Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

He then added, “This man has no sense; had he shown a little tact toward Muḥammad ibn Yaḥyā, he would have become a real man.”

al-Ḥākim said: Abū ʿAlī the ḥāfiẓ narrated to us; Muḥammad ibn Isḥāq narrated to us; Abū ʿAbd al-Raḥīm al-Jawzajānī narrated, saying: I said to Aḥmad ibn Ḥanbal, “I intend to travel to Basra, and you know the hadith scholars and the relations among them.”

He replied, “When you arrive, ask about Muḥammad ibn Yaḥyā al-Naysābūrī. When you see him, stay close to him.” He then said, “No one who has come to us is more knowledgeable of the hadith of al-Zuhrī than he is.” (1)

Ibn Abī Ḥātim said: My father wrote down hadith from Muḥammad ibn Yaḥyā in Rayy; he is reliable and truthful, an imam among the imams of the Muslims. My father pronounced him reliable, and I heard him say, “He is the leading scholar of his time.” (2)

al-Nasāʾī said: “Reliable and trustworthy.”

Ibn Abī Dāwūd said: “Muḥammad ibn Yaḥyā narrated to us; he was the Commander of the Faithful in hadith.”

al-Ḥākim said: Ibrāhīm ibn Isḥāq al-Qārī narrated to us; Yaḥyā ibn Muḥammad ibn Yaḥyā narrated to us; I heard my father say, “Once two men narrate from a transmitter, the label of anonymity is removed from him.” (3)

al-Ḥusayn ibn Muḥammad al-Faqīh said: I heard Muḥammad ibn Yaḥyā say: A man came forward to a scholar and said, “Teach me, and be concise.” He replied, “I shall indeed be concise for you; as for…"

(1) Tarikh Baghdad, 3:417; Tadhkirat al-Huffaz, 2:531. (2) Al-Jarh wa-l-Taʿdil, 8:125; the report has already been cited on p. 275. (3) This concerns jahalat al-ʿayn (ignorance of the narrator’s very identity). Jahalat al-hal (ignorance of his reliability) can only be removed when one of the recognized hadith critics explicitly authenticates him. See al-Baʿith al-Hathith, pp. 96–97.
ثُمَّ قَالَ: هَذَا لَيْسَ لَهُ عقلٌ، لَوْ دَارَى مُحَمَّدَ بنَ يَحْيَى لصَارَ رَجُلاً. الحَاكِمُ: حَدَّثَنَا أَبُو عَلِيٍّ الحَافِظُ، حَدَّثَنَا مُحَمَّدُ بنُ إِسْحَاقَ، حَدَّثَنَا أَبُو عَبْدِ الرَّحِيْمِ الجَوْزَجَانِيُّ قَالَ: قُلْتُ لأَحْمَدَ بنِ حَنْبَلٍ: إِنِّي أَريدُ البَصْرَةَ، وَقَدْ عرَفْتَ أَصْحَابَ الحَدِيْثِ وَمَا بينَهُم. فَقَالَ: إِذَا قدِمْتَ فَسَلْ عَنْ مُحَمَّدِ بنِ يَحْيَى النَّيْسَابُوْرِيِّ، فَإِذَا رَأَيْتَهُ فَالزمْهُ، ثُمَّ قَالَ: مَا قَدِمَ عَلَيْنَا أَحَدٌ أَعْلَمَ بِحَدِيْثِ الزُّهْرِيِّ مِنْهُ (١) . قَالَ ابْنُ أَبِي حَاتِمٍ: كتبَ أَبِي عَنْ مُحَمَّدِ بنِ يَحْيَى بِالرَّيِّ، وَهُوَ ثِقَةٌ صَدُوْقٌ، إِمَامٌ مِنْ أَئِمَّةِ المُسْلِمِيْنَ، وَثَّقَهُ أَبِي وَسَمِعْتُهُ يَقُوْلُ: هُوَ إِمَامُ أَهْلِ زَمَانِهِ (٢) . وَقَالَ النَّسَائِيُّ: ثِقَةٌ مَأْمُوْنٌ. وَقَالَ ابْنُ أَبِي دَاوُدَ: حَدَّثَنَا مُحَمَّدُ بنُ يَحْيَى، وَكَانَ أَمِيْرَ المُؤْمِنِيْنَ فِي الحَدِيْثِ. الحَاكِمُ: حَدَّثَنَا إِبْرَاهِيْمُ بنُ إِسْحَاقَ القَارِئُ، حَدَّثَنَا يَحْيَى بنُ مُحَمَّدِ بنِ يَحْيَى، سَمِعْتُ أَبِي يَقُوْلُ: إِذَا رَوَى عَنِ المُحَدِّثِ رَجُلاَنِ ارتفَعَ عَنْهُ اسْمُ الجهَالَةِ (٣) . وَقَالَ الحُسَيْنُ بنُ مُحَمَّدٍ الفَقِيْهُ: سَمِعْتُ مُحَمَّدَ بنَ يَحْيَى يَقُوْلُ: تَقَدَّمَ رَجُلٌ إِلَى عَالِمٍ، فَقَالَ: علِّمْنِي وَأَوْجِزْ. قَالَ: لأُوجِزَنَّ لَكَ، أَمَّا
(١) " تاريخ بغداد " ٣ / ٤١٧، و" تذكرة الحفاظ " ٢ / ٥٣١. (٢) " الجرح والتعديل " ٨ / ١٢٥ وقد سبق الخبر في الصفحة: ٢٧٥. (٣) أي جهالة العين، أما جهالة الحال فلا ترتفع إلا بتوثيق أحد الأئمة الذين عرفوا بهذا الشأن له. انظر " الباعث الحثيث ": ٩٦، ٩٧.

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