Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

the flour is an innovation, and there ought to be no innovation in a sunnah practice. (1)

He said: As for his refutations of the dissenters among the Murjiʾah and the Jahmiyyah, they are wide-spread and well-known. (2)

Al-Hakim related: I heard Muhammad ibn Salih say, “I heard Abu Saʿid Muhammad Shadhan say, ‘I heard Muhammad ibn Rafiʿ say: I visited Muhammad ibn Aslam, kissed him between the eyes, and could liken him only to the Companions. He said to me, ‘O Abu ʿAbd Allah, may Allah reward you with good on behalf of Islam.’”

I also heard Abu Ishaq al-Muzakki say: I heard Ibn Khuzaymah declare, “The spiritual mentor (rabbani) of this ummah narrated to us—Muhammad ibn Aslam al-Tusi.”

Ahmad ibn Salamah reported: Muhammad ibn Aslam told us, “When I was brought before ʿAbd Allah ibn Tahir and did not greet him with the salutation of rulership, he became angry and said, ‘You people have taken a man of the qiblah and declared him an unbeliever!’ Someone remarked, ‘What has reached the emir has indeed taken place.’

Ibn Tahir then said, ‘The strap of ʿUmar ibn al-Khattab’s sandal is better than you. He used to raise his head toward the sky, and it has reached me that you do not raise your head toward the sky.’

So I lifted my head like this toward the sky for a moment and then said, ‘And why should I not raise my head toward the sky? From whom else do I hope for good if not from the One who is in the sky? But I heard Muʾammal ibn Ismaʿil say, “I heard Sufyan say, ‘Looking at your faces is a sin.’”’

He signaled with his hand like this: ‘Detain him.’

Ibn Aslam said: ‘We remained—there were fourteen shaykhs—and I was imprisoned for fourteen…’

(1) Hilyat al-Awliya, vol. 9, p. 244. Muhammad ibn Aslam meant that nakhlu al-daqiq (sifting flour) was not practiced in the Prophet’s time; he therefore abstained from it as an act of scrupulous piety and asceticism, not because it is legally obligatory. Sifting flour remains permissible by unanimous agreement of the scholars. (2) See his remarks about both of them in Hilyat al-Awliya, vol. 9, p. 244.
الدَّقِيقِ بِدْعَةٌ، وَلاَ يَنْبَغِي أَنْ يَكُوْنَ فِي السُّنَّةِ بِدْعَةٌ (١) . قَالَ: وَأَمَّا كَلاَمُهُ فِي النَّقضِ علَى المُخَالِفِينَ مِنَ المُرْجِئَةِ وَالجَهْمِيَّةِ، فَشَائِعٌ ذَائِعٌ (٢) . الحَاكِمُ: سَمِعْتُ مُحَمَّدَ بنَ صَالِحٍ، سَمِعْتُ أَبَا سَعِيْدٍ مُحَمَّداً شَاذَانَ، سَمِعْتُ مُحَمَّدَ بنَ رَافِعٍ يَقُوْلُ: دَخَلْتُ عَلَى مُحَمَّدِ بنِ أَسْلَمَ، وَقبَّلْتُ بَيْنَ عَيْنَيْهِ، وَمَا شَبَّهْتُهُ إِلاَّ بِالصَّحَابَةِ، فَقَالَ لِي: يَا أَبَا عَبْدِ اللهِ، جَزَاكَ اللهُ عَنِ الإِسْلاَمِ خَيْراً. وَسَمِعْتُ أَبَا إِسْحَاقَ المُزَكِّيَ: سَمِعْتُ ابْنَ خُزَيْمَةَ يَقُوْلُ: حَدَّثَنَا رَبَّانِيُّ هَذِهِ الأُمَّةِ؛ مُحَمَّدُ بنُ أَسْلَمَ الطُّوْسِيُّ. أَحْمَدُ بنُ سَلَمَةَ: حَدَّثَنَا مُحَمَّدُ بنُ أَسْلَمَ، قَالَ: لَمَّا أُدْخِلْتُ عَلَى عَبْدِ اللهِ بنِ طَاهِرٍ، وَلَمْ أُسَلِّمْ عَلَيْهِ بِالإِمْرَةِ، غَضِبَ، وَقَالَ: عَمَدتُم إِلَى رَجُلٍ مِنْ أَهْلِ القِبْلَةِ، فَكَفَّرْتُمُوهُ، فَقِيْلَ: قَدْ كَانَ مَا أُنْهِيَ إِلَى الأَمِيْرِ. فَقَالَ ابْنُ طَاهِرٍ: شِرَاكُ نَعْلَي عُمَرَ بنِ الخَطَّابِ خَيْرٌ مِنْكَ، وَكَانَ يَرفَعُ رَأْسَهُ إِلَى السَّمَاءِ، وَقَدْ بَلَغَنِي أَنَّكَ لاَ تَرفعُ رَأْسَكَ إِلَى السَّمَاءِ. فَقُلْتُ بِرَأْسِي هَكَذَا إِلَى السَّمَاءِ سَاعَةً، ثُمَّ قُلْتُ: وَلِمَ لاَ أَرفَعُ رَأْسِي إِلَى السَّمَاءِ؟ وَهلْ أَرْجُو الخَيْرَ إِلاَّ مِمَّنْ فِي السَّمَاءِ؟! وَلَكِنِّي سَمِعْتُ مُؤَمَّلَ بنَ إِسْمَاعِيْلَ يَقُوْلُ: سَمِعْتُ سُفْيَانَ يَقُوْلُ: النَّظَرُ فِي وُجُوْهِكُمْ مَعْصِيَةٌ. فَقَالَ بِيَدِهِ هَكَذَا؛ يُحْبَسُ. قَالَ ابْنُ أَسْلَمَ: فَأَقَمْنَا، وَكُنَّا أَرْبَعَةَ عَشَرَ شَيْخاً، فَحُبِسْتُ أَرْبَعَةَ عَشَرَ
(١) " حلية الأولياء " ٩ / ٢٤٤ ومراد محمد بن أسلم أن نخل الدقيق لم يكن يفعل في عهد النبي ﷺ، فتركه من باب الورع والتزهد، وليس من الواجب الحتم، فإن نخل الدقيق مباح بإجماع أهل العلم. (٢) انظر ما قاله فيهما في " حلية الأولياء " ٩ / ٢٤٤.

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