(1) He is Abu Bakr Muḥammad ibn Isḥāq ibn Khuzaymah ibn al-Mughīrah al-Bakrī al-Salamī al-Nīshābūrī al-Shāfi‘ī, nicknamed Imam al-A’immah (Imam of the Imams), “a sea of knowledge,” and author of numerous works. Both al-Bukhārī and Muslim transmitted from him in collections other than their Ṣaḥīḥs. Al-Daraqutnī remarked: “Ibn Khuzaymah was a steadfast imam of unparalleled calibre.” He was born in 223 AH and died in 311 AH. See Ibn al-Jawzī, al-Muntaẓim, vol. 6, pp. 184–186; al-Dhahabī, Siyar A‘lām al-Nubalā’, vol. 14, pp. 365–382; Ibn Kathīr, al-Bidāya wa-l-Nihāya, vol. 11, p. 167. (2) The Jahmiyya and Mu‘tazila managed to plant doubts in the minds of some of Ibn Khuzaymah’s early students and close companions—both out of envy and to promote their own creed—thereby stirring discord. Al-Dhahabī records in Tadhkira­t al-Ḥuffāẓ (vol. 2, p. 720ff.) a report from al-Ḥākim that Abu Bakr Muḥammad ibn Ḥamdūn and others (though Abu Bakr was best informed on the matter) said: “When Ibn Khuzaymah reached an advanced age and the apex of scholarly distinction, he attracted companions who became the luminaries of their day, such as: – Abu ‘Alī al-Thaqafī. – Abu Bakr ibn Isḥāq al-Ṣubghī, his deputy in legal opinion (fatwā) and the most accomplished composer at the sultans’ courts. – Abu Bakr ibn Abī ‘Uthmān, the most polished among them and well versed in multiple disciplines. – Abu Muḥammad Yaḥyā ibn Manṣūr, of a leading family, best versed in Ibn Khuzaymah’s creed (madhhab) and most fit for the judiciary. When Muḥammad ibn Manṣūr al-Ṭūsī, a Mu‘tazilī, went to Ibn Khuzaymah to attend hadith sessions and observed these four, he grew envious and, in league with Abu ‘Abd al-Raḥmān al-Wā‘iẓ al-Qadarī, claimed: “This imam does not hasten in his statements nor censor when necessary, yet he has disciples who oppose him without his knowledge—they belong to the Qalābiyya. Their ambition to sow discord only grew.” Al-Ḥākim also transmitted that Abu Sa‘īd ‘Abd al-Raḥmān ibn Aḥmad al-Muqrī‘ reported hearing Ibn Khuzaymah say: “The Qur’ān is the uncreated speech, revelation, and descent of Allāh. Whoever asserts that any portion of it is created; or that Allāh does not speak after His primordial utterance; or that His actions are created; or that the Qur’ān is a novel occurrence (muḥdath) is a Jahmī.” He added that anyone who examines his works will see that the Qalābiyya—may Allāh curse them—are lying about him.