Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

— Ahmad ibn Muhammad ibn Hafs reported to us; Muhammad ibn Ahmad ibn Sulayman reported to us; Khalaf ibn Muhammad narrated to us; Muhammad ibn Ahmad ibn al-Fadl al-Balkhi said: “I heard my father say, ‘Muhammad ibn Ismaʿil’s two eyes lost their sight when he was still a child. His mother then saw Abraham, the Close Friend, in a dream, and he said to her, “O woman, Allah has restored your son’s sight because of the abundance of your weeping—or, the abundance of your supplication” – al-Balkhi was unsure which of the two he said – “and when morning came Allah had indeed returned his eyesight.”’ ” (1)

With the same chain down to Muhammad ibn Abi Hatim, he said: I asked Abu ʿAbd Allah, “How did your pursuit of knowledge begin?” He replied, “While I was still in the kuttab (elementary Qur’an school) I was inspired to memorize hadith.” I asked, “How old were you?” He said, “Ten years old, or a little less. After I turned ten I left the kuttab and began attending the lessons of al-Dakhili and others. One day, as he was reading to the people, he cited: ‘Sufyan, from Abu al-Zubayr, from Ibrahim.’ I said to him, ‘Abu al-Zubayr never transmitted from Ibrahim.’ He rebuked me, so I said, ‘Go back to the original.’ He went inside, looked at it, then came out and asked, ‘Well, lad, how does it read?’ I said, ‘It is al-Zubayr ibn ʿAdi, from Ibrahim.’ He took the pen from me, corrected his book, and said, ‘You are right.’

Someone asked al-Bukhari, ‘How old were you when you corrected him?’ He replied, ‘Eleven years old. When I reached sixteen, I had already memorized the books of Ibn al-Mubarak and Wakiʿ and had mastered the discourse of those scholars.’ (2)

He continued: “After that I set out with my mother and my brother Ahmad to Mecca. Once I had performed the pilgrimage my brother returned home with her, but I stayed behind to seek hadith.” (3)

(1) Ibn Abi Ya‘la, Tabaqat al-Hanabila, vol. 1, p. 274; al-Mizzi, Tahdhib al-Kamal, p. 1170; al-Subki, Tabaqat al-Shafi‘iyya, vol. 2, p. 216; Ibn Hajar, Introduction to Fath al-Bari, p. 478. (2) Ibn Hajar notes in the Introduction to Fath al-Bari, p. 479: that is, the adherents of ra’y (opinion-based jurisprudence). (3) al-Khatib al-Baghdadi, Tarikh Baghdad, vol. 2, p. 7; al-Mizzi, Tahdhib al-Kamal, p. 1169; al-Subki, Tabaqat al-Shafi‘iyya, vol. 2, p. 216; Ibn Hajar, Introduction to Fath al-Bari, pp. 478–479.
أَحْمَدُ بنُ مُحَمَّدِ بنِ حَفْصٍ، أَخْبَرَنَا مُحَمَّدُ بنُ أَحْمَدَ بنِ سُلَيْمَانَ، أَخْبَرَنَا خَلَفُ بنُ مُحَمَّدٍ، حَدَّثَنَا مُحَمَّدُ بنُ أَحْمَدَ بنِ الفَضْلِ البَلْخِيُّ، سَمِعْتُ أَبِي يَقُوْلُ: ذهبَتْ عينَا مُحَمَّدِ بنِ إِسْمَاعِيْلَ فِي صِغَرِهِ فرأَتْ وَالِدتُهُ فِي المَنَامِ إِبْرَاهِيْمَ الخَلِيْلَ ﵇ فَقَالَ لَهَا: يَا هَذِهِ، قَدْ رَدَّ اللهُ عَلَى ابْنِكِ بصرَهُ لكَثْرَةِ بُكَائِكِ، أَوْ كَثْرَةِ دُعَائِكِ - شكَّ البَلْخِيُّ - فَأَصْبحْنَا وَقَدْ رَدَّ اللهُ عَلَيْهِ بصرَهُ (١) . وبَالسَّندِ المَاضِي إِلَى مُحَمَّدِ بنِ أَبِي حَاتِمٍ، قَالَ: قُلْتُ لأَبِي عَبْدِ اللهِ: كَيْفَ كَانَ بَدْءُ أَمرِكَ؟ قَالَ: أُلْهِمْتُ حِفْظَ الحَدِيْثِ وَأَنَا فِي الكُتَّابِ. فَقُلْتُ: كم كَانَ سِنُّكَ؟ فَقَالَ: عشرُ سِنِيْنَ، أَوْ أَقَلّ، ثُمَّ خرجْتُ مِنَ الكُتَّابِ بَعْد العشرِ، فَجَعَلْتُ أَخْتَلِفُ إِلَى الدَّاخلِيِّ وَغَيْرِهِ، فَقَالَ يَوْماً فِيْمَا كَانَ يَقْرَأُ لِلنَّاسِ: سُفْيَانُ، عَنْ أَبِي الزُّبَيْرِ، عَنْ إِبْرَاهِيْمَ، فَقُلْتُ لَهُ: إِنَّ أَبَا الزُّبَيْرِ لَمْ يَرْوِ عَنْ إِبْرَاهِيْمَ. فَانْتَهَرنِي، فَقُلْتُ لَهُ: ارْجِعْ إِلَى الأَصْلِ فَدَخَلَ فنظَرَ فِيْهِ، ثُمَّ خَرَجَ، فَقَالَ لِي: كَيْفَ هُوَ يَا غُلاَمُ؟ قُلْتُ: هُوَ الزُّبَيْرُ بنُ عَدِيٍّ، عَنْ إِبْرَاهِيْمَ، فَأَخَذَ القلمَ مِنِّي، وَأَحْكَمَ كِتَابَهُ، وَقَالَ: صدقْتَ. فَقِيْلَ لِلْبُخَارِيِّ: ابْنُ كَمْ كُنْتَ حِيْنَ رددتَ عَلَيْهِ؟ قَالَ: ابْنُ إِحْدَى عَشْرَةَ سَنَةً، فَلَمَّا طَعَنْتُ فِي سِتَّ عَشْرَةَ سَنَةً، كُنْتُ قَدْ حفظتُ كتبَ ابْنِ المُبَارَكِ وَوَكِيْعٍ، وَعرفتُ كَلاَمَ هَؤُلاَءِ (٢) ، ثُمَّ خرجْتُ مَعَ أُمِّي وَأَخِي أَحْمَدَ إِلَى مَكَّةَ، فَلَمَّا حَجَجْتُ رَجَعَ أَخِي بِهَا! وَتخلَّفْتُ فِي طلبِ الحَدِيْثِ (٣) .
(١) " طبقات الحنابلة " ١ / ٢٧٤، و" تهذيب الكمال ": ١١٧٠، و" طبقات السبكي " ٢ / ٢١٦، و" مقدمة فتح الباري ": ٤٧٨. (٢) قال ابن حجر في " مقدمة الفتح ": ٤٧٩: يعني أصحاب الرأي. (٣) " تاريخ بغداد " ٢ / ٧، و" تهذيب الكمال ": ١١٦٩، و" طبقات الشافعية " للسبكي ٢ / ٢١٦، و" مقدمة الفتح ": ٤٧٨، ٤٧٩.

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