادٍ، وَكَانَ ثِقَةً ثَبَتًا. وَتُوُفِّيَ بِمِصْرَ فِي شَعْبَانَ هَذِهِ السَّنَةَ. سُلَيْمَانُ بْنُ تَوْبَةَ بْنِ زِيَادٍ، أَبُو دَاوُدَ النَّهْرَوَانِيُّ سُلَيْمَانُ بْنُ تَوْبَةَ بْنِ زِيَادٍ، أَبُو دَاوُدَ النَّهْرَوَانِيُّ. سَمِعَ يَزِيدَ بْنَ هَارُونَ، وَرَوْحَ بْنَ عُبَادَةَ، وَشَبَابَةَ. رَوَى عَنْهُ: ابْنُ مَخْلَدٍ. وَقَالَ عَبْدُ الرَّحْمَنِ بْنُ أَبِي حَاتِمٍ: كَتَبْتُ عَنْهُ وَكَانَ صَدُوقًا. وَقَالَ الدَّارَقُطْنِيُّ: ثِقَةٌ. تُوُفِّيَ بِمِصْرَ فِي صَفَرٍ هَذِهِ السَّنَةَ. سُلَيْمَانُ بْنُ خَلَّادٍ، [أَبُو خَلَّادٍ] الْمُؤَدِّبُ سُلَيْمَانُ بْنُ خَلَّادٍ، [أَبُو خَلَّادٍ] الْمُؤَدِّبُ. سَكَنَ سُرَّ مَنْ رَأَى، وَحَدَّثَ بِهَا عَنْ يَزِيدَ بْنِ هَارُونَ، وَشَبَابَةَ. رَوَى عَنْهُ: ابْنُ أَبِي دَاوُدَ، وَابْنُ مَخْلَدٍ. وَقَالَ ابْنُ أَبِي حَاتِمٍ: كَتَبْتُ عَنْهُ مَعَ أَبِي، وَهُوَ صَدُوقٌ. وَتُوُفِّيَ بِسُرَّ مَنْ رَأَى فِي هَذِهِ السَّنَةِ. شُعَيْبُ بْنُ أَيُّوبَ بْنِ زُرَيْقِ بْنِ مَعْبَدِ بْنِ شَيْطَا، أَبُو بَكْرٍ الصَّرِيفِينِيُّ شُعَيْبُ بْنُ أَيُّوبَ بْنِ زُرَيْقِ بْنِ مَعْبَدِ بْنِ شَيْطَا، أَبُو بَكْرٍ الصَّرِيفِينِيُّ. مِنْ أَهْلِ وَاسِطٍ. سَمِعَ يَحْيَى بْنَ آدَمَ، وَأَبَا دَاوُدَ الْجَفْرِيَّ. رَوَى عَنْهُ: ابْنُ صَاعِدٍ، وَابْنُ مَخْلَدٍ، وَالْمَحَامِلِيُّ، وَلِي قَضَاءَ جُنْدَيْسَابُورَ. قَالَ الدَّارَقُطْنِيُّ: هُوَ ثِقَةٌ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ. طَيْفُورُ بْنُ عِيسَى بْنِ سَرُوشَانَ، أَبُو يَزِيدَ الْبِسْطَامِيُّ طَيْفُورُ بْنُ عِيسَى بْنِ سَرُوشَانَ، أَبُو يَزِيدَ الْبِسْطَامِيُّ. وَكَانَ سَرُوشَانَ مَجُوسِيًّا فَأَسْلَمَ، وَكَانَ لِعِيسَى ثَلَاثَةُ أَوْلَادٍ: آدَمُ وَهُوَ أَكْبَرُهُمْ، وَأَبُو يَزِيدَ أَوْسَطُهُمْ، وَعَلِيٌّ أَصْغَرُهُمْ، وَكَانُوا كُلُّهُمْ عُبَّادًا زُهَّادًا. وَقِيلَ لَهُ: بِأَيِّ شَيْءٍ وَصَلْتَ إِلَى هَذِهِ الْمَعْرِفَةِ ؟ فَقَالَ: بِبَطْنٍ جَائِعٍ وَبَدَنٍ عَارٍ. وَكَانَ يَقُولُ: دَعَوْتُ نَفْسِي إِلَى طَاعَةِ اللَّهِ فَلَمْ تَجِبْنِي، فَمَنَعْتُهَا الْمَاءَ سَنَةً. وَقَالَ أَيْضًا: إِذَا نَظَرْتُمْ إِلَى الرَّجُلِ أُعْطِي مِنَ الْكَرَامَاتِ حَتَّى يَرْتَفِعَ فِي الْهَوَاءِ، فَلَا تَغْتَرُّوا بِهِ حَتَّى تَنْظُرُوا كَيْفَ تَجِدُونَهُ عِنْدَ الْأَمْرِ وَالنَّهْيِ وَحِفْظِ الْحُدُودِ وَأَدَاءِ الشَّرِيعَةِ. قَالَ الْقَاضِي ابْنُ خِلِّكَانَ: وَلَهُ مَقَامَاتٌ كَثِيرَةٌ وَمُجَاهَدَاتٌ مَشْهُورَةٌ وَكَرَامَاتٌ ظَاهِرَةٌ، قُلْتُ: قَدْ حُكِيَ عَنْهُ كَلِمَاتٌ فِيهَا شَطْحٌ، وَقَدْ تَكَلَّمَ كَثِيرٌ مِنَ الْعُلَمَاءِ مِنَ الصُّوفِيَّةِ وَالْفُقَهَاءِ عَلَيْهَا ; فَمِنْ مُتَأَوِّلٍ عَلَى الْمَحَامِلِ الْبَعِيدَةِ، أَوْ قَائِلٍ: إِنَّ هَذَا قَالَهُ فِي حَالِ الِاصْطِلَامِ وَالسُّكْرِ، وَمِنْ مُبَدِّعٍ وَمُخْطِّئٍ، وَاللَّهُ أَعْلَمُ. وعن الْعَبَّاسَ بْنَ حَمْزَةَ قال: صَلَّيْتُ خَلْفَ أَبِي يَزِيدَ الْبِسْطَامِيَّ الظُّهْرَ فَلَمَّا أَرَادَ أَنْ يَرْفَعَ يَدَيْهِ لِيُكَبِّرَ لَمْ يَقْدِرْ إِجْلَالًا لِاسْمِ اللَّهِ [تَعَالَى] وَارْتَعَدَتْ فَرَائِصُهُ، حَتَّى كُنْتُ أَسْمَعُ تَقَعْقُعَ عِظَامِهِ، فَهَالَنِي ذَلِكَ. وعن أَبِي يَزِيدَ قَالَ: كَانَ أَبُو يَزِيدَ يَزْجُرُ نَفْسَهُ فَيَصِيحُ عَلَيْهَا وَيَقُولُ: يَا مَأْوَى كُلِّ سُوءٍ، الْمَرْأَةُ إِذَا حَاضَتْ طَهُرَتْ فِي ثَلَاثَةِ أَيَّامٍ وَأَكْثَرُهُ لِعَشَرَةٍ، وَأَنْتِ يَا نَفْسُ قَاعِدَةٌ مُنْذُ عِشْرِينَ وَثَلَاثِينَ سَنَةً بَعْدُ مَا طَهُرْتِ، فَمَتَى تَطْهُرِينَ؟! إِنَّ وُقُوفَكِ بَيْنَ يَدَيِ اللَّهِ [عَزَّ وَجَلَّ] طَاهِرٌ فَيَنْبَغِي أَنْ تَكُونِي طَاهِرَةً. تُوُفِّيَ أَبُو يَزِيدَ فِي هَذِهِ السَّنَةِ، وَلَهُ ثَلَاثٌ وَسَبْعُونَ سَنَةً. 1 عَبْدُ اللَّهِ بْنُ الْهَيْثَمِ بْنِ عُثْمَانَ، أَبُو مُحَمَّدٍ الْعَبْدِيُّ عَبْدُ اللَّهِ بْنُ الْهَيْثَمِ بْنِ عُثْمَانَ، أَبُو مُحَمَّدٍ الْعَبْدِيُّ. مِنْ أَهْلِ الْبَصْرَةِ، قَدِمَ بَغْدَادَ، وَحَدَّثَ بِهَا عَنْ أَبِي عَامِرٍ الْعَقَدِيِّ، وَأَبِي دَاوُدَ الطَّيَالِسِيِّ. رَوَى عَنْهُ: الْبَغَوِيُّ، وَالْمَحَامِلِيُّ. وَكَانَ ثِقَةً. تُوُفِّيَ بِالشَّامِ فِي هَذِهِ السَّنَةِ. عَبْدُ الرَّحْمَنِ الْمُتَطَبِّبُ عَبْدُ الرَّحْمَنِ الْمُتَطَبِّبُ. كَانَ أَحْمَدُ بْنُ حَنْبَلٍ يُثْنِي عَلَيْهِ، وَكَانَ يَدْخُلُ عَلَيْهِ وَعَلَى بِشْرٍ. وعن أَبُو مُحَمَّدٍ الْحَسَنُ بْنُ عُثْمَانَ بْنِ عَبْدَوَيْهِ، حَدَّثَنَا أَبِي قَالَ: سَمِعْتُ عَبْدَ الرَّحْمَنِ الطَّبِيبَ -هُوَ طَبِيبُ أَحْمَدَ بْنِ حَنْبَلٍ وَبِشْرٍ الْحَافِي- قَالَ: اعْتَلَّا جَمِيعًا فِي مَكَانٍ وَاحِدٍ. فَكُنْتُ أَدْخُلُ إِلَى بِشْرٍ فَأَقُولُ لَهُ: كَيْفَ تَجِدُكَ يَا أَبَا نَصْرٍ؟ قَالَ: فَيَحْمَدُ اللَّهَ تَعَالَى، ثُمَّ خَبِّرْنِي، فَيَقُولُ: أَحْمَدُ اللَّهَ إِلَيْكَ، أَجِدُ كَذَا وَكَذَا. وَأَدْخُلُ عَلَى أَبِي عَبْدِ اللَّهِ فَأَقُولُ: كَيْفَ تَجِدُكَ يَا أَبَا عَبْدِ اللَّهِ؟ فَيَقُولُ: بِخَيْرٍ. فَقُلْتُ لَهُ يَوْمًا: إِنَّ أَخَاكَ بِشْرًا عَلِيلٌ وَأَسْأَلُهُ [بِحَالِهِ] فَيُخْبِرُنِي، فَيَبْدَأُ بِحَمْدِ اللَّهِ تَعَالَى ثُمَّ يُخْبِرُنِي. فَقَالَ لِي: سَلْهُ عَمَّنْ أَخَذَ هَذَا؟ فَقُلْتُ لَهُ: إِنِّي أَهَابُهُ أَنْ أَسْأَلَهُ فَقَالَ: قُلْ لَهُ: قَالَ لَكَ أَخُوكَ أَبُو عَبْدِ اللَّهِ: عَمَّنْ أَخَذْتَ هَذَا؟ قَالَ: فَدَخَلْتُ عَلَيْهِ فَعَرَّفْتُهُ مَا قَالَ. فَقَالَ لِي: أَبُو عَبْدِ اللَّهِ لَا يُرِيدُ الشَّيْءَ إِلَّا بِالْإِسْنَادِ: أَزْهَرَ عَنِ ابْنِ عَوْنٍ، عَنِ ابْنِ سِيرِينَ: إِذَا حَمِدَ اللَّهَ [تَعَالَى] الْعَبْدُ قَبْلَ الشَّكْوَى لَمْ تَكُنْ شَكْوَى، إِنَّمَا أَقُولُ لَكَ: أَجِدُ كَذَا أَعْرِفُ قُدْرَةَ اللَّهِ تَعَالَى فِيَّ. قَالَ: فَخَرَجْتُ مِنْ عِنْدِهِ [فَمَضَيْتُ إِلَى أَبِي عَبْدِ اللَّهِ] فَعَرَّفْتُهُ مَا قَالَ. فَكُنْتُ بَعْدَ ذَلِكَ إِذَا دَخَلْتُ عَلَيْهِ يَقُولُ: أَحْمَدُ اللَّهَ إِلَيْكَ، ثُمَّ يَذْكُرُ مَا يَجِدُ. عُثْمَانُ بْنُ مَعْبَدِ بْنِ نُوحٍ الْمُقْرِئُ عُثْمَانُ بْنُ مَعْبَدِ بْنِ نُوحٍ الْمُقْرِئُ. سَمِعَ أَبَا نُعَيْمٍ الْفَضْلَ بْنَ دُكَيْنٍ. رَوَى عَنْهُ: ابْنُ أَبِي الدُّنْيَا، وَابْنُ صَاعِدٍ، وَكَانَ ثِقَةً. وَتُوُفِّيَ بِالْجَانِبِ الْغَرْبِيِّ مِنْ بَغْدَادَ فِي صَفَرٍ هَذِهِ السَّنَةَ. عَلِيُّ بْنُ الْحُسَيْنِ بْنِ إِبْرَاهِيمَ بْنِ الْحُرِّ، وَيُعْرَفُ: بِابْنِ إِشْكَابَ [عَلِيُّ بْنُ] الْحُسَيْنِ بْنِ إِبْرَاهِيمَ بْنِ الْحُرِّ، وَيُعْرَفُ: بِابْنِ إِشْكَابَ. سَمِعَ إِسْمَاعِيلَ ابْنَ عُلَيَّةَ، وَأَبَا مُعَاوِيَةَ. رَوَى عَنْهُ: أَبُو دَاوُدَ، وَابْنُ صَاعِدٍ، وَكَانَ ثِقَةً صَدُوقًا. تُوُفِّيَ فِي شَوَّالٍ هَذِهِ السُّنَّةَ. قَطَنُ بْنُ إِبْرَاهِيمَ، أَبُو سَعِيدٍ الْقُشَيْرِيُّ النَّيْسَابُورِيُّ قَطَنُ بْنُ إِبْرَاهِيمَ، أَبُو سَعِيدٍ الْقُشَيْرِيُّ النَّيْسَابُورِيُّ. وُلِدَ سَنَةَ ثَمَانِينَ وَمِائَةٍ، وَسَمِعَ مِنْ عَبْدَانَ، وَقَبِيصَةَ، وَغَيْرِهِمَا. رَوَى عَنْهُ: أَبُو زُرْعَةَ، وَأَبُو حَاتِمٍ الرَّازِيَانِ، وَغَيْرُهُمَا. وَكَانَ مُسْلِمُ بْنُ الْحَجَّاجِ قَدْ كَتَبَ عَنْهُ فَازْدَحَمَ النَّاسُ عَلَيْهِ حَتَّى حَدَّثَ بِحَدِيثِ إِبْرَاهِيمَ بْنِ طَهْمَانَ: عَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، عَنْ رَسُولِ اللَّهِ ﷺ: "أَيُّمَا إِهَابٍ دُبِغَ فَقَدْ طَهُرَ" فَطَالَبُوهُ بِالْأَصْلِ فَأَخْرَجَهُ، وَقَدْ كَتَبَهُ عَلَى الْحَاشِيَةِ فَتَرَكَهُ مُسْلِمٌ. وَكَانَ قَدْ سَأَلَ مُحَمَّدَ بْنَ عَقِيلٍ عَنْ هَذَا الْحَدِيثِ فَقَالَ ابْنُ عَقِيلٍ: حَدَّثَنَا حَفْصٌ، عَنِ ابْنِ طَهْمَانَ، فَخَرَجَ هُوَ إِلَى النَّاسِ فَقَالَ: حَدَّثَنَا حَفْصٌ فَاتَّضَعَ لِهَذَا. وَتُوُفِّيَ قَطَنٌ فِي هَذِهِ السَّنَةِ. مُحَمَّدُ بْنُ الْحُسَيْنِ بْنِ إِبْرَاهِيمَ بْنِ الْحُرِّ، أَبُو جَعْفَرٍ الْعَامِرِيُّ، وَيُعْرَفُ بِابْنِ إِشْكَابَ مُحَمَّدُ بْنُ الْحُسَيْنِ بْنِ إِبْرَاهِيمَ بْنِ الْحُرِّ، أَبُو جَعْفَرٍ الْعَامِرِيُّ، وَيُعْرَفُ بِابْنِ إِشْكَابَ. وُلِدَ فِي سَنَةِ إِحْدَى وَثَمَانِينَ وَمِائَةٍ، وَسَمِعَ أَبَا النَّضْرِ وَغَيْرَهُ، وَأَخْرَجَ عَنْهُ الْبُخَارِيُّ فِي صَحِيحِهِ، وَكَانَ حَافِظًا صَدُوقًا ثِقَةً مِنْ أَهْلِ الْعِلْمِ وَالْأَمَانَةِ. وَتُوُفِّيَ فِي مُحَرَّمٍ هَذِهِ السُّنَّةَ، وَلَهُ ثَمَانُونَ سَنَةً. مُحَمَّدُ بْنُ خَلَفٍ، أَبُو بَكْرٍ الْمُقْرِئُ، وَيُعْرَفُ بِالْحَدَادِيِّ مُحَمَّدُ بْنُ خَلَفٍ، أَبُو بَكْرٍ الْمُقْرِئُ، وَيُعْرَفُ بِالْحَدَادِيِّ. سَمِعَ حُسَيْنًا الْجُعْفِيَّ وَغَيْرَهُ. رَوَى عَنْهُ: الْبُخَارِيُّ فِي صَحِيحِهِ. قَالَ الدَّارَقُطْنِيُّ: كَانَ فَاضِلًا ثِقَةً. تُوُفِّيَ فِي رَبِيعٍ الْأَوَّلِ هَذِهِ السَّنَةَ. مُحَمَّدُ بْنُ عَلِيِّ بْنِ مُحْرِزٍ، أَبُو عَبْدِ اللَّهِ الْبَغْدَادِيُّ مُحَمَّدُ بْنُ عَلِيِّ بْنِ مُحْرِزٍ، أَبُو عَبْدِ اللَّهِ الْبَغْدَادِيُّ. كَانَ مُحَدِّثًا ثِقَةً فَهِمًا وَفِي أَخْلَاقِهِ زَعَارَّةٌ، حَدَّثَ بِالْكَثِيرِ. وَتُوُفِّيَ بِمِصْرَ فِي رَبِيعٍ الْآخَرِ [مِنْ هَذِهِ السَّنَةِ]. 1 مُحَمَّدٌ السَّمِينُ مُحَمَّدٌ السَّمِينُ. كَانَ أُسْتَاذَ الْجُنَيْدِ وَلَهُ مُنَازَلَاتٌ فِي التَّوَكُّلِ وَالشَّوْقِ. وعن الْخَلَدِيُّ قَالَ: قَالَ الْجُنَيْدُ: قَالَ لِي مُحَمَّدُ بْنُ السَّمِينِ: كُنْتُ فِي وَقْتٍ مِنَ الْأَوْقَاتِ أَعْمَلُ عَلَى الشَّوْقِ، وَكُنْتُ أَجِدُ مِنْ ذَلِكَ شَيْئًا أَنَا بِهِ مُسْتَقْبَلٌ، فَخَرَجْتُ إِلَى الْغَزْوِ وَهَذِهِ الْحَالَةُ حَالَتِي، وَغَزَا النَّاسُ وَغَزَوْتُ مَعَهُمْ، وَكَثُرَ الْعَدُوُّ عَلَى الْمُسْلِمِينَ، وَتَقَارَبُوا وَالْتَقَوْا، وَلَزِمَ الْمُسْلِمِينَ مِنْ ذَلِكَ خَوْفٌ لِكَثْرَةِ الرُّومِ. قَالَ مُحَمَّدٌ: فَرَأَيْتُ نَفْسِي فِي ذَلِكَ الْمَوْطِنِ وَقَدْ لَحِقَهَا رَوْعٌ، فَاشْتَدَّ ذَلِكَ عَلَيَّ، فَجَعَلْتُ أُوَبِّخُ نَفْسِي وَأَلُومُهَا وَأُؤَنِّبُهَا وَأَقُولُ لَهَا: يَا كَذَّابَةُ، قَدْ عُيِّنَ الشَّوْقُ، فَلَمَّا جَاءَ الْمَوْطِنُ الَّذِي يُؤَمَّلُ فِي مِثْلِهِ الْخُرُوجُ اضْطَرَبْتِ وَتَغَيَّرْتِ. فَأَنَا أُوَبِّخُهَا إِذْ وَقَعَ عَلَيَّ أَنْ أَنْزِلَ إِلَى النَّهْرِ فَأَغْتَسِلَ، فَخَلَعْتُ ثِيَابِي وَاتَّزَرْتُ، وَدَخَلْتُ النَّهْرَ وَاغْتَسَلْتُ، وَخَرَجْتُ وَقَدِ اشْتَدَّتْ لِي عَزِيمَةٌ لَا أَدْرِي مَا هِيَ، فَخَرَجْتُ بِقُوَّةِ تِلْكَ الْعَزِيمَةِ، وَلَبِسْتُ ثِيَابِي، وَأَخَذْتُ سِلَاحِي، وَدَنَوْتُ مِنَ الصُّفُوفِ، وَحَمَلْتُ بِقُوَّةِ تِلْكَ الْعَزِيمَةِ حَمْلَةً، وَأَنَا لَا أَدْرِي كَيْفَ أَنَا، فَمَزَّقْتُ صُفُوفَ الْمُسْلِمِينَ، وَصُفُوفَ الرُّومِ حَتَّى صِرْتُ مِنْ وَرَائِهِمْ، ثُمَّ كَبَّرْتُ تَكْبِيرَةً، فَسَمِعَ الرُّومُ تَكْبِيرًا وَظَنُّوا أَنَّ كَمِينًا قَدْ خَرَجَ عَلَيْهِمْ مِنْ وَرَائِهِمْ، فَوَلَّوْا، وَحَمَلَ عَلَيْهِمُ الْمُسْلِمُونَ، فَقُتِلَ مِنَ الرُّومِ بِسَبَبِ تَكْبِيرَتِي تِلْكَ نَحْوُ أَرْبَعَةِ آلَافٍ، وَجَعَلَ اللَّهُ عَزَّ وَجَلَّ ذَلِكَ سَبَبَ النَّصْرِ وَالْفَتْحِ. مُحَمَّدُ بْنُ حَمَّادٍ، أَبُو عَبْدِ اللَّهِ الطِّهْرَانِيُّ مُحَمَّدُ بْنُ حَمَّادٍ، أَبُو عَبْدِ اللَّهِ الطِّهْرَانِيُّ. رَحَلَ فِي طَلَبِ الْحَدِيثِ، فَسَمِعَ مِنْ عَبْدِ الرَّزَّاقِ، وَغَيْرِهِ. وَكَانَ لَهُ فَهْمٌ [وَهُوَ] مَنْسُوبٌ إِلَى طِهْرَانَ قَرْيَةٍ أُخْرَى مِنْ قُرَى [الرَّيِّ، وَثَمَّ مَنْ يُنْسَبُ إِلَى طِهْرَانَ، وَهِيَ قَرْيَةٌ أُخْرَى مِنْ قُرَى خُرَاسَانَ إِلَّا أَنَّ] طِهْرَانَ الرَّيِّ أَشْهَرُ مِنْ تِلْكَ. تُوُفِّيَ ابْنُ حَمَّادٍ بِعَسْقَلَانَ فِي رَبِيعٍ الْأَوَّلِ مِنْ هَذِهِ السَّنَةِ. مُسْلِمُ بْنُ الْحَجَّاجِ بْنِ مُسْلِمٍ، أَبُو الْحُسَيْنِ الْقُشَيْرِيُّ النَّيْسَابُورِيُّ مُسْلِمُ بْنُ الْحَجَّاجِ بْنِ مُسْلِمٍ، أَبُو الْحُسَيْنِ الْقُشَيْرِيُّ النَّيْسَابُورِيُّ. أَحَدُ الْأَئِمَّةِ مِنْ حُفَّاظِ الْحَدِيثِ، صَاحِبُ " الصَّحِيحِ " الَّذِي هُوَ تِلْوَ " الصَّحِيحِ " لِلْبُخَارِيِّ عِنْدَ أَكْثَرِ الْعُلَمَاءِ، وَذَهَبَ الْمَغَارِبَةُ، وَأَبُو عَلِيٍّ النَّيْسَابُورِيُّ شَيْخُ الْحَاكِمِ النَّيْسَابُورِيِّ مِنَ الْمَشَارِقَةِ إِلَى تَفْضِيلٍ " صَحِيحِ " مُسْلِمٍ عَلَى " صَحِيحِ " الْبُخَارِيِّ، فَإِنْ أَرَادُوا تَقْدِيمَهُ عَلَيْهِ فِي كَوْنِهِ لَيْسَ فِيهِ شَيْءٌ مِنَ التَّعْلِيقَاتِ إِلَّا الْقَلِيلَ، وَأَنَّهُ يَسُوقُ الْأَحَادِيثَ بِتَمَامِهَا فِي مَوْضِعٍ وَاحِدٍ، وَلَا يَقْطَعُهَا كَتَقْطِيعِ الْبُخَارِيِّ لَهَا فِي الْأَبْوَابِ، فَهَذَا الْقَدْرُ لَا يُوَازِي قُوَّةَ أَسَانِيدِ الْبُخَارِيِّ، وَاخْتِيَارَهُ فِي تَصْحِيحِ مَا أَوْرَدَهُ فِي " جَامِعِهِ " مُعَاصَرَةَ الرَّاوِي لِشَيْخِهِ وَسَمَاعَهُ مِنْهُ فِي الْجُمْلَةِ، فَإِنَّ مُسْلِمًا لَا يَشْتَرِطُ فِي كِتَابِهِ الشَّرْطَ الثَّانِيَ، كَمَا هُوَ مُقَرَّرٌ فِي عُلُومِ الْحَدِيثِ. سَمِعَ بِنَيْسَابُورَ: يَحْيَى بْنَ يَحْيَى، وَقُتَيْبَةَ بْنَ سَعِيدٍ، وَإِسْحَاقَ بْنَ رَاهَوَيْهِ، وَغَيْرَهُمْ، وَبِالرَّيِّ: مُحَمَّدَ بْنَ مِهْرَانَ، وَغَيْرَهُ، وَبِبَغْدَادَ: أَحْمَدَ بْنَ حَنْبَلٍ، وَغَيْرَهُ. وَبِالْبَصْرَةِ: الْقَعْنَبِيَّ، وَغَيْرَهُ. وَبِالْكُوفَةِ عُمَرَ بْنَ حَفْصِ بْنِ غِيَاثٍ، وَغَيْرَهُ. وَبِالْمَدِينَةِ: إِسْمَاعِيلَ بْنَ أَبِي أُوَيْسٍ، وَغَيْرَهُ، وَبِمَكَّةَ: سَعِيدَ بْنَ مَنْصُورٍ، وَغَيْرَهُ. وَبِمِصْرَ: حَرْمَلَةَ بْنَ يَحْيَى، وَغَيْرَهُ. وَكَانَ تَامَّ الْقَامَةِ، أَبْيَضَ الرَّأْسِ وَاللِّحْيَةِ، وَكَانَ مِنْ كِبَارِ الْعُلَمَاءِ وَأَوْعِيَةِ الْعِلْمِ، وَلَهُ مُصَنَّفَاتٌ كَثِيرَةٌ مِنْهَا: "الْمُسْنَدُ الْكَبِيرُ عَلَى الرِّجَالِ" وَمَا نَظُنُّ أَنَّهُ سَمِعَهُ مِنْهُ أَحَدٌ، وَ"كِتَابُ الْجَامِعُ الْكَبِيرِ عَلَى الْأَبْوَابِ"، وَ"كِتَابُ الْأَسَامِي وَالْكُنَى"، وَ"كِتَابُ الْمُسْنَدِ الصَّحِيحِ"، وَقَالَ: صَنَّفْتُهُ مِنْ ثَلَاثِمِائَةِ أَلْفِ حَدِيثٍ مَسْمُوعَةٍ، وَ"كِتَابُ التَّمْيِيزِ"، وَ"كِتَابُ الْعِلَلِ"، وَ"كِتَابُ الْوِحْدَانِ"، وَ"كِتَابُ الْأَفْرَادِ"، وَ"كِتَابُ الْأَقْرَانِ"، وَ"كِتَابُ سُؤَالَاتِ أَحْمَدَ بْنِ حَنْبَلٍ"، وَ"كِتَابُ الِانْتِفَاعِ بِأُهُبِ السِّبَاعِ"، وَ"كِتَابُ عَمْرِو بْنِ شُعَيْبٍ بِذِكْرِ مَنْ لَمْ يَحْتَجَّ بِحَدِيثِهِ وَمَا أَخْطَأَ فِيهِ". وَ"كِتَابُ مَشَايِخِ مَالِكِ بْنِ أَنَسٍ"، وَ"كِتَابُ مَشَايِخِ الثَّوْرِيِّ"، وَ"كِتَابُ مَشَايِخِ شُعْبَةَ"، وَ"كِتَابُ ذِكْرِ مَنْ لَيْسَ لَهُ إِلَّا رَاوٍ وَاحِدٌ مِنْ رُوَاةِ الْحَدِيثِ"، وَ"كِتَابُ الْمُخَضْرَمِينَ" وَ"كِتَابُ أَوْلَادِ الصَّحَابَةِ فَمَنْ بَعْدَهُمْ مِنَ الْمُحَدِّثِينَ"، وَ"كِتَابُ ذِكْرِ أَوْهَامِ الْمُحَدِّثِينَ"، وَ"كِتَابُ تَفْضِيلِ السُّنَنِ" وَ"كِتَابُ طَبَقَاتِ التَّابِعِينَ"، وَ"كِتَابُ أَفْرَادِ الشَّامِيِّينَ مِنَ الْحَدِيثِ"، وَ"كِتَابُ الْمَعْرِفَةِ". قَدِمَ بَغْدَادَ مِرَارًا، فَآخِرُ قُدُومِهِ كَانَ فِي سَنَةِ تِسْعٍ وَخَمْسِينَ وَمِائَتَيْنِ. سَمِعَ مِنْهُ: يَحْيَى بْنُ صَاعِدٍ، وَمُحَمَّدُ بْنُ مَخْلَدٍ. وعن أَبَا عَبْدِ اللَّهِ مُحَمَّدَ بْنَ أَبِي يَعْقُوبَ قال: سَمِعْتُ أَحْمَدَ بْنَ سَلَمَةَ يَقُولُ: عُقِدَ لِمُسْلِمٍ مَجْلِسٌ لِلْمُذَاكَرَةِ، فَذُكِرَ لَهُ حَدِيثٌ لَمْ يَعْرِفْهُ، فَانْصَرَفَ إِلَى مَنْزِلِهِ، وَأَوْقَدَ السِّرَاجَ، وَقَالَ لِمَنْ فِي الدَّارِ: لَا يَدْخُلَنَّ أَحَدٌ مِنْكُمْ إِلَى هَذَا الْبَيْتِ! فَقِيلَ لَهُ: أُهْدِيَتْ لَنَا سَلَّةٌ فِيهَا تَمْرٌ، فَقَالَ: قَدِّمُوهَا إِلَيَّ، فَقَدَّمُوهَا إِلَيْهِ، فَكَانَ يَطْلُبُ الْحَدِيثَ وَيَأْكُلُ تَمْرَةً تَمْرَةً، فَأَصْبَحَ وَقَدْ فَنِيَ التَّمْرُ وَوَجَدَ الْحَدِيثَ. وَقَالَ الْخَطِيبُ الْبَغْدَادِيُّ بسنده سَمِعْتُ أَحْمَدَ بْنَ سَلَمَةَ يَقُولُ: رَأَيْتُ أَبَا زُرْعَةَ وَأَبَا حَاتِمٍ يُقَدِّمَانِ مُسْلِمَ بْنَ الْحَجَّاجِ فِي مَعْرِفَةِ الصَّحِيحِ عَلَى مَشَايِخِ عَصْرِهِمَا. وَعن مُسْلِمَ بْنَ الْحَجَّاجِ قال: صَنَّفْتُ هَذَا " الْمُسْنَدَ الصَّحِيحَ " مِنْ ثَلَاثمِائَةِ أَلْفِ حَدِيثٍ مَسْمُوعَةٍ. وَرَوَى الْخَطِيبُ بسنده سَمِعْتُ أَبَا عَلِيٍّ الْحُسَيْنَ بْنَ عَلِيٍّ النَّيْسَابُورِيَّ يَقُولُ: مَا تَحْتَ أَدِيمِ السَّمَاءِ أَصَحُّ مِنْ كِتَابِ مُسْلِمِ بْنِ الْحَجَّاجِ فِي عِلْمِ الْحَدِيثِ. وَقَدْ ذُكِرَ مُسْلِمٌ عِنْدَ إِسْحَاقَ بْنِ رَاهَوَيْهِ، فَقَالَ بِالْعَجَمِيَّةِ مَا مَعْنَاهُ: أَيُّ رَجُلٍ كَانَ هَذَا ؟ وَقَالَ إِسْحَاقُ بْنُ مَنْصُورٍ لِمُسْلِمٍ: لَنْ نَعْدَمَ الْخَيْرَ مَا أَبْقَاكَ اللَّهُ لِلْمُسْلِمِينَ. وَقَدْ أَثْنَى عَلَيْهِ جَمَاعَةٌ مِنْ عُلَمَاءِ أَهْلِ الْحَدِيثِ وَغَيْرِهِمْ. وَقَالَ أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ يَعْقُوبَ الْأَخْرَمُ: قَلَّ مَا يَفُوتُ الْبُخَارِيَّ وَمُسْلِمًا مِمَّا يَثْبُتُ فِي الْحَدِيثِ. وَرَوَى الْخَطِيبُ، عَنْ أَبِي عَمْرٍو مُحَمَّدِ بْنِ أَحْمَدَ بْنِ حَمْدَانَ الْحِيرِيِّ قَالَ: سَأَلْتُ أَبَا الْعَبَّاسِ أَحْمَدَ بْنَ سَعِيدِ بْنِ عُقْدَةَ الْحَافِظَ عَنِ الْبُخَارِيِّ وَمُسْلِمٍ، أَيُّهُمَا أَعْلَمُ ؟ فَقَالَ: كَانَ الْبُخَارِيُّ عَالِمًا وَمُسْلِمٌ عَالِمًا. فَكَرَّرْتُ ذَلِكَ عَلَيْهِ مِرَارًا، وَهُوَ يَرُدُّ عَلَيَّ هَذَا الْجَوَابَ، ثُمَّ قَالَ لِي: يَا أَبَا عَمْرٍو، قَدْ يَقَعُ لِلْبُخَارِيِّ الْغَلَطُ فِي أَهْلِ الشَّامِ ; وَذَلِكَ أَنَّهُ أَخَذَ كُتُبَهُمْ فَنَظَرَ فِيهَا، فَرُبَّمَا ذَكَرَ الْوَاحِدَ مِنْهُمْ بِكُنْيَتِهِ، وَيَذُكُرُهُ فِي مَوْضِعٍ آخَرَ بِاسْمِهِ، وَيُتَوَهَّمُ أَنَّهُمَا اثْنَانِ، فَأَمَّا مُسْلِمٌ فَقَلَّ مَا يَقَعُ لَهُ الْغَلَطُ لِأَنَّهُ كَتَبَ الْمَسَانِيدَ وَلَمْ يَكْتُبِ الْمَقَاطِيعَ وَالْمَرَاسِيلَ. قَالَ الْخَطِيبُ: إِنَّمَا قَفَا مُسْلِمٌ طَرِيقَ الْبُخَارِيِّ، وَنَظَرَ فِي عِلْمِهِ، وَحَذَا حَذْوَهُ، وَلَمَّا وَرَدَ الْبُخَارِيُّ نَيْسَابُورَ فِي آخِرِ أَمْرِهِ لَازَمَهُ مُسْلِمٌ، وَأَدَامَ الِاخْتِلَافَ إِلَيْهِ. وَقَدْ حَدَّثَنِي عُبَيْدُ اللَّهِ بْنُ أَحْمَدَ بْنِ عُثْمَانَ الصَّيْرَفِيُّ قَالَ: سَمِعْتُ أَبَا الْحَسَنِ الدَّارَقُطْنِيَّ يَقُولُ: لَوْلَا الْبُخَارِيُّ لَمَا ذَهَبَ مُسْلِمٌ وَلَا جَاءَ. قَالَ الْخَطِيبُ:بسنده سَمِعْتُ مُسْلِمَ بْنَ الْحَجَّاجِ، وَجَاءَ إِلَى مُحَمَّدِ بْنِ إِسْمَاعِيلَ الْبُخَارِيِّ فَقَبَّلَ بَيْنَ عَيْنَيْهِ، وَقَالَ: دَعْنِي حَتَّى أُقَبِّلَ رِجْلَيْكَ يَا أُسْتَاذَ الْأُسْتَاذِينَ، وَسَيِّدَ الْمُحَدِّثِينَ، وَطَبِيبَ الْحَدِيثِ فِي عِلَلِهِ، حَدَّثَكَ مُحَمَّدُ بْنُ سَلَّامٍ، حَدَّثَنَا مَخْلَدُ بْنُ يَزِيدَ الْحَرَّانَيُّ، حَدَّثَنَا ابْنُ جُرَيْجٍ، عَنْ مُوسَى بْنِ عُقْبَةَ عَنْ سُهَيْلٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ﷺ فِي كَفَّارَةِ الْمَجْلِسِ، فَمَا عِلَّتُهُ ؟ فَقَالَ الْبُخَارِيُّ: هَذَا حَدِيثٌ مَلِيحٌ، وَلَا أَعْلَمُ فِي الدُّنْيَا فِي هَذَا الْبَابِ غَيْرَ هَذَا الْحَدِيثِ، إِلَّا أَنَّهُ مَعْلُولٌ قَالَ الْبُخَارِيُّ: وَهَذَا أَوْلَى ; فَإِنَّهُ لَا يُعْرَفُ لِمُوسَى بْنِ عَقَبَةَ سَمَاعٌ مَنْ سُهَيْلٍ. قُلْتُ: وَقَدْ أَفْرَدْتُ لِهَذَا الْحَدِيثِ جُزْءًا عَلَى حِدَةٍ، وَأَوْرَدْتُ فِيهِ طُرُقَهُ وَأَلْفَاظَهُ وَمَتْنَهُ وَعِلَلَهُ، وَلِلَّهِ الْحَمْدُ وَالْمِنَّةُ. قَالَ الْخَطِيبُ: وَقَدْ كَانَ مُسْلِمٌ يُنَاضِلُ عَنِ الْبُخَارِيِّ، رَحِمَهُمَا اللَّهُ. ثُمَّ ذَكَرَ مَا كَانَ وَقَعَ بَيْنَ الْبُخَارِيِّ وَمُحَمَّدِ بْنِ يَحْيَى الذُّهْلِيِّ فِي مَسْأَلَةِ اللَّفْظِ بِالْقُرْآنِ فِي نَيْسَابُورَ وَكَيْفَ نُودِيَ عَلَى الْبُخَارِيِّ بِسَبَبِ ذَلِكَ بِنَيْسَابُورَ، وَأَنَ الذُّهْلِيَّ قَالَ يَوْمًا لِأَهْلِ مَجْلِسِهِ، وَفِيهِمْ مُسْلِمُ بْنُ الْحَجَّاجِ: أَلَا مَنْ كَانَ يَقُولُ بِقَوْلِ الْبُخَارِيِّ فِي مَسْأَلَةِ اللَّفْظِ بِالْقُرْآنِ فَلْيَعْتَزِلْ مَجْلِسَنَا. فَنَهَضَ مُسْلِمٌ مِنْ فَوْرِهِ إِلَى مَنْزِلِهِ، وَجَمَعَ مَا كَانَ سَمِعَهُ مِنَ الذُّهْلِيِّ جَمِيعَهُ، وَأَرْسَلَ بِهِ إِلَيْهِ، وَتَرَكَ الرِّوَايَةَ عَنِ الذُّهْلِيِّ بِالْكُلِّيَّةِ، فَلَمْ يَرْوِ عَنْهُ شَيْئًا لَا فِي " صَحِيحِهِ "، وَلَا فِي غَيْرِهِ وَاسْتَحْكَمَتِ الْوَحْشَةُ بَيْنَهُمَا. هَذَا وَلَمْ يَتْرُكِ الْبُخَارِيُّ مُحَمَّدَ بْنَ يَحْيَى الذُّهْلِيَّ، بَلْ رَوَى عَنْهُ فِي " صَحِيحِهِ " وَغَيْرِهِ وَعَذَرَهُ، رَحِمَهُ اللَّهُ. وَقَدْ ذَكَرَ الْخَطِيبُ سَبَبَ مَوْتِ مُسْلِمٍ - رَحِمَهُ اللَّهُ - أَنَّهُ عُقِدَ لَهُ مَجْلِسٌ لِلْمُذَاكَرَةِ، فَسُئِلَ يَوْمًا عَنْ حَدِيثٍ لَمْ يَعْرِفْهُ، فَانْصَرَفَ إِلَى مَنْزِلِهِ، فَأَوْقَدَ السِّرَاجَ، وَقَالَ لِأَهْلِهِ: لَا يَدْخُلْ أَحَدٌ اللَّيْلَةَ عَلَيَّ. وَقَدْ أُهْدِيَتْ لَهُ سَلَّةٌ مِنْ تَمْرٍ فَهِيَ عِنْدُهُ ; يَأْكُلُ مِنْهَا تَمْرَةً وَيَكْشِفُ حَدِيثًا، ثُمَّ يَأْكُلُ أُخْرَى، وَيَكْشِفُ آخَرَ، وَلَمَ يَزَلْ ذَلِكَ دَأْبَهُ حَتَّى أَصْبَحَ وَقَدْ أَكَلَ تِلْكَ السَّلَّةَ وَهُوَ لَا يَشْعُرُ، فَحَصَلَ لَهُ بِسَبَبِ ذَلِكَ ثِقَلٌ، وَمَرِضَ مِنْ ذَلِكَ حَتَّى كَانَتْ وَفَاتُهُ عَشِيَّةَ يَوْمِ الْأَحَدِ، وَدُفِنَ يَوْمَ الْإِثْنَيْنِ لِخَمْسٍ بَقِينَ مِنْ رَجَبٍ سَنَةَ إِحْدَى وَسِتِّينَ وَمِائَتَيْنِ بِنَيْسَابُورَ، وَكَانَ مَوْلِدُهُ فِي السَّنَةِ الَّتِي تُوُفِّيَ فِيهَا الشَّافِعِيُّ ; وَهِيَ سَنَةُ أَرْبَعِ وَمِائَتَيْنِ، وَكَانَ عُمُرُهُ سَبْعًا وَخَمْسِينَ سَنَةً. رَحِمَهُ اللَّهُ تَعَالَى. وَمِمَّنْ تُوُفِّيَ فِيهَا مِنَ الْأَعْيَانِ: أَحْمَدُ بْنُ سُلَيْمَانَ الرَّهَاوِيُّ . وَأَحْمَدُ بْنُ عَبْدِ اللَّهِ الْعِجْلِيُّ . وَدَاودُ بْنُ الْقَاسِمِ الْجَعْفَرِيُّ . وَعَبْدُ اللَّهِ بْنُ الْوَاثِقِ ، أَخُو الْمُهْتَدِي بِاللَّهِ . وَأَبُو شُعَيْبٍ السُّوسِيُّ . وَعَبْدُ الْعَزِيزِ بْنُ حَيَّانَ الْمَوْصِلِيُّ، وَكَانَ كَثِيرَ الْحَدِيثِ. وَ النَّضْرُ بْنُ الْحَسَنِ الْفَقِيهُ الْحَنَفِيُّ، وَكَانَ مِنَ الْمَوْصِلِ أَيْضًا.
Translation
✧ Those of the notables who died in the year two hundred sixty-one Al-Ḥasan b. Muḥammad b. ʿAbd al-Malik b. Abī al-Shawārib al-Qurashī. He held the judgeship at Surra man raʾā. Jaʿfar b. ʿAbd al-Wāḥid b. Sulaymān b. ʿAlī, the chief judge, appointed him. He served during the days of al-Mutawakkil and after him. He was a jurist, generous, possessed of manliness and great nobility. His house held command and leadership unceasingly; among them was ʿAttāb b. Usayd, whom the Messenger of God ﷺ appointed over Makkah, and Khālid b. Usayd, who is the ancestor of the house of Ibn Abī al-Shawārib. Ibn ʿArafah related: Someone who was present with Muḥammad b. ʿAbd al-Malik b. Abī al-Shawārib told me, when the letter of his son al-Ḥasan arrived concerning his appointment to the judgeship, that he wrote to him: Your letter reached me regarding your appointment to the judgeship. God forbid that your fair face, O Ḥasan, should meet the Fire. Muḥammad b. al-ʿAbbās said: It was read out to Ibn al-Munādā while I listened. He said: Al-Ḥasan b. Muḥammad b. Abī al-Shawārib, chief judge for al-Muʿtamid, entered the City of Peace, and died in the City of Peace on the eighteenth of Dhū al-Ḥijjah in the year two hundred sixty-one. Yūsuf b. Yaʿqūb prayed over him. Ibn Jarīr al-Ṭabarī mentioned that he died in Makkah. Al-Ḥusayn b. Baḥr b. Yazīd, Abū ʿAbd Allāh al-Bayrūdhī. From the districts of al-Ahwāz. He came to Baghdad and related from Ḥajjāj b. Nuṣayr, Jubārah b. Mughallis, and others. Ibn Ṣāʿid, Ibn Abī Dāwūd, and Ibn Makhlad narrated from him. He was trustworthy. He went out on a military expedition and his appointed time overtook him at Malāṭiyah. He died in Ramaḍān of this year. Al-Ḥusayn b. Naṣr b. al-Maʿārik, Abū ʿAlī. He settled in Egypt and related there from Abū Nuʿaym al-Faḍl b. Dukayn and Nuʿaym b. Ḥammād. He was trustworthy and reliable. He died in Egypt in Shaʿbān of this year. Sulaymān b. Tawbah b. Ziyād, Abū Dāwūd al-Nahrawānī. He heard Yazīd b. Hārūn, Rawḥ b. ʿUbādah, and Shabābah. Ibn Makhlad narrated from him. ʿAbd al-Raḥmān b. Abī Ḥātim said: I wrote from him and he was truthful. Al-Dāraquṭnī said: Trustworthy. He died in Egypt in Ṣafar of this year. Sulaymān b. Khallād, Abū Khallād the teacher. He settled in Surra man raʾā and related there from Yazīd b. Hārūn and Shabābah. Ibn Abī Dāwūd and Ibn Makhlad narrated from him. Ibn Abī Ḥātim said: I wrote from him together with my father; he is truthful. He died in Surra man raʾā in this year. Shuʿayb b. Ayyūb b. Zurayq b. Maʿbad b. Shayṭā, Abū Bakr al-Ṣarīfīnī. From the people of Wāsiṭ. He heard Yaḥyā b. Ādam and Abū Dāwūd al-Jafarī. Ibn Ṣāʿid, Ibn Makhlad, and al-Maḥāmilī narrated from him. He held the judgeship of Jundaysābūr. Al-Dāraquṭnī said: He is trustworthy. He died in this year. Ṭayfūr b. ʿĪsā b. Sarūshān, Abū Yazīd al-Bisṭāmī. Sarūshān was a Magian and converted to Islam. ʿĪsā had three sons: Ādam, the eldest; Abū Yazīd, the middle one; and ʿAlī, the youngest. All of them were devout worshippers and ascetics. It was said to him: By what means did you attain this gnosis? He said: By a hungry stomach and a naked body. He used to say: I summoned my soul to obedience to God, but it did not answer me, so I deprived it of water for a year. He also said: When you see a man given charismatic gifts so that he rises into the air, do not be deceived by him until you see how he stands regarding command and prohibition, the observance of limits, and the performance of the law. Al-Qāḍī Ibn Khallikān said: He had many stations, famous strivings, and manifest charismata. I say: Words involving ecstatic utterances have been related from him, and many scholars among the Sufis and jurists have spoken about them; some interpret them according to far-fetched interpretations, some say that he uttered them in a state of rapture and intoxication, and some declare them heretical and erroneous. God knows best. Al-ʿAbbās b. Ḥamzah related: I prayed the noon prayer behind Abū Yazīd al-Bisṭāmī. When he wanted to raise his hands to say the takbīr, he could not, out of reverence for the name of God, exalted is He, and his flanks trembled until I could hear the rattling of his bones. That alarmed me. It was related from Abū Yazīd that he used to rebuke his soul, crying out at it and saying: O abode of every evil, a woman when she menstruates becomes pure in three days, or at most ten, and you, O soul, have been sitting for twenty or thirty years and still have not become pure. When will you become pure? Your standing before God, mighty and glorious is He, is pure, so you ought to be pure. Abū Yazīd died in this year, at the age of seventy-three. ʿAbd Allāh b. al-Haytham b. ʿUthmān, Abū Muḥammad al-ʿAbdī. From the people of al-Baṣrah. He came to Baghdad and related there from Abū ʿĀmir al-ʿAqadī and Abū Dāwūd al-Ṭayālisī. Al-Baghawī and al-Maḥāmilī narrated from him. He was trustworthy. He died in Syria in this year. ʿAbd al-Raḥmān the physician. Aḥmad b. Ḥanbal praised him, and he used to visit him and Bishr. Abū Muḥammad al-Ḥasan b. ʿUthmān b. ʿAbdawayh said: My father narrated to us. He said: I heard ʿAbd al-Raḥmān the physician—he was the physician of Aḥmad b. Ḥanbal and Bishr al-Ḥāfī—say: They both fell ill at the same time in one place. I would enter upon Bishr and say to him: How do you find yourself, O Abū Naṣr? He said: He would praise God, exalted is He, then inform me, saying: I praise God to you; I feel such and such. And I would enter upon Abū ʿAbd Allāh and say: How do you find yourself, O Abū ʿAbd Allāh? He would say: Well. One day I said to him: Your brother Bishr is ill, and when I ask him about his condition, he begins by praising God, exalted is He, then informs me. He said to me: Ask him from whom he took this? I said: I am too awed to ask him. He said: Tell him: Your brother Abū ʿAbd Allāh said to you: From whom did you take this? He said: I entered upon him and told him what he said. He said to me: Abū ʿAbd Allāh desires nothing except with a chain of transmission: Azhar from Ibn ʿAwn, from Ibn Sīrīn: When the servant praises God, exalted is He, before complaining, it is not a complaint. I only say to you: I feel such and such, acknowledging the power of God, exalted is He, in me. He said: I went out from him and proceeded to Abū ʿAbd Allāh and told him what he said. After that, whenever I entered upon him, he would say: I praise God to you, then mention what he felt. ʿUthmān b. Maʿbad b. Nūḥ the reciter. He heard Abū Nuʿaym al-Faḍl b. Dukayn. Ibn Abī al-Dunyā and Ibn Ṣāʿid narrated from him. He was trustworthy. He died on the western side of Baghdad in Ṣafar of this year. ʿAlī b. al-Ḥusayn b. Ibrāhīm b. al-Ḥurr, known as Ibn Ishkāb. He heard Ismāʿīl b. ʿUlayyah and Abū Muʿāwiyah. Abū Dāwūd and Ibn Ṣāʿid narrated from him. He was trustworthy and truthful. He died in Shawwāl of this year. Qaṭan b. Ibrāhīm, Abū Saʿīd al-Qushayrī al-Naysābūrī. He was born in the year one hundred eighty. He heard from ʿAbdān, Qabīṣah, and others. Abū Zurʿah and Abū Ḥātim al-Rāzī and others narrated from him. Muslim b. al-Ḥajjāj had written from him, so people crowded around him until he related the ḥadīth of Ibrāhīm b. Ṭahmān, from Ayyūb, from Nāfiʿ, from Ibn ʿUmar, from the Messenger of God ﷺ: "Any hide that is tanned has become pure." They demanded the original from him, so he brought it out, and he had written it in the margin, so Muslim abandoned him. He had asked Muḥammad b. ʿAqīl about this ḥadīth. Ibn ʿAqīl said: Ḥafṣ narrated to us, from Ibn Ṭahmān. So he went out to the people and said: Ḥafṣ narrated to us. He was discredited for this. Qaṭan died in this year. Muḥammad b. al-Ḥusayn b. Ibrāhīm b. al-Ḥurr, Abū Jaʿfar al-ʿĀmirī, known as Ibn Ishkāb. He was born in the year one hundred eighty-one. He heard Abū al-Naḍr and others. Al-Bukhārī cited him in his Ṣaḥīḥ. He was a retentive memorizer, truthful, trustworthy, among the people of knowledge and integrity. He died in Muḥarram of this year, at the age of eighty. Muḥammad b. Khalaf, Abū Bakr the reciter, known as al-Ḥaddādī. He heard Ḥusayn al-Juʿfī and others. Al-Bukhārī narrated from him in his Ṣaḥīḥ. Al-Dāraquṭnī said: He was virtuous and trustworthy. He died in Rabīʿ al-Awwal of this year. Muḥammad b. ʿAlī b. Muḥriz, Abū ʿAbd Allāh al-Baghdādī. He was a trustworthy and discerning ḥadīth scholar, though his character had some harshness. He related much. He died in Egypt in Rabīʿ al-Ākhir of this year. Muḥammad al-Samīn. He was the teacher of al-Junayd and had struggles in trust in God and longing. Al-Khaladī related: Al-Junayd said: Muḥammad b. al-Samīn said to me: At one time I was working on longing, and I found in that something with which I was occupied. I went out on a military expedition while this was my state. The people raided and I raided with them. The enemy grew numerous against the Muslims, and they drew near and met. The Muslims were seized by fear because of the multitude of the Byzantines. Muḥammad said: I saw my soul in that place overcome by terror. That distressed me, so I began to rebuke my soul, blame it, and censure it, saying to it: O liar, longing had been appointed, but when the place came in which one hopes to go forth, you trembled and changed. While I was rebuking it, it occurred to me to go down to the river and bathe. I took off my clothes, wrapped a waistcloth, entered the river, bathed, and came out with a resolve so intense I did not know what it was. I went out with the strength of that resolve, put on my clothes, took my weapon, drew near to the ranks, and charged with the strength of that resolve, not knowing how I was. I tore through the ranks of the Muslims and the ranks of the Byzantines until I was behind them. Then I shouted a single takbīr. The Byzantines heard the takbīr and thought that an ambush had come out against them from behind, so they fled. The Muslims charged them, and about four thousand Byzantines were killed because of that takbīr of mine. God, mighty and glorious is He, made that the cause of victory and conquest. Muḥammad b. Ḥammād, Abū ʿAbd Allāh al-Ṭihrānī. He traveled in pursuit of ḥadīth and heard from ʿAbd al-Razzāq and others. He had understanding. He is attributed to Ṭihrān, a village of al-Rayy; there are those attributed to another Ṭihrān, a village of Khurāsān, but the Ṭihrān of al-Rayy is more famous than that one. Ibn Ḥammād died in ʿAsqalān in Rabīʿ al-Awwal of this year. Muslim b. al-Ḥajjāj b. Muslim, Abū al-Ḥusayn al-Qushayrī al-Naysābūrī. One of the imams among the memorizers of ḥadīth, author of the Ṣaḥīḥ that is second to the Ṣaḥīḥ of al-Bukhārī according to most scholars. The Maghribīs and Abū ʿAlī al-Naysābūrī, the shaykh of al-Ḥākim al-Naysābūrī, from the easterners, went so far as to prefer the Ṣaḥīḥ of Muslim over the Ṣaḥīḥ of al-Bukhārī. If they mean its precedence over it in that it contains almost no suspended reports, and that he presents the ḥadīths in full in one place and does not cut them up as al-Bukhārī cuts them up in the chapters, then this much does not equal the strength of al-Bukhārī's chains nor his choice in validating what he included in his Jāmiʿ, namely the narrator's contemporaneity with his shaykh and his hearing from him in general. Muslim does not stipulate the second condition in his book, as is established in the sciences of ḥadīth. He heard in Naysābūr from Yaḥyā b. Yaḥyā, Qutaybah b. Saʿīd, Isḥāq b. Rāhawayh, and others; in al-Rayy from Muḥammad b. Mihrān and others; in Baghdad from Aḥmad b. Ḥanbal and others; in al-Baṣrah from al-Qaʿnabī and others; in al-Kūfah from ʿUmar b. Ḥafṣ b. Ghiyāth and others; in al-Madīnah from Ismāʿīl b. Abī Uways and others; in Makkah from Saʿīd b. Manṣūr and others; and in Egypt from Ḥarmalah b. Yaḥyā and others. He was full of stature, white-haired and white-bearded. He was among the great scholars and vessels of knowledge. He had many works, among them: the Great Musnad arranged by narrators, which we think no one heard from him; the Great Jāmiʿ arranged by chapters; the Book of Names and Kunyahs; the Book of the Sound Musnad, about which he said: I compiled it from three hundred thousand heard ḥadīths; the Book of Distinction; the Book of Defects; the Book of the Solitary; the Book of the Singular Narrations; the Book of Contemporaries; the Book of the Questions of Aḥmad b. Ḥanbal; the Book on the Use of the Hides of Predatory Animals; the Book of ʿAmr b. Shuʿayb mentioning those whose ḥadīths are not used as proof and where he erred; the Book of the Shaykhs of Mālik b. Anas; the Book of the Shaykhs of al-Thawrī; the Book of the Shaykhs of Shuʿbah; the Book mentioning those who have only one narrator among the transmitters of ḥadīth; the Book of the Mukhaḍramūn; the Book of the Children of the Companions and those after them among the ḥadīth transmitters; the Book mentioning the Errors of the Ḥadīth Transmitters; the Book on the Excellence of the Sunnah; the Book of the Generations of the Followers; the Book of the Singular Narrations of the Syrians from ḥadīth; and the Book of Knowledge. He came to Baghdad several times. His last arrival was in the year two hundred fifty-nine. Yaḥyā b. Ṣāʿid and Muḥammad b. Makhlad heard from him. And from Abū ʿAbd Allāh Muḥammad b. Abī Yaʿqūb, who said: I heard Aḥmad b. Salama say: A session for study was convened for Muslim, and a ḥadīth he did not recognize was mentioned to him. He returned to his house, lit the lamp, and said to those in the house: “None of you should enter this room!” It was said to him: “A basket of dates has been gifted to us.” He said: “Bring it to me.” They brought it to him, and he began searching for the ḥadīth while eating dates one by one. By morning the dates were gone and he had found the ḥadīth. Al-Khaṭīb al-Baghdādī said with his chain of transmission: I heard Aḥmad b. Salama say: I saw Abū Zurʿa and Abū Ḥātim giving Muslim b. al-Ḥajjāj precedence over the shaykhs of their time in knowledge of authentic ḥadīth. From Muslim b. al-Ḥajjāj, who said: I compiled this “authentic Musnad” from three hundred thousand heard ḥadīths. Al-Khaṭīb narrated with his chain of transmission: I heard Abū ʿAlī al-Ḥusayn b. ʿAlī al-Naysābūrī say: Under the canopy of the sky, nothing is more authentic than the book of Muslim b. al-Ḥajjāj in the science of ḥadīth. Muslim was mentioned in the presence of Isḥāq b. Rāhawayh, and he said in Persian, meaning: “What a man this was!” Isḥāq b. Manṣūr said to Muslim: “We will not lack good as long as God keeps you alive for the Muslims.” A group of scholars of ḥadīth and others praised him. Abū ʿAbd Allāh Muḥammad b. Yaʿqūb al-Akhram said: Rarely does anything authenticated in ḥadīth escape al-Bukhārī and Muslim. Al-Khaṭīb narrated from Abū ʿAmr Muḥammad b. Aḥmad b. Ḥamdān al-Ḥīrī, who said: I asked Abū al-ʿAbbās Aḥmad b. Saʿīd b. ʿUqda al-Ḥāfiẓ about al-Bukhārī and Muslim, which of them was more learned. He said: “Al-Bukhārī was a scholar and Muslim was a scholar.” I repeated the question several times, and he gave me the same answer. Then he said to me: “O Abū ʿAmr, al-Bukhārī sometimes makes mistakes regarding the people of Syria, because he took their books and examined them, so he might mention one of them by his kunya and then mention him elsewhere by his name, leading one to think they are two people. As for Muslim, mistakes rarely occur for him because he wrote down the musnads and did not write down the maqāṭīʿ and marāsīl.” Al-Khaṭīb said: Muslim only followed al-Bukhārī’s path, examined his knowledge, and imitated his method. When al-Bukhārī came to Naysābūr at the end of his career, Muslim kept close to him and constantly visited him. ʿUbayd Allāh b. Aḥmad b. ʿUthmān al-Ṣayrafī narrated to me, saying: I heard Abū al-Ḥasan al-Dāraquṭnī say: “Were it not for al-Bukhārī, Muslim would not have gone nor come.” Al-Khaṭīb said with his chain of transmission: I heard Muslim b. al-Ḥajjāj when he came to Muḥammad b. Ismāʿīl al-Bukhārī and kissed him between the eyes, saying: “Let me kiss your feet, O master of masters, leader of the ḥadīth scholars, and physician of ḥadīth in its defects. Muḥammad b. Sallām narrated to you, Makhlad b. Yazīd al-Ḥarrānī narrated to us, Ibn Jurayj narrated to us, from Mūsā b. ʿUqba, from Suhayl, from his father, from Abū Hurayra, from the Prophet ﷺ regarding the expiation of the gathering. What is its defect?” Al-Bukhārī said: “This is a fine ḥadīth, and I know of no other ḥadīth in this chapter in the world, except that it is defective.” Al-Bukhārī said: “And this is more likely, for no hearing of Mūsā b. ʿUqba from Suhayl is known.” I say: I have devoted a separate part to this ḥadīth, in which I have collected its channels, wordings, text, and defects. Praise and grace be to God. Al-Khaṭīb said: Muslim used to defend al-Bukhārī, may God have mercy on them both. Then he mentioned what occurred between al-Bukhārī and Muḥammad b. Yaḥyā al-Dhuhlī regarding the issue of the wording of the Qurʾān in Naysābūr, and how al-Bukhārī was denounced publicly in Naysābūr because of that, and that al-Dhuhlī one day said to the people of his gathering, among whom was Muslim b. al-Ḥajjāj: “Let whoever holds al-Bukhārī’s view on the wording of the Qurʾān leave our gathering.” Muslim immediately rose and went to his house, collected everything he had heard from al-Dhuhlī, and sent it back to him, and abandoned narration from al-Dhuhlī entirely. He narrated nothing from him, neither in his “Ṣaḥīḥ” nor elsewhere, and estrangement between them became entrenched. Yet al-Bukhārī did not abandon Muḥammad b. Yaḥyā al-Dhuhlī; rather he narrated from him in his “Ṣaḥīḥ” and elsewhere, and excused him. May God have mercy on him. Al-Khaṭīb mentioned the cause of Muslim’s death—may God have mercy on him—that a session for study was convened for him, and one day he was asked about a ḥadīth he did not recognize. He returned to his house, lit the lamp, and said to his family: “No one should enter upon me tonight.” A basket of dates had been gifted to him and was with him; he would eat a date and uncover one ḥadīth, then eat another and uncover another, and he persisted in this until morning, by which time he had eaten the whole basket without realizing it. As a result he suffered heaviness and fell ill from that until his death on the evening of Sunday, and he was buried on Monday, five nights remaining of Rajab, in the year 261 AH, in Naysābūr. He was born in the year al-Shāfiʿī died, which was the year 204 AH, and his age was fifty-seven years. May God Almighty have mercy on him. Among the notable figures who died in that year: Aḥmad b. Sulaymān al-Rahāwī. Aḥmad b. ʿAbd Allāh al-ʿIjlī. Dāwūd b. al-Qāsim al-Jaʿfarī. ʿAbd Allāh b. al-Wāthiq, brother of al-Muhtadī bi-Allāh. Abū Shuʿayb al-Sūsī. ʿAbd al-ʿAzīz b. Ḥayyān al-Mawṣilī, who narrated many ḥadīths. Al-Naḍr b. al-Ḥasan al-Faqīh al-Ḥanafī, also from Mosul.
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