Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

ibn Zakariyyā al-Muṭarriz, ʿUmar ibn Muḥammad al-Kāghadhī, ʿUmar ibn Ayyūb al-Saqaṭī, Aḥmad ibn Hārūn al-Bardījī, Muḥammad ibn Jarīr al-Ṭabarī, and others of that stratum.

Those who narrated from him include al-Dāraqutnī, ʿAbd al-Ghanī al-Azdī, Abū Bakr al-Barqānī, Abū Ṭālib Muḥammad ibn al-Ḥusayn ibn Bukayr, Abū Nuʿaym al-Iṣbahānī, al-Mufīd Muḥammad ibn Muḥammad ibn al-Nuʿmān the Shīʿī, the judge Abū al-ʿAlāʾ al-Wāsiṭī, and many others.

He was surly and difficult when it came to transmitting ḥadith, yet he ranked among the foremost authorities in the field, though he did show a measure of Shiʿite leaning.

Ibn Abī al-Fawāris declared him reliable (1).

Ibn Usāmah al-Ḥalabī said, “If the people of Aleppo possessed no virtue other than al-Ḥasan al-Sabīʿī, that would be enough for them.”

He enjoyed high standing with the ruler Sayf al-Dawlah, who revered him and would visit him in his own home.

Ibn Usāmah added, “He composed for him the book al-Tabṣirah fī Faḍl al-ʿItra al-Muṭahhara (An Exhortation on the Merit of the Purified Household), a work that gained wide circulation among the general public.

“He is also the one who endowed the Sabīʿī Bathhouse as a charitable trust for the Alids.”

Al-Ḥākim said: I asked al-Sabīʿī about the ḥadith of Ismāʿīl ibn Rajāʾ. He replied, “That report has a story behind it. Ibn Nājiya read to us the Musnad of Fāṭimah bint Qays. I then went in to al-Bāghandī and informed him, and he said, ‘I shall read to you the ḥadith of Ismāʿīl ibn Rajāʾ from al-Shaʿbī.’ I looked in the fascicle but did not find it. He said, ‘Write: Abū Bakr ibn Abī Shaybah has mentioned it.’ I said, ‘On whose authority?’—refusing to allow any concealment of the transmitter.

“He then said, ‘Muḥammad ibn ʿUbaydah the ḥāfiẓ related to me; Muḥammad ibn al-Muʿallā al-Athram related to us; Abū Bakr related to us; Muḥammad ibn Bishr al-ʿAbdī related to us, from Mālik ibn Mighwal, from Ibn Rajāʾ, from al-Shaʿbī, from Fāṭimah—the account concerning divorce and residence.’

“Afterwards I returned to Aleppo, and a Baghdādī scholar was with us, so I went over the report with him,”

(1) al-Khatib al-Baghdadi, Tarikh Baghdad, vol. 7, p. 274.
بنِ زَكَرِيَّا المطرِّزِ، وَعُمَرَ بنِ مُحَمَّدٍ الكَاغَديِّ، وَعُمَرَ بنِ أَيُّوْبَ السَّقَطِيِّ، وَأَحْمَدَ بنِ هَارُوْنَ البَرْدِيْجِيِّ، وَمُحَمَّدِ بنِ جَرِيْرٍ الطَّبَرِيِّ، وَهذهِ الطَّبَقَةِ. حَدَّثَ عَنْهُ: الدَّارَقُطْنِيُّ، وَعَبْدُ الغَنِيِّ الأَزْدِيُّ، وَأَبُو بَكْرٍ البَرْقَانِيُّ، وَأَبُو طَالِبٍ مُحَمَّدُ بنُ الحُسَيْنِ بنِ بُكَيْرٍ، وَأَبُو نُعَيْمٍ الأَصْبَهَانِيُّ، وَالمُفِيْدُ مُحَمَّدُ بنُ مُحَمَّدِ بنِ النُّعْمَانِ الشِّيْعِيُّ، وَالقَاضِي أَبوَ العَلاَءِ الوَاسِطِيُّ، وَآخرُوْنَ. وَكَانَ زعراً عَسِراً فِي الرِّوَايَةِ، إِلاَّ أَنَّهُ مِنْ أَئِمَّةِ النَّقلِ عَلَى تَشيُّعٍ فِيْهِ. وَثَّقَهُ ابْنُ أَبِي الفَوَارِسِ (١) . قَالَ ابْنُ أُسَامَةَ الحَلَبِيُّ: لَو لَمْ يَكُنْ للحَلبيِّينَ مِنَ الفَضِيلَةِ إِلاَّ الحَسَنُ السَّبِيْعِيُّ لكَفَاهُمْ. كَانَ وَجْهاً عِنْدَ الملكِ سَيْفِ الدَّوْلَةِ، وَكَانَ يُعَظِّمُهُ وَيَزُورُهُ فِي دَارِهِ. قَالَ: وَصَنَّفَ لَهُ كِتَابَ (التَّبْصرَةِ فِي فَضْلِ العِتْرَةِ المَطَهَّرَةِ) وَكَانَ لَهُ بَيْنَ العَامَّةِ سُوقٌ. قَالَ: وَهُوَ الَّذِي وَقَفَ حمَّامَ السَّبِيْعِيِّ عَلَى العَلَوِيِّينَ. قَالَ الحَاكِمُ: سَأَلْتُ السَّبِيْعِيَّ عَنْ حَدِيْثِ إِسْمَاعِيْلَ بنِ رَجَاءَ، فَقَالَ: لَهُ قصَّةٌ، قرأَ عَلَيْنَا ابْنُ نَاجيَةَ مُسندَ فَاطِمَةَ بِنْتِ قَيْسٍ، فَدَخَلْتُ عَلَى البَاغَنْدِيِّ فَأَخبرتُهُ، فَقَالَ: أَقرأُ عليكُمْ حَدِيْثَ إِسْمَاعِيْلَ بنِ رَجَاءَ، عَنِ الشَّعْبِيِّ، فنظَرْتُ فِي الجُزءِ فلَمْ أَجِدْهُ، فَقَالَ: اكتُبْ، ذَكَرَ أَبُو بَكْرٍ بنُ أَبِي شَيْبَةَ، فَقُلْتُ: عَمَّنْ؟ وَمنعْتُهُ مِنَ التَّدْليسِ. فَقَالَ: حَدَّثَنِي مُحَمَّدُ بنُ عَبِيْدَةَ الحَافِظُ، حَدَّثَنَا مُحَمَّدُ بنُ المُعَلَّى الأَثرمُ، حَدَّثَنَا أَبُو بَكْرٍ، حَدَّثَنَا مُحَمَّدُ بنُ بِشرٍ العَبْدِيُّ، عَنْ مَالِكِ بنِ مِغْوَلٍ، عَنِ ابْنِ رَجَاءَ، عَنِ الشَّعْبِيِّ، عَنْ فَاطمةَ قصَّةَ الطَّلاَقِ وَالسُّكنَى، ثُمَّ انصرفْتُ إِلَى حلبَ وَعندنَا بغدَادِيٌّ، فذَاكَرتُهُ،
(١) " تاريخ بغداد ": ٧ / ٢٧٤.

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