Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

As for the Ṣaḥīḥ, it was the highest-ranked of all the Six Books that had reached us when I first began listening to hadith—in the year 692 AH (1).

So what is your estimate of its elevation today, in the year 715 AH (2)? Were a man to travel an entire year merely to hear it, he would not be blameworthy for the effort.

Moreover, its lofty chain remained intact until the year 730 AH, and among the Six Books it retains the shortest sanad back to the Prophet ﷺ in a great many narrations. The reason is that Abū ʿAbd Allāh is the eldest of the compilers and the earliest to have met the senior scholars; he studied under a group of teachers from whom the other five Imams (3) transmit only through a single intermediary.

Mention of His Travels, His Pursuit of Knowledge, and His Writings

Muḥammad ibn Abī Ḥātim al-Bukhārī said: I heard Abū ʿAbd Allāh Muḥammad ibn Ismāʿīl say, “I performed the pilgrimage, and my brother returned with my mother, while I stayed behind to seek hadith. When I reached the age of eighteen, I began compiling the legal cases and statements of the Companions and the Followers; that was during the days of ʿUbayd Allāh ibn Mūsā (4).

“I also composed the book al-Tārīkh at that time, beside the grave of the Messenger of Allah ﷺ on moonlit nights. Hardly a single name appears in the History without its anecdote, but I disliked making the book too long (5).”

(1) Al-Dhahabi was nineteen years old when he first listened to hadith, for he was born in 673 AH in the village of Kafr Batna. (2) This dating shows that Al-Dhahabi must have written Siyar A lam al-Nubala before 715 AH—unless, of course, the passage is instead taken from his Tarikh al-Islam. (3) That is: Muslim, Abu Dawud, al-Tirmidhi, al-Nasa i, and Ibn Majah. (4) Tarikh Baghdad, vol. 2, p. 7. (5) Tarikh Baghdad, vol. 2, p. 7; Tahdhib al-Kamal, p. 169; Tabaqat al-Subki, vol. 2, p. 216; Muqaddimat al-Fath, p. 479.
وَأَمَّا الصَّحِيْحُ فَهُوَ أَعْلَى مَا وَقَعَ لَنَا مِنَ الكُتُبِ السِّتَّةِ فِي أَوَّلِ مَا سَمِعْتُ الحَدِيْثَ، وَذَلِكَ فِي سَنَةِ اثْنَتَيْنِ وَتِسْعِيْنَ وَسِتِّ مائَةٍ (١) . فَمَا ظَنُّكَ بعلُوِّهِ اليَوْمَ وَهُوَ سنَة خَمْسَ عَشْرَةَ وَسَبْعَ مائَةٍ (٢) !! لَوْ رحلَ الرَّجُلُ مِنْ مسيرَةِ سَنَةٍ لسَمَاعِهِ لمَا فَرَّطَ. كَيْفَ وَقَدْ دَامَ عُلُوُّهُ إِلَى عَامِ ثَلاَثِيْنَ، وَهُوَ أَعْلَى الكُتُبِ السِّتَّةِ سَنَداً إِلَى النَّبِيِّ ﷺ فِي شَيْءٍ كَثِيْرٍ مِنَ الأَحَادِيْثِ، وَذَلِكَ لأَنَّ أَبَا عَبْدِ اللهِ أَسنُّ الجَمَاعَةِ، وَأَقْدَمُهُم لُقِيّاً لِلْكبارِ، أَخَذَ عَنْ جَمَاعَةٍ يَرْوِي الأَئِمَّةُ الخمسَةُ (٣) ، عَنْ رجلٍ عَنْهُم. ذِكْرُ رِحلتِهِ وَطَلَبِهِ وَتَصَانِيْفِهِ قَالَ مُحَمَّدُ بنُ أَبِي حَاتِمٍ البُخَارِيُّ: سَمِعْتُ أَبَا عَبْدِ اللهِ مُحَمَّدَ بنَ إِسْمَاعِيْلَ يَقُوْلُ: حَجَجْتُ، وَرَجَعَ أَخِي بِأُمِّي، وَتخلَّفْتُ فِي طلبِ الحَدِيْث فَلَمَّا طَعنْتُ فِي ثَمَانِ عَشْرَةَ، جَعَلتُ أُصَنِّفُ قضَايَا الصَّحَابَةِ وَالتَّابِعِيْنَ وَأَقَاويلَهُم، وَذَلِكَ أَيَّامَ عُبَيْدِ اللهِ بنِ مُوْسَى (٤) . وصنَّفْتُ كِتَابَ (التَّارِيْخِ) إِذْ ذَاكَ عِنْدَ قَبْرِ رَسُوْلِ اللهِ ﷺ فِي اللَّيَالِي المُقْمِرَةِ، وَقَلَّ اسْمٌ فِي التَّارِيْخِ إِلاَّ وَلَهُ قِصَّةٌ، إِلاَّ أَنِّي كَرِهْتُ تطويلَ الكِتَابِ (٥) .
(١) فالذهبي كان عمره في أول سماع الحديث تسع عشر سنة، لأنه ولد سنة ٦٧٣ هـ في كفر بطنا. (٢) هذا التحديد يبين لنا أن الذهبي قد ألف " سير أعلام النبلاء " قبل سنة ٧١٥ هـ هذا إذا لم يكن هذا النص في " تاريخ الإسلام " له. (٣) أي: مسلم، وأبو داود، والترمذي، والنسائي، وابن ماجة. (٤) " تاريخ بغداد " ٢ / ٧. (٥) " تاريخ بغداد " ٢ / ٧، و" تهذيب الكمال ": ١٦٩، و" طبقات السبكي " ٢ / ٢١٦ و" مقدمة الفتح ": ٤٧٩.

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