Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

the scholar who was then in Khurasan and who later died at the frontier should narrate something here. At that time Yazid ibn Harun was still alive, so he wrote to him, “Yazid is alive; and if he says ‘no,’ then it is ‘no’ until the Day of Resurrection.” Accordingly, he disclosed nothing until Yazid passed away.

Al-Maymuni said: Abū ʿUbayd told me, “Abū al-Hasan, I have sat with Abū Yusuf and Muhammad—and, I think, he also mentioned Yahya ibn Saʿid—yet I never felt the awe toward anyone that I felt toward Ahmad ibn Hanbal.”

Of his participation in jihad:
ʿAbdullāh ibn Maḥmūd ibn al-Faraj stated: I heard ʿAbdullāh ibn Ahmad say, “My father went out to Tarsus, remained on guard there, and took part in a campaign. Later my father said, ‘I saw knowledge dying out there.’ ”

And it is related from Ahmad that he once said to a man, “Remain at the frontier, remain in Qazwin”—for in those days Qazwin was a frontier post.

Chapter
Ibn ʿAdī reported: ʿAbd al-Muʾmin ibn Ahmad al-Jurjani told us; I heard ʿAmmar ibn Rajaʾ say: I heard Ahmad ibn Hanbal declare, “Seeking a lofty isnad (chain of transmission) is part of the sunnah.” (1)

(1) Seeking a short, elevated isnad is an established practice of the early imams; for that reason many critical scholars and expert hadith masters travelled widely across the Muslim lands in pursuit of such high isnads. The higher the chain, the further it is from error and hidden defects. Its most honorable form is a chain that is very close to the Messenger of Allah, ﷺ, and that is sound, clean, and free of any weakness. If weakness is present, the chain is disregarded—especially when it contains later fabricators who falsely claimed to have heard directly from the Companions. Al-Dhahabi, as quoted by al-Suyuti in Tadrib al-rawi, p. 184, said: “Whenever you see a muhaddith exulting in the elevated chains of such people, know that he is an ignoramus.”
الَّذِي بِخُرَاسَانَ وَمَاتَ بِالثَّغْرِ أَنْ يُحَدِّثَ هَا هُنَا بِشَيءٍ، وَكَانَ يَزِيْدُ بنُ هَارُوْنَ حَيّاً، فَكَتَبَ إِلَيْهِ: إِنَّ يَزِيْدَ حَيٌّ، وَإِنْ قَالَ: لاَ، فَهُوَ لاَ إِلَى يَوْمِ القِيَامَةِ، فَلَمْ يُظهِرْ شَيْئاً حَتَّى مَاتَ يَزِيْدُ. المَيْمُوْنِيُّ: قَالَ لِي أَبُو عُبَيْدٍ: يَا أَبَا الحَسَنِ، قَدْ جَالَسْتُ أَبَا يُوْسُفَ وَمُحَمَّداً، وَأحسِبُهُ ذَكَرَ يَحْيَى بنَ سَعِيْدٍ، مَا هِبتُ أَحَداً مَا هِبتُ أَحْمَدَ بنَ حَنْبَلٍ. مِنْ جِهَادِهِ: قَالَ عَبْدُ اللهِ بنُ مَحْمُوْدِ بنِ الفَرَجِ: سَمِعْتُ عَبْدَ اللهِ بنَ أَحْمَدَ يَقُوْلُ: خَرَجَ أَبِي إِلَى طَرَسُوْسَ، وَرَابَطَ بِهَا، وَغزَا. ثُمَّ قَالَ أَبِي: رَأَيْتُ العِلْمَ بِهَا يَمُوْتُ. وَعَنْ أَحْمَدَ، أَنَّه قَالَ لِرَجُلٍ: عَلَيْك بِالثَّغْرِ، عَلَيْك بِقَزْوِيْنَ، وَكَانَتْ ثَغْراً. بَابٌ ابْنُ عَدِيٍّ: حَدَّثَنَا عَبْدُ المُؤْمِنِ بنُ أَحْمَدَ الجُرْجَانِيُّ، سَمِعْتُ عَمَّارَ بنَ رَجَاءَ، سَمِعْتُ أَحْمَدَ بنَ حَنْبَلٍ يَقُوْلُ: طَلبُ إِسْنَادِ العُلُوِّ مِنَ السُّنَّةِ (١) .
(١) طلب علو الإسناد سنة عن الأئمة السالفين ولهذا تداعت رغبات كثير من الأئمة النقاد، والجهابذة الحفاظ إلى الرحلة إلى أقطار البلاد طلبا لعلو الإسناد. ومتى كان الإسناد عاليا، كان أبعد من الخطأ والعلة. وأشرف أنواعه ماكان قريبا إلى رسول الله، ﷺ، بإسناد صحيح نظيف خال من الضعف، بخلاف ما إذا كان فيه ضعف، فلا التفات إليه، ولاسيما إن كان فيه بعض الكذابين المتأخرين ممن ادعى سماعا من الصحابة. قال الذهبي المؤلف، فيما نقله عنه السيوطي في " التدريب " ص: ١٨٤: متى رأيت المحدث يفرح بعوالي هؤلاء فاعلم أنه عامي.

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