Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

, the Qurashi, the Sicilian, master Qur’an reciter and grammarian, known as Ibn al-Fahhām, resident of Alexandria and author of Tajrīd fī al-Qirāʾāt (1).

He mastered the seven canonical readings under Abū al-ʿAbbās ibn Nafīs, Abū al-Ḥusayn Naṣr ibn ʿAbd al-ʿAzīz al-Fārisī, ʿAbd al-Bāqī ibn Fāris, and Ibrāhīm ibn Ismāʿīl al-Mālikī in Egypt. He lived to a great age, became unique in his expertise, and the reciters crowded around him.

Those who recited to him include Abū al-ʿAbbās ibn al-Ḥuṭiyyah, Ibn Saʿdūn al-Qurṭubī, ʿAbd al-Raḥmān ibn Khalaf Allāh, and a number of others.

I myself recited the Book of Allah through his transmission—both with an elevated chain and without.

He studied grammar under Ibn Bābshādh and produced a commentary on the latter’s Muqaddimah.

Sulaimān ibn ʿAbd al-ʿAzīz al-Andalusī said, “I have never seen anyone more knowledgeable in the Qur’anic readings than Ibn al-Fahhām—neither in the East nor in the West.” Al-Silafī, Abū Muḥammad al-ʿUthmānī and others narrated from him, and both al-Silafī and Ibn al-Mufaḍḍal deemed him reliable.

He was born in 422—some say 425—AH; he himself was uncertain.

He died in Dhū al-Qaʿdah 516 AH at the Frontier (2), a little over ninety years old. The last of his companions on earth to receive his authorisation was Abū Ṭāhir al-Khushūʿī.

Al-Silafī also mentioned him, saying, “He is among the finest of the reciters; he travelled in the year eight….”

(1) Ibn al-Jazari states in al-Tabaqat, 1/374: “It is one of the most intricate works on Qurʾanic readings, both in expression and in content; however, I clarified it in my book al-Taqyid fi al-khilaf bayna al-Shatibiyya wa al-Tajrid. Whoever consults that clarification will gain a clear and comprehensive understanding of the original work.” (2) That is, in Alexandria. The term al-thaghr denotes a frontier zone marking the boundary with non-Muslim lands, the vulnerable border area of the realm.
القُرَشِيّ، الصَّقَلِّي، المُقْرِئ، النَّحْوِيّ، ابْن الفَحَّام، نَزِيْلُ الإِسْكَنْدَرِيَّة، وَمُؤلف (التَّجرِيْد فِي القِرَاءات (١)) . تَلاَ بِالسَّبْعِ عَلَى: أَبِي العَبَّاسِ بن نَفِيْس، وَأَبِي الحُسَيْنِ نَصْر بن عَبْدِ العَزِيْزِ الفَارِسِيّ، وَعبد البَاقِي بن فَارِس، وَإِبْرَاهِيْمَ بنِ إِسْمَاعِيْلَ المَالِكِيّ بِمِصْرَ، وَطَالَ عُمُرُهُ، وَتَفَرَّد، وَتزَاحم عَلَيْهِ القُرَّاء. تَلاَ عَلَيْهِ: أَبُو العَبَّاسِ بنُ الحطيَة، وَابْنُ سَعدُوْنَ القُرْطُبِيّ، وَعَبْدُ الرَّحْمَنِ بن خَلَفِ الله، وَعِدَّة. وَتلوتُ كِتَابَ اللهِ مِنْ طرِيقه بِعُلُوّ وَبِغَيْر عُلُوٍّ. أَخَذَ النَّحْوَ عَنِ ابْنِ بَابْشَاذ، وَعَمِلَ (شرحاً) لِمُقَدِّمَتِهِ. قَالَ سُلَيْمَانُ بنُ عَبْدِ العَزِيْزِ الأَنْدَلُسِيّ: مَا رَأَيْتُ أَحَداً أَعْلَمَ بِالقِرَاءات مِنِ ابْنِ الفَحَّامِ، لاَ بِالمَشْرِقِ وَلاَ بِالمَغْرِبِ، وَرَوَى عَنْهُ: السِّلَفِيّ، وَأَبُو مُحَمَّدٍ العُثْمَانِيّ، وَغَيْرهُمَا، وَثَّقَهُ السِّلَفِيّ وَابْن المُفَضَّلِ. وُلِدَ: سَنَةَ اثْنَتَيْنِ - أَوْ خَمْسٍ - وَعِشْرِيْنَ وَأَرْبَعِ مائَةٍ، وَهُوَ يَشُكُّ. وَتُوُفِّيَ: فِي ذِي القَعْدَةِ، سَنَةَ سِتَّ عَشْرَةَ وَخَمْس مائَة، بِالثَّغْرِ (٢) ، وَلَهُ نَيِّفٌ وَتِسْعُوْنَ سَنَةً، وَآخرُ أَصْحَابه فِي الدُّنْيَا بِالإِجَازَةِ أَبُو طَاهِرٍ الخُشُوْعِيّ. وَقَدْ ذَكَرَهُ السِّلَفِيّ، فَقَالَ: هُوَ مِنْ خيَار القُرَّاء، رحلَ سَنَةَ ثَمَانٍ
(١) قال ابن الجزري في " الطبقات ": ١ / ٣٧٤: وهو من أشكل كتب القراءات حلا ومعرفة، ولكني أوضحته في كتابي " التقييد في الخلف بين الشاطبية والتجريد " من وقف عليه أحاط بالكتاب علما بينا. (٢) أي: في الإسكندرية: والثغر: الموضع الذي يكون حدا فاصلا بين بلاد الكفار وهو موضع المخافة من أطراف البلاد.

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