Abū al-Ḥasan ʿUbayd Allāh ibn al-Ḥusayn al-Karkhī

Among those later than this generation was the judge Abū Khāzim ʿAbd al-Ḥamīd ibn ʿAbd al-ʿAzīz, originally from Basra. He learned from Bakr al-ʿAmmī and the Basran shaykhs. He was of great standing and held judicial office in Syria, Kufa, and al-Karkh in Madīnat al-Salām. ʿAbd Allāh ibn Sulaymān addressed him about selling an orphan's estate adjoining some of his estates. He wrote to him: “If the minister, may God strengthen him, sees fit, let him make me one of two men: either a man by whom judicial office is protected, or a man from whom judicial office is protected. Peace.” The jurists Abū Jaʿfar al-Ṭaḥāwī and Abū Ṭāhir al-Dabbās learned from him. Abū al-Ḥasan al-Karkhī met him and attended his sessions, while being closely attached to al-Bardhaʿī.

Among those later than this generation was the judge Abū Khāzim ʿAbd al-Ḥamīd ibn ʿAbd al-ʿAzīz, originally from Basra. He learned from Bakr al-ʿAmmī and the Basran shaykhs. He was of great standing and held judicial office in Syria, Kufa, and al-Karkh in Madīnat al-Salām. ʿUbayd Allāh ibn Sulaymān addressed him about selling an orphan's estate adjoining some of his estates. He wrote to him: “If the minister, may God strengthen him, sees fit, let him make me one of two men: either a man by whom judicial office is protected, or a man from whom judicial office is protected. Peace.” The jurists Abū Jaʿfar al-Ṭaḥāwī and Abū Ṭāhir al-Dabbās learned from him. Abū al-Ḥasan al-Karkhī met him and attended his sessions, while being closely attached to al-Bardhaʿī.

Of this generation was Abū Saʿīd Aḥmad ibn al-Ḥusayn al-Bardhaʿī. He learned from Abū ʿAlī al-Daqqāq and Mūsā ibn Naṣr. Abū al-Ḥasan al-Karkhī, Abū Ṭāhir al-Dabbās, Abū ʿAmr al-Ṭabarī, and their peers learned from him. He came to Baghdad on pilgrimage, entered the congregational mosque, and encountered Dāwūd ibn ʿAlī, the adherent of literal interpretation, debating a companion of Abū Ḥanīfa whom he had put at a disadvantage. He sat down and asked him about selling slave women who had borne their owners children. He replied, “It is permissible.” He asked, “Why?” He replied, “We agreed unanimously that selling them before conception was permissible; we do not abandon that consensus except for another consensus like it.” He replied, “After conception, before delivery, we agreed unanimously that selling her was impermissible. We must therefore hold to that consensus and not abandon it except for a consensus like it.” Dāwūd was silenced and said, “We shall examine this.” Abū Saʿīd got up and resolved to stay in Baghdad and teach, because he saw the predominance of the literalists. After some time, he dreamed that someone was saying to him, “As for the foam, it passes away; as for what benefits people, it remains on the earth” [Qurʾan 13:17]. He awoke to knocking at the door, and someone said, “Dāwūd ibn ʿAlī, the founder of the doctrine, has died. If you wish to pray over him, come.” Abū Saʿīd stayed for many years teaching, then departed for the pilgrimage and was killed with the pilgrims in the Qarmaṭian assault.

Of this generation was Abū Saʿīd Aḥmad ibn al-Ḥusayn al-Bardhaʿī. He learned from Abū ʿAlī al-Daqqāq and Mūsā ibn Naṣr. Abū al-Ḥasan al-Karkhī, Abū Ṭāhir al-Dabbās, Abū ʿAmr al-Ṭabarī, and their peers learned from him. He came to Baghdad on pilgrimage, entered the congregational mosque, and encountered Dāwūd ibn ʿAlī, the adherent of literal interpretation, debating a companion of Abū Ḥanīfa whom he had put at a disadvantage. He sat down and asked him about selling slave women who had borne their owners children. He replied, “It is permissible.” He asked, “Why?” He replied, “We agreed unanimously that selling them before conception was permissible; we do not abandon that consensus except for another consensus like it.” He replied, “After conception, before delivery, we agreed unanimously that selling her was impermissible. We must therefore hold to that consensus and not abandon it except for a consensus like it.” Dāwūd was silenced and said, “We shall examine this.” Abū Saʿīd got up and resolved to stay in Baghdad and teach, because he saw the predominance of the literalists. After some time, he dreamed that someone was saying to him, “As for the foam, it passes away; as for what benefits people, it remains on the earth” [Qurʾan 13:17]. He awoke to knocking at the door, and someone said, “Dāwūd ibn ʿAlī, the founder of the doctrine, has died. If you wish to pray over him, come.” Abū Saʿīd stayed for many years teaching, then departed for the pilgrimage and was killed with the pilgrims in the Qarmaṭian assault.

After Abū Khāzim and Abū Saʿīd, teaching in Baghdad passed to Abū al-Ḥasan ʿUbayd Allāh ibn al-Ḥusayn al-Karkhī. The leadership of Abū Ḥanīfa's companions culminated in him. His students spread through the lands, held judicial office in the regions, and taught. Alongside his abundant knowledge and numerous transmissions, Abū al-Ḥasan was deeply devoted to worship, frequent in fasting and prayer, intensely scrupulous, patient with poverty and need, and averse to what was in people's hands.

After Abū Khāzim and Abū Saʿīd, teaching in Baghdad passed to Abū al-Ḥasan ʿUbayd Allāh ibn al-Ḥusayn al-Karkhī. The leadership of Abū Ḥanīfa's companions culminated in him. His students spread through the lands, held judicial office in the regions, and taught. Alongside his abundant knowledge and numerous transmissions, Abū al-Ḥasan was deeply devoted to worship, frequent in fasting and prayer, intensely scrupulous, patient with poverty and need, and averse to what was in people's hands.

Abū al-Qāsim ʿAlī ibn Muḥammad ibn ʿAllān al-Wāsiṭī related to us—and my eyes have never seen anyone like him in his particular qualities: When paralysis afflicted him at the end of his life, I attended him at his house. His companions Abū Bakr al-Dāmghānī, Abū ʿAlī al-Shāshī, and Abū ʿAbd Allāh al-Baṣrī also attended. They said, “This illness requires expenditure and treatment, and he has little money. We do not wish to expose him to people's charity. We would like to write to Sayf al-Dawla and ask him for funds to spend on him.” They did so. Abū al-Ḥasan became aware of what they were doing and asked about it. When told, he wept and said, “God, let my provision come only from where You have accustomed me to receive it.” He died before Sayf al-Dawla sent anything. Then Sayf al-Dawla's letter arrived with ten thousand dirhams and a promise to supplement it with similar sums. It was given in charity.

Abū al-Qāsim ʿAlī ibn Muḥammad ibn ʿAllān al-Wāsiṭī related to us—and my eyes have never seen anyone like him in his particular qualities: When paralysis afflicted him at the end of his life, I attended him at his house. His companions Abū Bakr al-Dāmghānī, Abū ʿAlī al-Shāshī, and Abū ʿAbd Allāh al-Baṣrī also attended. They said, “This illness requires expenditure and treatment, and he has little money. We do not wish to expose him to people's charity. We would like to write to Sayf al-Dawla and ask him for funds to spend on him.” They did so. Abū al-Ḥasan became aware of what they were doing and asked about it. When told, he wept and said, “God, let my provision come only from where You have accustomed me to receive it.” He died before Sayf al-Dawla sent anything. Then Sayf al-Dawla's letter arrived with ten thousand dirhams and a promise to supplement it with similar sums. It was given in charity.

Abū al-Qāsim ʿAlī ibn Muḥammad ibn ʿAllān related to me: Abū al-Ḥasan intensely disliked those who undertook judicial office. Whenever one of his companions accepted it, he shunned him and distanced him. His companion Abū al-Qāsim ʿAlī ibn Muḥammad al-Tanūkhī accepted judicial office. He was foremost in jurisprudence and theology, with knowledge of Arabic and strength in poetry. Abū al-Ḥasan shunned him and broke off correspondence with him. When he entered Baghdad, he could not gain admission to him. When asked on his behalf, he would say, “He used to associate with me in poverty and need. I have heard that he now spends dinars on his table every day. I never knew him to inherit property or to trade and profit. I know no explanation for this expenditure.” Shaykh Abū al-Qāsim ʿAlī ibn Muḥammad al-Wāsiṭī told us: I remember his last visit to Baghdad. He attended gatherings and debated Ibn Abī Hurayra. What passed between them was relayed to Abū al-Ḥasan, God have mercy on him. His heart seemed to soften toward Abū al-Qāsim al-Tanūkhī. He was asked to allow him admission, and remained silent. I saw Abū al-Qāsim enter his gathering wearing his clothes and patched cloak. He bent down, kissed his head, and sat before him. He smiled at him but did not speak a word to him. Abū al-Qāsim took his leave and departed. Were we to record all the accounts we possess of Abū al-Ḥasan and Abū Khāzim, we would need a separate book; we have mentioned only what is indispensable. Abū al-Ḥasan died on the night of mid-Shaʿbān in 340. The judge Abū Tammām al-Ḥasan ibn Muḥammad al-Hāshimī al-Zaynabī, one of his companions, prayed over him. It is said that he was born in 260.

Abū al-Qāsim ʿAlī ibn Muḥammad ibn ʿAllān related to me: Abū al-Ḥasan intensely disliked those who undertook judicial office. Whenever one of his companions accepted it, he shunned him and distanced him. His companion Abū al-Qāsim ʿAlī ibn Muḥammad al-Tanūkhī accepted judicial office. He was foremost in jurisprudence and theology, with knowledge of Arabic and strength in poetry. Abū al-Ḥasan shunned him and broke off correspondence with him. When he entered Baghdad, he could not gain admission to him. When asked on his behalf, he would say, “He used to associate with me in poverty and need. I have heard that he now spends dinars on his table every day. I never knew him to inherit property or to trade and profit. I know no explanation for this expenditure.” Shaykh Abū al-Qāsim ʿAlī ibn Muḥammad al-Wāsiṭī told us: I remember his last visit to Baghdad. He attended gatherings and debated Ibn Abī Hurayra. What passed between them was relayed to Abū al-Ḥasan, God have mercy on him. His heart seemed to soften toward Abū al-Qāsim al-Tanūkhī. He was asked to allow him admission, and remained silent. I saw Abū al-Qāsim enter his gathering wearing his clothes, trembling. He bent down, kissed his head, and sat before him. He smiled at him but did not speak a word to him. Abū al-Qāsim took his leave and departed. Were we to record all the accounts we possess of Abū al-Ḥasan and Abū Khāzim, we would need a separate book; we have mentioned only what is indispensable. Abū al-Ḥasan died on the night of mid-Shaʿbān in 340. The judge Abū Tammām al-Ḥasan ibn Muḥammad al-Hāshimī al-Zaynabī, one of his companions, prayed over him. It is said that he was born in 260.

Shaykh Abū al-Qāsim al-Wāsiṭī related to me: Abū ʿAbd Allāh ibn al-Dāʿī attended Abū al-Ḥasan al-Karkhī's funeral and wanted to pray over him. His companions told him, “This elder is the imam of the companions of Abū Ḥanīfa and their undisputed leader. If you will pray over him and pronounce the takbīrs according to his doctrine, then go forward.” He replied, “I will not oppose the doctrines of my forefathers,” and became angry. They put Judge Abū Tammām forward, and he prayed over him. His companions carried him on their shoulders. Ibrāhīm ibn Shihāb and Abū ʿAbd Allāh ibn Rizām undertook his washing. He was buried opposite his mosque in Darb al-Ḥasan ibn Zayd on the canal of al-Wasaṭiyyīn.

Shaykh Abū al-Qāsim al-Wāsiṭī related to me: Abū ʿAbd Allāh ibn al-Dāʿī attended Abū al-Ḥasan al-Karkhī's funeral and wanted to pray over him. His companions told him, “This elder is the imam of the companions of Abū Ḥanīfa and their undisputed leader. If you will pray over him and pronounce the takbīrs according to his doctrine, then go forward.” He replied, “I will not oppose the doctrines of my forefathers,” and became angry. They put Judge Abū Tammām forward, and he prayed over him. His companions carried him on their shoulders. Ibrāhīm ibn Shihāb and Abū ʿAbd Allāh ibn Rizām undertook his washing. He was buried opposite his mosque in Darb al-Ḥasan ibn Zayd on the canal of al-Wasaṭiyyīn.

Of this generation was Abū ʿAmr al-Ṭabarī. He lived in Baghdad and taught while Shaykh Abū al-Ḥasan al-Karkhī was teaching. He had a commentary on both Jāmiʿ works and served as a witness before Judge Aḥmad ibn ʿAbd Allāh al-Khiraqī.

Of this generation was Abū ʿAmr al-Ṭabarī. He lived in Baghdad and taught while Shaykh Abū al-Ḥasan al-Karkhī was teaching. He had a commentary on both Jāmiʿ works and served as a witness before Judge Aḥmad ibn ʿAbd Allāh al-Khiraqī.

Among those who taught alongside this generation was Abū ʿAbd Allāh ibn Abī Mūsā, the blind man, whose name was Muḥammad ibn ʿĪsā. He held judicial office on the eastern side, then was found murdered in his house. He died before Abū al-Ḥasan al-Karkhī, in the years thirty-something [the century is not repeated in the Arabic].

Among those who taught alongside this generation was Abū ʿAbd Allāh ibn Abī Mūsā, the blind man, whose name was Muḥammad ibn ʿĪsā. He held judicial office on the eastern side, then was found murdered in his house. He died before Abū al-Ḥasan al-Karkhī, in the years thirty-something [the century is not repeated in the Arabic].

After Abū al-Ḥasan al-Karkhī, God have mercy on him, teaching passed to his companions. Among them was Abū ʿAlī al-Shāshī, the senior member of the group. When Abū al-Ḥasan suffered paralysis, he assigned teaching to him and the issuing of legal opinions to Abū Bakr al-Dāmghānī. He would say, “No one has come to us with greater retention than Abū ʿAlī.”

After Abū al-Ḥasan al-Karkhī, God have mercy on him, teaching passed to his companions. Among them was Abū ʿAlī al-Shāshī, the senior member of the group. When Abū al-Ḥasan suffered paralysis, he assigned teaching to him and the issuing of legal opinions to Abū Bakr al-Dāmghānī. He would say, “No one has come to us with greater retention than Abū ʿAlī.”

Of his generation was Abū Bakr al-Dāmghānī al-Anṣārī. He stayed with al-Ṭaḥāwī for many years and then with Abū al-Ḥasan. He was an imam in knowledge and religion, renowned for scrupulousness and asceticism. He accepted judicial office in Wāsiṭ because debts had overtaken him, and travelled there. Shaykh Abū al-Qāsim ʿAlī ibn Muḥammad al-Wāsiṭī related to me that he adjudicated between litigants by arbitration. He would ask the two parties, “Shall I adjudicate between you?” If they said yes, he did so. Sometimes he asked, “Have you appointed me your arbitrator?” If they said yes, he adjudicated between them. Our companions held that he had lowered himself by accepting judicial office.

Of his generation was Abū Bakr al-Dāmghānī al-Anṣārī. He stayed with al-Ṭaḥāwī for many years and then with Abū al-Ḥasan. He was an imam in knowledge and religion, renowned for scrupulousness and asceticism. He accepted judicial office in Wāsiṭ because debts had overtaken him, and travelled there. Shaykh Abū al-Qāsim ʿAlī ibn Muḥammad al-Wāsiṭī related to me that he adjudicated between litigants by arbitration. He would ask the two parties, “Shall I adjudicate between you?” If they said yes, he did so. Sometimes he asked, “Have you appointed me your arbitrator?” If they said yes, he adjudicated between them. Our companions held that he had lowered himself by accepting judicial office.

Of this generation was Abū ʿAbd Allāh al-Ḥusayn ibn ʿAlī al-Baṣrī, the leading theologian of his age. He was foremost in both sciences, with many dictated lessons and teaching in both. No one attained his standing in these two sciences—I mean theology and jurisprudence—together with largeness of spirit, abundant beneficence, precedence with the ruler, and widely dispersed students. Had he had no student but ʿAlī ibn Muḥammad al-Wāsiṭī, whose religious integrity was unanimously acknowledged and who was accepted by those who agreed and disagreed with him, to the point that he was called the ʿAmr ibn ʿUbayd of his time, that would have sufficed. Yet he was granted numerous students who became distinguished in learning and attained its utmost heights. He died in Dhū al-Ḥijja 369. The grammarian Abū ʿAlī al-Ḥasan ibn Aḥmad ibn ʿAbd al-Ghaffār al-Fārisī prayed over him. He was buried in Abū al-Ḥasan al-Karkhī's burial ground; God have mercy on them both.

Of this generation was Abū ʿAbd Allāh al-Ḥusayn ibn ʿAlī al-Baṣrī, the leading theologian of his age. He was foremost in both sciences, with many dictated lessons and teaching in both. No one attained his standing in these two sciences—I mean theology and jurisprudence—together with largeness of spirit, abundant beneficence, precedence with the ruler, and widely dispersed students. Had he had no student but ʿAlī ibn Muḥammad al-Wāsiṭī, whose religious integrity was unanimously acknowledged and who was accepted by those who agreed and disagreed with him, to the point that he was called the ʿAmr ibn ʿUbayd of his time, that would have sufficed. Yet he was granted numerous students who became distinguished in learning and attained its utmost heights. He died in Dhū al-Ḥijja 369. The grammarian Abū ʿAlī al-Ḥasan ibn Aḥmad ibn ʿAbd al-Ghaffār al-Fārisī prayed over him. He was buried in Abū al-Ḥasan al-Karkhī's burial ground; God have mercy on them both.

Of this generation was Abū Sahl al-Zajjājī, author of Kitāb al-Riyāḍa. He studied under Abū al-Ḥasan al-Karkhī, returned to Nishapur, and died there. I heard al-Ṣāḥib Abū al-Qāsim Ismāʿīl ibn ʿAbbād say, “When Abū Sahl al-Zajjājī entered debating assemblies, the faces of his opponents changed because of his force of mind and skill in argument.” I have heard that Abū Bakr al-Rāzī, God have mercy on him, studied under him.

Of this generation was Abū Sahl al-Zajjājī, author of Kitāb al-Riyāḍa. He studied under Abū al-Ḥasan al-Karkhī, returned to Nishapur, and died there. I heard al-Ṣāḥib Abū al-Qāsim Ismāʿīl ibn ʿAbbād say, “When Abū Sahl al-Zajjājī entered debating assemblies, the faces of his opponents changed because of his force of mind and skill in argument.” I have heard that Abū Bakr al-Rāzī, God have mercy on him, studied under him.

Of this generation was Abū al-Ḥusayn, judge of the two sanctuaries. He studied with Abū al-Ḥasan al-Karkhī, then moved to Abū Ṭāhir al-Dabbās, and then held judicial office in the two sanctuaries. He returned to Nishapur and died there. All the jurists of Nishapur trace their scholarly affiliation to Abū Sahl or Abū al-Ḥusayn; none fall outside those two lines.

Of this generation was Abū al-Ḥusayn, judge of the two sanctuaries. He studied with Abū al-Ḥasan al-Karkhī, then moved to Abū Ṭāhir al-Dabbās, and then held judicial office in the two sanctuaries. He returned to Nishapur and died there. All the jurists of Nishapur trace their scholarly affiliation to Abū Sahl or Abū al-Ḥusayn; none fall outside those two lines.

Shaykh Abū Bakr Muḥammad ibn Mūsā al-Khwārizmī related to me that Abū Bakr Aḥmad ibn ʿAlī was born in 305, entered Baghdad in 325, and studied under Abū al-Ḥasan al-Karkhī. He then went to Ahwaz and returned to Baghdad after the high prices had ended. He went to Nishapur with al-Ḥākim al-Naysābūrī on Abū al-Ḥasan al-Karkhī's advice and counsel. Abū al-Ḥasan died while he was in Nishapur. He returned to Baghdad in 344, when Abū ʿAlī al-Shāshī was terminally ill, and began teaching in Abū al-Ḥasan al-Karkhī's mosque. The place was cramped [a tentative rendering of mutamāsikan]. He then moved to Suwayqat Ghālib and taught in Darb al-Muqayyar. In the year sixty [360] he moved to Darb ʿAbda and taught in its mosque. Abū Saʿīd al-Bardhaʿī had taught in the Darb ʿAbda mosque; Abū al-Ḥasan al-Karkhī studied jurisprudence there. Abū ʿAmr al-Ṭabarī and Judge Abū Muḥammad Sahl ibn Ibrāhīm taught there, followed by Abū ʿAlī al-Shāshī, then Shaykh Abū Bakr al-Rāzī, then our shaykh and teacher Abū Bakr Muḥammad ibn Mūsā al-Khwārizmī. It is our mosque, where we now teach. We hope that the blessings of these imams who preceded us in sitting there will reach us and those who visit us. Shaykh Abū Bakr Aḥmad ibn ʿAlī al-Rāzī died in Dhū al-Ḥijja 370. Shaykh Abū Bakr Muḥammad ibn Mūsā al-Khwārizmī prayed over him and placed him in his grave with his own hands. He took his seat in his mosque, having previously been seated there by him for about ten years, teaching there at the end of the day.

Shaykh Abū Bakr Muḥammad ibn Mūsā al-Khwārizmī related to me that Abū Bakr Aḥmad ibn ʿAlī was born in 305, entered Baghdad in 325, and studied under Abū al-Ḥasan al-Karkhī. He then went to Ahwaz and returned to Baghdad after the high prices had ended. He went to Nishapur with al-Ḥākim al-Naysābūrī on Abū al-Ḥasan al-Karkhī's advice and counsel. Abū al-Ḥasan died while he was in Nishapur. He returned to Baghdad in 344, when Abū ʿAlī al-Shāshī was terminally ill, and began teaching in Abū al-Ḥasan al-Karkhī's mosque. The place was cramped [a tentative rendering of mutamāsikan]. He then moved to Suwayqat Ghālib and taught in Darb al-Muqayyar. In the year sixty [360] he moved to Darb ʿAbda and taught in its mosque. Abū Saʿīd al-Bardhaʿī had taught in the Darb ʿAbda mosque; Abū al-Ḥasan al-Karkhī studied jurisprudence there. Abū ʿAmr al-Ṭabarī and Judge Abū Muḥammad Sahl ibn Ibrāhīm taught there, followed by Abū ʿAlī al-Shāshī, then Shaykh Abū Bakr al-Rāzī, then our shaykh and teacher Abū Bakr Muḥammad ibn Mūsā al-Khwārizmī. It is our mosque, where we now teach. We hope that the blessings of these imams who preceded us in sitting there will reach us and those who visit us. Shaykh Abū Bakr Aḥmad ibn ʿAlī al-Rāzī died in Dhū al-Ḥijja 370. Shaykh Abū Bakr Muḥammad ibn Mūsā al-Khwārizmī prayed over him and placed him in his grave with his own hands. He took his seat in his mosque, having previously been seated there by him for about ten years, teaching there at the end of the day.