Abū al-Qāsim ʿAlī ibn Muḥammad ibn ʿAllān al-Wāsiṭī

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.

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.

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.

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.