Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

He narrated hadith from Khalid ibn Yusuf al-Samti (1); ʿAbd al-Jabbar ibn al-ʿAlaʾ; Abu ʿUmayr ibn al-Nahhas al-Ramli; Abu Hafs al-Fallas; Nasr ibn ʿAli; Abu al-Taqi (2) Hisham ibn ʿAbd al-Malik al-Yazani (3); ʿAli ibn Khushram; Yaʿqub al-Daruqi; and their peers.

Among those who transmitted from him were Ibn ʿUqda, Bakr ibn Muhammad al-Sayrafi, Abu Sahl ibn Ziyad, and others.

Bakr ibn Muhammad said, “I heard him declare, ‘For the sake of this field—meaning hadith—I have drunk my own urine five times.’”

Abu Nuʿaym ibn ʿAdi stated, “I have never seen anyone with a better memory than Ibn Khirash.”

Ibn ʿAdi observed, “He has been accused of some degree of Shiʿite inclination, yet I hope he did not deliberately lie.”

I heard Ibn ʿUqda say, “Whenever Ibn Khirash wrote something in support of Shiʿism, he would remark, ‘This will only sell with me and with you.’”

ʿAbdan related, “Ibn Khirash brought to Bundar two booklets he had compiled on the faults of the Two Shaykhs. Bundar rewarded him with two thousand dirhams; with that sum he built him a small room in Baghdad in which to teach, but Ibn Khirash died as soon as it was finished (4).”

Abu Zurʿah Muhammad ibn Yusuf, the ḥafiz, said, “Ibn Khirash produced a work on the faults of the Two Shaykhs, and he was a Rafidi.”

(1) The nisba al-samti—with an open s and a silent m—comes from samt (bearing, demeanor) and outward appearance; see al-Lubab. (2) In Tawdih al-Muntabih, MS Kh. 97b, Ibn Nasir al-Din writes: “The accepted reading renders his kunya in the indefinite form.” The same is reported by Abd al-Ghani ibn Said, al-Amir, Abd al-Ghani al-Maqdisi, the majority of scholars, and by al-Dhahabi, author of al-Kashif. Ibn Asakir, however, in Mu jam al-Nubalāʾ, p. 312, gives it in the definite form: Aba al-Taqi. (3) al-Yazani: a nisba to dhu Yazan, a clan of the Himyar tribe; cf. al-Lubab. (4) Ibn Adi, al-Kamil, MS Kh., Zahiriya Library, vol. 2, p. 236.
رَوَى عَنْ: خَالِدِ بنِ يُوْسُفَ السَّمتِي (١) ، وَعَبْد الجَبَّار بن العَلاَء، وَأَبِي عُمَيْر بن النَّحَّاس الرَّمْلِيّ، وَأَبِي حَفْص الفَلاَّس، وَنَصْر بن عَلِيّ، وَأَبِي التَّقي (٢) هِشَام بن عَبْد المَلِك اليَزَنِيّ (٣) ، وَعَلِيّ بن خَشْرَم، وَيَعْقُوْب الدّروقي، وَطَبَقَتِهِم. وَعَنْهُ: ابْنُ عُقدَة، وَبَكْر بن مُحَمَّدٍ الصَّيْرَفِيّ، وَأَبُو سَهْل بن زِيَادٍ، وَآخَرُوْنَ. قَالَ بَكْر بن مُحَمَّدٍ سَمِعْتُهُ يَقُوْلُ: شَرِبت بولِي فِي هَذَا الشَّأْن -يَعْنِي الحَدِيْث- خَمْس مَرَّات. قَالَ أَبُو نُعَيْمٍ بنُ عَدِيٍّ: مَا رَأَيْتُ أَحَداً أَحْفَظ مِن ابْن خِرَاش. وَقَالَ ابْنُ عَدِيّ: قَدْ ذُكر بِشَيْءٍ مِن التَّشَيُّع، وَأَرْجُو أَنَّهُ لاَ يتعمَّد الْكَذِب. سَمِعْتُ ابْنَ عُقدَة يَقُوْلُ: كَانَ ابْنُ خِرَاش عِنْدنَا إِذَا كتب شَيْئاً فِي التَّشَيُّع يَقُوْلُ: هَذَا لاَ ينْفق إِلاَّ عِنْدِي وَعِنْدَك. وَسَمِعْتُ عبدَان يَقُوْلُ: حمل ابْن خِرَاش إِلَى بُنْدَار عِنْدنَا جُزْءين صنَّفهماً فِي مثَالب الشَّيخين، فَأَجَازَهُ بِأَلفِي دِرْهَم، بَنَى لَهُ بِهَا حُجْرَة بِبَغْدَادَ ليُحَدِّث فِيْهَا، فَمَاتَ حِيْنَ فرغ مِنْهَا (٤) . وَقَالَ أَبُو زُرْعَةَ مُحَمَّد بن يُوْسُفَ الحَافِظ: خَرَّجَ ابْن خِرَاش مثَالب الشَّيخين، وَكَانَ رَافِضِيّاً.
(١) السمتي، بفتح السين، وسكون الميم: نسبة إلى السمت والهيئة. (اللباب) . (٢) في " توضيح المنتبه ": خ: ٩٧ ب، قال ابن ناصر الدين: " المعروف تنكير كنيته، وكذلك ذكره عبد الغني بن سعيد، والامير، وعبد الغني المقدسي، والجمهور، والذهبي المؤلف في " الكاشف " وكناه معرفا: أبا التقي، الحافظ أبو القاسم بن عساكر في " معجم النبل " ص: ٣١٢. (٣) اليزني: نسبة إلى ذي يزن: وهو بطن من حمير. (انظر: اللباب) . (٤) الكامل لابن عدي: خ - ظاهرية: ٢ / ٢٣٦.

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