Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Ibn Abī Ḥātim said, “I heard from Yaḥyā ibn Muḥammad, and he is truthful. (1)

Abū Isḥāq al-Muzakkī stated: Abū ʿAlī al-Ḥasan ibn Muḥammad and others narrated to me that Muḥammad ibn Yaḥyā al-Dhuhlī and his son Yaḥyā once differed over a certain issue. One of them said to the other, ‘Let us appoint an arbitrator between us.’ They agreed on Ibn Khuzaymah, who ruled in favor of Yaḥyā against his father.

Al-Muzakkī added: Yaḥyā held an esteemed position in scholarship and hadith; he had heard from al-ʿAishī and the like. (2)

He continued: Abū al-ʿAbbās al-Sarrāj related that the volunteer fighters (3) together with a number of hadith scholars and jurists brought out Yaḥyā ibn Muḥammad, mounted him on a beast, and belted a sword on him—al-Muzakkī said, “I have been told it was a wooden sword”—and they fought (4) the ruler of Nīshāpūr, a man named Aḥmad ibn ʿAbd Allāh, a Kharijite who had seized the city and ruled as a harsh tyrant. The populace, or most of them, rallied behind him (5) together with Yaḥyā, but the rout (6) fell upon the common folk. Yaḥyā fled to a rural district called Bust (7); Aḥmad ibn ʿAbd Allāh learned of his whereabouts and had him brought back.

It is said that most of the leaders who had sided with Yaḥyā turned against him when Aḥmad confronted him, saying, ‘Have I not treated you well? Did I not do such-and-such? Did I not do such-and-such?’ At that time Yaḥyā stood above all the townspeople.

He replied, ‘I was compelled into this; they gathered around me.’

The narrator said: Then the group answered him back, or—

(1) Al-Jarh wa al-Taʿdil, vol. 9, p. 186; Tarikh Baghdad, vol. 14, p. 217; Tahdhib al-Tahdhib, vol. 11, p. 276. (2) Tarikh Baghdad, vol. 14, p. 218; Tahdhib al-Tahdhib, vol. 11, p. 276. (3) Tarikh Baghdad reads al-qurra (the reciters), which is an error. (4) Tarikh Baghdad has wa qabilu, written with the single-dotted b, which is a scribal mistake. (5) The base manuscript reads ʿAli; this is incorrect. The correct reading follows Tarikh Baghdad. (6) Tarikh Baghdad reads al-dairah (the circle). (7) Tarikh Baghdad reads basht, with the letter dotted.
قَالَ ابْنُ أَبِي حَاتِمٍ: سَمِعْتُ مِنْ يَحْيَى بنِ مُحَمَّدٍ، وَهُوَ صَدُوْقٌ (١) . وَقَالَ أَبُو إِسْحَاقَ المُزَكِّيُّ: حَدَّثَنِي أَبُو عَلِيٍّ الحَسَنُ بنُ مُحَمَّدٍ وَغَيْرُهُ أَنَّ مُحَمَّدَ بنَ يَحْيَى الذُّهْلِيُّ وَابْنَهُ يَحْيَى اخْتَلَفَا فِي مَسْأَلَةٍ، فَقَالَ أَحَدهُمَا لِلآخَرِ: اجعلْ بَيْنَنَا حَكَماً، فَرَضِيَا بِابْنِ خُزَيْمَةَ، فَقَضَى ليَحْيَى عَلَى أَبِيْهِ. ثُمَّ قَالَ المُزَكِّيُّ: كَانَ يَحْيَى لَهُ مَوْضِعٌ مِنَ العِلْمِ وَالحَدِيْثِ، سَمِعَ مِنَ العَيْشِيِّ وَنَحْوِهِ (٢) . قَالَ: وَقَالَ أَبُو العَبَّاسِ السَّرَّاجُ: كَانَ يَحْيَى بنُ مُحَمَّدِ أَخرَجَهُ الغزَاةُ (٣) وَجَمَاعَةٌ مِنْ أَصْحَابِ الحَدِيْثِ، وَأَصْحَاب الرَّأْيِ، وَأَركبوهُ دَابَّةً، وَأَلبسوهُ سيفاً - قَالَ المُزَكِّيُّ: بَلَغَنِي أَنَّهُ كَانَ سَيْفَ خَشَبٍ - وَقَاتَلُوا (٤) سُلْطَانَ نَيْسَابُوْرَ، يُقَالُ لَهُ: أَحْمَدُ بنُ عَبْدِ اللهِ، خَارِجِيٌّ، غَلَبَ عَلَى البلدِ، وَكَانَ ظَالِماً غَاشماً، وَكَانَ النَّاسُ أَوْ أَكْثَرُهُم مُجْتَمِعينَ عَلَيْهِ (٥) مَعَ يَحْيَى، فَكَانَتِ الدَّبَرَةُ (٦) عَلَى العَامَّةِ، وَهَرَبَ يَحْيَى إِلَى رُسْتَاق، يُقَالُ لَهُ: بُسْت (٧) ، فدُلَّ عَلَيْهِ أَحْمَدُ بنُ عَبْدِ اللهِ وَجِيءَ بِهِ. فَيُقَالُ: إِنَّ عَامَّةَ مَنْ كَانَ مَعَ يَحْيَى مِنَ الرُّؤَسَاءِ، انْقَلَبُوا عَلَيْهِ لَمَّا وَاقَفَهُ أَحْمَدُ، وَقَالَ: أَلم أُحْسِنْ إِلَيْك؟ أَلم أَفعلْ، أَلم أَفعلْ؟ وَكَانَ يَحْيَى فَوْقَ جَمِيْعِ أَهْلِ البلدِ. فَقَالَ: أُكْرِهْتُ عَلَى ذَلِكَ، وَاجْتَمَعُوا عَلَيَّ. قَالَ: فردَّ عَلَيْهِ الجَمَاعَةُ، أَوْ
(١) " الجرح والتعديل " ٩ / ١٨٦، و" تاريخ بغداد " ١٤ / ٢١٧، و" تهذيب التهذيب " ١١ / ٢٧٦. (٢) " تاريخ بغداد " ١٤ / ٢١٨، و" تهذيب التهذيب " ١١ / ٢٧٦. (٣) في " تاريخ بغداد ": القراء، وهو خطأ. (٤) في " تاريخ بغداد ": وقابلوا، بالموحدة من تحت، وهو تصحيف. (٥) في الأصل " علي "، وهو خطأ، والمثبت من " تاريخ بغداد ". (٦) في " تاريخ بغداد ": الدائرة. (٧) في " تاريخ بغداد ": بشت، بالاعجام.

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