al-Ḥusayn Aḥmad ibn Muḥammad ibn ʿAmmār ibn Muḥammad ibn Ḥāzim ibn al-Muʿallā ibn al-Jārūd al-Jārūdī, the Heratî, the martyr.
He heard hadith from Aḥmad ibn Najda ibn al-ʿUryān, al-Ḥusayn ibn Idrīs, Muʿādh ibn al-Muthannā, Aḥmad ibn Ibrāhīm ibn Milḥān, Muḥammad ibn ʿAbd Allāh ibn Ibrāhīm al-Anṣārī, and other scholars of their generation in Khurasan and Iraq.
He was a contemporary of al-Ṭabarānī and Ibn ʿAdī. I have placed him here only because of his early death—take note of that. Had I deferred him to the period of his peers, that too would have been permissible.
He also heard, in Nishapur, from Abū al-ʿAbbās al-Thaqafī.
Those who narrated from him include Abū ʿAlī al-Ḥāfiẓ, Abū al-Ḥusayn al-Ḥajjājī, ʿAbd Allāh ibn Saʿd—the leading ḥuffāẓ of Nishapur—Muḥammad ibn Aḥmad ibn Ḥammād al-Kūfī, Abū al-Ḥusayn ibn al-Muẓaffar, and others.
Al-Ḥākim said: I heard Bukayr ibn Aḥmad al-Ḥaddād in Mecca recount:
“It is as though I can see the ḥadith master Muḥammad ibn Abī al-Ḥusayn as the swords struck him down while he was grasping with both hands the two rings of the door, until his head fell onto the threshold of the Kaʿba in the year 323 AH.”
That is what he said, but he was mistaken: the incident actually occurred in 317 AH, in Dhu’l-Ḥijja, the year the Black Stone was torn out and the well of Zamzam was filled with the slain at the hands of the Qarmaṭians (1).
Killed with him was his brother, the muhaddith Abū Naṣr Aḥmad. Both had heard hadith from their maternal grandfather, Abū Saʿd Yaḥyā ibn Manṣūr al-Zāhid al-Harawī.