Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

a satchel full of material from ʿAbd Allah ibn Ṣāliḥ, and from Ḥumayd I possess nothing but this single tablet; and I praise Allah for speaking the truth (1).

One of our companions added—through al-Ṣaffār—that a man remarked, “Abū Isḥāq, had you claimed ‘I heard’ regarding things you never actually heard, Allah would never have turned all these faces toward you.”

Al-Ḥākim went on to say: I heard the judge Muḥammad ibn Ṣāliḥ declare, “We know of no one whom Baghdad has produced like Ibrāhīm al-Ḥarbī in literature, jurisprudence, ḥadith, and asceticism.” He then cited for him a book on the rare expressions in ḥadith, the likes of which had never been written before (2).

Judge Abū al-Muṭarrif ibn Fuṭays said: I heard Abū al-Ḥasan al-Muqriʾ say, I heard Muḥammad ibn Jaʿfar ibn Muḥammad ibn Bayān al-Baghdādī say, I heard Ibrāhīm al-Ḥarbī—there was no one like him in his day—when he was asked about the issue of “the name and the named,” reply: “For seventy years I have been sitting with the people of knowledge, and never once have I heard any of them discuss the question of the name and the named” (3).

ʿUmar ibn ʿIrāk al-Muqriʾ reported: Ibrāhīm ibn al-Mawlid told us; Aḥmad ibn ʿAbd Allah ibn Khālid told us; and Ibrāhīm al-Ḥarbī told me: “We were with ʿUbayd Allah ibn ʿĀʾishah in his mosque when a beggar came and knocked, asking for alms, but he had nothing with him to give…"

(1) An additional clause preserved in Tarikh Baghdad reads: “Abu Abd Allah al-Hafiz said: He further informed me….” (2) Tarikh Baghdad, vol. 6, p. 30. (3) The issue may be summarized as follows: sometimes the term “name” (ism) is intended to mean the Named (musamma) Himself, and at other times it refers to the verbal form that denotes Him. Thus, when you say, “Allah said…,” or “Allah hears the one who praises Him,” you are speaking of the Named Himself. By contrast, when you say, “Allah is an Arabic word,” “al-Rahman is an Arabic word,” or “al-Rahim is one of the names of Allah,” the focus is on the name as a linguistic sign, not on the Named. One should therefore avoid the ambiguous phrase “other.” If by “otherness” you mean that the utterance is distinct from the meaning, that is correct; but if you mean that Allah existed without any name until He later created names for Himself, or that His creatures coined names for Him, that is a clear error.
عَنْ عَبْدِ اللهِ بنِ صَالِحٍ قِمَطْر، وَلَيْسَ عِنْدِي عَنْ حُمَيْدٍ غَيْر هَذَا الطَّبَقِ، وَأَنَا أَحْمَدُ اللهَ عَلَى الصِّدْقِ (١) . زَادَنِي فِيْهِ بَعْضُ أَصْحَابِنَا: عَنِ الصَّفَّارِ، فَقَالَ رَجُلٌ: يَا أَبَا إِسْحَاقَ! لَوْ قُلْتَ: فِيمَا لَمْ تَسْمَعْ: سَمِعْتُ، لمَا أَقْبَلَ اللهُ بِهَذِهِ الوُجُوْهِ عَلَيْكَ. ثُمَّ قَالَ الحَاكِمُ: وَسَمِعْتُ مُحَمَّدَ بنَ صَالِحٍ القَاضِي يَقُوْلُ: لاَ نَعْلَمُ بَغْدَادَ أَخْرَجَتْ مِثْلَ إِبْرَاهِيْمَ الحَرْبِيَّ، فِي الأَدَبِ وَالفِقْهِ وَالحَدِيْثِ وَالزُّهْدِ، ثُمَّ ذَكَرَ لَهُ كِتَاباً فِي غَرِيْبِ الحَدِيْثِ، لَمْ يُسْبَقْ إِلَيْه (٢) . قَالَ القَاضِي أَبُو المُطَرِّفِ بنُ فُطَيْسٍ: سَمِعْتُ أَبَا الحَسَنِ المُقْرِئَ، سَمِعْتُ مُحَمَّدَ بنَ جَعْفَرِ بنِ مُحَمَّدِ بنِ بَيَانٍ البَغْدَادِيَّ، سَمِعْتُ إِبْرَاهِيْمَ الحَرْبِيَّ - وَلَمْ يَكُنْ فِي وَقْتِهِ مِثْلُهُ - يَقُوْلُ، وَقَدْ سُئِلَ عَنِ الاسْمِ وَالمُسَمَّى: لِي مُذْ أُجَالسُ أَهْلِ العِلْمِ سَبْعُوْنَ سَنَةً، مَا سَمِعْتُ أَحَداً مِنْهُم يَتَكَلَّمُ فِي الإِسمِ وَالمُسَمَّى (٣) . عُمَرُ بنُ عِرَاكٍ المُقْرِئُ: حَدَّثَنَا إِبْرَاهِيْمُ بنُ المَوْلِدِ، حَدَّثَنَا أَحْمَدُ بنُ عَبْدِ اللهِ بنِ خَالِدٍ، حَدَّثَنِي إِبْرَاهِيْمُ الحَرْبِيُّ، قَالَ: كُنَّا عِنْدَ عُبَيْدِ اللهِ بنِ عَائِشَةَ فِي مَسْجِدِهِ، إِذْ طَرَقَهُ سَائِلٌ، فَسَأَلَهُ شَيْئاً، فَلَمْ يَكُنْ مَعَهُ مَا يُعْطِيه،
(١) زاد هنا في: " تاريخ بغداد ": " قال أبو عبد الله الحافظ: زادني ... " (٢) تاريخ بغداد: ٦ / ٣٠. (٣) وفصل القول في هذه المسألة: أن الاسم يراد به المسمى؟ ؟ رة، ويراد به اللفظ الدال عليه أخرى. فإذا قلت: قال الله: كذا أو: سمع الله لمن حمده، ونحو ذلك، فهذا المراد به " المسمى " نفسه. وإذا قلت: " الله " اسم عربي، والرحمن اسم عربي، والرحيم من أسماء الله تعالى، ونحو ذلك، فالاسم ها هنا هو المراد لا المسمى، ولا يقال غيره، لما في لفظ " الغير " من الاجمال، فإن أريد بالمغايرة أن اللفظ غير المعنى، فحق، وإن أريد أن الله سبحانه كان، ولا اسم له، حتى خلق لنفسه أسماء، أو حتى سماه خلقه بأسماء من صنعهم، فهذا من الخطأ المجانب للصواب.

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