Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Abu Sulayman, the commentator on Abu Dawud’s Sunan. If a fair-minded reader studies his works and takes note of the exceptional skill with which he handles his material, he will be certain of the man’s leadership in scholarship, his piety, and his trustworthiness in the reports he relates. Abu Sulayman travelled far and wide in pursuit of hadith and other sciences, moving from region to region; afterwards he authored books in many disciplines, producing a large body of writings. Both his teachers and his compositions are numerous. Among the latter is the Commentary on the Sunan, which we have resolved to begin dictating and delivering, and his book on the singular expressions occurring in hadith, in which he recorded material that neither Abu ʿUbayd nor Ibn Qutaybah mentioned in their respective books. It is an enjoyable and beneficial work, and whoever acquires it with a sincere intention is a fortunate and successful person. The judge Abu al-Mahasin in Rayy placed the book in my hands, and his own teacher therein, ʿAbd al-Ghafir al-Farisi, transmits it from Abu Sulayman. No other writings of his have come to me save these two books, and that only by munāwala (1) rather than by audition, when I met Abu al-Mahasin—a circumstance had sorely burdened me and exhausted my strength; were it not for that, I would not have delayed in listening to them. The eminent Abu ʿAbd Allah al-Thaqafi has also transmitted to us the book al-ʿUzlah (2) from Abu ʿAmr al-Razjahi, from him, and I am uncertain whether I heard it completely or only in part.

Al-Silafi went on to say: “Abu ʿUbayd al-Harawi, in his book al-Gharibayn, narrates from him and calls him ‘Ahmad ibn Muhammad al-Khattabi,’ without mentioning his kunya. Abu Mansur al-Thaʿalibi (3) agreed with that in his book al-Yatima, though he did cite the kunya. And Abu…"

(1) Munawala is when a teacher hands a student a volume that he himself has heard and says, “Transmit this from me.” He may also transfer its ownership, or lend it to the student so that he can copy it and then return it. Alternatively, the student may bring the teacher a manuscript of the latter’s audition; the teacher examines it and authorises him, saying, “Transmit this from me.” This specific procedure is called ard al-munawala (presentation by handing over). See al-Baʿith al-Hathith, pp. 123–124; and Tadrib al-Rawi, 1/44–55. (2) The book was printed in Cairo in 1937. (3) Yaqut agrees with the two previous authorities in his Muʿjam al-Udaba and Muʿjam al-Buldan, noting that he raises the point because al-Thaʿalibi and Abu ʿUbayd al-Harawi—both contemporaries of the author—called him Ahmad. Yaqut then quotes Abu Saʿd al-Samʿani in Kitab Marw: when Abu Sulayman was asked about his name, he replied, “The name I was given is Hamd, but people wrote it as Ahmad, so I let it stand.” Ibn Khallikan transmits the same statement from al-Khattabi on the authority of Abu ʿAbd Allah al-Hakim. The reading Ahmad is also found in Inbaʾ al-Ruwat and Khizanat al-Adab.
سُلَيْمَان الشَّارحُ لِكتَاب أَبِي دَاوُدَ، فَإِذَا وَقَفَ مُنصفٌ عَلَى مُصَنَّفَاته، وَاطَّلع عَلَى بَدِيْع تَصَرُّفَاتِه فِي مُؤَلَّفَاته، تَحقَّق إِمَامتَهَ وَديَانتَه فِيمَا يُورِدُهُ وَأَمَانتَه، وَكَانَ قَدْ رحلَ فِي الحَدِيْثِ وَقرَاءةِ العُلوم، وَطوّف، ثُمَّ أَلَّف فِي فُنُوْنٍ مِنَ العِلْم، وَصَنَّفَ، وَفِي شُيُوْخه كَثْرَةٌ، وَكَذَلِكَ فِي تَصَانِيْفِه، مِنْهَا (شَرْح السُّنَن) ، الَّذِي عَوّلْنَا عَلَى الشّروع فِي إِملاَئِه وَإِلقَائِه، وَكِتَابه فِي غَرِيْب الحَدِيْثِ، ذَكر فِيْهِ مَا لَمْ يذكرْهُ أَبُو عُبَيْدٍ وَلاَ ابْنُ قُتَيْبَةَ فِي كتَابَيْهِمَا، وَهُوَ كِتَابٌ مُمتع مُفِيْد، وَمُحصِّلُه بِنِيَّةٍ مُوَفَّقٌ سَعِيْدٌ، نَاوَلَنيه القَاضِي أَبُو المَحَاسِنِ بِالرَّيّ، وَشَيْخُه فِيْهِ عَبْدُ الغَافِرِ الفَارِسِيّ يَرْوِيْهِ عَنْ أَبِي سُلَيْمَانَ، وَلَمْ يَقع لِي مِنْ تَوَالِيفه سِوَى هذَيْن الكتَابينِ مَنَاولَةً (١) لاَ سَمَاعاً عِنْد اجتمَاعِي بِأَبِي المَحَاسِن، لِعَارضَةٍ قَدْ بَرَّحت بِي، وَبلغتْ مِنِّي، لولاَهَا لمَا تَوَانيتُ فِي سَمَاعهِمَا، وَقَدْ رَوَى لَنَا الرَّئِيْس أَبُو عَبْدِ اللهِ الثَّقَفِيّ كِتَاب (العُزلَة (٢)) عَنْ أَبِي عَمْرٍو الرَّزْجَاهِي، عَنْهُ، وَأَنَا أَشكُّ هَلْ سَمِعتُه كَامِلاً أَوْ بَعْضه؟ إِلَى أَنْ قَالَ السِّلَفِيّ: وَحَدَّثَ عَنْهُ أَبُو عُبَيْدٍ الهَرَوِيّ فِي كِتَاب (الغَرِيْبين) ، فَقَالَ: أَحْمَدُ بنُ مُحَمَّدٍ الخَطَّابِي، وَلَمْ يُكَنِّه. وَوَافقه عَلَى ذَلِكَ أَبُو مَنْصُوْرٍ الثَّعَالِبِيّ (٣) فِي كِتَاب (اليَتيمَةِ) لَكِنَّهُ كَنَّاهُ. وَقَالَ: أَبُو
(١) المناولة: هي أن يناول الشيخ الطالب كتابا من سماعه، ويقول: ارو هذا عني، أو يملكه إياه، أو يعيره لينسخه ثم يعيده إليه، أو يأتيه الطالب بكتاب من سماعه، فيتأمله ثم يقول: اروعني هذا. ويسمى هذا عرض المناولة. انظر " الباعث الحثيث " ١٢٣، ١٢٤، و" تدريب الراوي " ١ / ٤٤ - ٥٥. (٢) وقد طبع في القاهرة سنة ١٩٣٧ م. (٣) ووافقهما على ذلك ياقوت في " معجم الأدباء " و" معجم البلدان " وقال: إنما ذكرته أنا في هذا الباب لان الثعالبي وأبا عبيد الهروي - وكانا معاصريه - سمياه أحمد، ثم نقل عن أبي سعد السمعاني قوله في كتاب مرو: سئل أبو سليمان عن اسمه، فقال: اسمي الذي سميت به حمد، لكن الناس كتبوه أحمد، فتركته عليه، ونقل ابن خلكان هذا القول للخطابي عن أبي عبد الله الحاكم، ووردت تسميته أحمد أيضا في " إنباه الرواة " و" خزانة الأدب ".

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