Tarikh (al-Tabari) 3621
The beginning of the Qarmatians' affair in Bahrayn
ذِكْرُ مَنْ تُوُفِّيَ فِي سنة ست وثمانين ومائتين مِنَ الْأَكَابِرِ إِسْمَاعِيلُ بْنُ الْفَضْلِ بْنِ مُوسَى بْنِ مِسْمَارِ بْنِ هَانِئٍ إِسْمَاعِيلُ بْنُ الْفَضْلِ بْنِ مُوسَى بْنِ مِسْمَارِ بْنِ هَانِئٍ، أَبُو بَكْرٍ الْبَلْخِيُّ . سَكَنَ بَغْدَادَ، وَحَدَّثَ بِهَا عَنْ أَبِي كُرَيْبٍ وَغَيْرِهِ، رَوَى عَنْهُ أَبُو عَمْرِو بْنُ السَّمَّاكِ، وَأَبُو بَكْرٍ الشَّافِعِيُّ، وَابْنُ مَخْلَدٍ وَغَيْرُهُمْ. وَكَانَ ثِقَةً . تُوُفِّيَ فِي رَجَبِ هَذِهِ السَّنَةِ. إِسْمَاعِيلُ بْنُ إِسْحَاقَ بْنِ إِبْرَاهِيمَ بْنِ مِهْرَانَ، أَبُو بَكْرٍ السَّرَّاجُ إِسْمَاعِيلُ بْنُ إِسْحَاقَ بْنِ إِبْرَاهِيمَ بْنِ مِهْرَانَ، أَبُو بَكْرٍ السَّرَّاجُ، النَّيْسَابُورِيُّ، مَوْلَى ثَقِيفٍ. سَمِعَ إِسْحَاقَ بْنَ رَاهُوَيْهِ، وَأَحْمَدَ بْنَ حَنْبَلٍ، وَكَانَ لَهُ بِهِ اخْتِصَاصٌ، وَكَانَ ثِقَةً . تَوَفَّى فِي هَذِهِ السَّنَةِ. وعن مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الْحَافِظُ، قَالَ: سَمِعْتُ أَبَا الْوَلِيدِ: حَسَّانَ بْنَ مُحَمَّدٍ الْفَقِيهَ، يَقُولُ: سَمِعْتُ أَبَا الْعَبَّاسٍ مُحَمَّدَ بْنَ إِسْحَاقَ السَّرَّاجَ، يَقُولُ: وَا أَسَفَا عَلَى بَغْدَادَ ! فَقِيلَ [ لَهُ ]: مَا الَّذِي حَمَلَكَ عَلَى الْخُرُوجِ مِنْهَا؟ قَالَ: أَقَامَ بِهَا أَخِي إِسْمَاعِيلُ خَمْسِينَ سَنَةً فَلَمَّا تُوُفِّيَ وَرُفِعَتْ جِنَازَتُهُ سَمِعْتُ رَجُلًا عَلَى بَابِ الدَّرْبِ، يَقُولُ لِآخَرَ: مَنْ هَذَا الْمَيِّتُ؟ قَالَ: غَرِيبٌ كَانَ هَا هُنَا قُلْتُ: إِنَّا لِلَّهِ ! بَعْدَ طُولِ مُقَامِ أَخِي بِهَا وَاشْتِهَارِهِ بِالْعِلْمِ وَالتِّجَارَةِ يُقَالُ غَرِيبٌ كَانَ هَا هُنَا ! فَحَمَلَتْنِي هَذِهِ الْكَلِمَةُ عَلَى الِانْصِرَافِ إِلَى الْوَطَنِ. إِسْحَاقُ بْنُ مُحَمَّدِ بْنِ [أَحْمَدَ] بْنِ أَبَانَ، أَبُو يَعْقُوبَ النَّخَعِيُّ إِسْحَاقُ بْنُ مُحَمَّدِ بْنِ [أَحْمَدَ] بْنِ أَبَانَ، أَبُو يَعْقُوبَ النَّخَعِيُّ وَهُوَ إِسْحَاقُ الْأَحْمَرُ. حَدَّثَ عَنْ عُبَيْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَائِشَةَ، وَإِبْرَاهِيمَ بْنِ بَشَّارٍ الرَّمَادِيُّ، وَأَبَى عُثْمَانَ الْمَازِنِيُّ وَغَيْرِهِمْ. وَالْغَالِبُ عَلَى رِوَايَاتِهِ الْأَخْبَارُ وَالْحِكَايَاتُ. رَوَى عَنْهُ مُحَمَّدُ بْنُ خَلَفٍ وَكِيعٌ. وعن أَبَا الْقَاسِمِ عَبْدَ الْوَاحِدِ بْنَ عَلِيِّ بْنِ بُرْهَانَ [الْأَسَدِيُّ]، قال: إِسْحَاقُ بْنُ مُحَمَّدِ بْنِ أَبَانَ النَّخَعِيُّ الْأَحْمَرُ كَانَ خَبِيثَ الْمَذْهَبِ، رَدِيءَ الِاعْتِقَادِ، يَقُولُ: إِنَّ عَلِيًّا هُوَ اللَّهُ عَزَّ وَجَلَّ [ قَالَ ]: وَكَانَ أَبْرَصَ فَكَانَ يَطْلِي الْبَرَصَ بِمَا يُغَيِّرُ لَوْنَهُ فَسُمِّي الْأَحْمَرَ لِذَلِكَ. قَالَ: وَبِالْمَدَائِنِ جَمَاعَةٌ مِنَ الْغُلَاةِ يُعْرَفُونَ بِالْإِسْحَاقِيَّةِ يُنْتَسِبُونَ إِلَيْهِ. قَالَ الْخَطِيبُ: سَأَلْتُ بَعْضَ الشِّيعَةِ مِمَّنْ يَعْرِفُ مَذَاهِبَهُمْ وَيَخْبُرُ أَحْوَالَ شُيُوخِهِمْ عَنْ إِسْحَاقَ، فَقَالَ لِي مِثْلَ مَقَالَةِ عَبْدِ الْوَاحِدِ بْنِ عَلِيٍّ سَوَاءٌ، وَقَالَ: لِإِسْحَاقَ مُصَنَّفَاتٌ فِي الْمَقَالَةِ الْمَنْسُوبَةِ إِلَيْهِ الَّتِي يَعْتَقِدُهَا الْإِسْحَاقِيَّةُ. قَالَ الْخَطِيبُ: ثُمَّ وَقَعَ إِلَيَّ كِتَابٌ لِأَبِي مُحَمَّدٍ الْحَسَنِ بْنِ يَحْيَى النُّوبَخْتِيِّ مِنْ تَصْنِيفِهِ فِي الرَّدِّ عَلَى الْغُلَاةِ وَكَانَ النُّوبَخْتِيُّ هَذَا مِنْ مُتَكَلِّمِي الشِّيعَةِ الْإِمَامِيَّةِ، فَذَكَرَ أَصْنَافَ مَقَالَاتِ الْغُلَاةِ إِلَى أَنْ قَالَ: (وَ [ قَدْ ] كَانَ مِمَّنْ جَرَّدَ الْجَوْرَ فِي الْغُلُوِّ فِي عَصْرِنَا إِسْحَاقُ بْنُ مُحَمَّدٍ الْمَعْرُوفُ بِالْأَحْمَرِ، وَكَانَ مِمَّنْ يَزْعُمُ أَنَّ عَلِيًّا هُوَ اللَّهُ [ عَزَّ وَجَلَّ ] ، وَأَنَّهُ يَظْهَرُ فِي وَقْتٍ هُوَ الْحَسَنُ، وَفِي وَقْتٍ هُوَ الْحُسَيْنُ. وَهُوَ الَّذِي بَعَثَ بِمُحَمَّدٍ ﷺ. وَقَالَ فِي كِتَابٍ لَهُ: لَوْ كَانُوا أَلْفًا لَكَانُوا وَاحِدًا. وَعَمِلَ كِتَابًا ذَكَرَ أَنَّهُ كِتَابُ التَّوْحِيدِ، فَجَاءَ فِيهِ بِجُنُونٍ وَتَخْلِيطٍ لَا يُتَوَهَّمَانِ، فَضْلًا عَنْ أَنْ يُدَلَّ عَلَيْهِمَا. وَكَانَ يَقُولُ: بَاطِنُ صَلَاةِ الظُّهْرِ مُحَمَّدٌ ﷺ لِإِظْهَارِهِ الدَّعْوَةَ، قَالَ: وَلَوْ كَانَ بَاطِنَهَا هُوَ هَذِهِ الَّتِي هِيَ الرُّكُوعُ [ وَالسُّجُودُ ] لَمْ يَكُنْ لِقَوْلِهِ: إِنَّ الصَّلاةَ تَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ مَعْنَى، لِأَنَّ النَّ?ْيَ لَا يَكُونُ إِلَّا مِنْ حَيٍّ قَادِرٍ. وَقَدْ أَوْرَدَ النُّوبَخْتِيُّ عَنْ إِسْحَاقَ أَشْيَاءَ كَانَ يَحْتَجُّ بِهَا عَلَى مَقَالَتِهِ أَقَلُّهَا يُوجِبُ الْخُرُوجَ عَنِ الْمِلَّةِ، نَعُوذُ بِاللَّهِ مِنَ الْخِذْلَانِ. الْحُسَيْنُ بْنُ بَشَّارِ بْنِ مُوسَى، أَبُو عَلِيٍّ الْخَيَّاطُ الْحُسَيْنُ بْنُ بَشَّارِ بْنِ مُوسَى، أَبُو عَلِيٍّ الْخَيَّاطُ. سَمِعَ أَبَا بِلَالٍ الْأَشْعَرِيَّ، وَرَوَى عَنْهُ أَبُو بَكْرٍ الشَّافِعِيُّ، وَكَانَ ثِقَةً [ صَدُوقًا ] . وعن عِيسَى بْنُ مُحَمَّدٍ الطَّوْمَارِيُّ، قَالَ: سَمِعْتُ أَبَا عُمَرَ: مُحَمَّدَ بْنَ يُوسُفَ الْقَاضِيَ، يَقُولُ: اعْتَلَّ أَبِي عِلَّةً شُهُورًا، فَأَتَيْتُهُ ذَاتَ يَوْمٍ فَدَعَا بِي وَبِأَخَوَيَّ: أَبِي بَكْرٍ، وَأَبِي عَبْدِ اللَّهِ، فَقَالَ لَنَا: رَأَيْتُ فِي النَّوْمِ كَأَنَّ قَائِلًا يَقُولُ: كُلْ لَا، وَاشْرَبْ لَا، فَإِنَّكَ تَبْرَأُ. فَقَالَ لَهُ أَخِي أَبُو بَكْرٍ: إِنَّ لَا كَلِمَةٌ وَلَيْسَتْ بِجِسْمٍ وَمَا نَدْرِي مَا مَعْنَى ذَلِكَ، وَكَانَ بِبَابِ الشَّامِ رَجُلٌ يَعْرِفُ بِأَبِي عَلِيٍّ الْخَيَّاطِ، حَسَنُ الْمَعْرِفَةِ بِعِبَارَةِ الرُّؤْيَا، فَجِئْنَاهُ بِهِ، فَقَصَّ عَلَيْهِ الْمَنَامَ فَقَالَ: مَا أَعْرِفُ تَفْسِيرَ ذَلِكَ، وَلَكِنِّي أَقْرَأُ فِي كُلِّ لَيْلَةٍ نِصْفَ الْقُرْآنِ، فَأَخْلُونِي اللَّيْلَةَ حَتَّى أَقْرَأَ رَسْمِي مِنَ الْقُرْآنِ وَأُفَكِّرَ فِي ذَلِكَ. فَلَمَّا كَانَ مِنَ الْغَدِ جَاءَنَا، فَقَالَ: مَرَرْتُ الْبَارِحَةَ وَأَنَا اقْرَأْ عَلَى هَذِهِ الْآيَةِ: مِنْ شَجَرَةٍ مُبَارَكَةٍ زَيْتُونَةٍ لا شَرْقِيَّةٍ وَلا غَرْبِيَّةٍ فَنَظَرْتُ إِلَى لَا وَهِيَ تَتَرَدَّدُ فِيهَا وَهِيَ شَجَرَةُ الزَّيْتُونِ اسْقُوهُ زَيْتًا وَأَطْعِمُوهُ زَيْتًا، قَالَ: فَفَعَلْنَا ذَلِكَ، فَكَانَ سَبَبَ عَافِيَتِهِ. زَكَرِيَّا بْنُ دَاوُدَ بْنِ بَكْرٍ، أَبُو يَحْيَى الْخَفَّافُ، النَّيْسَابُورِيُّ زَكَرِيَّا بْنُ دَاوُدَ بْنِ بَكْرٍ، أَبُو يَحْيَى الْخَفَّافُ، النَّيْسَابُورِيُّ. قَدِمَ بَغْدَادَ، وَحَدَّثَ بِهَا، فَرَوَى عَنْهُ ابْنُ مَخْلَدٍ، وَأَبُو سَهْلِ بْنُ زِيَادٍ. وَكَانَ ثِقَةً . وَتَوَفَّى بِنَيْسَابُورَ فِي جُمَادَى الْآخِرَةِ مِنْ هَذِهِ السَّنَةِ. زِيَادُ بْنُ الْخَلِيلِ، أَبُو سَهْلٍ التُّسْتَرِيُّ زِيَادُ بْنُ الْخَلِيلِ، أَبُو سَهْلٍ التُّسْتَرِيُّ. قَدِمَ بَغْدَادَ، وَحَدَّثَ بِهَا عَنْ إِبْرَاهِيمَ بْنِ الْمُنْذِرِ الْحِزَامِيُّ، وَمُسَدَّدٌ، وَإِبْرَاهِيمُ بْنُ بَشَّارٍ الرَّمَادِيُّ. رَوَى عَنْهُ أَبُو بَكْرٍ الشَّافِعِيُّ. ثُمَّ صَارَ إِلَى الْبَصْرَةِ، وَتُوُفِّيَ بِعُسْفَانَ فِي طَرِيقِ الْمَدِينَةِ قَبْلَ أَنْ يَدْخُلَ مَكَّةَ، فِي ذِي الْقِعْدَةِ مِنْ هَذِهِ السَّنَةِ. مُحَمَّدُ بْنُ الْحُسَيْنِ بْنِ إِبْرَاهِيمَ بْنِ زِيَادِ بْنِ عِجْلَانَ، أَبُو الشَّيْخِ الْأَصْبَهَانِيُّ مُحَمَّدُ بْنُ الْحُسَيْنِ بْنِ إِبْرَاهِيمَ بْنِ زِيَادِ بْنِ عِجْلَانَ، أَبُو الشَّيْخِ الْأَصْبَهَانِيُّ. سَكَنَ بَغْدَادَ، وَحَدَّثَ بِهَا عَنْ أَبِي بَكْرٍ الْأَثْرَمِ، وَالْحَسَنِ بْنِ مُحَمَّدٍ الزَّعْفَرَانِيِّ. رَوَى عَنْهُ أَبُو بَكْرٍ الشَّافِعِيُّ، وَكَانَ ثِقَةً . وَتُوُفِّيَ بِبَغْدَادَ فِي هَذِهِ السَّنَةِ. مُحَمَّدُ بْنُ يُونُسَ بْنِ مُوسَى بْنِ سُلَيْمَانَ بْنِ عُبَيْدِ بْنِ رَبِيعَةَ بْنِ كُدَيْمٍ، أَبُو الْعَبَّاسِ الْقُرَشِيُّ الْبَصْرِيُّ الْمَعْرُوفُ بِالْكُدَيْمِيِّ مُحَمَّدُ بْنُ يُونُسَ بْنِ مُوسَى بْنِ سُلَيْمَانَ بْنِ عُبَيْدِ بْنِ رَبِيعَةَ بْنِ كُدَيْمٍ، أَبُو الْعَبَّاسِ الْقُرَشِيُّ الْبَصْرِيُّ الْمَعْرُوفُ بِالْكُدَيْمِيِّ. وُلِدَ [ فِي ] سَنَةِ ثَلَاثٍ وَثَمَانِينَ وَمِائَةٍ، وَهُوَ ابْنُ امْرَأَةِ رَوْحِ بْنِ عُبَادَةَ، سَمِعَ عَبْدَ اللَّهِ بْنَ دَاوُدَ الْخُرْيِبِيَّ، وَمُحَمَّدَ بْنَ عَبْدِ اللَّهِ الْأَنْصَارِيَّ، وَأَزْهَرَ السَّمَّانَ، وَأَبَا دَاوُدَ الطَّيَالِسِيَّ، وَأَبَا زَيْدٍ النَّحْوِيَّ، وَالْأَصْمَعِيَّ، وَأَبَا عُبَيْدَةَ، وَعَفَّانَ بْنَ مُسْلِمٍ، وَأَبَا نُعَيْمٍ وَخَلْقًا كَثِيرًا، وَرَحَلَ فِي طَلَبِ الْعِلْمِ، وَحَجَّ أَرْبَعِينَ حِجَّةً وَسَكَنَ بَغْدَادَ، وَكَانَ حَافِظًا لِلْحَدِيثِ [ كَثِيرَ الْحَدِيثِ ]. رَوَى عَنْهُ ابْنُ أَبِي الدُّنْيَا، وَابْنُ الْأَنْبَارِيِّ، وَابْنُ السَّمَّاكِ، وَأَحْمَدُ بْنُ سَلْمَانَ النَّجَّادُ، وَآخِرُ مَنْ رَوَى عَنْهُ أَبُو بَكْرِ بْنُ مَالِكٍ الْقَطِيعِيُّ. وعن أَحْمَدُ بْنُ عَلِيِّ بْنِ ثَابِتٍ، قَالَ: لَمْ يَزَلِ الْكُدَيْمِيُّ مَعْرُوفًا عِنْدَ أَهْلِ الْعِلْمِ بِالْحِفْظِ، مَشْهُورًا بِالطَّلَبِ، مُقَدَّمًا فِي الْحَدِيثِ حَتَّى أَكْثَرَ رِوَايَاتِ الْغَرَائِبِ وَالْمَنَاكِيرِ، فَتَوَقَّفَ إِذْ ذَاكَ بَعْضُ النَّاسِ عَنْهُ، وَلَمْ يَنْشَطُوا لِلسَّمَاعِ مِنْهُ. وقَالَ: مُحَمَّدُ بْنُ يُونُسَ ذَاهِبُ الْحَدِيثُ، تَرَكَهُ يَحْيَى بْنُ صَاعِدٍ، وَأَحْمَدُ بْنُ مُحَمَّدِ بْنِ سَعِيدٍ، وَكَانَ أَبُو دَاوُدَ يُطْلِقُ عَلَيْهِ الْكَذِبَ ، وَكَانَ مُوسَى بْنُ هَارُونَ يَقُولُ: الْكُدَيْمِيُّ كَذَّابٌ يَضَعُ الْحَدِيثَ. وَقَالَ سُلَيْمَانُ الشَّاذَكُونِيُّ: الْكُدَيْمِيُّ وَأَخُوهُ وَابْنُهُ بَيْتُ الْكَذِبِ. وَأَرَادَ بِالْكُدَيْمِيِّ: يُونُسَ، وَبِأَخِيهِ: عُمَرَ بْنِ مُوسَى، وَكَانَ يُلَقَّبُ بِالْحَادِي. [قَالَ الدَّارَقُطْنِيُّ: كَانَ الْكُدَيْمِيُّ يُتَّهَمُ بِوَضْعِ الْحَدِيثِ ]. قَالَ الْمُصَنِّفُ: لَيْسَ مَحَلُّ الْكُدَيْمِيِّ عِنْدَنَا الْكَذِبُ، إِنَّمَا كَانَ كَثِيرَ الْغَرَائِبِ، وَلَقَدْ حَدَّثَ عَنْ شَاصُونَةَ [ بْنِ عُبَيْدٍ، قَالَ: حَدَّثَنَا ] شَاصُونَةُ مُنْصَرِفًا مِنْ عَدَنَ، فَلَمْ يَعْرِفُوا شَاصُونَةَ، فَقَالُوا: هَذَا حَدِيثٌ عَمَّنْ لَمْ يُخْلَقْ، فَجَاءَ قَوْمٌ بَعْدَ وَفَاتِهِ مِنْ عَدَنَ، فَقَالُوا: دَخَلْنَا قَرْيَةً يُقَالُ لَهَا الْجَرْدَةُ، فَلَقِينَا بِهَا شَيْخًا فَسَأَلْنَاهُ: أَعْنَدَكَ شَيْءٌ مِنَ الْحَدِيثِ؟ فَقَالَ: نَعَمْ، فَكَتَبْنَا عَنْهُ، وَقُلْنَا [ لَهُ ]: مَا اسْمُكَ؟ فَقَالَ: مُحَمَّدُ بْنُ شَاصُونَةَ بْنِ عُبَيْدٍ، وَأَمْلَى عَلَيْنَا الْحَدِيثَ الَّذِي ذَكَرَهُ الْكُدَيْمِيُّ. [ وَقَدْ رُوِيَ لَنَا حَدِيثُ شَاصُونَةَ مِنْ غَيْرِ طَرِيقِ الْكُدَيْمِيِّ ]: وعن مُحَمَّدُ بْنُ حَمْدَوَيْهِ، قَالَ: سَمِعْتُ أَبَا بَكْرِ بْنَ إِسْحَاقَ الضَّبْعِيَّ يَقُولُ: مَا سَمِعْتُ أَحَدًا مِنْ أَهْلِ الْعِلْمِ يَتَّهِمُ الْكُدَيْمِيَّ فِي لَقْيِهِ [ كَلَّ ] مَنْ رَوَى عَنْهُ. وعن أَبُو بَكْرٍ الشَّافِعِيُّ، قَالَ: سَمِعْتُ جَعْفَرًا الطَّيَالِسِيَّ، يَقُولُ: الْكُدَيْمِيُّ ثِقَةٌ، وَلَكِنَّ أَهْلَ الْبَصْرَةِ يُحَدِّثُونَ بِكُلِّ مَا يَسْمَعُونَ. وعن إِسْمَاعِيلُ بْنُ عَلِيٍّ الْخُطَبِيُّ، قَالَ: مَاتَ الْكُدَيْمِيُّ يَوْمَ الْخَمِيسِ، وَدُفِنَ يَوْمَ الْجُمْعَةِ قَبْلَ الصَّلَاةِ، لِلنِّصْفِ مِنْ جُمَادَى الْآخِرَةِ سَنَةَ سِتٍّ وَثَمَانِينَ وَمِائَتَيْنِ، وَصَلَّى عَلَيْهِ [ يُوسُفُ بْنُ ] يَعْقُوبَ الْقَاضِي، وَكَانَ ثِقَةً. مُحَمَّدُ بْنُ يُوسُفَ، أَبُو عَبْدِ اللَّهِ الْبَنَّاءُ مُحَمَّدُ بْنُ يُوسُفَ، أَبُو عَبْدِ اللَّهِ الْبَنَّاءُ. لَقِيَ سِتَّمِائَةِ شَيْخٍ، وَكَتَبَ الْحَدِيثَ الْكَثِيرَ، وَكَانَ يَبْنِي لِلنَّاسِ بِالْأُجْرَةِ فَيَأْخُذُ مِنْهَا دَانِقَيْنِ لِنَفَقَتِهِ، وَيَتَصَدَّقُ بِالْبَاقِي، وَيَخْتِمُ كُلَّ يَوْمٍ خَتْمَةً. وَتُوُفِّيَ [ رَحِمَهُ اللَّهُ ] فِي هَذِهِ السَّنَةِ. يَعْقُوبُ بْنُ إِسْحَاقَ بْنِ تَحِيَّةَ، أَبُو يُوسُفَ الْوَاسِطِيُّ يَعْقُوبُ بْنُ إِسْحَاقَ بْنِ تَحِيَّةَ، أَبُو يُوسُفَ الْوَاسِطِيُّ. سَمِعَ يَزِيدَ بْنَ هَارُونَ، وَنَزَلَ بَغْدَادَ بِالْجَانِبِ الشَّرْقِيِّ فِي سُوقٍ الثُّلَاثَاءَ، وَحَدَّثَ بِأَرْبَعَةِ أَحَادِيثَ، وَوَعَدَهُمْ أَنْ يُحَدِّثَهُمْ مِنَ الْغَدِ، فَمَاتَ وَلَهُ مِائَةٌ وَاثْنَتَا عَشْرَةَ سَنَةً، [ رَحِمَهُ اللَّهُ ]. وَمِمَّنْ تُوُفِّيَ فِيهَا مِنَ الْأَعْيَانِ الْمَشَاهِيرِ : أَحْمَدُ بْنُ عِيسَى أَبُو سَعِيدٍ الْخَرَّازُ أَحْمَدُ بْنُ عِيسَى أَبُو سَعِيدٍ الْخَرَّازُ فِيمَا ذَكَرَهُ شَيْخُنَا الذَّهَبِيُّ. وَقَدْ أَرَّخَهُ ابْنُ الْجَوْزِيِّ فِي سَنَةِ سَبْعٍ وَسَبْعِينَ وَمِائَتَيْنِ فَاللَّهُ أَعْلَمُ. مُحَمَّدُ بْنُ إِبْرَاهِيمَ أَبُو جَعْفَرٍ الْأَنْمَاطِيُّ الْمَعْرُوفُ بِمُرَبَّعٍ مُحَمَّدُ بْنُ إِبْرَاهِيمَ أَبُو جَعْفَرٍ الْأَنْمَاطِيُّ الْمَعْرُوفُ بِمُرَبَّعٍ تِلْمِيذُ يَحْيَى بْنِ مَعِينٍ كَانَ ثِقَةً حَافِظًا. عَبْدُ الرَّحِيمِ الْبَرْقِيُّ عَبْدُ الرَّحِيمِ الْبَرْقِيُّ. وَمُحَمَّدُ بْنُ وَضَّاحٍ الْمُصَنِّفُ. عَلِيُّ بْنُ عَبْدِ الْعَزِيزِ الْبَغَوِيُّ وَعَلِيُّ بْنُ عَبْدِ الْعَزِيزِ الْبَغَوِيُّ صَاحِبُ " الْمُسْنَدِ ". يُوسُفُ بْنُ يَعْقُوبَ الْقَاضِي يُوسُفُ بْنُ يَعْقُوبَ الْقَاضِي رَحِمَهُ اللَّهُ. يَعْقُوبُ بْنُ إِسْحَاقَ بْنِ تَحِيَّةَ أَبُو يُوسُفَ الْوَاسِطِيُّ سَمِعَ مِنْ يَزِيدَ بْنِ هَارُونَ وَقَدِمَ بَغْدَادَ فَحَدَّثَ بِهَا بِأَرْبَعَةِ أَحَادِيثَ وَوَعَدَ النَّاسَ أَنْ يُحَدِّثَهُمْ مِنَ الْغَدِ فَمَاتَ مِنْ لَيْلَتِهِ عَنْ مِائَةٍ وَاثْنَتَيْ عَشْرَةَ سَنَةً، رَحِمَهُ اللَّهُ. الْوَلِيدُ أَبُو عُبَادَةَ الْبُحْتُرِيُّ فِيمَا ذَكَرَهُ شَيْخُنَا الذَّهَبِيُّ وَقَدْ تَقَدَّمَ ذِكْرُهُ فِي سَنَةِ ثَلَاثٍ وَثَمَانِينَ كَمَا ذَكَرَهُ ابْنُ الْجَوْزِيِّ فَاللَّهُ أَعْلَمُ.
Translation
✧ Mention of the prominent persons who died in the year two hundred and eighty-six Ismāʿīl b. al-Faḍl b. Mūsā b. Mismār b. Hāniʾ, Abū Bakr al-Balkhī. He resided in Baghdad and related hadith there from Abū Kurayb and others. Abū ʿAmr b. al-Sammāk, Abū Bakr al-Shāfiʿī, Ibn Makhlad, and others narrated from him. He was trustworthy (thiqa). He died in Rajab of this year. Ismāʿīl b. Isḥāq b. Ibrāhīm b. Mihrān, Abū Bakr al-Sarrāj al-Naysābūrī, a client (mawlā) of Thaqīf. He heard from Isḥāq b. Rāhawayh and Aḥmad b. Ḥanbal, and he had a close association with him. He was trustworthy. He died in this year. From Muḥammad b. ʿAbd Allāh al-Ḥāfiẓ, who said: I heard Abū al-Walīd Ḥassān b. Muḥammad al-Faqīh say: I heard Abū al-ʿAbbās Muḥammad b. Isḥāq al-Sarrāj say: "Alas, what grief for Baghdad!" It was said to him: "What caused you to leave it?" He said: "My brother Ismāʿīl resided there for fifty years. When he died and his funeral procession was raised, I heard a man at the gate of the lane say to another: 'Who is this deceased?' He said: 'A stranger (gharīb) who was here.' I said: 'Indeed, to God we belong! After my brother's long residence there and his fame for knowledge and commerce, it is said: A stranger who was here!' So this word caused me to depart to my homeland." Isḥāq b. Muḥammad b. [Aḥmad] b. Abān, Abū Yaʿqūb al-Nakhaʿī, and he is Isḥāq al-Aḥmar. He related from ʿUbayd Allāh b. Muḥammad b. ʿĀʾisha, Ibrāhīm b. Bashshār al-Ramādī, Abū ʿUthmān al-Māzinī, and others. The predominant character of his narrations is reports (akhbār) and stories (ḥikāyāt). Muḥammad b. Khalaf Wakīʿ narrated from him. From Abū al-Qāsim ʿAbd al-Wāḥid b. ʿAlī b. Burhān [al-Asadī], who said: "Isḥāq b. Muḥammad b. Abān al-Nakhaʿī al-Aḥmar was of vile doctrine, corrupt belief. He used to say that ʿAlī is God, Mighty and Majestic. He said: He was leprous, and he used to apply ointment to the leprosy that changed its color, so he was called al-Aḥmar (the Red) for that. He said: In al-Madāʾin there is a group of extremists (ghulāt) known as the Isḥāqiyya, who trace themselves back to him." Al-Khaṭīb said: I asked one of the Shīʿa who knows their doctrines and is acquainted with the circumstances of their shaykhs about Isḥāq, and he told me exactly the same as the statement of ʿAbd al-Wāḥid b. ʿAlī, and he said: Isḥāq has works on the doctrine attributed to him, which the Isḥāqiyya hold. Al-Khaṭīb said: Then there came to me a book by Abū Muḥammad al-Ḥasan b. Yaḥyā al-Nawbakhtī from his composition in refutation of the extremists. This al-Nawbakhtī was one of the theologians of the Imāmī Shīʿa. He mentioned the categories of the doctrines of the extremists until he said: "Among those who displayed open iniquity in extremism in our time was Isḥāq b. Muḥammad, known as al-Aḥmar. He was one of those who claimed that ʿAlī is God [Mighty and Majestic], and that he appears at one time as al-Ḥasan, and at another time as al-Ḥusayn. And he is the one who sent Muḥammad ﷺ. He said in a book of his: 'If they were a thousand, they would be one.' He composed a book that he claimed was the Book of Divine Unity (Kitāb al-Tawḥīd), but he brought in it madness and confusion that could not even be imagined, let alone indicated. He used to say: 'The inner meaning of the noon prayer is Muḥammad ﷺ, because of his proclaiming the call. He said: If its inner meaning were this [ritual] consisting of bowing and prostrating, then His saying: 'Indeed, prayer restrains from indecency and wrongdoing' would have no meaning, because prohibition can only come from a living, capable being.'" Al-Nawbakhtī cited from Isḥāq things he used to argue for his doctrine, the least of which necessitates departure from the faith. We seek refuge with God from abandonment. Al-Ḥusayn b. Bashshār b. Mūsā, Abū ʿAlī al-Khayyāṭ. He heard from Abū Bilāl al-Ashʿarī, and Abū Bakr al-Shāfiʿī narrated from him. He was trustworthy [and truthful]. From ʿĪsā b. Muḥammad al-Ṭawmārī, who said: I heard Abū ʿUmar Muḥammad b. Yūsuf al-Qāḍī say: "My father fell ill with an illness for months. One day I came to him, and he summoned me and my two brothers, Abū Bakr and Abū ʿAbd Allāh, and said to us: 'I saw in a dream as if a speaker said: Eat lā, and drink lā, for you will be cured.' My brother Abū Bakr said to him: 'Lā is a word, not a body, and we do not know what this means.' There was at the Gate of Syria (Bāb al-Shām) a man known as Abū ʿAlī al-Khayyāṭ, with good knowledge of dream interpretation. We brought him, and he told him the dream. He said: 'I do not know the interpretation of that, but I recite half of the Quran every night. Leave me alone tonight so that I can recite my portion of the Quran and reflect on it.' The next day he came to us and said: 'Last night, while I was reciting, I passed by this verse: "From a blessed olive tree, neither of the east nor of the west" (Q 24:35). I looked at lā (no/neither) as it recurs in it, and it is the olive tree. Give him olive oil to drink, and feed him olive oil.'" He said: "We did that, and it was the cause of his recovery." Zakariyyā b. Dāwūd b. Bakr, Abū Yaḥyā al-Khaffāf al-Naysābūrī. He came to Baghdad and related hadith there. Ibn Makhlad and Abū Sahl b. Ziyād narrated from him. He was trustworthy. He died in Naysābūr in Jumādā al-Ākhira of this year. Ziyād b. al-Khalīl, Abū Sahl al-Tustarī. He came to Baghdad and related hadith there from Ibrāhīm b. al-Mundhir al-Ḥizāmī, Musaddad, and Ibrāhīm b. Bashshār al-Ramādī. Abū Bakr al-Shāfiʿī narrated from him. Then he went to al-Baṣra, and he died at ʿUsfān on the road to Madinah before entering Makkah, in Dhū al-Qaʿda of this year. Muḥammad b. al-Ḥusayn b. Ibrāhīm b. Ziyād b. ʿAjlān, Abū al-Shaykh al-Aṣbahānī. He resided in Baghdad and related hadith there from Abū Bakr al-Athram and al-Ḥasan b. Muḥammad al-Zaʿfarānī. Abū Bakr al-Shāfiʿī narrated from him. He was trustworthy. He died in Baghdad in this year. Muḥammad b. Yūnus b. Mūsā b. Sulaymān b. ʿUbayd b. Rabīʿa b. Kudaym, Abū al-ʿAbbās al-Qurashī al-Baṣrī, known as al-Kudaymī. He was born in the year one hundred and eighty-three. He was the son of the wife of Rawḥ b. ʿUbāda. He heard from ʿAbd Allāh b. Dāwūd al-Khuraybī, Muḥammad b. ʿAbd Allāh al-Anṣārī, Azhar al-Sammān, Abū Dāwūd al-Ṭayālisī, Abū Zayd al-Naḥwī, al-Aṣmaʿī, Abū ʿUbayda, ʿAffān b. Muslim, Abū Nuʿaym, and many others. He traveled in pursuit of knowledge and performed the pilgrimage forty times. He resided in Baghdad, and he was a memorizer (ḥāfiẓ) of hadith [with abundant hadith]. Ibn Abī al-Dunyā, Ibn al-Anbārī, Ibn al-Sammāk, and Aḥmad b. Salmān al-Najjād narrated from him. The last to narrate from him was Abū Bakr b. Mālik al-Qaṭīʿī. From Aḥmad b. ʿAlī b. Thābit, who said: "Al-Kudaymī remained known among the people of knowledge for his memory, famous for his pursuit, and foremost in hadith, until he multiplied his narrations of rare (gharāʾib) and rejected (manākīr) reports. Then some people refrained from him and were not eager to hear from him." He said: "Muḥammad b. Yūnus is one whose hadith is worthless (dhāhib al-ḥadīth). Yaḥyā b. Ṣāʿid and Aḥmad b. Muḥammad b. Saʿīd abandoned him. Abū Dāwūd used to impute lying to him outright, and Mūsā b. Hārūn used to say: 'Al-Kudaymī is a liar who fabricates hadith.'" Sulaymān al-Shādhakūnī said: "Al-Kudaymī, his brother, and his son are a household of lies." By al-Kudaymī he meant Yūnus; by his brother, ʿUmar b. Mūsā, who was nicknamed al-Ḥādī. [Al-Dāraquṭnī said: "Al-Kudaymī was accused of fabricating hadith."] The author said: "In our view, al-Kudaymī is not one who lies; rather, he had many rare reports. He related from Shāṣūna [b. ʿUbayd, saying: Shāṣūna narrated to us] upon returning from ʿAdan, but they did not know Shāṣūna, so they said: 'This is hadith from someone who was never created.' Then some people came from ʿAdan after his death and said: 'We entered a village called al-Jarda, and there we met an old man. We asked him: Do you have anything of hadith? He said: Yes. So we wrote from him, and we said to him: What is your name? He said: Muḥammad b. Shāṣūna b. ʿUbayd. And he dictated to us the hadith that al-Kudaymī mentioned.'" [The hadith of Shāṣūna has also been narrated to us through other than al-Kudaymī's route]: From Muḥammad b. Ḥamdawayh, who said: I heard Abū Bakr b. Isḥāq al-Ḍabʿī say: "I have not heard any of the people of knowledge accuse al-Kudaymī of not meeting all those from whom he narrated." From Abū Bakr al-Shāfiʿī, who said: I heard Jaʿfar al-Ṭayālisī say: "Al-Kudaymī is trustworthy, but the people of al-Baṣra narrate everything they hear." From Ismāʿīl b. ʿAlī al-Khuṭabī, who said: "Al-Kudaymī died on Thursday and was buried on Friday before the prayer, in the middle of Jumādā al-Ākhira in the year two hundred and eighty-six. [Yūsuf b.] Yaʿqūb al-Qāḍī prayed over him, and he was trustworthy." Muḥammad b. Yūsuf, Abū ʿAbd Allāh al-Bannāʾ. He met six hundred shaykhs and wrote down abundant hadith. He used to build for people for wages, and he would take from it two dāniqs for his expenses and give the rest as charity. He used to complete a full recitation of the Quran every day. He died [may God have mercy on him] in this year. Yaʿqūb b. Isḥāq b. Taḥiyya, Abū Yūsuf al-Wāsiṭī. He heard from Yazīd b. Hārūn. He settled in Baghdad on the eastern side in the Tuesday market (Sūq al-Thulāthāʾ). He related four hadiths and promised them to relate to them the next day, but he died at the age of one hundred and twelve years, [may God have mercy on him]. Among the notable eminent persons who died in this year: Aḥmad b. ʿĪsā, Abū Saʿīd al-Kharrāz, as mentioned by our shaykh al-Dhahabī. Ibn al-Jawzī dated him to the year two hundred and seventy-seven, but God knows best. Muḥammad b. Ibrāhīm, Abū Jaʿfar al-Anmāṭī, known as Murabbaʿ, the student of Yaḥyā b. Maʿīn. He was trustworthy and a memorizer. ʿAbd al-Raḥīm al-Barqī. And Muḥammad b. Waḍḍāḥ, the author. ʿAlī b. ʿAbd al-ʿAzīz al-Baghawī, the author of the "Musnad." Yūsuf b. Yaʿqūb al-Qāḍī, may God have mercy on him. Yaʿqūb b. Isḥāq b. Taḥiyya, Abū Yūsuf al-Wāsiṭī. He heard from Yazīd b. Hārūn, came to Baghdad, related four hadiths there, promised the people to relate to them the next day, but died that night at the age of one hundred and twelve years, may God have mercy on him. Al-Walīd, Abū ʿUbāda al-Buḥturī, as mentioned by our shaykh al-Dhahabī. His mention has already appeared in the year two hundred and eighty-three, as mentioned by Ibn al-Jawzī, but God knows best.
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