Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

, ibn ʿUtba ibn Abī Sufyān ibn Ḥarb ibn Umayya—the Umayyad, the Sufyānid, al-Hakkārī (1).

It was also said that the name Khālid was dropped from his lineage between al-Walīd and al-Qāsim (2).

Al-Samʿānī remarked: “He withdrew to the mountains in solitary obedience to Allah, building ribāṭs (lodgings on the frontier) and shelters where the poor and those cut off from society could find refuge. He engaged abundantly in worship, excelled in asceticism, was well-regarded, and carried himself with dignity.”

He travelled in pursuit of learning. In Egypt he heard hadith from Abū ʿAbd Allāh ibn Naẓīf al-Farrāʾ; in Baghdad from ʿAbd al-Malik ibn Bishrān; in Ramla from Ibn al-Tarjumān; and in Mecca from Abū al-Hasan ibn Ṣakhr.

Among those who narrated from him were Yaḥyā ibn ʿAṭṭāf, ʿAbd al-Raḥmān ibn al-Ḥasan al-Fārisī, Ḥasan ibn Abī ʿAlī the reciter, and others.

ʿAbd al-Ghaffār al-Karajī said, “I have never seen anyone comparable to Shaykh al-Islām al-Hakkārī in asceticism and virtue.”

Yaḥyā ibn Manda said, “He came to us: a man devoted to prayer, worship, and earnest striving, counted among the foremost of the Sufis.”

Ibn ʿAsākir, however, commented, “His transmission of hadith was not considered reliable.” (3)

(1) Al-Hakkariyya: a nisba referring to a Kurdish tribe that controlled fortresses and villages belonging to the Mosul region. (2) Al-Dumyati, al-Mustafad, p. 182, records his genealogy but omits the name “Khalid” between al-Walid and al-Qasim, adding: “This is how I found his lineage in the autograph of Abu Ali ibn al-Bardani.” (3) Ibn al-Najjar, Dhayl Tarikh Baghdad, 3/173, writes: “He transmitted abundantly, and Muhammad ibn Tahir al-Muqriʾ selected narrations from him, yet most of what he related were anomalies and reprehensible reports; his hadiths bore little resemblance to those of reliable transmitters. Some contain fabricated texts grafted onto sound chains. I found, in the handwriting of a hadith scholar, that he used to forge hadiths in Isfahan. Abu Nasr al-Yunarti said: Shaykh Abu Bakr ibn al-Khadiba did not deem him trustworthy.”
بن عُتْبَةَ بن أَبِي سُفْيَانَ بنِ حَرْبِ بن أُمَيَّةَ الأُمَوِيُّ، السُّفْيَانِيُّ، الهَكَّارِي (١) . وَقِيْلَ: سقط مِنْ نَسَبِه خَالِدٌ بَيْنَ الوَلِيْدِ وَالقَاسِم (٢) . قَالَ السَّمْعَانِيّ: تَفَرَّد بطَاعَةِ الله فِي الجِبَال، وَابتنَى أَربِطَةً وَموَاضِعَ يَأْوِي إِلَيْهَا الفُقَرَاءُ وَالمُنْقَطِعُوْنَ، وَكَانَ كَثِيْرَ العِبَادَة، حَسَنَ الزَّهادَة، مقبولاً، وَقُوْراً. رَحل وَسَمِعَ بِمِصْرَ مِنْ: أَبِي عَبْدِ اللهِ بنِ نَظيف الفَرَّاء. وَبِبَغْدَادَ مِنْ: عَبْدِ المَلِكِ بنِ بِشْرَان. وَبَالرَّملَة مِنِ: ابْنِ التَّرْجَمَان. وَبِمَكَّةَ مِنْ: أَبِي الحَسَنِ بنِ صَخْر. حَدَّثَنَا عَنْهُ: يَحْيَى بن عَطَّافٍ، وَعبد الرَّحْمَن بن الحَسَنِ الفَارِسِيّ، وَحَسَنُ بن أَبِي عليٍّ المُقْرِئ، وَجَمَاعَة. وَقَالَ عبدُ الغَفَّار الكَرَجِيّ: مَا رَأَيْتُ مِثْلَ شَيْخِ الإِسْلاَمِ الهَكَّارِي زُهْداً وَفَضلاً. وَقَالَ يَحْيَى بنُ مَنده: قَدِمَ عَلَيْنَا، وَكَانَ صَاحِبَ صَلاَةٍ، وَعُبَادَةٍ، وَاجْتِهَادٍ، مِنْ كُبَرَاءِ الصُّوْفِيَّة. وَقَالَ ابْنُ عَسَاكِر: لَمْ يَكُنْ مُوَثَّقاً فِي رِوَايَته (٣) .
(١) الهكارية: نسبة إلى قبيلة من الاكراد، لهم معاقل وحصون وقرى من أعمال الموصل. (٢) أورد الدمياطي في " المستفاد ": ص ١٨٢ نسبه ولم يذكر " خالدا " بين الوليد والقاسم، وقال: هكذا رأيت نسبه بخط أبي علي بن البرداني. (٣) وقال ابن النجار في " ذيل تاريخ بغداد " ٣ / ١٧٣: وحدث بالكثير وانتقى عليه محمد ابن طاهر المقرئ، وكان الغالب على حديثه الغرائب والمنكرات ولم يكن حديثه يشبه حديث أهل الصدق، وفي حديثه متون موضوعة مركبة على أسانيد صحيحة، ورأيت بخط بعض أصحاب الحديث أنه كان يضع الحديث بأصبهان، وقال أبو نصر اليونارتي: لم يرضه الشيخ أبو بكر بن الخاضبة.

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