Abū Ṭāhir Muḥammad ibn Muḥammad ibn Sufyān

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.

Among his contemporaries was Abū Ṭāhir Muḥammad ibn Muḥammad ibn Sufyān. Most of his learning was from Judge Abū Khāzim. He was described as having strong retention and knowledge of transmissions, but as being miserly and withholding with his learning. He held judicial office in Syria, travelled there, and died there.

Among his contemporaries was Abū Ṭāhir Muḥammad ibn Muḥammad ibn Sufyān. Most of his learning was from Judge Abū Khāzim. He was described as having strong retention and knowledge of transmissions, but as being miserly and withholding with his learning. He held judicial office in Syria, travelled there, and died there.

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.