Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Muḥammad ibn ʿAlī ibn ʿAlī ibn Ḥasan (1) ibn al-Dajjājī, al-Baghdādī, the muḥtasib (2) of Baghdad.

He transmitted hadith from ʿAlī ibn ʿUmar al-Ḥarbī, Abū Muḥammad ibn Maʿrūf, Ismāʿīl ibn Suwayd, and a number of others. He also possessed an ijāza from al-Muʿāfā ibn Zakariyyā.

Among those who heard from him were: Abū ʿAbd Allāh al-Ḥumaydī, Shujāʿ al-Dhuhlī, Nāṣir ibn ʿAlī al-Balaqlānī, Ṭalḥa ibn Aḥmad al-ʿĀqūlī, Muḥammad ibn ʿAbd al-Bāqī al-Anṣārī, Abū Manṣūr al-Qazzāz, and others.

Al-Khaṭīb said, “His audition was sound. He died on the last day of Shaʿbān in 463 AH, at the age of eighty-three.” (3)

He held the office of ḥisba, but his tenure was not commended and he was dismissed. (4)

Al-Samʿānī relates: “I read, in the handwriting of Hibat Allāh al-Saqaṭī, that Ibn al-Dajjājī had once enjoyed prestige, prominence, and ample means. When I knew him, time had already reduced him. I visited him with a party of wealthy men to hear hadith from him while he was ill. We entered and found him lying on a rush mat (5), wearing a cloak that had been singed by fire, and he possessed nothing worth even a single dirham. Yet he forced himself to sit up until we had read to him to the full satisfaction of the hadith students. When we left I asked, ‘Have you anything we can give the shaykh?’

“They gathered about five mithqāls for him. I called his daughter and handed it to her, then waited to see her deliver it. When she gave it to him, he struck his own face and cried, ‘What a disgrace! Shall I take payment for the hadith of the Messenger—’”

(1) In Tarikh Baghdad the name is recorded as Muhammad ibn Ali ibn al-Hasan. (2) The nisba derives from al-hisba, the state office responsible for supervising market weights, measures and prices, and for enjoining right and forbidding wrong. (3) Tarikh Baghdad, vol. 3, p. 108. (4) Cf. al-Wafi, vol. 4, p. 137. (5) al-bariya: a woven mat.
حَسَنٍ (١) ، ابْنُ الدَّجَاجِيِّ، البَغْدَادِيُّ، مُحتَسِب (٢) بَغْدَادَ. حَدَّثَ عَنْ: عَلِيِّ بنِ عُمَرَ الحَرْبِيّ، وَأَبِي مُحَمَّدٍ بنِ مَعْرُوف، وَإِسْمَاعِيْل ابْن سُوَيْد، وَطَائِفَة. وَلَهُ إِجَازَةٌ مِنَ المُعَافَى بن زَكَرِيَّا. حَدَّثَ عَنْهُ: أَبُو عَبْدِ اللهِ الحُمَيْدِيّ، وَشُجَاعٌ الذُّهْلِيّ، وَنَاصِرُ بنُ عَلِيٍّ البلاَقلاَّنِي، وَطَلْحَةُ بنُ أَحْمَدَ العَاقولِي، وَمُحَمَّدُ بنُ عَبْدِ البَاقِي الأَنْصَارِيّ، وَأَبُو مَنْصُوْرٍ القَزَّاز، وَآخَرُوْنَ. قَالَ الخَطِيْبُ: كَانَ سَمَاعُه صَحِيْحاً، مَاتَ فِي سَلْخ شَعْبَان سَنَةَ ثَلاَثٍ وَسِتِّيْنَ وَأَرْبَعِ مائَة، عَنْ ثَلاَثٍ وَثَمَانِيْنَ سَنَةً (٣) . وَلِي الحِسْبَة، فَلَمْ يُحمَد فَصُرِف (٤) . قَالَ السَّمْعَانِيّ: قَرَأْتُ بِخَط هِبَةِ اللهِ السَّقَطِيّ أَن ابْن الدَّجَاجِي كَانَ ذَا وَجَاهَة وَتَقَدُّمٍ وَحَالٍ وَاسِعَة، وَعهدي بِهِ وَقَدْ أَخنَى عَلَيْهِ الزَّمَانُ، وَقَصدتُهُ فِي جَمَاعَةٍ مُثْرِيْنَ لنَسْمَع مِنْهُ وَهُوَ مَرِيْض، فَدَخَلْنَا وَهُوَ عَلَى بارِيَّةٍ (٥) ، وَعَلَيْهِ جُبَّةٌ قَدْ حَرَّقَتِ النَّارُ فِيْهَا، وَلَيْسَ عِنْدَهُ مَا يُسَاوِي دِرْهَماً، فَحَمَلَ عَلَى نَفْسِهِ حَتَّى قرَأَنَا عَلَيْهِ بِحَسب شَرَهِ أَهْل الحَدِيْث، فَلَمَّا خَرَجْنَا قُلْتُ: هَلْ مَعَكُم مَا نصرفُهُ إِلَى الشَّيْخ؟ فَاجتمع لَهُ نَحْو خَمْسَةِ مثَاقيل، فَدعوتُ بِنْتَهُ، وَأَعْطيتهَا، وَوقفت لأَرَى تسليمهَا لَهُ، فَلَمَّا أَعْطته؛ لطم حُرَّ وَجهه، وَنَادَى: وَافضيحتَاهُ: آخذُ عَلَى حَدِيْث رَسُوْل
(١) في " تاريخ بغداد ": محمد بن علي بن الحسن. (٢) نسبة إلى الحسبة، وهي من وظائف الدولة الإسلامية، ويراد بها مراقبة السوق في موازينه ومكاييله وأسعاره، والامر بالمعروف والنهي عن المنكر. (٣) " تاريخ بغداد " ٣ / ١٠٨. (٤) انظر " الوافي " ٤ / ١٣٧. (٥) البارية: الحصيرة.

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