Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

He was pre-eminent in jurisprudence and in speculative theology, constantly dictating on both subjects and teaching them (1).

Muḥammad ibn Isḥāq al-Nadīm said: “Al-Juʿal was also known as al-Kāghadī, and his teacher was Abū al-Qāsim ibn Sahlawayh. Leadership of his school in his age devolved upon him … and he went on to say: He studied under Abū al-Ḥasan al-Karkhī, and he wrote the book Refutation of Ibn al-Rāwandī’s Argument, in which he proves that a corporeal entity cannot possibly be originated out of non-matter; the book Theology, affirming that God has ever existed alone until He created the universe; the book Faith; the book Profession of Faith, along with other compositions.”

Abū Isḥāq al-Shīrāzī states in The Classes of the Jurists: “He was the head of the Muʿtazilite school. He died in Dhū al-Ḥijjah 369 AH, and the master grammarian Abū ʿAlī al-Fārisī led the funeral prayer over him.”

I (the author) say: He was nearly eighty years old. Others say he lived only sixty-one years.

159 – Ibn Ukht Walīd ʿAbd Allāh ibn Aḥmad al-Baghdādī *

The erudite scholar and judge, Abū Muḥammad ʿAbd Allāh ibn Aḥmad ibn Rāshid ibn Shuʿayb al-Baghdādī al-Ẓāhirī, the nephew of Walīd.

He transmitted ḥadith from Ibn Qutaybah al-ʿAsqalānī and others.

Among those who narrated from him are ʿAlī ibn Munīr, Ibn Naẓīf al-Farrāʾ, Muḥammad ibn Jaʿfar ibn Abī al-Dhikr, and others.

(1) Tarikh Baghdad, vol. 8, p. 73. (*) Mizan al-I‘tidal, vol. 2, p. 390; Lisan al-Mizan, vol. 3, pp. 215–216; Hasan al-Muhadara, vol. 2, p. 146; Qudat Dimashq by Ibn Tulun, pp. 35–36; Tahdhib Ibn Asakir, vol. 7, pp. 280–281.
كَانَ مُقَدَّماً فِي الفِقْهِ وَالكَلاَمِ، مَعَ كَثْرَةِ أَمَالِيهِ فِيْهِمَا، وَتَدْرِيْسِهِ لَهُمَا (١) . قَالَ مُحَمَّدُ بنُ إِسْحَاقَ النَّدِيمُ: الجُعَلُ يُعرفُ بِالكَاغدِيِّ، وَأُسْتَاذُهُ هُوَ أَبُو القَاسِمِ بنُ سَهْلَوَيْه. انتهَتْ إِلَيْهِ رِئاسَةُ أَصْحَابِهِ فِي عَصْرِهِ ... إِلَى أَنْ قَالَ: وَتفَقَّهَ عَلَى أَبِي الحَسَنِ الكَرْخِيِّ، وَلَهُ كِتَابُ (نقضِ كَلاَمِ ابْنِ الرِّيوَندِيّ) ، فِي أَنَّ الجسمَ لاَ يَجُوْزُ أَنْ يَكُونَ مُخترعاً لاَ مِنْ مَادَةٍ، وَكِتَابُ (الكَلاَمِ) أَنَّ اللهَ لَمْ يَزَلْ موجوداً وحدَهُ إِلَى أَنْ خلقَ الخلقَ، وَكِتَابُ (الإِيمَانِ) ، وَكِتَابُ (الإِقرَارِ) ، وَتصَانِيْفُ سِوَى ذَلِكَ. قَالَ أَبُو إِسْحَاقَ الشِّيْرَازِيُّ فِي (طبقَاتِ الفُقَهَاءِ) :هُوَ رَأْسُ المعتزلَةِ، مَاتَ فِي ذِي الحِجَّةِ سَنَةَ تِسْعٍ وَسِتِّيْنَ وَثَلاَثِ مائَةٍ، وَصَلَّى عَلَيْهِ شَيْخُ النَّحْوِ أَبُو عَلِيٍّ الفَارِسِيُّ. قُلْتُ: قَاربَ ثَمَانِيْنَ سَنَةً. وَقِيْلَ: بَلْ عَاشَ إِحْدَى وَسِتِّيْنَ سَنَةً. ١٥٩ - ابْنُ أُخْتِ وَلِيْدٍ عَبْدُ اللهِ بنُ أَحْمَدَ البَغْدَادِيُّ * العَلاَّمَةُ، القَاضِي، أَبُو مُحَمَّدٍ عَبْدُ اللهِ بنُ أَحْمَدَ بنِ رَاشِدِ بنِ شُعَيْبٍ البَغْدَادِيُّ الظَّاهِرِيُّ، ابْنُ أُختِ وَلِيْدٍ. حَدَّثَ عَنْ: ابنِ قُتَيْبَةَ العَسْقِلاَّنِي وَغَيْرِهِ. وَعَنْهُ: عَلِيُّ بنُ مُنِيْرٍ، وَابنُ نظيفٍ الفَرَّاءُ، وَمُحَمَّدُ بنُ جَعْفَرِ بنِ أَبِي الذِّكْرِ، وغَيْرُهُمْ.
(١) " تاريخ بغداد ": ٨ / ٧٣. (*) ميزان الاعتدال: ٢ / ٣٩٠، لسان الميزان: ٣ / ٢١٥ - ٢١٦، حسن المحاضرة: ٢ / ١٤٦، قضاة دمشق لابن طولون: ٣٥ - ٣٦، تهذيب ابن عساكر: ٧ / ٢٨٠ - ٢٨١.

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