Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

I said, “By it he meant his Musnad al-Kabīr (1).”

Ibn al-Sharqī relates from Muslim that he said, “I placed nothing in this Musnad except on the basis of proof, and I omitted nothing from it except for a proof (2).”

Muslim died in the month of Rajab, in the year 261 AH, at Nīshāpūr, at somewhat over fifty years of age. His grave is still visited.

218 – al-Musūḥī, Abū ʿAlī al-Ḥasan ibn ʿAlī al-Baghdādī

The shaykh of the ascetics, Abū ʿAlī al-Ḥasan ibn ʿAlī al-Baghdādī, the Sufi, known as al-Musūḥī (3).

He narrated from Bishr ibn al-Ḥārith and kept the company of Sarī al-Saqaṭī.

He was the first person in Baghdad for whom a teaching circle was convened to discuss the spiritual realities.

Those who narrated from him include Junayd, Ibn Masrūq, Abū Muḥammad al-Jarīrī, and the judge Abū ʿAbd Allah al-Maḥāmilī.

It is also said that Abū Ḥamzah al-Baghdādī associated with him.

Ibn al-Aʿrābī said, “I heard more than one person—who had themselves heard Abū Ḥamzah—often say, ‘Ḥasan is our teacher; may Allah have mercy on Ḥasan.’”

(1) Concerning the phrase “by it he meant his Musnad al-Kabir,” one should hesitate: the report has already appeared on p. 568 in a fuller version, which shows that what he really had in mind was his Sahih, not the Musnad that no one ever heard. (2) Al-Dhahabi, Tadhkirat al-huffaz, vol. 2, p. 590. (*) Tarikh Baghdad, 7/366–367; al-Ansab, fol. 530b; al-Lubab, 3/213; al-Nujum al-zahira, 3/24–25. (3) al-Masuḥi, with a damma on the mim and sin, sukun on the waw, and ending with a ha’: the nisba derives from al-musuh (plural of mish, a coarse woollen cloak). Ibn al-Athir explains in al-Lubab that the sobriquet may have been given ironically, for he would enter the desert wearing only an izar and rida (lower and upper wrap garments).
قُلْتُ: عَنَى بِهِ (مُسْنده الكَبِيْر (١)) . وَعَنِ ابْنِ الشَّرْقِيّ، عَنْ مُسْلِم، قَالَ: مَا وضعت فِي هَذَا (المُسْنَد) شَيْئاً إِلاَّ بحجّة، وَلاَ أَسقطت شيئاً مِنْهُ إِلاَّ بحجّة (٢) . تُوُفِّيَ مُسْلِم: فِي شَهْر رَجَب، سَنَة إِحْدَى وَسِتِّيْنَ وَمائَتَيْنِ، بِنَيْسَابُوْرَ، عَنْ بِضْع وَخَمْسِيْنَ سَنَةً، وَقَبْره يزَار. ٢١٨ - المُسُوْحِيُّ أَبُو عَلِيٍّ الحَسَنُ بنُ عَلِيٍّ البَغْدَادِيُّ * شَيْخُ الزُّهَّادِ، أَبُو عَلِيٍّ الحَسَنُ بنُ عَلِيٍّ البَغْدَادِيُّ، الصُّوْفِيُّ، المُسُوْحِيُّ (٣) . حَكَى عَنْ: بِشْرِ بنِ الحَارِثِ، وَصَحِبَ سَرِيّاً السَّقَطِيَّ. وَكَانَ أَوَّلَ مَنْ عُقدتْ لَهُ حَلْقَةٌ بِبَغْدَادَ لِلْكَلاَمِ فِي الحَقَائِقِ. حَكَى عَنْهُ: الجُنَيْدُ، وَابْنُ مَسْرُوْقٍ، وَأَبُو مُحَمَّدٍ الجَرِيْرِيُّ، وَالقَاضِي أَبُو عَبْدِ اللهِ المَحَامِلِيُّ. وَقِيْلَ: صَحِبَه أَبُو حَمْزَةَ البَغْدَادِيُّ. قَالَ ابْنُ الأَعْرَابِيِّ: سَمِعْتُ غَيْرَ وَاحِدٍ، سَمِعُوا أَبَا حَمْزَةَ يَقُوْلُ كَثِيْراً: حَسَنٌ أُسْتَاذُنَا، رَحِمَ اللهُ حَسَناً.
(١) في قوله: عنى به " مسنده الكبير " وقفة، فإن الخبر قد تقدم في ص: ٥٦٨ بسياق أتم، وهذا يدل على أنه يريد بذلك " صحيحه " هذا لا " المسند " الذي لم يسمعه أحد. (٢) " تذكرة الحفاظ " ٢ / ٥٩٠. (*) تاريخ بغداد ٧ / ٣٦٦، ٣٦٧، الأنساب، ورقة: ٥٣٠ / ب، اللباب ٣ / ٢١٣، النجوم الزاهرة ٣ / ٢٤، ٢٥. (٣) المسوحي، بضم الميم والسين، وسكون الواو وفي آخرها حاء مهملة: هذه النسبة إلى المسوح، وهو جمع مسح. قال ابن الأثير في اللباب: ولعله لقب به على الضد لأنه كان يدخل البادية بإزار ورداء.

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